Khuddaka Nikaya - Nettippakarana - The Plotting of Directions

Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Plotting of Directions

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Plotting of Directions]
673. 'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
[They call the Plotting of Directions]' (§24).
1
[Now] these [ideas are] scrutinizable in two ways, namely whether
they follow the world's round or whether they follow the world's
stopping, what is called 'round' being the roundabout [of rebirths]
and what is called 'stopping' being extinction, with action and
defilements
2
[as] the roundabout's cause (cf. Pe 246). Herein, the
action is demonstrable as choice and as concomitant of cognizance
(cf. §239). How3
is that to be regarded ? Through3
the storing up.
674. Now all defilements are demonstrable through the four
perversions. Where are they to be found ? In the conglomeration
of defilement with its ten grounds. [114] What ten grounds ?
1. Four Nutriments [physical nutriment, contact, choice, and
consciousness (D. iii, 228)].
1
2. Four Perversions [seeing beauty, pleasure, permanence, and
self, where there are none (A. ii, 52)].
3. Four Assumptions [sensual-desire, views, virtue-and-duty,
and self-doctrine (D. iii, 230; but see §§257 and 484-7)].
4. Four Bonds [sensual-desire, being, views, and ignorance
(D. iii, 230)].
5. Four Ties [covetousness, ill-will, misapprehension of virtue-
and-duty, and insistence that 'only this is true' (D. iii, 230)].
6. Four Taints [sensual-desire, being, views, and ignorance
(A. ii, 211)].
7. Four Floods [sensual-desire, being, views, and ignorance
(D. iii, 230)]
8. Four Barbs [lust, hate, conceit, and delusion (cf. Pe 245)].
673/1 Terminal titles often make i t hard to find the beginnings. After
considering the general structure of this ch. and comparing with Pe ch. viii,
the first Guide-Line must start with §646 and this verse must start a new
section.
673/2 Bb: kammalcilesa.
673/3 Bb: upacayena. With PTJS reading upacaye, kattha would seem
preferable to Icaiham.
674/1 Cf. Pe 244. Details in square brackets in this paragraph are added
from those that follow.

9. Four Steadying-points for consciousness [form, feeling,
perception, and determinations (D. iii, 228)].
10. Four Goings on Bad Ways [through will, hate, fear, and
delusion {D. iii, 228)] (cf. Pe 244).
675. 1-2. In the first nutriment there is the first perversion; in the
second nutriment, the second perversion; in the third nutriment,
the third perversion; in the fourth nutriment, the fourth perversion
(cf. Pe 244).
2-3. In the first perversion there is the first assumption; in the
second perversion, the second assumption; in the third perversion,
the third assumption; in the fourth perversion, the fourth assump-
tion.
3-4. In the first assumption there is the first bond; in the second
assumption, the second bond; in the third assumption, the third
bond; in the fourth assumption, the fourth bond.
4-5. In the first bond there is the first tie; in the second bond, the
second tie; in the third bond, the third tie; in the fourth bond, the
fourth tie.
5-6. In the first tie there is the first taint; in the second tie, the
second taint; in the third tie, the third taint; in the fourth tie, the
fourth taint.
6-7. In the first taint there is the first flood; in the second taint, the
second flood; in the third taint, the third flood; in the fourth taint,
the fourth flood.
7-8. In the first flood there is the first barb; in the second flood,
the second barb; in the third flood, the third barb; in the fourth
flood, the fourth barb.
8-9. In the first barb there is the first steadying-point for conscious-
ness; in the second barb, the second steadying-point for conscious-
ness; in the third barb, the third steadying-point for consciousness;
in the fourth barb, the fourth steadying-point for consciousness.
9-10. In the first steadying-point for consciousness there is the
first going on a bad way; in the second steadying-point for conscious-
ness, the second going on a bad way; in the third steadying-point
for consciousness, the third going on a bad way; in the fourth
steadying-point for consciousness, the fourth going on a bad way
(cf. Pe 244).
676. 1. Herein, physical nutriment and nutriment as contact are
imperfections in a person of craving-temperament, while nutriment

