Khuddaka Nikaya - Nettippakarana ( The Guide ) - Pali-English Glossary II
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
pakatikatha—talk about some-
thing's nature
pakatisila—natural virtue
pakasana—displaying
pakkha—side
paggahita—exerted
paccatta—for oneself
paccanubhoti—to be co-essential
with
paccaya—condition (sine qua non);
-samuppanna — conditionally
arisen
paccavekkhana-nimitta — sign for
reviewing
paccavekkhati—to review
paccavekkhitabba—should be re-
viewed
paccupatthana—manifestation
paccupatthita—manifested
paccupalakkhana—counter-charac-
teristic
paccuppanna — presently arisen;
-adhivacana—designation for the
p. a.
pacceka-buddha—Hermit Enlight-
ened One
pacceti—to resort
pacchimika—subsequent
pajahati—to abandon
pajanana—act of understanding
pajanati—to understand
pannatti—description
panfiapeti—to describe
pannava—having understanding
panfia—understanding; -kkhandha
—u. category; -aloka—light of
u. ; -obhasa—illumination of u. ;
-khagga—sword of u. ; -cakkhu—
eye of u. ; -adhitthana—ex-
pression of u. ; -pajjota—lucidity
of u. ; -patoda—goad of u. ;
-pasada—palace of u. ; -bala—
power of u. ; -ratana—u. jewel;
-vimutta—liberated by u. ; -vi-
mutti—u. dehverance; -sattha—
weapon of u. ; -indriya — u.
faculty; -uttara—governed by u.
pannapayati—to make understood
pannayati—to be evident
panha—question
*patikkamam (parikkamam?) katum
—to get by: p. 23
patikkhitta—refused
patigha—resistance; -saiifia—per-
ception of r.
patighata—resistance
paticca—depending on; -samuppa-
anna—dependently arisen; -samu-
ppada—dependent arising
patinissagga—relinquishing
patinissarati—to relinquish (mean-
ing closely allied to patinissagga)
patiniddesa — counter - demonstra-
tion
patipakkha—(contrary) opposite
tpatipatti—theory: p. 27 (samma-)
patipada—way
patipanna—on the way, practising
patipannaka—progressing on the
way (i.e. who stands on one of the
4 paths 'on the way' to its fruit)
patirupadesavasa—living in be-
fitting places
pativiranta—abstaining
pativedha—penetration
patisamharana—prevention
*patisankha -nirodha—deliberate ces-
sation: p. 73
patisankhana-bala—power of de-
liberation
tpatisandhi — relinking (i.e. 1st
moment of cognizance in new
life after death-cognizance)
patisambhida—discrimination
*patihannati—to resist (as vb. for
patigha)
patthana—pattern
pathavi—earth
panita—supreme, superior
pandicca—wisdom
patittha—stand-point
patoda—goad
patta—reached
patti—reaching, causing to reach
patthana—aspiration
pada—trace: see dhamma-
pada—(basic) state
pada—term (word); -so—as to t.
padatthana—footing
padalana—bursting open
padhana—endeavour
papanca—diversification (the idea
includes the diversification of
multiplicity/unity = nanatta /
ekatta)
pabbajita—gone forth (as a bhik-
khu)
pabhava—giving being, giving ex-
istence
pamatta—negligent
pamana—(standard) measure, cri-
terion
pam: da—negligence
pamoha—illusion
payoga—means
parato-ghosa—another's utterance
parato—'as alien' (?) or 'besides'
(?):p.3 0
•parabha va—other-essence (opposed
to sabhava) : p. 79
parampara—relation; -hetu—cause
in remote r. ; -hetuta—causality
in remote r.
paraloka—the other world
paravacana—someone else's state-
ment (i.e. not the Buddha's or his
disciples')
paramasa—misapprehension
parikkhaya—exhaustion
parikkhara—requisite
parigganhati—to comprise
pariggaha—comprising
pariggaha—chattel
pariggahita—comprised
parigga haka—comprising
pariccaga—giving up
pari j a nana—diagnosing
parijanati—to diagnose
parinfia—diagnosis
parinfia ta—diagnosed
parina yika—guidance
parideva—lamentation
parinibbayati—to attain extinction
paripaka—over-ripening
paripiireti—to fulfil
*paribriihana—growing: p. 79
paribhoga—using
pariyadaya—gripping
pariyadinna—gripped
pariyapanna—included
pariyaya—manner
pariyutthana—obsession
pariyutthaniya—provocative of ob-
session
pariyetthi—search
pariyesati—to search
pariyesana—search
pariyesita—sought
pariyogahati—to fathom
pariyogahitabba—should be fath-
omed
pariy osa na—end
parivattati—to reverse
parivattana—reversing, reversal
parivara—equipment
parivimamsati—to inquire into
pariipanayika—with another as
guiding-example
paroparafifiuta—knowledge of di-
versity in others
palasa—domineering
palibodha—impediment
pavattati—to occur
pavattana—setting rolling
pavatti—occurrence
pavala—shoot (sprout)
pavicaya—(re)investigation
pavicetabba—should be investig-
ated
pasamsa—praise
pasada—confidence
*pasuna—blossom: p. 56
pasaddha—tranquillized
passaddhi—tranquillity
pahatabba—should be abandoned
pahana—abandoning
pahanabhisamaya—actualization by
abandoning
pahina—abandoned
pahiyyati—to be abandoned
panatipata—killing breathing things
patimokkhata—Patimokkha Rule
patubhavana—act of giving mani-
fest being
papa, papaka—bad, evil
pamujja—gladness
para—the further shore
paramita—perfection
paripuri—fulfilment
parisuddhi—purity
pasamsa—praise
pipasa—thirst
piya—dear
piyarupa—endearing
pisuna vaca—malicious speech
piha, pihayana—longing
pitannuta—knowledge of what it
is to have drunk enough
piti—happiness; -manata—happi-
ness, happy-mindedness; -sukha
pleasure of h.
puggala—person
pucchita—asked
pujja—should be honoured
punna — merit ; -kiriya-vattJiu—
ground for making m. ; -bhagiya
—dealing with m.
puthujjana—ordinary man
punabbhava—new existence, re-
newed being
pubbangama—heralded by
pubbanta—the past
pubba koti—past term, past be-
ginning
pubbapara—consecutive (syntax),
consecutivity; -sandhi—c. se-
quence; -anusandhi—c. sequence
pubbe-kata-punnata—state of hav-
ing made merit in the past
pubbe-nivasanussati — recollection
of past life
purimaka—previous
pura—before
purisa—man, male; -adhivacana—
designation for the masculine
gender (gram.)
pettivisaya—ghost world
pema—love
pesala—pious
ponobbhavika—that renews being
pharana—extension; -ta—extend -
edness, extension
pharusa vaca—harsh speech
phala—fruit, fruition; -ta-kusala—
skilled in f.; -bhagiya—dealing
with f.; -samapatti—f.-attain-
ment
phassa — contact ; -pancamaka —
with c. as fifth; -samudita—
originated by c ; -ahara—c. as
nutriment
phati-karoti—to cause to swell
photthabba—tangible; -dhatu—t .
element
fbajjhate—to be responsible: p. 33
fbandha—responsibility (name for
craving): p. 24
bala—power; -vanta, -va—strong
bavhadhivacana — designation for
the plural number (gram.)
Baranasi—Benares
balya—folly
bahira—external
buddha—Enlightened One; -anus-
sati—recollection of the E. 0 .
buddhi—discovery
bojjha—discoverable
bojjhanga—enlightenment factor
bodhangama—tending to enlighten-
ment
bodhipakkhiya—partaking of en-
lightenment
byanjana—phrase, phrasing; -anu-
sandhi—sequence of phrasing
byanj ana—feature
byanti-karoti—to terminate
byanti-kiriya—termination
byakarana—prose exposition
byapajja—see sa and a-
byapada—ill will; -dhatu—ill-will
element; -vitakka—thinking with
i.-w.; -safifia—perception of i.-w.
brahma—divine; -cariya—the d.
life; -cari—one who lives the
d. life
brahma—High Divinity
brahmana—a divine, the Divine
Caste, priestly divine
bhagava—the Blessed One
bhabba—capable
bhaya—fear
bhava—being, existence; -anga—
factor of b. ; -tanha—craving for
b. ; -nirodha—cessation of b. ;
-yoga—bond of b. ; -raga—lust
for b. ; -loka—world of b. ; -asava
—taint of being; -upasama—
pacification of b. ; -iipadana—e.
-assuming; -ogha—flood of b.
bhavati—to be (to become)
bhavissa — future participle of
bhavati : p. 53
bhava—essence
bhavana—keeping in being; -kos-
alla—skill in k. i. b. ; -parifina—
diagnosis by k. i. b. ; -bala—power
of k. i. b. ; -bhagiya—dealing with
k. i. b. ; -bhumi—plane of k. i. b. ;
-maya—consisting in k. i. b.
bhavita—kept in being
bhavetabba—should be kept in
being
bhaveti—to keep in being
bhumi—plane
bhuri—breadth
bhoga—property
bhojana—eating
makkha—contempt
magga—path; -vajjha—extermin-
able by the p.
mangala—good omen
maccu—mortality
macchariya—avarice
majjha medium
majjhima—middle; -patipada—the
m. way
mannana—conceiving
mattafinuta—knowledge of the
(right) amount (in eating)
madanimmadana — disillusionment
of vanity
manasanupekkhana—mental look-
ing over
manasanuvicintita—cogitated with
the mind
manasikaroti—to give attention to
manasikara—attention
manapika—agreeable
manussa—human, human being
mano—mind; -ayatana—m. base;
-indriya—m. faculty; -kamma—
mental action; -duccarita—m.
misconduct; -dhatu—m. element;
- vinnanadhatu—m. -consciousness
301
element; -sancetana—m. -choice;
-soceyya—mental purity
manda—dull
mamankara—my-making
marana—death
mala—stain
mahadhigama—arrival at greatness
mahapadesa (maha + apadesa) —
principal appeal to authority
mahapaduma-niraya—the Mahapa-
duma Hell
mahabhuta—great entity (i.e. pa-
thavi , apo, tejo, vayo)
mata—mother
mana—conceit; -salla—barb of c.
manasa—notion, mentality
maya—deceit
mara—death-angel, Mara
micchatta — wrongness; -niyata
certain of w.
miccha—wrong; -ditthi—w. view
middha—drowsiness
muccati—to be freed
muccha—infatuation (so read at
p. 18 for 'puccha')
muta—sensed (i.e. smelt, tasted or
touched)
mudita—gladness
mudu—malleable
mudu, muduka—blunt , light
musavada—false speech, lying
mula—root; -pada—r.-term, -ka—
having for its root
metta—lovingkindness
medha—wit
moha—delusion; -carita—deluded
temperament ; -jala—delusion's
net ( = craving); -vinaya—out-
guiding of d.; -samutthana—
moulded by d.; -salla—barb of d.
yathabhiita—how it is, how it
comes to be, how (things) are
yasa—fame
yathava—according to actuality
yujjati—to be construable
yutta—devoted to
yutti—appropriate construing
yunjati—to devote oneself to
yoga—(1) devotion, (2) bond
yogi—devotee
yojeti—to add
yoni—(1) womb, (2) reason, source;
-so—reasoned (according to con-
dition sine qua non)
rakkhati—to guard
rakkhana—guarding
rajaniya—provocative of lust
rajo—dirt
rananjaha—abandoner of conflict
ratta—lustful, lusting
rasa—flavour
raga—lust; -aggi—fire of 1.; -carita
—Ling temperament; -mala—
stain of L; -rajo—dirt of L;
-Vinaya—outguiding of 1;; -viraga
—fading of 1.; -visa—poison of 1.;
-salla—barb of 1.
rasi—class
ruppati—to be deformed
riipa—form; -kaya—f. -body; ru -
pakkhandha—f. category; -dhatu
—f. element; -raga—lust for f.;
-sankhaya—complete exhaustion
of f.; -sanna—perception of f.;
-adhimutta — believing in f.
(materialist); -indriya — faculty
having f. (i.e. the eye, etc.)
rupi—having form
roga—sickness
rocayati—to elect, to like
ropana—planting
lakkhana—characteristic
lakkhayati—to characterize
lanjaka—formula
lapaka—persuasive talker
lapana—persuasive talk
lahusanna—quick (light) perception
lata—the 'Creeper' ( = craving)
lalappa—wish to cry out
lena—shelter
loka—world; -dhatu—w. -element;
-vattanusari—following the w.'s
round; -vivattanusari—following
the w.'s standstill; -adhitthana—
expressed in terms of the w.
lokiya—belonging to worlds
lokuttara—dissociated from worlds
(i.e. pertaining to nibbana)
lobha — greed; - samutthana —
moulded by g.
vaci—verbal; -kamma—v. action;
-duccarita—v. misconduct; -suca-
rita—v. good conduct; -soceyya—
v. purity
va j ira—diamond
vatta—round
vanna—colour
vattamana—presently occurring
vatthu—(1) ground, (2) circum-
stance, (3) thing, (4) object
vana—wood
fvanatha—woodedness: p. 81
vaya—subsidence, fall; -dhamma—
inseparable from the idea of s.
vavatthana—definition
vaca—speech
vata—wind, force
vadanuvada—deduction from an
assertion
vayamati—to make efforts
vayama—effort
vayo—air, force
vara—section, subsection
varayati, vareti—to shut off
vasana—morality; -bhagiya—deal-
ing with m.
vikappayitabba, na—need suffer no
disjunction
vikkilita—play
vikkhambhana—suppression
vikkhepa—distraction
vighata—prevention
vicaya—investigation
vicarita—explored
vicarita—behaviour
vicara—exploring
vicikiccha—uncertainty, indecision
vicinati—to investigate
*vicinati—to cast (a die), to store up:
p. 132
vicetabba—should be investigated
vijanana—act-of being conscious
vijanitatta^—cognizedness
vi j j a—science
vinfiana—consciousness (in widest
sense possible); -kasina—c. as
wholeness; vififianaficayatana—
base consisting in infiniteness of
c.; -tthiti—steadying-point for c.;
-dhatu—c. element ; -ahara—c.
as nutriment
vifinata—cognized
vitakka—thinking
vitakkita—thought (pp.)
vitthara—detail ; -ta—detail
vittharana—detailing
vitthareti—to detail
vidita—found
vinaya—outguiding, discipline (re-
moval)
vinipata—perdition
vinilaka—discoloured (corpse)
vineti—to guide out , to discipline
vindati—to find
vipaccati—to ripen, to ripen out
tvipancana—expanding (of a state-
ment : p. 9
tvipaficayati—to expand (a state-
ment) : p. 9
tvipaficayati—one who gains know-
ledge from what is expanded:
p. 7, 8, 9, 125
vipatti—failure
viparinama—change
*vipariyasa—pervertedness: p. 124
viparlta—distorted; -safifia—d. per-
ception
vipallasa — perversion; -vatthu —
ground for (object of) p.
vipallasiyati—to be perverted
vipassaka—one practising insight
vipassana—insight; -nana—i. -know-
vipaka—ripening
vipubbaka—festering (corpse)
vipuladhigama—arrival at abun-
dance
vibhanga—separate treatment
vibhajana—analysis, analysing
vibhatti—analysis
vibhava-tanha—craving for non-
being
vibha ga—specification
vimala—immaculate
vibhuta—non-entity (being not)
tvimana—design (?): 151
vimutta—liberated
vimutti—deliverance; -adhigama—-
arrival at d.; -nanadassana —
knowing and seeing of d.
vimokkha — liberation; -mukha—
gateway to 1.
virajjati—to fade out, to fade lust
viraga—fading (of lust); -dhamma—
inseparable from the idea of f.
viriya—energy; -arambha—instiga-
tion of e.; -indriya—e. faculty
viruhana—development
virodha—-opposing
•virohana—(causing) development :
p. 28
vilakkhana—differentiating charac-
teristic
vilometi—to run counter to
vivata—open
vivatta—stopping, non-occurrence
vivattana—stopping, not occurring
vivarana—divulging
vivicchati—to miswish
viviccha—miswishing
viveka—seclusion
viveciyamana—secluding
visa.—poison
visamvadayati—to mislead
visaya—province
visattika—attachment
visujjhati—to be purified
visuddha—purified
visesa—distinction; -bhagiya—deal-
ing with d.
visoka—sorrow-free
vissajjana—answer
vissajjaniya—answerable
vissajjita—answered
viharati—to abide
vihara—abiding
vihimsa—cruelty; -dhatu—c. ele-
ment ; -vitakka—thinking with
c ; -sanfia—perception of c.
vihesa—cruelty, violence
vitaraga—without lust
vimamsa—inquiry
vutthana—emergence
vekalla—deficiency
vedana — feeling (affectivity);
-kkhandha—f. category; -dhatu
—f . element; anupassita (/.)—
state of a contemplator of f.
vedaniya—can be felt, experience-
able
vedayita—felt, experienced
veneyya—outguidable; -tta—out-
guidability
vepulla—abundance
vebhabya—elucidation
vemattata—diversity
veyyakarana — prose - exposition,
prose
vera—risk
veramani—abstention
vela—rule
vevacana—synonym
voks ra—constituting, constituent
vodana—cleansing
vodayati—to cleanse
vossagga-parinami—changing to re-
linquishment
vy—see by-
sa-upadana—with assumption
sa-upadisesa—with trace left
*samyapeti—see sanfiapeti
samyutta—fettered
samyo j ana—fetter
fsamvattati—to occur: p. 25 (to
occur for, to conduce to)
samvara—restraint
samvuta—restrained
sarhsandati—to collate
samsarati—to go the roundabout (of
births)
samsara — the roundabout (of
births); -garni—leading to the r. ;
-nivatti—non-occurrence of the
r. ; -ppavatti—occurrence of the
r.
samharana—preventing
samhita—connected with
saka-vacana—our own statement
sakadagami—once-returner (second
ariya-puggala); -phala — o.-r.'s
fruit
sakkaya — embodiment ; -ditthi—
e. view; -pariyapanna—included
in e.; -vitivatta—beyond e.
sagga—heaven; -katha—talk on h.
sankappa—intention
sankasana—explaining
sankaseti—to explain
sankilesa—corruption; -bhagiya—
dealing with c.
fsanketa—imputation
sankham gacchati—to be calculated
as
sankhata—determined; -lakkhana
—characteristic of the d.
sankhaya—exhaustion
sankhara—determination; -kkhand-
ha—d.s category; -dukkhata—
painfulness in d.s; -dhatu—d.s
element
sankhitta—brief
sankhipiya (ger.)—having abbrev-
iated, abbreviating
sankhepa—(in) brief, abbreviation
sangaha—comprising
sangahita—comprised
sangayitabba—should be versified
sangha — community; -sutthuta —
goodness of the c.; -supatipannata
—the c.'s practising the good way;
-supatipatti—the c.'s good prac-
tice ; -ariussati—recollection of
the c.
sanghata—conj oining
sacca—truth; -vadi—one who
speaks to. ; -agamana—coming to
t. ; -adhitthana—expression of t .
sacchikatabba—should be verified
sacchikiriya—verification
safice tana—man o -
sancetanika—by one's choice
sanna—percipient
sanna—perception; -dhatu—p. ele-
ment ; - vedayitanirodha—cessa-
tion of p. and feeling; -upacara—
access to p.
