Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-11

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-11

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 11

[The Ninefold Thread in the Mode of Conveying Descriptions]
302. Herein, what is the Mode of Conveying Descriptions ? [It
is this:]
'The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
303. [57] Any teaching by [explanatory] talk about the nature [of
anything] is a description [in terms of] presentation.
1
And what is
the teaching as [explanatory] talk about the nature [of anything] ?
I t is the four Truths, according as the Blessed One said: (This is
suffering) (§49). This is a description. I t is a description [in
terms of] presentation [applied] to the five categories, the six
elements, the eighteen elements, the twelve bases, and the ten
faculties.
2
303/1 'Nikkhepapannatti—description in terms of presentation' : NettiA: 'I t
presents (nikkhipati lit. "throws out") in a guidable continuity (i.e., in a train-
able person's mind) a meaning of the Blessed One's, according as intended by
him, thus it is called a "presentation" (nikkhepaY (P- 102). The Tikd adds
''Nikkhipati ti patitthdpeti, yaiha cattdro suttanikkhepd (MA. i, 15) ddi attha-
kathdsu vuccatV (p. 70). The kinds of 'description' given here have no
connexion with the sets listed at Pug A. (see Ppn. ch. viii, note 11: there
rendered 'concept').
303/2 The 'ten faculties' are, according to NettiA, '8 faculties possessing
form (i.e., eye, ear, nose, tongue, body, feminity, masculinity, and life—see,

304. (Bhikkhus, if there is lust, if there is relish, if there is craving, for
physical nutriment,
1
there consciousness finds a steadying-point and
develops. Wherever consciousness finds a steadying-point and
develops, there is the finding of a footing for name-and-form. Wherever
there is the finding of a footing for name-and-form, there is maturing of
determinations. Wherever there is maturing of determinations, there
renewed being is made to occur in the future. Wherever renewed being
is made to occur in the future, there is future birth, ageing and death.
Wherever there is future birth, ageing and death, that is accompanied by
sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I
say. If there is Vast. . .for contact, . . . despair. If there is Vast . . .
for mind-choice, . . . despair. If there is lust. . .for consciousness, . . .
despair) (Pe 49, 97; S. ii, lOlff.).
2
305. This is description [in terms] of giviiig-being [applied] to
suffering and to its origin.
306. (Bhihhhus, if there is no lust, if there is no relish, if there is no
craving, for physical nutriment, there consciousness does not find a
steadying-point or develop. Wherever consciousness does not find a
steadying-point or develop, there is no finding of a footing for name-
and-form. Wherever there is no finding of a footing for name-and-
form, there is no maturing of determinations. Wherever there is no
maturing of determinations, there no renewal of being is made to occur
in the future. Wherever no renewal of being is made to occur in the
future, [58] there is no future birth, ageing and death. Wherever there
is no future birth, ageing and death, that is sorrowless, bhihkhus,
untroubled and free from despair, I say. If there is no lust . . . for
contact, . . . free from despair. If there is no lust . . . for mind-
e.g., Vis. 491), the mind-faculty, and the feeling-faculty (counting the five,
namely pleasure, joy, pain, grief, and onlooking-equanimity, as one)' (p. 102).
This numbering is an unusual one. For another 10 see §405.
304/1 The idea of 'nutriment ' (ahara)— = condition (paccaya)— is funda-
mental to Buddhist thought . The word means lit. 'bringing to' and is used
basically for physical food, but extended by analogy to the other three kinds,
and is thus synonymous with 'condition sine qua norC (paccaya). Cf. 'All
creatures subsist by nutriment ' (A. v, 50-1), a fact that one 'should have
direct acquaintance of (D. iii, 273). A state of being (existence) postulated
as self-subsistent without nutriment of any kind would therefore be regarded
as a mere mythical abstraction not possible of verification or distinguishable
effectively from nothing.
304/2 This quotation and its counterpart in §306 describe the conditionality
of experience as dynamic with emphasis on how existence (being) develops
through ignorance and determinations. Cf. quotation at §840.

