Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 5
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[v (a)]
891. Herein, what is our own statement V-
(No doing any kind of evil,
Perfecting profitable skill,
890/1 The quotations describing the 3 faculties are not in the Suttas as such.
The material corresponds roughly as follows: the 1st M. ii, 11 (4 right
endeavours), the 2nd = M. i, 183 (knowledge of actualization of the 4 Truths),
and the 3rd = M. i, 35-6 and 184 (knowledge of exhaustion and of non-arising).
891/1 'One's own statement' (sakavacana) means a statement made by the
Buddha or by one of his disciples and approved by him as a statement of the
And purifying one's own heart:
This is the Buddhas' Dispensation) (§238).
This is our own statement.
892. (Bhikkhus, there are these three fool-characteristics of a fool
by which others know that a fool is a fool. What are the three ? A
fool thinks what is ill-thought, speaks what is ill-spoken, and the
actions he does are ill-done. These are the fool-characteristics of a
fool, by which others know that a fool is a fool. [172] Bhikkhus, there
are these three wise-man-characteristics of a wise man, by which others
know that a wise man is wise. What are the three ? A wise man
thinks what is well thought, speaks what is well spoken, and the actions
he does are well done. These are the three wise-man-characteristics of
a wise man, by which others know that a wise man is wise) (cf. A. i,
'" This is our own statement.
[v (b)]
893. Herein, what is someone else's statement ?
(Nothing so broad as to equal the Earth,
No chasm is found that can equal the Pit,
1
Nothing so high as to equal Mount Meru,
And no man can equal a Wheel-Turning Monarchy ( ).
This is someone else's statement.
894. (*Ruler of Gods, let there be victory won through what is well
spoken.'—'Vepacitti, let there be victory won through what is well
spoken.'— . . . —'Vepacitti, say a verse.' Then Vepacitti Ruler of
Asura Demons uttered this verse:
'Fools would display their anger more
Were no one to withstand them, so
Let the steadfast keep fools in check,
With a right heavy punishment.'
True Idea (see e.g., M. Suttas 18 and 44). 'Someone else's statement ' (para-
vacana: §893) is one made by someone other than that , which may or may not
be acceptable.
893/1 NettiA ignores this verse. The pdtdla ('Pit') appears at S. iv, 206
(and elsewhere) and is commented on at SA. iii, 75; 'pdtassa alam pariyanto
rfatihi ettha patitthd ti pdtdlo' (PTS SA ed. wrongly inserts a full-stop after
rCatihi).
Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
1
Ruler of Gods, say a verse.
9
Then Sakka Ruler of Gods uttered this
verse:
'In my opinion, [sirs,] there is
But one way to withstand a fool:
When one another's anger knows,
He mindfully maintains his peace.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded but the Asura demons were silent. Then Sakka
Ruler of Gods said to Vepacitti Ruler of Asura Demons: 'Vepacitti,
say a verse.
9
Then Vepacitti Ruler of Asura Demons uttered this
verse:
[173]
l
As to forbearance, Vasava,
I find that it has this defect:
That once a fool should choose to fancy
That my forbearance springs from fear,
Then surely he will chase me more,
As does a bull a fugitive.'
Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
'Ruler of Gods, say a verse.' Then Sakka Ruler of Gods uttered these
verses:
'Let him fancy, or let him not,
That my forbearance springs from fear:
One's own good is the best of all,
And there is none surpasses patience.
It is when one endowed with strength
Will show forbearance to the weak
That patience shows supreme, they say:
If weak, a man is always patient.
1
Whose strength is but the strength of fools,
His strength is weakness, as they say;
But there is none can countervail
Strength fortified by True Ideal.
To repay angry men in kind
894/1 See KhpA trsln. ch. v, note 94.
Is worse than to be angry first;
Repay not angry men in kind,
And win a battle hard to win.
The good of both he does promote,
His own and then the other's too,
Who shall another's anger know
And mindfully maintain his peace.
'Tis men unskilled in the True Ideal
Who, when a man forbears for both
His own [good] and the other's, too,
Do fancy him to be a fool.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded and the Asura demons were silent) (S. i, 222f.;
This is someone else's statement.
[v (c)]
895. Herein, what is our own statement and someone else's state-
ment ?
(What is [already] reached and what is [yet] to be reached are
both soiled with dirt in him who trains as one [still] sick. [And]
those for whom the core consists [only in undertaking] training
[precepts], for whom the core consists [only] in sustaining virtue,
duty, livelihood, and the divine life [consisting in chastity]; these
are one extreme. And those with such theories and views as 'There is
nothing wrong in sensual desires': these are [174] the second extreme.
So both these extremes go on swelling the cemeteries, and the cemeteries
go on swelling [wrong] view. It is through lack of acquaintanceship
with both these extremes that some hold back and some over-reach)
(Ud, 71-2; Pe 54).
This is someone else's statement.
(But of those who, through acquaintanceship with both these extremes,
no more therein found being, who no more thereby conceived [the
conceit 'I am'], there is no describing any round [of renewed being])
*' * This is our own statement.
This Exclamation is our own statement and
someone else's statement.
895/1 For the source of this quotation, cf. Sutta at Iti. 43-4 (quoted at
Ppn. p. 689).
896. (King Pasenadi ofKosala said this to the Blessed One:' Venerable
sir, here while I was alone in retreat the following thought arose in my
mind: "To whom is self dear ? To whom is self not dear ?" Venerable
sir, it occurred to me as follows: "Self is not dear to those who practise
misconduct by body, speech or mind; and for all that they may say self
is dear to them, still it is not. Why is that ? Because of themselves
they do to themselves what one who is not dear would do to one not
dear [to him]. That is why self is not dear to them. But self is
dear to those who practise good conduct by body, speech and mind;
and for all that they may say self is not dear to them, still it is dear to
them. Why is that ? Because of themselves they do to themselves
what one who is dear would do to one dear [to him]. That is why
self is dear to them." '—'So it is, great king, so it is. Self is not
dear to those who practise misconduct by body, speech or mind; and
for all that they may say self is dear to them, still it is not. Why is
that ? Because of themselves they do to themselves what one who is
not dear would do to one not dear [to him]. That is why self is not
dear to them. But self is dear to those who practise good conduct
by body, speech and mind; and for all that they may say self is not
dear to them still it is dear to them. [175] Why is that ? Because
of themselves they do to themselves what one who is dear would do to
one dear [to him]. That is why self is dear to them,\ That is what
the Blessed One said. The Sublime One having said this, he, the
Master, said further:
(If a man would know himself as dear,
Then let no evil fetter him;
For pleasure comes not easily
To him that does what is ill-done.
Once seized by the Exterminator,
Once letting go the human state,
What is there, then, that is his own ?
What takes he with him when he goes ?
And what will follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His shadow keep him company.
So let him make a store of good
For him to reap in lives to come:
For merit in the world beyond
Provides a breathing thing's foundation) (S. i, 71f.).
Here the Thread is someone else's statement and the para-
phrasing-verse is our own statement.
This is our own statement and someone else's statement.
Showing posts with label Nettippakarana. Show all posts
Showing posts with label Nettippakarana. Show all posts
Sunday, May 22, 2011
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 4
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 4
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[iv. (a)]
884. Herein, what is seeing 21
(Such as clearly evince the Noble Truths
Well taught by Him profound in understanding,
Although they may be mightily neglectful,
Still they can never take an eighth existence) (Sn. 230).
This is seeing.
885. (As a locking-post deep-planted in the earth
Would stand unshaken by the four winds' blast,
[169] So too is the True Man, I say, that sees
The Noble Truths by undergoing them) (Sn. 229).
This is seeing.
886. (Bhikkhus, when a noble hearer possesses the four factors of
Stream-Entry he could, if he wished, declare himself to himself thus:
'I have exhausted [risk of rebirth in] the hells, the animal womb, the
ghost realm, the states of unease, the bad destinations, and the per-
ditions; I am a Stream-Enterer, no longer inseparable from the idea
of perdition, certain [of rightness], and bound for enlightenments
(A. v, 182; Pe 52) (after running on and on and going the roundabout
among gods and men seven times at most, I shall make an end of
suffering) (cf. A. i, 233). (Whatfour? Here, bhikkhus, (i) a noble
hearer's faith in a Perfect One is completely established, with roots
fully developed, invincible by monk or divine or god or Mara or High
Divinity or anyone in the world in any way that accords with the
idea [of truth], (ii) He has reached his goal in the True Idea:) (cf.
M. i, 320) ('The True Idea is well proclaimed by the Blessed One,
to be seen for oneself, not delayed (timeless), inviting inspection,
onward-leading, and directly experienceable by the wise) (§297; A.
iii, 285), (That is to say, the disillusionment of vanity, . . . cessation^
(§297; A. ii, 34). ((iii) And for him both householders and those gone
forth from the house-life who are with him in the True Idea are wished
for, desired, agreeable and likablo ( ). ((iv) And he
possesses the kinds of virtue desired by Noble Ones untorn, unrent,
unblotched, unmottled, liberating, commended by the wise, not mis-
apprehended, and conducive to concentration ) (cf. §298). (When a
noble hearer is possessed of these four factors of Stream-Entry he could,
884/1 Seen. 46/1.
if he wished, declare himself to himself thus: 'I am .. . [as above] . . .
/ shall make an end of suffering) [as above].
[170] This is seeing.
[iv (b)]
887. Herein, what is keeping in being ?
( Whose faculties
1
are well maintained in being
As to himself, without, and to all the world,
Who, this and the next world knowing, bides his time
Keeping [the path] in being in himself,
'Tis such as he that can be called 'well tamed'*)
(Sn. 576;Pe52).
This is keeping in being.
888. (Bhikkhus, there are these four traces of the True Idea.
1
What
four ? Non-covetousness is a trace of the True Idea, non-ill-will is a
trace of the True Idea, right mindfulness is a trace of the True Idea,
and right concentration is a trace of the True Idea. These are the
four traces of the True Idea) (A. ii, 29; Pe 52).
This is keeping in being.
[iv (c)]
889. Herein, what is seeing and keeping-in-being ?
(Five one should sever, five abandon,
And five too one should keep in being;
The bhikkhu who outstrips five clingings
1
Is called 'One who has crossed the flood') (Dh. 310).
'Five one should sever, five abandon' is seeing. 'And five too
one should keep in being, The bhikkhu who outstrips five clingings
is called "One who has crossed the flood" ' is keeping in being.
This is seeing and keeping-in-being.
2
887/1 The 5 faculties of faith, energy, mindfulness, concentration, and
understanding.
888/1 NettiA glosses dhammapadd ('traces of the True Idea') by dhamma-
kotthdsd, which means 'parts of the True Idea' ; but it seems admissible to
take pada here as 'trace' or 'footprint' (as in M. Suttas 27 and 28).
889/1 'The first "five" are the 5 near-side fetters, the second "five" the
5 further-side fetters (D. iii, 234), the third "five" the faculties beginning with
faith, the "five clingings" are those of lust, hate, delusion, conceit, and views'
(NettiA, 216).
889/2 This explanatory paragraph is missing in both Ba and Rb.
890. (Bhikkhus, there are these three faculties. What three ? The
I-shatt-(mve4o-kn(m-finally-the-as-yet-not-finally-know faculty, the
act-of-final-knowing faculty, and the final-knower faculty) (S. v,
204; Pe 51, 66). (What is the I-shall-come-to-know-finally-the-as-yet-
not-finally-known faculty ? Here, bhikkhus, a bhikkhu arouses will to
actualize the as yet unactualized noble truth of suffering, he makes
efforts, instigates energy, exerts his cognizance, and endeavours. He
arouses will to actualize the as yet unactualized [171] noble truth of the
origin of suffering . . . of cessation of suffering . . . He arouses will to
actualize the as yet unactualized noble truth of the way leading to
cessation of suffering, he makes efforts, instigates energy, exerts his
cognizance, and endeavours. This is the I-shall-come-to-know-
finally-the-as-yet-not-finally-known faculty ) ( ; Pe 66).
This is seeing.
(What is the act-of-final-knowing faculty? Here, bhikkhus, a
bhikkhu understands how it is, thus 'This is suffering9
; he understands
how it is, thus 'This is the origin of suffering'; he understands how it
is, thus 'This is cessation of suffering'; he understands how it is, thus
'This is the way leading to cessation of suffering'. This is the act-of-
final-knowing faculty. What is the final-knower faculty? Here,
bhikkhus, a bhikkhu, verifying by his own direct acquaintanceship,
here and now enters upon and abides in the heart-deliverance and
understanding-deliverance that are taintless with [final] exhaustion of
taints. He understands 'Birth is exhausted, the divine life has been
lived out, what can be done is done, of this there is no more beyond'.
This is the final-knower faculty ) ( ; Pe 67).
1
This is keeping in being.
This is seeing and keeping-in-being.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[iv. (a)]
884. Herein, what is seeing 21
(Such as clearly evince the Noble Truths
Well taught by Him profound in understanding,
Although they may be mightily neglectful,
Still they can never take an eighth existence) (Sn. 230).
This is seeing.
885. (As a locking-post deep-planted in the earth
Would stand unshaken by the four winds' blast,
[169] So too is the True Man, I say, that sees
The Noble Truths by undergoing them) (Sn. 229).
This is seeing.
886. (Bhikkhus, when a noble hearer possesses the four factors of
Stream-Entry he could, if he wished, declare himself to himself thus:
'I have exhausted [risk of rebirth in] the hells, the animal womb, the
ghost realm, the states of unease, the bad destinations, and the per-
ditions; I am a Stream-Enterer, no longer inseparable from the idea
of perdition, certain [of rightness], and bound for enlightenments
(A. v, 182; Pe 52) (after running on and on and going the roundabout
among gods and men seven times at most, I shall make an end of
suffering) (cf. A. i, 233). (Whatfour? Here, bhikkhus, (i) a noble
hearer's faith in a Perfect One is completely established, with roots
fully developed, invincible by monk or divine or god or Mara or High
Divinity or anyone in the world in any way that accords with the
idea [of truth], (ii) He has reached his goal in the True Idea:) (cf.
M. i, 320) ('The True Idea is well proclaimed by the Blessed One,
to be seen for oneself, not delayed (timeless), inviting inspection,
onward-leading, and directly experienceable by the wise) (§297; A.
iii, 285), (That is to say, the disillusionment of vanity, . . . cessation^
(§297; A. ii, 34). ((iii) And for him both householders and those gone
forth from the house-life who are with him in the True Idea are wished
for, desired, agreeable and likablo ( ). ((iv) And he
possesses the kinds of virtue desired by Noble Ones untorn, unrent,
unblotched, unmottled, liberating, commended by the wise, not mis-
apprehended, and conducive to concentration ) (cf. §298). (When a
noble hearer is possessed of these four factors of Stream-Entry he could,
884/1 Seen. 46/1.
if he wished, declare himself to himself thus: 'I am .. . [as above] . . .
/ shall make an end of suffering) [as above].
[170] This is seeing.
[iv (b)]
887. Herein, what is keeping in being ?
( Whose faculties
1
are well maintained in being
As to himself, without, and to all the world,
Who, this and the next world knowing, bides his time
Keeping [the path] in being in himself,
'Tis such as he that can be called 'well tamed'*)
(Sn. 576;Pe52).
This is keeping in being.
888. (Bhikkhus, there are these four traces of the True Idea.
1
What
four ? Non-covetousness is a trace of the True Idea, non-ill-will is a
trace of the True Idea, right mindfulness is a trace of the True Idea,
and right concentration is a trace of the True Idea. These are the
four traces of the True Idea) (A. ii, 29; Pe 52).
This is keeping in being.
[iv (c)]
889. Herein, what is seeing and keeping-in-being ?
(Five one should sever, five abandon,
And five too one should keep in being;
The bhikkhu who outstrips five clingings
1
Is called 'One who has crossed the flood') (Dh. 310).
'Five one should sever, five abandon' is seeing. 'And five too
one should keep in being, The bhikkhu who outstrips five clingings
is called "One who has crossed the flood" ' is keeping in being.
This is seeing and keeping-in-being.
2
887/1 The 5 faculties of faith, energy, mindfulness, concentration, and
understanding.
888/1 NettiA glosses dhammapadd ('traces of the True Idea') by dhamma-
kotthdsd, which means 'parts of the True Idea' ; but it seems admissible to
take pada here as 'trace' or 'footprint' (as in M. Suttas 27 and 28).
889/1 'The first "five" are the 5 near-side fetters, the second "five" the
5 further-side fetters (D. iii, 234), the third "five" the faculties beginning with
faith, the "five clingings" are those of lust, hate, delusion, conceit, and views'
(NettiA, 216).
889/2 This explanatory paragraph is missing in both Ba and Rb.
890. (Bhikkhus, there are these three faculties. What three ? The
I-shatt-(mve4o-kn(m-finally-the-as-yet-not-finally-know faculty, the
act-of-final-knowing faculty, and the final-knower faculty) (S. v,
204; Pe 51, 66). (What is the I-shall-come-to-know-finally-the-as-yet-
not-finally-known faculty ? Here, bhikkhus, a bhikkhu arouses will to
actualize the as yet unactualized noble truth of suffering, he makes
efforts, instigates energy, exerts his cognizance, and endeavours. He
arouses will to actualize the as yet unactualized [171] noble truth of the
origin of suffering . . . of cessation of suffering . . . He arouses will to
actualize the as yet unactualized noble truth of the way leading to
cessation of suffering, he makes efforts, instigates energy, exerts his
cognizance, and endeavours. This is the I-shall-come-to-know-
finally-the-as-yet-not-finally-known faculty ) ( ; Pe 66).
This is seeing.
(What is the act-of-final-knowing faculty? Here, bhikkhus, a
bhikkhu understands how it is, thus 'This is suffering9
; he understands
how it is, thus 'This is the origin of suffering'; he understands how it
is, thus 'This is cessation of suffering'; he understands how it is, thus
'This is the way leading to cessation of suffering'. This is the act-of-
final-knowing faculty. What is the final-knower faculty? Here,
bhikkhus, a bhikkhu, verifying by his own direct acquaintanceship,
here and now enters upon and abides in the heart-deliverance and
understanding-deliverance that are taintless with [final] exhaustion of
taints. He understands 'Birth is exhausted, the divine life has been
lived out, what can be done is done, of this there is no more beyond'.
This is the final-knower faculty ) ( ; Pe 67).
1
This is keeping in being.
This is seeing and keeping-in-being.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 3
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 3
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[iii (a)]
875. Herein, what is knowledge ?
(That knowledge which has spanned the worlds,
1
Whereby he is called omniscient,
Which knows no wane at all, and which
Has access to all times) ( ).
2
This is knowledge.
(cf. DhA) as follows: 'The "mother" is craving, which gives birth to creatures
in the 3 planes of existence; the "father" is the conceit " I am", which gives
the egoist value to individuality; the "two kings" are the eternalist and the
annihilationist views, which divide the world (of opinion) between them;
the "realm" is the 6 pairs of bases beginning with eye-cum-forms; the
"governor" is will and lust for those' (p. 212-13). (N.b. all Dh. verses are out
of their context). Still another, milder, 'shock allegory' is given with explana-
tion at 8. iv, 136 ('This divine life is lived without pupils and without teacher').
875/1 i
Lokuttara—spanned the worlds' : this is not the normal use, which is
renderable by 'disjoined from worlds' in the sense of being connected with
their cessation (nibbdna). NettiA points out that omniscient knowledge
(sabbannuta) is technically 'belonging to worlds' (lokiya) and not 'disjoined
from worlds' (lokuttara) in the usual sense (see n. 326/2). So the word must
here be taken quite literally as 'what has come to know all worlds by crossing
(uttarati) them' rather than the usual 'what has crossed over all worlds to
know nibbana1
.
875/2 NettiA: ' "Which has access to all times" is said because its existence
is dependent upon its adverting thereto. I t does not occur constantly and
continuously; for i t cannot be said that simultaneous omniscient knowledge
occurs in the Blessed One' (p. 213). Cf. M. ii, 127, also Ppn., ch. vii, note 7.
876. [166] (Best in the world is understanding—
The kind that leads on to extinction—
Whereby one understands completely
Exhaustion of both birth and death) (Iti. 36; cf. Pe 51).
This is knowledge.
tin (b)]
877. Herein, what is the knowable ?
( c
Then I will tell you what peace is,
Dhotaka' the Blessed One said
'Peace here and now, no hearsay tale,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Indeed, great Seer, I look with hope
To that, the state of peace supreme,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Whatever [is], that understand,
Dhotaka' the Blessed One said
'Or up or down, around, amid,
Know that as wants, and have no clinging
To better or worse being1
in the world* ) (Sn. 1066-8).
This is the knowable.
