Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-16
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 16
[The Ninefold Thread in the Mode of Conveying a Co-ordination]
465. [81] Herein, what is the Mode of Conveying a Co-ordination ?
[It is this:]
'Ideas with those whose roots they are,
And those shown by the Sage to have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§20).
466. As many footings as furnish ways of entry should all be
co-ordinated with any single footing [mentioned], in the same way
as, in the Mode of Conveying a Conversion, several footings are made
to furnish ways of entry.
467. Herein, co-ordination is of four kinds, namely (i) footing,
(ii) synonym, (iii) keeping in being, and (iv) abandoning (cf. §§107n\).
[(i) Footing]
468. Herein, what is co-ordination of footing %
(No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas* Dispensation ) (§238).
469. What is the footing for that ? The three kinds of good
conduct, namely bodily good conduce, verbal good conduct, and
mental good conduct. These are a footing.
1
469/1 For the construing of the words Tmi sumritdni . . . idarh padatthanarh
see n. 64/1. NettiA: 'This (idarh) triple good conduct (sucaritam) is a footing
(padatthdnarh) because it is the field and foundation for the Enlightened Ones'
Dispensation, for their advice' (p. 117).
470. Herein, any bodily and verbal good conduct are the virtue
category. In the case of mental good conduct, any uncovetousness
and non-ill-will are the concentration category, and any right view
is the understanding category (see §238). These are a footing.
471. Herein, the virtue category and the concentration category are
quiet, and the understanding category is insight. These are a
footing.
472. Herein, the fruit of quiet is the heart-deliverance due to fading
of lust, and the fruit of insight is the understanding-deliverance due
to fading of ignorance. These are a footing.
*
473. The (wood)1
is the footing for the (woodedness) (Dh. 283).
What is the 'wood' and what is the 'woodedness' ? The 'wood'
means the five strands of sensual desire, while the 'woodedness'
means craving. This is a footing.
474. [82] The 'wood' means the apprehending, by signs (M. i, 180),
of 'woman' or 'man', while the 'woodedness' is the apprehending of
such and such limbs as features thus 'Oh an eye ! Oh an ear !
Oh a nose ! Oh a tongue ! Oh a body !'. This is a footing.
475. The 'wood' means the undiagnosed bases in oneself and
external thereto, and the 'woodedness' means any fetter that arises
dependent on these (cf. D. ii, 302). This is a footing.
476. The 'wood' is the underlying-tendency and the 'woodedness' is
the manifest-obsession. This is a footing.
477. That is why the Blessed One said:
(Having cut down the wood and woodedness) (Dh. 283).
This is co-ordination of footing.
*
473/1 The whole Dh verse should have preceded here but is missing. An
explanation of the word vana is given at MA. i, 11 ( = KhpA. Ill ) as follows,
'I t is what one would (vanayate), thus it is a wood (vana); it creates fondness
in creatures for its own excellence; the meaning is that it arouses affection
in them towards itself. Or alternatively, it would (vanute), thus it is a wood
(vana); the meaning is that with the cries of cuckoos .. . it is, as i t were,
begging all creatures to "come and enjoy me " '. The word-play on vana
and vana is also found at Vis. 293. Vanatha is 'woodedness', i.e., 'overgrowth'
or 'blanketed over with woods', rather than PED's 'underwood'; for suffix
-tha (= -ness) cf. sama-tha.
[(ii) Synonym]
478. Herein, what is co-ordination of synonym ? The heart-
deliverance due to fading of lust is the Initiate's fruit, and the
understanding-deliverance due to fading of ignorance is the Adept's
fruit. These are synonyms.
479. The heart-deliverance due to fading of lust is the Non-Keturner's
fruit, and the understanding-deliverance due to fading of ignorance
is arahantship, the highest fruit. These are synonyms.
480. The heart-deliverance due to fading of lust surmounts the
element of sensual desire, and the understanding-deliverance due to
fading of ignorance surmounts the threefold element [of sensual-
desire, form, and formless existence]. These are synonyms.
481. Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, equanimity enlightenment factor,
knowledge, right view, judgment, adjudgment, conscience, insight,
knowledge of the True Idea (cf. §294): all these are synonyms.
This is co-ordination of synonym.
*
[(Hi) Keeping in being]
482. Herein, what is co-ordination of keeping-in-being ? It is
according as the Blessed One said: (Therefore, bhikkhus, abide
contemplating the body as a body, ardent, aware and mindful, guiding
out covetousness and grief about the ivorld) (§174).