•sannapenti (sam +yapent i = sarh-
yapenti—they coerce: p. 45
saniii—percipient
santhat i (santhahati)—to shape it-
self
santha na—shape
sanhavaca—soft speech
sata—mindful
sati — mindfulness; -indriya — m.
faculty; -patthana — foundation
of m.
satta — creature; -aditthana — ex-
pressed in terms of c.s
sattakkhattuparama — seven-times-
at most (one of the 3 kds, of
Stream Enterer)
sattha—master
sadda—sound; -dhatu—s. element
saddahana—act of having faith
saddhamma—true object of faith
saddha—faith; -anusari—follower
by f.; -vimutta—liberated by f.;
-indriya—f. faculty
santa—peaceful
santati—continuity
santirana—adjudgment
santutthi—content
sandassayitabba—must be seen for
oneself
sanditthika—can be seen for one-
self"
sandissati—to be seen for oneself
sandhi—sequence
sannipata—concurrence
sannissayata,—co-support
sappacaya—with condition
sappabhasa—with lucidity
sappitika—with happiness
sappurisiipanissaya — waiting on
true men
sabba—all; -afinuta—omniscience;
-atthagamini patipada—the way
that leads everywhere
sabyapajja—with ill-will
sabrahmacarl—companion in the
divine life
sabhava—individual essence
sama—quieting
samana—monk
samatikkama—surmounting
samatta—undertaken
samatha—quiet
samanantara-hetu—cause in im-
mediate proximity; -ta—causality
i. i. p.
samanupassati—to see (to see ac-
cordingly)
samanupassana — seeing (accord-
ingly
samavadhana—concurrence
samasisl—same-headed (one who
attains arahantship at his death-
moment)
samadana—undertaking
samadiyati—to undertake
samadhi—concentration; -kkhan-
dha—c. category; -indriya—c.
faculty; -bhavana—keeping c. in
being
samanayitabba—can be guided in
samaneti—to guide in
samapajjati—to attain
sam apatti—attainment
samarulha—coordinated
sama ropana—coordination
samahita—concentrated
samugghata—eradication
samucchinna—severed
samu ttha na—moulding
samutthita—moulded
samudaya—origin
samudagacchati—to come about
samuppanna—arisen
samuhanati—to eradicate
fsametika—meeting together: p. 151
samosarana—meeting
sampajafina—awareness
sampaj ana—aware
sampajjati—to reach excellence
sampativedha—penetrating
sampatti—excellence
sampada,—excellence, success
sampanna—perfect, excellent
sampayutta—associated
sampalibodha—impediment
sampasidana—confiding
sampata—combined treatment
sampadana—producing excellence
sampilana-—oppression
samphappalapa—gossip
sambuddha — Fully Enlightened
One
sambojjhanga—enlightenment fac-
tor
sambhavati—to come to be, to have
actual existence
sambhavana—having actual exist-
ence
sammatta—lightness; -niyata—cer-
tain of r. ; -niyama—certainty of
r.
samma—right, rightly, complete,
completely; -ditthi—r. view;
-ppadhana—r. endeavour; -sam-
buddha—completely (self-) en-
lightened one; -sambodhi—com-
plete (self-) enlightenment
tsammapatipatti—right theory: p.
27
sammulha—confused
sammoha—confusion
sammohana—confusing (subst.)
sa-rana—with conflict
sara-sankappa—memories and in-
tentions
sara—enticement
sarita—the 'current ' ( = craving)
sarira—physical frame
salakkhanne nana—knowledge of
individual characteristics
salla—barb
sallakkhana—recharacterization
sallekha—effacement
salayatana—the sixfold base
savati—to keep streaming
savitakka-savicara—with thinking
and exploring
savera—with risk
sasankhara—with prompting deter-
mination
sassata—eternal
sahagata—accompanied by
sahabhu—coexistent with
sahetu—with cause
satheyya—fraud
satariipa alluring
sadharana—shared in common
samaggi—harmony
sa manna—generality
samanna-phala—fruit of the monk's
state
samisa—materialistic
samaka—kind of rye, samaka
savaka—hearer (disciple)
sa va j j a—blameworthy
sasana — dispensation; -patthana
pattern of the d.
sasava—affected by taints
sikkha—training
sineha—(1) sentimental affection,
(2) moisture
siva—blissful
slla—virtue (custom); -bbata—v.
and duty; -bbataparamasa—
misapprehension of v. and duty;
-maya—consisting in v. ; -va—
virtuous; -vipatti—failure in v. ;
-anussati—recollection of v.
siha — lion; -vikkilita — l.s' play
(one of the 5 naya)
sukka—white (bright)
sukha—pleasure, pleasant, bliss;
-dhatu—p. element ; -bhagiya—
dealing with p. ; -allikanuyoga—
pursuit of p. ; -vihara—p. abiding;
-vedana—p. feeling; -vedaniya—
must be felt as p. ; -sanna—(1)
perception of p. , (2) easy (light)
perception; -indriya—p. faculty
sucarita—good conduct
sunfiata-vimutta—liberated through
voidness
sunilata—void, voidness
suta—heard, learnt ; -maya—con-
sisting of what is h.
sutta — Thread, Thread-of-Argu-
ment (presenting the Buddha's
teaching); -anta — Thread-of-
Argument
sududdasa—the hard-to-see
suddha—cleared up
suddhi—purification
subha—beautiful, beauty; -sanna—
perception of b.
*surabhi—fragrance: p. 56
*suhatam kareyya—would assassin-
ate: p. 92
sekha—initiate (an ariya-puggala
who has not yet reached the fruit
of arahantship); -sila—i.'s virtue
settha—best
seyya—better
selupama—like a rock
soka—sorrow
soceyya—pureness
sota—ear; -dhatu—e. element
sotapatti—stream entry; -phala—
fruit of s.e.
sotapanna—stream enterer (1st
ariya puggala)
sodhana—clearing up
somanassa—joy; -dhatu—j . ele-
ment ; -indriya—j. faculty
sovacassata—easy admonishability
307
fhatabba—can be brought to aband-
oning
hadaya—heart
hana—inferiority; -bhagiya—deal-
ing with i. (loss, diminution)
hara—mode of conveying (a com-
munication); -vibhanga—m.s of
c. in separate treatment ; -sam-
pata—m.s. of c. in combined
treatment
Himava—Himalaya
hiri—conscience
hina—inferior, abandoned
hetu—cause; -ka—has for c ; -so
—of c , by c , causally; -samup-
panna—causally arisen
Showing posts with label Nettippakarana. Show all posts
Showing posts with label Nettippakarana. Show all posts
Sunday, May 22, 2011
Khuddaka Nikaya - Nettippakarana - Pali-English Glossary I
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Pali-English Glossary I
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
IV. PALI-ENGLISH GLOSSARY
Words marked with an asterisk (*) are not in the PED. Those marked
thus (f) have meanings other than those given in the PED. References
following these words are to PTS Netti page numbers, and when from
quotations are in italics. Otherwise, words found only in quotations are not
included.
akata—unmade
akanitthagami—bound for the High-
est (Not-Junior) Gods
akampiya—unshakable
akammaniyata—unwieldiness
akarana—non-doing
akallata—unhealthiness
akaca—spotless
akapurisasevita—not cultivated by
trivial men
akiiicana—non-owning
akiriya—non-effecting
akusala—unprofitable
ak(k)odha—unanger
akkhara—letter (of alphabet)
akkhama—impatience
akhandakarita — keeping (virtue)
untorn
agati—bad way
agga-phala—the highest fruit ( =
arahantship)
aggi—fire
ankusa—the Hook (one of the 5
nay a)
anga—factor, limb
angana—blemish
acchariya-abbhuta—wonderful and
marvellous
ajajjara—ageless
ajata—unborn
ajjhattika—in oneself
fajjhapanna—implicated: p. 52
ajjhasaya—inclination
ajjhosana—cleaving to
ajjhosita—cleaved to
aniiatta—otherness
fannamanfia—various others: p. 23
anfiana—unknowing
afmatabba—to be recognized
annatavitindriya — final - knower
faculty
anfiindriya—final-knowing faculty
attiyitum—to be distressed
atthangika-magga — eight-factored
path
fatthamaka—standing on the path
'(Vtha):pp . 19,49,50
atthiti—unsteadiness
atidullabha—the very hard to find
atita—past ; - a dhivacana—designa -
tion for the p. (tense)
atta-kilamatha — self - torment ;
-aMuta—s.-knowledge (or k. of
what has been taken up) ; -bhava-
vatthu—ground for s.-hood;
-vadupadana—s. -theory assum-
ing; -saniia—perception of s.;
-sammapanidhi—right disposition
in s.-guidance
atta—self
attupanayika—with oneself as
guiding-example
attha—meaning (significance), aim,
benefit (good); -patisambhida—
discrimination of m.s. ; -sandhi—
m.-sequence
atthan-gama—disappearance
atthi—there is (to exist)
atthe nana—knowledge of meaning
adassana—unseeing
adinnadana—taking what is not
given
adukkhamasukha—neither painful-
nor-pleasant
adosa—non-hate
adhamma—not the True Idea
adhigama—arrival
adhicitta—higher cognizance (con-
nected with jhana or magga)
fadhitthahati—to express: p. 97
| adhitthana—expression, expressed
in terms of: pp. 1, 72ff., 107
fadhitthaya—with the expression
of:'p. 15
adhipaniiasikkha—training in the
higher understanding (connected
with magga)
adhipateyya—predominance; -pac-
cayata—conditionally of p.
adhippa ya—purport
adhimatta—outstanding; - ta—o.
-ness
adhimuccati—to believe
adhimutta—believing in
adhimutti—belief
adhicavana—designation
adhisilasikkha—training in the
higher virtue (connected with
jhdna or magga)
anangana—without blemish
anaj j hacara—non-practising
anannataMassamitindriya—the I-
shall - come - to - know - finally -
the - as - yet - not - finally - known
faculty
anattata—not-self
anattasanna—perception of not-self
anatta—not -self; -nupassi—contem -
plator of n.-s.
ananubodha—failure to be enlight-
ened by another
ananta—infinite
anabhij j ha—non-covetousness
anabhijjhalu—uncovetous
anabhifina—having no acquaintance
of
anabhinandita—unrelished
anabhinivesa — non-insistence (so
read for abhi- at §160)
anabhisamaya—non-actualization
anariya—ignoble
ana va j j a—blameless
anavasesadhigama—arrival by re-
mainderlessness
anagata—future; -adhivacana—de-
signation for the f.
anagami—non-returner; -phala—
fruit of n.-r.
analaya—non-reliance
anavarana—unobstructed
anavila—undisturbed
anasava—taintless
anahara—without nutriment
anicca—impermanent; -ta—imper-
manence; -saniia—perception of
i.; -anupassl—contemplator of i.
anittha—un-wished-for
anidassana—that makes no showing
*anidhana—unremitting: p. 112
animitta—signless; -vimutta—liber-
ated through the s.
aniyata—not certain
aniyyanika—not an outlet
anissita—unsupported
anitika—unplagued
*anugiti—paraphrasing-verse: pp. 3,
21
anufmata—agreed
anuMata—agreement
anuttara—unsurpassed
anunaya—approval
anupagacchanta—not approaching
anupana ha—unspitefulness
fanuparivatti—parallel occurrence:
pp. 16, 17, 56
anupalakkhana—failure to sub-
characterize
anupasagga—unplagued
*anupassita (/.)—state of a con-
templator : pp. 28, 123
anupassl—contemplator
anupadana—free from consuming
anupadisesa—without trace left
anuppaddava—hazard-free
anuppada—non-arising
anuppade nana—knowledge of non-
arising
•anubandha—keeping bound to-
gether: p. 38
anubyanjana—feature
anubhavana—coessential
anuminitabba—should be assessed
anuyoga—pursuit, devotion
anurodha—favouring
anuloma—in conformity with
•anusantata—continuous: p. 112
anusandhi — sequence; -vacana —
statement elucidating a s. (of
meaning)
anusaya—underlying tendency
anuseti—to underlie
anussati—recollection
aneka—many; -adhivacana—desig-
nation for the plural (number)
anotappa—shamelessness
anodhiso—unlimitedly
anta—end, extreme
antaraparinibbayi—one who attains
extinction early in his next
existence (1st kd. of Non-Re-
turner)
anvaye nana—knowledge of infer-
ence
anvayika—attendant
apacaya—dispersal
apaccupalakkhana — failure to
counter-characterize
apadesa—see mahapadesa
aparanta—the future
aparapariya—in some subsequent
period
aparinnata—undiagnosed
aparimana—of ungauged measure
apariyonaddha—untrammelled
apalasa—undomineering
*a-palokita—un-worn-away; p. 55
apaya—state of unease; -kusala—
skilled in u.
fa-pilapana—not-floating-away: pp.
15, 28, 54
apisuna-vaea—unmalicious speech
apunna—demerit
appakasana—undisplayedness
appaccakkhakamma—inexperience
appaccaya—without conditions
appatikkulato—as unrepulsive
appativedha—non-penetration
•appatisankha-nirodha—undeliberate
cessation: p. 73
appatisandhika—without relinking
appatisama—that has no like
appatihata—unresisted
appatthita—without standing
appanihita — dispositionless; -vi-
mutta—liberated through the d.
appatitthita — without standing-
point
appapanca—non-diversifying
appamatta—diligent
appamana—measureless
appama da—diligence
appameyya—immeasurable
appasanna—unconfident
appayukata—short Mf e
appicchata—fewness of wishes
•abudha—unwise: p. 113
abbhattharh gacchati—to disappear
abyakata—undeclared
abyapajj(h)a—non-ill-will
abyapanna—unaffected by ill will
abyapada—non-ill-will; -vitakka—
thought with n.; -saiina—per-
ception of n.
abrahmacariya—not the divine life
abhabba—incapable
abhikkanta—advancing
abhijappa—great hankering
abhijjha—covetousness
abhinna—acquaintanceship
abhinneyya—that one should be
acquainted with
abhitunna—overwhelmed
abhinandati—to relish expectantly
abhinandana—expectant relishing
abhinandi—expectant relishing
*abhinighata—counter-action
abhinxbbhida—complete breaking
out
abhiniropeti—to apply
fabhinivisati—to insist: pp. 95,
97, 160
fabhinivesa—insistence: pp. 61, 84,
115
abhinihara—directive -management
*abhipatt(h)iyana—credence: p. 28
abhisankhata—actively determined
abhisankhara—determinative act
abhisanga—clinging
abhivadati—to be in concord about
abhisaddahati—to settle faith
abhisamaya—actualization
abhuta—un-brought-to-being
amakkha—uncontempt
amata—deathless
amanasikara—^non-attention
amanapika—disagreeable
amoha—non-delusion
aya—way
ayoni—what is not a reason
ayoniso—unreasoned
a-rana—without conflict
arati—boredom
arahatta—arahantship
araha—arahant
ariya—noble; -dhamma—n. idea;
-sacca—n. truth
arupa—formless; -kkhandha—f.
category; -dhatu—f. element;
-raga—lust for the f.
arupi—formless
alobha—non-greed
favakaddhayitva—picking out : p. 4
avakkanti—finding a footing in
•avatarati—there is a way of entry:
p. 22
avikkhitta—undistracted
avikkhepana—non-distraction
avijjandakosa—shell of ignorance
avijjandhakara—murk of i.
avijja—ignorance; -langi—lock of
i.; -viraga—fading of i.
avitatha—not unreal
avipakka—as yet unripened
aviparita—undistorted
•avippatipadana — non-wrong-theor-
izing: p. 27
avippatisa ra—non-remorse
a vissa j j aniy a—unanswerable
avihimsa—non-cruelty
aviipaccheda—non-interruption
aveccappasada—confidence due to
undergoing
avera—without risk
asamvara—non-restraint
asankhata—undetermined
asankhara — without prompting-
determinations
asankheyya—incalculable
asafina—without perception
asati—unmindfulness
asaddhammasavana—not hearing
what is faith's true object
asantutthi—discontent
asama—unlike
asamatta—not yet undertaken
asamanupassana—not seeing
asamapekkhana—disregard
24
Glossary 291
asamahita—unconcentrated
asamugghata—non-eradication
asampa j anna—una wareness
asampativedha—non-penetration
asambodha—failure to enlighten
oneself
asammuttha—unforgotten
asallakkhana—failure to recharac-
terize
asaddha—faithlessness
asadharana—not shared in common
asaraddha—uninstigated
asubha—ugly, ugliness
asekha—adept (possessor of the
fruit of arahantship); -bhagiya
—dealing with the a.
asoka—sorrowless
asmi—(I) am
assaddhiya—faithlessness
assada—gratification
assasapassasa—in-breath and out-
breath
aham—I
ahanka ra—I-making
ahiri—consciencelessness
akara—mood
akasa—space; -anaiicayatana—base
consisting of infiniteness of s.
akificannayatana—base consisting
of no-owning
agati—coming
agalha.—luxury
aghata-vatthu—ground for annoy-
ance
acara—conduct
ajanati—(1) to know, (2) to gain
final knowledge
ajlva—livelihood
anatti—injunction
atapl—ardent
adi—beginning
adinava^—disappointment
anisamsa—benefit
anupubbi—order (of succession)
aneiija—imperturbability
apo—water
aya-kusala—skilled in ease
ayatana—base
ayati—future
arakkha—preservation
araddha—instigated
arabhati—to instigate
arambha— instigation
arammana—object ; -paccayata—
o.-conditionality
alaya—reliance
aloka—light
avatta—conversion
avattati—to convert
avattana—converting
avarayati—to obstruct
*avinchati—to be attracted: p. 13
a satti—clutching
asaya—bias
asava—taint
asavati—to taint
asa—need
asimsana—hoping
*asatika—grub: p. 59
fahacca-vacana—original statement :
p. 21
asevitabba—to be repeated
•ahatana—removal : p. 59
aha ra—nutriment
iccha—wish
icchavacara—having recourse to
wishes
ifij ana—perturbation
ittha—wished for
itthi—female, woman; -vacana—
designation for the feminine
gender
idamsaccabhinivesa—insistence that
'only this is true'
idappaccayata—specific condition-
all y ( = dependent arising)
iddhi—supernormal success; -pada
—basis for s.; -ma—possessed of
s. s.
indriya—faculty; -paropariy atta -
nana—knowledge of diversity in
the several f.
issa—envy
ukkattha—superior
ukkantha—reaching upwards
ukkhipiya—that throws up
*ugghatana—condensing: p. 9
fugghatita—condensed: p. 7
fugghatitafinu—one who gains know-
ledge from what is condensed:
p. 7, 8, 9, 125
*ugghatiyanta—when being con-
densed: p. 9
fugghateti—to condense: p. 9
*ugghata—exhilaration: p. 110
uccheda—annihilation
unhatta—heating
uttamanga—topmost limb ( = head)
uttara—surpassing
uttanikamma—exhibiting
*udatt(h)a—intelligent: pp. 7, 118,
123
udaya—rise; -bbaya—r. and sub-
sidence
uddi na—mnemonic verse
uddesa—indicative, indication
uddhamsota—one going upstream,
Upstreamer (5th kd. of non-
returner)
uddhacca—agitation
uddhambhagiya—further-side
upakkilesa—imperfection
upaga—(1) ( = upika) passing on
to, (2) worth: pp. 74-5
upagacchati—to approach
upagamana—approaching
upacaya—storing up
upaca ra—access
upacita—stored up
upacchinna—interrupted
upaccheda—interruption
upatthita—established
upathaddha—stiffened
upadisati—to disclose
upadhi—essential of existence
upanayana—guiding example
upanayika—as guiding example
upanaha—spite
upanikkhittabba—adaptable
upanissaya—general-support
upapajja—on reappearance
upapajjati—to reappear
upapatti—reappearance
upaparikkhamana—scrutinizing
upaparikkha—scrutiny
uparodha—surcease
upalakkhana—recharacterizing
upalakkhati—to recharacterize
upasama—peace
upasampada—perfecting
upasecana—infection
upahacca-parinibbayi—one who at-
tains extinction early in his next
existence (2nd kd. of non-re-
turner)
upativattati—to surpass
upadana—assuming, assumption;
-kkhandha—category for a.
upadaya—assu ming
upadiyati—to assume
upaya—means
upa yasa—despair
upika—see upaga
upekkha—onlooking-equanimity
upeti—to assume
uppajjati—to arise
uppanna—arisen
uppada—arising
uppadayati—to arouse
uppadavaya—arising and subsi-
dence
ubbijjati—to be sensitive
ubhatobhagavimutta — both-ways
liberated (kind of arahant)
ubhayamsabhavita—kept in being
bilaterally
ubhatobhavitabhavana — keeping-
in-being both-ways kept in being
ummujjanimmujja—diving in and
out
•uyyapeti—to urge: p. 45
fusira—fibre: p. 163
ussanna—prominent
ussahana—commitment
ussukka—care
eka—single, one
ekamsabhavita—kept in being uni-
laterally
ekagga—unified; -ta—unification
ekatta—singularity; -ta—unity
ekabiji—'Single-Germ (one of 3 kds.
of Stream-Enterer)
293
ekalakkhanata—estate of single char-
acteristic
ekadhivacana—designation for the
singular number (gram.)
