Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-1
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[Chapter ii
16 Modes of Conveying: Combined Treatment]
489. [85] I t was said as follows:
'Sixteen Conveyings first, surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).
490. Now where is a demonstration of that to be found ? In the
Modes of Conveying in Combined Treatment.
Mode 1
*
[i]
491. Herein, what is the Mode of Conveying a Teaching in Combined
Treatment ? [It is, for example, as follows]
(With an unguarde d cognizance ,
Encumbere d by wron g view, oppresse d
By letharg y an d drowsiness ,
One travel s on in Mara' s power )
(cf. Ud. 38; counterpart verse at §595).
492. What does 'with an unguarded cognizance' teach ? Neg-
ligence. That is the state of Mortality.
493. 'Encumbered by wrong view': one is called 'encumbered by
wrong view' when he sees permanence in the impermanent. That
is a perversion. Now what is the characteristic of a perversion ?
A perversion has the characteristic of distorted apprehension.
What does it pervert ? Three ideas, namely perception, cognizance,
and view (see A. ii, 52). What does it cause perversion in % The
four grounds for self-hood.
1
[It does so] as follows (He sees form
as self, or self as possessed of form, or form in self or self in form)
490/1 The 16 Modes are here all applied to the single quotation from the
Ud in two parts, at §§491 and 595 respectively.
493/1 See Pe 121, which appears to be the earlier example of the term
attabhdva-vatthu and the only other book where it is used. There the 4 are
(M. i, 299f.; iii, 17). Likewise with feeling, perception, deter-
minations, and consciousness.
494. Herein, form is the first ground for perversion, namely that
there is beauty in the ugly; feeling is the second ground for perver-
sion, namely that there is pleasure in the painful; perception and
determinations are the third ground for perversion, namely that
there is self in the not-self; and consciousness is the fourth ground
for perversion, namely that there is permanence in the impermanent
(cf. Pe 20-1).
495. [86] Two ideas are corruptions of cognizance: they are craving
and ignorance. Cognizance shut in (hindered) by craving is per-
verted by the two perversions that there is beauty in the ugly and
that there is pleasure in the painful. Cognizance shut in (hindered)
by ignorance is perverted by the two perversions that there is
permanence in the impermanent and that there is self in the not-self.
496. Herein, any perversion of view sees past form as self, sees
past feeling . . . past perception . . . past determinations . . . sees
past consciousness as self.
497. Herein, any perversion of craving expectantly relishes future
form, expectantly relishes future feeling . . . future perception . . .
future determinations, expectantly relishes future consciousness.
498. Two ideas are imperfections of cognizance, they are craving
and ignorance. [It is when] purified from these that cognizance
is purified.
499. Of those who have ignorance for their hindrance and craving
for their fetter no first beginning is evident (see §644) as they run
on and on and go the roundabout (cf. S. ii, 178fT.), now in hell, now
among animals, now in the ghost realm, now in the body of the
Asura Demons, now among gods, now among men.
500. 'Oppressed by lethargy and drowsiness': lethargy is any
unhealthiness, unwieldiness, of cognizance; drowsiness is any sloth
of the body (cf. Pe 137).
501. 'One travels on in Mara's power': he travels on in the power
of Mara (the Death-Dealer) as Defilement and Mara as Creature; for
he faces the roundabout [of births].
502. Now these two Truths have been taught by the Blessed One:
Suffering and its Origin. The Blessed One teaches the True Idea
for their diagnosis and abandoning: for the diagnosis of Suffering
derived by subsuming the 5 Categories under the 4 Foundations of Mindful-
ness, instead of as here. For attabhdva alone as 'body' (physical and mental)
see, e.g., A. i, 279.
and for the abandoning of its Origin. That by way of which one
diagnoses and that by way of which one abandons is the Path.
The abandoning of craving and of ignorance is Cessation. These
are the four Truths.
503. That is why the Blessed One said 'With an unguarded cog-
nizance . . .' (§491).
504. That is why the venerable Maha-Kaccana said:
'Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Injunction to devotees: this Mode
Is the Conveying of a Teaching' (§5).
The Mode of Conveying a Teaching in
Combined Treatment is ended.
Showing posts with label Nettippakarana. Show all posts
Showing posts with label Nettippakarana. Show all posts
Sunday, May 22, 2011
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-16
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-16
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 16
[The Ninefold Thread in the Mode of Conveying a Co-ordination]
465. [81] Herein, what is the Mode of Conveying a Co-ordination ?
[It is this:]
'Ideas with those whose roots they are,
And those shown by the Sage to have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§20).
466. As many footings as furnish ways of entry should all be
co-ordinated with any single footing [mentioned], in the same way
as, in the Mode of Conveying a Conversion, several footings are made
to furnish ways of entry.
467. Herein, co-ordination is of four kinds, namely (i) footing,
(ii) synonym, (iii) keeping in being, and (iv) abandoning (cf. §§107n\).
[(i) Footing]
468. Herein, what is co-ordination of footing %
(No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas* Dispensation ) (§238).
469. What is the footing for that ? The three kinds of good
conduct, namely bodily good conduce, verbal good conduct, and
mental good conduct. These are a footing.
1
469/1 For the construing of the words Tmi sumritdni . . . idarh padatthanarh
see n. 64/1. NettiA: 'This (idarh) triple good conduct (sucaritam) is a footing
(padatthdnarh) because it is the field and foundation for the Enlightened Ones'
Dispensation, for their advice' (p. 117).
470. Herein, any bodily and verbal good conduct are the virtue
category. In the case of mental good conduct, any uncovetousness
and non-ill-will are the concentration category, and any right view
is the understanding category (see §238). These are a footing.
471. Herein, the virtue category and the concentration category are
quiet, and the understanding category is insight. These are a
footing.
472. Herein, the fruit of quiet is the heart-deliverance due to fading
of lust, and the fruit of insight is the understanding-deliverance due
to fading of ignorance. These are a footing.
*
473. The (wood)1
is the footing for the (woodedness) (Dh. 283).
What is the 'wood' and what is the 'woodedness' ? The 'wood'
means the five strands of sensual desire, while the 'woodedness'
means craving. This is a footing.
474. [82] The 'wood' means the apprehending, by signs (M. i, 180),
of 'woman' or 'man', while the 'woodedness' is the apprehending of
such and such limbs as features thus 'Oh an eye ! Oh an ear !
Oh a nose ! Oh a tongue ! Oh a body !'. This is a footing.
475. The 'wood' means the undiagnosed bases in oneself and
external thereto, and the 'woodedness' means any fetter that arises
dependent on these (cf. D. ii, 302). This is a footing.
476. The 'wood' is the underlying-tendency and the 'woodedness' is
the manifest-obsession. This is a footing.
477. That is why the Blessed One said:
(Having cut down the wood and woodedness) (Dh. 283).
This is co-ordination of footing.
*
473/1 The whole Dh verse should have preceded here but is missing. An
explanation of the word vana is given at MA. i, 11 ( = KhpA. Ill ) as follows,
'I t is what one would (vanayate), thus it is a wood (vana); it creates fondness
in creatures for its own excellence; the meaning is that it arouses affection
in them towards itself. Or alternatively, it would (vanute), thus it is a wood
(vana); the meaning is that with the cries of cuckoos .. . it is, as i t were,
begging all creatures to "come and enjoy me " '. The word-play on vana
and vana is also found at Vis. 293. Vanatha is 'woodedness', i.e., 'overgrowth'
or 'blanketed over with woods', rather than PED's 'underwood'; for suffix
-tha (= -ness) cf. sama-tha.
[(ii) Synonym]
478. Herein, what is co-ordination of synonym ? The heart-
deliverance due to fading of lust is the Initiate's fruit, and the
understanding-deliverance due to fading of ignorance is the Adept's
fruit. These are synonyms.
479. The heart-deliverance due to fading of lust is the Non-Keturner's
fruit, and the understanding-deliverance due to fading of ignorance
is arahantship, the highest fruit. These are synonyms.
480. The heart-deliverance due to fading of lust surmounts the
element of sensual desire, and the understanding-deliverance due to
fading of ignorance surmounts the threefold element [of sensual-
desire, form, and formless existence]. These are synonyms.
481. Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, equanimity enlightenment factor,
knowledge, right view, judgment, adjudgment, conscience, insight,
knowledge of the True Idea (cf. §294): all these are synonyms.
This is co-ordination of synonym.
*
[(Hi) Keeping in being]
482. Herein, what is co-ordination of keeping-in-being ? It is
according as the Blessed One said: (Therefore, bhikkhus, abide
contemplating the body as a body, ardent, aware and mindful, guiding
out covetousness and grief about the ivorld) (§174).
[83] Now 'ardent' means the energy faculty, 'aware' the under-
standing faculty, 'mindful' the mindfulness faculty, and 'guiding
out covetousness and grief about the world' the concentration
faculty (§174).
So when someone abides contemplating the body as a body, the
four foundations of mindfulness come to fulfilment through keeping
in being. For what reason ? Because of the four faculties' state
of single characteristic (§174).
483. When the four foundations of mindfulness are kept in being,
the four right endeavours come to fulfilment through keeping in
being. When the four right endeavours are kept in being, the four
bases for success (roads to power) come to fulfilment through
keeping in being. When the four bases for success are kept in
being, the five faculties come to fulfilment through keeping in
being . . . And so all. For what reason ? Because all the ideas that
lead to enlightenment, that partake of enlightenment, have a single
characteristic in the characteristic of outlet. They come to fulfil-
ment through keeping in being owing to singleness of characteristic
(cf.§175).
This is co-ordination of keeping in being.
[(iv) Abandoning]
484. Herein, what is co-ordination of abandoning ?
One who abides contemplating the body as a body abandons the
perversion that there is beauty in the ugly, physical nutriment
comes within his diagnosis, he is without assuming in regard to
sensual-desire assuming, he is unbound in regard to the bond of
sensual desire, he is dissociated in regard to the bodily tie of covetous-
ness, he is taintless in regard to the taint of sensual desire, he has
crossed over the flood of sensual desire, he is barbless as regards the
barb of lust,
1
form as a steadying-point for consciousness passing
on2
comes within his diagnosis, his lust for the form element is
abandoned, and he does not go a bad way through will.
485. One who abides contemplating feelings as feelings abandons
the perversion that there is pleasure in the painful, contact as
nutriment comes within his diagnosis, he is without assuming in
regard to existence-assuming,
1
he is unbound in regard to the bond
of existence, he is dissociated in regard to the bodily tie of ill-will,
he is taintless in regard to the taint of existence, he has [84] crossed
over the flood of existence, he is barbless in regard to the barb of
hate, feeling as a steadying-point for consciousness passing on comes
within his diagnosis, his lust for the feeling element
2
is abandoned,
and he does not go a bad way through hate.
486. One who abides contemplating cognizance as cognizance
abandons the perversion that there is permanence in the imperman-
ent, consciousness as nutriment comes within his diagnosis, he is
484/1 The 4 'barbs' (salla) here are lust, hate, conceit, and delusion, as in
§§674ff. But in Pe (p. 245) they are lust, hate, delusion, and views. 3 kinds
appear in §753. These enumerations are not found in the Suttas, apparently.
484/2 See n. 176/1.
485/1 Bhavupdddna ('existence-assuming') is not found in the Tipitaka.
See 228/1.
485/2 For the terms vedand-dhdtu ('feeling-element'), sannd-dhdtu ('per-
ception-element': §486), and sankhdra-dhdtu ('determinations-element':
§§323, 487), see, e.g.', S. iii, 10.
without assuming in regard to wrong-view assuming, he is unbound
in regard to the bond of views, he is dissociated in regard to the
bodily tie of misapprehension of virtue and duty, he is taintless in
regard to the taint of views, he has crossed over the flood of views,
he is barbless in regard to the barb of conceit, perception as a
steadying-point for consciousness passing on comes within his
diagnosis, his lust for the perception-element is abandoned, and he
does not go a wrong way through fear.
487. One who abides contemplating ideas as ideas abandons the
perversion that there is self in the not-self, mind-choice as nutriment
comes within his diagnosis, he is without assuming in regard to self-
doctrine assuming, he is unbound in regard to the bond of ignorance,
he is dissociated in regard to the bodily tie of insistence that 'only
this is the truth', he is taintless in regard to the taint of ignorance,
he has crossed over the flood of ignorance, he is barbless in regard
to the barb of delusion, determinations as a steadying-point for
consciousness passing on comes within his diagnosis, his lust for the
determinations-element is abandoned, and he does not go a bad way
through delusion.
This is co-ordination of abandoning.
488. That is why the venerable Maha-Kaccana said:
'Ideas with those whose roots they are,
And those shown by the Sage ^o have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§16).
The Mode of Conveying a Co-ordination is ended.
The 16 Modes of Conveying in Separate Treatment are ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 16
[The Ninefold Thread in the Mode of Conveying a Co-ordination]
465. [81] Herein, what is the Mode of Conveying a Co-ordination ?
[It is this:]
'Ideas with those whose roots they are,
And those shown by the Sage to have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§20).
466. As many footings as furnish ways of entry should all be
co-ordinated with any single footing [mentioned], in the same way
as, in the Mode of Conveying a Conversion, several footings are made
to furnish ways of entry.
467. Herein, co-ordination is of four kinds, namely (i) footing,
(ii) synonym, (iii) keeping in being, and (iv) abandoning (cf. §§107n\).
[(i) Footing]
468. Herein, what is co-ordination of footing %
(No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas* Dispensation ) (§238).
469. What is the footing for that ? The three kinds of good
conduct, namely bodily good conduce, verbal good conduct, and
mental good conduct. These are a footing.
1
469/1 For the construing of the words Tmi sumritdni . . . idarh padatthanarh
see n. 64/1. NettiA: 'This (idarh) triple good conduct (sucaritam) is a footing
(padatthdnarh) because it is the field and foundation for the Enlightened Ones'
Dispensation, for their advice' (p. 117).
470. Herein, any bodily and verbal good conduct are the virtue
category. In the case of mental good conduct, any uncovetousness
and non-ill-will are the concentration category, and any right view
is the understanding category (see §238). These are a footing.
471. Herein, the virtue category and the concentration category are
quiet, and the understanding category is insight. These are a
footing.
472. Herein, the fruit of quiet is the heart-deliverance due to fading
of lust, and the fruit of insight is the understanding-deliverance due
to fading of ignorance. These are a footing.
*
473. The (wood)1
is the footing for the (woodedness) (Dh. 283).
What is the 'wood' and what is the 'woodedness' ? The 'wood'
means the five strands of sensual desire, while the 'woodedness'
means craving. This is a footing.
474. [82] The 'wood' means the apprehending, by signs (M. i, 180),
of 'woman' or 'man', while the 'woodedness' is the apprehending of
such and such limbs as features thus 'Oh an eye ! Oh an ear !
Oh a nose ! Oh a tongue ! Oh a body !'. This is a footing.
475. The 'wood' means the undiagnosed bases in oneself and
external thereto, and the 'woodedness' means any fetter that arises
dependent on these (cf. D. ii, 302). This is a footing.
476. The 'wood' is the underlying-tendency and the 'woodedness' is
the manifest-obsession. This is a footing.
477. That is why the Blessed One said:
(Having cut down the wood and woodedness) (Dh. 283).
This is co-ordination of footing.
*
473/1 The whole Dh verse should have preceded here but is missing. An
explanation of the word vana is given at MA. i, 11 ( = KhpA. Ill ) as follows,
'I t is what one would (vanayate), thus it is a wood (vana); it creates fondness
in creatures for its own excellence; the meaning is that it arouses affection
in them towards itself. Or alternatively, it would (vanute), thus it is a wood
(vana); the meaning is that with the cries of cuckoos .. . it is, as i t were,
begging all creatures to "come and enjoy me " '. The word-play on vana
and vana is also found at Vis. 293. Vanatha is 'woodedness', i.e., 'overgrowth'
or 'blanketed over with woods', rather than PED's 'underwood'; for suffix
-tha (= -ness) cf. sama-tha.
[(ii) Synonym]
478. Herein, what is co-ordination of synonym ? The heart-
deliverance due to fading of lust is the Initiate's fruit, and the
understanding-deliverance due to fading of ignorance is the Adept's
fruit. These are synonyms.
479. The heart-deliverance due to fading of lust is the Non-Keturner's
fruit, and the understanding-deliverance due to fading of ignorance
is arahantship, the highest fruit. These are synonyms.
480. The heart-deliverance due to fading of lust surmounts the
element of sensual desire, and the understanding-deliverance due to
fading of ignorance surmounts the threefold element [of sensual-
desire, form, and formless existence]. These are synonyms.
481. Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, equanimity enlightenment factor,
knowledge, right view, judgment, adjudgment, conscience, insight,
knowledge of the True Idea (cf. §294): all these are synonyms.
This is co-ordination of synonym.
*
[(Hi) Keeping in being]
482. Herein, what is co-ordination of keeping-in-being ? It is
according as the Blessed One said: (Therefore, bhikkhus, abide
contemplating the body as a body, ardent, aware and mindful, guiding
out covetousness and grief about the ivorld) (§174).
[83] Now 'ardent' means the energy faculty, 'aware' the under-
standing faculty, 'mindful' the mindfulness faculty, and 'guiding
out covetousness and grief about the world' the concentration
faculty (§174).
So when someone abides contemplating the body as a body, the
four foundations of mindfulness come to fulfilment through keeping
in being. For what reason ? Because of the four faculties' state
of single characteristic (§174).
483. When the four foundations of mindfulness are kept in being,
the four right endeavours come to fulfilment through keeping in
being. When the four right endeavours are kept in being, the four
bases for success (roads to power) come to fulfilment through
keeping in being. When the four bases for success are kept in
being, the five faculties come to fulfilment through keeping in
being . . . And so all. For what reason ? Because all the ideas that
lead to enlightenment, that partake of enlightenment, have a single
characteristic in the characteristic of outlet. They come to fulfil-
ment through keeping in being owing to singleness of characteristic
(cf.§175).
This is co-ordination of keeping in being.
[(iv) Abandoning]
484. Herein, what is co-ordination of abandoning ?
One who abides contemplating the body as a body abandons the
perversion that there is beauty in the ugly, physical nutriment
comes within his diagnosis, he is without assuming in regard to
sensual-desire assuming, he is unbound in regard to the bond of
sensual desire, he is dissociated in regard to the bodily tie of covetous-
ness, he is taintless in regard to the taint of sensual desire, he has
crossed over the flood of sensual desire, he is barbless as regards the
barb of lust,
1
form as a steadying-point for consciousness passing
on2
comes within his diagnosis, his lust for the form element is
abandoned, and he does not go a bad way through will.
485. One who abides contemplating feelings as feelings abandons
the perversion that there is pleasure in the painful, contact as
nutriment comes within his diagnosis, he is without assuming in
regard to existence-assuming,
1
he is unbound in regard to the bond
of existence, he is dissociated in regard to the bodily tie of ill-will,
he is taintless in regard to the taint of existence, he has [84] crossed
over the flood of existence, he is barbless in regard to the barb of
hate, feeling as a steadying-point for consciousness passing on comes
within his diagnosis, his lust for the feeling element
2
is abandoned,
and he does not go a bad way through hate.
486. One who abides contemplating cognizance as cognizance
abandons the perversion that there is permanence in the imperman-
ent, consciousness as nutriment comes within his diagnosis, he is
484/1 The 4 'barbs' (salla) here are lust, hate, conceit, and delusion, as in
§§674ff. But in Pe (p. 245) they are lust, hate, delusion, and views. 3 kinds
appear in §753. These enumerations are not found in the Suttas, apparently.
484/2 See n. 176/1.
485/1 Bhavupdddna ('existence-assuming') is not found in the Tipitaka.
See 228/1.
