Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-12
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 12
[The Ninefold Thread in the Mode of Conveying Ways of Entry to the
Truths]
351. Herein, what is the Mode of Conveying Ways of Entry ?
[It is this:]
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
352. ( Above, below, in every way released,
And seeing not at all that 'I am this
9
;
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of beings )
(Pe24; Ud. 74).
353. 'Above' is the form-element and the formless element. 'Below'
is the sensual-desire element. 'In every way released': that is the
Adept's deliverance in the triple element [of existence]. That itself
is the Adept's five faculties. This is the way of entry by Faculties.
354. These same Adept's five faculties are science. With arising of
science [there is] cessation of ignorance (nescience); with cessation of
ignorance, cessation of determinations; with cessation of determina-
tions, cessation of consciousness; with cessation of consciousness,
cessation of name-and-form; with cessation of name-and-form,
cessation of the sixfold base; with cessation of the sixfold base,
cessation of contact; with cessation of contact, cessation of feeling;
with cessation of [64] feeling, cessation of craving; with cessation of
craving, cessation of assuming; with cessation of assuming, cessation
of being; with cessation of being, cessation of birth; with cessation of
birth, ageing and death cease, and [also] sorrow and lamentation,
pain, grief, and despair; that is how there is a cessation to this whole
category of suffering. This is the way of entry by the [two] aspects
of Dependent Arising.
355. Those same Adept's five faculties are comprised within the
three Categories, namely the Virtue Category, the Concentration
Category, and the Understanding Category.
1
This is the way of
entry by Categories.
355/1 These are the 3 divisions of the 8-factored path as given at M. i, 301.
NettiA (p. 106) says that since right intention is counted in the same category
as right view 'because of its helpfulness to right view' (see MA, ii, 36If.),
356. Those same Adept's five faculties are included in determina-
tions. These determinations—[in this case] free from taints and not
factors of being—are comprised within the idea-element. This is
the way of entry by Elements.
357. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the way
of entry by Bases.
358. 'And seeing not at all that "I am this" ' : this is the eradication
of the embodiment-view. That is the Initiate's deliverance. That
itself is the Initiate's five faculties. This is the way of entry by
Faculties.
359. Those same Initiate's five faculties are science. With the
arising of science .. . (complete as in §354).. . So the whole Dependent
Arising. This is the way of entry by the [two] aspects of Dependent
Arising.
360. That same science is the Understanding Category. This is the
way of entry by Categories.
361. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
362. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
363. I t is one liberated by means of the Initiate's deliverance and
the Adept's deliverance who 'has crossed the flood not crossed before,
for non-renewal of being'.
[65] That is why the Blessed One said:
'Above, below, . . .' (§352).
*
364. (The supported is liable to dislodgernent; the unsupported is not
liable to dislodgernent. When there is no liability to dislodgernent,
there is tranquillity. When there is tranquillity, there is no bent-for-
naming. When there is no bent-jor-naming, there is no coming-and-
going. When there is no coming-and-going, there is no decease-and-
reappearance. When there is no decease-and-reappearance, there is no
so too, the five faculties having been called 'science' (§354), the first four can
be classed within the path-categories because of their 'helpfulness' to under-
standing, since understanding corresponds to right view.
here or beyond or in between: this is the end of sufferingy (Pe 18, 110;
Ud. 81, cited at M. iii, 266).
365. The supported is liable to dislodgement': support is of two
kinds, namely support by craving and support by view. Herein,
any choice on the part of one who is lusting is support by craving,
and any choice on the part of one who is confused is support by view.
366. Now choice is determinations. I t is with determinations as
condition that consciousness [has actual being]; with consciousness
as condition, name-and-form; . . . And so with the whole Dependent
Arising (cf. Pe 110)
1
[down to . . . with birth as condition, ageing and
death have actual being, and [also] sorrow and lamentation, pain,
grief, and despair; that is how there is an origin to this whole cate-
gory of suffering.] This is the way of entry by the [two] aspects of
Dependent Arising.
367. Herein any feeling in one who lusts is pleasant feeling, and any
feeling in one who is confused is neither-painful-nor-pleasant feeling.
These feelings belong to the feeling category. This is the way of
entry by Categories.
368. Herein, pleasant feeling is two faculties, namely the [bodily]
pleasure faculty and the [mental] joy faculty, and the neither-
painful-nor-pleasant feeling is the onlooking-equanimity faculty.
This is the way of entry by Faculties.
369. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
370. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
371. 'The unsupported is not liable to dislodgement': unsupported
by craving and in virtue of quiet, and unsupported by view and in
virtue of insight.