Ekuttarika—the Anguttara Nikaya
ekodibhava—singleness
feva-—also only: p. 22; also too
okappana—trusting
okara—degradation
okasa—opportunity
okkamati—to find a footing in
*okkadhara—torch-bearer; p. 54
ogha—flood
otarana—way of entry
otarati—to offer a way of entry
otarayitabba (otaretabba)—must be
conformable with a way of entry
ottappa—shame
*odahana—surrendering: p. 29
odhiso—limitedly
•opapaccayika—opening the way to
reappearance: p. 28 (twice)
obhasa—illumination
*oramattika—belonging to the hither
side: p. 62
orambhagiya—hither-side
olokana—plotting (surveying)
olarika-saniia—perception of gross-
ness
ovada—advice
kanha—black
kata—done, made
katakicca—whose task is done
kathankatha—wondering
katha—talk
kappa—aeon
kappiya—allowable
kabalinkarahara»—physical nutri-
ment
kamma—action
kammaniya—wieldy
kammanta—act , action
kamma-patha—course of action;
-samadana,—undertaking of a.;
-ssakata—ownership of a
karana—(1) instrument , (2) doing
karuna—compassion
kalyanata—good (subst.)
kallata,—health
fkasina—whole: p. 176
kasinayatana—base for wholeness
kama—sensual desire; -guna—
strand of s. d.; -cchanda—will for
s. d.; -tanha—craving for s. d.;
-dhatu—s. d. element ; -yoga—
bond of s. d.; -raga—lust for s. d.;
-vitakka—thinking with s. d.;
-sanna—perception of s. d.; -asava
—taint of s. d.; -upadana—s. d.
assuming; -ogha—flood of s. d.
kamesu micchacara—misconduct in
sensual desires
kaya— body; -kamma — bodily
action; -gata sati—mindfulness
occupied with the b. ; -gantha—
b.-tie; -duccarita—bodily mis-
conduct ; -dhatu—b. -element;
-sakkhi—b. -witness; -sucarita—
bodily good conduct ; -anupassita
(/.)—state of a contemplator of
the b. ; -soceyya—bodily purity
kayika—bodily
karana—treason
kalavadl—one who speaks in a
timely manner
kicca—task
kiiicana—owning
kiriya—effecting
kilamatha—torment
kilesa—defilement; -gocara—resort
of d.; -kama—sensual desire as
d.; -puiija—conglomeration of d.;
-bhumi—plane of d.; -mara—
Mara of d.; -loka—world of d.;
-vatta—around of d.
kilana—toying
•kukkuta-jjhayi—a shy meditator:
p. 100
kukkula—ashes (?)
fkutuhala-mangala—good omen open
to the tumul t of debate: p. 93
kusala—(1) skilled, (2) (morally)
profitable; -mula—profitable root
kuhana—scheming
kuhaka—schemer
kevala —entire
kesa—head-hair
kodha—anger
kolankola—a Clan-to-Clan (one of
3 kds. of Stream-Enterer)
kosajja—idleness
kosalla—skill
*khanati—to consume: p. 131
khandha—category
khama—patient
khamati—to submit
khaya—exhaustion; -dhamma—in-
separable from the idea of e.
khaye nana—knowledge of ex-
haustion
khippa—swift
khlna—exhausted
ganda—boil
gati—going (subst.)
gantha—tie (so read for gandha)
gandha—odour
gabbhagata—one in the womb
gambhira—profound
garahati—to censure
garutthaniya—respectable
gavesitabba—should be examined
gahana—apprehending (subst.)
gatha—verse
garayha—censurable
guttadvara — with sense - doors
guarded
gedha—wanting (subst.)
gehasita—based on the house-life
gocara—resort
ghana—nose
ghosa—see parato-ghosa
cakka—(1) wheel, (2) blessing
cakkavatt i — Wheel-Turning Mon-
arch
cakkhu—eye; -dhatu—e. element;
-vinnana—e. consciousness; -viii-
nanadhatu — e. -consciousness
element
*catukka-magga — tetrad path: p.
113
catubyuha—fourfold array
caram—walking (ppr.)
carita—temperamen t
cariya—conduct, way of life
caga—generosity, giving up; -adh-
itthana—expression of g.
citta—cognizance; -anupassita (/.)
—state of a contemplator of c ;
-ekaggata—unification of c.;
sahabhu—coexistent with c.
cinta—cogitation
cintamaya—consisting in cogitation
cutupapata—decease-and-reappear-
ance
cetasika—mental, concomitant of
cognizance
ceto—heart, cognizance
cetovimutti—heart-deliverance
chatthayatana—the sixth (i.e. mind)
base
chanda—will
jata—tangle
j anaka—generator
janati , janayati—to generate
janapada-nirutti—local language
janapada-nerutta—local linguistic
j appa—yearning
jara—ageing
j agariya—wakefulness
jati—birth
*jatisumana (so read for jatisu mana)
—wild jasmine: p. 142
janati—to know,
jivha—tongue
jivita—life; -indriya—1. faculty
j otan a—illustration
j hana—meditation
jhayati—to meditate
jhayi—meditator
iiati—a relative
nana—knowledge; -cakkhu—eye of
k. ; -dassana—knowing and seeing;
-vajira—diamond of k.
fiayati—to be known
neyya—knowable
Glossary 295
thana—instance; -so—as to i.;
-tthana—i . and non-i.
thita—steady
thiti—steadiness
tanha—craving; -carita—c. temper-
ament ; -jaliniya vicarita—ways
explored by the net of c.; -nissaya
—c. as support ; -anusaya—under-
lying tendency to c ; -mulaka—
rooted in c ; -vicarita—way ex-
plored by c ; -vipallasa—per-
version of c ; -vodanabhagiya—
dealing cleansing from c ; -sanki-
lesa—corruption by c ; -sanki-
lesika—belonging to corruption
by c ; -uttara—governed by c.
tatha—real
tathagata—Perfect One; -bala—
P. O.'s power
tad-arammana—which is the object
of that (not 'with that as object'
as in Vis usage)
tapo—ardour
tana—shelter
tikkha—keen; -ta—k.-ness
titthanta—standing
titthanfiuta—knowledge of water-
ing-places
tipukkhala—the Trefoil (one of the
5 nay a)
tiracchanayoni—animal womb
tirana—judgment
tulana—estimation
tuleti—to estimate
tejo—fire
tedhatuka—the triple element (of
being or existence)
teloka—the triple world
thava—eulogy
thina—lethargy
thera—elder
dandha — sluggish; -marana — s.
death
dama—taming
dassana—seeing; -kosalla—skill in
s.; -parinna—diagnosis by s.;
-pahatabba—abandonable by s.;
-bala—power of s.; -bhagiya—
dealing with s.; -bhiimi—plane
of s.
dana-katha—talk on giving
dana-maya—consisting in giving
dittha—seen; -dhamma (- 'e va -
dhamme)—here and now
ditthi—view; -asava—taint, of v. ;
-gata—type of v. ; -carita—v.
temperament ; -nissaya—v. as
support ; -ppatta—attained to
right v. ; -yoga—bond of v. ;
-vipatti—failure in v. ; -vipallasa
—perversion of v. ; -vodana-
bhagiya—dealing with cleansing
from v. ; -sankilesabhagiya—
dealing with corruption by v. ;
-sampanna—perfect-in v. ; -uttara
—governed by v. ; -iipadana—
v.-assuming; -ogha—flood of v.
dibba-cakkhu—heavenly eye
disa—direction
disalocana—plotting of directions
(one of the 5 naya)
dipa—isle
dukkata—wrongdoing
dukkha—painful, pain, suffering;
-dukkhata—painfullness in p. ;
-dhatu—p. element; -nirodha—
cessation of s.; -nirodhagamini
patipada—way leading to cessa-
tion of s.; -vatta—round of s.;
-vedana—p. feeling; -vedaniya—
to be felt as p. ; -safina—per-
ception of p. ; -samudaya—origin
of s.; -anupassana—contempla-
tion of p. ; -indriya—p. faculty
duggati—bad destination
duccarita—misconduct; -vodana-
bhagiya—dealing with cleansing
from m. ; -sankilesabhagiya—
dealing with corruption by m.
dunnaya—bad guide-line
dunnikkhitta—badly presented
dummanku—contumacious
dumme j j ha—witlessness
deva—god
desana—teaching; -anusandhi—se -
quence of t .
desayati, deseti—to teach
desita—taught
domanassa—grief; -dhatu—g. ele-
ment ; -indriya—g. faculty
dovacassa—difficult to admonish
dosa—hate; -carita—h. tempera-
ment ; -vinaya—outguiding of h. ;
-samutthana—moulded by h. ;
-salla—barb of h.
dvara—the door
dhamma—idea, true idea; -ajjho-
sana—cleaving to the t . i.; -kusala
—skilled in the t . i.; -cakka—wheel
(blessing) of the t . i.; -desana—
teaching of the t . i.; -ta—essential
nature of an i.; -dhatu—i . ele-
ment ; -nandi—relish for the t . i.;
-patisambhida—discrimination of
i. s.; -vicaya—investigation of i. s.;
-pema—love of the t. i.; -saiina—
perception of i. s.; -svakkhatata—
well-proclaimedness of the t . i.;
-adhitthana—expressed in terms
of i.s.; -adhimutta—believing in
i. s.; -anupassita (/.)—state of a
contemplator of i.s.; -anusari—
follower by i.s.; -anussati—re-
collection of the t . i.; -ayatana—
i. base;
dhamme nana—knowledge of the
True Idea
dhatu—element
dharayitabba—should be remem-
bered
dhuva—everlasting
*dhupayana—harrassment : p. 24
*dhupayita—harrassed: p. 22
nandi—relish
nandiyavatta—the Conversion of
Relishing (one of the 5 naya)
napumsaka—neuter gender (gram.)
namati—to have a bent for naming
naya—(1) guide-line, (2) method
naya-samutthana—moulding of the
guide-lines
nava—new
nanatta-sanfia—perception of dif-
ference
nana—different; -adhimuttikata—
d. in belief
nama—name; -kaya—n. body;
-rupa— n.-and-form; -so—by n.
nikkhepa—presentation (of sub-
ject-matter)
nigganhati—to deter
niggaha—deterrence
*nigghata—depression: p. 110, line
20
nighata—counteraction
*ni(g)ghataka — counteracting: p.
110, line 25 (cf. abhinighata)
nicca—permanent; -safina—percep-
tion of p.
nijjinna—abolished
nijjhama—austerity
nittanhata—freedom from craving
nida na—source
niddittha—demonstrated
niddisitabba—can be demonstrated
niddesa—demonstration; -sandhi—
sequence of d.
*niddhunati—to shake off: p. 90
nipuna—subtle
nippapaiica—non-diversifying (term
for nibbana, see papaiica)
nippitika—free from happiness
nipphatti—production
nibbatta—occurred, made to occur
nibbattayati—to cause occurrence
nibbatt i — occurrence; -bhava—
existence as o.
nibbateti—to cause occurrence
nibbana^—extinction (of greed, hate
and delusion); -garni—leading to
e.; -dhatu—e. element
nibbida—dispassion
nibbindati—to find dispassion
nibbedha—penetration; -bhagiya—
dealing with p.
nimitta—sign
niyata—certain
niyama—certainty; -avakkanti—
finding a footing in c.
niyyati—to find an outlet
niyyana—outlet
niyyanika—giving outlet, leading
out
niraya—hell
niravasesa—without remainder
niramisa—unmaterialistic
nirujjhati—to cease
nirutti—language
*nirulha—cured: p. 54
*nirupadaha—without essentials of
existence: p. 188
nirodha—cessation; -dhamma—in-
separable from the idea of c ;
-dhatu—c. element; -samapatt i
—c. attainment
nivatti—non-occurrence, stopping
nivarita—~ihut off
nivuta—shut in, hindered
nisevitabba—should be used
nissaya—support
nissarana—escape
nissaya—as support
nissita—supported
nitattha—with meaning already
guided
nivarana—hindrance, in-shutting
nekkhamma—renunciation; -dhatu
—r. element; -vitakka—think-
ing with r. ; -safina—perception
of r.
netti—guide
nepuiina—cleverness, subtlety
nemittika—a hinter
neyya—guidable (person)
neyyattha—with meaning still to
be guided
nerutta—linguistic
nevasannanasanna—neither percip-
ient nor non-percipient
nevasannanasanna — neither per-
ception nor non-perception
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
IV. PALI-ENGLISH GLOSSARY
Words marked with an asterisk (*) are not in the PED. Those marked
thus (f) have meanings other than those given in the PED. References
following these words are to PTS Netti page numbers, and when from
quotations are in italics. Otherwise, words found only in quotations are not
included.
akata—unmade
akanitthagami—bound for the High-
est (Not-Junior) Gods
akampiya—unshakable
akammaniyata—unwieldiness
akarana—non-doing
akallata—unhealthiness
akaca—spotless
akapurisasevita—not cultivated by
trivial men
akiiicana—non-owning
akiriya—non-effecting
akusala—unprofitable
ak(k)odha—unanger
akkhara—letter (of alphabet)
akkhama—impatience
akhandakarita — keeping (virtue)
untorn
agati—bad way
agga-phala—the highest fruit ( =
arahantship)
aggi—fire
ankusa—the Hook (one of the 5
nay a)
anga—factor, limb
angana—blemish
acchariya-abbhuta—wonderful and
marvellous
ajajjara—ageless
ajata—unborn
ajjhattika—in oneself
fajjhapanna—implicated: p. 52
ajjhasaya—inclination
ajjhosana—cleaving to
ajjhosita—cleaved to
aniiatta—otherness
fannamanfia—various others: p. 23
anfiana—unknowing
afmatabba—to be recognized
annatavitindriya — final - knower
faculty
anfiindriya—final-knowing faculty
attiyitum—to be distressed
atthangika-magga — eight-factored
path
fatthamaka—standing on the path
'(Vtha):pp . 19,49,50
atthiti—unsteadiness
atidullabha—the very hard to find
atita—past ; - a dhivacana—designa -
tion for the p. (tense)
atta-kilamatha — self - torment ;
-aMuta—s.-knowledge (or k. of
what has been taken up) ; -bhava-
vatthu—ground for s.-hood;
-vadupadana—s. -theory assum-
ing; -saniia—perception of s.;
-sammapanidhi—right disposition
in s.-guidance
atta—self
attupanayika—with oneself as
guiding-example
attha—meaning (significance), aim,
benefit (good); -patisambhida—
discrimination of m.s. ; -sandhi—
m.-sequence
atthan-gama—disappearance
atthi—there is (to exist)
atthe nana—knowledge of meaning
adassana—unseeing
adinnadana—taking what is not
given
adukkhamasukha—neither painful-
nor-pleasant
adosa—non-hate
adhamma—not the True Idea
adhigama—arrival
adhicitta—higher cognizance (con-
nected with jhana or magga)
fadhitthahati—to express: p. 97
| adhitthana—expression, expressed
in terms of: pp. 1, 72ff., 107
fadhitthaya—with the expression
of:'p. 15
adhipaniiasikkha—training in the
higher understanding (connected
with magga)
adhipateyya—predominance; -pac-
cayata—conditionally of p.
adhippa ya—purport
adhimatta—outstanding; - ta—o.
-ness
adhimuccati—to believe
adhimutta—believing in
adhimutti—belief
adhicavana—designation
adhisilasikkha—training in the
higher virtue (connected with
jhdna or magga)
anangana—without blemish
anaj j hacara—non-practising
anannataMassamitindriya—the I-
shall - come - to - know - finally -
the - as - yet - not - finally - known
faculty
anattata—not-self
anattasanna—perception of not-self
anatta—not -self; -nupassi—contem -
plator of n.-s.
ananubodha—failure to be enlight-
ened by another
ananta—infinite
anabhij j ha—non-covetousness
anabhijjhalu—uncovetous
anabhifina—having no acquaintance
of
anabhinandita—unrelished
anabhinivesa — non-insistence (so
read for abhi- at §160)
anabhisamaya—non-actualization
anariya—ignoble
ana va j j a—blameless
anavasesadhigama—arrival by re-
mainderlessness
anagata—future; -adhivacana—de-
signation for the f.
anagami—non-returner; -phala—
fruit of n.-r.
analaya—non-reliance
anavarana—unobstructed
anavila—undisturbed
anasava—taintless
anahara—without nutriment
anicca—impermanent; -ta—imper-
manence; -saniia—perception of
i.; -anupassl—contemplator of i.
anittha—un-wished-for
anidassana—that makes no showing
*anidhana—unremitting: p. 112
animitta—signless; -vimutta—liber-
ated through the s.
aniyata—not certain
aniyyanika—not an outlet
anissita—unsupported
anitika—unplagued
*anugiti—paraphrasing-verse: pp. 3,
21
anufmata—agreed
anuMata—agreement
anuttara—unsurpassed
anunaya—approval
anupagacchanta—not approaching
anupana ha—unspitefulness
fanuparivatti—parallel occurrence:
pp. 16, 17, 56
anupalakkhana—failure to sub-
characterize
anupasagga—unplagued
*anupassita (/.)—state of a con-
templator : pp. 28, 123
anupassl—contemplator
anupadana—free from consuming
anupadisesa—without trace left
anuppaddava—hazard-free
anuppada—non-arising
anuppade nana—knowledge of non-
arising
•anubandha—keeping bound to-
gether: p. 38
anubyanjana—feature
anubhavana—coessential
anuminitabba—should be assessed
anuyoga—pursuit, devotion
anurodha—favouring
anuloma—in conformity with
•anusantata—continuous: p. 112
anusandhi — sequence; -vacana —
statement elucidating a s. (of
meaning)
anusaya—underlying tendency
anuseti—to underlie
anussati—recollection
aneka—many; -adhivacana—desig-
nation for the plural (number)
anotappa—shamelessness
anodhiso—unlimitedly
anta—end, extreme
antaraparinibbayi—one who attains
extinction early in his next
existence (1st kd. of Non-Re-
turner)
anvaye nana—knowledge of infer-
ence
anvayika—attendant
apacaya—dispersal
apaccupalakkhana — failure to
counter-characterize
apadesa—see mahapadesa
aparanta—the future
aparapariya—in some subsequent
period
aparinnata—undiagnosed
aparimana—of ungauged measure
apariyonaddha—untrammelled
apalasa—undomineering
*a-palokita—un-worn-away; p. 55
apaya—state of unease; -kusala—
skilled in u.
fa-pilapana—not-floating-away: pp.
