4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸ → KN‍ → KN Ne    🔝
nanamoli

KN Ne: Netti-p-pakarana: The Guidebook

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    KN Ne 1 – Saṅgaha-vāra: Comprehensive Section
    KN Ne 2 – Uddesa-vāra: Specification Section
    KN Ne 3 – Niddesa-vāra: Demonstrative Subsection
    KN Ne 4.00 – Paṭi-niddesa-vāra: Counter-demonstrative Subsection
        KN Ne 4 – Desanā-hāra-vibhaṅga: Modes of teaching
        KN Ne 5 – Vicaya-hāra-vibhaṅga: investigation thread analysis
        KN Ne 6 – Yutti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a Construing
        KN Ne 7 – Padaṭṭhāna-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Footings
        KN Ne 8 – Lakkhaṇa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Characteristics
        KN Ne 9 – Catubyūha-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying four fold array
        KN Ne 10 – Āvaṭṭa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a conversion
        KN Ne 11 – Vibhatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying an analysis
        KN Ne 12 – Ninefold Thread in the Mode of Conveying a reversal
        KN Ne 13 – Vevacana-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Synonyms
        KN Ne 14 – Paññatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Descriptions
        KN Ne 15 – Otaraṇa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Ways of Entry to the Truths
        KN Ne 16 – Sodhana-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a Clearing-Up
        KN Ne 17 – Adhiṭṭhāna-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Terms of Expression
        KN Ne 18 – Parikkhāra-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying requisites
🚧         KN Ne 19 – -hāra-vibhaṅga:
KN Ne 999.9 – TOC permalinks
Vibhaṅga: Analyses: Ne 4–19
Sampāta: Combined Treatment Ne 20–35
Samāropanahāravibhaṅga Ne 19




(Nanamoli trans. Derived from https://suttacentral.net/pitaka/sutta/minor/kn/ne)

1 – Saṅgaha-vāra: Comprehensive Section



1. Saṅgahavāra
 A. Comprehensive Section
Namo tassa Bhagavato Arahato Sammāsambuddhassa.
 Namo tassa bhagavato arahato sammāsambuddhassa
Yaṁ loko pūjayate,
 1. Wise men can know the Dispensation
Salokapālo sadā namassati ca;
 Glorious of the Glorious Man,
Tasseta sāsanavaraṁ,
 Whom the world and world-protectors
Vidūhi ñeyyaṁ naravarassa.
 Ever honour and revere.
Dvādasa padāni suttaṁ,
 Twelve terms [do represent] the Thread,
Taṁ sabbaṁ byañjanañca attho ca;
 [Whose] phrasing and [whose] meaning all
Taṁ viññeyyaṁ ubhayaṁ,
 Should in both instances be known:
Ko attho byañjanaṁ katamaṁ.
 What is the phrasing? What the meaning?
Soḷasahārā netti, Variant: netti → nettī (pts-vp-pli1, mr pe1:8 [Ariyasaccappakāsanapaṭhamabhūmi])
 Sixteen conveyings [as] a guide
Pañcanayā sāsanassa pariyeṭṭhi;
 [And] five guide-lines the dispensation's
Aṭṭhārasamūlapadā,
 Search [and] eighteen root-terms, [too],
Mahakaccānena niddiṭṭhā. Variant: Mahakaccānena → mahākaccānena (bj)
 Mahā-Kaccāna demonstrated.
Hārā byañjanavicayo,
 Conveyings investigate the Thread's
Suttassa nayā tayo ca suttattho;
 Phrasing, three Guide-Lines the Thread's meaning;
Ubhayaṁ pariggahītaṁ,
 Comprised in both these ways, a Thread
Vuccati suttaṁ yathāsuttaṁ.
 Is called “according to the Thread”.
Yā ceva desanā yañca,
 [So since] the Teaching and the Taught
Desitaṁ ubhayameva viññeyyaṁ;
 Should both be known, the order can
Tatrāyamānupubbī,
 Now follow here in which to test
Navavidhasuttantapariyeṭṭhīti.
 The Ninefold Thread-of-Argument.
Saṅgahavāro.
 The Comprehensive Section.

2 – Uddesa-vāra: Specification Section


Tattha katame soḷasa hārā?
 2. Herein, what are the sixteen Modes of Conveying?
[They are sixteen modes of the Ninefold Thread as conveying:]
 [They are sixteen modes of the Ninefold Thread as conveying:]
1) Desanā
 1) a Teaching,
2) vicayo
 2) an Investigation,
yutti
 a Construing,
padaṭṭhāno
 Footings,
lakkhaṇo
 Characteristics,
catubyūho
 a Fourfold Array,
āvaṭṭo
 a Conversion,
vibhatti
 an Analysis,
parivattano
 a Reversal,
vevacano
 Synonyms,
paññatti
 Descriptions,
otaraṇo
 Ways of Entry,
sodhano
 a Clearing Up,
adhiṭṭhāno
 Terms of Expression,
parikkhāro
 Requisites,
16) samāropano iti.
 16) a Co-ordination.
Tass-ānugīti
 Here follows a paraphrasing-verse:
(verse)

Desanā vicayo yutti,
 As Teaching, Investigation, Construing,
padaṭṭhāno ca lakkhaṇo;
 As Footings, and Characteristics,
Catubyūho ca āvaṭṭo,
 Fourfold Array, and then Conversion,
vibhatti parivattano.
 Analysis, Reversal too,
Vevacano ca paññatti,
 As Synonyms, and as Descriptions,
otaraṇo ca sodhano;
 As Ways of Entry, Clearing Up,
Adhiṭṭhāno parikkhāro,
 Terms of Expression, Requisites,
samāropano soḷaso. Variant: soḷaso → soḷasa (bj)
 And for sixteenth Co-ordination.
(verse ends)

Ete soḷasa hārā,
 These Modes are the Sixteen Conveyings
Pakittitā atthato asaṅkiṇṇā;
 [And] as to the significance [of each]
Etesañceva bhavati,
 A separate statement [follows]
Vitthāratayā nayavibhattīti.
 With detailed method-analysis for each one.

Herein, what are the five Guide-Lines?


Tattha katame pañca nayā?
 3. Herein, what are the five Guide-Lines? [They are:]
Nandiyāvaṭṭo
 the Conversion of Relishing,
tipukkhalo
 the Trefoil,
sīhavikkīḷito
 the Lions’ Play;
disālocano
 the Plotting of Directions,
aṅkuso iti.
 the Hook.
Tassānugīti
 Here follows a paraphrasing-verse:
(verse)

Paṭhamo nandiyāvaṭṭo,
 Conversion of Relishing comes first,
dutiyo ca tipukkhalo;
 In second place the Trefoil follows,
Sīhavikkīḷito nāma,
 The Lions’ Play is the name they give
tatiyo nayalañjako. Variant: nayalañjako → nayalañchako (bj)
 To the Third Guide-Line formula;
Disālocanamāhaṁsu,
 The fourth Guide-Line most rare they call
catutthaṁ nayamuttamaṁ;
 The Plotting of Directions, then
Pañcamo aṅkuso nāma,
 The Hook is what the fifth is termed:
sabbe pañca nayā gatāti.
 That is how all five Guide-Lines go.
(verse ends)

Tattha katamāni aṭṭhārasa mūlapadāni?
 4. Herein, what are the eighteen Root-Terms?
Nava padāni kusalāni nava padāni akusalāni.
 They are the nine profitable Root-Terms and nine unprofitable Root-Terms.
Tattha katamāni nava padāni akusalāni,
 Herein, what are the nine unprofitable Root-Terms? [They are:]
taṇhā
 Craving,
avijjā
 Ignorance;
lobho
 Greed,
doso
 Hate,
moho
 Delusion;
subhasaññā
 Perception of Beauty,
sukhasaññā
 Perception of Pleasure,
niccasaññā
 Perception of Permanence,
attasaññāti,
 Perception of Self.
imāni nava padāni akusalāni, yattha sabbo akusalapakkho saṅgahaṁ samosaraṇaṁ gacchati.
 These are the nine unprofitable Root-Terms, wherein all that belongs to the unprofitable side is comprised and collated.
Tattha katamāni nava padāni kusalāni?
 Herein, what are the nine profitable Root-Terms? [They are:]
Samatho
 Quiet,
vipassanā
 Insight;
alobho
 Non-greed,
adoso
 Non-hate,
amoho
 Non-delusion;
asubhasaññā
 Perception of Ugliness,
dukkhasaññā
 Perception of Pain,
aniccasaññā
 Perception of Impermanence,
anattasaññāti,
 Perception of Not-self.
imāni nava padāni kusalāni, yattha sabbo kusalapakkho saṅgahaṁ samosaraṇaṁ gacchati.
 These are the nine profitable Root-Terms, wherein all that belongs to the profitable side is comprised and collated.
Tatridaṁ uddānaṁ
 Here is a mnemonic for it:
(verse)

Taṇhā ca avijjāpi ca,
 The nine terms Craving and Ignorance
Lobho doso tatheva moho ca;
 And Greed, Hate and Delusion too
Caturo ca vipallāsā,
 And with Perversions four besides
Kilesabhūmī nava padāni.
 Do constitute defilement’s plane.
Samatho ca vipassanā ca,
 The nine terms Quiet and then Insight
Kusalāni ca yāni tīṇi mūlāni;
 With the three Profitable Roots
Caturo satipaṭṭhānā,
 And Mindfulness-Foundations four
Indriyabhūmī nava padāni.
 Do constitute the faculties’ plane.
Navahi ca padehi kusalā,
 With nine terms on the side of profit
Navahi ca yujjanti akusalapakkhā;
 And nine terms on unprofit’s side
Ete kho mūlapadā,
 Construed, these Root-Terms [thus] do come
Bhavanti aṭṭhārasa padānīti.
 [In all] to number eighteen terms.
Uddesavāro.
 The Indicative Subsection.

3 – Niddesa-vāra: Demonstrative Subsection



Netti
 The Guide
3. Niddesavāra
 B. Specification Section
2. Demonstrative Subsection
Tattha saṅkhepato netti kittitā.
 5. Here is a summary statement of the guide.
3.1. Hārasaṅkhepa
 The 16 Modes of Conveying
Assādādīnavatā,
 Gratification, Disappointment,
Nissaraṇampi ca phalaṁ upāyo ca;
 Escape, Fruit, Means, the Blessed One’s
Āṇattī ca bhagavato,
 Injunction to devotees, this Mode
Yogīnaṁ desanāhāro .
 Is the Conveying of a Teaching.
Yaṁ pucchitañca vissajjitañca,
 6. What in the Thread is asked and answered,
Suttassa yā ca anugīti;
 As well as a verse-paraphrase,
Suttassa yo pavicayo,
 And the Thread’s [term-] investigation
Hāro vicayo ti niddiṭṭho.
 This Mode Conveys Investigation.
Sabbesaṁ hārānaṁ,
 7. Looking for right and wrong construing
Yā bhūmī yo ca gocaro tesaṁ;
 In the case of all the Conveyings’
Yuttāyuttaparikkhā,
 Plane and resort [will] demonstrate
Hāro yuttī ti niddiṭṭho.
 The Mode Conveying a Construing.
Dhammaṁ deseti jino,
 8. The Victor teaching an idea
Tassa ca dhammassa yaṁ padaṭṭhānaṁ;
 Teaches what that idea has too
Iti yāva sabbadhammā,
 As footing; so with each idea:
Eso hāro padaṭṭhāno .
 This is the Mode Conveying Footings.
Vuttamhi ekadhamme,
 9. When one idea is mentioned, all
Ye dhammā ekalakkhaṇā keci;
 Ideas of like characteristic
Vuttā bhavanti sabbe,
 Are mentioned too: this constitutes
So hāro lakkhaṇo nāma.
 The Mode Conveying Characteristics.
Neruttamadhippāyo,
 10. By way of phrasing, (i) the Linguistic,
Byañjanamatha desanānidānañca;
 (ii) The Purport, and (iii) the teaching’s Source,
Pubbāparānusandhī,
 And (iv) the Consecutive-Sequence:
Eso hāro catubyūho .
 This Mode Conveys a Fourfold Array.
Ekamhi padaṭṭhāne,
 11. The Mode that, when there is one Footing,
Pariyesati sesakaṁ padaṭṭhānaṁ;
 Searches for a footing that remains
Āvaṭṭati paṭipakkhe,
 And then Converts the opposites
Āvaṭṭo nāma so hāro.
 Is that Conveying a Conversion.
Dhammañca padaṭṭhānaṁ,
 12. It analyses idea, footing,
Bhūmiñca vibhajjate ayaṁ hāro;
 Plane [of types of men], the shared
Sādhāraṇe asādhā-
 And unshared: this Mode should be known
Raṇe ca neyyo vibhattī ti.
 As that Conveying Analysis.
Kusalākusale dhamme,
 13. That into opposites reversing
Niddiṭṭhe bhāvite pahīne ca;
 Ideas of profit and unprofit
Parivattati paṭipakkhe,
 Shown to be kept in being and left
Hāro parivattano nāma.
 Is called the Mode Conveying Reversal.
Vevacanāni bahūni tu,
 14. Knower of Threads is he that knows
Sutte vuttāni ekadhammassa;
 How many synonyms for one
Yo jānāti suttavidū,
 Idea are in the Thread: this Mode
Vevacano nāma so hāro.
 Is that Conveying Synonyms.
Ekaṁ bhagavā dhammaṁ,
 15. The Blessed One one idea teaches
Paññattīhi vividhāhi deseti;
 By means of manifold descriptions;
So ākāro ñeyyo,
 This mood can thus be known to be
Paññattī nāma hāroti.
 The Mode that does Convey Descriptions.
Yo ca paṭiccuppādo,
 16. Dependent-Rising, Faculties,
Indriyakhandhā ca dhātu āyatanā;
 Categories, Elements, Bases:
Etehi otarati yo,
 The Mode that by these means gives entry
Otaraṇo nāma so hāro.
 Is that Conveying Ways of Entry.
Vissajjitamhi pañhe,
 17. Seeking if in a question answered
Gāthāyaṁ pucchitā yamārabbha;
 What in the verse did instigate
Suddhāsuddhaparikkhā,
 Its asking is cleared up or not:
Hāro so sodhano nāma.
 This Mode Conveys a Clearing Up.
Ekattatāya dhammā,
 18. Ideas when demonstrated by
Yepi ca vemattatāya niddiṭṭhā;
 [Both] unity and diversity,
Te na vikappayitabbā,
 Need thereby suffer no disjunction
Eso hāro adhiṭṭhāno .
 This Mode Conveys Expression’s Terms.
Ye dhammā yaṁ dhammaṁ,
 19. Ideas that generate each an idea
Janayantippaccayā paramparato;
 In due relation are conditions;
Hetumavakaḍḍhayitvā,
 And by its picking out the cause
Eso hāro parikkhāro .
 This Mode Conveys the Requisite.
Ye dhammā yaṁmūlā,
 20. Ideas with those whose roots they are,
Ye cekatthā pakāsitā muninā;
 And those shown by the Sage to have
Te samaropayitabbā,
 One meaning, should be co-ordinated:
Esa samāropano hāro.
 This Mode conveys Co-ordination.
3.2. Nayasaṅkhepa
 The 5 Guide-Lines
Taṇhañca avijjampi ca,
 21. The Guide-Line Craving and Ignorance guiding
Samathena vipassanāya yo neti;
 By Quiet and Insight, and construing
Saccehi yojayitvā,
 Appropriately the four Truths
Ayaṁ nayo nandiyāvaṭṭo .
 Is the Conversion of Relishing.
Yo akusale samūlehi,
 22. Guiding [ideas of] profit and
Neti kusale ca kusalamūlehi;
 Unprofit by their [triple] roots
Bhūtaṁ tathaṁ avitathaṁ,
 As they are, really, not unreally,
Tipukkhalaṁ taṁ nayaṁ āhu.
 That Guide-Line they call the Trefoil.
Yo neti vipallāsehi,
 23. The wise in Guide-Lines have called that
Kilese indriyehi saddhamme;
 Lions’ Play which by the faculties
Etaṁ nayaṁ nayavidū,
 Does faith’s true objects guide, and also
Sīhavikkīḷitaṁ āhu.
 By the perversions the defilements.
Veyyākaraṇesu hi ye,
 24. What mentally plots out [ideas
Kusalākusalā tahiṁ tahiṁ vuttā;
 of] profit and unprofit stated
Manasā volokayate,
 Or here or there in expositions
Taṁ khu disālocanaṁ āhu.
 They call the Plotting of Directions.
Oloketvā disalocanena,
 25. After [thus] plotting with the Plotting
Ukkhipiya yaṁ samāneti;
 Of Directions, what then throws up
Sabbe kusalākusale,
 All profit [ideas] and unprofit
Ayaṁ nayo aṅkuso nāma.
 And guides them in is called the Hook.
(How the Modes of Conveying and the Guide-Lines are Employed)
 How the Modes of Conveying and the Guide-Lines are Employed
Soḷasa hārā paṭhamaṁ,
 26. Sixteen Conveyings first, surveying
Disalocanato disā viloketvā; Variant: Disalocanato → disalocanena (pts-vp-pli1, mr)
 With Plotting then of the Directions,
Saṅkhipiya aṅkusena hi,
 And having collected with the Hook,
Nayehi tīhi niddise suttaṁ.
 Three Guide-Lines demonstrate a Thread.
3.3. Dvādasapada
Akkharaṁ padaṁ byañjanaṁ,
 27. (i) The Letter, (ii) the Term, an then (iii) the Phrasing,
nirutti tatheva niddeso;
 Also (iv) the Linguistic [inflexion],
Ākārachaṭṭhavacanaṁ,
 (v) the Demonstration, and (vi) the Mood
ettāva byañjanaṁ sabbaṁ.
 As sixth: this much concerns the phrasing.
Saṅkāsanā pakāsanā,
 28. (vii) Explaining, (viii) Displaying, and (ix) Divulging,
Vivaraṇā vibhajanuttānīkammapaññatti;
 (x) Analysing, (xi) Exhibiting, (xii) Describing:
Etehi chahi padehi,
 By these six terms are demonstrated
Attho kammañca niddiṭṭhaṁ.
 A meaning and an action too.
Tīṇi ca nayā anūnā,
 29. The Blessed One’s Utterance’s meaning
Atthassa ca chappadāni gaṇitāni;
 Yokes nine terms for its meaning, namely:
Navahi padehi bhagavato,
 The [first] three Guide-Lines, dropping none,
Vacanassattho samāyutto.
 And meaning-words that number six.
Atthassa navappadāni,
 30. For meaning nine terms, twenty-four
Byañjanapariyeṭṭhiyā catubbīsa;
 For searching of the phrasing, too,
Ubhayaṁ saṅkalayitvā, Variant: saṅkalayitvā → saṅkhepayato (pts-vp-pli1, mr)
 These come in all to thirty-three,
Tettiṁsā ettikā nettīti.
 And that much constitutes the guide.
Niddesavāro.
 The Demonstrative Subsection.

4.00 – Paṭi-niddesa-vāra: Counter-demonstrative Subsection


Vibhaṅga: Analyses:
Ne 4–19


Sampāta: Combined Treatment
Ne 20–35






Desanāhāravibhaṅga Ne 4

Vicayahāravibhaṅga Ne 5

Yuttihāravibhaṅga Ne 6

Padaṭṭhānahāravibhaṅga Ne 7

Lakkhaṇahāravibhaṅga Ne 8

Catubyūhahāravibhaṅga Ne 9

Āvaṭṭahāravibhaṅga Ne 10

Vibhattihāravibhaṅga Ne 11

Parivattanahāravibhaṅga Ne 12

Vevacanahāravibhaṅga Ne 13

Paññattihāravibhaṅga Ne 14

Otaraṇahāravibhaṅga Ne 15

Sodhanahāravibhaṅga Ne 16

Adhiṭṭhānahāravibhaṅga Ne 17

Parikkhārahāravibhaṅga Ne 18

Samāropanahāravibhaṅga Ne 19








4 – Desanā-hāra-vibhaṅga: Modes of teaching


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 1
 3. Counter-Demonstrative Subsection
Desanāhāravibhaṅga
 i. 16 Modes of Conveying: Separate Treatment
1. The Ninefold Thread in the Mode of Conveying a Teaching
Tattha katamo desanāhāro?
 31. Herein, what is the Mode of Conveying a Teaching?
“Assādādīnavatā”ti
 The Mode of Conveying a Teaching is [summarized] in the following verse:
gāthā ayaṁ desanāhāro.
 “Gratification, Disappointment,
Kiṁ desayati?
 Escape, Fruit, Means, the Blessed One’s Command to Devotees:
Assādaṁ ādīnavaṁ nissaraṇaṁ phalaṁ upāyaṁ āṇattiṁ.
 this Mode Is the Conveying of a Teaching”.
[The act-of-teaching and what-is-taught]
32. What does it teach? [It teaches as follows:]
“Dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmī”ti.
 [In the aspects of] gratification, disappointment, escape, fruit, means, and injunction, “Bhikkhus, I shall teach you a True Idea that is good in the beginning, good in the middle, and good in the end, with its own meaning and its own phrasing; I shall display a Divine Life that is entirely perfect and pure”.
Tattha katamo assādo?
 33. Herein, what is the gratification?
“Kāmaṁ kāmayamānassa,
 When a mortal desires,
tassa cetaṁ samijjhati;
 if his desire is fulfilled,
Addhā pītimano hoti,
 He is sure to be happy
laddhā macco yadicchatī”ti.
 by getting what he wants.
Ayaṁ assādo.
 This is the gratification.
Tattha katamo ādīnavo?
 34. Herein, what is the disappointment?
“Tassa ce kāmayānassa,
 Desire-born and wilful,
chandajātassa jantuno;
 if his desires elude him,
Te kāmā parihāyanti,
 He becomes as deformed
sallaviddhova ruppatī”ti.
 as if pierced by a barb.
Ayaṁ ādīnavo.
 This is the disappointment.
Tattha katamaṁ nissaraṇaṁ?
 35. Herein, what is the escape?
“Yo kāme parivajjeti,
 He that shuns desires,
sappasseva padā siro;
 as a snake’s head with his foot,
Somaṁ visattikaṁ loke,
 And is mindful evades
sato samativattatī”ti.
 this attachment to the world.
Idaṁ nissaraṇaṁ.
 This is the escape.
Tattha katamo assādo?
 36. Herein, what is the gratification?
“Khettaṁ vatthuṁ hiraññaṁ vā,
 Fields, gardens and money,
gavāssaṁ dāsaporisaṁ;
 cattle and horses, bondsmen and men,
Thiyo bandhū puthū kāme,
 Women and kin:
yo naro anugijjhatī”ti.
 many are the desires that a man wants.
Ayaṁ assādo.
 This is the gratification.
Tattha katamo ādīnavo?
 36a.Herein, what is the disappointment?
“Abalā naṁ balīyanti,
 Impotent-seeming troubles
maddantenaṁ parissayā;
 overwhelm and crush him;
Tato naṁ dukkhamanveti,
 Then pain invades him,
nāvaṁ bhinnamivodakan”ti.
 as water a broken boat.
Ayaṁ ādīnavo.
 This is the disappointment.
Tattha katamaṁ nissaraṇaṁ?
 36b.Herein, what is the escape?
“Tasmā jantu sadā sato,
 So let a man be mindful ever
kāmāni parivajjaye;
 in shunning sense-desires;
Te pahāya tare oghaṁ,
 Let him abandon them
nāvaṁ sitvāva pāragū”ti.
 and cross over the flood.
Idaṁ nissaraṇaṁ.
 This is the escape.
Tattha katamaṁ phalaṁ?
 37. Herein, what is the fruit?
“Dhammo have rakkhati dhammacāriṁ,
 The True Ideal guards him that walks therein,
Chattaṁ mahantaṁ yatha vassakāle;
 As does a big umbrella in time of rain.
Esānisaṁso dhamme suciṇṇe,
 The Ideas reward when walked in right is this:
Na duggatiṁ gacchati dhammacārī”ti.
 Who walks therein has no bad destination.
Idaṁ phalaṁ.
 This is the fruit.
Tattha katamo upāyo?
 38. Herein, what is the means?
“Sabbe saṅkhārā aniccāti,
 Impermanent are all determinations, …
…pe…
“Sabbe saṅkhārā dukkhāti,
 And painful too are all determinations, …
…pe…
“Sabbe dhammā anattāti,
 [And then besides] not-self are all ideas:
yadā paññāya passati;
 And so when he sees thus with understanding,
Atha nibbindati dukkhe,
 He then dispassion finds in suffering;
esa maggo visuddhiyā”ti.
 This path it is that leads to purification.
Ayaṁ upāyo.
 This is the means.
Tattha katamā āṇatti?
 39. Herein, what is the injunction?
“Cakkhumā visamānīva,
 Just as a man with good sight journeying
vijjamāne parakkame;
 Would give wide berth to places of known danger,
Paṇḍito jīvalokasmiṁ,
 So too here in this world of animation
pāpāni parivajjaye”ti.
 Let wise men give wide berth to evil things.
Ayaṁ āṇatti.
 This is the injunction.
Tattha katamaṁ phalaṁ?
 Herein, what is the fruit?
“‘Suññato lokaṁ avekkhassu,
 40. (Look upon the world as void, Mogharāja,)
Mogharājā’ti āṇatti;
 is the injunction.
‘Sadā sato’ti upāyo,
 (Constantly mindful) is the means.
‘Attānudiṭṭhiṁ ūhacca; Variant: ūhacca → uhacca (bj, mr)
 (With self-view extirpated thus,
Evaṁ maccutaro siyā’”.
 You may outstrip Mortality)
Idaṁ phalaṁ.
 is the fruit.
[How it is taught]
 [How it is taught]
Tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṁ desayati,
 41. Herein, the Blessed One teaches escape to a person who gains knowledge by what is condensed,
vipañcitaññussa puggalassa ādīnavañca nissaraṇañca desayati,
 he teaches disappointment and escape to a person who gains knowledge by what is expanded,
neyyassa puggalassa assādañca ādīnavañca nissaraṇañca desayati.
 he teaches gratification, disappointment, and escape, to a person who is guidable.
Tattha catasso paṭipadā, cattāro puggalā.
 42. Herein, there are four ways and four [types of] persons.
Taṇhācarito mando satindriyena dukkhāya paṭipadāya dandhābhiññāya niyyāti satipaṭṭhānehi nissayehi.
 One of craving-temperament who is dull finds the outlet, by way of the foundations of mindfulness as support and with the mindfulness faculty, on the way that is painful with sluggish acquaintanceship.
Taṇhācarito udattho samādhindriyena dukkhāya paṭipadāya khippābhiññāya niyyāti jhānehi nissayehi.
 One of craving-temperament who is intelligent finds the outlet, by way of the [four] meditations as support and with the concentration faculty, on the way that is painful with swift acquaintanceship.
Diṭṭhicarito mando vīriyindriyena sukhāya paṭipadāya dandhābhiññāya niyyāti sammappadhānehi nissayehi.
 One of view-temperament who is dull finds the outlet, by way of the right endeavours as support and with the energy faculty, on the way that is pleasant with sluggish acquaintanceship.
Diṭṭhicarito udatto paññindriyena sukhāya paṭipadāya khippābhiññāya niyyāti saccehi nissayehi.
 One of view-temperament who is intelligent finds the outlet, by way of the truths as support and with the understanding faculty, on the way that is pleasant with swift acquaintanceship.
Ubho taṇhācaritā samathapubbaṅgamāya vipassanāya niyyanti rāgavirāgāya cetovimuttiyā.
 43. Both kinds of craving-temperament find the outlet, by way of insight heralded by quiet, to the heart-deliverance due to the fading of lust.
Ubho diṭṭhicaritā vipassanāpubbaṅgamena samathena niyyanti avijjāvirāgāya paññāvimuttiyā.
 Both kinds of view-temperament find the outlet, by way of quiet heralded by insight, to the understanding-deliverance due to the fading of ignorance.
Tattha ye samathapubbaṅgamāhi paṭipadāhi niyyanti, te nandiyāvaṭṭena nayena hātabbā,
 44. Herein, those who find the outlet by the ways heralded by quiet can be brought to abandoning by means of the Conversion-of-Relishing Guide-Line,
ye vipassanāpubbaṅgamāhi paṭipadāhi niyyanti, te sīhavikkīḷitena nayena hātabbā.
 while those who find the outlet by the ways heralded by insight can be brought to abandoning by means of the Lions’-Play Guide-Line.
[How it is apprehended]
 [How it is apprehended]
Svāyaṁ hāro kattha sambhavati,
 45. Where does this Mode of Conveying actually come into being?
yassa satthā vā dhammaṁ desayati
 When the Master, or some respected companion in the Divine Life,
aññataro vā garuṭṭhānīyo sabrahmacārī,
 teaches the True Idea to someone,
so taṁ dhammaṁ sutvā saddhaṁ paṭilabhati.
 then that someone, on hearing that True Idea, acquires faith.
Tattha yā vīmaṁsā ussāhanā tulanā upaparikkhā,
 46. Herein, inquiry, interest, estimating, scrutiny,
ayaṁ sutamayī paññā.
 is understanding consisting in what is heard.
Tathā sutena nissayena yā vīmaṁsā tulanā upaparikkhā manasānupekkhaṇā,
 Suchlike inquiry, estimating, scrutiny, mental looking-over, with what has been heard as the support,
ayaṁ cintāmayī paññā.
 is understanding consisting in cogitation.
Imāhi dvīhi paññāhi manasikārasampayuttassa yaṁ ñāṇaṁ uppajjati dassanabhūmiyaṁ vā bhāvanābhūmiyaṁ vā,
 Knowledge that, in one associating his attention with these two kinds of understanding, arises on the plane of seeing or on the plane of keeping-in-being,
ayaṁ bhāvanāmayī paññā.
 is understanding consisting in keeping-in-being.
Paratoghosā sutamayī paññā.
 [Now] understanding consisting in what is heard [arises] from another’s utterance.
Paccattasamuṭṭhitā yoniso manasikārā cintāmayī paññā.
 Understanding consisting in cogitation [arises] from reasoned attention moulded for oneself.
Yaṁ parato ca ghosena paccattasamuṭṭhitena ca yonisomanasikārena ñāṇaṁ uppajjati,
 Understanding consisting in keeping-in-being
ayaṁ bhāvanāmayī paññā.
 is knowledge that arises by means of another’s utterance
Yassa imā dve paññā atthi sutamayī cintāmayī ca,
 and by means of reasoned attention moulded for oneself.
ayaṁ ugghaṭitaññū.
47. He in whom there are the two kinds of understanding,
namely that consisting in what is heard and that consisting in cogitation,
is one who gains knowledge by what is condensed.
Yassa sutamayī paññā atthi, cintāmayī natthi,
 He in whom there is understanding consisting in what is heard but no understanding consisting in cogitation
ayaṁ vipañcitaññū.
 is one who gains knowledge by what is expanded.
Yassa neva sutamayī paññā atthi na cintāmayī,
 He in whom there is neither understanding consisting in what is heard nor understanding consisting in cogitation
ayaṁ neyyo.
 is guidable.
[The Teaching as presentation of the Four Truths]
 [The Teaching as presentation of the Four Truths]
Sāyaṁ dhammadesanā kiṁ desayati?
 48. What does the teaching of the True Idea teach?
Cattāri saccāni dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.
 The Four Truths, namely Suffering, Origin, Cessation, and the Path.
Ādīnavo ca phalañca dukkhaṁ,
 Disappointment and fruit are suffering;
assādo samudayo,
 gratification is origin;
nissaraṇaṁ nirodho,
 escape is cessation;
upāyo āṇatti ca maggo.
 means and injunction are the path.
Imāni cattāri saccāni.
 These are the Four Truths.
Idaṁ dhammacakkaṁ.
 49.[Now] this is the Wheel of the True Idea,
Yathāha bhagavā—
 according as the Blessed One said:
“idaṁ dukkhan”ti me, bhikkhave, bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, sabbaṁ dhammacakkaṁ.
 (“This is suffering”: At Benares, bhikkhus, in the Deer Park at Isipatana, the matchless Wheel of the True Idea was thus set rolling by me not to be stopped by monk or divine or god or Māra or Divinity or anyone in the world …) and the whole “Wheel-of-the-True-Idea” [Discourse should be quoted].
Tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā. Etasseva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṁ paññatti, itipidaṁ dukkhaṁ ariyasaccaṁ. Variant: uttānīkammaṁ → uttānikammaṁ (pts-vp-pli1, mr)
 Herein, there are terms of ungauged measure, letters of ungauged measure, phrases, moods, linguistics and demonstrations of ungauged measure but there is an explaining, displaying, divulging, analysing, exhibiting, and describing, of that very meaning [in the ninefold Thread]. This is the Noble Truth of Suffering.
“Ayaṁ dukkhasamudayo”ti me, bhikkhave, bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ …pe… “ayaṁ dukkhanirodho”ti me, bhikkhave …pe… “ayaṁ dukkhanirodhagāminī paṭipadā”ti me, bhikkhave, bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
 50. (“This is the origin of suffering”: At Benares, bhikkhus, in the Deer Park at Isipatana, the matchless Wheel of the True Idea was set rolling by me …) …
Tattha aparimāṇā padā, aparimāṇā akkharā, aparimāṇā byañjanā, aparimāṇā ākārā neruttā niddesā. Etasseva atthassa saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṁ paññatti itipidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
 51. (“This is the cessation of suffering”: At Benares, bhikkhus, …) …
Tattha bhagavā akkharehi saṅkāseti, padehi pakāseti, byañjanehi vivarati, ākārehi vibhajati, niruttīhi uttānīkaroti, niddesehi paññapeti. Variant: uttānīkaroti → uttānikaroti (pts-vp-pli1); uttāniṁ karoti (mr)Tattha bhagavā akkharehi ca padehi ca ugghaṭeti, byañjanehi ca ākārehi ca vipañcayati, niruttīhi ca niddesehi ca vitthāreti. Variant: ugghaṭeti → ugghāṭeti (bj)Tattha ugghaṭanā ādi, vipañcanā majjhe, vitthāraṇā pariyosānaṁ. Variant: ugghaṭanā → ugghāṭanā (bj)Soyaṁ dhammavinayo ugghaṭīyanto ugghaṭitaññūpuggalaṁ vineti, tena naṁ āhu “ādikalyāṇo”ti. Vipañcīyanto vipañcitaññūpuggalaṁ vineti, tena naṁ āhu “majjhekalyāṇo”ti. Vitthārīyanto neyyaṁ puggalaṁ vineti, tena naṁ āhu “pariyosānakalyāṇo”ti.
 52.“This is the way leading to the cessation of suffering”: At Benares, bhikkhus, in the Deer Park at Isipatana, the matchless Wheel of the True Idea was thus set rolling by me not to be stopped by monk or divine or god or Māra or Divinity or anyone in the world).
Tattha chappadāni attho saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammaṁ paññatti, imāni chappadāni attho. Chappadāni byañjanaṁ akkharaṁ padaṁ byañjanaṁ ākāro nirutti niddeso, imāni chappadāni byañjanaṁ. Tenāha bhagavā “dhammaṁ vo, bhikkhave, desessāmi ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanan”ti.
 Herein, there are terms of ungauged measure, letters of ungauged measure, phrases, moods, linguistics, and demonstrations of ungauged measure, but there is an explaining, displaying, divulging, analysing, exhibiting, and describing, of that very meaning [in the ninefold Thread]. This is the Noble Truth of the Way Leading to the Cessation of Suffering.
Kevalan ti lokuttaraṁ, na missaṁ lokiyehi dhammehi. Paripuṇṇan ti paripūraṁ anūnaṁ anatirekaṁ. Parisuddhan ti nimmalaṁ sabbamalāpagataṁ pariyodātaṁ upaṭṭhitaṁ sabbavisesānaṁ, idaṁ vuccati tathāgatapadaṁitipi tathāgatanisevitaṁitipi tathāgatārañjitaṁitipi, ato cetaṁ brahmacariyaṁ paññāyati. Tenāha bhagavā “kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāsessāmī”ti.
 [How the Teaching is variously presented]
Kesaṁ ayaṁ dhammadesanā, yogīnaṁ. Tenāha āyasmā mahākaccāyano—
 53. Herein, the Blessed One explains by letters, displays by terms, divulges by phrases, analyses by moods, exhibits by linguistics, and describes by demonstrations.
“Assādādīnavatā,
 54. Herein, the Blessed One condenses by letters and terms, he expands by phrases and moods, he details by linguistics and demonstrations.
Nissaraṇampi ca phalaṁ upāyo ca;
Āṇattī ca bhagavato,
 55. Herein, condensing is the beginning, expanding is the middle, and detailing is the end.
Yogīnaṁ desanāhāro”ti.
56. This True Idea and Outguiding (Discipline), when it is condensed, guides out (disciplines) the [type of] person who gains knowledge by what is condensed; hence “good in the beginning” is said. When expanded it guides out (disciplines) the [type of] person who gains knowledge by what is expanded; hence “good in the middle” is said. When detailed it guides out (disciplines) the [type of] person who is guidable; hence “good in the end” is said.
Niyutto desanāhāro.
57. Herein, six terms [concern] the meaning, namely explaining, displaying, divulging, analysing, exhibiting, and describing; these six terms concern the meaning. [And] six terms [concern] the phrasing, namely letter, term, phrase, mood, linguistic, and demonstration; these six terms [concern] the phrasing. That is why the Blessed One said (Bhikkhus, I shall teach you a True Idea that is good in the beginning, good in the middle, and good in the end, with its own meaning and its own phrasing; I shall display a Divine Life that is entirely perfect and pure).
58. “Entirely”: disjoined from worlds, not mixed with world ideas. “Perfect”, perfected, with nothing lacking and nothing superfluous. “Pure”, immaculate, with all stains removed, established [as fit] for all [kinds of] distinctions.
59. Among agreeable forms, and This is called “a Perfect One’s footprint” and “something used by a Perfect One” and “something marked by a Perfect One”). With that this Divine Life is evident. That is why the Blessed One said “I shall display a Divine Life that is entirely perfect and pure”.
[For whom the Teaching is intended]
60. For whom is this teaching of the True Idea? For devotees.
This is why the venerable Mahā-Kaccāna said:
“Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One’s
Command to devotees; this Mode
Is the Conveying of a Teaching”.
The Mode of Conveying a Teaching is ended.

5 – Vicaya-hāra-vibhaṅga: investigation thread analysis



Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 2
 3. Counter-Demonstrative Subsection (Continued)
Vicayahāravibhaṅga
 2. The Ninefold Thread in the Mode of Conveying an Investigation
Tattha katamo vicayo hāro?
 61. Herein, what is the Mode of Conveying an Investigation?
“Yaṁ pucchitañca vissajjitañcā”ti gāthā, ayaṁ vicayo hāro.
 The Mode of Conveying an Investigation is [summarized] in the following verse:
“What in the Thread is asked and answered,
As well as a verse-paraphrase,
And the Thread’s term-investigation:
This Mode Conveys Investigation”.
Kiṁ vicinati?
 62. What does it investigate? It investigates:
Padaṁ vicinati, pañhaṁ vicinati, visajjanaṁ vicinati, pubbāparaṁ vicinati,
 term, question, answer, consecutivity;
assādaṁ vicinati, ādīnavaṁ vicinati, nissaraṇaṁ vicinati, phalaṁ vicinati, upāyaṁ vicinati, āṇattiṁ vicinati,
 gratification, disappointment, escape; fruit, means, injunction (Mode 1);
anugītiṁ vicinati,
 paraphrasing-verse;
sabbe nava suttante vicinati.
 all that is in the ninefold Thread-of-Argument.
Yathā kiṁ bhave,
 How would that be?
[(1) Term, Question, Answer, Consecutivity]
yathā āyasmā ajito pārāyane bhagavantaṁ pañhaṁ pucchati—
 63. It would be [firstly] according to the venerable Ajita’s question asked of the Blessed One in the Pārāyana [Chapter of the Suttanipāta]:
(verse)

“Kenassu nivuto loko,
 “[Tell] what is the world shut in by”
(iccāyasmā ajito)
 So said the venerable Ajita
Kenassu nappakāsati;
 “And whereby is it not displayed?
Kissābhilepanaṁ brūsi,
 And what is it besmeared with? Say.
Kiṁ su tassa mahabbhayan”ti.
 And what will be its greatest fear”?
(end of verse)

Imāni cattāri padāni pucchitāni, so eko pañho. Kasmā?
 64. These four terms asked are one question. Why?
Ekavatthupariggahā, evañhi āha— “kenassu nivuto loko”ti
 Because of their comprising a single thing. For in asking thus “[Tell] what is the world shut in by”?
lokādhiṭṭhānaṁ pucchati,
 he asks [the question] expressed in terms of the world,
“kenassu nappakāsatī”ti lokassa appakāsanaṁ pucchati,
 [in asking] “And wherefore is it not displayed”? he asks about the world’s undisplayedness,
“kissābhilepanaṁ brūsī”ti lokassa abhilepanaṁ pucchati,
 [in asking] “And what is it besmeared with”? Say he asks about the world’s besmearedness,
“kiṁsu tassa mahabbhayan”ti tasseva lokassa mahābhayaṁ pucchati.
 [and in asking] “And what will be its greatest fear”? he asks about that same world’s greatest fear.
Loko tividho kilesaloko bhavaloko indriyaloko.
 The world is of three kinds: world of defilement, world of being (existence), and world of faculties.
Tattha visajjanā—
 65. Herein, the answer is this:
(verse)

“Avijjāya nivuto loko,
 “By ignorance is the world shut in,
(ajitāti bhagavā)
 Ajita” the Blessed One said.
Vivicchā pamādā nappakāsati;
 “’Tis undisplayed through miswishing and neglect,
Jappābhilepanaṁ brūmi,
 And hankering smears it, I say;
Dukkhamassa mahabbhayan”ti.
 Suffering is its greatest fear”.
(end of verse)

Imāni cattāri padāni imehi catūhi padehi visajjitāni paṭhamaṁ paṭhamena, dutiyaṁ dutiyena, tatiyaṁ tatiyena, catutthaṁ catutthena.
 66. Those four terms are answered by these four terms: the first by the first, the second by the second, the third by the third, and the fourth by the fourth.
“Kenassu nivuto loko”ti pañhe “avijjāya nivuto loko”ti visajjanā. Variant: pañhe → pañho (bj, pts-vp-pli1, mr)Nīvaraṇehi nivuto loko, avijjānīvaraṇā hi sabbe sattā. Yathāha bhagavā “sabbasattānaṁ, bhikkhave, sabbapāṇānaṁ sabbabhūtānaṁ pariyāyato ekameva nīvaraṇaṁ vadāmi yadidaṁ avijjā, avijjānīvaraṇā hi sabbe sattā. Sabbasova, bhikkhave, avijjāya nirodhā cāgā paṭinissaggā natthi sattānaṁ nīvaraṇanti vadāmī”ti. Tena ca paṭhamassa padassa visajjanā yuttā.
 “By ignorance is the world shut in” is the answer to “[Tell] what is the world shut in by”? The world is shut in by hindrances; for all creatures have ignorance as their [in-shutting] hindrance, according as the Blessed One said (Bhikkhus, I say that, relatively speaking, all creatures, all breathing things, all beings, have one hindrance only, that is to say, ignorance; for all creatures have ignorance as hindrance. And bhikkhus, it is with the entire cessation of ignorance, with giving it up and relinquishing it, that creatures have no more hindrance, I say) (). By this the answer to the first term is appropriately construed.
“Kenassu nappakāsatī”ti pañhe “vivicchā pamādā nappakāsatī”ti visajjanā. Yo puggalo nīvaraṇehi nivuto, so vivicchati. Vivicchā nāma vuccati vicikicchā. So vicikicchanto nābhisaddahati, na abhisaddahanto vīriyaṁ nārabhati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ sacchikiriyāya. So idhappamādamanuyutto viharati pamatto, sukke dhamme na uppādiyati, tassa te anuppādiyamānā nappakāsanti, yathāha bhagavā— Variant: pakāsanti → pakāsenti (dhp290-305:297.1 [290. Attanopubbakammavatthu/297. Cūḷasubhaddāvatthu])
 67. [And again] “’Tis undisplayed through miswishing and neglect” is the answer to “And wherefore is it undisplayed”? When a person is shut in by hindrances, he miswishes (vivicchati), and “miswishing” (vivicchā) is what uncertainty (vicikicchā) is called. When he is uncertain (vicikicchanto) he does not settle his faith. When he does not settle his faith he does not instigate energy for the abandoning of unprofitable ideas [and] for the verification of profitable ideas. Here he abides devoted to negligence. When he is negligent he does not arouse ideas that belong to the white [side]. Not being aroused, they are not displayed to him, according as the Blessed One said:
(verse)

“Dūre santo pakāsanti,
 The True are from afar displayed,
himavantova pabbato;
 As Himalaya’s Mountain is;
Asantettha na dissanti,
 But the untrue are seen not here,
rattiṁ khittā yathā sarā;
 Like arrows in the night let fly.
Te guṇehi pakāsanti,
 They are displayed by qualities,
kittiyā ca yasena cā”ti.
 By reputation and by fame.
(end of verse)

Tena ca dutiyassa padassa visajjanā yuttā.
 By this the answer to the second term is appropriately construed.
“Kissābhilepanaṁ brūsī”ti pañhe “jappābhilepanaṁ brūmī”ti visajjanā. Jappā nāma vuccati taṇhā. Sā kathaṁ abhilimpati? Yathāha bhagavā—
 68.“And hankering smears it, I say” is the answer to “And what is it besmeared with? Say”. “Hankering” so named is what craving is called. How does that besmear? In the way stated by the Blessed One:
(verse)

“Ratto atthaṁ na jānāti,
 Who lusts no meaning ever knows,
ratto dhammaṁ na passati;
 Who lusts sees never an idea,
Andhantamaṁ tadā hoti, Variant:
 The murk of darkness laps a man
yaṁ rāgo sahate naran”ti.
 When he will suffer lust to be.
(end of verse)

Sāyaṁ taṇhā āsattibahulassa puggalassa “evaṁ abhijappā”ti karitvā tattha loko abhilitto nāma bhavati, tena ca tatiyassa padassa visajjanā yuttā.
 This craving, in a person greatly clutching [at existence] taken thus as great hankering, is that wherein the world comes to be “besmeared”. By this the answer to the third term is appropriately construed.
“Kiṁ su tassa mahabbhayan”ti pañhe “dukkhamassa mahabbhayan”ti visajjanā. Duvidhaṁ dukkhaṁ— kāyikañca cetasikañca. Yaṁ kāyikaṁ idaṁ dukkhaṁ, yaṁ cetasikaṁ idaṁ domanassaṁ. Sabbe sattā hi dukkhassa ubbijjanti, natthi bhayaṁ dukkhena samasamaṁ, kuto vā pana tassa uttaritaraṁ? Tisso dukkhatā— dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā. Tattha loko odhaso kadāci karahaci dukkhadukkhatāya muccati. Tathā vipariṇāmadukkhatāya. Taṁ kissa hetu? Honti loke appābādhāpi dīghāyukāpi. Saṅkhāradukkhatāya pana loko anupādisesāya nibbānadhātuyā muccati, tasmā saṅkhāradukkhatā dukkhaṁ lokassāti katvā dukkhamassa mahabbhayanti. Tena ca catutthassa padassa visajjanā yuttā.
 69. [And lastly] “Suffering is its greatest fear” is the answer to “And what will be its greatest fear”? Suffering is of two kinds: bodily and mental. The bodily kind is pain, while the mental kind is grief. All creatures are sensitive to suffering. Since there is no fear equal to [that of] suffering, how could there be any greater? There are three kinds of painfulness: painfulness as [bodily] pain, painfulness in change, and painfulness in determinations. Herein, the world is, at one time or another, limitedly free from painfulness as [bodily] pain, and likewise from painfulness in change. Why is that? Because there are those in the world who have little sickness and are long-lived. But only the element of extinction without trace left liberates from the painfulness in determinations. That is why “Suffering is its greatest fear”, taking it that painfulness in determinations is the world’s [inherent liability to] suffering. By this the answer to the fourth term is appropriately construed.
Tenāha bhagavā “avijjāya nivuto loko”ti.
 That is why the Blessed One said “By ignorance is the world shut in …”.
(verse)

“Savanti sabbadhi sotā,
 70. “The streams keep streaming everywhere”
(iccāyasmā ajito)
 So said the venerable Ajita.
Sotānaṁ kiṁ nivāraṇaṁ;
 “What is it that shuts off the streams?
Sotānaṁ saṁvaraṁ brūhi,
 Tell then, what is restraint of streams,
Kena sotā pidhīyare”. Variant: pidhīyare → pithīyareti (bj); pidhiyyare (pts-vp-pli1, mr)
 Whereby it is that streams are sealed”.
(end of verse)

Imāni cattāri padāni pucchitāni. Te dve pañhā. Kasmā? Ime hi batvādhivacanena pucchitā. Evaṁ samāpannassa lokassa evaṁ saṅkiliṭṭhassa kiṁ lokassa vodānaṁ vuṭṭhānamiti, evañhi āha.
 71. These four terms asked are two questions. Why? Because here [the question] is asked with a plurality of designations. With the world proceeding in this way, with the world thus defiled, what is (1) its cleansing and (2) its emergence?
Savanti sabbadhi sotā ti asamāhitassa savanti abhijjhābyāpādappamādabahulassa. Tattha yā abhijjhā ayaṁ lobho akusalamūlaṁ, yo byāpādo ayaṁ doso akusalamūlaṁ, yo pamādo ayaṁ moho akusalamūlaṁ. Tassevaṁ asamāhitassa chasu āyatanesu taṇhā savanti rūpataṇhā saddataṇhā gandhataṇhā rasataṇhā phoṭṭhabbataṇhā dhammataṇhā, yathāha bhagavā—
 72. Accordingly he said “The streams keep streaming everywhere”: when someone is unconcentrated and much given to covetousness, ill-will, and negligence, they keep streaming in him. Herein, “covetousness” is the unprofitable root consisting in greed, “ill-will” is the unprofitable root consisting in hate, and “negligence” is the unprofitable root consisting in delusion. When someone is unconcentrated, craving keeps streaming in his six bases: craving for forms, craving for sounds, craving for odours, craving for flavours, craving for tangibles, and craving for ideas; according as the Blessed One said:
“Savatī”ti ca kho, bhikkhave, channetaṁ ajjhattikānaṁ āyatanānaṁ adhivacanaṁ. Cakkhu savati manāpikesu rūpesu, amanāpikesu paṭihaññatīti. Variant: amanāpikesu → amanāpiyesu (mr)Sotaṁ …pe… ghānaṁ … jivhā … kāyo … mano savati manāpikesu dhammesu amanāpikesu paṭihaññatīti. Iti sabbā ca savati, sabbathā ca savati. Tenāha “savanti sabbadhi sotā”ti.
 (“It keeps streaming”, bhikkhus: this is a designation for the six bases in oneself. The eye keeps streaming to agreeable forms and resisting disagreeable forms. The ear … nose … tongue … body … The mind keeps streaming to agreeable ideas and resisting disagreeable ideas) (). So it keeps streaming on in all ways and in all manners. That is why he said “The streams keep streaming everywhere”.
“Sotānaṁ kiṁ nivāraṇan”ti pariyuṭṭhānavighātaṁ pucchati, idaṁ vodānaṁ. “Sotānaṁ saṁvaraṁ brūhi, kena sotā pidhīyare”ti anusayasamugghātaṁ pucchati, idaṁ vuṭṭhānaṁ.
 73. [With the words] “What is it that shuts off the streams”? he asks about deterrence of obsession. This is cleansing. [With the words] “Tell then, what is restraint of streams, Whereby it is that streams are sealed” he asks about eradication of underlying-tendencies. This is emergence.
Tattha visajjanā—
 74. Here are the answers:
(verse)