372. Any insight is science. With arising of science [there is]
cessation of ignorance; with cessation of ignorance, cessation of
determinations; with cessation of determinations, cessation of
consciousness; . . . and thus the whole Dependent Arising. [66]
This is the way of entry by the [two] aspects of Dependent
Arising.
366/1 This passage is drawn from JVs 16th Mode and placed here in improved
form.
373. That same insight is the understanding category. This is the
way of entry by Categories.
374. That same insight is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
375. That same insight is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
376. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
377. 'When there is tranquillity': tranquillity is of two kinds,
namely bodily and mental. Any bodily pleasure is bodily tran-
quillity, and any mental pleasure is mental tranquillity. One who
has bodily tranquillity feels pleasure. When he is pleased, his
cognizance is concentrated (cf. M. i, 37). One who is concentrated
understands how [things] are. When he understands how [things]
are, he finds dispassion. Finding dispassion, his lust fades. With
the fading of lust he is liberated. There is the knowledge 'I am
liberated'. He understands 'Birth is exhausted, the divine life has
been lived out, what was to be done is done, there is no more of this
beyond' (cf. M. iii, 280).
378. He has 'no bent-for-naming' in regard to forms or sounds or
odours or flavours or tangibles or ideas because of the exhaustion of
lust, because of the exhaustion of hate, because of the exhaustion of
delusion.
379. He is liberated in the complete exhaustion of form owed to the
exhaustion, fading, ceasing, giving up, and relinquishing, of such
form as that whereby he might describe a Perfect One as standing
or walking. He does not take for granted that 'there is a Perfect
One' (cf. §908); and he does not take for granted that 'there is not';
he does not take for granted that 'there is and there is not'; he does
not take for granted that 'there neither is nor is not' (cf. M. i, 486;
S. iv, 383); but rather [he knows] that he comes to be calculated as
profound, immeasurable (cf. §783), incalculable, quenched, because
of exhaustion of lust, because of exhaustion of hate, because of
exhaustion of delusion.
380. He is liberated in the complete exhaustion of feeling . . .
381. .. . of perception . . .
382. .. . of determinations . . .
383. He is liberated in the complete exhaustion of consciousness
[67] owed to the exhaustion, fading, ceasing, giving up, and relin-
quishing, of such consciousness as that whereby he might describe a
Perfect One as standing or walking. He does not take for granted
that 'there is a Perfect One'; and he does not take for granted that
'there is not'; he does not take for granted that 'there is and there is
not'; he does not take for granted that 'there neither is nor is not';
but rather [he knows] that he comes to be calculated as profound,
immeasurable, incalculable, quenched, because of extinction of lust,
because of extinction of hate, because of extinction of delusion.
384. 'Coming' is coming here. 'Going' is any being (existence) after
passing away [from this life]. Both the coming and the going are
no more.
385. 'Nor here': [he sees no self] in the six bases in oneself.
386. 'Nor beyond': [he sees no self] in the six external bases.
387. 'Nor in between':
1
he sees no self in the ideas aroused by
contact.
2
388. 'This is the end of suffering' is Dependent Arising. That is of
two kinds, namely belonging to worlds and disjoined from worlds.
Herein, that belonging to worlds is [that beginning] (With ignorance
as condition, determinations) down as far as (ageing and death) (S. ii,
1). That disjoined from worlds is [that beginning] (A virtuous man
has no remorse) down as far as (There is no more of this beyond) (see
§806).
That is why the Blessed One said 'The supported is liable to dis-
lodgement, the unsupported is not liable to dislodgement . . . this is
the end of suffering' (§364).
389. ( Whatever sorrows, lamentations, pains
Of many kinds, are found here in the world,
That they exist is owed to something dear;
With naught held dear they never come to be.
So they are blissful, free from sorrowing,
That nothing in the world hold dear at all.
387/1 UdA. under ubhayantarena discusses the impropriety of the concept
of the
l
bhavantard)
('interval between existences, between death and rebirth').
387/2 This refers to the feeling (affectivity), etc., that arises simultaneously
with the arising of consciousness (see, e.g., M. iii, 279, 285; also cf. §308).
'Contact ' is in the sense of 'presence to' , see description at M. iii, 285.
So would you sorrowless and stainless be,
Hold nothing dear whatever in the world) (Pe 14; Ud. 92).
1
390. 'Whatever sorrows, lamentations, pains Of many kinds, are
found here in the world, That they exist is owed to something dear':
this is painful feeling. 'With naught held dear they never come to
be
5
: this is pleasant feeling. [68] Feelings are the feeling category.
