Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-2

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-2


ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 2
[The Ninefold Thread in the Mode of Conveying an Investigation]
61. Herein, what is the Mode of Conveying an Investigation?
The Mode of Conveying an Investigation is [summarized] in the
following verse:
'What in the Thread is asked and answered,
As well as a verse-paraphrase,
And the Thread's term-investigation:
This Mode Conveys Investigation' (§6).
62. What does it investigate ? I t investigates:
(1) term, question, answer, consecutivity (§§63-115)-,
1
(2) gratification, disappointment, escape; fruit, means, injunction *
(Model);
59/1 Tathdgatdranjitam (so read) — tathdgata+dranjita; see M. i, 178 for
original simile.
62/1 NettiA (p. 52) explains that investigation covers the grammatical aspect
of words, whether or not the expression is in the form of a question (or an
answer, or how the answer is consecutive upon the question answered), and also
the six headings given at the beginning of the first Mode of Conveying, and
also the paraphrasing-verse if any. 'Ettha anurupam glti "anugiti" ti ayam
pi aitho icchito' (p. 52).

(3) paraphrasing-verse (§116);
(4) all that is in the ninefold Thread-of-Argument (§117).
How would that be ?
[(1) Term, Question, Answer, Consecutivity]
63. I t would be [firstly] according to the venerable Ajita's question
asked of the Blessed One in the Pardyana [Chapter of the Sutta-
nipata]:
('[Tell] what is the world shut in1
by'
So said the venerable Ajita
'And whereby is i t not displayed?
And what is i t besmeared with? Say.
And what will be it s greates t fear?)
(Sn. 1032; Pe 82).
64. These four terms asked are one question.
1
Why ? Because
of their comprising a single thing. [11] For in asking thus '[Tell]
what is the world shut in by V he asks [the question] expressed in
terms of the world, [in asking] 'And wherefore is it not displayed V
he asks about the world's undisplayedness, [in asking] 'And what is
63/1 'Nivuta—shut in' and 'nwarana—hindrance' have to be understood
not so much in the sense of a head-on blockage but rather as, say, the fences
that shut traffic in on a road, or embankments of a river, which prevent
lateral escape. See §§66 and 499.
64/1 Read Imdni cattdri paddni pucchitdni, so eko panho as one sentence.
This exemplifies a rule (not invariably followed, see e.g., Pe 117) governing
demonstrative and relative pronouns where two nouns of different gender,
number or case, one or each with a demonstrative pronoun, are joined by
predication in apposition. In this instance the masc. sing, so, though
referring back in meaning to the neut. pi. cattdri paddni, must agree in gender,
number and case with the second subst., here the masc. sing, panho, predicated
of the first (here by the copula hoti understood). Further examples will be
found below (PTS pp. 28, 42, 86: see n. 469/1), and in other books, e.g.,
l
Aniccd bhikkhave KAMA tucchd musa moghadJiammd, mdydkatam ETAM
bhikkhave BALALAPANAM (M. ii, 261), where the neut. sing, etam refers in
meaning back to the masc. pi. kdmd, but agrees in number, gender and case
with bdldlapanam, the copula hoti being understood ('Impermanent, bhikkhus,
(are) sensual desires and empty and false and inseparable from the idea of
vanity, they (are) fools' talk made up of deceit'). Failure to recognize this
rule when applied can lead to much confusion of meaning and mispunctuation
of unpunctuated MSS.

it besmeared with ? Say
9
he asks about the world's besmearedness,
[and in asking] 'And what will be its greatest fear V he asks about that
same world's greatest fear.
The world2
is of three kinds: world of defilement, world of being
(existence), and world of faculties.
65. Herein, the answer is this:
(*By ignoranc e is th e worl d shu t in ,
Ajita ' th e Blesse d One said .
"Ti s undisplaye d throug h miswishing 1
an d
neglect ,
And hankerin g smear s it , I say ;
Sufferin g is it s greates t fear')
(Sn. 1033; Pe 13, 83).
66. Those four terms are answered by these four terms: the first
by the first, the second by the second, the third by the third, and
the fourth by the fourth.
'By ignorance is the world shut in' is the answer to (
[Tell] what is
the world shut in by V. The world is shut in by hindrances; for all
creatures have ignorance as their [in-shutting] hindrance, according
as the Blessed One said (Bhikkhus, I say that, relatively speaking,
1
all creatures, all breathing things, all beings, have one hindrance only,
that is to say, ignorance; for all creatures have ignorance as hindrance.
And bhikkhus, it is with the entire cessation of ignorance, with giving
it up and relinquishing it, that creatures have no more hindrance, I
say) ( ). By this the answer to the first term is appro-
priately construed.
67. [And again] "Tis undisplayed through miswishing and neglect'
is the answer to 'And wherefore is it undisplayed V. When a person
64/2 The word loka ('world') is used in various senses, among which may be
distinguished particularly also (1) the world of other people and things (e.g.,
M. iii, 120), which is the 'triple element' (§§80, 353), (2) this body (e.g., S. i, 62;
iv, 52), and so on. Ten definitions are given at Ps. i, 122, while at Vis. 204
there is another threefold definition. As used here 'world' corresponds more
or less to 'universe'.
65/1 'Vivicchd—miswishing': Nd2 (Burm. ed., p. 13) glosses by macchariya.
I t seems doubtful if it is a desiderative of ^vid as suggested by PTS Netti
Index and PED. See n. 67/1. Netti A (p. 54) says ' Vivicchd ti vicikiccha-hetu
vivicchdmacchariyan ti Sangdhe vuttam. Cf. veviccham at Pug. 19, etc.
66/1 'Pariydyato—relatively speaking' is here glossed by kdranato ('as to
reason') in Netti A.