485/2 For the terms vedand-dhdtu ('feeling-element'), sannd-dhdtu ('per-
ception-element': §486), and sankhdra-dhdtu ('determinations-element':
§§323, 487), see, e.g.', S. iii, 10.
without assuming in regard to wrong-view assuming, he is unbound
in regard to the bond of views, he is dissociated in regard to the
bodily tie of misapprehension of virtue and duty, he is taintless in
regard to the taint of views, he has crossed over the flood of views,
he is barbless in regard to the barb of conceit, perception as a
steadying-point for consciousness passing on comes within his
diagnosis, his lust for the perception-element is abandoned, and he
does not go a wrong way through fear.
487. One who abides contemplating ideas as ideas abandons the
perversion that there is self in the not-self, mind-choice as nutriment
comes within his diagnosis, he is without assuming in regard to self-
doctrine assuming, he is unbound in regard to the bond of ignorance,
he is dissociated in regard to the bodily tie of insistence that 'only
this is the truth', he is taintless in regard to the taint of ignorance,
he has crossed over the flood of ignorance, he is barbless in regard
to the barb of delusion, determinations as a steadying-point for
consciousness passing on comes within his diagnosis, his lust for the
determinations-element is abandoned, and he does not go a bad way
through delusion.
This is co-ordination of abandoning.
488. That is why the venerable Maha-Kaccana said:
'Ideas with those whose roots they are,
And those shown by the Sage ^o have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§16).
The Mode of Conveying a Co-ordination is ended.
The 16 Modes of Conveying in Separate Treatment are ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-15
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-15
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 15
[The Ninefold Thread in the Mode of Conveying Requisites]
448. Herein, what is the Mode of Conveying Requisites ? [It is
this:]
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§15).
449. Any idea that generates
1
an idea is a requisite of that idea.
450. What is the Requisite's characteristic ? The Requisite has
the characteristic of a generator.
449/1 I.e., an idea that is another idea's condition sine qua nony as, say,
ignorance is for determination.
451. Two kinds of ideas generate, namely a cause and a condition.
452. Herein, what is a cause's characteristic ? What is a con-
dition's characteristic ? A cause has the characteristic of not being
shared in common, while a condition has the characteristic of being
shared in common.
1
453. How might that be ? In the same way that for the occurrence
of a [seed's] sprout the seed is not shared in common [with the
sprout] while earth [79] and water are common to both [seed and
sprout]; for while the earth and the water are each a condition for
the sprout, still individual essence is its cause;
1
or in the same way
that milk left in a pot is
2
curd, and yet there is no simultaneous con-
452/1 This distinction and these two definitions are perhaps peculiar to this
work.
453/1 For 'sabhdva—individual essence' see Ppn. ch. viii, n. 68, where the
term is discussed and various commentarial derivations given. The only
Pitaka ref. seems to be that at Ps. ii, 178 (either 'born form is void of individual
essence' or 'born form is void by individual essence' according to how the
instr. (sabhdvena) is taken in that passage, which has given PsA much trouble).
See also Miln. 90, 164, 212, 360; also Pe 104. Very frequent in the Com-
mentaries. The use of the word here as a synonym for 'cause' (hetu) is
different from the commentarial use as a synonym for 'nature' (pakati) or
any idea (dhamma) that is not merely a name or a negation. NettiA: ' "It s
individual essence is its cause": the same (existing) essence (samdna-bhdva),
the seed, is the cause. But is it not a fact that the seed is not like (sadisa)
the sprout, etc.?—There is no (saying) that it is not ; for there is no arising
of that kind (of sprout) from any other kind, (of seed)' (p. 115). The Netties
argument here contains a hidden (and apparently unintentional?) ambiguity,
namely, that between the seed-as-thing (individual) and the seed-as-nature
(principle). Vis categorically denies the non-Buddhist doctrine of 'inherence'
or 'immanence' (samavaya), by which the cause is held to inhere in the result
(Vis. 513), and Vis A rejects the theory of sabhdva as an adequate and sufficient
cause (Ppn., ch. xvi , note 23); cf. also the wrong theory attributed to Makkhali
Gosala at D. i, 53 with use of bhdva (some read sabhdva). The word svabhdva
had great currency in Indian Sanskrit philosophy, both Mahayana-Buddhist
and non-Buddhist, and it took on many shades, sometimes approaching
Aristotle's use of 'essence' as distinct from 'attributes' . To repeat, the word
never seems to have been used at all by the Buddha. »
453/2 This is an instance where it would be incorrect to translate bhavati
by 'becomes'. NettiA senses an ontological difficulty when i t says ' "I s
curd (dadhi bhavati)" is said according to the Identity Guide-Line (Ekatta-naya
—see Vis. 585) or according to the Metaphor of Non-Breach (abhedopacdra
—see Ppn ch. viii, n. 65), but not in any other way; for milk is not (na hoti)
curd, which is why "and yet there is no simultaneous occur-
rence of milk and curd" is said' (p. 115). To translate by 'becomes'
leaves nothing for the commentary to explain and conceals the difficulty
of deciding the 'first moment ' when it is curd.
currence of milk and curd, so too there is no simultaneous con-
currence of the cause and the condition.
454. Now this roundabout [of rebirths] has occurrence with cause
and with condition; for this is said: (Wiih ignorance as condition,
determinations; with determinations as condition, consciousness; . . .
and so with all the formula of Dependent Arising (cf. S. ii, 1).
Consequently ignorance is the cause and unreasoned attention the
condition (cf. Pe 104 and §462).
455. Previous ignorance is the cause of subsequent ignorance.
Herein, the previous ignorance is underlying tendency to ignorance,
while the subsequent ignorance is [open] obsession by ignorance.
The previous underlying tendency to ignorance is the cause, in
causality-by-immediate-proximity, of the subsequent obsession by
ignorance, like the seed and the sprout in the growing -,
1
but wherever
any fruit [of that seed] occurs, this [seed] is [then only] the cause-
in-remote-relation of that [fruit]; for cause is of two kinds, namely
cause-in-immediate-proximity [as that of the seed for the sprout]
and cause-in-remote-relation [as that of the seed for the fruit].
2
So the cause of ignorance is also of two kinds, namely cause-in-
immediate-proximity and cause-in-remote-relation.
456. Or in the same way that vessel, wick and oil are, as it were, the
light's condition, but not its cause-as-individual-essence—for one
cannot, without a flame, light the vessel, wick and oil, which are the
light's condition—; the individual-essence-as-cause being like the
light. So the individual-essence is the cause, while the other-
essence is the condition;
1
the in-itself is the cause while the external-
to-it is the condition; the generator is the cause while the accessory2
455/1 'Paribrilhand—growing': not in PED.
455/2 Cf. Vis. 532 (anantarapaccaya and samanantarapaccaya) and 536
(anantarupanissayapaccaya) for discussion. I t is not clear whether the Netti
has the Patthdna in view or not. Samatiantara-hetu and parampara-hetu
seem to be confined to this work and the Pe (cf. Pe 77 and 104-5).
456/1 This use of sabhdva ('individual essence') and parabhdva ('other
essence') is taken straight from the Pe (p. 104). I t makes this argument a
purely ontological one. Bhdva is caus. subst. fm. \/bhu, i.e., a 'making be' ,
a 'keeping in being', an 'essence', a '-ness' or '-hood', in the sense of recognizable
distinctive quality.
456/2 This definition of hetu ('cause') as on a lower level of generality to
paccaya ('condition') seems peculiar to this work. In the Suttas no difference
is discernible. In the Abhidhamma hetu tends to be restricted to the six hetu,
namely greed, etc., while paccaya can be either antecedent (e.g., kamrna), or
postnascent (i.e., cetasikadhammd against any contemporary rupa-dhammd
that arose earlier but ceases with or later owing to the longer presence (thiti)),
is the condition; the not-shared-in-common is the cause while the
shared-in-common is the condition.
457. The meaning of continuity, the meaning of non-interruption,
the meaning of fruit, the meaning of being-made-to-occur, the
meaning of renewal of being, the meaning of relinking, the meaning
of obsession, the meaning of impediment, the meaning of underlying-
tendency, the meaning of non-eradication, the meaning of ignorance,
the meaning of non-penetration, the meaning of being undiagnosed,
are consciousness's meaning of seed (cf. A. i, 224).
458. Where there is non-interruption there is continuity, where
there is continuity there is [80] occurrence, where there is occurrence
there is fruit, where there is fruit there is relinking,
1
where there is
relinking there is renewal of being, where there is renewal of being
there is impediment, where there is impediment there is obsession,
where there is obsession there is non-eradication, where there is non-
eradication there is underlying tendency, where there is underlying
tendency there is non-penetration, where there is non-penetration
there is ignorance, where there is ignorance there is undiagnosed
consciousness affected by taints, where there is undiagnosed
consciousness affected by taints there is the meaning of seed (see
§304).
459. The virtue category is the condition for the concentration
category, the concentration category is the condition for the under-
standing category, the understanding category is the condition for
the deliverance category, the deliverance category is the condition
for the knowing-and-seeing-of-deliverance category.
or conascent (i.e., cetasikd dhammd that arise and cease together, or that
arise with rv/pa-dhammd but cease earlier). Also hetupaccaya is one of the
24 kinds of paccaya listed in the Patthdna (see Vis. ch. xvii). Buddhist
doctrine does not allow a first cause (§644; Vis. ch. xvii, §§35ff./p. 525).
458/1 'Patisandhi—relinking' (or 'rebirth-linking'): PED's article is in-
adequate, and also misleading with its unfortunate choice of 'metempsychosis'
(besides overlooking the only Sutta ref. M. hi, 230, which has a different,
non-technical, meaning). Some technical Abhidhamma and Commentary
refs. are: Ptn. 320, etc., Ps. ii, 72, etc., Vis. 460. Commentarial meaning:
while cuti-citta is used for the last cognizance of a dying person, patisandhi-
citta is used for the first cognizance upon rebirth, which follows immediately
upon—'links up with'—the death-cognizance. There is thus unbroken
continuity without any 'thing'—consciousness or anything else—having any
permanency. Only the 'momentum' of kamma is communicated or 'passed
on' by the dying cognizance to the relinking cognizance in virtue of ignorance
and craving.
460. Knowledge of watering-places is the condition for knowledge of
what it is to have drunk [enough], knowledge of what it is to have
drunk [enough] is the condition for knowledge of the [right] amount,
knowledge of the [right] amount is the condition for knowledge of
self (§167).
461. Or in the same way that (eye consciousness arises depending
upon eye and forms ) (M. i, 111; iii, 285): Herein, the eye is a con-
dition through the conditionality of predominance, while forms are a
condition through conditionality of object, light
1
is a condition
through co-supporting, and attention, as the individual-essence, is
the cause (cf. §454).
462. While consciousness's condition is determinations, its individual
essence is its cause.
1
While name-and-form's condition is conscious-
ness, its individual essence is its cause. While the sixfold base's
condition is name-and-form, its individual essence is its cause.
While contact's condition is the sixfold base, its individual essence
is its cause. While feeling's condition is contact, its individual
essence is its cause. While craving's condition is feeling, its
individual essence is its cause. While assuming's condition is
craving, its individual essence is its cause. While being's condition
is assuming, its individual essence is its cause. While birth's
condition is being, its individual essence is its cause. While ageing-
and-death's condition is birth, its individual essence is its cause.
While sorrow's condition is ageing-and-death, its individual essence
is its cause. While lamentation's condition is sorrow, its individual
essence is its cause. While pain's condition is lamentation, its
individual essence is its cause. While grief's condition is pain, its
individual essence is its cause. While despair's condition is grief,
its individual essence is its cause.
461/1 The addition of 'light' (dloka) as one of the conditions for the arising
of eye-consciousness is later than the Tipitaka, in which i t is not mentioned
in that capacity. Cf. Vis. 488-9 (quoting the 'Former Teachers'). This
must be the earliest mention in any extant Pah work, though cf. the passage
in Nd2 (234)
l
cakkhundpuriso dloketi rupagatdni'. Cf. D. iii, 223—'dlokasanna*.
462/1 From what has gone before (§§452 and 456) this must mean prior
consciousness in continuity, and so with the rest. NettiA says 'Determinative-
acts of merit (demerit and imperturbability) are the condition for relinking-
consciousness (at rebirth). Herein, that which is the individual-essence is the
cause. And here by "determinations" is intended any arising of cognizance,
profitable or unprofitable, that belongs to worlds' (p. 116). The Pitaka refs.
for Dependent Arising are as follows: D. Sutta 15; M. Suttas 9 and 38; S.
Niddna Samyutta; A, i, 177; Vbh. Paccaydkdravibhanga; Ps. i, 50-2.
463. In this way all kinds of general-support are a requisite (cf.
§168).
464. That is why the venerable Maha-Kaccana said:
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§19).
The Mode of Conveying Requisites is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 15
[The Ninefold Thread in the Mode of Conveying Requisites]
448. Herein, what is the Mode of Conveying Requisites ? [It is
this:]
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§15).
449. Any idea that generates
1
an idea is a requisite of that idea.
450. What is the Requisite's characteristic ? The Requisite has
the characteristic of a generator.
449/1 I.e., an idea that is another idea's condition sine qua nony as, say,
ignorance is for determination.
451. Two kinds of ideas generate, namely a cause and a condition.
452. Herein, what is a cause's characteristic ? What is a con-
dition's characteristic ? A cause has the characteristic of not being
shared in common, while a condition has the characteristic of being
shared in common.
1
453. How might that be ? In the same way that for the occurrence
of a [seed's] sprout the seed is not shared in common [with the
sprout] while earth [79] and water are common to both [seed and
sprout]; for while the earth and the water are each a condition for
the sprout, still individual essence is its cause;
1
or in the same way
that milk left in a pot is
2
curd, and yet there is no simultaneous con-
452/1 This distinction and these two definitions are perhaps peculiar to this
work.
453/1 For 'sabhdva—individual essence' see Ppn. ch. viii, n. 68, where the
term is discussed and various commentarial derivations given. The only
Pitaka ref. seems to be that at Ps. ii, 178 (either 'born form is void of individual
essence' or 'born form is void by individual essence' according to how the
instr. (sabhdvena) is taken in that passage, which has given PsA much trouble).
See also Miln. 90, 164, 212, 360; also Pe 104. Very frequent in the Com-
mentaries. The use of the word here as a synonym for 'cause' (hetu) is
different from the commentarial use as a synonym for 'nature' (pakati) or
any idea (dhamma) that is not merely a name or a negation. NettiA: ' "It s
individual essence is its cause": the same (existing) essence (samdna-bhdva),
the seed, is the cause. But is it not a fact that the seed is not like (sadisa)
the sprout, etc.?—There is no (saying) that it is not ; for there is no arising
of that kind (of sprout) from any other kind, (of seed)' (p. 115). The Netties
argument here contains a hidden (and apparently unintentional?) ambiguity,
namely, that between the seed-as-thing (individual) and the seed-as-nature
(principle). Vis categorically denies the non-Buddhist doctrine of 'inherence'
or 'immanence' (samavaya), by which the cause is held to inhere in the result
(Vis. 513), and Vis A rejects the theory of sabhdva as an adequate and sufficient
cause (Ppn., ch. xvi , note 23); cf. also the wrong theory attributed to Makkhali
Gosala at D. i, 53 with use of bhdva (some read sabhdva). The word svabhdva
had great currency in Indian Sanskrit philosophy, both Mahayana-Buddhist
and non-Buddhist, and it took on many shades, sometimes approaching
Aristotle's use of 'essence' as distinct from 'attributes' . To repeat, the word
never seems to have been used at all by the Buddha. »
453/2 This is an instance where it would be incorrect to translate bhavati
by 'becomes'. NettiA senses an ontological difficulty when i t says ' "I s
curd (dadhi bhavati)" is said according to the Identity Guide-Line (Ekatta-naya
—see Vis. 585) or according to the Metaphor of Non-Breach (abhedopacdra
—see Ppn ch. viii, n. 65), but not in any other way; for milk is not (na hoti)
curd, which is why "and yet there is no simultaneous occur-
rence of milk and curd" is said' (p. 115). To translate by 'becomes'
leaves nothing for the commentary to explain and conceals the difficulty
of deciding the 'first moment ' when it is curd.
currence of milk and curd, so too there is no simultaneous con-
currence of the cause and the condition.
454. Now this roundabout [of rebirths] has occurrence with cause
and with condition; for this is said: (Wiih ignorance as condition,
determinations; with determinations as condition, consciousness; . . .
and so with all the formula of Dependent Arising (cf. S. ii, 1).
Consequently ignorance is the cause and unreasoned attention the
condition (cf. Pe 104 and §462).
455. Previous ignorance is the cause of subsequent ignorance.
Herein, the previous ignorance is underlying tendency to ignorance,
while the subsequent ignorance is [open] obsession by ignorance.
The previous underlying tendency to ignorance is the cause, in
causality-by-immediate-proximity, of the subsequent obsession by
ignorance, like the seed and the sprout in the growing -,
1
but wherever
any fruit [of that seed] occurs, this [seed] is [then only] the cause-
in-remote-relation of that [fruit]; for cause is of two kinds, namely
cause-in-immediate-proximity [as that of the seed for the sprout]
and cause-in-remote-relation [as that of the seed for the fruit].
2
So the cause of ignorance is also of two kinds, namely cause-in-
immediate-proximity and cause-in-remote-relation.
456. Or in the same way that vessel, wick and oil are, as it were, the
light's condition, but not its cause-as-individual-essence—for one
cannot, without a flame, light the vessel, wick and oil, which are the
light's condition—; the individual-essence-as-cause being like the
light. So the individual-essence is the cause, while the other-
essence is the condition;
1
the in-itself is the cause while the external-
to-it is the condition; the generator is the cause while the accessory2
455/1 'Paribrilhand—growing': not in PED.
455/2 Cf. Vis. 532 (anantarapaccaya and samanantarapaccaya) and 536
(anantarupanissayapaccaya) for discussion. I t is not clear whether the Netti
has the Patthdna in view or not. Samatiantara-hetu and parampara-hetu
seem to be confined to this work and the Pe (cf. Pe 77 and 104-5).
456/1 This use of sabhdva ('individual essence') and parabhdva ('other
essence') is taken straight from the Pe (p. 104). I t makes this argument a
purely ontological one. Bhdva is caus. subst. fm. \/bhu, i.e., a 'making be' ,
a 'keeping in being', an 'essence', a '-ness' or '-hood', in the sense of recognizable
distinctive quality.
456/2 This definition of hetu ('cause') as on a lower level of generality to
paccaya ('condition') seems peculiar to this work. In the Suttas no difference
is discernible. In the Abhidhamma hetu tends to be restricted to the six hetu,
namely greed, etc., while paccaya can be either antecedent (e.g., kamrna), or
postnascent (i.e., cetasikadhammd against any contemporary rupa-dhammd
that arose earlier but ceases with or later owing to the longer presence (thiti)),
is the condition; the not-shared-in-common is the cause while the
shared-in-common is the condition.
457. The meaning of continuity, the meaning of non-interruption,
the meaning of fruit, the meaning of being-made-to-occur, the
meaning of renewal of being, the meaning of relinking, the meaning
of obsession, the meaning of impediment, the meaning of underlying-
tendency, the meaning of non-eradication, the meaning of ignorance,
the meaning of non-penetration, the meaning of being undiagnosed,
are consciousness's meaning of seed (cf. A. i, 224).
458. Where there is non-interruption there is continuity, where
there is continuity there is [80] occurrence, where there is occurrence
there is fruit, where there is fruit there is relinking,
1
where there is
relinking there is renewal of being, where there is renewal of being
there is impediment, where there is impediment there is obsession,
where there is obsession there is non-eradication, where there is non-
eradication there is underlying tendency, where there is underlying
tendency there is non-penetration, where there is non-penetration
there is ignorance, where there is ignorance there is undiagnosed
consciousness affected by taints, where there is undiagnosed
consciousness affected by taints there is the meaning of seed (see
§304).