“Yāni sotāni lokasmiṁ,
 “Whatever streams are in the world,
(ajitāti bhagavā)
 Ajita” the Blessed One said,
Sati tesaṁ nivāraṇaṁ;
 “They are shut off by mindfulness;
Sotānaṁ saṁvaraṁ brūmi,
 The streams’ restraint I tell, whereby
Paññāyete pidhīyare”ti.
 They can be sealed, is understanding”.
(end of verse)

Kāyagatāya satiyā bhāvitāya bahulīkatāya cakkhu nāviñchati manāpikesu rūpesu, amanāpikesu na paṭihaññati, sotaṁ …pe… ghānaṁ … jivhā … kāyo … mano nāviñchati manāpikesu dhammesu, amanāpikesu na paṭihaññati. Kena kāraṇena? Saṁvutanivāritattā indriyānaṁ. Kena te saṁvutanivāritā? Satiārakkhena. Tenāha bhagavā— “sati tesaṁ nivāraṇan”ti.
 75. (When mindfulness occupied with the body is kept in being and made much of, the eye is not attracted among agreeable forms, and is unresistant among disagreeable forms. The ear … nose … tongue … body … The mind is not attracted among agreeable ideas, is unresistant among disagreeable ideas). For what reason? Because the faculties are restrained and shut off. Restrained and shut off by what? By mindfulness’s preservation. That is why the Blessed One said “They are shut off by mindfulness”.
Paññāya anusayā pahīyanti, anusayesu pahīnesu pariyuṭṭhānā pahīyanti. Kissa, anusayassa pahīnattā? Variant: Kissa → tassa (bj)Taṁ yathā khandhavantassa rukkhassa anavasesamūluddharaṇe kate pupphaphalapallavaṅkurasantati samucchinnā bhavati. Evaṁ anusayesu pahīnesu pariyuṭṭhānasantati samucchinnā bhavati pidahitā paṭicchannā. Kena? Paññāya. Tenāha bhagavā “paññāyete pidhīyare”ti.
 76. [And again] the underlying-tendencies are abandoned by understanding. When the underlying-tendencies are abandoned the obsessions are abandoned. Why with the abandoning of the underlying-tendencies? Just as, when the complete uprooting of a tree with its trunk is effected, the continuity of flowers, fruits, shoots, and buds, is severed, so too, when the underlying-tendencies are abandoned, the continuity of obsessions is severed, closed, covered up. By what? By understanding. That is why the Blessed One said that “Whereby they can be sealed is understanding”.
(verse)

“Paññā ceva sati ca,
 77. “Understanding and mindfulness”.
(iccāyasmā ajito)
 So said the venerable Ajita.
Nāmarūpañca mārisa;
 “And [now], good sir, this name-and-form:
Etaṁ me puṭṭho pabrūhi,
 Tell me then what I ask of you,
Katthetaṁ uparujjhatī”ti.
 Where does this come to its surcease”?
“Yametaṁ pañhaṁ apucchi,
 “As to the question that you ask,
ajita taṁ vadāmi te;
 Ajita, I [shall] tell you [now]
Yattha nāmañca rūpañca,
 Where both this name and form do come
asesaṁ uparujjhati;
 To their remainderless surcease:
Viññāṇassa nirodhena,
 With cessation of consciousness,
etthetaṁ uparujjhatī”ti.
 ’Tis here this comes to its surcease”.
(end of verse)

Ayaṁ pañhe anusandhiṁ pucchati. Anusandhiṁ pucchanto kiṁ pucchati? Anupādisesaṁ nibbānadhātuṁ.
 78. This question asks about the sequence [of meaning]. When asking about sequence [of meaning], what does it ask about? About the element of extinction without trace left.
Tīṇi ca saccāni saṅkhatāni nirodhadhammāni dukkhaṁ samudayo maggo, nirodho asaṅkhato.
 79. Three Truths are determined, inseparable from the idea of cessation: they are Suffering, Origin, and the Path; Cessation is undetermined.
Tattha samudayo dvīsu bhūmīsu pahīyati dassanabhūmiyā ca bhāvanābhūmiyā ca. Dassanena tīṇi saṁyojanāni pahīyanti sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso, bhāvanāya satta saṁyojanāni pahīyanti kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṁ avijjāvasesā.
 Herein, origin is abandoned on two planes: on the plane of seeing and on the plane of keeping in being. Three fetters are abandoned by seeing: embodiment view, uncertainty, and misapprehension of virtue and duty. Seven fetters are abandoned by keeping in being: will to sensual desire, ill will, lust for form, lust for formlessness, conceit, agitation, and the remainder of ignorance.
Tedhātuke imāni dasa saṁyojanāni pañcorambhāgiyāni pañcuddhambhāgiyāni.
 80. These are the ten fetters in the triple element [of existence]: five belong to the hither side and five to the further side.
Tattha tīṇi saṁyojanāni sakkāyadiṭṭhi vicikicchā sīlabbataparāmāso anaññātaññassāmītindriyaṁ adhiṭṭhāya nirujjhanti.
 81. Herein, three fetters, namely embodiment view, uncertainty, and misapprehension of virtue and duty, cease with the expression of the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty,
Satta saṁyojanāni kāmacchando byāpādo rūparāgo arūparāgo māno uddhaccaṁ avijjāvasesā aññindriyaṁ adhiṭṭhāya nirujjhanti.
 and seven fetters, namely will to sensual desire, ill will, lust for form, lust for formlessness, conceit, agitation, and the remainder of ignorance, cease with the expression of the act-of-final-knowing faculty.
Yaṁ pana evaṁ jānāti “khīṇā me jātī”ti, idaṁ khaye ñāṇaṁ. “Nāparaṁ itthattāyā”ti pajānāti, idaṁ anuppāde ñāṇaṁ. Imāni dve ñāṇāni aññātāvindriyaṁ.
 Now two kinds of knowledge, namely what he knows thus “Birth is exhausted for me”, which is knowledge about exhaustion, and what he knows thus “There is no more of this beyond”, which is knowledge of non-arising, constitute the final-knower faculty.
Tattha yañca anaññātaññassāmītindriyaṁ yañca aññindriyaṁ, imāni aggaphalaṁ arahattaṁ pāpuṇantassa nirujjhanti,
 82. Herein, the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty and the act-of-final-knowing faculty cease in him who reaches the supreme fruit that is Arahantship.
tattha yañca khaye ñāṇaṁ yañca anuppāde ñāṇaṁ, imāni dve ñāṇāni ekapaññā.
 83. Herein, the two kinds of knowledge, namely knowledge about exhaustion and knowledge about non-arising, are one kind of understanding;
Api ca ārammaṇasaṅketena dve nāmāni labbhanti, “khīṇā me jātī”ti pajānantassa khaye ñāṇanti nāmaṁ labhati, “nāparaṁ itthattāyā”ti pajānantassa anuppāde ñāṇanti nāmaṁ labhati.
 but it has two names according to imputation in one who is understanding thus “Birth is exhausted for me” it has the name “knowledge about exhaustion”, while in one who is understanding thus “There is no more of this beyond” it has the name “knowledge about non-arising”.
Sā pajānanaṭṭhena paññā, yathādiṭṭhaṁ apilāpanaṭṭhena sati.
 That is “understanding” in the sense of act-of-understanding, and it is “mindfulness” in the sense of the act-of-not-floating-away [from its object] according as [it has] seen [it].
Tattha ye pañcupādānakkhandhā, idaṁ nāmarūpaṁ. Tattha ye phassapañcamakā dhammā, idaṁ nāmaṁ. Yāni pañcindriyāni rūpāni, idaṁ rūpaṁ.
 84. Herein, the five categories of assumption constitute “name-and-form”. And herein, the ideas that have contact as fifth constitute name; while the five form-faculties [beginning with the eye] constitute form; and both of these, with the associated consciousness, constitute name-and-form.
Tadubhayaṁ nāmarūpaṁ viññāṇasampayuttaṁ tassa nirodhaṁ bhagavantaṁ pucchanto āyasmā ajito pārāyane evamāha—
 85. It was in asking the Blessed One about the cessation of that [name-and-form] that the venerable Ajita spoke in the Pārāyana thus
(verse)

“Paññā ceva sati ca,
 “Understanding and mindfulness.
nāmarūpañca mārisa;
 And [now], good sir, this name-and-form,
Etaṁ me puṭṭho pabrūhi,
 Tell me then what I ask of you,
katthetaṁ uparujjhatī”ti.
 Where does this come to its surcease”?.
(end of verse)

Tattha sati ca paññā ca cattāri indriyāni, sati dve indriyāni satindriyañca samādhindriyañca, paññā dve indriyāni paññindriyañca vīriyindriyañca. Yā imesu catūsu indriyesu saddahanā okappanā, idaṁ saddhindriyaṁ.
 86. Herein, mindfulness and understanding [represent] four faculties: mindfulness [represents] two faculties, namely the mindfulness faculty and the concentration faculty, while understanding [represents] two faculties, namely the understanding faculty and the energy faculty. Any act-of-having-faith, act of trusting, in these four faculties is the faith faculty.
Tattha yā saddhādhipateyyā cittekaggatā, ayaṁ chandasamādhi.
 87. Herein, any unification of cognizance with faith in predominance is concentration of will.
Samāhite citte kilesānaṁ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṁ pahānaṁ.
 Any power-of-deliberation, or any power-of-keeping-in-being, owed to suppression of defilements while cognizance is concentrated, is endeavour.
Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā.
 Herein, any in-breath and out-breath, any thinking and exploring, any perception and feeling, any memories and intentions, are determinations.
Iti purimako ca chandasamādhi, kilesavikkhambhanatāya ca pahānaṁ ime ca saṅkhārā, tadubhayaṁ chandasamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
 So the prior concentration of will, and then the endeavour owed to suppression of defilement—and these determinations—both these he keeps in being as this [first] (basis for success that possesses concentration-of-will with endeavour and determinations), which (is supported by seclusion, supported by fading, supported by cessation, and changes to relinquishment).
Tattha yā vīriyādhipateyyā cittekaggatā, ayaṁ vīriyasamādhi …pe…
 88. Herein, any unification of cognizance with energy in predominance is concentration of energy …
tattha yā cittādhipateyyā cittekaggatā, ayaṁ cittasamādhi …pe…
 89. Herein, any unification of cognizance with [natural concentration of] cognizance in predominance is concentration of cognizance …
tattha yā vīmaṁsādhipateyyā cittekaggatā, ayaṁ vīmaṁsāsamādhi. Samāhite citte kilesānaṁ vikkhambhanatāya paṭisaṅkhānabalena vā bhāvanābalena vā, idaṁ pahānaṁ. Tattha ye assāsapassāsā vitakkavicārā saññāvedayitā sarasaṅkappā, ime saṅkhārā. Iti purimako ca vīmaṁsāsamādhi, kilesavikkhambhanatāya ca pahānaṁ ime ca saṅkhārā, tadubhayaṁ vīmaṁsāsamādhippadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.
 90. Herein, any unification of cognizance with inquiry in predominance is concentration of inquiry. Any power-of-deliberation, or any power-of-keeping-in-being, owed to suppression of defilements when cognizance is concentrated, is endeavour. Herein, any in-breath and out-breath, any thinking and exploring, any perception and feeling, any memories and intentions, are determinations. So the prior concentration of inquiry, and then the endeavour owed to suppression of defilements—and these determinations—both these he keeps in being as this [fourth] (basis for success that possesses concentration of inquiry, as well as endeavour and determinations), which (is supported by seclusion, supported by fading, supported by cessation, and changes to relinquishment).
Sabbo samādhi ñāṇamūlako ñāṇapubbaṅgamo ñāṇānuparivatti.
 91. All concentration has knowledge for its root, is heralded by knowledge, and has parallel occurrence with knowledge.
Yathā pure tathā pacchā,
 As before, so after;
yathā pacchā tathā pure;
 as after, so before; …
Yathā divā tathā rattiṁ,
 And as by night, by day;
yathā rattiṁ tathā divā.
 and as by day, by night.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti.
 With open and untrammelled cognizance he keeps in being cognizance with lucidity thus:
Pañcindriyāni kusalāni cittasahabhūni citte uppajjamāne uppajjanti, citte nirujjhamāne nirujjhanti. Nāmarūpañca viññāṇahetukaṁ viññāṇapaccayā nibbattaṁ, tassa maggena hetu upacchinno, viññāṇaṁ anāhāraṁ anabhinanditaṁ appaṭisandhikaṁ taṁ nirujjhati. Nāmarūpamapi ahetu appaccayaṁ punabbhavaṁ na nibbattayati. Variant: nibbattayati → nibbattiyati (mr)Evaṁ viññāṇassa nirodhā paññā ca sati ca nāmarūpañca nirujjhati. Tenāha bhagavā—
 92. The five profitable faculties [of faith, etc.] are coexistent with cognizance, arise when cognizance arises, and cease when cognizance ceases; and name-and-form has consciousness for its cause, and it has occurrence with consciousness for its condition. When its cause is interrupted by the path, consciousness being then without nutriment, with nothing expectantly relished, without standing, without re-linking, ceases. No name-and-form occurs in a new existence without cause and without condition. So with the cessation of consciousness, name-and-form ceases, and also understanding and mindfulness. That is why the Blessed One said:
(verse)

“Yametaṁ pañhaṁ apucchi,
 “As to the question that you ask,
ajita taṁ vadāmi te;
 Ajita, I [shall] tell you [now]
Yattha nāmañca rūpañca,
 Where both this name and form do come
asesaṁ uparujjhati;
 To their remainderless surcease:
Viññāṇassa nirodhena,
 With cessation of consciousness
etthetaṁ uparujjhatī”ti.
 ’Tis here this comes to its surcease”.
“Ye ca saṅkhātadhammāse,
 93. “There are the masters of ideas”
(iccāyasmā ajito)
 So said the venerable Ajita.
Ye ca sekkhā puthū idha;
 “And several initiates here:
Tesaṁ me nipako iriyaṁ,
 Good sir, if asked, you have the skill
Puṭṭho pabrūhi mārisā”ti.
 To tell me their behaviour”.
(end of verse)

Imāni tīṇi padāni pucchitāni, te tayo pañhā. Kissa?
 94. These three terms asked are three questions. Why?
Sekhāsekhavipassanāpubbaṅgamappahānayogena, evañhi āha. “Ye ca saṅkhātadhammāse”ti arahattaṁ pucchati, “ye ca sekkhā puthū idhā”ti sekhaṁ pucchati, “tesaṁ me nipako iriyaṁ, puṭṭho pabrūhi mārisā”ti vipassanāpubbaṅgamaṁ pahānaṁ pucchati.
 By construing [respectively] as the adept, the initiate, and also the kind of abandoning heralded by insight. For when he said “There are the masters of ideas” he was asking about Arahantship; when he said “And several initiates here” he was asking about the [seven kinds of] initiate; and when he said “Good sir, if asked, you have the skill, To tell me their behaviour” he was asked about the kind of abandoning heralded by insight.
Tattha visajjanā—
 95. Here is the answer:
(verse)

“Kāmesu nābhigijjheyya,
 “Sensual desires he would not want,
(ajitāti bhagavā)
 Ajita” the Blessed One said.
Manasānāvilo siyā;
 “He would be undisturbed in mind;
Kusalo sabbadhammānaṁ,
 And skilled in all ideas, a bhikkhu
Sato bhikkhu paribbaje”ti.
 Is mindful in his wanderings”.
(end of verse)

Bhagavato sabbaṁ kāyakammaṁ ñāṇapubbaṅgamaṁ ñāṇānuparivatti,
 96. All the Blessed One’s bodily action is heralded by knowledge and has parallel occurrence with knowledge.
sabbaṁ vacīkammaṁ ñāṇapubbaṅgamaṁ ñāṇānuparivatti,
 All his verbal action is heralded by knowledge and has parallel occurrence with knowledge.
sabbaṁ manokammaṁ ñāṇapubbaṅgamaṁ ñāṇānuparivatti.
 All his mental action is heralded by knowledge and has parallel occurrence with knowledge.
Atīte aṁse appaṭihatañāṇadassanaṁ, anāgate aṁse appaṭihatañāṇadassanaṁ, paccuppanne aṁse appaṭihatañāṇadassanaṁ.
 His knowing and seeing is unrestricted in the case of the past period, in the case of the future period, and in the case of the presently-arisen period.
Ko ca ñāṇadassanassa paṭighāto?
 What resistance to his knowing and seeing should there be?
Yaṁ anicce dukkhe anattani ca aññāṇaṁ adassanaṁ, ayaṁ ñāṇadassanassa paṭighāto.
 Resistance to knowing and seeing is any unknowing and unseeing in the case of what is impermanent, painful, and not-self.
Yathā idha puriso tārakarūpāni passeyya, no ca gaṇanasaṅketena jāneyya, ayaṁ ñāṇadassanassa paṭighāto.
 Just as a man here might see the forms of the stars but might not know what number to impute to them: this is resistance to knowing and seeing.
Bhagavato pana appaṭihatañāṇadassanaṁ, anāvaraṇañāṇadassanā hi buddhā bhagavanto.
 But the Blessed One’s knowing and seeing is unresisted; for the Enlightened Ones, the Blessed Ones, have unobstructed knowing and seeing.
Tattha sekhena dvīsu dhammesu cittaṁ rakkhitabbaṁ gedhā ca rajanīyesu dhammesu, dosā ca pariyuṭṭhānīyesu.
 97. Herein cognizance has to be guarded by an initiate with respect to two [kinds of] ideas: from wanting with respect to ideas provocative of lust and from hate with respect to ideas provocative of obsession.
Tattha yā icchā mucchā patthanā piyāyanā kīḷanā, taṁ bhagavā nivārento evamāha— “kāmesu nābhigijjheyyā”ti.
 98. With respect to these the Blessed One said “Sensual desires he would not want”
“Manasānāvilo siyā”ti pariyuṭṭhānavighātaṁ āha. Tathā hi sekho abhigijjhanto asamuppannañca kilesaṁ uppādeti, uppannañca kilesaṁ phātiṁ karoti. Yo pana anāvilasaṅkappo anabhigijjhanto vāyamati,
 warning against any wishes, infatuations, aspirations, longing, or toying; and [with the words] “He would be undisturbed in mind” he mentioned abolition of obsession. For when an initiate wants accordingly he arouses unarisen defilement and he swells arisen defilement.
so anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. So uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. So anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. So uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
 But he who makes efforts with undisturbed intention and not wanting, ((i) produces will for the non-arising of unarisen evil unprofitable ideas, makes efforts, instigates energy, exerts cognizance, and endeavours; (ii) he produces will for the abandoning of arisen evil unprofitable ideas, makes efforts, instigates energy, exerts cognizance, and endeavours; (iii) he produces will for the arising of unarisen profitable ideas, makes efforts, instigates energy, exerts cognizance, and endeavours, and (iv) he produces will for the endurance, non-forgetting, increase, abundance, maintenance in being, and fulfilment, of arisen profitable ideas, and he makes efforts, instigates energy, exerts cognizance, and endeavours) .
Katame anuppannā pāpakā akusalā dhammā? Variant: Katame → katame ca (bj)Kāmavitakko byāpādavitakko vihiṁsāvitakko, ime anuppannā pāpakā akusalā dhammā. Katame uppannā pāpakā akusalā dhammā? Anusayā akusalamūlāni, ime uppannā pāpakā akusalā dhammā.
 99. (i) What are the unarisen evil unprofitable ideas? They are thinking with sensual desire, thinking with ill will, and thinking with cruelty. These are the unarisen evil unprofitable ideas. (ii) What are the arisen evil unprofitable ideas? They are the underlying-tendencies, the roots of the unprofitable. These are the arisen evil unprofitable ideas. (iii)
Katame anuppannā kusalā dhammā? Yāni sotāpannassa indriyāni, ime anuppannā kusalā dhammā. Katame uppannā kusalā dhammā? Yāni aṭṭhamakassa indriyāni, ime uppannā kusalā dhammā.
 What are the unarisen profitable ideas? They are the faculties that belong to the Stream-Enterer. These are the unarisen profitable ideas. (iv) What are the arisen profitable ideas? They are the faculties that belong to him who stands [on a path]. These are the arisen profitable ideas.
Yena kāmavitakkaṁ vāreti, idaṁ satindriyaṁ. Yena byāpādavitakkaṁ vāreti, idaṁ samādhindriyaṁ. Yena vihiṁsāvitakkaṁ vāreti, idaṁ vīriyindriyaṁ. Yena uppannuppanne pāpake akusale dhamme pajahati vinodeti byantīkaroti anabhāvaṁ gameti nādhivāseti, idaṁ paññindriyaṁ. Yā imesu catūsu indriyesu saddahanā okappanā, idaṁ saddhindriyaṁ.
 100. That whereby he shuts off thinking with sensual desire is the mindfulness faculty. That whereby he shuts off thinking with ill will is the concentration faculty. That whereby he shuts off thinking with cruelty is the energy faculty. That whereby he (abandons, dispels, terminates, annihilates, and will not endure, evil unprofitable ideas as soon as they arise) is the understanding faculty. And any act of trusting in these four faculties is the faith faculty.
Tattha saddhindriyaṁ kattha daṭṭhabbaṁ? Catūsu sotāpattiyaṅgesu. Vīriyindriyaṁ kattha daṭṭhabbaṁ? Catūsu sammappadhānesu. Satindriyaṁ kattha daṭṭhabbaṁ? Catūsu satipaṭṭhānesu. Samādhindriyaṁ kattha daṭṭhabbaṁ? Catūsu jhānesu. Paññindriyaṁ kattha daṭṭhabbaṁ? Catūsu ariyasaccesu.
 101. (Herein, where is the faith faculty met with? In the four factors of Stream-Entry. Where is the energy faculty met with? In the four Right Endeavours. Where is the mindfulness faculty met with? In the four foundations of Mindfulness. Where is the concentration faculty met with? In the four meditations. Where is the understanding faculty met with? In the four Noble Truths).
Evaṁ sekho sabbehi kusalehi dhammehi appamatto vutto bhagavatā anāvilatāya manasā. Tenāha bhagavā “manasānāvilo siyā”ti.
 102. That is why the initiate who is diligent in all profitable ideas is spoken of by the Blessed One [in terms of] mental non-disturbance. That is why the Blessed One said “He would be undisturbed in mind”.
“Kusalo sabbadhammānan”ti loko nāma tividho kilesaloko bhavaloko indriyaloko.
 103.“Skilled in all ideas”: the world is threefold as the world of defilement, the world of being (existence), and the world of faculties.
Tattha kilesalokena bhavaloko samudāgacchati, so indriyāni nibbatteti, indriyesu bhāviyamānesu neyyassa pariññā bhavati. Sā duvidhena upaparikkhitabbā dassanapariññāya ca bhāvanāpariññāya ca. Yadā hi sekho ñeyyaṁ parijānāti, tadā nibbidāsahagatehi saññāmanasikārehi neyyaṁ pariññātaṁ bhavati. Tassa dve dhammā kosallaṁ gacchanti— dassanakosallañca bhāvanākosallañca.
 104. Herein, the world of being (existence) comes about by way of the world of defilement. That causes the occurrence of the faculties. When the faculties are kept in being there is diagnosis of what is knowable. That [diagnosis] has to be scrutinized in two ways as diagnosis by seeing and diagnosis by abandoning. For when an initiate understands the knowable, then the knowable is diagnosed with perception and attention accompanied by dispassion, and two ideas in him then attain to skill: skill in seeing and skill in keeping in being.
Taṁ ñāṇaṁ pañcavidhena veditabbaṁ— abhiññā pariññā pahānaṁ bhāvanā sacchikiriyā.
 That knowledge should be understood as fivefold, namely acquaintanceship, diagnosis, abandoning, keeping in being, and verification.
Tattha katamā abhiññā? Yaṁ dhammānaṁ salakkhaṇe ñāṇaṁ dhammapaṭisambhidā ca atthapaṭisambhidā ca, ayaṁ abhiññā.
 105. Herein, what is acquaintanceship? It is any knowledge about the individual characteristics of ideas, and about the Discrimination of Ideas and the Discrimination of Meanings. This is acquaintanceship.
Tattha katamā pariññā? Evaṁ abhijānitvā yā parijānanā “idaṁ kusalaṁ, idaṁ akusalaṁ, idaṁ sāvajjaṁ, idaṁ anavajjaṁ, idaṁ kaṇhaṁ, idaṁ sukkaṁ,
 106. Herein, what is diagnosis? After becoming acquainted in these ways, it is any diagnosis as follows: “This is profitable, this is unprofitable, this is blameworthy, this is blameless, this is black, this is bright,
idaṁ sevitabbaṁ, idaṁ na sevitabbaṁ, ime dhammā evaṅgahitā, idaṁ phalaṁ nibbattenti, tesaṁ evaṅgahitānaṁ ayaṁ attho”ti, ayaṁ pariññā.
 this is to be cultivated, this is not to be cultivated, these ideas, having been taken thus, make this fruit occur—this is their meaning when taken thus”. This is diagnosis.
Evaṁ parijānitvā tayo dhammā avasiṭṭhā bhavanti pahātabbā bhāvetabbā sacchikātabbā ca.
 107. After diagnosing in this way, three kinds of ideas remain: those to be abandoned, those to be kept in being, and those to be verified.
Tattha katame dhammā pahātabbā? Ye akusalā.
 108. Herein, what ideas are to be abandoned? Any that are unprofitable.
Tattha katame dhammā bhāvetabbā? Ye kusalā.
 109. Herein, what ideas are to be kept in being? Any that are profitable.
Tattha katame dhammā sacchikātabbā? Yaṁ asaṅkhataṁ.
 110. Herein, what ideas are to be verified? The undetermined.
Yo evaṁ jānāti ayaṁ vuccati atthakusalo dhammakusalo kalyāṇatākusalo phalatākusalo, āyakusalo apāyakusalo upāyakusalo mahatā kosallena samannāgatoti,
 111. He who knows this is called skilled in meanings, skilled in ideas, skilled in goodness, skilled in fruits, skilled in ways, skilled in unease, skilled in ease, possessed of great skill.
tenāha bhagavā “kusalo sabbadhammānan”ti.
 That is why the Blessed One said “Skilled in all ideas”.
“Sato bhikkhu paribbaje”ti tena diṭṭhadhammasukhavihāratthaṁ abhikkante paṭikkante ālokite vilokite samiñjite pasārite saṅghāṭipattacīvaradhāraṇe asite pīte khāyite sāyite uccārapassāvakamme gate ṭhite nisinne sutte jāgarite bhāsite tuṇhibhāve satena sampajānena vihātabbaṁ.
 112.“A bhikkhu is mindful in his wanderings”: he should, for the purpose of a pleasant abiding here and now, abide mindful and aware in advancing and retreating, in looking and looking away, in flexing and extending, in wearing the patched-cloak, bowl and [other] robes, in eating, drinking, chewing and tasting, in evacuating and making water, in walking, standing, sitting, going to sleep, waking, talking and keeping silent.
Imā dve cariyā anuññātā bhagavatā ekā visuddhānaṁ, ekā visujjhantānaṁ. Ke visuddhā? Arahanto. Ke visujjhantā? Sekkhā. Katakiccāni hi arahato indriyāni.
 113. Two kinds of conduct agreed by the Blessed One are these: one for those already purified, and one for those still being purified. Who are those already purified? They are the Arahants. Who are those still being purified? They are the Initiates; an Arahant’s faculties have done their task.
Yaṁ bojjhaṁ, taṁ catubbidhaṁ dukkhassa pariññābhisamayena samudayassa pahānābhisamayena maggassa bhāvanābhisamayena nirodhassa sacchikiriyābhisamayena, idaṁ catubbidhaṁ bojjhaṁ yo evaṁ jānāti,
 114. The discoverable is fourfold as actualization of the diagnosis of suffering, actualization of the abandoning of origin, actualization of the keeping in being of the path, and actualization of the verification of cessation. This is the fourfold discoverable.
ayaṁ vuccati sato abhikkamati sato paṭikkamati khayā rāgassa khayā dosassa khayā mohassa.
 115. He who knows this is called one who advances mindful, who retreats mindful, with the exhaustion of lust, the exhaustion of hate, and the exhaustion of delusion.
Tenāha bhagavā “sato bhikkhu paribbaje”ti, tenāha—
 That is why the Blessed One said:
(verse)

“Kāmesu nābhigijjheyya,
 “Sensual desires he would not want,
(ajitāti bhagavā)
 (he said to him)
Manasānāvilo siyā;
 He would be undisturbed in mind;
Kusalo sabbadhammānaṁ,
 And skilled in all ideas, a bhikkhu
Sato bhikkhu paribbaje”ti.
 Is mindful in his wanderings”.
(end of verse)

Evaṁ pucchitabbaṁ, evaṁ visajjitabbaṁ.
 That is how it can be asked, and that is how it can be answered.
Suttassa ca anugīti atthato ca byañjanato ca samānetabbā. Variant: samānetabbā → samānayitabbā (bj, pts-vp-pli1, mr)Atthāpagataṁ hi byañjanaṁ samphappalāpaṁ bhavati. Dunnikkhittassa padabyañjanassa atthopi dunnayo bhavati, tasmā atthabyañjanūpetaṁ saṅgāyitabbaṁ. Suttañca pavicinitabbaṁ. Kiṁ idaṁ suttaṁ āhacca vacanaṁ anusandhivacanaṁ nītatthaṁ neyyatthaṁ saṅkilesabhāgiyaṁ nibbedhabhāgiyaṁ asekkhabhāgiyaṁ? Kuhiṁ imassa suttassa sabbāni saccāni passitabbāni, ādimajjhapariyosāneti? Evaṁ suttaṁ pavicetabbaṁ. Tenāha āyasmā mahākaccāyano— “yaṁ pucchitañca vissajjitañca, suttassa yā ca anugītī”ti.
 [(2) Gratification, etc.: see Mode 1.
Niyutto vicayo hāro.
 (3) Paraphrasing Verse]
116. And a Thread’s paraphrasing-verse must be properly guided in as to meaning as well as to phrasing; for phrasing destitute of meaning is idle chatter. Also the meaning of badly presented terms and phrasing is hard to apply a guide-line to. That is why [a paraphrase-verse] should be versified in a manner furnished with meaning as well as phrasing.
[(4) All that is in the Ninefold Thread-of-Argument]
117. The Thread should also be investigated thus: What kind is this Thread-of-Argument? Is it one that consists of an original statement, a statement [elucidating] a sequence [of meaning]? One whose meaning is already guided? One whose meaning has yet to be guided? And also, is it one that deals with corruption, that deals with morality, that deals with penetration, or that deals with the Adept? Where in this Thread-of-Argument are all the four Truths met with: in its beginning, in its middle, or in its end? That is how the Thread-of-Argument should be investigated.
118. That is why the venerable Mahā-Kaccāna said:
“What in the Thread is asked and answered,
As well as a verse-paraphrase,
And the Thread’s term-investigation:
This Mode Conveys Investigation”.
The Mode of Conveying an Investigation is ended.
Previous
Conveying a Teaching: Analysis

6 – Yutti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a Construing




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 3
 3. Counter-Demonstrative Subsection (Continued)
Yuttihāravibhaṅga
 3. The Ninefold Thread in the Mode of Conveying a Construing
Tattha katamo yuttihāro?
 119. Herein, what is the Mode of Conveying a Construing?
“Sabbesaṁ hārānan”ti, ayaṁ yuttihāro.
 The Mode of Conveying a Construing is this:
“Looking for right and wrong construing
In the case of all the Conveyings,
Plane and resort [will] demonstrate
The Mode Conveying a Construing”.
Kiṁ yojayati? Cattāro mahāpadesā
 120. What does it construe? The four Principal Appeals to Authority.
buddhāpadeso saṅghāpadeso sambahulattherāpadeso ekattherāpadeso.
 These are the appeal to the Enlightened One as authority, the appeal to a community as authority, the appeal to several elders as authority, and the appeal to a single elder as authority.
Ime cattāro mahāpadesā,
 These are the four Principal Appeals to Authority.
tāni padabyañjanāni sutte otārayitabbāni, vinaye sandassayitabbāni, dhammatāyaṁ upanikkhipitabbāni.
 121. [In all such appeals to authority] (These terms and phrasing must, in the case of the Thread, be conformable to the ways of entry [to it], and, in the case of the Out-guiding (Discipline), be seen [there] for oneself, and they must, in the case of the essential nature of the idea, be adaptable [to it].
Katamasmiṁ sutte otārayitabbāni? Catūsu ariyasaccesu.
 122. What is the Thread to whose ways of entry they must be conformable? The four Noble Truths.
Katamasmiṁ vinaye sandassayitabbāni? Rāgavinaye dosavinaye mohavinaye.
 123. What is the Outguiding (Discipline) where they must be seen for oneself? The outguiding of lust, the outguiding of hate, and the outguiding of delusion.
Katamissaṁ dhammatāyaṁ upanikkhipitabbāni? Paṭiccasamuppāde.
 124. What is the essential nature of the idea to which they must be adaptable? Dependent arising.
Yadi catūsu ariyasaccesu avatarati, kilesavinaye sandissati, dhammatañca na vilometi, evaṁ āsave na janeti. Catūhi mahāpadesehi yaṁ yaṁ yujjati, yena yena yujjati, yathā yathā yujjati, taṁ taṁ gahetabbaṁ.
 125. If, in the case of the Noble Truths, there is a way of entry [to them], and if, in the case of the Outguiding of defilements, it is seen for oneself, and if, in the case of the essential nature of the idea, there is no running counter [to it], then there is no generation of taints. Whatever is [so] construable from among the four Principal Appeals to Authority can be accepted, whatever it is construable by and however it is construed.
Pañhaṁ pucchitena kati padāni pañheti padaso pariyogāhitabbaṁ vicetabbaṁ? Yadi sabbāni padāni ekaṁ atthaṁ abhivadanti, eko pañho. Atha cattāri padāni ekaṁ atthaṁ abhivadanti, eko pañho. Atha tīṇi padāni ekaṁ atthaṁ abhivadanti, eko pañho. Atha dve padāni ekaṁ atthaṁ abhivadanti, eko pañho. Atha ekaṁ padaṁ ekaṁ atthaṁ abhivadati, eko pañho.
 126. When [in the Thread] someone is asked a question, [the question] should be fathomed and investigated as to the terms thus: “How many terms are there in the question? If all the terms are in concord about a single meaning, that is a single question. If four terms are in concord about a single meaning, that is a single question. If three terms are in concord about a single meaning, that is a single question. If two terms are in concord about a single meaning, that is a single question. If one term is in concord about a single meaning, that is a single question”.
Taṁ upaparikkhamānena aññātabbaṁ kiṁ ime dhammā nānatthā nānābyañjanā, udāhu imesaṁ dhammānaṁ eko attho byañjanameva nānanti.
 127. When scrutinizing it, what one needs to recognize is this: “Now are these ideas different in meaning and different in phrasing, or have these ideas a single meaning, only, the phrasing being different”?.
Yathā kiṁ bhave? Yathā sā devatā bhagavantaṁ pañhaṁ pucchati.
 128. How would that be? According as the deity asked the Blessed One the following questions:
(verse)

“Kenassubbhāhato loko,
 “The world: by what is it struck down?
kenassu parivārito;
 And then by what is it beset?
Kena sallena otiṇṇo,
 What barb has it been entered by?
kissa dhūpāyito sadā”ti.
 And by what harassed constantly”.
(end of verse)

Imāni cattāri padāni pucchitāni. Te tayo pañhā kathaṁ ñāyati? Bhagavā hi devatāya visajjeti.
 129. These four terms asked are three questions: How is that recognized? Because the Blessed One answered the deity as follows:
(verse)

“Maccunābbhāhato loko,
 “Mortality strikes down the world.
jarāya parivārito;
 And then it is beset by ageing.
Taṇhāsallena otiṇṇo,
 And craving’s barb has entered it.
icchādhūpāyito sadā”ti.
 And wishes harass it constantly”.
(end of verse)

Tattha jarā ca maraṇañca imāni dve saṅkhatassa saṅkhatalakkhaṇāni. Jarāyaṁ ṭhitassa aññathattaṁ, maraṇaṁ vayo.
 130. Herein, ageing and death are two of the determined characteristics of the determined; for ageing is (alteration of what is steady) [and] death is (subsidence).
Tattha jarāya ca maraṇassa ca atthato nānattaṁ. Kena kāraṇena, gabbhagatāpi hi mīyanti, na ca te jiṇṇā bhavanti. Atthi ca devānaṁ maraṇaṁ, na ca tesaṁ sarīrāni jīranti. Sakkateva jarāya paṭikammaṁ kātuṁ, na pana sakkate maraṇassa paṭikammaṁ kātuṁ aññatreva iddhimantānaṁ iddhivisayā.
 131. Herein, there is a difference between the meanings of ageing and of death. For what reason? Because those who die in the womb never become aged. And there is death among the gods though their physical frames do not age. One can get by ageing, but death one cannot get by, except for what is in the province of those possessing supernormal success.
Yaṁ panāha taṇhāsallena otiṇṇoti dissanti vītarāgā jīrantāpi mīyantāpi.
 132. Now when it is said “Craving’s barb has entered it”, those without lust are seen to age and die.
Yadi ca yathā jarāmaraṇaṁ, evaṁ taṇhāpi siyā.
 And if craving were the same as ageing and death,
Evaṁ sante sabbe yobbanaṭṭhāpi vigatataṇhā siyuṁ.
 then that being so, all those who were youthful would be without craving.
Yathā ca taṇhā dukkhassa samudayo, evaṁ jarāmaraṇampi siyā dukkhassa samudayo, na ca siyā taṇhā dukkhassa samudayo, na hi jarāmaraṇaṁ dukkhassa samudayo, taṇhā dukkhassa samudayo.
 And [if], in the way that craving is the origin of suffering, so too were ageing and death [the origin of suffering], then that [ageing and death] would actually be the origin of suffering and craving would not be the origin of suffering; but ageing and death are not the origin of suffering, and craving is the origin of suffering.
Yathā ca taṇhā maggavajjhā, evaṁ jarāmaraṇampi siyā maggavajjhaṁ.
 And [if], in the way that craving is exterminable by the path, so [too ageing and death were the same], then ageing and death would also be exterminable by the path.
Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṁ. Yadi ca sandissati yuttisamārūḷhaṁ atthato ca aññattaṁ, byañjanatopi gavesitabbaṁ.
 133. By means of this kind of construction it can be examined with various other reasons whether the construction is seen for oneself and [whether] otherness of meaning is co-ordinated; And it should be examined as to phrasing as well.
Salloti vā dhūpāyananti vā imesaṁ dhammānaṁ atthato ekattaṁ. Na hi yujjati icchāya ca taṇhāya ca atthato aññattaṁ. Taṇhāya adhippāye aparipūramāne navasu āghātavatthūsu kodho ca upanāho ca uppajjati.
 134. Now in the case of the two ideas, namely “barb” and “harassment”, there is oneness of meaning; for no difference is construable between the meanings of “wishes” and “craving”. When craving’s intent is not fulfilled, anger and spite arise with respect to the nine Grounds for Annoyance.
Imāya yuttiyā jarāya ca maraṇassa ca taṇhāya ca atthato aññattaṁ.
 135. By means of this construction there is otherness in the meanings of ageing, of death, and of craving.
Yaṁ panidaṁ bhagavatā dvīhi nāmehi abhilapitaṁ icchātipi taṇhātipi, idaṁ bhagavatā bāhirānaṁ vatthūnaṁ ārammaṇavasena dvīhi nāmehi abhilapitaṁ icchātipi taṇhātipi, sabbā hi taṇhā ajjhosānalakkhaṇena ekalakkhaṇā. Variant: nāmehi → dhammehi (aṭṭha.)Yathā sabbo aggi uṇhattalakkhaṇena ekalakkhaṇo, api ca upādānavasena aññamaññāni nāmāni labhati, kaṭṭhaggītipi tiṇaggītipi sakalikaggītipi gomayaggītipi thusaggītipi saṅkāraggītipi, sabbo hi aggi uṇhattalakkhaṇova. Evaṁ sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā, api tu ārammaṇaupādānavasena aññamaññehi nāmehi abhilapitā icchāitipi taṇhāitipi salloitipi dhūpāyanāitipi saritāitipi visattikāitipi sinehoitipi kilamathoitipi latāitipi maññanāitipi bandhoitipi āsāitipi pipāsāitipi abhinandanāitipi, iti sabbā taṇhā ajjhosānalakkhaṇena ekalakkhaṇā. Yathā ca vevacane vuttā.
 136. However, when the Blessed One calls this by the two names, “wishes” and “craving”, it is in virtue of the external grounds which are its object that it is called by him by the two names, “wishes” and “craving”; for all craving has the single characteristic of cleaving to. Just as all fire has the single characteristic of heating, though it has various other names according to its consumption [assumed], that is to say, “log-fire” and “grass-fire” and “brushwood-fire” and “cowdung-fire” and “chaff-fire” and “rubbish-fire”, yet all fire has only the characteristic of heating, so too, all craving has only one characteristic, namely the characteristic of cleaving to, though it is called by various other names according to the fuel-consumption [assumed] that is its object, that is to say, “wishes” and “craving” and “barb” and “harassment” and “the Current” and “attachment” and “affection (moisture)” and “torment” and “the Creeper” and “conceiving [in terms of ‘I’ and ‘mine’]” and “responsibility” and “need” and “thirst” and “expectant-relishing”; yet all craving has only one characteristic, namely the characteristic of cleaving to, according as it is stated in the [Mode of Conveying] Synonyms:
(verse)

“Āsā ca pihā abhinandanā ca,
 137. Need and longing, expectant relishing,
Anekadhātūsu sarā patiṭṭhitā;
 Enticements on the several elements based,
Aññāṇamūlappabhavā pajappitā,
 Hankering whose being is rooted in unknowing:
Sabbā mayā byantikatā samūlikā”ti
 To all that with its root I put an end.
(end of verse)

Taṇhāyetaṁ vevacanaṁ. Yathāha bhagavā— rūpe, tissa, avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa. Evaṁ vedanāya saññāya saṅkhāresu viññāṇe avigatarāgassa avigatacchandassa avigatapemassa avigatapipāsassa avigatapariḷāhassa sabbaṁ suttaṁ vitthāretabbaṁ.
 138. That is synonymous with craving, according as the Blessed One said: (Tissa, when someone is not without lust, not without will, not without love, not without thirst, not without fever, for form … for feeling … for perception … for determinations … for consciousness …) all of which argument can be cited in detail.
Taṇhāyetaṁ vevacanaṁ, evaṁ yujjati.
 139. This synonym for Craving is construable in this way:
Sabbo dukkhūpacāro kāmataṇhāsaṅkhāramūlako, na pana yujjati sabbo nibbidūpacāro kāmataṇhāparikkhāramūlako.
 “All access to suffering has for its root determinations [conditioned] by craving for sensual desires”. It is not construable in this way: “All access to dispassion has for its root some requisite of craving for sensual desires”.
Imāya yuttiyā aññamaññehi kāraṇehi gavesitabbaṁ.
 By means of this construction it can be examined with various other reasons.
Yathā hi bhagavā rāgacaritassa puggalassa asubhaṁ desayati, dosacaritassa bhagavā puggalassa mettaṁ desayati. Variant: Yathā hi → yathāha (si); yadi hi (pts-vp-pli1)Mohacaritassa bhagavā puggalassa paṭiccasamuppādaṁ desayati. Yadi hi bhagavā rāgacaritassa puggalassa mettaṁ cetovimuttiṁ deseyya. Sukhaṁ vā paṭipadaṁ dandhābhiññaṁ sukhaṁ vā paṭipadaṁ khippābhiññaṁ vipassanāpubbaṅgamaṁ vā pahānaṁ deseyya, na yujjati desanā. Evaṁ yaṁ kiñci rāgassa anulomappahānaṁ dosassa anulomappahānaṁ mohassa anulomappahānaṁ. Sabbaṁ taṁ vicayena hārena vicinitvā yuttihārena yojetabbaṁ. Yāvatikā ñāṇassa bhūmi.
 140. For just as the Blessed One teaches ugliness to a person of lusting temperament, teaches loving kindness to a person of hating temperament, teaches dependent-arising to a person of deluded temperament—for if he taught to a person of lusting temperament the heart-deliverance of loving kindness, or the pleasant way with sluggish acquaintanceship, or the pleasant way with swift acquaintanceship, or the kind of abandoning heralded by insight, the teaching could not be construed—, so too, whatever conforms with the abandoning of lust, whatever conforms with the abandoning of hate, and whatever conforms with the abandoning of delusion, can all be construed under the Mode of Conveying a Construing, after investigating it under the Mode of Conveying an Investigation, so far as the plane of knowledge extends.
Mettāvihārissa sato byāpādo cittaṁ pariyādāya ṭhassatīti na yujjati desanā, byāpādo pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 141. When someone abides in loving kindness, the teaching is not construable thus: “Ill will keeps gripping his heart”, the teaching is construable thus: “Ill will is abandoned and disappears in him”.
Karuṇāvihārissa sato vihesā cittaṁ pariyādāya ṭhassatīti na yujjati desanā, vihesā pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 142. When someone abides in compassion, the teaching is not construable thus: “Cruelty keeps gripping his heart”, the teaching is construable thus: “Cruelty is abandoned and disappears in him”.
Muditāvihārissa sato arati cittaṁ pariyādāya ṭhassatīti na yujjati desanā, arati pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 143. When someone abides in gladness, the teaching is not construable thus: “Boredom keeps gripping his heart”, the teaching is construable thus: “Boredom is abandoned and disappears in him”.
Upekkhāvihārissa sato rāgo cittaṁ pariyādāya ṭhassatīti na yujjati desanā, rāgo pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 144. When someone abides in onlooking-equanimity, the teaching is not construable thus: “Lust keeps gripping his heart”, the teaching is construable thus: “Lust is abandoned and disappears in him”.
Animittavihārissa sato nimittānusārī tena teneva viññāṇaṁ pavattatīti na yujjati desanā, nimittaṁ pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 145. When someone abides in the signless, the teaching is not construable thus: “His cognizance occurs by means of this or that by following signs”, the teaching is construable thus: “Any sign is abandoned and disappears in him”.
Asmīti vigataṁ ayamahamasmīti na samanupassāmi. Atha ca pana me kismīti kathasmīti vicikicchā kathaṅkathāsallaṁ cittaṁ pariyādāya ṭhassatīti na yujjati desanā, vicikicchā kathaṅkathāsallaṁ pahānaṁ abbhatthaṁ gacchatīti yujjati desanā.
 146. When the [conceiving “I] am” is absent, the teaching is not construable thus “I do not see thus ‘I am this’, yet the barb of uncertainty and wondering ‘What am I?, How am I’? keeps gripping my cognizance”, the teaching is construable thus “The barb of uncertainty and wondering is abandoned and disappears [in me]”.
Yathā vā pana paṭhamaṁ jhānaṁ samāpannassa sato kāmarāgabyāpādā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā. Vitakkasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 147. [Again,] when someone has entered upon the first meditation, the teaching is not construable thus “Lust for sensual desires and ill will occur in his distinction”, the teaching is construable thus “They occur in his inferior state”, or alternatively, the teaching is not construable thus “Perception and attention accompanied by what is without thinking occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Dutiyaṁ jhānaṁ samāpannassa sato vitakkavicārasahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā. Upekkhāsukhasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 148. When someone has entered upon the second meditation, the teaching is not construable thus “Perception and attention accompanied by what has thinking and exploring occur in his distinction”, the teaching is construable thus “They occur in his inferior state”; or alternatively, the teaching is not construable thus “Perception and attention accompanied by what has pleasure due to onlooking-equanimity occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Tatiyaṁ jhānaṁ samāpannassa sato pītisukhasahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā, upekkhāsatipārisuddhisahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 149. When someone has entered upon the third meditation, the teaching is not construable thus “Perception and attention accompanied by what has pleasure due to happiness occur in his distinction”, the teaching is construable thus “They occur in his inferior state”; or alternatively, the teaching is not construable thus “Perception and attention accompanied by mindfulness whose purity is due to onlooking-equanimity occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Catutthaṁ jhānaṁ samāpannassa sato upekkhāsahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā.
 150. When someone has entered upon the fourth meditation, the teaching is not construable thus “Perception and attention accompanied by what has [pleasure due to] onlooking-equanimity occur in his distinction”, the teaching is construable thus “They occur in his inferior state”;
Ākāsānañcāyatanasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 or alternatively, the teaching is not construable thus “Perception and attention accompanied by the base consisting of infiniteness of space occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Ākāsānañcāyatanaṁ samāpannassa sato rūpasahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā.
 151. When someone has entered upon the base consisting of infiniteness of space, the teaching is not construable thus “Perception and attention accompanied by form occur in his distinction”, the teaching is, construable thus “They occur in his inferior state”;
Viññāṇañcāyatanasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 or alternatively, the teaching is not construable thus “Perception and attention accompanied by the base consisting of infiniteness of consciousness occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Viññāṇañcāyatanaṁ samāpannassa sato ākāsānañcāyatanasahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā.
 152. When someone has entered upon the base consisting of infiniteness of consciousness, the teaching is not construable thus “Perception and attention accompanied by the base consisting of infiniteness of space occur in his distinction”, the teaching is construable thus “They occur in his inferior state”;
Ākiñcaññāyatanasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 or alternatively, the teaching is not construable thus “Perception and attention accompanied by the base consisting of no-owning occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Ākiñcaññāyatanaṁ samāpannassa sato viññāṇañcāyatanasahagatā saññāmanasikārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā.
 153. When someone has entered upon the base consisting of no-owning, the teaching is not construable thus “Perception and attention accompanied by the base consisting of infiniteness of consciousness occur in his distinction”, the teaching is construable thus “They occur in his inferior state”;
Nevasaññānāsaññāyatanasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 or alternatively, the teaching is not construable thus “Perception and attention accompanied by the base consisting of neither perception nor non-perception occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Nevasaññānāsaññāyatanaṁ samāpannassa sato saññūpacārā visesāya saṁvattantīti na yujjati desanā, hānāya saṁvattantīti yujjati desanā.
 154. When someone has entered upon the base consisting of neither perception nor non-perception, the teaching is not construable thus “The accesses to perception occur in his distinction”, the teaching is construable thus “They occur in his inferior state”;
Saññāvedayitanirodhasahagatā vā saññāmanasikārā hānāya saṁvattantīti na yujjati desanā, visesāya saṁvattantīti yujjati desanā.
 or alternatively, the teaching is not construable thus “Perception and attention accompanied by cessation of perception and feeling occur in his inferior state”, the teaching is construable thus “They occur in his distinction”.
Kallatāparicitaṁ cittaṁ na ca abhinīhāraṁ khamatīti na yujjati desanā,
 155. The teaching is not construable thus “Cognizance is healthy when it does not submit to directive management”,
kallatāparicitaṁ cittaṁ atha ca abhinīhāraṁ khamatīti yujjati desanā.
 the teaching is construable thus “Cognizance is healthy when it submits to directive management”.
Evaṁ sabbe navasuttantā yathādhammaṁ yathāvinayaṁ yathāsatthusāsanaṁ sabbato vicayena hārena vicinitvā yuttihārena yojetabbāti.
 156. That is how all the ninefold Thread should, after being in all ways investigated in accordance with the Mode of Conveying an Investigation, be construed in accordance with the Mode of Conveying a Construing, doing so according to the True Idea, according to the Outguiding (Discipline), and according to the Master’s Dispensation.
Tenāha āyasmā mahākaccāyano
 157. That is why the venerable Mahā-Kaccāna said:
“sabbesaṁ hārānaṁ yā bhūmi yo ca gocaro tesan”ti.
 “Looking for right and wrong construing
In the case of all the Conveyings’
Plane and resort [will] demonstrate
The Mode Conveying a Construing”.
Niyutto yutti hāro.
 The Mode of Conveying a Construing is ended.

