Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 1
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[First Grouping—Illustrative Quotations]
[i]
766. Herein, what is the type of Thread Dealing with Corruption ?
(Caught in the net of sensual murk,
And blocked by craving's bondage,
[129] Fenced in by fences of neglect
Like fishes in a funnel-trap,
They follow after ageing and death
As does the sucking-calf its mother ) (§198; Pe 24).
This is the type of Thread dealing with corruption.
767. K'Bhikkhus, there are these four goings on a bad way. What
four ? One goes a bad way through will, another goes a bad way through
hate, another goes a bad way through fear, another goes a bad way
through delusion.
9
So the Blessed One said. The Sublime One having
said this, he, the Master, said further:
'When man strays from the True Idea
Through will, hate, fear, or through delusion,
His good fame wanes away, he finds,
As in its dark half does the moon)' (cf. Pe 48, 64; A. ii, 18).
This is the type of Thread dealing with corruption.
768. (Ideas are heralded! by mind,
Mind heads them, and they are mind-made.
If someone with corrupted mind
Is wont to speak or act, then pain
the whole range of the Buddha's Utterance by means of classified quotations,
setting it out as a 'pattern' from which, by subsuming it all under the '18
Root-Terms' (see §§4, 759 and 964) it is intended that the Guide-Lines can
be 'moulded' (see also n. 759/1).
765/1 See Pe 10, line 3.
768/1 Pubbangama as adj . means 'preceded by' . In Pali the illustration
given is that of a king preceding his army. 'Herald' is compendious.
Sure follows after him as does
The wheel the harnessed [ox's] hoof) (Dh. 1; cf. §787).
This is the type of Thread dealing with corruption.
769. (A dullard, drowsy with much gluttony,
Engrossed in sleep, who wallows as he lies
Like a great porker stuffed with fatting food,
Comes ever and again back to the womb) (§190).
This is the type of Thread dealing with corruption.
770. (As the rust-stain that grows out of the iron
Devours the iron wherefrom it takes its growth,
So too are led habitual transgressors
By their own acts to evil destinations) (Pe 8, 49; Dh. 240).
This is the type of Thread dealing with corruption.
771. [130] (Just as a robber taken in house-breaking
Is haunted by and responsible for his act,
So too a man hereafter, when departed,
Is haunted by and responsible for his act) (§188).
This is the type of Thread dealing with conuption.
772. (One with the rod maltreating cruelly
Beings that desire but pleasure,
When he too his own pleasure seeks
Departing hence, he finds it not) (Ud. 12; Dh. 131; cf. §789).
This is the type of Thread dealing with corruption.
773. (When cattle go across a ford
And the bull leader goes astray
Then all the others go astray
Because the guide has gone astray.
So too it is among mankind:
If the appointed ruler acts
Contrary to the True Idea,
How much more all the other folk;
The whole realm suffers when its king
Acts counter to the True Idea) (A. ii, 75ff.; cf. §790).
This is the type of Thread dealing with corruption.
774. (Fine work indeed have men, who evil do
Through lusting for essentials of existence
Then crowd into the Unremitting Hell
To suffer there most fearful agonies /) ( ).
This is the type of Thread dealing with corruption.
775. (Fruiting kills ilie plantain tree
And kills the bamboo and the rush,
And honours kill unworthy men
As foaling does she-mules) (S. i, 154).
This is the type of Thread dealing with corruption.
776. (A bhikkhu given much to anger
And contempt through gain and honour
Grows in the True Idea no more
Than in good soil a rotten seed) ( ).
This is the type of Thread dealing with corruption.
777. ('Here, bhikkhus, with cognizance I penetrate some person's
cognizance by means of the Enlightened One's eye, and I understand
thus: According as this person is behaving, and according to the way
he is practising and the path he is taking, [131] were he to die on
this occasion, then as if carried [there], so [he would be] placed in hell.
1
Why is that ? His heart is corrupt. It is because of his heart's
corruption that here, on the dissolution of the body, after death, someone
reappears in a state of unease, in a bad destination, in perdition, in
hell.' This is the meaning the Blessed One stated. Herein, it is
stated as follows:
On recognizing here some person
Whose heart was brimming with corruption,
The Master did expound the meaning
In the bhikkhus' presence thus:
'Now should it happen that this person
Came to die at such a moment
He then would reappear in hell
Through the corruption of his heart;
777/1 This difficult and idiomatic phrase, which is repeated in a number
of Suttas, is probably best evidenced here by this verse-paraphrase. A
commentarial explanation is given at , e.g., MA. ii, 32.
For heart-corrupted creatures go
On to an evil destination.
As if he had been carried off
And placed [there], so a fool like this,
After the body's dissolution,
Reappears in HelV.
This was the meaning stated by the Blessed One, so I heard ) (cf. Iti.
12f.;cf. §795).
This is the type of Thread dealing with corruption.
778. ( Now if you are afraid of pain
And if you find pain disagreeable
Then do no sort of evil act
In public or in secrecy.
If you do or if you will do
An evil act, [no matter what,]
You will no safety find from pain,
Even by flight to future states ) (Pe 43, 44; S. i, 209).
This is the type of Thread dealing with corruption.
779. ( Whatever increment they get
Unlawfully, and what by lies,
Fools do conceive both to be 'mine';
Now how will that turn out to be ?
There will be troubles, and besides,
What has been gathered vanishes;
No heaven for them when they die:
Now are they not undone thereby ?) ( ).
This is the type of Thread dealing with corruption.
780. ( 'How does a man consume
1
himself ?
How does he come to lose his friends ?
How does he turn from2
the True Idea ?
How does he fail to go to heaven V
'Through greed a man consumes himself,
Through greed he comes to lose his friends,
780/1 'Khanati—to consume' : not in PED in this sense; cf. Vis. 145 and
527; NettiA ignores.
780/2 'Vivattate—turns from' : NettiA glosses with nivattati, not with vattati
as stated in PTS Netti Index (p. 280, note 1).
Through greed he turns from the True Idea,
Through greed he fails to go to heaven') ( ).
This is the type of Thread dealing with corruption.
781. ( When fools show their stupidity
They are their own selves' enemies;
For they do evil actions, which
Will bear an evil fruit.
[132] The act is not well done, for which
When done regret comes in its wake,
Whose ripening one undergoes
Mourning with tearful face ) (Dh. 66; /S. i, 57).
This is the type of Thread dealing with corruption.
782. (The unfit man the monk's state finds
Both hard to gain and hard to bear;
For many are the troubles there
Wherein a fool may come to grief ) (S. i, 7).
(For should a fool corrupt his mind
The while a Perfect One expounds
A meaning or an idea else,
Futile his life thereby becomes ) ( ).
('This pain I do indeed deserve, and worse besides, 0 venerable
sir; for I, not lust-free, hate did nurse at heart for Perfect Ones
immeasurable') ( ).
x
This is the type of Thread dealing with corruption.
783. (Who is there, then, that knows would think
To measure the immeasurable ?
I hold him dense, witless, who tries
To measure the immeasurable) (S. i, 149).
This is the type of Thread dealing with corruption.
784. (When once a man has come to birth
An axe is born inside his mouth,
Whereby the fool will cut himself
By uttering ill-spoken words ) (S. i, 149).
782/1 Perhaps this quotation should be verse, as printed in Bb.
(For never did well whetted blade
Or poison of kaldhala
So certainly undo a man
As can the ill-spoken word) (Ja. iii, 103).
This is the type of Thread dealing with corruption.
785. (Who the condemnable commends
Or the commendable condemns
Casts
1
by his mouth an unlucky throw,
A throw through whose means no bliss he finds.
Trifling the unlucky throw at dice
That gambles away the wealth of allt
Including oneself; far worse indeed
Is that unluckiest of throws
That steels the heart against Sublime Ones.
A hundred thousand and thirty-six
Nirabbudas, and five abbudas,
[Of years] in evil hellish states
[133] Reap men who Noble Ones revile
For so disposing their heart and speech) (Sn. 658-60).
This is the type of Thread dealing with corruption.
786. (When a man is devoted to service of greed
He is one who gives vent to the slander of others.
He is faithless, ignoble,
1
and cannot judge speech,
Avaricious as well and devoted to malice.
0 foul-mouth, 0 trickster, 0 ignoble fellow,
Destroyer and renegade, doer of evil,
0 miscreant, sinner, and son of the gutter,
Say little here now, you belong to the hells.
2
You have scattered pollution for [others'] misfortune,
785/1 l
Vicinati—casts': lit. to store up (misfortune as the 'unlucky throw') :
not in PED under letter v, though included there under kali (q.v.).
786/1 Here anariyo, but at Sn. 663 Jcadariyo; also avajdtakaputta here,
where Sn. 664 has avajdta. The passage Yo lobhagune . . . to . . . pesuniyam
anuyutto should be in verse as at Sn. 663.
786/2 'Hell' is used here to render niraya (for a commentarial gloss, see MA.
ii, 37). But in the Buddha's teaching, hell, Uke heaven and everything else
tha t arises, is impermanent , and no existence there is eternal (see M. Sutta
130). Also a being creates his own existence in hell as in heaven, doing so
by his acts, whose future results he creates for himself in acting, and he
cannot be consigned there by another. 'Sinner' (for kali) here is also only
You have censured the true and done hideous things;
Through all of the many misdeeds you have' done,
You are going for long to remain in the pit) (Sn. 663-5).
This is the type of Thread dealing with corruption.
Showing posts with label Nettippakarana. Show all posts
Showing posts with label Nettippakarana. Show all posts
Sunday, May 22, 2011
Khuddaka Nikaya - Nettippakarana - The Pattern Of The Dispensation
Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Pattern Of The Dispensation
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[Chapter iv
The Pattern Of The Dispensation]
759. Herein, the eighteen Koot-Terms: where are they to be seen ?
In the Pattern of the Dispensation (cf. §964).
1
760. Herein what is the Pattern of the Dispensation ? [It is the
Thread grouped, firstly, as follows:]
[First Grouping—Schedule]
[128] [A] 1. Type of Thread dealing with corruption,
[B] 2. type of Thread dealing with morality,
[C] 3. type of Thread dealing with penetration,
[D] 4. type of Thread dealing with the Adept;
1
[AB] 5. type of Thread dealing with corruption and morality,
[AC] 6. type of Thread dealing with corruption and penetration,
[AD] 7. type of Thread dealing with corruption and the Adept,
[ACD] 8. type of Thread dealing with corruption, penetration,
and the Adept,
759/1 NettiA explains this elliptic sentence as follows: 'After thus analysing
in all ways the Moulding of the^Guide-Lines, now in analysing the Pattern
of the Dispensation he said "Where are the eighteen Root-Terms to be seen?
In the Pattern of the Dispensation", and since the Pattern is included in
the Comprehensive Section (§1) by only the Root-Terms and not in its own
form, this is said in order to show that , just as the Pattern can be derived
from the Root-Terms, so also the Root-Terms can be derived from the Pattern'
(p. 184). Again '(As to the two expressions) "eighteen Root-Terms" and
"Pattern of the Dispensation" each includes the other, just as (for example,
each of the three) Guide-Lines that deal with meaning (includes the other two,
or as each of the two) triads of determinations (namely that of determinative -
acts of merit, demerit and imperturbability, and that of the bodily, verbal
and mental includes the other triad)' (p. 2; Tiled, pp. 16-17). See also n. 764/2.
760/1 These 4 basic types appear with their combinations also at Pe 23ff.
and in the classification of Threads at Pe 153 down to end of that ch. (see,
e.g., Pe 163, line 1). NettiA says 'That which deals with craving, etc., as
defilement is "that dealing with defilement", that which deals with giving, etc. ,
and with the grounds for merit-making, is "that dealing with morality",
that dealing with the virtue category, etc. , in Initiates is "that dealing with
penetration", and that dealing with the virtue category, etc., in Adepts is
"that dealing with the adept" ' (p. 185). See Intro, (sect. 7b).
[ABC] 9. type of Thread dealing with corruption, morality, and
penetration,
[BC] 10. type of Thread dealing with morality and penetration ;
2
[Al] 11. type of Thread dealing with corruption by craving,
[A2] 12. type of Thread dealing with corruption by view,
[A3] 13. type of Thread dealing with corruption by misconduct;
[B-Dl] 14. type of Thread dealing with cleansing from craving.
[B-D2] 15. type of Thread dealing with cleansing from view,
[B-D3] 16. type of Thread dealing with cleansing from misconduct
(cf. Pe 22ff.).
3
761. Herein, corruption is of three kinds: corruption by craving,
corruption by view, and corruption by misconduct.
762. Herein, corruption by craving is purified by quiet, and that
quiet is the concentration category. Corruption by view is purified
by insight, and that insight is the understanding category. Cor-
ruption by misconduct is purified by good conduct, and that good
conduct is the virtue category.
763. When someone is established in virtue, if clutching at the
kinds of being arises in him, then any quiet and insight of his
becomes the ground for making merit consisting in keeping in being
since it causes reappearance to occur in some kind [of existence] or
other.
764. These four [basic types of] Threads [A-D], when [combined]
in common, come to eight; and those same eight [combined] in
common come to sixteen.
1
The [entire] Ninefold Thread is
classifiable under these sixteen [types thus] classified.
2
760/2 NettiA remarks that of the possible 6 dyads, 4 triads, and 1 tetrad
(see n. 764/1), as combinations of the basic 4, only 4 dyads and 2 triads are
chosen, though 'there is no reason for leaving the others out ' and so 'the text
should be regarded as set out in abbreviated form' (p. 185). Cf. Pe ch. ii.
760/3 The last 6 are merely subdivisions respectively of the first and of the
other 3, together, and NettiA points out that they were wanting in some
MSS. See Pe 29.
764/1 NettiA gives the following arithmetic: The '8' are the 4 simple ones,
A, B, C, D, (Nos. 1-4) and the 4 included dyads, AB, AC, AD, BC (nos. 5, 6,
7, and 10), which total 8. The second '8' is made up of the following com-
binations: BD, CD, ABC (No. 9), ABD, ACD (no. 8), BCD, ABCD, and the
negative tetrad not-A-not-B-not-C-not-D. The over-all total is thus 16.
Cf. Pe 29.
764/2 This means that the whole of what is called the
l
SvMd)
—the 'Thread'
in the sense of the Buddha's Utterance—in its nine classes (see n. 1/9) is
made to fall under these 16 divisions. Therefore this chapter claims to cover
765. Verse should be assessed by verse, prose-exposition should
be assessed by prose-exposition (cf. Pe 10, 11, 19), Thread should
be assessed by Thread.
1
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[Chapter iv
The Pattern Of The Dispensation]
759. Herein, the eighteen Koot-Terms: where are they to be seen ?
In the Pattern of the Dispensation (cf. §964).
1
760. Herein what is the Pattern of the Dispensation ? [It is the
Thread grouped, firstly, as follows:]
[First Grouping—Schedule]
[128] [A] 1. Type of Thread dealing with corruption,
[B] 2. type of Thread dealing with morality,
[C] 3. type of Thread dealing with penetration,
[D] 4. type of Thread dealing with the Adept;
1
[AB] 5. type of Thread dealing with corruption and morality,
[AC] 6. type of Thread dealing with corruption and penetration,
[AD] 7. type of Thread dealing with corruption and the Adept,
[ACD] 8. type of Thread dealing with corruption, penetration,
and the Adept,
759/1 NettiA explains this elliptic sentence as follows: 'After thus analysing
in all ways the Moulding of the^Guide-Lines, now in analysing the Pattern
of the Dispensation he said "Where are the eighteen Root-Terms to be seen?
In the Pattern of the Dispensation", and since the Pattern is included in
the Comprehensive Section (§1) by only the Root-Terms and not in its own
form, this is said in order to show that , just as the Pattern can be derived
from the Root-Terms, so also the Root-Terms can be derived from the Pattern'
(p. 184). Again '(As to the two expressions) "eighteen Root-Terms" and
"Pattern of the Dispensation" each includes the other, just as (for example,
each of the three) Guide-Lines that deal with meaning (includes the other two,
or as each of the two) triads of determinations (namely that of determinative -
acts of merit, demerit and imperturbability, and that of the bodily, verbal
and mental includes the other triad)' (p. 2; Tiled, pp. 16-17). See also n. 764/2.
760/1 These 4 basic types appear with their combinations also at Pe 23ff.
and in the classification of Threads at Pe 153 down to end of that ch. (see,
e.g., Pe 163, line 1). NettiA says 'That which deals with craving, etc., as
defilement is "that dealing with defilement", that which deals with giving, etc. ,
and with the grounds for merit-making, is "that dealing with morality",
that dealing with the virtue category, etc. , in Initiates is "that dealing with
penetration", and that dealing with the virtue category, etc., in Adepts is
"that dealing with the adept" ' (p. 185). See Intro, (sect. 7b).
[ABC] 9. type of Thread dealing with corruption, morality, and
penetration,
[BC] 10. type of Thread dealing with morality and penetration ;
2
[Al] 11. type of Thread dealing with corruption by craving,
[A2] 12. type of Thread dealing with corruption by view,
[A3] 13. type of Thread dealing with corruption by misconduct;
[B-Dl] 14. type of Thread dealing with cleansing from craving.
[B-D2] 15. type of Thread dealing with cleansing from view,
[B-D3] 16. type of Thread dealing with cleansing from misconduct
(cf. Pe 22ff.).
3
761. Herein, corruption is of three kinds: corruption by craving,
corruption by view, and corruption by misconduct.
762. Herein, corruption by craving is purified by quiet, and that
quiet is the concentration category. Corruption by view is purified
by insight, and that insight is the understanding category. Cor-
ruption by misconduct is purified by good conduct, and that good
conduct is the virtue category.
763. When someone is established in virtue, if clutching at the
kinds of being arises in him, then any quiet and insight of his
becomes the ground for making merit consisting in keeping in being
since it causes reappearance to occur in some kind [of existence] or
other.
764. These four [basic types of] Threads [A-D], when [combined]
in common, come to eight; and those same eight [combined] in
common come to sixteen.
1
The [entire] Ninefold Thread is
classifiable under these sixteen [types thus] classified.
2
760/2 NettiA remarks that of the possible 6 dyads, 4 triads, and 1 tetrad
(see n. 764/1), as combinations of the basic 4, only 4 dyads and 2 triads are
chosen, though 'there is no reason for leaving the others out ' and so 'the text
should be regarded as set out in abbreviated form' (p. 185). Cf. Pe ch. ii.
760/3 The last 6 are merely subdivisions respectively of the first and of the
other 3, together, and NettiA points out that they were wanting in some
MSS. See Pe 29.
764/1 NettiA gives the following arithmetic: The '8' are the 4 simple ones,
A, B, C, D, (Nos. 1-4) and the 4 included dyads, AB, AC, AD, BC (nos. 5, 6,
7, and 10), which total 8. The second '8' is made up of the following com-
binations: BD, CD, ABC (No. 9), ABD, ACD (no. 8), BCD, ABCD, and the
negative tetrad not-A-not-B-not-C-not-D. The over-all total is thus 16.
Cf. Pe 29.
764/2 This means that the whole of what is called the
l
SvMd)
—the 'Thread'
in the sense of the Buddha's Utterance—in its nine classes (see n. 1/9) is
made to fall under these 16 divisions. Therefore this chapter claims to cover
765. Verse should be assessed by verse, prose-exposition should
be assessed by prose-exposition (cf. Pe 10, 11, 19), Thread should
be assessed by Thread.
1
Khuddaka Nikaya - Nettippakarana - The Trefoil and Hook
Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Trefoil and Hook
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Trefoil and Hook]
741. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and [by that] with swift acquaintanceship are two
[types of] persons. And those who find outlet by the pleasant way
with sluggish acquaintanceship and [by that] with swift acquain-
tanceship are two [types of] persons (Pe 249).
742. Corruption for those four types of persons is as follows: the
four nutriments, four perversions, four assumings, four bonds, four
ties, four taints, four floods, four barbs, four steadying-points for
consciousness, and four goings on a bad way (see §674).
743. [125] Cleansing for these four types of persons is as follows:
the four ways, four foundations of mindfulness, four meditations,
four abidings, four right endeavours, four wonderful marvellous
ideas, four expressions, four ways of keeping concentration in being,
four ideas dealing with pleasure, and four measureless states (see
§713).
744. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and that with swift acquaintanceship are two
types of persons, and those who find outlet by the pleasant way
with sluggish acquaintanceship and that with swift acquaintance-
ship are two types of persons (see §668; Pe 249).
745. Herein, one who finds outlet by the pleasant way with swift
acquaintanceship is one who gains knowledge from what is con-
densed. One who [does so by both the painful way with swift
acquaintanceship and the pleasant way with sluggish acquaintance-
ship] in common (see Pe 30) is one who gains knowledge by what is
expanded. One who finds outlet by the painful way with sluggish
acquaintanceship is guidable (see Pe 249J.
1
746. Herein, the Blessed One discloses quiet to a person who gains
knowledge by what is condensed, insight to one who is guidable,
and quiet and insight to one who gains knowledge by what is
expanded.
747. Herein, the Blessed One discloses a blunt teaching of the True
Idea to a person who gains knowledge by what is condensed, a
keen one to one who is guidable, and a blunt-to-keen one to one who
gains knowledge by what is expanded (cf. §587).
748. Herein, the Blessed One teaches the True Idea in brief to a
person who gains knowledge by what is condensed, in brief and in
detail to one who gains knowledge by what is expanded, and in
detail to one who is guidable (cf. §587).
749. Herein, the Blessed One discloses escape to a person who gains
knowledge by what is condensed, disappointment and escape to a
person who gains knowledge by what is expanded, and gratification,
disappointment and escape to one who is guidable (cf. §§4Iff.;
§587).
750. Herein, the Blessed One describes training in higher under-
standing to one who gains knowledge by what is condensed, training
in higher cognizance to one who gains knowledge by what is
expanded, and training in higher virtue to one who is guidable
(cf.§587).
751. Herein, [to repeat,] those who find outlet by the painful way
with sluggish acquaintanceship and by that with swift acquaintance-
ship are two types of persons. And those who find outlet by the
pleasant way with sluggish acquaintanceship and by that with
swift acquaintanceship are two types of persons (§744).
752. [But although] four in this way they are [yet] three, namely
one who gains knowledge by what is condensed, one who gains
knowledge by what is expanded, and one who is guidable (cf.
§745).
753. The corruption of these three types of persons is as follows:
1. Three roots of unprofit: greed as a root of unprofit, hate as a
root of unprofit, delusion [126] as a root of unprofit (D. iii, 214).
745/1 Cf. rather similar treatment at Pe 31.
2. Three kinds of misconduct: bodily misconduct, verbal mis-
conduct, mental misconduct (D. iii, 214).
3. Three unprofitable type sof thinking: thinking of sensual
desires, thinking of ill-will, thinking of cruelty (D. iii, 215).
4. Three unprofitable types of perception: perception of sensual
desires, perception of ill-will, perception of cruelty (D. iii, 215).
5. Three distorted types of perception: perception of permanence,
perception of pleasure, perception of self ( ).
6. Three kinds of feelings: pleasant feeling, painful feeling,
neither-painful-nor-pleasant feeling (D. iii, 216).
7. Three kinds of painfulness: painfulness in pain, painfulness in
change, painfulness in determinations (D. iii, 216).
8. Three fires: the fire of lust, the fire of hate, the fire of delusion
(D. iii, 217).
9. Three barbs: the barb of lust, the barb of hate, the barb of
delusion ( ).
10. Three tangles: the tangle of lust, the tangle of hate, the tangle
of delusion ( ).
11. Three unprofitable scrutinies: unprofitable bodily action,
unprofitable verbal action, unprofitable mental action (cf. M. i,
415).
12. Three failures: failure in virtue, failure in views, failure in
conduct (cf. A. i, 268, 270; Ybh. 246-7; Pe 250).
754. The cleansing of these three types of persons is as follows:
1. Three roots of profit: non-greed as a root of profit, non-hate
as a root of profit, non-delusion as a root of profit (D. iii, 214).
2. Three kinds of good conduct: bodily good conduct, verbal good
conduct, mental good conduct (D. iii, 215).
3. Three profitable types of thinking: thinking of renunciation,
thinking of non-ill-will, thinking of non-cruelty (D. iii, 215).
4. Three kinds of concentration: concentration with thinking and
with exploring, concentration without thinking and with only
exploring, concentration without thinking and without exploring
(Z>. iii, 219).
5. Three profitable types of perception: perception of renunciation,
perception of non-ill-will, perception of non-cruelty (D. iii, 215).
6. Three undistorted types of perception: perception of imper-
manence, perception of suffering, perception of not-self ( ).
7. Three profitable scrutinies: profitable bodily action, profitable
verbal action, profitable mental action (cf. M. i, 415ff.).
8. Three purenesses: bodily pureness, verbal pureness, mental
pureness (D. iii, 219).
9. Three successes: success in virtue, success in concentration,
success in understanding ( ).
10. Three trainings: training in higher virtue, training in higher
concentration, training in higher understanding (D. iii, 219).
11. Three categories: the virtue category, the concentration
category, the understanding category (see M. i, 301).
12. Three gateways to liberation: the void, the signless, the
dispositionless (see Ps. ii, 48, 69) (cf. Pe 252).
755. [Now although] four in this way [yet] they are three, being
three [yet] they are two,
1
namely one of craving-temperament
and one of view-temperament (§645; cf. Pe 253-4).
756. The corruption of these two types of persons is as follows:
1. Craving and ignorance (S. ii, 178),
2. consciencelessness and shamelessness (A. i, 95),
3. unmindfulness and unawareness (A. i, 95), [127]
4. [unreason and] unreasoned attention,
1
5. idleness and difficult admonishability,
6. I-making and my-making (A. i, 132),
7. faithlessness and negligence,
8. not hearing faith's true object, and non-restraint,
9. covetousness and ill will,
10. hindrances and fetters (S. ii, 178; cf. Ps. i, 143),
11. anger and spite (A. i, 95),
12. contempt and domineering (A. i, 95),
13. envy and avarice (A. i, 95),
755/1 I t may be noted here that the Pe allots its two sets of subsidiary
dyads to the Conversion-of-Relishing for subsumption under the pair of
Root-Dyads, as with the other two meaning-Guide-Lines; also that it places
this Guide-Line last, not first. Here, however, it is put first, with its pair of
Root-Dyads, but the whole procedure of subsumption is omitted from it,
the two sets of subsidiary dyads being put under the Trefoil as subsidiary
to its Root-Triads. This shows that the process of 'subsumption' of sets of
pairs under the Root-Pair is a mere detail and not an essential characteristic
of any particular Guide-Line.