459. The virtue category is the condition for the concentration
category, the concentration category is the condition for the under-
standing category, the understanding category is the condition for
the deliverance category, the deliverance category is the condition
for the knowing-and-seeing-of-deliverance category.
or conascent (i.e., cetasikd dhammd that arise and cease together, or that
arise with rv/pa-dhammd but cease earlier). Also hetupaccaya is one of the
24 kinds of paccaya listed in the Patthdna (see Vis. ch. xvii). Buddhist
doctrine does not allow a first cause (§644; Vis. ch. xvii, §§35ff./p. 525).
458/1 'Patisandhi—relinking' (or 'rebirth-linking'): PED's article is in-
adequate, and also misleading with its unfortunate choice of 'metempsychosis'
(besides overlooking the only Sutta ref. M. hi, 230, which has a different,
non-technical, meaning). Some technical Abhidhamma and Commentary
refs. are: Ptn. 320, etc., Ps. ii, 72, etc., Vis. 460. Commentarial meaning:
while cuti-citta is used for the last cognizance of a dying person, patisandhi-
citta is used for the first cognizance upon rebirth, which follows immediately
upon—'links up with'—the death-cognizance. There is thus unbroken
continuity without any 'thing'—consciousness or anything else—having any
permanency. Only the 'momentum' of kamma is communicated or 'passed
on' by the dying cognizance to the relinking cognizance in virtue of ignorance
and craving.
460. Knowledge of watering-places is the condition for knowledge of
what it is to have drunk [enough], knowledge of what it is to have
drunk [enough] is the condition for knowledge of the [right] amount,
knowledge of the [right] amount is the condition for knowledge of
self (§167).
461. Or in the same way that (eye consciousness arises depending
upon eye and forms ) (M. i, 111; iii, 285): Herein, the eye is a con-
dition through the conditionality of predominance, while forms are a
condition through conditionality of object, light
1
is a condition
through co-supporting, and attention, as the individual-essence, is
the cause (cf. §454).
462. While consciousness's condition is determinations, its individual
essence is its cause.
1
While name-and-form's condition is conscious-
ness, its individual essence is its cause. While the sixfold base's
condition is name-and-form, its individual essence is its cause.
While contact's condition is the sixfold base, its individual essence
is its cause. While feeling's condition is contact, its individual
essence is its cause. While craving's condition is feeling, its
individual essence is its cause. While assuming's condition is
craving, its individual essence is its cause. While being's condition
is assuming, its individual essence is its cause. While birth's
condition is being, its individual essence is its cause. While ageing-
and-death's condition is birth, its individual essence is its cause.
While sorrow's condition is ageing-and-death, its individual essence
is its cause. While lamentation's condition is sorrow, its individual
essence is its cause. While pain's condition is lamentation, its
individual essence is its cause. While grief's condition is pain, its
individual essence is its cause. While despair's condition is grief,
its individual essence is its cause.
461/1 The addition of 'light' (dloka) as one of the conditions for the arising
of eye-consciousness is later than the Tipitaka, in which i t is not mentioned
in that capacity. Cf. Vis. 488-9 (quoting the 'Former Teachers'). This
must be the earliest mention in any extant Pah work, though cf. the passage
in Nd2 (234)
l
cakkhundpuriso dloketi rupagatdni'. Cf. D. iii, 223—'dlokasanna*.
462/1 From what has gone before (§§452 and 456) this must mean prior
consciousness in continuity, and so with the rest. NettiA says 'Determinative-
acts of merit (demerit and imperturbability) are the condition for relinking-
consciousness (at rebirth). Herein, that which is the individual-essence is the
cause. And here by "determinations" is intended any arising of cognizance,
profitable or unprofitable, that belongs to worlds' (p. 116). The Pitaka refs.
for Dependent Arising are as follows: D. Sutta 15; M. Suttas 9 and 38; S.
Niddna Samyutta; A, i, 177; Vbh. Paccaydkdravibhanga; Ps. i, 50-2.
463. In this way all kinds of general-support are a requisite (cf.
§168).
464. That is why the venerable Maha-Kaccana said:
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§19).
The Mode of Conveying Requisites is ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-14
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-14
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 14
[The Ninefold Thread in the Mode of Conveying Terms of Expression]
422. Herein, what is the Mode of Conveying Terms of Expression ?
[It is this:]
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18.)
423. Those [ideas] sliould be remembered according as they are
demonstrated there where they appear [in their contexts as follows].
424. 'Suffering' is a unity.
Herein, what is Suffering ? (Birth is suffering, ageing is suffering,
sickness is suffering, death is suffering, association with the loathed is
suffering, dissociation from the loved is suffering, not to get one's wish
is suffering, in brief the five categories of assumption are suffering )
(S. v, 421; cf. Pe 5): form is suffering, feeling is suffering, perception
is suffering, determinations are suffering, consciousness is suffering.
This is a diversity.
425. 'The Origin of Suffering' is a unity.
Herein, what is the Origin of Suffering ? (It is that craving
ivhich renews being (existence), is accompanied by relish and lust,
relishing this and that, namely craving for sensual desires, craving for
being (existence), craving for non-being (non-existence) ) (S. v, 421).
This is a diversity.
426. 'Cessation of suffering' is a unity.
Herein, what is cessation of suffering % (It is the remainderkss
fading of that same craving, its ceasing, giving it up, relinquishing it,
letting it go, non-relying on it, and rejecting it) (S. v, 421). This is
diversity.
427. 'The way leading to cessation of suffering' is a unity.
[73] Herein, what is the way leading to cessation of suffering ?
(It is the Noble Eight-factored Path, that is to say, right view, right
intention, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration (S. v, 421-2). This is a diversity
428. Tath' is a unity.
Herein, what is a path ? I t is the path leading to hell, the
path leading to the animal womb, the path leading to the ghost
realm, the path leading to the Asura (Demon) womb, the path
leading to heaven, the path leading to humanity, the path leading
to extinction. This is a diversity.
429. 'Cessation' is a unity.
Herein, what is cessation ? I t is deliberate cessation, un-
deliberate cessation ? cessation of approval, cessation of resistance;
cessation of conceit, cessation of contempt, cessation of domineering,
cessation of envy, cessation of avarice, cessation of all defilements.
This is a diversity.
430. 'Form' is a unity.
Herein, what is form ? Form is the four great entities (cf. M. i,
429/1 'Patisankhd-nirodha—deliberate cessation' and 'appatisanlchdnirodha—
undeliberate cessation': neither compound is in PED and latter not in CPD
(Vol. 1); see Kv. 226 and Kv. trsln. ('Points of Controversy') 137, note; also
Miln. (cf. also Pe 151, line 15 nirodhasamdpatti(m) appatisankhdya). NettiA
says 'PatisanJchdnirodha is cessation due to deliberating (patisankhdya), due
to keeping in being opposition (to arising—patipakkhabhavandya); or when
opposition has not occurred in that way, i t is the non-arising of what is ready
to arise, owing to opposition to its arising being already in existence. Appa-
tisankhdnirodha is the cessation of determined ideas along with their individual
natures: what is meant is cessation from moment to moment ' (p. 109). That
these two terms should be present here and absent from the Pe is noteworthy.
The second, according to NettiA, means the cessation incessantly taking place
in the process of impermanence. Cf. KvA (Burm. ed., p. 140) and KvAA
(Burm. ed., p. 56). There seems no reason for supposing that the later
independent Sanskrit Mahdydna development of these terms is in any way
implied here (for which see, e.g., 0 . Rosenberg, Die Probleme der Buddhistischen
Philosophic Heidelberg, 1924, p. 128; E. Obermiller, The Doctrine of Prajnd-
pdramitdy Leningrad, 1932; and E. Lamotte, Histoire du Bouddhisme Indien,
Louvain, 1958, p. 675).
185), and any description of form assuming the four great entities
(M. iii, 17).
431. Herein, what are the four great entities ? They are the
earth element, the water element, the fire element, the air element.
These elements can be comprised in two moods, namely in brief [as
above] and in detail.
432. How does one comprise the elements in detail ? One com-
prises the earth element in detail in twenty moods, one comprises
the water element in detail in twelve moods, one comprises the fire
element in detail in four moods, and one comprises the air element
in detail in six moods.
433. In what twenty moods does one comprise the earth element in
detail ? [74] There are in this body head-hairs, body-hairs, nails,
teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver,
midriff, spleen, lights; bowels, entrails, gorge, dung (cf. M. i, 421),
and brain-in-the-head (Ps. i, 7). One comprises the earth element
in detail in these twenty moods.
434. In what twelve moods does one comprise the water element in
detail ? There are in this body bile, phlegm, pus, blood, sweat,
fat; tears, grease, spittle, snot, oil-of-the-joints, and urine (cf. M.
i, 422). One comprises the water element in detail in these twelve
moods.
435. In what four moods does one comprise the fire element in
detail ? There is that whereby one is wanned, whereby one ages,
whereby one burns, and whereby what is eaten, drunk, chewed,
and tasted, gets completely digested (cf. M. i, 422). One comprises
the fire element in detail in these four moods.
436. In what six moods does one comprise the air element in
detail ? There are up-going forces, down-going forces, forces in the
paunch, forces in the belly, forces that course through the limbs, and
in-breath and out-breath (cf. M. i, 422). That is how one comprises
the air element in detail in six moods.
437. He who thus in detail recharacterizes, estimates, fathoms,
inquires into, and reviews, the elements as to individual-essence
1
in
these forty-two moods sees nothing at all worth taking, whether
body or bodily part. Just as one who investigated a cesspool would
see nothing at all worth taking, just as one who investigated a privy
would see nothing worth taking, so [75] too he who thus in detail
re-characterizes, estimates, fathoms, inquires into, and reviews, the
437/1 See n. 453/1. For this para see also Vis. ch. viii, §47 /p. 241.
elements as to individual-essence in these forty-two moods sees
nothing at all worth taking, whether body or bodily part.
438. That is why the Blessed One said: (Now both the earth element
in oneself and the external earth element should be seen, with right
understanding how they are, in this way: 'I am not this,
1
this is not
mine, this is not I, this is not my self.' On seeing it thus, with right
understanding how it is, he finds dispassion in the earth element, and
lust for the earth element fades from his heart. Now both the water
element in oneself and the external water element . . . both the fire
element in oneself and the external fire element. . . both the air element
in oneself and the external air element should be seen, with right
understanding how they are, in this way: 'I am not this, this is not
mine, this is not I, this is not my self
9
On seeing it thus, with right
understanding how it is, he finds dispassion in the air element, and
lust for the air element fades from his hearty (cf. M. i, 421). This is a
diversity.
439. 'Ignorance' is a unity.
Herein, what is ignorance ? I t is unknowing about suffering,
unknowing about the origin of suffering, unknowing about cessation
of suffering, and unknowing about the way leading to cessation of
suffering (cf. Pe 116); unknowing about the past, unknowing about
the future, unknowing about the past and future; unknowing about
specific conditionality and dependently arisen ideas; it is any such
unknowing, unseeing, non-actualization, failure to be enlightened
by another, failure to enlighten oneself, non-penetration, failure to
characterize, failure to recharacterize, failure to counter-charac-
terize, [76] disregard, inexperience, witlessness, folly, unawareness,
delusion, illusion, confusion, ignorance, flood of ignorance, bond of
ignorance, underlying tendency to ignorance, obsession by ignorance,
lock of ignorance, delusion as a root of the unprofitable. This is a
diversity.
440. 'Science' is a unity.
Herein, what is science ? I t is knowledge about suffering,
knowledge about the origin of suffering, knowledge about cessation
of suffering, knowledge about the way leading to cessation of
suffering; knowledge about the past, knowledge about the future,
knowledge about the past and future; knowledge about specific
conditionality and dependently arisen ideas; (it is any such under -
438/1 This phrase, nev* csaharh, is extra to the usual statement of this
formula.
standing, act-of-understanding, investigation, reinvestigation, investi-
gation-of-ideas, characterization, recharacterization, counter-clmrac-
terization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny,
breadth, wit, guidance, insight, awareness, goad, understanding faculty,
understanding power, understanding weapon, understanding [storied']
palace, understanding light, understanding illumination, under-
standing lucidity, understanding jewel, non-delusion, investigation-of-
ideas, right view, investigation-of-ideas enlightenment factor, path-
factor included in the path (Dhs. 292; cf. Pe 122). This is a diversity.
441. 'Attainment' is a unity.
Herein, what is attainment ? There is percipient attainment,
unpercipient attainment, neither-percipient-nor-unpercipient attain-
ment, attainment percipient of non-entity ,
x
attainment of cessation.
2
This is a diversity.
442. 'Meditator' is a unity.
Herein, what is a meditator ? There is the Initiate meditator,
there is the Adept meditator, there is the neither-Initiate-nor-Adept
meditator, there is the 'thoroughbred' meditator, there is the 'colt'
meditator (see A. v, 323; cf. Pe 146), there is the meditator governed
by views, there is the meditator governed by craving, there is the
meditator governed by understanding. [77] This is a diversity.
443. 'Concentration' is a unity.
Herein, what is concentration ? There is concentration with
conflict, concentration without conflict;
1
concentration with risk,
concentration without risk; concentration with ill will, concentration
with non-ill-will; concentration with happiness [i.e., the first two
meditations], concentration free from happiness [i.e., the last two
meditations]; materialistic concentration, non-materialistic concen-
tration;
2
concentration with prompting-determinations, concentra-
441/1 ' Vibhutasanndsamdpatti—attainment percipient of nonentity1
: NettiA:
'The attainment of the base consisting of infiniteness of consciousness; for
it is owing to the non-entity (vibhdvanato) [through its being now ceased and
past] of the consciousness [now ceased and being contemplated] that was
cognizing the first Formless State (i.e., space) and of the [conascent] per-
ception that was perceiving the first Formless State that it is so called (cf.
Vis. ch. x, §§60-5/pp. 339-40). But some read vibhutarupasannd, and in
their opinion this would mean the rest of the Formless States' (p. 113). This
explanation takes the ambiguous vibhavati in its negative sense. See n. 843/1
But here the reference is perhaps to l
pathavlsannd vibhutd\ etc., at A. v, 325.
441/2 Read nirodhasamdpatti as at §580.
443/1 For sa-rana and a-rana see n. 297/2.
443/2 'Amisa—materialistic': the word normally refers to such material
physical needs as food and medicine, and sdmisa is what is concerned with
tion without prompting-determinations;
3
concentration kept in
being unilaterally, concentration kept in being bilaterally, concen-
tration whose keeping in being is both ways kept in being;
4
concen-
tration with thought and exploring, concentration without thought
and with mere exploration, concentration without thought and
without exploring (see D. iii, 219); concentration dealing with an
inferior state, concentration dealing with steadiness, concentration
dealing with distinction, concentration dealing with penetration (see
Ps. i, 48); concentration belonging to worlds, concentration dis-
joined from worlds; wrong concentration, right concentration. This
is a diversity.
444. 'Way' is a unity.
Herein, what is a way ? There is the way of luxury, the way of
austerity, the middle way (A. i, 295); the way of the impatient, the
way of the patient; the way of quieting, the way of taming (see D.
iii, 229); the painful way with sluggish acquaintanceship, the painful
way with swift acquaintanceship, the pleasant way with sluggish
acquaintanceship, the pleasant way with swift acquaintanceship
(see D. iii, 228). This is a diversity (see also §264).
445. 'Body' is a unity.
Herein, what is a body ? There are the name-body and the form-
body. Herein, what is the form-body ? I t is head-hairs, body-
hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney;
heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung;
bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-
of-the-joints, urine; and brain-in-the-head (see Ps. i, 7). [78] This
is the form-body (cf. §226). The name-body consists of feeling,
perception, choice, cognizance, contact, and attention. This is the
name-body (see §226). This is a diversity.
446. In this way, while some idea [say, 'birth'] has the same essence
that , while nirdmisa is what is dissociated from that . 'The flesh and the
spirit' conveys the same opposites.
443/3 'Sasankhdra—with prompting-determination' and i
asankhdra—without
pr.-d.' are not in PED; the latter is in CPD. See also Dhs. 146 and A. iv, 72.
443/4 NettiA: ' "Concentration kept in being unilaterally" is that in one who
is a Bare-(dry-)insight worker (see below). "Concentration kept in being
bilaterally" is that in one whose vehicle is quiet (Vis. ch. xviii. §3/p. 587);
and "concentration whose keeping in being is both-ways kept in being" is
concentration in a Body-Witness (see M. i, 478; Pug. 14; Vis. ch. xxi, §§74-5/
p. 659); for he is one whose keeping (of concentration) in being is kept in
being in both ways (with maximum of quiet and Insight)' (p. 114). For the
term 'bare-insight worker' (sukkha vipassaka) see Vis. chs. xviii and xxi.
[namely buffering' in this instance] as that of some [other related]
idea, [say, 'ageing' in this instance], that former idea finds unity with
this latter idea through [their common] unity, yet it has diversity
from it in virtue of that whereby it has its differentiating (particular)
characteristic.
So when one is asked about the Tread[-type, which term covers
all modes of the Teaching,] or about prose-expositions or about
verse, the inquiry should be made as follows: 'How, then, does he
ask according to unity or according to diversity ?'. If asked
according to a unity, then it should be answered according to the
unity. If asked according to a diversity, then it should be answered
according to the diversity. If asked expressed in terms of creatures,
the answer should be expressed in terms of creatures. If asked
expressed in terms of ideas, the answer should be expressed in terms
of ideas (see §§860 and 943). According as it is asked, so it should
be answered.
447. That is why the venerable Maha-Kaccana said:
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18).
The Mode Conveying Terms of Expression is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 14
[The Ninefold Thread in the Mode of Conveying Terms of Expression]
422. Herein, what is the Mode of Conveying Terms of Expression ?
[It is this:]
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18.)
423. Those [ideas] sliould be remembered according as they are
demonstrated there where they appear [in their contexts as follows].
424. 'Suffering' is a unity.
Herein, what is Suffering ? (Birth is suffering, ageing is suffering,
sickness is suffering, death is suffering, association with the loathed is
suffering, dissociation from the loved is suffering, not to get one's wish
is suffering, in brief the five categories of assumption are suffering )
(S. v, 421; cf. Pe 5): form is suffering, feeling is suffering, perception
is suffering, determinations are suffering, consciousness is suffering.
This is a diversity.
425. 'The Origin of Suffering' is a unity.
Herein, what is the Origin of Suffering ? (It is that craving
ivhich renews being (existence), is accompanied by relish and lust,
relishing this and that, namely craving for sensual desires, craving for
being (existence), craving for non-being (non-existence) ) (S. v, 421).
This is a diversity.
426. 'Cessation of suffering' is a unity.
Herein, what is cessation of suffering % (It is the remainderkss
fading of that same craving, its ceasing, giving it up, relinquishing it,
letting it go, non-relying on it, and rejecting it) (S. v, 421). This is
diversity.
427. 'The way leading to cessation of suffering' is a unity.
[73] Herein, what is the way leading to cessation of suffering ?
(It is the Noble Eight-factored Path, that is to say, right view, right
intention, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration (S. v, 421-2). This is a diversity
428. Tath' is a unity.
Herein, what is a path ? I t is the path leading to hell, the
path leading to the animal womb, the path leading to the ghost
realm, the path leading to the Asura (Demon) womb, the path
leading to heaven, the path leading to humanity, the path leading
to extinction. This is a diversity.
429. 'Cessation' is a unity.
Herein, what is cessation ? I t is deliberate cessation, un-
deliberate cessation ? cessation of approval, cessation of resistance;
cessation of conceit, cessation of contempt, cessation of domineering,
cessation of envy, cessation of avarice, cessation of all defilements.
This is a diversity.
430. 'Form' is a unity.