7 – Padaṭṭhāna-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Footings




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 4
 3. Counter-Demonstrative Subsection (Continued)
Padaṭṭhānahāravibhaṅga
 4. The Ninefold Thread in the Mode of Conveying Footings
Tattha katamo padaṭṭhāno hāro?
 158. Herein, what is the Mode of Conveying Footings?
“Dhammaṁ deseti jino”ti, ayaṁ padaṭṭhāno hāro.
 The Mode of Conveying Footings is this:
“The Victor teaching an idea
Teaches what that idea has too
As footing; so with each idea:
This is the Mode Conveying Footings”.
Kiṁ deseti?
 159. What does this [Mode] teach? [It teaches as follows:]
[Definitions of the 18 Root-Terms—see]
Sabbadhammayāthāvaasampaṭivedhalakkhaṇā avijjā,
 Ignorance has the characteristic of not penetrating ideas according to actuality;
tassā vipallāsā padaṭṭhānaṁ.
 its footing is the [four] perversions.
Ajjhosānalakkhaṇā taṇhā,
 Craving has the characteristic of cleaving to;
tassā piyarūpaṁ sātarūpaṁ padaṭṭhānaṁ.
 its footing is endearing form or alluring form.
Patthanalakkhaṇo lobho,
 Greed has the characteristic of aspiring;
tassa adinnādānaṁ padaṭṭhānaṁ.
 its footing is the taking of what is not given.
[…?...]
 [Hate has the characteristic of willing ill;
[…?...]
 its footing is killing breathing things.
[…?...]
 Delusion has the characteristic of wrongly theorizing about things;
[…?...]
 its footing is wrong theory.]
Vaṇṇasaṇṭhānabyañjanaggahaṇalakkhaṇā subhasaññā,
 Perception of beauty has the characteristic of apprehending colour, shape and features;
tassā indriyā saṁvaro padaṭṭhānaṁ.
 its footing is non-restraint of the faculties [beginning with the eye].
Sāsavaphassaupagamanalakkhaṇā sukhasaññā,
 Perception of pleasure has the characteristic of approaching contact affected by taints;
tassā assādo padaṭṭhānaṁ.
 its footing is gratification.
Saṅkhatalakkhaṇānaṁ dhammānaṁ asamanupassanalakkhaṇā niccasaññā,
 Perception of permanence has the characteristic of unseeing of ideas that have the characteristic of being determined [that they are so];
tassā viññāṇaṁ padaṭṭhānaṁ.
 its footing is consciousness.
Aniccasaññādukkhasaññāasamanupassanalakkhaṇā attasaññā,
 Perception of self has the characteristic of not seeing with perception of impermanence and perception of pain;
tassā nāmakāyo padaṭṭhānaṁ.
 its footing is the name-body.
Sabbadhammasampaṭivedhalakkhaṇā vijjā,
 160. Science has the characteristic of penetrating all ideas;
tassā sabbaṁ neyyaṁ padaṭṭhānaṁ.
 its footing is the knowable.
Cittavikkhepapaṭisaṁharaṇalakkhaṇo samatho,
 Quiet has the characteristic of preventing distraction of cognizance;
tassa asubhā padaṭṭhānaṁ.
 its footing is the kinds of ugliness.
Icchāvacarapaṭisaṁharaṇalakkhaṇo alobho,
 Non-greed has the characteristic of preventing recourse to wishes;
tassa adinnādānā veramaṇī padaṭṭhānaṁ.
 its footing is abstention from taking what is not given.
Abyāpajjalakkhaṇo adoso,
 Non-hate has the characteristic of non-ill-will;
tassa pāṇātipātā veramaṇī padaṭṭhānaṁ.
 its footing is abstention from killing breathing things.
Vatthuavippaṭipattilakkhaṇo amoho,
 Non-delusion has the characteristic of not wrongly theorizing about things;
tassa sammāpaṭipatti padaṭṭhānaṁ.
 its footing is right theory.
Vinīlakavipubbakagahaṇalakkhaṇā asubhasaññā,
 Perception of ugliness has the characteristic of apprehending the discoloured [corpse-stage] and the festering [corpse-stage];
tassā nibbidā padaṭṭhānaṁ.
 its footing is dispassion.
Sāsavaphassaparijānanalakkhaṇā dukkhasaññā,
 Perception of pain has the characteristic of diagnosing contact affected by taints;
tassā vedanā padaṭṭhānaṁ.
 its footing is feeling.
Saṅkhatalakkhaṇānaṁ dhammānaṁ samanupassanalakkhaṇā aniccasaññā,
 Perception of impermanence has the characteristic of seeing ideas that have the characteristic of being determined;
tassā uppādavayā padaṭṭhānaṁ.
 its footing is rise and subsidence (fall).
Sabbadhammaabhinivesalakkhaṇā anattasaññā,
 Perception of not-self has the characteristic of non-insistence in the case of all ideas;
tassā dhammasaññā padaṭṭhānaṁ.
 its footing is perception of ideas.
[Further Definitions]
Pañca kāmaguṇā kāmarāgassa padaṭṭhānaṁ,
 161. The five strands of sensual desire are the footing for lust for sensual desires.
pañcindriyāni rūpīni rūparāgassa padaṭṭhānaṁ,
 The five faculties [beginning with the eye] that have form are the footing for lust for form.
chaṭṭhāyatanaṁ bhavarāgassa padaṭṭhānaṁ,
 The sixth base [namely that of mind] is the footing for lust for being (existence).
nibbattabhavānupassitā pañcannaṁ upādānakkhandhānaṁ padaṭṭhānaṁ,
 The state of a contemplator of being (existence) as occurrence is the footing for the five categories of assumption.
pubbenivāsānussatiñāṇadassanassa padaṭṭhānaṁ.
 Recollection of past life is the footing for knowing and seeing.
[Definitions of the five faculties]
Okappanalakkhaṇā saddhā adhimuttipaccupaṭṭhānā ca,
 162. Faith has the characteristic of trusting, and its manifestation is belief.
anāvilalakkhaṇo pasādo sampasīdanapaccupaṭṭhāno ca.
 Confidence has the characteristic of being undisturbed and its manifestation is confiding (clarification).
Abhipatthiyanalakkhaṇā saddhā,
 Faith has the characteristic of credence;
tassā aveccappasādo padaṭṭhānaṁ.
 its footing is confidence-by-having-undergone.
Anāvilalakkhaṇo pasādo,
 Confidence has the characteristic of being undisturbed;
tassa saddhā padaṭṭhānaṁ.
 its footing is faith.
Ārambhalakkhaṇaṁ vīriyaṁ,
 163. Energy has the characteristic of instigating;
tassa sammappadhānaṁ padaṭṭhānaṁ.
 its footing is a right endeavour.
Apilāpanalakkhaṇā sati,
 Mindfulness has the characteristic of non-drifting;
tassā satipaṭṭhānaṁ padaṭṭhānaṁ.
 its footing is a foundation of mindfulness.
Ekaggalakkhaṇo samādhi,
 Concentration has the characteristic of unification;
tassa jhānāni padaṭṭhānaṁ.
 its footing is the meditations.
Pajānanalakkhaṇā paññā,
 Understanding has the characteristic of act-of-understanding;
tassā saccāni padaṭṭhānaṁ.
 its footing is the four Truths.
[Definitions of the Members of the Formula of Dependent Arising]
Aparo nayo,
 164. Another guide-line:
assādamanasikāralakkhaṇo ayonisomanasikāro,
 Unreasoned attention has the characteristic of directing attention to gratification;
tassa avijjā padaṭṭhānaṁ.
 its footing is ignorance.
Saccasammohanalakkhaṇā avijjā,
 Ignorance has the characteristic of confusing Truth;
sā saṅkhārānaṁ padaṭṭhānaṁ.
 it is the footing for determinations.
Punabbhavavirohaṇalakkhaṇā saṅkhārā,
 Determinations have the characteristic of developing renewal of being (existence);
te viññāṇassa padaṭṭhānaṁ.
 they are the footing for consciousness.
Opapaccayikanibbattilakkhaṇaṁ viññāṇaṁ,
 Consciousness has the characteristic of causing occurrence by opening the way to reappearance;
taṁ nāmarūpassa padaṭṭhānaṁ.
 it is the footing for name-and-form.
Nāmakāyarūpakāyasaṅghātalakkhaṇaṁ nāmarūpaṁ,
 Name-and-form has the characteristic of conjoining the name-body and the form-body;
taṁ chaḷāyatanassa padaṭṭhānaṁ.
 it is the footing for the sixfold base.
Indriyavavatthānalakkhaṇaṁ chaḷāyatanaṁ,
 The sixfold base has the characteristic of defining the [six] faculties;
taṁ phassassa padaṭṭhānaṁ.
 it is the footing for contact.
Cakkhurūpaviññāṇasannipātalakkhaṇo phasso,
 Contact has the characteristic of causing concurrence of [e.g.] eye, forms, and consciousness;
so vedanāya padaṭṭhānaṁ.
 it is the footing for feeling (affectivity).
Iṭṭhāniṭṭhaanubhavanalakkhaṇā vedanā,
 Feeling has the characteristic of being coessential with the wished-for and the un-wished-for;
sā taṇhāya padaṭṭhānaṁ.
 it is the footing for craving.
Ajjhosānalakkhaṇā taṇhā,
 Craving has the characteristic of cleaving to;
sā upādānassa padaṭṭhānaṁ.
 it is the footing for assuming.
Opapaccayikaṁ upādānaṁ,
 Assuming opens the way to reappearance;
taṁ bhavassa padaṭṭhānaṁ.
 it is the footing for being (existence).
Nāmakāyarūpakāyasambhavanalakkhaṇo bhavo,
 Being (existence) has the characteristic of giving actual being (existence) to the name-body and the form-body;
so jātiyā padaṭṭhānaṁ.
 it is the footing for birth.
Khandhapātubhavanalakkhaṇā jāti,
 Birth has the characteristic of giving manifest being (existence) to the categories;
sā jarāya padaṭṭhānaṁ.
 it is the footing for ageing.
Upadhiparipākalakkhaṇā jarā,
 Ageing has the characteristic of overripening the essentials of existence;
sā maraṇassa padaṭṭhānaṁ.
 it is the footing for death.
Jīvitindriyupacchedalakkhaṇaṁ maraṇaṁ,
 Death has the characteristic of interrupting the life-faculty;
taṁ sokassa padaṭṭhānaṁ.
 it is the footing for sorrow.
Ussukkakārako soko,
 Sorrow (soka) causes care (ussukha);
so paridevassa padaṭṭhānaṁ.
 it is the footing for lamentation.
Lālappakārako paridevo,
 Lamentation causes constant crying out;
so dukkhassa padaṭṭhānaṁ.
 it is the footing for pain.
Kāyasampīḷanaṁ dukkhaṁ,
 Pain is oppression of body;
taṁ domanassassa padaṭṭhānaṁ.
 it is the footing for grief.
Cittasampīḷanaṁ domanassaṁ,
 Grief is oppression of cognizance;
taṁ upāyāsassa padaṭṭhānaṁ.
 it is the footing for despair.
Odahanakārako upāyāso,
 Despair causes surrendering;
so bhavassa padaṭṭhānaṁ.
 it is the footing for being.
[How Being comes about]
Imāni bhavaṅgāni yadā samaggāni nibbattāni bhavanti so bhavo,
 165. When these factors of being (existence) are (exist) [by their] having occurrence in harmony, [then] that [is] being (existence);
taṁ saṁsārassa padaṭṭhānaṁ.
 that [is] the footing for the roundabout [of rebirths].
[Further Definitions]
Niyyānikalakkhaṇo maggo,
 166. The Path has the characteristic of giving outlet;
so nirodhassa padaṭṭhānaṁ.
 it is the footing for cessation.
Titthaññutā pītaññutāya padaṭṭhānaṁ,
 167. Knowledge of watering-places is the footing for knowledge of what it is to have drunk [enough].
pītaññutā pattaññutāya padaṭṭhānaṁ,
 Knowledge of what it is to have drunk [enough] is the footing for knowledge of the [right] amount.
pattaññutā attaññutāya padaṭṭhānaṁ,
 Knowledge of the [right] amount (mattaññutā) is the footing for self-knowledge (attaññuta).
attaññutā pubbekatapuññatāya padaṭṭhānaṁ,
 Self-knowledge is the footing for the state of having previously performed merit.
pubbekatapuññatā patirūpadesavāsassa padaṭṭhānaṁ,
 The state of having previously performed merit is the footing for living in befitting places.
patirūpadesavāso sappurisūpanissayassa padaṭṭhānaṁ,
 Living in befitting places is the footing for waiting on true men.
sappurisūpanissayo attasammāpaṇidhānassa padaṭṭhānaṁ,
 Waiting on true men is the footing for right disposition in self-guidance.
attasammāpaṇidhānaṁ sīlānaṁ padaṭṭhānaṁ,
 Right disposition in self-guidance is the footing for the kinds of virtue.
sīlāni avippaṭisārassa padaṭṭhānaṁ,
 The kinds of virtue are the footing for non regret.
avippaṭisāro pāmojjassa padaṭṭhānaṁ,
 Non regret is the footing for gladness.
pāmojjaṁ pītiyā padaṭṭhānaṁ,
 Gladness is the footing for rapture.
pīti passaddhiyā padaṭṭhānaṁ,
 rapture is the footing for tranquility.
passaddhi sukhassa padaṭṭhānaṁ,
 Tranquillity is the footing for pleasure.
sukhaṁ samādhissa padaṭṭhānaṁ,
 Pleasure is the footing for concentration.
samādhi yathābhūtañāṇadassanassa padaṭṭhānaṁ,
 Concentration is the footing for knowing and seeing how [things] are.
yathābhūtañāṇadassanaṁ nibbidāya padaṭṭhānaṁ,
 Knowing and seeing how [things] are is the footing for dispassion.
nibbidā virāgassa padaṭṭhānaṁ,
 Dispassion is the footing for fading of lust.
virāgo vimuttiyā padaṭṭhānaṁ.
 Fading of lust is the footing for deliverance.
Vimutti vimuttiñāṇadassanassa padaṭṭhānaṁ.
 Deliverance is the footing for knowing and seeing of deliverance.
Evaṁ yo koci upanissayo yo koci paccayo,
 168. In this way all kinds of general-support,
sabbo so padaṭṭhānaṁ.
 all kinds of conditions, are a footing.
Tenāha āyasmā mahākaccāyano
 169. That is why the venerable Mahā-Kaccāna said:
“dhammaṁ deseti jino”ti.
 “The Victor teaching an idea
Teaches what that idea has too
As footing; so with all ideas:
This is the Mode Conveying Footings”.
Niyutto padaṭṭhāno hāro.
 The Mode Conveying Footings is ended.

8 – Lakkhaṇa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Characteristics




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 5
 3. Counter-Demonstrative Subsection (Continued)
Lakkhaṇahāravibhaṅga
 5. The Ninefold Thread in the Mode of Conveying Characteristics
Tattha katamo lakkhaṇo hāro?
 170. Herein, what is the Mode of Conveying Characteristics?
“Vuttamhi ekadhamme”ti, ayaṁ lakkhaṇo hāro.
 The Mode of Conveying Characteristics is this:
“When one idea is mentioned, all
Ideas of like characteristic
Are mentioned too: this constitutes
The Mode Conveying Characteristics”.
Kiṁ lakkhayati? Ye dhammā ekalakkhaṇā, tesaṁ dhammānaṁ ekasmiṁ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.
 171. How does it characterize? [It does so as follows: When] certain ideas have a single [common] characteristic, then when one of those ideas is stated, the rest of those ideas are stated.
Yathā kiṁ bhave? Yathāha bhagavā—
 172. How would that be? According [for example] as the Blessed One said:
“Cakkhuṁ, bhikkhave, anavaṭṭhitaṁ ittaraṁ parittaṁ pabhaṅgu parato dukkhaṁ byasanaṁ calanaṁ kukkuḷaṁ saṅkhāraṁ vadhakaṁ amittamajjhe”. Variant: calanaṁ → calaṁ (bj, pts-vp-pli1) | saṅkhāraṁ → sasaṅkhāraṁ (mr)Imasmiṁ cakkhusmiṁ vutte avasiṭṭhāni ajjhattikāni āyatanāni vuttāni bhavanti. Kena kāraṇena? Sabbāni hi cha ajjhattikāni āyatanāni vadhakaṭṭhena ekalakkhaṇāni.
 (Bhikkhus, the eye is unstable, small, trifling, fleeting: besides (?) it is painful, destructible, liable to dislodgement, ashes (?), a determination (?); it is a victim for slaughter in the midst of enemies) (). Now when this eye is stated, the rest of the bases in oneself [beginning with the ear] are stated. For what reason? Because all the bases in oneself have a single [common] characteristic in the sense of victim for slaughter.
Yathā cāha bhagavā—
 173. And according as the Blessed One said:
“Atīte, rādha, rūpe anapekkho hohi, anāgataṁ rūpaṁ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya cāgāya paṭinissaggāya paṭipajja”. Variant: abhinandi → abhinanda (mr)Imasmiṁ rūpakkhandhe vutte avasiṭṭhā khandhā vuttā bhavanti. Kena kāraṇena? Sabbe hi pañcakkhandhā yamakovādasutte vadhakaṭṭhena ekalakkhaṇā vuttā.
 (Rādha, do not look back with yearning to past form; do not expectantly relish future form; practise the way to dispassion, fading of lust, ceasing, giving up, and relinquishment, as to presently-arisen form) (). Now when this form category is stated, the rest of the categories are stated. For what reason? Because in the Yamakovāda Sutta all the five categories of assumption have a single characteristic in the sense of victim for slaughter.
Yathā cāha bhagavā—
 174. And according as the Blessed One said:
“Yesañca susamāraddhā,
 They whose mindfulness of body
niccaṁ kāyagatāsati;
 Is constantly well instigated
Akiccaṁ te na sevanti,
 Do never what should not be done
kicce sātaccakārino”.
 And ever do what should be done.
Iti kāyagatāya satiyā vuttāya vuttā bhavanti vedanāgatā sati cittagatā dhammagatā ca. Tathā yaṁ kiñci diṭṭhaṁ vā sutaṁ vā mutaṁ vāti vutte vuttaṁ bhavati viññātaṁ.
 So when Mindfulness Occupied with the Body is stated, Mindfulness Occupied with Feeling and that Occupied with Cognizance and that Occupied with Ideas are stated. And likewise when anything whatever that is seen or heard or sensed is stated, what is cognized is stated.
Yathā cāha bhagavā—
 And the Blessed One said accordingly:
“Tasmātiha tvaṁ bhikkhu kāye kāyānupassī viharāhi ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ”.
 (Therefore, bhikkhus, abide contemplating the body as a body, ardent, aware and mindful, guiding out covetousness and grief about the world).
“Ātāpī”ti vīriyindriyaṁ, “sampajāno”ti paññindriyaṁ, “satimā”ti satindriyaṁ, “vineyya loke abhijjhādomanassan”ti samādhindriyaṁ, evaṁ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṁ gacchanti. Kena kāraṇena, ekalakkhaṇattā catunnaṁ indriyānaṁ.
 Now “ardent” [here means] the energy faculty, “aware” the understanding faculty, “mindful” the mindfulness faculty, and “guiding out covetousness and grief” the concentration faculty. So when someone abides contemplating the body as a body the four Foundations of Mindfulness come to fulfilment through keeping in being. For what reason? Because of the four faculties’ state of having a single characteristic.
Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṁ gacchanti, catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṁ gacchanti, catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṁ gacchanti, pañcasu indriyesu bhāviyamānesu pañca balāni bhāvanāpāripūriṁ gacchanti, pañcasu balesu bhāviyamānesu satta bojjhaṅgā bhāvanāpāripūriṁ gacchanti, sattasu bojjhaṅgesu bhāviyamānesu ariyo aṭṭhaṅgiko maggo bhāvanāpāripūriṁ gacchati, sabbeva bodhaṅgamā dhammā bodhipakkhiyā bhāvanāpāripūriṁ gacchanti. Variant: sabbeva → sabbe ca (bj, pts-vp-pli1, mr)Kena kāraṇena, sabbe hi bodhaṅgamā bodhipakkhiyā neyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṁ gacchanti.
 175. When the four Foundations of Mindfulness are kept in being the four Right Endeavours come to fulfilment through keeping in being. When the four Right Endeavours are kept in being the four Bases for Success (Roads to Power) come to fulfilment through keeping in being. When the four Bases for Success are kept in being the five Faculties [beginning with Faith] come to fulfilment through keeping in being. When the five Faculties are kept in being the five Powers come to fulfilment through keeping in being. When the five Powers are kept in being the seven Enlightenment Factors come to fulfilment through keeping in being. When the seven Enlightenment Factors are kept in being the Noble Eight-Factored Path comes to fulfilment through keeping in being. And all ideas that tend to enlightenment and partake of enlightenment come to fulfilment through keeping in being. For what reason? Because all ideas that tend to enlightenment and partake of enlightenment have a single characteristic with their characteristic of giving outlet. They come to fulfilment through keeping in being owing to their singleness of characteristic.
Evaṁ akusalāpi dhammā ekalakkhaṇattā pahānaṁ abbhatthaṁ gacchanti. Catūsu satipaṭṭhānesu bhāviyamānesu vipallāsā pahīyanti, āhārā cassa pariññaṁ gacchanti, upādānehi anupādāno bhavati, yogehi ca visaṁyutto bhavati, ganthehi ca vippayutto bhavati, āsavehi ca anāsavo bhavati, oghehi ca nitthiṇṇo bhavati, sallehi ca visallo bhavati, viññāṇaṭṭhitiyo cassa pariññaṁ gacchanti, agatigamanehi na agatiṁ gacchati, evaṁ akusalāpi dhammā ekalakkhaṇattā pahānaṁ abbhatthaṁ gacchanti.
 176. Also unprofitable ideas are abandoned and disappear owing to their singleness of characteristic. When the four Foundations of Mindfulness are kept in being the Perversions are abandoned, the Nutriments come to diagnosis, one becomes free from assuming as regards the Assumptions, one is unfettered from the Bonds, one is dissociated from the Ties, one is untainted by the Taints, one has crossed over the Floods, one is barbless as regards the Barbs, the Steadying-Points for Consciousness come to one’s diagnosis, and one goes no bad way as regards the Goings on the Bad Ways. In this way also one’s unprofitable ideas are abandoned and disappear.
Yattha vā pana rūpindriyaṁ desitaṁ, desitā tattheva rūpadhātu rūpakkhandho rūpañcāyatanaṁ.
 177. Or else, wherein a faculty having form [such as the eye, etc.] is taught, therein too are taught the form element, the form category, and the form base.
Yattha vā pana sukhā vedanā desitā, desitaṁ tattha sukhindriyaṁ somanassindriyaṁ dukkhasamudayo ca ariyasaccaṁ.
 178. Or else, wherein pleasant feeling is taught, therein too are taught the pleasure faculty, the joy faculty, and the origin of suffering as a Noble Truth.
Yattha vā pana dukkhā vedanā desitā, desitaṁ tattha dukkhindriyaṁ domanassindriyaṁ dukkhañca ariyasaccaṁ.
 179. Or else, wherein painful feeling is taught, therein too are taught the pain faculty, the grief faculty, and suffering as a Noble Truth.
Yattha vā pana adukkhamasukhā vedanā desitā, desitaṁ tattha upekkhindriyaṁ sabbo ca paṭiccasamuppādo.
 180. Or else, wherein neither-painful-nor-pleasant feeling is taught, therein too are taught the onlooking-equanimity faculty, and all dependent arising.
Kena kāraṇena, adukkhamasukhāya hi vedanāya avijjā anuseti. Avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti,
 For what reason? Because ignorance underlies neither-painful-nor-pleasant feeling; with ignorance as condition, determinations; with determinations as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, assuming; with assuming as condition, being; with being as condition, birth; with birth as condition ageing and death have actual being, and also sorrow and lamentation, pain, grief, and despair; that is how there is an origin to this whole category of suffering.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. So ca sarāgasadosasamohasaṅkilesapakkhena hātabbo, vītarāgavītadosavītamohaariyadhammehi hātabbo.
 181. Now this [Dependent Arising] can be brought to abandonment by way of that which is on the side of corruption through its being affected by lust, affected by hate, and affected by delusion; and it can be brought to abandonment by way of the noble ideas that are without lust, without hate, and without delusion.
Evaṁ ye dhammā ekalakkhaṇā kiccato ca lakkhaṇato ca sāmaññato ca cutūpapātato ca, tesaṁ dhammānaṁ ekasmiṁ dhamme vutte avasiṭṭhā dhammā vuttā bhavanti.
 182. In this way, as regards those ideas that have a single characteristic in their function and in their characteristic and in their generality, and also in their death and reappearance, when one of these ideas is stated the rest of such ideas are also stated.
Tenāha āyasmā mahākaccāyano
 183. That is why the venerable Mahā-Kaccāna said:
“vuttamhi ekadhamme”ti.
 “When one idea is mentioned, all
Ideas of like characteristic
Are mentioned too: this constitutes
The Mode Conveying Characteristics”.
Niyutto lakkhaṇo hāro.
 The Mode of Conveying Characteristics is ended.

9 – Catubyūha-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying four fold array




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 6
 3. Counter-Demonstrative Subsection (Continued)
Catubyūhahāravibhaṅga
 6. The Ninefold Thread in the Mode of Conveying a Fourfold Array
Tattha katamo catubyūho hāro?
 184. Herein, what is the Conveying of a Fourfold Array? [It is] this:
“Neruttamadhippāyo”ti ayaṁ.
 “By way of phrasing, (i) the Linguistic,
(ii) the Purport, and (iii) the teaching’s Source,
And (iv) the Consecutive-Sequence:
This Mode Conveys a Fourfold Array”.
Byañjanena suttassa neruttañca adhippāyo ca nidānañca pubbāparasandhi ca gavesitabbo.
 By way of the phrasing, the Thread’s Linguistic, its purport (intention), its source [as the circumstance of its utterance], and its consecutive-sequence, should be examined.
[(i) Linguistic]
Tattha katamaṁ neruttaṁ, yā niruttipadasaṁhitā, yaṁ dhammānaṁ nāmaso ñāṇaṁ.
 185. Herein, what is the linguistic? It is any language employing terms, any knowledge of ideas by name.
Yadā hi bhikkhu atthassa ca nāmaṁ jānāti, dhammassa ca nāmaṁ jānāti, tathā tathā naṁ abhiniropeti. Ayañca vuccati atthakusalo dhammakusalo byañjanakusalo niruttikusalo pubbāparakusalo desanākusalo atītādhivacanakusalo anāgatādhivacanakusalo paccuppannādhivacanakusalo itthādhivacanakusalo purisādhivacanakusalo napuṁsakādhivacanakusalo ekādhivacanakusalo anekādhivacanakusalo, evaṁ sabbāni kātabbāni janapadaniruttāni sabbā ca janapadaniruttiyo. Ayaṁ niruttipadasaṁhitā.
 186. For when a bhikkhu knows the name of a meaning and knows the name of an idea, and he applies it accordingly, he is called skilled in meanings and skilled in ideas, skilled in phrasing, skilled in language, skilled in consecutivity (syntax), skilled in the teaching, skilled in designations of past [tenses], skilled in designations of future [tenses], skilled in designations of presently-arisen [tenses], skilled in designations of the feminine [gender], skilled in designations of the masculine [gender], skilled in designations of the neuter [gender], skilled in designations of the singular [number], skilled in designations of the plural [number]. All regional linguistics and all regional languages can be treated in this way. This is “language employing terms”.
[(ii) Purport (intent)]
Tattha katamo adhippāyo?
 187. Herein, what is the purport (intent)? [Take, for example the following passage:]
“Dhammo have rakkhati dhammacāriṁ,
 The True Ideal guards him that walks therein
Chattaṁ mahantaṁ yatha vassakāle;
 As does a big umbrella in time of rain.
Esānisaṁso dhamme suciṇṇe,
 The Ideal’s reward, when walked in right, is this:
Na duggatiṁ gacchati dhammacārī”ti.
 Who walks therein has no bad destination.
Idha bhagavato ko adhippāyo? Ye apāyehi parimuccitukāmā bhavissanti, te dhammacārino bhavissantīti ayaṁ ettha bhagavato adhippāyo.
 What is the Blessed One’s purport (intent) here? [It is that] those who desire to be liberated from the states of deprivation will be those who walk in the True Idea: this is the Blessed One’s purport here.
188. [Again:]
“Coro yathā sandhimukhe gahīto,
 Just as a robber taken in house-breaking
Sakammunā haññati bajjhate ca; Variant: haññati → haññate (bj, pts-vp-pli1)
 Is haunted by and responsible for his act,
Evaṁ ayaṁ pecca pajā parattha,
 So too a man hereafter, when departed,
Sakammunā haññati bajjhate cā”ti. Variant: haññati → haññate (bj, pts-vp-pli1)
 Is haunted by and responsible for his act.
Idha bhagavato ko adhippāyo? Sañcetanikānaṁ katānaṁ kammānaṁ upacitānaṁ dukkhavedanīyānaṁ aniṭṭhaṁ asātaṁ vipākaṁ paccanubhavissatīti ayaṁ ettha bhagavato adhippāyo.
 What is the Blessed One’s purport (intent) here? [It is that] when acts have been done by someone’s own choice and stored up to be felt (experienced) as pain, their un-wished-for and disagreeable ripening will be coessential [with a future state]. This is the Blessed One’s purport here.
189. [Again:]
“Sukhakāmāni bhūtāni,
 Who with the rod is cruel to beings
Yo daṇḍena vihiṁsati;
 That are desirous to find pleasure
Attano sukhamesāno,
 Shall find no pleasure when departed,
Pecca so na labhate sukhan”ti.
 For all the pleasure he may seek.
Idha bhagavato ko adhippāyo? Ye sukhena atthikā bhavissanti, te pāpakammaṁ na karissantīti ayaṁ ettha bhagavato adhippāyo.
 What is the Blessed One’s purport here? [It is that] those who would seek pleasure, let them not do evil acts: this is the Blessed One’s purport here.
190. [Again:]
“Middhī yadā hoti mahagghaso ca,
 A dullard drowsy with much gluttony,
Niddāyitā samparivattasāyī;
 Engrossed in sleep, who wallows as he lies
Mahāvarāhova nivāpapuṭṭho,
 Like a great porker stuffed with fatting food,
Punappunaṁ gabbhamupeti mando”ti.
 Comes ever and again back to the world.
Idha bhagavato ko adhippāyo? Ye jarāmaraṇena aṭṭiyitukāmā bhavissanti, te bhavissanti bhojane mattaññuno indriyesu guttadvārā pubbarattāpararattaṁ jāgariyānuyogamanuyuttā vipassakā kusalesu dhammesu sagāravā ca sabrahmacārīsu theresu navesu majjhimesūti ayaṁ ettha bhagavato adhippāyo.
 What is the Blessed One’s purport here? [It is that] those who desire not to be distressed by ageing and death will be such as know the [right] amount in eating, keep the doors of their faculties guarded, are devoted to wakefulness in the first and last [of the three] watches of the night, practise insight with regard to profitable ideas, and respect their companions in the divine life whether elder or new or middle [bhikkhus] this is the Blessed One’s purport here.
191. [Again:]
“Appamādo amatapadaṁ,
 The Deathless State is diligence;
Pamādo maccuno padaṁ;
 That of Mortality, neglect:
Appamattā na mīyanti,
 The diligent will never die;
Ye pamattā yathā matā”ti.
 As good as dead the negligent.
Idha bhagavato ko adhippāyo? Ye amatapariyesanaṁ pariyesitukāmā bhavissanti, te appamattā viharissantīti ayaṁ ettha bhagavato adhippāyo. Ayaṁ adhippāyo.
 What is the Blessed One’s purport here? [It is that] those who desire to pursue the search for the Deathless will abide diligent. This is the Blessed One’s purport here.
[(iii) Source]
Tattha katamaṁ nidānaṁ? Yathā so dhaniyo gopālako bhagavantaṁ āha—
 192. Herein, what is a source? [It is the reason for the utterance of a Thread, for example,] according as the cattle-owner Dhaniya said to the Blessed One
“Nandati puttehi puttimā,
 “A man with children finds relish through his children;
Gomā gohi tatheva nandati; Variant: Gomā → gomiko (bj); gopiko (pts-vp-pli1, mr)
 And a cattle-owner likewise through his cattle.
Upadhī hi narassa nandanā,
 These essentials of existence are a man’s relish;
Na hi so nandati yo nirūpadhī”ti.
 Who has them not will never relish find”,
Bhagavā āha—
 and as the Blessed One replied
“Socati puttehi puttimā,
 “A man with children finds sorrow through his children;
Gopiko gohi tatheva socati; Variant: Gopiko → gomiko (bj)
 And a cattle-owner likewise through his cattle.
Upadhī hi narassa socanā,
 These essentials of existence are a man’s sorrow;
Na hi so socati yo nirūpadhī”ti.
 Who has them not will never sorrow find”.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā bāhiraṁ pariggahaṁ upadhiṁ āhā”ti.
 Here it is known that with this as circumstance, with this as source, the Blessed One speaks of an external chattel as an essential of existence.
Yathā ca māro pāpimā gijjhakūṭā pabbatā puthusilaṁ pātesi, bhagavā āha—
 193. And according as, when the Evil One, Māra, let fall a large stone from the Vulture-Peak Rock, the Blessed One said
“Sacepi kevalaṁ sabbaṁ,
 “Even if you choose to move
gijjhakūṭaṁ calessasi;
 The whole of Vulture-Peak, for sure
Neva sammāvimuttānaṁ,
 No fully freed Awakened One
buddhānaṁ atthi iñjitaṁ.
 Would be perturbed on that account”),
[and]
Nabhaṁ phaleyyappathavī caleyya,
 “Were heaven to split, were earth to quake, were all
Sabbeva pāṇā uda santaseyyuṁ;
 The things that breathe to fear, were you to plunge
Sallampi ce urasi pakappayeyyuṁ,
 A dagger in his heart, no Wakened One
Upadhīsu tāṇaṁ na karonti buddhā”ti.
 Takes shelter in essentials of existence”.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā kāyaṁ upadhiṁ āhā”ti.
 Here it is known that with this as circumstance, with this as source, the Blessed One speaks of the body as an essential of existence.
Yathā cāha—
 194. And according as he said
“Na taṁ daḷhaṁ bandhanamāhu dhīrā,
 “The steadfast will never call that a strong bond
Yadāyasaṁ dārujapabbajañca; Variant: dārujapabbajañca → dārujaṁ babbajaṁ ca (bj); dārujaṁ pabbajañca (pts-vp-pli1)
 Made of iron or consisting of wood or of thongs.
Sārattarattā maṇikuṇḍalesu,
 But greed flushed with lusting for jewels [and gems]
Puttesu dāresu ca yā apekkhā”ti.
 And concern for a wife and for children as well: …”.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā bāhiresu vatthūsu taṇhaṁ āhā”ti.
 Here it is known that with this as circumstance, with this as source, the Blessed One speaks of craving for external things.
Yathā cāha—
 195. And according as he said
“Etaṁ daḷhaṁ bandhanamāhu dhīrā,
 “’Tis these that the steadfast will call a strong bond,
Ohārinaṁ sithilaṁ duppamuñcaṁ;
 Which pulls a man down, subtle, hard to get free from;
Etampi chetvāna paribbajanti,
 Yet this too they sever and wander [in freedom],
Anapekkhino kāmasukhaṁ pahāyā”ti.
 Unconcerned, and [all] sensual pleasures foregone”.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā bāhiravatthukāya taṇhāya pahānaṁ āhā”ti.
 Here it is known that with this as circumstance, with this as source, the Blessed One speaks of abandoning craving for external things.
Yathā cāha—
 196. And according as he said
“Āturaṁ asuciṁ pūtiṁ,
 This sick impure foul thing, stinking,
duggandhaṁ dehanissitaṁ;
 Oozing with carcase-exudations
Paggharantaṁ divā rattiṁ,
 [Unceasingly] by day and night:
bālānaṁ abhinanditan”ti.
 [Only] a fool could relish it.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṁ āhā”ti.
 Here it is known that with this as circumstance, with this as source, the Blessed One speaks of abandoning craving for things in oneself.
Yathā cāha—
 197. And according as he said
“Ucchinda sinehamattano,
 Cut off affection for the self,
Kumudaṁ sāradikaṁva pāṇinā;
 As with the hand an autumn lily;
Santimaggameva brūhaya,
 And so pursue the path of peace,
Nibbānaṁ sugatena desitan”ti.
 The Quenching the Sublime One taught”.
Iminā vatthunā iminā nidānena evaṁ ñāyati “idha bhagavā ajjhattikavatthukāya taṇhāya pahānaṁ āhā”ti. Idaṁ nidānaṁ.
 Here it is known that, with this as circumstance, with this as a source, the Blessed One speaks of abandoning craving for things in oneself.
[(iv) Consecutive Sequence]
Tattha katamo pubbāparasandhi. Yathāha—
 198. Herein, what is Consecutive Sequence? It is according to what the Blessed One said, namely:
“Kāmandhā jālasañchannā,
 “Caught in the net of sensual murk,
Taṇhāchadanachāditā;
 And blocked by craving’s bondage,
Pamattabandhanā baddhā,
 Fenced in by fences of neglect
Macchāva kumināmukhe;
 Like fishes in a funnel-trap,
Jarāmaraṇamanventi,
 They follow after ageing and death
Vaccho khīrapakova mātaran”ti.
 As does the sucking-calf its mother”.
Ayaṁ kāmataṇhā vuttā. Sā katamena pubbāparena yujjati?
 What is stated is craving for sensual desires. What consecutive sequence is that construable by?
Yathāha—
 199. It is according as he said
“Ratto atthaṁ na jānāti,
 Who lusts no meaning ever knows,
ratto dhammaṁ na passati;
 Who lusts sees never an idea;
Andhantamaṁ tadā hoti,
 The murk of darkness laps a man
yaṁ rāgo sahate naran”ti.
 When he will suffer lust to be.
Iti andhatāya ca sañchannatāya ca sāyeva taṇhā abhilapitā. Yañcāha kāmandhā jālasañchannā, taṇhāchadanachāditāti. Yañcāha ratto atthaṁ na jānāti, ratto dhammaṁ na passatīti, imehi padehi pariyuṭṭhānehi sāyeva taṇhā abhilapitā.
 200. So it is that same craving that is expressed by [the terms] “murk” and being “caught”. And when it is said “caught in the net of sensual murk, And blocked by craving’s bondage”, and when it is said “Who lusts no meaning ever knows, Who lusts sees never an idea”, it is that same craving that is expressed by these terms [which illustrate] obsession.
Yaṁ andhakāraṁ, ayaṁ dukkhasamudayo, yā ca taṇhā ponobhavikā,
 201. The “murk” is the origin of suffering, and that is the craving that gives renewal of being.
yañcāha kāmāti ime kilesakāmā. Yañcāha jālasañchannāti tesaṁyeva kāmānaṁ payogena pariyuṭṭhānaṁ dasseti, tasmā kilesavasena ca pariyuṭṭhānavasena ca taṇhābandhanaṁ vuttaṁ. Ye edisikā, te jarāmaraṇaṁ anventi,
 202. And when it is said “sensual” this is sensual-desire as defilement; and when it is said “caught in the net” obsession is shown by those same sensual desires as means. Consequently craving is called a “fence” by way of defilement and by way of obsession. It is such as these that “follow after ageing and death”.
ayaṁ bhagavatā yathānikkhittagāthābalena dassitā jarāmaraṇamanventīti.
 203. The following verse, as it is presented by the Blessed One, is given in order to show by what power they “follow after ageing and death”:
“Yassa papañcā ṭhitī ca natthi,
 Who has no steadying points, no diversification.
Sandānaṁ palighañca vītivatto; Variant: palighañca → paḷighaṁ ca (bj)
 Who has outstripped the Chain and Bar beside:
Taṁ nittaṇhaṁ muniṁ carantaṁ,
 Not even the world with all its gods can know
Na vijānāti sadevakopi loko”ti.
 The conduct of that Stilled One free from craving.
Papañcā nāma taṇhādiṭṭhimānā, tadabhisaṅkhatā ca saṅkhārā. Ṭhiti nāma anusayā. Sandānaṁ nāma taṇhāya pariyuṭṭhānaṁ, yāni chattiṁsataṇhāya jāliniyā vicaritāni. Paligho nāma moho. Ye ca papañcā saṅkhārā yā ca ṭhiti yaṁ sandānañca yaṁ palighañca yo etaṁ sabbaṁ samatikkanto, ayaṁ vuccati nittaṇho iti.
 204. The “diversifications” are craving, views, and conceit, and the determinations thereby actively determined. The “steadying-points” are the underlying-tendencies. The “Chain” is obsession by craving, which is the thirty-six ways explored by the net of craving. The “Bar” is delusion. The determinations [determined] by the diversifications, and the steadying-points, and the Chain, and the Bar: whoever has surmounted all those is called “free from craving”.
Tattha pariyuṭṭhānasaṅkhārā diṭṭhadhammavedanīyā vā upapajjavedanīyā vā aparāpariyavedanīyā vā, evaṁ taṇhā tividhaṁ phalaṁ deti diṭṭhe vā dhamme upapajje vā apare vā pariyāye.
 205. Herein, determinations due to obsession can be felt (experienced) here and now [in their ripening] or they can be felt on next reappearance, or they can be felt in some subsequent period. So craving gives fruit in three ways: here and now [in this existence], or on next reappearance, or in some subsequent period.
Evaṁ bhagavā āha— “yaṁ lobhapakataṁ kammaṁ karoti kāyena vā vācāya vā manasā vā, tassa vipākaṁ anubhoti diṭṭhe vā dhamme upapajje vā apare vā pariyāye”ti.
 206. So the Blessed One said: (Whatever action he does effected out of greed by body or speech or mind, makes his existence coessential with its ripening, either here and now or on next reappearance or in some subsequent period).
Idaṁ bhagavato pubbāparena yujjati.
 This is construed with a consecutive sequence of the Blessed One’s statements.
Tattha pariyuṭṭhānaṁ diṭṭhadhammavedanīyaṁ vā kammaṁ upapajjavedanīyaṁ vā kammaṁ aparāpariyāyavedanīyaṁ vā kammaṁ, evaṁ kammaṁ tidhā vipaccati diṭṭhe vā dhamme upapajje vā apare vā pariyāye. Yathāha—
 207. Herein, obsession is action [whose ripening] can be felt here and now, or it is action [whose ripening can be felt] on next reappearance, or it is action [whose ripening can be felt] in some subsequent period. So action ripens in these three ways: here and now [in this existence] or on next reappearance or in some subsequent period. According as it is said:
“Yañce bālo idha pāṇātipātī hoti …pe… micchādiṭṭhi hoti, tassa diṭṭhe vā dhamme vipākaṁ paṭisaṁvedeti upapajje vā apare vā pariyāye”ti.
 208. (And when a fool is one who here kills breathing things, … holds wrong view, in consequence he feels the ripening of that here and now or on next reappearance or in some subsequent period).
Idaṁ bhagavato pubbāparena yujjati.
 This is construed by a consecutive sequence of the Blessed One’s [statements].
Tattha pariyuṭṭhānaṁ paṭisaṅkhānabalena pahātabbaṁ, saṅkhārā dassanabalena, chattiṁsa taṇhāvicaritāni bhāvanābalena pahātabbānīti evaṁ taṇhāpi tidhā pahīyati.
 209. Herein, the obsession is abandonable by means of the power of deliberation, the determinations are abandonable by means of the power of seeing, and the thirty-six ways explored by craving are abandonable by means of the power of keeping-in-being. So craving is abandonable in three ways.
Yā nittaṇhātā ayaṁ saupādisesā nibbānadhātu. Bhedā kāyassa ayaṁ anupādisesā nibbānadhātu.
 210.“Freedom from craving” is the element of extinction with trace left, but with the dissolution of the body it is the element of extinction without trace left.
Papañco nāma vuccati anubandho.
 “Diversification” is what keeping bound together is called.
Yañcāha bhagavā “papañceti atītānāgatapaccuppannaṁ cakkhuviññeyyaṁ rūpaṁ ārabbhā”ti. Yañcāha bhagavā— “atīte, rādha, rūpe anapekkho hohi, anāgataṁ rūpaṁ mā abhinandi, paccuppannassa rūpassa nibbidāya virāgāya nirodhāya paṭinissaggāya paṭipajjā”ti. Idaṁ bhagavato pubbāparena yujjati.
 211. And when the Blessed One says (He diversifies instigated by a past, a future, or a presently-arisen form cognizable by the eye) (), and when the Blessed One says (Rādha, do not look back with yearning to past form, do not expectantly relish future form, practise the way to dispassion, fading of lust, ceasing, giving up, and relinquishment, as to presently-arisen form), this is construed by the consecutivity of the Blessed One’s [statement].
Yo cāpi papañco ye ca saṅkhārā yā ca atītānāgatapaccuppannassa abhinandanā, idaṁ ekatthaṁ. Api ca aññamaññehi padehi aññamaññehi akkharehi aññamaññehi byañjanehi aparimāṇā dhammadesanā vuttā bhagavatā.
 212. And while the diversifications, and the determinations, and the relishing of the past, future and presently-arisen, are a singularity, yet the teaching of the True Idea stated by the Blessed One with various other terms, with various other letters, with various other phrases, is of ungauged meaning.
Evaṁ suttena suttaṁ saṁsandayitvā pubbāparena saddhiṁ yojayitvā suttaṁ niddiṭṭhaṁ bhavati.
 213. That is how the Thread is demonstrated by collating Thread with Thread, adding the sequence together by consecutivity.
[4 kinds of Consecutive Sequence]
So cāyaṁ pubbāparo sandhi catubbidho atthasandhi byañjanasandhi desanāsandhi niddesasandhīti.
 214. Now this consecutive sequence is of four kinds: meaning-sequence, phrasing-sequence, teaching-sequence, and demonstration-sequence.
Tattha atthasandhi chappadāni saṅkāsanā pakāsanā vivaraṇā vibhajanā uttānīkammatā paññattīti.
 215. (i) Herein, meaning-sequence is the six terms, namely explaining, displaying, divulging, analysing, exhibiting, and describing.
Byañjanasandhi chappadāni akkharaṁ padaṁ byañjanaṁ ākāro nirutti niddesoti.
 216. (ii) Phrasing-sequence is the six terms, namely letter, term, phrase, mood, language, and demonstration.
Desanāsandhi na ca pathaviṁ nissāya jhāyati jhāyī jhāyati ca. Na ca āpaṁ nissāya jhāyati jhāyī jhāyati ca, na ca tejaṁ nissāya jhāyati jhāyī jhāyati ca, na ca vāyuṁ nissāya jhāyati jhāyī jhāyati ca …pe… na ca ākāsānañcāyatanaṁ nissāya … na ca viññāṇañcāyatanaṁ nissāya … na ca ākiñcaññāyatanaṁ nissāya … na ca nevasaññānāsaññāyatanaṁ nissāya … na ca imaṁ lokaṁ nissāya … na ca paralokaṁ nissāya jhāyati jhāyī jhāyati ca. Yamidaṁ ubhayamantarena diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ vitakkitaṁ vicāritaṁ manasānucintitaṁ, tampi nissāya na jhāyati jhāyī jhāyati ca. Ayaṁ sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitena cittena na ñāyati jhāyanto.
 217. (iii) Teaching-sequence; he does not meditate with earth as support and yet he meditates as a meditator. He does not meditate with water … fire … air … the base consisting of infiniteness of space … the base consisting of infiniteness of consciousness … the base consisting of no-owning … the base consisting of neither perception nor non-perception … He does not meditate with this world or the other as support, and yet he meditates as a meditator. And what is in between both—the seen, heard, sensed, cognized, reached, sought, thought, explored, and cogitated over with the mind—he does not meditate with that as support too and yet he meditates as a meditator. In the world with its gods, its Māras, and its High Divinities, in this generation with its monks and divines, its princes and men, when one such as this meditates with cognizance unsupported, he is not known.
Yathā māro pāpimā godhikassa kulaputtassa viññāṇaṁ samanvesanto na jānāti na passati. So hi papañcātīto taṇhāpahānena diṭṭhinissayopissa natthi. Yathā ca godhikassa, evaṁ vakkalissa sadevakena lokena samārakena sabrahmakena sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anissitacittā na ñāyanti jhāyamānā.
 Just as Māra the Evil One, seeking the clansman Godhika’s consciousness, neither knew nor saw it; for with the abandoning of craving he had gone past diversification, and he had no more support for views. And as Godhika, so too Vakkali. When such as these are meditating with unsupported cognizance they are not known by the world with its gods, its Māras, and its High Divinities, by this generation with its monks and divines, its princes and men.
Ayaṁ desanāsandhi.
 This is teaching-sequence.
Tattha katamā niddesasandhi?
 218. (iv) Herein, what is demonstration-sequence?
Nissitacittā akusalapakkhena niddisitabbā, anissitacittā kusalapakkhena niddisitabbā.
 Those with supported cognizance can be demonstrated by means of the unprofitable side; those with unsupported cognizance can be demonstrated by means of the profitable side.
Nissitacittā kilesena niddisitabbā, anissitacittā vodānena niddisitabbā.
 Those with supported cognizance can be demonstrated by means of corruption; those with unsupported cognizance can be demonstrated by means of cleansing.
Nissitacittā saṁsārappavattiyā niddisitabbā, anissitacittā saṁsāranivattiyā niddisitabbā.
 Those with supported cognizance can be demonstrated by means of the occurrence of the roundabout; those with unsupported cognizance can be demonstrated by means of the non-occurrence of the roundabout.
Nissitacittā taṇhāya ca avijjāya ca niddisitabbā, anissitacittā samathena ca vipassanāya ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of craving and ignorance; those with unsupported cognizance can be demonstrated by means of quiet and insight.
Nissitacittā ahirikena ca anottappena ca niddisitabbā, anissitacittā hiriyā ca ottappena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of consciencelessness and shamelessness; those with unsupported cognizance can be demonstrated by means of conscience and shame.
Nissitacittā asatiyā ca asampajaññena ca niddisitabbā, anissitacittā satiyā ca sampajaññena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of unmindfulness and unawareness; those with unsupported cognizance can be demonstrated by means of mindfulness and awareness.
Nissitacittā ayoniyā ca ayonisomanasikārena ca niddisitabbā, anissitacittā yoniyā ca yonisomanasikārena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of what is no reason and by means of unreasoned attention; and those with unsupported cognizance can be demonstrated by means of what is a reason and by means of reasoned attention.
Nissitacittā kosajjena ca dovacassena ca niddisitabbā, anissitacittā vīriyārambhena ca sovacassena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of idleness and difficult admonishability; those with unsupported cognizance can be demonstrated by means of instigation of energy and easy admonishability.
Nissitacittā assaddhiyena ca pamādena ca niddisitabbā, anissitacittā saddhāya ca appamādena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of faithlessness and negligence; those with unsupported cognizance can be demonstrated by means of faith and diligence.
Nissitacittā asaddhammassavanena ca asaṁvaraṇena ca niddisitabbā, anissitacittā saddhammassavanena ca saṁvarena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of hearing what is not the true object of faith and by means of non-restraint; those with unsupported cognizance can be demonstrated by means of the true object of faith and by means of restraint.
Nissitacittā abhijjhāya ca byāpādena ca niddisitabbā, anissitacittā anabhijjhāya ca abyāpādena ca niddisitabbā.
 Those with supported cognizance can be demonstrated by means of covetousness and ill-will; those with unsupported cognizance can be demonstrated by means of non-covetousness and non-ill-will.
Nissitacittā nīvaraṇehi ca saṁyojaniyehi ca niddisitabbā, anissitacittā rāgavirāgāya ca cetovimuttiyā avijjāvirāgāya ca paññāvimuttiyā niddisitabbā.
 Those with supported cognizance can be demonstrated by means of the hindrances and the fetters; those with unsupported cognizance by means of the heart-deliverance due to fading of lust and by means of the understanding-deliverance due to fading of ignorance.
Nissitacittā ucchedadiṭṭhiyā ca sassatadiṭṭhiyā ca niddisitabbā, anissitacittā saupādisesāya ca anupādisesāya ca nibbānadhātuyā niddisitabbā.
 Those with supported cognizance can be demonstrated by means of the annihilation view and by means of the eternity view; those with unsupported cognizance can be demonstrated by means of the element of extinction with trace left and the element of extinction without trace left.
Ayaṁ niddesasandhi.
 This is demonstration-sequence.
Tenāha āyasmā mahākaccāyano
 219. That is why the venerable Mahā-Kaccāna said:
“neruttamadhippāyo”ti.
 “By way of phrasing, the Linguistic,
The Purport, and the teaching’s Source,
And the Consecutive-Sequence:
This Mode Conveys a Fourfold Array”.
Niyutto catubyūho hāro.
 The Mode of Conveying a Fourfold Array is ended.

