Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-8
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 8
[The Ninefold Thread in the Mode of Conveying an Analysis]
263. Herein, what is the Mode of Conveying an Analysis ? [It is
this:]
'It analyses idea, footing,
Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis' (§12).
264. The two kinds of Thread, namely that dealing with morality
and that dealing with penetration (see §§117 and 270) are the two
ways, namely that dealing with merit and that dealing with the
fruit [of the Divine Life] (see §444), which are the two kinds of
virtue, namely virtue as restraint and virtue as abandoning.
265. Herein, it is for the purpose of the way dealing with merit that
260/1 Tadarammana ca asamkhatadhdtu: the 'undetermined element'
(asankhatadhdtu—a term reserved solely to nibbana) is sometimes called in
the Commentaries the 'object' (drammana—lit. 'what is hung on to' or 'what
is leant on') of 'cognizance dissociated from worlds'. The use here of the
compound tadarammana is not the normal commentarial one, renderable
by 'having that as its object' (freely 'registration': see Vis. 459-60); but here
the meaning is 'which is the object of that ' (cf. use at Pe. 108).
the Blessed One teaches a Thread dealing with morality. He [who
needs this kind of teaching] is steadied [by it] in virtue as restraint,
and he is one who lives the Divine Life by that kind of Divine Life.
266. [49] Herein, it is for the purpose of the way dealing with the
fruit [of the Divine Life] that the Blessed One teaches a Thread
dealing with penetration. He [who needs this kind of teaching] is
steadied [by it] in virtue as abandoning, and he is one who lives the
Divine Life by that kind of Divine Life.
267. Herein, what is a Thread dealing with morality 1 A Thread
dealing with morality is this: talk on giving, talk on virtue, talk on
heaven and the disappointment in sensual desires and the benefits
in renunciation (see M. i, 379).
268. Herein, what is a Thread dealing with penetration ? A
Thread dealing with penetration is this: any displaying of the four
Truths.
269. In a Thread dealing with morality there is no act-of-under-
standing, there is no Path, there is no Fruit [of the Path]. In a
Thread dealing with penetration there is the act-of-understanding,
there is the Path, there is the Fruit [of the Path].
270. These are [two of] the [first] four
1
types of Thread (see §§117
and 760) [which] should, after being in all ways (§62) investigated
in accordance with the Mode of Conveying Investigation, be con-
strued2
in accordance with the Mode of Conveying Construing as to
these four types of Thread's teaching, fruit, virtue, and Divine Life
(see §§264-5), in so far as the plane of knowledge extends (cf. §156).
*
271. (1) Herein, what kinds of ideas are [shared] in common ?
x
270/1 This sentence is a very elliptic and difficult one; but it seems impossible
to obtain from it, with or without the commentary, what is given at PTS
p. 223, note 1 (and what does that really mean?). NettiA, after saying only
'desandyd ti desandnayena\ goes on * "After being in all ways investigated
in accordance with the Mode of Conveying an Investigation": it should, by
means of the Mode of Conveying an Investigation, be investigated as to all
parts by processing it under the eleven heads (in §62). "Should be construed
in accordance with the Mode of Conveying a Construing": by this he shows
that the Modes of Conveying an Investigation and of Conveying a Construing
(read vicayahdra-yuttihdrd) are the field of preparatory work for the Mode
of Conveying an Analysis. "In so far as the plane of knowledge": by this
he shows how wide a field the Mode of Conveying an Analysis has' (p. 94).
270/2 C and NettiA both yojetabbdni; Ba and Bb support PTS.
271/1 Shared in common by ordinary men and Stream-Enterers, firstly,
see §272.
Two kinds of ideas are [shared] in common, namely [shared] in
common by a name and [shared] in common by a thing [or person]
or also any other such kind.
272. Defilements to be abandoned by seeing (see M. i, 7f.) are
common to [ordinary men whether they are] creatures certain of
wrongness
1
or those not thus certain. Lust for sensual desires and
ill will are common to the ordinary man and to the Stream Enterer.
The further-side fetters are common to the ordinary man and to the
Non-Returner. Any attainment belonging to the worlds that an
[initiate] Noble Disciple attains is common to [him and to] those
without lust. For ideas shared in common remain thus each
within the successive limits of their own provinces, and the type of
person possessed of any one of these ideas does not [as such] surpass
the [limit set by any such] idea.