878. ( 'Bhikkhus, it is owing to the non-discovery, to the non-penetration,
of four noble truths that both I and you have had to run on and on and
go the roundabout of this long journey. When this noble truth of
suffering has been discovered and penetrated, when this noble truth of
the origin of suffering has been discovered and penetrated, when this
noble truth of the cessation of suffering has been discovered and pene-
trated, when this noble truth of the way leading to the cessation of
suffering has been discovered and penetrated, then need for being is
annihilated, that Guide to Being is exhausted, there is now no renewal
of being.
7
That is what the Blessed One said, when the Sublime One
had said this, he, the Master, said further:
'By lack of seeing four noble truths
[With understanding] how they are
877/1 NettiA explains bhavabhava here by minor and major kinds of existence
and alternatively by eternalism and annihilationism (cf. n. 843/5).
Long was the journey travelled through
The roundabout of varied births.
The Guide that leads men to exist
Is slain as soon as these are seen;
With roots of pain annihilated
There is no more renewal of being) (S. v, 43If.).
[167] This is the knowable.
[iii (c)]
879. Herein, what is knowledge and the knowable ?
(Form is impermanent, feeling is impermanent perception is
impermanent, determinations are impermanent, consciousness is
impermanent) (S. iii, 21).
This is the knowable.
( Knowing and seeing thus, the noble hearer sees form as impermanent,
sees feeling as impermanent, sees perception as impermanent, sees
determinations as impermanent, sees consciousness as impermanent)
( )•
This is knowledge.
(He is liberated from form,
1
liberated from feeling, liberated from
perception, liberated from determinations, liberated from consciousness;
he is liberated from suffering, I say) ( ).
This is knowledge and the knowable.
880. (Impermanent are all determinations) (§38).
This is the knowable.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassion finds in suffering;
This path it is that leads to purification) (Ibid.).
This is knowledge and the knowable.
881. ([And] painful too are all determinations) (Ibid.).
This is the knowable.
879/1 Bupena must be a misreading for riipamhd, cf. vinndnamhd in last
clause but one of quotation.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassion finds in suffering;
This path it is that leads to purification) (Ibid.).
This is knowledge and the knowable.
882. ([And then besides] not-self are all ideas) (Ibid.).
This is the knowable.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassimi finds in suffering;
This path it is that leads to purification ) (Ibid; Pe 52).
This is knowledge and the knowable.
883. [168] (Sona, when any monk or divine, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', ' / am like' or 'I am worse', then
what is that other than not seeing how it is ? When, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', 'I am like' or 'I am worse', what
is that other than not seeing how it is?) (S. iii, 48).
This is the knowable.
(Sona, when any monk or divine does not, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'Z am belter', '7 am like' or 'I am worse', what
is that other than seeing how it is ? When he does not, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'I am better', 'I am like' or ' / am worse', what
is that other than seeing how it is?) (S. iii, 48f.).
This is knowledge.
This is knowledge and the knowable.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[iii (a)]
875. Herein, what is knowledge ?
(That knowledge which has spanned the worlds,
1
Whereby he is called omniscient,
Which knows no wane at all, and which
Has access to all times) ( ).
2
This is knowledge.
(cf. DhA) as follows: 'The "mother" is craving, which gives birth to creatures
in the 3 planes of existence; the "father" is the conceit " I am", which gives
the egoist value to individuality; the "two kings" are the eternalist and the
annihilationist views, which divide the world (of opinion) between them;
the "realm" is the 6 pairs of bases beginning with eye-cum-forms; the
"governor" is will and lust for those' (p. 212-13). (N.b. all Dh. verses are out
of their context). Still another, milder, 'shock allegory' is given with explana-
tion at 8. iv, 136 ('This divine life is lived without pupils and without teacher').
875/1 i
Lokuttara—spanned the worlds' : this is not the normal use, which is
renderable by 'disjoined from worlds' in the sense of being connected with
their cessation (nibbdna). NettiA points out that omniscient knowledge
(sabbannuta) is technically 'belonging to worlds' (lokiya) and not 'disjoined
from worlds' (lokuttara) in the usual sense (see n. 326/2). So the word must
here be taken quite literally as 'what has come to know all worlds by crossing
(uttarati) them' rather than the usual 'what has crossed over all worlds to
know nibbana1
.
875/2 NettiA: ' "Which has access to all times" is said because its existence
is dependent upon its adverting thereto. I t does not occur constantly and
continuously; for i t cannot be said that simultaneous omniscient knowledge
occurs in the Blessed One' (p. 213). Cf. M. ii, 127, also Ppn., ch. vii, note 7.
876. [166] (Best in the world is understanding—
The kind that leads on to extinction—
Whereby one understands completely
Exhaustion of both birth and death) (Iti. 36; cf. Pe 51).
This is knowledge.
tin (b)]
877. Herein, what is the knowable ?
( c
Then I will tell you what peace is,
Dhotaka' the Blessed One said
'Peace here and now, no hearsay tale,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Indeed, great Seer, I look with hope
To that, the state of peace supreme,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Whatever [is], that understand,
Dhotaka' the Blessed One said
'Or up or down, around, amid,
Know that as wants, and have no clinging
To better or worse being1
in the world* ) (Sn. 1066-8).
This is the knowable.
878. ( 'Bhikkhus, it is owing to the non-discovery, to the non-penetration,
of four noble truths that both I and you have had to run on and on and
go the roundabout of this long journey. When this noble truth of
suffering has been discovered and penetrated, when this noble truth of
the origin of suffering has been discovered and penetrated, when this
noble truth of the cessation of suffering has been discovered and pene-
trated, when this noble truth of the way leading to the cessation of
suffering has been discovered and penetrated, then need for being is
annihilated, that Guide to Being is exhausted, there is now no renewal
of being.
7
That is what the Blessed One said, when the Sublime One
had said this, he, the Master, said further:
'By lack of seeing four noble truths
[With understanding] how they are
877/1 NettiA explains bhavabhava here by minor and major kinds of existence
and alternatively by eternalism and annihilationism (cf. n. 843/5).
Long was the journey travelled through
The roundabout of varied births.
The Guide that leads men to exist
Is slain as soon as these are seen;
With roots of pain annihilated
There is no more renewal of being) (S. v, 43If.).
[167] This is the knowable.
[iii (c)]
879. Herein, what is knowledge and the knowable ?
(Form is impermanent, feeling is impermanent perception is
impermanent, determinations are impermanent, consciousness is
impermanent) (S. iii, 21).
This is the knowable.
( Knowing and seeing thus, the noble hearer sees form as impermanent,
sees feeling as impermanent, sees perception as impermanent, sees
determinations as impermanent, sees consciousness as impermanent)
( )•
This is knowledge.
(He is liberated from form,
1
liberated from feeling, liberated from
perception, liberated from determinations, liberated from consciousness;
he is liberated from suffering, I say) ( ).
This is knowledge and the knowable.
880. (Impermanent are all determinations) (§38).
This is the knowable.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassion finds in suffering;
This path it is that leads to purification) (Ibid.).
This is knowledge and the knowable.
881. ([And] painful too are all determinations) (Ibid.).
This is the knowable.
879/1 Bupena must be a misreading for riipamhd, cf. vinndnamhd in last
clause but one of quotation.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassion finds in suffering;
This path it is that leads to purification) (Ibid.).
This is knowledge and the knowable.
882. ([And then besides] not-self are all ideas) (Ibid.).
This is the knowable.
(And so when he sees thus with understanding) (Ibid.).
This is knowledge.
(He then dispassimi finds in suffering;
This path it is that leads to purification ) (Ibid; Pe 52).
This is knowledge and the knowable.
883. [168] (Sona, when any monk or divine, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', ' / am like' or 'I am worse', then
what is that other than not seeing how it is ? When, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', 'I am like' or 'I am worse', what
is that other than not seeing how it is?) (S. iii, 48).
This is the knowable.
(Sona, when any monk or divine does not, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'Z am belter', '7 am like' or 'I am worse', what
is that other than seeing how it is ? When he does not, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'I am better', 'I am like' or ' / am worse', what
is that other than seeing how it is?) (S. iii, 48f.).
This is knowledge.
This is knowledge and the knowable.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 2
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 2
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[ii (a)]
868. Herein, what is that expressed in terms of creatures ?
(I visited all quarters with my mind
Nor found I any dearer than myself;
Likewise is self to every other dear,
Who loves himself will never harm another ) (Ud. 47).
This is expressed in terms of creatures.
869. (AU beings there are, and that will come to be,
Will travel on, abandoning their bodies;
A man with skill in births, knowing all that,
Would lead the life divine most ardently) (Ud. 48; cf. Pe 55).
This is expressed in terms of creatures.
870. SBhikkhus, when a good friend possesses seven factors he should
never be rejected by one as long as life lasts, even if one is sent away
and dismissed, even if one is driven away.
1
What seven ? He is
endearing, venerable and emulatable,
2
he is willing to talk to one and
867/2 l
Uslra—fibres': meaning in PED does not fit here. See Vin. iv, 130.
867/3 Read masim for mamsim.
870/1 Read panujjamdnena ? For someone who should not be abandoned,
see M. i, 108: na pakkamitabbam api panujjamdnena pi.
870/2 Bhdvanlya, a praise-word for persons, is very hard to render except
loosely; lit. 'one who should be made to be' . NettiA says 'Uttarimanussa-
dhammavasena sambhdvetabbatdya\ which suggests 'to be respected'.
willing for one to talk with him, and he never exhorts groundlessly [in
a manner not in conformity with the True Idea and Outguiding
Discipline]. When a good friend possesses these seven factors . . .
even if driven away.' That is what the Blessed One said. When the
Sublime One had said this, he, the Master, said further:
'Dear, venerable, to be emulated,
Who talks to one, and can be talked with, too,
Is willing to explain what is profound,
And never gives a groundless exhortation:
A friend like that may well be served for life
By one who is desirous of a friend ) (cf. A. iv, 32).
This is expressed in terms of creatures.
[n (b)]
871. [165] Herein, what is that expressed in terms of ideas ?
( Whatever bliss in sense desires
Or bliss of heaven in the world,
All are not worth a sixteenth part
Of bliss that comes with craving's exhaustion) (Ud. 11; Pe 55).
This is expressed in terms of ideas.
872. (Extinction is true bliss indeed
As taught by the Enlightened One:
The sorrowless, secure, stainless,
Where suffering does come to cease ) ( ).
This is expressed in terms of ideas.
[ii (c)]
873. Herein, what is that expressed in terms of creatures and in
terms of ideas ?
( Having slaughtered a mother and a father,
And then two warrior-kings, and having slaughtered
A realm together with its governor, )x
this is expressed in terms of ideas.
873/1 l
Sanucara—with its governor': anucara not in PED, see CPD; the
Commentary is followed in the rendering.
(One wanders in immunity, divine) (Dh. 294)
2
this is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.
873/2 Some translators have got ethically embroiled over this verse and that
which follows i t (Dh. 294 and 295). So, it is worth while examining it care-
fully. There are three problems: (1) the grammar, (2) the direct meaning,
and (3) the interpretation. The Pali is mdtaram pitaram hantvd rdjdno dve
ca khattiye rattham sdnucaram hantvd anlgho ydti brdhmano. Now (1) the
grammar (syntax) is unusually simple, being gerund (hantvd) followed by
finite verb (ydti), a very frequent Pali construction signifying either temporal
or causal succession ('having slaughtered . . . goes' or 'by slaughtering . . .
goes'). There is no justification at all for inserting, as some have done, an
'although' ('although having slaughtered . . . goes') since there is no corres-
ponding word in the Pali and the syntax does not require it. For the gerund
and verb there are two possible subjects: either (a) brdhmano ('a Divine') as
noun, with anlgho ('immune') as qualifying adj. , or (b) 'one' (ekacco or so)
understood, of whom then both anlgho and brdhmano are qualifying adjs.
(This construction is very common in Pali, cf. Sn. 35 l
sabbesu bhutesu nidhdya
(ger.) dandam . . . eko (adj.) care (verb) khaggavisdiiakappo (adj.)', both
adjs. qualifying an understood 'one' as verb-subject). (2) As to the
direct meaning: first (a), if brdhmano is taken as the subject of the verb ('a
brdhmana (already such) having slaughtered (or by slaughtering) a mother . . .
goes immune'), this must imply some such doctrine as the 'teleological sus-
pension of the ethical' (e.g., 'a saint with pure heart can commit any crime
without sin', etc.). But in the whole Tipitaka no such doctrine is taught
anywhere, which would make hay of innumerable discourses, and particular
nonsense of the 'instance and non-instance' (§546) the '10 courses of action' ,
and the eight-factored path. If there is an alternative, it must be considered.
There is one. In fact, (b) brdhmano can be taken in its natural adj . sense to
qualify 'one' understood as subject of the verb (as in Sn. 35 referred to above:
cf. §829, etc.). Then the understood subject has two qualifying adjs. anlgha
and brdhmano, and the natural direct rendering then is 'Having slaughtered
(by slaughtering) a mother, . . . two kings . . . [one] wanders immune, divine' .
This is certainly preferable since it is grammatical and literal and involves
no necessary contradiction of other texts as long as a figurative meaning is
possible. (3) The interpretation could either be literal or allegorical. If
literal (i.e., 'I t is by (or after) slaughtering a mother . . . two kings . . . that
one wanders immune, divine' , then besides the clash mentioned above (2a), the
statement as a whole is absurd since the Hwo1
kings ('two' in both verses)
cannot be explained at all. This, in fact, rules out a literal interpretation.
The verse is, then, on its internal evidence quite clearly a 'shock-allegory'
(there is another, milder, one in §812, and see below), and it should be rendered
exactly as i t is in the Pali in all its 'shocking' simplicity with no words
squeamishly interpolated through misapprehending it. The allegorical
sense is underlined by Netti in its own way by its allotment of the term
'expressed in terms of ideas'. What it is an allegory for is given by Netti A
874. (Bhikkhus, there are these four bases for success. What four ?
The basis for success that possesses concentration of will, as well as
endeavour and determinations . . . the basis for success that possesses
concentration of energy . . . the basis for success that possesses con-
centration of cognizance . . . the basis for success that possesses con-
centration of inquiry, as well as endeavour and determinations ) (cf.
S. v, 254).
This is expressed in terms of ideas.
(He mounts cognizance upon the body, and he mounts the body
upon cognizance, and after finding a footing in easy perception and
quick perception, he enters upon that and abides therein) (cf. Ps. ii,
210).
This is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[ii (a)]
868. Herein, what is that expressed in terms of creatures ?
(I visited all quarters with my mind
Nor found I any dearer than myself;
Likewise is self to every other dear,
Who loves himself will never harm another ) (Ud. 47).
This is expressed in terms of creatures.
869. (AU beings there are, and that will come to be,
Will travel on, abandoning their bodies;
A man with skill in births, knowing all that,
Would lead the life divine most ardently) (Ud. 48; cf. Pe 55).
This is expressed in terms of creatures.
870. SBhikkhus, when a good friend possesses seven factors he should
never be rejected by one as long as life lasts, even if one is sent away
and dismissed, even if one is driven away.
1
What seven ? He is
endearing, venerable and emulatable,
2
he is willing to talk to one and
867/2 l
Uslra—fibres': meaning in PED does not fit here. See Vin. iv, 130.
867/3 Read masim for mamsim.
870/1 Read panujjamdnena ? For someone who should not be abandoned,
see M. i, 108: na pakkamitabbam api panujjamdnena pi.
870/2 Bhdvanlya, a praise-word for persons, is very hard to render except
loosely; lit. 'one who should be made to be' . NettiA says 'Uttarimanussa-
dhammavasena sambhdvetabbatdya\ which suggests 'to be respected'.
willing for one to talk with him, and he never exhorts groundlessly [in
a manner not in conformity with the True Idea and Outguiding
Discipline]. When a good friend possesses these seven factors . . .
even if driven away.' That is what the Blessed One said. When the
Sublime One had said this, he, the Master, said further:
'Dear, venerable, to be emulated,
Who talks to one, and can be talked with, too,
Is willing to explain what is profound,
And never gives a groundless exhortation:
A friend like that may well be served for life
By one who is desirous of a friend ) (cf. A. iv, 32).
This is expressed in terms of creatures.
[n (b)]
871. [165] Herein, what is that expressed in terms of ideas ?
( Whatever bliss in sense desires
Or bliss of heaven in the world,
All are not worth a sixteenth part
Of bliss that comes with craving's exhaustion) (Ud. 11; Pe 55).
This is expressed in terms of ideas.
872. (Extinction is true bliss indeed
As taught by the Enlightened One:
The sorrowless, secure, stainless,
Where suffering does come to cease ) ( ).
This is expressed in terms of ideas.
[ii (c)]
873. Herein, what is that expressed in terms of creatures and in
terms of ideas ?
( Having slaughtered a mother and a father,
And then two warrior-kings, and having slaughtered
A realm together with its governor, )x
this is expressed in terms of ideas.
873/1 l
Sanucara—with its governor': anucara not in PED, see CPD; the
Commentary is followed in the rendering.
(One wanders in immunity, divine) (Dh. 294)
2
this is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.
873/2 Some translators have got ethically embroiled over this verse and that
which follows i t (Dh. 294 and 295). So, it is worth while examining it care-
fully. There are three problems: (1) the grammar, (2) the direct meaning,
and (3) the interpretation. The Pali is mdtaram pitaram hantvd rdjdno dve
ca khattiye rattham sdnucaram hantvd anlgho ydti brdhmano. Now (1) the
grammar (syntax) is unusually simple, being gerund (hantvd) followed by
finite verb (ydti), a very frequent Pali construction signifying either temporal
or causal succession ('having slaughtered . . . goes' or 'by slaughtering . . .
goes'). There is no justification at all for inserting, as some have done, an
'although' ('although having slaughtered . . . goes') since there is no corres-
ponding word in the Pali and the syntax does not require it. For the gerund
and verb there are two possible subjects: either (a) brdhmano ('a Divine') as
noun, with anlgho ('immune') as qualifying adj. , or (b) 'one' (ekacco or so)
understood, of whom then both anlgho and brdhmano are qualifying adjs.
(This construction is very common in Pali, cf. Sn. 35 l
sabbesu bhutesu nidhdya
(ger.) dandam . . . eko (adj.) care (verb) khaggavisdiiakappo (adj.)', both
adjs. qualifying an understood 'one' as verb-subject). (2) As to the
direct meaning: first (a), if brdhmano is taken as the subject of the verb ('a
brdhmana (already such) having slaughtered (or by slaughtering) a mother . . .
goes immune'), this must imply some such doctrine as the 'teleological sus-
pension of the ethical' (e.g., 'a saint with pure heart can commit any crime
without sin', etc.). But in the whole Tipitaka no such doctrine is taught
anywhere, which would make hay of innumerable discourses, and particular
nonsense of the 'instance and non-instance' (§546) the '10 courses of action' ,
and the eight-factored path. If there is an alternative, it must be considered.
There is one. In fact, (b) brdhmano can be taken in its natural adj . sense to
qualify 'one' understood as subject of the verb (as in Sn. 35 referred to above:
cf. §829, etc.). Then the understood subject has two qualifying adjs. anlgha
and brdhmano, and the natural direct rendering then is 'Having slaughtered
(by slaughtering) a mother, . . . two kings . . . [one] wanders immune, divine' .
This is certainly preferable since it is grammatical and literal and involves
no necessary contradiction of other texts as long as a figurative meaning is
possible. (3) The interpretation could either be literal or allegorical. If
literal (i.e., 'I t is by (or after) slaughtering a mother . . . two kings . . . that
one wanders immune, divine' , then besides the clash mentioned above (2a), the
statement as a whole is absurd since the Hwo1
kings ('two' in both verses)
cannot be explained at all. This, in fact, rules out a literal interpretation.
The verse is, then, on its internal evidence quite clearly a 'shock-allegory'
(there is another, milder, one in §812, and see below), and it should be rendered
exactly as i t is in the Pali in all its 'shocking' simplicity with no words
squeamishly interpolated through misapprehending it. The allegorical
sense is underlined by Netti in its own way by its allotment of the term
'expressed in terms of ideas'. What it is an allegory for is given by Netti A
874. (Bhikkhus, there are these four bases for success. What four ?
The basis for success that possesses concentration of will, as well as
endeavour and determinations . . . the basis for success that possesses
concentration of energy . . . the basis for success that possesses con-
centration of cognizance . . . the basis for success that possesses con-
centration of inquiry, as well as endeavour and determinations ) (cf.
S. v, 254).
This is expressed in terms of ideas.
(He mounts cognizance upon the body, and he mounts the body
upon cognizance, and after finding a footing in easy perception and
quick perception, he enters upon that and abides therein) (cf. Ps. ii,
210).
This is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.
