Khuddaka Nikaya - Nettippakarana - Specification Section Part 4-2

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-2

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [2]
505. [87] Herein, what is the Mode of Conveying an Investigation
in Combined Treatment ? [It is, for example, as follows.]
506. Herein, craving is of two kinds: profitable and unprofitable
(cf. Pe 97). While the unprofitable kind goes with the roundabout,
the profitable kind is craving for abandoning, which goes with
dispersal (cf. D. iii, 216).
507. Also conceit is of two kinds: profitable and unprofitable.
Any conceit supported by which one abandons conceit is profitable;
but any conceit which makes suffering occur is unprofitable conceit
(cf. Pe 160-1).
508. Herein, [as an example] in the case of the grief that has for
its support the renunciation [described thus] (6
When shall I enter
upon by verification and abide in that base, which peaceful base the
Noble Ones enter upon by verification and abide in V, and longing
arises in him, and grief with the longing as its condition) (cf. M. iii,
218 and Pe 161): such craving is profitable; for there being the
heart-deliverance due to fading of lust, [such craving] is profitable
in having that for its object.
509. [Now there is also] the understanding-deliverance due to
fading of ignorance :
x
what is [the basis for] investigation of that ?
509/1 Read . . . Rdgavirdgd cetovimutti taddrammand kusald. (new para.)
Avijjdvirdgd panndvimutti, tassa ko pavicayo ? . . .

[Investigation of the Eight-factored Path]
510. [The basis for that is] the eight path factors:
1
right view,
right intention, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
511. Where is [an example of investigation of] that to be found ?
In [as the most outstanding instance] the perfection of the fourth
meditation (cf. Pe 153). For in the fourth meditation cognizance
is kept in being possessed of eight factors: it is quite purified, quite
bright, unblemished, rid of imperfection, malleable, wieldy, steady,
and attained to imperturbability (cf. M. i, 22). He [who has
attained this perfection of the fourth meditation] then arrives at
an eightfold [state], namely the Six kinds of Acquaintanceship
[with supernormal power] (cf. M. Sutta 6) and the Two Distinctions,
[that is, the Mind-Made Body and Insight-Knowledge (cf. M. ii,
27)]-
512. When that cognizance is quite purified it is quite bright;
when quite bright, unblemished; when unblemished, rid of im-
perfections; when rid of imperfections, malleable; when malleable,
wieldy; when wieldy, steady; when steady, it is attained to
imperturbability.
513. [88] Herein, blemish and imperfection both belong to the
side of craving, and any perturbation and unsteadiness of cognizance
belong to the side of views.
514. Four faculties—namely the [bodily] pain faculty, the [mental]
grief faculty, the [bodily] pleasure faculty, and the [mental] joy
faculty, cease in the fourth meditation.
1
In that the onlooking-
equanimity faculty is left. This [meditator] gives attention to
the [next] higher attainment as [more] peaceful. When he gives
attention to the [next] higher attainment as [more] peaceful, his
perception of grossness shapes itself to the fourth meditation and
his perception of resistance reaches upwards [to something better].
510/1 The abrupt introduction of the 8 Path-factors here may seem dis-
connected. But this Mode presents the Thread in the context of Investigation.
Now the kind of investigation, or search, that leads to heart-deliverance is
given in §508. The ground is thereafter prepared (§§510-13), for the dissatis-
faction with each attainment of mere quiet alone in the stages of heart-
deliverance, and so the search (investigation) for something higher (§§514-17),
and the consequent questionings (§§518-19), lead to the development of insight
as well as quiet till the outlet by the 3 Gateways to Liberation is found to be
the understanding-deliverance (§§528ff.); and this is the Right View tha t
emerges with the first attainment of the 8-factored Path (cf. M. Sutta 111).
514/1 Cf. formulation of 4th jhdna (e.g., at M. i, 22).

515. With complete surmounting of perceptions of form, with
disappearance of perceptions of resistance, and with no attention
to perceptions of difference, [aware that] 'Space is infinite', he enters
upon by realization and abides in the attainment of the base
consisting of infiniteness of space (cf. M. i, 41).
516. The directive management [of cognizance] in the kinds of
acquaintanceship [with supernormal power] is perception of form;
the constituting [of diversity] is perception of difference.
1
He
surmounts [these] and his perception of resistance disappears.
517. Such is concentration. When he is concentrated, his illumina-
tion vanishes and also his seeing of forms (cf. M. iii, 158).
518. That [kind of] concentration can be reviewed as possessing six
factors: '(1) My notion of all the world is accompanied by non-
covetousness; (2) my cognizance of all creatures is unaffected by
ill-will, (3) my energy is instigated and exerted, (4) my body is
tranquillized and uninstigated, (5) my cognizance is concentrated
and undistracted, (6) my mindfulness is established and unforgotten'
(cf. M. i, 21).
519. Herein, any notion unaccompanied by covetousness about all
the world, and any cognizance of all creatures unaffected by ill-
will, and any energy instigated and exerted, and any concentrated
undistracted cognizance: these are Quiet. [But] the tranquillized
body remaining uninstigated is the requisite for concentration
(cf. M. iii, 71), and the mindfulness established unforgettingly is
Insight.
520. That [kind of] concentration can be understood in five ways
as follows: (1) 'This concentration has presently-arisen pleasure':
this is how his knowing and seeing are manifested in himself.
And 'this concentration has future pleasant ripening': this is how
his knowing and seeing are manifested in himself. (2) 'This con-
centration is noble and unmaterialistic': this is how [89] his knowing
and seeing are manifested in himself. (3) 'This concentration is
not cultivated by trivial men': this is how his knowing and seeing
are manifested in himself. (4) 'This concentration is both the
[most] peaceful and the superior [goal], and it has gained tran-
quillity and arrived at singleness and does not have to be protected
[from defilement] with the deterrence of prompting determinations' :
1
516/1 Read Abhinndbhiriihdro riipasannd; vokdro ndnattasannd. Samatikka-
matiy patigliasanrid c'assa abbhatiharh gacchati.
520/1 Reading vdritapato with NettiA (p. 127).