Herein, what is form ? Form is the four great entities (cf. M. i,
429/1 'Patisankhd-nirodha—deliberate cessation' and 'appatisanlchdnirodha—
undeliberate cessation': neither compound is in PED and latter not in CPD
(Vol. 1); see Kv. 226 and Kv. trsln. ('Points of Controversy') 137, note; also
Miln. (cf. also Pe 151, line 15 nirodhasamdpatti(m) appatisankhdya). NettiA
says 'PatisanJchdnirodha is cessation due to deliberating (patisankhdya), due
to keeping in being opposition (to arising—patipakkhabhavandya); or when
opposition has not occurred in that way, i t is the non-arising of what is ready
to arise, owing to opposition to its arising being already in existence. Appa-
tisankhdnirodha is the cessation of determined ideas along with their individual
natures: what is meant is cessation from moment to moment ' (p. 109). That
these two terms should be present here and absent from the Pe is noteworthy.
The second, according to NettiA, means the cessation incessantly taking place
in the process of impermanence. Cf. KvA (Burm. ed., p. 140) and KvAA
(Burm. ed., p. 56). There seems no reason for supposing that the later
independent Sanskrit Mahdydna development of these terms is in any way
implied here (for which see, e.g., 0 . Rosenberg, Die Probleme der Buddhistischen
Philosophic Heidelberg, 1924, p. 128; E. Obermiller, The Doctrine of Prajnd-
pdramitdy Leningrad, 1932; and E. Lamotte, Histoire du Bouddhisme Indien,
Louvain, 1958, p. 675).
185), and any description of form assuming the four great entities
(M. iii, 17).
431. Herein, what are the four great entities ? They are the
earth element, the water element, the fire element, the air element.
These elements can be comprised in two moods, namely in brief [as
above] and in detail.
432. How does one comprise the elements in detail ? One com-
prises the earth element in detail in twenty moods, one comprises
the water element in detail in twelve moods, one comprises the fire
element in detail in four moods, and one comprises the air element
in detail in six moods.
433. In what twenty moods does one comprise the earth element in
detail ? [74] There are in this body head-hairs, body-hairs, nails,
teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver,
midriff, spleen, lights; bowels, entrails, gorge, dung (cf. M. i, 421),
and brain-in-the-head (Ps. i, 7). One comprises the earth element
in detail in these twenty moods.
434. In what twelve moods does one comprise the water element in
detail ? There are in this body bile, phlegm, pus, blood, sweat,
fat; tears, grease, spittle, snot, oil-of-the-joints, and urine (cf. M.
i, 422). One comprises the water element in detail in these twelve
moods.
435. In what four moods does one comprise the fire element in
detail ? There is that whereby one is wanned, whereby one ages,
whereby one burns, and whereby what is eaten, drunk, chewed,
and tasted, gets completely digested (cf. M. i, 422). One comprises
the fire element in detail in these four moods.
436. In what six moods does one comprise the air element in
detail ? There are up-going forces, down-going forces, forces in the
paunch, forces in the belly, forces that course through the limbs, and
in-breath and out-breath (cf. M. i, 422). That is how one comprises
the air element in detail in six moods.
437. He who thus in detail recharacterizes, estimates, fathoms,
inquires into, and reviews, the elements as to individual-essence
1
in
these forty-two moods sees nothing at all worth taking, whether
body or bodily part. Just as one who investigated a cesspool would
see nothing at all worth taking, just as one who investigated a privy
would see nothing worth taking, so [75] too he who thus in detail
re-characterizes, estimates, fathoms, inquires into, and reviews, the
437/1 See n. 453/1. For this para see also Vis. ch. viii, §47 /p. 241.
elements as to individual-essence in these forty-two moods sees
nothing at all worth taking, whether body or bodily part.
438. That is why the Blessed One said: (Now both the earth element
in oneself and the external earth element should be seen, with right
understanding how they are, in this way: 'I am not this,
1
this is not
mine, this is not I, this is not my self.' On seeing it thus, with right
understanding how it is, he finds dispassion in the earth element, and
lust for the earth element fades from his heart. Now both the water
element in oneself and the external water element . . . both the fire
element in oneself and the external fire element. . . both the air element
in oneself and the external air element should be seen, with right
understanding how they are, in this way: 'I am not this, this is not
mine, this is not I, this is not my self
9
On seeing it thus, with right
understanding how it is, he finds dispassion in the air element, and
lust for the air element fades from his hearty (cf. M. i, 421). This is a
diversity.
439. 'Ignorance' is a unity.
Herein, what is ignorance ? I t is unknowing about suffering,
unknowing about the origin of suffering, unknowing about cessation
of suffering, and unknowing about the way leading to cessation of
suffering (cf. Pe 116); unknowing about the past, unknowing about
the future, unknowing about the past and future; unknowing about
specific conditionality and dependently arisen ideas; it is any such
unknowing, unseeing, non-actualization, failure to be enlightened
by another, failure to enlighten oneself, non-penetration, failure to
characterize, failure to recharacterize, failure to counter-charac-
terize, [76] disregard, inexperience, witlessness, folly, unawareness,
delusion, illusion, confusion, ignorance, flood of ignorance, bond of
ignorance, underlying tendency to ignorance, obsession by ignorance,
lock of ignorance, delusion as a root of the unprofitable. This is a
diversity.
440. 'Science' is a unity.
Herein, what is science ? I t is knowledge about suffering,
knowledge about the origin of suffering, knowledge about cessation
of suffering, knowledge about the way leading to cessation of
suffering; knowledge about the past, knowledge about the future,
knowledge about the past and future; knowledge about specific
conditionality and dependently arisen ideas; (it is any such under -
438/1 This phrase, nev* csaharh, is extra to the usual statement of this
formula.
standing, act-of-understanding, investigation, reinvestigation, investi-
gation-of-ideas, characterization, recharacterization, counter-clmrac-
terization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny,
breadth, wit, guidance, insight, awareness, goad, understanding faculty,
understanding power, understanding weapon, understanding [storied']
palace, understanding light, understanding illumination, under-
standing lucidity, understanding jewel, non-delusion, investigation-of-
ideas, right view, investigation-of-ideas enlightenment factor, path-
factor included in the path (Dhs. 292; cf. Pe 122). This is a diversity.
441. 'Attainment' is a unity.
Herein, what is attainment ? There is percipient attainment,
unpercipient attainment, neither-percipient-nor-unpercipient attain-
ment, attainment percipient of non-entity ,
x
attainment of cessation.
2
This is a diversity.
442. 'Meditator' is a unity.
Herein, what is a meditator ? There is the Initiate meditator,
there is the Adept meditator, there is the neither-Initiate-nor-Adept
meditator, there is the 'thoroughbred' meditator, there is the 'colt'
meditator (see A. v, 323; cf. Pe 146), there is the meditator governed
by views, there is the meditator governed by craving, there is the
meditator governed by understanding. [77] This is a diversity.
443. 'Concentration' is a unity.
Herein, what is concentration ? There is concentration with
conflict, concentration without conflict;
1
concentration with risk,
concentration without risk; concentration with ill will, concentration
with non-ill-will; concentration with happiness [i.e., the first two
meditations], concentration free from happiness [i.e., the last two
meditations]; materialistic concentration, non-materialistic concen-
tration;
2
concentration with prompting-determinations, concentra-
441/1 ' Vibhutasanndsamdpatti—attainment percipient of nonentity1
: NettiA:
'The attainment of the base consisting of infiniteness of consciousness; for
it is owing to the non-entity (vibhdvanato) [through its being now ceased and
past] of the consciousness [now ceased and being contemplated] that was
cognizing the first Formless State (i.e., space) and of the [conascent] per-
ception that was perceiving the first Formless State that it is so called (cf.
Vis. ch. x, §§60-5/pp. 339-40). But some read vibhutarupasannd, and in
their opinion this would mean the rest of the Formless States' (p. 113). This
explanation takes the ambiguous vibhavati in its negative sense. See n. 843/1
But here the reference is perhaps to l
pathavlsannd vibhutd\ etc., at A. v, 325.
441/2 Read nirodhasamdpatti as at §580.
443/1 For sa-rana and a-rana see n. 297/2.
443/2 'Amisa—materialistic': the word normally refers to such material
physical needs as food and medicine, and sdmisa is what is concerned with
tion without prompting-determinations;
3
concentration kept in
being unilaterally, concentration kept in being bilaterally, concen-
tration whose keeping in being is both ways kept in being;
4
concen-
tration with thought and exploring, concentration without thought
and with mere exploration, concentration without thought and
without exploring (see D. iii, 219); concentration dealing with an
inferior state, concentration dealing with steadiness, concentration
dealing with distinction, concentration dealing with penetration (see
Ps. i, 48); concentration belonging to worlds, concentration dis-
joined from worlds; wrong concentration, right concentration. This
is a diversity.
444. 'Way' is a unity.
Herein, what is a way ? There is the way of luxury, the way of
austerity, the middle way (A. i, 295); the way of the impatient, the
way of the patient; the way of quieting, the way of taming (see D.
iii, 229); the painful way with sluggish acquaintanceship, the painful
way with swift acquaintanceship, the pleasant way with sluggish
acquaintanceship, the pleasant way with swift acquaintanceship
(see D. iii, 228). This is a diversity (see also §264).
445. 'Body' is a unity.
Herein, what is a body ? There are the name-body and the form-
body. Herein, what is the form-body ? I t is head-hairs, body-
hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney;
heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung;
bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-
of-the-joints, urine; and brain-in-the-head (see Ps. i, 7). [78] This
is the form-body (cf. §226). The name-body consists of feeling,
perception, choice, cognizance, contact, and attention. This is the
name-body (see §226). This is a diversity.
446. In this way, while some idea [say, 'birth'] has the same essence
that , while nirdmisa is what is dissociated from that . 'The flesh and the
spirit' conveys the same opposites.
443/3 'Sasankhdra—with prompting-determination' and i
asankhdra—without
pr.-d.' are not in PED; the latter is in CPD. See also Dhs. 146 and A. iv, 72.
443/4 NettiA: ' "Concentration kept in being unilaterally" is that in one who
is a Bare-(dry-)insight worker (see below). "Concentration kept in being
bilaterally" is that in one whose vehicle is quiet (Vis. ch. xviii. §3/p. 587);
and "concentration whose keeping in being is both-ways kept in being" is
concentration in a Body-Witness (see M. i, 478; Pug. 14; Vis. ch. xxi, §§74-5/
p. 659); for he is one whose keeping (of concentration) in being is kept in
being in both ways (with maximum of quiet and Insight)' (p. 114). For the
term 'bare-insight worker' (sukkha vipassaka) see Vis. chs. xviii and xxi.
[namely buffering' in this instance] as that of some [other related]
idea, [say, 'ageing' in this instance], that former idea finds unity with
this latter idea through [their common] unity, yet it has diversity
from it in virtue of that whereby it has its differentiating (particular)
characteristic.
So when one is asked about the Tread[-type, which term covers
all modes of the Teaching,] or about prose-expositions or about
verse, the inquiry should be made as follows: 'How, then, does he
ask according to unity or according to diversity ?'. If asked
according to a unity, then it should be answered according to the
unity. If asked according to a diversity, then it should be answered
according to the diversity. If asked expressed in terms of creatures,
the answer should be expressed in terms of creatures. If asked
expressed in terms of ideas, the answer should be expressed in terms
of ideas (see §§860 and 943). According as it is asked, so it should
be answered.
447. That is why the venerable Maha-Kaccana said:
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18).
The Mode Conveying Terms of Expression is ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-13
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-13
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 13
[The Ninefold Thread in the Mode of Conveying a Clearing-Up]
414. Herein, what is the Mode of Conveying a Clearing-Up ? [It
is stated in] the verse:
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
415. For instance, in the Pardyana [Chapter of the Suttanipdta] the
venerable Ajita asked the Blessed One the question [and received
the answer thus:]
^[Tell] what is the world shut in by ?
And wherefore is it not displayed ?
And what is it besmeared with ? Say.
And what will be its greatest fear V
'By ignorance is the world shut in,
Ajita' the Blessed One said.
' 'Tis undisplayed through miswishing and neglect.
And hankering smears it, I say.
Suffering is its greatest fear') (§§63, 65).
416. In the case of the question '[Tell] what is the world shut in
by V the Blessed One [with his answer] 'By ignorance is the world
shut in' clears up a term but not the instigation.
1
In the case of the
question 'And wherefore is it not [71] displayed V The Blessed
One [with his answer] ' 'Tis undisplayed through miswishing and
neglect' clears up a term but not the instigation. In the case of the
question 'And what is it besmeared with ? Say5
the Blessed One
[with his answer] 'And hankering smears it, I say' clears up a term
but not the instigation. [But] in the case of the question 'And what
will be its greatest fear V the Blessed One [with his answer] 'Suffering
is its greatest fear' clears up a term, and the instigation is cleared
up too.
That is why the Blessed One said 'By ignorance is the world
shut in . . .' (§415).
*
416/1 i
Arambha—instigation' (i.e., the 'initially prompting subject-matter'):
^/rabh 'to begin, to instigate'. This use of the word seems peculiar to this
work and to Pe (e.g., p 101). NettiA has nothing enlightening to say. Cf.
drambha-dhdtu ('element of instigation' or 'of initiative' : S. v, 66) and use of
ger. drabbha as adv. in sense of 'instigated by' , 'inspired by' , 'contingent upon'
(§17; also Vis. 197). This root is sometimes inclined to coalesce with \/lamb
(to hang, cf. dlambana and drammaiia) and \/rddh (to satisfy, to invite, with
which it shares its pp. draddha).
417. [Again there are the following question and answer:]
(The streams keep streaming everywhere'
So said the venerable Ajita.
'What is it that shuts off the streams ?
Tell then, what is restraint of streams,
Whereby it is that streams are sealed V
'Whatever streams are in the world,
Ajita9
the Blessed One said
'They are shut off by mindfulness;
The streams' restraint I tell, whereby
They can be sealed, is understanding' ) (§§70 and 74).
418. In the case of the question 'The streams keep streaming every-
where; What is it that shuts off the streams V the Blessed One
[with his answer] 'Whatever streams are in the world, They are
shut off by mindfulness' clears up a term but not the instigation.
In the case of the question 'Tell then, what is restraint of streams,
Whereby it is that streams are sealed V [with the answer] 'the
streams' restraint I tell, whereby They can be sealed, is under-
standing' the instigation is cleared up.
That is why the Blessed One said 'Whatever streams are in the
world . . .' (§417).
419. [Again,] in the case of the question
('Under standing and mindfulness.'
So said the venerable Ajita
'And [now], good sir, this name-and-form,
Tell me then what I ask of you,
Where does it came to its surcease .
?
')( §77)
[with the answer]
('As to the question that you ask,
Ajita, I [shall] tell you [now].
Where both this name and form do come
To their remainderless surcease:
With cessation of consciousness,
'Tis here this comes to its surcease') (§77).
the instigation is cleared up.
That is why the Blessed One said 'As to the question that you
ask . . .'.
420. [72] Wherever the instigation is cleared up in this way the
question is answered; but wherever the instigation is not cleared up
that question is not yet answered.
421. That is why the venerable Maha-Kaccana said:
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
The Mode of Conveying a Clearing-Up is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 13
[The Ninefold Thread in the Mode of Conveying a Clearing-Up]
414. Herein, what is the Mode of Conveying a Clearing-Up ? [It
is stated in] the verse:
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
415. For instance, in the Pardyana [Chapter of the Suttanipdta] the
venerable Ajita asked the Blessed One the question [and received
the answer thus:]
^[Tell] what is the world shut in by ?
And wherefore is it not displayed ?
And what is it besmeared with ? Say.
And what will be its greatest fear V
'By ignorance is the world shut in,
Ajita' the Blessed One said.
' 'Tis undisplayed through miswishing and neglect.
And hankering smears it, I say.
Suffering is its greatest fear') (§§63, 65).
416. In the case of the question '[Tell] what is the world shut in
by V the Blessed One [with his answer] 'By ignorance is the world
shut in' clears up a term but not the instigation.
1
In the case of the
question 'And wherefore is it not [71] displayed V The Blessed
One [with his answer] ' 'Tis undisplayed through miswishing and
neglect' clears up a term but not the instigation. In the case of the
question 'And what is it besmeared with ? Say5
the Blessed One
[with his answer] 'And hankering smears it, I say' clears up a term
but not the instigation. [But] in the case of the question 'And what
will be its greatest fear V the Blessed One [with his answer] 'Suffering
is its greatest fear' clears up a term, and the instigation is cleared
up too.
That is why the Blessed One said 'By ignorance is the world
shut in . . .' (§415).
*
416/1 i
Arambha—instigation' (i.e., the 'initially prompting subject-matter'):
^/rabh 'to begin, to instigate'. This use of the word seems peculiar to this
work and to Pe (e.g., p 101). NettiA has nothing enlightening to say. Cf.
drambha-dhdtu ('element of instigation' or 'of initiative' : S. v, 66) and use of
ger. drabbha as adv. in sense of 'instigated by' , 'inspired by' , 'contingent upon'
(§17; also Vis. 197). This root is sometimes inclined to coalesce with \/lamb
(to hang, cf. dlambana and drammaiia) and \/rddh (to satisfy, to invite, with
which it shares its pp. draddha).
417. [Again there are the following question and answer:]
(The streams keep streaming everywhere'
So said the venerable Ajita.
'What is it that shuts off the streams ?
Tell then, what is restraint of streams,
Whereby it is that streams are sealed V
'Whatever streams are in the world,
Ajita9
the Blessed One said
'They are shut off by mindfulness;
The streams' restraint I tell, whereby
They can be sealed, is understanding' ) (§§70 and 74).
418. In the case of the question 'The streams keep streaming every-
where; What is it that shuts off the streams V the Blessed One
[with his answer] 'Whatever streams are in the world, They are
shut off by mindfulness' clears up a term but not the instigation.
In the case of the question 'Tell then, what is restraint of streams,
Whereby it is that streams are sealed V [with the answer] 'the
streams' restraint I tell, whereby They can be sealed, is under-
standing' the instigation is cleared up.
That is why the Blessed One said 'Whatever streams are in the
world . . .' (§417).
419. [Again,] in the case of the question
('Under standing and mindfulness.'
So said the venerable Ajita
'And [now], good sir, this name-and-form,
Tell me then what I ask of you,
Where does it came to its surcease .
?
')( §77)
[with the answer]
('As to the question that you ask,
Ajita, I [shall] tell you [now].
Where both this name and form do come
To their remainderless surcease:
With cessation of consciousness,
'Tis here this comes to its surcease') (§77).
the instigation is cleared up.
That is why the Blessed One said 'As to the question that you
ask . . .'.
420. [72] Wherever the instigation is cleared up in this way the
question is answered; but wherever the instigation is not cleared up
that question is not yet answered.
421. That is why the venerable Maha-Kaccana said:
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
The Mode of Conveying a Clearing-Up is ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-12
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-12
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 12
[The Ninefold Thread in the Mode of Conveying Ways of Entry to the
Truths]
351. Herein, what is the Mode of Conveying Ways of Entry ?
[It is this:]
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
352. ( Above, below, in every way released,
And seeing not at all that 'I am this
9
;
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of beings )
(Pe24; Ud. 74).
353. 'Above' is the form-element and the formless element. 'Below'
is the sensual-desire element. 'In every way released': that is the
Adept's deliverance in the triple element [of existence]. That itself
is the Adept's five faculties. This is the way of entry by Faculties.
354. These same Adept's five faculties are science. With arising of
science [there is] cessation of ignorance (nescience); with cessation of
ignorance, cessation of determinations; with cessation of determina-
tions, cessation of consciousness; with cessation of consciousness,
cessation of name-and-form; with cessation of name-and-form,
cessation of the sixfold base; with cessation of the sixfold base,
cessation of contact; with cessation of contact, cessation of feeling;
with cessation of [64] feeling, cessation of craving; with cessation of
craving, cessation of assuming; with cessation of assuming, cessation
of being; with cessation of being, cessation of birth; with cessation of
birth, ageing and death cease, and [also] sorrow and lamentation,
pain, grief, and despair; that is how there is a cessation to this whole
category of suffering. This is the way of entry by the [two] aspects
of Dependent Arising.