Khuddaka Nikaya - Nettippakarana - Second Grouping - Illustrative Quotations 1
Khuddaka Nikaya - Nettippakarana ( The Guide ) - Second Grouping - Illustrative Quotations 1
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[Second Grouping]
860. Herein, what [of the] eighteen Root-Terms ?
x
[Schedule]
i. (a) Belonging to worlds, (b) disjoined from worlds, (c) belonging
to worlds and disjoined from worlds (Pe 23, no. 1);
ii. (a) expressed in terms of creatures, (b) expressed in terms of
ideas, (c) expressed in terms of creatures and in terms of ideas
(Pe23, no. 8);
iii. (a) knowledge, (b) the knowable, (c) knowledge and the know-
able (Pe 23, no. 4);
iv. (a) seeing, (b) keeping-in-being, (c) seeing and keeping-in-being
(Pe23, no. 5);
v. (a) our own statement, (b) someone else's statement, (c) our
own statement and someone else's statement (Pe 23, no. 7);
vi. (a) the answerable, (b) the unanswerable, (c) the answerable
and unanswerable ;
2
vii. (a) action, (b) ripening, (c) action and ripening (Pe 23, no. 2);
860/1 See NettiA quoted in n. 759/1. This Grouping, while drawn from
Pe ch. ii, is nevertheless altered, simplified and improved.
860/2 This triad is not in Pe ch. ii and seems to be drawn from the 3rd section
of Pe ch. iv (Pe 78, line 23 to p. 79, line 22).
viii. (a) the profitable, (b) the unprofitable, (c) the profitable and
unprofitable;
3
ix. (a) the agreed, (b) the refused, (e) the agreed and refused
(Pe23, no. 10);
x. Eulogy (cf. Pe 23, no. 9).
[Illustrative Quotations']
[i (a)]
861. Herein, what is that belonging to worlds ?
(For evil action when performed,
Like new milk, does not turn at once;
1
It follows, like a lurking spark,
The fool, burning him [later ori\) (Dh. 71; Pe 48).
[162] This is that belonging to worlds.
862. (Bhikkhus, there are these four kinds of goings on a bad way.
Which four ? . . . [all as in §767 down to] . . .
As in its dark half does the moon) (§767).
This is that belonging to worlds.
863. (Bhikkhus, there are these eight worldly ideas. What eight ?
Gain, non-gain, fame, ill-fame, blame, praise, pleasure, pain. These
eight worldly ideas) (A. iv, 157).
This is that belonging to worlds.
[i (b)]
864. Herein, what is that disjoined from worlds ?
( Whose faculties are well and truly quieted,
Like horses by a charioteer well trained,
With [all] conceit abandoned in him, taintless,
Then even to the gods he will be dear) (Dh. 94; Pe 48).
This is that disjoined from worlds.
860/3 This triad is likewise not in Pe ch. ii, and seems to be drawn from the
1st section of Pe ch. iv (Pe p. 74, line 1 to p. 77, line 16, word desitarh).
861/1 The commentary has been followed. Muccatl is glossed there by
parinamati, and it is explained how new milk does not curdle at once (cf. the
milk-curd simile at §453). The negative na at the beginning of the verse
must govern the simile as well, which then fits neatly. Dahantam (one word)
is glossed by vipaccamdnam as a nom. neut . sing. ppr. qualifying karnmam.
865. (Bhikkhus, there are these five faculties disjoined from worlds.
What five ? The faith faculty, the energy faculty, the mindfulness
faculty, the concentration faculty, the understanding faculty. These
five faculties disjoined from worlds) (S. v, 193).
This is that disjoined from worlds.
[i (c)]
866. Herein, what is that belonging to worlds and disjoined from
worlds ? The two verses [beginning]
(After obtaining the human state, two things: . . .(§847).
Here [the words] 'the proper task is any kind of merit' and 'those
who by meritorious performance Have merit made pass on from
heaven to heaven' belong to worlds. But [the words] 'And then
abandoning of [all] the fetters' and 'But those who have abandoned
[all] the fetters Are liberated from old age and death' are disjoined
from worlds.
This is that belonging to worlds and disjoined from worlds.
867. [163] (BhikJchus, when there is consciousness as nutriment there
is the finding of a footing for name-and-form. When there is the
finding of a footing for name-and-form there is renewal of being.
When there is renewal of being there is birth. When there is birth, then
ageing and death have actual being, and also sorrow and lamentation,
pain, grief and despair; that is how there is an origin to this whole
category of suffering (cf. §304). Suppose there were a great tree whose
roots, whether they went downward or around, all brought up nourish-
ment, then in that way, with that nutriment, with that assuming, the
great tree would long remain,
1
so too, when there is consciousness as
nutriment there is the finding of a footing for name-and-form . . .
That is how there is an origin to this whole category of suffering )
( )•
This belongs to worlds.
(Bhikkhus, when there is no consciousness as nutriment there is
no finding of a footing for name-and-form. When there is no finding
of a footing for name-and-form there is no renewal of being. When
there is no renewal of being, then ageing and death cease, and also
sorrow and lamentation, pain, grief, and despair; that is how there is
867/1 For the simile of the tree see S. ii, 87-8.
a cessation to this whole category of suffering. Suppose there were a
great tree, and then a man came with a spade and a basket, and he cut
down the tree and then he dug all round it, and then he pulled up the
roots even to the very fibres? and then he cut it up bole and branch, and
then he split it, and then he chopped it, and then he dried it in the sun,
and then he burnt it in afire, and then he reduced it to ash,
3
and then
he winnowed it in a high wind, and then he let a swift-flowing river
wash it away; in that way the great tree would be cut off at the root,
made like a palm-stump, done away with, and no more inseparable
from the idea of future arising;—so too, when there is no consciousness
as nutriment [164] there is no finding a footing for name-and-form . . .
that is how there is a cessation to this ivhole category of suffering )
( )•
This is disjoined from worlds.
This is that belonging to worlds and disjoined from worlds.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
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Pali Text Society
[Second Grouping]
860. Herein, what [of the] eighteen Root-Terms ?
x
[Schedule]
i. (a) Belonging to worlds, (b) disjoined from worlds, (c) belonging
to worlds and disjoined from worlds (Pe 23, no. 1);
ii. (a) expressed in terms of creatures, (b) expressed in terms of
ideas, (c) expressed in terms of creatures and in terms of ideas
(Pe23, no. 8);
iii. (a) knowledge, (b) the knowable, (c) knowledge and the know-
able (Pe 23, no. 4);
iv. (a) seeing, (b) keeping-in-being, (c) seeing and keeping-in-being
(Pe23, no. 5);
v. (a) our own statement, (b) someone else's statement, (c) our
own statement and someone else's statement (Pe 23, no. 7);
vi. (a) the answerable, (b) the unanswerable, (c) the answerable
and unanswerable ;
2
vii. (a) action, (b) ripening, (c) action and ripening (Pe 23, no. 2);
860/1 See NettiA quoted in n. 759/1. This Grouping, while drawn from
Pe ch. ii, is nevertheless altered, simplified and improved.
860/2 This triad is not in Pe ch. ii and seems to be drawn from the 3rd section
of Pe ch. iv (Pe 78, line 23 to p. 79, line 22).
viii. (a) the profitable, (b) the unprofitable, (c) the profitable and
unprofitable;
3
ix. (a) the agreed, (b) the refused, (e) the agreed and refused
(Pe23, no. 10);
x. Eulogy (cf. Pe 23, no. 9).
[Illustrative Quotations']
[i (a)]
861. Herein, what is that belonging to worlds ?
(For evil action when performed,
Like new milk, does not turn at once;
1
It follows, like a lurking spark,
The fool, burning him [later ori\) (Dh. 71; Pe 48).
[162] This is that belonging to worlds.
862. (Bhikkhus, there are these four kinds of goings on a bad way.
Which four ? . . . [all as in §767 down to] . . .
As in its dark half does the moon) (§767).
This is that belonging to worlds.
863. (Bhikkhus, there are these eight worldly ideas. What eight ?
Gain, non-gain, fame, ill-fame, blame, praise, pleasure, pain. These
eight worldly ideas) (A. iv, 157).
This is that belonging to worlds.
[i (b)]
864. Herein, what is that disjoined from worlds ?
( Whose faculties are well and truly quieted,
Like horses by a charioteer well trained,
With [all] conceit abandoned in him, taintless,
Then even to the gods he will be dear) (Dh. 94; Pe 48).
This is that disjoined from worlds.
860/3 This triad is likewise not in Pe ch. ii, and seems to be drawn from the
1st section of Pe ch. iv (Pe p. 74, line 1 to p. 77, line 16, word desitarh).
861/1 The commentary has been followed. Muccatl is glossed there by
parinamati, and it is explained how new milk does not curdle at once (cf. the
milk-curd simile at §453). The negative na at the beginning of the verse
must govern the simile as well, which then fits neatly. Dahantam (one word)
is glossed by vipaccamdnam as a nom. neut . sing. ppr. qualifying karnmam.
865. (Bhikkhus, there are these five faculties disjoined from worlds.
What five ? The faith faculty, the energy faculty, the mindfulness
faculty, the concentration faculty, the understanding faculty. These
five faculties disjoined from worlds) (S. v, 193).
This is that disjoined from worlds.
[i (c)]
866. Herein, what is that belonging to worlds and disjoined from
worlds ? The two verses [beginning]
(After obtaining the human state, two things: . . .(§847).
Here [the words] 'the proper task is any kind of merit' and 'those
who by meritorious performance Have merit made pass on from
heaven to heaven' belong to worlds. But [the words] 'And then
abandoning of [all] the fetters' and 'But those who have abandoned
[all] the fetters Are liberated from old age and death' are disjoined
from worlds.
This is that belonging to worlds and disjoined from worlds.
867. [163] (BhikJchus, when there is consciousness as nutriment there
is the finding of a footing for name-and-form. When there is the
finding of a footing for name-and-form there is renewal of being.
When there is renewal of being there is birth. When there is birth, then
ageing and death have actual being, and also sorrow and lamentation,
pain, grief and despair; that is how there is an origin to this whole
category of suffering (cf. §304). Suppose there were a great tree whose
roots, whether they went downward or around, all brought up nourish-
ment, then in that way, with that nutriment, with that assuming, the
great tree would long remain,
1
so too, when there is consciousness as
nutriment there is the finding of a footing for name-and-form . . .
That is how there is an origin to this whole category of suffering )
( )•
This belongs to worlds.
(Bhikkhus, when there is no consciousness as nutriment there is
no finding of a footing for name-and-form. When there is no finding
of a footing for name-and-form there is no renewal of being. When
there is no renewal of being, then ageing and death cease, and also
sorrow and lamentation, pain, grief, and despair; that is how there is
867/1 For the simile of the tree see S. ii, 87-8.
a cessation to this whole category of suffering. Suppose there were a
great tree, and then a man came with a spade and a basket, and he cut
down the tree and then he dug all round it, and then he pulled up the
roots even to the very fibres? and then he cut it up bole and branch, and
then he split it, and then he chopped it, and then he dried it in the sun,
and then he burnt it in afire, and then he reduced it to ash,
3
and then
he winnowed it in a high wind, and then he let a swift-flowing river
wash it away; in that way the great tree would be cut off at the root,
made like a palm-stump, done away with, and no more inseparable
from the idea of future arising;—so too, when there is no consciousness
as nutriment [164] there is no finding a footing for name-and-form . . .
that is how there is a cessation to this ivhole category of suffering )
( )•
This is disjoined from worlds.
This is that belonging to worlds and disjoined from worlds.
Khuddaka Nikaya - Nettippakarana - First Grouping - Illustrative Quotations 10-16
Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 10 - 16
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
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Pali Text Society
[10]
847. Herein, what is the type of Thread dealing with morality and
dealing with penetration ?
(After obtaining the human state, two [things]:
What is the task and what is not the task.
The proper task is'any kind of merit,
And then abandoning of [all] the fetters ) ( ; §866).
'The proper task is any kind of merit' is morality. 'The aban-
doning of [all] the fetters' is penetration.
( Those who by meritorious performance
Have merit made pass on from heaven to heaven.
But those who have abandoned [all] the fetters
Are liberated from, old age and deatJi) ( ; §866
'Those who by meritorious performance Have merit made pass
on from heaven to heaven' is morality. 'But those who have
abandoned [all] the fetters Are liberated from old age and death'
is penetration.
This is the type of Thread dealing with morality
and dealing with penetration.
848. (Bhikkhus, there are these two principal endeavours.
1
What
two? (i) That which gives away robes, alms-food, lodging, and requisite
of medicine as cure for the sick [by distribution] among those gone
forth from the house-life into homelessness; and (ii) that which is the
relinquishment of all essentials of existence, exhaustion of craving,
fading out, cessation, extinction, [to be found] among those who have
gone forth from the house-life into homelessness ) (cf. A. i, 49).
[160] Herein, 'that which gives away robes . . . cure for the sick
among those . . . into homelessness' is morality. 'That which is
the relinquishment of all essentials of existence . . . extinction, [to
be found] among those . . . into homelessness' is penetration.
This is the type of Thread dealing with morality and dealing with
penetration.
[ii ]
849. Herein, the type of Thread dealing with corruption by craving
can be demonstrated by whatever is on the side of craving: by the
three kinds of craving, namely (cravingfor sensual desire, craving for
being, and craving for non-being ) (§425), or it can be demonstrated
by whatever is the thing cleaved to. Its detail is the thirty-six
ways of behaviour of the net of craving (see A. ii, 211 if.),
[12]
850. Herein, the type of Thread dealing with corruption by views
can be demonstrated by whatever is on the side of views: by
annihilationism and eternalism (cf. S. iv, 400), or it can be demon-
strated by whatever object anyone insists on by means of a view
thus (Only this is truth, anything else is wrong) (M. ii, 233; D. ii,
282). Its detail is the sixty-two types of view (D. Sutta 1; M.
Sutta 102).
1
848/1 Padhdna means both 'foremost' ('principal') and 'endeavour'.
850/1 The '62 types' are to be taken, not as individual views expounded by
19
[13]
851. Herein, the type of Thread dealing with corruption by mis-
conduct can be demonstrated by [action as] choice and by action as
concomitant of cognizance (§239): by the three kinds of misconduct,
namely bodily misconduct, verbal misconduct, and mental mis-
conduct (§913). Its detail is the ten unprofitable courses of action
(M. i, 46-7; cf. §238).
[14-16]
852. Herein, the type of Thread dealing with cleansing from craving
can be demonstrated by quiet.
853. The type of Thread dealing with cleansing from views can be
demonstrated by insight.
854. The type of Thread dealing with cleansing from misconduct
can be demonstrated by good conduct.
[Discussion]
855. (Three roots of the unprofitable . . . why is that ? For the occur-
rence of the roundabout. . . When the roundabout is made to occur thus,
[there is] misconduct of body . . . good conduct of body . . . misconduct
of speech . . . good conduct of speech . . . misconduct of mind . . . good
conduct of mind . . . It is by this ugly ripening of action that this
characteristic of the fool is made to occur ) ( ).
[161] This is the type of Thread dealing with corruption. (It is by
this beautiful ripening of action that this characteristic of the Great
Man is made to occur ) ( ).
This is the type of Thread dealing with morality.
856. Herein, the type of Thread dealing with corruption can be
demonstrated by the four planes of defilement: by the plane of
underlying tendencies, by the plane of obsessions, by the plane of
fetters, and by the plane of the kinds of assumption. In one who
has an underlying tendency an obsession is born; one who is obsessed
is fettered; when he is fettered, he assumes; with assuming as
condition, being; with being as condition, birth; with birth as
teachers contemporary with the Buddha, but as a comprehensive scheme—
the 'Divine Net' (Brahma-jdla) in which all possible speculative views must
be caught.
condition, ageing and death have actual being and also sorrow and
lamentation, pain, grief and despair; that is how there is an origin
to this whole category of suffering. All defilements are included
and comprised by these four planes of defilement.
This is the type of Thread dealing with corruption.
857. The type of Thread dealing with morality can be demonstrated
by the three kinds of good conduct.
858. The type of Thread dealing with penetration can be demon-
strated by the four truths.
859. The type of Thread dealing with the Adept can be demon-
strated by the three kinds of ideas: by ideas of Enlightened Ones,
by ideas of Hermit Enlightened Ones, and by the plane of the
hearer in the province of the meditator.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[10]
847. Herein, what is the type of Thread dealing with morality and
dealing with penetration ?
(After obtaining the human state, two [things]:
What is the task and what is not the task.
The proper task is'any kind of merit,
And then abandoning of [all] the fetters ) ( ; §866).
'The proper task is any kind of merit' is morality. 'The aban-
doning of [all] the fetters' is penetration.
( Those who by meritorious performance
Have merit made pass on from heaven to heaven.
But those who have abandoned [all] the fetters
Are liberated from, old age and deatJi) ( ; §866
'Those who by meritorious performance Have merit made pass
on from heaven to heaven' is morality. 'But those who have
abandoned [all] the fetters Are liberated from old age and death'
is penetration.
This is the type of Thread dealing with morality
and dealing with penetration.
848. (Bhikkhus, there are these two principal endeavours.
1
What
two? (i) That which gives away robes, alms-food, lodging, and requisite
of medicine as cure for the sick [by distribution] among those gone
forth from the house-life into homelessness; and (ii) that which is the
relinquishment of all essentials of existence, exhaustion of craving,
fading out, cessation, extinction, [to be found] among those who have
gone forth from the house-life into homelessness ) (cf. A. i, 49).
[160] Herein, 'that which gives away robes . . . cure for the sick
among those . . . into homelessness' is morality. 'That which is
the relinquishment of all essentials of existence . . . extinction, [to
be found] among those . . . into homelessness' is penetration.
This is the type of Thread dealing with morality and dealing with
penetration.
[ii ]
849. Herein, the type of Thread dealing with corruption by craving
can be demonstrated by whatever is on the side of craving: by the
three kinds of craving, namely (cravingfor sensual desire, craving for
being, and craving for non-being ) (§425), or it can be demonstrated
by whatever is the thing cleaved to. Its detail is the thirty-six
ways of behaviour of the net of craving (see A. ii, 211 if.),
[12]
850. Herein, the type of Thread dealing with corruption by views
can be demonstrated by whatever is on the side of views: by
annihilationism and eternalism (cf. S. iv, 400), or it can be demon-
strated by whatever object anyone insists on by means of a view
thus (Only this is truth, anything else is wrong) (M. ii, 233; D. ii,
282). Its detail is the sixty-two types of view (D. Sutta 1; M.
Sutta 102).
1
848/1 Padhdna means both 'foremost' ('principal') and 'endeavour'.
850/1 The '62 types' are to be taken, not as individual views expounded by
19
[13]
851. Herein, the type of Thread dealing with corruption by mis-
conduct can be demonstrated by [action as] choice and by action as
concomitant of cognizance (§239): by the three kinds of misconduct,
namely bodily misconduct, verbal misconduct, and mental mis-
conduct (§913). Its detail is the ten unprofitable courses of action
(M. i, 46-7; cf. §238).
[14-16]
852. Herein, the type of Thread dealing with cleansing from craving
can be demonstrated by quiet.
853. The type of Thread dealing with cleansing from views can be
demonstrated by insight.
854. The type of Thread dealing with cleansing from misconduct
can be demonstrated by good conduct.
[Discussion]
855. (Three roots of the unprofitable . . . why is that ? For the occur-
rence of the roundabout. . . When the roundabout is made to occur thus,
[there is] misconduct of body . . . good conduct of body . . . misconduct
of speech . . . good conduct of speech . . . misconduct of mind . . . good
conduct of mind . . . It is by this ugly ripening of action that this
characteristic of the fool is made to occur ) ( ).
[161] This is the type of Thread dealing with corruption. (It is by
this beautiful ripening of action that this characteristic of the Great
Man is made to occur ) ( ).
This is the type of Thread dealing with morality.
856. Herein, the type of Thread dealing with corruption can be
demonstrated by the four planes of defilement: by the plane of
underlying tendencies, by the plane of obsessions, by the plane of
fetters, and by the plane of the kinds of assumption. In one who
has an underlying tendency an obsession is born; one who is obsessed
is fettered; when he is fettered, he assumes; with assuming as
condition, being; with being as condition, birth; with birth as
teachers contemporary with the Buddha, but as a comprehensive scheme—
the 'Divine Net' (Brahma-jdla) in which all possible speculative views must
be caught.
condition, ageing and death have actual being and also sorrow and
lamentation, pain, grief and despair; that is how there is an origin
to this whole category of suffering. All defilements are included
and comprised by these four planes of defilement.
This is the type of Thread dealing with corruption.
857. The type of Thread dealing with morality can be demonstrated
by the three kinds of good conduct.
858. The type of Thread dealing with penetration can be demon-
strated by the four truths.
859. The type of Thread dealing with the Adept can be demon-
strated by the three kinds of ideas: by ideas of Enlightened Ones,
by ideas of Hermit Enlightened Ones, and by the plane of the
hearer in the province of the meditator.