10 – Āvaṭṭa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a conversion




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 7
 3. Counter-Demonstrative Subsection (Continued)
Āvaṭṭahāravibhaṅga
 7. The Ninefold Thread in the Mode of Conveying a Conversion
Tattha katamo āvaṭṭo hāro? “Ekamhi padaṭṭhāne”ti ayaṁ.
 220. Herein, what is the Mode of Conveying a Conversion? It is this:
“The Mode that, when there is one Footing,
Searches for a footing that remains
And then converts the opposites
Is that Conveying a Conversion”.
“Ārambhatha nikkamatha,
 221. Instigate [yourselves], launch out, devote
Yuñjatha buddhasāsane;
 [Yourselves] in the Enlightened One’s Dispensation;
Dhunātha maccuno senaṁ,
 Scatter the armies of Mortality
Naḷāgāraṁva kuñjaro”ti.
 As does an elephant a hut of reeds.
“Ārambhatha nikkamathā”ti vīriyassa padaṭṭhānaṁ. “Yuñjatha buddhasāsane”ti samādhissa padaṭṭhānaṁ. “Dhunātha maccuno senaṁ, naḷāgāraṁva kuñjaro”ti paññāya padaṭṭhānaṁ.
 [The words] “Instigate yourselves, launch out” are the footing for energy. [The words] “Devote yourselves in the Enlightened One’s Dispensation” are the footing for concentration. [The words] “Scatter the armies of Mortality as does an elephant a hut of reeds” are the footing for understanding.
“Ārambhatha nikkamathā”ti vīriyindriyassa padaṭṭhānaṁ. “Yuñjatha buddhasāsane”ti samādhindriyassa padaṭṭhānaṁ.
 [The words] “Instigate yourselves, launch out” are the footing for the energy faculty. [The words] “Devote yourselves in the Enlightened One’s Dispensation” are the footing for the concentration faculty.
“Dhunātha maccuno senaṁ, naḷāgāraṁva kuñjaro”ti paññindriyassa padaṭṭhānaṁ.
 [The words] “Scatter the armies of Mortality as does an elephant a hut of reeds” are the footing for the understanding faculty.
Imāni padaṭṭhānāni desanā.
 These footings constitute the teaching [beginning with “Instigate yourselves”].
Ayuñjantānaṁ vā sattānaṁ yoge, yuñjantānaṁ vā ārambho.
 222. The instigation is for creatures who are either already devoting [themselves] or who are not yet devoting [themselves].
Tattha ye na yuñjanti, te pamādamūlakā na yuñjanti.
 223. Herein, those not yet devoting [themselves] do not devote [themselves] owing to their being rooted in negligence.
So pamādo duvidho taṇhāmūlako avijjāmūlako ca.
 That negligence is of two kinds: rooted in craving and rooted in ignorance.
Tattha avijjāmūlako yena aññāṇena nivuto ñeyyaṭṭhānaṁ nappajānāti pañcakkhandhā uppādavayadhammāti, ayaṁ avijjāmūlako.
 224. Herein, as to that [negligence] rooted in ignorance, such [negligence] as is shut in by such unknowing that it does not understand how the five categories are inseparable from the idea of arising and subsidence is rooted in negligence.
Yo taṇhāmūlako, so tividho
 Such [negligence] rooted in craving is of three kinds:
anuppannānaṁ bhogānaṁ uppādāya pariyesanto pamādaṁ āpajjati,
 (i) when someone seeks for the arising of unarisen properties he falls into negligence; [and when he seeks]
uppannānaṁ bhogānaṁ ārakkhanimittaṁ
 (ii) the sign of preservation, and
paribhoganimittañca pamādaṁ āpajjati
 (iii) the sign of use, of the arisen properties, he falls into negligence.
ayaṁ loke catubbidho pamādo ekavidho avijjāya tividho taṇhāya.
 These are the four kinds of negligence in the world: one kind due to ignorance and three kinds due to craving.
Tattha avijjāya nāmakāyo padaṭṭhānaṁ.
 225. Herein, the name-body is the footing for ignorance,
Taṇhāya rūpakāyo padaṭṭhānaṁ.
 [and] the form-body is the footing for craving.
Taṁ kissa hetu, rūpīsu bhavesu ajjhosānaṁ, arūpīsu sammoho?
 Why is that? In the kinds of being (existence) having form there is cleaving to them, and in the formless kinds of being (existence) there is confusion [about them].
Tattha rūpakāyo rūpakkhandho nāmakāyo cattāro arūpino khandhā.
 226. Herein, the form-body is the form category, [and] the name-body is the four formless categories.
Ime pañcakkhandhā katamena upādānena saupādānā,
 227. With assumption in virtue of what is it that the five are categories of assumption?
taṇhāya ca avijjāya ca?
 In virtue of craving and ignorance.
Tattha taṇhā dve upādānāni kāmupādānañca sīlabbatupādānañca.
 228. Herein, craving is two kinds of assumption, namely sensual-desire assumption and virtue-and-duty assumption,
Avijjā dve upādānāni diṭṭhupādānañca attavādupādānañca.
 while ignorance is two kinds of assumption, namely view assumption and self-doctrine assumption.
Imehi catūhi upādānehi ye saupādānā khandhā, idaṁ dukkhaṁ.
 229. Any categories of assumption [so called] in virtue of these four kinds of assumption, are suffering.
Cattāri upādānāni, ayaṁ samudayo. Pañcakkhandhā dukkhaṁ. Tesaṁ bhagavā pariññāya pahānāya ca dhammaṁ deseti dukkhassa pariññāya samudayassa pahānāya.
 The Blessed One teaches the True Idea for the [respective] diagnosis and abandoning of them: for the diagnosis of suffering and the abandoning of its origin.
Tattha yo tividho taṇhāmūlako pamādo
 230. Herein, any one of the three kinds of negligence rooted in craving
anuppannānaṁ bhogānaṁ uppādāya pariyesati,
 (1) seeks for the arising of unarisen properties, and
uppannānaṁ bhogānaṁ ārakkhaṇañca
 (2) works for the preservation, and
karoti paribhoganimittañca,
 (3) the sign of use of the arisen properties.
tassa sampaṭivedhena rakkhaṇā paṭisaṁharaṇā, ayaṁ samatho.
 231. Quiet guards against and prevents that [negligence] by means of full penetration.
So kathaṁ bhavati? Yadā jānāti kāmānaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato okārañca saṅkilesañca vodānañca nekkhamme ca ānisaṁsaṁ. Tattha yā vīmaṁsā upaparikkhā ayaṁ vipassanā. Ime dve dhammā bhāvanāpāripūriṁ gacchanti samatho ca vipassanā ca. Imesu dvīsu dhammesu bhāviyamānesu dve dhammā pahīyanti taṇhā ca avijjā ca, imesu dvīsu dhammesu pahīnesu cattāri upādānāni nirujjhanti. Upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
 How is that? When one knows, in the case of sensual desires, the gratification as gratification, the disappointment as disappointment, the escape as escape, and also degradation, corruption, and cleansing, and the benefits of renunciation, then any inquiry, any scrutiny, therein is insight. These two ideas come to fulfilment through keeping in being, that is to say quiet and insight. When these two ideas are kept in being, two ideas are abandoned, namely craving and ignorance. When these two ideas are abandoned the four kinds of assuming cease; with cessation of assuming, cessation of being; with cessation of being, cessation of birth; with cessation of birth, ageing and death cease, and also sorrow and lamentation, pain, grief and despair; that is how there is a cessation to this whole category of suffering.
Iti purimakāni ca dve saccāni dukkhaṁ samudayo ca, samatho ca vipassanā ca maggo. Bhavanirodho nibbānaṁ imāni cattāri saccāni. Tenāha bhagavā “ārambhatha nikkamathā”ti.
 232. So there are the first two truths, namely Suffering and Origin; and quiet and insight are the Path; and cessation of being is Extinction. These are the four Truths. That is why the Blessed One said “Instigate yourselves, launch out, …”
“Yathāpi mūle anupaddave daḷhe,
 233. Just as a tree, though felled, sprouts up again
Chinnopi rukkho punareva rūhati;
 As long as firm its root is and intact,
Evampi taṇhānusaye anūhate,
 So too this pain springs ever and anon
Nibbattatī dukkhamidaṁ punappunaṁ”.
 With tendency to craving unimpaired.
Ayaṁ taṇhānusayo. Katamassā taṇhāya? Bhavataṇhāya. Yo etassa dhammassa paccayo ayaṁ avijjā. Avijjāpaccayā hi bhavataṇhā. Ime dve kilesā taṇhā ca avijjā ca.
 This is the underlying-tendency to craving. To what kind of craving? To craving for being (existence). The condition for that idea is ignorance; for it is with ignorance as condition that there is craving for being (existence). These are the two defilements namely craving and ignorance.
Tāni cattāri upādānāni
 And these are the four kinds of assumption.
tehi catūhi upādānehi ye saupādānā khandhā, idaṁ dukkhaṁ.
 234. Any categories of assumption [so called] in virtue of these four kinds of assumption are Suffering.
Cattāri upādānāni ayaṁ samudayo. Pañcakkhandhā dukkhaṁ.
 The four kinds of assumption are Origin, while the five categories are the suffering.
Tesaṁ bhagavā pariññāya ca pahānāya ca dhammaṁ deseti dukkhassa pariññāya samudayassa pahānāya.
 The Blessed One teaches the True Idea for their [respective] diagnosis and abandoning: for the diagnosis of Suffering and the abandoning of Origin.
Yena taṇhānusayaṁ samūhanati, ayaṁ samatho.
 235. That whereby one eradicates the underlying-tendency to craving is quiet;
Yena taṇhānusayassa paccayaṁ avijjaṁ vārayati, ayaṁ vipassanā.
 that whereby one shuts off ignorance, the condition for the underlying-tendency to craving, is insight.
Ime dve dhammā bhāvanāpāripūriṁ gacchanti samatho ca vipassanā ca.
 These two ideas come to fulfilment through keeping in being, namely quiet and insight.
Tattha samathassa phalaṁ rāgavirāgā cetovimutti,
 236. Herein, the fruit of quiet is the heart-deliverance due to fading of lust;
vipassanāya phalaṁ avijjāvirāgā paññāvimutti.
 the fruit of insight is the understanding-deliverance due to fading of ignorance.
Iti purimakāni ca dve saccāni dukkhaṁ samudayo ca,
 237. So there are the first two truths, namely Suffering, and its Origin;
samatho vipassanā ca maggo, dve ca vimuttiyo nirodho.
 and quiet and insight are the Path; and the two kinds of deliverance are Cessation.
Imāni cattāri saccāni. Tenāha bhagavā “yathāpi mūle”ti.
 These are the four Truths. That is why the Blessed One said “Just as a tree …”.
“Sabbapāpassa akaraṇaṁ,
 238. No doing any kind of evil,
kusalassa upasampadā;
 Perfecting profitable skill,
Sacittapariyodāpanaṁ,
 And purifying one’s own heart:
etaṁ buddhāna sāsanan”ti.
 This is the Buddhas’ Dispensation.
Sabbapāpaṁ nāma tīṇi duccaritāni kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ,
 What is called “any kind of evil” is the three kinds of misconduct, namely bodily misconduct, verbal misconduct, and mental misconduct.
te dasa akusalakammapathā pāṇātipāto adinnādānaṁ kāmesumicchācāro musāvādo pisuṇā vācā pharusā vācā samphappalāpo abhijjhā byāpādo micchādiṭṭhi,
 These are the ten unprofitable courses of action, namely killing breathing things, taking what is not given, and misconduct in sensual-desires; false speech, malicious speech, harsh speech, and gossip; and covetousness, ill will, and wrong view.
tāni dve kammāni cetanā cetasikañca.
 239. These are two kinds of action, namely choice and concomitant of cognizance.
Tattha yo ca pāṇātipāto yā ca pisuṇā vācā yā ca pharusā vācā, idaṁ dosasamuṭṭhānaṁ. Yañca adinnādānaṁ yo ca kāmesumicchācāro yo ca musāvādo, idaṁ lobhasamuṭṭhānaṁ, yo samphappalāpo, idaṁ mohasamuṭṭhānaṁ. Imāni satta kāraṇāni cetanākammaṁ.
 240. Herein, killing breathing things, malicious speech and harsh speech are moulded by hate; taking what is not given, misconduct in sensual-desires, and false speech are moulded by greed; and gossip is moulded by delusion. These seven kinds of acting are action as choice.
Yā abhijjhā, ayaṁ lobho akusalamūlaṁ. Yo byāpādo, ayaṁ doso akusalamūlaṁ. Yā micchādiṭṭhi, ayaṁ micchāmaggo. Imāni tīṇi kāraṇāni cetasikakammaṁ. Tenāha “cetanākammaṁ cetasikakamman”ti.
 241. Covetousness is greed as a root of the unprofitable; ill will is hate as a root of the unprofitable; wrong view is the wrong path. These three kinds of acting are action as concomitant of cognizance. That is why it was said “action as choice and action as concomitant of cognizance”.
Akusalamūlaṁ payogaṁ gacchantaṁ catubbidhaṁ agatiṁ gacchati chandā dosā bhayā mohā.
 242. When a root of the unprofitable comes to [expression by] the means [consisting of body or speech], it comes to [expression as] one [of the four] bad ways, namely those through will, hate, fear, or delusion.
Tattha yaṁ chandā agatiṁ gacchati, idaṁ lobhasamuṭṭhānaṁ.
 243. Herein, when it comes to [expression as] the bad way through will, it is moulded by greed;
Yaṁ dosā agatiṁ gacchati, idaṁ dosasamuṭṭhānaṁ.
 when it comes to [expression as] the bad way through hate, it is moulded by hate;
Yaṁ bhayā ca mohā ca agatiṁ gacchati, idaṁ mohasamuṭṭhānaṁ.
 when it comes to [expression as] the bad ways through fear and delusion, it is moulded by delusion.
Tattha lobho asubhāya pahīyati. Doso mettāya. Moho paññāya.
 244. Herein, greed is abandoned by means of [contemplating] ugliness, hate by means of loving kindness, and delusion by means of understanding.
Tathā lobho upekkhāya pahīyati. Doso mettāya ca karuṇāya ca. Moho muditāya pahānaṁ abbhatthaṁ gacchati.
 Likewise, greed is abandoned by means of onlooking-equanimity, and hate by means of loving kindness and compassion, and delusion is abandoned and disappears by means of sympathetic-gladness.
Tenāha bhagavā “sabbapāpassa akaraṇan”ti.
 That is why the Blessed One said “No doing any kind of evil, …”.
Sabbapāpaṁ nāma aṭṭha micchattāni micchādiṭṭhi micchāsaṅkappo micchāvācā micchākammanto micchāājīvo micchāvāyāmo micchāsati micchāsamādhi, idaṁ vuccati sabbapāpaṁ.
 245. And what is called “any kind of evil” is the eight wrongnesses, namely wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. These are called “any kind of evil”.
Imesaṁ aṭṭhannaṁ micchattānaṁ yā akiriyā akaraṇaṁ anajjhācāro, idaṁ vuccati sabbapāpassa akaraṇaṁ.
 Any non-effecting, non-doing, non-practising of these eight wrongnesses is called “no doing any kind of evil”.
Aṭṭhasu micchattesu pahīnesu aṭṭha sammattāni sampajjanti.
 246. When the eight wrongnesses are abandoned, the eight Rightnesses reach excellence (sampajjanti).
Aṭṭhannaṁ sammattānaṁ yā kiriyā karaṇaṁ sampādanaṁ, ayaṁ vuccati kusalassa upasampadā.
 Any effecting of, producing excellence in (sampādana), the eight Rightnesses is called “perfecting (upasampadā) profitable skill”.
Sacittapariyodāpananti atītassa maggassa bhāvanākiriyaṁ dassayati, citte pariyodāpite pañcakkhandhā pariyodāpitā bhavanti, evañhi bhagavā āha— “cetovisuddhatthaṁ, bhikkhave, tathāgate brahmacariyaṁ vussatī”ti.
 247.“And purifying one’s own heart” is the effecting, keeping in being, of the (Ancient Path), it is mindfulness of that. When the heart is purified, the categories become purified. That is why the Blessed One said (Bhikkhus, a divine life is lived under a Perfect One for the purpose of purification of the heart) ()
Duvidhā hi pariyodāpanā nīvaraṇappahānañca anusayasamugghāto ca.
 248. The purifying is of two kinds, namely the abandoning of hindrances and the eradication of underlying-tendencies.
Dve pariyodāpanabhūmiyo dassanabhūmi ca, bhāvanābhūmi ca,
 Also there are two planes of purifying, namely the plane of seeing and the plane of keeping-in-being.
tattha yaṁ paṭivedhena pariyodāpeti, idaṁ dukkhaṁ. Yato pariyodāpeti, ayaṁ samudayo. Yena pariyodāpeti, ayaṁ maggo. Yaṁ pariyodāpitaṁ, ayaṁ nirodho. Imāni cattāri saccāni. Tenāha bhagavā “sabbapāpassa akaraṇan”ti.
 249. Herein, that by the penetration of which one purifies is Suffering. That from which one purifies is the Origin. That by which one purifies is the Path. And that which is purified is Cessation. These are the four Truths. Hence the Blessed One said “No doing any kind of evil …”.
“Dhammo have rakkhati dhammacāriṁ,
 250. The True Idea guards him that walks therein,
Chattaṁ mahantaṁ yatha vassakāle;
 As does a big umbrella in time of rain.
Esānisaṁso dhamme suciṇṇe,
 The Ideal’s reward when walked in right is this:
Na duggatiṁ gacchati dhammacārī”ti.
 Who walks therein has no bad destination.
Dhammo nāma duvidho indriyasaṁvaro maggo ca.
 What is called “the True Idea” is of two kinds, namely (1) faculty-restraint and (2) the Path.
Duggati nāma duvidhā devamanusse vā upanidhāya apāyā duggati, nibbānaṁ vā upanidhāya sabbā upapattiyo duggati.
 A “bad destination” is of two kinds, as follows: compared with gods and human beings, the states of unease are a bad destination; but compared with extinction, all kinds of reappearance are a bad destination.
Tattha yā saṁvarasīle akhaṇḍakāritā, ayaṁ dhammo suciṇṇo apāyehi rakkhati. Evaṁ bhagavā āha— “dvemā, bhikkhave, sīlavato gatiyo devā ca manussā ca”.
 251. (1) Herein, in the case of virtue as restraint, there is the keeping of it untorn, and this True Idea when walked in right guards one from the states of unease. Accordingly the Blessed One said (Bhikkhus, there are two kinds of destination for one who is virtuous: the gods and human beings) ()
Evañca nāḷandāyaṁ nigame asibandhakaputto gāmaṇi bhagavantaṁ etadavoca—
 And accordingly the Gāmaṇī Asibandhakaputta said to the Blessed One in the town of Nālandā
“Brāhmaṇā, bhante, pacchābhūmakā kāmaṇḍalukā sevālamālikā udakorohakā aggiparicārakā, te mataṁ kālaṅkataṁ uyyāpenti nāma, saññāpenti nāma, saggaṁ nāma okkāmenti. Bhagavā pana, bhante, arahaṁ sammāsambuddho pahoti tathā kātuṁ, yathā sabbo loko kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti.
 (“Venerable sir, there are Divines of the West Country (?) who use a kamaṇḍalu (ascetic’s drinking-vessel), who wear water-weed garlands, who [morning and evening] go down to the water, and who worship fires. When someone is deceased and dead they cajole and coerce him, trying to get him a footing in heaven. Now, venerable sir, is the Blessed One capable of so doing that all the world, on the dissolution of the body, after death, reappears in a good destination, in the heavenly world”?—
“Tena hi, gāmaṇi, taññevettha paṭipucchissāmi, yathā te khameyya, tathā naṁ byākareyyāsīti.
 “As to that, Gāmaṇī, I shall ask you a question in return; answer it as you like.
Taṁ kiṁ maññasi, gāmaṇi,
 How do you conceive this, Gāmaṇī?
idhassa puriso pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko,
 Here a man might be a killer of breathing things, a taker of what is not given, misconducted in sensual desires, a speaker of falsehood, a malicious speaker, a harsh speaker, a gossip, covetous, with ill will in his heart, and wrong in his view.
tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetuvā pañjalikaṁ anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyyā”ti.
 Then a large body of people met and foregathered, and they begged and implored and beseeched with hands extended palms together ‘Oh let this man, on the dissolution of the body, after death, reappear in a good destination, in the heavenly world’, how do you conceive this, Gāmaṇī, because of that large body of people’s begging, because of their imploring, because of their beseeching with hands extended palms together, would that man, on the dissolution of the body, after death, reappear in a happy destination in the heavenly world”?—
“No hetaṁ, bhante”.
 “No, venerable sir”.—
“Seyyathāpi, gāmaṇi, puriso mahatiṁ puthusilaṁ gambhīre udakarahade pakkhipeyya,
 “Gāmaṇī, suppose a man threw a big solid stone into a deep pool of water,
tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya
 and then a large body of people met and foregathered, and they begged and they implored and they beseeched with hands extended palms together
‘ummujja, bho, puthusile, uplava bho puthusile, thalamuplava, bho puthusile’ti.
 ‘Oh sirs, let the solid stone emerge, oh sirs, let the solid stone float up, oh sirs, let the solid stone float to dry land’,
Taṁ kiṁ maññasi, gāmaṇi, api nu sā mahatī puthusilā mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṁ anuparisakkanahetu vā ummujjeyya vā uplaveyya vā thalaṁ vā uplaveyyā”ti.
 how do you conceive this, Gāmaṇī, because of their begging, because of their imploring, because of their beseeching with hands extended palms together, would that solid stone emerge, would it float up, would it float to dry land”?—
“No hetaṁ, bhante”.
 “No, venerable sir”.—
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātī …pe… micchādiṭṭhiko,
 “So too, Gāmaṇī, when a man is a killer of breathing things, … and wrong in his view,
kiñcāpi naṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjatū’ti.
 for all that a large body of people might meet and foregather and might beg and implore and beseech with hands extended palms together ‘Oh let this man, on the dissolution of the body, after death, reappear in a good destination, in the heavenly world’,
Atha kho so puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyya.
 yet that man, on the dissolution of the body, after death, might reappear in a state of unease, in a bad destination, in perdition, in hell.
Taṁ kiṁ maññasi, gāmaṇi, idhassa puriso pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko, tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’ti. Taṁ kiṁ maññasi, gāmaṇi, api nu so puriso mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṁ anuparisakkanahetu vā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyā”ti. “No hetaṁ, bhante”.
 How do you conceive this, Gāmaṇī? Here a man might have abstained from killing breathing things, … right in his view. Then a large body of people met and foregathered and they begged and implored and beseeched with hands extended palms together ‘Oh let this man, on the dissolution of the body, after death, reappear in a state of unease, in a bad destination, in perdition, in hell’, how do you conceive this, Gāmaṇī, because of that large body of people’s begging, because of their imploring, because of their beseeching with hands extended palms together, would that man, on the dissolution of the body, after death, reappear in a state of unease, in a bad destination, in perdition, in hell”?—“No, venerable sir”.—
“Seyyathāpi, gāmaṇi, puriso sappikumbhaṁ vā telakumbhaṁ vā gambhīre udakarahade ogāhetvā bhindeyya. Tatra yāssa sakkharakaṭhalaṁ, sā adhogāmī assa. Yañca khvassa tatra sappi vā telaṁ vā, taṁ uddhaṅgāmi assa. Tamenaṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘osīda, bho sappitela, saṁsīda, bho sappitela, adho gaccha, bho sappitelā’ti. Taṁ kiṁ maññasi gāmaṇi, api nu taṁ sappitelaṁ mahato janakāyassa āyācanahetu vā thomanahetu vā pañjalikaṁ anuparisakkanahetu vā ‘osīdeyya vā saṁsīdeyya vā adho vā gaccheyyā’”ti. “No hetaṁ, bhante”.
 “Gāmaṇī, suppose a man sank a ghee-pot or an oil-pot in a deep water-pool and fixed it so that any sand or gravel there might be in it would go to the bottom and any ghee or oil there might be in it would go to the top, and then a large body of people met and foregathered and they begged and implored and beseeched with hands extended palms together ‘Oh sirs, let the ghee, the oil, sink; oh sirs, let the ghee, the oil, go down’, how do you conceive this, Gāmaṇī, because of that large body of people’s begging, because of their imploring, because of their beseeching with hands extended palms together, would that ghee, that oil, sink down, go down”?—“No, venerable sir”.
“Evameva kho, gāmaṇi, yo so puriso pāṇātipātā paṭivirato …pe… sammādiṭṭhiko, kiñcāpi naṁ mahā janakāyo saṅgamma samāgamma āyāceyya thomeyya pañjaliko anuparisakkeyya ‘ayaṁ puriso kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjatū’”ti. Atha kho so puriso kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjeyya.
 “So too, Gāmaṇī, when a man abstains from killing breathing things, … right in his view, for all that a large body of people might meet and foregather and might beg and implore and beseech with hands extended palms together ‘Oh let this man, on the dissolution of the body, after death, reappear in a state of unease, in a bad destination, in perdition, in hell’, yet that man, on the dissolution of the body, after death, might reappear in a good destination, in the heavenly world”).
Iti dhammo suciṇṇo apāyehi rakkhati.
 So it is this True Idea that, when walked in right, guards one from the states of unease.
Tattha yā maggassa tikkhatā adhimattatā, ayaṁ dhammo suciṇṇo sabbāhi upapattīhi rakkhati. Evaṁ bhagavā āha—
 252. (2) Herein, it is the keenness, the outstandingness, of the Path that is the “True Idea” which, when walked in right, guards one from all kinds of reappearing. Accordingly the Blessed One said:
“Tasmā rakkhitacittassa,
 So let his cognizance be guarded,
sammāsaṅkappagocaro;
 Having for pasture right intention,
Sammādiṭṭhipurekkhāro,
 Giving right view first place through knowing
ñatvāna udayabbayaṁ;
 Rise and fall; transcending drowsing
Thinamiddhābhibhū bhikkhu,
 And lethargy, the bhikkhu may
sabbā duggatiyo jahe”ti.
 Abandon all bad destinations.
Tattha duggatīnaṁ hetu taṇhā ca avijjā ca, tāni cattāri upādānāni,
 253. Herein, the cause of the bad destinations is craving and ignorance. These are the four kinds of assuming.
tehi catūhi upādānehi ye saupādānā khandhā, idaṁ dukkhaṁ.
 254. Any categories of assuming [so called] in virtue of these four kinds of assuming are Suffering.
Cattāri upādānāni, ayaṁ samudayo.
 The four kinds of assuming are Origin,
Pañcakkhandhā dukkhaṁ,
 while the five categories are Suffering.
tesaṁ bhagavā pariññāya ca pahānāya ca dhammaṁ deseti dukkhassa pariññāya samudayassa pahānāya.
 The Blessed One teaches the True Idea for their [respective] diagnosis and abandoning: for the diagnosis of Suffering and for the abandoning of its Origin.
Tattha taṇhāya pañcindriyāni rūpīni padaṭṭhānaṁ.
 255. Herein, the five faculties that have form are the footing for craving
Avijjāya manindriyaṁ padaṭṭhānaṁ.
 while the mind-faculty is the footing for ignorance.
Pañcindriyāni rūpīni rakkhanto samādhiṁ bhāvayati, taṇhañca niggaṇhāti.
 256. One who guards the five faculties that have form keeps concentration in being and deters craving,
Manindriyaṁ rakkhanto vipassanaṁ bhāvayati, avijjañca niggaṇhāti.
 while one who guards the mind-faculty keeps insight in being and deters ignorance.
Taṇhāniggahena dve upādānāni pahīyanti kāmupādānañca sīlabbatupādānañca.
 257. With the deterrence of craving two kinds of assuming are abandoned, namely sensual-desire assuming and virtue-and-duty assuming,
Avijjāniggahena dve upādānāni pahīyanti diṭṭhupādānañca attavādupādānañca.
 while with the deterrence of ignorance two kinds of assuming are abandoned, namely view assuming and self-doctrine assuming.
Catūsu upādānesu pahīnesu dve dhammā bhāvanāpāripūriṁ gacchanti samatho ca vipassanā ca. Idaṁ vuccati brahmacariyanti.
 258. When the four kinds of assuming are abandoned, two ideas come to fulfilment through keeping in being, namely quiet and insight: this is called the Divine Life.
Tattha brahmacariyassa phalaṁ cattāri sāmaññaphalāni
 259. Herein, the fruit of the Divine Life is the four fruits of the monk’s state,
sotāpattiphalaṁ sakadāgāmiphalaṁ anāgāmiphalaṁ arahattaṁ aggaphalaṁ.
 namely the fruit of Stream-Entry, fruit of Once-Return, fruit of Non-Return and the highest fruit which is Arahantship.
Imāni cattāri brahmacariyassa phalāni.
 These are the four fruits of the Divine Life.
Iti purimakāni ca dve saccāni dukkhaṁ samudayo ca.
 260. So there are the first two Truths, namely Suffering and its Origin;
Samatho ca vipassanā ca brahmacariyañca maggo,
 and quiet and insight and the Divine Life are the Path;
brahmacariyassa phalāni ca tadārammaṇā ca asaṅkhatādhātu nirodho.
 and the fruits of the Divine Life and the Undetermined Element, which is the object of these, are Cessation.
Imāni cattāri saccāni.
 These are the four Truths.
Tenāha bhagavā “dhammo have rakkhatī”ti.
 That is why the Blessed One said “The True Idea guards …”.
Tattha yaṁ paṭivedhena rakkhati, idaṁ dukkhaṁ.
 261. Herein, that by the penetration of which it guards is Suffering.
Yato rakkhati, ayaṁ samudayo.
 That from which it guards is Origin.
Yena rakkhati, ayaṁ maggo.
 That by which it guards is the Path.
Yaṁ rakkhati, ayaṁ nirodho.
 And that which guards is Cessation.
Imāni cattāri saccāni.
 These are the four Truths.
Tenāha āyasmā mahākaccāyano
 262. That is why the venerable Mahā-Kaccāna said:
“ekamhi padaṭṭhāne”ti.
 “The Mode that, when there is one Footing,
Searches for a footing that remains
And then converts the opposites
Is that Conveying a Conversion”.
Niyutto āvaṭṭo hāro.
 The Mode Conveying a Conversion is ended.

11 – Vibhatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying an analysis




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 8
 3. Counter-Demonstrative Subsection (Continued)
Vibhattihāravibhaṅga
 8. The Ninefold Thread in the Mode of Conveying an Analysis
Tattha katamo vibhattihāro?
 263. Herein, what is the Mode of Conveying an Analysis? [It is this:]
“Dhammañca padaṭṭhānaṁ
 “It analyses idea, footing,
bhūmiñcā”ti.
 Plane [of types of men], the shared
....
 And unshared: this Mode should be known
....
 As that Conveying Analysis”.
Dve suttāni vāsanābhāgiyañca nibbedhabhāgiyañca.
 264. The two kinds of Thread, namely that dealing with morality and that dealing with penetration are the two ways,
Dve paṭipadā puññabhāgiyā ca phalabhāgiyā ca.
 namely that dealing with merit and that dealing with the fruit [of the Divine Life],
Dve sīlāni saṁvarasīlañca pahānasīlañca,
 which are the two kinds of virtue, namely virtue as restraint and virtue as abandoning.
tattha bhagavā vāsanābhāgiyaṁ suttaṁ puññabhāgiyāya paṭipadāya desayati,
 265. Herein, it is for the purpose of the way dealing with merit that the Blessed One teaches a Thread dealing with morality.
so saṁvarasīle ṭhito tena brahmacariyena brahmacārī bhavati,
 He [who needs this kind of teaching] is steadied [by it] in virtue as restraint, and he is one who lives the Divine Life by that kind of Divine Life.
tattha bhagavā nibbedhabhāgiyaṁ suttaṁ phalabhāgiyāya paṭipadāya desayati,
 266. Herein, it is for the purpose of the way dealing with the fruit [of the Divine Life] that the Blessed One teaches a Thread dealing with penetration.
so pahānasīle ṭhito tena brahmacariyena brahmacārī bhavati.
 He [who needs this kind of teaching] is steadied [by it] in virtue as abandoning, and he is one who lives the Divine Life by that kind of Divine Life.
Tattha katamaṁ vāsanābhāgiyaṁ suttaṁ?
 267. Herein, what is a Thread dealing with morality?
Vāsanābhāgiyaṁ nāma suttaṁ dānakathā sīlakathā
 A Thread dealing with morality is this: talk on giving, talk on virtue,
saggakathā kāmānaṁ ādīnavo nekkhamme ānisaṁsoti.
 talk on heaven and the disappointment in sensual desires and the benefits in renunciation.
Tattha katamaṁ nibbedhabhāgiyaṁ suttaṁ?
 268. Herein, what is a Thread dealing with penetration?
Nibbedhabhāgiyaṁ nāma suttaṁ yā catusaccappakāsanā,
 A Thread dealing with penetration is this: any displaying of the four Truths.
vāsanābhāgiye sutte natthi pajānanā, natthi maggo, natthi phalaṁ.
 269. In a Thread dealing with morality there is no act-of-under-standing, there is no Path, there is no Fruit [of the Path].
Nibbedhabhāgiye sutte atthi pajānanā, atthi maggo, atthi phalaṁ.
 In a Thread dealing with penetration there is the act-of-understanding, there is the Path, there is the Fruit [of the Path].
Imāni cattāri suttāni. Imesaṁ catunnaṁ suttānaṁ desanāya phalena sīlena brahmacariyena sabbato vicayena hārena vicinitvā yuttihārena yojayitabbā yāvatikā ñāṇassa bhūmi.
 270. These are [two of] the [first] four types of Thread [which] should, after being in all ways, in so far as the plane of knowledge extends.
Tattha katame dhammā sādhāraṇā?
 271. (1) Herein, what kinds of ideas are [shared] in common?
Dve dhammā sādhāraṇā nāmasādhāraṇā vatthusādhāraṇā ca.
 Two kinds of ideas are [shared] in common, namely [shared] in common by a name and [shared] in common by a thing [or person] or also any other such kind.
Yaṁ vā pana kiñci aññampi evaṁ jātiyaṁ, micchattaniyatānaṁ sattānaṁ aniyatānañca sattānaṁ dassanappahātabbā kilesā sādhāraṇā,
 272. Defilements to be abandoned by seeing are common to [ordinary men whether they are] creatures certain of wrongness or those not thus certain.
puthujjanassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā,
 Lust for sensual desires and ill will are common to the ordinary man and to the Stream Enterer.
puthujjanassa anāgāmissa ca uddhambhāgiyā saṁyojanā sādhāraṇā,
 The further-side fetters are common to the ordinary man and to the Non-Returner.
yaṁ kiñci ariyasāvako lokiyaṁ samāpattiṁ samāpajjati,
 Any attainment belonging to the worlds that an [initiate] Noble Disciple attains
sabbā sā avītarāgehi sādhāraṇā,
 is common to [him and to] those without lust.
sādhāraṇā hi dhammā evaṁ aññamaññaṁ paraṁ paraṁ sakaṁ sakaṁ visayaṁ nātivattanti.
 For ideas shared in common remain thus each within the successive limits of their own provinces,
Yopi imehi dhammehi samannāgato na so taṁ dhammaṁ upātivattati.
 and the type of person possessed of any one of these ideas does not [as such] surpass the [limit set by any such] idea.
Ime dhammā sādhāraṇā.
 These kinds of ideas are shared in common.
Tattha katame dhammā asādhāraṇā? Yāva desanaṁ upādāya gavesitabbā sekkhāsekkhā bhabbābhabbāti,
 273. Herein, what kinds of ideas are not shared in common has to be examined as to whether the teaching is about Initiates or Adepts [in the case of Noble Persons] or those capable or incapable [of enlightenment in this life, in the case of ordinary men].
aṭṭhamakassa sotāpannassa ca kāmarāgabyāpādā sādhāraṇā dhammatā asādhāraṇā,
 274. Lust for sensual desires and ill will are common to the Stream Enterer standing upon [the Path and to the ordinary man, but] the essential nature of the idea [of Stream Entry] is not common [to both].
aṭṭhamakassa anāgāmissa ca uddhambhāgiyā saṁyojanā sādhāraṇā dhammatā asādhāraṇā.
 And the further-side fetters are common to the Non-Returner standing upon [that path and to those below him, but] the essential nature of the idea [of Non-Return] is not common [to both].
Sabbesaṁ sekkhānaṁ nāmaṁ sādhāraṇaṁ dhammatā asādhāraṇā.
 The name [“Initiate”] is common to all the seven kinds of initiate, [but] the essential nature of the idea [of each kind] is not common [to the rest].
Sabbesaṁ paṭipannakānaṁ nāmaṁ sādhāraṇaṁ dhammatā asādhāraṇā.
 The name [“on the way”] is common to all [the four] kinds of those on the way [of their respective paths, but] the essential nature of the idea [of each kind] is not common [to all the rest].
Sabbesaṁ sekkhānaṁ sekkhasīlaṁ sādhāraṇaṁ dhammatā asādhāraṇā.
 Initiates’ virtue is common to all kinds of Initiate [but] the essential nature of the idea [of each kind] is not common [to the rest].
Evaṁ visesānupassinā hīnukkaṭṭhamajjhimaṁ upādāya gavesitabbaṁ.
 That is how it has to be examined according to the inferior, superior, and medium, by one who sees the distinctions.
Dassanabhūmi niyāmāvakkantiyā padaṭṭhānaṁ,
 275. (2) The plane of seeing is (3) the footing for finding a footing in certainty.
bhāvanābhūmi uttarikānaṁ phalānaṁ pattiyā padaṭṭhānaṁ,
 (2) The plane of keeping in being is (3) the footing for the reaching of the higher fruits.
dukkhā paṭipadā dandhābhiññā samathassa padaṭṭhānaṁ,
 The painful way with sluggish acquaintanceship is the footing for quiet.
sukhā paṭipadā khippābhiññā vipassanāya padaṭṭhānaṁ,
 The pleasant way with swift acquaintanceship is the footing for insight.
dānamayaṁ puññakiriyavatthu parato ghosassa sādhāraṇaṁ padaṭṭhānaṁ,
 The ground-for-making-merit-consisting-in-giving is the footing, shared in common, for [hearing about the True Idea from] another’s utterance.
sīlamayaṁ puññakiriyavatthu cintāmayiyā paññāya sādhāraṇaṁ padaṭṭhānaṁ,
 The ground-for-making-merit-consisting-in-virtue is the footing, shared in common, for understanding-consisting-in-cogitation.
bhāvanāmayaṁ puññakiriyavatthu bhāvanāmayiyā paññāya sādhāraṇaṁ padaṭṭhānaṁ.
 The ground-for-making-merit-consisting-in-keeping-in-being is the footing, shared in common, for understanding-consisting-in-keeping-in-being.
Dānamayaṁ puññakiriyavatthu parato ca ghosassa sutamayiyā ca paññāya sādhāraṇaṁ padaṭṭhānaṁ
 The ground-for-making-merit-consisting-in-giving is the footing, shared in common, for [hearing about the True Idea from] another’s utterance and for understanding-consisting-in-what-is-heard.
sīlamayaṁ puññakiriyavatthu cintāmayiyā ca paññāya yoniso ca manasikārassa sādhāraṇaṁ padaṭṭhānaṁ,
 The ground-for-making-merit-consisting-in-virtue is the footing, shared in common, for understanding-consisting-in-cogitation and for reasoned attention.
bhāvanāmayaṁ puññakiriyavatthu bhāvanāmayiyā ca paññāya sammādiṭṭhiyā ca sādhāraṇaṁ padaṭṭhānaṁ.
 The ground-for-making-merit-consisting-in-keeping-in-being is the footing, shared in common, for understanding-consisting-in-keeping-in-being and for right view.
Patirūpadesavāso vivekassa ca samādhissa ca sādhāraṇaṁ padaṭṭhānaṁ,
 Living in befitting places is the footing, shared in common, for seclusion and for concentration.
sappurisūpanissayo tiṇṇañca aveccappasādānaṁ samathassa ca sādhāraṇaṁ padaṭṭhānaṁ,
 Waiting on True Men is the footing, shared in common, for the three kinds of confidence due to undergoing and for quiet.
attasammāpaṇidhānaṁ hiriyā ca vipassanāya ca sādhāraṇaṁ padaṭṭhānaṁ,
 Right disposition in self-guidance is the footing, shared in common, for conscience and for insight.
akusalapariccāgo kusalavīmaṁsāya ca samādhindriyassa ca sādhāraṇaṁ padaṭṭhānaṁ,
 Giving up the unprofitable is the footing, shared in common, for inquiry into the profitable and for the concentration faculty.
dhammasvākkhātatā kusalamūlaropanāya ca phalasamāpattiyā ca sādhāraṇaṁ padaṭṭhānaṁ,
 The well-proclaimedness of the True Idea is the footing, shared in common, for the planting of the profitable root and for the attainment of the fruits [of the paths].
saṅghasuppaṭipannatā saṅghasuṭṭhutāya sādhāraṇaṁ padaṭṭhānaṁ,
 The Community’s having progressed by the good way is the footing, shared in common, for the Community’s goodness.
satthusampadā appasannānañca pasādāya pasannānañca bhiyyobhāvāya sādhāraṇaṁ padaṭṭhānaṁ,
 The excellence of the Master is the footing, shared in common, for instilling confidence in the unconfident and for strengthening the already confident.
appaṭihatapātimokkhatā dummaṅkūnañca puggalānaṁ niggahāya pesalānañca puggalānaṁ phāsuvihārāya sādhāraṇaṁ padaṭṭhānaṁ.
 The state of not having resisted the Patimokkha Rule is the footing, shared in common, for the deterrence of contumacious persons and for the comfort of pious persons.
Tenāha āyasmā mahākaccāyano
 276. That is why the venerable Mahā-Kaccāna said:
“dhammañca padaṭṭhānan”ti.
 “It analyses idea, footing,
Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis”.
Niyutto vibhatti hāro.
 The Mode Conveying an Analysis is ended.

12 – Parivattana-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a reversal




Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 9
 3. Counter-Demonstrative Subsection (Continued)
Parivattanahāravibhaṅga
 9. The Ninefold Thread in the Mode of Conveying a Reversal
Tattha katamo parivattano hāro?
 277. Herein, what is the Mode of Conveying a Reversal? [It is this:]
“Kusalākusale dhamme”ti.
 “That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Reversal”.
Sammādiṭṭhissa purisapuggalassa micchādiṭṭhi nijjiṇṇā bhavati. Ye cassa micchādiṭṭhipaccayā uppajjeyyuṁ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṁ gacchanti.
 278. In a mature person with right view wrong view is abolished, and the many unprofitable ideas that might arise in him with wrong view for their condition are also abolished in him, and the many profitable ideas that gain actual being with right view for their condition come to perfection in him through keeping in being.
Sammāsaṅkappassa purisapuggalassa micchāsaṅkappo nijjiṇṇo bhavati. Ye cassa micchāsaṅkappapaccayā uppajjeyyuṁ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammāsaṅkappapaccayā cassa aneke kusalā dhammā sambhavanti. Te cassa bhāvanāpāripūriṁ gacchanti.
 In a mature person with right intention …
Evaṁ sammāvācassa
 … right speech …
sammākammantassa
 … right action …
sammāājīvassa
 … right livelihood …
sammāvāyāmassa
 … right effort …
sammāsatissa
 … right mindfulness …
sammāsamādhissa
 … right concentration …
sammāvimuttassa
 … right deliverance …
sammāvimuttiñāṇadassanassa purisapuggalassa micchāvimuttiñāṇadassanaṁ nijjiṇṇaṁ bhavati. Ye cassa micchāvimuttiñāṇadassanapaccayā uppajjeyyuṁ aneke pāpakā akusalā dhammā, te cassa nijjiṇṇā honti. Sammāvimuttiñāṇadassanapaccayā cassa aneke kusalā dhammā sambhavanti, te cassa bhāvanāpāripūriṁ gacchanti.
 In a mature person with right knowing and seeing of deliverance wrong knowing and seeing of deliverance is abolished, and the many evil unprofitable ideas that might arise in him with wrong knowing and seeing of deliverance for their condition are also abolished in him, and the many profitable ideas that gain actual being with right knowing and seeing of deliverance for their condition come to perfection in him through keeping in being.
Yassa vā pāṇātipātā paṭiviratassa pāṇātipāto pahīno hoti.
 279. Killing of breathing things has been abandoned in one who abstains from killing breathing things.
Adinnādānā paṭiviratassa adinnādānaṁ pahīnaṁ hoti.
 Taking what is not given has been abandoned in one who abstains from taking what is not given.
Brahmacārissa abrahmacariyaṁ pahīnaṁ hoti.
 What is not the divine life has been abandoned in one who lives the divine life.
Saccavādissa musāvādo pahīno hoti.
 False speech has been abandoned in one who speaks truth.
Apisuṇavācassa pisuṇā vācā pahīnā hoti.
 Malicious speech has been abandoned in one who speaks unmaliciously.
Saṇhavācassa pharusā vācā pahīnā hoti.
 Harsh speech has been abandoned in one who speaks un-harshly.
Kālavādissa samphappalāpo pahīno hoti.
 time wasting speech has been abandoned in one who speaks in a timely manner.
Anabhijjhālussa abhijjhā pahīnā hoti.
 Covetousness has been abandoned in one who is uncovetous.
Abyāpannacittassa byāpādo pahīno hoti.
 Ill will has been abandoned in one who has no cognizance of ill will.
Sammādiṭṭhissa micchādiṭṭhi pahīnā hoti.
 Wrong view has been abandoned in one who has right view.
Ye ca kho keci ariyaṁ aṭṭhaṅgikaṁ maggaṁ garahanti,
 280. If there are any who censure the eight-factored path,
nesaṁ sandiṭṭhikā sahadhammikā gārayhā vādānuvādā āgacchanti.
 then from their assertions certain legitimate deductions to be seen for oneself come up which are censurable [as follows].
Sammādiṭṭhiñca te bhavanto dhammaṁ garahanti.
 281. For when those worthy ones censure the idea of right view,
Tena hi ye micchādiṭṭhikā,
 the consequence is that those who have wrong view
tesaṁ bhavantānaṁ pujjā ca pāsaṁsā ca.
 must be honoured and praised by those worthy ones.
Evaṁ sammāsaṅkappaṁ
 For when those worthy ones censure the idea [of] right intention …
sammāvācaṁ
 … right speech …
sammākammantaṁ
 … right action …
sammāājīvaṁ
 … right livelihood …
sammāvāyāmaṁ
 … right effort …
sammāsatiṁ
 … right mindfulness …
sammāsamādhiṁ
 … right concentration …
sammāvimuttiṁ
 … right deliverance …
sammāvimuttiñāṇadassanañca te bhavanto dhammaṁ garahanti.
 For when those worthy ones censure the idea of right knowing and seeing of deliverance,
Tena hi ye micchāvimuttiñāṇadassanā, tesaṁ bhavantānaṁ pujjā ca pāsaṁsā ca.
 the consequence is that those who have wrong knowing and seeing of deliverance must be honoured and praised by those worthy ones.
Ye ca kho keci evamāhaṁsu “bhuñjitabbā kāmā, paribhuñjitabbā kāmā, āsevitabbā kāmā, nisevitabbā kāmā, bhāvayitabbā kāmā, bahulīkātabbā kāmā”ti.
 282. And if there are any who say “Sensual desires should be enjoyed, sensual desires should be rejoiced in, sensual desires should be repeated, sensual desires should be used, sensual desires should be kept in being, sensual desires should be made much of”,
Kāmehi veramaṇī tesaṁ adhammo.
 then abstention from sensual desires is not the True Idea according to them.
Ye vā pana keci evamāhaṁsu “attakilamathānuyogo dhammo”ti. Niyyāniko tesaṁ dhammo adhammo.
 Or if there are any who say “The True Idea is devotion to self-torment”, then the True Idea that is the outlet is not the True Idea according to them.
Ye ca kho keci evamāhaṁsu “dukkho dhammo”ti. Sukho tesaṁ dhammo adhammo.
 And if there are any who say “The True Idea is painful”, then the True Idea that is pleasant is not the True Idea according to them.
Yathā vā pana bhikkhuno sabbasaṅkhāresu asubhānupassino viharato subhasaññā pahīyanti.
 283. According as a bhikkhu’s perception of beauty in all determinations is abandoned when he abides contemplating ugliness,
Dukkhānupassino viharato sukhasaññā pahīyanti.
 according as his perception of pleasure is abandoned when he abides contemplating pain,
Aniccānupassino viharato niccasaññā pahīyanti.
 according as his perception of permanence is abandoned when he abides contemplating impermanence,
Anattānupassino viharato attasaññā pahīyanti.
 and according as his perception of self is abandoned when he abides contemplating not-self,
Yaṁ yaṁ vā pana dhammaṁ rocayati vā upagacchati vā,
 then whatever idea he elects or approves,
tassa tassa dhammassa yo paṭipakkho, svassa aniṭṭhato ajjhāpanno bhavati.
 [thereby] he has implicated the contrary-opposite of any such idea as un-wished-for.
Tenāha āyasmā mahākaccāyano
 284. That is why the venerable Mahā-Kaccāna said:
“kusalākusaladhamme”ti.
 “That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Reversal”.
Niyutto parivattano hāro.
 The Mode of Conveying a Reversal is ended.