as mind-choice and nutriment as consciousness are imperfections in
a person of view-temperament (cf. Pe 244).
677. 2. Herein, the perversion that there is beauty in the ugly1
and
the perversion that there is pleasure in the painful are imperfections
in a person of craving-temperament, while the perversion that there
is permanence in the impermanent and the perversion that there is
self in the not-self are imperfections in a person of view-temperament.
678. [115] 3. Herein, sensual-desire-assumption and being-assump-
tion are imperfections in a person of craving-temperament, while
view-assumption and self-doctrine-assumption are imperfections in
a person of view-temperament.
679. 4. Herein, the bond of sensual desire and the bond of being are
imperfections in a person of craving-temperament, while the bond
of views and the bond of ignorance are imperfections in a person of
view-temperament.
680. 5. The body-tie of covetousness and the body-tie of ill-will are
imperfections in a person of craving-temperament, while the body-
tie of misapprehension-of-virtue-and-duty and the body-tie of
insistence-that-only-this-is-true are imperfections in a person of
view-temperament.
681. 6. Herein, the taint of sensual desire and the taint of being are
imperfections in a person of craving-temperament, while the taint
of views and the taint of ignorance are imperfections in a person of
view-temperament.
682. 7. Herein, the flood of sensual desire and the flood of being are
imperfections in a person of craving-temperament, while the flood
of views and the flood of ignorance are imperfections in a person
of view-temperament.
683. 8, Herein, the barb of lust and the barb of hate are imper-
fections in a person of craving-temperament, while the barb of
conceit and the barb of delusion are imperfections in a person of
view-temperament.
684. 9. Herein, form as a steadying-point for consciousness passing
on and feeling as a steadying-point for consciousness passing on are
imperfections in a person of craving-temperament, while perception
as a steadying-point for consciousness passing on and determinations
as a steadying-point for consciousness passing on are imperfections
in a person of view-temperament.
685. 10. Herein, the going on a bad way through will and the going
677/1 Read asubhe subhan ti vipallfiso, yo ca dukkhe sukhan ti vvpallaso.

on a bad way through hate are imperfections in a person of craving-
temperament, while the going on a bad way through fear and the
going on a bad way through delusion are imperfections in a person
of view-temperament (cf. Pe 244).
686. 1-2. Herein, the perversion that there is beauty in the ugly
[occurs] with respect to physical nutriment; the perversion that
there is pleasure in the painful, with respect to nutriment as contact;
the perversion that there is permanence in the impermanent, with
respect to nutriment as consciousness; the perversion that there is
self in the not-self, with respect to nutriment as mind-choice (cf.
Pe 244-5).
687. 2-3. One steady in the first perversion assumes sensual desires:
this is called sensual-desire-assuming. One steady in the second
perversion [116] assumes future being: this is called being-assuming.
One steady in the third perversion assumes the view that has
expectant relish for the roundabout: this is called view-assuming.
One steady in the fourth perversion, having supposed a self, assumes
[accordingly]: this is called self-doctrine-assuming (cf. §304).
688. 3-4. He is fettered (bound) by sensual desires through sensual-
desire-assuming: this is called the bond of sensual desire. He is
fettered by the kinds of being through being-assuming: this is
called the bond of being. He is fettered by an evil view through
view-assuming: this is called the bond of views. He is fettered by
ignorance through self-doctrine-assuming: this is called the bond of
ignorance.
689. 4-5. One steady in the first bond ties the body1
with covetous-
ness: this is called the body-tie of covetousness. One steady in the
second bond ties the body with the tie of ill-will: this is called the
body-tie of ill-will. One steady in the third bond ties the body
with misapprehension [of virtue and duty]: this is called the body-
tie of misapprehension. One steady in the fourth bond ties the
body with the insistence that only this is true: this is called the
body-tie of insistence-that-only-this-is-true.
690. 5-6. His defilements, thus tied, taint [him]. And as what are
they said to taint [him] ? As underlying tendency, or as [open]
obsession (cf. §455). Herein, there is the taint of sensual desire
689/1 'Body' has to be taken here as the name-body as well as the form-body.
The word kaya ('body') has in Pali (as in English) the meaning of 'group' or
'conglomeration'.