this is how his knowing and seeing are manifested in himself. (5)
'Now I attain this concentration mindful and emerge from it
mindful': this is how his knowing and seeing are manifested in
himself (cf. D. hi, 278-9; A. hi, 24).
521. Herein, any concentration that has presently-arisen pleasure
and any concentration that has future pleasant ripening are Quiet.
And any concentration that is noble and unmaterialistic,
1
and any
concentration that is not cultivated by trivial men, and any con-
centration that is the [most] peaceful and the superior [goal] and
has gained tranquillity and has arrived at singleness and does not
have to be protected [from defilement] with the deterrence of
prompting determinations, and any [concentration of which one is
aware] 'Now I am in attainment of this concentration mindful,
and I emerge from it mindful', are Insight.
522. That concentration can be understood [again] in five ways [as
follows]: extension of happiness, extension of pleasure, extension
of cognizance, extension of light, and the sign of concentration
(cf. D. iii, 278-9; A hi, 27).
523. Herein, any extension of happiness, any extension of pleasure,
any extension of cognizance, are Quiet, while any extension of
light, and any extension of reviewing, are Insight.
524. There are the ten bases of wholeness: wholeness
1
of earth
(solidity), wholeness of water (cohesion), wholeness of fire (tem-
perature), wholeness of air (force); wholeness of blue-black, whole-
ness of yellow, wholeness of red, wholeness of white; wholeness of
space, and wholeness of consciousness (cf. M. ii, 14-15).
525. Herein, the wholeness of earth . . . down to . . . the wholeness
of white: these eight wholenesses are quiet, while the wholeness of
space and the wholeness of consciousness are insight.
1
526. In this way the whole Noble Path, in whatever way it is
stated, can be construed accordingly as Quiet and Insight (see
§510).
521/1 'Noble' by path-attainment and 'unmaterialistic' through unconcern
with physical things (see n. 443/2).
524/1 'Kasindyatana—base for wholeness': for non-technical use of hxsina
(as adj . meaning 'whole, entire') see M. i, 328 and also this work §899 (these
refs. not in PED). The 10 here are as given in the Tipitaka (e.g., M. ii, 14;
A. v, 46) and not as in the Commentaries, where the last two are, for reasons
unexplained, replaced by 'light' (see n. 461/1) and 'limited space' respectively
(Vis chs. iii and xxxv).
525/1 This division of the 10 is notable; cf. last note.

527. [90] These [ideas] are comprised by three ideas: by imper-
manence, by painfulness, and by not-self.
528. [Consequently,] when he keeps in being quiet and insight, he
keeps in being the three Gateways to Liberation (Ps. ii, 48; and next
paragraph). When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories [of virtue, concentration,
and understanding]. When he keeps in being the three categories,
he keeps in being the Noble Eight-factored Path.
529. A person of lusting temperament finds outlet by the signless
gateway to liberation, training by the training in higher cognizance,
abandoning greed as a root of unprofit, not approaching contact
to be felt as pleasant, diagnosing pleasant feeling, washing out the
stain of lust, shaking off the dust of lust, vomiting forth the poison
of lust, extinguishing the fire of lust, extracting the barb of lust,
and disentangling the tangle of lust (cf. §44).
530. A person of hating temperament finds outlet by the dis-
positionless gateway to liberation, training by the training in
higher virtue, abandoning hate as a root of unprofit, not approaching
contact to be felt as painful, diagnosing painful feeling, washing
out the stain of hate, shaking off the dirt of hate, vomiting forth
the poison of hate, extinguishing the fire of hate, extracting the
barb of hate, and disentangling the tangle of hate.
531. A person of deluded temperament finds outlet by the void
gateway to liberation, training by the training in higher under-
standing, abandoning delusion as a root of unprofit, not approaching
contact to be felt as neither-painful-nor-pleasant, diagnosing
neither-painful-nor-pleasant feeling, washing out the stain of
delusion, shaking off the dirt of delusion, vomiting forth the poison
of delusion, extinguishing the fire of delusion, extracting the barb
of delusion, and disentangling the tangle of delusion.
532. Herein, the void gateway to liberation is the understanding
category, the signless gateway to liberation is the concentration
category, and the dispositionless gateway to liberation is the virtue
category.
1
When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories, and when he keeps in
532/1 Compare this triple association with Ps. ii, 58 (quoted at Vis. 658),
where voidness is coupled with 'wisdom' (veda), dispositionlessness with
'tranquillity' (passaddhi), and signlessness with 'belief (adhimokkha = scMha),
by which belief (faith) virtue is undertaken in the first place (Vis. 511). This
passage, then agrees with the Ps. about understanding, but disagrees about
virtue and concentration.