choice, . . . free from despair. If there is no lust . . . for conscious-
ness, . . .freefrom despair) (S. ii, 102f.; Pe 49, 97).
307. This is a description [in terms] of diagnosis [applied] to
suffering, a description in terms of abandoning applied to origin, a
description in terms of keeping in being applied to the path, a
description in terms of verification applied to cessation.
308. (Bhikkhus, maintain concentration in being: a bhikkhu who is
diligent, prudent, mindful, concentrated, understands how [things] are.
And how does he understand how [things] are ? The eye is imperma-
nent. That is how he understands how it is. Forms are impermanent:
That is how he understands how it is. Eye consciousness is imperm-
anent: That is how he understands how it is. Eye contact is imperman-
ent: That is how he understands how it is. Whatever is felt, whether
pleasant or painful or neither painful-nor-pleasant that arises with eye
contact for its condition, that too is impermanent: That is how he
understands how it is. The ear is impermanent . . . sounds are
impermanent . . . The nose is impermanent. . . odours are imperman-
ent . . . The tongue is impermanent . . .flavours are impermanent . . .
The body is impermanent. . . tangibles are impermanent. . . The mind
is impermanent: That is how he understands how it is. Ideas are
impermanent: That is how he understands how it is. Mind conscious-
ness is impermanent: That is how he understands how it is. Mind
contact is impermanent: That is how he understands how it is. What-
ever is felt, whether pleasant or painful or neither-painful-nor-pleasant,
that arises with mind contact for its condition, that too is impermanent:
That is how he understands how it is) (cf. S. iv, 80).
309. This is a description in terms of keeping in being applied to the
path, a description in terms of diagnosis applied to suffering, a
description in terms of abandoning applied to origin, a description
in terms of verification applied to cessation.
310. [59] (Dispense with form, Radha, shatter it, put it out of play, by
means of understanding, practise the way to exhaustion of craving.
With exhaustion of craving there is exhaustion of suffering. With
exhaustion of suffering there is extinction. Dispense with feeling . . .
Dispense with perception . . . Dispense with determinations . . .
Dispense with consciousness, shatter it, put it out of play, by means of
understanding, practise the way to exhaustion of craving. With
exhaustion of craving there is exhaustion of suffering. With exhaustion
of suffering there is extinction) (cf. S. iii, 190).
311. This is a description in terms of cessation applied to cessation,
a description in terms of dispassion applied to gratification, a

description in terms of diagnosis applied to suffering, a description
in terms of abandoning applied to origin, a description in terms of
keeping in being applied to the path, a description in terms of
verification applied to cessation.
312. ('This is suffering': that is how he understands how it is. 'This
is the origin of suffering9
: that is how he understands how it is. 'This
is the cessation of suffering': that is how he understands how it is.
'This is the way leading to the cessation of suffering': that is how he
understands how it is) (M. i, 183; Pe 41).
313. This is a description in terms of penetration applied to the
truths, a description in terms of presentation applied to the plane of
seeing, a description in terms of keeping in being applied to the path,
a description in terms of verification applied to the fruit of Stream-
Entry.
314. ('These are taints': that is how he understands how it is. 'This is
the origin of taints': that is how he understands how it is. 'This is the
cessation of taints': that is how he understands how it is. 'This is the
way leading to the cessation of taints': that is how he understands how
it is) (M. i, 183).
315. This is a description in terms of arising applied to knowledge
of exhaustion, a description in terms of opportunity applied to know-
ledge of non-arising, a description in terms of keeping in being
applied to the path, a description in terms of diagnosis applied to
suffering, a description in terms of abandoning applied to origin, a
description in terms of instigation applied to the energy faculty, a
description in terms of 'removal'
1
applied to 'grubs' (see M. i, 220;
A. v, 347ff.), a description in terms of presentation applied to the
plane of keeping in being, a description in terms of counteraction2
applied to evil unprofitable ideas.
316. ('This is suffering': such was the vision, the knowledge, the
understanding, the science, the light, that arose in regard to ideas not
heard by me before. 'This is the origin of suffering': such . . . 'This is
the cessation of suffering': such . . . 'This is the way leading to cessation
of suffering': such was the vision, the knoivledge, the understanding, the
science, the light, that arose in regard to [60] ideas not heard by me
befare) (cf. S. v, 424f.).
317. This is a description in terms of teaching applied to the truths,
a description in terms of presentation applied to understanding-
315/1 'Ahatana—removal': not in PED.
315/2 'Abhinighdta—counteraction': not in PED, see GPD; cf. also nighdta.