through the body-tie of covetousness, the taint of being through the
body-tie of ill-will, the taint of views through the body-tie of
misapprehension [of virtue and duty], and the taint of ignorance
through the body-tie of insistence-that-only-this-is-true.
691. 6-7. When these four taints abound they are floods, so with
the abundance of taints' there is abundance of floods. Herein,
there is the flood of sensual desires through the taint of sensual
desires, the flood of being through the taint of being, the flood of
views through the taint of views, the flood of ignorance through
the taint of ignorance.
692. 7-8. These four floods, accompanied by the underlying
tendencies, intrude into one's inclinations till they strike one's
heart and remain steady there: hence they are called 'barbs'.
Herein, there is the barb of lust with the flood of sensual desire, the
barb of hate with the flood of being, the barb of conceit with the flood
of views, and the barb of delusion with the flood of ignorance.
693. 8-9. When one's consciousness is gripped by these four barbs
it shapes itself to the following four ideas, namely to form, to
feeling, to perception, and to determinations (cf. §304).
694. Herein, form [117] is the steadying-point for consciousness
passing on when consciousness has an infection1
of relishing through
the barb of lust; feeling is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of hate; perception is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of conceit; determinations are the steadying-point for
consciousness passing on when consciousness has an infection of
relishing (cf. Pe 218) through the barb of delusion.
695. 9-10. When one's consciousness is stiffened by these four
steadying-points for consciousness one goes a bad way because of
the following four ideas, namely because of will, because of hate,
because of fear, and because of delusion.
696. Herein, it is owing to lust that one goes a bad way through
will, owing to hate that one goes a bad way through hate, owing
to fear that one goes a bad way through fear, and owing to delusion
that one goes a bad way through delusion (cf. Pe 245-6).
That is how that action and those defilements are the cause of
the roundabout. That is how all defilements can be demonstrated
by the four perversions (see §674).
694/1 Compare 'ctitam vyasincati* at S. iv, 78 with i
nandupasecand)
here

697. Herein, the directions are these four (cf. §723): (i) physical
nutriment, the perversion that there is beauty in the ugly, sensual-
desire-assumption, the bond of sensual desire, the body-tie of
covetousness, the taint of sensual desire, the flood of sensual desire,
the barb of lust, form as steadying-point for consciousness passing
on, going a bad way through will, are the first direction, (ii)
Nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, going a bad way
through hate, are the second direction, (iii) Nutriment as conscious-
ness, the perversion that there is permanence in the impermanent,
view-assumption, the bond of views, the body-tie of misappre-
hension, the taint of views, the flood of views, the barb of conceit,
perception as steadying-point for consciousness passing on, going
a bad way through fear, are the third direction, (iv) Nutriment
as mind-choice, the perversion that there is self in the not-self,
self-doctrine-assumption, the bond of ignorance, the body-tie of
insistence that only this is true, the taint of ignorance, the flood of
ignorance, the barb of delusion, determinations as steadying-point
for consciousness passing on, going a bad way through delusion, are
the fourth direction (cf. Pe 246).
698. (i) Herein (cf. §724), as to the following ten Thread-[terms],
physical nutriment, the perversion that there is beauty in the ugly,
sensual-desire-assumption, the bond of sensual desire, the body-tie
of covetousness, the taint of sensual desire, the flood of sensual
desire, the barb of lust, form as steadying-point for consciousness
passing on, and going a bad way through will: their meaning is
one and only the phrasing is different. These are imperfections in
a person of lusting temperament.
699. (ii) [118] Herein, as to the following ten Thread-[terms],
nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, and going a bad
way through hate: their meaning is one and only the phrasing is
different. These are imperfections in a person of hating tempera-
ment.
700. (iii) Herein, as to the following ten Thread-[terms], nutriment
us consciousness, the perversion that there is permanence in the