13 – Vevacana-hāra-vibhaṅga: The Ninefold Thread in the Mode of Conveying Synonyms





Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 10
 3. Counter-Demonstrative Subsection (Continued)
Vevacanahāravibhaṅga
 10. The Ninefold Thread in the Mode of Conveying Synonyms
Tattha katamo vevacano hāro?
 285. Herein, what is the Mode of Conveying Synonyms? [It is this:]
“Vevacanāni bahūnī”ti.
 “Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms”.
Yathā ekaṁ bhagavā dhammaṁ aññamaññehi vevacanehi niddisati. Yathāha bhagavā—
 286. According as the Blessed One demonstrates a single idea by means of many synonyms. [For example:]
“Āsā ca pihā abhinandanā ca,
 Need and longing, expectant relishing,
Anekadhātūsu sarā patiṭṭhitā;
 Enticements on the several elements based,
Aññāṇamūlappabhavā pajappitā,
 Hankering whose being is rooted in unknowing:
Sabbā mayā byantikatā samūlikā”ti.
 To all that with its root I put an end.
Āsā nāma vuccati yā bhavissassa atthassa āsīsanā avassaṁ āgamissatīti āsāssa uppajjati.
 287. What is called “need” (āsā) is any longing (āsiṃsanā) for a benefit about to be; “need” arises in one thus “Surely it will come”.
Pihā nāma yā vattamānassa atthassa patthanā, seyyataraṁ vā disvā “ediso bhaveyyan”ti pihāssa uppajjati.
 288. What is called “longing” is any aspiration for a presently arisen benefit, or else, on seeing someone better, “longing” arises in one thus “May I be like that”.
Atthanipphattipaṭipālanā abhinandanā nāma, piyaṁ vā ñātiṁ abhinandati, piyaṁ vā dhammaṁ abhinandati, appaṭikūlato vā abhinandati.
 289. Fostering the production of a benefit is what is called “expectant relishing”, or one expects thus a dear relative, or one expects thus a dear idea, or one expects [something] thus as unrepulsive.
Anekadhātū ti cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu.
 290.“The several elements” are the eye element, form element, and eye-consciousness element; ear element, sound element, and ear-consciousness element; nose element, odour element, and nose-consciousness element; tongue element, flavour element, and tongue-consciousness element; body element, tangible element, and body-consciousness element; mind element, idea element, and mind-consciousness element.
Sarā ti keci rūpādhimuttā keci saddādhimuttā keci gandhādhimuttā keci rasādhimuttā keci phoṭṭhabbādhimuttā keci dhammādhimuttā.
 291.“Enticements”: some believe in forms, some believe in sounds, some believe in odours, some believe in flavours, some believe in tangibles, some believe in ideas.
Tattha yāni cha gehasitāni domanassāni yāni ca cha gehasitāni somanassāni yāni ca cha nekkhammasitāni domanassāni yāni ca cha nekkhammasitāni somanassāni, imāni catuvīsapadāni taṇhāpakkho, taṇhāya etaṁ vevacanaṁ.
 292. Herein, the twenty-four terms, namely the six kinds of grief with the house-life as support, the six kinds of joy with the house-life as support, the six kinds of grief with renunciation as support, the six kinds of joy with renunciation as support, being on the side belonging to craving, are synonyms for craving.
Yā cha upekkhā gehasitā, ayaṁ diṭṭhipakkho.
 But the six kinds of onlooking-equanimity with the house-life as support are on the side belonging to views.
Sāyeva patthanākārena dhammanandī dhammapemaṁ dhammajjhosānanti taṇhāya etaṁ vevacanaṁ.
 That same [onlooking-equanimity] in the mood of aspiration, as relishing of the True Idea, love of the True Idea, cleaving to the True Idea, is synonymous with craving.
Cittaṁ mano viññāṇanti cittassa etaṁ vevacanaṁ.
 293. Cognizance, mind, and consciousness, are synonyms for cognizance.
Manindriyaṁ manodhātu manāyatanaṁ vijānanāti manassetaṁ vevacanaṁ.
 294. Mind faculty, mind element, mind base, and act-of-being-conscious, are synonyms for mind.
Paññindriyaṁ paññābalaṁ adhipaññā sikkhā paññā paññākkhandho dhammavicayasambojjhaṅgo ñāṇaṁ sammādiṭṭhi tīraṇā vipassanā dhamme ñāṇaṁ atthe ñāṇaṁ anvaye ñāṇaṁ khaye ñāṇaṁ anuppāde ñāṇaṁ anaññātaññassāmītindriyaṁ aññindriyaṁ aññātāvindriyaṁ cakkhu vijjā buddhi bhūri medhā āloko, yaṁ vā pana yaṁ kiñci aññampi evaṁ jātiyaṁ, paññāya etaṁ vevacanaṁ.
 Understanding faculty, understanding power, training in the higher understanding, understanding category, investigation-of-ideas enlightenment factor, knowledge, right view, judgment, in-sight, knowledge about an idea, knowledge about a meaning, know-ledge about an inference, knowledge about exhaustion, knowledge about non-arising, the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, the final-knowing faculty, the final-knower faculty, vision (eye), science, discovery, breadth, wit, light, or also any other such kind: these are synonyms for understanding.
Pañcindriyāni lokuttarāni, sabbā paññā.
 295. All the five faculties, when disjoined from worlds, are understanding.
Api ca ādhipateyyaṭṭhena saddhā, ārambhaṭṭhena vīriyaṁ, apilāpanaṭṭhena sati, avikkhepaṭṭhena samādhi, pajānanaṭṭhena paññā.
 Furthermore, faith has the sense of dominance, energy the sense of instigation, mindfulness the sense of non-floating away [from its object], concentration the sense of non-distraction, and understanding the sense of act-of-understanding.
Yathā ca buddhānussatiyaṁ vuttaṁ
 296. And as it is said in the Recollection of the Enlightened One:
itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
 (That Blessed One is such since he is accomplished, fully enlightened, perfect in science and conduct, sublime, knower of worlds, incomparable leader of men to be tamed, teacher of gods and men, enlightened, Blessed),
Balanipphattigato vesārajjappatto adhigatappaṭisambhido catuyogavippahīno agatigamanavītivatto uddhaṭasallo nirūḷhavaṇo madditakaṇḍako nibbāpitapariyuṭṭhāno bandhanātīto ganthaviniveṭhano ajjhāsayavītivatto bhinnandhakāro cakkhumā lokadhammasamatikkanto anurodhavirodhavippayutto iṭṭhāniṭṭhesu dhammesu asaṅkhepagato bandhanātivatto ṭhapitasaṅgāmo abhikkantataro ukkādharo ālokakaro pajjotakaro tamonudo raṇañjaho aparimāṇavaṇṇo appameyyavaṇṇo asaṅkheyyavaṇṇo ābhaṅkaro pabhaṅkaro dhammobhāsapajjotakaroti ca buddhā bhagavantoti
 [and further] he who has come to produce the Powers, reached the kinds of Intrepidity, arrived at the Discriminations, left behind the four bonds, passed beyond going the bad ways, extracted the barbs, cured the wounds, crushed the thorns, remedied the obsessions, outstripped the tether, unknotted the ties, passed beyond inclination, disrupted darkness; who is the possessor of eyesight, who has surmounted the worldly ideas, who is dissociated from favouring and opposing among wished-for and unwished-for ideas, who has no recourse to amassing, who has passed beyond the tether, who has done with battling, who is the most eminent, who is the torch-bearer, light-maker, illuminator, gloom-dispeller, conflict-abandoner, measureless in qualities, immense in qualities, incalculable in qualities, maker of radiance, maker of irradiance, illuminator of the True Ideal, enlightened, blessed.
ca buddhānussatiyā etaṁ vevacanaṁ.
 These are synonyms for the Recollection of the Enlightened One.
Yathā ca dhammānussatiyaṁ vuttaṁ
 297. And as it is said in the Recollection of the True Idea
svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi.
 (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),
Yadidaṁ madanimmadano pipāsavinayo ālayasamugghāṭo vaṭṭūpacchedo suññato atidullabho taṇhakkhayo virāgo nirodho nibbānaṁ.
 (That is to say, the disillusionment of vanity, the outguiding of thirst, the elimination of reliance, the termination of the round, the void, the very hard to get, the exhaustion of craving, fading, cessation, extinction), [and further:]
“Asaṅkhataṁnantamanāsavañca,
 The Undetermined, the Infinite, and the Untainted,
Saccañca pāraṁ nipuṇaṁ sududdasaṁ;
 The Truth, the Further Shore, the Subtle, very hard to see,
Ajajjaraṁ dhuvaṁ apalokitaṁ,
 The Ageless, Everlasting, and Un-worn-away,
Anidassanaṁ nippapañca santaṁ.
 Making no showing, undiversifying, peace,
Amataṁ paṇītañca sivañca khemaṁ,
 The Deathless, the Supreme, the Blissful, and the Safe,
Taṇhakkhayo acchariyañca abbhutaṁ;
 Exhaustion of thirst, the Wonderful, the Marvellous,
Anītikaṁ anītikadhammaṁ,
 The Unplagued, whose nature it is to be unplagued,
Nibbānametaṁ sugatena desitaṁ.
 Extinction—this is what the Sublime one taught—
Ajātaṁ abhūtaṁ anupaddavañca,
 The Unborn, and the Un-brought-to-being, the Hazard-Free,
Akataṁ asokañca atho visokaṁ;
 The Unmade, and the Sorrowless, the Sorrow-free,
Anūpasaggaṁnupasaggadhammaṁ,
 The Unmenaced, whose nature it is to be unmenaced,
Nibbānametaṁ sugatena desitaṁ.
 Extinction—this is what the Sublime One taught—
Gambhīrañceva duppassaṁ,
 Profound, and very hard to see as well,
uttarañca anuttaraṁ;
 Surpassing too, and unsurpassed,
Asamaṁ appaṭisamaṁ,
 That is unlike, that has no like,
jeṭṭhaṁ seṭṭhanti vuccati.
 Foremost and best, as it is called.
Leṇañca tāṇaṁ araṇaṁ anaṅgaṇaṁ,
 Shield, shelter, without conflict, without blemish,
Akāca metaṁ vimalanti vuccati;
 Spotless, immaculate, as it is called,
Dīpo sukhaṁ appamāṇaṁ patiṭṭhā,
 The Lamp (Isle), and Bliss, the Immense, the Standing-point,
Akiñcanaṁ appapañcanti vuttan”ti.
 Non-owning, non-diversifying called.
Dhammānussatiyā etaṁ vevacanaṁ.
 These are synonyms for the. Recollection of the True Idea.
Yathā ca saṅghānussatiyaṁ vuttaṁ
 298. And as it is said in the Recollection of the Community
suppaṭipanno ujuppaṭipanno ñāyappaṭipanno sāmīcippaṭipanno yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa,
 (The Community of the Blessed One’s hearers has progressed by the good way, the Community of the Blessed One’s hearers has progressed by the straight way, the Community of the Blessed One’s hearers has progressed by the true way, the Community of the Blessed One’s hearers has progressed by the proper way, that is to say, the four pairs of men, the eight types of mature persons. This Community of the Blessed One’s hearers is fit for gifts, fit for hospitality, fit for offerings, fit for reverential salutation, as the incomparable field of merit for the world),
sīlasampanno samādhisampanno paññāsampanno vimuttisampanno vimuttiñāṇadassanasampanno sattānaṁ sāro sattānaṁ maṇḍo sattānaṁ uddhāro sattānaṁ esikā sattānaṁ surabhipasūnaṁ pujjo devānañca manussānañcāti saṅghānussatiyā etaṁ vevacanaṁ.
 [and further] perfect in virtue, perfect in concentration, perfect in deliverance, perfect in knowing and seeing of deliverance; it is creatures’ core, creatures’ fine-essence, creatures’ fine-extract, creatures’ pillar, creatures’ blossom of fragrance, to be honoured by gods and human beings. These are synonyms for the Recollection of the Community.
Yathā ca sīlānussatiyaṁ vuttaṁ yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni ariyāni ariyakantāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṁvattanikāni, alaṅkāro ca sīlaṁ uttamaṅgopasobhaṇatāya, nidhānañca sīlaṁ sabbadobhaggasamatikkamanaṭṭhena, sippañca sīlaṁ akkhaṇavedhitāya, velā ca sīlaṁ anatikkamanaṭṭhena, dhaññañca sīlaṁ daliddopacchedanaṭṭhena, ādāso ca sīlaṁ dhammavolokanatāya, pāsādo ca sīlaṁ volokanaṭṭhena, sabbabhūmānuparivatti ca sīlaṁ amatapariyosānanti sīlānussatiyā etaṁ vevacanaṁ.
 299. And just as it is said in the Recollection of Virtue (Those kinds of virtue that are untorn, unrent, unblotched, unmottled, noble, desired by Noble Ones, liberating, commended by the wise, not misapprehended, and conducive to concentration), [and further] virtue as an ornament for adorning the topmost limb, and virtue as a treasure laid by in the sense of surmounting all defects, and virtue as an archer’s craft for hitting the bull’s eye, and virtue as a rule in the sense of non-transgression, and virtue as [wealth of] corn in the sense of terminating poverty, and virtue as a looking-glass for the purpose of surveying ideas [of quiet and insight], and virtue as a [storied] palace in the sense of [a place for] surveying, and virtue that by its having parallel occurrence with all the [four] planes, ends in the Deathless. These are synonyms for the Recollection of Virtue.
Yathā ca cāgānussatiyaṁ vuttaṁ yasmiṁ samaye ariyasāvako agāraṁ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgaratoti cāgānussatiyā etaṁ vevacanaṁ.
 300. And as it is said in the Recollection of Generosity (On an occasion on which a Noble Hearer lives in a house, freely generous, open-handed, delighting in relinquishing, used to being asked, and delighting in giving and sharing …). These are synonyms for the Recollection of Generosity.
Tenāha āyasmā mahākaccāyano
 301. That is why the venerable Mahā-Kaccāna said:
“vevacanāni bahūnī”ti.
 “Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms”.
Niyutto vevacano hāro.
 The Mode of Conveying Synonyms is ended.

14 – Paññatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Descriptions





Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 11
 3. Counter-Demonstrative Subsection (Continued)
Paññattihāravibhaṅga
 11. The Ninefold Thread in the Mode of Conveying Descriptions
Tattha katamo paññattihāro?
 302. Herein, what is the Mode of Conveying Descriptions? [It is this:]
“Ekaṁ bhagavā dhammaṁ paññattīhi vividhāhi desetī”ti.
 “The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions”.
Yā pakatikathāya desanā. Ayaṁ nikkhepapaññatti. Kā ca pakatikathāya desanā, cattāri saccāni.
 303. Any teaching by [explanatory] talk about the nature [of anything] is a description [in terms of] presentation. And what is the teaching as [explanatory] talk about the nature [of anything]? It is the four Truths,
Yathā bhagavā āha— “idaṁ dukkhan”ti ayaṁ paññatti pañcannaṁ khandhānaṁ channaṁ dhātūnaṁ aṭṭhārasannaṁ dhātūnaṁ dvādasannaṁ āyatanānaṁ dasannaṁ indriyānaṁ nikkhepapaññatti.
 according as the Blessed One said: (This is suffering). This is a description. It is a description [in terms of] presentation [applied] to the five categories, the six elements, the eighteen elements, the twelve bases, and the ten faculties.
Kabaḷīkāre ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ.
 304. (Bhikkhus, if there is lust, if there is relish, if there is craving, for physical nutriment, there consciousness finds a steadying-point and develops.
Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti.
 Wherever consciousness finds a steadying-point and develops, there is the finding of a footing for name-and-form.
Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi.
 Wherever there is the finding of a footing for name-and-form, there is maturing of determinations.
Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti.
 Wherever there is maturing of determinations, there renewed being is made to occur in the future.
Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ.
 Wherever renewed being is made to occur in the future, there is future birth, ageing and death.
Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
 Wherever there is future birth, ageing and death, that is accompanied by sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I say.
Phasse ce …pe…
 If there is lust … for contact, … despair.
manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre atthi rāgo atthi nandī atthi taṇhā, patiṭṭhitaṁ tattha viññāṇaṁ virūḷhaṁ. Yattha patiṭṭhitaṁ viññāṇaṁ virūḷhaṁ, atthi tattha nāmarūpassa avakkanti. Yattha atthi nāmarūpassa avakkanti, atthi tattha saṅkhārānaṁ vuddhi. Yattha atthi saṅkhārānaṁ vuddhi, atthi tattha āyatiṁ punabbhavābhinibbatti. Yattha atthi āyatiṁ punabbhavābhinibbatti, atthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha atthi āyatiṁ jātijarāmaraṇaṁ, sasokaṁ taṁ, bhikkhave, sadaraṁ saupāyāsanti vadāmi.
 If there is lust … for mind-choice, … despair. If there is lust … for consciousness, … despair).
Ayaṁ pabhavapaññatti dukkhassa ca samudayassa ca.
 305. This is description [in terms] of giving-being [applied] to suffering and to its origin.
Kabaḷīkāre ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
 306. (Bhihhhus, if there is no lust, if there is no relish, if there is no craving, for physical nutriment, there consciousness does not find a steadying-point or develop. Wherever consciousness does not find a steadying-point or develop, there is no finding of a footing for name-and-form. Wherever there is no finding of a footing for name-and-form, there is no maturing of determinations. Wherever there is no maturing of determinations, there no renewal of being is made to occur in the future. Wherever no renewal of being is made to occur in the future, there is no future birth, ageing and death. Wherever there is no future birth, ageing and death, that is sorrowless, bhihkhus, untroubled and free from despair, I say.
Phasse ce …pe… manosañcetanāya ce, bhikkhave, āhāre. Viññāṇe ce, bhikkhave, āhāre natthi rāgo natthi nandī natthi taṇhā, appatiṭṭhitaṁ tattha viññāṇaṁ avirūḷhaṁ. Yattha appatiṭṭhitaṁ viññāṇaṁ avirūḷhaṁ, natthi tattha nāmarūpassa avakkanti. Yattha natthi nāmarūpassa avakkanti, natthi tattha saṅkhārānaṁ vuddhi. Yattha natthi saṅkhārānaṁ vuddhi, natthi tattha āyatiṁ punabbhavābhinibbatti. Yattha natthi āyatiṁ punabbhavābhinibbatti, natthi tattha āyatiṁ jātijarāmaraṇaṁ. Yattha natthi āyatiṁ jātijarāmaraṇaṁ, asokaṁ taṁ, bhikkhave, adaraṁ anupāyāsanti vadāmi.
 If there is no lust … for contact, … free from despair. If there is no lust … for mind-choice, … free from despair. If there is no lust … for consciousness, … free from despair).
Ayaṁ pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
 307. This is a description [in terms] of diagnosis [applied] to suffering, a description in terms of abandoning applied to origin, a description in terms of keeping in being applied to the path, a description in terms of verification applied to cessation.
Samādhiṁ, bhikkhave, bhāvetha. Appamatto nipako sato, samāhito, bhikkhave, bhikkhu yathābhūtaṁ pajānāti. Kiñca yathābhūtaṁ pajānāti? “Cakkhu aniccan”ti yathābhūtaṁ pajānāti. “Rūpā aniccā”ti yathābhūtaṁ pajānāti “cakkhuviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti. “Cakkhusamphasso anicco”ti yathābhūtaṁ pajānāti. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
 308. (Bhikkhus, maintain concentration in being: a bhikkhu who is diligent, prudent, mindful, concentrated, understands how [things] are. And how does he understand how [things] are? The eye is impermanent. That is how he understands how it is. Forms are impermanent: That is how he understands how it is. Eye consciousness is impermanent: That is how he understands how it is. Eye contact is impermanent: That is how he understands how it is. Whatever is felt, whether pleasant or painful or neither painful-nor-pleasant that arises with eye contact for its condition, that too is impermanent: That is how he understands how it is.
Sotaṁ …pe… ghānaṁ … jivhā … kāyo … “mano anicco”ti yathābhūtaṁ pajānāti. “Dhammā aniccā”ti yathābhūtaṁ pajānāti. “Manoviññāṇaṁ aniccan”ti yathābhūtaṁ pajānāti. “Manosamphasso anicco”ti yathābhūtaṁ pajānāti. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, tampi aniccanti yathābhūtaṁ pajānāti.
 The ear is impermanent … sounds are impermanent … The nose is impermanent … odours are impermanent … The tongue is impermanent … flavours are impermanent … The body is impermanent … tangibles are impermanent … The mind is impermanent: That is how he understands how it is. Ideas are impermanent: That is how he understands how it is. Mind consciousness is impermanent: That is how he understands how it is. Mind contact is impermanent: That is how he understands how it is. Whatever is felt, whether pleasant or painful or neither-painful-nor-pleasant, that arises with mind contact for its condition, that too is impermanent: That is how he understands how it is).
Ayaṁ bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, sacchikiriyāpaññatti nirodhassa.
 309. This is a description in terms of keeping in being applied to the path, a description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of verification applied to cessation.
Rūpaṁ, rādha, vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ. Vedanaṁ …pe… saññaṁ … saṅkhāre viññāṇaṁ vikiratha vidhamatha viddhaṁsetha vikīḷaniyaṁ karotha, paññāya taṇhakkhayāya paṭipajjatha. Taṇhakkhayā dukkhakkhayo, dukkhakkhayā nibbānaṁ.
 310. (Dispense with form, Rādha, shatter it, put it out of play, by means of understanding, practise the way to exhaustion of craving. With exhaustion of craving there is exhaustion of suffering. With exhaustion of suffering there is extinction. Dispense with feeling … Dispense with perception … Dispense with determinations … Dispense with consciousness, shatter it, put it out of play, by means of understanding, practise the way to exhaustion of craving. With exhaustion of craving there is exhaustion of suffering. With exhaustion of suffering there is extinction).
Ayaṁ nirodhapaññatti nirodhassa, nibbidāpaññatti assādassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti nirodhassa.
 311. This is a description in terms of cessation applied to cessation, a description in terms of dispassion applied to gratification, a description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of keeping in being applied to the path, a description in terms of verification applied to cessation.
“So idaṁ dukkhan”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ dukkhanirodho”ti yathābhūtaṁ pajānāti “ayaṁ dukkhanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti.
 312. (“This is suffering”: that is how he understands how it is. “This is the origin of suffering”: that is how he understands how it is. “This is the cessation of suffering”: that is how he understands how it is. “This is the way leading to the cessation of suffering”: that is how he understands how it is).
Ayaṁ paṭivedhapaññatti saccānaṁ, nikkhepapaññatti dassanabhūmiyā, bhāvanāpaññatti maggassa, sacchikiriyāpaññatti sotāpattiphalassa.
 313. This is a description in terms of penetration applied to the truths, a description in terms of presentation applied to the plane of seeing, a description in terms of keeping in being applied to the path, a description in terms of verification applied to the fruit of Stream-Entry.
“So ime āsavā”ti yathābhūtaṁ pajānāti, “ayaṁ āsavasamudayo”ti yathābhūtaṁ pajānāti, “ayaṁ āsavanirodho”ti yathābhūtaṁ pajānāti. “Ayaṁ āsavanirodhagāminī paṭipadā”ti yathābhūtaṁ pajānāti. “Ime āsavā asesaṁ nirujjhantī”ti yathābhūtaṁ pajānāti.
 314. (“These are taints”: that is how he understands how it is. “This is the origin of taints”: that is how he understands how it is. “This is the cessation of taints”: that is how he understands how it is. “This is the way leading to the cessation of taints”: that is how he understands how it is).
Ayaṁ uppādapaññatti khaye ñāṇassa, okāsapaññatti anuppāde ñāṇassa, bhāvanāpaññatti maggassa, pariññāpaññatti dukkhassa, pahānapaññatti samudayassa, ārambhapaññatti vīriyindriyassa, āhaṭanāpaññatti āsāṭikānaṁ, nikkhepapaññatti bhāvanābhūmiyā, abhinighātapaññatti pāpakānaṁ akusalānaṁ dhammānaṁ.
 315. This is a description in terms of arising applied to knowledge of exhaustion, a description in terms of opportunity applied to knowledge of non-arising, a description in terms of keeping in being applied to the path, a description in terms of diagnosis applied to suffering, a description in terms of abandoning applied to origin, a description in terms of instigation applied to the energy faculty, a description in terms of “removal” applied to “grubs”, a description in terms of presentation applied to the plane of keeping in being, a description in terms of counteraction applied to evil unprofitable ideas.
Idaṁ “dukkhan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. Ayaṁ “dukkhasamudayo”ti me, bhikkhave …pe… ayaṁ “dukkhanirodho”ti me, bhikkhave …. Ayaṁ “dukkhanirodhagāminī paṭipadā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
 316. (“This is suffering”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This is the origin of suffering”: such … “This is the cessation of suffering”: such … “This is the way leading to cessation of suffering”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before).
Ayaṁ desanāpaññatti saccānaṁ, nikkhepapaññatti sutamayiyā paññāya sacchikiriyāpaññatti anaññātaññassāmītindriyassa, pavattanāpaññatti dhammacakkassa.
 317. This is a description in terms of teaching applied to the truths, a description in terms of presentation applied to understanding- consisting-in-what-is-heard, a description in terms of verification applied to the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, a description in terms of “setting rolling” (making occur) applied to the “Wheel (Blessing) of the True Idea”.
“Taṁ kho panidaṁ dukkhaṁ pariññeyyan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “So kho panāyaṁ dukkhasamudayo pahātabbo”ti me, bhikkhave …pe… “so kho panāyaṁ dukkhanirodho sacchikātabbo”ti me, bhikkhave …pe… “sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvetabbā”ti me, bhikkhave pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
 318. (“‘This suffering must be diagnosed”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This origin of suffering must be abandoned”: such … “This cessation of suffering must be verified”: such … “This way leading to the cessation of suffering must be kept in being”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before).
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti cintāmayiyā paññāya, sacchikiriyāpaññatti aññindriyassa.
 319. This is a description in terms of keeping in being applied to the path, a description in terms of presentation applied to understanding-consisting-in-cogitation, a description in terms of verification applied to the final-knowing faculty.
“Taṁ kho panidaṁ dukkhaṁ pariññātan”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “So kho panāyaṁ dukkhasamudayo pahīno”ti me, bhikkhave …pe… so kho panāyaṁ dukkhanirodho sacchikato”ti me, bhikkhave …pe… “sā kho panāyaṁ dukkhanirodhagāminī paṭipadā bhāvitā”ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.
 320. (“This suffering has been diagnosed”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before. “This origin of suffering has been abandoned”: such … “This cessation of suffering has been verified”: such … “This way leading to the cessation of suffering has been kept in being”: such was the vision, the knowledge, the understanding, the science, the light, that arose in regard to ideas not heard by me before).
Ayaṁ bhāvanāpaññatti maggassa, nikkhepapaññatti bhāvanāmayiyā paññāya, sacchikiriyāpaññatti aññātāvino indriyassa, pavattanāpaññatti dhammacakkassa.
 321. This is a description in terms of keeping in being applied to the path, a description in terms of presentation applied to understanding-consisting-in-keeping-in-being, a description in terms of verification applied to the final-knower faculty, a description in terms of “setting rolling” applied to the “Wheel of the True Idea”.
“Tulamatulañca sambhavaṁ,
 322. The Stilled One dropped the being-determinant
Bhavasaṅkhāramavassaji muni;
 That gives existence measured and unmeasured,
Ajjhattarato samāhito,
 And happy in himself and concentrated
Abhindi kavacamivattasambhavan”ti.
 He sundered, like a mail-coat, self-existence.
“Tulan”ti saṅkhāradhātu. “Atulan”ti nibbānadhātu,
 323. “Measured” is the determinations-element. “Unmeasured” is the extinction-element.
“tulamatulañca sambhavan”ti abhiññāpaññatti sabbadhammānaṁ.
 “That gives existence measured and unmeasured” is a description in terms of acquaintanceship applied to all ideas,
Nikkhepapaññatti dhammapaṭisambhidāya.
 a description in terms of presentation applied to the Discrimination-of-Ideas.
“Bhavasaṅkhāramavassaji munī”ti pariccāgapaññatti samudayassa. Pariññāpaññatti dukkhassa.
 324.“The Stilled One dropped the being-determinant” is a description in terms of giving-up applied to origin, a description in terms of diagnosis applied to suffering.
“Ajjhattarato samāhito”ti bhāvanāpaññatti kāyagatāya satiyā.
 325.“And happy in himself and concentrated” is a description in terms of keeping-in-being applied to Mindfulness-Occupied-with-the-Body,
Ṭhitipaññatti cittekaggatāya.
 a description in terms of steadiness applied to unification of cognizance.
“Abhindi kavacamivattasambhavan”ti abhinibbidāpaññatti cittassa,
 326.“He sundered, like a mail-coat, self-existence” is a description in terms of “breaking out” applied to cognizance,
upādānapaññatti sabbaññutāya, padālanāpaññatti avijjaṇḍakosānaṁ.
 a description in terms of assuming applied to omniscience, a description in terms of “bursting open” applied to the “egg-shell of ignorance”.
Tenāha bhagavā
 That is why the Blessed One said:
“tulamatulañca sambhavan”ti.
 “The Stilled One dropped the being-determinant
That gives existence measured and unmeasured …”.
“Yo dukkhamaddakkhi yatonidānaṁ,
 327. How could a man to sensual desires stoop
Kāmesu so jantu kathaṁ nameyya;
 Who pain has seen and that wherefrom it sources?
Kāmā hi loke saṅgoti ñatvā,
 Who knows they make for clinging in the world
Tesaṁ satīmā vinayāya sikkhe”ti.
 Should mindful train in guiding them away.
“Yo dukkhan” ti vevacanapaññatti ca dukkhassa pariññāpaññatti ca.
 328.“Who pain” is a description in terms of a synonym applied to pain (suffering) and it is a description in terms of diagnosis applied to it.
“Yatonidānan” ti pabhavapaññatti ca samudayassa pahānapaññatti ca.
 329.“And that wherefrom it sources” is a description in terms of giving-being applied to origin and it is a description in terms of abandoning applied to it.
“Addakkhī” ti vevacanapaññatti ca ñāṇacakkhussa paṭivedhapaññatti ca.
 330.“Has seen” is a description in terms of a synonym applied to the eye of knowledge and it is a description in terms of penetration applied to it.
“Kāmesu so jantu kathaṁ nameyyā” ti vevacanapaññatti ca kāmataṇhāya abhinivesapaññatti ca.
 331.“How could a man to sensual desires stoop” is a description in terms of sensual desires applied to craving for sensual desires and it is a description in terms of insistence applied to it.
“Kāmā hi loke saṅgoti ñatvā” ti paccatthikato dassanapaññatti kāmānaṁ.
 332.“Who knows they make for clinging in the world” is a description in terms of “seeing an enemy” applied to sensual desires;
Kāmā hi aṅgārakāsūpamā maṁsapesūpamā pāvakakappā papātauragopamā ca.
 for sensual desires have the simile of a pit of coals, the simile of a lump of flesh, are like a conflagration, and have the similes of a chasm and a serpent’s head.
“Tesaṁ satīmā” ti apacayapaññatti pahānāya, nikkhepapaññatti kāyagatāya satiyā, bhāvanāpaññatti maggassa.
 333.“Mindful … them” is a description in terms of dispersal applied to abandoning, a description in terms of presentation applied to Mindfulness-Occupied-with-the-Body, and a description in terms of keeping-in-being applied to the path.
“Vinayāya sikkhe” ti paṭivedhapaññatti rāgavinayassa dosavinayassa mohavinayassa.
 334.“Should train in guiding … away” is a description in terms of penetration applied to outguiding of lust, outguiding of hate, and outguiding of delusion.
“Jantū” ti vevacanapaññatti yogissa.
 335.“A man” is a description in terms of a synonym applied to a devotee.
Yadā hi yogī kāmā saṅgoti pajānāti. So kāmānaṁ anuppādāya kusale dhamme uppādayati, so anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya vāyamati. Ayaṁ vāyāmapaññatti appattassa pattiyā. Nikkhepapaññatti oramattikāya asantuṭṭhiyā.
 336. Now when a devotee understands that “they make for clinging” then without the arising of sensual desires he arouses profitable ideas, he makes efforts for the arising of unarisen profitable ideas. This is a description in terms of effort applied to the reaching of the as yet unreached, a description in terms of presentation applied to discontent with what deals with the hither-side.
Tattha so uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā vāyamatīti ayaṁ appamādapaññatti bhāvanāya, nikkhepapaññatti vīriyindriyassa, ārakkhapaññatti kusalānaṁ dhammānaṁ, ṭhitipaññatti adhicittasikkhāya.
 337. Herein, (He makes efforts for the steadiness of arisen profitable ideas): this is a description in terms of diligence applied to keeping in being, a description in terms of presentation applied to the energy faculty, a description in terms of preservation applied to profitable ideas, a description in terms of steadiness applied to the training in the higher cognizance.
Tenāha bhagavā
 That is why the Blessed One said:
“yo dukkhamaddakkhi yatonidānan”ti.
 “How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources? …”.
“Mohasambandhano loko,
 338. The world is held in bondage by delusion
bhabbarūpova dissati;
 And only looks as though ’twere capable:
Upadhibandhano bālo,
 Wrapped in bewilderment a fool is held
tamasā parivārito;
 In bondage by essentials of existence;
Assirī viya khāyati,
 To him who sees, it will appear devoid
passato natthi kiñcanan”ti.
 Of features, he will have no owning there.
“Mohasambandhano loko” ti desanāpaññatti vipallāsānaṁ.
 339.“The world is held in bondage by delusion” is a description in terms of teaching applied to the perversions.
“Bhabbarūpova dissatī” ti viparītapaññatti lokassa.
 340.“And only looks as though ’twere capable” is a description in terms of the distorted applied to the world.
“Upadhibandhano bālo” ti pabhavapaññatti pāpakānaṁ icchāvacarānaṁ, kiccapaññatti pariyuṭṭhānānaṁ. Balavapaññatti kilesānaṁ. Virūhanāpaññatti saṅkhārānaṁ.
 341.“A fool is held In bondage by essentials of existence” is a description in terms of giving-being applied to recourse to evil wishes, a description in terms of function applied to the obsessions, a description in terms of strength applied to the defilements, a description in terms of development applied to determinations.
“Tamasā parivārito” ti desanāpaññatti avijjandhakārassa vevacanapaññatti ca.
 342.“Wrapped in bewilderment” is a description in terms of teaching applied to the murk of ignorance, and a description in terms of a synonym applied to it.
“Assirī viya khāyatī” ti dassanapaññatti dibbacakkhussa, nikkhepapaññatti paññācakkhussa.
 343.“It will appear devoid Of features” is a description in terms of seeing applied to the heavenly eye, a description in terms of presentation applied to the eye of understanding.
“Passato natthi kiñcanan” ti paṭivedhapaññatti sattānaṁ, rāgo kiñcanaṁ doso kiñcanaṁ moho kiñcanaṁ.
 344.“To him who sees … he will have no owning there” is a description in terms of penetration applied to creatures: (Lust is an owning, hate is an owning, delusion is an owning).
Tenāha bhagavā
 That is why the Blessed One said:
“mohasambandhano loko”ti.
 “The world is held in bondage by delusion …”.
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, no cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha.
 345. (Bhikkhus, there is an unborn, an un-brought-to-being, an unmade, an undetermined. If that were not unborn, un-brought-to-being, unmade, undetermined, no escape from the born, the brought-to-being, the made, the determined, would be evident here.
Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
 And it is because there is an unborn, an un-brought-to-being, an unmade, an undetermined, that therefore the escape from the born, the brought-to-being, the made, the determined, is evident.
“No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti desanāpaññatti nibbānassa vevacanapaññatti ca.
 346. “If that were not unborn, un-brought-to-being, unmade, undetermined” is a description in terms of the teaching applied to extinction, and a description in terms of synonyms applied to it.
“Nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyethā”ti
 347.“No escape from the born, the brought-to-being, the made, the determined would be evident here”
vevacanapaññatti saṅkhatassa upanayanapaññatti ca.
 is a description in terms of synonyms applied to the determined, and a description in terms of guiding-example applied to it.
“Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhatan”ti vevacanapaññatti nibbānassa jotanāpaññatti ca.
 348.“And it is because there is an unborn, an un-brought-to-being, an unmade, an undetermined” is a description in terms of synonyms applied to extinction, and a description in terms of illustrative proof applied to it.
“Tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti
 349.“That therefore the escape from the born, the brought-to-being, the made, the determined, is evident”
ayaṁ vevacanapaññatti nibbānassa, niyyānikapaññatti maggassa, nissaraṇapaññatti saṁsārato.
 is a description in terms of synonyms applied to extinction, a description in terms of outlet applied to the path, a description in terms of escape applied to the roundabout [of rebirths].
Tenāha bhagavā “no cetaṁ, bhikkhave, abhavissā”ti.
 That is why the Blessed One said: “If that were not …”.
Tenāha āyasmā mahākaccāyano
 350. That is why the venerable Mahā-Kaccāna said:
“ekaṁ bhagavā dhammaṁ,
 “The Blessed One one idea teaches
paññattīhi vividhāhi desetī”ti.
 By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions”.
Niyutto paññatti hāro.
 The Mode of Conveying Descriptions is ended.

15 – Otaraṇa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Ways of Entry to the Truths



Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 12
 3. Counter-Demonstrative Subsection (Continued)
Otaraṇahāravibhaṅga
 12. The Ninefold Thread in the Mode of Conveying Ways of Entry to the Truths
Tattha katamo otaraṇo hāro?
 351. Herein, what is the Mode of Conveying Ways of Entry? [It is this:]
“Yo ca paṭiccuppādo”ti.
 “Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry”.
“Uddhaṁ adho sabbadhi vippamutto,
 352. Above, below, in every way released,
Ayaṁ ahasmīti anānupassī;
 And seeing not at all that “I am this”;
Evaṁ vimutto udatāri oghaṁ,
 Thus liberated, he has crossed the flood
Atiṇṇapubbaṁ apunabbhavāyā”ti.
 Not crossed before, for non-renewal of beings.
“Uddhan” ti rūpadhātu ca arūpadhātu ca.
 353.“Above” is the form-element and the formless element.
“Adho” ti kāmadhātu.
 “Below” is the sensual-desire element.
“Sabbadhi vippamutto” ti
 “In every way released”:
tedhātuke ayaṁ asekkhāvimutti.
 that is the Adept’s deliverance in the triple element [of existence].
Tāniyeva asekkhāni pañcindriyāni,
 That itself is the Adept’s five faculties.
ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.

(12ps cessation)


Tāniyeva asekkhāni pañcindriyāni vijjā,
 354. These same Adept’s five faculties are science.
vijjuppādā avijjānirodho,
 With arising of science [there is] cessation of ignorance (nescience);
avijjānirodhā saṅkhāranirodho,
 with cessation of ignorance, cessation of determinations;
saṅkhāranirodhā viññāṇanirodho,
 with cessation of determinations, cessation of consciousness;
viññāṇanirodhā nāmarūpanirodho,
 with cessation of consciousness, cessation of name-and-form;
nāmarūpanirodhā saḷāyatananirodho,
 with cessation of name-and-form, cessation of the sixfold base;
saḷāyatananirodhā phassanirodho,
 with cessation of the sixfold base, cessation of contact;
phassanirodhā vedanānirodho,
 with cessation of contact, cessation of feeling;
vedanānirodhā taṇhānirodho,
 with cessation of feeling, cessation of craving;
taṇhānirodhā upādānanirodho,
 with cessation of craving, cessation of assuming;
upādānanirodhā bhavanirodho,
 with cessation of assuming, cessation of being;
bhavanirodhā jātinirodho,
 with cessation of being, cessation of birth;
jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
 with cessation of birth, ageing and death cease, and [also] sorrow and lamentation, pain, grief, and despair;
Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
 that is how there is a cessation to this whole category of suffering.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Tāniyeva asekkhāni pañcindriyāni tīhi khandhehi saṅgahitāni—
 355. Those same Adept’s five faculties are comprised within the three Categories,
sīlakkhandhena samādhikkhandhena paññākkhandhena,
 namely the Virtue Category, the Concentration Category, and the Understanding Category.
ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Tāniyeva asekkhāni pañcindriyāni saṅkhārapariyāpannāni ye saṅkhārā anāsavā,
 356. Those same Adept’s five faculties are included in determinations.
no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā.
 These determinations—[in this case] free from taints and not factors of being—are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ, no ca bhavaṅgaṁ.
 357. That idea-element is included in the idea-base, which base is [in this case] free from taints and not a factor of being.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
“Ayaṁ ahasmīti anānupassī”ti
 358.“And seeing not at all that ‘I am this’,”:
ayaṁ sakkāyadiṭṭhiyā samugghāto,
 this is the eradication of the embodiment-view.
sā sekkhāvimutti,
 That is the Initiate’s deliverance.
tāniyeva sekkhāni pañcindriyāni.
 That itself is the Initiate’s five faculties.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Tāniyeva sekkhāni pañcindriyāni vijjā,
 359. Those same Initiate’s five faculties are science.
vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, evaṁ sabbo paṭiccasamuppādo.
 With the arising of science … (complete as in 354) … So the whole Dependent Arising.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Sāyeva vijjā paññākkhandho.
 360. That same science is the Understanding Category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Sāyeva vijjā saṅkhārapariyāpannā,
 361. That same science is included in determinations.
ye saṅkhārā anāsavā, no ca bhavaṅgā,
 These determinations—[in this case] free from taints and
te saṅkhārā dhammadhātusaṅgahitā,
 not factors of being—are comprised within the idea-element.
ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ, no ca bhavaṅgaṁ,
 362. That idea-element is included in the idea-base, which is [in this case] free from taints and not a factor of being.
ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
Sekkhāya ca vimuttiyā asekkhāya ca vimuttiyā vimutto
 363. It is one liberated by means of the Initiate’s deliverance and the Adept’s deliverance
udatāri oghaṁ atiṇṇapubbaṁ apunabbhavāya.
 who “has crossed the flood not crossed before, for non-renewal of being”.
Tenāha bhagavā “uddhaṁ adho”ti.
 That is why the Blessed One said: “Above, below, …”.

(passaddhi in liberation formula)


“Nissitassa calitaṁ,
 364. (The supported is liable to dislodgement;
anissitassa calitaṁ natthi,
 the unsupported is not liable to dislodgement.
calite asati passaddhi,
 When there is no liability to dislodgement, there is tranquillity.
passaddhiyā sati nati na hoti,
 When there is tranquillity, there is no bent-for-naming.
natiyā asati āgatigati na hoti,
 When there is no bent-for-naming, there is no coming-and-going.
āgatigatiyā asati cutūpapāto na hoti,
 When there is no coming-and-going, there is no decease-and-reappearance.
cutūpapāte asati nevidha na huraṁ na ubhayamantarena
 When there is no decease-and-reappearance, there is no here or beyond or in between:
esevanto dukkhassā”ti.
 this is the end of suffering).
“Nissitassa calitan” ti
 365.“The supported is liable to dislodgement”:
nissayo nāma duvidho taṇhānissayo ca diṭṭhinissayo ca.
 support is of two kinds, namely support by craving and support by view.
Tattha yā rattassa cetanā, ayaṁ taṇhānissayo;
 Herein, any choice on the part of one who is lusting is support by craving,
yā mūḷhassa cetanā, ayaṁ diṭṭhinissayo.
 and any choice on the part of one who is confused is support by view.
Cetanā pana saṅkhārā,
 366. Now choice is determinations.
saṅkhārapaccayā viññāṇaṁ,
 It is with determinations as condition that consciousness [has actual being];
viññāṇapaccayā nāmarūpaṁ,
 with consciousness as condition, name-and-form;
evaṁ sabbo paṭiccasamuppādo.
 … And so with the whole Dependent Arising [down to … with birth as condition, ageing and death have actual being, and [also] sorrow and lamentation, pain, grief, and despair;
that is how there is an origin to this whole category of suffering.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 ] This is the way of entry by the [two] aspects of Dependent Arising.
Tattha yā rattassa vedanā, ayaṁ sukhā vedanā.
 367. Herein any feeling in one who lusts is pleasant feeling,
Yā sammūḷhassa vedanā,
 and any feeling in one who is confused
ayaṁ adukkhamasukhā vedanā,
 is neither-painful-nor-pleasant feeling.
imā dve vedanā vedanākkhandho.
 These feelings belong to the feeling category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Tattha sukhā vedanā dve indriyāni sukhindriyaṁ somanassindriyañca,
 368. Herein, pleasant feeling is two faculties, namely the [bodily] pleasure faculty and the [mental] joy faculty,
adukkhamasukhā vedanā upekkhindriyaṁ.
 and the neither-painful-nor-pleasant feeling is the onlooking-equanimity faculty.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Tāniyeva indriyāni saṅkhārapariyāpannāni,
 369. Those same faculties are included in determinations.
ye saṅkhārā sāsavā bhavaṅgā,
 These determinations—[in this case] affected by taints and factors of being—
te saṅkhārā dhammadhātusaṅgahitā.
 are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ sāsavaṁ bhavaṅgaṁ,
 370. That idea-element is included in the idea-base, which base is [in this case] affected by taints and a factor of being.
ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
“Anissitassa calitaṁ natthī” ti
 371.“The unsupported is not liable to dislodgement”:
samathavasena vā taṇhāya anissito vipassanāvasena vā diṭṭhiyā anissito.
 unsupported by craving and in virtue of quiet, and unsupported by view and in virtue of insight.
Yā vipassanā ayaṁ vijjā,
 372. Any insight is science.
vijjuppādā avijjānirodho,
 With arising of science [there is] cessation of ignorance;
avijjānirodhā saṅkhāranirodho,
 with cessation of ignorance, cessation of determinations;
saṅkhāranirodhā viññāṇanirodho,
 with cessation of determinations, cessation of consciousness;
evaṁ sabbo paṭiccasamuppādo.
 … and thus the whole Dependent Arising.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Sāyeva vipassanā paññākkhandho.
 373. That same insight is the understanding category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Sāyeva vipassanā dve indriyāni— vīriyindriyañca paññindriyañca.
 374. That same insight is two faculties, namely the energy faculty and the understanding faculty.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Sāyeva vipassanā saṅkhārapariyāpannā,
 375. That same insight is included in determinations.
ye saṅkhārā anāsavā,
 These determinations—[in this case] free from taints
no ca bhavaṅgā,
 and not factors of being—
te saṅkhārā dhammadhātusaṅgahitā.
 are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ, no ca bhavaṅgaṁ.
 376. That idea-element is included in the idea-base, which base is [in this case] free from taints and not a factor of being.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.