is shut in by hindrances, he miswishes (vivicchati),
1
and 'miswishing'
(vivicchd)
1
is what uncertainty (vicikicchd) is called. When he is
uncertain (vidkicchanto) he does not settle his faith. When he does
not settle his faith he does not instigate energy for the abandoning
of unprofitable ideas [and] for the verification of profitable ideas.
Here he abides devoted to negligence. When he is negligent he
does not arouse ideas that belong to the white [side].
2
Not being
aroused, they are not displayed to him, according as the Blessed
One said:
(The True are from afar displayed,
As Himalaya's Mountain is;
But the untrue are seen not here,
Like arrows in the night letfly) (Dh. 304).
(They are displayed by qualities,
By reputation and byfame) ( ).
[12] By this the answer to the second term is appropriately con-
strued.
68. 'And hankering smears it, I say
9
is the answer to 'And what is it
besmeared with ? Say
9
. 'Hankering9
so named is what craving is
called. How does that besmear ? In the way stated by the
Blessed One:
( Who lusts no meaning ever knows,
Who lusts sees never an idea,
The murk of darkness laps a man
When he will suffer lust tobe) (cf. A. iv, 96).
This craving, in a person greatly clutching [at existence] taken thus
as great hankering, is that wherein the world comes to be 'be-
smeared9
. By this the answer to the third term is appropriately
construed.
69. [And lastly] 'Suffering is its greatest fear
9
is the answer to 'And
what will be its greatest fear V. Suffering is of two kinds: bodily and
mental. The bodily kind is pain, while the mental kind is grief.
All creatures are sensitive to suffering. Since there is no fear equal
to [that of] suffering, how could there be any greater ? There are
three kinds of painfulness: painfulness as [bodily] pain, painfulness
in change, and painfulness in determinations (see D. iii, 216).
1
67/1 'Vivicchati—to miswish': see n. 65/1; this is simply a vb. formed here
from the subst. in the JSn. verse.
67/2 Read sukke dhamme, cf. Pe 95 (sukkddammd) and 131 (sukkapakkho)-
69/1 Cf. Pe 19-20.

Herein, the world is, at one time or another, limitedly free from
painfulness as [bodily] pain, and likewise from painfulness in
change. Why is that ? Because there are those in the world who
have little sickness and are long-lived. But only the element of
extinction without trace left liberates from the painfulness in
determinations. That is why 'Suffering is its greatest fear", taking it
that painfulness in determinations is the world's [inherent liability
to] suffering. By this the answer to the fourth term is appropriately
construed.
That is why the Blessed One said 'By ignorance is the world shut
in . . .' (§65).
*
70. ('The streams kee p streamin g everywhere '
So sai d th e venerabl e Ajita .
'Wha t is i t tha t shut s off th e streams ?
Tel l then , wha t is restrain t of streams ,
Whereb y i t is tha t streams ar e sealed')
(Sn.l034;P6 83).
1
71. [13] These four terms asked are two questions (see §126).
Why ? Because here [the question] is asked with a plurality of
designations. With the world proceeding in this way, with the
world thus defiled, what is (1) its cleansing and (2) its emergence ?
72. Accordingly he said 'The streams keep streaming everywhere
9
:
when someone is unconcentrated and much given to covetousness,
ill-will, and negligence, they keep streaming in him. Herein,
'covetousness' is the unprofitable root consisting in greed, 'ill-will'
is the unprofitable root consisting in hate, and 'negligence' is the
unprofitable root consisting in delusion. When someone is uncon-
centrated, craving keeps streaming in his six bases: craving for
forms, craving for sounds, craving for odours, craving for flavours,
craving for tangibles, and craving for ideas; according as the Blessed
One said: ('It keeps streaming', bhikkhus: this is a designation for the
six bases in oneself. The eye keeps streaming to agreeable forms and
resisting1
disagreeable forms. The ear . . . nose .. . tongue . . . body . . .
70/1 A later verse in this same Sutta is discussed at S. ii, 47f.; the untraced
quotation in §72 looks like par t of a similar discussion.
72/1 'Patihannati—keeps resisting': this serves here as verb for the subst.
patigha ('resistance'); see also §75. Not in PED, but see there under patihanti,
also appatihata ('unresisted') and patigha la ('resistance') in §96.