355. Those same Adept's five faculties are comprised within the
three Categories, namely the Virtue Category, the Concentration
Category, and the Understanding Category.
1
This is the way of
entry by Categories.
355/1 These are the 3 divisions of the 8-factored path as given at M. i, 301.
NettiA (p. 106) says that since right intention is counted in the same category
as right view 'because of its helpfulness to right view' (see MA, ii, 36If.),
356. Those same Adept's five faculties are included in determina-
tions. These determinations—[in this case] free from taints and not
factors of being—are comprised within the idea-element. This is
the way of entry by Elements.
357. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the way
of entry by Bases.
358. 'And seeing not at all that "I am this" ' : this is the eradication
of the embodiment-view. That is the Initiate's deliverance. That
itself is the Initiate's five faculties. This is the way of entry by
Faculties.
359. Those same Initiate's five faculties are science. With the
arising of science .. . (complete as in §354).. . So the whole Dependent
Arising. This is the way of entry by the [two] aspects of Dependent
Arising.
360. That same science is the Understanding Category. This is the
way of entry by Categories.
361. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
362. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
363. I t is one liberated by means of the Initiate's deliverance and
the Adept's deliverance who 'has crossed the flood not crossed before,
for non-renewal of being'.
[65] That is why the Blessed One said:
'Above, below, . . .' (§352).
*
364. (The supported is liable to dislodgernent; the unsupported is not
liable to dislodgernent. When there is no liability to dislodgernent,
there is tranquillity. When there is tranquillity, there is no bent-for-
naming. When there is no bent-jor-naming, there is no coming-and-
going. When there is no coming-and-going, there is no decease-and-
reappearance. When there is no decease-and-reappearance, there is no
so too, the five faculties having been called 'science' (§354), the first four can
be classed within the path-categories because of their 'helpfulness' to under-
standing, since understanding corresponds to right view.
here or beyond or in between: this is the end of sufferingy (Pe 18, 110;
Ud. 81, cited at M. iii, 266).
365. The supported is liable to dislodgement': support is of two
kinds, namely support by craving and support by view. Herein,
any choice on the part of one who is lusting is support by craving,
and any choice on the part of one who is confused is support by view.
366. Now choice is determinations. I t is with determinations as
condition that consciousness [has actual being]; with consciousness
as condition, name-and-form; . . . And so with the whole Dependent
Arising (cf. Pe 110)
1
[down to . . . with birth as condition, ageing and
death have actual being, and [also] sorrow and lamentation, pain,
grief, and despair; that is how there is an origin to this whole cate-
gory of suffering.] This is the way of entry by the [two] aspects of
Dependent Arising.
367. Herein any feeling in one who lusts is pleasant feeling, and any
feeling in one who is confused is neither-painful-nor-pleasant feeling.
These feelings belong to the feeling category. This is the way of
entry by Categories.
368. Herein, pleasant feeling is two faculties, namely the [bodily]
pleasure faculty and the [mental] joy faculty, and the neither-
painful-nor-pleasant feeling is the onlooking-equanimity faculty.
This is the way of entry by Faculties.
369. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
370. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
371. 'The unsupported is not liable to dislodgement': unsupported
by craving and in virtue of quiet, and unsupported by view and in
virtue of insight.
372. Any insight is science. With arising of science [there is]
cessation of ignorance; with cessation of ignorance, cessation of
determinations; with cessation of determinations, cessation of
consciousness; . . . and thus the whole Dependent Arising. [66]
This is the way of entry by the [two] aspects of Dependent
Arising.
366/1 This passage is drawn from JVs 16th Mode and placed here in improved
form.
373. That same insight is the understanding category. This is the
way of entry by Categories.
374. That same insight is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
375. That same insight is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
376. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
377. 'When there is tranquillity': tranquillity is of two kinds,
namely bodily and mental. Any bodily pleasure is bodily tran-
quillity, and any mental pleasure is mental tranquillity. One who
has bodily tranquillity feels pleasure. When he is pleased, his
cognizance is concentrated (cf. M. i, 37). One who is concentrated
understands how [things] are. When he understands how [things]
are, he finds dispassion. Finding dispassion, his lust fades. With
the fading of lust he is liberated. There is the knowledge 'I am
liberated'. He understands 'Birth is exhausted, the divine life has
been lived out, what was to be done is done, there is no more of this
beyond' (cf. M. iii, 280).
378. He has 'no bent-for-naming' in regard to forms or sounds or
odours or flavours or tangibles or ideas because of the exhaustion of
lust, because of the exhaustion of hate, because of the exhaustion of
delusion.
379. He is liberated in the complete exhaustion of form owed to the
exhaustion, fading, ceasing, giving up, and relinquishing, of such
form as that whereby he might describe a Perfect One as standing
or walking. He does not take for granted that 'there is a Perfect
One' (cf. §908); and he does not take for granted that 'there is not';
he does not take for granted that 'there is and there is not'; he does
not take for granted that 'there neither is nor is not' (cf. M. i, 486;
S. iv, 383); but rather [he knows] that he comes to be calculated as
profound, immeasurable (cf. §783), incalculable, quenched, because
of exhaustion of lust, because of exhaustion of hate, because of
exhaustion of delusion.
380. He is liberated in the complete exhaustion of feeling . . .
381. .. . of perception . . .
382. .. . of determinations . . .
383. He is liberated in the complete exhaustion of consciousness
[67] owed to the exhaustion, fading, ceasing, giving up, and relin-
quishing, of such consciousness as that whereby he might describe a
Perfect One as standing or walking. He does not take for granted
that 'there is a Perfect One'; and he does not take for granted that
'there is not'; he does not take for granted that 'there is and there is
not'; he does not take for granted that 'there neither is nor is not';
but rather [he knows] that he comes to be calculated as profound,
immeasurable, incalculable, quenched, because of extinction of lust,
because of extinction of hate, because of extinction of delusion.
384. 'Coming' is coming here. 'Going' is any being (existence) after
passing away [from this life]. Both the coming and the going are
no more.
385. 'Nor here': [he sees no self] in the six bases in oneself.
386. 'Nor beyond': [he sees no self] in the six external bases.
387. 'Nor in between':
1
he sees no self in the ideas aroused by
contact.
2
388. 'This is the end of suffering' is Dependent Arising. That is of
two kinds, namely belonging to worlds and disjoined from worlds.
Herein, that belonging to worlds is [that beginning] (With ignorance
as condition, determinations) down as far as (ageing and death) (S. ii,
1). That disjoined from worlds is [that beginning] (A virtuous man
has no remorse) down as far as (There is no more of this beyond) (see
§806).
That is why the Blessed One said 'The supported is liable to dis-
lodgement, the unsupported is not liable to dislodgement . . . this is
the end of suffering' (§364).
389. ( Whatever sorrows, lamentations, pains
Of many kinds, are found here in the world,
That they exist is owed to something dear;
With naught held dear they never come to be.
So they are blissful, free from sorrowing,
That nothing in the world hold dear at all.
387/1 UdA. under ubhayantarena discusses the impropriety of the concept
of the
l
bhavantard)
('interval between existences, between death and rebirth').
387/2 This refers to the feeling (affectivity), etc., that arises simultaneously
with the arising of consciousness (see, e.g., M. iii, 279, 285; also cf. §308).
'Contact ' is in the sense of 'presence to' , see description at M. iii, 285.
So would you sorrowless and stainless be,
Hold nothing dear whatever in the world) (Pe 14; Ud. 92).
1
390. 'Whatever sorrows, lamentations, pains Of many kinds, are
found here in the world, That they exist is owed to something dear':
this is painful feeling. 'With naught held dear they never come to
be
5
: this is pleasant feeling. [68] Feelings are the feeling category.
This is the way of entry by Categories.
391. With feeling as condition, craving; with craving as condition,
assuming; with assuming as condition birth; with birth as condition,
ageing and death . . . and so all the rest. This is the way of entry
by the [two] aspects of Dependent Arising.
392. Herein, pleasant feeling is two faculties, namely the pleasure
faculty and the joy faculty. Painful feeling is two faculties, namely
the pain faculty and the grief faculty. This is the way of entry by
Faculties.
393. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
394. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
395. 'So they are blissful, free from sorrowing, That nothing in the
world hold dear at all. So would you sorrowless and stainless be,
Hold nothing dear whatever in the world': this is the abandoning of
craving. With cessation of craving, cessation of assuming; with
cessation of assuming, cessation of being; . . . and so all the rest.
This is the way of entry by the [two] aspects of Dependent
Arising.
396. That same abandoning of craving is quiet. That quiet is of
two kinds, namely the mindfulness faculty and the concentration
faculty. This is the way of entry by Faculties.
397. That same quiet is the concentration category. This is the
way of entry by Categories.
398. That same quiet is included in determinations. These deter-
minations—[in this case] free from taints and not factors of being—
389/1 The same sentiments appear in the Suttanipdta verses quoted at
§192 and are presented very trenchantly in M. Sutta 87 and at Ud. 91-2.
But cf. Sn. 262. There is no contradiction, since what is the 'greatest
blessing' in existence is ipso facto no blessing in its impermanence:
are comprised within the idea-element. This is the way of entry by
Elements.
399. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
*
400. ([69] (When a mortal desires, if his desire is fulfilled,
He is sure to be happy by getting what he wanted.
Desire-born and wilful, if his desire fails him,
He becomes as deformed as if pierced by a barb.
Who shuns desires as a snake
9
s head with his foot,
And is mindful, evades this attachment to the world) (§§33-5).
401. Herein, the 'happiness' is approval. What is stated by 'he
becomes as deformed as if pierced by a barb' is resistance. Now
approval and resistance are sides of craving. The ten bases having
form1
are the footing for craving. This is the way of entry by Bases.
402. Those same bases having form are the form-body associated
with name.
1
Both together are name-and-form. With name-and-
form as condition, the sixfold base; with the sixfold base as condition,
contact; with contact as condition, feeling; with feeling as con-
dition, craving; . . . and so all the rest. This is the way of entry by
the [two] aspects of Dependent Arising.
403. That same name-and-form is the five categories. This is the
way of entry by Categories.
404. That same name-and-form is the eighteen elements. This is
the way of entry by Elements.
405. Herein, the form-body is the five faculties having form,
1
and
the name-body is the five formless faculties. These are ten faculties.
This is the way of entry by Faculties.
406. Herein, what is stated by 'Who shuns desires, as a snake's head
with his foot, And is mindful, evades this attachment to the world'
401/1 The 'ten bases having form' would seem to be the 5 pairs, namely
eye-cum-forms, . . . body-cum-tangibles. NettiA ignores. This reckoning
is taken from Pe 99. A different numerical reckoning is given at Vis. 590.
402/1 Read ndmasampayutto as one compound.
405/1 The 'five faculties having form' can be taken as those of the eye, ear,
nose, tongue, and body, and the 'five formless faculties' as those of faith,
energy, mindfulness, concentration, and understanding. These '10 faculties'
are thus not the same 10 as those in §303, at least according to the description
of the former given by NettiA, which ignores these.
is the element of extinction with trace left. This is the way of entry
by Elements.
407. That same extinction element with trace left is science. With
arising of science, cessation of ignorance (nescience); with cessation
of ignorance, cessation of determinations; . . . and so all the rest.
[70] This is the way of entry by the [two] aspects of Dependent
Arising.
408. That same science is the understanding category. This is the
way of entry by Categories.
409. That same science is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
410. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
411. That idea-element is included in the idea-base, which base is
[in this case] free from taints and not a factor of being. This is the
way of entry by Bases.
That is why the Blessed One said 'When a mortal desires . . .'
(§400).
412. At this point the [formula of] Dependent [Arising], the
Faculties, the Categories, the Elements, and the Bases, have come
to be made ways of entry and meeting-places. That is how
Dependent [Arising], Faculties, Categories, and Bases, can be made
ways of entry.
413. That is why the venerable Maha-Kaccana said:
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
The Mode of Conveying Ways of Entry is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 12
[The Ninefold Thread in the Mode of Conveying Ways of Entry to the
Truths]
351. Herein, what is the Mode of Conveying Ways of Entry ?
[It is this:]
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
352. ( Above, below, in every way released,
And seeing not at all that 'I am this
9
;
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of beings )
(Pe24; Ud. 74).
353. 'Above' is the form-element and the formless element. 'Below'
is the sensual-desire element. 'In every way released': that is the
Adept's deliverance in the triple element [of existence]. That itself
is the Adept's five faculties. This is the way of entry by Faculties.
354. These same Adept's five faculties are science. With arising of
science [there is] cessation of ignorance (nescience); with cessation of
ignorance, cessation of determinations; with cessation of determina-
tions, cessation of consciousness; with cessation of consciousness,
cessation of name-and-form; with cessation of name-and-form,
cessation of the sixfold base; with cessation of the sixfold base,
cessation of contact; with cessation of contact, cessation of feeling;
with cessation of [64] feeling, cessation of craving; with cessation of
craving, cessation of assuming; with cessation of assuming, cessation
of being; with cessation of being, cessation of birth; with cessation of
birth, ageing and death cease, and [also] sorrow and lamentation,
pain, grief, and despair; that is how there is a cessation to this whole
category of suffering. This is the way of entry by the [two] aspects
of Dependent Arising.
355. Those same Adept's five faculties are comprised within the
three Categories, namely the Virtue Category, the Concentration
Category, and the Understanding Category.
1
This is the way of
entry by Categories.
355/1 These are the 3 divisions of the 8-factored path as given at M. i, 301.
NettiA (p. 106) says that since right intention is counted in the same category
as right view 'because of its helpfulness to right view' (see MA, ii, 36If.),
356. Those same Adept's five faculties are included in determina-
tions. These determinations—[in this case] free from taints and not
factors of being—are comprised within the idea-element. This is
the way of entry by Elements.
357. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the way
of entry by Bases.
358. 'And seeing not at all that "I am this" ' : this is the eradication
of the embodiment-view. That is the Initiate's deliverance. That
itself is the Initiate's five faculties. This is the way of entry by
Faculties.
359. Those same Initiate's five faculties are science. With the
arising of science .. . (complete as in §354).. . So the whole Dependent
Arising. This is the way of entry by the [two] aspects of Dependent
Arising.
360. That same science is the Understanding Category. This is the
way of entry by Categories.
361. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
362. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
363. I t is one liberated by means of the Initiate's deliverance and
the Adept's deliverance who 'has crossed the flood not crossed before,
for non-renewal of being'.
[65] That is why the Blessed One said:
'Above, below, . . .' (§352).
*
364. (The supported is liable to dislodgernent; the unsupported is not
liable to dislodgernent. When there is no liability to dislodgernent,
there is tranquillity. When there is tranquillity, there is no bent-for-
naming. When there is no bent-jor-naming, there is no coming-and-
going. When there is no coming-and-going, there is no decease-and-
reappearance. When there is no decease-and-reappearance, there is no
so too, the five faculties having been called 'science' (§354), the first four can
be classed within the path-categories because of their 'helpfulness' to under-
standing, since understanding corresponds to right view.
here or beyond or in between: this is the end of sufferingy (Pe 18, 110;
Ud. 81, cited at M. iii, 266).
365. The supported is liable to dislodgement': support is of two
kinds, namely support by craving and support by view. Herein,
any choice on the part of one who is lusting is support by craving,
and any choice on the part of one who is confused is support by view.
366. Now choice is determinations. I t is with determinations as
condition that consciousness [has actual being]; with consciousness
as condition, name-and-form; . . . And so with the whole Dependent
Arising (cf. Pe 110)
1
[down to . . . with birth as condition, ageing and
death have actual being, and [also] sorrow and lamentation, pain,
grief, and despair; that is how there is an origin to this whole cate-
gory of suffering.] This is the way of entry by the [two] aspects of
Dependent Arising.
367. Herein any feeling in one who lusts is pleasant feeling, and any
feeling in one who is confused is neither-painful-nor-pleasant feeling.
These feelings belong to the feeling category. This is the way of
entry by Categories.
368. Herein, pleasant feeling is two faculties, namely the [bodily]
pleasure faculty and the [mental] joy faculty, and the neither-
painful-nor-pleasant feeling is the onlooking-equanimity faculty.
This is the way of entry by Faculties.
369. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
370. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
371. 'The unsupported is not liable to dislodgement': unsupported
by craving and in virtue of quiet, and unsupported by view and in
virtue of insight.
372. Any insight is science. With arising of science [there is]
cessation of ignorance; with cessation of ignorance, cessation of
determinations; with cessation of determinations, cessation of
consciousness; . . . and thus the whole Dependent Arising. [66]
This is the way of entry by the [two] aspects of Dependent
Arising.
366/1 This passage is drawn from JVs 16th Mode and placed here in improved
form.
373. That same insight is the understanding category. This is the
way of entry by Categories.
374. That same insight is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
375. That same insight is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
376. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
377. 'When there is tranquillity': tranquillity is of two kinds,
namely bodily and mental. Any bodily pleasure is bodily tran-
quillity, and any mental pleasure is mental tranquillity. One who
has bodily tranquillity feels pleasure. When he is pleased, his
cognizance is concentrated (cf. M. i, 37). One who is concentrated
understands how [things] are. When he understands how [things]
are, he finds dispassion. Finding dispassion, his lust fades. With
the fading of lust he is liberated. There is the knowledge 'I am
liberated'. He understands 'Birth is exhausted, the divine life has
been lived out, what was to be done is done, there is no more of this
beyond' (cf. M. iii, 280).
378. He has 'no bent-for-naming' in regard to forms or sounds or
odours or flavours or tangibles or ideas because of the exhaustion of
lust, because of the exhaustion of hate, because of the exhaustion of
delusion.
379. He is liberated in the complete exhaustion of form owed to the
exhaustion, fading, ceasing, giving up, and relinquishing, of such
form as that whereby he might describe a Perfect One as standing
or walking. He does not take for granted that 'there is a Perfect
One' (cf. §908); and he does not take for granted that 'there is not';
he does not take for granted that 'there is and there is not'; he does
not take for granted that 'there neither is nor is not' (cf. M. i, 486;
S. iv, 383); but rather [he knows] that he comes to be calculated as
profound, immeasurable (cf. §783), incalculable, quenched, because
of exhaustion of lust, because of exhaustion of hate, because of
exhaustion of delusion.
380. He is liberated in the complete exhaustion of feeling . . .
381. .. . of perception . . .
382. .. . of determinations . . .
383. He is liberated in the complete exhaustion of consciousness
[67] owed to the exhaustion, fading, ceasing, giving up, and relin-
quishing, of such consciousness as that whereby he might describe a
Perfect One as standing or walking. He does not take for granted
that 'there is a Perfect One'; and he does not take for granted that
'there is not'; he does not take for granted that 'there is and there is
not'; he does not take for granted that 'there neither is nor is not';
but rather [he knows] that he comes to be calculated as profound,
immeasurable, incalculable, quenched, because of extinction of lust,
because of extinction of hate, because of extinction of delusion.
384. 'Coming' is coming here. 'Going' is any being (existence) after
passing away [from this life]. Both the coming and the going are
no more.
385. 'Nor here': [he sees no self] in the six bases in oneself.
386. 'Nor beyond': [he sees no self] in the six external bases.
387. 'Nor in between':
1
he sees no self in the ideas aroused by
contact.
2
388. 'This is the end of suffering' is Dependent Arising. That is of
two kinds, namely belonging to worlds and disjoined from worlds.
Herein, that belonging to worlds is [that beginning] (With ignorance
as condition, determinations) down as far as (ageing and death) (S. ii,
1). That disjoined from worlds is [that beginning] (A virtuous man
has no remorse) down as far as (There is no more of this beyond) (see
§806).
That is why the Blessed One said 'The supported is liable to dis-
lodgement, the unsupported is not liable to dislodgement . . . this is
the end of suffering' (§364).
