4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → MN‍ → MN ⁶⁹ 🔝

MN ⁶⁹ – MN 69 Goliyāni: With Gulissāni
MN ^69.0 - (Sariputta is giving the talk, not the Buddha)
MN ^69.1 - (should have respect and reverence for his spiritual companions)
MN ^69.2 - (should be careful where he sits)
MN ^69.3 - (should know even the supplementary regulations)
MN ^69.4 - (shouldn’t enter the village too early or return too late in the day)
MN ^69.5 - (shouldn’t socialize with families before or after the meal)
MN ^69.6 - (shouldn’t be restless and fickle)
MN ^69.7 - (shouldn’t be gossipy and loose-tongued)
MN ^69.8 - (should be easy to admonish, with good friends)
MN ^69.9 - (should guard the sense doors)
MN ^69.10 - (monk should eat in moderation)
MN ^69.11 - (monk should be committed to wakefulness)
MN ^69.12 - (should have aroused-vigor)
MN ^69.13 - (should be rememberful [of Dharma])
MN ^69.14 - (monk should have undistractible-lucidity)
MN ^69.15 - (a wilderness monk should be wise)
MN ^69.16 - (should make an effort to learn the higher Dharma and higher training)
MN ^69.17 - (to realize the peaceful liberations that are formless, transcending form)
MN ^69.18 - (to realize the superhuman state )

detailed TOC

69 – MN 69 Goliyāni: With Gulissāni

	(derived from B. Sujato 2018/12)
Evaṃ me sutaṃ—	So I have heard.
ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Tena kho pana samayena goliyāni nāma bhikkhu āraññiko padasamācāro saṃghamajjhe osaṭo hoti kenacideva karaṇīyena.	Now at that time a wilderness monk of lax behavior named Gulissāni had come down to the midst of the Saṅgha on some business.

69.0 - (Sariputta is giving the talk, not the Buddha)

Tatra kho āyasmā sāriputto goliyāniṃ bhikkhuṃ ārabbha bhikkhū āmantesi:

There Venerable Sāriputta spoke to the monks about Gulissāni:

69.1 - (should have respect and reverence for his spiritual companions)

“Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena.	“Reverends, a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto sabrahmacārīsu agāravo hoti appatisso, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā sabrahmacārīsu agāravo hoti appatisso’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he has no respect and reverence for his spiritual companions?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena sabrahmacārīsu sagāravena bhavitabbaṃ sappatissena. (1)	That’s why a wilderness monk who has come to stay in the Saṅgha should have respect and reverence for his spiritual companions.

69.2 - (should be careful where he sits)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ:	A wilderness monk who has come to stay in the Saṅgha should be careful where he sits, thinking:
‘iti there ca bhikkhū nānupakhajja nisīdissāmi nave ca bhikkhū na āsanena paṭibāhissāmī’ti.	‘I shall sit so that I don’t intrude on the senior monks and I don’t block the junior monks from a seat.’
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto na āsanakusalo hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena, yo ayamāyasmā āsanakusalo na hotī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not careful where he sits?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena āsanakusalena bhavitabbaṃ. (2)	That’s why a wilderness monk who has come to stay in the Saṅgha should be careful where he sits.

69.3 - (should know even the supplementary regulations)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo.	A wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto ābhisamācārikampi dhammaṃ na jānāti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ābhisamācārikampi dhammaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t even know the supplementary regulations?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena ābhisamācārikopi dhammo jānitabbo. (3)	That’s why a wilderness monk who has come to stay in the Saṅgha should know even the supplementary regulations.

69.4 - (shouldn’t enter the village too early or return too late in the day)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo nātidivā paṭikkamitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto atikālena gāmaṃ pavisati atidivā paṭikkamati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā atikālena gāmaṃ pavisati atidivā paṭikkamatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he enters the village too early or returns too late in the day?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena nātikālena gāmo pavisitabbo, nātidivā paṭikkamitabbaṃ. (4)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t enter the village too early or return too late in the day.