The mind keeps streaming to agreeable ideas and resisting disagreeable
ideas) ( ). So it keeps streaming on in all ways
2
and in
all manners. That is why he said c
The streams keep streaming
everywhere
9
.
73. [With the words] 'What is it that shuts off the streams V he asks
about deterrence of obsession. This is cleansing. [With the words]
6
Tell then, what is restraint of streams, Whereby it is that streams are
sealed' he asks about eradication of underlying-tendencies. This is
emergence (see §71).
74. Here are the answers:
('Whatever streams are in the world,
Ajita' the Blessed One said,
They are shut off by mindfulness;
The streams ' restrain t I tell , whereby
They can be sealed, is understanding ^
(Sn. 1035; Pe 17, 84).
75. (When mindfulness occupied with the body is kept in being and
made much of, the eye is not attracted1
among agreeable forms, and is
unresistant among disagreeable forms. The ear . . . nose .. . tongue . . .
body . . . The mind is not attracted among agreeable ideas, is unresistant
among disagreeable ideas ) (cf. S. iv, 200). For what reason ?
Because the faculties are restrained and shut off. [14] Restrained
and shut off by what ? By mindfulness's preservation. That is
why the Blessed One said 'They are shut off by mindfulness'.
76. [And again] the underlying-tendencies are abandoned by
understanding. When the underlying-tendencies are abandoned
the obsessions are abandoned. Why1
with the abandoning of the
underlying-tendencies ? Just as, when the complete uprooting of
a tree with its trunk is effected, the continuity of flowers, fruits,
shoots, and buds, is severed (cf. Ps. ii, 218), so too, when the
underlying-tendencies are abandoned, the continuity of obsessions
is severed, closed, covered up. By what ? By understanding.
That is why the Blessed One said that 'Whereby they can be sealed
is understanding'.
*
72/2 Sabbd ('in all ways'): abl. adv.
75/1 'Avinchati—to be attracted' : see PED under dvijjhati; serves here as
alternative for savati ('to keep streaming') in §72. NettiA (p. 57) glosses by
dkaddhati.
76/1 Kissa ('why') is gen. pronominal adv. here, not gen. interrog-pron. in
agreement with auusayassa. Cf. kissa (also 'why') in §94.

77. -('Understandin g an d mindfulness. '
So sai d th e venerabl e Ajita .
'An d [now] , good sir , thi s name-and-form:
Tel l me the n wha t I ask of you ,
Wher e doe s thi s come t o it s surcease? '
'As t o th e questio n tha t yo u ask ,
Ajita , I [shall ] tel l yo u [now]
Wher e bot h thi s name an d form do come
To thei r remainderles s surcease :
Wit h cessatio n of consciousness ,
'Ti s her e thi s come s to it s surcease' )
(Sn. 1036; Pe 84-5).
78. This question asks about the sequence [of meaning]
1
(see also
§§198f.). When asking about sequence [of meaning], what does it
ask about ? About the element of extinction without trace left.
2
79. Three Truths are determined, inseparable from the idea of
cessation: they are Suffering, Origin, and the Path; Cessation is
undetermined. Herein, origin is abandoned on two planes: on the
plane of seeing and on the plane of keeping in being.
1
Three fetters
are abandoned by seeing: embodiment view,
2
uncertainty, and mis-
apprehension of virtue and duty.
3
Seven fetters are abandoned by
78/1 If the Pe is excluded, this is probably the earliest use of anusandhi as
semantic or logical 'sequence'. PED rightly queries the guess 'complete
cessation' given in PTS Netti Index, a mistake due to confusing a syntactical
rule with the subject-matter (namely 'extinction') that is the rule's example
here.
78/2 For the terms sa-upddisesa ('with trace left') and amipddisesa ('without
trace left') see M. ii, 257, where a non-metaphorical use suggests that they
were originally medical terms, later extended by analogy to, respectively,
the cessation of lust, hate and delusion during the arahant's life and to the
(future-tense) cessation of the 5-category process at the end of his life-span.
Cf. Iti. 38 for this latter meaning.
79/1 Seen. 46/1.
79/2 'Embodiment-view' (sakkdya-ditthi) refers to the 20 modes of identifica-
tion of self (attd) with the 5 categories (see M. i, 300 and MA.): i.e., belief
that they 'embody' self in some manner.
79/3 'misapprehension of virtue and duty' is more literal than, say,
'adherence to rites and rituals' as a rendering for stlabbataparamdsa. See
A. iv, 55; cf. definitions of pardmdsa at Vbh. 365 and Vis. 684. The meaning
is simply the mistaken expectations of reward, not only regarding the practice
of such ritualistic habits and duties as 'ox-virtue' , etc. ; (see, e.g., M. Sutta 57),
but also belief that virtue alone suffices without concentration and under-
standing see §895).