389. ( Whatever sorrows, lamentations, pains
Of many kinds, are found here in the world,
That they exist is owed to something dear;
With naught held dear they never come to be.
So they are blissful, free from sorrowing,
That nothing in the world hold dear at all.
387/1 UdA. under ubhayantarena discusses the impropriety of the concept
of the
l
bhavantard)
('interval between existences, between death and rebirth').
387/2 This refers to the feeling (affectivity), etc., that arises simultaneously
with the arising of consciousness (see, e.g., M. iii, 279, 285; also cf. §308).
'Contact ' is in the sense of 'presence to' , see description at M. iii, 285.
So would you sorrowless and stainless be,
Hold nothing dear whatever in the world) (Pe 14; Ud. 92).
1
390. 'Whatever sorrows, lamentations, pains Of many kinds, are
found here in the world, That they exist is owed to something dear':
this is painful feeling. 'With naught held dear they never come to
be
5
: this is pleasant feeling. [68] Feelings are the feeling category.
This is the way of entry by Categories.
391. With feeling as condition, craving; with craving as condition,
assuming; with assuming as condition birth; with birth as condition,
ageing and death . . . and so all the rest. This is the way of entry
by the [two] aspects of Dependent Arising.
392. Herein, pleasant feeling is two faculties, namely the pleasure
faculty and the joy faculty. Painful feeling is two faculties, namely
the pain faculty and the grief faculty. This is the way of entry by
Faculties.
393. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
394. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
395. 'So they are blissful, free from sorrowing, That nothing in the
world hold dear at all. So would you sorrowless and stainless be,
Hold nothing dear whatever in the world': this is the abandoning of
craving. With cessation of craving, cessation of assuming; with
cessation of assuming, cessation of being; . . . and so all the rest.
This is the way of entry by the [two] aspects of Dependent
Arising.
396. That same abandoning of craving is quiet. That quiet is of
two kinds, namely the mindfulness faculty and the concentration
faculty. This is the way of entry by Faculties.
397. That same quiet is the concentration category. This is the
way of entry by Categories.
398. That same quiet is included in determinations. These deter-
minations—[in this case] free from taints and not factors of being—
389/1 The same sentiments appear in the Suttanipdta verses quoted at
§192 and are presented very trenchantly in M. Sutta 87 and at Ud. 91-2.
But cf. Sn. 262. There is no contradiction, since what is the 'greatest
blessing' in existence is ipso facto no blessing in its impermanence:
are comprised within the idea-element. This is the way of entry by
Elements.
399. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
*
400. ([69] (When a mortal desires, if his desire is fulfilled,
He is sure to be happy by getting what he wanted.
Desire-born and wilful, if his desire fails him,
He becomes as deformed as if pierced by a barb.
Who shuns desires as a snake
9
s head with his foot,
And is mindful, evades this attachment to the world) (§§33-5).
401. Herein, the 'happiness' is approval. What is stated by 'he
becomes as deformed as if pierced by a barb' is resistance. Now
approval and resistance are sides of craving. The ten bases having
form1
are the footing for craving. This is the way of entry by Bases.
402. Those same bases having form are the form-body associated
with name.
1
Both together are name-and-form. With name-and-
form as condition, the sixfold base; with the sixfold base as condition,
contact; with contact as condition, feeling; with feeling as con-
dition, craving; . . . and so all the rest. This is the way of entry by
the [two] aspects of Dependent Arising.
403. That same name-and-form is the five categories. This is the
way of entry by Categories.
404. That same name-and-form is the eighteen elements. This is
the way of entry by Elements.
405. Herein, the form-body is the five faculties having form,
1
and
the name-body is the five formless faculties. These are ten faculties.
This is the way of entry by Faculties.
406. Herein, what is stated by 'Who shuns desires, as a snake's head
with his foot, And is mindful, evades this attachment to the world'
401/1 The 'ten bases having form' would seem to be the 5 pairs, namely
eye-cum-forms, . . . body-cum-tangibles. NettiA ignores. This reckoning
is taken from Pe 99. A different numerical reckoning is given at Vis. 590.
402/1 Read ndmasampayutto as one compound.
405/1 The 'five faculties having form' can be taken as those of the eye, ear,
nose, tongue, and body, and the 'five formless faculties' as those of faith,
energy, mindfulness, concentration, and understanding. These '10 faculties'
are thus not the same 10 as those in §303, at least according to the description
of the former given by NettiA, which ignores these.
is the element of extinction with trace left. This is the way of entry
by Elements.
407. That same extinction element with trace left is science. With
arising of science, cessation of ignorance (nescience); with cessation
of ignorance, cessation of determinations; . . . and so all the rest.
[70] This is the way of entry by the [two] aspects of Dependent
Arising.
408. That same science is the understanding category. This is the
way of entry by Categories.
409. That same science is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
410. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
411. That idea-element is included in the idea-base, which base is
[in this case] free from taints and not a factor of being. This is the
way of entry by Bases.
That is why the Blessed One said 'When a mortal desires . . .'
(§400).
412. At this point the [formula of] Dependent [Arising], the
Faculties, the Categories, the Elements, and the Bases, have come
to be made ways of entry and meeting-places. That is how
Dependent [Arising], Faculties, Categories, and Bases, can be made
ways of entry.
413. That is why the venerable Maha-Kaccana said:
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
The Mode of Conveying Ways of Entry is ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-11
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-11
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 11
[The Ninefold Thread in the Mode of Conveying Descriptions]
302. Herein, what is the Mode of Conveying Descriptions ? [It
is this:]
'The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
303. [57] Any teaching by [explanatory] talk about the nature [of
anything] is a description [in terms of] presentation.
1
And what is
the teaching as [explanatory] talk about the nature [of anything] ?
I t is the four Truths, according as the Blessed One said: (This is
suffering) (§49). This is a description. I t is a description [in
terms of] presentation [applied] to the five categories, the six
elements, the eighteen elements, the twelve bases, and the ten
faculties.
2
303/1 'Nikkhepapannatti—description in terms of presentation' : NettiA: 'I t
presents (nikkhipati lit. "throws out") in a guidable continuity (i.e., in a train-
able person's mind) a meaning of the Blessed One's, according as intended by
him, thus it is called a "presentation" (nikkhepaY (P- 102). The Tikd adds
''Nikkhipati ti patitthdpeti, yaiha cattdro suttanikkhepd (MA. i, 15) ddi attha-
kathdsu vuccatV (p. 70). The kinds of 'description' given here have no
connexion with the sets listed at Pug A. (see Ppn. ch. viii, note 11: there
rendered 'concept').
303/2 The 'ten faculties' are, according to NettiA, '8 faculties possessing
form (i.e., eye, ear, nose, tongue, body, feminity, masculinity, and life—see,
304. (Bhikkhus, if there is lust, if there is relish, if there is craving, for
physical nutriment,
1
there consciousness finds a steadying-point and
develops. Wherever consciousness finds a steadying-point and
develops, there is the finding of a footing for name-and-form. Wherever
there is the finding of a footing for name-and-form, there is maturing of
determinations. Wherever there is maturing of determinations, there
renewed being is made to occur in the future. Wherever renewed being
is made to occur in the future, there is future birth, ageing and death.
Wherever there is future birth, ageing and death, that is accompanied by
sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I
say. If there is Vast. . .for contact, . . . despair. If there is Vast . . .
for mind-choice, . . . despair. If there is lust. . .for consciousness, . . .
despair) (Pe 49, 97; S. ii, lOlff.).
2
305. This is description [in terms] of giviiig-being [applied] to
suffering and to its origin.
306. (Bhihhhus, if there is no lust, if there is no relish, if there is no
craving, for physical nutriment, there consciousness does not find a
steadying-point or develop. Wherever consciousness does not find a
steadying-point or develop, there is no finding of a footing for name-
and-form. Wherever there is no finding of a footing for name-and-
form, there is no maturing of determinations. Wherever there is no
maturing of determinations, there no renewal of being is made to occur
in the future. Wherever no renewal of being is made to occur in the
future, [58] there is no future birth, ageing and death. Wherever there
is no future birth, ageing and death, that is sorrowless, bhihkhus,
untroubled and free from despair, I say. If there is no lust . . . for
contact, . . . free from despair. If there is no lust . . . for mind-
e.g., Vis. 491), the mind-faculty, and the feeling-faculty (counting the five,
namely pleasure, joy, pain, grief, and onlooking-equanimity, as one)' (p. 102).
This numbering is an unusual one. For another 10 see §405.
304/1 The idea of 'nutriment ' (ahara)— = condition (paccaya)— is funda-
mental to Buddhist thought . The word means lit. 'bringing to' and is used
basically for physical food, but extended by analogy to the other three kinds,
and is thus synonymous with 'condition sine qua norC (paccaya). Cf. 'All
creatures subsist by nutriment ' (A. v, 50-1), a fact that one 'should have
direct acquaintance of (D. iii, 273). A state of being (existence) postulated
as self-subsistent without nutriment of any kind would therefore be regarded
as a mere mythical abstraction not possible of verification or distinguishable
effectively from nothing.
304/2 This quotation and its counterpart in §306 describe the conditionality
of experience as dynamic with emphasis on how existence (being) develops
through ignorance and determinations. Cf. quotation at §840.
choice, . . . free from despair. If there is no lust . . . for conscious-
ness, . . .freefrom despair) (S. ii, 102f.; Pe 49, 97).
307. This is a description [in terms] of diagnosis [applied] to
suffering, a description in terms of abandoning applied to origin, a
description in terms of keeping in being applied to the path, a
description in terms of verification applied to cessation.
308. (Bhikkhus, maintain concentration in being: a bhikkhu who is
diligent, prudent, mindful, concentrated, understands how [things] are.
And how does he understand how [things] are ? The eye is imperma-
nent. That is how he understands how it is. Forms are impermanent:
That is how he understands how it is. Eye consciousness is imperm-
anent: That is how he understands how it is. Eye contact is imperman-
ent: That is how he understands how it is. Whatever is felt, whether
pleasant or painful or neither painful-nor-pleasant that arises with eye
contact for its condition, that too is impermanent: That is how he
understands how it is. The ear is impermanent . . . sounds are
impermanent . . . The nose is impermanent. . . odours are imperman-
ent . . . The tongue is impermanent . . .flavours are impermanent . . .
The body is impermanent. . . tangibles are impermanent. . . The mind
is impermanent: That is how he understands how it is. Ideas are
impermanent: That is how he understands how it is. Mind conscious-
ness is impermanent: That is how he understands how it is. Mind
contact is impermanent: That is how he understands how it is. What-
ever is felt, whether pleasant or painful or neither-painful-nor-pleasant,
that arises with mind contact for its condition, that too is impermanent:
That is how he understands how it is) (cf. S. iv, 80).
309. This is a description in terms of keeping in being applied to the
path, a description in terms of diagnosis applied to suffering, a
description in terms of abandoning applied to origin, a description
in terms of verification applied to cessation.
310. [59] (Dispense with form, Radha, shatter it, put it out of play, by
means of understanding, practise the way to exhaustion of craving.
With exhaustion of craving there is exhaustion of suffering. With
exhaustion of suffering there is extinction. Dispense with feeling . . .
Dispense with perception . . . Dispense with determinations . . .
Dispense with consciousness, shatter it, put it out of play, by means of
understanding, practise the way to exhaustion of craving. With
exhaustion of craving there is exhaustion of suffering. With exhaustion
of suffering there is extinction) (cf. S. iii, 190).
311. This is a description in terms of cessation applied to cessation,
a description in terms of dispassion applied to gratification, a
description in terms of diagnosis applied to suffering, a description
in terms of abandoning applied to origin, a description in terms of
keeping in being applied to the path, a description in terms of
verification applied to cessation.
312. ('This is suffering': that is how he understands how it is. 'This
is the origin of suffering9
: that is how he understands how it is. 'This
is the cessation of suffering': that is how he understands how it is.
'This is the way leading to the cessation of suffering': that is how he
understands how it is) (M. i, 183; Pe 41).
313. This is a description in terms of penetration applied to the
truths, a description in terms of presentation applied to the plane of
seeing, a description in terms of keeping in being applied to the path,
a description in terms of verification applied to the fruit of Stream-
Entry.
314. ('These are taints': that is how he understands how it is. 'This is
the origin of taints': that is how he understands how it is. 'This is the
cessation of taints': that is how he understands how it is. 'This is the
way leading to the cessation of taints': that is how he understands how
it is) (M. i, 183).
315. This is a description in terms of arising applied to knowledge
of exhaustion, a description in terms of opportunity applied to know-
ledge of non-arising, a description in terms of keeping in being
applied to the path, a description in terms of diagnosis applied to
suffering, a description in terms of abandoning applied to origin, a
description in terms of instigation applied to the energy faculty, a
description in terms of 'removal'
1
applied to 'grubs' (see M. i, 220;
A. v, 347ff.), a description in terms of presentation applied to the
plane of keeping in being, a description in terms of counteraction2
applied to evil unprofitable ideas.
316. ('This is suffering': such was the vision, the knowledge, the
understanding, the science, the light, that arose in regard to ideas not
heard by me before. 'This is the origin of suffering': such . . . 'This is
the cessation of suffering': such . . . 'This is the way leading to cessation
of suffering': such was the vision, the knoivledge, the understanding, the
science, the light, that arose in regard to [60] ideas not heard by me
befare) (cf. S. v, 424f.).
317. This is a description in terms of teaching applied to the truths,
a description in terms of presentation applied to understanding-
315/1 'Ahatana—removal': not in PED.
315/2 'Abhinighdta—counteraction': not in PED, see GPD; cf. also nighdta.
consisting-in-what-is-heard, a description in terms of verification
applied to the I-shall-come-to-know-fmally-the-as-yet-not-flnally-
known faculty, a description in terms of 'setting rolling' (making
occur) applied to the 'Wheel (Blessing) of the True Idea'.
318. ('This suffering must be diagnosed9
: such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering must be
abandoned': such . . . 'This cessation of suffering must be verified':
such . . . ' This way leading to the cessation of suffering must be kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before )
(cf. S. v, 424f.).
319. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to understanding-
consisting-in-cogitation, a description in terms of verification applied
to the final-knowing faculty.
320. ('This suffering has been diagnosed': such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering has been
abandoned': such . . . 'This cessation of suffering has been verified':
such . . . 'This way leading to the cessation of suffering has been kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before)
(cf. S. v, 424).
321. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to under-
standing-consisting-in-keeping-in-being, a description in terms of
verification applied to the final-knower faculty, a description in
terms of 'setting rolling' applied to the 'Wheel of the True Idea'.
*
322. (The Stilled One dropped the being-determinant
That gives existence measured and unmeasured,
And happy in himself and concentrated
He sundered, like a mail-coat, self-existence)
(Pe68;S. v, 263).
323. [61] 'Measured' is the determinations-element. 'Unmeasured'
is the extinction-element.
'That gives existence measured and unmeasured' is a description
in terms of acquaintanceship applied to all ideas, a description in
terms of presentation applied to the Discrimination-of-Ideas.
324. 'The Stilled One dropped the being-determinant' is a des-
cription in terms of giving-up applied to origin, a description in
terms of diagnosis applied to suffering.
325. 'And happy in himself and concentrated' is a description in
terms of keeping-in-being applied to Mindfulness-Occupied-with-
the-Body, a description in terms of steadiness applied to unification
of cognizance.
326. 'He sundered, like a mail-coat, self-existence' is a description
in terms of 'breaking out'
1
applied to cognizance, a description in
terms of assuming2
applied to omniscience, a description in terms of
'bursting open' applied to the 'egg-shell of ignorance' (cf. M. i, 104).
That is why the Blessed One said:
'The Stilled One dropped the being-determinant
That gives existence measured and unmeasured . . .' (§322).
*
327. (How could a man to sensual desires stoop1
Who pain has seen and that wherefrom it sources ?
Who knows they make for clinging in the world
Should mindful train in guiding them away) (Pe 15; S. i, 117).
326/1 'Abhinibbida—breaking out' : the root ought to be bhid, not vidh or
vid, and the correct spelling here is, in fact, not abhinibbida or abhinibbidhd
(as in PED and PTS Netti Index note) but abhinibbhida (as in §574 = PTS
Netti p. 98); see GPD. The meaning is 'breaking out' , and the direct allusion
is to M. i, 104 (there spelt abhinibbhida). The three roots mentioned, however,
show a tendency to coalesce. Netti A says here 'Abhinibbidd-pannatti (sic)
cittassd ti dyusankhdrossajanavasena cittassa abhinlhdrapannatti' (p. 104), but
commenting on §574 says
l
Na ca bhabbo abhinibbidhd (sic) gantun ti kilesd-
bhisankhdram abhinibbijjhanato (sic) abhinibbidhd-sankhatam (sic) ariya-
maggam abhigantum na ca bhabbo' (p. 140). N.b. spellings as they appear in
the edition quoted. Do these explanations imply tha t the commentator
did not regard them as the same word? Did he connect them with M. i, 104?
326/2 *Updddna-pannatti—description in terms of assuming' : Netti A glosses
with gahana-pannatti. Technically omniscient knowledge (see also §594)
belongs only to worlds (NettiA pp. 147-8). The term 'omniscience' (sabbannu-
td) seems to make its first appearance at Ps. i, 131. The Buddha disclaimed
simultaneous knowledge of all (M. ii, 127). For a discussion see Ppn. ch. vii,
note 7.
327/1 l
Nameyya)
lit. 'to bend' and 'to name' is glossed here in NettiA with
abhinameyya (not in PED or CPD; SA. does not explain the word).
328. 'Who pain' is a description in terms of a synonym applied to
pain (suffering) and it is a description in terms of diagnosis applied
to it.
329. 'And that wherefrom it sources' is a description in terms of
giving-being applied to origin and it is a description in terms of
abandoning applied to it.
330. 'Has seen' is a description in terms of a synonym applied to the
eye of knowledge and it is a description in terms of penetration
applied to it.
331. 'How could a man to sensual desires stoop' is a description in
terms of sensual desires applied to craving for sensual desires and it
is a description in terms of insistence applied to it.
332. 'Who knows they make for clinging in the world' is a des-
cription in terms of 'seeing an enemy' applied to sensual desires; for
sensual desires have the simile of a pit of coals (M. i, 130), the simile
of a lump of flesh (M. i, 130), are like a conflagration (A. iv, 128f.),
and have the similes of a chasm and a serpent's head (M. i, 130;
also §35).
333. 'Mindful. . . them' is a description in terms of dispersal applied
to abandoning, a description in terms of presentation applied to
Mindfulness-Occupied-with-the-Body, and a description in terms of
keeping-in-being applied to the path.
334. 'Should train in guiding . . . away' is a description in terms of
penetration applied to outguiding of lust, outguiding of hate, and
outguiding of delusion.
335. 'A man' is a description in terms of a synonym applied to a
devotee.
336. Now when a devotee understands that 'they make for
clinging' then without the arising of sensual desires he arouses
profitable ideas, he makes efforts for the arising of unarisen
profitable ideas. [62] This is a description in terms of effort
applied to the reaching of the as yet unreached, a description in
terms of presentation applied to discontent with what deals with
the hither-side.
337. Herein, (He makes efforts for the steadiness of arisen profitable
ideas ) (M. ii, 11): this is a description in terms of diligence applied to
keeping in being, a description in terms of presentation applied to
the energy faculty, a description in terms of preservation applied to
profitable ideas, a description in terms of steadiness applied to the
training in the higher cognizance.
That is why the Blessed One said:
'How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources ? . . .'
(§338)
338. (The world is held in bondage by delusion
And only looks as though 'twere capable:
Wrapped in bewilderment a fool is held
In bondage by essentials of existence;
To him who sees, it will appear devoid
Of features, he will have no owning there
1
) (Ud. 79).
339. 'The world is held in bondage by delusion' is description in
terms of teaching applied to the perversions.
340. 'And only looks as though 'twere capable' is a description in
terms of the distorted applied to the world.
