Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-14
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 14
[The Ninefold Thread in the Mode of Conveying Terms of Expression]
422. Herein, what is the Mode of Conveying Terms of Expression ?
[It is this:]
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18.)
423. Those [ideas] sliould be remembered according as they are
demonstrated there where they appear [in their contexts as follows].
424. 'Suffering' is a unity.
Herein, what is Suffering ? (Birth is suffering, ageing is suffering,
sickness is suffering, death is suffering, association with the loathed is
suffering, dissociation from the loved is suffering, not to get one's wish
is suffering, in brief the five categories of assumption are suffering )
(S. v, 421; cf. Pe 5): form is suffering, feeling is suffering, perception
is suffering, determinations are suffering, consciousness is suffering.
This is a diversity.
425. 'The Origin of Suffering' is a unity.
Herein, what is the Origin of Suffering ? (It is that craving
ivhich renews being (existence), is accompanied by relish and lust,
relishing this and that, namely craving for sensual desires, craving for
being (existence), craving for non-being (non-existence) ) (S. v, 421).
This is a diversity.
426. 'Cessation of suffering' is a unity.
Herein, what is cessation of suffering % (It is the remainderkss
fading of that same craving, its ceasing, giving it up, relinquishing it,
letting it go, non-relying on it, and rejecting it) (S. v, 421). This is
diversity.
427. 'The way leading to cessation of suffering' is a unity.
[73] Herein, what is the way leading to cessation of suffering ?
(It is the Noble Eight-factored Path, that is to say, right view, right
intention, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration (S. v, 421-2). This is a diversity
428. Tath' is a unity.
Herein, what is a path ? I t is the path leading to hell, the
path leading to the animal womb, the path leading to the ghost
realm, the path leading to the Asura (Demon) womb, the path
leading to heaven, the path leading to humanity, the path leading
to extinction. This is a diversity.
429. 'Cessation' is a unity.
Herein, what is cessation ? I t is deliberate cessation, un-
deliberate cessation ? cessation of approval, cessation of resistance;
cessation of conceit, cessation of contempt, cessation of domineering,
cessation of envy, cessation of avarice, cessation of all defilements.
This is a diversity.
430. 'Form' is a unity.
Herein, what is form ? Form is the four great entities (cf. M. i,
429/1 'Patisankhd-nirodha—deliberate cessation' and 'appatisanlchdnirodha—
undeliberate cessation': neither compound is in PED and latter not in CPD
(Vol. 1); see Kv. 226 and Kv. trsln. ('Points of Controversy') 137, note; also
Miln. (cf. also Pe 151, line 15 nirodhasamdpatti(m) appatisankhdya). NettiA
says 'PatisanJchdnirodha is cessation due to deliberating (patisankhdya), due
to keeping in being opposition (to arising—patipakkhabhavandya); or when
opposition has not occurred in that way, i t is the non-arising of what is ready
to arise, owing to opposition to its arising being already in existence. Appa-
tisankhdnirodha is the cessation of determined ideas along with their individual
natures: what is meant is cessation from moment to moment ' (p. 109). That
these two terms should be present here and absent from the Pe is noteworthy.
The second, according to NettiA, means the cessation incessantly taking place
in the process of impermanence. Cf. KvA (Burm. ed., p. 140) and KvAA
(Burm. ed., p. 56). There seems no reason for supposing that the later
independent Sanskrit Mahdydna development of these terms is in any way
implied here (for which see, e.g., 0 . Rosenberg, Die Probleme der Buddhistischen
Philosophic Heidelberg, 1924, p. 128; E. Obermiller, The Doctrine of Prajnd-
pdramitdy Leningrad, 1932; and E. Lamotte, Histoire du Bouddhisme Indien,
Louvain, 1958, p. 675).
185), and any description of form assuming the four great entities
(M. iii, 17).
431. Herein, what are the four great entities ? They are the
earth element, the water element, the fire element, the air element.
These elements can be comprised in two moods, namely in brief [as
above] and in detail.
432. How does one comprise the elements in detail ? One com-
prises the earth element in detail in twenty moods, one comprises
the water element in detail in twelve moods, one comprises the fire
element in detail in four moods, and one comprises the air element
in detail in six moods.
433. In what twenty moods does one comprise the earth element in
detail ? [74] There are in this body head-hairs, body-hairs, nails,
teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver,
midriff, spleen, lights; bowels, entrails, gorge, dung (cf. M. i, 421),
and brain-in-the-head (Ps. i, 7). One comprises the earth element
in detail in these twenty moods.