being the three categories he keeps in being the Noble Eight-
factored Path.
533. [91] Herein, right speech, right action, and right livelihood,
are the virtue category; right effort, right mindfulness, and right
concentration, are the concentration category; right view, and
right intention, are the understanding category (cf. M. i, 301).
534. Herein, the virtue category and the concentration category
are quiet, while the understanding category is insight.
535. When anyone keeps in being quiet and insight, two factors
of being are kept in being in him, namely, the body and cognizance
(cf. M. i, 209); and the way leading to the cessation of being is the
two basic stages, namely virtue and concentration. This bhikkhu
has kept the body in being, kept virtue in being, kept [concentrated]
cognizance in being, and kept understanding in being (cf. A. i,
249; £. iv, 111; Pe 191).
536. While the body is kept in being, two ideas also are kept in
being, namely right action and right effort. While virtue is kept
in being, two ideas also are kept in being, namely right speech and
right livelihood. While [concentrated] cognizance is kept in being,
two ideas also are kept in being, namely right mindfulness and right
concentration. While understanding is kept in being, two ideas
also are kept in being, namely right view and right intention.
537. Herein, the right action and the right effort may be bodily
and may be mental.
538. Herein, what is comprised within the body is also kept in
being when the body is kept in being, and what is comprised within
the mental is also kept in being when [concentrated] cognizance is
kept in being.
539. When he keeps in being quiet and insight, he arrives at the
fivefold arrival:
1
there is arrival at quickness, there is arrival at
deliverance, there is arrival at greatness, there is arrival at
abundance, and there is arrival at remainderlessness.
540. Herein, arrival at quickness and arrival at greatness and
arrival at abundance come about through quiet, while arrival at
deliverance and arrival at remainderlessness come about through
insight.
539/1 'Adhigama—arrival': cf. parallel use at MA. i, 6 and KhpA. 103
(dgamddhigama translated in KhpA trsln. by 'scripture and scribing' with
accepted explanation of 'the pariyatti and the lokuttara-dhamma\ lit. 'the
Coming ( = learning) and the Arrival ( = practice and realization)'). This
ref. seems the earliest use of adhigama in this technical sense.

[Investigation of the Ten Powers of a Perfect One]
541. Herein, he who gives the teaching is the Master possessed of
the Ten Powers (see M. i, 71f.), and he does not mislead his hearers
with his advice. He [gives advice] in three ways: [92] Do this;
do it by this means; when that is done it will be for your welfare
and pleasure (cf. §§37-40).
[i. Knowledge of Instance and No Instance (cf. Pe 32-4)]
542. That, on being thus advised and thus instructed, and thus
doing and thus practising the way, he will not reach that plane:
no such instance is found. That, on being thus advised and thus
instructed, he should reach that plane without perfecting the virtue
category: no such instance is found. That being thus advised and
thus instructed, he should reach that plane when he perfects the
virtue category: such an instance is found.
543. That [anyone will accuse a Perfect One with truth]: '[Although]
you are fully enlightened (have discovered completely), yet these
ideas have not been discovered by you': no such instance is found.
That [anyone will accuse a Perfect One with truth]: '[Although]
you have quite exhausted all taints, yet these taints are unexhausted
in you': no such instance is found. That [anyone will accuse a
Perfect One with truth]: 'When the True Idea is taught to someone
by you, it does not, when he gives effect to it, give outlet for him
to complete exhaustion of suffering': no such instance is found.
That [anyone will accuse a Perfect One with truth]: 'When a hearer
practises the way of ideas in accordance with the True Idea, prac-
tises the way properly, conducts himself according to the True Idea,
he will not verify any arrival at progressively higher distinctions':
no such instance is found. That [anyone will accuse a Perfect One
with truth]: 'Ideas called obstructions by you are not sufficiently
so to obstruct the pursuer of them': no such instance is found.
544. That ideas which do not give outlet should, when someone
practises them, give him outlet to the complete exhaustion of
suffering: no such instance is found. That ideas which give outlet
should, when someone practises them, give him outlet to the
complete exhaustion of suffering: such an instance is found.
545. That [anyone will accuse a Perfect One with truth]: 'Your
hearers will, with trace still left, reach the extinction element
without trace left': no such instance is found.
546. That one perfected in his view [as a Stream Enterer or higher]