341. 'A fool is held In bondage by essentials of existence' is a
description in terms of giving-being applied to recourse to evil
wishes, a description in terms of function1
applied to the obsessions,
a description in terms of strength applied to the defilements, a
description in terms of development applied to determinations.
342. 'Wrapped in bewilderment' is a description in terms of teaching
applied to the murk of ignorance, and a description in terms of a
synonym applied to it.
343. 'I t will appear devoid Of features' is a description in terms of
seeing applied to the heavenly eye, a description in terms of presenta-
tion applied to the eye of understanding.
344. 'To him who sees .. . he will have no owning there' is a des-
cription in terms of penetration applied to creatures: (Lust is an
owning, hate is an owning, delusion is an owning ) (cf. M. i, 298).
That is why the Blessed One said:
'The world is held in bondage by delusion . . .' (§338).
*
345. (Bhikkhus, there is an unborn, an un-brought-to-being, an un-
made, an undetermined. If that were not unborn, un-brought-to-being,
unmade, undetermined, no escape from the born, the brought-to-being,
the made, the determined, would be evident here. And it is because
338/1 For kincana as 'owning' see n. 152/1.
341/1 Cf. Pe 102.
there is an unborn, an un-brought-to-being, an unmade, an undeter-
mined, that therefore the escape from the born, the brought-to-being, the
made, the determined, is evident) (Ud. 80f.).
346. [63] 'If that were not unborn, un-brought-to-being, unmade,
undetermined' is a description in terms of the teaching applied to
extinction, and a description in terms of synonyms applied to it.
347. 'No escape from the born, the brought-to-being, the made, the
determined would be evident here' is a description in terms of
synonyms applied to the determined, and a description in terms of
guiding-example
1
applied to it.
348. 'And it is because there is an unborn, an un-brought-to-being,
an unmade, an undetermined' is a description in terms of synonyms
applied to extinction, and a description in terms of illustrative proof
applied to it.
349. 'That therefore the escape from the born, the brought-to-being,
the made, the determined, is evident' is a description in terms of
synonyms applied to extinction, a description in terms of outlet
applied to the path, a description in terms of escape applied to the
roundabout [of rebirths].
That is why the Blessed One said: 'If that were not . . .' (§345).
*
350. That is why the venerable Maha-Kaccana said:
'The Blessed One one idea teaches
By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
The Mode of Conveying Descriptions is ended.
347/1 l
Upanayana—guiding-example': the ordinary logical term for the
example in the classical Indian syllogism. NettiA says 'Herein, (in this
instance, as to) "description in terms of guiding-example" the describing of
the guiding-example gives the middle term (hetu) in the contrary opposite.
(As to) the "description in terms of illustrative proof" (§348) the description
is the displaying of the establishment (siddhi) of the proposition's content
(patinndtassa atthassaY (p. 106).
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 11
[The Ninefold Thread in the Mode of Conveying Descriptions]
302. Herein, what is the Mode of Conveying Descriptions ? [It
is this:]
'The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
303. [57] Any teaching by [explanatory] talk about the nature [of
anything] is a description [in terms of] presentation.
1
And what is
the teaching as [explanatory] talk about the nature [of anything] ?
I t is the four Truths, according as the Blessed One said: (This is
suffering) (§49). This is a description. I t is a description [in
terms of] presentation [applied] to the five categories, the six
elements, the eighteen elements, the twelve bases, and the ten
faculties.
2
303/1 'Nikkhepapannatti—description in terms of presentation' : NettiA: 'I t
presents (nikkhipati lit. "throws out") in a guidable continuity (i.e., in a train-
able person's mind) a meaning of the Blessed One's, according as intended by
him, thus it is called a "presentation" (nikkhepaY (P- 102). The Tikd adds
''Nikkhipati ti patitthdpeti, yaiha cattdro suttanikkhepd (MA. i, 15) ddi attha-
kathdsu vuccatV (p. 70). The kinds of 'description' given here have no
connexion with the sets listed at Pug A. (see Ppn. ch. viii, note 11: there
rendered 'concept').
303/2 The 'ten faculties' are, according to NettiA, '8 faculties possessing
form (i.e., eye, ear, nose, tongue, body, feminity, masculinity, and life—see,
304. (Bhikkhus, if there is lust, if there is relish, if there is craving, for
physical nutriment,
1
there consciousness finds a steadying-point and
develops. Wherever consciousness finds a steadying-point and
develops, there is the finding of a footing for name-and-form. Wherever
there is the finding of a footing for name-and-form, there is maturing of
determinations. Wherever there is maturing of determinations, there
renewed being is made to occur in the future. Wherever renewed being
is made to occur in the future, there is future birth, ageing and death.
Wherever there is future birth, ageing and death, that is accompanied by
sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I
say. If there is Vast. . .for contact, . . . despair. If there is Vast . . .
for mind-choice, . . . despair. If there is lust. . .for consciousness, . . .
despair) (Pe 49, 97; S. ii, lOlff.).
2
305. This is description [in terms] of giviiig-being [applied] to
suffering and to its origin.
306. (Bhihhhus, if there is no lust, if there is no relish, if there is no
craving, for physical nutriment, there consciousness does not find a
steadying-point or develop. Wherever consciousness does not find a
steadying-point or develop, there is no finding of a footing for name-
and-form. Wherever there is no finding of a footing for name-and-
form, there is no maturing of determinations. Wherever there is no
maturing of determinations, there no renewal of being is made to occur
in the future. Wherever no renewal of being is made to occur in the
future, [58] there is no future birth, ageing and death. Wherever there
is no future birth, ageing and death, that is sorrowless, bhihkhus,
untroubled and free from despair, I say. If there is no lust . . . for
contact, . . . free from despair. If there is no lust . . . for mind-
e.g., Vis. 491), the mind-faculty, and the feeling-faculty (counting the five,
namely pleasure, joy, pain, grief, and onlooking-equanimity, as one)' (p. 102).
This numbering is an unusual one. For another 10 see §405.
304/1 The idea of 'nutriment ' (ahara)— = condition (paccaya)— is funda-
mental to Buddhist thought . The word means lit. 'bringing to' and is used
basically for physical food, but extended by analogy to the other three kinds,
and is thus synonymous with 'condition sine qua norC (paccaya). Cf. 'All
creatures subsist by nutriment ' (A. v, 50-1), a fact that one 'should have
direct acquaintance of (D. iii, 273). A state of being (existence) postulated
as self-subsistent without nutriment of any kind would therefore be regarded
as a mere mythical abstraction not possible of verification or distinguishable
effectively from nothing.
304/2 This quotation and its counterpart in §306 describe the conditionality
of experience as dynamic with emphasis on how existence (being) develops
through ignorance and determinations. Cf. quotation at §840.
choice, . . . free from despair. If there is no lust . . . for conscious-
ness, . . .freefrom despair) (S. ii, 102f.; Pe 49, 97).
307. This is a description [in terms] of diagnosis [applied] to
suffering, a description in terms of abandoning applied to origin, a
description in terms of keeping in being applied to the path, a
description in terms of verification applied to cessation.
308. (Bhikkhus, maintain concentration in being: a bhikkhu who is
diligent, prudent, mindful, concentrated, understands how [things] are.
And how does he understand how [things] are ? The eye is imperma-
nent. That is how he understands how it is. Forms are impermanent:
That is how he understands how it is. Eye consciousness is imperm-
anent: That is how he understands how it is. Eye contact is imperman-
ent: That is how he understands how it is. Whatever is felt, whether
pleasant or painful or neither painful-nor-pleasant that arises with eye
contact for its condition, that too is impermanent: That is how he
understands how it is. The ear is impermanent . . . sounds are
impermanent . . . The nose is impermanent. . . odours are imperman-
ent . . . The tongue is impermanent . . .flavours are impermanent . . .
The body is impermanent. . . tangibles are impermanent. . . The mind
is impermanent: That is how he understands how it is. Ideas are
impermanent: That is how he understands how it is. Mind conscious-
ness is impermanent: That is how he understands how it is. Mind
contact is impermanent: That is how he understands how it is. What-
ever is felt, whether pleasant or painful or neither-painful-nor-pleasant,
that arises with mind contact for its condition, that too is impermanent:
That is how he understands how it is) (cf. S. iv, 80).
309. This is a description in terms of keeping in being applied to the
path, a description in terms of diagnosis applied to suffering, a
description in terms of abandoning applied to origin, a description
in terms of verification applied to cessation.
310. [59] (Dispense with form, Radha, shatter it, put it out of play, by
means of understanding, practise the way to exhaustion of craving.
With exhaustion of craving there is exhaustion of suffering. With
exhaustion of suffering there is extinction. Dispense with feeling . . .
Dispense with perception . . . Dispense with determinations . . .
Dispense with consciousness, shatter it, put it out of play, by means of
understanding, practise the way to exhaustion of craving. With
exhaustion of craving there is exhaustion of suffering. With exhaustion
of suffering there is extinction) (cf. S. iii, 190).
311. This is a description in terms of cessation applied to cessation,
a description in terms of dispassion applied to gratification, a
description in terms of diagnosis applied to suffering, a description
in terms of abandoning applied to origin, a description in terms of
keeping in being applied to the path, a description in terms of
verification applied to cessation.
312. ('This is suffering': that is how he understands how it is. 'This
is the origin of suffering9
: that is how he understands how it is. 'This
is the cessation of suffering': that is how he understands how it is.
'This is the way leading to the cessation of suffering': that is how he
understands how it is) (M. i, 183; Pe 41).
313. This is a description in terms of penetration applied to the
truths, a description in terms of presentation applied to the plane of
seeing, a description in terms of keeping in being applied to the path,
a description in terms of verification applied to the fruit of Stream-
Entry.
314. ('These are taints': that is how he understands how it is. 'This is
the origin of taints': that is how he understands how it is. 'This is the
cessation of taints': that is how he understands how it is. 'This is the
way leading to the cessation of taints': that is how he understands how
it is) (M. i, 183).
315. This is a description in terms of arising applied to knowledge
of exhaustion, a description in terms of opportunity applied to know-
ledge of non-arising, a description in terms of keeping in being
applied to the path, a description in terms of diagnosis applied to
suffering, a description in terms of abandoning applied to origin, a
description in terms of instigation applied to the energy faculty, a
description in terms of 'removal'
1
applied to 'grubs' (see M. i, 220;
A. v, 347ff.), a description in terms of presentation applied to the
plane of keeping in being, a description in terms of counteraction2
applied to evil unprofitable ideas.
316. ('This is suffering': such was the vision, the knowledge, the
understanding, the science, the light, that arose in regard to ideas not
heard by me before. 'This is the origin of suffering': such . . . 'This is
the cessation of suffering': such . . . 'This is the way leading to cessation
of suffering': such was the vision, the knoivledge, the understanding, the
science, the light, that arose in regard to [60] ideas not heard by me
befare) (cf. S. v, 424f.).
317. This is a description in terms of teaching applied to the truths,
a description in terms of presentation applied to understanding-
315/1 'Ahatana—removal': not in PED.
315/2 'Abhinighdta—counteraction': not in PED, see GPD; cf. also nighdta.
consisting-in-what-is-heard, a description in terms of verification
applied to the I-shall-come-to-know-fmally-the-as-yet-not-flnally-
known faculty, a description in terms of 'setting rolling' (making
occur) applied to the 'Wheel (Blessing) of the True Idea'.
318. ('This suffering must be diagnosed9
: such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering must be
abandoned': such . . . 'This cessation of suffering must be verified':
such . . . ' This way leading to the cessation of suffering must be kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before )
(cf. S. v, 424f.).
319. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to understanding-
consisting-in-cogitation, a description in terms of verification applied
to the final-knowing faculty.
320. ('This suffering has been diagnosed': such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering has been
abandoned': such . . . 'This cessation of suffering has been verified':
such . . . 'This way leading to the cessation of suffering has been kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before)
(cf. S. v, 424).
321. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to under-
standing-consisting-in-keeping-in-being, a description in terms of
verification applied to the final-knower faculty, a description in
terms of 'setting rolling' applied to the 'Wheel of the True Idea'.
*
322. (The Stilled One dropped the being-determinant
That gives existence measured and unmeasured,
And happy in himself and concentrated
He sundered, like a mail-coat, self-existence)
(Pe68;S. v, 263).
323. [61] 'Measured' is the determinations-element. 'Unmeasured'
is the extinction-element.
'That gives existence measured and unmeasured' is a description
in terms of acquaintanceship applied to all ideas, a description in
terms of presentation applied to the Discrimination-of-Ideas.
324. 'The Stilled One dropped the being-determinant' is a des-
cription in terms of giving-up applied to origin, a description in
terms of diagnosis applied to suffering.
325. 'And happy in himself and concentrated' is a description in
terms of keeping-in-being applied to Mindfulness-Occupied-with-
the-Body, a description in terms of steadiness applied to unification
of cognizance.
326. 'He sundered, like a mail-coat, self-existence' is a description
in terms of 'breaking out'
1
applied to cognizance, a description in
terms of assuming2
applied to omniscience, a description in terms of
'bursting open' applied to the 'egg-shell of ignorance' (cf. M. i, 104).
That is why the Blessed One said:
'The Stilled One dropped the being-determinant
That gives existence measured and unmeasured . . .' (§322).
*
327. (How could a man to sensual desires stoop1
Who pain has seen and that wherefrom it sources ?
Who knows they make for clinging in the world
Should mindful train in guiding them away) (Pe 15; S. i, 117).
326/1 'Abhinibbida—breaking out' : the root ought to be bhid, not vidh or
vid, and the correct spelling here is, in fact, not abhinibbida or abhinibbidhd
(as in PED and PTS Netti Index note) but abhinibbhida (as in §574 = PTS
Netti p. 98); see GPD. The meaning is 'breaking out' , and the direct allusion
is to M. i, 104 (there spelt abhinibbhida). The three roots mentioned, however,
show a tendency to coalesce. Netti A says here 'Abhinibbidd-pannatti (sic)
cittassd ti dyusankhdrossajanavasena cittassa abhinlhdrapannatti' (p. 104), but
commenting on §574 says
l
Na ca bhabbo abhinibbidhd (sic) gantun ti kilesd-
bhisankhdram abhinibbijjhanato (sic) abhinibbidhd-sankhatam (sic) ariya-
maggam abhigantum na ca bhabbo' (p. 140). N.b. spellings as they appear in
the edition quoted. Do these explanations imply tha t the commentator
did not regard them as the same word? Did he connect them with M. i, 104?
326/2 *Updddna-pannatti—description in terms of assuming' : Netti A glosses
with gahana-pannatti. Technically omniscient knowledge (see also §594)
belongs only to worlds (NettiA pp. 147-8). The term 'omniscience' (sabbannu-
td) seems to make its first appearance at Ps. i, 131. The Buddha disclaimed
simultaneous knowledge of all (M. ii, 127). For a discussion see Ppn. ch. vii,
note 7.
327/1 l
Nameyya)
lit. 'to bend' and 'to name' is glossed here in NettiA with
abhinameyya (not in PED or CPD; SA. does not explain the word).
328. 'Who pain' is a description in terms of a synonym applied to
pain (suffering) and it is a description in terms of diagnosis applied
to it.
329. 'And that wherefrom it sources' is a description in terms of
giving-being applied to origin and it is a description in terms of
abandoning applied to it.
330. 'Has seen' is a description in terms of a synonym applied to the
eye of knowledge and it is a description in terms of penetration
applied to it.
331. 'How could a man to sensual desires stoop' is a description in
terms of sensual desires applied to craving for sensual desires and it
is a description in terms of insistence applied to it.
332. 'Who knows they make for clinging in the world' is a des-
cription in terms of 'seeing an enemy' applied to sensual desires; for
sensual desires have the simile of a pit of coals (M. i, 130), the simile
of a lump of flesh (M. i, 130), are like a conflagration (A. iv, 128f.),
and have the similes of a chasm and a serpent's head (M. i, 130;
also §35).
333. 'Mindful. . . them' is a description in terms of dispersal applied
to abandoning, a description in terms of presentation applied to
Mindfulness-Occupied-with-the-Body, and a description in terms of
keeping-in-being applied to the path.
334. 'Should train in guiding . . . away' is a description in terms of
penetration applied to outguiding of lust, outguiding of hate, and
outguiding of delusion.
335. 'A man' is a description in terms of a synonym applied to a
devotee.
336. Now when a devotee understands that 'they make for
clinging' then without the arising of sensual desires he arouses
profitable ideas, he makes efforts for the arising of unarisen
profitable ideas. [62] This is a description in terms of effort
applied to the reaching of the as yet unreached, a description in
terms of presentation applied to discontent with what deals with
the hither-side.
337. Herein, (He makes efforts for the steadiness of arisen profitable
ideas ) (M. ii, 11): this is a description in terms of diligence applied to
keeping in being, a description in terms of presentation applied to
the energy faculty, a description in terms of preservation applied to
profitable ideas, a description in terms of steadiness applied to the
training in the higher cognizance.
That is why the Blessed One said:
'How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources ? . . .'
(§338)
338. (The world is held in bondage by delusion
And only looks as though 'twere capable:
Wrapped in bewilderment a fool is held
In bondage by essentials of existence;
To him who sees, it will appear devoid
Of features, he will have no owning there
1
) (Ud. 79).
339. 'The world is held in bondage by delusion' is description in
terms of teaching applied to the perversions.
340. 'And only looks as though 'twere capable' is a description in
terms of the distorted applied to the world.
341. 'A fool is held In bondage by essentials of existence' is a
description in terms of giving-being applied to recourse to evil
wishes, a description in terms of function1
applied to the obsessions,
a description in terms of strength applied to the defilements, a
description in terms of development applied to determinations.
342. 'Wrapped in bewilderment' is a description in terms of teaching
applied to the murk of ignorance, and a description in terms of a
synonym applied to it.
343. 'I t will appear devoid Of features' is a description in terms of
seeing applied to the heavenly eye, a description in terms of presenta-
tion applied to the eye of understanding.
344. 'To him who sees .. . he will have no owning there' is a des-
cription in terms of penetration applied to creatures: (Lust is an
owning, hate is an owning, delusion is an owning ) (cf. M. i, 298).
That is why the Blessed One said:
'The world is held in bondage by delusion . . .' (§338).
*
345. (Bhikkhus, there is an unborn, an un-brought-to-being, an un-
made, an undetermined. If that were not unborn, un-brought-to-being,
unmade, undetermined, no escape from the born, the brought-to-being,
the made, the determined, would be evident here. And it is because
338/1 For kincana as 'owning' see n. 152/1.
341/1 Cf. Pe 102.
there is an unborn, an un-brought-to-being, an unmade, an undeter-
mined, that therefore the escape from the born, the brought-to-being, the
made, the determined, is evident) (Ud. 80f.).
346. [63] 'If that were not unborn, un-brought-to-being, unmade,
undetermined' is a description in terms of the teaching applied to
extinction, and a description in terms of synonyms applied to it.
347. 'No escape from the born, the brought-to-being, the made, the
determined would be evident here' is a description in terms of
synonyms applied to the determined, and a description in terms of
guiding-example
1
applied to it.
348. 'And it is because there is an unborn, an un-brought-to-being,
an unmade, an undetermined' is a description in terms of synonyms
applied to extinction, and a description in terms of illustrative proof
applied to it.
349. 'That therefore the escape from the born, the brought-to-being,
the made, the determined, is evident' is a description in terms of
synonyms applied to extinction, a description in terms of outlet
applied to the path, a description in terms of escape applied to the
roundabout [of rebirths].
That is why the Blessed One said: 'If that were not . . .' (§345).
*
350. That is why the venerable Maha-Kaccana said:
'The Blessed One one idea teaches
By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
The Mode of Conveying Descriptions is ended.
347/1 l
Upanayana—guiding-example': the ordinary logical term for the
example in the classical Indian syllogism. NettiA says 'Herein, (in this
instance, as to) "description in terms of guiding-example" the describing of
the guiding-example gives the middle term (hetu) in the contrary opposite.