keeping in being: will to sensual desire, ill will, lust for form, lust for
formlessness, conceit,
4
agitation, and the remainder of ignorance.
5
80. These are the ten fetters in the triple element [of existence]:
1
five belong to the hither side and five to the further side.
81. [15] Herein, three fetters, namely embodiment view, uncertainty,
and misapprehension of virtue and duty, cease with the expression
of the I-shall-come-to-know-finally-the-as-yet-not-finally-known
faculty, and seven fetters, namely will to sensual desire, ill will,
lust for form, lust for formlessness, conceit, agitation, and the
remainder of ignorance, cease with the expression of the act-of-
final-knowing faculty. Now two kinds of knowledge, namely what
he knows thus 'Birth is exhausted for me', which is knowledge about
exhaustion, and what he knows thus 'There is no more of this
beyond', which is knowledge of non-arising5 constitute the final-
knower faculty (see §890).
82. Herein, the I-shall-come-to-know-finally-the-as-yet-not-finally-
known faculty and the act-of-final-knowing faculty cease in him
who reaches the supreme fruit that is Arahantship.
83. Herein, the two kinds of knowledge, namely knowledge about
exhaustion and knowledge about non-arising, are one kind of under-
standing; but it has two names according to imputation:
1
in one
who is understanding thus 'Birth is exhausted for me' it has the
name 'knowledge about exhaustion', while in one who is under-
standing thus 'There is no more of this beyond' it has the name
'knowledge about non-arising'. That is 'understanding* (§77) in the
79/4 Maria (as asmi-mana 'the conceit " I am" '—see S. iii, 128-32) is closely
allied to manrlana and mannlta (e.g., M. iii, 246) and manwiti (M. i, 1) as
'conceit' and 'to conceive (conceits)'. The root of all these is man ('to
measure' , which gives mano 'mind'). The pun between conceit as 'conceited-
ness' and as a 'conceit' or 'concept' is a living one in the Pah as in the English.
'Pride' destroys this word-play but can be used for atimdna, whose uses are
quite limited.
79/5 The reading avijjavasesa given by NettiA and Eb seems perhaps
preferable, though NettiA cites as alternative the PTS reading, which both
Ba and C support . If niravasesd is right, though, it would mean 'without
remainder' ('none left') and not 'inclusive' as given in PTS Netti Index.
80/1 The 'triple element' is the sensual-desire element (or mode of being),
the form element (or mode of being), and the formless element (or mode of
being); see Pe 116, and cf. e.g., M. iii, 63.
83/1 'Sanketena—according to imputation' : sanketa means lit. 'rendezvous'
or 'appointment' , cf. §96. What is meant here is that understanding has
different names according to what it is about .

sense of act-of-understanding (cf. Ps. i, l),
2
and it is 'mindfulness
(§77) in the sense of the act-of-not-floating-away [from its object]
3
according as [it has] seen [it].
84. Herein, the five categories of assumption constitute 'name-and-
form' (§77).
1
And herein, the ideas that have contact as fifth2
constitute name; while the five form-faculties [beginning with the
eye] constitute form; and both of these, with the associated
consciousness, constitute name-and-form (cf. Pe 116).
85. I t was in asking the Blessed One about the cessation of that
[name-and-form] that the venerable Ajita spoke in the Pdrdyana
thus 'Understanding and mindfulness. And [now], good sir, this
name-and-form, Tell me then what I ask of you, Where does this come
to its surcease V (§77).
86. Herein, mindfulness and understanding [represent] four
faculties: mindfulness [represents] two faculties, namely the mind-
fulness faculty and the concentration faculty, while understanding
[represents] two faculties, namely the understanding faculty and the
83/2 English does not, in the case of the verb 'to understand' , distinguish
between the two forms pannd (subst. 'understanding') and pajdnand (subst.
'(act of) understanding') as i t does, say, with the parallel forms nana (subst.
'knowledge') and jdnand (subst. 'knowing').
83/3 l
Apildpana—non-floating away' : not as in PED for all Netti and
similar refs. The word is the same as the abstract form apildpanatd (i.e.,
a -\-pildpana + td: see PED) and is glossed by Netti A with ogahana. The root
is plu (to swim or float), not lap; see PED pilavati, and also CPD. Mindful-
ness is regarded as keeping the mind 'anchored' on its object and preventing
it from 'floating away' from it.
84/1 In the Suttas 'name-and-form' (namarupa) never seems to include
consciousness (vinndna)—see, e.g., M. i, 53; D. ii, 62-3; M. iii, 17 (a point
more important than might be suspected)—but in later literature it is often
taken (outside actual dependent-arising contexts) to include consciousness
(i.e., to include all 5 categories, not only the first four; e.g., Vis. 590). This
work seems undecided; this passage identifies name-and-form with all
5 categories, confirmed by §226, but the definition of the 'name-body' in
§445 is different and nearer to that given at M. i, 53; cf. also §92.
84/2 'Phassapancamaka—with contact as fifth' (cf. Vis. 626 and MA. i, 276;
iii, 262 for this expression). The most likely formulation referred to here is
the 6 things in §445, of which contact is the fifth. But another similar
expression, phassapancaka ('contact-pentad'), is used in the Commentaries
(e.g., MA. i, 249) to refer to the first 5 indispensible concomitants of cognizance
listed at Dhs. §1, namely 'contact, feeling, perception, choice, cognizance',
cf. the definition of 'name' at M. i, 53 by the 5, namely 'feeling, perception,
choice, contact, and attention' , and also the group of 5 at M. iii, 26ff. 'contact,
feeling, perception, choice, cognizance'.