Khuddaka Nikaya - Nettippakarana - First Grouping - Illustrative Quotations 5 - 9
Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 5 - 9
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
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Pali Text Society
[5]
837. Herein, what is the type of Thread dealing with corruption
and dealing with morality ?
[153] (Rain soddens what is covered up,
But what is open it soddens not.
So open out the covered up,
That rain may never sodden you) (Ud. 56; Pe 25, 202).
'Rain soddens what is covered up' is corruption. 'But what is
open it soddens not' is morality. 'So open out the covered up That
rain may never sodden you' is corruption and morality. This is the
type of Thread dealing with corruption and dealing with morality.
838. (Great king, there are these four kinds of persons to be found in
the world. What four ? Dark with a dark supreme value, dark with
a bright supreme value, bright with a dark supreme value, bright
with a bright supreme value) (A. ii, 85; S. i, 93; Pe 25, 207).
Herein the two kinds, the person called 'bright with a dark
supreme value' and the person called 'dark with a dark supreme
value', deal with corruption, while the two kinds, the person called
'dark with a bright supreme value' and the person called 'bright
with a bright supreme value', deal with morality. This is the
type of Thread dealing with corruption and dealing with morality.
[6]
839. Herein, what is the type of Thread dealing with corruption
and dealing with penetration ?
(The steadfast will never call that a strong bond
Made of iron or consisting of wood or of thongs.
But greed flushed with lusting for jewels [and gems]
And concern for a wife and for children as well,)
(§§ 194-5; Pe 25, 214),
is corruption, while
(9
Tis these that the steadfast will call a strong bond,
Which pulls a man down, subtle, hard to get free from;
But this too they sever, and wander [in freedom],
Unconcerned, and [all] sensual desires foregone)
(§§ 194-5; Pe 25, 214),
is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.
840. (Whatever one chooses, and whatever one asserts,
1
and whatever
one lets tendencies underlie, that becomes the object whereby conscious-
ness has a steadying-point. It is when there is an object that conscious-
ness has a standing-point. When consciousness with a standing-
point [154] has developed thereon, then renewal of being is made to
occur in the future, then birth, ageing and death, sorrow and lamenta-
tion, pain, grief, and despair, have actual being in the future. That
is how there is an origin to this whole category of suffering. If one
does not choose and if one does not assert, but still one lets tendencies
underlie, that becomes the object whereby consciousness has a steadying-
point. It is when there is an object that consciousness has a standing-
840/1 Pakappati here means 'to assert' or sponsor one side (of a dialectic;
cf. anuruddha and pctiiviruddha at M. i, 65; the word vikappana represents
the either /or of a dialectic inviting taking one side. The three terms ceteti,
pakappeti and anuseti here rendered by 'chooses', 'asserts' and 'allows ten-
dencies to underlie' could be (psychologically) paraphrased as follows: He
makes an initial choice (based on an assumption), he asserts that choice in his
behaviour by either affirmation or denial (acceptance or rejection of the idea
assumed), he allows the initial choice with its assumption to lapse below the
threshold of awareness whence it continues to influence his behaviour without
his understanding why (and colours his subsequent choice, assertion and
underlying tendencies).
point. When consciousness with a standing-point has developed
thereon, renewal of being is made to occur in the future. When
renewal of being is made to occur in the future, then birth, ageing and
death, sorrow and lamentation, pain, grief and despair, have actual
being in the future. That is how there is an origin to this whole
category of suffering ) (S. ii, 65; Pe 25, 218). This is corruption.
([But] as soon as one no more chooses and one no more asserts and
one no more lets tendencies underlie, then there is no object whereby
consciousness might have a steadying-point. It is when there is no
object that consciousness has no standing-point. When consciousness,
having no standing-point, thereon develops no more, then no renewal
of being is made to occur in the future. When no renewal of being
is made to occur in the future, then birth, ageing and death, sorrow
and lamentation, pain, grief and despair, cease in the future. That
is how tJiere is a cessation to this whole category of suffering ) (S. ii,
65f.;P6 218).
2
This is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.
m
841. Herein, what is the type of Thread dealing with corruption
and dealing with the Adept ?
('Bhikkhus, the untaught ordinary man says "sea, sea", yet that
vast mass of water, that vast expanse of water is no sea in the Noble
Ones' Outguiding (Discipline). The eye is man's sea, whose tide is
forms') (S. iv, 157).
This is corruption.
^Whoever overcomes that tide of forms, of him it is said: He has
crossed the sea of the eye, with its waves, its whirlpools, its ?twnsters
[155] and its ogres; he has crossed over, gone to tlie further shore, and
he stands upon firm ground, as one divine ) (S. iv, 157).
This is the Adept.
('The ear is man's sea . . . The nose . . . The tongue . . . The
body . . . The mind is man's sea, whose tide is ideas') (S. iv, 157).
This is corruption.
840/2 Cf . §§304 and 306.
('Whoever overcomes that tide of ideas, of him it is said: He has
crossed the sea of the mind, with its waves, its whirlpools, its monsters
and its ogres; he has gone to the further shore, and he stands upon firm
ground as one divine* ) (S. iv, 157).
This is the Adept.
(That is what the Blessed One said. The Sublime One having said
that, he, the Master, said further:
'Who crossed the sea with all its monsters, ogres, waves,
Fearfully hard to cross, of him it can be said:
He found the end of science; he lived the life divine;
The world's end he has found, gone to the further shore )
(S. iv, 157).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the Adept.
842. (Bhikkhus, there are these six kinds of bait in the world for the
guiding of creatures astray, for the affliction1
of breathing things.
What are the six ? There are forms cognizable through the eye that
are wished for, desired, agreeable and likable, connected with sensual
desire and productive of lust. If a bhikkhu relishes and affirms
them and steadily cleaves to them, then it is said of him: He has
swallowed Mdra's bait, he has let himself be guided astray, he is
heading for ruin, he is one whom the Evil One can do as he will with.
There are sounds cognizable through the ear . . . odours cognizable
through the nose . . .flavours cognizable through the tongue . . . tangibles
cognizable through the body . . . There are ideas cognizable through the
mind that are wished for, desired, agreeable and likable, connected
with sensual desire and productive of lust. If a bhikkhu [156] relishes
and affirms them and steadily cleaves to them, then it is said of him:
He has swallowed Mara's bait, he has let himself to be guided astray,
he is heading for ruin, he is one whom the Evil One can do as he will
with) (S. iv, 159).
This is corruption.
( Again, there are forms cognizable through the eye that are wished
for, desired, agreeable and likable, connected with sensual desire and
productive of lust. If a bhikkhu does not relish or affirm them or
steadily cleave to them, then it is said of him: He has not swallowed
842/1 Bydbddhdya is a better reading here.
Mdra's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be guided astray, he is not one whom the Evil
One can do as he will with. Again, there are sounds cognizable
through the ear . . . odours cognizable through the nose . . . flavours
cognizable through the tongue . . . tangibles cognizable through the
body . . . There are ideas cognizable through the mind that are wished
for, desired, agreeable and likable, connected with sensual desire
and productive of lust. If a bhikkhu does not relish or affirm them
or steadily cleave to them, then it is said of him: He has not swallowed
Mara's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be led astray, he is not heading for ruin, he is
not one whom the Evil One am do as he will with) (S. iv, 159).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the adept.
[8]
843. Herein, what is the type of Thread dealing with corruption,
dealing with penetration and dealing with the Adept ?
This ivorld1
is bom to anguish, and subject to [painful] contact;
(It is a sickness
2
that it calls self;
For however it conceives [it]*
'Tis [ever] other than that.
Maintaining its being otherwise [than it conceives],*
The world clings to being, expectantly relishes only being.
[But] what it relishes brings fear,
And what it fears is pain) (Ud. 32-3; Pe 26, 223).
This is corruption.
843/1 The readings here seem preferable to those in the PTS Uddna text .
The whole passage is of much ontologieal interest. I t is very difficult to
render adequately.
843/2 Rodam (with attano), if accepted as right, would be ppr. nom. masc.
sing, agreeing with loko ('Weeping it speaks of itself). The alternative is
rogam ('sickness'), which would be ace. masc. sing, governed by vadati (with
attato), and this has been taken in the rendering. The Pe text (p. 224) shows
plainly that its author had only the reading rogam; UdA agrees.
843/3 For the meaning of mannati ('to conceive (conceits)') see M. Sutta 1
and S. iii, 128-32 (for its relation to mdna ('conceit') as asmi-mdna ('the
conceit " I am" ').
843/4 Pe (p. 224) says, though, that annathdbhdvl (so read there for 'mannathd
bhavarh?) means 'while existing, it aspires to future existence'.
(Now this divine life is lived to abandon being) (Ibid.).
This is penetration.
[157] ( Whatever monks and divines have declared liberation from
being [to come about] through [some kind of] being, none of them, I
say, are liberated from being. And whatever monks or divines have
declared escape from being [to come about] through non-being,
5
none
of them, I say, escape from being. It is by depending on (by asserting)
the essentials of existence that this suffering has actual being:) (Ibid.).
This is corruption.
(With exhaustion of all kinds of assumption, suffering has no
actual being) (Ibid.).
This is penetration.
(See this wide world subjected to ignorance,
Which is, which delights to be, never freed from being:
[ Yet] whatever the kinds of being, in any way, anywhere,
All are impermanent, pain[-haunted], inseparable from the idea
of change) (Ibid.).
This is corruption.
( So when a man sees thus
With right understanding how it is,
[His]craving for being is abandoned,
And he no more expectantly relishes non-being.
That is the utter exhaustion of all craving,
That is the remainderless fading, cessation, that is extinction )
(Ibid.).
This is penetration.
(That bhikkhu being quenched through not assuming,
No more his being comes to a renewal.
Transcended is Death's being* the battle won,
One such as this outstrips all [modes of] being) (Ibid.).
This is the Adept.
843/5 Vibhava (lit. perhaps 'out-being') has the opposite senses of 'out-
standing being' and 'non-being', the prefix vi- ( = 'out') having both augment-
ative and privative senses (compare the English 'put out the flags' and 'put
out the lights'). The term bhavdbhava has a similar double sense (see n.
877/1).
843/6 Abhibhuta lit 'overbeen'; cf. abhibhu ('Supreme Being', 'Transcendent
Being') as used of the High Divinity (D. i, 221) and the Buddha (§§252, 917;
M. i, 171), and abhibhdyatana ('base for transcendence' , i.e., of sensual desire:
M. ii, 13), etc.
This is the type of Thread dealing with corruption, dealing with
penetration and dealing with the Adept.
844. (Bhikkhus, there are these four kinds of persons. What four ?
One goes with the stream, one goes against the stream, one has steadied
himself, and one has crossed over, gone to the further shore, and stands
on firm ground as one divine) (A. ii, 5; Pe 28, 228).
x
Herein, the person who 'goes with the stream' is the [type of
Thread] dealing with corruption. Herein the two persons, namely
the one who 'goes against the stream' and the one who 'has steadied
himself, are that dealing with penetration. [158] Herein, the
person who 'has crossed over, gone to the further shore and stands
on firm ground as one divine', is that dealing with the Adept.
This is the type of Thread dealing with corruption, dealing
with penetration and dealing with the Adept.
[9]
845. Herein, what is the type of Thread dealing with corruption,
dealing with morality and dealing with penetration ?
( There are six kinds of giving birth. There is the black person
given birth by blackness who gives birth to a black ideal. There is
the black person given birth by blackness who gives birth to a white
ideal. There is the black person given birth by blackness who is
interested in extinction as the infinite goal, not black, not white, and
with no ripening black or white. There is the white person given
birth by whiteness who gives birth to a black ideal. There is the white
person given birth by whiteness who gives birth to a white ideal. There
is the white person given birth by whiteness who is interested in
extinction as the infinite goal not black, not white, and with no ripening
black or white) (cf. A. iii, 384).
Herein, the two persons, namely the 'black person given birth
by blackness who gives birth to a black ideal' and the 'white person
given birth by whiteness who gives birth to a black ideal', are that
dealing with corruption. Herein, the two persons, namely the
'black person given birth by blackness who gives birth to a white
ideal' and the 'white person given birth by whiteness who gives
844/1 According to NettiA (p. 209) 1 = the 'ordinary man', 2 = the 'good
ordinary man' (kalydna-puthujjana) i.e., one practising who has not reached
the 1st Path), 3 = the Initiate, and 4 = the Adept.
birth to a white ideal', are that dealing with morality. Herein, the
two persons, namely the 'black person given birth by blackness who
is interested in extinction as the infinite goal, not black, not white'
and with no ripening black or white' and the 'white person given
birth by whiteness who is interested in extinction as the infinite
goal, not black, not white, with no ripening black or white', are
that dealing with penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.
846. (Bhikkhus, there these four kinds of action. What four ? [159]
There is black action with black ripening. There is white action with
white ripening. There is black-white action with black-white ripening.
There is not-black-not-white action with not-black-not-white ripening,
which is the supreme kind of action, the best kind of action, which
conduces to the exhaustion of action) (A. ii, 230).
Herein, any 'black action with black ripening' and any 'black-
white action with black-white ripening' are corruption. Any
'white action with white ripening' is morality. Any 'not-black-
not-white action with not-black-not-white ripening, which is the
supreme kind of action, the best kind of action, which conduces to
the exhaustion of action', is penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[5]
837. Herein, what is the type of Thread dealing with corruption
and dealing with morality ?
[153] (Rain soddens what is covered up,
But what is open it soddens not.
So open out the covered up,
That rain may never sodden you) (Ud. 56; Pe 25, 202).
'Rain soddens what is covered up' is corruption. 'But what is
open it soddens not' is morality. 'So open out the covered up That
rain may never sodden you' is corruption and morality. This is the
type of Thread dealing with corruption and dealing with morality.
838. (Great king, there are these four kinds of persons to be found in
the world. What four ? Dark with a dark supreme value, dark with
a bright supreme value, bright with a dark supreme value, bright
with a bright supreme value) (A. ii, 85; S. i, 93; Pe 25, 207).
Herein the two kinds, the person called 'bright with a dark
supreme value' and the person called 'dark with a dark supreme
value', deal with corruption, while the two kinds, the person called
'dark with a bright supreme value' and the person called 'bright
with a bright supreme value', deal with morality. This is the
type of Thread dealing with corruption and dealing with morality.
[6]
839. Herein, what is the type of Thread dealing with corruption
and dealing with penetration ?
(The steadfast will never call that a strong bond
Made of iron or consisting of wood or of thongs.
But greed flushed with lusting for jewels [and gems]
And concern for a wife and for children as well,)
(§§ 194-5; Pe 25, 214),
is corruption, while
(9
Tis these that the steadfast will call a strong bond,
Which pulls a man down, subtle, hard to get free from;
But this too they sever, and wander [in freedom],
Unconcerned, and [all] sensual desires foregone)
(§§ 194-5; Pe 25, 214),
is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.
840. (Whatever one chooses, and whatever one asserts,
1
and whatever
one lets tendencies underlie, that becomes the object whereby conscious-
ness has a steadying-point. It is when there is an object that conscious-
ness has a standing-point. When consciousness with a standing-
point [154] has developed thereon, then renewal of being is made to
occur in the future, then birth, ageing and death, sorrow and lamenta-
tion, pain, grief, and despair, have actual being in the future. That
is how there is an origin to this whole category of suffering. If one
does not choose and if one does not assert, but still one lets tendencies
underlie, that becomes the object whereby consciousness has a steadying-
point. It is when there is an object that consciousness has a standing-
840/1 Pakappati here means 'to assert' or sponsor one side (of a dialectic;
cf. anuruddha and pctiiviruddha at M. i, 65; the word vikappana represents
the either /or of a dialectic inviting taking one side. The three terms ceteti,
pakappeti and anuseti here rendered by 'chooses', 'asserts' and 'allows ten-
dencies to underlie' could be (psychologically) paraphrased as follows: He
makes an initial choice (based on an assumption), he asserts that choice in his
behaviour by either affirmation or denial (acceptance or rejection of the idea
assumed), he allows the initial choice with its assumption to lapse below the
threshold of awareness whence it continues to influence his behaviour without
his understanding why (and colours his subsequent choice, assertion and
underlying tendencies).
point. When consciousness with a standing-point has developed
thereon, renewal of being is made to occur in the future. When
renewal of being is made to occur in the future, then birth, ageing and
death, sorrow and lamentation, pain, grief and despair, have actual
being in the future. That is how there is an origin to this whole
category of suffering ) (S. ii, 65; Pe 25, 218). This is corruption.
([But] as soon as one no more chooses and one no more asserts and
one no more lets tendencies underlie, then there is no object whereby
consciousness might have a steadying-point. It is when there is no
object that consciousness has no standing-point. When consciousness,
having no standing-point, thereon develops no more, then no renewal
of being is made to occur in the future. When no renewal of being
is made to occur in the future, then birth, ageing and death, sorrow
and lamentation, pain, grief and despair, cease in the future. That
is how tJiere is a cessation to this whole category of suffering ) (S. ii,
65f.;P6 218).
2
This is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.
m
841. Herein, what is the type of Thread dealing with corruption
and dealing with the Adept ?
('Bhikkhus, the untaught ordinary man says "sea, sea", yet that
vast mass of water, that vast expanse of water is no sea in the Noble
Ones' Outguiding (Discipline). The eye is man's sea, whose tide is
forms') (S. iv, 157).
This is corruption.
^Whoever overcomes that tide of forms, of him it is said: He has
crossed the sea of the eye, with its waves, its whirlpools, its ?twnsters
[155] and its ogres; he has crossed over, gone to tlie further shore, and
he stands upon firm ground, as one divine ) (S. iv, 157).
This is the Adept.
('The ear is man's sea . . . The nose . . . The tongue . . . The
body . . . The mind is man's sea, whose tide is ideas') (S. iv, 157).
This is corruption.
840/2 Cf . §§304 and 306.
('Whoever overcomes that tide of ideas, of him it is said: He has
crossed the sea of the mind, with its waves, its whirlpools, its monsters
and its ogres; he has gone to the further shore, and he stands upon firm
ground as one divine* ) (S. iv, 157).
This is the Adept.
(That is what the Blessed One said. The Sublime One having said
that, he, the Master, said further:
'Who crossed the sea with all its monsters, ogres, waves,
Fearfully hard to cross, of him it can be said:
He found the end of science; he lived the life divine;
The world's end he has found, gone to the further shore )
(S. iv, 157).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the Adept.
842. (Bhikkhus, there are these six kinds of bait in the world for the
guiding of creatures astray, for the affliction1
of breathing things.
What are the six ? There are forms cognizable through the eye that
are wished for, desired, agreeable and likable, connected with sensual
desire and productive of lust. If a bhikkhu relishes and affirms
them and steadily cleaves to them, then it is said of him: He has
swallowed Mdra's bait, he has let himself be guided astray, he is
heading for ruin, he is one whom the Evil One can do as he will with.
There are sounds cognizable through the ear . . . odours cognizable
through the nose . . .flavours cognizable through the tongue . . . tangibles
cognizable through the body . . . There are ideas cognizable through the
mind that are wished for, desired, agreeable and likable, connected
with sensual desire and productive of lust. If a bhikkhu [156] relishes
and affirms them and steadily cleaves to them, then it is said of him:
He has swallowed Mara's bait, he has let himself to be guided astray,
he is heading for ruin, he is one whom the Evil One can do as he will
with) (S. iv, 159).
This is corruption.
( Again, there are forms cognizable through the eye that are wished
for, desired, agreeable and likable, connected with sensual desire and
productive of lust. If a bhikkhu does not relish or affirm them or
steadily cleave to them, then it is said of him: He has not swallowed
842/1 Bydbddhdya is a better reading here.
Mdra's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be guided astray, he is not one whom the Evil
One can do as he will with. Again, there are sounds cognizable
through the ear . . . odours cognizable through the nose . . . flavours
cognizable through the tongue . . . tangibles cognizable through the
body . . . There are ideas cognizable through the mind that are wished
for, desired, agreeable and likable, connected with sensual desire
and productive of lust. If a bhikkhu does not relish or affirm them
or steadily cleave to them, then it is said of him: He has not swallowed
Mara's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be led astray, he is not heading for ruin, he is
not one whom the Evil One am do as he will with) (S. iv, 159).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the adept.
[8]
843. Herein, what is the type of Thread dealing with corruption,
dealing with penetration and dealing with the Adept ?
This ivorld1
is bom to anguish, and subject to [painful] contact;
(It is a sickness
2
that it calls self;
For however it conceives [it]*
'Tis [ever] other than that.
Maintaining its being otherwise [than it conceives],*
The world clings to being, expectantly relishes only being.
[But] what it relishes brings fear,
And what it fears is pain) (Ud. 32-3; Pe 26, 223).
This is corruption.