434. In what twelve moods does one comprise the water element in
detail ? There are in this body bile, phlegm, pus, blood, sweat,
fat; tears, grease, spittle, snot, oil-of-the-joints, and urine (cf. M.
i, 422). One comprises the water element in detail in these twelve
moods.
435. In what four moods does one comprise the fire element in
detail ? There is that whereby one is wanned, whereby one ages,
whereby one burns, and whereby what is eaten, drunk, chewed,
and tasted, gets completely digested (cf. M. i, 422). One comprises
the fire element in detail in these four moods.
436. In what six moods does one comprise the air element in
detail ? There are up-going forces, down-going forces, forces in the
paunch, forces in the belly, forces that course through the limbs, and
in-breath and out-breath (cf. M. i, 422). That is how one comprises
the air element in detail in six moods.
437. He who thus in detail recharacterizes, estimates, fathoms,
inquires into, and reviews, the elements as to individual-essence
1
in
these forty-two moods sees nothing at all worth taking, whether
body or bodily part. Just as one who investigated a cesspool would
see nothing at all worth taking, just as one who investigated a privy
would see nothing worth taking, so [75] too he who thus in detail
re-characterizes, estimates, fathoms, inquires into, and reviews, the
437/1 See n. 453/1. For this para see also Vis. ch. viii, §47 /p. 241.
elements as to individual-essence in these forty-two moods sees
nothing at all worth taking, whether body or bodily part.
438. That is why the Blessed One said: (Now both the earth element
in oneself and the external earth element should be seen, with right
understanding how they are, in this way: 'I am not this,
1
this is not
mine, this is not I, this is not my self.' On seeing it thus, with right
understanding how it is, he finds dispassion in the earth element, and
lust for the earth element fades from his heart. Now both the water
element in oneself and the external water element . . . both the fire
element in oneself and the external fire element. . . both the air element
in oneself and the external air element should be seen, with right
understanding how they are, in this way: 'I am not this, this is not
mine, this is not I, this is not my self
9
On seeing it thus, with right
understanding how it is, he finds dispassion in the air element, and
lust for the air element fades from his hearty (cf. M. i, 421). This is a
diversity.
439. 'Ignorance' is a unity.
Herein, what is ignorance ? I t is unknowing about suffering,
unknowing about the origin of suffering, unknowing about cessation
of suffering, and unknowing about the way leading to cessation of
suffering (cf. Pe 116); unknowing about the past, unknowing about
the future, unknowing about the past and future; unknowing about
specific conditionality and dependently arisen ideas; it is any such
unknowing, unseeing, non-actualization, failure to be enlightened
by another, failure to enlighten oneself, non-penetration, failure to
characterize, failure to recharacterize, failure to counter-charac-
terize, [76] disregard, inexperience, witlessness, folly, unawareness,
delusion, illusion, confusion, ignorance, flood of ignorance, bond of
ignorance, underlying tendency to ignorance, obsession by ignorance,
lock of ignorance, delusion as a root of the unprofitable. This is a
diversity.
440. 'Science' is a unity.
Herein, what is science ? I t is knowledge about suffering,
knowledge about the origin of suffering, knowledge about cessation
of suffering, knowledge about the way leading to cessation of
suffering; knowledge about the past, knowledge about the future,
knowledge about the past and future; knowledge about specific
conditionality and dependently arisen ideas; (it is any such under -
438/1 This phrase, nev* csaharh, is extra to the usual statement of this
formula.
standing, act-of-understanding, investigation, reinvestigation, investi-
gation-of-ideas, characterization, recharacterization, counter-clmrac-
terization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny,
breadth, wit, guidance, insight, awareness, goad, understanding faculty,
understanding power, understanding weapon, understanding [storied']
palace, understanding light, understanding illumination, under-
standing lucidity, understanding jewel, non-delusion, investigation-of-
ideas, right view, investigation-of-ideas enlightenment factor, path-
factor included in the path (Dhs. 292; cf. Pe 122). This is a diversity.
441. 'Attainment' is a unity.
Herein, what is attainment ? There is percipient attainment,
unpercipient attainment, neither-percipient-nor-unpercipient attain-
ment, attainment percipient of non-entity ,
x
attainment of cessation.
2
This is a diversity.
442. 'Meditator' is a unity.
Herein, what is a meditator ? There is the Initiate meditator,
there is the Adept meditator, there is the neither-Initiate-nor-Adept
meditator, there is the 'thoroughbred' meditator, there is the 'colt'
meditator (see A. v, 323; cf. Pe 146), there is the meditator governed
by views, there is the meditator governed by craving, there is the
meditator governed by understanding. [77] This is a diversity.
443. 'Concentration' is a unity.