15, 28, 54
apisuna-vaea—unmalicious speech
apunna—demerit
appakasana—undisplayedness
appaccakkhakamma—inexperience
appaccaya—without conditions
appatikkulato—as unrepulsive
appativedha—non-penetration
•appatisankha-nirodha—undeliberate
cessation: p. 73
appatisandhika—without relinking
appatisama—that has no like
appatihata—unresisted
appatthita—without standing
appanihita — dispositionless; -vi-
mutta—liberated through the d.
appatitthita — without standing-
point
appapanca—non-diversifying
appamatta—diligent
appamana—measureless
appama da—diligence
appameyya—immeasurable
appasanna—unconfident
appayukata—short Mf e
appicchata—fewness of wishes
•abudha—unwise: p. 113
abbhattharh gacchati—to disappear
abyakata—undeclared
abyapajj(h)a—non-ill-will
abyapanna—unaffected by ill will
abyapada—non-ill-will; -vitakka—
thought with n.; -saiina—per-
ception of n.
abrahmacariya—not the divine life
abhabba—incapable
abhikkanta—advancing
abhijappa—great hankering
abhijjha—covetousness
abhinna—acquaintanceship
abhinneyya—that one should be
acquainted with
abhitunna—overwhelmed
abhinandati—to relish expectantly
abhinandana—expectant relishing
abhinandi—expectant relishing
*abhinighata—counter-action
abhinxbbhida—complete breaking
out
abhiniropeti—to apply
fabhinivisati—to insist: pp. 95,
97, 160
fabhinivesa—insistence: pp. 61, 84,
115
abhinihara—directive -management
*abhipatt(h)iyana—credence: p. 28
abhisankhata—actively determined
abhisankhara—determinative act
abhisanga—clinging
abhivadati—to be in concord about
abhisaddahati—to settle faith
abhisamaya—actualization
abhuta—un-brought-to-being
amakkha—uncontempt
amata—deathless
amanasikara—^non-attention
amanapika—disagreeable
amoha—non-delusion
aya—way
ayoni—what is not a reason
ayoniso—unreasoned
a-rana—without conflict
arati—boredom
arahatta—arahantship
araha—arahant
ariya—noble; -dhamma—n. idea;
-sacca—n. truth
arupa—formless; -kkhandha—f.
category; -dhatu—f. element;
-raga—lust for the f.
arupi—formless
alobha—non-greed
favakaddhayitva—picking out : p. 4
avakkanti—finding a footing in
•avatarati—there is a way of entry:
p. 22
avikkhitta—undistracted
avikkhepana—non-distraction
avijjandakosa—shell of ignorance
avijjandhakara—murk of i.
avijja—ignorance; -langi—lock of
i.; -viraga—fading of i.
avitatha—not unreal
avipakka—as yet unripened
aviparita—undistorted
•avippatipadana — non-wrong-theor-
izing: p. 27
avippatisa ra—non-remorse
a vissa j j aniy a—unanswerable
avihimsa—non-cruelty
aviipaccheda—non-interruption
aveccappasada—confidence due to
undergoing
avera—without risk
asamvara—non-restraint
asankhata—undetermined
asankhara — without prompting-
determinations
asankheyya—incalculable
asafina—without perception
asati—unmindfulness
asaddhammasavana—not hearing
what is faith's true object
asantutthi—discontent
asama—unlike
asamatta—not yet undertaken
asamanupassana—not seeing
asamapekkhana—disregard
24
Glossary 291
asamahita—unconcentrated
asamugghata—non-eradication
asampa j anna—una wareness
asampativedha—non-penetration
asambodha—failure to enlighten
oneself
asammuttha—unforgotten
asallakkhana—failure to recharac-
terize
asaddha—faithlessness
asadharana—not shared in common
asaraddha—uninstigated
asubha—ugly, ugliness
asekha—adept (possessor of the
fruit of arahantship); -bhagiya
—dealing with the a.
asoka—sorrowless
asmi—(I) am
assaddhiya—faithlessness
assada—gratification
assasapassasa—in-breath and out-
breath
aham—I
ahanka ra—I-making
ahiri—consciencelessness
akara—mood
akasa—space; -anaiicayatana—base
consisting of infiniteness of s.
akificannayatana—base consisting
of no-owning
agati—coming
agalha.—luxury
aghata-vatthu—ground for annoy-
ance
acara—conduct
ajanati—(1) to know, (2) to gain
final knowledge
ajlva—livelihood
anatti—injunction
atapl—ardent
adi—beginning
adinava^—disappointment
anisamsa—benefit
anupubbi—order (of succession)
aneiija—imperturbability
apo—water
aya-kusala—skilled in ease
ayatana—base
ayati—future
arakkha—preservation
araddha—instigated
arabhati—to instigate
arambha— instigation
arammana—object ; -paccayata—
o.-conditionality
alaya—reliance
aloka—light
avatta—conversion
avattati—to convert
avattana—converting
avarayati—to obstruct
*avinchati—to be attracted: p. 13
a satti—clutching
asaya—bias
asava—taint
asavati—to taint
asa—need
asimsana—hoping
*asatika—grub: p. 59
fahacca-vacana—original statement :
p. 21
asevitabba—to be repeated
•ahatana—removal : p. 59
aha ra—nutriment
iccha—wish
icchavacara—having recourse to
wishes
ifij ana—perturbation
ittha—wished for
itthi—female, woman; -vacana—
designation for the feminine
gender
idamsaccabhinivesa—insistence that
'only this is true'
idappaccayata—specific condition-
all y ( = dependent arising)
iddhi—supernormal success; -pada
—basis for s.; -ma—possessed of
s. s.
indriya—faculty; -paropariy atta -
nana—knowledge of diversity in
the several f.
issa—envy
ukkattha—superior
ukkantha—reaching upwards
ukkhipiya—that throws up
*ugghatana—condensing: p. 9
fugghatita—condensed: p. 7
fugghatitafinu—one who gains know-
ledge from what is condensed:
p. 7, 8, 9, 125
*ugghatiyanta—when being con-
densed: p. 9
fugghateti—to condense: p. 9
*ugghata—exhilaration: p. 110
uccheda—annihilation
unhatta—heating
uttamanga—topmost limb ( = head)
uttara—surpassing
uttanikamma—exhibiting
*udatt(h)a—intelligent: pp. 7, 118,
123
udaya—rise; -bbaya—r. and sub-
sidence
uddi na—mnemonic verse
uddesa—indicative, indication
uddhamsota—one going upstream,
Upstreamer (5th kd. of non-
returner)
uddhacca—agitation
uddhambhagiya—further-side
upakkilesa—imperfection
upaga—(1) ( = upika) passing on
to, (2) worth: pp. 74-5
upagacchati—to approach
upagamana—approaching
upacaya—storing up
upaca ra—access
upacita—stored up
upacchinna—interrupted
upaccheda—interruption
upatthita—established
upathaddha—stiffened
upadisati—to disclose
upadhi—essential of existence
upanayana—guiding example
upanayika—as guiding example
upanaha—spite
upanikkhittabba—adaptable
upanissaya—general-support
upapajja—on reappearance
upapajjati—to reappear
upapatti—reappearance
upaparikkhamana—scrutinizing
upaparikkha—scrutiny
uparodha—surcease
upalakkhana—recharacterizing
upalakkhati—to recharacterize
upasama—peace
upasampada—perfecting
upasecana—infection
upahacca-parinibbayi—one who at-
tains extinction early in his next
existence (2nd kd. of non-re-
turner)
upativattati—to surpass
upadana—assuming, assumption;
-kkhandha—category for a.
upadaya—assu ming
upadiyati—to assume
upaya—means
upa yasa—despair
upika—see upaga
upekkha—onlooking-equanimity
upeti—to assume
uppajjati—to arise
uppanna—arisen
uppada—arising
uppadayati—to arouse
uppadavaya—arising and subsi-
dence
ubbijjati—to be sensitive
ubhatobhagavimutta — both-ways
liberated (kind of arahant)
ubhayamsabhavita—kept in being
bilaterally
ubhatobhavitabhavana — keeping-
in-being both-ways kept in being
ummujjanimmujja—diving in and
out
•uyyapeti—to urge: p. 45
fusira—fibre: p. 163
ussanna—prominent
ussahana—commitment
ussukka—care
eka—single, one
ekamsabhavita—kept in being uni-
laterally
ekagga—unified; -ta—unification
ekatta—singularity; -ta—unity
ekabiji—'Single-Germ (one of 3 kds.
of Stream-Enterer)
293
ekalakkhanata—estate of single char-
acteristic
ekadhivacana—designation for the
singular number (gram.)
Ekuttarika—the Anguttara Nikaya
ekodibhava—singleness
feva-—also only: p. 22; also too
okappana—trusting
okara—degradation
okasa—opportunity
okkamati—to find a footing in
*okkadhara—torch-bearer; p. 54
ogha—flood
otarana—way of entry
otarati—to offer a way of entry
otarayitabba (otaretabba)—must be
conformable with a way of entry
ottappa—shame
*odahana—surrendering: p. 29
odhiso—limitedly
•opapaccayika—opening the way to
reappearance: p. 28 (twice)
obhasa—illumination
*oramattika—belonging to the hither
side: p. 62
orambhagiya—hither-side
olokana—plotting (surveying)
olarika-saniia—perception of gross-
ness
ovada—advice
kanha—black
kata—done, made
katakicca—whose task is done
kathankatha—wondering
katha—talk
kappa—aeon
kappiya—allowable
kabalinkarahara»—physical nutri-
ment
kamma—action
kammaniya—wieldy
kammanta—act , action
kamma-patha—course of action;
-samadana,—undertaking of a.;
-ssakata—ownership of a
karana—(1) instrument , (2) doing
karuna—compassion
kalyanata—good (subst.)
kallata,—health
fkasina—whole: p. 176
kasinayatana—base for wholeness
kama—sensual desire; -guna—
strand of s. d.; -cchanda—will for
s. d.; -tanha—craving for s. d.;
-dhatu—s. d. element ; -yoga—
bond of s. d.; -raga—lust for s. d.;
-vitakka—thinking with s. d.;
-sanna—perception of s. d.; -asava
—taint of s. d.; -upadana—s. d.
assuming; -ogha—flood of s. d.
kamesu micchacara—misconduct in
sensual desires
kaya— body; -kamma — bodily
action; -gata sati—mindfulness
occupied with the b. ; -gantha—
b.-tie; -duccarita—bodily mis-
conduct ; -dhatu—b. -element;
-sakkhi—b. -witness; -sucarita—
bodily good conduct ; -anupassita
(/.)—state of a contemplator of
the b. ; -soceyya—bodily purity
kayika—bodily
karana—treason
kalavadl—one who speaks in a
timely manner
kicca—task
kiiicana—owning
kiriya—effecting
kilamatha—torment
kilesa—defilement; -gocara—resort
of d.; -kama—sensual desire as
d.; -puiija—conglomeration of d.;
-bhumi—plane of d.; -mara—
Mara of d.; -loka—world of d.;
-vatta—around of d.
kilana—toying
•kukkuta-jjhayi—a shy meditator:
p. 100
kukkula—ashes (?)
fkutuhala-mangala—good omen open
to the tumul t of debate: p. 93
kusala—(1) skilled, (2) (morally)
profitable; -mula—profitable root
kuhana—scheming
kuhaka—schemer
kevala —entire
kesa—head-hair
kodha—anger
kolankola—a Clan-to-Clan (one of
3 kds. of Stream-Enterer)
kosajja—idleness
kosalla—skill
*khanati—to consume: p. 131
khandha—category
khama—patient
khamati—to submit
khaya—exhaustion; -dhamma—in-
separable from the idea of e.
khaye nana—knowledge of ex-
haustion
khippa—swift
khlna—exhausted
ganda—boil
gati—going (subst.)
gantha—tie (so read for gandha)
gandha—odour
gabbhagata—one in the womb
gambhira—profound
garahati—to censure
garutthaniya—respectable
gavesitabba—should be examined
gahana—apprehending (subst.)
gatha—verse
garayha—censurable
guttadvara — with sense - doors
guarded
gedha—wanting (subst.)
gehasita—based on the house-life
gocara—resort
ghana—nose
ghosa—see parato-ghosa
cakka—(1) wheel, (2) blessing
cakkavatt i — Wheel-Turning Mon-
arch
cakkhu—eye; -dhatu—e. element;
-vinnana—e. consciousness; -viii-
nanadhatu — e. -consciousness
element
*catukka-magga — tetrad path: p.
113
catubyuha—fourfold array
caram—walking (ppr.)
carita—temperamen t
cariya—conduct, way of life
caga—generosity, giving up; -adh-
itthana—expression of g.
citta—cognizance; -anupassita (/.)
—state of a contemplator of c ;
-ekaggata—unification of c.;
sahabhu—coexistent with c.
cinta—cogitation
cintamaya—consisting in cogitation
cutupapata—decease-and-reappear-
ance
cetasika—mental, concomitant of
cognizance
ceto—heart, cognizance
cetovimutti—heart-deliverance
chatthayatana—the sixth (i.e. mind)
base
chanda—will
jata—tangle
j anaka—generator
janati , janayati—to generate
janapada-nirutti—local language
janapada-nerutta—local linguistic
j appa—yearning
jara—ageing
j agariya—wakefulness
jati—birth
*jatisumana (so read for jatisu mana)
—wild jasmine: p. 142
janati—to know,
jivha—tongue
jivita—life; -indriya—1. faculty
j otan a—illustration
j hana—meditation
jhayati—to meditate
jhayi—meditator
iiati—a relative
nana—knowledge; -cakkhu—eye of
k. ; -dassana—knowing and seeing;
-vajira—diamond of k.
fiayati—to be known
neyya—knowable
Glossary 295
thana—instance; -so—as to i.;
-tthana—i . and non-i.
thita—steady
thiti—steadiness
tanha—craving; -carita—c. temper-
ament ; -jaliniya vicarita—ways
explored by the net of c.; -nissaya
—c. as support ; -anusaya—under-
lying tendency to c ; -mulaka—
rooted in c ; -vicarita—way ex-
plored by c ; -vipallasa—per-
version of c ; -vodanabhagiya—
dealing cleansing from c ; -sanki-
lesa—corruption by c ; -sanki-
lesika—belonging to corruption
by c ; -uttara—governed by c.
tatha—real
tathagata—Perfect One; -bala—
P. O.'s power
tad-arammana—which is the object
of that (not 'with that as object'
as in Vis usage)
tapo—ardour
tana—shelter
tikkha—keen; -ta—k.-ness
titthanta—standing
titthanfiuta—knowledge of water-
ing-places
tipukkhala—the Trefoil (one of the
5 nay a)
tiracchanayoni—animal womb
tirana—judgment
tulana—estimation
tuleti—to estimate
tejo—fire
tedhatuka—the triple element (of
being or existence)
teloka—the triple world
thava—eulogy
thina—lethargy
thera—elder
dandha — sluggish; -marana — s.
death
dama—taming
dassana—seeing; -kosalla—skill in
s.; -parinna—diagnosis by s.;
-pahatabba—abandonable by s.;
-bala—power of s.; -bhagiya—
dealing with s.; -bhiimi—plane
of s.
dana-katha—talk on giving
dana-maya—consisting in giving
dittha—seen; -dhamma (- 'e va -
dhamme)—here and now
ditthi—view; -asava—taint, of v. ;
-gata—type of v. ; -carita—v.
temperament ; -nissaya—v. as
support ; -ppatta—attained to
right v. ; -yoga—bond of v. ;
-vipatti—failure in v. ; -vipallasa
—perversion of v. ; -vodana-
bhagiya—dealing with cleansing
from v. ; -sankilesabhagiya—
dealing with corruption by v. ;
-sampanna—perfect-in v. ; -uttara
—governed by v. ; -iipadana—
v.-assuming; -ogha—flood of v.
dibba-cakkhu—heavenly eye
disa—direction
disalocana—plotting of directions
(one of the 5 naya)
dipa—isle
dukkata—wrongdoing
dukkha—painful, pain, suffering;
-dukkhata—painfullness in p. ;
-dhatu—p. element; -nirodha—
cessation of s.; -nirodhagamini
patipada—way leading to cessa-
tion of s.; -vatta—round of s.;
-vedana—p. feeling; -vedaniya—
to be felt as p. ; -safina—per-
ception of p. ; -samudaya—origin
of s.; -anupassana—contempla-
tion of p. ; -indriya—p. faculty
duggati—bad destination
duccarita—misconduct; -vodana-
bhagiya—dealing with cleansing
from m. ; -sankilesabhagiya—
dealing with corruption by m.
dunnaya—bad guide-line
dunnikkhitta—badly presented
dummanku—contumacious
dumme j j ha—witlessness
deva—god
desana—teaching; -anusandhi—se -
quence of t .
desayati, deseti—to teach
desita—taught
domanassa—grief; -dhatu—g. ele-
ment ; -indriya—g. faculty
dovacassa—difficult to admonish
dosa—hate; -carita—h. tempera-
ment ; -vinaya—outguiding of h. ;
-samutthana—moulded by h. ;
-salla—barb of h.
dvara—the door
dhamma—idea, true idea; -ajjho-
sana—cleaving to the t . i.; -kusala
—skilled in the t . i.; -cakka—wheel
(blessing) of the t . i.; -desana—
teaching of the t . i.; -ta—essential
nature of an i.; -dhatu—i . ele-
ment ; -nandi—relish for the t . i.;
-patisambhida—discrimination of
i. s.; -vicaya—investigation of i. s.;
-pema—love of the t. i.; -saiina—
perception of i. s.; -svakkhatata—
well-proclaimedness of the t . i.;
-adhitthana—expressed in terms
of i.s.; -adhimutta—believing in
i. s.; -anupassita (/.)—state of a
contemplator of i.s.; -anusari—
follower by i.s.; -anussati—re-
collection of the t . i.; -ayatana—
i. base;
dhamme nana—knowledge of the
True Idea
dhatu—element
dharayitabba—should be remem-
bered
dhuva—everlasting
*dhupayana—harrassment : p. 24
*dhupayita—harrassed: p. 22
nandi—relish
nandiyavatta—the Conversion of
Relishing (one of the 5 naya)
napumsaka—neuter gender (gram.)
namati—to have a bent for naming
naya—(1) guide-line, (2) method
naya-samutthana—moulding of the
guide-lines
nava—new
nanatta-sanfia—perception of dif-
ference
nana—different; -adhimuttikata—
d. in belief
nama—name; -kaya—n. body;
-rupa— n.-and-form; -so—by n.
nikkhepa—presentation (of sub-
ject-matter)
nigganhati—to deter
niggaha—deterrence
*nigghata—depression: p. 110, line
20
nighata—counteraction
*ni(g)ghataka — counteracting: p.
110, line 25 (cf. abhinighata)
nicca—permanent; -safina—percep-
tion of p.
nijjinna—abolished
nijjhama—austerity
nittanhata—freedom from craving
nida na—source
niddittha—demonstrated
niddisitabba—can be demonstrated
niddesa—demonstration; -sandhi—
sequence of d.