843/1 The readings here seem preferable to those in the PTS Uddna text .
The whole passage is of much ontologieal interest. I t is very difficult to
render adequately.
843/2 Rodam (with attano), if accepted as right, would be ppr. nom. masc.
sing, agreeing with loko ('Weeping it speaks of itself). The alternative is
rogam ('sickness'), which would be ace. masc. sing, governed by vadati (with
attato), and this has been taken in the rendering. The Pe text (p. 224) shows
plainly that its author had only the reading rogam; UdA agrees.
843/3 For the meaning of mannati ('to conceive (conceits)') see M. Sutta 1
and S. iii, 128-32 (for its relation to mdna ('conceit') as asmi-mdna ('the
conceit " I am" ').
843/4 Pe (p. 224) says, though, that annathdbhdvl (so read there for 'mannathd
bhavarh?) means 'while existing, it aspires to future existence'.
(Now this divine life is lived to abandon being) (Ibid.).
This is penetration.
[157] ( Whatever monks and divines have declared liberation from
being [to come about] through [some kind of] being, none of them, I
say, are liberated from being. And whatever monks or divines have
declared escape from being [to come about] through non-being,
5
none
of them, I say, escape from being. It is by depending on (by asserting)
the essentials of existence that this suffering has actual being:) (Ibid.).
This is corruption.
(With exhaustion of all kinds of assumption, suffering has no
actual being) (Ibid.).
This is penetration.
(See this wide world subjected to ignorance,
Which is, which delights to be, never freed from being:
[ Yet] whatever the kinds of being, in any way, anywhere,
All are impermanent, pain[-haunted], inseparable from the idea
of change) (Ibid.).
This is corruption.
( So when a man sees thus
With right understanding how it is,
[His]craving for being is abandoned,
And he no more expectantly relishes non-being.
That is the utter exhaustion of all craving,
That is the remainderless fading, cessation, that is extinction )
(Ibid.).
This is penetration.
(That bhikkhu being quenched through not assuming,
No more his being comes to a renewal.
Transcended is Death's being* the battle won,
One such as this outstrips all [modes of] being) (Ibid.).
This is the Adept.
843/5 Vibhava (lit. perhaps 'out-being') has the opposite senses of 'out-
standing being' and 'non-being', the prefix vi- ( = 'out') having both augment-
ative and privative senses (compare the English 'put out the flags' and 'put
out the lights'). The term bhavdbhava has a similar double sense (see n.
877/1).
843/6 Abhibhuta lit 'overbeen'; cf. abhibhu ('Supreme Being', 'Transcendent
Being') as used of the High Divinity (D. i, 221) and the Buddha (§§252, 917;
M. i, 171), and abhibhdyatana ('base for transcendence' , i.e., of sensual desire:
M. ii, 13), etc.
This is the type of Thread dealing with corruption, dealing with
penetration and dealing with the Adept.
844. (Bhikkhus, there are these four kinds of persons. What four ?
One goes with the stream, one goes against the stream, one has steadied
himself, and one has crossed over, gone to the further shore, and stands
on firm ground as one divine) (A. ii, 5; Pe 28, 228).
x
Herein, the person who 'goes with the stream' is the [type of
Thread] dealing with corruption. Herein the two persons, namely
the one who 'goes against the stream' and the one who 'has steadied
himself, are that dealing with penetration. [158] Herein, the
person who 'has crossed over, gone to the further shore and stands
on firm ground as one divine', is that dealing with the Adept.
This is the type of Thread dealing with corruption, dealing
with penetration and dealing with the Adept.
[9]
845. Herein, what is the type of Thread dealing with corruption,
dealing with morality and dealing with penetration ?
( There are six kinds of giving birth. There is the black person
given birth by blackness who gives birth to a black ideal. There is
the black person given birth by blackness who gives birth to a white
ideal. There is the black person given birth by blackness who is
interested in extinction as the infinite goal, not black, not white, and
with no ripening black or white. There is the white person given
birth by whiteness who gives birth to a black ideal. There is the white
person given birth by whiteness who gives birth to a white ideal. There
is the white person given birth by whiteness who is interested in
extinction as the infinite goal not black, not white, and with no ripening
black or white) (cf. A. iii, 384).
Herein, the two persons, namely the 'black person given birth
by blackness who gives birth to a black ideal' and the 'white person
given birth by whiteness who gives birth to a black ideal', are that
dealing with corruption. Herein, the two persons, namely the
'black person given birth by blackness who gives birth to a white
ideal' and the 'white person given birth by whiteness who gives
844/1 According to NettiA (p. 209) 1 = the 'ordinary man', 2 = the 'good
ordinary man' (kalydna-puthujjana) i.e., one practising who has not reached
the 1st Path), 3 = the Initiate, and 4 = the Adept.
birth to a white ideal', are that dealing with morality. Herein, the
two persons, namely the 'black person given birth by blackness who
is interested in extinction as the infinite goal, not black, not white'
and with no ripening black or white' and the 'white person given
birth by whiteness who is interested in extinction as the infinite
goal, not black, not white, with no ripening black or white', are
that dealing with penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.
846. (Bhikkhus, there these four kinds of action. What four ? [159]
There is black action with black ripening. There is white action with
white ripening. There is black-white action with black-white ripening.
There is not-black-not-white action with not-black-not-white ripening,
which is the supreme kind of action, the best kind of action, which
conduces to the exhaustion of action) (A. ii, 230).
Herein, any 'black action with black ripening' and any 'black-
white action with black-white ripening' are corruption. Any
'white action with white ripening' is morality. Any 'not-black-
not-white action with not-black-not-white ripening, which is the
supreme kind of action, the best kind of action, which conduces to
the exhaustion of action', is penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.
Khuddaka Nikaya - Nettippakarana - First Grouping - Illustrative Quotations 4
Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 4
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[4]
823. Herein, what is the type of Thread dealing with the Adept ?
( Whose cognizance is steady as a rock
And never can be made to shudder,
Is free from lust and lust-provoking things
Untroubled too by any trouble;
Whose cognizance is thus maintained in being,
How then shall suffering come to him?)
(Ud, 41;Pe24-5, 190).
[150] This is the type of Thread dealing with the Adept.
824. Also the tenth(?) prose-exposition of the venerable Sariputta's
[in reply to a certain bhikkhu's accusation that after insulting him
he was going] wandering [without apologizing] can be quoted
(A iv, 373-8; Pe 25, 195).
1
This is the type of Thread dealing with the Adept.
(i.e., 'attachment ' to insight, which leads to non-attachment), though neither
seems quite safe, and the meaning remains unsettled.
824/1 NettiA and Tiled ignore. This reference is taken up from Pe 25 and
195, which establishes the Anguttara ref. In the A. text , since there are 9,
not 10, paras to the Sihandda, it is not clear what 'tenth' (dasamam) means
here. Cf. also story in DhA. ad Dh. 95.
825. ( When a divine excludes ideas of evil,
Eschews 'ha-hum',
1
is unsoiled, self-controlled,
And, perfect in science, lives the life divine,
Then he might use the word 'divine' by right
As one who has no favourites in the world)
(TO. 3; Vin. i, 3).
This is the type of Thread dealing with the Adept.
826. (Enlightened Ones with fetters none,
Excluding all ideas of evil
Walking always in mindfulness:
They are divine ones in the world) (Ud. 4).
This is the type of Thread dealing with the Adept.
827. ( Where neither water nor yet earth
Nor fire nor air a footing finds,
There the white [stars] never shine,
There no sun's orb is displayed,
There no full moon ever beams,
There no darkness can be found.
When he knows this for himself,
The Stilled One made divine by stillness,
Then he is free from form and formless,
And [free] from pain and pleasure too) (Ud. 9).
This is the type of Thread dealing with the Adept.
828. (When a divine has reached the further shore
Concerning all ideas that are his own,
Then [it is certain that] he has outstripped
This goblin with his shouts of 'PakkulaTy (Ud. 5).
This is the type of'Thread dealing with the Adept.
829. (He had no relish for her coming,
And had no sorrow when she left,
Sangdmaji is freed from clinging (sanga)
As one, I say, become divine) (Ud. 6).
This is the type of Thread dealing with the Adept.
825/1 'Huhunkajatiko brahma7W)
is commented on as 'one who says "hum,
hum" out of pride', and l
nihuhunko)
means without that.
830. [151] (Purity comes not through water;
Many people wash in that.
In whom are Truth and Trite Idea,
He is pure, he is divine) (Ud. 6).
This is the type of Thread dealing with the Adept.
831. (When true ideas are manifest to him that lives
As one become divine by ardent meditation,
Then where he stands he scatters Mara's [serried] hosts
As the sun's orb illuminates the firmament) (Ud. 2; Vin. i, 2).
This is the type of Thread dealing with the Adept.
832. (See hmv he goes with faculties [all] quieted,
He has the Triple Science, naught [remains]
For his abandoning, all bonds outstripped,
He with no owning goes, wears refuse-rags.
And many a mighty deity draws near
To that [great] thoroughbred, designed divinely,
1
Who did reject the lineage power, and they
Pay homage to him here
2
with confident minds:
'Honour to thee,
3
Man-thoroughbred, First among men,
Whose meditation's field we do not know) ( ).
This is the type of Thread dealing with the Adept.
833. (Indeed, bhikkhus, these [two] companions [here]
For very long have been together meeting,
1
And the true object of their faith is met
In the Ideal the Enlightened One proclaimed.
By Kappina they were well guided out
In the Ideal proclaimed by Noble Ones,
832/1 ' Vimdnd' here in i
brahma-vimdnam)
does not seem to be in any of the
ordinary senses. NettiA ignores.
832/2 l
N-idha)
presumably stands for nam idha. C reads nidham.
832/3 Reading with G and Bb yassa te ndbhijdndma, the expression yassa te
being a doubled pronoun, cf. so1
ham, tassa me, etc.
833/1 'Sametikd (adj.)—meeting together (going together)': PED gives only
one ref., namely Sn. 285' in error for S. ii, 285 ( = this ref.), and, giving no
reason, substitutes samdhitd; but all texts and NettiA confirm sametikd, which
both fits the context and makes sense of the word-play with sameti ('is met')
in the next line.
And now for the last time they bear a body,
After conquering Mara with his mount) (S. ii, 285).
This is the type of Thread dealing with the Adept.
834. (Extinction giving freedom from all ties,
In no case can that ever be arrived at
Either with weakness as the instigation
Or yet through insufficient fortitude.
[152] And this young bhikkhu [here has now attained]
The state that is foremost among mankind
Since now he bears for the last time a body,
After conquering Mara with his mount) (S. ii, 278).
This is the type of Thread dealing with the Adept.
835. (Mogharaja the unsightly,
Coarse robes wearing, ever mindful,
Taints exhausted, rid of fetters,
Task completed, rid of taints,
With Triple Science, Magic Powers,
Skill in penetrating hearts;
And now for the last time he bears a body,
After conquering Mara with his mount ) ( ).
This is the type of Thread dealing with the Adept.
836. ('Bhikkhus, a Perfect One, accomplished and fully enlightened,
who is liberated owing to dispassion, fading of lust, cessation, and non-
arising, in the case of form, is called a "Fully Enlightened One", [and]
a bhikkhu liberated through understanding,
1
who is liberated owing to
dispassion, fading of lust, cessation, and non-arising, in the case of
form, is called "liberated through understa)nding" . . . [similar para-
graphs for] feeling . . , perception . . . determinations . . . conscious-
ness . . . Herein, what is a distinction, what is a difference, what is a
variance, between a Perfect One, accomplished and fully enlightened,
and a bhikkhu liberated through understanding V—'Venerable sir, our
ideas are rooted in the Blessed One, [the Blessed One is their guide
and their home. It is good that the meaning of these words should
occur to the Blessed One. Having heard it from the Blessed One, the
bhikkhus will remember it.'—'Then listen, bhikkhus, and attend
836/1 Seen. 946/2.
carefully to what I shall say.'—'Even so, venerable sir' they replied.
The Blessed One said this:]—e
Bhikkhus, a Perfect One, accomplished
and fully enlightened, is the arouser of the unarisen path, the producer
of the unproduced path, the declarer of the undeclared path, path-
Jcnower, path-seer, and skilled in the path. But now when his hearers
become possessed of the path by abiding in conformity therewith, they
do so following after him. This is a distinction, this is a difference,
this is a variance, between a Perfect One, accomplished and fully
enlightened, and a bhikkhu liberated through understanding ) (S. iii,
65f.).
This is the type of Thread dealing with the Adept.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[4]
823. Herein, what is the type of Thread dealing with the Adept ?
( Whose cognizance is steady as a rock
And never can be made to shudder,
Is free from lust and lust-provoking things
Untroubled too by any trouble;
Whose cognizance is thus maintained in being,
How then shall suffering come to him?)
(Ud, 41;Pe24-5, 190).
[150] This is the type of Thread dealing with the Adept.
824. Also the tenth(?) prose-exposition of the venerable Sariputta's
[in reply to a certain bhikkhu's accusation that after insulting him
he was going] wandering [without apologizing] can be quoted
(A iv, 373-8; Pe 25, 195).
1
This is the type of Thread dealing with the Adept.
(i.e., 'attachment ' to insight, which leads to non-attachment), though neither
seems quite safe, and the meaning remains unsettled.
824/1 NettiA and Tiled ignore. This reference is taken up from Pe 25 and
195, which establishes the Anguttara ref. In the A. text , since there are 9,
not 10, paras to the Sihandda, it is not clear what 'tenth' (dasamam) means
here. Cf. also story in DhA. ad Dh. 95.
825. ( When a divine excludes ideas of evil,
Eschews 'ha-hum',
1
is unsoiled, self-controlled,
And, perfect in science, lives the life divine,
Then he might use the word 'divine' by right
As one who has no favourites in the world)
(TO. 3; Vin. i, 3).
This is the type of Thread dealing with the Adept.
826. (Enlightened Ones with fetters none,
Excluding all ideas of evil
Walking always in mindfulness:
They are divine ones in the world) (Ud. 4).
This is the type of Thread dealing with the Adept.
827. ( Where neither water nor yet earth
Nor fire nor air a footing finds,
There the white [stars] never shine,
There no sun's orb is displayed,
There no full moon ever beams,
There no darkness can be found.
When he knows this for himself,
The Stilled One made divine by stillness,
Then he is free from form and formless,
And [free] from pain and pleasure too) (Ud. 9).
This is the type of Thread dealing with the Adept.
828. (When a divine has reached the further shore
Concerning all ideas that are his own,
Then [it is certain that] he has outstripped
This goblin with his shouts of 'PakkulaTy (Ud. 5).
This is the type of'Thread dealing with the Adept.
829. (He had no relish for her coming,
And had no sorrow when she left,
Sangdmaji is freed from clinging (sanga)
As one, I say, become divine) (Ud. 6).
This is the type of Thread dealing with the Adept.
825/1 'Huhunkajatiko brahma7W)
is commented on as 'one who says "hum,
hum" out of pride', and l
nihuhunko)
means without that.
830. [151] (Purity comes not through water;
Many people wash in that.
In whom are Truth and Trite Idea,
He is pure, he is divine) (Ud. 6).
This is the type of Thread dealing with the Adept.
831. (When true ideas are manifest to him that lives
As one become divine by ardent meditation,
Then where he stands he scatters Mara's [serried] hosts
As the sun's orb illuminates the firmament) (Ud. 2; Vin. i, 2).
This is the type of Thread dealing with the Adept.
832. (See hmv he goes with faculties [all] quieted,
He has the Triple Science, naught [remains]
For his abandoning, all bonds outstripped,
He with no owning goes, wears refuse-rags.
And many a mighty deity draws near
To that [great] thoroughbred, designed divinely,
1
Who did reject the lineage power, and they
Pay homage to him here
2
with confident minds:
'Honour to thee,
3
Man-thoroughbred, First among men,
Whose meditation's field we do not know) ( ).
This is the type of Thread dealing with the Adept.
833. (Indeed, bhikkhus, these [two] companions [here]
For very long have been together meeting,
1
And the true object of their faith is met
In the Ideal the Enlightened One proclaimed.
By Kappina they were well guided out
In the Ideal proclaimed by Noble Ones,
832/1 ' Vimdnd' here in i
brahma-vimdnam)
does not seem to be in any of the
ordinary senses. NettiA ignores.
832/2 l
N-idha)
presumably stands for nam idha. C reads nidham.
832/3 Reading with G and Bb yassa te ndbhijdndma, the expression yassa te
being a doubled pronoun, cf. so1
ham, tassa me, etc.
833/1 'Sametikd (adj.)—meeting together (going together)': PED gives only
one ref., namely Sn. 285' in error for S. ii, 285 ( = this ref.), and, giving no
reason, substitutes samdhitd; but all texts and NettiA confirm sametikd, which
both fits the context and makes sense of the word-play with sameti ('is met')
in the next line.
And now for the last time they bear a body,
After conquering Mara with his mount) (S. ii, 285).
This is the type of Thread dealing with the Adept.
834. (Extinction giving freedom from all ties,
In no case can that ever be arrived at
Either with weakness as the instigation
Or yet through insufficient fortitude.
[152] And this young bhikkhu [here has now attained]
The state that is foremost among mankind
Since now he bears for the last time a body,
After conquering Mara with his mount) (S. ii, 278).
This is the type of Thread dealing with the Adept.
835. (Mogharaja the unsightly,
Coarse robes wearing, ever mindful,
Taints exhausted, rid of fetters,
Task completed, rid of taints,
With Triple Science, Magic Powers,
Skill in penetrating hearts;
And now for the last time he bears a body,
After conquering Mara with his mount ) ( ).
This is the type of Thread dealing with the Adept.
836. ('Bhikkhus, a Perfect One, accomplished and fully enlightened,
who is liberated owing to dispassion, fading of lust, cessation, and non-
arising, in the case of form, is called a "Fully Enlightened One", [and]
a bhikkhu liberated through understanding,
1
who is liberated owing to
dispassion, fading of lust, cessation, and non-arising, in the case of
form, is called "liberated through understa)nding" . . . [similar para-
graphs for] feeling . . , perception . . . determinations . . . conscious-
ness . . . Herein, what is a distinction, what is a difference, what is a
variance, between a Perfect One, accomplished and fully enlightened,
and a bhikkhu liberated through understanding V—'Venerable sir, our
ideas are rooted in the Blessed One, [the Blessed One is their guide
and their home. It is good that the meaning of these words should
occur to the Blessed One. Having heard it from the Blessed One, the
bhikkhus will remember it.'—'Then listen, bhikkhus, and attend
836/1 Seen. 946/2.
carefully to what I shall say.'—'Even so, venerable sir' they replied.
The Blessed One said this:]—e
Bhikkhus, a Perfect One, accomplished
and fully enlightened, is the arouser of the unarisen path, the producer
of the unproduced path, the declarer of the undeclared path, path-
Jcnower, path-seer, and skilled in the path. But now when his hearers
become possessed of the path by abiding in conformity therewith, they
do so following after him. This is a distinction, this is a difference,
this is a variance, between a Perfect One, accomplished and fully
enlightened, and a bhikkhu liberated through understanding ) (S. iii,
65f.).
This is the type of Thread dealing with the Adept.
Khuddaka Nikaya - Nettippakarana - First Grouping - Illustrative Quotations 3
Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 3
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[3]
805. Herein, what is the type of Thread dealing with penetration ?
(Above, below, in every way released,
And seeing not at all that ' / am this';
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of being )
(§352;Pe24, 176).
This is the type of Thread dealing with penetration.
806. [l£&]((
Ananda, no virtuous man has to choose "How shall I
have no remorse ?"; for it is essential to the idea of the virtuous man
that he has no remorse. No man without remorse has to choose "How
shall I be glad V';for it is essential to the idea of a man without remorse
that he is glad. No man who is glad has to choose "How shall I be
happy ?"; for it is essential to the idea of a man who is glad that he is
happy. No happy man has to choose "How will my body become
tranquil V"; for it is essential to the idea of a happy man that his body
is tranquil. No one tranquil in body lias to choose "How shall I feel
[bodily] pleasure ?"; for it is essential to the idea of one tranquil in
body that he feels [bodily] pleasure. No one [feeling bodily] pleasure
has to choose "How shall I become concentrated V''; for it is essential
to the idea of one [feeling bodily] pleasure that he is concentrated.
No one who is concentrated has to choose "How shall I understand
how [things] are ?"; for it is essential to the idea of one who is con-
centrated that he understands how [things] are. No one who under-
stands how [things] are has to choose thus "How shall I find dispassion V'';
for it is essential to the idea of one who understands how [things] are
that he finds dispassion. No one finding dispassion has to choose
"How will lust fade in me ?";for it is essential to tlie idea of one finding
dispassion that lust fades in him. No one in whom lust has faded
has to choose "How shall I be liberated ?"; for it is essential to the
idea of one in whom lust has faded that he is liberated. No one
liberated has to choose "How shall I have knowledge and seeing of
deliverance V; for it is essential to the idea of one liberated that he has
knowledge and seeing of deliverance) (cf. A. v, 2f.; cf. Pe 44, 182).