consisting-in-what-is-heard, a description in terms of verification
applied to the I-shall-come-to-know-fmally-the-as-yet-not-flnally-
known faculty, a description in terms of 'setting rolling' (making
occur) applied to the 'Wheel (Blessing) of the True Idea'.
318. ('This suffering must be diagnosed9
: such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering must be
abandoned': such . . . 'This cessation of suffering must be verified':
such . . . ' This way leading to the cessation of suffering must be kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before )
(cf. S. v, 424f.).
319. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to understanding-
consisting-in-cogitation, a description in terms of verification applied
to the final-knowing faculty.
320. ('This suffering has been diagnosed': such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering has been
abandoned': such . . . 'This cessation of suffering has been verified':
such . . . 'This way leading to the cessation of suffering has been kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before)
(cf. S. v, 424).
321. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to under-
standing-consisting-in-keeping-in-being, a description in terms of
verification applied to the final-knower faculty, a description in
terms of 'setting rolling' applied to the 'Wheel of the True Idea'.
*
322. (The Stilled One dropped the being-determinant
That gives existence measured and unmeasured,
And happy in himself and concentrated
He sundered, like a mail-coat, self-existence)
(Pe68;S. v, 263).
323. [61] 'Measured' is the determinations-element. 'Unmeasured'
is the extinction-element.
'That gives existence measured and unmeasured' is a description

in terms of acquaintanceship applied to all ideas, a description in
terms of presentation applied to the Discrimination-of-Ideas.
324. 'The Stilled One dropped the being-determinant' is a des-
cription in terms of giving-up applied to origin, a description in
terms of diagnosis applied to suffering.
325. 'And happy in himself and concentrated' is a description in
terms of keeping-in-being applied to Mindfulness-Occupied-with-
the-Body, a description in terms of steadiness applied to unification
of cognizance.
326. 'He sundered, like a mail-coat, self-existence' is a description
in terms of 'breaking out'
1
applied to cognizance, a description in
terms of assuming2
applied to omniscience, a description in terms of
'bursting open' applied to the 'egg-shell of ignorance' (cf. M. i, 104).
That is why the Blessed One said:
'The Stilled One dropped the being-determinant
That gives existence measured and unmeasured . . .' (§322).
*
327. (How could a man to sensual desires stoop1
Who pain has seen and that wherefrom it sources ?
Who knows they make for clinging in the world
Should mindful train in guiding them away) (Pe 15; S. i, 117).
326/1 'Abhinibbida—breaking out' : the root ought to be bhid, not vidh or
vid, and the correct spelling here is, in fact, not abhinibbida or abhinibbidhd
(as in PED and PTS Netti Index note) but abhinibbhida (as in §574 = PTS
Netti p. 98); see GPD. The meaning is 'breaking out' , and the direct allusion
is to M. i, 104 (there spelt abhinibbhida). The three roots mentioned, however,
show a tendency to coalesce. Netti A says here 'Abhinibbidd-pannatti (sic)
cittassd ti dyusankhdrossajanavasena cittassa abhinlhdrapannatti' (p. 104), but
commenting on §574 says
l
Na ca bhabbo abhinibbidhd (sic) gantun ti kilesd-
bhisankhdram abhinibbijjhanato (sic) abhinibbidhd-sankhatam (sic) ariya-
maggam abhigantum na ca bhabbo' (p. 140). N.b. spellings as they appear in
the edition quoted. Do these explanations imply tha t the commentator
did not regard them as the same word? Did he connect them with M. i, 104?
326/2 *Updddna-pannatti—description in terms of assuming' : Netti A glosses
with gahana-pannatti. Technically omniscient knowledge (see also §594)
belongs only to worlds (NettiA pp. 147-8). The term 'omniscience' (sabbannu-
td) seems to make its first appearance at Ps. i, 131. The Buddha disclaimed
simultaneous knowledge of all (M. ii, 127). For a discussion see Ppn. ch. vii,
note 7.
327/1 l
Nameyya)
lit. 'to bend' and 'to name' is glossed here in NettiA with
abhinameyya (not in PED or CPD; SA. does not explain the word).