756/1 Read ayoni ca ayonisomanasikdro ca (see §218 where 10 of these dyads
occur. Cf. also Pe p. 254, where they are rather different).
14. deceit and fraud (A. i, 95),
15. the eternalist view and the annihilationist view (cf. S. iv,
400-1; cf. Pe 254).
757. The cleansing of these two types of persons is as follows:
1. Quiet and insight (A. i, 61),
2. conscience and shame (A. i, 95),
3. mindfulness and awareness (A. i, 95),
4. [reason and] reasoned attention,
1
5. instigation of energy and easy admonishability,
6. knowledge of the True Idea and knowledge of inferences,
7. knowledge of exhaustion and knowledge of non-arising,
8. faith and diligence,
9. hearing faith's true object and restraint,
10. uncovetousness and non-ill-will,
11. heart-deliverance due to fading of lust and understanding-
deliverance due to fading of ignorance (A. i, 61),
12. fewness of wishes and content,
13. unanger and unspitefulness (A. i, 96),
14. uncontempt and undomineering (A. i, 95),
15. abandoning of envy and abandoning of avarice (cf. A. i, 95),
16. science and deliverance (A. i, 83),
17. the kind of liberation whose object is determined and the kind
of liberation whose object is undetermined,
2
18. the extinction element with trace left and the extinction
element without trace left (Iti. 38).
758. This is called the plane of the Trefoil Guide-Line and the
Hook Guide-Line.
That is why it was said:
'Guiding [ideas of] profit and
Unprofit by their [triple] roots
As they are, really, not unreally,
That Guide-Line they call the Trefoil' (§22),
757/1 See n. 756/1. Read yoni ca yonisomanasikdro ca (see §218).
757/2 i
SankJmtdrammana—whose object is determined' : i.e., the 'temporary'
liberations consisting in the 4 Meditations and 4 Formless States (see Pug. 11).
'Asankhatdrammmm—whose object is undetermined' : i.e., the 'non-temporary'
liberation 'whose object is nibbdna\ and which consists in the four Paths,
4 Fruits of the Paths, and Cessation Attainment .
[and also]
'After [thus] plotting with the Plotting
Of Directions, what then throws up
All profit [ideas] and unprofit
And guides them in is called the Hook' (§25).
The Moulding of the Guide-Lines is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Trefoil and Hook]
741. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and [by that] with swift acquaintanceship are two
[types of] persons. And those who find outlet by the pleasant way
with sluggish acquaintanceship and [by that] with swift acquain-
tanceship are two [types of] persons (Pe 249).
742. Corruption for those four types of persons is as follows: the
four nutriments, four perversions, four assumings, four bonds, four
ties, four taints, four floods, four barbs, four steadying-points for
consciousness, and four goings on a bad way (see §674).
743. [125] Cleansing for these four types of persons is as follows:
the four ways, four foundations of mindfulness, four meditations,
four abidings, four right endeavours, four wonderful marvellous
ideas, four expressions, four ways of keeping concentration in being,
four ideas dealing with pleasure, and four measureless states (see
§713).
744. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and that with swift acquaintanceship are two
types of persons, and those who find outlet by the pleasant way
with sluggish acquaintanceship and that with swift acquaintance-
ship are two types of persons (see §668; Pe 249).
745. Herein, one who finds outlet by the pleasant way with swift
acquaintanceship is one who gains knowledge from what is con-
densed. One who [does so by both the painful way with swift
acquaintanceship and the pleasant way with sluggish acquaintance-
ship] in common (see Pe 30) is one who gains knowledge by what is
expanded. One who finds outlet by the painful way with sluggish
acquaintanceship is guidable (see Pe 249J.
1
746. Herein, the Blessed One discloses quiet to a person who gains
knowledge by what is condensed, insight to one who is guidable,
and quiet and insight to one who gains knowledge by what is
expanded.
747. Herein, the Blessed One discloses a blunt teaching of the True
Idea to a person who gains knowledge by what is condensed, a
keen one to one who is guidable, and a blunt-to-keen one to one who
gains knowledge by what is expanded (cf. §587).
748. Herein, the Blessed One teaches the True Idea in brief to a
person who gains knowledge by what is condensed, in brief and in
detail to one who gains knowledge by what is expanded, and in
detail to one who is guidable (cf. §587).
749. Herein, the Blessed One discloses escape to a person who gains
knowledge by what is condensed, disappointment and escape to a
person who gains knowledge by what is expanded, and gratification,
disappointment and escape to one who is guidable (cf. §§4Iff.;
§587).
750. Herein, the Blessed One describes training in higher under-
standing to one who gains knowledge by what is condensed, training
in higher cognizance to one who gains knowledge by what is
expanded, and training in higher virtue to one who is guidable
(cf.§587).
751. Herein, [to repeat,] those who find outlet by the painful way
with sluggish acquaintanceship and by that with swift acquaintance-
ship are two types of persons. And those who find outlet by the
pleasant way with sluggish acquaintanceship and by that with
swift acquaintanceship are two types of persons (§744).
752. [But although] four in this way they are [yet] three, namely
one who gains knowledge by what is condensed, one who gains
knowledge by what is expanded, and one who is guidable (cf.
§745).
753. The corruption of these three types of persons is as follows:
1. Three roots of unprofit: greed as a root of unprofit, hate as a
root of unprofit, delusion [126] as a root of unprofit (D. iii, 214).
745/1 Cf. rather similar treatment at Pe 31.
2. Three kinds of misconduct: bodily misconduct, verbal mis-
conduct, mental misconduct (D. iii, 214).
3. Three unprofitable type sof thinking: thinking of sensual
desires, thinking of ill-will, thinking of cruelty (D. iii, 215).
4. Three unprofitable types of perception: perception of sensual
desires, perception of ill-will, perception of cruelty (D. iii, 215).
5. Three distorted types of perception: perception of permanence,
perception of pleasure, perception of self ( ).
6. Three kinds of feelings: pleasant feeling, painful feeling,
neither-painful-nor-pleasant feeling (D. iii, 216).
7. Three kinds of painfulness: painfulness in pain, painfulness in
change, painfulness in determinations (D. iii, 216).
8. Three fires: the fire of lust, the fire of hate, the fire of delusion
(D. iii, 217).
9. Three barbs: the barb of lust, the barb of hate, the barb of
delusion ( ).
10. Three tangles: the tangle of lust, the tangle of hate, the tangle
of delusion ( ).
11. Three unprofitable scrutinies: unprofitable bodily action,
unprofitable verbal action, unprofitable mental action (cf. M. i,
415).
12. Three failures: failure in virtue, failure in views, failure in
conduct (cf. A. i, 268, 270; Ybh. 246-7; Pe 250).
754. The cleansing of these three types of persons is as follows:
1. Three roots of profit: non-greed as a root of profit, non-hate
as a root of profit, non-delusion as a root of profit (D. iii, 214).
2. Three kinds of good conduct: bodily good conduct, verbal good
conduct, mental good conduct (D. iii, 215).
3. Three profitable types of thinking: thinking of renunciation,
thinking of non-ill-will, thinking of non-cruelty (D. iii, 215).
4. Three kinds of concentration: concentration with thinking and
with exploring, concentration without thinking and with only
exploring, concentration without thinking and without exploring
(Z>. iii, 219).
5. Three profitable types of perception: perception of renunciation,
perception of non-ill-will, perception of non-cruelty (D. iii, 215).
6. Three undistorted types of perception: perception of imper-
manence, perception of suffering, perception of not-self ( ).
7. Three profitable scrutinies: profitable bodily action, profitable
verbal action, profitable mental action (cf. M. i, 415ff.).
8. Three purenesses: bodily pureness, verbal pureness, mental
pureness (D. iii, 219).
9. Three successes: success in virtue, success in concentration,
success in understanding ( ).
10. Three trainings: training in higher virtue, training in higher
concentration, training in higher understanding (D. iii, 219).
11. Three categories: the virtue category, the concentration
category, the understanding category (see M. i, 301).
12. Three gateways to liberation: the void, the signless, the
dispositionless (see Ps. ii, 48, 69) (cf. Pe 252).
755. [Now although] four in this way [yet] they are three, being
three [yet] they are two,
1
namely one of craving-temperament
and one of view-temperament (§645; cf. Pe 253-4).
756. The corruption of these two types of persons is as follows:
1. Craving and ignorance (S. ii, 178),
2. consciencelessness and shamelessness (A. i, 95),
3. unmindfulness and unawareness (A. i, 95), [127]
4. [unreason and] unreasoned attention,
1
5. idleness and difficult admonishability,
6. I-making and my-making (A. i, 132),
7. faithlessness and negligence,
8. not hearing faith's true object, and non-restraint,
9. covetousness and ill will,
10. hindrances and fetters (S. ii, 178; cf. Ps. i, 143),
11. anger and spite (A. i, 95),
12. contempt and domineering (A. i, 95),
13. envy and avarice (A. i, 95),
755/1 I t may be noted here that the Pe allots its two sets of subsidiary
dyads to the Conversion-of-Relishing for subsumption under the pair of
Root-Dyads, as with the other two meaning-Guide-Lines; also that it places
this Guide-Line last, not first. Here, however, it is put first, with its pair of
Root-Dyads, but the whole procedure of subsumption is omitted from it,
the two sets of subsidiary dyads being put under the Trefoil as subsidiary
to its Root-Triads. This shows that the process of 'subsumption' of sets of
pairs under the Root-Pair is a mere detail and not an essential characteristic
of any particular Guide-Line.
756/1 Read ayoni ca ayonisomanasikdro ca (see §218 where 10 of these dyads
occur. Cf. also Pe p. 254, where they are rather different).
14. deceit and fraud (A. i, 95),
15. the eternalist view and the annihilationist view (cf. S. iv,
400-1; cf. Pe 254).
757. The cleansing of these two types of persons is as follows:
1. Quiet and insight (A. i, 61),
2. conscience and shame (A. i, 95),
3. mindfulness and awareness (A. i, 95),
4. [reason and] reasoned attention,
1
5. instigation of energy and easy admonishability,
6. knowledge of the True Idea and knowledge of inferences,
7. knowledge of exhaustion and knowledge of non-arising,
8. faith and diligence,
9. hearing faith's true object and restraint,
10. uncovetousness and non-ill-will,
11. heart-deliverance due to fading of lust and understanding-
deliverance due to fading of ignorance (A. i, 61),
12. fewness of wishes and content,
13. unanger and unspitefulness (A. i, 96),
14. uncontempt and undomineering (A. i, 95),
15. abandoning of envy and abandoning of avarice (cf. A. i, 95),
16. science and deliverance (A. i, 83),
17. the kind of liberation whose object is determined and the kind
of liberation whose object is undetermined,
2
18. the extinction element with trace left and the extinction
element without trace left (Iti. 38).
758. This is called the plane of the Trefoil Guide-Line and the
Hook Guide-Line.
That is why it was said:
'Guiding [ideas of] profit and
Unprofit by their [triple] roots
As they are, really, not unreally,
That Guide-Line they call the Trefoil' (§22),
757/1 See n. 756/1. Read yoni ca yonisomanasikdro ca (see §218).
757/2 i
SankJmtdrammana—whose object is determined' : i.e., the 'temporary'
liberations consisting in the 4 Meditations and 4 Formless States (see Pug. 11).
'Asankhatdrammmm—whose object is undetermined' : i.e., the 'non-temporary'
liberation 'whose object is nibbdna\ and which consists in the four Paths,
4 Fruits of the Paths, and Cessation Attainment .
[and also]
'After [thus] plotting with the Plotting
Of Directions, what then throws up
All profit [ideas] and unprofit
And guides them in is called the Hook' (§25).
The Moulding of the Guide-Lines is ended.
Khuddaka Nikaya - Nettippakarana - The Play of Lions
Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Play of Lions
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Play of Lions]
739. The play of these [is as follows]:
There are four nutriments: their opposites are the four ways.
There are four perversions: their opposites are the four foundations
of mindfulness. There are four assumings: their opposites are the
four meditations. There are four bonds: their opposites are the
four abidings. There are four ties: their opposites are the four
right endeavours. There are four taints: their opposites are the
four wonderful marvellous ideas. There are four floods: their
opposites are the four expressions. There are four barbs: their
opposites are the four ways of keeping concentration in being.
There are four steadying-points for consciousness: their opposites
are the four ideas that deal with pleasure. There are four goings
on a bad way: their opposites are the four measureless states (cf.
Pe 248-9).
740. The Lions are the Enlightened Ones, the Hermit Enlightened
Ones, and the hearers who have destroyed lust, hate, and delusion.
Their play [consists in] keeping in being, in verification, and in
termination.
The play is the expression of the faculties [beginning with faith
(cf. §670), and] the play is the non-expression of the perverted-
nesses:
1
the [four] faculties [of energy, mindfulness, concentration,
and understanding] are the pasture for the true object of [the
faculty of] faith, the pervertednesses being the pasture for defile-
ment. This is called the Play-of -Lions Guide-Line and the
Plotting-of-Directions Guide-Line. That is why it was said:
737/1 Read indriyasamvaro (one compound) or indriydnam samvaro for
indriyarh samvaro.
740/1 * Vipariydsa—pervertedness': not in PED; variant spelling of vipalldsa.
See Vin. iv, 79 = M. ii, 248.
The wise in Guide-Lines have called that
Lions' Play, which by the faculties
Does faith's true objects guide, and also
By the perversions the defilements' (§23),
and also
'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
They call the Plotting of Directions' (§§24, 673).
*
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Play of Lions]
739. The play of these [is as follows]:
There are four nutriments: their opposites are the four ways.
There are four perversions: their opposites are the four foundations
of mindfulness. There are four assumings: their opposites are the
four meditations. There are four bonds: their opposites are the
four abidings. There are four ties: their opposites are the four
right endeavours. There are four taints: their opposites are the
four wonderful marvellous ideas. There are four floods: their
opposites are the four expressions. There are four barbs: their
opposites are the four ways of keeping concentration in being.
There are four steadying-points for consciousness: their opposites
are the four ideas that deal with pleasure. There are four goings
on a bad way: their opposites are the four measureless states (cf.
Pe 248-9).
740. The Lions are the Enlightened Ones, the Hermit Enlightened
Ones, and the hearers who have destroyed lust, hate, and delusion.
Their play [consists in] keeping in being, in verification, and in
termination.
The play is the expression of the faculties [beginning with faith
(cf. §670), and] the play is the non-expression of the perverted-
nesses:
1
the [four] faculties [of energy, mindfulness, concentration,
and understanding] are the pasture for the true object of [the
faculty of] faith, the pervertednesses being the pasture for defile-
ment. This is called the Play-of -Lions Guide-Line and the
Plotting-of-Directions Guide-Line. That is why it was said:
737/1 Read indriyasamvaro (one compound) or indriydnam samvaro for
indriyarh samvaro.
740/1 * Vipariydsa—pervertedness': not in PED; variant spelling of vipalldsa.
See Vin. iv, 79 = M. ii, 248.
The wise in Guide-Lines have called that
Lions' Play, which by the faculties
Does faith's true objects guide, and also
By the perversions the defilements' (§23),
and also
'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
They call the Plotting of Directions' (§§24, 673).
*
Khuddaka Nikaya - Nettippakarana - The Plotting of Directions
Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Plotting of Directions
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Plotting of Directions]
673. 'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
[They call the Plotting of Directions]' (§24).
1
[Now] these [ideas are] scrutinizable in two ways, namely whether
they follow the world's round or whether they follow the world's
stopping, what is called 'round' being the roundabout [of rebirths]
and what is called 'stopping' being extinction, with action and
defilements
2
[as] the roundabout's cause (cf. Pe 246). Herein, the
action is demonstrable as choice and as concomitant of cognizance
(cf. §239). How3
is that to be regarded ? Through3
the storing up.
674. Now all defilements are demonstrable through the four
perversions. Where are they to be found ? In the conglomeration
of defilement with its ten grounds. [114] What ten grounds ?
1. Four Nutriments [physical nutriment, contact, choice, and
consciousness (D. iii, 228)].
1
2. Four Perversions [seeing beauty, pleasure, permanence, and
self, where there are none (A. ii, 52)].
3. Four Assumptions [sensual-desire, views, virtue-and-duty,
and self-doctrine (D. iii, 230; but see §§257 and 484-7)].
4. Four Bonds [sensual-desire, being, views, and ignorance
(D. iii, 230)].
5. Four Ties [covetousness, ill-will, misapprehension of virtue-
and-duty, and insistence that 'only this is true' (D. iii, 230)].
6. Four Taints [sensual-desire, being, views, and ignorance
(A. ii, 211)].
7. Four Floods [sensual-desire, being, views, and ignorance
(D. iii, 230)]
8. Four Barbs [lust, hate, conceit, and delusion (cf. Pe 245)].
673/1 Terminal titles often make i t hard to find the beginnings. After
considering the general structure of this ch. and comparing with Pe ch. viii,
the first Guide-Line must start with §646 and this verse must start a new
section.
673/2 Bb: kammalcilesa.
673/3 Bb: upacayena. With PTJS reading upacaye, kattha would seem
preferable to Icaiham.
674/1 Cf. Pe 244. Details in square brackets in this paragraph are added
from those that follow.
9. Four Steadying-points for consciousness [form, feeling,
perception, and determinations (D. iii, 228)].
10. Four Goings on Bad Ways [through will, hate, fear, and
delusion {D. iii, 228)] (cf. Pe 244).
675. 1-2. In the first nutriment there is the first perversion; in the
second nutriment, the second perversion; in the third nutriment,
the third perversion; in the fourth nutriment, the fourth perversion
(cf. Pe 244).
2-3. In the first perversion there is the first assumption; in the
second perversion, the second assumption; in the third perversion,
the third assumption; in the fourth perversion, the fourth assump-
tion.
3-4. In the first assumption there is the first bond; in the second
assumption, the second bond; in the third assumption, the third
bond; in the fourth assumption, the fourth bond.
4-5. In the first bond there is the first tie; in the second bond, the
second tie; in the third bond, the third tie; in the fourth bond, the
fourth tie.
5-6. In the first tie there is the first taint; in the second tie, the
second taint; in the third tie, the third taint; in the fourth tie, the
fourth taint.
6-7. In the first taint there is the first flood; in the second taint, the
second flood; in the third taint, the third flood; in the fourth taint,
the fourth flood.
7-8. In the first flood there is the first barb; in the second flood,
the second barb; in the third flood, the third barb; in the fourth
flood, the fourth barb.
8-9. In the first barb there is the first steadying-point for conscious-
ness; in the second barb, the second steadying-point for conscious-
ness; in the third barb, the third steadying-point for consciousness;
in the fourth barb, the fourth steadying-point for consciousness.
9-10. In the first steadying-point for consciousness there is the
first going on a bad way; in the second steadying-point for conscious-
ness, the second going on a bad way; in the third steadying-point
for consciousness, the third going on a bad way; in the fourth
steadying-point for consciousness, the fourth going on a bad way
(cf. Pe 244).
676. 1. Herein, physical nutriment and nutriment as contact are
imperfections in a person of craving-temperament, while nutriment
as mind-choice and nutriment as consciousness are imperfections in
a person of view-temperament (cf. Pe 244).
677. 2. Herein, the perversion that there is beauty in the ugly1
and
the perversion that there is pleasure in the painful are imperfections
in a person of craving-temperament, while the perversion that there
is permanence in the impermanent and the perversion that there is
self in the not-self are imperfections in a person of view-temperament.
678. [115] 3. Herein, sensual-desire-assumption and being-assump-
tion are imperfections in a person of craving-temperament, while
view-assumption and self-doctrine-assumption are imperfections in
a person of view-temperament.
679. 4. Herein, the bond of sensual desire and the bond of being are
imperfections in a person of craving-temperament, while the bond
of views and the bond of ignorance are imperfections in a person of
view-temperament.
680. 5. The body-tie of covetousness and the body-tie of ill-will are
imperfections in a person of craving-temperament, while the body-
tie of misapprehension-of-virtue-and-duty and the body-tie of
insistence-that-only-this-is-true are imperfections in a person of
view-temperament.
681. 6. Herein, the taint of sensual desire and the taint of being are
imperfections in a person of craving-temperament, while the taint
of views and the taint of ignorance are imperfections in a person of
view-temperament.
682. 7. Herein, the flood of sensual desire and the flood of being are
imperfections in a person of craving-temperament, while the flood
of views and the flood of ignorance are imperfections in a person
of view-temperament.
683. 8, Herein, the barb of lust and the barb of hate are imper-
fections in a person of craving-temperament, while the barb of
conceit and the barb of delusion are imperfections in a person of
view-temperament.
684. 9. Herein, form as a steadying-point for consciousness passing
on and feeling as a steadying-point for consciousness passing on are
imperfections in a person of craving-temperament, while perception
as a steadying-point for consciousness passing on and determinations
as a steadying-point for consciousness passing on are imperfections
in a person of view-temperament.
685. 10. Herein, the going on a bad way through will and the going
677/1 Read asubhe subhan ti vipallfiso, yo ca dukkhe sukhan ti vvpallaso.
on a bad way through hate are imperfections in a person of craving-
temperament, while the going on a bad way through fear and the
going on a bad way through delusion are imperfections in a person
of view-temperament (cf. Pe 244).
686. 1-2. Herein, the perversion that there is beauty in the ugly
[occurs] with respect to physical nutriment; the perversion that
there is pleasure in the painful, with respect to nutriment as contact;
the perversion that there is permanence in the impermanent, with
respect to nutriment as consciousness; the perversion that there is
self in the not-self, with respect to nutriment as mind-choice (cf.
Pe 244-5).
687. 2-3. One steady in the first perversion assumes sensual desires:
this is called sensual-desire-assuming. One steady in the second
perversion [116] assumes future being: this is called being-assuming.
One steady in the third perversion assumes the view that has
expectant relish for the roundabout: this is called view-assuming.
One steady in the fourth perversion, having supposed a self, assumes
[accordingly]: this is called self-doctrine-assuming (cf. §304).
688. 3-4. He is fettered (bound) by sensual desires through sensual-
desire-assuming: this is called the bond of sensual desire. He is
fettered by the kinds of being through being-assuming: this is
called the bond of being. He is fettered by an evil view through
view-assuming: this is called the bond of views. He is fettered by
ignorance through self-doctrine-assuming: this is called the bond of
ignorance.
689. 4-5. One steady in the first bond ties the body1
with covetous-
ness: this is called the body-tie of covetousness. One steady in the
second bond ties the body with the tie of ill-will: this is called the
body-tie of ill-will. One steady in the third bond ties the body
with misapprehension [of virtue and duty]: this is called the body-
tie of misapprehension. One steady in the fourth bond ties the
body with the insistence that only this is true: this is called the
body-tie of insistence-that-only-this-is-true.
690. 5-6. His defilements, thus tied, taint [him]. And as what are
they said to taint [him] ? As underlying tendency, or as [open]
obsession (cf. §455). Herein, there is the taint of sensual desire
689/1 'Body' has to be taken here as the name-body as well as the form-body.
The word kaya ('body') has in Pali (as in English) the meaning of 'group' or
'conglomeration'.
through the body-tie of covetousness, the taint of being through the
body-tie of ill-will, the taint of views through the body-tie of
misapprehension [of virtue and duty], and the taint of ignorance
through the body-tie of insistence-that-only-this-is-true.
691. 6-7. When these four taints abound they are floods, so with
the abundance of taints' there is abundance of floods. Herein,
there is the flood of sensual desires through the taint of sensual
desires, the flood of being through the taint of being, the flood of
views through the taint of views, the flood of ignorance through
the taint of ignorance.
692. 7-8. These four floods, accompanied by the underlying
tendencies, intrude into one's inclinations till they strike one's
heart and remain steady there: hence they are called 'barbs'.
Herein, there is the barb of lust with the flood of sensual desire, the
barb of hate with the flood of being, the barb of conceit with the flood
of views, and the barb of delusion with the flood of ignorance.
693. 8-9. When one's consciousness is gripped by these four barbs
it shapes itself to the following four ideas, namely to form, to
feeling, to perception, and to determinations (cf. §304).
694. Herein, form [117] is the steadying-point for consciousness
passing on when consciousness has an infection1
of relishing through
the barb of lust; feeling is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of hate; perception is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of conceit; determinations are the steadying-point for
consciousness passing on when consciousness has an infection of
relishing (cf. Pe 218) through the barb of delusion.
695. 9-10. When one's consciousness is stiffened by these four
steadying-points for consciousness one goes a bad way because of
the following four ideas, namely because of will, because of hate,
because of fear, and because of delusion.
696. Herein, it is owing to lust that one goes a bad way through
will, owing to hate that one goes a bad way through hate, owing
to fear that one goes a bad way through fear, and owing to delusion
that one goes a bad way through delusion (cf. Pe 245-6).
That is how that action and those defilements are the cause of
the roundabout. That is how all defilements can be demonstrated
by the four perversions (see §674).
694/1 Compare 'ctitam vyasincati* at S. iv, 78 with i
nandupasecand)
here
697. Herein, the directions are these four (cf. §723): (i) physical
nutriment, the perversion that there is beauty in the ugly, sensual-
desire-assumption, the bond of sensual desire, the body-tie of
covetousness, the taint of sensual desire, the flood of sensual desire,
the barb of lust, form as steadying-point for consciousness passing
on, going a bad way through will, are the first direction, (ii)
Nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, going a bad way
through hate, are the second direction, (iii) Nutriment as conscious-
ness, the perversion that there is permanence in the impermanent,
view-assumption, the bond of views, the body-tie of misappre-
hension, the taint of views, the flood of views, the barb of conceit,
perception as steadying-point for consciousness passing on, going
a bad way through fear, are the third direction, (iv) Nutriment
as mind-choice, the perversion that there is self in the not-self,
self-doctrine-assumption, the bond of ignorance, the body-tie of
insistence that only this is true, the taint of ignorance, the flood of
ignorance, the barb of delusion, determinations as steadying-point
for consciousness passing on, going a bad way through delusion, are
the fourth direction (cf. Pe 246).
698. (i) Herein (cf. §724), as to the following ten Thread-[terms],
physical nutriment, the perversion that there is beauty in the ugly,
sensual-desire-assumption, the bond of sensual desire, the body-tie
of covetousness, the taint of sensual desire, the flood of sensual
desire, the barb of lust, form as steadying-point for consciousness
passing on, and going a bad way through will: their meaning is
one and only the phrasing is different. These are imperfections in
a person of lusting temperament.
699. (ii) [118] Herein, as to the following ten Thread-[terms],
nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, and going a bad
way through hate: their meaning is one and only the phrasing is
different. These are imperfections in a person of hating tempera-
ment.