Herein, what is concentration ? There is concentration with
conflict, concentration without conflict;
1
concentration with risk,
concentration without risk; concentration with ill will, concentration
with non-ill-will; concentration with happiness [i.e., the first two
meditations], concentration free from happiness [i.e., the last two
meditations]; materialistic concentration, non-materialistic concen-
tration;
2
concentration with prompting-determinations, concentra-
441/1 ' Vibhutasanndsamdpatti—attainment percipient of nonentity1
: NettiA:
'The attainment of the base consisting of infiniteness of consciousness; for
it is owing to the non-entity (vibhdvanato) [through its being now ceased and
past] of the consciousness [now ceased and being contemplated] that was
cognizing the first Formless State (i.e., space) and of the [conascent] per-
ception that was perceiving the first Formless State that it is so called (cf.
Vis. ch. x, §§60-5/pp. 339-40). But some read vibhutarupasannd, and in
their opinion this would mean the rest of the Formless States' (p. 113). This
explanation takes the ambiguous vibhavati in its negative sense. See n. 843/1
But here the reference is perhaps to l
pathavlsannd vibhutd\ etc., at A. v, 325.
441/2 Read nirodhasamdpatti as at §580.
443/1 For sa-rana and a-rana see n. 297/2.
443/2 'Amisa—materialistic': the word normally refers to such material
physical needs as food and medicine, and sdmisa is what is concerned with
tion without prompting-determinations;
3
concentration kept in
being unilaterally, concentration kept in being bilaterally, concen-
tration whose keeping in being is both ways kept in being;
4
concen-
tration with thought and exploring, concentration without thought
and with mere exploration, concentration without thought and
without exploring (see D. iii, 219); concentration dealing with an
inferior state, concentration dealing with steadiness, concentration
dealing with distinction, concentration dealing with penetration (see
Ps. i, 48); concentration belonging to worlds, concentration dis-
joined from worlds; wrong concentration, right concentration. This
is a diversity.
444. 'Way' is a unity.
Herein, what is a way ? There is the way of luxury, the way of
austerity, the middle way (A. i, 295); the way of the impatient, the
way of the patient; the way of quieting, the way of taming (see D.
iii, 229); the painful way with sluggish acquaintanceship, the painful
way with swift acquaintanceship, the pleasant way with sluggish
acquaintanceship, the pleasant way with swift acquaintanceship
(see D. iii, 228). This is a diversity (see also §264).
445. 'Body' is a unity.
Herein, what is a body ? There are the name-body and the form-
body. Herein, what is the form-body ? I t is head-hairs, body-
hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney;
heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung;
bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-
of-the-joints, urine; and brain-in-the-head (see Ps. i, 7). [78] This
is the form-body (cf. §226). The name-body consists of feeling,
perception, choice, cognizance, contact, and attention. This is the
name-body (see §226). This is a diversity.
446. In this way, while some idea [say, 'birth'] has the same essence
that , while nirdmisa is what is dissociated from that . 'The flesh and the
spirit' conveys the same opposites.
443/3 'Sasankhdra—with prompting-determination' and i
asankhdra—without
pr.-d.' are not in PED; the latter is in CPD. See also Dhs. 146 and A. iv, 72.
443/4 NettiA: ' "Concentration kept in being unilaterally" is that in one who
is a Bare-(dry-)insight worker (see below). "Concentration kept in being
bilaterally" is that in one whose vehicle is quiet (Vis. ch. xviii. §3/p. 587);
and "concentration whose keeping in being is both-ways kept in being" is
concentration in a Body-Witness (see M. i, 478; Pug. 14; Vis. ch. xxi, §§74-5/
p. 659); for he is one whose keeping (of concentration) in being is kept in
being in both ways (with maximum of quiet and Insight)' (p. 114). For the
term 'bare-insight worker' (sukkha vipassaka) see Vis. chs. xviii and xxi.
[namely buffering' in this instance] as that of some [other related]
idea, [say, 'ageing' in this instance], that former idea finds unity with
this latter idea through [their common] unity, yet it has diversity
from it in virtue of that whereby it has its differentiating (particular)
characteristic.
So when one is asked about the Tread[-type, which term covers
all modes of the Teaching,] or about prose-expositions or about
verse, the inquiry should be made as follows: 'How, then, does he
ask according to unity or according to diversity ?'. If asked
according to a unity, then it should be answered according to the
unity. If asked according to a diversity, then it should be answered
according to the diversity. If asked expressed in terms of creatures,
the answer should be expressed in terms of creatures. If asked
expressed in terms of ideas, the answer should be expressed in terms
of ideas (see §§860 and 943). According as it is asked, so it should
be answered.
447. That is why the venerable Maha-Kaccana said:
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18).
The Mode Conveying Terms of Expression is ended.
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