(7sb☀️ passaddhi to arahant process)


“Passaddhiyā satī” ti
 377.“When there is tranquillity”:
duvidhā passaddhi kāyikā ca cetasikā ca.
 tranquillity is of two kinds, namely bodily and mental.
Yaṁ kāyikaṁ sukhaṁ, ayaṁ kāyapassaddhi.
 Any bodily pleasure is bodily tranquillity,
Yaṁ cetasikaṁ sukhaṁ, ayaṁ cetasikā passaddhi.
 and any mental pleasure is mental tranquillity.
Passaddhakāyo sukhaṁ vediyati,
 One who has bodily tranquillity feels pleasure.
sukhino cittaṁ samādhiyati,
 When he is pleased, his cognizance is concentrated.
samāhito yathābhūtaṁ pajānāti,
 One who is concentrated understands how [things] are.
yathābhūtaṁ pajānanto nibbindati,
 When he understands how [things] are, he finds dispassion.
nibbindanto virajjati,
 Finding dispassion, his lust fades.
virāgā vimuccati,
 With the fading of lust he is liberated.
vimuttasmiṁ “vimuttam”iti ñāṇaṁ hoti,
 There is the knowledge “I am liberated”.
“khīṇā jāti,
 He understands “Birth is exhausted,
vusitaṁ brahmacariyaṁ,
 the divine life has been lived out,
kataṁ karaṇīyaṁ,
 what was to be done is done,
nāparaṁ itthattāyā”ti pajānāti.
 there is no more of this beyond”.
So na namati rūpesu, na saddesu, na gandhesu, na rasesu, na phoṭṭhabbesu, na dhammesu khayā rāgassa khayā dosassa khayā mohassa
 378. He has “no bent-for-naming” in regard to forms or sounds or odours or flavours or tangibles or ideas because of the exhaustion of lust, because of the exhaustion of hate, because of the exhaustion of delusion.
yena rūpena tathāgataṁ tiṭṭhantaṁ carantaṁ paññāpayamāno paññāpeyya,
 379. He is liberated in the complete exhaustion of form owed to the exhaustion, fading, ceasing, giving up, and relinquishing,
tassa rūpassa khayā virāgā nirodhā cāgā paṭinissaggā rūpasaṅkhaye vimutto,
 of such form as that whereby he might describe a Perfect One as standing or walking.
tathāgato atthītipi na upeti,
 He does not take for granted that “there is a Perfect One”;
natthītipi na upeti,
 and he does not take for granted that “there is not”;
atthi natthītipi na upeti,
 he does not take for granted that “there is and there is not”;
nevatthi no natthītipi na upeti.
 he does not take for granted that “there neither is nor is not”;
Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṁ gacchati khayā rāgassa, khayā dosassa, khayā mohassa.
 but rather [he knows] that he comes to be calculated as profound, immeasurable, incalculable, quenched, because of exhaustion of lust, because of exhaustion of hate, because of exhaustion of delusion.
Yāya vedanāya …pe…
 380. He is liberated in the complete exhaustion of feeling …
yāya saññāya.
 381.… of perception …
Yehi saṅkhārehi.
 382.… of determinations …
Yena viññāṇena tathāgataṁ tiṭṭhantaṁ carantaṁ paññāpayamāno paññāpeyya,
 383. He is liberated in the complete exhaustion of consciousness owed to the exhaustion, fading, ceasing, giving up, and relinquishing,
tassa viññāṇassa khayā virāgā nirodhā cāgā paṭinissaggā viññāṇasaṅkhaye vimutto,
 of such consciousness as that whereby he might describe a Perfect One as standing or walking.
tathāgato atthītipi na upeti,
 He does not take for granted that “there is a Perfect One”;
natthītipi na upeti,
 and he does not take for granted that “there is not”;
atthi natthītipi na upeti,
 he does not take for granted that “there is and there is not”;
nevatthi no natthītipi na upeti.
 he does not take for granted that “there neither is nor is not”;
Atha kho gambhīro appameyyo asaṅkheyyo nibbutotiyeva saṅkhaṁ gacchati khayā rāgassa, khayā dosassa, khayā mohassa.
 but rather [he knows] that he comes to be calculated as profound, immeasurable, incalculable, quenched, because of extinction of lust, because of extinction of hate, because of extinction of delusion.
“Āgatī” ti idhāgati.
 384.“Coming” is coming here.
“Gatī” ti peccabhavo.
 “Going” is any being (existence) after passing away [from this life].
Āgatigatīpi na bhavanti,
 Both the coming and the going are no more.
“nevidhā” ti
 385.“Nor here”:
chasu ajjhattikesu āyatanesu.
 [he sees no self] in the six bases in oneself.
“Na huran” ti
 386.“Nor beyond”:
chasu bāhiresu āyatanesu.
 [he sees no self] in the six external bases.
“Na ubhayamantarenā”ti phassasamuditesu dhammesu attānaṁ na passati.
 387.“Nor in between” he sees no self in the ideas aroused by contact.
“Esevanto dukkhassā” ti paṭiccasamuppādo.
 388.“This is the end of suffering” is Dependent Arising.
So duvidho lokiyo ca lokuttaro ca.
 That is of two kinds, namely belonging to worlds and disjoined from worlds.
Tattha lokiyo avijjāpaccayā saṅkhārā, yāva jarāmaraṇā.
 Herein, that belonging to worlds is [that beginning] (With ignorance as condition, determinations) down as far as (ageing and death).
Lokuttaro sīlavato avippaṭisāro jāyati, yāva nāparaṁ itthattāyāti pajānāti.
 That disjoined from worlds is [that beginning] (A virtuous man has no remorse) down as far as (There is no more of this beyond).
Tenāha bhagavā “nissitassa calitaṁ anissitassa calitaṁ natthi …pe… esevanto dukkhassā”ti.
 That is why the Blessed One said “The supported is liable to dislodgement, the unsupported is not liable to dislodgement … this is the end of suffering”.
“Ye keci sokā paridevitā vā,
 389. Whatever sorrows, lamentations, pains
Dukkhā ca lokasmimanekarūpā;
 Of many kinds, are found here in the world,
Piyaṁ paṭiccappabhavanti ete,
 That they exist is owed to something dear;
Piye asante na bhavanti ete.
 With naught held dear they never come to be.
Tasmā hi te sukhino vītasokā,
 So they are blissful, free from sorrowing,
Yesaṁ piyaṁ natthi kuhiñci loke;
 That nothing in the world hold dear at all.
Tasmā asokaṁ virajaṁ patthayāno,
 So would you sorrowless and stainless be,
Piyaṁ na kayirātha kuhiñci loke”ti.
 Hold nothing dear whatever in the world.
“Ye keci sokā paridevitā vā, dukkhā ca lokasmimanekarūpā piyaṁ paṭiccappabhavanti ete”ti—
 390.“Whatever sorrows, lamentations, pains Of many kinds, are found here in the world, That they exist is owed to something dear”:
ayaṁ dukkhā vedanā.
 this is painful feeling.
“Piye asante na bhavanti ete”ti—
 “With naught held dear they never come to be”:
ayaṁ sukhā vedanā.
 this is pleasant feeling.
Vedanā vedanākkhandho.
 Feelings are the feeling category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Vedanāpaccayā taṇhā,
 391. With feeling as condition, craving;
taṇhāpaccayā upādānaṁ,
 with craving as condition, assuming;
upādānapaccayā bhavo,
 with assuming as condition becoming;
bhavapaccayā jāti,
 with becoming as condition birth;
jātipaccayā jarāmaraṇaṁ,
 with birth as condition, ageing and death …
evaṁ sabbaṁ.
 and so all the rest.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Tattha sukhā vedanā dve indriyāni— sukhindriyaṁ somanassindriyañca.
 392. Herein, pleasant feeling is two faculties, namely the pleasure faculty and the joy faculty.
Dukkhā vedanā dve indriyāni— dukkhindriyaṁ domanassindriyañca.
 Painful feeling is two faculties, namely the pain faculty and the grief faculty.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Tāniyeva indriyāni saṅkhārapariyāpannāni,
 393. Those same faculties are included in determinations.
ye saṅkhārā sāsavā bhavaṅgā,
 These determinations—[in this case] affected by taints and factors of being—
te saṅkhārā dhammadhātusaṅgahitā.
 are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ sāsavaṁ bhavaṅgaṁ.
 394. That idea-element is included in the idea-base, which base is [in this case] affected by taints and a factor of being.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
“Tasmā hi te sukhino vītasokā,
 395.“So they are blissful, free from sorrowing,
Yesaṁ piyaṁ natthi kuhiñci loke;
 That nothing in the world hold dear at all.
Tasmā asokaṁ virajaṁ patthayāno,
 So would you sorrowless and stainless be,
Piyaṁ na kayirātha kuhiñci loke”ti.
 Hold nothing dear whatever in the world”:
Idaṁ taṇhāpahānaṁ.
 this is the abandoning of craving.
Taṇhānirodhā upādānanirodho,
 With cessation of craving, cessation of assuming;
upādānanirodhā bhavanirodho,
 with cessation of assuming, cessation of being;
evaṁ sabbaṁ.
 … and so all the rest.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Taṁyeva taṇhāpahānaṁ samatho.
 396. That same abandoning of craving is quiet.
So samatho dve indriyāni satindriyaṁ samādhindriyañca.
 That quiet is of two kinds, namely the mindfulness faculty and the concentration faculty.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Soyeva samatho samādhikkhandho.
 397. That same quiet is the concentration category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Soyeva samatho saṅkhārapariyāpanno,
 398. That same quiet is included in determinations.
ye saṅkhārā anāsavā,
 These determinations—[in this case] free from taints
no ca bhavaṅgā,
 and not factors of being—
te saṅkhārā dhammadhātusaṅgahitā.
 are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ, no ca bhavaṅgaṁ.
 399. That idea-element is included in the idea-base, which is [in this case] free from taints and not a factor of being.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
Tenāha bhagavā “ye keci sokā”ti.
 ----
“Kāmaṁ kāmayamānassa,tassa ce taṁ samijjhati;
 400. When a mortal desires, if his desire is fulfilled,
Addhā pītimano hoti,laddhā macco yadicchati.
 He is sure to be happy by getting what he wanted.
Tassa ce kāmayānassa,chandajātassa jantuno;
 Desire-born and wilful, if his desire fails him,
Te kāmā parihāyanti,sallaviddhova ruppati.
 He becomes as deformed as if pierced by a barb.
Yo kāme parivajjeti,sappasseva padā siro;
 Who shuns desires as a snake’s head with his foot,
Somaṁ visattikaṁ loke,sato samativattatī”ti.
 And is mindful, evades this attachment to the world.
Tattha yā pītimanatā, ayaṁ anunayo.
 401. Herein, the “happiness” is approval.
Yadāha sallaviddhova ruppatīti, idaṁ paṭighaṁ.
 What is stated by “he becomes as deformed as if pierced by a barb” is resistance.
Anunayaṁ paṭighañca pana taṇhāpakkho,
 Now approval and resistance are sides of craving.
taṇhāya ca pana dasarūpīni āyatanāni padaṭṭhānaṁ.
 The ten bases having form are the footing for craving.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
Tāniyeva dasa rūpīni rūpakāyo nāmasampayutto,
 402. Those same bases having form are the form-body associated with name.
tadubhayaṁ nāmarūpaṁ,
 Both together are name-and-form.
nāmarūpapaccayā saḷāyatanaṁ,
 With name-and-form as condition, the sixfold base;
saḷāyatanapaccayā phasso,
 with the sixfold base as condition, contact;
phassapaccayā vedanā,
 with contact as condition, feeling;
vedanāpaccayā taṇhā,
 with feeling as condition, craving;
evaṁ sabbaṁ.
 … and so all the rest.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Tadeva nāmarūpaṁ pañcakkhandho.
 403. That same name-and-form is the five categories.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Tadeva nāmarūpaṁ aṭṭhārasa dhātuyo.
 404. That same name-and-form is the eighteen elements.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Tattha yo rūpakāyo imāni pañca rūpīni indriyāni,
 405. Herein, the form-body is the five faculties having form,
yo nāmakāyo imāni pañca arūpīni indriyāni,
 and the name-body is the five formless faculties.
imāni dasa indriyāni.
 These are ten faculties.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Tattha yadāha—
 406. Herein, what is stated by
“Yo kāme parivajjeti,sappasseva padā siro;
 “Who shuns desires, as a snake’s head with his foot,
Somaṁ visattikaṁ loke,sato samativattatī”ti.
 And is mindful, evades this attachment to the world”
Ayaṁ saupādisesā nibbānadhātu,
 is the element of extinction with trace left.
ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sāyeva saupādisesā nibbānadhātu vijjā,
 407. That same extinction element with trace left is science.
vijjuppādā avijjānirodho,
 With arising of science, cessation of ignorance (nescience);
avijjānirodhā saṅkhāranirodho,
 with cessation of ignorance, cessation of determinations;
evaṁ sabbaṁ.
 … and so all the rest.
Ayaṁ paṭiccasamuppādehi otaraṇā.
 This is the way of entry by the [two] aspects of Dependent Arising.
Sāyeva vijjā paññākkhandho.
 408. That same science is the understanding category.
Ayaṁ khandhehi otaraṇā.
 This is the way of entry by Categories.
Sāyeva vijjā dve indriyāni— vīriyindriyaṁ paññindriyañca.
 409. That same science is two faculties, namely the energy faculty and the understanding faculty.
Ayaṁ indriyehi otaraṇā.
 This is the way of entry by Faculties.
Sāyeva vijjā saṅkhārapariyāpannā,
 410. That same science is included in determinations.
ye saṅkhārā anāsavā,
 These determinations—[in this case] free from taints
no ca bhavaṅgā,
 and not factors of being—
te saṅkhārā dhammadhātusaṅgahitā.
 are comprised within the idea-element.
Ayaṁ dhātūhi otaraṇā.
 This is the way of entry by Elements.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ, no ca bhavaṅgaṁ.
 411. That idea-element is included in the idea-base, which base is [in this case] free from taints and not a factor of being.
Ayaṁ āyatanehi otaraṇā.
 This is the way of entry by Bases.
Tenāha bhagavā “kāmaṁ kāmayamānassā”ti.
 That is why the Blessed One said “When a mortal desires …”.
Ettāvatā paṭicca indriyakhandhadhātuāyatanāni
 412. At this point the [formula of] Dependent [Arising], the Faculties, the Categories, the Elements, and the Bases,
samosaraṇotaraṇāni bhavanti.
 have come to be made ways of entry and meeting-places.
Evaṁ paṭicca indriyakhandhadhātuāyatanāni otāretabbāni.
 That is how Dependent [Arising], Faculties, Categories, and Bases, can be made ways of entry.
Tenāha āyasmā mahākaccāyano
 413. That is why the venerable Mahā-Kaccāna said:
“yo ca paṭiccuppādo”ti.
 “Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry”.
Niyutto otaraṇo hāro.
 The Mode of Conveying Ways of Entry is ended.

16 - Sodhana-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a Clearing-Up



Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 13
 3. Counter-Demonstrative Subsection (Continued)
Sodhanahāravibhaṅga
 13. The Ninefold Thread in the Mode of Conveying a Clearing-Up
Tattha katamo sodhano hāro?
 414. Herein, what is the Mode of Conveying a Clearing-Up? [It is stated in] the verse:
“Vissajjitamhi pañhe”ti gāthā.
 “Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up”.

(KN Snp‍ 5.2 Ajita’s questions)


Yathā āyasmā ajito pārāyane bhagavantaṁ pañhaṁ pucchati—
 415. For instance, in the Parāyana [Chapter of the Suttanipāta] the venerable Ajita asked the Blessed One the question [and received the answer thus:]
“Kenassu nivuto loko,
 “[Tell] what is the world shut in by?
kenassu nappakāsati;
 And wherefore is it not displayed?
Kissābhilepanaṁ brūsi,
 And what is it besmeared with? Say.
kiṁsu tassa mahabbhayan”ti.
 And what will be its greatest fear”?
“Avijjāya nivuto loko,
 “By ignorance is the world shut in,
(ajitāti bhagavā)
 Ajita” the Blessed One said.
Vivicchā pamādā nappakāsati;
 “’Tis undisplayed through miswishing and neglect.
Jappābhilepanaṁ brūmi,
 And hankering smears it, I say.
Dukkhamassa mahabbhayan”ti.
 Suffering is its greatest fear”.
“Kenassu nivuto loko”ti pañhe
 416. In the case of the question “[Tell] what is the world shut in by”?
“avijjāya nivuto loko”ti bhagavā padaṁ sodheti, no ca ārambhaṁ.
 the Blessed One [with his answer] “By ignorance is the world shut in”
“Kenassu nappakāsatī”ti pañhe
 clears up a term but not the instigation.
“vivicchā pamādā nappakāsatī”ti bhagavā padaṁ sodheti, no ca ārambhaṁ.
 In the case of the question “And wherefore is it not displayed”?
“Kissābhilepanaṁ brūsī”ti pañhe
 The Blessed One [with his answer] “’Tis undisplayed through miswishing and neglect” clears up a term but not the instigation.
“jappābhilepanaṁ brūmī”ti bhagavā padaṁ sodheti, no ca ārambhaṁ.
 In the case of the question “And what is it besmeared with? Say”
“Kiṁsu tassa mahabbhayan”ti pañhe
 the Blessed One [with his answer] “And hankering smears it, I say”
“dukkhamassa mahabbhayan”ti suddho ārambho.
 clears up a term but not the instigation.
Tenāha bhagavā “avijjāya nivuto loko”ti.
 [But] in the case of the question “And what will be its greatest fear”?
the Blessed One [with his answer] “Suffering is its greatest fear”
clears up a term, and the instigation is cleared up too.
That is why the Blessed One said “By ignorance is the world shut in …”.
----
“Savanti sabbadhi sotā,
 417.[Again there are the following question and answer:]
(iccāyasmā ajito)
 “The streams keep streaming everywhere”
Sotānaṁ kiṁ nivāraṇaṁ;
 So said the venerable Ajita.
Sotānaṁ saṁvaraṁ brūhi,
 “What is it that shuts off the streams?
Kena sotā pidhīyare”ti.
 Whereby it is that streams are sealed”?
“Yāni sotāni lokasmiṁ,
 “Whatever streams are in the world,
(ajitāti bhagavā)
 Ajita” the Blessed One said
Sati tesaṁ nivāraṇaṁ;
 “They are shut off by mindfulness;
Sotānaṁ saṁvaraṁ brūmi,
 The streams’ restraint I tell, whereby
Paññāyete pidhīyare”ti.
 They can be sealed, is understanding”.
“Savanti sabbadhi sotā, sotānaṁ kiṁ nivāraṇan”ti pañhe
 418. In the case of the question “The streams keep streaming everywhere; What is it that shuts off the streams”?
“yāni sotāni lokasmiṁ, sati tesaṁ nivāraṇan”ti bhagavā padaṁ sodheti, no ca ārambhaṁ.
 the Blessed One [with his answer] “Whatever streams are in the world, They are shut off by mindfulness” clears up a term but not the instigation.
“Sotānaṁ saṁvaraṁ brūhi, kena sotā pidhīyare”ti pañhe
 In the case of the question “Tell then, what is restraint of streams, Whereby it is that streams are sealed”?
“sotānaṁ saṁvaraṁ brūmi, paññāyete pidhīyare”ti suddho ārambho.
 [with the answer] “the streams’ restraint I tell, whereby They can be sealed, is understanding” the instigation is cleared up.
Tenāha bhagavā “yāni sotāni lokasmin”ti.
 That is why the Blessed One said “Whatever streams are in the world …”.
----
 419. [Again,] in the case of the question
“Paññā ceva sati ca,
 “Understanding and mindfulness”.
(iccāyasmā ajito)
 So said the venerable Ajita
Nāmarūpañca mārisa;
 “And [now], good sir, this name-and-form,
Etaṁ me puṭṭho pabrūhi,
 Tell me then what I ask of you,
Katthetaṁ uparujjhatī”ti.
 Where does it came to its surcease”?
[with the answer]
Pañhe—“Yametaṁ pañhaṁ apucchi,
 “As to the question that you ask,
ajita taṁ vadāmi te;
 Ajita, I [shall] tell you [now].
Yattha nāmañca rūpañca,
 Where both this name and form do come
asesaṁ uparujjhati;
 To their remainderless surcease:
Viññāṇassa nirodhena,
 With cessation of consciousness,
etthetaṁ uparujjhatī”ti.
 ’Tis here this comes to its surcease”.
Suddho ārambho.
 the instigation is cleared up.
Tenāha bhagavā “yametaṁ pañhaṁ apucchī”ti.
 That is why the Blessed One said “As to the question that you ask …”
Yattha evaṁ suddho ārambho, so pañho visajjito bhavati.
 420. Wherever the instigation is cleared up in this way the question is answered;
Yattha pana ārambho asuddho, na tāva so pañho visajjito bhavati.
 but wherever the instigation is not cleared up that question is not yet answered.
Tenāha āyasmā mahākaccāyano
 421. That is why the venerable Mahā-Kaccāna said:
“vissajjitamhi pañhe”ti.
 “Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up”.
Niyutto sodhano hāro.
 The Mode of Conveying a Clearing-Up is ended.

17 - Adhiṭṭhāna-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Terms of Expression


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 14
 3. Counter-Demonstrative Subsection (Continued)
Adhiṭṭhānahāravibhaṅga
 14. The Ninefold Thread in the Mode of Conveying Terms of Expression
Tattha katamo adhiṭṭhāno hāro?
 422. Herein, what is the Mode of Conveying Terms of Expression? [It is this:]
“Ekattatāya dhammā,
 “Ideas when demonstrated by
yepi ca vemattatāya niddiṭṭhā”ti.
 [Both] unity and diversity
Ye tattha niddiṭṭhā,
 Need thereby suffer no disjunction:
tathā te dhārayitabbā.
 This Mode conveys Expression’s Terms”

4 nobles truths 4👑☸


----
 423. Those [ideas] should be remembered according as they are demonstrated there where they appear [in their contexts as follows].
“Dukkhan”ti ekattatā.
 424.“Suffering” is a unity.
Tattha katamaṁ dukkhaṁ?
 Herein, what is Suffering?
Jāti dukkhā, jarā dukkhā, byādhi dukkho, maraṇaṁ dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā,
 (Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with the loathed is suffering, dissociation from the loved is suffering, not to get one’s wish is suffering, in brief the five categories of assumption are suffering):
rūpā dukkhā, vedanā dukkhā, saññā dukkhā, saṅkhārā dukkhā, viññāṇaṁ dukkhaṁ.
 form is suffering, feeling is suffering, perception is suffering, determinations are suffering, consciousness is suffering.
Ayaṁ vemattatā.
 This is a diversity.
“Dukkhasamudayo”ti ekattatā.
 425.“The Origin of Suffering” is a unity.
Tattha katamo dukkhasamudayo?
 Herein, what is the Origin of Suffering?
Yāyaṁ taṇhā ponobhavikā nandīrāgasahagatā tatratatrābhinandinī.
 (It is that craving which renews being (existence), is accompanied by relish and lust, relishing this and that,
Seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā.
 namely craving for sensual desires, craving for being (existence), craving for non-being (non-existence)).
Ayaṁ vemattatā.
 This is a diversity.
“Dukkhanirodho”ti ekattatā.
 426.“Cessation of suffering” is a unity.
Tattha katamo dukkhanirodho?
 Herein, what is cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo.
 (It is the remainderless fading of that same craving, its ceasing, giving it up, relinquishing it, letting it go, non-relying on it, and rejecting it).
Ayaṁ vemattatā.
 This is diversity.
“Dukkhanirodhagāminī paṭipadā”ti ekattatā.
 427.“The way leading to cessation of suffering” is a unity.
Tattha katamā dukkhanirodhagāminī paṭipadā?
 Herein, what is the way leading to cessation of suffering?
Ayameva ariyo aṭṭhaṅgiko maggo.
 (It is the Noble Eight-factored Path,
Seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
 that is to say, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration).
Ayaṁ vemattatā.
 This is a diversity.
“Maggo”ti ekattatā.
 428.“Path” is a unity.
Tattha katamo maggo?
 Herein, what is a path?
Nirayagāmī maggo tiracchānayonigāmī maggo pettivisayagāmī maggo asurayoniyo maggo saggagāmiyo maggo manussagāmī maggo nibbānagāmī maggo.
 It is the path leading to hell, the path leading to the animal womb, the path leading to the ghost realm, the path leading to the Asura (Demon) womb, the path leading to heaven, the path leading to humanity, the path leading to extinction.
Ayaṁ vemattatā.
 This is a diversity.
“Nirodho”ti ekattatā.
 429.“Cessation” is a unity.
Tattha katamo nirodho?
 Herein, what is cessation?
Paṭisaṅkhānirodho appaṭisaṅkhānirodho
 It is deliberate cessation, undeliberate cessation?
anunayanirodho paṭighanirodho
 cessation of approval, cessation of resistance;
mānanirodho makkhanirodho
 cessation of conceit, cessation of contempt,
paḷāsanirodho issānirodho
 cessation of domineering, cessation of envy,
macchariyanirodho sabbakilesanirodho.
 cessation of avarice, cessation of all defilements.
Ayaṁ vemattatā.
 This is a diversity.

Defn. Rūpa, compare with SN 12.2


“Rūpan”ti ekattatā.
 430.“Form” is a unity.
Tattha katamaṁ rūpaṁ?
 Herein, what is form?
Cātumahābhūtikaṁ rūpaṁ catunnaṁ mahābhūtānaṁ upādāya rūpassa paññatti.
 Form is the four great entities, and any description of form assuming the four great entities.
Tattha katamāni cattāri mahābhūtāni?
 431. Herein, what are the four great entities?
Pathavīdhātu āpodhātu tejodhātu vāyodhātu.
 They are the earth element, the water element, the fire element, the air element.
Dvīhi ākārehi dhātuyo pariggaṇhāti saṅkhepena ca vitthārena ca.
 These elements can be comprised in two moods, namely in brief [as above] and in detail.
Kathaṁ vitthārena dhātuyo pariggaṇhāti?
 432. How does one comprise the elements in detail?
Vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti,
 One comprises the earth element in detail in twenty moods,
dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti,
 one comprises the water element in detail in twelve moods,
catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti,
 one comprises the fire element in detail in four moods,
chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti.
 and one comprises the air element in detail in six moods.

(31asb🧟‍ mapped to 4 elements, like MN 62)


Katamehi vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti?
 433. In what twenty moods does one comprise the earth element in detail?
Atthi imasmiṁ kāye kesā lomā nakhā dantā taco,
 There are in this body head-hairs, body-hairs, nails, teeth, skin;
maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ,
 flesh, sinews, bones, bone-marrow, kidney;
hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ,
 heart, liver, midriff, spleen, lights;
antaṁ antaguṇaṁ udariyaṁ karīsaṁ matthake matthaluṅganti
 bowels, entrails, gorge, dung, and brain-in-the-head.
imehi vīsatiyā ākārehi pathavīdhātuṁ vitthārena pariggaṇhāti.
 One comprises the earth element in detail in these twenty moods.
Katamehi dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti?
 434. In what twelve moods does one comprise the water element in detail?
Atthi imasmiṁ kāye pittaṁ semhaṁ pubbo lohitaṁ sedo medo
 There are in this body bile, phlegm, pus, blood, sweat, fat;
assu vasā kheḷo siṅghāṇikā lasikā muttanti
 tears, grease, spittle, snot, oil-of-the-joints, and urine.
imehi dvādasahi ākārehi āpodhātuṁ vitthārena pariggaṇhāti.
 One comprises the water element in detail in these twelve moods.
Katamehi catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti?
 435. In what four moods does one comprise the fire element in detail?
Yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati,
 There is that whereby one is warmed, whereby one ages, whereby one burns,
yena ca asitapītakhāyitasāyitaṁ sammā pariṇāmaṁ gacchati,
 and whereby what is eaten, drunk, chewed, and tasted, gets completely digested.
imehi catūhi ākārehi tejodhātuṁ vitthārena pariggaṇhāti.
 One comprises the fire element in detail in these four moods.

(air element is not self)


Katamehi chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti?
 436. In what six moods does one comprise the air element in detail?
Uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti,
 There are up-going forces, down-going forces, forces in the paunch, forces in the belly, forces that course through the limbs, and in-breath and out-breath.
imehi chahi ākārehi vāyodhātuṁ vitthārena pariggaṇhāti.
 That is how one comprises the air element in detail in six moods.
Evaṁ imehi dvācattālīsāya ākārehi vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṁsanto pariyogāhanto
 437. He who thus in detail recharacterizes, estimates, fathoms, inquires into, and reviews, the elements as to individual-essence in these forty-two moods
paccavekkhanto na kiñci gayhūpagaṁ passati kāyaṁ vā kāyapadesaṁ vā,
 sees nothing at all worth taking, whether body or bodily part.
yathā candanikaṁ pavicinanto na kiñci gayhūpagaṁ passeyya,
 Just as one who investigated a cesspool would see nothing at all worth taking,
yathā saṅkāraṭṭhānaṁ pavicinanto na kiñci gayhūpagaṁ passeyya,
 just as one who investigated a privy would see nothing worth taking,
yathā vaccakuṭiṁ pavicinanto na kiñci gayhūpagaṁ passeyya,
yathā sivathikaṁ pavicinanto na kiñci gayhūpagaṁ passeyya.
Evameva imehi dvācattālīsāya ākārehi evaṁ vitthārena dhātuyo sabhāvato upalakkhayanto tulayanto parivīmaṁsanto pariyogāhanto
 so too he who thus in detail re-characterizes, estimates, fathoms, inquires into, and reviews, the elements as to individual-essence in these forty-two moods
paccavekkhanto na kiñci gayhūpagaṁ passati kāyaṁ vā kāyapadesaṁ vā.
 sees nothing at all worth taking, whether body or bodily part.
Tenāha bhagavā
 438. That is why the Blessed One said:
yā ceva kho pana ajjhattikā pathavīdhātu, yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.
 (Now both the earth element in oneself and the external earth element should be seen, with right understanding how they are, in this way:
Taṁ “netaṁ mama, nesohamasmi, na meso attā”ti
 “I am not this, this is not mine, this is not I, this is not my self”.
evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ, evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.
 On seeing it thus, with right understanding how it is, he finds dispassion in the earth element, and lust for the earth element fades from his heart.
Yā ceva kho pana ajjhattikā āpodhātu, yā ca bāhirā āpodhātu …pe… yā ceva kho pana ajjhattikā tejodhātu, yā ca bāhirā tejodhātu …pe… yā ceva kho pana ajjhattikā vāyodhātu, yā ca bāhirā vāyodhātu, vāyodhāturevesā.
 Now both the water element in oneself and the external water element … both the fire element in oneself and the external fire element … both the air element in oneself and the external air element should be seen, with right understanding how they are, in this way:
Taṁ “netaṁ mama, nesohamasmi, na meso attā”ti evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ, evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.
 “I am not this, this is not mine, this is not I, this is not my self” On seeing it thus, with right understanding how it is, he finds dispassion in the air element, and lust for the air element fades from his heart).
Ayaṁ vemattatā.
 This is a diversity.

(defn. Ignorance and knowledge)


“Avijjā”ti ekattatā.
 439.“Ignorance” is a unity.
Tattha katamā avijjā?
 Herein, what is ignorance?
Dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ,
 It is unknowing about suffering, unknowing about the origin of suffering, unknowing about cessation of suffering, and unknowing about the way leading to cessation of suffering;
pubbante aññāṇaṁ, aparante aññāṇaṁ, pubbantāparante aññāṇaṁ,
 unknowing about the past, unknowing about the future, unknowing about the past and future;
idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇaṁ,
 unknowing about specific conditionality and dependently arisen ideas;
yaṁ evarūpaṁ aññāṇaṁ adassanaṁ anabhisamayo ananubodho asambodho appaṭivedho asallakkhaṇā anupalakkhaṇā apaccupalakkhaṇā asamavekkhaṇā apaccakkhakammaṁ dummejjhaṁ bālyaṁ asampajaññaṁ moho pamoho sammoho avijjā avijjogho avijjāyogo avijjānusayo avijjāpariyuṭṭhānaṁ avijjālaṅgī moho akusalamūlaṁ.
 it is any such unknowing, unseeing, non-actualization, failure to be enlightened by another, failure to enlighten oneself, non-penetration, failure to characterize, failure to recharacterize, failure to counter-characterize, disregard, inexperience, witlessness, folly, unawareness, delusion, illusion, confusion, ignorance, flood of ignorance, bond of ignorance, underlying tendency to ignorance, obsession by ignorance, lock of ignorance, delusion as a root of the unprofitable.
Ayaṁ vemattatā.
 This is a diversity.
“Vijjā”ti ekattatā.
 440.“Science” is a unity.
Tattha katamā vijjā?
 Herein, what is science?
Dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,
 It is knowledge about suffering, knowledge about the origin of suffering, knowledge about cessation of suffering, knowledge about the way leading to cessation of suffering;
pubbante ñāṇaṁ, aparante ñāṇaṁ, pubbantāparante ñāṇaṁ,
 knowledge about the past, knowledge about the future, knowledge about the past and future;
idappaccayatāpaṭiccasamuppannesu dhammesu ñāṇaṁ,
 knowledge about specific conditionality and dependently arisen ideas;
yā evarūpā paññā pajānanā vicayo pavicayo dhammavicayo sallakkhaṇā upalakkhaṇā paccupalakkhaṇā paṇḍiccaṁ kosallaṁ nepuññaṁ vebhabyā cintā upaparikkhā bhūrī medhā pariṇāyikā vipassanā sampajaññaṁ patodo paññā paññindriyaṁ paññābalaṁ paññāsatthaṁ paññāpāsādo paññāāloko paññāobhāso paññāpajjoto paññāratanaṁ amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ.
 (it is any such understanding, act-of-understanding, investigation, reinvestigation, investigation-of-ideas, characterization, recharacterization, counter-characterization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny, breadth, wit, guidance, insight, awareness, goad, understanding faculty, understanding power, understanding weapon, understanding [storied] palace, understanding light, understanding illumination, understanding lucidity, understanding jewel, non-delusion, investigation-of-ideas, right view, investigation-of-ideas enlightenment factor, path-factor included in the path).
Ayaṁ vemattatā.
 This is a diversity.

(defn. Attainment, jhāna, samādhi)


“Samāpattī”ti ekattatā.
 441.“Attainment” is a unity.
Tattha katamā samāpatti?
 Herein, what is attainment?
Saññāsamāpatti asaññāsamāpatti, nevasaññānāsaññāsamāpatti.
 There is percipient attainment, unpercipient attainment, neither-percipient-nor-unpercipient attainment,
Vibhūtasaññāsamāpatti nirodhasamāpattīti.
 attainment percipient of non-entity, attainment of cessation.
Ayaṁ vemattatā.
 This is a diversity.
“Jhāyī”ti ekattatā.
 442.“Meditator” is a unity.
Tattha katamo jhāyī?
 Herein, what is a meditator?
Atthi sekkho jhāyī, atthi asekkho jhāyī, nevasekkhanāsekkho jhāyī,
 There is the Initiate meditator, there is the Adept meditator, there is the neither-Initiate-nor-Adept meditator,
ājāniyo jhāyī, assakhaluṅko jhāyī,
 there is the “thoroughbred” meditator, there is the “colt” meditator,
diṭṭhuttaro jhāyī, taṇhuttaro jhāyī, paññuttaro jhāyī.
 there is the meditator governed by views, there is the meditator governed by craving, there is the meditator governed by understanding.
Ayaṁ vemattatā.
 This is a diversity.
“Samādhī”ti ekattatā.
 443.“Concentration” is a unity.
Tattha katamo samādhi?
 Herein, what is concentration?
Saraṇo samādhi, araṇo samādhi,
 There is concentration with conflict, concentration without conflict;
savero samādhi, avero samādhi,
 concentration with risk, concentration without risk;
sabyāpajjo samādhi, abyāpajjo samādhi,
 concentration with ill will, concentration with non-ill-will;
sappītiko samādhi, nippītiko samādhi,
 concentration with happiness [i.e., the first two meditations], concentration free from happiness [i.e., the last two meditations];
sāmiso samādhi, nirāmiso samādhi,
 materialistic concentration, non-materialistic concentration;
sasaṅkhāro samādhi, asaṅkhāro samādhi,
 concentration with prompting-determinations, concentration without prompting-determinations;
ekaṁsabhāvito samādhi, ubhayaṁsabhāvito samādhi, ubhayato bhāvitabhāvano samādhi,
 concentration kept in being unilaterally, concentration kept in being bilaterally, concentration whose keeping in being is both ways kept in being;
savitakkasavicāro samādhi, avitakkavicāramatto samādhi, avitakkaavicāro samādhi,
 concentration with thought and exploring, concentration without thought and with mere exploration, concentration without thought and without exploring;
hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi,
 concentration dealing with an inferior state, concentration dealing with steadiness, concentration dealing with distinction, concentration dealing with penetration;
lokiyo samādhi, lokuttaro samādhi,
 concentration belonging to worlds, concentration disjoined from worlds;
micchāsamādhi, sammāsamādhi.
 wrong concentration, right concentration.
Ayaṁ vemattatā.
 This is a diversity.

(defn. Patipada)


“Paṭipadā”ti ekattatā.
 444.“Way” is a unity.
Tattha katamā paṭipadā?
 Herein, what is a way?
Āgāḷhapaṭipadā, nijjhāmapaṭipadā, majjhimapaṭipadā,
 There is the way of luxury, the way of austerity, the middle way;
akkhamā paṭipadā, khamā paṭipadā,
 the way of the impatient, the way of the patient;
samā paṭipadā, damā paṭipadā,
 the way of quieting, the way of taming;
dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā,
 the painful way with sluggish acquaintanceship, the painful way with swift acquaintanceship,
sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññāti.
 the pleasant way with sluggish acquaintanceship, the pleasant way with swift acquaintanceship.
Ayaṁ vemattatā.
 This is a diversity.

(defn. Kāya = nāma kāya + rūpa kāya)


“Kāyo”ti ekattatā.
 445.“Body” is a unity.
Tattha katamo kāyo?
 Herein, what is a body?
Nāmakāyo rūpakāyo ca.
 There are the name-body and the form-body.
Tattha katamo rūpakāyo?
 Herein, what is the form-body?
Kesā lomā nakhā dantā taco
 It is head-hairs, body-hairs, nails, teeth, skin;
maṁsaṁ nhāru aṭṭhi aṭṭhimiñjaṁ vakkaṁ
 flesh, sinews, bones, bone-marrow, kidney;
hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ
 heart, liver, midriff, spleen, lungs;
antaṁ antaguṇaṁ udariyaṁ karīsaṁ
 bowels, entrails, gorge, dung;
pittaṁ semhaṁ pubbo lohitaṁ sedo medo
 bile, phlegm, pus, blood, sweat, fat;
a ssu vasā kheḷo siṅghāṇikā lasikā muttaṁ
 tears, grease, spittle, snot, oil-of-the-joints, urine;
matthaluṅganti—
 and brain-in-the-head.
ayaṁ rūpakāyo.
 This is the form-body.
Nāmakāyo nāma
 The name-body consists of
vedanā saññā cetanā cittaṁ phasso manasikāroti—
 feeling, perception, choice, cognizance, contact, and attention.
ayaṁ nāmakāyoti.
 This is the name-body.
Ayaṁ vemattatā.
 This is a diversity.

(section conclusion)



Evaṁ yo dhammo yassa dhammassa samānabhāvo,
 446. In this way, while some idea [say, “birth”] has the same essence [“namely suffering” in this instance] as that of some [other related] idea, [say, “ageing” in this instance],
so dhammo tassa dhammassa ekattatāya ekī bhavati.
 that former idea finds unity with this latter idea through [their common] unity,
Yena yena vā pana vilakkhaṇo, tena tena vemattaṁ gacchati.
 yet it has diversity from it in virtue of that whereby it has its differentiating (particular) characteristic.
Evaṁ sutte vā veyyākaraṇe vā gāthāyaṁ vā pucchitena vīmaṁsayitabbaṁ,
 So when one is asked about the Tread[-type, which term covers all modes of the Teaching,] or about prose-expositions or about verse, the inquiry should be made as follows:
kiṁ ekattatāya pucchati, udāhu vemattatāyāti.
 “How, then, does he ask according to unity or according to diversity”?
Yadi ekattatāya pucchitaṁ, ekattatāya visajjayitabbaṁ.
 If asked according to a unity, then it should be answered according to the unity.
Yadi vemattatāya pucchitaṁ, vemattatāya visajjayitabbaṁ.
 If asked according to a diversity, then it should be answered according to the diversity.
Yadi sattādhiṭṭhānena pucchitaṁ, sattādhiṭṭhānena visajjayitabbaṁ.
 If asked expressed in terms of creatures, the answer should be expressed in terms of creatures.
Yadi dhammādhiṭṭhānena pucchitaṁ, dhammādhiṭṭhānena visajjayitabbaṁ.
 If asked expressed in terms of ideas, the answer should be expressed in terms of ideas.
Yathā yathā vā pana pucchitaṁ tathā tathā visajjayitabbaṁ.
 According as it is asked, so it should be answered.
Tenāha āyasmā mahākaccāyano
 447. That is why the venerable Mahā-Kaccāna said:
“ekattatāya dhammā”ti.
 “Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression’s Terms”.
Niyutto adhiṭṭhāno hāro.
 The Mode Conveying Terms of Expression is ended.

18 - Parikkhāra-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying requisites


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 15
 3. Counter-Demonstrative Subsection (Continued)
Parikkhārahāravibhaṅga
 15. The Ninefold Thread in the Mode of Conveying Requisites
Tattha katamo parikkhāro hāro?
 448. Herein, what is the Mode of Conveying Requisites? [It is this:]
“Ye dhammā yaṁ dhammaṁ janayantī”ti.
 “Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite”.
Yo dhammo yaṁ dhammaṁ janayati, tassa so parikkhāro.
 449. Any idea that generates an idea is a requisite of that idea.
Kiṁlakkhaṇo parikkhāro? Janakalakkhaṇo parikkhāro.
 450. What is the Requisite’s characteristic? The Requisite has the characteristic of a generator.
Dve dhammā janayanti hetu ca paccayo ca.
 451. Two kinds of ideas generate, namely a cause and a condition.
Tattha kiṁlakkhaṇo hetu, kiṁlakkhaṇo paccayo?
 452. Herein, what is a cause’s characteristic? What is a condition’s characteristic?
Asādhāraṇalakkhaṇo hetu, sādhāraṇalakkhaṇo paccayo.
 A cause has the characteristic of not being shared in common, while a condition has the characteristic of being shared in common.
Yathā kiṁ bhave? Yathā aṅkurassa nibbattiyā bījaṁ asādhāraṇaṁ, pathavī āpo ca sādhāraṇā.
 453. How might that be? In the same way that for the occurrence of a [seed’s] sprout the seed is not shared in common [with the sprout] while earth and water are common to both [seed and sprout];
Aṅkurassa hi pathavī āpo ca paccayo sabhāvo hetu.
 for while the earth and the water are each a condition for the sprout, still individual essence is its cause;
Yathā vā pana ghaṭe duddhaṁ pakkhittaṁ dadhi bhavati,
 or in the same way that milk left in a pot is curd,
na catthi ekakālasamavadhānaṁ duddhassa ca dadhissa ca.
 and yet there is no simultaneous concurrence of milk and curd,
Evamevaṁ natthi ekakālasamavadhānaṁ hetussa ca paccayassa ca.
 so too there is no simultaneous concurrence of the cause and the condition.
Ayañhi saṁsāro sahetu sappaccayo nibbatto.
 454. Now this roundabout [of rebirths] has occurrence with cause and with condition;
Vuttaṁ hi
 for this is said:
avijjāpaccayā saṅkhārā,
 (With ignorance as condition, determinations;
saṅkhārapaccayā viññāṇaṁ,
 with determinations as condition, consciousness;
...evaṁ sabbo paṭiccasamuppādo.
 … and so with all the formula of Dependent Arising.
Iti avijjā avijjāya hetu ayoniso manasikāro paccayo.
 Consequently ignorance is the cause and unreasoned attention the condition).
Purimikā avijjā pacchimikāya avijjāya hetu.
 455. Previous ignorance is the cause of subsequent ignorance.
Tattha purimikā avijjā avijjānusayo
 Herein, the previous ignorance is underlying tendency to ignorance,
pacchimikā avijjā avijjāpariyuṭṭhānaṁ,
 while the subsequent ignorance is [open] obsession by ignorance.
purimiko avijjānusayo pacchimikassa avijjāpariyuṭṭhānassa hetubhūto paribrūhanāya,
 The previous underlying tendency to ignorance is the cause, in causality-by-immediate-proximity, of the subsequent obsession by ignorance,
bījaṅkuro viya samanantarahetutāya.
 like the seed and the sprout in the growing;
Yaṁ pana yattha phalaṁ nibbattati, idamassa paramparahetutāya hetubhūtaṁ.
 but wherever any fruit [of that seed] occurs, this [seed] is [then only] the cause-in-remote-relation of that [fruit];
Duvidho hi hetu samanantarahetu paramparahetu ca,
 for cause is of two kinds, namely cause-in-immediate-proximity [as that of the seed for the sprout] and cause-in-remote-relation [as that of the seed for the fruit].
evaṁ avijjāyapi duvidho hetu samanantarahetu paramparahetu ca.
 So the cause of ignorance is also of two kinds, namely cause-in-immediate-proximity and cause-in-remote-relation.
Yathā vā pana thālakañca vaṭṭi ca telañca padīpassa paccayabhūtaṁ na sabhāvahetu, na hi sakkā thālakañca vaṭṭiñca telañca anaggikaṁ dīpetuṁ padīpassa paccayabhūtaṁ.
 456. Or in the same way that vessel, wick and oil are, as it were, the light’s condition, but not its cause-as-individual-essence—for one cannot, without a flame, light the vessel, wick and oil, which are the light’s condition—;
Padīpo viya sabhāvo hetu hoti.
 the individual-essence-as-cause being like the light.
Iti sabhāvo hetu, parabhāvo paccayo.
 So the individual-essence is the cause, while the other-essence is the condition;
Ajjhattiko hetu, bāhiro paccayo.
 the in-itself is the cause while the external-to-it is the condition;
Janako hetu, pariggāhako paccayo.
 the generator is the cause while the accessory is the condition;
Asādhāraṇo hetu, sādhāraṇo paccayo.
 the not-shared-in-common is the cause while the shared-in-common is the condition.
Avupacchedattho santati attho, nibbatti attho phalattho, paṭisandhi attho punabbhavattho, palibodhattho pariyuṭṭhānattho, asamugghātattho anusayattho, asampaṭivedhattho avijjattho, apariññātattho viññāṇassa bījattho.
 457. The meaning of continuity, the meaning of non-interruption, the meaning of fruit, the meaning of being-made-to-occur, the meaning of renewal of being, the meaning of relinking, the meaning of obsession, the meaning of impediment, the meaning of underlying-tendency, the meaning of non-eradication, the meaning of ignorance, the meaning of non-penetration, the meaning of being undiagnosed, are consciousness’s meaning of seed.
Yattha avupacchedo tattha santati, yattha santati tattha nibbatti,
 458. Where there is non-interruption there is continuity, where there is continuity there is occurrence,
yattha nibbatti tattha phalaṁ, yattha phalaṁ tattha paṭisandhi,
 where there is occurrence there is fruit, where there is fruit there is relinking,
yattha paṭisandhi tattha punabbhavo, yattha punabbhavo tattha palibodho,
 where there is relinking there is renewal of being, where there is renewal of being there is impediment,
yattha palibodho tattha pariyuṭṭhānaṁ, yattha pariyuṭṭhānaṁ tattha asamugghāto.
 where there is impediment there is obsession, where there is obsession there is non-eradication,
Yattha asamugghāto tattha anusayo, yattha anusayo tattha asampaṭivedho,
 where there is non-eradication there is underlying tendency, where there is underlying tendency there is non-penetration,
yattha asampaṭivedho tattha avijjā, yattha avijjā tattha sāsavaṁ viññāṇaṁ apariññātaṁ,
 where there is non-penetration there is ignorance, where there is ignorance there is undiagnosed consciousness affected by taints,
yattha sāsavaṁ viññāṇaṁ apariññātaṁ
 where there is undiagnosed consciousness affected by taints
tattha bījattho.
 there is the meaning of seed.
Sīlakkhandho samādhikkhandhassa paccayo, samādhikkhandho paññākkhandhassa paccayo, paññākkhandho vimuttikkhandhassa paccayo, vimuttikkhandho vimuttiñāṇadassanakkhandhassa paccayo.
 459. The virtue category is the condition for the concentration category, the concentration category is the condition for the understanding category, the understanding category is the condition for the deliverance category, the deliverance category is the condition for the knowing-and-seeing-of-deliverance category.
Titthaññutā pītaññutāya paccayo, pītaññutā pattaññutāya paccayo, pattaññutā attaññutāya paccayo.
 460. Knowledge of watering-places is the condition for knowledge of what it is to have drunk [enough], knowledge of what it is to have drunk [enough] is the condition for knowledge of the [right] amount, knowledge of the [right] amount is the condition for knowledge of self.
Yathā vā pana cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇaṁ.
 461. Or in the same way that (eye consciousness arises depending upon eye and forms):
Tattha cakkhu ādhipateyyapaccayatāya paccayo, rūpā ārammaṇapaccayatāya paccayo.
 Herein, the eye is a condition through the conditionality of predominance, while forms are a condition through conditionality of object,
Āloko sannissayatāya paccayo, manasikāro sabhāvo hetu.
 light is a condition through co-supporting, and attention, as the individual-essence, is the cause.
Saṅkhārā viññāṇassa paccayo, sabhāvo hetu.
 462. While consciousness’s condition is determinations, its individual essence is its cause.
Viññāṇaṁ nāmarūpassa paccayo, sabhāvo hetu.
 While name-and-form’s condition is consciousness, its individual essence is its cause.
Nāmarūpaṁ saḷāyatanassa paccayo, sabhāvo hetu.
 While the sixfold base’s condition is name-and-form, its individual essence is its cause.
Saḷāyatanaṁ phassassa paccayo, sabhāvo hetu.
 While contact’s condition is the sixfold base, its individual essence is its cause.
Phasso vedanāya paccayo, sabhāvo hetu.
 While feeling’s condition is contact, its individual essence is its cause.
Vedanā taṇhāya paccayo, sabhāvo hetu.
 While craving’s condition is feeling, its individual essence is its cause.
Taṇhā upādānassa paccayo, sabhāvo hetu.
 While assuming’s condition is craving, its individual essence is its cause.
Upādānaṁ bhavassa paccayo, sabhāvo hetu.
 While being’s condition is assuming, its individual essence is its cause.
Bhavo jātiyā paccayo, sabhāvo hetu.
 While birth’s condition is being, its individual essence is its cause.
Jāti jarāmaraṇassa paccayo, sabhāvo hetu.
 While ageing-and-death’s condition is birth, its individual essence is its cause.
Jarāmaraṇaṁ sokassa paccayo, sabhāvo hetu.
 While sorrow’s condition is ageing-and-death, its individual essence is its cause.
Soko paridevassa paccayo, sabhāvo hetu.
 While lamentation’s condition is sorrow, its individual essence is its cause.
Paridevo dukkhassa paccayo, sabhāvo hetu.
 While pain’s condition is lamentation, its individual essence is its cause.
Dukkhaṁ domanassassa paccayo, sabhāvo hetu.
 While grief’s condition is pain, its individual essence is its cause.
Domanassaṁ upāyāsassa paccayo, sabhāvo hetu.
 While despair’s condition is grief, its individual essence is its cause.
Evaṁ yo koci upanissayo sabbo so parikkhāro.
 463. In this way all kinds of general-support are a requisite.
Tenāha āyasmā mahākaccāyano
 464. That is why the venerable Mahā-Kaccāna said:
“ye dhammā yaṁ dhammaṁ janayantī”ti.
 “Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite”.
Niyutto parikkhāro hāro.
 The Mode of Conveying Requisites is ended.

