SUTTA 137

[^1235]: MA: Mental exploration (manopavicāra) is applied thought and sustained thought. One explores (or examines, upavicarati) the object by the occurrence of sustained thought (vicāra), and applied thought is associated with the latter.

[^1236]: MA: Having seen a form with eye-consciousness, one explores a form which, as an object, is a cause of joy (grief, equanimity).

[^1237]: MA: These are positions (pada) for beings who are intent on the round of existence and for those intent on the cessation of the round.

[^1238]: MA: "Based on the household life" means connected with the cords of sensual pleasure; "based on renunciation" means connected with insight.

[^1239]: MA: This is the joy that arises when one has set up insight and is sitting watching the breakup of formations with a current of sharp and bright insight knowledge focused on formations.

[^1240]: MA explains "the supreme liberations" and "that base" as arahantship. See MN 44.28.

[^1241]: MA: This is the equanimity of unknowing that arises in one who has not conquered the limitations imposed by the defilements or the future results (of action). It "does not transcend the form" because it is stuck, fastened to the object like flies to a ball of sugar.

[^1242]: MA: This is the equanimity associated with insight knowledge. It does not become lustful towards desirable objects that come into range of the senses, nor does it become angry beeause of undesirable objects.

[^1243]: MA says that previously worldly equanimity was discussed, but here the contrast is between the equanimity in differentiated sense experience and the equanimity of the meditative attainments.

[^1244]: MA paraphrases: "By the equanimity of the immaterial attainments, abandon the equanimity of the fine-material attainments; by insight into the immaterial sphere, abandon insight into the fine-material sphere."

[^1245]: MA says that non-identification (atammayatā - see n.1066) here refers to "insight leading to emergence," i.e., the insight immediately preceding the arising of the supramundane path; for this effects the abandonment of the equanimity of the immaterial attainments and the equanimity of insight.

[^1246]: Satipatṭhāna here obviously has a different meaning than usual, as the sequel will make clear. The "Noble One" is the Buddha.

[^1247]: This is one of the nine epithets of the Buddha in the usual enumeration of the Buddha's qualities.

[^1248]: These "eight directions" are the eight liberations, on which see n. 764 .