This is the type of Thread dealing with penetration.
807. [145] (When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
How each idea [arising] has its cause) (Ud. 2; Yin, i, 2).
This is the type of Thread dealing with penetration.
808. ( When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
Exhaustion of conditions [for arising^ (Ud. 2; Yin. i, 2).
This is the type of Thread dealing with penetration.
809. ( Why are you angry ? Never be angry.
Non-cmger, Tissa, should be your rule.
The Life Divine is lived for outguiding
Anger, conceit and contemptuousness) (S. ii, 282).
This is the type of Thread dealing with penetration.
810. (When shall I see Nanda a forest-dweller,
Wearer of robes made out of refuse-rags,
Gleaning his sustenance unrecognized
And unconcerned for sensual desires ?) (S. ii, 281).
This is the type of Thread dealing with penetration.
811. ('One lies in bliss with what burnt out f
1
One sorrows not with what burnt out ?
Destruction of what one idea
Do you proclaim, 0 Gotama V
'One lies in bliss with anger burnt out
One sorrows not with anger burnt out.
811/1 Reading jhatvd from among the many videlicets.
The Noble Ones commend destruction
Of anger, as the poison-root
With a sweet-tasting sprout; with that
Burnt out, Divine, one sorrows nof) (S. i, 161; cf. S. i, 41).
This is the type of Thread dealing with penetration.
812. ('What should, when once sprung up,
1
be killed ?
What should, when born, be guided out ?
What should the steadfast man reject ?
And what, when actualized, is bliss V
[146] 'Anger should, when sprung up, be killed.
Lust should, when born, be guided out.
Ignorance steadfast men reject.
And actualizing truth is bliss' ) ( ).
This is the type of Thread dealing with penetration.
813. ('As pierced by a down-falling spear,
As though he had his head on fire,
A mindful bhikku sets about
Abandoning lust for sense desires'
'As pierced by a down-falling spear,
As though he had his head on fire,
A mindful bhikkhu sets about
Abandoning embodiment-view') (S. i, 13, 53; Pe 48).
1
This is the type of Thread dealing with penetration.
814. ('The end of all stores is exhaustion,
The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.
So then, remembering this fear of death,
Make merit because merit bliss provides.'
812/1 Reading uppatitam with 0, Ba, Bb and NettiA instead of uppatitam.
813/1 SA (reproduced by NettiA) points out that the mistake made by the
deity who utters the 1st statement is in fancying that mere abandoning of
sensual desires by suppression (by meditation, or by rebirth in the higher
heavens) without entirely severing them by purification of view is enough.
And so the Buddha points out in his reply that it is wrong view that must be
abandoned. The next question and answer (§814) are of the same sort.
'The end of all stores is exhaustion,
The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.
1
So then, remembering this fear of death,
Leave worldly matters, look instead to peace') ( ).
This is the type of Thread dealing with penetration.
815. (It is the Stilled Ones lie in bliss,
They never sorrow, Mdvidha,
Whose minds delight in meditations ) ( ).
(He that is wise, well concentrated,
Energetic and self-controlled,
Crosses the flood so hard to cross,
Shunning percepts of sense-desires,
Gone beyond every kind of fetter,
With relish and being both exhausted,
He never founders in the deeps ) (cf. AS . i, 53).
This is the type of Thread dealing with penetration.
816. (When he has faith in the True Idea
Whereby the Accomplished reach extinction,
Through wish to hear gains understanding,
Is diligent and has discretion,
[147] Does what is right, is loyal, alert,
He will experience its riches,
And truth will bring him a good name,
And giving ensures friends for him,
And when from this world to the next
He goes, he knows no sorrowing) (S. i, 214f.).
This is the type of Thread dealing with penetration.
817. ('For you who have all this rejected
As a monk completely freed,
814/1 Cf. Uddnavarga I. 22 (Chakravarti edn., p. 4) :
sarve ksaydntd nicaydh patandntah samucchraydh
samyogd viprayogdntd marandntam ca jivitam
(quoted Lamotte, Hist, du Bouddhism Indien, p. 548, n. 21), and see Mahd-
vastu iii, p. 152, 183; Divydvaddna, pp. 27, 100, 486. Cf. also Dhp. 148:
maranantam hi jivitam.
It is improper that you should
Impart instruction to another.
9
'Sakha, no matter how it is
Companionship may come about,
To let his mind be stirred by that
Befits no man of understanding.
But if, with mind clear-confident,
He should instruct another, then
He is by that in no way fettered1
With any stirrings of emotion) (S. i, 206).
This is the type of Thread dealing with penetration.
818. ('Lusting and hating have what for their source ?
Delight, boredom, horror: from what are they born ?
And where is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string]?
'Lusting and hating have this
1
for their source.
Delight, boredom, horror: from this they are born.
And this is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string].
They are born and gain being from [sappy] affection
Like suckers that sprout from a banyan-tree stump;
And attached far and wide among sensual desires
Like a wood tented over with maluva-creeper.
When men understand it and wherefrom it sources
They put it away. And now listen, 0 spirit:
9
Tis they that cross over the flood hard to cross,
Not crossed before, for non-renewal of being9
) (Sn. 270-3).
This is the type of Thread dealing with penetration.
819. [148] ('0 Blessed One His hard to do; 0 Blessed One His very
hard to do /'
1
Yet
1
what is hard tot do Initiates do,
Kamada9
the Blessed One said,
'Through virtue concentrated, steady in themselves,
817/1 Cf . the '3 satipatthdnd' at M. iii, 221 for this equanimity towards
pupils.
818/1 'This' means 'this personality' (NettiA 200).
819/1 Read in each case
i
vdpi
)
and resolve into eva api. The name
i
kdmada'
)
means 'given to sensual-desire'.
Content brings bliss to one in homelessness.'
'0 Blessed One, His hard to gain content F
' Yet what is hard to gain they yet do gain,
Kdmada' the Blessed One said,
'Whom peaceful cognizance delights, whose minds
Delight to keep it day and night in being.'
(
0 Blessed One, 'tis hard to concentrate F
'They concentrate the hard-to-concentrate,
Kdmada' the Blessed One said,
' Whom having faculties at peace delights,
Who cut the net Mortality has made
And thereby go ennobled, Kdmada'
'0 Blessed One, hard going the uneven way F
' Yet, Kdmada, the ennobled go where going
Is hard, uneven. While ignoble ones
On paths uneven fall head-over-heels,
For those ennobled that same path is even,
Since they are even in unevenness') (S. i, 48).
This is the type of Thread dealing with, penetration.
(0 healing J eta's Wood, frequented
By the community of Seers,
Where lives the True Idea's own king,
The fount of all my happiness.
By acts, by science, by the True Idea,
By virtue, the sublimest life,
By these are mortals purified
And not by lineage or riches.
A wise man, therefore, when he sees
His own good should investigate
The True Idea in reasoned way,
That there he may be purified.
Sdriputta is first of all
In virtue, understanding, peace:
At best a bhikkhu who has gone
Across can only equal him) (M. iii, 262; S. i, 33).
This is the type of Thread dealing with penetration.
(Let not a man trace back the past
Or wonder what the future holds:
The past is . . . but the left-behind,
The future . . . but the yet-unreached.
[149] Rather, with insight let him see
Each idea presently-arisen:
To know and to be sure of that,
Invincibly, unshakably.
Today the effort must be made:
Tomorrow death may come, who knows ?
No bargain1
with Mortality
Can keep him and his hordes away.
But one who bides thus ardently,
Relentlessly, by day, by night,
9
Tis he, the Hermit Stilled has said,
2
That 'has One Fortunate Attachment'^ (M. iii, 187).
This is the type of Thread dealing with penetration.
821/1 Read (as in M. text) sangaram tena instead of sanhar'antena.
821/2 The grammar of this line is: santo muni tarn vz 'bhaddekaratto' ti
dcikkhati. Santo muni ( = a Buddha) is subject of verb dcikkhati and tarn
( — bhaddekaratto: its object).
821/3 I t is not clear precisely what bhaddekaratto, (the name of 4 successive
Suttas in the Majjhima Nikdya) means. NettiA (p. 203) says 'Evam pati-
pannattd bhaddo ekaratto assd ti bhaddekaratto'' ( = MA. v, 3). MAA adds
i
Ekd ratti ekaratto, bhaddo ekaratto etassd ti bhaddekarattam vipassanam pari-
bruhento puggalo; eterfaha "vipassandnuyogasamanndgatattd" (MA. v, 1).
Tarn uddissa pavattiyd pana bhaddekarattasahacaranato bhaddekaratto; tertdha
bhagavd " Bhaddekarattassa vo bhikkliave uddesan ca vibhangan ca desissdmV
(M. iii, 187) t? (MAA. iii, 368, Burm. ed.). Netti Tlkd offers nothing. The
only other mention, referring to these 4 Suttas, is at Ndl. 484, namely
'bhaddekrattavihdrarti in an explanation of
i
jdgariydnuyogapariyanto\ The
NdA has nothing enlightening. All these comments seem to take the ratt
element as representing ratti ('night' = Skr. rdtri), and so the literal transla-
tion would then be 'one who has an auspicious one (i.e., entire) night ' (i.e.,
'the night spent as one entirely in insight') and the Burmese transcript of
the Majjhima Nikdya gives the same sense to ''bhaddekaratto' as to l
ahorattam'
('by day, by night') two lines higher. But these explanations are all gram-
matical and avoid the meaning. The term might—it has been suggested,
but this is entirely speculative—have been a popular one for, say, the Hindu
Sivardtri (the last night of the waning moon, and devoted by Brahmans to
meditation), which was purposely given a new sense here by the Buddha, as
he did with many other current terms. (Ekarattivdso at Sn. 19 has apparently
no connection with this, being simply the opposite of samdnavdso at Sn. 18.)
An alternative derivation might be that ratt stands for ratto or ratti from
\/ranj 'to desire to lust' : cf. dhamma-rdga (A. iv, 423) or tathdgatdranjita
(§59); cf. the 'profitable craving' and 'profitable conceit' (§§506-7), though
there is apparently no example of ratti from this root in Pal i (cf. Skr. rakti).
This interpretation has been adopted in the translation here as more trenchant
822. (Bhikkhus, there are these four verifiables. What four? (/)
There are ideas verifiable by the eye and by understanding, (2) There
are ideas verifiable by mindfulness and by understanding, (3) There
are ideas verifiable by the body and by understanding. (4) There are
ideas experienceable through understanding and verifiable by under-
standing. (1) What ideas are verifiable by the eye and by under-
standing? The heavenly eye, which is purified and surpasses the
human, is verifiable by the eye and by understanding. (2) What
ideas are verifiable by mindfulness and by understanding ? The
recollection of past life is verifiable by mindfulness and by under-
standing. (3) What ideas are verifiable by the body and by under-
standing? The power of supernormal success, and cessation, are
verifiable by the body and by understanding. (4) What ideas are
experienceable through understanding and verifiable by understanding ?
The knowledge of exhaustion of taints is experienceable through under-
standing and verifiable by understanding) (cf. A. ii, 182f.).
This is the type of Thread dealing with penetration.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[3]
805. Herein, what is the type of Thread dealing with penetration ?
(Above, below, in every way released,
And seeing not at all that ' / am this';
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of being )
(§352;Pe24, 176).
This is the type of Thread dealing with penetration.
806. [l£&]((
Ananda, no virtuous man has to choose "How shall I
have no remorse ?"; for it is essential to the idea of the virtuous man
that he has no remorse. No man without remorse has to choose "How
shall I be glad V';for it is essential to the idea of a man without remorse
that he is glad. No man who is glad has to choose "How shall I be
happy ?"; for it is essential to the idea of a man who is glad that he is
happy. No happy man has to choose "How will my body become
tranquil V"; for it is essential to the idea of a happy man that his body
is tranquil. No one tranquil in body lias to choose "How shall I feel
[bodily] pleasure ?"; for it is essential to the idea of one tranquil in
body that he feels [bodily] pleasure. No one [feeling bodily] pleasure
has to choose "How shall I become concentrated V''; for it is essential
to the idea of one [feeling bodily] pleasure that he is concentrated.
No one who is concentrated has to choose "How shall I understand
how [things] are ?"; for it is essential to the idea of one who is con-
centrated that he understands how [things] are. No one who under-
stands how [things] are has to choose thus "How shall I find dispassion V'';
for it is essential to the idea of one who understands how [things] are
that he finds dispassion. No one finding dispassion has to choose
"How will lust fade in me ?";for it is essential to tlie idea of one finding
dispassion that lust fades in him. No one in whom lust has faded
has to choose "How shall I be liberated ?"; for it is essential to the
idea of one in whom lust has faded that he is liberated. No one
liberated has to choose "How shall I have knowledge and seeing of
deliverance V; for it is essential to the idea of one liberated that he has
knowledge and seeing of deliverance) (cf. A. v, 2f.; cf. Pe 44, 182).
This is the type of Thread dealing with penetration.
807. [145] (When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
How each idea [arising] has its cause) (Ud. 2; Yin, i, 2).
This is the type of Thread dealing with penetration.
808. ( When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
Exhaustion of conditions [for arising^ (Ud. 2; Yin. i, 2).
This is the type of Thread dealing with penetration.
809. ( Why are you angry ? Never be angry.
Non-cmger, Tissa, should be your rule.
The Life Divine is lived for outguiding
Anger, conceit and contemptuousness) (S. ii, 282).
This is the type of Thread dealing with penetration.
810. (When shall I see Nanda a forest-dweller,
Wearer of robes made out of refuse-rags,
Gleaning his sustenance unrecognized
And unconcerned for sensual desires ?) (S. ii, 281).
This is the type of Thread dealing with penetration.
811. ('One lies in bliss with what burnt out f
1
One sorrows not with what burnt out ?
Destruction of what one idea
Do you proclaim, 0 Gotama V
'One lies in bliss with anger burnt out
One sorrows not with anger burnt out.
811/1 Reading jhatvd from among the many videlicets.
The Noble Ones commend destruction
Of anger, as the poison-root
With a sweet-tasting sprout; with that
Burnt out, Divine, one sorrows nof) (S. i, 161; cf. S. i, 41).
This is the type of Thread dealing with penetration.
812. ('What should, when once sprung up,
1
be killed ?
What should, when born, be guided out ?
What should the steadfast man reject ?
And what, when actualized, is bliss V
[146] 'Anger should, when sprung up, be killed.
Lust should, when born, be guided out.
Ignorance steadfast men reject.
And actualizing truth is bliss' ) ( ).
This is the type of Thread dealing with penetration.
813. ('As pierced by a down-falling spear,
As though he had his head on fire,
A mindful bhikku sets about
Abandoning lust for sense desires'
'As pierced by a down-falling spear,
As though he had his head on fire,
A mindful bhikkhu sets about
Abandoning embodiment-view') (S. i, 13, 53; Pe 48).
1
This is the type of Thread dealing with penetration.
814. ('The end of all stores is exhaustion,
The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.
So then, remembering this fear of death,
Make merit because merit bliss provides.'
812/1 Reading uppatitam with 0, Ba, Bb and NettiA instead of uppatitam.
813/1 SA (reproduced by NettiA) points out that the mistake made by the
deity who utters the 1st statement is in fancying that mere abandoning of
sensual desires by suppression (by meditation, or by rebirth in the higher
heavens) without entirely severing them by purification of view is enough.
And so the Buddha points out in his reply that it is wrong view that must be
abandoned. The next question and answer (§814) are of the same sort.
'The end of all stores is exhaustion,
The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.
1
So then, remembering this fear of death,
Leave worldly matters, look instead to peace') ( ).
This is the type of Thread dealing with penetration.
815. (It is the Stilled Ones lie in bliss,
They never sorrow, Mdvidha,
Whose minds delight in meditations ) ( ).
(He that is wise, well concentrated,
Energetic and self-controlled,
Crosses the flood so hard to cross,
Shunning percepts of sense-desires,
Gone beyond every kind of fetter,
With relish and being both exhausted,
He never founders in the deeps ) (cf. AS . i, 53).
This is the type of Thread dealing with penetration.
816. (When he has faith in the True Idea
Whereby the Accomplished reach extinction,
Through wish to hear gains understanding,
Is diligent and has discretion,
[147] Does what is right, is loyal, alert,
He will experience its riches,
And truth will bring him a good name,
And giving ensures friends for him,
And when from this world to the next
He goes, he knows no sorrowing) (S. i, 214f.).
This is the type of Thread dealing with penetration.
817. ('For you who have all this rejected
As a monk completely freed,
814/1 Cf. Uddnavarga I. 22 (Chakravarti edn., p. 4) :
sarve ksaydntd nicaydh patandntah samucchraydh
samyogd viprayogdntd marandntam ca jivitam
(quoted Lamotte, Hist, du Bouddhism Indien, p. 548, n. 21), and see Mahd-
vastu iii, p. 152, 183; Divydvaddna, pp. 27, 100, 486. Cf. also Dhp. 148:
maranantam hi jivitam.
It is improper that you should
Impart instruction to another.
9
'Sakha, no matter how it is
Companionship may come about,
To let his mind be stirred by that
Befits no man of understanding.
But if, with mind clear-confident,
He should instruct another, then
He is by that in no way fettered1
With any stirrings of emotion) (S. i, 206).
This is the type of Thread dealing with penetration.
818. ('Lusting and hating have what for their source ?
Delight, boredom, horror: from what are they born ?
And where is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string]?
'Lusting and hating have this
1
for their source.
Delight, boredom, horror: from this they are born.
And this is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string].
They are born and gain being from [sappy] affection
Like suckers that sprout from a banyan-tree stump;
And attached far and wide among sensual desires
Like a wood tented over with maluva-creeper.
When men understand it and wherefrom it sources
They put it away. And now listen, 0 spirit:
9
Tis they that cross over the flood hard to cross,
Not crossed before, for non-renewal of being9
) (Sn. 270-3).
This is the type of Thread dealing with penetration.
819. [148] ('0 Blessed One His hard to do; 0 Blessed One His very
hard to do /'
1
Yet
1
what is hard tot do Initiates do,
Kamada9
the Blessed One said,
'Through virtue concentrated, steady in themselves,
817/1 Cf . the '3 satipatthdnd' at M. iii, 221 for this equanimity towards
pupils.
818/1 'This' means 'this personality' (NettiA 200).
819/1 Read in each case
i
vdpi
)
and resolve into eva api. The name
i
kdmada'
)
means 'given to sensual-desire'.
Content brings bliss to one in homelessness.'
'0 Blessed One, His hard to gain content F
' Yet what is hard to gain they yet do gain,
Kdmada' the Blessed One said,
'Whom peaceful cognizance delights, whose minds
Delight to keep it day and night in being.'
(
0 Blessed One, 'tis hard to concentrate F
'They concentrate the hard-to-concentrate,
Kdmada' the Blessed One said,
' Whom having faculties at peace delights,
Who cut the net Mortality has made
And thereby go ennobled, Kdmada'
'0 Blessed One, hard going the uneven way F
' Yet, Kdmada, the ennobled go where going
Is hard, uneven. While ignoble ones
On paths uneven fall head-over-heels,
For those ennobled that same path is even,
Since they are even in unevenness') (S. i, 48).
This is the type of Thread dealing with, penetration.
(0 healing J eta's Wood, frequented
By the community of Seers,
Where lives the True Idea's own king,
The fount of all my happiness.
By acts, by science, by the True Idea,
By virtue, the sublimest life,
By these are mortals purified
And not by lineage or riches.
A wise man, therefore, when he sees
His own good should investigate
The True Idea in reasoned way,
That there he may be purified.
Sdriputta is first of all
In virtue, understanding, peace:
At best a bhikkhu who has gone
Across can only equal him) (M. iii, 262; S. i, 33).
This is the type of Thread dealing with penetration.
(Let not a man trace back the past
Or wonder what the future holds:
The past is . . . but the left-behind,
The future . . . but the yet-unreached.
[149] Rather, with insight let him see
Each idea presently-arisen:
To know and to be sure of that,
Invincibly, unshakably.
Today the effort must be made:
Tomorrow death may come, who knows ?
No bargain1
with Mortality
Can keep him and his hordes away.
But one who bides thus ardently,
Relentlessly, by day, by night,
9
Tis he, the Hermit Stilled has said,
2
That 'has One Fortunate Attachment'^ (M. iii, 187).
This is the type of Thread dealing with penetration.
821/1 Read (as in M. text) sangaram tena instead of sanhar'antena.
