ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
644. Herein, what is the Moulding of the Guide-Lines ? [It is
as follows.]
[Introductory]
No past term is evident of ignorance (A. v, 113) and of craving
for being (A, v, 116). Herein, ignorance is the hindrance and
craving the fetter (cf. Pe 243).
1
645. Creatures with ignorance for their hindrance and fettered [by
craving] to ignorance, explore on the side of ignorance. They
are called 'of view-temperament'. Creatures with craving as their
fetter and fettered to craving, explore on the side of craving. They
are called 'of craving-temperament'.
[The Conversion of Relishing]
646. [110] Those of view-temperament who have gone forth [into
homelessness] outside this [dispensation] abide devoted to the
pursuit of self-torment. Those of craving-temperament who have
gone forth [into homelessness] outside this [dispensation] abide
devoted to the pursuit of indulging sensual pleasure among sensual
desires (cf. Pe 243-4).
647. Herein what is the reason why those of view-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of self-torment, why those of craving-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of indulging sensual pleasure among sensual desires ?
Outside this [dispensation] there is no definition of truth, so whence
any explanation of the four truths, or any skill in quiet and insight,
1
or any reaching the pleasure of peace ?
648. With cognizance distorted through having no acquaintanceship
with the pleasure of peace, they have made such pronouncements
as < There is no pleasure [arrived at] through pleasure: pleasure is to 644/1 Separate the words as follows: tatiha avijjd nivaranam, tanha sarhyo- janarh. For this paragraph and the next as 'introductory' see n. 673/1. 647/1 Read samathavipassandkosallam as one compound. be arrived at tltrough pain (suffering) > (M. i, 93), and
such views, aspiring to pleasure through pain, [or] perceiving
merit in sensual desires, they abide devoted to the pursuit of self-
torment and devoted to the pursuit of indulging sensual pleasure.
Such being their acquaintanceship, they enrich only the sickness,
they enrich only the boil, they enrich only the barb. Overwhelmed
by the sickness, oppressed by the boil, wounded by the barb, doing
their diving in and out of the hells, the animal womb, ghosts and
demons, making their existence co-essential with exhilaration and
depression,
1
they find no medicine for the sickness, the boil, the
barb.
649. (i) Herein, the pursuit of self-torment and the pursuit of
indulgence of sensual pleasures are the corruption; quiet and insight
are the cleansing. The pursuit of self-torment and the pursuit of
indulgence of sensual pleasure are the sickness; quiet and insight
are the counteractive
1
medicine for the sickness. The pursuit of
self-torment and the pursuit of indulgence of sensual pleasure are
the boil; quiet and insight are the counteractive medicine for the
boil. The pursuit of self-torment and the pursuit of indulgence of
sensual pleasure are the barb; quiet and insight are the medicine
that extracts the barb.
650. Herein, the corruption is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
quiet and insight are the Way Leading to Cessation of Suffering.
651. [Ill ] These are the four Truths. Suffering has to be diag-
nosed, the Origin abandoned, the Path kept in being, and Cessation
verified.
652. (iii) [Again] herein, one of view-temperament approaches
form as self, approaches feeling .. . perception .. . determinations .. .
consciousness as self. One of craving-temperament approaches self
as possessing form, or form as in self, or self as in form; or he
648/1 'Ugghdta—exhilaration' and ^nigghdta—depression' are both not in
PED. See Vis. 370. Prefix ni(r) +ghdta.
649/1 i
Ni(g)ghdtaka—counteracting': a different word from nigghdta in the
last paragraph and should be spelt with only one g; cf. nighdta (§943) and
abhinighdta (§315). Prefix ni (not nir)+ghdta. Cf. use at Pe 65, 98, and
123. (There is also uncertainty about t or t.)
approaches self as possessing feeling . . . possessing perception . . .
possessing determinations .. . possessing consciousness, or conscious-
ness as in self, or self as in consciousness. This is what is called
the twenty-based embodiment view (cf. M. i, 300; Pe 242).
653. Opposed to this is right view disjoined from worlds, and its
attendant right intention, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration. This is
the noble eight-factored path.
654. That is the three categories: the virtue category, the con-
centration category, and the understanding category. The virtue
category and the concentration category are quiet, and the under-
standing category is insight.
655. Herein, embodiment is Suffering, the origin of embodiment is
the Origin of Suffering, the cessation of embodiment is Cessation
of Suffering, and the noble eight-factored path is the Way Leading
to Cessation of Suffering.
656. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
657. (hi) Herein, those who approach form as self, who approach
feeling . . . perception . . . determinations . . . consciousness as
self, are called annihilationists. Those who approach self as
possessing form, or form as in self, or self as in form, who approach
self as possessing feeling . . . possessing perception . . . possessing
determinations . . . possessing consciousness, or consciousness as
in self, or self as in consciousness, are called eternalists (cf. Pe 242).