[83] Now 'ardent' means the energy faculty, 'aware' the under-
standing faculty, 'mindful' the mindfulness faculty, and 'guiding
out covetousness and grief about the world' the concentration
faculty (§174).
So when someone abides contemplating the body as a body, the
four foundations of mindfulness come to fulfilment through keeping
in being. For what reason ? Because of the four faculties' state
of single characteristic (§174).
483. When the four foundations of mindfulness are kept in being,
the four right endeavours come to fulfilment through keeping in
being. When the four right endeavours are kept in being, the four
bases for success (roads to power) come to fulfilment through
keeping in being. When the four bases for success are kept in
being, the five faculties come to fulfilment through keeping in
being . . . And so all. For what reason ? Because all the ideas that
lead to enlightenment, that partake of enlightenment, have a single
characteristic in the characteristic of outlet. They come to fulfil-
ment through keeping in being owing to singleness of characteristic
(cf.§175).
This is co-ordination of keeping in being.
[(iv) Abandoning]
484. Herein, what is co-ordination of abandoning ?
One who abides contemplating the body as a body abandons the
perversion that there is beauty in the ugly, physical nutriment
comes within his diagnosis, he is without assuming in regard to
sensual-desire assuming, he is unbound in regard to the bond of
sensual desire, he is dissociated in regard to the bodily tie of covetous-
ness, he is taintless in regard to the taint of sensual desire, he has
crossed over the flood of sensual desire, he is barbless as regards the
barb of lust,
1
form as a steadying-point for consciousness passing
on2
comes within his diagnosis, his lust for the form element is
abandoned, and he does not go a bad way through will.
485. One who abides contemplating feelings as feelings abandons
the perversion that there is pleasure in the painful, contact as
nutriment comes within his diagnosis, he is without assuming in
regard to existence-assuming,
1
he is unbound in regard to the bond
of existence, he is dissociated in regard to the bodily tie of ill-will,
he is taintless in regard to the taint of existence, he has [84] crossed
over the flood of existence, he is barbless in regard to the barb of
hate, feeling as a steadying-point for consciousness passing on comes
within his diagnosis, his lust for the feeling element
2
is abandoned,
and he does not go a bad way through hate.
486. One who abides contemplating cognizance as cognizance
abandons the perversion that there is permanence in the imperman-
ent, consciousness as nutriment comes within his diagnosis, he is
484/1 The 4 'barbs' (salla) here are lust, hate, conceit, and delusion, as in
§§674ff. But in Pe (p. 245) they are lust, hate, delusion, and views. 3 kinds
appear in §753. These enumerations are not found in the Suttas, apparently.
484/2 See n. 176/1.
485/1 Bhavupdddna ('existence-assuming') is not found in the Tipitaka.
See 228/1.
485/2 For the terms vedand-dhdtu ('feeling-element'), sannd-dhdtu ('per-
ception-element': §486), and sankhdra-dhdtu ('determinations-element':
§§323, 487), see, e.g.', S. iii, 10.
without assuming in regard to wrong-view assuming, he is unbound
in regard to the bond of views, he is dissociated in regard to the
bodily tie of misapprehension of virtue and duty, he is taintless in
regard to the taint of views, he has crossed over the flood of views,
he is barbless in regard to the barb of conceit, perception as a
steadying-point for consciousness passing on comes within his
diagnosis, his lust for the perception-element is abandoned, and he
does not go a wrong way through fear.
487. One who abides contemplating ideas as ideas abandons the
perversion that there is self in the not-self, mind-choice as nutriment
comes within his diagnosis, he is without assuming in regard to self-
doctrine assuming, he is unbound in regard to the bond of ignorance,
he is dissociated in regard to the bodily tie of insistence that 'only
this is the truth', he is taintless in regard to the taint of ignorance,
he has crossed over the flood of ignorance, he is barbless in regard
to the barb of delusion, determinations as a steadying-point for
consciousness passing on comes within his diagnosis, his lust for the
determinations-element is abandoned, and he does not go a bad way
through delusion.
This is co-ordination of abandoning.
488. That is why the venerable Maha-Kaccana said:
'Ideas with those whose roots they are,
And those shown by the Sage ^o have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§16).
The Mode of Conveying a Co-ordination is ended.
The 16 Modes of Conveying in Separate Treatment are ended.
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