700. (iii) Herein, as to the following ten Thread-[terms], nutriment
us consciousness, the perversion that there is permanence in the
impermanent, view-assumption, the bond of views, the body-tie of
misapprehension, the taint of views, the flood of views, the barb of
conceit, perception as steadying-point for consciousness passing on,
and going a bad way through fear; their meaning is one, and only
the phrasing is different. These are imperfections in one of dull
view-temperament.
701. (iv) Herein, as to the following ten Thread-[terms], nutriment
as mind-choice, the perversion that there is self in the not-self, the
bond of ignorance, self-theory-assumption, the body-tie of insistence-
that-only-this-is-true, the taint of ignorance, the flood of ignorance,
the barb of delusion, determinations as steadying-point for conscious-
ness passing on, and going a bad way through delusion: their
meaning is one and only the phrasing is different. These are
imperfections in one of intelligent view-temperament (cf. Pe 246-7).
702. 1. Herein, physical nutriment and nutriment as contact come
to diagnosis through the dispositionless gateway to liberation,
nutriment as consciousness through the void [gateway to liberation],
and nutriment as mind-choice through the signless [gateway to
liberation].
703. 2. Herein, the perversion that there is beauty in the ugly and
the perversion that there is pleasure in the painful come to dis-
appearance through the dispositionless gateway to liberation, the
perversion that there is permanence in the impermanent [does so]
through the void, and the perversion that there is self in the not-
self [does so] through the signless.
704. 3. Herein, sensual-desire-assumption and being-assumption
come to abandonment through the dispositionless gateway to
liberation, view-assumption through the void, and self-theory-
assumption through the signless.
705. 4. Herein, the bond of sensual desire and the bond of being
come to abandonment through the dispositionless gateway to
liberation, the bond of views through the void, and the bond of
ignorance through the signless.
706. 5. Herein, the body-tie of covetousness and the body-tie of
ill-will come to abandonment through the dispositionless gateway to
liberation, [119] the body-tie of misapprehension through the void,
and the body-tie of insistence-that-only-this-is-true through the
signless.
707. 6. Herein, the taint of sensual desire and the taint of being
come to abandonment through the dispositionless gateway to
liberation, the taint of views through the void, and the taint of
ignorance through the signless.
708. 7. Herein, the flood of sensual desire and the flood of being
come to abandonment through the dispositionless gateway to
liberation, the flood of views through the void, and the flood of
ignorance through the signless.
709. 8. Herein, the barb of lust and the barb of hate come to
abandonment through the dispositionless gateway to liberation,
the barb of conceit through the void, and the barb of delusion
through the signless.
710. 9. Herein, form as steadying-point for consciousness passing
on and feeling as steadying-point for consciousness passing on come
to diagnosis through the dispositionless gateway to liberation,
perception as steadying-point for consciousness passing on [does so]
through the void, and determinations as steadying-point for
consciousness passing on [does so] through the signless.
711. 10. Herein, going a bad way through will and going a bad
way through hate come to abandonment through the dispositionless
gateway to liberation, going a bad way through fear [does so]
through the void, and going a bad way through delusion [does so]
through the signless.
712. So all the ideas that follow the world's round (see §673) find
outlet from the triple world by way of the three Gateways to
Liberation.
713. Here is the outlet (cf. counterpart at §674):
1. Four Ways (§42; D. iii, 228).
2. Four Foundations of Mindfulness [body, feelings, cognizance,
ideas (D. iii, 221; but cf. §4 and §730)].
3. Four Meditations [1st, 2nd, 3rd, 4th (D. iii, 222)].
4. Four Abidings [heavenly, divine, noble, imperturbable (D.
iii, 220)].
5. Four Right Endeavours [the effort to prevent the arising of
unarisen unprofit, to get rid of the arisen, to arouse unarisen
profit, and to increase the arisen (D. iii, 221)].
6. Four Wonderful Marvellous Ideas [abandoning conceit,
eliminating reliance, abandoning ignorance, pacification of
being (Pe 247)].
7. Four Expressions [truth, generosity, understanding, peace
(D. iii, 229)].
8. Four Ways of keeping Concentration in Being [will, energy,
cognizance, inquiry = 4 bases for success (D. iii, 222)].
9. Four ideas dealing with pleasure [faculty-restraint, ardour,
discovery, relinquishment of all essentials of existence (Pe
247)].
10. Four Measureless States [lovingkindness, compassion, glad-
ness, onlooking-equanimity (D. iii, 223; Pe 247)].
1
714. 1-2. The first way [corresponds to] the first foundation of
mindfulness; the second way to the second foundation of mindful-
ness; the third way to the third foundation of mindfulness; the
fourth way to the fourth foundation of mindfulness.
2-3. The first foundation of mindfulness [corresponds to] the
first meditation; the second foundation of mindfulness to the
second meditation; the third foundation of mindfulness to the third
meditation; the fourth foundation of mindfulness to the fourth
meditation.
3-4. The first meditation [corresponds to] the first abiding; the
second meditation to the second abiding; the third meditation to
the third abiding; the fourth meditation to the fourth abiding.
4-5. The first abiding [corresponds to] the first right endeavour;
the second abiding to the second right endeavour; the third abiding
to the third right endeavour; the fourth abiding [120] to the fourth
right endeavour.
5-6. The first right endeavour [corresponds to] the first wonderful
marvellous idea; the second right endeavour to the second wonderful
marvellous idea; the third right endeavour to the third wonderful
marvellous idea; the fourth right endeavour to the fourth wonderful
marvellous idea.
6-7. The first wonderful marvellous idea [corresponds to] the first
expression; the second wonderful marvellous idea to the second
expression; the third wonderful marvellous idea to the third
expression; the fourth wonderful marvellous idea to the fourth
expression.
7-8. The first expression [corresponds to] the first keeping of
concentration in being; the second expression to the second keeping
of concentration in being; the third expression to the third keeping
of concentration in being; the fourth expression to the fourth
keeping of concentration in being.
713/1 Details in square brackets added from paragraphs that follow.
8-9. The first keeping of concentration in being [corresponds to]
the first idea dealing with pleasure; the second keeping of con-
centration in being to the second idea dealing with pleasure; the
third keeping of concentration in being to the third idea dealing
with pleasure; the fourth keeping of concentration in being to the
fourth idea dealing with pleasure.
9-10. The first idea dealing with pleasure [corresponds to] the
first measureless state; the second idea dealing with pleasure to
the second measureless state; the third idea dealing with pleasure
to the third measureless state; the fourth idea dealing with pleasure
to the fourth measureless state.
715. 1-2. When the first way is kept in being, made much of, it
fulfils the first foundation of mindfulness; when the second way is
kept in being, made much of, it fulfils the second foundation of
mindfulness; when the third way is kept in being, made much of,
it fulfils the third foundation of mindfulness; when the fourth way
is kept in being, made much of, it fulfils the fourth foundation of
mindfulness (Pe 247).
716. 2-3. When the first foundation of mindfulness is kept in being,
made much of, it fulfils the first meditation; when the second
foundation of mindfulness is kept in being, made much of, it fulfils
the second meditation; when the third foundation of mindfulness
is kept in being, made much of, it fulfils the third meditation; when
the fourth foundation of mindfulness is kept in being, made much
of, it fulfils the fourth meditation.
717. 3-4. When the first meditation is kept in being, made much of,
it fulfils the first abiding; when the second meditation is kept in
being, made much of, it fulfils the second abiding; when the third
meditation is kept in being, made much of, it fulfils the third
abiding; when the fourth meditation is kept in being, [121] made
much of, it fulfils the fourth abiding.
718. 4-5. When the first abiding is kept in being, made much of, it
fulfils the non-arising of unarisen evil unprofitable ideas. When
the second abiding is kept in being, made much of, it fulfils the
abandoning of arisen evil unprofitable ideas. When the third
abiding is kept in being, made much of, it fulfils the arising of
unarisen profitable ideas; when the fourth abiding is kept in being,
made much of, it fulfils the steadiness, unlostness and plentifulness
of arisen profitable ideas.
719. 5-6. When the first right endeavour is kept in being, made
much of, it fulfils the abandoning of conceit. When the second
right endeavour is kept in being, made much of, it fulfils the eradica-
tion of reliance.
1
When the third right endeavour is kept in being,
made much of, it fulfils the abandoning of ignorance. When the
fourth right endeavour is kept in being, made much of, it fulfils the
pacification of being.
2
720. 6-7. When the abandoning of conceit is kept in being, made
much of, it fulfils the expression of truth. When the eradication of
reliance is kept in being, made much of, it fulfils the expression of
generosity. When the abandoning of ignorance is kept in being,
made much of, it fulfils the expression of understanding. When
the pacification of being is kept in being, made much of, it fulfils
the expression of peace.
721. 7-8. When the expression of truth is kept in being, made
much of, it fulfils concentration of will. When the expression of
generosity is kept in being, made much of, it fulfils concentration
of energy. When the expression of understanding is kept in being,
made much of, it fulfils concentration of [purity of] cognizance.
When the expression of peace is kept in being, made much of, it
fulfils concentration of inquiry'
722. 8-9. When concentration of will is kept in being, made much
of, it fulfils faculty-restraint. When concentration of energy is kept
in being, made much of, it fulfils ardour. When concentration of
[purity of] cognizance is kept in being, made much of, it fulfils
discovery. When concentration of inquiry is kept in being, made
much of, it fulfils the relinquishing of all essentials of existence.
723. 9-10. When faculty-restraint is kept in being, made much of,
it fulfils lovingkindness. When ardour is kept in being, made
much of, it- fulfils compassion. When discovery is kept in being,
made much of, it fulfils gladness [at others' success]. When
relinquishment of all essentials of existence is kept in being, made
much of, it fulfils onlooking-equanimity (cf. Pe 247).
724. Herein, the four directions are these (cf. §697): (i) The first
way, first foundation of mindfulness, first meditation, first abiding,
719/1 PTS Netti Index has 'feigning' against dlaya, but that is quite wrong
here. What is meant is 'reliance', either as act-of-relying or thing-relied-on,
the allusion being to the 16th of the 18 Principal Insights (maha-vipassana:
Ps. i, 45, quoted at Vis. p. 50).
719/2 'Upasama—pacification' is to be taken here in the sense of 'cessation'
(i.e., not mere negation, but cessation without remainder).
first right endeavour, first wonderful marvellous idea, the expression
of truth, concentration of will, faculty-restraint, and lovingkindness,
[122] are the first direction, (ii) The second way, second foundation
of mindfulness, second meditation, second abiding, second right
endeavour, second wonderful marvellous idea, the expression of
generosity, concentration of energy, ardour, and compassion, are
the second direction, (iii) The third way, third foundation of
mindfulness, third meditation, third abiding, third right endeavour,
third wonderful marvellous idea, the expression of understanding,
concentration of [purity of] cognizance, discovery, and gladness,
are the third direction, (iv) The fourth way, fourth foundation of
mindfulness, fourth meditation, fourth abiding, fourth right en-
deavour, fourth wonderful marvellous idea, the expression of peace,
concentration of inquiry, relinquishment of all essentials of existence,
and onlooking-equanimity, are the fourth direction (cf. Pe 247-8).
725. (i) Herein (cf. §698), as to the following ten Thread-[terms],
the first way, first foundation of mindfulness, first meditation, first
abiding, first right endeavour, first wonderful marvellous idea, the
expression of truth, concentration of will, faculty-restraint, and
lovingkindness: their meaning is one and only the phrasing is
different. These are the medicine for a person of lusting tempera-
ment.
726. (ii) Herein, as to the following ten Thread-[terms], the second
way, second foundation of mindfulness, second meditation, second
abiding, second right endeavour, second wonderful marvellous idea,
the expression of generosity, concentration of energy, ardour, and
compassion: their meaning is one and only the phrasing is different.
These are the medicine for a person of hating temperament.
727. (iii) Herein, as to the following ten Thread-[terms], the third
way, third foundation of mindfulness, third meditation, third
abiding, third right endeavour, third wonderful marvellous idea,
the expression of understanding, concentration of [purity of]
cognizance, discovery, and gladness: their meaning is one and only
the phrasing is different. These are the medicine for a person of
dull view-temperament.
728. (iv) Herein, as to the following ten Thread-[terms], the fourth
way, fourth foundation of mindfulness, fourth meditation, fourth
abiding, fourth right endeavour, fourth wonderful marvellous idea,
the expression of peace, concentration of inquiry, relinquishment
of all essentials of existence, and onlooking-equanimity; their
meaning is one and only the phrasing is different. [123] These are
the medicine for a person of intelligent view-temperament.
729. 1. Herein (cf. §702), the painful way with sluggish acquaintance-
ship and the painful way with swift acquaintanceship are the dis-
positionless gateway to liberation; the pleasant way with sluggish
acquaintanceship is the void gateway to liberation: and the pleasant
way with swift acquaintanceship is the signless gateway to libera-
tion.
730. 2. Herein, the foundation of mindfulness as the state of a
contemplator-of-the-body-as-a-body and the foundation of mindful-
ness as the state of a contemplator-of-feelings-as-feelings are the
dispositionless gateway to liberation; the foundation of mindfulness
as the state of a contemplator-of-cognizance-as-cognizance is the
void gateway to liberation; and the foundation of mindfulness as
the state of a contemplator-of-ideas-as-ideas is the signless gateway
to liberation.
731. 3. Herein, the first meditation and the second meditation are
the dispositionless gateway to liberation; the third meditation is
the void gateway to liberation; and the fourth meditation is the
signless gateway to liberation.
732. 4. Herein, the first abiding and the second abiding are the
dispositionless gateway to liberation; the third abiding is the void
gateway to liberation; and the fourth abiding is the signless gateway
to liberation.
733. 5. Herein, the first right endeavour and the second right
endeavour are the dispositionless gateway to liberation; the third
right endeavour is the void gateway to liberation; and the fourth
right endeavour is the fourth gateway to liberation.
734. 6. Herein, the abandoning of conceit and the eradication of
reliance are the dispositionless gateway to liberation; the abandoning
of ignorance is the void gateway to liberation; and the pacification
of being is the signless gateway to liberation.
735. 7. Herein, the expression of truth and the expression of
generosity are the dispositionless gateway to liberation; the
expression of understanding is the void gateway to liberation; and
the expression of peace is the signless gateway to liberation.
736. 8. Herein, concentration of will and concentration of energy
are the dispositionless gateway to liberation; concentration of
cognizance is the void gateway to liberation; and concentration of
inquiry is the signless gateway to liberation.
737. 9. Herein, faculty-restraint
1
and ardour are the dispositionless
gateway to liberation; discovery is the void gateway to liberation;
renunciation of all essentials of existence is the signless gateway to
liberation.
738. 10. [124] Herein, lovingkindness and compassion are the
dispositionless gateway to liberation; gladness is the void gateway
to liberation; and onlooking-equanimity is the signless gateway to
liberation.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[The Plotting of Directions]
673. 'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
[They call the Plotting of Directions]' (§24).
1
[Now] these [ideas are] scrutinizable in two ways, namely whether
they follow the world's round or whether they follow the world's
stopping, what is called 'round' being the roundabout [of rebirths]
and what is called 'stopping' being extinction, with action and
defilements
2
[as] the roundabout's cause (cf. Pe 246). Herein, the
action is demonstrable as choice and as concomitant of cognizance
(cf. §239). How3
is that to be regarded ? Through3
the storing up.
674. Now all defilements are demonstrable through the four
perversions. Where are they to be found ? In the conglomeration
of defilement with its ten grounds. [114] What ten grounds ?
1. Four Nutriments [physical nutriment, contact, choice, and
consciousness (D. iii, 228)].
1
2. Four Perversions [seeing beauty, pleasure, permanence, and
self, where there are none (A. ii, 52)].
3. Four Assumptions [sensual-desire, views, virtue-and-duty,
and self-doctrine (D. iii, 230; but see §§257 and 484-7)].
4. Four Bonds [sensual-desire, being, views, and ignorance
(D. iii, 230)].
5. Four Ties [covetousness, ill-will, misapprehension of virtue-
and-duty, and insistence that 'only this is true' (D. iii, 230)].
6. Four Taints [sensual-desire, being, views, and ignorance
(A. ii, 211)].
7. Four Floods [sensual-desire, being, views, and ignorance
(D. iii, 230)]
8. Four Barbs [lust, hate, conceit, and delusion (cf. Pe 245)].
673/1 Terminal titles often make i t hard to find the beginnings. After
considering the general structure of this ch. and comparing with Pe ch. viii,
the first Guide-Line must start with §646 and this verse must start a new
section.
673/2 Bb: kammalcilesa.
673/3 Bb: upacayena. With PTJS reading upacaye, kattha would seem
preferable to Icaiham.
674/1 Cf. Pe 244. Details in square brackets in this paragraph are added
from those that follow.
9. Four Steadying-points for consciousness [form, feeling,
perception, and determinations (D. iii, 228)].
10. Four Goings on Bad Ways [through will, hate, fear, and
delusion {D. iii, 228)] (cf. Pe 244).
675. 1-2. In the first nutriment there is the first perversion; in the
second nutriment, the second perversion; in the third nutriment,
the third perversion; in the fourth nutriment, the fourth perversion
(cf. Pe 244).
2-3. In the first perversion there is the first assumption; in the
second perversion, the second assumption; in the third perversion,
the third assumption; in the fourth perversion, the fourth assump-
tion.
3-4. In the first assumption there is the first bond; in the second
assumption, the second bond; in the third assumption, the third
bond; in the fourth assumption, the fourth bond.
4-5. In the first bond there is the first tie; in the second bond, the
second tie; in the third bond, the third tie; in the fourth bond, the
fourth tie.
5-6. In the first tie there is the first taint; in the second tie, the
second taint; in the third tie, the third taint; in the fourth tie, the
fourth taint.
6-7. In the first taint there is the first flood; in the second taint, the
second flood; in the third taint, the third flood; in the fourth taint,
the fourth flood.
7-8. In the first flood there is the first barb; in the second flood,
the second barb; in the third flood, the third barb; in the fourth
flood, the fourth barb.
8-9. In the first barb there is the first steadying-point for conscious-
ness; in the second barb, the second steadying-point for conscious-
ness; in the third barb, the third steadying-point for consciousness;
in the fourth barb, the fourth steadying-point for consciousness.
9-10. In the first steadying-point for consciousness there is the
first going on a bad way; in the second steadying-point for conscious-
ness, the second going on a bad way; in the third steadying-point
for consciousness, the third going on a bad way; in the fourth
steadying-point for consciousness, the fourth going on a bad way
(cf. Pe 244).
676. 1. Herein, physical nutriment and nutriment as contact are
imperfections in a person of craving-temperament, while nutriment
as mind-choice and nutriment as consciousness are imperfections in
a person of view-temperament (cf. Pe 244).
677. 2. Herein, the perversion that there is beauty in the ugly1
and
the perversion that there is pleasure in the painful are imperfections
in a person of craving-temperament, while the perversion that there
is permanence in the impermanent and the perversion that there is
self in the not-self are imperfections in a person of view-temperament.
678. [115] 3. Herein, sensual-desire-assumption and being-assump-
tion are imperfections in a person of craving-temperament, while
view-assumption and self-doctrine-assumption are imperfections in
a person of view-temperament.
679. 4. Herein, the bond of sensual desire and the bond of being are
imperfections in a person of craving-temperament, while the bond
of views and the bond of ignorance are imperfections in a person of
view-temperament.
680. 5. The body-tie of covetousness and the body-tie of ill-will are
imperfections in a person of craving-temperament, while the body-
tie of misapprehension-of-virtue-and-duty and the body-tie of
insistence-that-only-this-is-true are imperfections in a person of
view-temperament.
681. 6. Herein, the taint of sensual desire and the taint of being are
imperfections in a person of craving-temperament, while the taint
of views and the taint of ignorance are imperfections in a person of
view-temperament.
682. 7. Herein, the flood of sensual desire and the flood of being are
imperfections in a person of craving-temperament, while the flood
of views and the flood of ignorance are imperfections in a person
of view-temperament.
683. 8, Herein, the barb of lust and the barb of hate are imper-
fections in a person of craving-temperament, while the barb of
conceit and the barb of delusion are imperfections in a person of
view-temperament.
684. 9. Herein, form as a steadying-point for consciousness passing
on and feeling as a steadying-point for consciousness passing on are
imperfections in a person of craving-temperament, while perception
as a steadying-point for consciousness passing on and determinations
as a steadying-point for consciousness passing on are imperfections
in a person of view-temperament.
685. 10. Herein, the going on a bad way through will and the going
677/1 Read asubhe subhan ti vipallfiso, yo ca dukkhe sukhan ti vvpallaso.
on a bad way through hate are imperfections in a person of craving-
temperament, while the going on a bad way through fear and the
going on a bad way through delusion are imperfections in a person
of view-temperament (cf. Pe 244).
686. 1-2. Herein, the perversion that there is beauty in the ugly
[occurs] with respect to physical nutriment; the perversion that
there is pleasure in the painful, with respect to nutriment as contact;
the perversion that there is permanence in the impermanent, with
respect to nutriment as consciousness; the perversion that there is
self in the not-self, with respect to nutriment as mind-choice (cf.
Pe 244-5).
687. 2-3. One steady in the first perversion assumes sensual desires:
this is called sensual-desire-assuming. One steady in the second
perversion [116] assumes future being: this is called being-assuming.
One steady in the third perversion assumes the view that has
expectant relish for the roundabout: this is called view-assuming.
One steady in the fourth perversion, having supposed a self, assumes
[accordingly]: this is called self-doctrine-assuming (cf. §304).
688. 3-4. He is fettered (bound) by sensual desires through sensual-
desire-assuming: this is called the bond of sensual desire. He is
fettered by the kinds of being through being-assuming: this is
called the bond of being. He is fettered by an evil view through
view-assuming: this is called the bond of views. He is fettered by
ignorance through self-doctrine-assuming: this is called the bond of
ignorance.
689. 4-5. One steady in the first bond ties the body1
with covetous-
ness: this is called the body-tie of covetousness. One steady in the
second bond ties the body with the tie of ill-will: this is called the
body-tie of ill-will. One steady in the third bond ties the body
with misapprehension [of virtue and duty]: this is called the body-
tie of misapprehension. One steady in the fourth bond ties the
body with the insistence that only this is true: this is called the
body-tie of insistence-that-only-this-is-true.
690. 5-6. His defilements, thus tied, taint [him]. And as what are
they said to taint [him] ? As underlying tendency, or as [open]
obsession (cf. §455). Herein, there is the taint of sensual desire
689/1 'Body' has to be taken here as the name-body as well as the form-body.
The word kaya ('body') has in Pali (as in English) the meaning of 'group' or
'conglomeration'.
through the body-tie of covetousness, the taint of being through the
body-tie of ill-will, the taint of views through the body-tie of
misapprehension [of virtue and duty], and the taint of ignorance
through the body-tie of insistence-that-only-this-is-true.
691. 6-7. When these four taints abound they are floods, so with
the abundance of taints' there is abundance of floods. Herein,
there is the flood of sensual desires through the taint of sensual
desires, the flood of being through the taint of being, the flood of
views through the taint of views, the flood of ignorance through
the taint of ignorance.
692. 7-8. These four floods, accompanied by the underlying
tendencies, intrude into one's inclinations till they strike one's
heart and remain steady there: hence they are called 'barbs'.
Herein, there is the barb of lust with the flood of sensual desire, the
barb of hate with the flood of being, the barb of conceit with the flood
of views, and the barb of delusion with the flood of ignorance.
693. 8-9. When one's consciousness is gripped by these four barbs
it shapes itself to the following four ideas, namely to form, to
feeling, to perception, and to determinations (cf. §304).
694. Herein, form [117] is the steadying-point for consciousness
passing on when consciousness has an infection1
of relishing through
the barb of lust; feeling is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of hate; perception is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of conceit; determinations are the steadying-point for
consciousness passing on when consciousness has an infection of
relishing (cf. Pe 218) through the barb of delusion.
695. 9-10. When one's consciousness is stiffened by these four
steadying-points for consciousness one goes a bad way because of
the following four ideas, namely because of will, because of hate,
because of fear, and because of delusion.
696. Herein, it is owing to lust that one goes a bad way through
will, owing to hate that one goes a bad way through hate, owing
to fear that one goes a bad way through fear, and owing to delusion
that one goes a bad way through delusion (cf. Pe 245-6).
That is how that action and those defilements are the cause of
the roundabout. That is how all defilements can be demonstrated
by the four perversions (see §674).
694/1 Compare 'ctitam vyasincati* at S. iv, 78 with i
nandupasecand)
here
697. Herein, the directions are these four (cf. §723): (i) physical
nutriment, the perversion that there is beauty in the ugly, sensual-
desire-assumption, the bond of sensual desire, the body-tie of
covetousness, the taint of sensual desire, the flood of sensual desire,
the barb of lust, form as steadying-point for consciousness passing
on, going a bad way through will, are the first direction, (ii)
Nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, going a bad way
through hate, are the second direction, (iii) Nutriment as conscious-
ness, the perversion that there is permanence in the impermanent,
view-assumption, the bond of views, the body-tie of misappre-
hension, the taint of views, the flood of views, the barb of conceit,
perception as steadying-point for consciousness passing on, going
a bad way through fear, are the third direction, (iv) Nutriment
as mind-choice, the perversion that there is self in the not-self,
self-doctrine-assumption, the bond of ignorance, the body-tie of
insistence that only this is true, the taint of ignorance, the flood of
ignorance, the barb of delusion, determinations as steadying-point
for consciousness passing on, going a bad way through delusion, are
the fourth direction (cf. Pe 246).
698. (i) Herein (cf. §724), as to the following ten Thread-[terms],
physical nutriment, the perversion that there is beauty in the ugly,
sensual-desire-assumption, the bond of sensual desire, the body-tie
of covetousness, the taint of sensual desire, the flood of sensual
desire, the barb of lust, form as steadying-point for consciousness
passing on, and going a bad way through will: their meaning is
one and only the phrasing is different. These are imperfections in
a person of lusting temperament.
699. (ii) [118] Herein, as to the following ten Thread-[terms],
nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, and going a bad
way through hate: their meaning is one and only the phrasing is
different. These are imperfections in a person of hating tempera-
ment.
700. (iii) Herein, as to the following ten Thread-[terms], nutriment
us consciousness, the perversion that there is permanence in the
impermanent, view-assumption, the bond of views, the body-tie of
misapprehension, the taint of views, the flood of views, the barb of
conceit, perception as steadying-point for consciousness passing on,
and going a bad way through fear; their meaning is one, and only
the phrasing is different. These are imperfections in one of dull
view-temperament.
