Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 5

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 5

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[v (a)]
891. Herein, what is our own statement V-
(No doing any kind of evil,
Perfecting profitable skill,
890/1 The quotations describing the 3 faculties are not in the Suttas as such.
The material corresponds roughly as follows: the 1st M. ii, 11 (4 right
endeavours), the 2nd = M. i, 183 (knowledge of actualization of the 4 Truths),
and the 3rd = M. i, 35-6 and 184 (knowledge of exhaustion and of non-arising).
891/1 'One's own statement' (sakavacana) means a statement made by the
Buddha or by one of his disciples and approved by him as a statement of the

And purifying one's own heart:
This is the Buddhas' Dispensation) (§238).
This is our own statement.
892. (Bhikkhus, there are these three fool-characteristics of a fool
by which others know that a fool is a fool. What are the three ? A
fool thinks what is ill-thought, speaks what is ill-spoken, and the
actions he does are ill-done. These are the fool-characteristics of a
fool, by which others know that a fool is a fool. [172] Bhikkhus, there
are these three wise-man-characteristics of a wise man, by which others
know that a wise man is wise. What are the three ? A wise man
thinks what is well thought, speaks what is well spoken, and the actions
he does are well done. These are the three wise-man-characteristics of
a wise man, by which others know that a wise man is wise) (cf. A. i,
'" This is our own statement.
[v (b)]
893. Herein, what is someone else's statement ?
(Nothing so broad as to equal the Earth,
No chasm is found that can equal the Pit,
1
Nothing so high as to equal Mount Meru,
And no man can equal a Wheel-Turning Monarchy ( ).
This is someone else's statement.
894. (*Ruler of Gods, let there be victory won through what is well
spoken.'—'Vepacitti, let there be victory won through what is well
spoken.'— . . . —'Vepacitti, say a verse.' Then Vepacitti Ruler of
Asura Demons uttered this verse:
'Fools would display their anger more
Were no one to withstand them, so
Let the steadfast keep fools in check,
With a right heavy punishment.'
True Idea (see e.g., M. Suttas 18 and 44). 'Someone else's statement ' (para-
vacana: §893) is one made by someone other than that , which may or may not
be acceptable.
893/1 NettiA ignores this verse. The pdtdla ('Pit') appears at S. iv, 206
(and elsewhere) and is commented on at SA. iii, 75; 'pdtassa alam pariyanto
rfatihi ettha patitthd ti pdtdlo' (PTS SA ed. wrongly inserts a full-stop after
rCatihi).

Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
1
Ruler of Gods, say a verse.
9
Then Sakka Ruler of Gods uttered this
verse:
'In my opinion, [sirs,] there is
But one way to withstand a fool:
When one another's anger knows,
He mindfully maintains his peace.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded but the Asura demons were silent. Then Sakka
Ruler of Gods said to Vepacitti Ruler of Asura Demons: 'Vepacitti,
say a verse.
9
Then Vepacitti Ruler of Asura Demons uttered this
verse:
[173]
l
As to forbearance, Vasava,
I find that it has this defect:
That once a fool should choose to fancy
That my forbearance springs from fear,
Then surely he will chase me more,
As does a bull a fugitive.'
Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
'Ruler of Gods, say a verse.' Then Sakka Ruler of Gods uttered these
verses:
'Let him fancy, or let him not,
That my forbearance springs from fear:
One's own good is the best of all,
And there is none surpasses patience.
It is when one endowed with strength
Will show forbearance to the weak
That patience shows supreme, they say:
If weak, a man is always patient.
1
Whose strength is but the strength of fools,
His strength is weakness, as they say;
But there is none can countervail
Strength fortified by True Ideal.
To repay angry men in kind
894/1 See KhpA trsln. ch. v, note 94.

Is worse than to be angry first;
Repay not angry men in kind,
And win a battle hard to win.
The good of both he does promote,
His own and then the other's too,
Who shall another's anger know
And mindfully maintain his peace.
'Tis men unskilled in the True Ideal
Who, when a man forbears for both
His own [good] and the other's, too,
Do fancy him to be a fool.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded and the Asura demons were silent) (S. i, 222f.;
This is someone else's statement.
[v (c)]
895. Herein, what is our own statement and someone else's state-
ment ?
(What is [already] reached and what is [yet] to be reached are
both soiled with dirt in him who trains as one [still] sick. [And]
those for whom the core consists [only in undertaking] training
[precepts], for whom the core consists [only] in sustaining virtue,
duty, livelihood, and the divine life [consisting in chastity]; these
are one extreme. And those with such theories and views as 'There is
nothing wrong in sensual desires': these are [174] the second extreme.
So both these extremes go on swelling the cemeteries, and the cemeteries
go on swelling [wrong] view. It is through lack of acquaintanceship
with both these extremes that some hold back and some over-reach)
(Ud, 71-2; Pe 54).
This is someone else's statement.
(But of those who, through acquaintanceship with both these extremes,
no more therein found being, who no more thereby conceived [the
conceit 'I am'], there is no describing any round [of renewed being])
*' * This is our own statement.
This Exclamation is our own statement and
someone else's statement.
895/1 For the source of this quotation, cf. Sutta at Iti. 43-4 (quoted at
Ppn. p. 689).

896. (King Pasenadi ofKosala said this to the Blessed One:' Venerable
sir, here while I was alone in retreat the following thought arose in my
mind: "To whom is self dear ? To whom is self not dear ?" Venerable
sir, it occurred to me as follows: "Self is not dear to those who practise
misconduct by body, speech or mind; and for all that they may say self
is dear to them, still it is not. Why is that ? Because of themselves
they do to themselves what one who is not dear would do to one not
dear [to him]. That is why self is not dear to them. But self is
dear to those who practise good conduct by body, speech and mind;
and for all that they may say self is not dear to them, still it is dear to
them. Why is that ? Because of themselves they do to themselves
what one who is dear would do to one dear [to him]. That is why
self is dear to them." '—'So it is, great king, so it is. Self is not
dear to those who practise misconduct by body, speech or mind; and
for all that they may say self is dear to them, still it is not. Why is
that ? Because of themselves they do to themselves what one who is
not dear would do to one not dear [to him]. That is why self is not
dear to them. But self is dear to those who practise good conduct
by body, speech and mind; and for all that they may say self is not
dear to them still it is dear to them. [175] Why is that ? Because
of themselves they do to themselves what one who is dear would do to
one dear [to him]. That is why self is dear to them,\ That is what
the Blessed One said. The Sublime One having said this, he, the
Master, said further:
(If a man would know himself as dear,
Then let no evil fetter him;
For pleasure comes not easily
To him that does what is ill-done.
Once seized by the Exterminator,
Once letting go the human state,
What is there, then, that is his own ?
What takes he with him when he goes ?
And what will follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His shadow keep him company.

So let him make a store of good
For him to reap in lives to come:
For merit in the world beyond
Provides a breathing thing's foundation) (S. i, 71f.).
Here the Thread is someone else's statement and the para-
phrasing-verse is our own statement.
This is our own statement and someone else's statement.