impermanent, view-assumption, the bond of views, the body-tie of
misapprehension, the taint of views, the flood of views, the barb of
conceit, perception as steadying-point for consciousness passing on,
and going a bad way through fear; their meaning is one, and only
the phrasing is different. These are imperfections in one of dull
view-temperament.
701. (iv) Herein, as to the following ten Thread-[terms], nutriment
as mind-choice, the perversion that there is self in the not-self, the
bond of ignorance, self-theory-assumption, the body-tie of insistence-
that-only-this-is-true, the taint of ignorance, the flood of ignorance,
the barb of delusion, determinations as steadying-point for conscious-
ness passing on, and going a bad way through delusion: their
meaning is one and only the phrasing is different. These are
imperfections in one of intelligent view-temperament (cf. Pe 246-7).
702. 1. Herein, physical nutriment and nutriment as contact come
to diagnosis through the dispositionless gateway to liberation,
nutriment as consciousness through the void [gateway to liberation],
and nutriment as mind-choice through the signless [gateway to
liberation].
703. 2. Herein, the perversion that there is beauty in the ugly and
the perversion that there is pleasure in the painful come to dis-
appearance through the dispositionless gateway to liberation, the
perversion that there is permanence in the impermanent [does so]
through the void, and the perversion that there is self in the not-
self [does so] through the signless.
704. 3. Herein, sensual-desire-assumption and being-assumption
come to abandonment through the dispositionless gateway to
liberation, view-assumption through the void, and self-theory-
assumption through the signless.
705. 4. Herein, the bond of sensual desire and the bond of being
come to abandonment through the dispositionless gateway to
liberation, the bond of views through the void, and the bond of
ignorance through the signless.
706. 5. Herein, the body-tie of covetousness and the body-tie of
ill-will come to abandonment through the dispositionless gateway to
liberation, [119] the body-tie of misapprehension through the void,
and the body-tie of insistence-that-only-this-is-true through the
signless.
707. 6. Herein, the taint of sensual desire and the taint of being
come to abandonment through the dispositionless gateway to

liberation, the taint of views through the void, and the taint of
ignorance through the signless.
708. 7. Herein, the flood of sensual desire and the flood of being
come to abandonment through the dispositionless gateway to
liberation, the flood of views through the void, and the flood of
ignorance through the signless.
709. 8. Herein, the barb of lust and the barb of hate come to
abandonment through the dispositionless gateway to liberation,
the barb of conceit through the void, and the barb of delusion
through the signless.
710. 9. Herein, form as steadying-point for consciousness passing
on and feeling as steadying-point for consciousness passing on come
to diagnosis through the dispositionless gateway to liberation,
perception as steadying-point for consciousness passing on [does so]
through the void, and determinations as steadying-point for
consciousness passing on [does so] through the signless.
711. 10. Herein, going a bad way through will and going a bad
way through hate come to abandonment through the dispositionless
gateway to liberation, going a bad way through fear [does so]
through the void, and going a bad way through delusion [does so]
through the signless.
712. So all the ideas that follow the world's round (see §673) find
outlet from the triple world by way of the three Gateways to
Liberation.
713. Here is the outlet (cf. counterpart at §674):
1. Four Ways (§42; D. iii, 228).
2. Four Foundations of Mindfulness [body, feelings, cognizance,
ideas (D. iii, 221; but cf. §4 and §730)].
3. Four Meditations [1st, 2nd, 3rd, 4th (D. iii, 222)].
4. Four Abidings [heavenly, divine, noble, imperturbable (D.
iii, 220)].
5. Four Right Endeavours [the effort to prevent the arising of
unarisen unprofit, to get rid of the arisen, to arouse unarisen
profit, and to increase the arisen (D. iii, 221)].
6. Four Wonderful Marvellous Ideas [abandoning conceit,
eliminating reliance, abandoning ignorance, pacification of
being (Pe 247)].
7. Four Expressions [truth, generosity, understanding, peace
(D. iii, 229)].