701. (iv) Herein, as to the following ten Thread-[terms], nutriment
as mind-choice, the perversion that there is self in the not-self, the
bond of ignorance, self-theory-assumption, the body-tie of insistence-
that-only-this-is-true, the taint of ignorance, the flood of ignorance,
the barb of delusion, determinations as steadying-point for conscious-
ness passing on, and going a bad way through delusion: their
meaning is one and only the phrasing is different. These are
imperfections in one of intelligent view-temperament (cf. Pe 246-7).
702. 1. Herein, physical nutriment and nutriment as contact come
to diagnosis through the dispositionless gateway to liberation,
nutriment as consciousness through the void [gateway to liberation],
and nutriment as mind-choice through the signless [gateway to
liberation].
703. 2. Herein, the perversion that there is beauty in the ugly and
the perversion that there is pleasure in the painful come to dis-
appearance through the dispositionless gateway to liberation, the
perversion that there is permanence in the impermanent [does so]
through the void, and the perversion that there is self in the not-
self [does so] through the signless.
704. 3. Herein, sensual-desire-assumption and being-assumption
come to abandonment through the dispositionless gateway to
liberation, view-assumption through the void, and self-theory-
assumption through the signless.
705. 4. Herein, the bond of sensual desire and the bond of being
come to abandonment through the dispositionless gateway to
liberation, the bond of views through the void, and the bond of
ignorance through the signless.
706. 5. Herein, the body-tie of covetousness and the body-tie of
ill-will come to abandonment through the dispositionless gateway to
liberation, [119] the body-tie of misapprehension through the void,
and the body-tie of insistence-that-only-this-is-true through the
signless.
707. 6. Herein, the taint of sensual desire and the taint of being
come to abandonment through the dispositionless gateway to
liberation, the taint of views through the void, and the taint of
ignorance through the signless.
708. 7. Herein, the flood of sensual desire and the flood of being
come to abandonment through the dispositionless gateway to
liberation, the flood of views through the void, and the flood of
ignorance through the signless.
709. 8. Herein, the barb of lust and the barb of hate come to
abandonment through the dispositionless gateway to liberation,
the barb of conceit through the void, and the barb of delusion
through the signless.
710. 9. Herein, form as steadying-point for consciousness passing
on and feeling as steadying-point for consciousness passing on come
to diagnosis through the dispositionless gateway to liberation,
perception as steadying-point for consciousness passing on [does so]
through the void, and determinations as steadying-point for
consciousness passing on [does so] through the signless.
711. 10. Herein, going a bad way through will and going a bad
way through hate come to abandonment through the dispositionless
gateway to liberation, going a bad way through fear [does so]
through the void, and going a bad way through delusion [does so]
through the signless.
712. So all the ideas that follow the world's round (see §673) find
outlet from the triple world by way of the three Gateways to
Liberation.
713. Here is the outlet (cf. counterpart at §674):
1. Four Ways (§42; D. iii, 228).
2. Four Foundations of Mindfulness [body, feelings, cognizance,
ideas (D. iii, 221; but cf. §4 and §730)].
3. Four Meditations [1st, 2nd, 3rd, 4th (D. iii, 222)].
4. Four Abidings [heavenly, divine, noble, imperturbable (D.
iii, 220)].
5. Four Right Endeavours [the effort to prevent the arising of
unarisen unprofit, to get rid of the arisen, to arouse unarisen
profit, and to increase the arisen (D. iii, 221)].
6. Four Wonderful Marvellous Ideas [abandoning conceit,
eliminating reliance, abandoning ignorance, pacification of
being (Pe 247)].
7. Four Expressions [truth, generosity, understanding, peace
(D. iii, 229)].
8. Four Ways of keeping Concentration in Being [will, energy,
cognizance, inquiry = 4 bases for success (D. iii, 222)].
9. Four ideas dealing with pleasure [faculty-restraint, ardour,
discovery, relinquishment of all essentials of existence (Pe
247)].
10. Four Measureless States [lovingkindness, compassion, glad-
ness, onlooking-equanimity (D. iii, 223; Pe 247)].
1
714. 1-2. The first way [corresponds to] the first foundation of
mindfulness; the second way to the second foundation of mindful-
ness; the third way to the third foundation of mindfulness; the
fourth way to the fourth foundation of mindfulness.
2-3. The first foundation of mindfulness [corresponds to] the
first meditation; the second foundation of mindfulness to the
second meditation; the third foundation of mindfulness to the third
meditation; the fourth foundation of mindfulness to the fourth
meditation.
3-4. The first meditation [corresponds to] the first abiding; the
second meditation to the second abiding; the third meditation to
the third abiding; the fourth meditation to the fourth abiding.
4-5. The first abiding [corresponds to] the first right endeavour;
the second abiding to the second right endeavour; the third abiding
to the third right endeavour; the fourth abiding [120] to the fourth
right endeavour.
5-6. The first right endeavour [corresponds to] the first wonderful
marvellous idea; the second right endeavour to the second wonderful
marvellous idea; the third right endeavour to the third wonderful
marvellous idea; the fourth right endeavour to the fourth wonderful
marvellous idea.
6-7. The first wonderful marvellous idea [corresponds to] the first
expression; the second wonderful marvellous idea to the second
expression; the third wonderful marvellous idea to the third
expression; the fourth wonderful marvellous idea to the fourth
expression.
7-8. The first expression [corresponds to] the first keeping of
concentration in being; the second expression to the second keeping
of concentration in being; the third expression to the third keeping
of concentration in being; the fourth expression to the fourth
keeping of concentration in being.
713/1 Details in square brackets added from paragraphs that follow.
8-9. The first keeping of concentration in being [corresponds to]
the first idea dealing with pleasure; the second keeping of con-
centration in being to the second idea dealing with pleasure; the
third keeping of concentration in being to the third idea dealing
with pleasure; the fourth keeping of concentration in being to the
fourth idea dealing with pleasure.
9-10. The first idea dealing with pleasure [corresponds to] the
first measureless state; the second idea dealing with pleasure to
the second measureless state; the third idea dealing with pleasure
to the third measureless state; the fourth idea dealing with pleasure
to the fourth measureless state.
715. 1-2. When the first way is kept in being, made much of, it
fulfils the first foundation of mindfulness; when the second way is
kept in being, made much of, it fulfils the second foundation of
mindfulness; when the third way is kept in being, made much of,
it fulfils the third foundation of mindfulness; when the fourth way
is kept in being, made much of, it fulfils the fourth foundation of
mindfulness (Pe 247).
716. 2-3. When the first foundation of mindfulness is kept in being,
made much of, it fulfils the first meditation; when the second
foundation of mindfulness is kept in being, made much of, it fulfils
the second meditation; when the third foundation of mindfulness
is kept in being, made much of, it fulfils the third meditation; when
the fourth foundation of mindfulness is kept in being, made much
of, it fulfils the fourth meditation.
717. 3-4. When the first meditation is kept in being, made much of,
it fulfils the first abiding; when the second meditation is kept in
being, made much of, it fulfils the second abiding; when the third
meditation is kept in being, made much of, it fulfils the third
abiding; when the fourth meditation is kept in being, [121] made
much of, it fulfils the fourth abiding.
718. 4-5. When the first abiding is kept in being, made much of, it
fulfils the non-arising of unarisen evil unprofitable ideas. When
the second abiding is kept in being, made much of, it fulfils the
abandoning of arisen evil unprofitable ideas. When the third
abiding is kept in being, made much of, it fulfils the arising of
unarisen profitable ideas; when the fourth abiding is kept in being,
made much of, it fulfils the steadiness, unlostness and plentifulness
of arisen profitable ideas.
719. 5-6. When the first right endeavour is kept in being, made
much of, it fulfils the abandoning of conceit. When the second
right endeavour is kept in being, made much of, it fulfils the eradica-
tion of reliance.
1
When the third right endeavour is kept in being,
made much of, it fulfils the abandoning of ignorance. When the
fourth right endeavour is kept in being, made much of, it fulfils the
pacification of being.
2
720. 6-7. When the abandoning of conceit is kept in being, made
much of, it fulfils the expression of truth. When the eradication of
reliance is kept in being, made much of, it fulfils the expression of
generosity. When the abandoning of ignorance is kept in being,
made much of, it fulfils the expression of understanding. When
the pacification of being is kept in being, made much of, it fulfils
the expression of peace.
721. 7-8. When the expression of truth is kept in being, made
much of, it fulfils concentration of will. When the expression of
generosity is kept in being, made much of, it fulfils concentration
of energy. When the expression of understanding is kept in being,
made much of, it fulfils concentration of [purity of] cognizance.
When the expression of peace is kept in being, made much of, it
fulfils concentration of inquiry'
722. 8-9. When concentration of will is kept in being, made much
of, it fulfils faculty-restraint. When concentration of energy is kept
in being, made much of, it fulfils ardour. When concentration of
[purity of] cognizance is kept in being, made much of, it fulfils
discovery. When concentration of inquiry is kept in being, made
much of, it fulfils the relinquishing of all essentials of existence.
723. 9-10. When faculty-restraint is kept in being, made much of,
it fulfils lovingkindness. When ardour is kept in being, made
much of, it- fulfils compassion. When discovery is kept in being,
made much of, it fulfils gladness [at others' success]. When
relinquishment of all essentials of existence is kept in being, made
much of, it fulfils onlooking-equanimity (cf. Pe 247).
724. Herein, the four directions are these (cf. §697): (i) The first
way, first foundation of mindfulness, first meditation, first abiding,
719/1 PTS Netti Index has 'feigning' against dlaya, but that is quite wrong
here. What is meant is 'reliance', either as act-of-relying or thing-relied-on,
the allusion being to the 16th of the 18 Principal Insights (maha-vipassana:
Ps. i, 45, quoted at Vis. p. 50).
719/2 'Upasama—pacification' is to be taken here in the sense of 'cessation'
(i.e., not mere negation, but cessation without remainder).
first right endeavour, first wonderful marvellous idea, the expression
of truth, concentration of will, faculty-restraint, and lovingkindness,
[122] are the first direction, (ii) The second way, second foundation
of mindfulness, second meditation, second abiding, second right
endeavour, second wonderful marvellous idea, the expression of
generosity, concentration of energy, ardour, and compassion, are
the second direction, (iii) The third way, third foundation of
mindfulness, third meditation, third abiding, third right endeavour,
third wonderful marvellous idea, the expression of understanding,
concentration of [purity of] cognizance, discovery, and gladness,
are the third direction, (iv) The fourth way, fourth foundation of
mindfulness, fourth meditation, fourth abiding, fourth right en-
deavour, fourth wonderful marvellous idea, the expression of peace,
concentration of inquiry, relinquishment of all essentials of existence,
and onlooking-equanimity, are the fourth direction (cf. Pe 247-8).
725. (i) Herein (cf. §698), as to the following ten Thread-[terms],
the first way, first foundation of mindfulness, first meditation, first
abiding, first right endeavour, first wonderful marvellous idea, the
expression of truth, concentration of will, faculty-restraint, and
lovingkindness: their meaning is one and only the phrasing is
different. These are the medicine for a person of lusting tempera-
ment.
726. (ii) Herein, as to the following ten Thread-[terms], the second
way, second foundation of mindfulness, second meditation, second
abiding, second right endeavour, second wonderful marvellous idea,
the expression of generosity, concentration of energy, ardour, and
compassion: their meaning is one and only the phrasing is different.
These are the medicine for a person of hating temperament.
727. (iii) Herein, as to the following ten Thread-[terms], the third
way, third foundation of mindfulness, third meditation, third
abiding, third right endeavour, third wonderful marvellous idea,
the expression of understanding, concentration of [purity of]
cognizance, discovery, and gladness: their meaning is one and only
the phrasing is different. These are the medicine for a person of
dull view-temperament.
728. (iv) Herein, as to the following ten Thread-[terms], the fourth
way, fourth foundation of mindfulness, fourth meditation, fourth
abiding, fourth right endeavour, fourth wonderful marvellous idea,
the expression of peace, concentration of inquiry, relinquishment
of all essentials of existence, and onlooking-equanimity; their
meaning is one and only the phrasing is different. [123] These are
the medicine for a person of intelligent view-temperament.
729. 1. Herein (cf. §702), the painful way with sluggish acquaintance-
ship and the painful way with swift acquaintanceship are the dis-
positionless gateway to liberation; the pleasant way with sluggish
acquaintanceship is the void gateway to liberation: and the pleasant
way with swift acquaintanceship is the signless gateway to libera-
tion.
730. 2. Herein, the foundation of mindfulness as the state of a
contemplator-of-the-body-as-a-body and the foundation of mindful-
ness as the state of a contemplator-of-feelings-as-feelings are the
dispositionless gateway to liberation; the foundation of mindfulness
as the state of a contemplator-of-cognizance-as-cognizance is the
void gateway to liberation; and the foundation of mindfulness as
the state of a contemplator-of-ideas-as-ideas is the signless gateway
to liberation.
731. 3. Herein, the first meditation and the second meditation are
the dispositionless gateway to liberation; the third meditation is
the void gateway to liberation; and the fourth meditation is the
signless gateway to liberation.
732. 4. Herein, the first abiding and the second abiding are the
dispositionless gateway to liberation; the third abiding is the void
gateway to liberation; and the fourth abiding is the signless gateway
to liberation.
733. 5. Herein, the first right endeavour and the second right
endeavour are the dispositionless gateway to liberation; the third
right endeavour is the void gateway to liberation; and the fourth
right endeavour is the fourth gateway to liberation.
734. 6. Herein, the abandoning of conceit and the eradication of
reliance are the dispositionless gateway to liberation; the abandoning
of ignorance is the void gateway to liberation; and the pacification
of being is the signless gateway to liberation.
735. 7. Herein, the expression of truth and the expression of
generosity are the dispositionless gateway to liberation; the
expression of understanding is the void gateway to liberation; and
the expression of peace is the signless gateway to liberation.
736. 8. Herein, concentration of will and concentration of energy
are the dispositionless gateway to liberation; concentration of
cognizance is the void gateway to liberation; and concentration of
inquiry is the signless gateway to liberation.
737. 9. Herein, faculty-restraint
1
and ardour are the dispositionless
gateway to liberation; discovery is the void gateway to liberation;
renunciation of all essentials of existence is the signless gateway to
liberation.
738. 10. [124] Herein, lovingkindness and compassion are the
dispositionless gateway to liberation; gladness is the void gateway
to liberation; and onlooking-equanimity is the signless gateway to
liberation.
Khuddaka Nikaya - Nettippakarana - The Moulding of the Guide-Lines
Khuddaka Nikaya - Nettippakarana ( The Guide ) - The Moulding of the Guide-Lines
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
644. Herein, what is the Moulding of the Guide-Lines ? [It is
as follows.]
[Introductory]
No past term is evident of ignorance (A. v, 113) and of craving
for being (A, v, 116). Herein, ignorance is the hindrance and
craving the fetter (cf. Pe 243).
1
645. Creatures with ignorance for their hindrance and fettered [by
craving] to ignorance, explore on the side of ignorance. They
are called 'of view-temperament'. Creatures with craving as their
fetter and fettered to craving, explore on the side of craving. They
are called 'of craving-temperament'.
[The Conversion of Relishing]
646. [110] Those of view-temperament who have gone forth [into
homelessness] outside this [dispensation] abide devoted to the
pursuit of self-torment. Those of craving-temperament who have
gone forth [into homelessness] outside this [dispensation] abide
devoted to the pursuit of indulging sensual pleasure among sensual
desires (cf. Pe 243-4).
647. Herein what is the reason why those of view-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of self-torment, why those of craving-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of indulging sensual pleasure among sensual desires ?
Outside this [dispensation] there is no definition of truth, so whence
any explanation of the four truths, or any skill in quiet and insight,
1
or any reaching the pleasure of peace ?
648. With cognizance distorted through having no acquaintanceship
with the pleasure of peace, they have made such pronouncements
as < There is no pleasure [arrived at] through pleasure: pleasure is to 644/1 Separate the words as follows: tatiha avijjd nivaranam, tanha sarhyo- janarh. For this paragraph and the next as 'introductory' see n. 673/1. 647/1 Read samathavipassandkosallam as one compound. be arrived at tltrough pain (suffering) > (M. i, 93), and( ). So perceiving, and with
such views, aspiring to pleasure through pain, [or] perceiving
merit in sensual desires, they abide devoted to the pursuit of self-
torment and devoted to the pursuit of indulging sensual pleasure.
Such being their acquaintanceship, they enrich only the sickness,
they enrich only the boil, they enrich only the barb. Overwhelmed
by the sickness, oppressed by the boil, wounded by the barb, doing
their diving in and out of the hells, the animal womb, ghosts and
demons, making their existence co-essential with exhilaration and
depression,
1
they find no medicine for the sickness, the boil, the
barb.
649. (i) Herein, the pursuit of self-torment and the pursuit of
indulgence of sensual pleasures are the corruption; quiet and insight
are the cleansing. The pursuit of self-torment and the pursuit of
indulgence of sensual pleasure are the sickness; quiet and insight
are the counteractive
1
medicine for the sickness. The pursuit of
self-torment and the pursuit of indulgence of sensual pleasure are
the boil; quiet and insight are the counteractive medicine for the
boil. The pursuit of self-torment and the pursuit of indulgence of
sensual pleasure are the barb; quiet and insight are the medicine
that extracts the barb.
650. Herein, the corruption is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
quiet and insight are the Way Leading to Cessation of Suffering.
651. [Ill ] These are the four Truths. Suffering has to be diag-
nosed, the Origin abandoned, the Path kept in being, and Cessation
verified.
652. (iii) [Again] herein, one of view-temperament approaches
form as self, approaches feeling .. . perception .. . determinations .. .
consciousness as self. One of craving-temperament approaches self
as possessing form, or form as in self, or self as in form; or he
648/1 'Ugghdta—exhilaration' and ^nigghdta—depression' are both not in
PED. See Vis. 370. Prefix ni(r) +ghdta.
649/1 i
Ni(g)ghdtaka—counteracting': a different word from nigghdta in the
last paragraph and should be spelt with only one g; cf. nighdta (§943) and
abhinighdta (§315). Prefix ni (not nir)+ghdta. Cf. use at Pe 65, 98, and
123. (There is also uncertainty about t or t.)
approaches self as possessing feeling . . . possessing perception . . .
possessing determinations .. . possessing consciousness, or conscious-
ness as in self, or self as in consciousness. This is what is called
the twenty-based embodiment view (cf. M. i, 300; Pe 242).
653. Opposed to this is right view disjoined from worlds, and its
attendant right intention, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration. This is
the noble eight-factored path.
654. That is the three categories: the virtue category, the con-
centration category, and the understanding category. The virtue
category and the concentration category are quiet, and the under-
standing category is insight.
655. Herein, embodiment is Suffering, the origin of embodiment is
the Origin of Suffering, the cessation of embodiment is Cessation
of Suffering, and the noble eight-factored path is the Way Leading
to Cessation of Suffering.
656. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
657. (hi) Herein, those who approach form as self, who approach
feeling . . . perception . . . determinations . . . consciousness as
self, are called annihilationists. Those who approach self as
possessing form, or form as in self, or self as in form, who approach
self as possessing feeling . . . possessing perception . . . possessing
determinations . . . possessing consciousness, or consciousness as
in self, or self as in consciousness, are called eternalists (cf. Pe 242).
658. Herein, annihilationism and eternalism are the two extremes.
They [both cause] the occurrence of the roundabout.
659. [112] The opposite of that is the middle way, the noble eight-
factored path. This is the non-occurrence of the roundabout.
660. Herein, occurrence is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
the noble eight-factored path is the Way Leading to Cessation of
Suffering.
661. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
662. (iv) Herein, in combination annihilationism and eternalism
are the twenty-based embodiment view (cf. M. i, 300; hi, 17),
while in detail they are the sixty-two types of views (cf. 2). Sutta
1; M. Sutta 102; 8. iii, 262ff.; Ps. i, 135ff.).
663. The opposites of these are the forty-three
1
ideas that side
with enlightenment, the eight liberations, the ten bases for whole-
ness.
664. The sixty-two types of views are delusion's net, which has no
beginning and continues its occurrence unremittingly.
1
The forty-
three ideas that partake of enlightenment are the diamond of
knowledge that bursts open delusion's net.
665. Herein, the delusion is ignorance, and the net is craving for
being.
1
That is why it was said above 'No past term is evident of
ignorance and of craving for being' (§644).
666. Herein, when one of view-temperament has gone forth [into
homelessness] in this dispensation he becomes one who lives with
continuous
1
effacement, having keen regard for effacement, while
when one of craving-temperament has gone forth in this dispensation
he is one who lives with the training preserved, having keen regard
for the training (cf. Pe 243).
667. When one of view-temperament finds a footing in the certainty
of rightness (see S. iii, 225), he is a Follower by Ideas, while when
one of craving-temperament finds a footing in the certainty of
rightness, he is a Follower by Faith (cf. Pe 243).
668. One of view-temperament finds the outlet on the pleasant way
with sluggish acquaintanceship and with swift acquaintanceship,
and one of craving-temperament finds the outlet on the painful way
with sluggish acquaintanceship and with swift acquaintanceship (cf.
§42).
669. Herein, what is the reason (cf. §647) why one of craving-
temperament finds outlet on the painful way with sluggish
acquaintanceship and with swift acquaintanceship ? Because
sensual desires have not been given up by him. [113] When
663/1 The '43' are the '37' (i.e., 5 faculties beginning with faith, 5 powers,
4 foundations of mindfulness, 4 bases for success, 4 right endeavours, 7 enlight-
enment factors, and the 8-factored path; see e.g., M. ii, 245; cf. Pe 114) plus
the 6 contemplations of impermanence, pain, not-self, abandoning, fading,
and cessation (cf. D. iii, 251).
664/1 'Anidhana—unremittingly': neither in FED nor in GPD. Fm.
neg. a +ni- +\/dhd.
665/1 Read moho avijjd, jalarh bhavatanhd.
666/1 'Anusantata—continuous': not in PEDf see GPD; this paragraph is
a good instance of how the Pe has been used but altered in this work.
he is secluding himself from sensual desires, he relinquishes
1
pain-
fully and sluggishly gains knowledge
2
of the True Idea. Now as
to one of view-temperament, from the very beginning he is no
seeker of sensual desires. [So] when he is secluding himself from
them he relinquishes swiftly and he swiftly gains knowledge of the
True Idea (cf. Pe 243).
670. The painful way is of two kinds: with sluggish acquaintance-
ship and with swift acquaintanceship. And the pleasant way is
of two kinds: with sluggish acquaintanceship and with swift
acquaintanceship. And creatures are of two kinds: with blunt
faculties and with keen faculties.
1
Those with blunt faculties
relinquish sluggishly and sluggishly gain knowledge of the True
Idea. Those with keen faculties relinquish swiftly and swiftly gain
knowledge of the True Idea (cf. Pe 243).
671. These are the four ways. I t is by these same four ways that
anyone at all ever has found the outlet, or finds the outlet, or will
find the outlet (cf. Pe 244).
672. That is how Noble Ones describe a tetrad path {Pe 244) for
unwise
1
folk to cultivate, for fools to desire, for the lustful to master
their lust by, the aim of which is conversion of relishing, of craving
for being.
This is called the Plane of Conversion of Belishing. That is
why it was said
'[The Guide-Line] Craving and Ignorance [guiding]
By Quiet and Insight, [and construing
Appropriately the four Truths
Is the Conversion of Relishing'] (§21).
*
669/1 Patinissarati here serves for patinissajjati, for which it is possibly
a reading.
669/2 Ajanati has two principal meanings: (1) to know, i.e., to understand
the meaning of what is said, and (2) to come to the Arahant's final knowledge,
subst. anna ('final knowledge').
670/1 But cf. 3 kds. at §586.
672/1 'Abudha—unwise': not in PED or CPD.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
644. Herein, what is the Moulding of the Guide-Lines ? [It is
as follows.]
[Introductory]
No past term is evident of ignorance (A. v, 113) and of craving
for being (A, v, 116). Herein, ignorance is the hindrance and
craving the fetter (cf. Pe 243).
1
645. Creatures with ignorance for their hindrance and fettered [by
craving] to ignorance, explore on the side of ignorance. They
are called 'of view-temperament'. Creatures with craving as their
fetter and fettered to craving, explore on the side of craving. They
are called 'of craving-temperament'.
[The Conversion of Relishing]
646. [110] Those of view-temperament who have gone forth [into
homelessness] outside this [dispensation] abide devoted to the
pursuit of self-torment. Those of craving-temperament who have
gone forth [into homelessness] outside this [dispensation] abide
devoted to the pursuit of indulging sensual pleasure among sensual
desires (cf. Pe 243-4).
647. Herein what is the reason why those of view-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of self-torment, why those of craving-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of indulging sensual pleasure among sensual desires ?
Outside this [dispensation] there is no definition of truth, so whence
any explanation of the four truths, or any skill in quiet and insight,
1
or any reaching the pleasure of peace ?
648. With cognizance distorted through having no acquaintanceship
with the pleasure of peace, they have made such pronouncements
as < There is no pleasure [arrived at] through pleasure: pleasure is to 644/1 Separate the words as follows: tatiha avijjd nivaranam, tanha sarhyo- janarh. For this paragraph and the next as 'introductory' see n. 673/1. 647/1 Read samathavipassandkosallam as one compound. be arrived at tltrough pain (suffering) > (M. i, 93), and
such views, aspiring to pleasure through pain, [or] perceiving
merit in sensual desires, they abide devoted to the pursuit of self-
torment and devoted to the pursuit of indulging sensual pleasure.
Such being their acquaintanceship, they enrich only the sickness,
they enrich only the boil, they enrich only the barb. Overwhelmed
by the sickness, oppressed by the boil, wounded by the barb, doing
their diving in and out of the hells, the animal womb, ghosts and
demons, making their existence co-essential with exhilaration and
depression,
1
they find no medicine for the sickness, the boil, the
barb.
649. (i) Herein, the pursuit of self-torment and the pursuit of
indulgence of sensual pleasures are the corruption; quiet and insight
are the cleansing. The pursuit of self-torment and the pursuit of
indulgence of sensual pleasure are the sickness; quiet and insight
are the counteractive
1
medicine for the sickness. The pursuit of
self-torment and the pursuit of indulgence of sensual pleasure are
the boil; quiet and insight are the counteractive medicine for the
boil. The pursuit of self-torment and the pursuit of indulgence of
sensual pleasure are the barb; quiet and insight are the medicine
that extracts the barb.