*niddhunati—to shake off: p. 90
nipuna—subtle
nippapaiica—non-diversifying (term
for nibbana, see papaiica)
nippitika—free from happiness
nipphatti—production
nibbatta—occurred, made to occur
nibbattayati—to cause occurrence
nibbatt i — occurrence; -bhava—
existence as o.
nibbateti—to cause occurrence
nibbana^—extinction (of greed, hate
and delusion); -garni—leading to
e.; -dhatu—e. element
nibbida—dispassion
nibbindati—to find dispassion
nibbedha—penetration; -bhagiya—
dealing with p.
nimitta—sign
niyata—certain
niyama—certainty; -avakkanti—
finding a footing in c.
niyyati—to find an outlet
niyyana—outlet
niyyanika—giving outlet, leading
out
niraya—hell
niravasesa—without remainder
niramisa—unmaterialistic
nirujjhati—to cease
nirutti—language
*nirulha—cured: p. 54
*nirupadaha—without essentials of
existence: p. 188
nirodha—cessation; -dhamma—in-
separable from the idea of c ;
-dhatu—c. element; -samapatt i
—c. attainment
nivatti—non-occurrence, stopping
nivarita—~ihut off
nivuta—shut in, hindered
nisevitabba—should be used
nissaya—support
nissarana—escape
nissaya—as support
nissita—supported
nitattha—with meaning already
guided
nivarana—hindrance, in-shutting
nekkhamma—renunciation; -dhatu
—r. element; -vitakka—think-
ing with r. ; -safina—perception
of r.
netti—guide
nepuiina—cleverness, subtlety
nemittika—a hinter
neyya—guidable (person)
neyyattha—with meaning still to
be guided
nerutta—linguistic
nevasannanasanna—neither percip-
ient nor non-percipient
nevasannanasanna — neither per-
ception nor non-perception
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 10
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 10
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
M
938. [188] Herein, what is eulogy ?
(The Eightfold is the best of paths,
The four states are the best of truths,
Fading of lust the best idea,
And one with vision best of bipeds ) (Dh. 273; Pe 56).
This is eulogy.
939. (Bhikkhus, there are these three foremost things. What three ?
In so far as there are creatures, footless or two-footed or four-footed or
many-footed, or with form or without form or percipient or non-
percipient or neiiher-percipient-nor-non-percipient, of these a Perfect
One is reckoned foremost, reckoned best, reckoned supreme, that is to
say, one accomplished and fully enlightened. In so far as there is
any description of True Ideas, whether determined or undetermined,
of these the fading of lust is reckoned foremost, reckoned best, reckoned
supreme, that is to say, disillusionment of vanity, elimination of thirst,
outguiding of reliance, termination of the round, exhaustion of craving,
fading, ceasing, extinction. In so far as there is any description of
communities, any description of societies, any description of multitudes
gathered together, of these the Community of a Perfect One's hearers is
reckoned foremost, reckoned best, reckoned supreme, that is to say,
the four Pairs of Mature Men, the eight Types of Mature Persons . . .
(see §298) . . .field of merit for the world) (cf. Iti. 87-8; cf. Pe 56).
940. (A Master who all worlds crossed over,
A True Idea on profit's side,
A Lion-Man's society:
These are the most distinguished three) ( ).
(A lily-sheaf of saints is the Community,
The glorious Ideal its knower venerated,
Man's Tamer glorious, possessed of [perfect] vision:
This is the Trinity beyond the world ) ( ).
(A Master without equal [anywhere],
An Ideal with no essentials of existence,
1
A glorious Community ennobled
This is the Trinity the most distinguished ) ( ).
( Truly named is the Conqueror Secure
All-Transcendent with Truth for his Ideal,
None other beyond Him. His Comity
Of Noble Ones the wise ever revere.
[189] This is the Trinity beyond the world) ( ).
(The Seer of [all] birth's exhaustion understood
The Path of single [aim],
2
compassionate for weal,
And it is by that path that men who cross the flood
Crossed over in the past and will do so infuturo (S. v, 108).
(And even such was He, the best of gods and men,
Whom creatures do adore, hoping for purity ) ( ).
This is eulogy.
[Discussion]
941. Herein, (i (a)) the type of Thread belonging to worlds [in the
second grouping] can be demonstrated by two types of Thread [in
the first grouping], namely by (1) that dealing with corruption and
(2) that dealing with morality.
940/1 l
NirilpaddIia—with no essentials of existence': not in PED in any
form. NettiA:
l
Rdgaparildhddihi nirupaddho' (p. 226). If fm. \/dhd, the
word is simply a variant of nirupadhi, but perhaps connected with parildha.
940/2 k
Ekdyana—of single aim' (lit. 'with a single going') = ekam maggarh
(NettiA, 226). Often rendered by 'the only way' , but besides the context at
M. i, 55, that at M. i, 74 should also be considered, since i t brings out the
meaning more clearly.
(i (b)) the type of Thread dissociated from worlds can be demon-
strated by three types of Thread, namely by [(3) that dealing with
penetration subdivided into] (3a) that dealing with seeing (Pe 39)
and (3b) that dealing with keeping in being (Pe 39), and (4) that
dealing with the Adept.
(i (c)) the type of Thread belonging to worlds and dissociated from
worlds can be demonstrated in so far as regards that belonging to
worlds by either type of Thread to which the word is appropriate,
namely by (1) that dealing with corruption or (2) that dealing with
morality, and in so far as regards that dissociated from worlds it can
be demonstrated by whichever type of Thread the word is appro-
priate to, namely by (3a) that dealing with seeing, (3b) that dealing
with keeping in being, or (4) that dealing with the Adept.
1
942. (2) The type of Thread dealing with morality is for counter-
acting (1) the type of Thread dealing with corruption. (3a) The type
of Thread dealing with seeing is for counteracting (2) the type of
Thread dealing with morality. (3b) The type of Thread dealing
with keeping in being is for relinquishing (3a) the type of Thread
dealing with seeing. (4) The type of Thread dealing with the Adept
is for relmquishing (3b) the type of Thread dealing with keeping in
being. (4) The type of Thread dealing with the Adept has [also] the
purpose of a pleasant abiding here and now.
943. (i (b)) the type of Thread dissociated from worlds that is (ii (a))
expressed in terms of creatures can be demonstrated by the [following]
thirty-six types of persons, and they are to be sought for in the
three types of Threads, namely (3a) that dealing with seeing, (3b) that
dealing with keeping in being, and (4) that dealing with the Adept.
944. Herein, (3a) the type of Thread dealing with seeing can be
demonstrated by five types of persons, namely the Single-Seed, the
Clan-to-Clan, the Seven-at-Most, the Follower by Faith, and the
Follower by Ideas.
1
The type of Thread dealing with seeing can
be demonstrated by these five types of persons (see Pe 42).
945. (3b) The type of Thread dealing with keeping in being can be
941/1 'And similarly the remaining triads can be combined with the four
basic types in the first Grouping' (NettiA, 227).
944/1 The 3 types of Stream Enterer are given at A. i, 233, the other two
at S. iii, 225 and M. i, 479; but see also Pug. 15-16, where the Follower by
Faith and Follower by Ideas are made applicable only to the Stream-Entry
Path but not to its Fruit. Cf. Pe 42. There seems to be a difference here by
the Netti'a applying dassana ('seeing') to both the Path and Fruit of Stream
Entry.
demonstrated by twelve types of persons, namely by him who is
on the way to verification of the fruit of Once-Return, by the
Once-Returner, by him who is on the way to verification of the
fruit of Non-Return, by the Non-Returner,
1
[190] by One Who
Attains Extinction Early On [In His Next Existence], by One
Who Attains Extinction Late [In His Next Existence], by One
Who Attains Extinction Without Promptmg-detenninations, by
One Who Attains Extinction With Prompting-determinations, by
The Up-Streamer Bound For The Not-Junior Gods,
2
by One
Liberated By Faith, by One Attained To Right View, and by a
Bodily Witness.
3
The type of Thread dealing with keeping in being
can be demonstrated by these twelve types of persons (see Pe 42).
946. (4) The type of Thread dealing with the Adept can be demon-
strated by nine types of persons, namely by One Liberated By
Faith,
1
by One Liberated By Understanding,
2
by One Liberated
Through Voidness, by One Liberated Through Signlessness, by
One Liberated Through Dispositionlessness,
3
by One Both-Ways
Liberated,
4
by a Level-Headed One,
5
by a Hermit Enlightened
One,
6
and by a Fully Enlightened One. The type of Thread
dealing with the Adept can be demonstrated by these nine types
of persons (cf. Pe 30-32, 42).
That is how the supramundane type of Thread expressed in terms
of creatures can be demonstrated by these thirty-six types of
persons.
947. (i (a)) The type of Thread belonging to worlds (ii (a)) expressed
945/1 For the first 4 of these, see Pug. 17; They have respectively the Path
and Frui t in each pair of cases.
945/2 For the 5 types of Non-Returner see A. i, 233; Pug. 16-17.
945/3 For these 3 see M. i, 478. Their inclusion here remedies their complete
omission in the Pe.
946/1 Cf. Pug. 14-15, also M. i, 478; 'One Liberated by Faith' is not extended
to the Frui t of Arahantship in the Pitakas, but at Vis. 659 both he and the
'Body-Witness' are.
946/2 'Pafmavimutta—Liberated by Understanding' : see e.g., A. iv, 452-3,
8. i, 191; ii, 121-7; M. i, 477-8; D. ii, 70; Pug 14.
946/3 See §528ff. for the 3 Gateways to Liberation.
946/4 SeeM. i, 477.
946/5 See Ps. i, 101. This is one who attains Arahantship and his death-
moment simultaneously.
946/6 The Hermi t Enlightened One (pacceka-buddha) is one who, in the
period of absence of a Fully Enlightened One and his proclaimed teaching,
penetrates the four Truths for himself and so makes an end of suffering; but
he is unable to communicate his discovery verbally to another.
in terms of creatures can [also] be demonstrated by the [following]
nineteen types of persons, and they are to be sought for among
the types of temperament. Some are of lusting temperament,
some are of hating temperament, some are of deluded temperament;
some are of lusting temperament and hating temperament, some
are of lusting temperament and deluded temperament, some are of
hating temperament and deluded temperament, some are of lusting
temperament and hating temperament and deluded temperament
(cf. Pe 141 and 144-5).
[Then there are:] One of lusting temperament steadied under the
heading of lust, one of hating temperament steadied under the
heading of lust, one of deluded temperament steadied under the
heading of lust, and one of lusting temperament and hating tempera-
ment and deluded temperament steadied under the heading of
lust. [And there are:] one of hating temperament steadied under
the heading of hate, one of deluded temperament steadied under
the heading of hate, one of lusting temperament steadied under
the heading of. hate, and one of lusting temperament and hating
temperament and deluded temperament steadied under the heading
of hate. [And there are:] one of deluded temperament steadied
under the heading of delusion, one of lusting temperament steadied
under the heading of delusion, one of hating temperament steadied
under the heading of delusion, and one of lusting temperament and
hating temperament and deluded temperament steadied under the
heading of delusion. The type of Thread belonging to worlds
expressed in terms of creatures can be demonstrated by these
nineteen types of persons.
948. (2) The type of Thread dealing with morality can be demon-
strated by the types of the virtuous. These [191] types of the
virtuous are the five types of persons, namely [those possessing the
following ideas:]
1
natural virtue, virtue as undertaking, confidence
of cognizance (heart), quiet, insight. The type of Thread dealing
with morality can be demonstrated by these five types of persons.
949. By means of these five ideas, (1 (b)) the type of Thread
dissociated from worlds can be demonstrated by the three types of
Thread, namely (3a) that dealing with seeing, (3b) that dealing with
keeping in being, and (4) that dealing with the Adept.
950. (i (c)) That belonging to worlds and dissociated from worlds
948/1 The grammar of this sentence is rather odd: the (neut.) pakatisilam,
etc., are not (masc.) puggala.
(ii (c)) expressed in terms of creatures and in terms of ideas can be
demonstrated in both ways.
951. (iii (a)) Knowledge can be demonstrated by understanding, and
by the understanding faculty, understanding power, training in
the higher understanding, investigation-of-ideas enlightenment
factor, right view, judgment, adjudgment, knowledge about an
idea, knowledge about an inference, knowledge about exhaustion,
knowledge about non-arising, the I-shall-come-to-know-finally-the-
as-yet-not-finally-known faculty, the act-of-final-knowing faculty,
the final-knower faculty, vision, (eye), science, discovery, breadth,
wit (cf. §294); or it can be demonstrated by any designation for
understanding that is appropriate.
952. (iii (b)) The knowable can be demonstrated by the past, future,
and presently-arisen, by the in-oneself and external, by the inferior
and superior, by the far and near, by the determined and undeter-
mined, by the profitable, unprofitable, and undeclared; or in brief
by the six objects [of the six bases in oneself].
953. (iii (c)) Knowledge and the knowable can be demonstrated by
both. And also understanding that is made the object [of sub-
sequent knowledge] is the knowable; and also anything whatever,
whether in-oneself or external, that is made the object [of know-
ledge is the knowable, and] all that can be demonstrated as deter-
mined and undetennined.
954. (iv (a)) seeing and (iv (b)) keeping in being, (v (a)) our own
statement and (v (b)) someone else's statement, (vi (a)) the answerable
and (vi (b)) the unanswerable, (vii (a)) action and (vii (b)) ripening,
and (c) the double form in each instance, can be demonstrated
appropriately by observing how it is demonstrated in the Thread;
or whatever other statement the Blessed One utters can all [be
demonstrated] by observing how it is demonstrated in the Thread
(cf. Pe 42).
955. Cause is twofold as action and as defilements. Defilements
are origin.
956. [192] Herein, defilements. can [only] be demonstrated by (1)
the type of Thread dealing with corruption. Origin can be demon-
strated [both] by (1) the type of Thread dealing with corruption
and by (2) the type of Thread dealing with morality.
957. Herein (viii (a)) the profitable can be demonstrated by four
types of Threads, namely (2) by that dealing with morality, (3a)
that dealing with seeing, (3b) that dealing with keeping in being, and
(4) that dealing with the Adept.
958. (viii (b)) The unprofitable can be demonstrated by (1) the type
of Thread dealing with corruption.
959. (viii (c)) The profitable and unprofitable can be demonstrated
by both [as appropriate].
960. (ix (a)) The agreed can be demonstrated by what the Blessed
One has agreed, which is of five kinds, namely restraint, abandoning,
keeping in being, verification, and what is allowable [explicitly in
the texts] and what is in conformity with that. Whatever is
found in the several planes [beginning with that of the ordinary
man] can be demonstrated by the allowable and what is in
conformity [with it].
1
961. (ix (b)) What is refused by the Blessed One can be demonstrated
by the reason for the refusal.
962. (ix (c)) The agreed and refused can be demonstrated by both
[as appropriate].
963. (x) Eulogy can be demonstrated by praise. That should be
understood as of five kinds, namely [praise] of the Blessed One, of
the True Idea, of the Noble Community, of the Training in Noble
Ideas, and success in mundane qualities. That is how eulogy can
be demonstrated.
*
964. The plane of the faculties can be demonstrated by nine terms
and the plane of defilements can be demonstrated by nine terms.
So these terms are eighteen: nine profitable terms and nine un-
profitable terms, according as it was said [earlier] 'The eighteen
Root-Terms: where are they to be seen ? In the Pattern of the
Dispensation' (§759).
965. That is why the venerable Maha-Kaccana said:
'With nine terms on the side of profit
And nine terms on unprofit's side
Construed, these Root-Terms [thus] do come
[In all] to number eighteen terms' (§4 end).
The Pattern of the Dispensation is ended.
*
960/1 The 'allowable' (kappiya) is, according to NettiA, what is explicitly
stated in the texts, while 'what is in conformity therewith' (anuloma) is what
is compatible with that in the way described under the Principal Appeals to
Authority (§120ff.).
[193] At this point the Guide is completed, which1
was spoken by
Maha-Kaccana, approved by the Blessed One, and chanted at the
original Council.
End of The Guide
965/1 Read Netti, yd.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
M
938. [188] Herein, what is eulogy ?
(The Eightfold is the best of paths,
The four states are the best of truths,
Fading of lust the best idea,
And one with vision best of bipeds ) (Dh. 273; Pe 56).
This is eulogy.
939. (Bhikkhus, there are these three foremost things. What three ?
In so far as there are creatures, footless or two-footed or four-footed or
many-footed, or with form or without form or percipient or non-
percipient or neiiher-percipient-nor-non-percipient, of these a Perfect
One is reckoned foremost, reckoned best, reckoned supreme, that is to
say, one accomplished and fully enlightened. In so far as there is
any description of True Ideas, whether determined or undetermined,
of these the fading of lust is reckoned foremost, reckoned best, reckoned
supreme, that is to say, disillusionment of vanity, elimination of thirst,
outguiding of reliance, termination of the round, exhaustion of craving,
fading, ceasing, extinction. In so far as there is any description of
communities, any description of societies, any description of multitudes
gathered together, of these the Community of a Perfect One's hearers is
reckoned foremost, reckoned best, reckoned supreme, that is to say,
the four Pairs of Mature Men, the eight Types of Mature Persons . . .
(see §298) . . .field of merit for the world) (cf. Iti. 87-8; cf. Pe 56).
940. (A Master who all worlds crossed over,
A True Idea on profit's side,
A Lion-Man's society:
These are the most distinguished three) ( ).
(A lily-sheaf of saints is the Community,
The glorious Ideal its knower venerated,
Man's Tamer glorious, possessed of [perfect] vision:
This is the Trinity beyond the world ) ( ).
(A Master without equal [anywhere],
An Ideal with no essentials of existence,
1
A glorious Community ennobled
This is the Trinity the most distinguished ) ( ).
( Truly named is the Conqueror Secure
All-Transcendent with Truth for his Ideal,
None other beyond Him. His Comity
Of Noble Ones the wise ever revere.
[189] This is the Trinity beyond the world) ( ).
(The Seer of [all] birth's exhaustion understood
The Path of single [aim],
2
compassionate for weal,
And it is by that path that men who cross the flood
Crossed over in the past and will do so infuturo (S. v, 108).
(And even such was He, the best of gods and men,
Whom creatures do adore, hoping for purity ) ( ).
This is eulogy.
[Discussion]
941. Herein, (i (a)) the type of Thread belonging to worlds [in the
second grouping] can be demonstrated by two types of Thread [in
the first grouping], namely by (1) that dealing with corruption and
(2) that dealing with morality.
940/1 l
NirilpaddIia—with no essentials of existence': not in PED in any
form. NettiA:
l
Rdgaparildhddihi nirupaddho' (p. 226). If fm. \/dhd, the
word is simply a variant of nirupadhi, but perhaps connected with parildha.
940/2 k
Ekdyana—of single aim' (lit. 'with a single going') = ekam maggarh
(NettiA, 226). Often rendered by 'the only way' , but besides the context at
M. i, 55, that at M. i, 74 should also be considered, since i t brings out the
meaning more clearly.
(i (b)) the type of Thread dissociated from worlds can be demon-
strated by three types of Thread, namely by [(3) that dealing with
penetration subdivided into] (3a) that dealing with seeing (Pe 39)
and (3b) that dealing with keeping in being (Pe 39), and (4) that
dealing with the Adept.
(i (c)) the type of Thread belonging to worlds and dissociated from
worlds can be demonstrated in so far as regards that belonging to
worlds by either type of Thread to which the word is appropriate,
namely by (1) that dealing with corruption or (2) that dealing with
morality, and in so far as regards that dissociated from worlds it can
be demonstrated by whichever type of Thread the word is appro-
priate to, namely by (3a) that dealing with seeing, (3b) that dealing
with keeping in being, or (4) that dealing with the Adept.