8. Four Ways of keeping Concentration in Being [will, energy,
cognizance, inquiry = 4 bases for success (D. iii, 222)].
9. Four ideas dealing with pleasure [faculty-restraint, ardour,
discovery, relinquishment of all essentials of existence (Pe
247)].
10. Four Measureless States [lovingkindness, compassion, glad-
ness, onlooking-equanimity (D. iii, 223; Pe 247)].
1
714. 1-2. The first way [corresponds to] the first foundation of
mindfulness; the second way to the second foundation of mindful-
ness; the third way to the third foundation of mindfulness; the
fourth way to the fourth foundation of mindfulness.
2-3. The first foundation of mindfulness [corresponds to] the
first meditation; the second foundation of mindfulness to the
second meditation; the third foundation of mindfulness to the third
meditation; the fourth foundation of mindfulness to the fourth
meditation.
3-4. The first meditation [corresponds to] the first abiding; the
second meditation to the second abiding; the third meditation to
the third abiding; the fourth meditation to the fourth abiding.
4-5. The first abiding [corresponds to] the first right endeavour;
the second abiding to the second right endeavour; the third abiding
to the third right endeavour; the fourth abiding [120] to the fourth
right endeavour.
5-6. The first right endeavour [corresponds to] the first wonderful
marvellous idea; the second right endeavour to the second wonderful
marvellous idea; the third right endeavour to the third wonderful
marvellous idea; the fourth right endeavour to the fourth wonderful
marvellous idea.
6-7. The first wonderful marvellous idea [corresponds to] the first
expression; the second wonderful marvellous idea to the second
expression; the third wonderful marvellous idea to the third
expression; the fourth wonderful marvellous idea to the fourth
expression.
7-8. The first expression [corresponds to] the first keeping of
concentration in being; the second expression to the second keeping
of concentration in being; the third expression to the third keeping
of concentration in being; the fourth expression to the fourth
keeping of concentration in being.
713/1 Details in square brackets added from paragraphs that follow.

8-9. The first keeping of concentration in being [corresponds to]
the first idea dealing with pleasure; the second keeping of con-
centration in being to the second idea dealing with pleasure; the
third keeping of concentration in being to the third idea dealing
with pleasure; the fourth keeping of concentration in being to the
fourth idea dealing with pleasure.
9-10. The first idea dealing with pleasure [corresponds to] the
first measureless state; the second idea dealing with pleasure to
the second measureless state; the third idea dealing with pleasure
to the third measureless state; the fourth idea dealing with pleasure
to the fourth measureless state.
715. 1-2. When the first way is kept in being, made much of, it
fulfils the first foundation of mindfulness; when the second way is
kept in being, made much of, it fulfils the second foundation of
mindfulness; when the third way is kept in being, made much of,
it fulfils the third foundation of mindfulness; when the fourth way
is kept in being, made much of, it fulfils the fourth foundation of
mindfulness (Pe 247).
716. 2-3. When the first foundation of mindfulness is kept in being,
made much of, it fulfils the first meditation; when the second
foundation of mindfulness is kept in being, made much of, it fulfils
the second meditation; when the third foundation of mindfulness
is kept in being, made much of, it fulfils the third meditation; when
the fourth foundation of mindfulness is kept in being, made much
of, it fulfils the fourth meditation.
717. 3-4. When the first meditation is kept in being, made much of,
it fulfils the first abiding; when the second meditation is kept in
being, made much of, it fulfils the second abiding; when the third
meditation is kept in being, made much of, it fulfils the third
abiding; when the fourth meditation is kept in being, [121] made
much of, it fulfils the fourth abiding.
718. 4-5. When the first abiding is kept in being, made much of, it
fulfils the non-arising of unarisen evil unprofitable ideas. When
the second abiding is kept in being, made much of, it fulfils the
abandoning of arisen evil unprofitable ideas. When the third
abiding is kept in being, made much of, it fulfils the arising of
unarisen profitable ideas; when the fourth abiding is kept in being,
made much of, it fulfils the steadiness, unlostness and plentifulness
of arisen profitable ideas.
719. 5-6. When the first right endeavour is kept in being, made