This is the way of entry by Categories.
391. With feeling as condition, craving; with craving as condition,
assuming; with assuming as condition birth; with birth as condition,
ageing and death . . . and so all the rest. This is the way of entry
by the [two] aspects of Dependent Arising.
392. Herein, pleasant feeling is two faculties, namely the pleasure
faculty and the joy faculty. Painful feeling is two faculties, namely
the pain faculty and the grief faculty. This is the way of entry by
Faculties.
393. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
394. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
395. 'So they are blissful, free from sorrowing, That nothing in the
world hold dear at all. So would you sorrowless and stainless be,
Hold nothing dear whatever in the world': this is the abandoning of
craving. With cessation of craving, cessation of assuming; with
cessation of assuming, cessation of being; . . . and so all the rest.
This is the way of entry by the [two] aspects of Dependent
Arising.
396. That same abandoning of craving is quiet. That quiet is of
two kinds, namely the mindfulness faculty and the concentration
faculty. This is the way of entry by Faculties.
397. That same quiet is the concentration category. This is the
way of entry by Categories.
398. That same quiet is included in determinations. These deter-
minations—[in this case] free from taints and not factors of being—
389/1 The same sentiments appear in the Suttanipdta verses quoted at
§192 and are presented very trenchantly in M. Sutta 87 and at Ud. 91-2.
But cf. Sn. 262. There is no contradiction, since what is the 'greatest
blessing' in existence is ipso facto no blessing in its impermanence:
are comprised within the idea-element. This is the way of entry by
Elements.
399. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
*
400. ([69] (When a mortal desires, if his desire is fulfilled,
He is sure to be happy by getting what he wanted.
Desire-born and wilful, if his desire fails him,
He becomes as deformed as if pierced by a barb.
Who shuns desires as a snake
9
s head with his foot,
And is mindful, evades this attachment to the world) (§§33-5).
401. Herein, the 'happiness' is approval. What is stated by 'he
becomes as deformed as if pierced by a barb' is resistance. Now
approval and resistance are sides of craving. The ten bases having
form1
are the footing for craving. This is the way of entry by Bases.
402. Those same bases having form are the form-body associated
with name.
1
Both together are name-and-form. With name-and-
form as condition, the sixfold base; with the sixfold base as condition,
contact; with contact as condition, feeling; with feeling as con-
dition, craving; . . . and so all the rest. This is the way of entry by
the [two] aspects of Dependent Arising.
403. That same name-and-form is the five categories. This is the
way of entry by Categories.
404. That same name-and-form is the eighteen elements. This is
the way of entry by Elements.
405. Herein, the form-body is the five faculties having form,
1
and
the name-body is the five formless faculties. These are ten faculties.
This is the way of entry by Faculties.
406. Herein, what is stated by 'Who shuns desires, as a snake's head
with his foot, And is mindful, evades this attachment to the world'
401/1 The 'ten bases having form' would seem to be the 5 pairs, namely
eye-cum-forms, . . . body-cum-tangibles. NettiA ignores. This reckoning
is taken from Pe 99. A different numerical reckoning is given at Vis. 590.
402/1 Read ndmasampayutto as one compound.
405/1 The 'five faculties having form' can be taken as those of the eye, ear,
nose, tongue, and body, and the 'five formless faculties' as those of faith,
energy, mindfulness, concentration, and understanding. These '10 faculties'
are thus not the same 10 as those in §303, at least according to the description
of the former given by NettiA, which ignores these.
is the element of extinction with trace left. This is the way of entry
by Elements.
407. That same extinction element with trace left is science. With
arising of science, cessation of ignorance (nescience); with cessation
of ignorance, cessation of determinations; . . . and so all the rest.
[70] This is the way of entry by the [two] aspects of Dependent
Arising.
408. That same science is the understanding category. This is the
way of entry by Categories.
409. That same science is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
410. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
411. That idea-element is included in the idea-base, which base is
[in this case] free from taints and not a factor of being. This is the
way of entry by Bases.
That is why the Blessed One said 'When a mortal desires . . .'
(§400).
412. At this point the [formula of] Dependent [Arising], the
Faculties, the Categories, the Elements, and the Bases, have come
to be made ways of entry and meeting-places. That is how
Dependent [Arising], Faculties, Categories, and Bases, can be made
ways of entry.
413. That is why the venerable Maha-Kaccana said:
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
The Mode of Conveying Ways of Entry is ended.
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