1
942. (2) The type of Thread dealing with morality is for counter-
acting (1) the type of Thread dealing with corruption. (3a) The type
of Thread dealing with seeing is for counteracting (2) the type of
Thread dealing with morality. (3b) The type of Thread dealing
with keeping in being is for relinquishing (3a) the type of Thread
dealing with seeing. (4) The type of Thread dealing with the Adept
is for relmquishing (3b) the type of Thread dealing with keeping in
being. (4) The type of Thread dealing with the Adept has [also] the
purpose of a pleasant abiding here and now.
943. (i (b)) the type of Thread dissociated from worlds that is (ii (a))
expressed in terms of creatures can be demonstrated by the [following]
thirty-six types of persons, and they are to be sought for in the
three types of Threads, namely (3a) that dealing with seeing, (3b) that
dealing with keeping in being, and (4) that dealing with the Adept.
944. Herein, (3a) the type of Thread dealing with seeing can be
demonstrated by five types of persons, namely the Single-Seed, the
Clan-to-Clan, the Seven-at-Most, the Follower by Faith, and the
Follower by Ideas.
1
The type of Thread dealing with seeing can
be demonstrated by these five types of persons (see Pe 42).
945. (3b) The type of Thread dealing with keeping in being can be
941/1 'And similarly the remaining triads can be combined with the four
basic types in the first Grouping' (NettiA, 227).
944/1 The 3 types of Stream Enterer are given at A. i, 233, the other two
at S. iii, 225 and M. i, 479; but see also Pug. 15-16, where the Follower by
Faith and Follower by Ideas are made applicable only to the Stream-Entry
Path but not to its Fruit. Cf. Pe 42. There seems to be a difference here by
the Netti'a applying dassana ('seeing') to both the Path and Fruit of Stream
Entry.
demonstrated by twelve types of persons, namely by him who is
on the way to verification of the fruit of Once-Return, by the
Once-Returner, by him who is on the way to verification of the
fruit of Non-Return, by the Non-Returner,
1
[190] by One Who
Attains Extinction Early On [In His Next Existence], by One
Who Attains Extinction Late [In His Next Existence], by One
Who Attains Extinction Without Promptmg-detenninations, by
One Who Attains Extinction With Prompting-determinations, by
The Up-Streamer Bound For The Not-Junior Gods,
2
by One
Liberated By Faith, by One Attained To Right View, and by a
Bodily Witness.
3
The type of Thread dealing with keeping in being
can be demonstrated by these twelve types of persons (see Pe 42).
946. (4) The type of Thread dealing with the Adept can be demon-
strated by nine types of persons, namely by One Liberated By
Faith,
1
by One Liberated By Understanding,
2
by One Liberated
Through Voidness, by One Liberated Through Signlessness, by
One Liberated Through Dispositionlessness,
3
by One Both-Ways
Liberated,
4
by a Level-Headed One,
5
by a Hermit Enlightened
One,
6
and by a Fully Enlightened One. The type of Thread
dealing with the Adept can be demonstrated by these nine types
of persons (cf. Pe 30-32, 42).
That is how the supramundane type of Thread expressed in terms
of creatures can be demonstrated by these thirty-six types of
persons.
947. (i (a)) The type of Thread belonging to worlds (ii (a)) expressed
945/1 For the first 4 of these, see Pug. 17; They have respectively the Path
and Frui t in each pair of cases.
945/2 For the 5 types of Non-Returner see A. i, 233; Pug. 16-17.
945/3 For these 3 see M. i, 478. Their inclusion here remedies their complete
omission in the Pe.
946/1 Cf. Pug. 14-15, also M. i, 478; 'One Liberated by Faith' is not extended
to the Frui t of Arahantship in the Pitakas, but at Vis. 659 both he and the
'Body-Witness' are.
946/2 'Pafmavimutta—Liberated by Understanding' : see e.g., A. iv, 452-3,
8. i, 191; ii, 121-7; M. i, 477-8; D. ii, 70; Pug 14.
946/3 See §528ff. for the 3 Gateways to Liberation.
946/4 SeeM. i, 477.
946/5 See Ps. i, 101. This is one who attains Arahantship and his death-
moment simultaneously.
946/6 The Hermi t Enlightened One (pacceka-buddha) is one who, in the
period of absence of a Fully Enlightened One and his proclaimed teaching,
penetrates the four Truths for himself and so makes an end of suffering; but
he is unable to communicate his discovery verbally to another.
in terms of creatures can [also] be demonstrated by the [following]
nineteen types of persons, and they are to be sought for among
the types of temperament. Some are of lusting temperament,
some are of hating temperament, some are of deluded temperament;
some are of lusting temperament and hating temperament, some
are of lusting temperament and deluded temperament, some are of
hating temperament and deluded temperament, some are of lusting
temperament and hating temperament and deluded temperament
(cf. Pe 141 and 144-5).
[Then there are:] One of lusting temperament steadied under the
heading of lust, one of hating temperament steadied under the
heading of lust, one of deluded temperament steadied under the
heading of lust, and one of lusting temperament and hating tempera-
ment and deluded temperament steadied under the heading of
lust. [And there are:] one of hating temperament steadied under
the heading of hate, one of deluded temperament steadied under
the heading of hate, one of lusting temperament steadied under
the heading of. hate, and one of lusting temperament and hating
temperament and deluded temperament steadied under the heading
of hate. [And there are:] one of deluded temperament steadied
under the heading of delusion, one of lusting temperament steadied
under the heading of delusion, one of hating temperament steadied
under the heading of delusion, and one of lusting temperament and
hating temperament and deluded temperament steadied under the
heading of delusion. The type of Thread belonging to worlds
expressed in terms of creatures can be demonstrated by these
nineteen types of persons.
948. (2) The type of Thread dealing with morality can be demon-
strated by the types of the virtuous. These [191] types of the
virtuous are the five types of persons, namely [those possessing the
following ideas:]
1
natural virtue, virtue as undertaking, confidence
of cognizance (heart), quiet, insight. The type of Thread dealing
with morality can be demonstrated by these five types of persons.
949. By means of these five ideas, (1 (b)) the type of Thread
dissociated from worlds can be demonstrated by the three types of
Thread, namely (3a) that dealing with seeing, (3b) that dealing with
keeping in being, and (4) that dealing with the Adept.
950. (i (c)) That belonging to worlds and dissociated from worlds
948/1 The grammar of this sentence is rather odd: the (neut.) pakatisilam,
etc., are not (masc.) puggala.
(ii (c)) expressed in terms of creatures and in terms of ideas can be
demonstrated in both ways.
951. (iii (a)) Knowledge can be demonstrated by understanding, and
by the understanding faculty, understanding power, training in
the higher understanding, investigation-of-ideas enlightenment
factor, right view, judgment, adjudgment, knowledge about an
idea, knowledge about an inference, knowledge about exhaustion,
knowledge about non-arising, the I-shall-come-to-know-finally-the-
as-yet-not-finally-known faculty, the act-of-final-knowing faculty,
the final-knower faculty, vision, (eye), science, discovery, breadth,
wit (cf. §294); or it can be demonstrated by any designation for
understanding that is appropriate.
952. (iii (b)) The knowable can be demonstrated by the past, future,
and presently-arisen, by the in-oneself and external, by the inferior
and superior, by the far and near, by the determined and undeter-
mined, by the profitable, unprofitable, and undeclared; or in brief
by the six objects [of the six bases in oneself].
953. (iii (c)) Knowledge and the knowable can be demonstrated by
both. And also understanding that is made the object [of sub-
sequent knowledge] is the knowable; and also anything whatever,
whether in-oneself or external, that is made the object [of know-
ledge is the knowable, and] all that can be demonstrated as deter-
mined and undetennined.
954. (iv (a)) seeing and (iv (b)) keeping in being, (v (a)) our own
statement and (v (b)) someone else's statement, (vi (a)) the answerable
and (vi (b)) the unanswerable, (vii (a)) action and (vii (b)) ripening,
and (c) the double form in each instance, can be demonstrated
appropriately by observing how it is demonstrated in the Thread;
or whatever other statement the Blessed One utters can all [be
demonstrated] by observing how it is demonstrated in the Thread
(cf. Pe 42).
955. Cause is twofold as action and as defilements. Defilements
are origin.
956. [192] Herein, defilements. can [only] be demonstrated by (1)
the type of Thread dealing with corruption. Origin can be demon-
strated [both] by (1) the type of Thread dealing with corruption
and by (2) the type of Thread dealing with morality.
957. Herein (viii (a)) the profitable can be demonstrated by four
types of Threads, namely (2) by that dealing with morality, (3a)
that dealing with seeing, (3b) that dealing with keeping in being, and
(4) that dealing with the Adept.
958. (viii (b)) The unprofitable can be demonstrated by (1) the type
of Thread dealing with corruption.
959. (viii (c)) The profitable and unprofitable can be demonstrated
by both [as appropriate].
960. (ix (a)) The agreed can be demonstrated by what the Blessed
One has agreed, which is of five kinds, namely restraint, abandoning,
keeping in being, verification, and what is allowable [explicitly in
the texts] and what is in conformity with that. Whatever is
found in the several planes [beginning with that of the ordinary
man] can be demonstrated by the allowable and what is in
conformity [with it].
1
961. (ix (b)) What is refused by the Blessed One can be demonstrated
by the reason for the refusal.
962. (ix (c)) The agreed and refused can be demonstrated by both
[as appropriate].
963. (x) Eulogy can be demonstrated by praise. That should be
understood as of five kinds, namely [praise] of the Blessed One, of
the True Idea, of the Noble Community, of the Training in Noble
Ideas, and success in mundane qualities. That is how eulogy can
be demonstrated.
*
964. The plane of the faculties can be demonstrated by nine terms
and the plane of defilements can be demonstrated by nine terms.
So these terms are eighteen: nine profitable terms and nine un-
profitable terms, according as it was said [earlier] 'The eighteen
Root-Terms: where are they to be seen ? In the Pattern of the
Dispensation' (§759).
965. That is why the venerable Maha-Kaccana said:
'With nine terms on the side of profit
And nine terms on unprofit's side
Construed, these Root-Terms [thus] do come
[In all] to number eighteen terms' (§4 end).
The Pattern of the Dispensation is ended.
*
960/1 The 'allowable' (kappiya) is, according to NettiA, what is explicitly
stated in the texts, while 'what is in conformity therewith' (anuloma) is what
is compatible with that in the way described under the Principal Appeals to
Authority (§120ff.).
[193] At this point the Guide is completed, which1
was spoken by
Maha-Kaccana, approved by the Blessed One, and chanted at the
original Council.
End of The Guide
965/1 Read Netti, yd.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 9
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 9
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[ix (a)]
929. Herein, what is the agreed ?
(And as the bee comes to the flower
And soon flies off with nourish?nent,
Leaving the colour and scent intact,
So goes the Stilled One to the town) (Dh. 49).
This is the agreed.
930. [185] (Bhikkhus, there are these three [tasks] to be done by
bhikkhus. What three ? Here (i) a bhikkhu abides restrained with
the restraint of the Patimokkha Rule, perfect in conduct and resort, and
seeing fear in the slightest fault, he undertakes the training precepts
and trains in them; then since his bodily, verbal, and mental action
is profitable, he has purified his livelihood, (ii) Then he has instigated
energy, is firm and staunch in persistence, never shirking the task in
abandoning unprofitable ideas and in keeping in being and verifying
profitable ideas. (Hi) And then he has understanding, he possesses
understanding that extends to rise and disappearance; is noble and
penetrative, and extends to the cmnplete exhaustion of suffering.
These, bhikkhus, are the three [tasks] to be done by bhikkhus ) ( ;
'* This is the agreed.
931. (Bhikkhus, there are these ten ideas to be constantly reviewed by
one gone forth from the house-life. What ten ? 'I have come to a
casteless state
9
is [an idea] to be constantly reviewed by one gone forth.
\?My livelihood is bound up with others
9
. . .'I have a different (special)
way to behave' .. . 'Does my self reproach me on my virtue's account V
.. . 'Do wise companions in the divine life, on considering me, reproach
me on my virtue's account V . . . 'There will be division and separation
from all that are dear to me and beloved9
. . . 'I am an owner of action,
heir of action, womb of action, responsible for (kin of) action, home
of action, whatever action I do, whether good or bad, that I shall
inherit'... 'How has my passing of the nights and days been V . . . 'Do
I delight in an empty house?' . . . 'Have I arrived at any superhuman
idea worthy of the Noble Ones' knowing and seeing, so that if I am
questioned in my last hours by companions in the divine life, I shall
not have been in vain V is [an idea] to be constantly reviewed by one
gone forth from the house-life.] These ten ideas are to be constantly
reviewed by one gone forth from the house-life) (A. v, 87-8).
This is the agreed.
932. (Bhikkhus, there are these three tasks to be done. What three ?
They are good conduct by body, good conduct by speech, and good
conduct by mind. These are three tasks to be done) ( ).
This is the agreed.
[ix (b)]
933. Herein, what is the refused ?
[When it was said]
(There is no loved one equal to one's child,
There are no riches equal to one's cow,
No radiance is equal to the sun,
The sea is sure the greatest of the waters ),
The Blessed One replied
( There is no loved one equal to oneself
There are no riches equal to one's corn,
No radiance can equal understanding,
The rain is sure the greatest of the waters ) (S. i, 6; Pe 54, 57).
Here the first verse is refused [by the second].
934. [186] (Bhikkhus, there are these three [tasks] not to be done.
What three? They are misconduct by body, misconduct by speech,
and misconduct by mind. These are three tasks not to be done)
( ;Pe57) .
This is the refused.
[ix (o)]
935. Herein, what is the agreed and refused ?
('What are the multitude afraid of here ?
A path with many a base divulged—/ ask,
0 Gotama with breadth of understanding,
Where stands he that fears not the other world V
'When speech and mind have rightly been disposed,
When no more evil bodily is done,
Then [even] in a house of plenty dwelling,
A man who takes his stand on four ideas—
Who is faithful, gentle, generous, wise-spoken—
Here stands he that fears not the other world) (S. i, 42f.).
Herein, when it is said 'When speech and mind have rightly been
disposed' this is the agreed. When it is said 'When no more evil
bodily is done' this is the refused. When it is said 'Then [even] in
a house of plenty dwelling A man who takes his stand on four
ideas—Who is faithful, gentle, generous, wise-spoken—Here stands
he that fears not the other world' this is the agreed.
This is the agreed and refused.
936. (No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas' Dispensation (§238).
Herein, when it is said 'No doing any kind of evil' this is the
refused. When it is said 'Perfecting profitable skill' this is the
® * This is the agreed and refused.
937. (Ruler of Gods, bodily behaviour is of two kinds, I say, to be
cultivated and not to be cultivated. And verbal behaviour [187] is of
two kinds, I say, to be cultivated and not to be cultivated. And mental
behaviour is of two kinds, I say, to be cultivated and not to be cultivated.
And search is of two kinds, I say, to be cultivated and not to be cultivated.
'Bodily behaviour is of two kinds, I say, to be cultivated and not to be
cultivated': so it was said; and with reference to what was this said ?
There is bodily behaviour such that when a man cultivates it unprofitable
ideas increase in him and profitable ideas diminish. Such bodily
behaviour is not to be cultivated. Herein, when he knows of any
bodily behaviour that 'This bodily behaviour is such that when I cultivate
it unprofitable ideas diminish and profitable ideas increase
9
, such bodily
behaviour is to be cultivated. So it was with reference to this that it was
said 'Bodily behaviour is of two kinds, I say, to be cultivated and not
to be cultivated'. 'Verbal behaviour' . . . 'Mental behaviour' . . .
'Search is of two kinds, I say, to be cultivated and not to be cultivated':
so it was said; and with reference to what was this said ? There is
search such that when a man cultivates it unprofitable ideas increase
and profitable ideas diminish. Such search is not to be cultivated.
Herein, when he knows of any search that 'This search is such that
when I cultivate it unprofitable ideas diminish and profitable ideas
increase' such search is to be cultivated. So it was with reference to
this that it was said 'Search is of two kinds, I say, to be cultivated and
not to be cultivated') ( ) (cf. M. iii, 45ff.).
Herein, when it is said 'to be cultivated' this is the agreed. And
when it is said 'not to be cultivated' this is the refused.
This is the agreed and refused.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[ix (a)]
929. Herein, what is the agreed ?
(And as the bee comes to the flower
And soon flies off with nourish?nent,
Leaving the colour and scent intact,
So goes the Stilled One to the town) (Dh. 49).
This is the agreed.
930. [185] (Bhikkhus, there are these three [tasks] to be done by
bhikkhus. What three ? Here (i) a bhikkhu abides restrained with
the restraint of the Patimokkha Rule, perfect in conduct and resort, and
seeing fear in the slightest fault, he undertakes the training precepts
and trains in them; then since his bodily, verbal, and mental action
is profitable, he has purified his livelihood, (ii) Then he has instigated
energy, is firm and staunch in persistence, never shirking the task in
abandoning unprofitable ideas and in keeping in being and verifying
profitable ideas. (Hi) And then he has understanding, he possesses
understanding that extends to rise and disappearance; is noble and
penetrative, and extends to the cmnplete exhaustion of suffering.
These, bhikkhus, are the three [tasks] to be done by bhikkhus ) ( ;
'* This is the agreed.
931. (Bhikkhus, there are these ten ideas to be constantly reviewed by
one gone forth from the house-life. What ten ? 'I have come to a
casteless state
9
is [an idea] to be constantly reviewed by one gone forth.
\?My livelihood is bound up with others
9
. . .'I have a different (special)
way to behave' .. . 'Does my self reproach me on my virtue's account V
.. . 'Do wise companions in the divine life, on considering me, reproach
me on my virtue's account V . . . 'There will be division and separation
from all that are dear to me and beloved9
. . . 'I am an owner of action,
heir of action, womb of action, responsible for (kin of) action, home
of action, whatever action I do, whether good or bad, that I shall
inherit'... 'How has my passing of the nights and days been V . . . 'Do
I delight in an empty house?' . . . 'Have I arrived at any superhuman
idea worthy of the Noble Ones' knowing and seeing, so that if I am
questioned in my last hours by companions in the divine life, I shall
not have been in vain V is [an idea] to be constantly reviewed by one
gone forth from the house-life.] These ten ideas are to be constantly
reviewed by one gone forth from the house-life) (A. v, 87-8).
This is the agreed.
932. (Bhikkhus, there are these three tasks to be done. What three ?
They are good conduct by body, good conduct by speech, and good
conduct by mind. These are three tasks to be done) ( ).
This is the agreed.
[ix (b)]
933. Herein, what is the refused ?
[When it was said]
(There is no loved one equal to one's child,
There are no riches equal to one's cow,
No radiance is equal to the sun,
The sea is sure the greatest of the waters ),
The Blessed One replied
( There is no loved one equal to oneself
There are no riches equal to one's corn,
No radiance can equal understanding,
The rain is sure the greatest of the waters ) (S. i, 6; Pe 54, 57).
Here the first verse is refused [by the second].
934. [186] (Bhikkhus, there are these three [tasks] not to be done.
What three? They are misconduct by body, misconduct by speech,
and misconduct by mind. These are three tasks not to be done)
( ;Pe57) .
This is the refused.
[ix (o)]
935. Herein, what is the agreed and refused ?
('What are the multitude afraid of here ?