much of, it fulfils the abandoning of conceit. When the second
right endeavour is kept in being, made much of, it fulfils the eradica-
tion of reliance.
1
When the third right endeavour is kept in being,
made much of, it fulfils the abandoning of ignorance. When the
fourth right endeavour is kept in being, made much of, it fulfils the
pacification of being.
2
720. 6-7. When the abandoning of conceit is kept in being, made
much of, it fulfils the expression of truth. When the eradication of
reliance is kept in being, made much of, it fulfils the expression of
generosity. When the abandoning of ignorance is kept in being,
made much of, it fulfils the expression of understanding. When
the pacification of being is kept in being, made much of, it fulfils
the expression of peace.
721. 7-8. When the expression of truth is kept in being, made
much of, it fulfils concentration of will. When the expression of
generosity is kept in being, made much of, it fulfils concentration
of energy. When the expression of understanding is kept in being,
made much of, it fulfils concentration of [purity of] cognizance.
When the expression of peace is kept in being, made much of, it
fulfils concentration of inquiry'
722. 8-9. When concentration of will is kept in being, made much
of, it fulfils faculty-restraint. When concentration of energy is kept
in being, made much of, it fulfils ardour. When concentration of
[purity of] cognizance is kept in being, made much of, it fulfils
discovery. When concentration of inquiry is kept in being, made
much of, it fulfils the relinquishing of all essentials of existence.
723. 9-10. When faculty-restraint is kept in being, made much of,
it fulfils lovingkindness. When ardour is kept in being, made
much of, it- fulfils compassion. When discovery is kept in being,
made much of, it fulfils gladness [at others' success]. When
relinquishment of all essentials of existence is kept in being, made
much of, it fulfils onlooking-equanimity (cf. Pe 247).
724. Herein, the four directions are these (cf. §697): (i) The first
way, first foundation of mindfulness, first meditation, first abiding,
719/1 PTS Netti Index has 'feigning' against dlaya, but that is quite wrong
here. What is meant is 'reliance', either as act-of-relying or thing-relied-on,
the allusion being to the 16th of the 18 Principal Insights (maha-vipassana:
Ps. i, 45, quoted at Vis. p. 50).
719/2 'Upasama—pacification' is to be taken here in the sense of 'cessation'
(i.e., not mere negation, but cessation without remainder).