energy faculty. Any act-of-having-faith, act of trusting, in these
four faculties is the faith faculty.
87. Herein, any unification of cognizance with faith in predominance
is concentration of will. Any power-of-deliberation, or any power-
of-keeping-in-being, owed to suppression of defilements while
cognizance is concentrated, is endeavour.
1
[16] Herein, any in-
breath and out-breath, any thinking and exploring, any perception
and feeling, any memories and intentions, are determinations. So
the prior concentration of will, and then the endeavour
1
owed to
suppression of defilement—and these determinations—, both these
he keeps in being as this [first] (basis for success that possesses con-
centration-of-will with endeavour
1
and determinations ) (cf. S. v, 254),
which (is supported by seclusion, supported by fading, supported by
cessation, and changes to relinquishment) (S. v, 340).
88. Herein, any unification of cognizance with energy in pre-
dominance is concentration of energy . . .
89. Herein, any unification of cognizance with [natural con-
centration of] cognizance in predominance is concentration of
cognizance . . .
90. Herein, any unification of cognizance with inquiry in pre-
dominance is concentration of inquiry. Any power-of-deliberation,
or any power-of-keeping-in-being, owed to suppression of defilements
when cognizance is concentrated, is endeavour. Herein, any in-
breath and out-breath, any thinking and exploring, any perception
and feeling, any memories and intentions, are determinations. So
the prior concentration of inquiry, and then the endeavour owed to
suppression of defilements—and these determinations—, both these
he keeps in being as this [fourth] (basis for success that possesses
concentration of inquiry, as well as endeavour and determinations ),
which (is supported by seclusion, supported by fading, supported by
cessation, and changes to relinquishment.
91. All concentration has knowledge for its root, is heralded by
knowledge, and has parallel occurrence
1
with knowledge. With
87/1 All eds. confirm PTJS reading pahdna, though NettiA gives padhdna
as an alternative and comments on both. The latter seems preferable in
view of the Sutta formula, (chanda-) samddhi-padhdna-sankhdra-samanndgata,
for the 'bases for success', which are being discussed here.
91/1 'Anuparivattati—has parallel occurrence with' : the right meaning (not
given in PED) needs arm to be taken in its not unusual sense of 'parallel',
pari in its comprehensive sense (~ 'completely'), and vattati in the sense
of 'to occur' (cf. pavattati, nibbattati, etc.); i.e., 'occurs coextensively with' .