A path with many a base divulged—/ ask,
0 Gotama with breadth of understanding,
Where stands he that fears not the other world V
'When speech and mind have rightly been disposed,
When no more evil bodily is done,
Then [even] in a house of plenty dwelling,
A man who takes his stand on four ideas—
Who is faithful, gentle, generous, wise-spoken—
Here stands he that fears not the other world) (S. i, 42f.).
Herein, when it is said 'When speech and mind have rightly been
disposed' this is the agreed. When it is said 'When no more evil
bodily is done' this is the refused. When it is said 'Then [even] in
a house of plenty dwelling A man who takes his stand on four
ideas—Who is faithful, gentle, generous, wise-spoken—Here stands
he that fears not the other world' this is the agreed.
This is the agreed and refused.
936. (No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas' Dispensation (§238).
Herein, when it is said 'No doing any kind of evil' this is the
refused. When it is said 'Perfecting profitable skill' this is the
® * This is the agreed and refused.
937. (Ruler of Gods, bodily behaviour is of two kinds, I say, to be
cultivated and not to be cultivated. And verbal behaviour [187] is of
two kinds, I say, to be cultivated and not to be cultivated. And mental
behaviour is of two kinds, I say, to be cultivated and not to be cultivated.
And search is of two kinds, I say, to be cultivated and not to be cultivated.
'Bodily behaviour is of two kinds, I say, to be cultivated and not to be
cultivated': so it was said; and with reference to what was this said ?
There is bodily behaviour such that when a man cultivates it unprofitable
ideas increase in him and profitable ideas diminish. Such bodily
behaviour is not to be cultivated. Herein, when he knows of any
bodily behaviour that 'This bodily behaviour is such that when I cultivate
it unprofitable ideas diminish and profitable ideas increase
9
, such bodily
behaviour is to be cultivated. So it was with reference to this that it was
said 'Bodily behaviour is of two kinds, I say, to be cultivated and not
to be cultivated'. 'Verbal behaviour' . . . 'Mental behaviour' . . .
'Search is of two kinds, I say, to be cultivated and not to be cultivated':
so it was said; and with reference to what was this said ? There is
search such that when a man cultivates it unprofitable ideas increase
and profitable ideas diminish. Such search is not to be cultivated.
Herein, when he knows of any search that 'This search is such that
when I cultivate it unprofitable ideas diminish and profitable ideas
increase' such search is to be cultivated. So it was with reference to
this that it was said 'Search is of two kinds, I say, to be cultivated and
not to be cultivated') ( ) (cf. M. iii, 45ff.).
Herein, when it is said 'to be cultivated' this is the agreed. And
when it is said 'not to be cultivated' this is the refused.
This is the agreed and refused.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 8
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 8
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[viii (a)]
919. Herein, what is the profitable ?
( Who guards his speech, is well restrained in mind,
Does no unprofit by the body's means:
Who purifies this triple course of action,
Will win the path the Sages have divulged) (Dh. 281; Pe 70).
This is the profitable.
920. ( Who has no more wrongdoing done
By body or by speech or mind,
Who is in triple mode restrained,
'Tis him I call divine) (Dh. 391).
This is the profitable.
921. (Bhikkhus, there are these three roots of profit. What three?
They are non-greed as a root of profit, non-hate as a root of profit,
and non-delusion as a root of profit. These are the three roots of
profit) (A. i, 203).
This is the profitable.
918/1 Ripening of action is only one of the causes of feeling- see S. iv, 230-1.
922. (Bhikkhus, science heralds the perfecting of profitable ideas,
with conscience and shame following in its wake) (Iti. 34).
This is the profitable.
[viii (b)]
923. Herein, what is the unprofitable?
( A man who is excessive in unvirtue,
Like mdluva-vines choking said-trees,
Does act in such a way he makes himself
Exactly as his enemy would wish) (Dh. 162).
This is the unprofitable.
924. (The evil by oneself performed, self-born,
Owing to self its actual existence,
Grinds away them so stupid [as to do it],
As does the adamant the stony gem) (Dh. 161).
This is the unprofitable.
925. [184] (The profitless, who profit miss
In action's tenfold course fulfilling,
Are censurable, deity,
As fools who ripen out in hell) ( ).
This is the unprofitable.
926. (Bhikkhus, there are these three roots of unprofit. What three ?
They are greed as a root of unprofit, hate as a root of unprofit, and
delusion as a root of unprofit. These are the three roots of unprofit)
(A. i, 201).
This is the unprofitable.
[viii (c)]
927. Herein, what is the profitable and unprofitable ?
( According as the seed is sown
So [later] is the harvest reaped:
And good is for the doer of good,
And evil for the evil-doer ) (S. i, 227; cf. Pe 46).
Herein, the words 'good is for the doer of good' are the profitable,
while the words 'And evil for the evil-doer' are the unprofitable.
This is the profitable and unprofitable.
928. (It is by actions beautiful
That men fare on to heaven,
And owing to their ugly acts,
To states where is no ease.
But with exhaustion of [all] acts
The heart is liberated;
Like lamps with fuel [all] used up
They reach extinguishment ) ( ).
Herein, the words 'It is by actions beautiful That men fare on
to heaven' are the profitable, while the words 'And owing to their
ugly acts, To states where is no ease
5
are the unprofitable.
This is the profitable and unprofitable.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
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[viii (a)]
919. Herein, what is the profitable ?
( Who guards his speech, is well restrained in mind,
Does no unprofit by the body's means:
Who purifies this triple course of action,
Will win the path the Sages have divulged) (Dh. 281; Pe 70).
This is the profitable.
920. ( Who has no more wrongdoing done
By body or by speech or mind,
Who is in triple mode restrained,
'Tis him I call divine) (Dh. 391).
This is the profitable.
921. (Bhikkhus, there are these three roots of profit. What three?
They are non-greed as a root of profit, non-hate as a root of profit,
and non-delusion as a root of profit. These are the three roots of
profit) (A. i, 203).
This is the profitable.
918/1 Ripening of action is only one of the causes of feeling- see S. iv, 230-1.
922. (Bhikkhus, science heralds the perfecting of profitable ideas,
with conscience and shame following in its wake) (Iti. 34).
This is the profitable.
[viii (b)]
923. Herein, what is the unprofitable?
( A man who is excessive in unvirtue,
Like mdluva-vines choking said-trees,
Does act in such a way he makes himself
Exactly as his enemy would wish) (Dh. 162).
This is the unprofitable.
924. (The evil by oneself performed, self-born,
Owing to self its actual existence,
Grinds away them so stupid [as to do it],
As does the adamant the stony gem) (Dh. 161).
This is the unprofitable.
925. [184] (The profitless, who profit miss
In action's tenfold course fulfilling,
Are censurable, deity,
As fools who ripen out in hell) ( ).
This is the unprofitable.
926. (Bhikkhus, there are these three roots of unprofit. What three ?
They are greed as a root of unprofit, hate as a root of unprofit, and
delusion as a root of unprofit. These are the three roots of unprofit)
(A. i, 201).
This is the unprofitable.
[viii (c)]
927. Herein, what is the profitable and unprofitable ?
( According as the seed is sown
So [later] is the harvest reaped:
And good is for the doer of good,
And evil for the evil-doer ) (S. i, 227; cf. Pe 46).
Herein, the words 'good is for the doer of good' are the profitable,
while the words 'And evil for the evil-doer' are the unprofitable.
This is the profitable and unprofitable.
928. (It is by actions beautiful
That men fare on to heaven,
And owing to their ugly acts,
To states where is no ease.
But with exhaustion of [all] acts
The heart is liberated;
Like lamps with fuel [all] used up
They reach extinguishment ) ( ).
Herein, the words 'It is by actions beautiful That men fare on
to heaven' are the profitable, while the words 'And owing to their
ugly acts, To states where is no ease
5
are the unprofitable.
This is the profitable and unprofitable.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 7
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 7
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[vii (a)]
911. Herein, what is action ?
(When one is overcome by death1
And letting go the human state,
What is there then that is his own ?
What takes he with him when he goes ?
And what mil follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His.shadow keep him company) (§896).
This is action.
912. (Again, bhikkhus, when a fool is on his chair [179] or his bed
or resting on the ground, then the evil actions that he did in the past
through misconduct by body, speech or mind cover him and overspread
and envelop him. Just as the shadow of a great rock-peak in the
evening sun covers and overspreads and envelops the ground, so too,
when a fool is on his chair or his bed or resting on the ground, then
the evil actions that he did in the past through misconduct by body,
speech or mind cover him and overspread and envelop him. Then it
910/1 All Tipitaka refs. have hoti, not atthi, in these contexts.
911/1 Antakenddhipannassa at §896 and maranend^hibhutassa here, though
the rest of the verse is the same.
occurs to the fool 'I have left undone what is good, I have left undone
what is profitable, I have made myself no shelter from anguish, I have
done what is evil, I have done what is cruel, I have done what is wicked.
Whatever is the destination of those who have so acted, there I shall go
when I depart
9
, and he sorrows and laments, beating his breast, he
weeps and becomes distraught) (M. iii, 164-5). (Again, bhikkhus,
when a wise man is on his chair or his bed or resting on the ground,
then the good actions that he did in the past through good conduct by
body, speech and mind cover him and overspread and envelop him.
Just as the shadow of a great rock-peak in the evening sun covers and
overspreads and envelops the ground, so too, when a wise man is on
his chair or his bed or resting on the ground, then the good actions that
he did in the past through good conduct by body, speech and mind cover
him and overspread and envelop him. Then it occurs to the wise
man 'I have left undone what is evil, I have left undone what is cruel,
I have left undone what is wicked, I have done what is good, I have
done what is profitable, I have made myself a shelter from anguish.
Whatever is [180] the destination of those who have so acted, there I
shall go when I depart
9
, and he neither sorrows nor laments, nor,
beating his breast, does he weep and become distraught) (M. iii, 171).
([He knows] 'Merit has been made by me and no evil done. Whatever
is the destination of those who have left undone what is evil, left undone
what is cruel, left undone what is wicked, who have done what is good,
done what is profitable, and made themselves a shelter from anguish,
with that destination I shall coexist in the existence that follows the
departing', and so he has no remorse. Bhikkhus, I say that death
is auspicious, completion of time is auspicious, for a woman or a
man, whether householder or gone forth from the house-life, who has
no remorso ( ).
This is action.
913. (Bhikkhus, there are these three kinds of misconduct. What
three ? Misconduct by body, misconduct by speech, and misconduct
by mind. These three kinds of misconduct) (Iti. 54; Pe 49). (Bhik-
khus, there are three kinds of good conduct. What three ? Good
conduct by body, good conduct by speech, and good conduct by mind.
These three kinds of good conduct) {Iti. 55; Pe 53).
This is action.
[vii (b)]
914. Herein, what is ripening ?
(Bhikkhus, it is gain for you, it is great gain for you, to have found
the moment for living the divine life out. Bhikkhus, I have seen
hells that provide the six bases for contact. There whatever the form
one sees with the eye, one sees only the un-wished-for, never the wished
for, sees only the undesired, never the desired, sees only the disagreeable,
never the agreeable. Whatever the sound one hears with the ear . . .
odour one smells with the nose . . .flavour one tastes with the tongue .. .
tangible one touches with the body . . . Whatever the idea one cognizes
with the mind, one cognizes only the un-wished-for never the wished
for, cognizes only the undesired, never the desired, cognizes only the
disagreeable, never the agreeable. Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment [181] for living the
divine life out. Bhikkhus, I have seen heavens that provide the six
bases for contact. There whatever the form one sees with the eye,
one sees only the wished for, never the un-wished-for, sees only the
desired, never the undesired, sees only the agreeable, never the dis-
agreeable. Whatever the sound one hears with the ear . . . odour one
smells with the nose . . . flavour one tastes with the tongue . . . tangible
one touches with the body . . . Whatever the idea one cognizes with the
mind, one cognizes only the wished for, never the un-wished-for,
cognizes only the desirable, never the undesirable, cognizes only the
agreeable, never the disagreeable.
1
Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment for living the divine
life out) (S. iv, 126).
2
This is ripening.
915. (Full sixty thousand years gone by
Ripened in hell. When will it end ?
There is no end ! Where is the end ?
No sign of any end at all
Appears for you and me, good sir;
For evil we did then perform) {Ja. iii, 47; Pe 49).
This is ripening.
914/1 For 'hell' see n. 786/2.
914/2 For this para cf. Pe 49, lines 13-14 and 58, line 17.
[vii (c)]
916. Herein, what is action and ripening ?
( Whenever a negligent man has done wrong,
Then wherever he goes in the bad destinations
The wrong that he did will [continue to] hurt him
Like a black cobra snake that lays hold of itself ) ( ).
x
The right idea and wrong idea
Have never the same ripening:
The wrong idea guides men to hell,
The right idea brings them to heaven ) (Thag. 304).
This is action and ripening.
917. (Bhikkhus, fear no kinds of merit. It is a designation for the
pleasure that is wished for, desired, dear, and agreeable, [182] namely
t
The kinds of merit
9
. For long I had acquaintance with merit made,
whose ripening was coessential with the wished for, and desirable, the
dear and agreeable. For seven years I maintained lovingkindness in
being in my heart. Thereafter for seven aeons of world-contraction
and world-expansion I never came back to this world; for with the
aeon contracting, I passed on up into the [world of] the Abhassara
(Streaming-Radiance) [High Divinity]; and with the aeon expanding,
I reappeared [in the next lower world] in a High Divinity's empty
mansion. There I was the Divinity, the High Divinity, the Trans-
cendent Being Untranscended, Infallible in Vision, Wielder of
Mastery.
1
And then thirty-six times I was Sakha Ruler of Gods
[in the second paradise of sensual desire]. And many hundred times
I was a Wheel-Turning Monarch2
as a rightful emperor with the
ideal of righteousness, conqueror of the Earth's four corners, with
stabilized provinces, and in possession of the seven Jewels. What
need to speak of local kingship ? It occurred to me [to wonder] 'What
action of mine is it the fruit of, with what action's ripening is it, that I
have now such vast success and might V, [and the answer] occurred to
me 'It is the fruit of three kinds of action of mine, it is with three
kinds of action's ripening, that I now have such vast success and
916/1 The reading is sayarh. The point of the simile thus seems to be that
bad actions cause self-inflicted pain, like that of a cobra biting itself.
917/1 For this description of Brahma ('the High Divinity') see M. Sutta 49
and D. i, 221.
917/2 For the 'Wheel-Turning Monarch' (cakkavatti) see M. Sutta 129.
might: It is owing to giving, it is owing to [self-]tami?ig, and it is
owing to refraining9
) (Iti. 14f.).
Herein, the 'giving', the 'taming' and the 'refraining' are action,
while the ripening, with that as its condition, that was coessential
with the experience, is ripening.
918. Likewise the Oula-Kammavibhanga-Sutta (M. Sutta 135)
should be quoted as taught to the student Subha Todeyyaputta.
Herein, those ideas that conduce to short life and to long life, to
much affliction and to little affliction, to little influence and to
much influence, to uncomely looks and to comely looks, to low
birth and to high birth, to little property and to great property, to
want of understanding and to possession of understanding, [183]
are action, while the short life and long life, . . . the want of under-
standing and the possession of understanding, therein, are ripening.
1
This is action and ripening.
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[vii (a)]
911. Herein, what is action ?
(When one is overcome by death1
And letting go the human state,
What is there then that is his own ?
What takes he with him when he goes ?
And what mil follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His.shadow keep him company) (§896).
This is action.
912. (Again, bhikkhus, when a fool is on his chair [179] or his bed
or resting on the ground, then the evil actions that he did in the past
through misconduct by body, speech or mind cover him and overspread
and envelop him. Just as the shadow of a great rock-peak in the
evening sun covers and overspreads and envelops the ground, so too,
when a fool is on his chair or his bed or resting on the ground, then
the evil actions that he did in the past through misconduct by body,
speech or mind cover him and overspread and envelop him. Then it
910/1 All Tipitaka refs. have hoti, not atthi, in these contexts.
911/1 Antakenddhipannassa at §896 and maranend^hibhutassa here, though
the rest of the verse is the same.
occurs to the fool 'I have left undone what is good, I have left undone
what is profitable, I have made myself no shelter from anguish, I have
done what is evil, I have done what is cruel, I have done what is wicked.
Whatever is the destination of those who have so acted, there I shall go
when I depart
9
, and he sorrows and laments, beating his breast, he
weeps and becomes distraught) (M. iii, 164-5). (Again, bhikkhus,
when a wise man is on his chair or his bed or resting on the ground,
then the good actions that he did in the past through good conduct by
body, speech and mind cover him and overspread and envelop him.
Just as the shadow of a great rock-peak in the evening sun covers and
overspreads and envelops the ground, so too, when a wise man is on
his chair or his bed or resting on the ground, then the good actions that
he did in the past through good conduct by body, speech and mind cover
him and overspread and envelop him. Then it occurs to the wise
man 'I have left undone what is evil, I have left undone what is cruel,
I have left undone what is wicked, I have done what is good, I have
done what is profitable, I have made myself a shelter from anguish.
Whatever is [180] the destination of those who have so acted, there I
shall go when I depart
9
, and he neither sorrows nor laments, nor,
beating his breast, does he weep and become distraught) (M. iii, 171).
([He knows] 'Merit has been made by me and no evil done. Whatever
is the destination of those who have left undone what is evil, left undone
what is cruel, left undone what is wicked, who have done what is good,
done what is profitable, and made themselves a shelter from anguish,
with that destination I shall coexist in the existence that follows the
departing', and so he has no remorse. Bhikkhus, I say that death
is auspicious, completion of time is auspicious, for a woman or a
man, whether householder or gone forth from the house-life, who has
no remorso ( ).
This is action.
913. (Bhikkhus, there are these three kinds of misconduct. What
three ? Misconduct by body, misconduct by speech, and misconduct
by mind. These three kinds of misconduct) (Iti. 54; Pe 49). (Bhik-
khus, there are three kinds of good conduct. What three ? Good
conduct by body, good conduct by speech, and good conduct by mind.
These three kinds of good conduct) {Iti. 55; Pe 53).
This is action.
[vii (b)]
914. Herein, what is ripening ?
(Bhikkhus, it is gain for you, it is great gain for you, to have found
the moment for living the divine life out. Bhikkhus, I have seen
hells that provide the six bases for contact. There whatever the form
one sees with the eye, one sees only the un-wished-for, never the wished
for, sees only the undesired, never the desired, sees only the disagreeable,
never the agreeable. Whatever the sound one hears with the ear . . .
odour one smells with the nose . . .flavour one tastes with the tongue .. .
tangible one touches with the body . . . Whatever the idea one cognizes
with the mind, one cognizes only the un-wished-for never the wished
for, cognizes only the undesired, never the desired, cognizes only the
disagreeable, never the agreeable. Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment [181] for living the
divine life out. Bhikkhus, I have seen heavens that provide the six
bases for contact. There whatever the form one sees with the eye,
one sees only the wished for, never the un-wished-for, sees only the
desired, never the undesired, sees only the agreeable, never the dis-
agreeable. Whatever the sound one hears with the ear . . . odour one
smells with the nose . . . flavour one tastes with the tongue . . . tangible
one touches with the body . . . Whatever the idea one cognizes with the
mind, one cognizes only the wished for, never the un-wished-for,
cognizes only the desirable, never the undesirable, cognizes only the
agreeable, never the disagreeable.
1
Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment for living the divine
life out) (S. iv, 126).
2
This is ripening.
915. (Full sixty thousand years gone by
Ripened in hell. When will it end ?
There is no end ! Where is the end ?