19 -



Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Vibhaṅga 16
 3. Counter-Demonstrative Subsection (Continued)
Samāropanahāravibhaṅga
 16. The Ninefold Thread in the Mode of Conveying a Co-ordination
Tattha katamo samāropano hāro? “Ye dhammā yaṁmūlā, ye cekatthā pakāsitā muninā”ti.
 465. Herein, what is the Mode of Conveying a Co-ordination? [It is this:]
Ekasmiṁ padaṭṭhāne yattakāni padaṭṭhānāni otaranti, sabbāni tāni samāropayitabbāni. Yathā āvaṭṭe hāre bahukāni padaṭṭhānāni otarantīti. Tattha samāropanā catubbidhā padaṭṭhānaṁ, vevacanaṁ, bhāvanā, pahānamiti.
 “Ideas with those whose roots they are,
Tattha katamā padaṭṭhānena samāropanā?
 And those shown by the Sage to have
“Sabbapāpassa akaraṇaṁ,kusalassa upasampadā;Sacittapariyodāpanaṁ,etaṁ buddhāna sāsanan”ti.
 One meaning, should be co-ordinated:
Tassa kiṁ padaṭṭhānaṁ? Tīṇi sucaritāni— kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ— idaṁ padaṭṭhānaṁ; tattha yaṁ kāyikañca vācasikañca sucaritaṁ, ayaṁ sīlakkhandho. Manosucarite yā anabhijjhā abyāpādo ca, ayaṁ samādhikkhandho. Yā sammādiṭṭhi, ayaṁ paññākkhandho. Idaṁ padaṭṭhānaṁ, tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā. Idaṁ padaṭṭhānaṁ, tattha samathassa phalaṁ rāgavirāgā cetovimutti, vipassanāya phalaṁ avijjāvirāgā paññāvimutti. Idaṁ padaṭṭhānaṁ.
 This Mode Conveys Co-ordination”.
Vanaṁ vanathassa padaṭṭhānaṁ. Kiñca vanaṁ? Ko ca vanatho? Vanaṁ nāma pañca kāmaguṇā, taṇhā vanatho. Idaṁ padaṭṭhānaṁ. Vanaṁ nāma nimittaggāho “itthī”ti vā “puriso”ti vā. Vanatho nāma tesaṁ tesaṁ aṅgapaccaṅgānaṁ anubyañjanaggāho “aho cakkhu, aho sotaṁ, aho ghānaṁ, aho jivhā, aho kāyo” iti. Idaṁ padaṭṭhānaṁ. Vanaṁ nāma cha ajjhattikabāhirāni āyatanāni apariññātāni. Yaṁ tadubhayaṁ paṭicca uppajjati saṁyojanaṁ, ayaṁ vanatho. Idaṁ padaṭṭhānaṁ. Vanaṁ nāma anusayo. Vanatho nāma pariyuṭṭhānaṁ. Idaṁ padaṭṭhānaṁ. Tenāha bhagavā “chetvā vanañca vanathañcā”ti. Ayaṁ padaṭṭhānena samāropanā.
 466. As many footings as furnish ways of entry should all be co-ordinated with any single footing [mentioned], in the same way as, in the Mode of Conveying a Conversion, several footings are made to furnish ways of entry.
Tattha katamā vevacanena samāropanā? Rāgavirāgā cetovimutti sekkhaphalaṁ; avijjāvirāgā paññāvimutti asekkhaphalaṁ. Idaṁ vevacanaṁ. Rāgavirāgā cetovimutti anāgāmiphalaṁ; avijjāvirāgā paññāvimutti aggaphalaṁ arahattaṁ. Idaṁ vevacanaṁ. Rāgavirāgā cetovimutti kāmadhātusamatikkamanaṁ; avijjāvirāgā paññāvimutti tedhātusamatikkamanaṁ. Idaṁ vevacanaṁ. Paññindriyaṁ, paññābalaṁ, adhipaññāsikkhā, paññākkhandho, dhammavicayasambojjhaṅgo, upekkhāsambojjhaṅgo, ñāṇaṁ, sammādiṭṭhi, tīraṇā, santīraṇā, hirī, vipassanā, dhamme ñāṇaṁ, sabbaṁ, idaṁ vevacanaṁ. Ayaṁ vevacanena samāropanā.
 467. Herein, co-ordination is of four kinds, namely (i) footing, (ii) synonym, (iii) keeping in being, and (iv) abandoning.
Tattha katamā bhāvanāya samāropanā? Yathāha bhagavā “tasmātiha tvaṁ bhikkhu kāye kāyānupassī viharāhi, ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ”. Ātāpīti vīriyindriyaṁ. Sampajānoti paññindriyaṁ. Satimāti satindriyaṁ. Vineyya loke abhijjhādomanassanti samādhindriyaṁ. Evaṁ kāye kāyānupassino viharato cattāro satipaṭṭhānā bhāvanāpāripūriṁ gacchanti. Kena kāraṇena? Ekalakkhaṇattā catunnaṁ indriyānaṁ. Catūsu satipaṭṭhānesu bhāviyamānesu cattāro sammappadhānā bhāvanāpāripūriṁ gacchanti. Catūsu sammappadhānesu bhāviyamānesu cattāro iddhipādā bhāvanāpāripūriṁ gacchanti. Catūsu iddhipādesu bhāviyamānesu pañcindriyāni bhāvanāpāripūriṁ gacchanti. Evaṁ sabbe. Kena kāraṇena? Sabbe hi bodhaṅgamā dhammā bodhipakkhiyā niyyānikalakkhaṇena ekalakkhaṇā, te ekalakkhaṇattā bhāvanāpāripūriṁ gacchanti. Ayaṁ bhāvanāya samāropanā.
 [(i) Footing]
Tattha katamā pahānena samāropanā? Kāye kāyānupassī viharanto “asubhe subhan”ti vipallāsaṁ pajahati, kabaḷīkāro cassa āhāro pariññaṁ gacchati, kāmupādānena ca anupādāno bhavati, kāmayogena ca visaṁyutto bhavati, abhijjhākāyaganthena ca vippayujjati, kāmāsavena ca anāsavo bhavati, kāmoghañca uttiṇṇo bhavati, rāgasallena ca visallo bhavati, rūpūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, rūpadhātuyaṁ cassa rāgo pahīno bhavati, na ca chandāgatiṁ gacchati.
 468. Herein, what is co-ordination of footing?
Vedanāsu vedanānupassī viharanto “dukkhe sukhan”ti vipallāsaṁ pajahati, phasso cassa āhāro pariññaṁ gacchati, bhavūpādānena ca anupādāno bhavati, bhavayogena ca visaṁyutto bhavati, byāpādakāyaganthena ca vippayujjati, bhavāsavena ca anāsavo bhavati, bhavoghañca uttiṇṇo bhavati, dosasallena ca visallo bhavati, vedanūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, vedanādhātuyaṁ cassa rāgo pahīno bhavati, na ca dosāgatiṁ gacchati.
 No doing any kind of evil,
Citte cittānupassī viharanto “anicce niccan”ti vipallāsaṁ pajahati, viññāṇaṁ cassa āhāro pariññaṁ gacchati, diṭṭhupādānena ca anupādāno bhavati, diṭṭhiyogena ca visaṁyutto bhavati, sīlabbataparāmāsakāyaganthena ca vippayujjati, diṭṭhāsavena ca anāsavo bhavati, diṭṭhoghañca uttiṇṇo bhavati, mānasallena ca visallo bhavati, saññūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, saññādhātuyaṁ cassa rāgo pahīno bhavati, na ca bhayāgatiṁ gacchati.
 Perfecting profitable skill,
Dhammesu dhammānupassī viharanto “anattani attā”ti vipallāsaṁ pajahati, manosañcetanā cassa āhāro pariññaṁ gacchati, attavādupādānena ca anupādāno bhavati, avijjāyogena ca visaṁyutto bhavati, idaṁsaccābhinivesakāyaganthena ca vippayujjati, avijjāsavena ca anāsavo bhavati, avijjoghañca uttiṇṇo bhavati, mohasallena ca visallo bhavati, saṅkhārūpikā cassa viññāṇaṭṭhiti pariññaṁ gacchati, saṅkhāradhātuyaṁ cassa rāgo pahīno bhavati, na ca mohāgatiṁ gacchati. Ayaṁ pahānena samāropanā.
 And purifying one’s own heart:
Tenāha āyasmā mahākaccāyano—
 This is the Buddhas’ Dispensation.
“Ye dhammā yaṁmūlā,Ye cekatthā pakāsitā muninā;Te samāropayitabbā,Esa samāropano hāro”ti.
 469. What is the footing for that? The three kinds of good conduct, namely bodily good conduct, verbal good conduct, and mental good conduct. These are a footing.
Niyutto samāropano hāro.
 470. Herein, any bodily and verbal good conduct are the virtue category. In the case of mental good conduct, any uncovetousness and non-ill-will are the concentration category, and any right view is the understanding category. These are a footing.
Niṭṭhito ca hāravibhaṅgo.
 471. Herein, the virtue category and the concentration category are quiet, and the understanding category is insight. These are a footing.
472. Herein, the fruit of quiet is the heart-deliverance due to fading of lust, and the fruit of insight is the understanding-deliverance due to fading of ignorance. These are a footing.
473. The (wood) is the footing for the (woodedness). What is the “wood” and what is the “woodedness”? The “wood” means the five strands of sensual desire, while the “woodedness” means craving. This is a footing.
474. The “wood” means the apprehending, by signs, of “woman” or “man”, while the “woodedness” is the apprehending of such and such limbs as features thus “Oh an eye! Oh an ear! Oh a nose! Oh a tongue! Oh a body!”. This is a footing.
475. The “wood” means the undiagnosed bases in oneself and external thereto, and the “woodedness” means any fetter that arises dependent on these. This is a footing.
476. The “wood” is the underlying-tendency and the “woodedness” is the manifest-obsession. This is a footing.
477. That is why the Blessed One said:
Having cut down the wood and woodedness.
This is co-ordination of footing.
[(ii) Synonym]
478. Herein, what is co-ordination of synonym? The heart-deliverance due to fading of lust is the Initiate’s fruit, and the understanding-deliverance due to fading of ignorance is the Adept’s fruit. These are synonyms.
479. The heart-deliverance due to fading of lust is the Non-Returner’s fruit, and the understanding-deliverance due to fading of ignorance is arahantship, the highest fruit. These are synonyms.
480. The heart-deliverance due to fading of lust surmounts the element of sensual desire, and the understanding-deliverance due to fading of ignorance surmounts the threefold element [of sensual-desire, form, and formless existence]. These are synonyms.
481. Understanding faculty, understanding power, training in the higher understanding, understanding category, investigation-of-ideas enlightenment factor, equanimity enlightenment factor, knowledge, right view, judgment, adjudgment, conscience, insight, knowledge of the True Idea: all these are synonyms.
This is co-ordination of synonym.
[(iii) Keeping in being]
482. Herein, what is co-ordination of keeping-in-being? It is according as the Blessed One said: (Therefore, bhikkhus, abide contemplating the body as a body, ardent, aware and mindful, guiding out covetousness and grief about the world).
Now “ardent” means the energy faculty, “aware” the understanding faculty, “mindful” the mindfulness faculty, and “guiding out covetousness and grief about the world” the concentration faculty.
So when someone abides contemplating the body as a body, the four foundations of mindfulness come to fulfilment through keeping in being. For what reason? Because of the four faculties’ state of single characteristic.
483. When the four foundations of mindfulness are kept in being, the four right endeavours come to fulfilment through keeping in being. When the four right endeavours are kept in being, the four bases for success (roads to power) come to fulfilment through keeping in being. When the four bases for success are kept in being, the five faculties come to fulfilment through keeping in being … And so all. For what reason? Because all the ideas that lead to enlightenment, that partake of enlightenment, have a single characteristic in the characteristic of outlet. They come to fulfilment through keeping in being owing to singleness of characteristic.
This is co-ordination of keeping in being.
[(iv) Abandoning]
484. Herein, what is co-ordination of abandoning?
One who abides contemplating the body as a body abandons the perversion that there is beauty in the ugly, physical nutriment comes within his diagnosis, he is without assuming in regard to sensual-desire assuming, he is unbound in regard to the bond of sensual desire, he is dissociated in regard to the bodily tie of covetousness, he is taintless in regard to the taint of sensual desire, he has crossed over the flood of sensual desire, he is barbless as regards the barb of lust, form as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the form element is abandoned, and he does not go a bad way through will.
485. One who abides contemplating feelings as feelings abandons the perversion that there is pleasure in the painful, contact as nutriment comes within his diagnosis, he is without assuming in regard to existence-assuming, he is unbound in regard to the bond of existence, he is dissociated in regard to the bodily tie of ill-will, he is taintless in regard to the taint of existence, he has crossed over the flood of existence, he is barbless in regard to the barb of hate, feeling as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the feeling element is abandoned, and he does not go a bad way through hate.
486. One who abides contemplating cognizance as cognizance abandons the perversion that there is permanence in the impermanent, consciousness as nutriment comes within his diagnosis, he is without assuming in regard to wrong-view assuming, he is unbound in regard to the bond of views, he is dissociated in regard to the bodily tie of misapprehension of virtue and duty, he is taintless in regard to the taint of views, he has crossed over the flood of views, he is barbless in regard to the barb of conceit, perception as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the perception-element is abandoned, and he does not go a wrong way through fear.
487. One who abides contemplating ideas as ideas abandons the perversion that there is self in the not-self, mind-choice as nutriment comes within his diagnosis, he is without assuming in regard to self-doctrine assuming, he is unbound in regard to the bond of ignorance, he is dissociated in regard to the bodily tie of insistence that “only this is the truth”, he is taintless in regard to the taint of ignorance, he has crossed over the flood of ignorance, he is barbless in regard to the barb of delusion, determinations as a steadying-point for consciousness passing on comes within his diagnosis, his lust for the determinations-element is abandoned, and he does not go a bad way through delusion.
This is co-ordination of abandoning.
488. That is why the venerable Mahā-Kaccāna said:
“Ideas with those whose roots they are,
And those shown by the Sage to have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination”.
The Mode of Conveying a Co-ordination is ended.
The 16 Modes of Conveying in Separate Treatment are ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 1
 4. Chapter ii 16 Modes of Conveying: Combined Treatment
Desanāhārasampāta
 489. It was said as follows:
“Soḷasa hārā paṭhamaṁ,Disalocanato disā viloketvā;Saṅkhipiya aṅkusena hi,Nayehi tīhi niddise suttan”ti.
 “Sixteen Conveyings first, surveying
Vuttā, tassā niddeso kuhiṁ daṭṭhabbo? Hārasampāte. Tattha katamo desanāhārasampāto?
 With Plotting then of the Directions,
“Arakkhitena cittena,micchādiṭṭhihatena ca;Thinamiddhābhibhūtena,vasaṁ mārassa gacchatī”ti.
 And having collected with the Hook,
Arakkhitena cittenā ti kiṁ desayati, pamādaṁ taṁ maccuno padaṁ. Micchādiṭṭhihatena cā ti micchādiṭṭhihataṁ nāma vuccati yadā “anicce niccan”ti passati, so vipallāso. So pana vipallāso kiṁlakkhaṇo? Viparītaggāhalakkhaṇo vipallāso. So kiṁ vipallāsayati? Tayo dhamme saññaṁ cittaṁ diṭṭhimiti. So kuhiṁ vipallāsayati? Catūsu attabhāvavatthūsu, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Evaṁ vedanaṁ …pe… saññaṁ …pe… saṅkhāre …pe… viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.
 Three Guide-Lines demonstrate a Thread”.
Tattha rūpaṁ paṭhamaṁ vipallāsavatthu “asubhe subhan”ti. Vedanā dutiyaṁ vipallāsavatthu “dukkhe sukhan”ti. Saññā saṅkhārā ca tatiyaṁ vipallāsavatthu “anattani attā”ti. Viññāṇaṁ catutthaṁ vipallāsavatthu “anicce niccan”ti. Dve dhammā cittassa saṅkilesā— taṇhā ca avijjā ca. Taṇhānivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “asubhe subhan”ti “dukkhe sukhan”ti. Diṭṭhinivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “anicce niccan”ti “anattani attā”ti.
 490. Now where is a demonstration of that to be found? In the Modes of Conveying in Combined Treatment.
Tattha yo diṭṭhivipallāso, so atītaṁ rūpaṁ attato samanupassati, atītaṁ vedanaṁ …pe… atītaṁ saññaṁ, atīte saṅkhāre … atītaṁ viññāṇaṁ attato samanupassati. Tattha yo taṇhāvipallāso, so anāgataṁ rūpaṁ abhinandati, anāgataṁ vedanaṁ …pe… anāgataṁ saññaṁ, anāgate saṅkhāre, anāgataṁ viññāṇaṁ abhinandati. Dve dhammā cittassa upakkilesā— taṇhā ca avijjā ca. Tāhi visujjhantaṁ cittaṁ visujjhati. Tesaṁ avijjānīvaraṇānaṁ taṇhāsaṁyojanānaṁ pubbā koṭi na paññāyati sandhāvantānaṁ saṁsarantānaṁ sakiṁ nirayaṁ sakiṁ tiracchānayoniṁ sakiṁ pettivisayaṁ sakiṁ asurakāyaṁ sakiṁ deve sakiṁ manusse.
 [1]
Thinamiddhābhibhūtenā ti. Thinaṁ nāma yā cittassa akallatā akammaniyatā; middhaṁ nāma yaṁ kāyassa līnattaṁ. Vasaṁ mārassa gacchatī ti kilesamārassa ca sattamārassa ca vasaṁ gacchati, so hi nivuto saṁsārābhimukho hoti. Imāni bhagavatā dve saccāni desitāni dukkhaṁ samudayo ca. Tesaṁ bhagavā pariññāya ca pahānāya ca dhammaṁ deseti dukkhassa pariññāya samudayassa pahānāya. Yena ca parijānāti yena ca pajahati, ayaṁ maggo. Yaṁ taṇhāya avijjāya ca pahānaṁ, ayaṁ nirodho. Imāni cattāri saccāni. Tenāha bhagavā “arakkhitena cittenā”ti. Tenāhāyasmā mahākaccāyano “assādādīnavatā”ti.
 491. Herein, what is the Mode of Conveying a Teaching in Combined Treatment? [It is, for example, as follows]
Niyutto desanāhārasampāto.
 With an unguarded cognizance,
Encumbered by wrong view, oppressed
By lethargy and drowsiness,
One travels on in Mara’s power.
492. What does “with an unguarded cognizance” teach? Negligence. That is the state of Mortality.
493.“Encumbered by wrong view”: one is called “encumbered by wrong view” when he sees permanence in the impermanent. That is a perversion. Now what is the characteristic of a perversion? A perversion has the characteristic of distorted apprehension. What does it pervert? Three ideas, namely perception, cognizance, and view. What does it cause perversion in? The four grounds for self-hood. [It does so] as follows (He sees form as self, or self as possessed of form, or form in self or self in form) . Likewise with feeling, perception, determinations, and consciousness.
494. Herein, form is the first ground for perversion, namely that there is beauty in the ugly; feeling is the second ground for perversion, namely that there is pleasure in the painful; perception and determinations are the third ground for perversion, namely that there is self in the not-self; and consciousness is the fourth ground for perversion, namely that there is permanence in the impermanent.
495. Two ideas are corruptions of cognizance: they are craving and ignorance. Cognizance shut in (hindered) by craving is perverted by the two perversions that there is beauty in the ugly and that there is pleasure in the painful. Cognizance shut in (hindered) by ignorance is perverted by the two perversions that there is permanence in the impermanent and that there is self in the not-self.
496. Herein, any perversion of view sees past form as self, sees past feeling … past perception … past determinations … sees past consciousness as self.
497. Herein, any perversion of craving expectantly relishes future form, expectantly relishes future feeling … future perception … future determinations, expectantly relishes future consciousness.
498. Two ideas are imperfections of cognizance, they are craving and ignorance. [It is when] purified from these that cognizance is purified.
499. Of those who have ignorance for their hindrance and craving for their fetter no first beginning is evident as they run on and on and go the roundabout, now in hell, now among animals, now in the ghost realm, now in the body of the Asura Demons, now among gods, now among men.
500.“Oppressed by lethargy and drowsiness”: lethargy is any unhealthiness, unwieldiness, of cognizance; drowsiness is any sloth of the body.
501.“One travels on in Māra’s power”: he travels on in the power of Māra (the Death-Dealer) as Defilement and Māra as Creature; for he faces the roundabout [of births].
502. Now these two Truths have been taught by the Blessed One: Suffering and its Origin. The Blessed One teaches the True Idea for their diagnosis and abandoning: for the diagnosis of Suffering and for the abandoning of its Origin. That by way of which one diagnoses and that by way of which one abandons is the Path. The abandoning of craving and of ignorance is Cessation. These are the four Truths.
503. That is why the Blessed One said “With an unguarded cognizance …”.
504. That is why the venerable Mahā-Kaccāna said:
“Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One’s
Injunction to devotees: this Mode
Is the Conveying of a Teaching”.
The Mode of Conveying a Teaching in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 2
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Vicayahārasampāta
 [2]
Tattha katamo vicayo hārasampāto? Tattha taṇhā duvidhā kusalāpi akusalāpi. Akusalā saṁsāragāminī, kusalā apacayagāminī pahānataṇhā. Mānopi duvidho kusalopi akusalopi. Yaṁ mānaṁ nissāya mānaṁ pajahati, ayaṁ māno kusalo. Yo pana māno dukkhaṁ nibbattayati, ayaṁ māno akusalo. Tattha yaṁ nekkhammasitaṁ domanassaṁ kudāssunāmāhaṁ taṁ āyatanaṁ sacchikatvā upasampajja viharissaṁ yaṁ ariyā santaṁ āyatanaṁ sacchikatvā upasampajja viharantīti tassa uppajjati pihā, pihāpaccayā domanassaṁ, ayaṁ taṇhā kusalā rāgavirāgā cetovimutti, tadārammaṇā kusalā avijjāvirāgā paññāvimutti.
 505. Herein, what is the Mode of Conveying an Investigation in Combined Treatment? [It is, for example, as follows.]
Tassā ko pavicayo? Aṭṭha maggaṅgāni sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. So kattha daṭṭhabbo? Catutthe jhāne pāramitāya. Catutthe hi jhāne aṭṭhaṅgasamannāgataṁ cittaṁ bhāvayati parisuddhaṁ pariyodātaṁ anaṅgaṇaṁ vigatūpakkilesaṁ mudu kammaniyaṁ ṭhitaṁ āneñjappattaṁ. So tattha aṭṭhavidhaṁ adhigacchati cha abhiññā dve ca visese, taṁ cittaṁ yato parisuddhaṁ, tato pariyodātaṁ, yato pariyodātaṁ, tato anaṅgaṇaṁ, yato anaṅgaṇaṁ, tato vigatūpakkilesaṁ, yato vigatūpakkilesaṁ, tato mudu, yato mudu, tato kammaniyaṁ, yato kammaniyaṁ, tato ṭhitaṁ, yato ṭhitaṁ, tato āneñjappattaṁ. Tattha aṅgaṇā ca upakkilesā ca tadubhayaṁ taṇhāpakkho. Yā ca iñjanā yā ca cittassa aṭṭhiti, ayaṁ diṭṭhipakkho.
 506. Herein, craving is of two kinds: profitable and unprofitable. While the unprofitable kind goes with the roundabout, the profitable kind is craving for abandoning, which goes with dispersal.
Cattāri indriyāni dukkhindriyaṁ domanassindriyaṁ sukhindriyaṁ somanassindriyañca catutthajjhāne nirujjhanti, tassa upekkhindriyaṁ avasiṭṭhaṁ bhavati. So uparimaṁ samāpattiṁ santato manasikaroti, tassa uparimaṁ samāpattiṁ santato manasikaroto catutthajjhāne oḷārikā saññā saṇṭhahati ukkaṇṭhā ca paṭighasaññā, so sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā “anantaṁ ākāsan”ti ākāsānañcāyatanasamāpattiṁ sacchikatvā upasampajja viharati. Abhiññābhinīhāro rūpasaññā vokāro nānattasaññā samatikkamati paṭighasaññā cassa abbhatthaṁ gacchati, evaṁ samādhi tassa samāhitassa obhāso antaradhāyati dassanañca rūpānaṁ, so samādhi chaḷaṅgasamannāgato paccavekkhitabbo. Anabhijjhāsahagataṁ me mānasaṁ sabbaloke, abyāpannaṁ me cittaṁ sabbasattesu, āraddhaṁ me vīriyaṁ paggahitaṁ, passaddho me kāyo asāraddho, samāhitaṁ me cittaṁ avikkhittaṁ, upaṭṭhitā me sati asammuṭṭhā, tattha yañca anabhijjhāsahagataṁ mānasaṁ sabbaloke yañca abyāpannaṁ cittaṁ sabbasattesu yañca āraddhaṁ vīriyaṁ paggahitaṁ yañca samāhitaṁ cittaṁ avikkhittaṁ, ayaṁ samatho. Yo passaddho kāyo asāraddho, ayaṁ samādhiparikkhāro. Yā upaṭṭhitā sati asammuṭṭhā ayaṁ vipassanā.
 507. Also conceit is of two kinds: profitable and unprofitable. Any conceit supported by which one abandons conceit is profitable; but any conceit which makes suffering occur is unprofitable conceit.
So samādhi pañcavidhena veditabbo. Ayaṁ samādhi “paccuppannasukho”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati, ayaṁ samādhi “āyatiṁ sukhavipāko”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati, ayaṁ samādhi “ariyo nirāmiso”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati, ayaṁ samādhi “akāpurisasevito”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati, ayaṁ samādhi “santo ceva paṇīto ca paṭippassaddhiladdho ca ekodibhāvādhigato ca na sasaṅkhāraniggayhavāritagato cā”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati. Taṁ kho panimaṁ samādhiṁ “sato samāpajjāmi sato vuṭṭhahāmī”ti itissa paccattameva ñāṇadassanaṁ paccupaṭṭhitaṁ bhavati. Tattha yo ca samādhi paccuppannasukho yo ca samādhi āyatiṁ sukhavipāko ayaṁ samatho. Yo ca samādhi ariyo nirāmiso, yo ca samādhi akāpurisasevito, yo ca samādhi santo ceva paṇīto ca paṭippassaddhiladdho ca ekodibhāvādhigato ca na sasaṅkhāraniggayhavāritagato ca yañcāhaṁ taṁ kho panimaṁ samādhiṁ sato samāpajjāmi sato vuṭṭhahāmīti, ayaṁ vipassanā.
 508. Herein, [as an example] in the case of the grief that has for its support the renunciation [described thus] (“When shall I enter upon by verification and abide in that base, which peaceful base the Noble Ones enter upon by verification and abide in”?, and longing arises in him, and grief with the longing as its condition): such craving is profitable; for there being the heart-deliverance due to fading of lust, [such craving] is profitable in having that for its object.
So samādhi pañcavidhena veditabbo pītipharaṇatā sukhapharaṇatā cetopharaṇatā ālokapharaṇatā paccavekkhaṇānimittaṁ. Tattha yo ca pītipharaṇo yo ca sukhapharaṇo yo ca cetopharaṇo, ayaṁ samatho. Yo ca ālokapharaṇo yañca paccavekkhaṇānimittaṁ. Ayaṁ vipassanā.
 509. [Now there is also] the understanding-deliverance due to fading of ignorance what is [the basis for] investigation of that?
Dasa kasiṇāyatanāni pathavīkasiṇaṁ āpokasiṇaṁ tejokasiṇaṁ vāyokasiṇaṁ nīlakasiṇaṁ pītakasiṇaṁ lohitakasiṇaṁ odātakasiṇaṁ ākāsakasiṇaṁ viññāṇakasiṇaṁ. Tattha yañca pathavīkasiṇaṁ yañca āpokasiṇaṁ evaṁ sabbaṁ, yañca odātakasiṇaṁ. Imāni aṭṭha kasiṇāni samatho. Yañca ākāsakasiṇaṁ yañca viññāṇakasiṇaṁ, ayaṁ vipassanā. Evaṁ sabbo ariyo maggo yena yena ākārena vutto, tena tena samathavipassanena yojayitabbo. Te tīhi dhammehi saṅgahitā aniccatāya dukkhatāya anattatāya. So samathavipassanaṁ bhāvayamāno tīṇi vimokkhamukhāni bhāvayati. Tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayati. Tayo khandhe bhāvayanto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayati.
 [Investigation of the Eight-factored Path]
Rāgacarito puggalo animittena vimokkhamukhena niyyāti adhicittasikkhāya sikkhanto lobhaṁ akusalamūlaṁ pajahanto sukhavedanīyaṁ phassaṁ anupagacchanto sukhaṁ vedanaṁ parijānanto rāgamalaṁ pavāhento rāgarajaṁ niddhunanto rāgavisaṁ vamento rāgaggiṁ nibbāpento rāgasallaṁ uppāṭento rāgajaṭaṁ vijaṭento. Dosacarito puggalo appaṇihitena vimokkhamukhena niyyāti adhisīlasikkhāya sikkhanto dosaṁ akusalamūlaṁ pajahanto dukkhavedanīyaṁ phassaṁ anupagacchanto dukkhavedanaṁ parijānanto dosamalaṁ pavāhento dosarajaṁ niddhunanto dosavisaṁ vamento dosaggiṁ nibbāpento dosasallaṁ uppāṭento dosajaṭaṁ vijaṭento. Mohacarito puggalo suññatavimokkhamukhena niyyāti adhipaññāsikkhāya sikkhanto mohaṁ akusalamūlaṁ pajahanto adukkhamasukhavedanīyaṁ phassaṁ anupagacchanto adukkhamasukhaṁ vedanaṁ parijānanto mohamalaṁ pavāhento moharajaṁ niddhunanto mohavisaṁ vamento mohaggiṁ nibbāpento mohasallaṁ uppāṭento mohajaṭaṁ vijaṭento.
 510.[The basis for that is] the eight path factors: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
Tattha suññatavimokkhamukhaṁ paññākkhandho, animittavimokkhamukhaṁ samādhikkhandho, appaṇihitavimokkhamukhaṁ sīlakkhandho. So tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayati, tayo khandhe bhāvayanto ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvayati. Tattha yā ca sammāvācā yo ca sammākammanto yo ca sammāājīvo, ayaṁ sīlakkhandho, yo ca sammāvāyāmo yā ca sammāsati yo ca sammāsamādhi, ayaṁ samādhikkhandho, yā ca sammādiṭṭhi yo ca sammāsaṅkappo, ayaṁ paññākkhandho.
 511. Where is [an example of investigation of] that to be found? In [as the most outstanding instance] the perfection of the fourth meditation. For in the fourth meditation cognizance is kept in being possessed of eight factors: it is quite purified, quite bright, unblemished, rid of imperfection, malleable, wieldy, steady, and attained to imperturbability. He [who has attained this perfection of the fourth meditation] then arrives at an eightfold [state], namely the Six kinds of Acquaintanceship [with supernormal power] and the Two Distinctions, [that is, the Mind-Made Body and Insight-Knowledge].
Tattha sīlakkhandho ca samādhikkhandho ca samatho, paññākkhandho vipassanā. Yo samathavipassanaṁ bhāveti, tassa dve bhavaṅgāni bhāvanaṁ gacchanti kāyo cittañca, bhavanirodhagāminī paṭipadā dve padāni sīlaṁ samādhi ca. So hoti bhikkhu bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapañño. Kāye bhāviyamāne dve dhammā bhāvanaṁ gacchanti sammākammanto sammāvāyāmo ca, sīle bhāviyamāne dve dhammā bhāvanaṁ gacchanti sammāvācā sammāājīvo ca, citte bhāviyamāne dve dhammā bhāvanaṁ gacchanti sammāsati sammāsamādhi ca, paññāya bhāviyamānāya dve dhammā bhāvanaṁ gacchanti sammādiṭṭhi sammāsaṅkappo ca.
 512. When that cognizance is quite purified it is quite bright; when quite bright, unblemished; when unblemished, rid of imperfections; when rid of imperfections, malleable; when malleable, wieldy; when wieldy, steady; when steady, it is attained to imperturbability.
Tattha yo ca sammākammanto yo ca sammāvāyāmo siyā kāyiko siyā cetasiko, tattha yo kāyasaṅgaho, so kāye bhāvite bhāvanaṁ gacchati, yo cittasaṅgaho, so citte bhāvite bhāvanaṁ gacchati. So samathavipassanaṁ bhāvayanto pañcavidhaṁ adhigamaṁ gacchati, khippādhigamo ca hoti, vimuttādhigamo ca hoti, mahādhigamo ca hoti, vipulādhigamo ca hoti, anavasesādhigamo ca hoti. Tattha samathena khippādhigamo ca mahādhigamo ca vipulādhigamo ca hoti, vipassanāya vimuttādhigamo ca anavasesādhigamo ca hoti.
 513. Herein, blemish and imperfection both belong to the side of craving, and any perturbation and unsteadiness of cognizance belong to the side of views.
Tattha yo desayati, so dasabalasamannāgato satthā ovādena sāvake na visaṁvādayati. So tividhaṁ idaṁ karotha iminā upāyena karotha idaṁ vo kurumānānaṁ hitāya sukhāya bhavissati, so tathā ovadito tathānusiṭṭho tathākaronto tathāpaṭipajjanto taṁ bhūmiṁ na pāpuṇissatīti netaṁ ṭhānaṁ vijjati. So tathā ovadito tathānusiṭṭho sīlakkhandhaṁ aparipūrayanto taṁ bhūmiṁ anupāpuṇissatīti netaṁ ṭhānaṁ vijjati. So tathā ovadito tathānusiṭṭho sīlakkhandhaṁ paripūrayanto taṁ bhūmiṁ anupāpuṇissatīti ṭhānametaṁ vijjati.
 514. Four faculties—namely the [bodily] pain faculty, the [mental] grief faculty, the [bodily] pleasure faculty, and the [mental] joy faculty, cease in the fourth meditation. In that the onlooking-equanimity faculty is left. This [meditator] gives attention to the [next] higher attainment as [more] peaceful. When he gives attention to the [next] higher attainment as [more] peaceful, his perception of grossness shapes itself to the fourth meditation and his perception of resistance reaches upwards [to something better].
Sammāsambuddhassa te sato ime dhammā anabhisambuddhāti netaṁ ṭhānaṁ vijjati. Sabbāsavaparikkhīṇassa te sato ime āsavā aparikkhīṇāti netaṁ ṭhānaṁ vijjati. Yassa te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyāti netaṁ ṭhānaṁ vijjati. Sāvako kho pana te dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī so pubbena aparaṁ uḷāraṁ visesādhigamaṁ na sacchikarissatīti netaṁ ṭhānaṁ vijjati.
 515. With complete surmounting of perceptions of form, with disappearance of perceptions of resistance, and with no attention to perceptions of difference, [aware that] “Space is infinite”, he enters upon by realization and abides in the attainment of the base consisting of infiniteness of space.
Ye kho pana dhammā antarāyikā, te paṭisevato nālaṁ antarāyāyāti netaṁ ṭhānaṁ vijjati. Ye kho pana dhammā aniyyānikā, te niyyanti takkarassa sammā dukkhakkhayāyāti netaṁ ṭhānaṁ vijjati. Ye kho pana dhammā niyyānikā, te niyyanti takkarassa sammā dukkhakkhayāyāti ṭhānametaṁ vijjati. Sāvako kho pana te saupādiseso anupādisesaṁ nibbānadhātuṁ anupāpuṇissatīti netaṁ ṭhānaṁ vijjati.
 516. The directive management [of cognizance] in the kinds of acquaintanceship [with supernormal power] is perception of form; the constituting [of diversity] is perception of difference. He surmounts [these] and his perception of resistance disappears.
Diṭṭhisampanno mātaraṁ jīvitā voropeyya hatthehi vā pādehi vā suhataṁ kareyyāti netaṁ ṭhānaṁ vijjati, puthujjano mātaraṁ jīvitā voropeyya hatthehi vā pādehi vā suhataṁ kareyyāti ṭhānametaṁ vijjati. Evaṁ pitaraṁ, arahantaṁ, bhikkhuṁ. Diṭṭhisampanno puggalo saṅghaṁ bhindeyya saṅghe vā saṅgharājiṁ janeyyāti netaṁ ṭhānaṁ vijjati, puthujjano saṅghaṁ bhindeyya saṅghe vā saṅgharājiṁ janeyyāti ṭhānametaṁ vijjati, diṭṭhisampanno tathāgatassa duṭṭhacitto lohitaṁ uppādeyya, parinibbutassa vā tathāgatassa duṭṭhacitto thūpaṁ bhindeyyāti netaṁ ṭhānaṁ vijjati. Puthujjano tathāgatassa duṭṭhacitto lohitaṁ uppādeyya, parinibbutassa vā tathāgatassa duṭṭhacitto thūpaṁ bhindeyyāti ṭhānametaṁ vijjati. Diṭṭhisampanno aññaṁ satthāraṁ apadiseyya api jīvitahetūti netaṁ ṭhānaṁ vijjati, puthujjano aññaṁ satthāraṁ apadiseyyāti ṭhānametaṁ vijjati. Diṭṭhisampanno ito bahiddhā aññaṁ dakkhiṇeyyaṁ pariyeseyyāti netaṁ ṭhānaṁ vijjati, puthujjano ito bahiddhā aññaṁ dakkhiṇeyyaṁ pariyeseyyāti ṭhānametaṁ vijjati, diṭṭhisampanno kutūhalamaṅgalena suddhiṁ pacceyyāti netaṁ ṭhānaṁ vijjati. Puthujjano kutūhalamaṅgalena suddhiṁ pacceyyāti ṭhānametaṁ vijjati.
 517. Such is concentration. When he is concentrated, his illumination vanishes and also his seeing of forms.
Itthī rājā cakkavattī siyāti netaṁ ṭhānaṁ vijjati, puriso rājā cakkavattī siyāti ṭhānametaṁ vijjati; itthī sakko devānamindo siyāti netaṁ ṭhānaṁ vijjati, puriso sakko devānamindo siyāti ṭhānametaṁ vijjati; itthī māro pāpimā siyāti netaṁ ṭhānaṁ vijjati, puriso māro pāpimā siyāti ṭhānametaṁ vijjati; itthī mahābrahmā siyāti netaṁ ṭhānaṁ vijjati, puriso mahābrahmā siyāti ṭhānametaṁ vijjati; itthī tathāgato arahaṁ sammāsambuddho siyāti netaṁ ṭhānaṁ vijjati, puriso tathāgato arahaṁ sammāsambuddho siyāti ṭhānametaṁ vijjati.
 518. That [kind of] concentration can be reviewed as possessing six factors: “(1) My notion of all the world is accompanied by non-covetousness; (2) my cognizance of all creatures is unaffected by ill-will, (3) my energy is instigated and exerted, (4) my body is tranquillized and uninstigated, (5) my cognizance is concentrated and undistracted, (6) my mindfulness is established and unforgotten”.
Dve tathāgatā arahanto sammāsambuddhā apubbaṁ acarimaṁ ekissā lokadhātuyā uppajjeyyuṁ vā dhammaṁ vā deseyyunti netaṁ ṭhānaṁ vijjati, ekova tathāgato arahaṁ sammāsambuddho ekissā lokadhātuyā uppajjissati vā dhammaṁ vā desessatīti ṭhānametaṁ vijjati.
 519. Herein, any notion unaccompanied by covetousness about all the world, and any cognizance of all creatures unaffected by ill-will, and any energy instigated and exerted, and any concentrated undistracted cognizance: these are Quiet. [But] the tranquillized body remaining uninstigated is the requisite for concentration, and the mindfulness established unforgettingly is Insight.
Tiṇṇaṁ duccaritānaṁ iṭṭho kanto piyo manāpo vipāko bhavissatīti netaṁ ṭhānaṁ vijjati, tiṇṇaṁ duccaritānaṁ aniṭṭho akanto appiyo amanāpo vipāko bhavissatīti ṭhānametaṁ vijjati. Tiṇṇaṁ sucaritānaṁ aniṭṭho akanto appiyo amanāpo vipāko bhavissatīti netaṁ ṭhānaṁ vijjati, tiṇṇaṁ sucaritānaṁ iṭṭho kanto piyo manāpo vipāko bhavissatīti ṭhānametaṁ vijjati.
 520. That [kind of] concentration can be understood in five ways as follows: (1) “This concentration has presently-arisen pleasure”: this is how his knowing and seeing are manifested in himself. And “this concentration has future pleasant ripening”: this is how his knowing and seeing are manifested in himself. (2) “This concentration is noble and unmaterialistic”: this is how his knowing and seeing are manifested in himself. (3) “This concentration is not cultivated by trivial men”: this is how his knowing and seeing are manifested in himself. (4) “This concentration is both the [most] peaceful and the superior [goal], and it has gained tranquillity and arrived at singleness and does not have to be protected [from defilement] with the deterrence of prompting determinations”: this is how his knowing and seeing are manifested in himself. (5) “Now I attain this concentration mindful and emerge from it mindful”: this is how his knowing and seeing are manifested in himself.
Aññataro samaṇo vā brāhmaṇo vā kuhako lapako nemittako kuhanalapananemittakattaṁ pubbaṅgamaṁ katvā pañca nīvaraṇe appahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu anupaṭṭhitassati viharanto satta bojjhaṅge abhāvayitvā anuttaraṁ sammāsambodhiṁ abhisambujjhissatīti netaṁ ṭhānaṁ vijjati, aññataro samaṇo vā brāhmaṇo vā sabbadosāpagato pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe catūsu satipaṭṭhānesu upaṭṭhitassati viharanto satta bojjhaṅge bhāvayitvā anuttaraṁ sammāsambodhiṁ abhisambujjhissatīti ṭhānametaṁ vijjati. Yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso idaṁ vuccati ṭhānāṭṭhānañāṇaṁ paṭhamaṁ tathāgatabalaṁ.
 521. Herein, any concentration that has presently-arisen pleasure and any concentration that has future pleasant ripening are Quiet. And any concentration that is noble and unmaterialistic, and any concentration that is not cultivated by trivial men, and any concentration that is the [most] peaceful and the superior [goal] and has gained tranquillity and has arrived at singleness and does not have to be protected [from defilement] with the deterrence of prompting determinations, and any [concentration of which one is aware] “Now I am in attainment of this concentration mindful, and I emerge from it mindful”, are Insight.
Iti ṭhānāṭṭhānagatā sabbe khayadhammā vayadhammā virāgadhammā nirodhadhammā keci saggūpagā keci apāyūpagā keci nibbānūpagā, evaṁ bhagavā āha—
 522. That concentration can be understood [again] in five ways [as follows]: extension of happiness, extension of pleasure, extension of cognizance, extension of light, and the sign of concentration.
“Sabbe sattā marissanti,maraṇantaṁ hi jīvitaṁ;Yathākammaṁ gamissanti,puññapāpaphalūpagā;Nirayaṁ pāpakammantā,puññakammā ca suggatiṁ;Apare ca maggaṁ bhāvetvā,parinibbantināsavā”ti.
 523. Herein, any extension of happiness, any extension of pleasure, any extension of cognizance, are Quiet, while any extension of light, and any extension of reviewing, are Insight.
Sabbe sattā ti ariyā ca anariyā ca sakkāyapariyāpannā ca sakkāyavītivattā ca. Marissantī ti dvīhi maraṇehi dandhamaraṇena ca adandhamaraṇena ca, sakkāyapariyāpannānaṁ adandhamaraṇaṁ sakkāyavītivattānaṁ dandhamaraṇaṁ. Maraṇantaṁ hi jīvitan ti khayā āyussa indriyānaṁ uparodhā jīvitapariyanto maraṇapariyanto. Yathākammaṁ gamissantī ti kammassakatā. Puññapāpaphalūpagā ti kammānaṁ phaladassāvitā ca avippavāso ca.
 524. There are the ten bases of wholeness: wholeness of earth (solidity), wholeness of water (cohesion), wholeness of fire (temperature), wholeness of air (force); wholeness of blue-black, wholeness of yellow, wholeness of red, wholeness of white; wholeness of space, and wholeness of consciousness.
Nirayaṁ pāpakammantā ti apuññasaṅkhārā. Puññakammā ca suggatin ti puññasaṅkhārā sugatiṁ gamissanti. Apare ca maggaṁ bhāvetvā, parinibbantināsavā ti sabbasaṅkhārānaṁ samatikkamanaṁ. Tenāha bhagavā— “sabbe …pe… nāsavā”ti.
 525. Herein, the wholeness of earth … down to … the wholeness of white: these eight wholenesses are quiet, while the wholeness of space and the wholeness of consciousness are insight.
“Sabbe sattā marissanti, maraṇantaṁ hi jīvitaṁ. Yathākammaṁ gamissanti, puññapāpaphalūpagā. Nirayaṁ pāpakammantā”ti āgāḷhā ca nijjhāmā ca paṭipadā. “Apare ca maggaṁ bhāvetvā, parinibbantināsavā”ti majjhimā paṭipadā. “Sabbe sattā marissanti, maraṇantaṁ hi jīvitaṁ, yathākammaṁ gamissanti, puññapāpaphalūpagā, nirayaṁ pāpakammantā”ti ayaṁ saṅkileso. Evaṁ saṁsāraṁ nibbattayati. “Sabbe sattā marissanti …pe… nirayaṁ pāpakammantā”ti ime tayo vaṭṭā dukkhavaṭṭo kammavaṭṭo kilesavaṭṭo. “Apare ca maggaṁ bhāvetvā, parinibbantināsavā”ti tiṇṇaṁ vaṭṭānaṁ vivaṭṭanā. “Sabbe sattā marissanti …pe… nirayaṁ pāpakammantā”ti ādīnavo, “puññakammā ca suggatin”ti assādo, “apare ca maggaṁ bhāvetvā, parinibbantināsavā”ti nissaraṇaṁ. “Sabbe sattā marissanti …pe… nirayaṁ pāpakammantā”ti hetu ca phalañca, pañcakkhandhā phalaṁ, taṇhā hetu, “apare ca maggaṁ bhāvetvā, parinibbantināsavā”ti maggo ca phalañca. “Sabbe sattā marissanti, maraṇantaṁ hi jīvitaṁ. Yathākammaṁ gamissanti, puññapāpaphalūpagā, nirayaṁ pāpakammantā”ti ayaṁ saṅkileso, so saṅkileso tividho taṇhāsaṅkileso diṭṭhisaṅkileso duccaritasaṅkilesoti.
 526. In this way the whole Noble Path, in whatever way it is stated, can be construed accordingly as Quiet and Insight.
Tattha taṇhāsaṅkileso tīhi taṇhāhi niddisitabbo— kāmataṇhāya bhavataṇhāya vibhavataṇhāya. Yena yena vā pana vatthunā ajjhosito, tena teneva niddisitabbo, tassā vitthāro chattiṁsāya taṇhāya jāliniyā vicaritāni. Tattha diṭṭhisaṅkileso ucchedasassatena niddisitabbo, yena yena vā pana vatthunā diṭṭhivasena abhinivisati, “idameva saccaṁ moghamaññan”ti tena teneva niddisitabbo, tassā vitthāro dvāsaṭṭhi diṭṭhigatāni. Tattha duccaritasaṅkileso cetanā cetasikakammena niddisitabbo, tīhi duccaritehi kāyaduccaritena vacīduccaritena manoduccaritena, tassā vitthāro dasa akusalakammapathā. Apare ca maggaṁ bhāvetvā, parinibbantināsavāti idaṁ vodānaṁ.
 527. These [ideas] are comprised by three ideas: by impermanence, by painfulness, and by not-self.
Tayidaṁ vodānaṁ tividhaṁ; taṇhāsaṅkileso samathena visujjhati, so samatho samādhikkhandho, diṭṭhisaṅkileso vipassanāya visujjhati, sā vipassanā paññākkhandho, duccaritasaṅkileso sucaritena visujjhati, taṁ sucaritaṁ sīlakkhandho.
 528. [Consequently,] when he keeps in being quiet and insight, he keeps in being the three Gateways to Liberation. When he keeps in being the three gateways to liberation, he keeps in being the three categories [of virtue, concentration, and understanding]. When he keeps in being the three categories, he keeps in being the Noble Eight-factored Path.
“Sabbe sattā marissanti, maraṇantaṁ hi jīvitaṁ, yathākammaṁ gamissanti, puññapāpaphalūpagā, nirayaṁ pāpakammantā”ti apuññappaṭipadā, “puññakammā ca suggatin”ti puññappaṭipadā, “apare ca maggaṁ bhāvetvā, parinibbantināsavā”ti puññapāpasamatikkamappaṭipadā, tattha yā ca puññappaṭipadā yā ca apuññappaṭipadā, ayaṁ ekā paṭipadā sabbatthagāminī ekā apāyesu, ekā devesu, yā ca puññapāpasamatikkamā paṭipadā ayaṁ tattha tattha gāminī paṭipadā.
 529. A person of lusting temperament finds outlet by the signless gateway to liberation, training by the training in higher cognizance, abandoning greed as a root of unprofit, not approaching contact to be felt as pleasant, diagnosing pleasant feeling, washing out the stain of lust, shaking off the dust of lust, vomiting forth the poison of lust, extinguishing the fire of lust, extracting the barb of lust, and disentangling the tangle of lust.
Tayo rāsī— micchattaniyato rāsi, sammattaniyato rāsi, aniyato rāsi, tattha yo ca micchattaniyato rāsi yo ca sammattaniyato rāsi ekā paṭipadā tattha tattha gāminī, tattha yo aniyato rāsi, ayaṁ sabbatthagāminī paṭipadā. Kena kāraṇena? Paccayaṁ labhanto niraye upapajjeyya, paccayaṁ labhanto tiracchānayonīsu upapajjeyya, paccayaṁ labhanto pettivisayesu upapajjeyya, paccayaṁ labhanto asuresu upapajjeyya, paccayaṁ labhanto devesu upapajjeyya, paccayaṁ labhanto manussesu upapajjeyya, paccayaṁ labhanto parinibbāyeyya, tasmāyaṁ sabbatthagāminī paṭipadā, yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso, idaṁ vuccati sabbatthagāminī paṭipadā ñāṇaṁ dutiyaṁ tathāgatabalaṁ.
 530. A person of hating temperament finds outlet by the dispositionless gateway to liberation, training by the training in higher virtue, abandoning hate as a root of unprofit, not approaching contact to be felt as painful, diagnosing painful feeling, washing out the stain of hate, shaking off the dirt of hate, vomiting forth the poison of hate, extinguishing the fire of hate, extracting the barb of hate, and disentangling the tangle of hate.
Iti sabbatthagāminī paṭipadā anekadhātuloko, tattha tattha gāminī paṭipadā nānādhātuloko. Tattha katamo anekadhātuloko? Cakkhudhātu rūpadhātu cakkhuviññāṇadhātu, sotadhātu saddadhātu sotaviññāṇadhātu, ghānadhātu gandhadhātu ghānaviññāṇadhātu, jivhādhātu rasadhātu jivhāviññāṇadhātu, kāyadhātu phoṭṭhabbadhātu kāyaviññāṇadhātu, manodhātu dhammadhātu manoviññāṇadhātu, pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu, kāmadhātu, byāpādadhātu, vihiṁsādhātu, nekkhammadhātu, abyāpādadhātu, avihiṁsādhātu, dukkhadhātu, domanassadhātu, avijjādhātu, sukhadhātu, somanassadhātu, upekkhādhātu, rūpadhātu, arūpadhātu, nirodhadhātu, saṅkhāradhātu, nibbānadhātu, ayaṁ anekadhātuloko.
 531. A person of deluded temperament finds outlet by the void gateway to liberation, training by the training in higher understanding, abandoning delusion as a root of unprofit, not approaching contact to be felt as neither-painful-nor-pleasant, diagnosing neither-painful-nor-pleasant feeling, washing out the stain of delusion, shaking off the dirt of delusion, vomiting forth the poison of delusion, extinguishing the fire of delusion, extracting the barb of delusion, and disentangling the tangle of delusion.
Tattha katamo nānādhātuloko? Aññā cakkhudhātu, aññā rūpadhātu, aññā cakkhuviññāṇadhātu, evaṁ sabbā, aññā nibbānadhātu. Yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso, idaṁ vuccati anekadhātu nānādhātu ñāṇaṁ tatiyaṁ tathāgatabalaṁ.
 532. Herein, the void gateway to liberation is the understanding category, the signless gateway to liberation is the concentration category, and the dispositionless gateway to liberation is the virtue category. When he keeps in being the three gateways to liberation, he keeps in being the three categories, and when he keeps in being the three categories he keeps in being the Noble Eight-factored Path.
Iti anekadhātu nānādhātukassa lokassa yaṁ yadeva dhātuṁ sattā adhimuccanti, taṁ tadeva adhiṭṭhahanti abhinivisanti, keci rūpādhimuttā, keci saddādhimuttā, keci gandhādhimuttā, keci rasādhimuttā, keci phoṭṭhabbādhimuttā, keci dhammādhimuttā, keci itthādhimuttā, keci purisādhimuttā, keci cāgādhimuttā, keci hīnādhimuttā, keci paṇītādhimuttā, keci devādhimuttā, keci manussādhimuttā, keci nibbānādhimuttā. Yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso, ayaṁ veneyyo, ayaṁ na veneyyo, ayaṁ saggagāmī, ayaṁ duggatigāmīti, idaṁ vuccati sattānaṁ nānādhimuttikatā ñāṇaṁ catutthaṁ tathāgatabalaṁ.
 533. Herein, right speech, right action, and right livelihood, are the virtue category; right effort, right mindfulness, and right concentration, are the concentration category; right view, and right intention, are the understanding category.
Iti te yathādhimuttā ca bhavanti, taṁ taṁ kammasamādānaṁ samādiyanti. Te chabbidhaṁ kammaṁ samādiyanti— keci lobhavasena, keci dosavasena, keci mohavasena, keci saddhāvasena, keci vīriyavasena, keci paññāvasena. Taṁ vibhajjamānaṁ duvidhaṁ— saṁsāragāmi ca nibbānagāmi ca.
 534. Herein, the virtue category and the concentration category are quiet, while the understanding category is insight.
Tattha yaṁ lobhavasena dosavasena mohavasena ca kammaṁ karoti, idaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ. Tattha yaṁ saddhāvasena kammaṁ karoti, idaṁ kammaṁ sukkaṁ sukkavipākaṁ. Tattha yaṁ lobhavasena dosavasena mohavasena saddhāvasena ca kammaṁ karoti, idaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ. Tattha yaṁ vīriyavasena paññāvasena ca kammaṁ karoti, idaṁ kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ kammuttamaṁ kammaseṭṭhaṁ kammakkhayāya saṁvattati.
 535. When anyone keeps in being quiet and insight, two factors of being are kept in being in him, namely, the body and cognizance; and the way leading to the cessation of being is the two basic stages, namely virtue and concentration. This bhikkhu has kept the body in being, kept virtue in being, kept [concentrated] cognizance in being, and kept understanding in being.
Cattāri kammasamādānāni— atthi kammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ, atthi kammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, atthi kammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, atthi kammasamādānaṁ paccuppannasukhañceva āyatiṁ ca sukhavipākaṁ. Yaṁ evaṁ jātiyaṁ kammasamādānaṁ, iminā puggalena akusalakammasamādānaṁ upacitaṁ avipakkaṁ vipākāya paccupaṭṭhitaṁ na ca bhabbo abhinibbidhā gantunti taṁ bhagavā na ovadati. Yathā devadattaṁ kokālikaṁ sunakkhattaṁ licchaviputtaṁ, ye vā panaññepi sattā micchattaniyatā imesañca puggalānaṁ upacitaṁ akusalaṁ na ca tāva pāripūriṁ gataṁ, purā pāripūriṁ gacchati. Purā phalaṁ nibbattayati, purā maggamāvārayati, purā veneyyattaṁ samatikkamatīti te bhagavā asamatte ovadati. Yathā puṇṇañca govatikaṁ acelañca kukkuravatikaṁ.
 536. While the body is kept in being, two ideas also are kept in being, namely right action and right effort. While virtue is kept in being, two ideas also are kept in being, namely right speech and right livelihood. While [concentrated] cognizance is kept in being, two ideas also are kept in being, namely right mindfulness and right concentration. While understanding is kept in being, two ideas also are kept in being, namely right view and right intention.
Imassa ca puggalassa akusalakammasamādānaṁ paripūramānaṁ maggaṁ āvārayissati purā pāripūriṁ gacchati, purā phalaṁ nibbattayati, purā maggamāvārayati, purā veneyyattaṁ samatikkamatīti taṁ bhagavā asamattaṁ ovadati. Yathā āyasmantaṁ aṅgulimālaṁ.
 537. Herein, the right action and the right effort may be bodily and may be mental.
Sabbesaṁ mudumajjhādhimattatā. Tattha mudu āneñjābhisaṅkhārā majjhaṁ avasesakusalasaṅkhārā, adhimattaṁ akusalasaṅkhārā, yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso, idaṁ diṭṭhadhammavedanīyaṁ, idaṁ upapajjavedanīyaṁ, idaṁ aparāpariyavedanīyaṁ, idaṁ nirayavedanīyaṁ, idaṁ tiracchānavedanīyaṁ, idaṁ pettivisayavedanīyaṁ, idaṁ asuravedanīyaṁ, idaṁ devavedanīyaṁ, idaṁ manussavedanīyanti, idaṁ vuccati atītānāgatapaccuppannānaṁ kammasamādānānaṁ hetuso ṭhānaso anodhiso vipākavemattatā ñāṇaṁ pañcamaṁ tathāgatabalaṁ.
 538. Herein, what is comprised within the body is also kept in being when the body is kept in being, and what is comprised within the mental is also kept in being when [concentrated] cognizance is kept in being.
Iti tathā samādinnānaṁ kammānaṁ samādinnānaṁ jhānānaṁ vimokkhānaṁ samādhīnaṁ samāpattīnaṁ ayaṁ saṅkileso, idaṁ vodānaṁ, idaṁ vuṭṭhānaṁ, evaṁ saṅkilissati, evaṁ vodāyati, evaṁ vuṭṭhahatīti ñāṇaṁ anāvaraṇaṁ.
 539. When he keeps in being quiet and insight, he arrives at the fivefold arrival: there is arrival at quickness, there is arrival at deliverance, there is arrival at greatness, there is arrival at abundance, and there is arrival at remainderlessness.
Tattha kati jhānāni? Cattāri jhānāni. Kati vimokkhā? Ekādasa ca aṭṭha ca satta ca tayo ca dve ca. Kati samādhī? Tayo samādhī— savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. Kati samāpattiyo? Pañca samāpattiyo— saññāsamāpatti asaññāsamāpatti nevasaññānāsaññāsamāpatti vibhūtasaññāsamāpatti nirodhasamāpatti.
 540. Herein, arrival at quickness and arrival at greatness and arrival at abundance come about through quiet, while arrival at deliverance and arrival at remainderlessness come about through insight.
Tattha katamo saṅkileso? Paṭhamajjhānassa kāmarāgabyāpādā saṅkileso. Ye ca kukkuṭajhāyī dve paṭhamakā yo vā pana koci hānabhāgiyo samādhi, ayaṁ saṅkileso. Tattha katamaṁ vodānaṁ, nīvaraṇapārisuddhi, paṭhamassa jhānassa ye ca kukkuṭajhāyī dve pacchimakā yo vā pana koci visesabhāgiyo samādhi, idaṁ vodānaṁ. Tattha katamaṁ vuṭṭhānaṁ? Yaṁ samāpattivuṭṭhānakosallaṁ, idaṁ vuṭṭhānaṁ. Yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso, idaṁ vuccati sabbesaṁ jhānavimokkhasamādhisamāpattīnaṁ saṅkilesavodānavuṭṭhānañāṇaṁ chaṭṭhaṁ tathāgatabalaṁ.
 [Investigation of the Ten Powers of a Perfect One]
Iti tasseva samādhissa tayo dhammā parivārā indriyāni balāni vīriyamiti, tāniyeva indriyāni vīriyavasena balāni bhavanti, ādhipateyyaṭṭhena indriyāni, akampiyaṭṭhena balāni, iti tesaṁ mudumajjhādhimattatā ayaṁ mudindriyo ayaṁ majjhindriyo ayaṁ tikkhindriyoti. Tattha bhagavā tikkhindriyaṁ saṅkhittena ovādena ovadati, majjhindriyaṁ bhagavā saṅkhittavitthārena ovadati, mudindriyaṁ bhagavā vitthārena ovadati. Tattha bhagavā tikkhindriyassa mudukaṁ dhammadesanaṁ upadisati, majjhindriyassa bhagavā mudutikkhadhammadesanaṁ upadisati, mudindriyassa bhagavā tikkhaṁ dhammadesanaṁ upadisati. Tattha bhagavā tikkhindriyassa samathaṁ upadisati, majjhindriyassa bhagavā samathavipassanaṁ upadisati, mudindriyassa bhagavā vipassanaṁ upadisati. Tattha bhagavā tikkhindriyassa nissaraṇaṁ upadisati, majjhindriyassa bhagavā ādīnavañca nissaraṇañca upadisati, mudindriyassa bhagavā assādañca ādīnavañca nissaraṇañca upadisati. Tattha bhagavā tikkhindriyassa adhipaññāsikkhāya paññāpayati, majjhindriyassa bhagavā adhicittasikkhāya paññāpayati, mudindriyassa bhagavā adhisīlasikkhāya paññāpayati.
 541. Herein, he who gives the teaching is the Master possessed of the Ten Powers, and he does not mislead his hearers with his advice. He [gives advice] in three ways: Do this; do it by this means; when that is done it will be for your welfare and pleasure.
Yaṁ ettha ñāṇaṁ hetuso ṭhānaso anodhiso ayaṁ imaṁ bhūmiṁ bhāvanañca gato, imāya velāya imāya anusāsaniyā evaṁ dhātuko cāyaṁ ayaṁ cassa āsayo ayañca anusayo iti, idaṁ vuccati parasattānaṁ parapuggalānaṁ indriyaparopariyattavemattatā ñāṇaṁ sattamaṁ tathāgatabalaṁ.
 [i. Knowledge of Instance and No Instance]
Iti tattha yaṁ anekavihitaṁ pubbenivāsaṁ anussarati. Seyyathidaṁ— ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekānipi jātisatāni anekānipi jātisahassāni anekānipi jātisatasahassāni anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe. Amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ. Tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapannoti, iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
 542. That, on being thus advised and thus instructed, and thus doing and thus practising the way, he will not reach that plane: no such instance is found. That, on being thus advised and thus instructed, he should reach that plane without perfecting the virtue category: no such instance is found. That being thus advised and thus instructed, he should reach that plane when he perfects the virtue category: such an instance is found.
Tattha saggūpagesu ca sattesu manussūpagesu ca sattesu apāyūpagesu ca sattesu imassa puggalassa lobhādayo ussannā alobhādayo mandā, imassa puggalassa alobhādayo ussannā lobhādayo mandā, ye vā pana ussannā ye vā pana mandā imassa puggalassa imāni indriyāni upacitāni imassa puggalassa imāni indriyāni anupacitāni amukāya vā kappakoṭiyaṁ kappasatasahasse vā kappasahasse vā kappasate vā kappe vā antarakappe vā upaḍḍhakappe vā saṁvacchare vā upaḍḍhasaṁvacchare vā māse vā pakkhe vā divase vā muhutte vā iminā pamādena vā pasādena vāti. Taṁ taṁ bhavaṁ bhagavā anussaranto asesaṁ jānāti, tattha yaṁ dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā.
 543. That [anyone will accuse a Perfect One with truth]: “[Although] you are fully enlightened (have discovered completely), yet these ideas have not been discovered by you”: no such instance is found. That [anyone will accuse a Perfect One with truth]: “[Although] you have quite exhausted all taints, yet these taints are unexhausted in you”: no such instance is found. That [anyone will accuse a Perfect One with truth]: “When the True Idea is taught to someone by you, it does not, when he gives effect to it, give outlet for him to complete exhaustion of suffering”: no such instance is found. That [anyone will accuse a Perfect One with truth]: “When a hearer practises the way of ideas in accordance with the True Idea, practises the way properly, conducts himself according to the True Idea, he will not verify any arrival at progressively higher distinctions”: no such instance is found. That [anyone will accuse a Perfect One with truth]: “Ideas called obstructions by you are not sufficiently so to obstruct the pursuer of them”: no such instance is found.
Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā, tattha saggūpagesu ca sattesu manussūpagesu ca sattesu apāyūpagesu ca sattesu iminā puggalena evarūpaṁ kammaṁ amukāya kappakoṭiyaṁ upacitaṁ kappasatasahasse vā kappasahasse vā kappasate vā kappe vā antarakappe vā upaḍḍhakappe vā saṁvacchare vā upaḍḍhasaṁvacchare vā māse vā pakkhe vā divase vā muhutte vā iminā pamādena vā pasādena vāti. Imāni bhagavato dve ñāṇāni— pubbenivāsānussatiñāṇañca dibbacakkhu ca aṭṭhamaṁ navamaṁ tathāgatabalaṁ.
 544. That ideas which do not give outlet should, when someone practises them, give him outlet to the complete exhaustion of suffering: no such instance is found. That ideas which give outlet should, when someone practises them, give him outlet to the complete exhaustion of suffering: such an instance is found.
Iti tattha yaṁ sabbaññutā pattā viditā sabbadhammā virajaṁ vītamalaṁ uppannaṁ sabbaññutañāṇaṁ nihato māro bodhimūle, idaṁ bhagavato dasamaṁ balaṁ sabbāsavaparikkhayaṁ ñāṇaṁ. Dasabalasamannāgatā hi buddhā bhagavantoti.
 545. That [anyone will accuse a Perfect One with truth]: “Your hearers will, with trace still left, reach the extinction element without trace left”: no such instance is found.
Niyutto vicayo hārasampāto.
 546. That one perfected in his view [as a Stream Enterer or higher] should deprive his mother of life or assassinate her by hand or foot: no such instance is found. That an ordinary man [who has not attained the path] should deprive his mother of life or assassinate her by hand or foot: such an instance is found … Likewise with a father, and an Arahant bhikkhu … That one perfected in his view should cause a schism in the Community or should create dissension in the Community: no such instance is found. That an ordinary man should cause a schism in the Community or should create dissension in the Community: such an instance is found. That one perfected in his view should with cognizance of hate shed a Perfect One’s blood, or should with cognizance of hate destroy the monument of a Perfect One attained to extinction: no such instance is found. That an ordinary man should with cognizance of hate shed a Perfect One’s blood, or with cognizance of hate destroy the monument of a Perfect One attained to extinction: such an instance is found. That one perfected in his view should confess another Master even for the sake of a livelihood: no such instance is found. That an ordinary man should confess another Master: such an instance is found.
547. That one perfected in his view should try someone outside to make offerings to: no such instance is found. That an ordinary man should try someone outside to make offerings to: such an instance is found. That one perfected in his view should expect purification through the kind of good omen that is open to the tumult of debate no such instance is found. That an ordinary man should resort for purification to the kind of good omen that is open to the tumult of debate: such an instance is found.
548. That a Wheel-Turning Monarch might be female: no such instance is found. That a Wheel-Turning Monarch might be male: such an instance is found. That Sakka Ruler of Gods might be female: no such instance is found. That Sakka Ruler of Gods might be male: such an instance is found. That Māra the Evil One might be female: no such instance is found. That Māra the Evil One might be male: such an instance is found. That the High Divinity might be female: no such instance is found. That the High Divinity might be male: such an instance is found. That a Perfect One accomplished and fully enlightened might be female: no such instance is found. That a Perfect One accomplished and fully enlightened might be male: such an instance is found. That in a single world-element two Perfect Ones accomplished and fully enlightened might contemporaneously arise and teach the True Idea: no such instance is found. That in a single world-element one Perfect One accomplished and fully enlightened might arise and teach the True Idea: such an instance is found.
549. That the ripening of the three kinds of misconduct [by body, speech and mind] will be wished for, desired, likeable and agreeable: no such instance is found. That the ripening of the three kinds of misconduct will be un-wished-for, undesired, dislikeable and disagreeable: such an instance is found. That the ripening of the three kinds of good conduct will be un-wished-for, undesired, dislikeable and disagreeable: no such instance is found. That the ripening of the three kinds of good conduct will be wished for, desired, likeable and agreeable: such an instance is found.
550. That a certain monk or divine who is a schemer, a persuasive talker, a hinter, giving precedence to scheming, persuasive talk and hinting, without abandoning the five hindrances, defilements of the heart that weaken understanding, without keeping in being the seven enlightenment factors, while abiding with mindfulness unestablished in the four Foundations of Mindfulness, will discover the unsurpassed complete enlightenment: no such instance is found. That a certain monk or divine who is rid of all faults, abandoning the five hindrances, defilements of the heart that weaken understanding, and keeping in being the seven enlightenment factors, while abiding with mindfulness established in the four Foundations of Mindfulness, will discover the unsurpassed complete enlightenment: such an instance is found.
551. Knowledge as to cause and as to instance about this unlimitedly is called the Perfect One’s first Power consisting in knowledge of Instance and Non-Instance.
[ii. Knowledge of the Way that Leads Anywhere]
552. All who come under the Instance and Non-Instance [just mentioned] are inseparable from the idea of exhaustion, from the idea of subsidence, from the idea of fading, from the idea of ceasing; some pass on to heaven, some pass on to states of unease, some pass on to extinction. This is why the Blessed One said:
All creatures will [most surely] die
Because the end of life is death.
According to their acts they go
[Reaping] merit’s and evil’s fruits:
Evil-doers [pass on] to hell;
Merit-makers pass on to heaven;
Others maintain the path in being
And find extinction free from taints.
553.“All creatures” noble and ignoble; those included in embodiment and those beyond embodiment. “Will die” by the two kinds of death, namely by sluggish death and by non-sluggish death. Non-sluggish death is that of those included in embodiment and sluggish death is that of those beyond embodiment. “Because the end of life is death”: the complete ending of life, the complete ending by death, [comes] with exhaustion of the life-span, with surcease of the faculties. “According to their acts they go” [means] ownership of action. “[Reaping] merit’s and evil’s fruits” [means] the state of seeing the fruits of acts and non-separation [from them]. Those who have made determinations of demerit, being “evil-doers, [pass on] to hell” while “merit-makers [pass on] to heaven”: those who have [made] determinations of merit will go to a good destination. “Others maintain the path in being And find extinction free from taints” [means] the surmounting of all determinations. That is why the Blessed One said “All creatures … extinction free from taints”.
554.“All creatures will [most surely] die Because the end of life is death. According to their acts they go [Reaping] merit’s and evil’s fruits: Evil-doers [pass on] to hell” is the [two extreme] ways of luxury and of penance. “Others maintain the path in being And find extinction free from taints” is the middle way.
555.“All creatures will [most surely] die Because the end of life is death. According to their acts they go [Reaping] merit’s and evil’s fruits: Evil-doers [pass on] to hell”: this is corruption. This is how the roundabout is made to occur.
556.“All creatures will [most surely] die … Evil-doers [pass on] to hell”: there are these three rounds: the round of suffering, the round of action, and the round of defilement. “Others maintain the path in being And find extinction free from taints” is the stopping (non-occurrence) of the three rounds.
557.“All creatures will [most surely] die … Evil-doers [pass on] to hell” is the disappointment. “The merit-makers [pass on] to heaven” is the gratification. “Others maintain the path in being And find extinction free from taints” is the escape.
558.“All creatures will [most surely] die … Evil-doers [pass on] to hell” is cause and fruit. The five categories are the fruit and the craving the cause. “Others maintain the path in being And find extinction free from taints” is the path and its fruit.
559.“All creatures will [most surely] die … Evil-doers [pass on] to hell” is corruption. That corruption is of three kinds: corruption by craving, corruption by views, and corruption by misconduct. Herein, corruption by craving can be demonstrated by the three kinds of craving, namely craving for sensual desires, craving for being, and craving for non-being, [that is,] by the three kinds of misconduct, namely bodily misconduct and verbal misconduct [as the former], and mental misconduct [as the latter]. Its detail is the ten unprofitable courses of action. “Others maintain the path in being And find extinction free from taints” is cleansing. Now this cleansing is [also] of three kinds, that is to say: corruption by craving is purified by quiet, and that quiet is the concentration category; corruption by views is purified by insight, and that insight is the understanding category; and corruption by misconduct is purified by good conduct, and that good conduct is the virtue category.
560.“All creatures will [most surely] die Because the end of life is death. According to their acts they go [Reaping] merit’s and evil’s fruits: Evil-doers [pass on] to hell” is the way of demerit. “The merit-makers [pass on] to heaven” is the way of merit. “Others maintain the path in being And find extinction free from taints” is the way that surmounts merit and demerit.
561. Herein, as to the “way of merit” and the “way of demerit”, these are one way that leads anywhere, one among the states of unease and another among the gods. And as to the “way that surmounts merit and demerit”, this way leads either here or there.
562. Now there are three classes, namely the class of those certain-of-wrongness, the class of those certain-of-rightness, and the class of those not-thus-certain. While the certainty-of-wrongness class and the certainty-of-rightness class herein are one way, namely that which leads either here or there, it is the class of those without this certainty herein that is the way that leads anywhere. For what reason? If someone [in this class] got the [requisite] condition, he would reappear in hell, if he got the [requisite] condition, he would reappear among animals, if he got the [requisite] condition, he would reappear in the ghost realm, if he got the [requisite] condition, he would reappear among the Asura Demons, if he got the [requisite] condition, he would reappear among the gods, if he got the [requisite] condition, he would reappear among human beings, if he got the [requisite] condition, he would attain extinction. That is why this is the way that leads anywhere.
563. Knowledge as to cause and as to instance about this unlimitedly is called the Perfect One’s second Power consisting in Knowledge of the Way that Leads anywhere.
[iii. Knowledge of the World with its Many and Different Elements]
564. The way that leads anywhere is the world of many elements; the way that leads either here or there is the world of different elements.
565. Herein, what is the world of many elements? It is the eye element, form element, eye-consciousness element, ear element, sound element, ear-consciousness element, nose element, odour element, nose-consciousness element, tongue element, flavour element, tongue-consciousness element, body element, tangible element, body-consciousness element, mind element, idea element, mind-consciousness element; the earth element, water element, fire element, air element, space element, consciousness element; the sensual-desire element, ill-will element, cruelty element, renunciation element, non-ill-will element, non-cruelty element; the pain element, grief element, ignorance element, pleasure element, joy element, onlooking-equanimity element; the form element, formless element, cessation element; the determinations element, the extinction element. This is the world of many elements.
566. Herein, what is the world of different elements? The eye element is one, the form element is another, the eye-consciousness element is another, … and so with all the rest down to … the extinction element is another.
567. Knowledge as to cause and as to instance about this unlimitedly is called the Perfect One’s third Power consisting in the knowledge of the many and different elements.
[iv. Knowledge of Difference in Belief]
568. Many elements and different elements of what world? Whatever element creatures believe in, that they express and insist upon. Some believe in forms, some believe in sounds, some believe in odours, some believe in flavours, some believe in tangibles, some believe in ideas, some believe in females, some believe in males, some believe in generosity, some believe in inferiority, some believe in superiority, some believe in gods, some believe in human beings, some believe in extinction.
569. Knowledge as to cause and as to instance about this unlimitedly thus “This one is outguidable, this one is not outguidable, this one is going to heaven, this one is going to a bad destination” is called the Perfect One’s fourth Power consisting in knowledge of how creatures differ in their beliefs.
[v. Knowledge of Ripening of Action]
570. As these [creatures] believe so they come to be. [For] they undertake this or that kind of undertaking of action. They undertake action in six ways: some through greed, some through hate, some through delusion, some through faith, some through energy, and some through understanding.
571. That [action can be] divided into two as that which goes with the roundabout and that which goes to extinction.
572. Herein, any action which [someone] does through greed and through hate and through delusion is black action with black ripening. Herein, any action which he does through faith and through energy is white action with white ripening. Herein, any action which he does through greed and through hate and through delusion and through faith is black-and-white action with black-and-white ripening. Herein, any action which he does through energy and through understanding is action that is not black and not white with neither-black-nor-white ripening. That is the supreme action, the best action, and it conduces to the exhaustion of action.
573. There are four ways of undertaking action: there is a way of undertaking action that has presently-arisen pleasure and ripens in the future as pain. There is a way of undertaking action that has presently-arisen pain and ripens in the future as pleasure. There is a way of undertaking action that has presently-arisen pain and ripens in the future as pain. There is a way of undertaking action that has presently-arisen pleasure and ripens in the future as pleasure: any such kind of undertaking action.
574. The Blessed One, [when he sees that] “An undertaking of unprofitable action has been stored up by this person, which [though as yet] unripened is just about to ripen, and [so] he is incapable of coming to the breaking out”, does not advise him, as in the case of Devadatta, Sunakkhatta, son of Licchavis, and any other creatures certain of wrongness.
575. The Blessed One, [when he sees that] “These persons have stored up [some] unprofitable action, but [the undertaking of it] has not yet come to its fulfilment; it is [still] before it has come to fulfilment, before it has given fruit, before it has obstructed the path, before it has exceeded [the bounds of] outguidability”, advises them while [their action is] not [fully] undertaken, as in the cases of Puṇṇa the ox-duty ascetic and the naked dog-duty ascetic.
576. The Blessed One, [when he sees that] “This person’s undertaking of unprofitable action when fulfilled will obstruct the path, [but] it is [still] before it has come to fulfilment, before it has given fruit, before it has obstructed the path, before it has exceeded [the bounds of] outguidability”, advises him while [his action is] not [fully] undertaken, as in the case of the venerable Angulimāla.
577. In all cases there is the light, the medium, and the outstanding state. Herein, imperturbable determinative acts are light, the remaining profitable determinations are medium, and unprofitable determinations are outstanding.
578. Knowledge as to cause and as to instance unlimitedly thus “This [kind of action] is to be felt [ripening] here and now (in this life), this kind is to be felt on reappearance, this kind is to be felt in some subsequent period; this is to be felt in hell, this is to be felt as an animal, this is to be felt in the ghost realm, this is to be felt as an Asura demon, this is to be felt as a god, this is to be felt as a human being” is called the Perfect One’s fifth Power consisting in knowledge as to cause and as to instance unlimitedly of past, future, and presently arisen, undertaking of action, which is Knowledge of Diversity in Ripening.
[vi. Knowledge of Defilement, Cleansing, and Emergence, in the cases of the Meditations, Liberations, Concentrations, and Attainments]
579. There is unobstructed knowledge of actions thus undertaken, and of meditations, liberations, concentrations, and attainments thus undertaken, [knowing] that “This is the corruption, this is the cleansing, this is the emergence, this is how it is corrupted, this is how it is cleansed, this is how there is emergence”.
580. Herein, how many meditations? Four meditations.
How many liberations? Eleven and eight and seven and three and two.
How many concentrations? Three concentrations: concentration with thinking and exploring; concentration without thinking and with only exploring; concentration without thinking and without exploring.
How many attainments? Five attainments: percipient attainment, unpercipient attainment, neither-percipient-nor-unpercipient attainment, attainment percipient of non-entity, attainment of cessation.
581. Herein, what is the corruption? Lust for sensual desires and ill-will are the corruption of the first meditation, and the first two [meditations are so for] a shy meditator, or any concentration dealing with an inferior state. These are the corruptions.
582. Herein, what is the cleansing? The purification of the first meditation from the hindrances, and the [attainment of the] last two [meditations for] a shy meditator, or any concentration dealing with distinction, these are cleansing.
583. Herein, what is the emergence? Skill in emerging from an attainment.
584. Knowledge as to cause and as to instance about this unlimitedly is called the Perfect One’s sixth Power consisting in knowledge of corruption, cleansing, and emergence, in the cases of all meditations, liberations, concentrations, and attainments.
[vii. Knowledge of the Disposition of Creatures’ Faculties]
585. That same concentration has three ideas for its equipment, namely faculties, powers, and energy. Those same faculties come to be powers in virtue of energy: they are faculties in the sense of predominance, while they are powers in the sense of unshakability.
586. They have the blunt, medium, and outstanding states thus: This one has blunt faculties, this one has medium faculties, this one has outstanding faculties.
587. Herein, the Blessed One advises one of keen faculties with advice in brief; the Blessed One advises one of medium faculties with advice in brief and detail; the Blessed One advises one of blunt faculties with advice in detail.
Herein, the Blessed One discloses a blunt (light) teaching of the True Idea to one of keen faculties; the Blessed One discloses a blunt-to-keen teaching of the True Idea to one of medium faculties; the Blessed One discloses a keen teaching of the True Idea to one of blunt faculties.
Herein, the Blessed One discloses quiet to one of keen faculties; the Blessed One discloses quiet and insight to one of medium faculties; the Blessed One discloses insight to one of blunt faculties.
Herein, the Blessed One discloses escape to one of keen faculties; the Blessed One discloses disappointment and escape to one of medium faculties; the Blessed One discloses gratification and disappointment and escape to one of blunt faculties.
Herein, the Blessed One makes one of keen faculties understand by means of the training in the higher understanding; the Blessed One makes one of medium faculties understand by means of the training in the higher cognizance; the Blessed One makes one of blunt faculties understand by means of the training in the higher virtue.
588. Knowledge as to cause and as to instance about this unlimitedly thus “This one has gone to this plane and keeping-in-being, and at this period, and with this kind of instruction; and this one has such and such elements [beginning with the inferior], and such was the bias [in his view], and such was his underlying tendency” is called the Perfect One’s seventh Power consisting in knowledge of diversity in the several faculties of other creatures, other persons.
[viii. Knowledge of Past Life]
589. Herein, he recollects his manifold past life, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many hundred births, many thousand births, many hundred thousand births, many aeons of [world] contraction, many aeons of [world] expansion, many aeons of [world] contraction and expansion: “There I was so named, of such a race, with such appearance, such was my nutriment, such my feeling of pleasure and pain, such my life-term; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a race, with such appearance, such was my nutriment, such my feeling of pleasure and pain, such my life-term; and passing away from there, I reappeared here”, thus with its moods and its phases he recollects his manifold past life.
590. Herein, among creatures passing on to heaven and creatures passing on to humanity, and creatures passing on to states of unease, the Blessed One knows without reserve, recollecting such and such existences thus “This person has greed, etc., prominent and non-greed, etc., weak; this person has non-greed, etc., prominent and greed, etc., weak; or whichever are prominent and whichever weak; This person has these faculties stored up, this person has these faculties not stored up, in that million aeons, hundred thousand aeons, thousand aeons, hundred aeons, aeon, aeon-interval, half-aeon, year, half-year, month, half-moon, day, or hour, by means of this negligence, or by means of this confidence”.
[ix. The Heavenly Eye]
591. Herein, with the Heavenly Eye, which is purified and surpasses the human, he sees creatures deceasing and reappearing, inferior and superior, comely and uncomely, well behaved and ill-behaved, he understands how creatures pass on according to their actions thus “These unworthy creatures, misconducted in body, speech and mind, revilers of Noble Ones, wrong in their views, undertaking actions due to wrong view, have, on the dissolution of the body, after death, reappeared in a state of unease, in a bad destination, in perdition, in hell; but these worthy creatures, well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, undertaking actions due to right view, have, on the dissolution of the body, after death, reappeared in a good destination, in the heavenly world”.
592. Herein, among creatures passing on to heaven and creatures passing on to humanity and creatures passing on to states of unease, [the Blessed One knows without reserve] “By this person such action was stored up in that million aeons, … day, or hour, by means of this negligence, or by means of this confidence”.
593. These two kinds of knowledge of the Blessed One’s, the Knowledge of Recollection of Past Life and the Heavenly Eye, are the Perfect One’s eighth and ninth Powers.
[x. Omniscience in Knowledge of Exhaustion of Taints]
594. Herein, when omniscience was reached, when all ideas were found, when the spotless immaculate omniscient knowledge had arisen, when Māra was routed at the foot of the Tree of Enlightenment: that constitutes the Perfect One’s tenth Power consisting in the Knowledge of Complete Extinction of all Taints. For the Enlightened Ones, the Blessed Ones, are possessed of ten powers.
The Mode of Conveying an Investigation in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 3
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Yuttihārasampāta
 [3]
Tattha katamo yuttihārasampāto?
 595. Herein, what is the Mode of Conveying a Construing in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa,sammāsaṅkappagocaro;Sammādiṭṭhipurekkhāro,ñatvāna udayabbayaṁ;Thinamiddhābhibhū bhikkhu,sabbā duggatiyo jahe”ti.
 So let his cognizance be guarded,
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti rakkhitacittassa sammāsaṅkappagocaro bhavissatīti yujjati, sammāsaṅkappagocaro sammādiṭṭhi bhavissatīti yujjati, sammādiṭṭhipurekkhāro viharanto udayabbayaṁ paṭivijjhissatīti yujjati, udayabbayaṁ paṭivijjhanto sabbā duggatiyo jahissatīti yujjati. Sabbā duggatiyo jahanto sabbāni duggativinipātabhayāni samatikkamissatīti yujjatīti.
 Having for pasture right intention,
Niyutto yuttihārasampāto.
 Giving right view first place through knowing
Rise and fall, transcending drowsing
And lethargy, a bhikkhu may
Abandon all bad destinations.
“So let his cognizance be guarded, Having for pasture right intention”: this is construable thus: One with guarded cognizance will be one who has for his pasture right intention. It is construable thus: One who has for his pasture right intention will be one who has right view. It is construable thus: When he abides with right view placed first he will penetrate rise and fall. It is construable thus: When he penetrates rise and fall he will abandon all bad destinations. It is construable thus: When he abandons all bad destinations he will surmount all the fears of bad destinations and states of unease.
The Mode of Conveying a Construing in Combined Treatment is ended.