650. Herein, the corruption is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
quiet and insight are the Way Leading to Cessation of Suffering.
651. [Ill ] These are the four Truths. Suffering has to be diag-
nosed, the Origin abandoned, the Path kept in being, and Cessation
verified.
652. (iii) [Again] herein, one of view-temperament approaches
form as self, approaches feeling .. . perception .. . determinations .. .
consciousness as self. One of craving-temperament approaches self
as possessing form, or form as in self, or self as in form; or he
648/1 'Ugghdta—exhilaration' and ^nigghdta—depression' are both not in
PED. See Vis. 370. Prefix ni(r) +ghdta.
649/1 i
Ni(g)ghdtaka—counteracting': a different word from nigghdta in the
last paragraph and should be spelt with only one g; cf. nighdta (§943) and
abhinighdta (§315). Prefix ni (not nir)+ghdta. Cf. use at Pe 65, 98, and
123. (There is also uncertainty about t or t.)
approaches self as possessing feeling . . . possessing perception . . .
possessing determinations .. . possessing consciousness, or conscious-
ness as in self, or self as in consciousness. This is what is called
the twenty-based embodiment view (cf. M. i, 300; Pe 242).
653. Opposed to this is right view disjoined from worlds, and its
attendant right intention, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration. This is
the noble eight-factored path.
654. That is the three categories: the virtue category, the con-
centration category, and the understanding category. The virtue
category and the concentration category are quiet, and the under-
standing category is insight.
655. Herein, embodiment is Suffering, the origin of embodiment is
the Origin of Suffering, the cessation of embodiment is Cessation
of Suffering, and the noble eight-factored path is the Way Leading
to Cessation of Suffering.
656. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
657. (hi) Herein, those who approach form as self, who approach
feeling . . . perception . . . determinations . . . consciousness as
self, are called annihilationists. Those who approach self as
possessing form, or form as in self, or self as in form, who approach
self as possessing feeling . . . possessing perception . . . possessing
determinations . . . possessing consciousness, or consciousness as
in self, or self as in consciousness, are called eternalists (cf. Pe 242).
658. Herein, annihilationism and eternalism are the two extremes.
They [both cause] the occurrence of the roundabout.
659. [112] The opposite of that is the middle way, the noble eight-
factored path. This is the non-occurrence of the roundabout.
660. Herein, occurrence is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
the noble eight-factored path is the Way Leading to Cessation of
Suffering.
661. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
662. (iv) Herein, in combination annihilationism and eternalism
are the twenty-based embodiment view (cf. M. i, 300; hi, 17),
while in detail they are the sixty-two types of views (cf. 2). Sutta
1; M. Sutta 102; 8. iii, 262ff.; Ps. i, 135ff.).
663. The opposites of these are the forty-three
1
ideas that side
with enlightenment, the eight liberations, the ten bases for whole-
ness.
664. The sixty-two types of views are delusion's net, which has no
beginning and continues its occurrence unremittingly.
1
The forty-
three ideas that partake of enlightenment are the diamond of
knowledge that bursts open delusion's net.
665. Herein, the delusion is ignorance, and the net is craving for
being.
1
That is why it was said above 'No past term is evident of
ignorance and of craving for being' (§644).
666. Herein, when one of view-temperament has gone forth [into
homelessness] in this dispensation he becomes one who lives with
continuous
1
effacement, having keen regard for effacement, while
when one of craving-temperament has gone forth in this dispensation
he is one who lives with the training preserved, having keen regard
for the training (cf. Pe 243).
667. When one of view-temperament finds a footing in the certainty
of rightness (see S. iii, 225), he is a Follower by Ideas, while when
one of craving-temperament finds a footing in the certainty of
rightness, he is a Follower by Faith (cf. Pe 243).
668. One of view-temperament finds the outlet on the pleasant way
with sluggish acquaintanceship and with swift acquaintanceship,
and one of craving-temperament finds the outlet on the painful way
with sluggish acquaintanceship and with swift acquaintanceship (cf.
§42).
669. Herein, what is the reason (cf. §647) why one of craving-
temperament finds outlet on the painful way with sluggish
acquaintanceship and with swift acquaintanceship ? Because
sensual desires have not been given up by him. [113] When
663/1 The '43' are the '37' (i.e., 5 faculties beginning with faith, 5 powers,
4 foundations of mindfulness, 4 bases for success, 4 right endeavours, 7 enlight-
enment factors, and the 8-factored path; see e.g., M. ii, 245; cf. Pe 114) plus
the 6 contemplations of impermanence, pain, not-self, abandoning, fading,
and cessation (cf. D. iii, 251).
664/1 'Anidhana—unremittingly': neither in FED nor in GPD. Fm.
neg. a +ni- +\/dhd.
665/1 Read moho avijjd, jalarh bhavatanhd.
666/1 'Anusantata—continuous': not in PEDf see GPD; this paragraph is
a good instance of how the Pe has been used but altered in this work.
he is secluding himself from sensual desires, he relinquishes
1
pain-
fully and sluggishly gains knowledge
2
of the True Idea. Now as
to one of view-temperament, from the very beginning he is no
seeker of sensual desires. [So] when he is secluding himself from
them he relinquishes swiftly and he swiftly gains knowledge of the
True Idea (cf. Pe 243).
670. The painful way is of two kinds: with sluggish acquaintance-
ship and with swift acquaintanceship. And the pleasant way is
of two kinds: with sluggish acquaintanceship and with swift
acquaintanceship. And creatures are of two kinds: with blunt
faculties and with keen faculties.
1
Those with blunt faculties
relinquish sluggishly and sluggishly gain knowledge of the True
Idea. Those with keen faculties relinquish swiftly and swiftly gain
knowledge of the True Idea (cf. Pe 243).
671. These are the four ways. I t is by these same four ways that
anyone at all ever has found the outlet, or finds the outlet, or will
find the outlet (cf. Pe 244).
672. That is how Noble Ones describe a tetrad path {Pe 244) for
unwise
1
folk to cultivate, for fools to desire, for the lustful to master
their lust by, the aim of which is conversion of relishing, of craving
for being.
This is called the Plane of Conversion of Belishing. That is
why it was said
'[The Guide-Line] Craving and Ignorance [guiding]
By Quiet and Insight, [and construing
Appropriately the four Truths
Is the Conversion of Relishing'] (§21).
*
669/1 Patinissarati here serves for patinissajjati, for which it is possibly
a reading.
669/2 Ajanati has two principal meanings: (1) to know, i.e., to understand
the meaning of what is said, and (2) to come to the Arahant's final knowledge,
subst. anna ('final knowledge').
670/1 But cf. 3 kds. at §586.
672/1 'Abudha—unwise': not in PED or CPD.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 4-11 to 16
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-11 to 16
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [11]
616. Herein, what is the Mode of Conveying Descriptions in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
617. 'So let his cognizance be guarded' is a description in terms
of its footing applied to mindfulness.
618. 'Having for pasture right intention' is a description in terms
of keeping-in-being applied to quiet.
619. 'Giving right view first place through knowing Rise and fall'
is a description in terms of presentation applied to the plane of
seeing.
620. 'Transcending drowsing And lethargy, a bhikkhu' is a des-
cription in terms of abandoning applied to the origin.
621. 'May Abandon all bad destinations' is a description in terms
of keeping-in-being applied to the path.
The Mode of Conveying Descriptions in
Combined Treatment is ended.
*
Mode [12]
622. [107] Herein, what is the Mode of Conveying Ways of Entry ?
[It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
623. 'So let his cognizance be guarded, Having for pasture right
intention, Giving right view first place': when right view is admitted
the five faculties are admitted [right view being synonymous with
the understanding faculty]. This is the way of entry by Faculties.
624. Those same faculties are science. With the arising of science,
cessation of ignorance (nescience); with cessation of ignorance,
cessation of determinations; . . . and so the whole Dependent
Arising . . . This is the way of entry by Dependent Arising.
625. Those same faculties are comprised by the Categories, by the
virtue category, by the concentration category, and by the under-
standing category. This is the way of entry by Categories.
626. Those same categories are 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.
627. 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.
The Mode of Conveying Ways of Entry in
Combined Treatment is ended.
*
Mode [13]
628. Herein, what is the Mode of Conveying a Clearing-Up in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
629. Wherever the instigation is cleared up the question is answered;
but wherever the instigation is not cleared up that question is not
yet answered (§420).
The Mode of Conveying a Clearing-Up in
Combined Treatment is ended.
*
Mode [14]
630. Herein, what is the Mode of Conveying Terms of Expression
in Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
631. 'So let his cognizance be guarded' is a unity.
Cognizance, mind, consciousness: this is a diversity.
632. 'Having for pasture right intention' is a unity.
Intention of renunciation, intention of non-ill-will, [108] intention
of non-cruelty: this is a diversity.
633. 'Giving right view first place' is a unity.
Right view is called knowledge about suffering, knowledge about
the origin of suffering, knowledge about cessation of suffering,
knowledge about the way leading to cessation of suffering (cf. §440);
knowledge about the way, knowledge about the path (cf. §428-9);
knowledge about a cause, knowledge about causally-arisen ideas,
knowledge about a condition, knowledge about conditionally-arisen
ideas (cf. Vbh. 104); any knowing and seeing how [things] are in the
various cases, any actualization, complete penetration, coming to
truth: this is a diversity.
634. 'Through knowing rise and fall' is a unity.
By means of 'rise': with ignorance as condition, determinations;
with determinations as condition, consciousness; . . . and so all the
rest . . . that is how there is an origin [to this whole category of
suffering]. By means of 'fall', cessation of ignorance; with cessation
of ignorance, cessation of determinations; . . . and so all the rest . . .
that is how there is a cessation [to this whole category of suffering].
This is a diversity.
635. 'Transcending drowsing And lethargy, a bhikkhu' is a unity.
'Lethargy' is a name for unwieldiness of cognizance, 'drowsing'
is a name for any sloth of body. This is a diversity (cf. §500).
636. 'May Abandon all bad destinations' is a unity.
Compared with gods and human beings the states of unease are
bad destinations; but compared with extinction all kinds of
appearance are bad destinations (§250). This is a diversity.
The Mode of Conveying Terms of Expression in
Combined Treatment is ended.
Mode [15]
637. Herein, what is the Mode of Conveying Requisites in Combined
Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
638. This is the requisite of quiet and insight.
The Mode of Conveying Requisites in
Combined Treatment is ended.
Mode [16]
639. Herein, what is the Mode of Conveying a Co-ordination in
Combined Treatment? [It is as follows:]
(So le t hi s cognizanc e be guarded ,
Havin g for pastur e righ t intention ,
Givin g righ t view firs t plac e throug h
knowin g
Ris e an d fa 11, transcendin g drowsin g
And lethargy , a bhikkh u ma y
Abando n al l ba d destinations) (§595).
640. [109] (i) 'So let his cognizance be guarded' is the footing for
the three kinds of good conduct, (ii) When cognizance is guarded,
then, as bodily action, verbal action, and mental action, is guarded.
641. (iii) 'Having for pasture right intention': when right view is
kept in being, the noble eight-factored path is kept in being. For
what reason ? Because it is from right view that right intention
is given being, from right intention . . . [complete as in §600] . . .
from right deliverance that right knowing and seeing of deliverance
is given being.
642. (iv) This is a person without trace left and the extinction
element without trace left.
The Mode of Conveying a Co-ordination in
Combined Treatment is ended.
*
643. That is why the venerable Maha-Kaccana said:
'Sixteen Conveyings first, Surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).
The Modes of Conveying in Combined Treatment are ended.
*
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [11]
616. Herein, what is the Mode of Conveying Descriptions in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
617. 'So let his cognizance be guarded' is a description in terms
of its footing applied to mindfulness.
618. 'Having for pasture right intention' is a description in terms
of keeping-in-being applied to quiet.
619. 'Giving right view first place through knowing Rise and fall'
is a description in terms of presentation applied to the plane of
seeing.
620. 'Transcending drowsing And lethargy, a bhikkhu' is a des-
cription in terms of abandoning applied to the origin.
621. 'May Abandon all bad destinations' is a description in terms
of keeping-in-being applied to the path.
The Mode of Conveying Descriptions in
Combined Treatment is ended.
*
Mode [12]
622. [107] Herein, what is the Mode of Conveying Ways of Entry ?
[It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
623. 'So let his cognizance be guarded, Having for pasture right
intention, Giving right view first place': when right view is admitted
the five faculties are admitted [right view being synonymous with
the understanding faculty]. This is the way of entry by Faculties.
624. Those same faculties are science. With the arising of science,
cessation of ignorance (nescience); with cessation of ignorance,
cessation of determinations; . . . and so the whole Dependent
Arising . . . This is the way of entry by Dependent Arising.
625. Those same faculties are comprised by the Categories, by the
virtue category, by the concentration category, and by the under-
standing category. This is the way of entry by Categories.
626. Those same categories are 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.
627. 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.
The Mode of Conveying Ways of Entry in
Combined Treatment is ended.
*
Mode [13]
628. Herein, what is the Mode of Conveying a Clearing-Up in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
629. Wherever the instigation is cleared up the question is answered;
but wherever the instigation is not cleared up that question is not
yet answered (§420).
The Mode of Conveying a Clearing-Up in
Combined Treatment is ended.
*
Mode [14]
630. Herein, what is the Mode of Conveying Terms of Expression
in Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
631. 'So let his cognizance be guarded' is a unity.
Cognizance, mind, consciousness: this is a diversity.
632. 'Having for pasture right intention' is a unity.
Intention of renunciation, intention of non-ill-will, [108] intention
of non-cruelty: this is a diversity.
633. 'Giving right view first place' is a unity.
Right view is called knowledge about suffering, knowledge about
the origin of suffering, knowledge about cessation of suffering,
knowledge about the way leading to cessation of suffering (cf. §440);
knowledge about the way, knowledge about the path (cf. §428-9);
knowledge about a cause, knowledge about causally-arisen ideas,
knowledge about a condition, knowledge about conditionally-arisen
ideas (cf. Vbh. 104); any knowing and seeing how [things] are in the
various cases, any actualization, complete penetration, coming to
truth: this is a diversity.
634. 'Through knowing rise and fall' is a unity.
By means of 'rise': with ignorance as condition, determinations;
with determinations as condition, consciousness; . . . and so all the
rest . . . that is how there is an origin [to this whole category of
suffering]. By means of 'fall', cessation of ignorance; with cessation
of ignorance, cessation of determinations; . . . and so all the rest . . .
that is how there is a cessation [to this whole category of suffering].
This is a diversity.
635. 'Transcending drowsing And lethargy, a bhikkhu' is a unity.
'Lethargy' is a name for unwieldiness of cognizance, 'drowsing'
is a name for any sloth of body. This is a diversity (cf. §500).
636. 'May Abandon all bad destinations' is a unity.
Compared with gods and human beings the states of unease are
bad destinations; but compared with extinction all kinds of
appearance are bad destinations (§250). This is a diversity.
The Mode of Conveying Terms of Expression in
Combined Treatment is ended.
Mode [15]
637. Herein, what is the Mode of Conveying Requisites in Combined
Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
638. This is the requisite of quiet and insight.
The Mode of Conveying Requisites in
Combined Treatment is ended.
Mode [16]
639. Herein, what is the Mode of Conveying a Co-ordination in
Combined Treatment? [It is as follows:]
(So le t hi s cognizanc e be guarded ,
Havin g for pastur e righ t intention ,
Givin g righ t view firs t plac e throug h
knowin g
Ris e an d fa 11, transcendin g drowsin g
And lethargy , a bhikkh u ma y
Abando n al l ba d destinations) (§595).
640. [109] (i) 'So let his cognizance be guarded' is the footing for
the three kinds of good conduct, (ii) When cognizance is guarded,
then, as bodily action, verbal action, and mental action, is guarded.
641. (iii) 'Having for pasture right intention': when right view is
kept in being, the noble eight-factored path is kept in being. For
what reason ? Because it is from right view that right intention
is given being, from right intention . . . [complete as in §600] . . .
from right deliverance that right knowing and seeing of deliverance
is given being.
642. (iv) This is a person without trace left and the extinction
element without trace left.
The Mode of Conveying a Co-ordination in
Combined Treatment is ended.
*
643. That is why the venerable Maha-Kaccana said:
'Sixteen Conveyings first, Surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).
The Modes of Conveying in Combined Treatment are ended.
*
Khuddaka Nikaya - Nettippakarana - Specification Section Part 4-3 to 10
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-3 to 10
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [3]
595. Herein, what is the Mode of Conveying a Construing in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarded ,
Havin g for pastur e righ t intention ,
Giving righ t view firs t plac e throug h
knowin g
Ris e an d fall , transcendin g drowsin g
And lethargy , a bhikkh u ma y
Abando n al l ba d destinations .
(§252; continuation of quotation in §491).
'So let his cognizance be guarded, Having for pasture right
intention5
: this is construable thus: One with guarded cognizance
will be one who has for his pasture right intention. I t is construable
thus: One who has for his pasture right intention will be one who
has right view. I t is construable thus: When he abides with right
view placed first he will penetrate rise and fall. I t is construable
thus: When he penetrates rise and fall he will abandon all bad
destinations. I t is construable thus: When he abandons all bad
destinations he will surmount all the fears of bad destinations and
states of unease.
The Mode of Conveying a Construing in
Combined Treatment is ended.
Mode 4
596. [104] Herein, what is the Mode of Conveying Footings in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
597. 'So let his cognizance be guarded': this is the footing for the
three kinds of good conduct.
£
Having for pasture right intention': this is the footing for quiet.
'Giving right view first place': this is the footing for insight.
'Through knowing rise and fall': this is the footing for the plane
of seeing [as the path of Stream Entry].
'Transcending drowsing and lethargy a bhikkhu may': this is the
footing for energy.
'Abandon all bad destinations': this is the footing for keeping in
being [as attainment of the three higher paths].
The Mode of Conveying Footings in
Combined Treatment is ended.
Mode [5]
598. Herein, what is the Mode of Conveying Characteristics in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
599. 'So let his cognizance be guarded, Having for pasture right
intention5
: this is the mindfulness faculty. When the mindfulness
faculty is admitted the five faculties [of faith, energy, mindfulness,
concentration, and understanding,] are admitted.
600. 'Giving right view first place': when right view is admitted
the noble eight-factored path is admitted. Why is that ? Because
it is from right view that right intention is given being, from right
intention that right speech is given being, from right speech that
right action is given being, from right action that right livelihood
is given being, from right livelihood that right effort is given being,
from right effort that right mindfulness is given being, from right
mindfulness that right concentration is given being, from right
concentration that right deliverance is given being, and from right
deliverance that right knowing and seeing of deliverance is given
being (cf. M. iii, 76).
The Mode of Conveying Characteristics in
Combined Treatment is ended.
Mode [6]
601. [105] Herein, what is the Mode of Conveying a Fourfold Array
in Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
602. [In the case of the word 'guarded'] (i) the language is [any
establishment of terms as follows:] He keeps it protected, thus it
is guarded, [and so on with the other terms.]
603. (ii) What is the Blessed One's purport here ? The Blessed
One's purport is this: Those who will be desirous of being liberated
from the bad destinations will be those who walk in the True Idea.
604. (iii) [As to the source:] because Kokalika corrupted his cog-
nizance with hate for the Elders Sariputta and Moggallana he
reappeared in the Great Paduma Hell (see Sn. pp. 123nc
.).
1
605. (iv) And [as to the consecutive sequence:] the Blessed One is
possessed of cognizance that has preserved mindfulness; for in the
Thread it is said that (Cognizance can be guarded by mindfulness) (
), [which provides the consecutive sequence here.]
The Mode of Conveying a Fourfold Array in
Combined Treatment is ended.
Mode [7]
606. Herein what is the Mode of Conveying a Conversion in Com-
bined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
607. 'So let his cognizance be guarded, Having for pasture right
intention': this is quiet.
f
Giving right view first place': this is insight.
'Through knowing rise and fall' is diagnosis of suffering.
'Transcending drowsing and lethargy, a bhikkhu' is the abandoning
of the origin [of suffering].
'Abandons all bad destinations' is cessation.
These are the four Truths.
The Mode of Conveying a Conversion in
Combined Treatment is ended.
Mode [8]
608. Herein, what is the Mode of Conveying an Analysis ? [It
is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
609. The profitable side [as stated in this verse] can be demonstrated
604/1 This is not, as one might have expected here, the source of the Uddna
verses that form the subject of this chapter. Their source is, oddly enough,
not given at all in this chapter. For hell see n. 786/2.
by [the details
1
of] the profitable side, while the unprofitable side
[as the opposite (§491) of what is stated in this verse] can be demon-
strated by the details
1
of the unprofitable side.
The Mode of Conveying an Analysis in
Combined Treatment is ended.
Mode 9
610. [106] Herein, what is the Mode of Conveying a Reversal in
Combined Treatment ? [It is this:]
(So le t hi s cognizanc e be guarde d . . .)
611. When quiet and insight are kept in being, then cessation is
their fruit, suffering has been diagnosed, its origin has been aban-
doned, and the path has been kept in being, by means of the
opposites.
1
The Mode of Conveying a Reversal in
Combined Treatment is ended.
Mode [10]
612. Herein, what is the Mode of Conveying Synonyms in Combined
Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
613. 'So let his cognizance be guarded': cognizance, mind, conscious-
ness, mind-faculty, mind-base, act-of-being-conscious, cognizedness,
these are synonyms.
614. 'Having for pasture right intention': intention of renunciation,
intention of non-ill-will, intention of non-cruelty, these are synonyms.
615. 'Giving right view first place': right view is called weapon of
understanding, sword of understanding, jewel of understanding,
609/1 The analysis here consists of the details to be 'demonstrated' .
611/1 'By means of the opposite the verse beginning "With an unguarded
cognizance" (§491: for the opposite see §595), is what is intended. Or else
by means of the unprofitable side in the Mode of Conveying an Analysis'
(NettiA p. 150).
illumination of understanding, goad of understanding, [storied]
palace of understanding, these are synonyms.
The Mode of Conveying Synonyms in
Combined Treatment is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [3]
595. Herein, what is the Mode of Conveying a Construing in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarded ,
Havin g for pastur e righ t intention ,
Giving righ t view firs t plac e throug h
knowin g
Ris e an d fall , transcendin g drowsin g
And lethargy , a bhikkh u ma y
Abando n al l ba d destinations .
(§252; continuation of quotation in §491).
'So let his cognizance be guarded, Having for pasture right
intention5
: this is construable thus: One with guarded cognizance
will be one who has for his pasture right intention. I t is construable
thus: One who has for his pasture right intention will be one who
has right view. I t is construable thus: When he abides with right
view placed first he will penetrate rise and fall. I t is construable
thus: When he penetrates rise and fall he will abandon all bad
destinations. I t is construable thus: When he abandons all bad
destinations he will surmount all the fears of bad destinations and
states of unease.
The Mode of Conveying a Construing in
Combined Treatment is ended.
Mode 4
596. [104] Herein, what is the Mode of Conveying Footings in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
597. 'So let his cognizance be guarded': this is the footing for the
three kinds of good conduct.
£
Having for pasture right intention': this is the footing for quiet.
'Giving right view first place': this is the footing for insight.
'Through knowing rise and fall': this is the footing for the plane
of seeing [as the path of Stream Entry].
'Transcending drowsing and lethargy a bhikkhu may': this is the
footing for energy.
'Abandon all bad destinations': this is the footing for keeping in
being [as attainment of the three higher paths].
The Mode of Conveying Footings in
Combined Treatment is ended.
Mode [5]
598. Herein, what is the Mode of Conveying Characteristics in
Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
599. 'So let his cognizance be guarded, Having for pasture right
intention5
: this is the mindfulness faculty. When the mindfulness
faculty is admitted the five faculties [of faith, energy, mindfulness,
concentration, and understanding,] are admitted.
600. 'Giving right view first place': when right view is admitted
the noble eight-factored path is admitted. Why is that ? Because
it is from right view that right intention is given being, from right
intention that right speech is given being, from right speech that
right action is given being, from right action that right livelihood
is given being, from right livelihood that right effort is given being,
from right effort that right mindfulness is given being, from right
mindfulness that right concentration is given being, from right
concentration that right deliverance is given being, and from right
deliverance that right knowing and seeing of deliverance is given
being (cf. M. iii, 76).
The Mode of Conveying Characteristics in
Combined Treatment is ended.
Mode [6]
601. [105] Herein, what is the Mode of Conveying a Fourfold Array
in Combined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
602. [In the case of the word 'guarded'] (i) the language is [any
establishment of terms as follows:] He keeps it protected, thus it
is guarded, [and so on with the other terms.]
603. (ii) What is the Blessed One's purport here ? The Blessed
One's purport is this: Those who will be desirous of being liberated
from the bad destinations will be those who walk in the True Idea.
604. (iii) [As to the source:] because Kokalika corrupted his cog-
nizance with hate for the Elders Sariputta and Moggallana he
reappeared in the Great Paduma Hell (see Sn. pp. 123nc
.).
1
605. (iv) And [as to the consecutive sequence:] the Blessed One is
possessed of cognizance that has preserved mindfulness; for in the
Thread it is said that (Cognizance can be guarded by mindfulness) (
), [which provides the consecutive sequence here.]
The Mode of Conveying a Fourfold Array in
Combined Treatment is ended.
Mode [7]
606. Herein what is the Mode of Conveying a Conversion in Com-
bined Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
607. 'So let his cognizance be guarded, Having for pasture right
intention': this is quiet.
f
Giving right view first place': this is insight.
'Through knowing rise and fall' is diagnosis of suffering.
'Transcending drowsing and lethargy, a bhikkhu' is the abandoning
of the origin [of suffering].
'Abandons all bad destinations' is cessation.
These are the four Truths.
The Mode of Conveying a Conversion in
Combined Treatment is ended.
Mode [8]
608. Herein, what is the Mode of Conveying an Analysis ? [It
is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
609. The profitable side [as stated in this verse] can be demonstrated
604/1 This is not, as one might have expected here, the source of the Uddna
verses that form the subject of this chapter. Their source is, oddly enough,
not given at all in this chapter. For hell see n. 786/2.
by [the details
1
of] the profitable side, while the unprofitable side
[as the opposite (§491) of what is stated in this verse] can be demon-
strated by the details
1
of the unprofitable side.
The Mode of Conveying an Analysis in
Combined Treatment is ended.
Mode 9
610. [106] Herein, what is the Mode of Conveying a Reversal in
Combined Treatment ? [It is this:]
(So le t hi s cognizanc e be guarde d . . .)