should deprive his mother of life or assassinate
1
her by hand or
foot: no such instance is found. That an ordinary man [who has
not attained the path] should deprive his mother of life or assassinate
her by hand or foot: such an instance is found . . . Likewise with a
father, and an Arahant bhikkhu2
. . . That one perfected in his
view should cause a schism in the Community or should create
dissension in the Community: no such instance is found. That an
ordinary man [93] should cause a schism in the Community or
should create dissension in the Community: such an instance is
found. That one perfected in his view should with cognizance of
hate shed a Perfect One's blood, or should with cognizance of hate
destroy the monument
3
of a Perfect One attained to extinction: no
such instance is found. That an ordinary man should with cog-
nizance of hate shed a Perfect One's blood, or with cognizance of
hate destroy the monument of a Perfect One attained to extinction:
such an instance is found. That one perfected in his view should
confess another Master even for the sake of a livelihood: no such
instance is found. That an ordinary man should confess another
Master: such an instance is found.
547. That one perfected in his view should try someone outside to
make offerings to: no such instance is found. That an ordinary
man should try someone outside to make offerings to: such an
instance is found. That one perfected in his view should expect
purification through the kind of good omen that is open to the
tumult of debate:
1
no such instance is found. That an ordinary
man should resort for purification to the kind of good omen that is
open to the tumult of debate: such an instance is found.
548. That a Wheel-Turning Monarch1
might be female: no such
546/1 'jSuhatam kareyya—should assassinate': not in PED; glossed by
NettiA with ativadhita, also not in PED or CPD; perhaps the meaning is
'to batter to death' . The phrase is additional to the Pitaka version.
546/2 Following Ba and Bb, the words arahantam bhikkhum are taken as
one expression (which must be right) instead of two clauses as in C and PTS.
The additions to the Sutta texts here are notable, as are the changes. Pe. is
still further from the Suttas in this.
546/3 For this addition to the texts see PTS Netti p. ccv (Not in Pe).
547/1 'Kutuhala-mangala—the kind of good omen that is open to the tumul t
of debate' : explained at length at Nd2 ad JSn. 789 and KhpA. 118/., where
told how debates were held among those who maintained variously the
superstitions that the Good Omen was really in the seen, or in the heard, etc.
I t is doubtful if PED'8 meaning 'festivity, ceremony' is justifiable at all.
548/1 For the Wheel-Turning Monarch (cakkavatti) see M. Sutta 129.

instance is found. That a Wheel-Turning Monarch might be male:
such an instance is found. That Sakka Ruler of Gods might be
female: no such instance is found. That Sakka Ruler of Gods
might be male: such an instance is found. That Mara the Evil
One might be female: no such instance is found. That Mara the
Evil One might be male: such an instance is found. That the
High Divinity might be female: no such instance is found. That
the High Divinity might be male: such an instance is found.
2
That a Perfect One accomplished and fully enlightened might be
female: no such instance is found. That a Perfect One accom-
plished and fully enlightened might be male: such an instance is
found. That in a single world-element two Perfect Ones accom-
plished and fully enlightened might contemporaneously arise and
teach the True Idea: no such instance is found. That in a single
world-element one Perfect One accomplished and fully enlightened
might arise and teach the True Idea: such an instance is found.
549. That the ripening of the three kinds of misconduct [by body,
speech and mind] will be wished for, desired, likable and agreeable:
no [94] such instance is found. That the ripening of the three
kinds of misconduct will be un-wished-for, undesired, dislikable and
disagreeable: such an instance is found. That the ripening of the
three kinds of good conduct will be un-wished-for, undesired, dis-
likable and disagreeable: no such instance is found. That the
ripening of the three kinds of good conduct will be wished for,
desired, likable and agreeable: such an instance is found.
550. That a certain monk or divine who is a schemer, a persuasive
talker, a hinter,
1
giving precedence to scheming, persuasive talk and
hinting,
1
without abandoning the five hindrances, defilements of the
heart that weaken understanding, without keeping in being the
seven enlightenment factors, while abiding with mindfulness un-
established in the four Foundations of Mindfulness, will discover
the unsurpassed complete enlightenment: no such instance is found.
That a certain monk or divine who is rid of all faults, abandoning
548/2 Against the statement in the commentaries that sex is not manifest
in the rupa-brahmaloka (Vis. 552), NettiA justifies this statement by the
following interpretation: that while a present male can be reborn as the High
Divinity (Brahma), a present female can only be reborn as a member of the
High Divinity's retinue (cf. MA. iv, 122). Be this as it may change of sex
is regarded as possible and to take place in one life or one rebirth.
550/1 l
Nemittika—a hinter' : i.e., one who hints by signs for what he wants
(see M. iii, 75: Vis. 23), not as in PED.