658. Herein, annihilationism and eternalism are the two extremes.
They [both cause] the occurrence of the roundabout.
659. [112] The opposite of that is the middle way, the noble eight-
factored path. This is the non-occurrence of the roundabout.
660. Herein, occurrence is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
the noble eight-factored path is the Way Leading to Cessation of
Suffering.
661. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
662. (iv) Herein, in combination annihilationism and eternalism
are the twenty-based embodiment view (cf. M. i, 300; hi, 17),
while in detail they are the sixty-two types of views (cf. 2). Sutta
1; M. Sutta 102; 8. iii, 262ff.; Ps. i, 135ff.).
663. The opposites of these are the forty-three
1
ideas that side
with enlightenment, the eight liberations, the ten bases for whole-
ness.
664. The sixty-two types of views are delusion's net, which has no
beginning and continues its occurrence unremittingly.
1
The forty-
three ideas that partake of enlightenment are the diamond of
knowledge that bursts open delusion's net.
665. Herein, the delusion is ignorance, and the net is craving for
being.
1
That is why it was said above 'No past term is evident of
ignorance and of craving for being' (§644).
666. Herein, when one of view-temperament has gone forth [into
homelessness] in this dispensation he becomes one who lives with
continuous
1
effacement, having keen regard for effacement, while
when one of craving-temperament has gone forth in this dispensation
he is one who lives with the training preserved, having keen regard
for the training (cf. Pe 243).
667. When one of view-temperament finds a footing in the certainty
of rightness (see S. iii, 225), he is a Follower by Ideas, while when
one of craving-temperament finds a footing in the certainty of
rightness, he is a Follower by Faith (cf. Pe 243).
668. One of view-temperament finds the outlet on the pleasant way
with sluggish acquaintanceship and with swift acquaintanceship,
and one of craving-temperament finds the outlet on the painful way
with sluggish acquaintanceship and with swift acquaintanceship (cf.
§42).
669. Herein, what is the reason (cf. §647) why one of craving-
temperament finds outlet on the painful way with sluggish
acquaintanceship and with swift acquaintanceship ? Because
sensual desires have not been given up by him. [113] When
663/1 The '43' are the '37' (i.e., 5 faculties beginning with faith, 5 powers,
4 foundations of mindfulness, 4 bases for success, 4 right endeavours, 7 enlight-
enment factors, and the 8-factored path; see e.g., M. ii, 245; cf. Pe 114) plus
the 6 contemplations of impermanence, pain, not-self, abandoning, fading,
and cessation (cf. D. iii, 251).
664/1 'Anidhana—unremittingly': neither in FED nor in GPD. Fm.
neg. a +ni- +\/dhd.
665/1 Read moho avijjd, jalarh bhavatanhd.
666/1 'Anusantata—continuous': not in PEDf see GPD; this paragraph is
a good instance of how the Pe has been used but altered in this work.
he is secluding himself from sensual desires, he relinquishes
1
pain-
fully and sluggishly gains knowledge
2
of the True Idea. Now as
to one of view-temperament, from the very beginning he is no
seeker of sensual desires. [So] when he is secluding himself from
them he relinquishes swiftly and he swiftly gains knowledge of the
True Idea (cf. Pe 243).
670. The painful way is of two kinds: with sluggish acquaintance-
ship and with swift acquaintanceship. And the pleasant way is
of two kinds: with sluggish acquaintanceship and with swift
acquaintanceship. And creatures are of two kinds: with blunt
faculties and with keen faculties.
1
Those with blunt faculties
relinquish sluggishly and sluggishly gain knowledge of the True
Idea. Those with keen faculties relinquish swiftly and swiftly gain
knowledge of the True Idea (cf. Pe 243).
671. These are the four ways. I t is by these same four ways that
anyone at all ever has found the outlet, or finds the outlet, or will
find the outlet (cf. Pe 244).
672. That is how Noble Ones describe a tetrad path {Pe 244) for
unwise
1
folk to cultivate, for fools to desire, for the lustful to master
their lust by, the aim of which is conversion of relishing, of craving
for being.
This is called the Plane of Conversion of Belishing. That is
why it was said
'[The Guide-Line] Craving and Ignorance [guiding]
By Quiet and Insight, [and construing
Appropriately the four Truths
Is the Conversion of Relishing'] (§21).
*
669/1 Patinissarati here serves for patinissajjati, for which it is possibly
a reading.
669/2 Ajanati has two principal meanings: (1) to know, i.e., to understand
the meaning of what is said, and (2) to come to the Arahant's final knowledge,
subst. anna ('final knowledge').
670/1 But cf. 3 kds. at §586.
672/1 'Abudha—unwise': not in PED or CPD.
0 comments:
Post a Comment