328. 'Who pain' is a description in terms of a synonym applied to
pain (suffering) and it is a description in terms of diagnosis applied
to it.
329. 'And that wherefrom it sources' is a description in terms of
giving-being applied to origin and it is a description in terms of
abandoning applied to it.
330. 'Has seen' is a description in terms of a synonym applied to the
eye of knowledge and it is a description in terms of penetration
applied to it.
331. 'How could a man to sensual desires stoop' is a description in
terms of sensual desires applied to craving for sensual desires and it
is a description in terms of insistence applied to it.
332. 'Who knows they make for clinging in the world' is a des-
cription in terms of 'seeing an enemy' applied to sensual desires; for
sensual desires have the simile of a pit of coals (M. i, 130), the simile
of a lump of flesh (M. i, 130), are like a conflagration (A. iv, 128f.),
and have the similes of a chasm and a serpent's head (M. i, 130;
also §35).
333. 'Mindful. . . them' is a description in terms of dispersal applied
to abandoning, a description in terms of presentation applied to
Mindfulness-Occupied-with-the-Body, and a description in terms of
keeping-in-being applied to the path.
334. 'Should train in guiding . . . away' is a description in terms of
penetration applied to outguiding of lust, outguiding of hate, and
outguiding of delusion.
335. 'A man' is a description in terms of a synonym applied to a
devotee.
336. Now when a devotee understands that 'they make for
clinging' then without the arising of sensual desires he arouses
profitable ideas, he makes efforts for the arising of unarisen
profitable ideas. [62] This is a description in terms of effort
applied to the reaching of the as yet unreached, a description in
terms of presentation applied to discontent with what deals with
the hither-side.
337. Herein, (He makes efforts for the steadiness of arisen profitable
ideas ) (M. ii, 11): this is a description in terms of diligence applied to
keeping in being, a description in terms of presentation applied to
the energy faculty, a description in terms of preservation applied to
profitable ideas, a description in terms of steadiness applied to the
training in the higher cognizance.
That is why the Blessed One said:

'How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources ? . . .'
(§338)
338. (The world is held in bondage by delusion
And only looks as though 'twere capable:
Wrapped in bewilderment a fool is held
In bondage by essentials of existence;
To him who sees, it will appear devoid
Of features, he will have no owning there
1
) (Ud. 79).
339. 'The world is held in bondage by delusion' is description in
terms of teaching applied to the perversions.
340. 'And only looks as though 'twere capable' is a description in
terms of the distorted applied to the world.
341. 'A fool is held In bondage by essentials of existence' is a
description in terms of giving-being applied to recourse to evil
wishes, a description in terms of function1
applied to the obsessions,
a description in terms of strength applied to the defilements, a
description in terms of development applied to determinations.
342. 'Wrapped in bewilderment' is a description in terms of teaching
applied to the murk of ignorance, and a description in terms of a
synonym applied to it.
343. 'I t will appear devoid Of features' is a description in terms of
seeing applied to the heavenly eye, a description in terms of presenta-
tion applied to the eye of understanding.
344. 'To him who sees .. . he will have no owning there' is a des-
cription in terms of penetration applied to creatures: (Lust is an
owning, hate is an owning, delusion is an owning ) (cf. M. i, 298).
That is why the Blessed One said:
'The world is held in bondage by delusion . . .' (§338).
*
345. (Bhikkhus, there is an unborn, an un-brought-to-being, an un-
made, an undetermined. If that were not unborn, un-brought-to-being,
unmade, undetermined, no escape from the born, the brought-to-being,
the made, the determined, would be evident here. And it is because
338/1 For kincana as 'owning' see n. 152/1.
341/1 Cf. Pe 102.

there is an unborn, an un-brought-to-being, an unmade, an undeter-
mined, that therefore the escape from the born, the brought-to-being, the
made, the determined, is evident) (Ud. 80f.).
346. [63] 'If that were not unborn, un-brought-to-being, unmade,
undetermined' is a description in terms of the teaching applied to
extinction, and a description in terms of synonyms applied to it.
347. 'No escape from the born, the brought-to-being, the made, the
determined would be evident here' is a description in terms of
synonyms applied to the determined, and a description in terms of
guiding-example
1
applied to it.
348. 'And it is because there is an unborn, an un-brought-to-being,
an unmade, an undetermined' is a description in terms of synonyms
applied to extinction, and a description in terms of illustrative proof
applied to it.
349. 'That therefore the escape from the born, the brought-to-being,
the made, the determined, is evident' is a description in terms of
synonyms applied to extinction, a description in terms of outlet
applied to the path, a description in terms of escape applied to the
roundabout [of rebirths].
That is why the Blessed One said: 'If that were not . . .' (§345).
*
350. That is why the venerable Maha-Kaccana said:
'The Blessed One one idea teaches
By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
The Mode of Conveying Descriptions is ended.
347/1 l
Upanayana—guiding-example': the ordinary logical term for the
example in the classical Indian syllogism. NettiA says 'Herein, (in this
instance, as to) "description in terms of guiding-example" the describing of
the guiding-example gives the middle term (hetu) in the contrary opposite.
(As to) the "description in terms of illustrative proof" (§348) the description
is the displaying of the establishment (siddhi) of the proposition's content
(patinndtassa atthassaY (p. 106).