No sign of any end at all
Appears for you and me, good sir;
For evil we did then perform) {Ja. iii, 47; Pe 49).
This is ripening.
914/1 For 'hell' see n. 786/2.
914/2 For this para cf. Pe 49, lines 13-14 and 58, line 17.
[vii (c)]
916. Herein, what is action and ripening ?
( Whenever a negligent man has done wrong,
Then wherever he goes in the bad destinations
The wrong that he did will [continue to] hurt him
Like a black cobra snake that lays hold of itself ) ( ).
x
The right idea and wrong idea
Have never the same ripening:
The wrong idea guides men to hell,
The right idea brings them to heaven ) (Thag. 304).
This is action and ripening.
917. (Bhikkhus, fear no kinds of merit. It is a designation for the
pleasure that is wished for, desired, dear, and agreeable, [182] namely
t
The kinds of merit
9
. For long I had acquaintance with merit made,
whose ripening was coessential with the wished for, and desirable, the
dear and agreeable. For seven years I maintained lovingkindness in
being in my heart. Thereafter for seven aeons of world-contraction
and world-expansion I never came back to this world; for with the
aeon contracting, I passed on up into the [world of] the Abhassara
(Streaming-Radiance) [High Divinity]; and with the aeon expanding,
I reappeared [in the next lower world] in a High Divinity's empty
mansion. There I was the Divinity, the High Divinity, the Trans-
cendent Being Untranscended, Infallible in Vision, Wielder of
Mastery.
1
And then thirty-six times I was Sakha Ruler of Gods
[in the second paradise of sensual desire]. And many hundred times
I was a Wheel-Turning Monarch2
as a rightful emperor with the
ideal of righteousness, conqueror of the Earth's four corners, with
stabilized provinces, and in possession of the seven Jewels. What
need to speak of local kingship ? It occurred to me [to wonder] 'What
action of mine is it the fruit of, with what action's ripening is it, that I
have now such vast success and might V, [and the answer] occurred to
me 'It is the fruit of three kinds of action of mine, it is with three
kinds of action's ripening, that I now have such vast success and
916/1 The reading is sayarh. The point of the simile thus seems to be that
bad actions cause self-inflicted pain, like that of a cobra biting itself.
917/1 For this description of Brahma ('the High Divinity') see M. Sutta 49
and D. i, 221.
917/2 For the 'Wheel-Turning Monarch' (cakkavatti) see M. Sutta 129.
might: It is owing to giving, it is owing to [self-]tami?ig, and it is
owing to refraining9
) (Iti. 14f.).
Herein, the 'giving', the 'taming' and the 'refraining' are action,
while the ripening, with that as its condition, that was coessential
with the experience, is ripening.
918. Likewise the Oula-Kammavibhanga-Sutta (M. Sutta 135)
should be quoted as taught to the student Subha Todeyyaputta.
Herein, those ideas that conduce to short life and to long life, to
much affliction and to little affliction, to little influence and to
much influence, to uncomely looks and to comely looks, to low
birth and to high birth, to little property and to great property, to
want of understanding and to possession of understanding, [183]
are action, while the short life and long life, . . . the want of under-
standing and the possession of understanding, therein, are ripening.
1
This is action and ripening.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 6
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 6
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[vi (a)]
897. Herein, what is the answerable ?
When a question is asked [whether] one should be acquainted
with this, [whether] this should be diagnosed, [whether] this should
be abandoned, [whether] this should be kept in being, [whether]
this should be verified, [whether] these ideas, being taken thus,
make this fruit occur, [whether] this is the meaning of those [ideas]
taken thus, this is answerable.
898. [When it is asked whether] one should demonstrate un-
reservedly the Enlightened One's grandeur thus 'Great is the
Enlightened One, the Blessed One', and the True Idea's well-
proclaimedness, and the Community's goodly practice [corres-
pondingly, or when it is asked whether] one should demonstrate
unreservedly that ( Impermanent are all determinations ) (§38),
([and] painful too are all determinations) (§38) [or] ([and then
besides] not-self are all ideas ) (§38), or anything else of the same
sort, this is answerable.
[vi (b)]
899. [176] Herein, what is the unanswerable ? [When it is asked
as follows:]
(0 Leader of men to be tamed,
When you design,
No gods or men or even all
The whole [array
Of] breathing things can know what is
Thought by your mind
Using the quiet concentration
Without conflict ( ; Pe 71):
' What is it that the Blessed One
Is there intending V ) ( ).
This is unanswerable.
900. [When it is asked whether] the Blessed One is this much in
respect of the virtue category, the concentration category, the
understanding category, the deliverance category, or the knowing-
and-seeing-of-deliverance category, in respect of behaviour, in
respect of dignity, in respect of seeking welfare, in respect of com-
passion, in respect of supernormal success, this is unanswerable.
901. [When it is said] (BhikMus, with the arising of a Perfect One,
accomplished and fully enlightened, in the world, there is the arising1
of the three Jewels, of the Enlightened-One Jewel, of the True-Idea
Jewel, and of the Community Jeweh ( ) [and it is asked]
'What is the measure of the three Jewels ?', that is unanswerable.
2
902. [When it is asked likewise about] the province of an Enlightened
One (see A. ii, 80), That is unanswerable.
903. [When it is asked likewise about] the Knowledge of diversity
in [the faculties of other] persons (see §585), that is unanswerable.
904. [When it is said] (Bhikkhus, a past term is not evident of
creatures who, with ignorance as hindrance and craving as fetter run
on and on, going the roundabout now in hell, now in the animal womb,
now in the ghost realm, now in the Asura-Demon womb, now among
gods, now among men) (cf. S. ii, 178 v, 326; cf. §644), [and it is
asked] 'What is the past term V, that is unanswerable. I t is
'not evident' owing to deficiency in the hearer's knowledge.
1
905. [Now] the teaching of the Enlightened Ones, the Blessed
Ones, is of two kinds, namely with themselves as guiding example
and with another as guiding example. [The teaching] (is not
evident) (§905) is with another as guiding example, while [the
901/1 Reading ratandnam uppddo.
901/2 Read probably . . . sangharatanassa' (end of quote). Kim-pamdndni
tini ratandni ? ti idam avissajjaniyam (new para.).
904/1 This, oddly expressed as it is, does not mean that there is a 'first term
(beginning)' which they cannot see, but rather, it is the 'deficiency' in their
knowledge that makes them seek the illusory 'first term' , that is, deficiency
in their knowledge of the following, namely, 'aflta pana pannayati "idappaccayd
avijjd" ti' (A. v, 113) and ' "idappaccaya bhavatanhd" ii' {A. v, 116).
teaching] (The Enlightened Ones, the Blessed Ones, have no non-
cognition) ( ) is with themselves as guiding example.
According as the Blessed One told a certain bhikkhu about the
bhikkhu Kokalika: [177] (Bhikkhu, suppose there were a Kosalan
sesamum-seed waggon of twenty kharika-measures' capacity, [and at
the end of every hundred years or every thousand years a man took a
single sesamum seed away, that Kosalan sesamum-seed waggon of
twenty kharika-measures* capacity would in this manner sooner be
exhausted and come to an end] than would the abbuda1
hell; and like
twenty abbuda hells is the one-nirabbuda hell; and like twenty nirabudda-
hells is the one-atata hell; and like twenty atata hells is the one-ahaha
hell; and like twenty ahaha hells is the one-kumuda hell; and like
twenty kumuda hells is the one-sogandhika hell; and like twenty
sogandhika hells is the one-uppala hell; and like twenty uppala hells
is the one-pundanka hell; and like twenty pundanka hells is the one-
paduma hell. Now it is the paduma hell that Kokalika has reappeared
in through hardening his heart against Sariputta and Moggalldna)
(S. i, 152).
906. Or in fact, [any question about the measure of] anything of
which the Blessed One has said 'This is measureless, incalculable'
is always unanswerable.
This is the unanswerable.
[vi (c)]
907. Herein, what is the answerable and unanswerable ?
When the ascetic Upaka asked the Blessed One 'Where are you
going, friend Gotama V and the Blessed One said 'I am going to
Benares. I am going to set rolling the True Idea's Wheel, the
Deathless Drum, not to be stopped in the world' and the ascetic
Upaka asked, 'Do you claim to be a Victor, friend Gotama V
and the Blessed One said:
( 'The Victors like me, Upaka,
Are those whose taints are quite exhausted;
I vanquished all ideas of evil,
And that is why I am a Victory (M. i, 171).
1
905/1 This and the following names are all names of progressively huge
numbers, the last of which are borrowed from different kinds of (many-
petalled) lotus flowers.
907/1 The first par t of this paragraph up till the verse is not a quotation
but a precis.
[Now the questions] 'How a Victor V or 'By what reason a
Victor V are answerable; [but the question] 'What [is] a Victor V2
is unanswerable. [Again, the question] 'Which exhaustion of
taints ? [Is it] exhaustion of lust, exhaustion of hate, exhaustion
of delusion?' is answerable; [but the question] 'How much
exhaustion of taints V is unanswerable.
[178] This is the answerable and unanswerable.
908. [The question] 'Is there (atthi) a Perfect One (tathdgata) V
is answerable.
1
[The question] 'Is there form V is answerable. [The question]
('[Zs] a Perfect One form T) (S. iv, 383) is unanswerable; [the
question] 'Does a Perfect One possess form?' is unanswerable;
[the question] (c
[Is] a Perfect One in form f) (S. iv, 383) is un-
answerable; [the question] '[Is] form in a Perfect One?' is un-
answerable.
Likewise 'Is there feeling V . . .
Likewise 'Is there perception V . . .
Likewise 'Are there determinations V . . .
[Likewise] 'Is there consciousness V is answerable. ('[Is] a
Perfect One consciousness?^ (S. iv, 383) is unanswerable; 'Does a
Perfect One possess consciousness?' is unanswerable; ('[/s] a
Perfect One in consciousness ?') (S. iv, 383) is unanswerable.
'[Is] a Perfect One apart from form V is unanswerable; '[Is] a
Perfect One apart from feeling . . . from perception . . . from
determinations . . . from consciousness V are unanswerable.
'[Is] this Perfect One without form ? . . . without feeling . . .
without perception.. . without determinations... without conscious-
ness V are unanswerable.
This is the answerable and unanswerable.
907/2 l
Katamo jino—what [is] a victor?': NettiA: 'Is the Victor form or
feeling or perception or determinations or consciousness ? Or is he apart
from them ?' (p. 220); see §379.
908/1 The question 'atthi tathdgato? = 'atthi satto?' (NettiA, p. 220); also
"This person (dyasmd) is describable thus by an assumption based on the
5 categories as named so-and-so, of such-and-such family, and this, since it
refers to that so-described person, is answerable' (p. 220). Terson' is other-
wise called an l
avijjamana-pannatti
)
(FugA, i.e., 'description in terms of the
non-factual'), the categories, etc., being 'vijjamdna-pannattV (description
in terms of the factual'). Cf. S. iv, 52.
909. 'Does the Blessed One with the heavenly eye, which is purified
and surpasses the human, see creatures passing away and re-
appearing . . . and so all the rest (see §591) . . . does he understand
how creatures pass on according to their actions V is answerable.
'What [are] creatures V and 'What [is] a Perfect One V are
unanswerable.
This is the answerable and unanswerable.
910. 'Is there (atthi)
1
a Perfect One V is answerable. 'Is there
(atthi) a Perfect One after his death V is unanswerable.
This is the answerable and unanswerable.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[vi (a)]
897. Herein, what is the answerable ?
When a question is asked [whether] one should be acquainted
with this, [whether] this should be diagnosed, [whether] this should
be abandoned, [whether] this should be kept in being, [whether]
this should be verified, [whether] these ideas, being taken thus,
make this fruit occur, [whether] this is the meaning of those [ideas]
taken thus, this is answerable.
898. [When it is asked whether] one should demonstrate un-
reservedly the Enlightened One's grandeur thus 'Great is the
Enlightened One, the Blessed One', and the True Idea's well-
proclaimedness, and the Community's goodly practice [corres-
pondingly, or when it is asked whether] one should demonstrate
unreservedly that ( Impermanent are all determinations ) (§38),
([and] painful too are all determinations) (§38) [or] ([and then
besides] not-self are all ideas ) (§38), or anything else of the same
sort, this is answerable.
[vi (b)]
899. [176] Herein, what is the unanswerable ? [When it is asked
as follows:]
(0 Leader of men to be tamed,
When you design,
No gods or men or even all
The whole [array
Of] breathing things can know what is
Thought by your mind
Using the quiet concentration
Without conflict ( ; Pe 71):
' What is it that the Blessed One
Is there intending V ) ( ).
This is unanswerable.
900. [When it is asked whether] the Blessed One is this much in
respect of the virtue category, the concentration category, the
understanding category, the deliverance category, or the knowing-
and-seeing-of-deliverance category, in respect of behaviour, in
respect of dignity, in respect of seeking welfare, in respect of com-
passion, in respect of supernormal success, this is unanswerable.
901. [When it is said] (BhikMus, with the arising of a Perfect One,
accomplished and fully enlightened, in the world, there is the arising1
of the three Jewels, of the Enlightened-One Jewel, of the True-Idea
Jewel, and of the Community Jeweh ( ) [and it is asked]
'What is the measure of the three Jewels ?', that is unanswerable.
2
902. [When it is asked likewise about] the province of an Enlightened
One (see A. ii, 80), That is unanswerable.
903. [When it is asked likewise about] the Knowledge of diversity
in [the faculties of other] persons (see §585), that is unanswerable.
904. [When it is said] (Bhikkhus, a past term is not evident of
creatures who, with ignorance as hindrance and craving as fetter run
on and on, going the roundabout now in hell, now in the animal womb,
now in the ghost realm, now in the Asura-Demon womb, now among
gods, now among men) (cf. S. ii, 178 v, 326; cf. §644), [and it is
asked] 'What is the past term V, that is unanswerable. I t is
'not evident' owing to deficiency in the hearer's knowledge.
1
905. [Now] the teaching of the Enlightened Ones, the Blessed
Ones, is of two kinds, namely with themselves as guiding example
and with another as guiding example. [The teaching] (is not
evident) (§905) is with another as guiding example, while [the
901/1 Reading ratandnam uppddo.
901/2 Read probably . . . sangharatanassa' (end of quote). Kim-pamdndni
tini ratandni ? ti idam avissajjaniyam (new para.).
904/1 This, oddly expressed as it is, does not mean that there is a 'first term
(beginning)' which they cannot see, but rather, it is the 'deficiency' in their
knowledge that makes them seek the illusory 'first term' , that is, deficiency
in their knowledge of the following, namely, 'aflta pana pannayati "idappaccayd
avijjd" ti' (A. v, 113) and ' "idappaccaya bhavatanhd" ii' {A. v, 116).
teaching] (The Enlightened Ones, the Blessed Ones, have no non-
cognition) ( ) is with themselves as guiding example.
According as the Blessed One told a certain bhikkhu about the
bhikkhu Kokalika: [177] (Bhikkhu, suppose there were a Kosalan
sesamum-seed waggon of twenty kharika-measures' capacity, [and at
the end of every hundred years or every thousand years a man took a
single sesamum seed away, that Kosalan sesamum-seed waggon of
twenty kharika-measures* capacity would in this manner sooner be
exhausted and come to an end] than would the abbuda1
hell; and like
twenty abbuda hells is the one-nirabbuda hell; and like twenty nirabudda-
hells is the one-atata hell; and like twenty atata hells is the one-ahaha
hell; and like twenty ahaha hells is the one-kumuda hell; and like
twenty kumuda hells is the one-sogandhika hell; and like twenty
sogandhika hells is the one-uppala hell; and like twenty uppala hells
is the one-pundanka hell; and like twenty pundanka hells is the one-
paduma hell. Now it is the paduma hell that Kokalika has reappeared
in through hardening his heart against Sariputta and Moggalldna)
(S. i, 152).
906. Or in fact, [any question about the measure of] anything of
which the Blessed One has said 'This is measureless, incalculable'
is always unanswerable.
This is the unanswerable.
[vi (c)]
907. Herein, what is the answerable and unanswerable ?
When the ascetic Upaka asked the Blessed One 'Where are you
going, friend Gotama V and the Blessed One said 'I am going to
Benares. I am going to set rolling the True Idea's Wheel, the
Deathless Drum, not to be stopped in the world' and the ascetic
Upaka asked, 'Do you claim to be a Victor, friend Gotama V
and the Blessed One said:
( 'The Victors like me, Upaka,
Are those whose taints are quite exhausted;
I vanquished all ideas of evil,
And that is why I am a Victory (M. i, 171).
1
905/1 This and the following names are all names of progressively huge
numbers, the last of which are borrowed from different kinds of (many-
petalled) lotus flowers.
907/1 The first par t of this paragraph up till the verse is not a quotation
but a precis.
[Now the questions] 'How a Victor V or 'By what reason a
Victor V are answerable; [but the question] 'What [is] a Victor V2
is unanswerable. [Again, the question] 'Which exhaustion of
taints ? [Is it] exhaustion of lust, exhaustion of hate, exhaustion
of delusion?' is answerable; [but the question] 'How much
exhaustion of taints V is unanswerable.
[178] This is the answerable and unanswerable.
908. [The question] 'Is there (atthi) a Perfect One (tathdgata) V
is answerable.
1
[The question] 'Is there form V is answerable. [The question]
('[Zs] a Perfect One form T) (S. iv, 383) is unanswerable; [the
question] 'Does a Perfect One possess form?' is unanswerable;
[the question] (c
[Is] a Perfect One in form f) (S. iv, 383) is un-
answerable; [the question] '[Is] form in a Perfect One?' is un-
answerable.
Likewise 'Is there feeling V . . .
Likewise 'Is there perception V . . .
Likewise 'Are there determinations V . . .
[Likewise] 'Is there consciousness V is answerable. ('[Is] a
Perfect One consciousness?^ (S. iv, 383) is unanswerable; 'Does a
Perfect One possess consciousness?' is unanswerable; ('[/s] a
Perfect One in consciousness ?') (S. iv, 383) is unanswerable.
'[Is] a Perfect One apart from form V is unanswerable; '[Is] a
Perfect One apart from feeling . . . from perception . . . from
determinations . . . from consciousness V are unanswerable.
'[Is] this Perfect One without form ? . . . without feeling . . .
without perception.. . without determinations... without conscious-
ness V are unanswerable.
This is the answerable and unanswerable.
907/2 l
Katamo jino—what [is] a victor?': NettiA: 'Is the Victor form or
feeling or perception or determinations or consciousness ? Or is he apart
from them ?' (p. 220); see §379.
908/1 The question 'atthi tathdgato? = 'atthi satto?' (NettiA, p. 220); also
"This person (dyasmd) is describable thus by an assumption based on the
5 categories as named so-and-so, of such-and-such family, and this, since it
refers to that so-described person, is answerable' (p. 220). Terson' is other-
wise called an l
avijjamana-pannatti
)
(FugA, i.e., 'description in terms of the
non-factual'), the categories, etc., being 'vijjamdna-pannattV (description
in terms of the factual'). Cf. S. iv, 52.
909. 'Does the Blessed One with the heavenly eye, which is purified
and surpasses the human, see creatures passing away and re-
appearing . . . and so all the rest (see §591) . . . does he understand
how creatures pass on according to their actions V is answerable.
'What [are] creatures V and 'What [is] a Perfect One V are
unanswerable.
This is the answerable and unanswerable.
910. 'Is there (atthi)
1
a Perfect One V is answerable. 'Is there
(atthi) a Perfect One after his death V is unanswerable.
This is the answerable and unanswerable.
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