open and untrammelled cognizance he keeps in being cognizance
with lucidity thus:
(As before, so after; as after, so before; . . .
And as by night, by day; and as by day, by night)
(A. i, 236; AS . V, 277).
92. The five profitable faculties [of faith, etc.] are coexistent with1
cognizance, arise when cognizance arises, and cease when cognizance
ceases;
2
and name-and-form has consciousness for its cause, and it
has occurrence with consciousness for its condition. When its
cause is interrupted by the path, consciousness being then without
nutriment, with nothing expectantly relished,
3
without standing,
without re-linking, ceases (cf. §306). No namc-and-form occurs in
a new existence without cause and without condition. [17] So
with the cessation of consciousness, name-and-form ceases, and
also understanding and mindfulness. That is why the Blessed
One said:
(c
As to the question that you ask,
Ajita, I [shall] tell you [now]
Where both this name and form do come
To their remainderless surcease:
With cessation of consciousness
'Tis here this comes to its surcease
}
) (§77).
93. (*There ar e th e master s of ideas '
So said th e venerabl e Ajita .
'An d severa l initiate s here :
Good sir , if asked , you hav e th e skil l
To tel l me thei r behaviour')(Sw. 1038; Pe 85).
The meaning is paraphrased in §92, cf. also Dhs. p. 5. Is PED's meaning
'to move round' ever justified? See CPD, also n. 92/1 and Pe 82.
92/1 l
Sahabhu—coexistent with' : see Dhs. §1197. This, with the idea of
anwparivatti (see last note), was developed in the later commentarial literature
into the theory of 'ideas with simultaneous arising and cessation, and ideas
with simultaneous arising and different cessation or different arising and
simultaneous cessation' in connexion with the occurrence of rupadhamma
and arupadhammd (VbhA. 25ff.).
92/2 cf. Yamaha ii, Iff.
92/3 Abhinandati (like its subst. abhinandana) is mostly used in the sense
of 'looking forward expectantly to the future' , while nandati simply means
'delighting'; but the distinction is not a hard one.

94. These three terms asked are three questions. Why ?* By
construing [respectively] as the adept, the initiate,
2
and also the
kind of abandoning heralded by insight. For when he said 'There
are the masters of ideas
9
he was asking about Arahantship; when he
said 'And several initiates here
9
he was asking about the [seven kinds
of] initiate; and when he said 'Good sir, if asked, you have the skill,
To tell me their behaviour' he was asked about the kind of abandoning
heralded by insight.
95. Here is the answer:
'Sensua l desire s he woul d no t want ,
Ajita ' th e Blesse d One said .
'He woul d be undisturbe d in mind ;
And skille d in al l ideas , a bhikkh u
I s mindfu l in hi s wanderings ^ (Sn. 1039; Pe 85).
1
96. All the Blessed One's bodily action1
is heralded by knowledge
and has parallel occurrence with knowledge. All his verbal action
is heralded by knowledge and has parallel occurrence with know-
ledge. All his mental action is heralded by knowledge and has
parallel occurrence with knowledge. His knowing and seeing is
unrestricted1
in the case of the past period, in the case of the future
period, and in the case of the presently-arisen period. What
resistance to his knowing and seeing should there be ? [18] Ee-
sistance to knowing and seeing is any unknowing and unseeing in
the case of what is impermanent, painful, and not-self. Just as a
man here might see the forms of the stars but might not know what
number to impute to them: this is resistance to knowing and seeing.
But the Blessed One's knowing and seeing is unresisted; for the
Enlightened Ones, the Blessed Ones, have unobstructed knowing
and seeing.
97. Herein cognizance has to be guarded by an initiate with respect
to two [kinds of] ideas: from wanting with respect to ideas provoca-
94/1 Seen. 76/1.
94/2 l
Asekha—Adept' (lit. 'one whose training is done') is a term for one who
has attained the fruit of Arahantship. 'Sekha—Initiate' is a term for the
seven types of person, i.e., those with the four paths and 1st 3 fruits.
95/1 Investigation of, inquiry into, the nature of an Enlightened One appears
in one form here, as the Mode of Conveying here being dealt with, and also
in another form at §§541-94 (the same Mode in Combined Treatment). The
Buddha's Utterance as communicating an injunction to inquire is found
notably in M. Sutta 47 (Vlmamsaka-sutta), cf. also M. Sutta 91.
96/1 See n. 326/2 for omniscience.