the five hindrances, defilements of the heart that weaken under-
standing, and keeping in being the seven enlightenment factors,
while abiding with mindfulness established in the four Foundations
of Mindfulness, will discover the unsurpassed complete enlighten-
ment:
2
such an instance is found.
551. Knowledge as to cause and as to instance (cf. Pe 36) about this
unlimitedly is called the Perfect One's first Power consisting in
knowledge of Instance and Non-Instance (cf. Pe 32-4).
1
[ii. Knowledge of the Way that Leads Anywhere]
552. All who come under the Instance and Non-Instance [just
mentioned] are inseparable from the idea of exhaustion, from the
idea of subsidence, from the idea of fading, from the idea of ceasing;
some pass on to heaven, some pass on to states of unease, some pass
on to extinction. This is why the Blessed One said:
(All creatures will [most surely] die
Because the end of life is death.
According to their acts they go
[Reaping] merit's and evil's fruits:
Evil-doers [pass on] to hell;
Merit-makers pass on to heaven) (Pe 9; S. i, 97);
(Others maintain the path in being
And find extinction free from taints ) (cf. Dh. 126).
553. 'All creatures' noble and ignoble; those included in embodiment
(cf. Ps. ii, 131) and those beyond embodiment.
1
'Will die' by the
two kinds of death, namely by sluggish death and by non-sluggish
death. Non-sluggish death is that of those included in embodiment
and sluggish death is that of those beyond embodiment.
2
'Because
the end of life is death': the complete ending of life, the complete
ending by death, [comes] with exhaustion of the life-span, with
surcease of the faculties (cf. M. i, 295). 'According to their acts
they go' [means] ownership of action.
3
'[Reaping] merit's and
evil's fruits' [means] the state of seeing the fruits of acts and non-
550/2 See n. 296/1.
551/1 The order of the 10 Powers is not the same as that in the Suttas
(e.g., M. i, 69-70) and again differs from that at Pe 32-8; omniscience (see
n. 326/2) is added to the 10th.
553/1 What are 'those beyond embodiment'? NettiA and Tikd both ignore.
For the extent of 'embodiment' see M. ii, 265.
553/2 What is this kind of death? NettiA and Tikd both ignore.
553/3 Following NettiA, read kamma-ssakatd, not kammassa katd as in PTS.

separation [from them]. Those who have made determinations of
demerit, being 'evil-doers, [pass on] to hell' while 'merit-makers
[pass on] to heaven': [95] those who have [made] determinations of
merit will go to a good destination. 'Others maintain the path in
being And find extinction free from taints' [means] the surmounting
of all determinations. That is why the Blessed One said 'All
creatures . . . extinction free from taints'.
554. 'AH creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and
evil's fruits: Evil-doers [pass on] to hell' is the [two extreme] ways
of luxury and of penance. 'Others maintain the path in being
And find extinction free from taints' is the middle way.
555. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell': this is corruption. This is how
the roundabout is made to occur.
556. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell': there are these three rounds: the round of suffering, the
round of action, and the round of defilement. 'Others maintain
the path in being And find extinction free from taints' is the stopping
(non-occurrence) of the three rounds.
557. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is the disappointment. 'The merit-makers [pass on] to
heaven' is the gratification. 'Others maintain the path in being
And find extinction free from taints' is the escape (cf. §32).
558. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is cause and fruit. The five categories are the fruit and the
craving the cause. 'Others maintain the path in being And find
extinction free from taints' is the path and its fruit.
559. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is corruption. That corruption is of three kinds: corruption by
craving, corruption by views, and corruption by misconduct (see
§760). Herein, corruption by craving can be demonstrated by the
three kinds of craving, namely craving for sensual desires, craving
for being, and craving for non-being (§425); or else it can be demon-
strated by any thing cleaved to. In detail it is the thirty-six ways
of behaviour of the net of craving (A. ii, 211ff.). Herein, too,
corruption by views can be demonstrated by annihilationism and
eternalism; or else it can be demonstrated by any thing someone
insists upon through a [wrong] view thus [96] 'Only this is true;
anything else is wrong' (M. ii, 233). Its detail is the sixty-two types

of views (see D. Sutta 1; M. Sutta 102). And herein, corruption by
misconduct can be demonstrated by action as choice and as con-
comitant of cognizance (§§239-41), [that is,] by the three kinds of
misconduct, namely bodily misconduct and verbal misconduct [as
the former], and mental misconduct [as the latter]. Its detail is the
ten unprofitable courses of action. 'Others maintain the path in
being And find extinction free from taints' is cleansing (cf. §760).
Now this cleansing is [also] of three kinds, that is to say: corruption
by craving is purified by quiet, and that quiet is the concentration
category; corruption by views is purified by insight, and that
insight is the understanding category; and corruption by mis-
conduct is purified by good conduct, and that good conduct is the
virtue category.
560. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell' is the way of demerit. 'The
merit-makers [pass on] to heaven' is the way of merit. 'Others
maintain the path in being And find extinction free from taints' is
the way that surmounts merit and demerit.
561. Herein, as to the 'way of merit' and the 'way of demerit', these
are one way that leads anywhere, one among the states of unease
and another among the gods. And as to the 'way that surmounts
merit and demerit', this way leads either here or there (see §562).
562. Now there are three classes, namely the class of those certain-
of-wrongness, the class of those certain-of-rightness, and the class of
those not-thus-certain (cf. Pe 32; D. iii, 217). While the certainty-of-
wrongness class and the certainty-of-rightness class herein are one
way, namely that which leads either here or there (§561), it is the
class of those without this certainty herein that is the way that leads
anywhere. For what reason ? If someone [in this class] got the
[requisite] condition, he would reappear in hell, if he got the [re-
quisite] condition, he would reappear among animals, if he got the
[requisite] condition, [97] he would reappear in the ghost realm, if
he got the [requisite] condition, he would reappear among the Asura
Demons, if he got the [requisite] condition, he would reappear
among the gods, if he got the [requisite] condition, he would reappear
among human beings, if he got the [requisite] condition, he would
attain extinction. That is why this is the way that leads anywhere.
563. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's second Power consisting in Knowledge of
the Way that Leads anywhere (cf. Pe 34-5).