These kinds of ideas are shared in common.
273. Herein, what kinds of ideas are not shared in common has to
be examined as to whether the teaching is about Initiates or Adepts
[in the case of Noble Persons] or those capable or incapable [of
enlightenment in this life, in the case of ordinary men].
274. Lust for sensual desires and ill will are [50] common to the
Stream Enterer standing upon1
[the Path and to the ordinary man,
but] the essential nature of the idea [of Stream Entry] is not com-
mon [to both]. And the further-side fetters are common to the
Non-Returner standing upon1
[that path and to those below him,
but] the essential nature of the idea [of Non-Return] is not common
[to both]. The name ['Initiate'] is common to all the seven kinds
of initiate, [but] the essential nature of the idea [of each kind] is not
common [to the rest]. The name ['on the way'] is common to all
[the four] kinds of those on the way [of their respective paths, but]
the essential nature of the idea [of each kind] is not common [to all
the rest]. Initiates' virtue is common to all kinds of Initiate [but]
the essential nature of the idea [of each kind] is not common [to the
rest]. That is how it has to be examined according to the inferior,
superior, and medium, by one who sees the distinctions.
272/1 'Certain of Tightness' (sammatta-niyata) means one who has attained
the eight-factored path for the first time. 'Certain of wrongness' (micchatta-
niyata) means one who has not attained the path and has performed some
action, or holds some wrong view, which is certain in the badness of its ripening
immediately on rebirth. 'Not thus certain' applies to anyone else who has
not attained the path. Cf. §562, also Pe 32.
274/1 See n. 99/2.
275. (2) The plane of seeing is (3) the footing for finding a footing in
certainty.
1
(2) The plane of keeping in being is (3) the footing for
the reaching of the higher fruits. The painful way with sluggish
acquaintanceship is the footing for quiet. The pleasant way with
swift acquaintanceship is the footing for insight.
The ground-for-making-merit-consisting-in-giving (see A. ii, 241)
is the footing, shared in common, for [hearing about the True Idea
from] another's utterance. The ground-for-making-merit-consis-
ting-in-virtue is the footing, shared in common, for understanding-
consisting-in-cogitation (see §46). The ground-for-making-merit-
consisting-in-keeping-in-being is the footing, shared in common,
for understanding-consisting-in-keeping-in-being. The ground-for-
making-merit-consisting-in-giving is the footing, shared in common,
for [hearing about the True Idea from] another's utterance and for
understanding-consisting-in-what-is-heard. The ground-for-making-
merit-consisting-in-virtue is the footing, shared in common, for
understanding-consisting-in-cogitation and for reasoned attention.
The ground-for-making-merit-consisting-in-keeping-in-being is the
footing, shared in common, for understanding-consisting-in-keeping-
in-being and for right view.
Living in befitting places (see A. ii, 32) is the footing, shared in
common, for seclusion and for concentration. Waiting on True
Men is the footing, shared in common, for the three kinds of con-
fidence due to undergoing (see e.g. §788) and for quiet. Eight
disposition in self-guidance is the footing, shared in common, for
conscience and for insight.
Giving up the unprofitable is the footing, shared in common, for
inquiry into the profitable and for the concentration faculty. The
well-proclaimedness of the True Idea is the footing, shared in
common, for the planting of the profitable root and for the attain-
ment of the fruits [of the paths]. The Community's having pro-
gressed by the good way is the footing, shared in common, for the
Community's goodness. The excellence of the Master is the footing,
shared in common, for instilling confidence in the unconfident and
for strengthening the already confident. The state of not having
resisted the Patimokkha Rule [51] is the footing, shared in common,
for the deterrence of contumacious persons and for the comfort of
pious persons.
275/1 The term niyamavakkanti (== niyamokkanti: see S. iii, 225) refers to
the Stream-Entry path, otherwise called 'seeing'. 'Keeping in being' in
these contexts refers to the 3 higher paths.
276. That is why the venerable Maha-Kaccana said:
'It analyses idea, footing,
Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis' (§12).
The Mode Conveying an Analysis is ended.
0 comments:
Post a Comment