821/2 The grammar of this line is: santo muni tarn vz 'bhaddekaratto' ti
dcikkhati. Santo muni ( = a Buddha) is subject of verb dcikkhati and tarn
( — bhaddekaratto: its object).
821/3 I t is not clear precisely what bhaddekaratto, (the name of 4 successive
Suttas in the Majjhima Nikdya) means. NettiA (p. 203) says 'Evam pati-
pannattd bhaddo ekaratto assd ti bhaddekaratto'' ( = MA. v, 3). MAA adds
i
Ekd ratti ekaratto, bhaddo ekaratto etassd ti bhaddekarattam vipassanam pari-
bruhento puggalo; eterfaha "vipassandnuyogasamanndgatattd" (MA. v, 1).
Tarn uddissa pavattiyd pana bhaddekarattasahacaranato bhaddekaratto; tertdha
bhagavd " Bhaddekarattassa vo bhikkliave uddesan ca vibhangan ca desissdmV
(M. iii, 187) t? (MAA. iii, 368, Burm. ed.). Netti Tlkd offers nothing. The
only other mention, referring to these 4 Suttas, is at Ndl. 484, namely
'bhaddekrattavihdrarti in an explanation of
i
jdgariydnuyogapariyanto\ The
NdA has nothing enlightening. All these comments seem to take the ratt
element as representing ratti ('night' = Skr. rdtri), and so the literal transla-
tion would then be 'one who has an auspicious one (i.e., entire) night ' (i.e.,
'the night spent as one entirely in insight') and the Burmese transcript of
the Majjhima Nikdya gives the same sense to ''bhaddekaratto' as to l
ahorattam'
('by day, by night') two lines higher. But these explanations are all gram-
matical and avoid the meaning. The term might—it has been suggested,
but this is entirely speculative—have been a popular one for, say, the Hindu
Sivardtri (the last night of the waning moon, and devoted by Brahmans to
meditation), which was purposely given a new sense here by the Buddha, as
he did with many other current terms. (Ekarattivdso at Sn. 19 has apparently
no connection with this, being simply the opposite of samdnavdso at Sn. 18.)
An alternative derivation might be that ratt stands for ratto or ratti from
\/ranj 'to desire to lust' : cf. dhamma-rdga (A. iv, 423) or tathdgatdranjita
(§59); cf. the 'profitable craving' and 'profitable conceit' (§§506-7), though
there is apparently no example of ratti from this root in Pal i (cf. Skr. rakti).
This interpretation has been adopted in the translation here as more trenchant
822. (Bhikkhus, there are these four verifiables. What four? (/)
There are ideas verifiable by the eye and by understanding, (2) There
are ideas verifiable by mindfulness and by understanding, (3) There
are ideas verifiable by the body and by understanding. (4) There are
ideas experienceable through understanding and verifiable by under-
standing. (1) What ideas are verifiable by the eye and by under-
standing? The heavenly eye, which is purified and surpasses the
human, is verifiable by the eye and by understanding. (2) What
ideas are verifiable by mindfulness and by understanding ? The
recollection of past life is verifiable by mindfulness and by under-
standing. (3) What ideas are verifiable by the body and by under-
standing? The power of supernormal success, and cessation, are
verifiable by the body and by understanding. (4) What ideas are
experienceable through understanding and verifiable by understanding ?
The knowledge of exhaustion of taints is experienceable through under-
standing and verifiable by understanding) (cf. A. ii, 182f.).
This is the type of Thread dealing with penetration.
Khuddaka Nikaya - Nettippakarana - First Grouping - Illustrative Quotations 2
Khuddaka Nikaya - Nettippakarana ( The Guide ) - First Grouping - Illustrative Quotations 2
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Group [2]
787. Herein, what is the type of Thread dealing with morality?
(Ideas are heralded by mind,
Mind heads them, and they are mind-made.
If someone with a placid1
mind
Is wont to speak or act, then bliss
Sure follows after him as does
His shadow keep him company ) (Pe 24, 163; Dh. 2; cf. §768).
This is the type of Thread dealing with morality.
788. (Mahdndma the Sakyan said this to the Blessed One: 'Venerable
sir, this [city of] Kapiluvatthu is successful, prosperous, populous
and crowded with people, its alleys are teeming. Now, venerable
sir, it happens that when I have done honour to the Blessed One or to
reverend bhikkhus, I then go in the evening into Kapilavatthu, and I
encounter perhaps an uncontrolled elephant or an uncontrolled horse
or an uncontrolled carriage or an uncontrolled cart or an uncontrolled
man. On that occasion, venerable sir, mindfulness instigated by the
Blessed One is forgotten, mindfulness instigated by the True Idea is
forgotten, mindfulness instigated by the Community is forgotten
Venerable sir, I wonder: Were I to pass away on that evening, what
would my destination be, what would my prospect be?'—[134] 'Do
not fear, Mahanama, do not fear. Your death will be free from evil,
your passing away free from evil. When a noble hearer possesses
four ideas he tends to extinction, he inclines to extinction, he leans to
extinction. What are the four ? Here a noble hearer, through
experience undergone, has confidence in the Enlightened One thus:
'That Blessed One is such since he is accomplished, .. . [as in §296] . . .
teacher of gods and men, enlightened Blessed . . . in the True Idea . . .
in the sense of one who is 'unlucky' enough to act against his own welfare
to so great an extent . Consequently this verse is in no sense an imprecation
or commination—a 'consigning to hell', which would be impossible to effect—
but simply a description and an apostrophe as a warning to others not to
make the same miserable mistake through greed, hate and delusion.
787/1 ' "Placid" through confidence in the law of action and its ripening'
(NettiA. 192).
[as in §297] . . . in the Community .. . [as in §298] . . . And then
he possesses the kinds of virtue desired by Noble Ones, untom . . .
[as in §299] . . . and conducive to concentration. Suppose that a
tree tended to the east, inclined to the east, leaned to the east, what
side would it fall to when cut at its root?'—'Venerable sir, it would
fall where it tended, would fall where it inclined, would fall where it
leaned.'—'So too, Mahanama, when a noble hearer possesses four ideas
he tends to extinction, he inclines to extinction, he leans to extinction.
Do not fear, Mahanama, do not fear. Your death will be free from
evil, your passing away free from eviV) (cf. Pe 24, 170; S. v, 371).
This is the type of Thread dealing with morality.
789. (Not with the rod maltreating cruelly
Beings that desire but pleasure,
When he too his own pleasure seeks
Departing hence he meets with it) (Ud. 12; Dh. 132; ef. §772).
This is the type of Thread dealing with morality.
790. (W hen cattle go across a ford
And the bull leader goes aright
Then all the others go aright
Because the guide has gone aright.
So too it is among mankind;
If the appointed ruler acts
According to the True Idea,
How much more all the other folk;
The whole realm prospers when its king
Acts following the True Idea) (A. ii, 76; cf. §773).
This is the type of Thread dealing with morality.
791. (The Blessed One was living at Savatthi in J eta's Wood, Andtha-
pindika's Park. Now on that occasion a number of bhikkhus were
engaged on robe-work for the Blessed One, [135] [thinking] 'The
Blessed One will go wandering when the robes are finished'. And
on that occasion the officials, Isidatta and Pur ana, were staying at
Saketa for some business or other. They heard: 'It seems that a
number of bhikkhus are engaged in robe-work for the Blessed One
{thinking] "The Blessed One will go wandering when the robes are
finished." ' Then they posted a man on the path, [telling him] 'Good
man, when you see the Blessed One coming, accomplished and fully
enlightened, then tell us'. When the man had waited two days or
three, he saw the Blessed One coming in the distance. When he saw
him, he went to Isidatta and Pur ana, and he told them 'Sirs, this
Blessed One is coming, accomplished and fully enlightened. Now is
the time to do as you wilV. Then the officials, Isidatta and Pur ana,
went to the Blessed One, and after paying homage they followed close
behind him. Then the Blessed One stepped aside from the road and
sat down on a seat made ready at the root of a tree. The officials,
Isidatta and Purana, paid homage and sat down at one side. When
they had done so they said: 'Venerable sir, when we hear that the
Blessed One is going from Sdvatthi wandering among the Kosalans
we are dissatisfied on that occasion and we grieve that the Blessed
One will be far from us. And when we hear that the Blessed One
has gone from Sdvatthi to wander among the Kosalans we are dis-
satisfied on that occasion and we grieve thai the Blessed One is far
from us. When we hear tliat the Blessed One is going wandering
among the people of Kasi and Magadha, we are dissatisfied on that
occasion and we grieve that the Blessed One [136] will be far from us.
And when we hear that the Blessed One has gone to wander among
the people of Kasi and Magadha we are not a little dissatisfied on
that occasion and we grieve not a little that the Blessed One is far
from us. When we hear that the Blessed One is going wandering
among the people of Magadha and Kasi we are dissatisfied on that
occasion and we grieve that the Blessed One will be far from us. And
when we hear that the Blessed One has gone to wander among the people
of Magadha and Kasi we are dissatisfied on that occasion and we
grieve that the Blessed One is far from us. But when we hear that
the Blessed One is going wandering among the Kosalans back to
Sdvatthi we are satisfied on that occasion and we rejoice that the Blessed
One will be near to us. And when we hear that the Blessed One is
living in Sdvatthi in Jeta's Wood, Anathapindika's Park, we have
no little satisfaction and we rejoice no little that the Blessed One is
near to us.'—'That, officers, is because the house-life is a constrained
and dirty place; but the life gone forth is wide open: enough so indeed
for you to be diligent.'—'Venerable sir, we have a constraint more
constraining and counted more constraining than that.'—'What is
this constraint of yours more constraining and counted more con-
straining than that?'—'Here, venerable sir, when king Pasenadi of
Kosala would go to the parade-ground, we have to see that king Pasenadi
of Kosala's elephants are got ready for his mounting, and we have
then to seat the king's favourite consorts, one before him and one
behind. Now, venerable sir, those ladies have scent like that of a
scent-casket just opened, as may be expected of those embellished with
scents that are fit for a king. And, venerable sir, those ladies have a
bodily touch like [137] that of tula-cotton or that of kappasa-cotton,
as may be expected of kings' daughters brought up to pleasure. Now
on that occasion, venerable sir, the elephant must be guarded and the
ladies must be guarded and we ourselves too must be guarded. Yet
we have never known evil thoughts to arise in regard to those ladies.
Venerable sir, we have this constraint more constraining and counted
more constraining than that.''—'That, officers, is because the house-
life is a constrained and dirty place; but the life gone forth is wide
open: enough so indeed for you to be deligent. When a noble hearer
possesses four ideas he has entered the stream, he is no more inseparable
from the idea of perdition, he is certain [of rightness] and bound for
enlightenment. What are the four ? Here a well taught noble hearer,
through experience undergone, has confidence in the Blessed One thus:
'That Blessed One is such since .. . [as in §296] . . . blessed' . . . in
the True Idea .. . [as in §297] . . . in the Community .. . [as in
§298] . . . field of merit for the world'. And then he abides in the
house-life with his heart free from stain and avarice, freely generous,
open-handed, delighting in relinquishing, expecting to be asked, and
rejoicing in giving and sharing. A noble hearer possessing these
four ideas has entered the stream, he is no longer inseparable from
the idea of perdition, he is certain [of rightness] and bound for
enlightenment. Now, officers, you, through experience undergone,
have confidence in the Enlightened One thus: . . . in the True Idea
thus: . . . in the Community thus: . . . And whatever there is in the
clan to be given, none of it is withheld from the virtuous who are
inseparable from the idea of good. How do you conceive this: how
many people are there among the Kosalans your equals in giving
and sharing V—'For us, venerable sir, it is gain, for us it is great
gain, that the Blessed One knows this about us') (S. v, 348f.).
This is the type of Thread dealing with morality.
792. [138] (I gave only a single flower;
Thereafter eighty myriad aeons
Mid gods and human kind [I lived]
To reach extinction with trace left) (cf. Thag. 96).
1
This is the type of Thread dealing with morality.
792/1 See similar untraced quotation at KhpA. 222.
793. (Under a Wisdom Tree
Broad and tall-grown and greenly shining
As I sat meditating
A sign I saw as of an Enlightened One.
Today these thirty aeons
Have passed, and I since then no more have been
To a bad destination,
And the Triple Science has been verified,
The moral of that sign) (cf. TJiag. 217-18).
This is the type of Thread dealing with morality,
794. (The Foremost of Men entered for alms
The capital of Kosala
Before the meal, compassionate,
The Stilled One, healer of [all] craving.
A man had in his hand a chaplet
Bedecked with every kind of bloom;
He saw the Fully Enlightened One
With a Community of Bhikkhus
Entering on the king's high way,
Honoured by gods and human beings.
Happy, with confidence at heart,
He drew near to the Blessed One.
The chaplet full of blossom-fragrance
Gay with many a charming colour
He gave with his own hand in faith
[To grace] the Fully Enlightened One.
Then from the Buddha's lips came forth
With colour as of fiery flames
A beam of full a thousand rays,
Like lightning flashing from his mouth.
After rounding him to the right
It thrice revolved upon the head
Of the Sun's Kinsman, and thereon
Vanished away upon his brow.
On seeing this most wonderful,
This marvellous hair-raising thing,
Ananda asked the Blessed One,
Setting his robe upon one shoulder:
'0 mighty Stilled One, tell the cause
Wherefor you manifest a smile.
It will light up the True Ideal
1
If you dispel our wonderings.'
Then he in whom is ready ever
Knowledge about everything
[139] Did answer the Elder Ananda
[Who stood there] wondering in doubt
'This man, Ananda, since he has
Had confidence in me at heart
Will go to no bad destination
For four and eighty thousand aeons.
And after ruling heavenly realms
Of godly beings among the gods,
He will be ruler among men,
He will be king of a [whole] realm,
And in the end he will go forth
To find the True Idea's own law
And be the Hermit Enlightened One
Vatamsaka, free from all lust.
No trivial offering is that
Made with a heart [full resolute]
Confiding in a Perfect One
Fully enlightened, or his hearer.
Measureless are the Enlightened Ones,
Measureless is their True Idea,
Measureless fruit for those who place
Their confidence in the measureless ) ( ).
This is the type of Thread dealing with morality.
795. ('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, were he to die on this occasion,
then as if carried [there], so [would he be] placed in heaven. Why is
that? His heart is confident. It is because of his heart's confiding
that here, on the dissolution of the body, after death, someone reappears
in a good destination, in heaven.' This is the meaning the Blessed
One stated. Herein, it is stated as follows:
On recognizing here some person
Whose heart was full of confidence,
794/1 Read dhammdloko as one compound and resolve as dhammassa dloko.
The Master did express the meaning
In the bhikkhus' presence thus:
'Now should it happen that the person
Came to die at such a moment
He then would reappear in heaven
Through the confiding of his heart;
For confident-hearted creatures go
On to a happy destination.
As if he had been carried off
And placed [there], so a wise man like this
After the body's dissolution
Reappears in heaven.'
This was the meaning stated by the Blessed One, so I heard) (cf. Iti.
13f.;cf. §777).
This is the type of Thread dealing with morality.
796. [140] (On board a boat a woman was
With a gold awning overspread.
She plunged her hand into the pool
And with it plucked a lotus flower) (Vv. p. 4).
('Whence comes the beauty that you have ?
Whence comes the radiance of your being ?
All riches seem to flow to you^
No matter what your mind may wish;
Tell me, 0 deity, when asked,
What is the action gave this fruit V
Most happily the deity,
Thus questioned by the king of gods
In answering did thus reply
To Sakka's question, as I heard:
'While I was on a journey going
I saw a truly lovely shrine,
Wherein my heart had confidence
In Kassapa of great renown.
I offered lotus flowers there
In confidence with my own hands.
Such is the fruit, the ripening of that action,
Which those that have made merit do obtain ) ( ).
This is the type of Thread dealing with morality.
797. (Talk on giving, talk on virtue, talk on heavens) (M. i, 379),
(talk on merit, talk on ripening ofmerit) ( ).
This is the type of Thread dealing with morality.
798. (Besides, men that have helped to build
Earth-monuments made dedicate
To those who wield the Powers Ten
Abide in the joys of heaven) ( ).
This is the type of Thread dealing with morality.
799. (All with a god's son's bodily appearance
And with the blessing of fair shapeliness,
Have earth prepared by wetting well with water
And raise
1
a monument to Kassapa.
Fair-limbed ones, 'tis a shrine built for a sage
Sublime with the Ten Powers, walking in Truth:
These gods and men who work with confidence
Thereon will be released from ageing and death) ( ).
This is the type of Thread dealing with morality.
800. (It was indeed a mighty thing
That I upon the monument
Erected to the Greatest Sage
[141] Did place four lilies and a wreath.
Today these thirty aeons have passed,
And I since then have no more been
To a bad destination; for
I honoured the Master's monument) ( ).
This is the type of Thread dealing with morality.
801. (1 honoured once the monument of him that wore
The Marks of a Great Man that number thirty-two,
The Helper of the World, Victorious in Battle,
For which I have rejoiced a hundred thousand aeons.
Such was the merit that I stored away [thereby]
And such the godly blessing through that merit [gained]
That I had work of kings to do [for all that time]
Without once ever going to perdition. [Now]
My heart is so disposed that I obtained in full
799/1 C, Ba and Bb read vaddhetha.
That Eye [of understanding] in the Dispensation
Of him that was the Tamer great of the untamed;
My heart is freed, and now the Creeper, has been shaken off)
( )•
This is the type of Thread dealing with morality.
802. (It was but a samaka-measure of rice
1
That I gave to a Hermit Enlightened One,
Whose heart was freed from the five Wildernesses,
2,
Who, taintless, without conflict did abide,
And in his heart no clinging. I did fancy
In him to be the peerless True Ideal
And to that True Idea disposed my mind:
'0 let me meet with those who thus abide,
Quite unconcerned for any kind of being.,'
Then owing to the ripening of that action
I had a thousand births among the Kurus,
z
Those long-lived creatures who call nothing 'mine
9
,
4
"
Who gain distinctions that they do not lose.
And owing to the ripening of that action
I had a thousand births among the Thirty,
5
Among those with distinguished bodies going,
Famously decked with many a garland gay.
And owing to the ripening of that action
My heart is freed from the [five] Wildernesses,
Taintless, I met those bearing their last bodies,
[142] And who have passed beyond both woe and weal;
6
I realized what that Perfect One had told:
'What men of virtue want may well befall;'
According as my mind did think it out
So it befell. This is my last existenco ( ).
This is the type of Thread dealing with morality.
802/1 NettiA (p. 196) reads sdmdkapatthodanamattam and expands to
sdmaka4indnam nalik-odana-mattam.
802/2 For the 'Wildernesses of the heart ' (ceto-khila) see M. Sutta 16.
802/3 l
Kurusu—among the Kurus' means here the Uttara-Kuru, said to
inhabi t the 'Northern Continent' of Uttara-Kuru.
802/4 l
Amama—who call nothing "mine" ' : = appariggaha (NettiA).
802/5 Tidasd: variant name for Tdvatimsd, 2nd of the 6 sensual-sphere
heavens, governed by Sakka Ruler of Gods. See JSn. 679.
802/6 NettiA paraphrases hitdhitdsihi by kusaldkusale vitivattehi (p. 196).
803. ( Thirty-one aeons past the Blessed Victor
Sikhi lived, unperturbed, of infinite vision.
His brother was the king named Sikhandi,
Trusting the Buddha and the True Idea.
When that World-Guide attained complete extinction
The king built a tall stately monument,
One quarter-league around, to that great Sage,
That god of gods, that greatest of all men.
One day a man brought there an offering
And as he offered a tvild-jasmine [spray],
1
One of its flowers fell
2
blown by the wind.
I picked it up and gave it back to him.
And thereupon he said with confident heart:
'This flower I do give you as a gift.'
I took it then and there and offered it,
Minding repeatedly the Enlightened One.
Today these thirty aeons have passed
And I since then have no more been
To a bad destination, through
That bloom placed on that monument ) ( ).
This is the type of Thread dealing with morality.
804. ( There is the town named Kapila
Belonging to king Brahmadatta
Frequented, populous and crowded,
Successful, prosperous as well.
Now there as I was selling bread1
At the last house of the Paucalas
[143] / saw the [Hermit] Enlightened One
Uparittha of holy fame.
Glad and with a confident heart
I did invite that best of men,
Arittha, for a regular meal
To be provided in my house.
803/1 C and Bb have (correctly) jdtisumanarh as one word (Ba does not
divide its words mostly); not in PED, where see sumana.
803/2 Read pati tassa as two words (pati here aor. of patati); patitassa as
gen. pp. of patati makes no sense here.
804/1 Kummasa is here rendered by 'bread' for want of a better word since
in the Vin. Commentaries it is said to be made of wheat (yava), so it cannot
well be 'junket ' as in PED; perhaps 'chapatti' (or 'pasta').