[Hi. Knowledge of the World with its Many and Different Elements]
564. The way that leads anywhere is the world of many elements;
the way that leads either here or there is the world of different
elements.
565. Herein, what is the world of many elements ? I t is the eye
element, form element, eye-consciousness element, ear element,
sound element, ear-consciousness element, nose element, odour
element, nose-consciousness element, tongue element, flavour
element, tongue-consciousness element, body element, tangible
element, body-consciousness element, mind element, idea element,
mind-consciousness element; the earth element, water element, fire
element, air element, space element, consciousness element; the
sensual-desire element, ill-will element, cruelty element, renunciation
element, non-ill-will element, non-cruelty element; the pain element,
grief element, ignorance element, pleasure element, joy element,
onlooking-equanimity element; the form element, formless element,
cessation element; the determinations element, the extinction
element (cf. M. iii, 62-3). This is the world of many elements.
566. Herein, what is the world of different elements ? The eye
element is one, the form element is another, the eye-consciousness
element is another, . . . and so with all the rest down to . . . the
extinction element is another.
567. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's third Power consisting in the knowledge
of the many and different elements (cf. Pe 35).
[iv. Knowledge of Difference in Belief]
568. Many elements and different elements of what world ?
Whatever element creatures believe in, that they express and
insist upon. Some believe in forms, some believe in sounds, some
believe in odours, some believe in flavours, some believe in tangibles,
some believe in ideas, some believe in females, some believe in
males, some believe in generosity, some believe in inferiority, [98]
some believe in superiority, some believe in gods, some believe in
human beings, some believe in extinction.
1
568/1 All these 'beliefs' could be expressed in terms of 'isms' as follows:
materialism or realism (5 varieties according to which of the 5 'senses' one
believes gives 'true' data), idealism, masculinism, feminism, liberalism, evolu-
tionism (from an origin), involutionism (towards a goal), theism or deism,
humanism, and extinctionism (for the last see the ditthudhammanibbdim

569. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one is outguidable, this one is not outguidable, this one is
going to heaven, this one is going to a bad destination' is called the
Perfect One's fourth Power consisting in knowledge of how creatures
differ in their beliefs (cf. Pe 35).
[v. Knowledge of Ripening of Action]
570. As these [creatures] believe so they come to be.
1
[For] they
undertake this or that kind of undertaking of action. They under-
take action in six ways: some through greed, some through hate,
some through delusion, some through faith, some through energy,
and some through understanding.
571. That [action can be] divided into two as that which goes with
the roundabout and that which goes to extinction.
572. Herein, any action which [someone] does through greed and
through hate and through delusion is black action with black
ripening (see §844). Herein, any action which he does through
faith and through energy is white action with white ripening.
Herein, any action which he does through greed and through hate
and through delusion and through faith is black-and-white action
with black-and-white ripening. Herein, any action which he does
through energy and through understanding is action that is not
black and not white with neither-black-nor-white ripening. That
is the supreme action, the best action, and it conduces to the
exhaustion of action (cf. M. i, 389f.).
573. There are four ways of undertaking action: there is a way of
undertaking action that has presently-arisen pleasure and ripens in
the future as pain. There is a way of undertaking action that has
presently-arisen pain and ripens in the future as pleasure. There
is a way of undertaking action that has presently-arisen pain and
ripens in the future as pain. There is a way of undertaking action
that has presently-arisen pleasure and ripens in the future as
pleasure (cf. M. i, 305): q,ny such kind of undertaking action.
574. The Blessed One, [when he sees that] 'An undertaking of
wrong view at D. i, 36 and M. i, 509 and nibbdnam mannati at M. i, 4). See
also §291.
570/1 There should be a period, not a query, after bhavanti. This is an
allusion to the link of the Dependent Arising formula: updddnappaccayd bhavo
(for a special replacement there of updddna by adhimokkha in some instances—
which stands for saddhd—see Vbh. 165).