tive of lust and from hate with respect to ideas provocative of
obsession.
1
98. With respect to these the Blessed One said 'Sensual desires he
would not want
9
(§93) warning against any wishes, infatuations,
1
aspirations, longing, or toying; and [with the words] 'He would be
undisturbed in mind9
he mentioned abolition of obsession. For
when an initiate wants accordingly he arouses unarisen defilement
and he swells arisen defilement. But he who makes efforts with
undisturbed intention (cf. Pe 146) and not wanting, ((i) produces
will
2
for the non-arising of unarisen evil unprofitable ideas, makes
efforts, instigates energy, exerts cognizance, and endeavours; (ii) he
produces will for the abandoning of arisen evil unprofitable ideas,
makes efforts, instigates energy, exerts cognizance, and endeavours;
(Hi) he produces will for the arising of unarisen profitable ideas, makes
efforts, instigates energy, exerts cognizance, and endeavours, and (iv) he
produces will for the endurance, non-forgetting, increase, abundance,
maintenance in being, and fulfilment, of arisen profitable ideas, and he
makes efforts, instigates energy, exerts cognizance, and endeavours)
(M. ii, 11).
99. (i) What are the unarisen evil unprofitable ideas ? They are
thinking with sensual desire, thinking with ill will, and thinking with
cruelty. These are the unarisen evil unprofitable ideas, (ii) What
are the arisen evil unprofitable ideas ? They are the underlying-
tendencies, the roots of the unprofitable. These are the arisen evil
unprofitable ideas.
1
(iii) What are the unarisen profitable ideas ?
They are the faculties that belong to the Stream-Enterer. These
are the unarisen profitable ideas. [19] (iv) What are the arisen
profitable ideas ? They are the faculties that belong to him who
stands [on a path].
2
These are the arisen profitable ideas.
97/1 NettiA discusses alternative readings of patighatihdniyesu and pari-
yutthdniyesu without rejecting either.
98/1 Read mucchd with C, Ba and Eb instead of pucchd.
98/2 This passage describes the 4 Right Endeavours (sammappadhdna).
99/1 NettiA here refers to the kind of 'being arisen' called 'arisen by having
soil to grow in' (Vis. 687). What is meant is the potentiality for arising
contained in the idea of 'underlying-tendencies'. This 'arisen potentiality'
or liability is here considered as an arisen evil.
99/2 'Atthamakassa—of him whi -tands on [a path]' : see also §274, where
the meaning is clarified by the context (cf. also Ps. ii, 193; Kv. 243-51; Yam.
i, 322; ii, 197; MAA. i, 137). The explanations both in PED and CPD
cannot be right, and there seems no precedent for counting the 'eight persons'
back, starting from the possessor of the fruit of Arahantship as the first,

100. That whereby he shuts off thinking with sensual desire is the
mindfulness faculty. That whereby he shuts off thinking with ill
will is the concentration faculty. That whereby he shuts off
thinking with cruelty is the energy faculty. That whereby he
^abandons, dispels, terminates, annihilates, and will not endure, evil
unprofitable ideas as soon as they arise) (M. i, 11) is the understanding
faculty. And any act of trusting in these four faculties is the faith
faculty (cf. §96).
101. (Herein, where is the faith faculty met with ? In the four factors
of Stream-Entry. Where is the energy faculty met with ? In the four
Right Endeavours (see §98). Where is the mindfulness faculty met
with ? In the four foundations of Mindfulness. Where is the con-
centration faculty met with? In the four meditations. Where is the
understanding faculty met with? In the four Noble Truths ) (cf. Pe
128;/S. v, 196).
102. That is why the initiate who is diligent in all profitable ideas is
spoken of by the Blessed One [in terms of] mental non-disturbance.
That is why the Blessed One said 'He would be undisturbed in mind'.
103. 'Skilled in all ideas': the world is threefold as the world of
defilement, the world of being (existence), and the world of faculties
(§64).
104. Herein, the world of being (existence) comes about by way of
the world of defilement. That causes the occurrence of the faculties.
When the faculties are kept in being there is diagnosis of what is
knowable.
1
That [diagnosis] has to be scrutinized in two ways as
diagnosis by seeing and diagnosis by abandoning. For when an
initiate understands the knowable, then the knowable
1
is diagnosed
with perception and attention accompanied by dispassion, and two
ideas in him then attain to skill: skill in seeing and skill in keeping
in being.
and so arriving at the Stream-Entry path for this term. In fact it seems to
be derived, not from attha ('eight') at all, but from d-\-\/thd ('to stand upon'),
in which case it is synonymous with patipannaka. NettiA, commenting on
§274, says 'Atthamakassa [means] of one on the way (patipannassa) to veri-
fication of the fruit of Stream-Entry' for the 1st mention in §274, and then
again 'atthamakassa [mentioned] again [means] of one standing on the path
of Non-Return' (pp. 95-6). In this paragraph, therefore, no. (iii) is the
faculties of the possessor of the fruit of Stream-Entry, and no. (iv) those of
one 'standing on' any of the paths. Cf. expression catumaggattha puggald
(Abhidhammatthasangaha, sankhipavanriand-lokuttaracitta section).
104/1 Reading neyyam with Ba and NettiA, and Bb the 1st time only;
C supports PTS.