611. When quiet and insight are kept in being, then cessation is
their fruit, suffering has been diagnosed, its origin has been aban-
doned, and the path has been kept in being, by means of the
opposites.
1
The Mode of Conveying a Reversal in
Combined Treatment is ended.
Mode [10]
612. Herein, what is the Mode of Conveying Synonyms in Combined
Treatment ? [It is as follows:]
(So le t hi s cognizanc e be guarde d . . .)
613. 'So let his cognizance be guarded': cognizance, mind, conscious-
ness, mind-faculty, mind-base, act-of-being-conscious, cognizedness,
these are synonyms.
614. 'Having for pasture right intention': intention of renunciation,
intention of non-ill-will, intention of non-cruelty, these are synonyms.
615. 'Giving right view first place': right view is called weapon of
understanding, sword of understanding, jewel of understanding,
609/1 The analysis here consists of the details to be 'demonstrated' .
611/1 'By means of the opposite the verse beginning "With an unguarded
cognizance" (§491: for the opposite see §595), is what is intended. Or else
by means of the unprofitable side in the Mode of Conveying an Analysis'
(NettiA p. 150).
illumination of understanding, goad of understanding, [storied]
palace of understanding, these are synonyms.
The Mode of Conveying Synonyms in
Combined Treatment is ended.
Khuddaka Nikaya - Nettippakarana - Specification Section Part 4-2
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-2
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [2]
505. [87] Herein, what is the Mode of Conveying an Investigation
in Combined Treatment ? [It is, for example, as follows.]
506. Herein, craving is of two kinds: profitable and unprofitable
(cf. Pe 97). While the unprofitable kind goes with the roundabout,
the profitable kind is craving for abandoning, which goes with
dispersal (cf. D. iii, 216).
507. Also conceit is of two kinds: profitable and unprofitable.
Any conceit supported by which one abandons conceit is profitable;
but any conceit which makes suffering occur is unprofitable conceit
(cf. Pe 160-1).
508. Herein, [as an example] in the case of the grief that has for
its support the renunciation [described thus] (6
When shall I enter
upon by verification and abide in that base, which peaceful base the
Noble Ones enter upon by verification and abide in V, and longing
arises in him, and grief with the longing as its condition) (cf. M. iii,
218 and Pe 161): such craving is profitable; for there being the
heart-deliverance due to fading of lust, [such craving] is profitable
in having that for its object.
509. [Now there is also] the understanding-deliverance due to
fading of ignorance :
x
what is [the basis for] investigation of that ?
509/1 Read . . . Rdgavirdgd cetovimutti taddrammand kusald. (new para.)
Avijjdvirdgd panndvimutti, tassa ko pavicayo ? . . .
[Investigation of the Eight-factored Path]
510. [The basis for that is] the eight path factors:
1
right view,
right intention, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
511. Where is [an example of investigation of] that to be found ?
In [as the most outstanding instance] the perfection of the fourth
meditation (cf. Pe 153). For in the fourth meditation cognizance
is kept in being possessed of eight factors: it is quite purified, quite
bright, unblemished, rid of imperfection, malleable, wieldy, steady,
and attained to imperturbability (cf. M. i, 22). He [who has
attained this perfection of the fourth meditation] then arrives at
an eightfold [state], namely the Six kinds of Acquaintanceship
[with supernormal power] (cf. M. Sutta 6) and the Two Distinctions,
[that is, the Mind-Made Body and Insight-Knowledge (cf. M. ii,
27)]-
512. When that cognizance is quite purified it is quite bright;
when quite bright, unblemished; when unblemished, rid of im-
perfections; when rid of imperfections, malleable; when malleable,
wieldy; when wieldy, steady; when steady, it is attained to
imperturbability.
513. [88] Herein, blemish and imperfection both belong to the
side of craving, and any perturbation and unsteadiness of cognizance
belong to the side of views.
514. Four faculties—namely the [bodily] pain faculty, the [mental]
grief faculty, the [bodily] pleasure faculty, and the [mental] joy
faculty, cease in the fourth meditation.
1
In that the onlooking-
equanimity faculty is left. This [meditator] gives attention to
the [next] higher attainment as [more] peaceful. When he gives
attention to the [next] higher attainment as [more] peaceful, his
perception of grossness shapes itself to the fourth meditation and
his perception of resistance reaches upwards [to something better].
510/1 The abrupt introduction of the 8 Path-factors here may seem dis-
connected. But this Mode presents the Thread in the context of Investigation.
Now the kind of investigation, or search, that leads to heart-deliverance is
given in §508. The ground is thereafter prepared (§§510-13), for the dissatis-
faction with each attainment of mere quiet alone in the stages of heart-
deliverance, and so the search (investigation) for something higher (§§514-17),
and the consequent questionings (§§518-19), lead to the development of insight
as well as quiet till the outlet by the 3 Gateways to Liberation is found to be
the understanding-deliverance (§§528ff.); and this is the Right View tha t
emerges with the first attainment of the 8-factored Path (cf. M. Sutta 111).
514/1 Cf. formulation of 4th jhdna (e.g., at M. i, 22).
515. With complete surmounting of perceptions of form, with
disappearance of perceptions of resistance, and with no attention
to perceptions of difference, [aware that] 'Space is infinite', he enters
upon by realization and abides in the attainment of the base
consisting of infiniteness of space (cf. M. i, 41).
516. The directive management [of cognizance] in the kinds of
acquaintanceship [with supernormal power] is perception of form;
the constituting [of diversity] is perception of difference.
1
He
surmounts [these] and his perception of resistance disappears.
517. Such is concentration. When he is concentrated, his illumina-
tion vanishes and also his seeing of forms (cf. M. iii, 158).
518. That [kind of] concentration can be reviewed as possessing six
factors: '(1) My notion of all the world is accompanied by non-
covetousness; (2) my cognizance of all creatures is unaffected by
ill-will, (3) my energy is instigated and exerted, (4) my body is
tranquillized and uninstigated, (5) my cognizance is concentrated
and undistracted, (6) my mindfulness is established and unforgotten'
(cf. M. i, 21).
519. Herein, any notion unaccompanied by covetousness about all
the world, and any cognizance of all creatures unaffected by ill-
will, and any energy instigated and exerted, and any concentrated
undistracted cognizance: these are Quiet. [But] the tranquillized
body remaining uninstigated is the requisite for concentration
(cf. M. iii, 71), and the mindfulness established unforgettingly is
Insight.
520. That [kind of] concentration can be understood in five ways
as follows: (1) 'This concentration has presently-arisen pleasure':
this is how his knowing and seeing are manifested in himself.
And 'this concentration has future pleasant ripening': this is how
his knowing and seeing are manifested in himself. (2) 'This con-
centration is noble and unmaterialistic': this is how [89] his knowing
and seeing are manifested in himself. (3) 'This concentration is
not cultivated by trivial men': this is how his knowing and seeing
are manifested in himself. (4) 'This concentration is both the
[most] peaceful and the superior [goal], and it has gained tran-
quillity and arrived at singleness and does not have to be protected
[from defilement] with the deterrence of prompting determinations' :
1
516/1 Read Abhinndbhiriihdro riipasannd; vokdro ndnattasannd. Samatikka-
matiy patigliasanrid c'assa abbhatiharh gacchati.
520/1 Reading vdritapato with NettiA (p. 127).
this is how his knowing and seeing are manifested in himself. (5)
'Now I attain this concentration mindful and emerge from it
mindful': this is how his knowing and seeing are manifested in
himself (cf. D. hi, 278-9; A. hi, 24).
521. Herein, any concentration that has presently-arisen pleasure
and any concentration that has future pleasant ripening are Quiet.
And any concentration that is noble and unmaterialistic,
1
and any
concentration that is not cultivated by trivial men, and any con-
centration that is the [most] peaceful and the superior [goal] and
has gained tranquillity and has arrived at singleness and does not
have to be protected [from defilement] with the deterrence of
prompting determinations, and any [concentration of which one is
aware] 'Now I am in attainment of this concentration mindful,
and I emerge from it mindful', are Insight.
522. That concentration can be understood [again] in five ways [as
follows]: extension of happiness, extension of pleasure, extension
of cognizance, extension of light, and the sign of concentration
(cf. D. iii, 278-9; A hi, 27).
523. Herein, any extension of happiness, any extension of pleasure,
any extension of cognizance, are Quiet, while any extension of
light, and any extension of reviewing, are Insight.
524. There are the ten bases of wholeness: wholeness
1
of earth
(solidity), wholeness of water (cohesion), wholeness of fire (tem-
perature), wholeness of air (force); wholeness of blue-black, whole-
ness of yellow, wholeness of red, wholeness of white; wholeness of
space, and wholeness of consciousness (cf. M. ii, 14-15).
525. Herein, the wholeness of earth . . . down to . . . the wholeness
of white: these eight wholenesses are quiet, while the wholeness of
space and the wholeness of consciousness are insight.
1
526. In this way the whole Noble Path, in whatever way it is
stated, can be construed accordingly as Quiet and Insight (see
§510).
521/1 'Noble' by path-attainment and 'unmaterialistic' through unconcern
with physical things (see n. 443/2).
524/1 'Kasindyatana—base for wholeness': for non-technical use of hxsina
(as adj . meaning 'whole, entire') see M. i, 328 and also this work §899 (these
refs. not in PED). The 10 here are as given in the Tipitaka (e.g., M. ii, 14;
A. v, 46) and not as in the Commentaries, where the last two are, for reasons
unexplained, replaced by 'light' (see n. 461/1) and 'limited space' respectively
(Vis chs. iii and xxxv).
525/1 This division of the 10 is notable; cf. last note.
527. [90] These [ideas] are comprised by three ideas: by imper-
manence, by painfulness, and by not-self.
528. [Consequently,] when he keeps in being quiet and insight, he
keeps in being the three Gateways to Liberation (Ps. ii, 48; and next
paragraph). When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories [of virtue, concentration,
and understanding]. When he keeps in being the three categories,
he keeps in being the Noble Eight-factored Path.
529. A person of lusting temperament finds outlet by the signless
gateway to liberation, training by the training in higher cognizance,
abandoning greed as a root of unprofit, not approaching contact
to be felt as pleasant, diagnosing pleasant feeling, washing out the
stain of lust, shaking off the dust of lust, vomiting forth the poison
of lust, extinguishing the fire of lust, extracting the barb of lust,
and disentangling the tangle of lust (cf. §44).
530. A person of hating temperament finds outlet by the dis-
positionless gateway to liberation, training by the training in
higher virtue, abandoning hate as a root of unprofit, not approaching
contact to be felt as painful, diagnosing painful feeling, washing
out the stain of hate, shaking off the dirt of hate, vomiting forth
the poison of hate, extinguishing the fire of hate, extracting the
barb of hate, and disentangling the tangle of hate.
531. A person of deluded temperament finds outlet by the void
gateway to liberation, training by the training in higher under-
standing, abandoning delusion as a root of unprofit, not approaching
contact to be felt as neither-painful-nor-pleasant, diagnosing
neither-painful-nor-pleasant feeling, washing out the stain of
delusion, shaking off the dirt of delusion, vomiting forth the poison
of delusion, extinguishing the fire of delusion, extracting the barb
of delusion, and disentangling the tangle of delusion.
532. Herein, the void gateway to liberation is the understanding
category, the signless gateway to liberation is the concentration
category, and the dispositionless gateway to liberation is the virtue
category.
1
When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories, and when he keeps in
532/1 Compare this triple association with Ps. ii, 58 (quoted at Vis. 658),
where voidness is coupled with 'wisdom' (veda), dispositionlessness with
'tranquillity' (passaddhi), and signlessness with 'belief (adhimokkha = scMha),
by which belief (faith) virtue is undertaken in the first place (Vis. 511). This
passage, then agrees with the Ps. about understanding, but disagrees about
virtue and concentration.
being the three categories he keeps in being the Noble Eight-
factored Path.
533. [91] Herein, right speech, right action, and right livelihood,
are the virtue category; right effort, right mindfulness, and right
concentration, are the concentration category; right view, and
right intention, are the understanding category (cf. M. i, 301).
534. Herein, the virtue category and the concentration category
are quiet, while the understanding category is insight.
535. When anyone keeps in being quiet and insight, two factors
of being are kept in being in him, namely, the body and cognizance
(cf. M. i, 209); and the way leading to the cessation of being is the
two basic stages, namely virtue and concentration. This bhikkhu
has kept the body in being, kept virtue in being, kept [concentrated]
cognizance in being, and kept understanding in being (cf. A. i,
249; £. iv, 111; Pe 191).
536. While the body is kept in being, two ideas also are kept in
being, namely right action and right effort. While virtue is kept
in being, two ideas also are kept in being, namely right speech and
right livelihood. While [concentrated] cognizance is kept in being,
two ideas also are kept in being, namely right mindfulness and right
concentration. While understanding is kept in being, two ideas
also are kept in being, namely right view and right intention.
537. Herein, the right action and the right effort may be bodily
and may be mental.
538. Herein, what is comprised within the body is also kept in
being when the body is kept in being, and what is comprised within
the mental is also kept in being when [concentrated] cognizance is
kept in being.
539. When he keeps in being quiet and insight, he arrives at the
fivefold arrival:
1
there is arrival at quickness, there is arrival at
deliverance, there is arrival at greatness, there is arrival at
abundance, and there is arrival at remainderlessness.
540. Herein, arrival at quickness and arrival at greatness and
arrival at abundance come about through quiet, while arrival at
deliverance and arrival at remainderlessness come about through
insight.
539/1 'Adhigama—arrival': cf. parallel use at MA. i, 6 and KhpA. 103
(dgamddhigama translated in KhpA trsln. by 'scripture and scribing' with
accepted explanation of 'the pariyatti and the lokuttara-dhamma\ lit. 'the
Coming ( = learning) and the Arrival ( = practice and realization)'). This
ref. seems the earliest use of adhigama in this technical sense.
[Investigation of the Ten Powers of a Perfect One]
541. Herein, he who gives the teaching is the Master possessed of
the Ten Powers (see M. i, 71f.), and he does not mislead his hearers
with his advice. He [gives advice] in three ways: [92] Do this;
do it by this means; when that is done it will be for your welfare
and pleasure (cf. §§37-40).
[i. Knowledge of Instance and No Instance (cf. Pe 32-4)]
542. That, on being thus advised and thus instructed, and thus
doing and thus practising the way, he will not reach that plane:
no such instance is found. That, on being thus advised and thus
instructed, he should reach that plane without perfecting the virtue
category: no such instance is found. That being thus advised and
thus instructed, he should reach that plane when he perfects the
virtue category: such an instance is found.
543. That [anyone will accuse a Perfect One with truth]: '[Although]
you are fully enlightened (have discovered completely), yet these
ideas have not been discovered by you': no such instance is found.
That [anyone will accuse a Perfect One with truth]: '[Although]
you have quite exhausted all taints, yet these taints are unexhausted
in you': no such instance is found. That [anyone will accuse a
Perfect One with truth]: 'When the True Idea is taught to someone
by you, it does not, when he gives effect to it, give outlet for him
to complete exhaustion of suffering': no such instance is found.
That [anyone will accuse a Perfect One with truth]: 'When a hearer
practises the way of ideas in accordance with the True Idea, prac-
tises the way properly, conducts himself according to the True Idea,
he will not verify any arrival at progressively higher distinctions':
no such instance is found. That [anyone will accuse a Perfect One
with truth]: 'Ideas called obstructions by you are not sufficiently
so to obstruct the pursuer of them': no such instance is found.
544. That ideas which do not give outlet should, when someone
practises them, give him outlet to the complete exhaustion of
suffering: no such instance is found. That ideas which give outlet
should, when someone practises them, give him outlet to the
complete exhaustion of suffering: such an instance is found.
545. That [anyone will accuse a Perfect One with truth]: 'Your
hearers will, with trace still left, reach the extinction element
without trace left': no such instance is found.
546. That one perfected in his view [as a Stream Enterer or higher]
should deprive his mother of life or assassinate
1
her by hand or
foot: no such instance is found. That an ordinary man [who has
not attained the path] should deprive his mother of life or assassinate
her by hand or foot: such an instance is found . . . Likewise with a
father, and an Arahant bhikkhu2
. . . That one perfected in his
view should cause a schism in the Community or should create
dissension in the Community: no such instance is found. That an
ordinary man [93] should cause a schism in the Community or
should create dissension in the Community: such an instance is
found. That one perfected in his view should with cognizance of
hate shed a Perfect One's blood, or should with cognizance of hate
destroy the monument
3
of a Perfect One attained to extinction: no
such instance is found. That an ordinary man should with cog-
nizance of hate shed a Perfect One's blood, or with cognizance of
hate destroy the monument of a Perfect One attained to extinction:
such an instance is found. That one perfected in his view should
confess another Master even for the sake of a livelihood: no such
instance is found. That an ordinary man should confess another
Master: such an instance is found.
547. That one perfected in his view should try someone outside to
make offerings to: no such instance is found. That an ordinary
man should try someone outside to make offerings to: such an
instance is found. That one perfected in his view should expect
purification through the kind of good omen that is open to the
tumult of debate:
1
no such instance is found. That an ordinary
man should resort for purification to the kind of good omen that is
open to the tumult of debate: such an instance is found.
548. That a Wheel-Turning Monarch1
might be female: no such
546/1 'jSuhatam kareyya—should assassinate': not in PED; glossed by
NettiA with ativadhita, also not in PED or CPD; perhaps the meaning is
'to batter to death' . The phrase is additional to the Pitaka version.
546/2 Following Ba and Bb, the words arahantam bhikkhum are taken as
one expression (which must be right) instead of two clauses as in C and PTS.
The additions to the Sutta texts here are notable, as are the changes. Pe. is
still further from the Suttas in this.
546/3 For this addition to the texts see PTS Netti p. ccv (Not in Pe).
547/1 'Kutuhala-mangala—the kind of good omen that is open to the tumul t
of debate' : explained at length at Nd2 ad JSn. 789 and KhpA. 118/., where
told how debates were held among those who maintained variously the
superstitions that the Good Omen was really in the seen, or in the heard, etc.
I t is doubtful if PED'8 meaning 'festivity, ceremony' is justifiable at all.
548/1 For the Wheel-Turning Monarch (cakkavatti) see M. Sutta 129.
instance is found. That a Wheel-Turning Monarch might be male:
such an instance is found. That Sakka Ruler of Gods might be
female: no such instance is found. That Sakka Ruler of Gods
might be male: such an instance is found. That Mara the Evil
One might be female: no such instance is found. That Mara the
Evil One might be male: such an instance is found. That the
High Divinity might be female: no such instance is found. That
the High Divinity might be male: such an instance is found.
2
That a Perfect One accomplished and fully enlightened might be
female: no such instance is found. That a Perfect One accom-
plished and fully enlightened might be male: such an instance is
found. That in a single world-element two Perfect Ones accom-
plished and fully enlightened might contemporaneously arise and
teach the True Idea: no such instance is found. That in a single
world-element one Perfect One accomplished and fully enlightened
might arise and teach the True Idea: such an instance is found.
549. That the ripening of the three kinds of misconduct [by body,
speech and mind] will be wished for, desired, likable and agreeable:
no [94] such instance is found. That the ripening of the three
kinds of misconduct will be un-wished-for, undesired, dislikable and
disagreeable: such an instance is found. That the ripening of the
three kinds of good conduct will be un-wished-for, undesired, dis-
likable and disagreeable: no such instance is found. That the
ripening of the three kinds of good conduct will be wished for,
desired, likable and agreeable: such an instance is found.
550. That a certain monk or divine who is a schemer, a persuasive
talker, a hinter,
1
giving precedence to scheming, persuasive talk and
hinting,
1
without abandoning the five hindrances, defilements of the
heart that weaken understanding, without keeping in being the
seven enlightenment factors, while abiding with mindfulness un-
established in the four Foundations of Mindfulness, will discover
the unsurpassed complete enlightenment: no such instance is found.
That a certain monk or divine who is rid of all faults, abandoning
548/2 Against the statement in the commentaries that sex is not manifest
in the rupa-brahmaloka (Vis. 552), NettiA justifies this statement by the
following interpretation: that while a present male can be reborn as the High
Divinity (Brahma), a present female can only be reborn as a member of the
High Divinity's retinue (cf. MA. iv, 122). Be this as it may change of sex
is regarded as possible and to take place in one life or one rebirth.
550/1 l
Nemittika—a hinter' : i.e., one who hints by signs for what he wants
(see M. iii, 75: Vis. 23), not as in PED.
the five hindrances, defilements of the heart that weaken under-
standing, and keeping in being the seven enlightenment factors,
while abiding with mindfulness established in the four Foundations
of Mindfulness, will discover the unsurpassed complete enlighten-
ment:
2
such an instance is found.
551. Knowledge as to cause and as to instance (cf. Pe 36) about this
unlimitedly is called the Perfect One's first Power consisting in
knowledge of Instance and Non-Instance (cf. Pe 32-4).
1
[ii. Knowledge of the Way that Leads Anywhere]
552. All who come under the Instance and Non-Instance [just
mentioned] are inseparable from the idea of exhaustion, from the
idea of subsidence, from the idea of fading, from the idea of ceasing;
some pass on to heaven, some pass on to states of unease, some pass
on to extinction. This is why the Blessed One said:
(All creatures will [most surely] die
Because the end of life is death.
According to their acts they go
[Reaping] merit's and evil's fruits:
Evil-doers [pass on] to hell;
Merit-makers pass on to heaven) (Pe 9; S. i, 97);
(Others maintain the path in being
And find extinction free from taints ) (cf. Dh. 126).
553. 'All creatures' noble and ignoble; those included in embodiment
(cf. Ps. ii, 131) and those beyond embodiment.
1
'Will die' by the
two kinds of death, namely by sluggish death and by non-sluggish
death. Non-sluggish death is that of those included in embodiment
and sluggish death is that of those beyond embodiment.
2
'Because
the end of life is death': the complete ending of life, the complete
ending by death, [comes] with exhaustion of the life-span, with
surcease of the faculties (cf. M. i, 295). 'According to their acts
they go' [means] ownership of action.
3
'[Reaping] merit's and
evil's fruits' [means] the state of seeing the fruits of acts and non-
550/2 See n. 296/1.
551/1 The order of the 10 Powers is not the same as that in the Suttas
(e.g., M. i, 69-70) and again differs from that at Pe 32-8; omniscience (see
n. 326/2) is added to the 10th.
553/1 What are 'those beyond embodiment'? NettiA and Tikd both ignore.
For the extent of 'embodiment' see M. ii, 265.
553/2 What is this kind of death? NettiA and Tikd both ignore.
553/3 Following NettiA, read kamma-ssakatd, not kammassa katd as in PTS.
separation [from them]. Those who have made determinations of
demerit, being 'evil-doers, [pass on] to hell' while 'merit-makers
[pass on] to heaven': [95] those who have [made] determinations of
merit will go to a good destination. 'Others maintain the path in
being And find extinction free from taints' [means] the surmounting
of all determinations. That is why the Blessed One said 'All
creatures . . . extinction free from taints'.
554. 'AH creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and
evil's fruits: Evil-doers [pass on] to hell' is the [two extreme] ways
of luxury and of penance. 'Others maintain the path in being
And find extinction free from taints' is the middle way.
555. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell': this is corruption. This is how
the roundabout is made to occur.
556. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell': there are these three rounds: the round of suffering, the
round of action, and the round of defilement. 'Others maintain
the path in being And find extinction free from taints' is the stopping
(non-occurrence) of the three rounds.
557. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is the disappointment. 'The merit-makers [pass on] to
heaven' is the gratification. 'Others maintain the path in being
And find extinction free from taints' is the escape (cf. §32).
558. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is cause and fruit. The five categories are the fruit and the
craving the cause. 'Others maintain the path in being And find
extinction free from taints' is the path and its fruit.
559. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is corruption. That corruption is of three kinds: corruption by
craving, corruption by views, and corruption by misconduct (see
§760). Herein, corruption by craving can be demonstrated by the
three kinds of craving, namely craving for sensual desires, craving
for being, and craving for non-being (§425); or else it can be demon-
strated by any thing cleaved to. In detail it is the thirty-six ways
of behaviour of the net of craving (A. ii, 211ff.). Herein, too,
corruption by views can be demonstrated by annihilationism and
eternalism; or else it can be demonstrated by any thing someone
insists upon through a [wrong] view thus [96] 'Only this is true;
anything else is wrong' (M. ii, 233). Its detail is the sixty-two types
of views (see D. Sutta 1; M. Sutta 102). And herein, corruption by
misconduct can be demonstrated by action as choice and as con-
comitant of cognizance (§§239-41), [that is,] by the three kinds of
misconduct, namely bodily misconduct and verbal misconduct [as
the former], and mental misconduct [as the latter]. Its detail is the
ten unprofitable courses of action. 'Others maintain the path in
being And find extinction free from taints' is cleansing (cf. §760).
Now this cleansing is [also] of three kinds, that is to say: corruption
by craving is purified by quiet, and that quiet is the concentration
category; corruption by views is purified by insight, and that
insight is the understanding category; and corruption by mis-
conduct is purified by good conduct, and that good conduct is the
virtue category.
560. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell' is the way of demerit. 'The
merit-makers [pass on] to heaven' is the way of merit. 'Others
maintain the path in being And find extinction free from taints' is
the way that surmounts merit and demerit.
561. Herein, as to the 'way of merit' and the 'way of demerit', these
are one way that leads anywhere, one among the states of unease
and another among the gods. And as to the 'way that surmounts
merit and demerit', this way leads either here or there (see §562).
562. Now there are three classes, namely the class of those certain-
of-wrongness, the class of those certain-of-rightness, and the class of
those not-thus-certain (cf. Pe 32; D. iii, 217). While the certainty-of-
wrongness class and the certainty-of-rightness class herein are one
way, namely that which leads either here or there (§561), it is the
class of those without this certainty herein that is the way that leads
anywhere. For what reason ? If someone [in this class] got the
[requisite] condition, he would reappear in hell, if he got the [re-
quisite] condition, he would reappear among animals, if he got the
[requisite] condition, [97] he would reappear in the ghost realm, if
he got the [requisite] condition, he would reappear among the Asura
Demons, if he got the [requisite] condition, he would reappear
among the gods, if he got the [requisite] condition, he would reappear
among human beings, if he got the [requisite] condition, he would
attain extinction. That is why this is the way that leads anywhere.
563. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's second Power consisting in Knowledge of
the Way that Leads anywhere (cf. Pe 34-5).
[Hi. Knowledge of the World with its Many and Different Elements]
564. The way that leads anywhere is the world of many elements;
the way that leads either here or there is the world of different
elements.