unprofitable action has been stored up by this person, which
[though as yet] unripened is just about to ripen, and [so] he is
incapable of coming to the breaking out' (see §326; also M. i, 104),
[99] does not advise him, as in the case of Devadatta (Vin. ii,
197ff.), Kokalika (Sn. pp. 123f.), Sunakkhatta, son of Licchavis
(D. Sutta 24; M. i, 68), and any other creatures certain of wrongness.
575. The Blessed One, [when he sees that] 'These persons have
stored up [some] unprofitable action, but [the undertaking of it]
has not yet come to its fulfilment; it is [still] before it has come to
fulfilment, before it has given fruit, before it has obstructed the
path, before it has exceeded [the bounds of] outguidability', advises
them while [their action is] not [fully] undertaken, as in the cases
of Punna the ox-duty ascetic and the naked dog-duty ascetic (see
M. Sutta 57).
576. The Blessed One, [when he sees that] 'This person's under-
taking of unprofitable action when fulfilled will obstruct the path,
[but] it is [still] before it has come to fulfilment, before it has given
fruit, before it has obstructed the path, before it has exceeded [the
bounds of] outguidability', advises him while [his action is] not
[fully] undertaken, as in the case of the venerable Angulimala
{M. Sutta 86).
577. In all cases there is the light,
1
the medium, and the out-
standing state. Herein, imperturbable determinative acts are
light, the remaining profitable detemiinations are medium, and
unprofitable determinations are outstanding.
578. Knowledge as to cause and as to instance unlimitedly thus
'This [kind of action] is to be felt [ripening] here and now (in this
life), this kind is to be felt on reappearance, this kind is to be felt
in some subsequent period; this is to be felt in hell, this is to be
felt as a animal, this is to be felt in the ghost realm, this is to be
felt as an Asura demon, this is to be felt as a god, this is to be felt
as a human being' is called the Perfect One's fifth Power consisting
in knowledge as to cause and as to instance unlimitedly of past,
future, and presently arisen, undertaking of action, which is
Knowledge of Diversity in Eipening (cf. Pe 35-6).
577/1 Mudu (here rendered by 'light') has apparently two distinct though
not unallied meanings: (1) as at §512, where it means 'soft', 'malleable',
and (2) as §§577, 586, 670, and 747 (muduka), where it means 'blunt' or 'light'.
Here NettiA glosses with avisada ('un-clear-cut'), and mudu in this paragraph
is rendered by 'blunt'; but it is glossed with lahuka ('light') at §§511-12; there
mudu is a praise-word but here it is not.

[vi. Knowledge of Defilement, Cleansing, and Emergence, in the cases
of the Meditations, Liberations, Concentrations, and Attainments]
579. There is unobstructed knowledge of actions thus undertaken,
and of meditations, liberations, concentrations, and attainments
thus undertaken, [knowing] that 'This is the corruption, this is the
cleansing, this is the emergence, this is how it is corrupted, this is
how it is cleansed, this is how there is emergence'.
580. Herein, how many meditations ? [100] Four meditations.
How many liberations ? Eleven and eight and seven and three
and two.
1
How many concentrations ? Three concentrations: concentration
with thinking and exploring; concentration without thinking and
with only exploring; concentration without thinking and without
exploring (see §443).
How many attainments ? Five attainments: percipient attain-
ment, unpercipient attainment, neither-percipient-nor-unpercipient
attainment, attainment percipient of nonentity,
2
attainment of
cessation (§441).
581. Herein, what is the corruption ? Lust for sensual desires and
ill-will are the corruption of the first meditation, and the first two
[meditations are so for] a shy meditator,
1
or any concentration
dealing with an inferior state. These are the corruption.
582. Herein, what is the cleansing ? The purification of the first
meditation from the hindrances, and the [attainment of the] last
580/1 NettiA gives the '11' as the 8 liberations (vimokkha: see M. ii, 12-13)
plus the 3, namely voidness, signlessness, and dispositionlessness (Ps. ii, 35);
the '8' as the 8 already mentioned; the '7' as the 8 without cessation-attain-
ment ; the '3 ' as those already mentioned, which are allowed by the Suttas;
and the '2' as voidness and dispositionlessness, which are allowed by the
Abhidhamma, signlessness being disallowed there (see Vis. ch. xxi, §72/
p. 658).
580/2 Read vibhutasanndsamdpatti as at §441.
581/1 'Kukkutajjhdyl—a shy meditator' : not in PED; NettiA: 'The state of
(satisfaction with) that-at-most (tapparamatd) under the heading of lack of
distaste for not knowing (ajanndjigucxhanamukhena) is called "shy" (kukku-
tarh). "Kukkutajjhdyl" expresses the meditations in terms of persons; what
is meant is the first and second meditations. When someone makes the
1st or 2nd meditation occur and then holds back, then any of the 4 meditations
are called "shy meditations" in his case. One who possesses these is called
a "shy meditator" ' (p. 142). Kukkuta here is perhaps a pp. of ^/kar (?);
cf. ku-kata (Vis. 470); for cerebral t see kataita (abstr. subst. fm. kata, pp. of
•yjkar).