That knowledge should be understood as fivefold, namely acquain-
tanceship, diagnosis, abandoning, keeping in being, and verification.
105. [20] Herein, what is acquaintanceship ? I t is any knowledge
about the individual characteristics of ideas (§§159fT.), and about
the Discrimination of Ideas and the Discrimination of Meanings.
This is acquaintanceship.
106. Herein, what is diagnosis ? After becoming acquainted in
these ways, it is any diagnosis as follows: 'This is profitable, this is
unprofitable, this is blameworthy, this is blameless, this is black,
this is bright, this is to be cultivated, this is not to be cultivated,
these ideas, having been taken thus, make this fruit occur—this is
their meaning when taken thus'. This is diagnosis.
107. After diagnosing in this way, three kinds of ideas remain: those
to be abandoned, those to be kept in being, and those to be verified.
108. Herein, what ideas are to be abandoned ? Any that are
unprofitable.
109. Herein, what ideas are to be kept in being ? Any that are
profitable.
110. Herein, what ideas are to be verified ? The undetermined.
1
111. He who knows this is called skilled in meanings, skilled in ideas,
skilled in goodness, skilled in fruits, skilled in ways, skilled in
unease, skilled in ease, possessed of great skill.
That is why the Blessed One said 'Skilled in all ideas' (§95).
112.
(
A bhikkhu is mindful in his wanderings' (§95): he should, for
the purpose of a pleasant abiding here and now, abide mindful and
aware in advancing and retreating, in looking and looking away, in
flexing and extending, in wearing the patched-cloak, bowl and
[other] robes, in eating, drinking, chewing and tasting, in evacuating
and making water, in walking, standing, sitting, going to sleep,
waking, talking and keeping silent (cf. D. ii, 292).
113. Two kinds of conduct agreed by the Blessed One are these:
one for those already purified, and one for those still being purified.
Who are those already purified ? They are the Arahants. Who
are those still being purified ? They are the Initiates; an Arahant's
faculties have done their task.
114. The discoverable is fourfold as actualization of the diagnosis
of suffering, actualization of the abandoning of origin, actualization
of the keeping in being of the path, and actualization of the verifica-
tion of cessation. This is the fourfold discoverable.
110/1 The neuter gender of yam asankhaiam is notable here.

115. He who knows this [21] is called one who advances mindful,
who retreats mindful (cf. M. iii, 135), with the exhaustion of lust,
the exhaustion of hate, and the exhaustion of delusion.
That is why the Blessed One said:
(*Sensual desires he would not want,
He would be undisturbed in mind;
And skilled in all ideas, a bhikkhu
Is mindful in Ids wanderings
9
) (§95).
That is how it can be asked, and that is how it can be answered
(see §62).
[(2) Gratification, etc.: see Mode ].
(3) Paraphrasing Verse]
116. And a Thread's paraphrasing-verse (§62) must be properly
guided in as to meaning as well as to phrasing; for phrasing destitute
of meaning is idle chatter. Also the meaning of badly presented
terms and phrasing is hard to apply a guide-line to (cf. A. i, 58-9,
iii, 178). That is why [a paraphrase-verse] should be versified1
in a
manner furnished with meaning as well as phrasing.
[(4) All that is in the Ninefold Thread-of-Argument]
117. The Thread should also be investigated thus: What kind is this
Thread-of-Argument ? Is it one that consists of an original state-
ment,
1
a statement [elucidating] a sequence [of meaning] ?
2
One
116/1 0, Ba, Bb, all read sangdyitabbam instead of PTS's sangdhitabbam.
This word perhaps ends the paragraph since the words suttan ca pavicitabbam
seem to open what follows; they seem to refer back to §§6 and 62 and to be
expanded in what follows.
117/1 *Ahacca-vacana—an original statement' : a free rendering of a difficult
term. Cf. DhsA. 9, Miln. 148. The general sense seems to be that of a
statement made by the Buddha himself, in which case it could, for instance,
describe the two condensed statements made by the Buddha in M. Sutta 18,
in contrast with the Elder Mahakaccana's expansion of the second one there
(see also next note). But \/han ('to strike') is required by NettiA's explana-
tion, which is:
l
Bhagavato thdna-karanddim dhacca abhihantvd pavatta-
vacanam; sammdsambuddhena sdmam desitayuttan ti attho' (p. 67), which may
be rendered 'a statement made to occur by causing the Blessed One's (oral)
position, instrument , etc., to strike together; fit for a fully Enlightened One's
own teaching, is the meaning' . For this technical grammarian's use of
thdna-karan-ddi see Rupasiddhi:
l
Thdnakaranappayatanehi vanna jdyante\
'Syllables are produced by means of the oral position (i.e., guttural , palatal,
cerebral, dental, labial), the instrument (i.e., tongue, etc.), and the voicedness

whose meaning is already guided ? One whose meaning has yet
to be guided ?
3
And also, is it one that deals with corruption,
that deals with morality,
4
that deals with penetration,
5
or that
deals with the Adept (see §760) ? Where in this Thread-of-
Argument are all the four Truths met with: in its beginning, in its
middle, or in its end ? That is how the Thread-of-Argument
should be investigated.
118. That is why the venerable Maha-Kaccana said:
'What in the Thread is asked and answered,
As well as a verse-paraphrase,
And the Thread's term-investigation:
This Mode Conveys Investigation' (§6).
The Mode of Conveying an Investigation is ended.