69.5 - (shouldn’t socialize with families before or after the meal)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ.	A wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjati, tassa bhavanti vattāro.	If he does so, there’ll be some who say:
‘Ayaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato vikālacariyā bahulīkatā, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to wandering about at the wrong time, since he behaves like this when he’s come to the Saṅgha.’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena na purebhattaṃ pacchābhattaṃ kulesu cārittaṃ āpajjitabbaṃ. (5)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t socialize with families before or after the meal.

69.6 - (shouldn’t be restless and fickle)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto uddhato hoti capalo, tassa bhavanti vattāro.	If he is, there’ll be some who say:
‘Idaṃ nūnimassāyasmato āraññikassa ekassāraññe serivihārena viharato uddhaccaṃ cāpalyaṃ bahulīkataṃ, tamenaṃ saṅghagatampi samudācaratī’ti—	‘This wilderness venerable, staying alone and autonomous in the wilderness, must be used to being restless and fickle, since he behaves like this when he’s come to the Saṅgha.’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena anuddhatena bhavitabbaṃ acapalena. (6)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be restless and fickle.

69.7 - (shouldn’t be gossipy and loose-tongued)

Āraññikenāvuso, bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena.	A wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.
Sace, āvuso, āraññiko bhikkhu saṅghagato saṅghe viharanto mukharo hoti vikiṇṇavāco, tassa bhavanti vattāro.	If he is, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā mukharo vikiṇṇavāco’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s gossipy and loose-tongued?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṅghagatena saṅghe viharantena amukharena bhavitabbaṃ avikiṇṇavācena. (7)	That’s why a wilderness monk who has come to stay in the Saṅgha shouldn’t be gossipy and loose-tongued.

69.8 - (should be easy to admonish, with good friends)

Āraññikenāvuso, bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena.	A wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.
Sace, āvuso, āraññiko bhikkhu saṃghagato saṃghe viharanto dubbaco hoti pāpamitto, tassa bhavanti vattāro.	If he’s hard to admonish, with bad friends, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā dubbaco pāpamitto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s hard to admonish, with bad friends?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā saṃghagatena saṃghe viharantena suvacena bhavitabbaṃ kalyāṇamittena. (8)	That’s why a wilderness monk who has come to stay in the Saṅgha should be easy to admonish, with good friends.

69.9 - (should guard the sense doors)

Āraññikenāvuso, bhikkhunā indriyesu guttadvārena bhavitabbaṃ.	A wilderness monk should guard the sense doors.
Sace, āvuso, āraññiko bhikkhu indriyesu aguttadvāro hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā indriyesu aguttadvāro’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t guard the sense doors?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā indriyesu guttadvārena bhavitabbaṃ. (9)	That’s why a wilderness monk should guard the sense doors.

69.10 - (monk should eat in moderation)

Āraññikenāvuso, bhikkhunā bhojane mattaññunā bhavitabbaṃ.	A wilderness monk should eat in moderation.
Sace, āvuso, āraññiko bhikkhu bhojane amattaññū hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā bhojane amattaññū’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he eats too much?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā bhojane mattaññunā bhavitabbaṃ. (10)	That’s why a wilderness monk should eat in moderation.

69.11 - (monk should be committed to wakefulness)

Āraññikenāvuso, bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ.	A wilderness monk should be committed to wakefulness.
Sace, āvuso, āraññiko bhikkhu jāgariyaṃ ananuyutto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā jāgariyaṃ ananuyutto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not committed to wakefulness?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā jāgariyaṃ anuyuttena bhavitabbaṃ. (11)	That’s why a wilderness monk should be committed to wakefulness.

69.12 - (should have aroused-vigor)

Āraññikenāvuso, bhikkhunā āraddhavīriyena bhavitabbaṃ.	A wilderness monk should be energetic.
Sace, āvuso, āraññiko bhikkhu kusīto hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā kusīto’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not energetic?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā āraddha-vīriyena bhavitabbaṃ. (12)	That’s why a wilderness monk should have aroused-vigor.