565. Herein, what is the world of many elements ? I t is the eye
element, form element, eye-consciousness element, ear element,
sound element, ear-consciousness element, nose element, odour
element, nose-consciousness element, tongue element, flavour
element, tongue-consciousness element, body element, tangible
element, body-consciousness element, mind element, idea element,
mind-consciousness element; the earth element, water element, fire
element, air element, space element, consciousness element; the
sensual-desire element, ill-will element, cruelty element, renunciation
element, non-ill-will element, non-cruelty element; the pain element,
grief element, ignorance element, pleasure element, joy element,
onlooking-equanimity element; the form element, formless element,
cessation element; the determinations element, the extinction
element (cf. M. iii, 62-3). This is the world of many elements.
566. Herein, what is the world of different elements ? The eye
element is one, the form element is another, the eye-consciousness
element is another, . . . and so with all the rest down to . . . the
extinction element is another.
567. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's third Power consisting in the knowledge
of the many and different elements (cf. Pe 35).
[iv. Knowledge of Difference in Belief]
568. Many elements and different elements of what world ?
Whatever element creatures believe in, that they express and
insist upon. Some believe in forms, some believe in sounds, some
believe in odours, some believe in flavours, some believe in tangibles,
some believe in ideas, some believe in females, some believe in
males, some believe in generosity, some believe in inferiority, [98]
some believe in superiority, some believe in gods, some believe in
human beings, some believe in extinction.
1
568/1 All these 'beliefs' could be expressed in terms of 'isms' as follows:
materialism or realism (5 varieties according to which of the 5 'senses' one
believes gives 'true' data), idealism, masculinism, feminism, liberalism, evolu-
tionism (from an origin), involutionism (towards a goal), theism or deism,
humanism, and extinctionism (for the last see the ditthudhammanibbdim
569. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one is outguidable, this one is not outguidable, this one is
going to heaven, this one is going to a bad destination' is called the
Perfect One's fourth Power consisting in knowledge of how creatures
differ in their beliefs (cf. Pe 35).
[v. Knowledge of Ripening of Action]
570. As these [creatures] believe so they come to be.
1
[For] they
undertake this or that kind of undertaking of action. They under-
take action in six ways: some through greed, some through hate,
some through delusion, some through faith, some through energy,
and some through understanding.
571. That [action can be] divided into two as that which goes with
the roundabout and that which goes to extinction.
572. Herein, any action which [someone] does through greed and
through hate and through delusion is black action with black
ripening (see §844). Herein, any action which he does through
faith and through energy is white action with white ripening.
Herein, any action which he does through greed and through hate
and through delusion and through faith is black-and-white action
with black-and-white ripening. Herein, any action which he does
through energy and through understanding is action that is not
black and not white with neither-black-nor-white ripening. That
is the supreme action, the best action, and it conduces to the
exhaustion of action (cf. M. i, 389f.).
573. There are four ways of undertaking action: there is a way of
undertaking action that has presently-arisen pleasure and ripens in
the future as pain. There is a way of undertaking action that has
presently-arisen pain and ripens in the future as pleasure. There
is a way of undertaking action that has presently-arisen pain and
ripens in the future as pain. There is a way of undertaking action
that has presently-arisen pleasure and ripens in the future as
pleasure (cf. M. i, 305): q,ny such kind of undertaking action.
574. The Blessed One, [when he sees that] 'An undertaking of
wrong view at D. i, 36 and M. i, 509 and nibbdnam mannati at M. i, 4). See
also §291.
570/1 There should be a period, not a query, after bhavanti. This is an
allusion to the link of the Dependent Arising formula: updddnappaccayd bhavo
(for a special replacement there of updddna by adhimokkha in some instances—
which stands for saddhd—see Vbh. 165).
unprofitable action has been stored up by this person, which
[though as yet] unripened is just about to ripen, and [so] he is
incapable of coming to the breaking out' (see §326; also M. i, 104),
[99] does not advise him, as in the case of Devadatta (Vin. ii,
197ff.), Kokalika (Sn. pp. 123f.), Sunakkhatta, son of Licchavis
(D. Sutta 24; M. i, 68), and any other creatures certain of wrongness.
575. The Blessed One, [when he sees that] 'These persons have
stored up [some] unprofitable action, but [the undertaking of it]
has not yet come to its fulfilment; it is [still] before it has come to
fulfilment, before it has given fruit, before it has obstructed the
path, before it has exceeded [the bounds of] outguidability', advises
them while [their action is] not [fully] undertaken, as in the cases
of Punna the ox-duty ascetic and the naked dog-duty ascetic (see
M. Sutta 57).
576. The Blessed One, [when he sees that] 'This person's under-
taking of unprofitable action when fulfilled will obstruct the path,
[but] it is [still] before it has come to fulfilment, before it has given
fruit, before it has obstructed the path, before it has exceeded [the
bounds of] outguidability', advises him while [his action is] not
[fully] undertaken, as in the case of the venerable Angulimala
{M. Sutta 86).
577. In all cases there is the light,
1
the medium, and the out-
standing state. Herein, imperturbable determinative acts are
light, the remaining profitable detemiinations are medium, and
unprofitable determinations are outstanding.
578. Knowledge as to cause and as to instance unlimitedly thus
'This [kind of action] is to be felt [ripening] here and now (in this
life), this kind is to be felt on reappearance, this kind is to be felt
in some subsequent period; this is to be felt in hell, this is to be
felt as a animal, this is to be felt in the ghost realm, this is to be
felt as an Asura demon, this is to be felt as a god, this is to be felt
as a human being' is called the Perfect One's fifth Power consisting
in knowledge as to cause and as to instance unlimitedly of past,
future, and presently arisen, undertaking of action, which is
Knowledge of Diversity in Eipening (cf. Pe 35-6).
577/1 Mudu (here rendered by 'light') has apparently two distinct though
not unallied meanings: (1) as at §512, where it means 'soft', 'malleable',
and (2) as §§577, 586, 670, and 747 (muduka), where it means 'blunt' or 'light'.
Here NettiA glosses with avisada ('un-clear-cut'), and mudu in this paragraph
is rendered by 'blunt'; but it is glossed with lahuka ('light') at §§511-12; there
mudu is a praise-word but here it is not.
[vi. Knowledge of Defilement, Cleansing, and Emergence, in the cases
of the Meditations, Liberations, Concentrations, and Attainments]
579. There is unobstructed knowledge of actions thus undertaken,
and of meditations, liberations, concentrations, and attainments
thus undertaken, [knowing] that 'This is the corruption, this is the
cleansing, this is the emergence, this is how it is corrupted, this is
how it is cleansed, this is how there is emergence'.
580. Herein, how many meditations ? [100] Four meditations.
How many liberations ? Eleven and eight and seven and three
and two.
1
How many concentrations ? Three concentrations: concentration
with thinking and exploring; concentration without thinking and
with only exploring; concentration without thinking and without
exploring (see §443).
How many attainments ? Five attainments: percipient attain-
ment, unpercipient attainment, neither-percipient-nor-unpercipient
attainment, attainment percipient of nonentity,
2
attainment of
cessation (§441).
581. Herein, what is the corruption ? Lust for sensual desires and
ill-will are the corruption of the first meditation, and the first two
[meditations are so for] a shy meditator,
1
or any concentration
dealing with an inferior state. These are the corruption.
582. Herein, what is the cleansing ? The purification of the first
meditation from the hindrances, and the [attainment of the] last
580/1 NettiA gives the '11' as the 8 liberations (vimokkha: see M. ii, 12-13)
plus the 3, namely voidness, signlessness, and dispositionlessness (Ps. ii, 35);
the '8' as the 8 already mentioned; the '7' as the 8 without cessation-attain-
ment ; the '3 ' as those already mentioned, which are allowed by the Suttas;
and the '2' as voidness and dispositionlessness, which are allowed by the
Abhidhamma, signlessness being disallowed there (see Vis. ch. xxi, §72/
p. 658).
580/2 Read vibhutasanndsamdpatti as at §441.
581/1 'Kukkutajjhdyl—a shy meditator' : not in PED; NettiA: 'The state of
(satisfaction with) that-at-most (tapparamatd) under the heading of lack of
distaste for not knowing (ajanndjigucxhanamukhena) is called "shy" (kukku-
tarh). "Kukkutajjhdyl" expresses the meditations in terms of persons; what
is meant is the first and second meditations. When someone makes the
1st or 2nd meditation occur and then holds back, then any of the 4 meditations
are called "shy meditations" in his case. One who possesses these is called
a "shy meditator" ' (p. 142). Kukkuta here is perhaps a pp. of ^/kar (?);
cf. ku-kata (Vis. 470); for cerebral t see kataita (abstr. subst. fm. kata, pp. of
•yjkar).
two [meditations for] a shy meditator, or any concentration dealing
with distinction, these are cleansing.
583. Herein, what is the emergence ? Skill in emerging from an
attainment (cf. Ps. i, 48).
584. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's sixth Power consisting in knowledge of
corruption, cleansing, and emergence, in the cases of all meditations,
liberations, concentrations, and attainments.
[vii. Knmvkdge of the Disposition of Creatures
1
Faculties]
585. That same concentration has three ideas for its equipment,
namely faculties, powers, and energy. Those same faculties come
to be powers in virtue of energy: they are faculties in the sense of
predominance, while they are powers in the sense of unshakability
(see Ps. i, 21).
586. They have the blunt, medium, and outstanding states thus:
This one has blunt faculties, this one has medium faculties, this one
has outstanding faculties.
587. Herein, the Blessed One advises one of keen faculties with
advice in brief; the Blessed One advises one of medium faculties
with advice in brief and detail; the Blessed One advises one of
blunt faculties with advice in detail.
Herein, the Blessed One discloses a blunt (light) teaching of the
True Idea to one of keen faculties; the Blessed One discloses a
blunt-to-keen teaching of the True Idea [101] to one of medium
faculties; the Blessed One discloses a keen teaching of the True
Idea to one of blunt faculties.
Herein, the Blessed One discloses quiet to one of keen faculties;
the Blessed One discloses quiet and insight to one of medium
faculties; the Blessed One discloses insight to one of blunt faculties.
Herein, the Blessed One discloses escape to one of keen faculties;
the Blessed One discloses disappointment and escape to one of
medium faculties; the Blessed One discloses gratification and
disappointment and escape to one of blunt faculties.
Herein, the Blessed One makes one of keen faculties understand
by means of the training in the higher understanding; the Blessed
One makes one of medium faculties understand by means of the
training in the higher cognizance; the Blessed One makes one of
blunt faculties understand by means of the training in the higher
virtue.
588. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one has gone to this plane and keeping-in-being, and at
this period, and with this kind of instruction; and this one has such
and such elements [beginning with the inferior], and such was the
bias [in his view], and such was his underlying tendency' is called
the Perfect One's seventh Power consisting in knowledge of
diversity in the several faculties of other creatures, other persons.
[viii. Knowledge of Past Life]
589. Herein, he recollects his manifold past life, that is to say,
one birth, two births, three births, four births, five births, ten
births, twenty births, thirty births, forty births, fifty births, a
hundred births, a thousand births, a hundred thousand births,
many hundred births, many thousand births, many hundred
thousand births, many aeons of [world] contraction, many aeons of
[world] expansion, many aeons of [world] contraction and expansion:
'There I was so named, of such a race, with such appearance, such
was my nutriment, such my feeling of pleasure and pain, such my
life-term; and passing away from there, I reappeared elsewhere;
and there too I was so named, of such a race, with such appearance,
such was my nutriment, such my feeling of pleasure and pain, such
my life-term; [102] and passing away from there, I reappeared
here', thus with its moods and its phases he recollects his manifold
past life (M. i, 22; 70).
590. Herein, among creatures passing on to heaven and creatures
passing on to humanity, and creatures passing on to states of
unease, the Blessed One knows without reserve, recollecting such
and such existences thus 'This person has greed, etc., prominent
and non-greed, etc., weak; this person has non-greed, etc., prominent
and greed, etc., weak; or whichever are prominent and whichever
weak; This person has these faculties stored up, this person has
these faculties not stored up, in that million aeons, hundred thousand
aeons, thousand aeons^ hundred aeons, aeon, aeon-interval, half-
aeon, year, half-year, month, half-moon, day, or hour, by means
of this negligence, or by means of this confidence'.
[ix. The Heavenly Eye]
591. Herein, with the Heavenly Eye, which is purified and surpasses
the human, he sees creatures deceasing and reappearing, inferior and
superior, comely and uncomely, well behaved and ill-behaved, he
understands how creatures pass on according to their actions thus
'These worthy creatures, misconducted in body, speech and mind,
revilers of Noble Ones, wrong in their views, undertaking actions
due to wrong view, have, on the dissolution of the body, after
death, reappeared in a state of unease, in a bad destination, in
perdition, in hell; but these worthy creatures, well conducted in
body, speech and mind, not revilers of Noble Ones, right in their
views, undertaking actions due to right view, have, on the dis-
solution of the body, after death, reappeared in a good destination,
in the heavenly world' (cf. M. i, 22-3; 70-1).
592. Herein, among creatures passing on to heaven and creatures
passing on to humanity and creatures passing on to states of unease,
[the Blessed One knows without reserve] 'By this person such
action was stored up in that million aeons, [108] . . . day, or hour,
by means of this negligence, or by means of this confidence'.
593. These two kinds of knowledge of the Blessed One's, the
Knowledge of Recollection of Past Life and the Heavenly Eye, are
the Perfect One's eighth and ninth Powers (cf. Pe 38).
[x. Omniscience in Knowledge of Exhaustion of Taints]
594. Herein, when omniscience was reached, when all ideas were
found, when the spotless immaculate omniscient knowledge had
arisen, when Mara was routed at the foot of the Tree of Enlighten-
ment : that constitutes the Perfect One's tenth Power consisting in
the Knowledge of Complete Extinction of all Taints. For the
Enlightened Ones, the Blessed Ones, are possessed of ten powers.
The Mode of Conveying an Investigation in
Combined Treatment is ended.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode [2]
505. [87] Herein, what is the Mode of Conveying an Investigation
in Combined Treatment ? [It is, for example, as follows.]
506. Herein, craving is of two kinds: profitable and unprofitable
(cf. Pe 97). While the unprofitable kind goes with the roundabout,
the profitable kind is craving for abandoning, which goes with
dispersal (cf. D. iii, 216).
507. Also conceit is of two kinds: profitable and unprofitable.
Any conceit supported by which one abandons conceit is profitable;
but any conceit which makes suffering occur is unprofitable conceit
(cf. Pe 160-1).
508. Herein, [as an example] in the case of the grief that has for
its support the renunciation [described thus] (6
When shall I enter
upon by verification and abide in that base, which peaceful base the
Noble Ones enter upon by verification and abide in V, and longing
arises in him, and grief with the longing as its condition) (cf. M. iii,
218 and Pe 161): such craving is profitable; for there being the
heart-deliverance due to fading of lust, [such craving] is profitable
in having that for its object.
509. [Now there is also] the understanding-deliverance due to
fading of ignorance :
x
what is [the basis for] investigation of that ?
509/1 Read . . . Rdgavirdgd cetovimutti taddrammand kusald. (new para.)
Avijjdvirdgd panndvimutti, tassa ko pavicayo ? . . .
[Investigation of the Eight-factored Path]
510. [The basis for that is] the eight path factors:
1
right view,
right intention, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
511. Where is [an example of investigation of] that to be found ?
In [as the most outstanding instance] the perfection of the fourth
meditation (cf. Pe 153). For in the fourth meditation cognizance
is kept in being possessed of eight factors: it is quite purified, quite
bright, unblemished, rid of imperfection, malleable, wieldy, steady,
and attained to imperturbability (cf. M. i, 22). He [who has
attained this perfection of the fourth meditation] then arrives at
an eightfold [state], namely the Six kinds of Acquaintanceship
[with supernormal power] (cf. M. Sutta 6) and the Two Distinctions,
[that is, the Mind-Made Body and Insight-Knowledge (cf. M. ii,
27)]-
512. When that cognizance is quite purified it is quite bright;
when quite bright, unblemished; when unblemished, rid of im-
perfections; when rid of imperfections, malleable; when malleable,
wieldy; when wieldy, steady; when steady, it is attained to
imperturbability.
513. [88] Herein, blemish and imperfection both belong to the
side of craving, and any perturbation and unsteadiness of cognizance
belong to the side of views.
514. Four faculties—namely the [bodily] pain faculty, the [mental]
grief faculty, the [bodily] pleasure faculty, and the [mental] joy
faculty, cease in the fourth meditation.
1
In that the onlooking-
equanimity faculty is left. This [meditator] gives attention to
the [next] higher attainment as [more] peaceful. When he gives
attention to the [next] higher attainment as [more] peaceful, his
perception of grossness shapes itself to the fourth meditation and
his perception of resistance reaches upwards [to something better].
510/1 The abrupt introduction of the 8 Path-factors here may seem dis-
connected. But this Mode presents the Thread in the context of Investigation.
Now the kind of investigation, or search, that leads to heart-deliverance is
given in §508. The ground is thereafter prepared (§§510-13), for the dissatis-
faction with each attainment of mere quiet alone in the stages of heart-
deliverance, and so the search (investigation) for something higher (§§514-17),
and the consequent questionings (§§518-19), lead to the development of insight
as well as quiet till the outlet by the 3 Gateways to Liberation is found to be
the understanding-deliverance (§§528ff.); and this is the Right View tha t
emerges with the first attainment of the 8-factored Path (cf. M. Sutta 111).
514/1 Cf. formulation of 4th jhdna (e.g., at M. i, 22).
515. With complete surmounting of perceptions of form, with
disappearance of perceptions of resistance, and with no attention
to perceptions of difference, [aware that] 'Space is infinite', he enters
upon by realization and abides in the attainment of the base
consisting of infiniteness of space (cf. M. i, 41).
516. The directive management [of cognizance] in the kinds of
acquaintanceship [with supernormal power] is perception of form;
the constituting [of diversity] is perception of difference.
1
He
surmounts [these] and his perception of resistance disappears.
517. Such is concentration. When he is concentrated, his illumina-
tion vanishes and also his seeing of forms (cf. M. iii, 158).
518. That [kind of] concentration can be reviewed as possessing six
factors: '(1) My notion of all the world is accompanied by non-
covetousness; (2) my cognizance of all creatures is unaffected by
ill-will, (3) my energy is instigated and exerted, (4) my body is
tranquillized and uninstigated, (5) my cognizance is concentrated
and undistracted, (6) my mindfulness is established and unforgotten'
(cf. M. i, 21).
519. Herein, any notion unaccompanied by covetousness about all
the world, and any cognizance of all creatures unaffected by ill-
will, and any energy instigated and exerted, and any concentrated
undistracted cognizance: these are Quiet. [But] the tranquillized
body remaining uninstigated is the requisite for concentration
(cf. M. iii, 71), and the mindfulness established unforgettingly is
Insight.
520. That [kind of] concentration can be understood in five ways
as follows: (1) 'This concentration has presently-arisen pleasure':
this is how his knowing and seeing are manifested in himself.
And 'this concentration has future pleasant ripening': this is how
his knowing and seeing are manifested in himself. (2) 'This con-
centration is noble and unmaterialistic': this is how [89] his knowing
and seeing are manifested in himself. (3) 'This concentration is
not cultivated by trivial men': this is how his knowing and seeing
are manifested in himself. (4) 'This concentration is both the
[most] peaceful and the superior [goal], and it has gained tran-
quillity and arrived at singleness and does not have to be protected
[from defilement] with the deterrence of prompting determinations' :
1
516/1 Read Abhinndbhiriihdro riipasannd; vokdro ndnattasannd. Samatikka-
matiy patigliasanrid c'assa abbhatiharh gacchati.
520/1 Reading vdritapato with NettiA (p. 127).
this is how his knowing and seeing are manifested in himself. (5)
'Now I attain this concentration mindful and emerge from it
mindful': this is how his knowing and seeing are manifested in
himself (cf. D. hi, 278-9; A. hi, 24).
521. Herein, any concentration that has presently-arisen pleasure
and any concentration that has future pleasant ripening are Quiet.
And any concentration that is noble and unmaterialistic,
1
and any
concentration that is not cultivated by trivial men, and any con-
centration that is the [most] peaceful and the superior [goal] and
has gained tranquillity and has arrived at singleness and does not
have to be protected [from defilement] with the deterrence of
prompting determinations, and any [concentration of which one is
aware] 'Now I am in attainment of this concentration mindful,
and I emerge from it mindful', are Insight.
522. That concentration can be understood [again] in five ways [as
follows]: extension of happiness, extension of pleasure, extension
of cognizance, extension of light, and the sign of concentration
(cf. D. iii, 278-9; A hi, 27).
523. Herein, any extension of happiness, any extension of pleasure,
any extension of cognizance, are Quiet, while any extension of
light, and any extension of reviewing, are Insight.
524. There are the ten bases of wholeness: wholeness
1
of earth
(solidity), wholeness of water (cohesion), wholeness of fire (tem-
perature), wholeness of air (force); wholeness of blue-black, whole-
ness of yellow, wholeness of red, wholeness of white; wholeness of
space, and wholeness of consciousness (cf. M. ii, 14-15).
525. Herein, the wholeness of earth . . . down to . . . the wholeness
of white: these eight wholenesses are quiet, while the wholeness of
space and the wholeness of consciousness are insight.
1
526. In this way the whole Noble Path, in whatever way it is
stated, can be construed accordingly as Quiet and Insight (see
§510).
521/1 'Noble' by path-attainment and 'unmaterialistic' through unconcern
with physical things (see n. 443/2).
524/1 'Kasindyatana—base for wholeness': for non-technical use of hxsina
(as adj . meaning 'whole, entire') see M. i, 328 and also this work §899 (these
refs. not in PED). The 10 here are as given in the Tipitaka (e.g., M. ii, 14;
A. v, 46) and not as in the Commentaries, where the last two are, for reasons
unexplained, replaced by 'light' (see n. 461/1) and 'limited space' respectively
(Vis chs. iii and xxxv).
525/1 This division of the 10 is notable; cf. last note.
527. [90] These [ideas] are comprised by three ideas: by imper-
manence, by painfulness, and by not-self.
528. [Consequently,] when he keeps in being quiet and insight, he
keeps in being the three Gateways to Liberation (Ps. ii, 48; and next
paragraph). When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories [of virtue, concentration,
and understanding]. When he keeps in being the three categories,
he keeps in being the Noble Eight-factored Path.
529. A person of lusting temperament finds outlet by the signless
gateway to liberation, training by the training in higher cognizance,
abandoning greed as a root of unprofit, not approaching contact
to be felt as pleasant, diagnosing pleasant feeling, washing out the
stain of lust, shaking off the dust of lust, vomiting forth the poison
of lust, extinguishing the fire of lust, extracting the barb of lust,
and disentangling the tangle of lust (cf. §44).
530. A person of hating temperament finds outlet by the dis-
positionless gateway to liberation, training by the training in
higher virtue, abandoning hate as a root of unprofit, not approaching
contact to be felt as painful, diagnosing painful feeling, washing
out the stain of hate, shaking off the dirt of hate, vomiting forth
the poison of hate, extinguishing the fire of hate, extracting the
barb of hate, and disentangling the tangle of hate.
531. A person of deluded temperament finds outlet by the void
gateway to liberation, training by the training in higher under-
standing, abandoning delusion as a root of unprofit, not approaching
contact to be felt as neither-painful-nor-pleasant, diagnosing
neither-painful-nor-pleasant feeling, washing out the stain of
delusion, shaking off the dirt of delusion, vomiting forth the poison
of delusion, extinguishing the fire of delusion, extracting the barb
of delusion, and disentangling the tangle of delusion.
532. Herein, the void gateway to liberation is the understanding
category, the signless gateway to liberation is the concentration
category, and the dispositionless gateway to liberation is the virtue
category.
1
When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories, and when he keeps in
532/1 Compare this triple association with Ps. ii, 58 (quoted at Vis. 658),
where voidness is coupled with 'wisdom' (veda), dispositionlessness with
'tranquillity' (passaddhi), and signlessness with 'belief (adhimokkha = scMha),
by which belief (faith) virtue is undertaken in the first place (Vis. 511). This
passage, then agrees with the Ps. about understanding, but disagrees about
virtue and concentration.
being the three categories he keeps in being the Noble Eight-
factored Path.
533. [91] Herein, right speech, right action, and right livelihood,
are the virtue category; right effort, right mindfulness, and right
concentration, are the concentration category; right view, and
right intention, are the understanding category (cf. M. i, 301).
534. Herein, the virtue category and the concentration category
are quiet, while the understanding category is insight.
535. When anyone keeps in being quiet and insight, two factors
of being are kept in being in him, namely, the body and cognizance
(cf. M. i, 209); and the way leading to the cessation of being is the
two basic stages, namely virtue and concentration. This bhikkhu
has kept the body in being, kept virtue in being, kept [concentrated]
cognizance in being, and kept understanding in being (cf. A. i,
249; £. iv, 111; Pe 191).
536. While the body is kept in being, two ideas also are kept in
being, namely right action and right effort. While virtue is kept
in being, two ideas also are kept in being, namely right speech and
right livelihood. While [concentrated] cognizance is kept in being,
two ideas also are kept in being, namely right mindfulness and right
concentration. While understanding is kept in being, two ideas
also are kept in being, namely right view and right intention.
537. Herein, the right action and the right effort may be bodily
and may be mental.
538. Herein, what is comprised within the body is also kept in
being when the body is kept in being, and what is comprised within
the mental is also kept in being when [concentrated] cognizance is
kept in being.
539. When he keeps in being quiet and insight, he arrives at the
fivefold arrival:
1
there is arrival at quickness, there is arrival at
deliverance, there is arrival at greatness, there is arrival at
abundance, and there is arrival at remainderlessness.
540. Herein, arrival at quickness and arrival at greatness and
arrival at abundance come about through quiet, while arrival at
deliverance and arrival at remainderlessness come about through
insight.
539/1 'Adhigama—arrival': cf. parallel use at MA. i, 6 and KhpA. 103
(dgamddhigama translated in KhpA trsln. by 'scripture and scribing' with
accepted explanation of 'the pariyatti and the lokuttara-dhamma\ lit. 'the
Coming ( = learning) and the Arrival ( = practice and realization)'). This
ref. seems the earliest use of adhigama in this technical sense.
[Investigation of the Ten Powers of a Perfect One]
541. Herein, he who gives the teaching is the Master possessed of
the Ten Powers (see M. i, 71f.), and he does not mislead his hearers
with his advice. He [gives advice] in three ways: [92] Do this;
do it by this means; when that is done it will be for your welfare
and pleasure (cf. §§37-40).