first right endeavour, first wonderful marvellous idea, the expression
of truth, concentration of will, faculty-restraint, and lovingkindness,
[122] are the first direction, (ii) The second way, second foundation
of mindfulness, second meditation, second abiding, second right
endeavour, second wonderful marvellous idea, the expression of
generosity, concentration of energy, ardour, and compassion, are
the second direction, (iii) The third way, third foundation of
mindfulness, third meditation, third abiding, third right endeavour,
third wonderful marvellous idea, the expression of understanding,
concentration of [purity of] cognizance, discovery, and gladness,
are the third direction, (iv) The fourth way, fourth foundation of
mindfulness, fourth meditation, fourth abiding, fourth right en-
deavour, fourth wonderful marvellous idea, the expression of peace,
concentration of inquiry, relinquishment of all essentials of existence,
and onlooking-equanimity, are the fourth direction (cf. Pe 247-8).
725. (i) Herein (cf. §698), as to the following ten Thread-[terms],
the first way, first foundation of mindfulness, first meditation, first
abiding, first right endeavour, first wonderful marvellous idea, the
expression of truth, concentration of will, faculty-restraint, and
lovingkindness: their meaning is one and only the phrasing is
different. These are the medicine for a person of lusting tempera-
ment.
726. (ii) Herein, as to the following ten Thread-[terms], the second
way, second foundation of mindfulness, second meditation, second
abiding, second right endeavour, second wonderful marvellous idea,
the expression of generosity, concentration of energy, ardour, and
compassion: their meaning is one and only the phrasing is different.
These are the medicine for a person of hating temperament.
727. (iii) Herein, as to the following ten Thread-[terms], the third
way, third foundation of mindfulness, third meditation, third
abiding, third right endeavour, third wonderful marvellous idea,
the expression of understanding, concentration of [purity of]
cognizance, discovery, and gladness: their meaning is one and only
the phrasing is different. These are the medicine for a person of
dull view-temperament.
728. (iv) Herein, as to the following ten Thread-[terms], the fourth
way, fourth foundation of mindfulness, fourth meditation, fourth
abiding, fourth right endeavour, fourth wonderful marvellous idea,
the expression of peace, concentration of inquiry, relinquishment
of all essentials of existence, and onlooking-equanimity; their

meaning is one and only the phrasing is different. [123] These are
the medicine for a person of intelligent view-temperament.
729. 1. Herein (cf. §702), the painful way with sluggish acquaintance-
ship and the painful way with swift acquaintanceship are the dis-
positionless gateway to liberation; the pleasant way with sluggish
acquaintanceship is the void gateway to liberation: and the pleasant
way with swift acquaintanceship is the signless gateway to libera-
tion.
730. 2. Herein, the foundation of mindfulness as the state of a
contemplator-of-the-body-as-a-body and the foundation of mindful-
ness as the state of a contemplator-of-feelings-as-feelings are the
dispositionless gateway to liberation; the foundation of mindfulness
as the state of a contemplator-of-cognizance-as-cognizance is the
void gateway to liberation; and the foundation of mindfulness as
the state of a contemplator-of-ideas-as-ideas is the signless gateway
to liberation.
731. 3. Herein, the first meditation and the second meditation are
the dispositionless gateway to liberation; the third meditation is
the void gateway to liberation; and the fourth meditation is the
signless gateway to liberation.
732. 4. Herein, the first abiding and the second abiding are the
dispositionless gateway to liberation; the third abiding is the void
gateway to liberation; and the fourth abiding is the signless gateway
to liberation.
733. 5. Herein, the first right endeavour and the second right
endeavour are the dispositionless gateway to liberation; the third
right endeavour is the void gateway to liberation; and the fourth
right endeavour is the fourth gateway to liberation.
734. 6. Herein, the abandoning of conceit and the eradication of
reliance are the dispositionless gateway to liberation; the abandoning
of ignorance is the void gateway to liberation; and the pacification
of being is the signless gateway to liberation.
735. 7. Herein, the expression of truth and the expression of
generosity are the dispositionless gateway to liberation; the
expression of understanding is the void gateway to liberation; and
the expression of peace is the signless gateway to liberation.
736. 8. Herein, concentration of will and concentration of energy
are the dispositionless gateway to liberation; concentration of
cognizance is the void gateway to liberation; and concentration of
inquiry is the signless gateway to liberation.

737. 9. Herein, faculty-restraint
1
and ardour are the dispositionless
gateway to liberation; discovery is the void gateway to liberation;
renunciation of all essentials of existence is the signless gateway to
liberation.
738. 10. [124] Herein, lovingkindness and compassion are the
dispositionless gateway to liberation; gladness is the void gateway
to liberation; and onlooking-equanimity is the signless gateway to
liberation.