And when the moon was waxen full
Later, in the Kattika month,
2
I took out a new set of clothing
And to Arittha offered it
Knowing the confidence in my heart,
The best of men accepted it,
The Stilled One, cured of all craving,
By pity and compassion moved.
Now by my doing such good action
As the Enlightened Ones commend
I fared among both gods and men
Until I fell from that estate
To reappear in a rich clan
Inhabiting Benares city;
I was a banker's only son
More dear than any living being.
But when I had discretion reached
A god's son did exhort me then:
1 left my mansion's [upper chamber]
And went to the Enlightened One.
He, Gotama, compassionate,
Did teach the True Idea to me:
Suffering, and its Origin,
And what Beyond all Suffering,
And the Noble Eight-Factored Path
That leads to suffering's surcease.
These four Truths of the Noble Ones,
This Stilled One's True Ideal, he taught.
When I had heard his utterance
I dwelt glad in the Dispensation;
I penetrated Quiet, besides,
By night and day unfailingly;
And all the taints that had in me
804/2 Kattika is the 4th month of the Rains; it is also called the 'month
for receiving robes' (clvara-masa). PED ascribes 5 months to the Rains
(under Kattika), but is that ever so? The three Indian seasons have each
4 lunar months, and when, every few years, an 'extra month' (adhika-mdsa) is
added in order to bring the seasons back into line with the solar year, it is
added at the end of the Hot Season (gimharva) as a 5th month, after Asalha,
the 4th month of that Season. The day on which the full moon falls (reckoning
the day to begin at dawn) is the last day of the month.
Objects without, within myself,
Came once and for all to severance
And nevermore did they arise
Now suffering is ended [all];
This is my final body, too;
There is no further future being,
Or roundabout of birth and death ) ( ).
This is the type of Thread dealing with morality.
ACCORDING TO
KACCANA THERA
TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Group [2]
787. Herein, what is the type of Thread dealing with morality?
(Ideas are heralded by mind,
Mind heads them, and they are mind-made.
If someone with a placid1
mind
Is wont to speak or act, then bliss
Sure follows after him as does
His shadow keep him company ) (Pe 24, 163; Dh. 2; cf. §768).
This is the type of Thread dealing with morality.
788. (Mahdndma the Sakyan said this to the Blessed One: 'Venerable
sir, this [city of] Kapiluvatthu is successful, prosperous, populous
and crowded with people, its alleys are teeming. Now, venerable
sir, it happens that when I have done honour to the Blessed One or to
reverend bhikkhus, I then go in the evening into Kapilavatthu, and I
encounter perhaps an uncontrolled elephant or an uncontrolled horse
or an uncontrolled carriage or an uncontrolled cart or an uncontrolled
man. On that occasion, venerable sir, mindfulness instigated by the
Blessed One is forgotten, mindfulness instigated by the True Idea is
forgotten, mindfulness instigated by the Community is forgotten
Venerable sir, I wonder: Were I to pass away on that evening, what
would my destination be, what would my prospect be?'—[134] 'Do
not fear, Mahanama, do not fear. Your death will be free from evil,
your passing away free from evil. When a noble hearer possesses
four ideas he tends to extinction, he inclines to extinction, he leans to
extinction. What are the four ? Here a noble hearer, through
experience undergone, has confidence in the Enlightened One thus:
'That Blessed One is such since he is accomplished, .. . [as in §296] . . .
teacher of gods and men, enlightened Blessed . . . in the True Idea . . .
in the sense of one who is 'unlucky' enough to act against his own welfare
to so great an extent . Consequently this verse is in no sense an imprecation
or commination—a 'consigning to hell', which would be impossible to effect—
but simply a description and an apostrophe as a warning to others not to
make the same miserable mistake through greed, hate and delusion.
787/1 ' "Placid" through confidence in the law of action and its ripening'
(NettiA. 192).
[as in §297] . . . in the Community .. . [as in §298] . . . And then
he possesses the kinds of virtue desired by Noble Ones, untom . . .
[as in §299] . . . and conducive to concentration. Suppose that a
tree tended to the east, inclined to the east, leaned to the east, what
side would it fall to when cut at its root?'—'Venerable sir, it would
fall where it tended, would fall where it inclined, would fall where it
leaned.'—'So too, Mahanama, when a noble hearer possesses four ideas
he tends to extinction, he inclines to extinction, he leans to extinction.
Do not fear, Mahanama, do not fear. Your death will be free from
evil, your passing away free from eviV) (cf. Pe 24, 170; S. v, 371).
This is the type of Thread dealing with morality.
789. (Not with the rod maltreating cruelly
Beings that desire but pleasure,
When he too his own pleasure seeks
Departing hence he meets with it) (Ud. 12; Dh. 132; ef. §772).
This is the type of Thread dealing with morality.
790. (W hen cattle go across a ford
And the bull leader goes aright
Then all the others go aright
Because the guide has gone aright.
So too it is among mankind;
If the appointed ruler acts
According to the True Idea,
How much more all the other folk;
The whole realm prospers when its king
Acts following the True Idea) (A. ii, 76; cf. §773).
This is the type of Thread dealing with morality.
791. (The Blessed One was living at Savatthi in J eta's Wood, Andtha-
pindika's Park. Now on that occasion a number of bhikkhus were
engaged on robe-work for the Blessed One, [135] [thinking] 'The
Blessed One will go wandering when the robes are finished'. And
on that occasion the officials, Isidatta and Pur ana, were staying at
Saketa for some business or other. They heard: 'It seems that a
number of bhikkhus are engaged in robe-work for the Blessed One
{thinking] "The Blessed One will go wandering when the robes are
finished." ' Then they posted a man on the path, [telling him] 'Good
man, when you see the Blessed One coming, accomplished and fully
enlightened, then tell us'. When the man had waited two days or
three, he saw the Blessed One coming in the distance. When he saw
him, he went to Isidatta and Pur ana, and he told them 'Sirs, this
Blessed One is coming, accomplished and fully enlightened. Now is
the time to do as you wilV. Then the officials, Isidatta and Pur ana,
went to the Blessed One, and after paying homage they followed close
behind him. Then the Blessed One stepped aside from the road and
sat down on a seat made ready at the root of a tree. The officials,
Isidatta and Purana, paid homage and sat down at one side. When
they had done so they said: 'Venerable sir, when we hear that the
Blessed One is going from Sdvatthi wandering among the Kosalans
we are dissatisfied on that occasion and we grieve that the Blessed
One will be far from us. And when we hear that the Blessed One
has gone from Sdvatthi to wander among the Kosalans we are dis-
satisfied on that occasion and we grieve thai the Blessed One is far
from us. When we hear tliat the Blessed One is going wandering
among the people of Kasi and Magadha, we are dissatisfied on that
occasion and we grieve that the Blessed One [136] will be far from us.
And when we hear that the Blessed One has gone to wander among
the people of Kasi and Magadha we are not a little dissatisfied on
that occasion and we grieve not a little that the Blessed One is far
from us. When we hear that the Blessed One is going wandering
among the people of Magadha and Kasi we are dissatisfied on that
occasion and we grieve that the Blessed One will be far from us. And
when we hear that the Blessed One has gone to wander among the people
of Magadha and Kasi we are dissatisfied on that occasion and we
grieve that the Blessed One is far from us. But when we hear that
the Blessed One is going wandering among the Kosalans back to
Sdvatthi we are satisfied on that occasion and we rejoice that the Blessed
One will be near to us. And when we hear that the Blessed One is
living in Sdvatthi in Jeta's Wood, Anathapindika's Park, we have
no little satisfaction and we rejoice no little that the Blessed One is
near to us.'—'That, officers, is because the house-life is a constrained
and dirty place; but the life gone forth is wide open: enough so indeed
for you to be diligent.'—'Venerable sir, we have a constraint more
constraining and counted more constraining than that.'—'What is
this constraint of yours more constraining and counted more con-
straining than that?'—'Here, venerable sir, when king Pasenadi of
Kosala would go to the parade-ground, we have to see that king Pasenadi
of Kosala's elephants are got ready for his mounting, and we have
then to seat the king's favourite consorts, one before him and one
behind. Now, venerable sir, those ladies have scent like that of a
scent-casket just opened, as may be expected of those embellished with
scents that are fit for a king. And, venerable sir, those ladies have a
bodily touch like [137] that of tula-cotton or that of kappasa-cotton,
as may be expected of kings' daughters brought up to pleasure. Now
on that occasion, venerable sir, the elephant must be guarded and the
ladies must be guarded and we ourselves too must be guarded. Yet
we have never known evil thoughts to arise in regard to those ladies.
Venerable sir, we have this constraint more constraining and counted
more constraining than that.''—'That, officers, is because the house-
life is a constrained and dirty place; but the life gone forth is wide
open: enough so indeed for you to be deligent. When a noble hearer
possesses four ideas he has entered the stream, he is no more inseparable
from the idea of perdition, he is certain [of rightness] and bound for
enlightenment. What are the four ? Here a well taught noble hearer,
through experience undergone, has confidence in the Blessed One thus:
'That Blessed One is such since .. . [as in §296] . . . blessed' . . . in
the True Idea .. . [as in §297] . . . in the Community .. . [as in
§298] . . . field of merit for the world'. And then he abides in the
house-life with his heart free from stain and avarice, freely generous,
open-handed, delighting in relinquishing, expecting to be asked, and
rejoicing in giving and sharing. A noble hearer possessing these
four ideas has entered the stream, he is no longer inseparable from
the idea of perdition, he is certain [of rightness] and bound for
enlightenment. Now, officers, you, through experience undergone,
have confidence in the Enlightened One thus: . . . in the True Idea
thus: . . . in the Community thus: . . . And whatever there is in the
clan to be given, none of it is withheld from the virtuous who are
inseparable from the idea of good. How do you conceive this: how
many people are there among the Kosalans your equals in giving
and sharing V—'For us, venerable sir, it is gain, for us it is great
gain, that the Blessed One knows this about us') (S. v, 348f.).
This is the type of Thread dealing with morality.
792. [138] (I gave only a single flower;
Thereafter eighty myriad aeons
Mid gods and human kind [I lived]
To reach extinction with trace left) (cf. Thag. 96).
1
This is the type of Thread dealing with morality.
792/1 See similar untraced quotation at KhpA. 222.
793. (Under a Wisdom Tree
Broad and tall-grown and greenly shining
As I sat meditating
A sign I saw as of an Enlightened One.
Today these thirty aeons
Have passed, and I since then no more have been
To a bad destination,
And the Triple Science has been verified,
The moral of that sign) (cf. TJiag. 217-18).
This is the type of Thread dealing with morality,
794. (The Foremost of Men entered for alms
The capital of Kosala
Before the meal, compassionate,
The Stilled One, healer of [all] craving.
A man had in his hand a chaplet
Bedecked with every kind of bloom;
He saw the Fully Enlightened One
With a Community of Bhikkhus
Entering on the king's high way,
Honoured by gods and human beings.
Happy, with confidence at heart,
He drew near to the Blessed One.
The chaplet full of blossom-fragrance
Gay with many a charming colour
He gave with his own hand in faith
[To grace] the Fully Enlightened One.
Then from the Buddha's lips came forth
With colour as of fiery flames
A beam of full a thousand rays,
Like lightning flashing from his mouth.
After rounding him to the right
It thrice revolved upon the head
Of the Sun's Kinsman, and thereon
Vanished away upon his brow.
On seeing this most wonderful,
This marvellous hair-raising thing,
Ananda asked the Blessed One,
Setting his robe upon one shoulder:
'0 mighty Stilled One, tell the cause
Wherefor you manifest a smile.
It will light up the True Ideal
1
If you dispel our wonderings.'
Then he in whom is ready ever
Knowledge about everything
[139] Did answer the Elder Ananda
[Who stood there] wondering in doubt
'This man, Ananda, since he has
Had confidence in me at heart
Will go to no bad destination
For four and eighty thousand aeons.
And after ruling heavenly realms
Of godly beings among the gods,
He will be ruler among men,
He will be king of a [whole] realm,
And in the end he will go forth
To find the True Idea's own law
And be the Hermit Enlightened One
Vatamsaka, free from all lust.
No trivial offering is that
Made with a heart [full resolute]
Confiding in a Perfect One
Fully enlightened, or his hearer.
Measureless are the Enlightened Ones,
Measureless is their True Idea,
Measureless fruit for those who place
Their confidence in the measureless ) ( ).
This is the type of Thread dealing with morality.
795. ('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, were he to die on this occasion,
then as if carried [there], so [would he be] placed in heaven. Why is
that? His heart is confident. It is because of his heart's confiding
that here, on the dissolution of the body, after death, someone reappears
in a good destination, in heaven.' This is the meaning the Blessed
One stated. Herein, it is stated as follows:
On recognizing here some person
Whose heart was full of confidence,
794/1 Read dhammdloko as one compound and resolve as dhammassa dloko.
The Master did express the meaning
In the bhikkhus' presence thus:
'Now should it happen that the person
Came to die at such a moment
He then would reappear in heaven
Through the confiding of his heart;
For confident-hearted creatures go
On to a happy destination.
As if he had been carried off
And placed [there], so a wise man like this
After the body's dissolution
Reappears in heaven.'
This was the meaning stated by the Blessed One, so I heard) (cf. Iti.
13f.;cf. §777).
This is the type of Thread dealing with morality.
796. [140] (On board a boat a woman was
With a gold awning overspread.
She plunged her hand into the pool
And with it plucked a lotus flower) (Vv. p. 4).
('Whence comes the beauty that you have ?
Whence comes the radiance of your being ?
All riches seem to flow to you^
No matter what your mind may wish;
Tell me, 0 deity, when asked,
What is the action gave this fruit V
Most happily the deity,
Thus questioned by the king of gods
In answering did thus reply
To Sakka's question, as I heard:
'While I was on a journey going
I saw a truly lovely shrine,
Wherein my heart had confidence
In Kassapa of great renown.
I offered lotus flowers there
In confidence with my own hands.
Such is the fruit, the ripening of that action,
Which those that have made merit do obtain ) ( ).
This is the type of Thread dealing with morality.
797. (Talk on giving, talk on virtue, talk on heavens) (M. i, 379),
(talk on merit, talk on ripening ofmerit) ( ).
This is the type of Thread dealing with morality.
798. (Besides, men that have helped to build
Earth-monuments made dedicate
To those who wield the Powers Ten
Abide in the joys of heaven) ( ).
This is the type of Thread dealing with morality.
799. (All with a god's son's bodily appearance
And with the blessing of fair shapeliness,
Have earth prepared by wetting well with water
And raise
1
a monument to Kassapa.
Fair-limbed ones, 'tis a shrine built for a sage
Sublime with the Ten Powers, walking in Truth:
These gods and men who work with confidence
Thereon will be released from ageing and death) ( ).
This is the type of Thread dealing with morality.
800. (It was indeed a mighty thing
That I upon the monument
Erected to the Greatest Sage
[141] Did place four lilies and a wreath.
Today these thirty aeons have passed,
And I since then have no more been
To a bad destination; for
I honoured the Master's monument) ( ).
This is the type of Thread dealing with morality.
801. (1 honoured once the monument of him that wore
The Marks of a Great Man that number thirty-two,
The Helper of the World, Victorious in Battle,
For which I have rejoiced a hundred thousand aeons.
Such was the merit that I stored away [thereby]
And such the godly blessing through that merit [gained]
That I had work of kings to do [for all that time]
Without once ever going to perdition. [Now]
My heart is so disposed that I obtained in full
799/1 C, Ba and Bb read vaddhetha.
That Eye [of understanding] in the Dispensation
Of him that was the Tamer great of the untamed;
My heart is freed, and now the Creeper, has been shaken off)
( )•
This is the type of Thread dealing with morality.
802. (It was but a samaka-measure of rice
1
That I gave to a Hermit Enlightened One,
Whose heart was freed from the five Wildernesses,
2,
Who, taintless, without conflict did abide,
And in his heart no clinging. I did fancy
In him to be the peerless True Ideal
And to that True Idea disposed my mind:
'0 let me meet with those who thus abide,
Quite unconcerned for any kind of being.,'
Then owing to the ripening of that action
I had a thousand births among the Kurus,
z
Those long-lived creatures who call nothing 'mine
9
,
4
"
Who gain distinctions that they do not lose.
And owing to the ripening of that action
I had a thousand births among the Thirty,
5
Among those with distinguished bodies going,
Famously decked with many a garland gay.
And owing to the ripening of that action
My heart is freed from the [five] Wildernesses,
Taintless, I met those bearing their last bodies,
[142] And who have passed beyond both woe and weal;
6
I realized what that Perfect One had told:
'What men of virtue want may well befall;'
According as my mind did think it out
So it befell. This is my last existenco ( ).
This is the type of Thread dealing with morality.
802/1 NettiA (p. 196) reads sdmdkapatthodanamattam and expands to
sdmaka4indnam nalik-odana-mattam.
802/2 For the 'Wildernesses of the heart ' (ceto-khila) see M. Sutta 16.
802/3 l
Kurusu—among the Kurus' means here the Uttara-Kuru, said to
inhabi t the 'Northern Continent' of Uttara-Kuru.
802/4 l
Amama—who call nothing "mine" ' : = appariggaha (NettiA).
802/5 Tidasd: variant name for Tdvatimsd, 2nd of the 6 sensual-sphere
heavens, governed by Sakka Ruler of Gods. See JSn. 679.
802/6 NettiA paraphrases hitdhitdsihi by kusaldkusale vitivattehi (p. 196).
803. ( Thirty-one aeons past the Blessed Victor
Sikhi lived, unperturbed, of infinite vision.
His brother was the king named Sikhandi,
Trusting the Buddha and the True Idea.
When that World-Guide attained complete extinction
The king built a tall stately monument,
One quarter-league around, to that great Sage,
That god of gods, that greatest of all men.
One day a man brought there an offering
And as he offered a tvild-jasmine [spray],
1
One of its flowers fell
2
blown by the wind.
I picked it up and gave it back to him.
And thereupon he said with confident heart:
'This flower I do give you as a gift.'
I took it then and there and offered it,
Minding repeatedly the Enlightened One.
Today these thirty aeons have passed
And I since then have no more been
To a bad destination, through
That bloom placed on that monument ) ( ).
This is the type of Thread dealing with morality.
804. ( There is the town named Kapila
Belonging to king Brahmadatta
Frequented, populous and crowded,
Successful, prosperous as well.
Now there as I was selling bread1
At the last house of the Paucalas
[143] / saw the [Hermit] Enlightened One
Uparittha of holy fame.
Glad and with a confident heart
I did invite that best of men,
Arittha, for a regular meal
To be provided in my house.
803/1 C and Bb have (correctly) jdtisumanarh as one word (Ba does not
divide its words mostly); not in PED, where see sumana.
803/2 Read pati tassa as two words (pati here aor. of patati); patitassa as
gen. pp. of patati makes no sense here.
804/1 Kummasa is here rendered by 'bread' for want of a better word since
in the Vin. Commentaries it is said to be made of wheat (yava), so it cannot
well be 'junket ' as in PED; perhaps 'chapatti' (or 'pasta').
And when the moon was waxen full
Later, in the Kattika month,
2
I took out a new set of clothing
And to Arittha offered it
Knowing the confidence in my heart,
The best of men accepted it,
The Stilled One, cured of all craving,
By pity and compassion moved.
Now by my doing such good action
As the Enlightened Ones commend
I fared among both gods and men
Until I fell from that estate
To reappear in a rich clan
Inhabiting Benares city;
I was a banker's only son
More dear than any living being.
But when I had discretion reached
A god's son did exhort me then:
1 left my mansion's [upper chamber]
And went to the Enlightened One.
He, Gotama, compassionate,
Did teach the True Idea to me:
Suffering, and its Origin,
And what Beyond all Suffering,
And the Noble Eight-Factored Path
That leads to suffering's surcease.
These four Truths of the Noble Ones,
This Stilled One's True Ideal, he taught.
When I had heard his utterance
I dwelt glad in the Dispensation;
I penetrated Quiet, besides,
By night and day unfailingly;
And all the taints that had in me
804/2 Kattika is the 4th month of the Rains; it is also called the 'month
for receiving robes' (clvara-masa). PED ascribes 5 months to the Rains
(under Kattika), but is that ever so? The three Indian seasons have each
4 lunar months, and when, every few years, an 'extra month' (adhika-mdsa) is
added in order to bring the seasons back into line with the solar year, it is
added at the end of the Hot Season (gimharva) as a 5th month, after Asalha,
the 4th month of that Season. The day on which the full moon falls (reckoning
the day to begin at dawn) is the last day of the month.
Objects without, within myself,
Came once and for all to severance
And nevermore did they arise
Now suffering is ended [all];
This is my final body, too;
There is no further future being,
Or roundabout of birth and death ) ( ).
This is the type of Thread dealing with morality.
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