[i. Knowledge of Instance and No Instance (cf. Pe 32-4)]
542. That, on being thus advised and thus instructed, and thus
doing and thus practising the way, he will not reach that plane:
no such instance is found. That, on being thus advised and thus
instructed, he should reach that plane without perfecting the virtue
category: no such instance is found. That being thus advised and
thus instructed, he should reach that plane when he perfects the
virtue category: such an instance is found.
543. That [anyone will accuse a Perfect One with truth]: '[Although]
you are fully enlightened (have discovered completely), yet these
ideas have not been discovered by you': no such instance is found.
That [anyone will accuse a Perfect One with truth]: '[Although]
you have quite exhausted all taints, yet these taints are unexhausted
in you': no such instance is found. That [anyone will accuse a
Perfect One with truth]: 'When the True Idea is taught to someone
by you, it does not, when he gives effect to it, give outlet for him
to complete exhaustion of suffering': no such instance is found.
That [anyone will accuse a Perfect One with truth]: 'When a hearer
practises the way of ideas in accordance with the True Idea, prac-
tises the way properly, conducts himself according to the True Idea,
he will not verify any arrival at progressively higher distinctions':
no such instance is found. That [anyone will accuse a Perfect One
with truth]: 'Ideas called obstructions by you are not sufficiently
so to obstruct the pursuer of them': no such instance is found.
544. That ideas which do not give outlet should, when someone
practises them, give him outlet to the complete exhaustion of
suffering: no such instance is found. That ideas which give outlet
should, when someone practises them, give him outlet to the
complete exhaustion of suffering: such an instance is found.
545. That [anyone will accuse a Perfect One with truth]: 'Your
hearers will, with trace still left, reach the extinction element
without trace left': no such instance is found.
546. That one perfected in his view [as a Stream Enterer or higher]
should deprive his mother of life or assassinate
1
her by hand or
foot: no such instance is found. That an ordinary man [who has
not attained the path] should deprive his mother of life or assassinate
her by hand or foot: such an instance is found . . . Likewise with a
father, and an Arahant bhikkhu2
. . . That one perfected in his
view should cause a schism in the Community or should create
dissension in the Community: no such instance is found. That an
ordinary man [93] should cause a schism in the Community or
should create dissension in the Community: such an instance is
found. That one perfected in his view should with cognizance of
hate shed a Perfect One's blood, or should with cognizance of hate
destroy the monument
3
of a Perfect One attained to extinction: no
such instance is found. That an ordinary man should with cog-
nizance of hate shed a Perfect One's blood, or with cognizance of
hate destroy the monument of a Perfect One attained to extinction:
such an instance is found. That one perfected in his view should
confess another Master even for the sake of a livelihood: no such
instance is found. That an ordinary man should confess another
Master: such an instance is found.
547. That one perfected in his view should try someone outside to
make offerings to: no such instance is found. That an ordinary
man should try someone outside to make offerings to: such an
instance is found. That one perfected in his view should expect
purification through the kind of good omen that is open to the
tumult of debate:
1
no such instance is found. That an ordinary
man should resort for purification to the kind of good omen that is
open to the tumult of debate: such an instance is found.
548. That a Wheel-Turning Monarch1
might be female: no such
546/1 'jSuhatam kareyya—should assassinate': not in PED; glossed by
NettiA with ativadhita, also not in PED or CPD; perhaps the meaning is
'to batter to death' . The phrase is additional to the Pitaka version.
546/2 Following Ba and Bb, the words arahantam bhikkhum are taken as
one expression (which must be right) instead of two clauses as in C and PTS.
The additions to the Sutta texts here are notable, as are the changes. Pe. is
still further from the Suttas in this.
546/3 For this addition to the texts see PTS Netti p. ccv (Not in Pe).
547/1 'Kutuhala-mangala—the kind of good omen that is open to the tumul t
of debate' : explained at length at Nd2 ad JSn. 789 and KhpA. 118/., where
told how debates were held among those who maintained variously the
superstitions that the Good Omen was really in the seen, or in the heard, etc.
I t is doubtful if PED'8 meaning 'festivity, ceremony' is justifiable at all.
548/1 For the Wheel-Turning Monarch (cakkavatti) see M. Sutta 129.
instance is found. That a Wheel-Turning Monarch might be male:
such an instance is found. That Sakka Ruler of Gods might be
female: no such instance is found. That Sakka Ruler of Gods
might be male: such an instance is found. That Mara the Evil
One might be female: no such instance is found. That Mara the
Evil One might be male: such an instance is found. That the
High Divinity might be female: no such instance is found. That
the High Divinity might be male: such an instance is found.
2
That a Perfect One accomplished and fully enlightened might be
female: no such instance is found. That a Perfect One accom-
plished and fully enlightened might be male: such an instance is
found. That in a single world-element two Perfect Ones accom-
plished and fully enlightened might contemporaneously arise and
teach the True Idea: no such instance is found. That in a single
world-element one Perfect One accomplished and fully enlightened
might arise and teach the True Idea: such an instance is found.
549. That the ripening of the three kinds of misconduct [by body,
speech and mind] will be wished for, desired, likable and agreeable:
no [94] such instance is found. That the ripening of the three
kinds of misconduct will be un-wished-for, undesired, dislikable and
disagreeable: such an instance is found. That the ripening of the
three kinds of good conduct will be un-wished-for, undesired, dis-
likable and disagreeable: no such instance is found. That the
ripening of the three kinds of good conduct will be wished for,
desired, likable and agreeable: such an instance is found.
550. That a certain monk or divine who is a schemer, a persuasive
talker, a hinter,
1
giving precedence to scheming, persuasive talk and
hinting,
1
without abandoning the five hindrances, defilements of the
heart that weaken understanding, without keeping in being the
seven enlightenment factors, while abiding with mindfulness un-
established in the four Foundations of Mindfulness, will discover
the unsurpassed complete enlightenment: no such instance is found.
That a certain monk or divine who is rid of all faults, abandoning
548/2 Against the statement in the commentaries that sex is not manifest
in the rupa-brahmaloka (Vis. 552), NettiA justifies this statement by the
following interpretation: that while a present male can be reborn as the High
Divinity (Brahma), a present female can only be reborn as a member of the
High Divinity's retinue (cf. MA. iv, 122). Be this as it may change of sex
is regarded as possible and to take place in one life or one rebirth.
550/1 l
Nemittika—a hinter' : i.e., one who hints by signs for what he wants
(see M. iii, 75: Vis. 23), not as in PED.
the five hindrances, defilements of the heart that weaken under-
standing, and keeping in being the seven enlightenment factors,
while abiding with mindfulness established in the four Foundations
of Mindfulness, will discover the unsurpassed complete enlighten-
ment:
2
such an instance is found.
551. Knowledge as to cause and as to instance (cf. Pe 36) about this
unlimitedly is called the Perfect One's first Power consisting in
knowledge of Instance and Non-Instance (cf. Pe 32-4).
1
[ii. Knowledge of the Way that Leads Anywhere]
552. All who come under the Instance and Non-Instance [just
mentioned] are inseparable from the idea of exhaustion, from the
idea of subsidence, from the idea of fading, from the idea of ceasing;
some pass on to heaven, some pass on to states of unease, some pass
on to extinction. This is why the Blessed One said:
(All creatures will [most surely] die
Because the end of life is death.
According to their acts they go
[Reaping] merit's and evil's fruits:
Evil-doers [pass on] to hell;
Merit-makers pass on to heaven) (Pe 9; S. i, 97);
(Others maintain the path in being
And find extinction free from taints ) (cf. Dh. 126).
553. 'All creatures' noble and ignoble; those included in embodiment
(cf. Ps. ii, 131) and those beyond embodiment.
1
'Will die' by the
two kinds of death, namely by sluggish death and by non-sluggish
death. Non-sluggish death is that of those included in embodiment
and sluggish death is that of those beyond embodiment.
2
'Because
the end of life is death': the complete ending of life, the complete
ending by death, [comes] with exhaustion of the life-span, with
surcease of the faculties (cf. M. i, 295). 'According to their acts
they go' [means] ownership of action.
3
'[Reaping] merit's and
evil's fruits' [means] the state of seeing the fruits of acts and non-
550/2 See n. 296/1.
551/1 The order of the 10 Powers is not the same as that in the Suttas
(e.g., M. i, 69-70) and again differs from that at Pe 32-8; omniscience (see
n. 326/2) is added to the 10th.
553/1 What are 'those beyond embodiment'? NettiA and Tikd both ignore.
For the extent of 'embodiment' see M. ii, 265.
553/2 What is this kind of death? NettiA and Tikd both ignore.
553/3 Following NettiA, read kamma-ssakatd, not kammassa katd as in PTS.
separation [from them]. Those who have made determinations of
demerit, being 'evil-doers, [pass on] to hell' while 'merit-makers
[pass on] to heaven': [95] those who have [made] determinations of
merit will go to a good destination. 'Others maintain the path in
being And find extinction free from taints' [means] the surmounting
of all determinations. That is why the Blessed One said 'All
creatures . . . extinction free from taints'.
554. 'AH creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and
evil's fruits: Evil-doers [pass on] to hell' is the [two extreme] ways
of luxury and of penance. 'Others maintain the path in being
And find extinction free from taints' is the middle way.
555. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell': this is corruption. This is how
the roundabout is made to occur.
556. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell': there are these three rounds: the round of suffering, the
round of action, and the round of defilement. 'Others maintain
the path in being And find extinction free from taints' is the stopping
(non-occurrence) of the three rounds.
557. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is the disappointment. 'The merit-makers [pass on] to
heaven' is the gratification. 'Others maintain the path in being
And find extinction free from taints' is the escape (cf. §32).
558. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is cause and fruit. The five categories are the fruit and the
craving the cause. 'Others maintain the path in being And find
extinction free from taints' is the path and its fruit.
559. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is corruption. That corruption is of three kinds: corruption by
craving, corruption by views, and corruption by misconduct (see
§760). Herein, corruption by craving can be demonstrated by the
three kinds of craving, namely craving for sensual desires, craving
for being, and craving for non-being (§425); or else it can be demon-
strated by any thing cleaved to. In detail it is the thirty-six ways
of behaviour of the net of craving (A. ii, 211ff.). Herein, too,
corruption by views can be demonstrated by annihilationism and
eternalism; or else it can be demonstrated by any thing someone
insists upon through a [wrong] view thus [96] 'Only this is true;
anything else is wrong' (M. ii, 233). Its detail is the sixty-two types
of views (see D. Sutta 1; M. Sutta 102). And herein, corruption by
misconduct can be demonstrated by action as choice and as con-
comitant of cognizance (§§239-41), [that is,] by the three kinds of
misconduct, namely bodily misconduct and verbal misconduct [as
the former], and mental misconduct [as the latter]. Its detail is the
ten unprofitable courses of action. 'Others maintain the path in
being And find extinction free from taints' is cleansing (cf. §760).
Now this cleansing is [also] of three kinds, that is to say: corruption
by craving is purified by quiet, and that quiet is the concentration
category; corruption by views is purified by insight, and that
insight is the understanding category; and corruption by mis-
conduct is purified by good conduct, and that good conduct is the
virtue category.
560. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell' is the way of demerit. 'The
merit-makers [pass on] to heaven' is the way of merit. 'Others
maintain the path in being And find extinction free from taints' is
the way that surmounts merit and demerit.
561. Herein, as to the 'way of merit' and the 'way of demerit', these
are one way that leads anywhere, one among the states of unease
and another among the gods. And as to the 'way that surmounts
merit and demerit', this way leads either here or there (see §562).
562. Now there are three classes, namely the class of those certain-
of-wrongness, the class of those certain-of-rightness, and the class of
those not-thus-certain (cf. Pe 32; D. iii, 217). While the certainty-of-
wrongness class and the certainty-of-rightness class herein are one
way, namely that which leads either here or there (§561), it is the
class of those without this certainty herein that is the way that leads
anywhere. For what reason ? If someone [in this class] got the
[requisite] condition, he would reappear in hell, if he got the [re-
quisite] condition, he would reappear among animals, if he got the
[requisite] condition, [97] he would reappear in the ghost realm, if
he got the [requisite] condition, he would reappear among the Asura
Demons, if he got the [requisite] condition, he would reappear
among the gods, if he got the [requisite] condition, he would reappear
among human beings, if he got the [requisite] condition, he would
attain extinction. That is why this is the way that leads anywhere.
563. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's second Power consisting in Knowledge of
the Way that Leads anywhere (cf. Pe 34-5).
[Hi. Knowledge of the World with its Many and Different Elements]
564. The way that leads anywhere is the world of many elements;
the way that leads either here or there is the world of different
elements.
565. Herein, what is the world of many elements ? I t is the eye
element, form element, eye-consciousness element, ear element,
sound element, ear-consciousness element, nose element, odour
element, nose-consciousness element, tongue element, flavour
element, tongue-consciousness element, body element, tangible
element, body-consciousness element, mind element, idea element,
mind-consciousness element; the earth element, water element, fire
element, air element, space element, consciousness element; the
sensual-desire element, ill-will element, cruelty element, renunciation
element, non-ill-will element, non-cruelty element; the pain element,
grief element, ignorance element, pleasure element, joy element,
onlooking-equanimity element; the form element, formless element,
cessation element; the determinations element, the extinction
element (cf. M. iii, 62-3). This is the world of many elements.
566. Herein, what is the world of different elements ? The eye
element is one, the form element is another, the eye-consciousness
element is another, . . . and so with all the rest down to . . . the
extinction element is another.
567. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's third Power consisting in the knowledge
of the many and different elements (cf. Pe 35).
[iv. Knowledge of Difference in Belief]
568. Many elements and different elements of what world ?
Whatever element creatures believe in, that they express and
insist upon. Some believe in forms, some believe in sounds, some
believe in odours, some believe in flavours, some believe in tangibles,
some believe in ideas, some believe in females, some believe in
males, some believe in generosity, some believe in inferiority, [98]
some believe in superiority, some believe in gods, some believe in
human beings, some believe in extinction.
1
568/1 All these 'beliefs' could be expressed in terms of 'isms' as follows:
materialism or realism (5 varieties according to which of the 5 'senses' one
believes gives 'true' data), idealism, masculinism, feminism, liberalism, evolu-
tionism (from an origin), involutionism (towards a goal), theism or deism,
humanism, and extinctionism (for the last see the ditthudhammanibbdim
569. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one is outguidable, this one is not outguidable, this one is
going to heaven, this one is going to a bad destination' is called the
Perfect One's fourth Power consisting in knowledge of how creatures
differ in their beliefs (cf. Pe 35).
[v. Knowledge of Ripening of Action]
570. As these [creatures] believe so they come to be.
1
[For] they
undertake this or that kind of undertaking of action. They under-
take action in six ways: some through greed, some through hate,
some through delusion, some through faith, some through energy,
and some through understanding.
571. That [action can be] divided into two as that which goes with
the roundabout and that which goes to extinction.
572. Herein, any action which [someone] does through greed and
through hate and through delusion is black action with black
ripening (see §844). Herein, any action which he does through
faith and through energy is white action with white ripening.
Herein, any action which he does through greed and through hate
and through delusion and through faith is black-and-white action
with black-and-white ripening. Herein, any action which he does
through energy and through understanding is action that is not
black and not white with neither-black-nor-white ripening. That
is the supreme action, the best action, and it conduces to the
exhaustion of action (cf. M. i, 389f.).
573. There are four ways of undertaking action: there is a way of
undertaking action that has presently-arisen pleasure and ripens in
the future as pain. There is a way of undertaking action that has
presently-arisen pain and ripens in the future as pleasure. There
is a way of undertaking action that has presently-arisen pain and
ripens in the future as pain. There is a way of undertaking action
that has presently-arisen pleasure and ripens in the future as
pleasure (cf. M. i, 305): q,ny such kind of undertaking action.
574. The Blessed One, [when he sees that] 'An undertaking of
wrong view at D. i, 36 and M. i, 509 and nibbdnam mannati at M. i, 4). See
also §291.
570/1 There should be a period, not a query, after bhavanti. This is an
allusion to the link of the Dependent Arising formula: updddnappaccayd bhavo
(for a special replacement there of updddna by adhimokkha in some instances—
which stands for saddhd—see Vbh. 165).
unprofitable action has been stored up by this person, which
[though as yet] unripened is just about to ripen, and [so] he is
incapable of coming to the breaking out' (see §326; also M. i, 104),
[99] does not advise him, as in the case of Devadatta (Vin. ii,
197ff.), Kokalika (Sn. pp. 123f.), Sunakkhatta, son of Licchavis
(D. Sutta 24; M. i, 68), and any other creatures certain of wrongness.
575. The Blessed One, [when he sees that] 'These persons have
stored up [some] unprofitable action, but [the undertaking of it]
has not yet come to its fulfilment; it is [still] before it has come to
fulfilment, before it has given fruit, before it has obstructed the
path, before it has exceeded [the bounds of] outguidability', advises
them while [their action is] not [fully] undertaken, as in the cases
of Punna the ox-duty ascetic and the naked dog-duty ascetic (see
M. Sutta 57).
576. The Blessed One, [when he sees that] 'This person's under-
taking of unprofitable action when fulfilled will obstruct the path,
[but] it is [still] before it has come to fulfilment, before it has given
fruit, before it has obstructed the path, before it has exceeded [the
bounds of] outguidability', advises him while [his action is] not
[fully] undertaken, as in the case of the venerable Angulimala
{M. Sutta 86).
577. In all cases there is the light,
1
the medium, and the out-
standing state. Herein, imperturbable determinative acts are
light, the remaining profitable detemiinations are medium, and
unprofitable determinations are outstanding.
578. Knowledge as to cause and as to instance unlimitedly thus
'This [kind of action] is to be felt [ripening] here and now (in this
life), this kind is to be felt on reappearance, this kind is to be felt
in some subsequent period; this is to be felt in hell, this is to be
felt as a animal, this is to be felt in the ghost realm, this is to be
felt as an Asura demon, this is to be felt as a god, this is to be felt
as a human being' is called the Perfect One's fifth Power consisting
in knowledge as to cause and as to instance unlimitedly of past,
future, and presently arisen, undertaking of action, which is
Knowledge of Diversity in Eipening (cf. Pe 35-6).
577/1 Mudu (here rendered by 'light') has apparently two distinct though
not unallied meanings: (1) as at §512, where it means 'soft', 'malleable',
and (2) as §§577, 586, 670, and 747 (muduka), where it means 'blunt' or 'light'.
Here NettiA glosses with avisada ('un-clear-cut'), and mudu in this paragraph
is rendered by 'blunt'; but it is glossed with lahuka ('light') at §§511-12; there
mudu is a praise-word but here it is not.
[vi. Knowledge of Defilement, Cleansing, and Emergence, in the cases
of the Meditations, Liberations, Concentrations, and Attainments]
579. There is unobstructed knowledge of actions thus undertaken,
and of meditations, liberations, concentrations, and attainments
thus undertaken, [knowing] that 'This is the corruption, this is the
cleansing, this is the emergence, this is how it is corrupted, this is
how it is cleansed, this is how there is emergence'.
580. Herein, how many meditations ? [100] Four meditations.
How many liberations ? Eleven and eight and seven and three
and two.
1
How many concentrations ? Three concentrations: concentration
with thinking and exploring; concentration without thinking and
with only exploring; concentration without thinking and without
exploring (see §443).
How many attainments ? Five attainments: percipient attain-
ment, unpercipient attainment, neither-percipient-nor-unpercipient
attainment, attainment percipient of nonentity,
2
attainment of
cessation (§441).
581. Herein, what is the corruption ? Lust for sensual desires and
ill-will are the corruption of the first meditation, and the first two
[meditations are so for] a shy meditator,
1
or any concentration
dealing with an inferior state. These are the corruption.
582. Herein, what is the cleansing ? The purification of the first
meditation from the hindrances, and the [attainment of the] last
580/1 NettiA gives the '11' as the 8 liberations (vimokkha: see M. ii, 12-13)
plus the 3, namely voidness, signlessness, and dispositionlessness (Ps. ii, 35);
the '8' as the 8 already mentioned; the '7' as the 8 without cessation-attain-
ment ; the '3 ' as those already mentioned, which are allowed by the Suttas;
and the '2' as voidness and dispositionlessness, which are allowed by the
Abhidhamma, signlessness being disallowed there (see Vis. ch. xxi, §72/
p. 658).
580/2 Read vibhutasanndsamdpatti as at §441.
581/1 'Kukkutajjhdyl—a shy meditator' : not in PED; NettiA: 'The state of
(satisfaction with) that-at-most (tapparamatd) under the heading of lack of
distaste for not knowing (ajanndjigucxhanamukhena) is called "shy" (kukku-
tarh). "Kukkutajjhdyl" expresses the meditations in terms of persons; what
is meant is the first and second meditations. When someone makes the
1st or 2nd meditation occur and then holds back, then any of the 4 meditations
are called "shy meditations" in his case. One who possesses these is called
a "shy meditator" ' (p. 142). Kukkuta here is perhaps a pp. of ^/kar (?);
cf. ku-kata (Vis. 470); for cerebral t see kataita (abstr. subst. fm. kata, pp. of
•yjkar).
two [meditations for] a shy meditator, or any concentration dealing
with distinction, these are cleansing.
583. Herein, what is the emergence ? Skill in emerging from an
attainment (cf. Ps. i, 48).
584. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's sixth Power consisting in knowledge of
corruption, cleansing, and emergence, in the cases of all meditations,
liberations, concentrations, and attainments.
[vii. Knmvkdge of the Disposition of Creatures
1
Faculties]
585. That same concentration has three ideas for its equipment,
namely faculties, powers, and energy. Those same faculties come
to be powers in virtue of energy: they are faculties in the sense of
predominance, while they are powers in the sense of unshakability
(see Ps. i, 21).
586. They have the blunt, medium, and outstanding states thus:
This one has blunt faculties, this one has medium faculties, this one
has outstanding faculties.
587. Herein, the Blessed One advises one of keen faculties with
advice in brief; the Blessed One advises one of medium faculties
with advice in brief and detail; the Blessed One advises one of
blunt faculties with advice in detail.
Herein, the Blessed One discloses a blunt (light) teaching of the
True Idea to one of keen faculties; the Blessed One discloses a
blunt-to-keen teaching of the True Idea [101] to one of medium
faculties; the Blessed One discloses a keen teaching of the True
Idea to one of blunt faculties.
Herein, the Blessed One discloses quiet to one of keen faculties;
the Blessed One discloses quiet and insight to one of medium
faculties; the Blessed One discloses insight to one of blunt faculties.
Herein, the Blessed One discloses escape to one of keen faculties;
the Blessed One discloses disappointment and escape to one of
medium faculties; the Blessed One discloses gratification and
disappointment and escape to one of blunt faculties.
Herein, the Blessed One makes one of keen faculties understand
by means of the training in the higher understanding; the Blessed
One makes one of medium faculties understand by means of the
training in the higher cognizance; the Blessed One makes one of
blunt faculties understand by means of the training in the higher
virtue.
588. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one has gone to this plane and keeping-in-being, and at
this period, and with this kind of instruction; and this one has such
and such elements [beginning with the inferior], and such was the
bias [in his view], and such was his underlying tendency' is called
the Perfect One's seventh Power consisting in knowledge of
diversity in the several faculties of other creatures, other persons.
[viii. Knowledge of Past Life]
589. Herein, he recollects his manifold past life, that is to say,
one birth, two births, three births, four births, five births, ten
births, twenty births, thirty births, forty births, fifty births, a
hundred births, a thousand births, a hundred thousand births,
many hundred births, many thousand births, many hundred
thousand births, many aeons of [world] contraction, many aeons of
[world] expansion, many aeons of [world] contraction and expansion:
'There I was so named, of such a race, with such appearance, such
was my nutriment, such my feeling of pleasure and pain, such my
life-term; and passing away from there, I reappeared elsewhere;
and there too I was so named, of such a race, with such appearance,
such was my nutriment, such my feeling of pleasure and pain, such
my life-term; [102] and passing away from there, I reappeared
here', thus with its moods and its phases he recollects his manifold
past life (M. i, 22; 70).
590. Herein, among creatures passing on to heaven and creatures
passing on to humanity, and creatures passing on to states of
unease, the Blessed One knows without reserve, recollecting such
and such existences thus 'This person has greed, etc., prominent
and non-greed, etc., weak; this person has non-greed, etc., prominent
and greed, etc., weak; or whichever are prominent and whichever
weak; This person has these faculties stored up, this person has
these faculties not stored up, in that million aeons, hundred thousand
aeons, thousand aeons^ hundred aeons, aeon, aeon-interval, half-
aeon, year, half-year, month, half-moon, day, or hour, by means
of this negligence, or by means of this confidence'.
[ix. The Heavenly Eye]
591. Herein, with the Heavenly Eye, which is purified and surpasses
the human, he sees creatures deceasing and reappearing, inferior and
superior, comely and uncomely, well behaved and ill-behaved, he
understands how creatures pass on according to their actions thus
'These worthy creatures, misconducted in body, speech and mind,
revilers of Noble Ones, wrong in their views, undertaking actions
due to wrong view, have, on the dissolution of the body, after
death, reappeared in a state of unease, in a bad destination, in
perdition, in hell; but these worthy creatures, well conducted in
body, speech and mind, not revilers of Noble Ones, right in their
views, undertaking actions due to right view, have, on the dis-
solution of the body, after death, reappeared in a good destination,
in the heavenly world' (cf. M. i, 22-3; 70-1).
592. Herein, among creatures passing on to heaven and creatures
passing on to humanity and creatures passing on to states of unease,
[the Blessed One knows without reserve] 'By this person such
action was stored up in that million aeons, [108] . . . day, or hour,
by means of this negligence, or by means of this confidence'.
593. These two kinds of knowledge of the Blessed One's, the
Knowledge of Recollection of Past Life and the Heavenly Eye, are
the Perfect One's eighth and ninth Powers (cf. Pe 38).
[x. Omniscience in Knowledge of Exhaustion of Taints]
594. Herein, when omniscience was reached, when all ideas were
found, when the spotless immaculate omniscient knowledge had
arisen, when Mara was routed at the foot of the Tree of Enlighten-
ment : that constitutes the Perfect One's tenth Power consisting in
the Knowledge of Complete Extinction of all Taints. For the
Enlightened Ones, the Blessed Ones, are possessed of ten powers.
The Mode of Conveying an Investigation in
Combined Treatment is ended.
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