two [meditations for] a shy meditator, or any concentration dealing
with distinction, these are cleansing.
583. Herein, what is the emergence ? Skill in emerging from an
attainment (cf. Ps. i, 48).
584. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's sixth Power consisting in knowledge of
corruption, cleansing, and emergence, in the cases of all meditations,
liberations, concentrations, and attainments.
[vii. Knmvkdge of the Disposition of Creatures
1
Faculties]
585. That same concentration has three ideas for its equipment,
namely faculties, powers, and energy. Those same faculties come
to be powers in virtue of energy: they are faculties in the sense of
predominance, while they are powers in the sense of unshakability
(see Ps. i, 21).
586. They have the blunt, medium, and outstanding states thus:
This one has blunt faculties, this one has medium faculties, this one
has outstanding faculties.
587. Herein, the Blessed One advises one of keen faculties with
advice in brief; the Blessed One advises one of medium faculties
with advice in brief and detail; the Blessed One advises one of
blunt faculties with advice in detail.
Herein, the Blessed One discloses a blunt (light) teaching of the
True Idea to one of keen faculties; the Blessed One discloses a
blunt-to-keen teaching of the True Idea [101] to one of medium
faculties; the Blessed One discloses a keen teaching of the True
Idea to one of blunt faculties.
Herein, the Blessed One discloses quiet to one of keen faculties;
the Blessed One discloses quiet and insight to one of medium
faculties; the Blessed One discloses insight to one of blunt faculties.
Herein, the Blessed One discloses escape to one of keen faculties;
the Blessed One discloses disappointment and escape to one of
medium faculties; the Blessed One discloses gratification and
disappointment and escape to one of blunt faculties.
Herein, the Blessed One makes one of keen faculties understand
by means of the training in the higher understanding; the Blessed
One makes one of medium faculties understand by means of the
training in the higher cognizance; the Blessed One makes one of
blunt faculties understand by means of the training in the higher
virtue.

588. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one has gone to this plane and keeping-in-being, and at
this period, and with this kind of instruction; and this one has such
and such elements [beginning with the inferior], and such was the
bias [in his view], and such was his underlying tendency' is called
the Perfect One's seventh Power consisting in knowledge of
diversity in the several faculties of other creatures, other persons.
[viii. Knowledge of Past Life]
589. Herein, he recollects his manifold past life, that is to say,
one birth, two births, three births, four births, five births, ten
births, twenty births, thirty births, forty births, fifty births, a
hundred births, a thousand births, a hundred thousand births,
many hundred births, many thousand births, many hundred
thousand births, many aeons of [world] contraction, many aeons of
[world] expansion, many aeons of [world] contraction and expansion:
'There I was so named, of such a race, with such appearance, such
was my nutriment, such my feeling of pleasure and pain, such my
life-term; and passing away from there, I reappeared elsewhere;
and there too I was so named, of such a race, with such appearance,
such was my nutriment, such my feeling of pleasure and pain, such
my life-term; [102] and passing away from there, I reappeared
here', thus with its moods and its phases he recollects his manifold
past life (M. i, 22; 70).
590. Herein, among creatures passing on to heaven and creatures
passing on to humanity, and creatures passing on to states of
unease, the Blessed One knows without reserve, recollecting such
and such existences thus 'This person has greed, etc., prominent
and non-greed, etc., weak; this person has non-greed, etc., prominent
and greed, etc., weak; or whichever are prominent and whichever
weak; This person has these faculties stored up, this person has
these faculties not stored up, in that million aeons, hundred thousand
aeons, thousand aeons^ hundred aeons, aeon, aeon-interval, half-
aeon, year, half-year, month, half-moon, day, or hour, by means
of this negligence, or by means of this confidence'.
[ix. The Heavenly Eye]
591. Herein, with the Heavenly Eye, which is purified and surpasses
the human, he sees creatures deceasing and reappearing, inferior and
superior, comely and uncomely, well behaved and ill-behaved, he

understands how creatures pass on according to their actions thus
'These worthy creatures, misconducted in body, speech and mind,
revilers of Noble Ones, wrong in their views, undertaking actions
due to wrong view, have, on the dissolution of the body, after
death, reappeared in a state of unease, in a bad destination, in
perdition, in hell; but these worthy creatures, well conducted in
body, speech and mind, not revilers of Noble Ones, right in their
views, undertaking actions due to right view, have, on the dis-
solution of the body, after death, reappeared in a good destination,
in the heavenly world' (cf. M. i, 22-3; 70-1).
592. Herein, among creatures passing on to heaven and creatures
passing on to humanity and creatures passing on to states of unease,
[the Blessed One knows without reserve] 'By this person such
action was stored up in that million aeons, [108] . . . day, or hour,
by means of this negligence, or by means of this confidence'.
593. These two kinds of knowledge of the Blessed One's, the
Knowledge of Recollection of Past Life and the Heavenly Eye, are
the Perfect One's eighth and ninth Powers (cf. Pe 38).
[x. Omniscience in Knowledge of Exhaustion of Taints]
594. Herein, when omniscience was reached, when all ideas were
found, when the spotless immaculate omniscient knowledge had
arisen, when Mara was routed at the foot of the Tree of Enlighten-
ment : that constitutes the Perfect One's tenth Power consisting in
the Knowledge of Complete Extinction of all Taints. For the
Enlightened Ones, the Blessed Ones, are possessed of ten powers.
The Mode of Conveying an Investigation in
Combined Treatment is ended.