69.13 - (should be rememberful [of Dharma])

Āraññikenāvuso, bhikkhunā upaṭṭhitassatinā bhavitabbaṃ.	A wilderness monk should be rememberful.
Sace, āvuso, āraññiko bhikkhu muṭṭhassatī hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā muṭṭhassatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not rememberful?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā upaṭṭhitassatinā bhavitabbaṃ. (13)	That’s why a wilderness monk should be rememberful [of Dharma].

69.14 - (monk should have undistractible-lucidity)

Āraññikenāvuso, bhikkhunā samāhitena bhavitabbaṃ.	A wilderness monk should have undistractible-lucidity.
Sace, āvuso, āraññiko bhikkhu asamāhito hoti, tassa bhavanti vattāro.	If he doesn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā asamāhito’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t have undistractible-lucidity?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā samāhitena bhavitabbaṃ. (14)	That’s why a wilderness monk should have undistractible-lucidity.

69.15 - (a wilderness monk should be wise)

Āraññikenāvuso, bhikkhunā paññavatā bhavitabbaṃ.	A wilderness monk should be wise.
Sace, āvuso, āraññiko bhikkhu duppañño hoti, tassa bhavanti vattāro.	If he isn’t, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā duppañño’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he’s not wise?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā paññavatā bhavitabbaṃ. (15)	That’s why a wilderness monk should be wise.

69.16 - (should make an effort to learn the higher Dharma and higher training)

Āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo.	A wilderness monk should make an effort to learn the teaching and training.
Santāvuso, āraññikaṃ bhikkhuṃ abhidhamme abhivinaye pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the teaching and training.
Sace, āvuso, āraññiko bhikkhu abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā abhidhamme abhivinaye pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the teaching and training?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā abhidhamme abhivinaye yogo karaṇīyo. (16)	That’s why a wilderness monk should make an effort to learn the higher Dharma and higher training.

69.17 - (to realize the peaceful liberations that are formless, transcending form)

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.	A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.
Santāvuso, āraññikaṃ bhikkhuṃ ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ pucchitāro.	There are those who will question a wilderness monk regarding the formless liberations.
Sace, āvuso, āraññiko bhikkhu ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā ye te santā vimokkhā atikkamma rūpe āruppā tattha pañhaṃ puṭṭho na sampāyatī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he can’t answer a question about the formless liberations?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo. (17)	That’s why a wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

69.18 - (to realize the superhuman state )

Āraññikenāvuso, bhikkhunā uttari manussadhamme yogo karaṇīyo.	A wilderness monk should practice meditation to realize the superhuman state.
Santāvuso, āraññikaṃ bhikkhuṃ uttari manussadhamme pañhaṃ pucchitāro.	There are those who will question a wilderness monk about the superhuman state.
Sace, āvuso, āraññiko bhikkhu uttari manussadhamme pañhaṃ puṭṭho na sampāyati, tassa bhavanti vattāro.	If he fails to answer, there’ll be some who say:
‘Kiṃ panimassāyasmato āraññikassa ekassāraññe serivihārena yo ayamāyasmā yassatthāya pabbajito tamatthaṃ na jānātī’ti—	‘What’s the point of this wilderness venerable’s staying alone and autonomous in the wilderness, since he doesn’t know the goal for which he went forth?’
tassa bhavanti vattāro.
Tasmā āraññikena bhikkhunā uttari manussadhamme yogo karaṇīyo”ti. (18)	That’s why a wilderness monk should practice meditation to realize the superhuman state.”
Evaṃ vutte, āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:	When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him:
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti?	“Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live in the neighborhood of a village as well?”
“Āraññikenāpi kho, āvuso moggallāna, bhikkhunā ime dhammā samādāya vattitabbā pageva gāmantavihārinā”ti.	“Reverend Moggallāna, these things should be undertaken and followed by wilderness monks, and still more by those who live in the neighborhood of a village.”

MN 69 commentary

Theravada cmy. On arupa

MN 69 reference to a-rūpa

Āraññikenāvuso, bhikkhunā ye te santā vimokkhā atikkamma rūpe āruppā tattha yogo karaṇīyo.

A wilderness monk should practice meditation to realize the peaceful liberations that are formless, transcending form.