(As to) the "description in terms of illustrative proof" (§348) the description
is the displaying of the establishment (siddhi) of the proposition's content
(patinndtassa atthassaY (p. 106).
Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-10
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-10
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 10
[The Ninefold Thread in the Mode of Conveying Synonyms]
285. [53] Herein, what is the Mode of Conveying Synonyms ?
[It is this:]
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
286. According as the Blessed One demonstrates a single idea by
means of many synonyms. [For example:]
(Need and longing, expectan t relishing,
Enticement s on the several elements based,
Hankering whose being is roote d in
unknowing:
To al l tha t with it s root I put an end) (§137).
287. What is called 'need' (dsd) is any longing (dsimsand) for a
benefit about to be } 'need' arises in one thus 'Surely it will come'.
288. What is called longing' is any aspiration for a presently arisen
benefit, or else, on seeing someone better, 'longing' arises in one thus
'May I be like that'.
1
289. Fostering the production of a benefit is what is called 'expectant
relishing', or one expects thus a dear relative, or one expects thus a
dear idea, or one expects [something] thus as unrepulsive.
290. 'The several elements' are the eye element, form element, and
eye-consciousness element; ear element, sound element, and ear-
consciousness element; nose element, odour element, and nose-
consciousness element; tongue element, flavour element, and
tongue-consciousness element; body element, tangible element, and
body-consciousness element; mind element, idea element, and mind-
consciousness element (cf. M. iii, 62).
291. 'Enticements': some believe in forms, some believe in sounds,
some believe in odours, some believe in flavours, some believe in
tangibles, some believe in ideas (cf. §568).
292. Herein, the twenty-four terms, namely the six kinds of grief
with the house-life as support (see M. iii, 218), the six kinds of joy
with the house-life as support (see M. iii, 217), the six kinds of grief
with renunciation as support (see M. iii, 218), the six kinds of joy
with renunciation as support (see M. iii, 217), being on the side
belonging to craving, are synonyms for craving.
But the six kinds of onlooking-equanimity with the house-life as
support (see M. iii, 219) are on the side belonging to views. That
same [onlooking-equanimity] in the mood of aspiration, as relishing
of the True Idea, love of the* True Idea, cleaving to the True Idea, is
synonymous with craving (cf. §506).
293. Cognizance, [54] mind, and consciousness,
1
are synonyms for
cognizance (cf. S. ii, 94).
287/1 Bhavissassa: gen. of future participle.
288/1 Read patthand, seyyatararh va disva 'ediso . . .
293/1 Read mano vinndrvam as two words
294. Mind faculty, mind element, mind base, and act-of-being-
conscious, are synonyms for mind.
Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, knowledge, right view, judgment, in-
sight, knowledge about an idea, knowledge about a meaning, know-
ledge 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 final-knowing faculty, the final-knower
faculty, vision (eye), science, discovery, breadth, wit, light, or also
any other such kind: these are synonyms for understanding (cf. §440).
295. All the five faculties, when disjoined from worlds, are under-
standing. Furthermore, faith has the sense of dominance, energy
the sense of instigation, mindfulness the sense of non-floating away
[from its object], concentration the sense of non-distraction, and
understanding the sense of act-of-understanding (cf. §§162-3).
296. And as it is said in the Recollection of the Enlightened One:
( That Blessed One is such since he is accomplished, fully enlightened,
1
perfect in science and conduct, sublime, hnower ofivorlds, incomparable
leader of men to be tamed, teacher of gods and men, enlightened,
Blessed) (Pe 131; A. iii, 285), [and further] he who has come to
produce the Powers,
2
reached the kinds of Intrepidity, arrived at the
Discriminations, left behind the four bonds, passed beyond going
the bad ways, extracted the barbs, cured the wounds,
3
crushed the
thorns, remedied the obsessions, outstripped the tether, unknotted
the ties, passed beyond inclination, disrupted darkness; who is the
possessor of eyesight, who has surmounted the worldly ideas, who is
dissociated from favouring and opposing among wished-for and
unwished-for ideas, who has no recourse to amassing, who has passed
beyond the tether, who has done with battling, who is the most
eminent, who is the torch-bearer,
4
light-maker, illuminator, gloom-
dispeller, conflict-abandoner, measureless in qualities, immense in
qualities, incalculable in qualities, maker of radiance, maker of
irradiance, illuminator of the True Ideal, enlightened, blessed.
296/1 Perhaps sambuddha ought to be rendered 'self-enlightened' in contrast
to anubuddha ('enlightened by another').
296/2 Read balanipphattigato.
296/3 l
Nirulhava?io—who has cured the wound' : nirillha not in this sense
in PED.
296/4 l
Okkadharo—torch-bearer': form not in PED, where see ukkd; C. and
Bb have vkkadharo, but Ba supports PT8.
These are synonyms for the Recollection of the Enlightened One.
297. And as it is said in the Recollection of the True Idea [55]
(The True Idea is well proclaimed by the Blessed One, to be seen for
oneself, not delayed (timeless), inviting inspection, onward-leading, and
directly experienceable by the wise) (A. iii, 285), (That is to say, the
disillusionment of vanity, the outguiding of thirst, the elimination of
reliance, the termination of the round, the void, the very hard to get, the
exhaustion of craving, fading, cessation, extinction) (Pe 131; cf. A. ii,
34), [and further:]
The Undetermined, the Infinite, and the Untainted,
The Truth, the Further Shore, the Subtle, very hard to see,
The Ageless, Everlasting, and Un-worn-away,
Making no showing,
1
undiversifying, peace,
The Deathless, the Supreme, the Blissful, and the Safe,
Exhaustion of thirst, the Wonderful, the Marvellous,
The Unplagued, whose nature it is to be unplagued,
Extinction (see S. iv, 368-71)—this is what the Sublime one
taught—
The Unborn, and the Un-brought-to-being (Ud. 80), the
Hazard-Free,
The Unmade (Ud. 80), and the Sorrowless, the Sorrow-free,
The Unmenaced, whose nature it is to be unmenaced,
Extinction—this is what the Sublime One taught—
Profound, and very hard to see as well,
Surpassing too, and unsurpassed,
That is unlike, that has no like,
Foremost and best, as it is called.
Shield, shelter, without conflict,
2
without blemish,
Spotless, immaculate, as it is called,
The Lamp (Isle), and Bliss, the Immense, the Standing-point,
Non-owning, non-diversifying called.
These are synonyms for the. Recollection of the True Idea.
297/1 'Anidassana—that makes no showing': the word appears at M. i, 329
(where spoken by the Buddha, not by Brahma—see Burmese Chattha -Sangiti
ed. of M.) and repeated at D. i, 223, and it is also a term in the 9th dyad of
the Abhidhamma Matika or 'Schedule' (Dhs. p. 3). Usually translated
'invisible'. See KhpA. trsln. Appx. I -y/bhu.
297/2 PTS Netti Index gives 'refuge' for sarana here, taking it as equivalent
to the 'sarana? at S. iv, 372. I t is easy to confuse sar-ana (subst. fm. ^/sar
'to flow') with sa-rana ('with conflict'), opposite of a-rarva (see M. iii, 235):
'Arano ti arajo nikkileso' (MA. v, 32).
298. And as it is said in the Recollection of the Community (The
Community of the Blessed One's hearers has progressed by the good way,
the Community of the Blessed One's hearers has progressed by the
straight way, the Community of the Blessed One's hearers has progressed
by the trice way, the Community of the Blessed One's hearers has pro-
gressed by the proper way, that is to say, the four pairs of men, the eight
types of mature persons. This Community of the Blessed One's
hearers is fit for gifts, fit for hospitality, fit for offerings, fit for
reverential salutation, as the incomparable field of merit for the world)
(A. iii, 286), [56] [and further] perfect in virtue, perfect in concen-
tration, perfect in deliverance, perfect in knowing and seeing of
deliverance; it is creatures' core (cf. M. iii, 80), creatures' fine-
essence, creatures' fine-extract, creatures' pillar, creatures' blossom
of fragrance,
1
to be honoured by gods and human beings. These
are synonyms for the Recollection of the Community.
299. And just as it is said in the Recollection of Virtue ( Those kinds
of virtue that are untorn, unrent, unblotched, unmottled, noble, desired
by Noble Ones, liberating, commended by the wise, not misapprehended,
and conducive to concentration) (A. iii, 286), [and further] virtue as
an ornament for adorning the topmost limb,
1
and virtue as a
treasure laid by in the sense of surmounting all defects, and virtue
as an archer's craft for hitting the bull's eye, and virtue as a rule in
the sense of non-transgression, and virtue as [wealth of] corn in the
sense of terminating poverty, and virtue as a looking-glass for the
purpose of surveying ideas [of quiet and insight], and virtue as a
[storied] palace in the sense of [a place for] surveying, and virtue
that by its having parallel occurrence with all the [four] planes,
2
ends in the Deathless. These are synonyms for the Recollection of
Virtue.
300. And as it is said in the Recollection of Generosity (On an
298/1 'Surabhi-pasuna—blossom with fragrance': read as one compound.
JSurabhi (fragrance, scent) not in PED, see J a. vi, 236, Abhp. 146; pasuna
not in PED. NettiA: 'Surabhi-kusuman ti atthd' (p. 102). See Abhp. Tikd
ad Abhp. 16.
299/1 Read uttumangopasobhanatdya and resolve into uttamanga ('head') -f
upasobhinatdya. The note '(m.)' in PTS Netti Index ('uttamanga (m.)') has
mistaken the sandhi o (— a +u) for a masc. nom. sing, termination.
299/2 This means that i t is coextensive with the 3 planes of being (those of
sensual-desire, of form, and of formlessness), and also with the unincluded
(apariydpanna) fourth plane (not of being, either positive or negative), which
is dissociated from worlds and concerned with cessation (the deathless
extinction).
occasion on which a Noble Hearer lives in a house, freely generous,
open-handed, delighting in relinquishing, used to being asked, and
delighting in giving and sharing . . .) (A. iii, 287). These are
synonyms for the Kecollection of Generosity.
301. That is why the venerable Maha-Kaccana said:
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
The Mode of Conveying Synonyms is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 10
[The Ninefold Thread in the Mode of Conveying Synonyms]
285. [53] Herein, what is the Mode of Conveying Synonyms ?
[It is this:]
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
286. According as the Blessed One demonstrates a single idea by
means of many synonyms. [For example:]
(Need and longing, expectan t relishing,
Enticement s on the several elements based,
Hankering whose being is roote d in
unknowing:
To al l tha t with it s root I put an end) (§137).
287. What is called 'need' (dsd) is any longing (dsimsand) for a
benefit about to be } 'need' arises in one thus 'Surely it will come'.
288. What is called longing' is any aspiration for a presently arisen
benefit, or else, on seeing someone better, 'longing' arises in one thus
'May I be like that'.
1
289. Fostering the production of a benefit is what is called 'expectant
relishing', or one expects thus a dear relative, or one expects thus a
dear idea, or one expects [something] thus as unrepulsive.
290. 'The several elements' are the eye element, form element, and
eye-consciousness element; ear element, sound element, and ear-
consciousness element; nose element, odour element, and nose-
consciousness element; tongue element, flavour element, and
tongue-consciousness element; body element, tangible element, and
body-consciousness element; mind element, idea element, and mind-
consciousness element (cf. M. iii, 62).
291. 'Enticements': some believe in forms, some believe in sounds,
some believe in odours, some believe in flavours, some believe in
tangibles, some believe in ideas (cf. §568).
292. Herein, the twenty-four terms, namely the six kinds of grief
with the house-life as support (see M. iii, 218), the six kinds of joy
with the house-life as support (see M. iii, 217), the six kinds of grief
with renunciation as support (see M. iii, 218), the six kinds of joy
with renunciation as support (see M. iii, 217), being on the side
belonging to craving, are synonyms for craving.
But the six kinds of onlooking-equanimity with the house-life as
support (see M. iii, 219) are on the side belonging to views. That
same [onlooking-equanimity] in the mood of aspiration, as relishing
of the True Idea, love of the* True Idea, cleaving to the True Idea, is
synonymous with craving (cf. §506).
293. Cognizance, [54] mind, and consciousness,
1
are synonyms for
cognizance (cf. S. ii, 94).
287/1 Bhavissassa: gen. of future participle.
288/1 Read patthand, seyyatararh va disva 'ediso . . .
293/1 Read mano vinndrvam as two words
294. Mind faculty, mind element, mind base, and act-of-being-
conscious, are synonyms for mind.
Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, knowledge, right view, judgment, in-
sight, knowledge about an idea, knowledge about a meaning, know-
ledge 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 final-knowing faculty, the final-knower
faculty, vision (eye), science, discovery, breadth, wit, light, or also
any other such kind: these are synonyms for understanding (cf. §440).
295. All the five faculties, when disjoined from worlds, are under-
standing. Furthermore, faith has the sense of dominance, energy
the sense of instigation, mindfulness the sense of non-floating away
[from its object], concentration the sense of non-distraction, and
understanding the sense of act-of-understanding (cf. §§162-3).
296. And as it is said in the Recollection of the Enlightened One:
( That Blessed One is such since he is accomplished, fully enlightened,
1
perfect in science and conduct, sublime, hnower ofivorlds, incomparable
leader of men to be tamed, teacher of gods and men, enlightened,
Blessed) (Pe 131; A. iii, 285), [and further] he who has come to
produce the Powers,
2
reached the kinds of Intrepidity, arrived at the
Discriminations, left behind the four bonds, passed beyond going
the bad ways, extracted the barbs, cured the wounds,
3
crushed the
thorns, remedied the obsessions, outstripped the tether, unknotted
the ties, passed beyond inclination, disrupted darkness; who is the
possessor of eyesight, who has surmounted the worldly ideas, who is
dissociated from favouring and opposing among wished-for and
unwished-for ideas, who has no recourse to amassing, who has passed
beyond the tether, who has done with battling, who is the most
eminent, who is the torch-bearer,
4
light-maker, illuminator, gloom-
dispeller, conflict-abandoner, measureless in qualities, immense in
qualities, incalculable in qualities, maker of radiance, maker of
irradiance, illuminator of the True Ideal, enlightened, blessed.
296/1 Perhaps sambuddha ought to be rendered 'self-enlightened' in contrast
to anubuddha ('enlightened by another').
296/2 Read balanipphattigato.
296/3 l
Nirulhava?io—who has cured the wound' : nirillha not in this sense
in PED.
296/4 l
Okkadharo—torch-bearer': form not in PED, where see ukkd; C. and
Bb have vkkadharo, but Ba supports PT8.
These are synonyms for the Recollection of the Enlightened One.
297. And as it is said in the Recollection of the True Idea [55]
(The True Idea is well proclaimed by the Blessed One, to be seen for
oneself, not delayed (timeless), inviting inspection, onward-leading, and
directly experienceable by the wise) (A. iii, 285), (That is to say, the
disillusionment of vanity, the outguiding of thirst, the elimination of
reliance, the termination of the round, the void, the very hard to get, the
exhaustion of craving, fading, cessation, extinction) (Pe 131; cf. A. ii,
34), [and further:]
The Undetermined, the Infinite, and the Untainted,
The Truth, the Further Shore, the Subtle, very hard to see,
The Ageless, Everlasting, and Un-worn-away,
Making no showing,
1
undiversifying, peace,
The Deathless, the Supreme, the Blissful, and the Safe,
Exhaustion of thirst, the Wonderful, the Marvellous,
The Unplagued, whose nature it is to be unplagued,
Extinction (see S. iv, 368-71)—this is what the Sublime one
taught—
The Unborn, and the Un-brought-to-being (Ud. 80), the
Hazard-Free,
The Unmade (Ud. 80), and the Sorrowless, the Sorrow-free,
The Unmenaced, whose nature it is to be unmenaced,
Extinction—this is what the Sublime One taught—
Profound, and very hard to see as well,
Surpassing too, and unsurpassed,
That is unlike, that has no like,
Foremost and best, as it is called.
Shield, shelter, without conflict,
2
without blemish,
Spotless, immaculate, as it is called,
The Lamp (Isle), and Bliss, the Immense, the Standing-point,
Non-owning, non-diversifying called.
These are synonyms for the. Recollection of the True Idea.
297/1 'Anidassana—that makes no showing': the word appears at M. i, 329
(where spoken by the Buddha, not by Brahma—see Burmese Chattha -Sangiti
ed. of M.) and repeated at D. i, 223, and it is also a term in the 9th dyad of
the Abhidhamma Matika or 'Schedule' (Dhs. p. 3). Usually translated
'invisible'. See KhpA. trsln. Appx. I -y/bhu.
297/2 PTS Netti Index gives 'refuge' for sarana here, taking it as equivalent
to the 'sarana? at S. iv, 372. I t is easy to confuse sar-ana (subst. fm. ^/sar
'to flow') with sa-rana ('with conflict'), opposite of a-rarva (see M. iii, 235):
'Arano ti arajo nikkileso' (MA. v, 32).
298. And as it is said in the Recollection of the Community (The
Community of the Blessed One's hearers has progressed by the good way,
the Community of the Blessed One's hearers has progressed by the
straight way, the Community of the Blessed One's hearers has progressed
by the trice way, the Community of the Blessed One's hearers has pro-
gressed by the proper way, that is to say, the four pairs of men, the eight
types of mature persons. This Community of the Blessed One's
hearers is fit for gifts, fit for hospitality, fit for offerings, fit for
reverential salutation, as the incomparable field of merit for the world)
(A. iii, 286), [56] [and further] perfect in virtue, perfect in concen-
tration, perfect in deliverance, perfect in knowing and seeing of
deliverance; it is creatures' core (cf. M. iii, 80), creatures' fine-
essence, creatures' fine-extract, creatures' pillar, creatures' blossom
of fragrance,
1
to be honoured by gods and human beings. These
are synonyms for the Recollection of the Community.
299. And just as it is said in the Recollection of Virtue ( Those kinds
of virtue that are untorn, unrent, unblotched, unmottled, noble, desired
by Noble Ones, liberating, commended by the wise, not misapprehended,
and conducive to concentration) (A. iii, 286), [and further] virtue as
an ornament for adorning the topmost limb,
1
and virtue as a
treasure laid by in the sense of surmounting all defects, and virtue
as an archer's craft for hitting the bull's eye, and virtue as a rule in
the sense of non-transgression, and virtue as [wealth of] corn in the
sense of terminating poverty, and virtue as a looking-glass for the
purpose of surveying ideas [of quiet and insight], and virtue as a
[storied] palace in the sense of [a place for] surveying, and virtue
that by its having parallel occurrence with all the [four] planes,
2
ends in the Deathless. These are synonyms for the Recollection of
Virtue.
300. And as it is said in the Recollection of Generosity (On an
298/1 'Surabhi-pasuna—blossom with fragrance': read as one compound.
JSurabhi (fragrance, scent) not in PED, see J a. vi, 236, Abhp. 146; pasuna
not in PED. NettiA: 'Surabhi-kusuman ti atthd' (p. 102). See Abhp. Tikd
ad Abhp. 16.
299/1 Read uttumangopasobhanatdya and resolve into uttamanga ('head') -f
upasobhinatdya. The note '(m.)' in PTS Netti Index ('uttamanga (m.)') has
mistaken the sandhi o (— a +u) for a masc. nom. sing, termination.
299/2 This means that i t is coextensive with the 3 planes of being (those of
sensual-desire, of form, and of formlessness), and also with the unincluded
(apariydpanna) fourth plane (not of being, either positive or negative), which
is dissociated from worlds and concerned with cessation (the deathless
extinction).
occasion on which a Noble Hearer lives in a house, freely generous,
open-handed, delighting in relinquishing, used to being asked, and
delighting in giving and sharing . . .) (A. iii, 287). These are
synonyms for the Kecollection of Generosity.
301. That is why the venerable Maha-Kaccana said:
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
The Mode of Conveying Synonyms is ended.
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