Te. Cmy. Glosses

	(B. Dhammanando paraphrase trans.)
♦ "āruppā" ti	“formless” (gloss:)
ettāvatā aṭṭhapi samāpattiyo vuttā honti.	"Though the Buddha mentions only the āruppas, all of the eight samāpattis should be understood as included/implied.
tā pana sabbena sabbaṃ asakkontena sattasupi yogo karaṇīyo, chasupi ... pe ... pañcasupi.	However, if a bhikkhu isn’t able to attain all eight, then he should strive for seven or six or five… etc.
sabbantimena paricchedena ekaṃ kasiṇe parikammakammaṭṭhānaṃ paguṇaṃ katvā ādāya vicaritabbaṃ, ettakaṃ vinā na vaṭṭati.	At the bare minimum he should so conduct himself that he becomes proficient in at least one kasiṇa meditation. It would be improper for him not to do at least this much."

Theravada subcommentary explains further

	(B. Yuttadhammo trans.)
Āruppāti iminā catassopi arūpasamāpattiyo gahitā, tā pana catūhi rūpasamāpattīhi vinā na sampajjantīti āha –	In regards to "āruppa": by these ones, all four immaterial attainments are taken, but they do not attain without the four material attainments,
‘‘āruppāti ettāvatā aṭṭhapi samāpattiyo vuttā hontī’ ’ti.	thus it was said, "āruppa was said referring to the extent of the eight attainments".

B. Dhammanando explains ‘ettavata’

https://notesonthedhamma.blogspot.com/2020/10/translate-this-line-from-mn-69.html
frank k wrote: ↑Sun Oct 11, 2020 7:47 am
So what the Theravada commentary is saying, wrongly, is that the four jhanas are a-rūpa (since 4 jhanas are part of the 8 attainments).
Ven. Responds:
No. If the commentator had meant that, he would merely have said:
_Āruppā_ti aṭṭha samāpattiyo.

As it is, you're overlooking the word ettāvatā:
Ettāvatā: by just so much, with this much; to such an extent; so far, to that extent; thus.
(Margaret Cone's dictionary)
and the word api, ("also").

The combination of the two words is often used by the commentators when they want to say that some statement is to be understood as allusive or implicative: "Though the Buddha mentioned only X, we should understand Y and Z to be included too."

a-rūpa and āruppa

With regard to word-formation, arūpa is formed by adding the negative prefix a- to rūpa.
Āruppa is formed by adding the suffix -ṇya to arūp, leading to assimilation (p + -ṇya = pp) and stem-vowel lengthening.
It's analogous to how sāmaññā ("the state of an ascetic") is formed from samaṇa ("ascetic").

With regard to meaning, āruppa is a more specialised term, used to refer to either
(1) meditation subjects that lead to arūpāvacarajjhāna;
(2) the arūpāvacarajjhānas themselves; or
(3) the vipāka that comes from developing arūpāvacarajjhāna, i.e., formless planes of existence.
Arūpa includes all of these too, but a dozen other things besides.
Āruppa (adj.) [fr. arūpa as ā (= a2) -- *rūpya] formless, incorporeal; nt. formless existence D iii.275; M i.410 cp. 472; iii.163; S i.131 (˚ṭṭhāyin); ii.123; A iv.316 It 61; Sn 754; J i.406; Dhs 1385 (cp. trsl. 57); Vism 338; DA i.224; SnA 488, 508; Sdhp 5, 10; the four Vism iii, 326 sq.
The PED seems to have a typo. Āruppa is a noun, not an adjective.

frank k wrote: ↑Sun Oct 11, 2020 7:47 am
The subcommentary for MN 69 says:

[...]

That seems to be correcting the commentary, saying that it's only the four a-arupa attainments that are meant, and not the 4 rupa attainments. Then it mentions there are ten-fold kasinas.
I don't understand what it says about parikkama ...

Can someone confirm I'm translating correctly for subcmy?
Cūḷa Dhammapāla isn't correcting Buddhaghosa. The gist of his first sentence is that Buddhaghosa says what he does because there's no divorcing the attainment of the arūpasamāpattis from that of the rūpasamāpattis. The rest is just saying at length what Buddhaghosa said in brief.