23 -


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 4
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Padaṭṭhānahārasampāta
 [4]
Tattha katamo padaṭṭhāno hārasampāto?
 596. Herein, what is the Mode of Conveying Footings in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassā”ti tiṇṇaṁ sucaritānaṁ padaṭṭhānaṁ. “Sammāsaṅkappagocaro”ti samathassa padaṭṭhānaṁ. “Sammādiṭṭhipurekkhāro”ti vipassanāya padaṭṭhānaṁ. “Ñatvāna udayabbayan”ti dassanabhūmiyā padaṭṭhānaṁ. “Thinamiddhābhibhū bhikkhū”ti vīriyassa padaṭṭhānaṁ. “Sabbā duggatiyo jahe”ti bhāvanāya padaṭṭhānaṁ.
 So let his cognizance be guarded …
Niyutto padaṭṭhāno hārasampāto.
 597.“So let his cognizance be guarded”: this is the footing for the three kinds of good conduct. “Having for pasture right intention”: this is the footing for quiet.
“Giving right view first place”: this is the footing for insight.
“Through knowing rise and fall”: this is the footing for the plane of seeing [as the path of Stream Entry].
“Transcending drowsing and lethargy a bhikkhu may”: this is the footing for energy.
“Abandon all bad destinations”: this is the footing for keeping in being [as attainment of the three higher paths].
The Mode of Conveying Footings in Combined Treatment is ended.

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The Guide
 The Guide
B. Specification Section
 B. Specification Section
4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
[5]
 [5]
598. Herein, what is the Mode of Conveying Characteristics in Combined Treatment? [It is as follows:]
 598. Herein, what is the Mode of Conveying Characteristics in Combined Treatment? [It is as follows:]
So let his cognizance be guarded …
 So let his cognizance be guarded …
599.“So let his cognizance be guarded, Having for pasture right intention”: this is the mindfulness faculty. When the mindfulness faculty is admitted the five faculties [of faith, energy, mindfulness, concentration, and understanding,] are admitted.
 599.“So let his cognizance be guarded, Having for pasture right intention”: this is the mindfulness faculty. When the mindfulness faculty is admitted the five faculties [of faith, energy, mindfulness, concentration, and understanding,] are admitted.
600.“Giving right view first place”: when right view is admitted the noble eight-factored path is admitted. Why is that? Because it is from right view that right intention is given being, from right intention that right speech is given being, from right speech that right action is given being, from right action that right livelihood is given being, from right livelihood that right effort is given being, from right effort that right mindfulness is given being, from right mindfulness that right concentration is given being, from right concentration that right deliverance is given being, and from right deliverance that right knowing and seeing of deliverance is given being.
 600.“Giving right view first place”: when right view is admitted the noble eight-factored path is admitted. Why is that? Because it is from right view that right intention is given being, from right intention that right speech is given being, from right speech that right action is given being, from right action that right livelihood is given being, from right livelihood that right effort is given being, from right effort that right mindfulness is given being, from right mindfulness that right concentration is given being, from right concentration that right deliverance is given being, and from right deliverance that right knowing and seeing of deliverance is given being.
The Mode of Conveying Characteristics in Combined Treatment is ended.
 The Mode of Conveying Characteristics in Combined Treatment is ended.

25 -


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 6
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Catubyūhahārasampāta
 [6]
Tattha katamo catubyūho hārasampāto.
 601. Herein, what is the Mode of Conveying a Fourfold Array in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassā”ti rakkhitaṁ paripālīyatīti esā nirutti. Idha bhagavato ko adhippāyo? Ye duggatīhi parimuccitukāmā bhavissanti, te dhammacārino bhavissantīti ayaṁ ettha bhagavato adhippāyo. Kokāliko hi sāriputtamoggallānesu theresu cittaṁ padosayitvā mahāpadumaniraye upapanno. Bhagavā ca satiārakkhena cetasā samannāgato, suttamhi vuttaṁ— “satiyā cittaṁ rakkhitabban”ti.
 So let his cognizance be guarded …
Niyutto catubyūho hārasampāto.
 602. [In the case of the word “guarded”] (i) the language is [any establishment of terms as follows:] He keeps it protected, thus it is guarded, [and so on with the other terms.]
603. (ii) What is the Blessed One’s purport here? The Blessed One’s purport is this: Those who will be desirous of being liberated from the bad destinations will be those who walk in the True Idea.
604. (iii) [As to the source:] because Kokālika corrupted his cognizance with hate for the Elders Sāriputta and Moggallāna he reappeared in the Great Paduma Hell.
605. (iv) And [as to the consecutive sequence:] the Blessed One is possessed of cognizance that has preserved mindfulness; for in the Thread it is said that (Cognizance can be guarded by mindfulness) [which provides the consecutive sequence here.]
The Mode of Conveying a Fourfold Array in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 7
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Āvaṭṭahārasampāta
 [7]
Tattha katamo āvaṭṭo hārasampāto?
 606. Herein what is the Mode of Conveying a Conversion in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti samatho. “Sammādiṭṭhipurekkhāro”ti vipassanā. “Ñatvāna udayabbayan”ti dukkhapariññā. “Thinamiddhābhibhū bhikkhū”ti samudayapahānaṁ. “Sabbā duggatiyo jahe”ti nirodho. Imāni cattāri saccāni.
 So let his cognizance be guarded …
Niyutto āvaṭṭo hārasampāto.
 607.“So let his cognizance be guarded, Having for pasture right intention”: this is quiet.
“Giving right view first place”: this is insight.
“Through knowing rise and fall” is diagnosis of suffering.
“Transcending drowsing and lethargy, a bhikkhu” is the abandoning of the origin [of suffering].
“Abandons all bad destinations” is cessation.
These are the four Truths.
The Mode of Conveying a Conversion in Combined Treatment is ended.

27 -


Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 8
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Vibhattihārasampāta
 [8]
Tattha katamo vibhattihārasampāto?
 608. Herein, what is the Mode of Conveying an Analysis? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Kusalapakkho kusalapakkhena niddisitabbo. Akusalapakkho akusalapakkhena niddisitabbo.
 So let his cognizance be guarded …
Niyutto vibhattihārasampāto.
 609. The profitable side [as stated in this verse] can be demonstrated by [the details of] the profitable side, while the unprofitable side [as the opposite of what is stated in this verse] can be demonstrated by the details of the unprofitable side.
The Mode of Conveying an Analysis in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 9
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Parivattanahārasampāta
 [9]
Tattha katamo parivattano hārasampāto?
 610. Herein, what is the Mode of Conveying a Reversal in Combined Treatment? [It is this:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Samathavipassanāya bhāvitāya nirodho phalaṁ, pariññātaṁ dukkhaṁ, samudayo pahīno, maggo bhāvito paṭipakkhena.
 So let his cognizance be guarded …
Niyutto parivattano hārasampāto.
 611. When quiet and insight are kept in being, then cessation is their fruit, suffering has been diagnosed, its origin has been abandoned, and the path has been kept in being, by means of the opposites.
The Mode of Conveying a Reversal in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 10
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Vevacanahārasampāta
 [10]
Tattha katamo vevacano hārasampāto?
 612. Herein, what is the Mode of Conveying Synonyms in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassā”ti cittaṁ mano viññāṇaṁ manindriyaṁ manāyatanaṁ vijānanā vijānitattaṁ, idaṁ vevacanaṁ. “Sammāsaṅkappagocaro”ti nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo, idaṁ vevacanaṁ. “Sammādiṭṭhipurekkhāro”ti sammādiṭṭhi nāma paññāsatthaṁ paññākhaggo paññāratanaṁ paññāpajjoto paññāpatodo paññāpāsādo, idaṁ vevacanaṁ.
 So let his cognizance be guarded …
Niyutto vevacano hārasampāto.
 613.“So let his cognizance be guarded”: cognizance, mind, consciousness, mind-faculty, mind-base, act-of-being-conscious, cognizedness, these are synonyms.
614.“Having for pasture right intention”: intention of renunciation, intention of non-ill-will, intention of non-cruelty, these are synonyms.
615.“Giving right view first place”: right view is called weapon of understanding, sword of understanding, jewel of understanding, illumination of understanding, goad of understanding, [storied] palace of understanding, these are synonyms.
The Mode of Conveying Synonyms in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 11
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Paññattihārasampāta
 [11]
Tattha katamo paññattihārasampāto?
 616. Herein, what is the Mode of Conveying Descriptions in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassā”ti padaṭṭhānapaññatti satiyā. “Sammāsaṅkappagocaro”ti bhāvanāpaññatti samathassa. “Sammādiṭṭhipurekkhāro, ñatvāna udayabbayan”ti dassanabhūmiyā nikkhepapaññatti. “Thinamiddhābhibhū bhikkhū”ti samudayassa anavasesappahānapaññatti, “sabbā duggatiyo jahe”ti bhāvanāpaññatti maggassa.
 So let his cognizance be guarded …
Niyutto paññattihārasampāto.
 617.“So let his cognizance be guarded” is a description in terms of its footing applied to mindfulness.
618.“Having for pasture right intention” is a description in terms of keeping-in-being applied to quiet.
619.“Giving right view first place through knowing Rise and fall” is a description in terms of presentation applied to the plane of seeing.
620.“Transcending drowsing And lethargy, a bhikkhu” is a description in terms of abandoning applied to the origin.
621.“May Abandon all bad destinations” is a description in terms of keeping-in-being applied to the path.
The Mode of Conveying Descriptions in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 12
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Otaraṇahārasampāta
 [12]
Tattha katamo otaraṇo hārasampāto?
 622. Herein, what is the Mode of Conveying Ways of Entry? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. “Tasmā rakkhitacittassa, sammāsaṅkappagocaro”. “Sammādiṭṭhipurekkhāro”ti sammādiṭṭhiyā gahitāya gahitāni bhavanti pañcindriyāni, ayaṁ indriyehi otaraṇā.
 So let his cognizance be guarded …
Tāniyeva indriyāni vijjā, vijjuppādā avijjānirodho, avijjānirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, evaṁ sabbaṁ, ayaṁ paṭiccasamuppādena otaraṇā.
 623.“So let his cognizance be guarded, Having for pasture right intention, Giving right view first place”: when right view is admitted the five faculties are admitted [right view being synonymous with the understanding faculty]. This is the way of entry by Faculties.
Tāniyeva pañcindriyāni tīhi khandhehi saṅgahitāni— sīlakkhandhena samādhikkhandhena paññākkhandhena. Ayaṁ khandhehi otaraṇā.
 624. Those same faculties are science. With the arising of science, cessation of ignorance (nescience); with cessation of ignorance, cessation of determinations; … and so the whole Dependent Arising … This is the way of entry by Dependent Arising.
Tāni yeva pañcindriyāni saṅkhārapariyāpannāni. Ye saṅkhārā anāsavā no ca bhavaṅgā, te saṅkhārā dhammadhātusaṅgahitā, ayaṁ dhātūhi otaraṇā.
 625. Those same faculties are comprised by the Categories, by the virtue category, by the concentration category, and by the understanding category. This is the way of entry by Categories.
Sā dhammadhātu dhammāyatanapariyāpannā, yaṁ āyatanaṁ anāsavaṁ no ca bhavaṅgaṁ, ayaṁ āyatanehi otaraṇā.
 626. Those same categories are included in determinations. These determinations—[in this case] free from taints and not factors of being—are comprised within the idea element. This is the way of entry by Elements.
Niyutto otaraṇo hārasampāto.
 627. That idea element is included in the idea base, which base is [in this case] free from taints and not a factor of being. This is the way of entry by Bases.
The Mode of Conveying Ways of Entry in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 13
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Sodhanahārasampāta
 [13]
Tattha katamo sodhano hārasampāto?
 628. Herein, what is the Mode of Conveying a Clearing-Up in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Yattha ārambho suddho, so pañho visajjito bhavati. Yattha pana ārambho na suddho, na tāva so pañho visajjito bhavati.
 So let his cognizance be guarded …
Niyutto sodhano hārasampāto.
 629. Wherever the instigation is cleared up the question is answered; but wherever the instigation is not cleared up that question is not yet answered.
The Mode of Conveying a Clearing-Up in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 14
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Adhiṭṭhānahārasampāta
 [14]
Tattha katamo adhiṭṭhāno hārasampāto?
 630. Herein, what is the Mode of Conveying Terms of Expression in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Tasmā rakkhitacittassāti ekattatā. Cittaṁ mano viññāṇaṁ, ayaṁ vemattatā. Sammāsaṅkappagocaroti ekattatā. Nekkhammasaṅkappo abyāpādasaṅkappo avihiṁsāsaṅkappo ayaṁ vemattatā. Sammādiṭṭhipurekkhāroti ekattatā. Sammādiṭṭhi nāma yaṁ dukkhe ñāṇaṁ dukkhasamudaye ñāṇaṁ dukkhanirodhe ñāṇaṁ dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ magge ñāṇaṁ hetumhi ñāṇaṁ hetusamuppannesu dhammesu ñāṇaṁ paccaye ñāṇaṁ paccayasamuppannesu dhammesu ñāṇaṁ, yaṁ tattha tattha yathābhūtaṁ ñāṇadassanaṁ abhisamayo sampaṭivedho saccāgamanaṁ, ayaṁ vemattatā. Ñatvāna udayabbayanti ekattatā, udayena avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, evaṁ sabbaṁ samudayo bhavati. Vayena avijjānirodhā saṅkhāranirodho, evaṁ sabbaṁ nirodho hoti, ayaṁ vemattatā. Thinamiddhābhibhū bhikkhūti ekattatā, thinaṁ nāma yā cittassa akallatā akammaniyatā, middhaṁ nāma yaṁ kāyassa līnattaṁ, ayaṁ vemattatā. Sabbā duggatiyo jaheti ekattatā, devamanusse vā upanidhāya apāyā duggati, nibbānaṁ vā upanidhāya sabbā upapattiyo duggati, ayaṁ vemattatā.
 So let his cognizance be guarded …
Niyutto adhiṭṭhāno hārasampāto.
 631.“So let his cognizance be guarded” is a unity.
Cognizance, mind, consciousness: this is a diversity.
632.“Having for pasture right intention” is a unity.
Intention of renunciation, intention of non-ill-will, intention of non-cruelty: this is a diversity.
633.“Giving right view first place” is a unity.
Right view is called knowledge about suffering, knowledge about the origin of suffering, knowledge about cessation of suffering, knowledge about the way leading to cessation of suffering knowledge about the way, knowledge about the path knowledge about a cause, knowledge about causally-arisen ideas, knowledge about a condition, knowledge about conditionally-arisen ideas; any knowing and seeing how [things] are in the various cases, any actualization, complete penetration, coming to truth: this is a diversity.
634.“Through knowing rise and fall” is a unity.
By means of “rise”: with ignorance as condition, determinations; with determinations as condition, consciousness; … and so all the rest … that is how there is an origin [to this whole category of suffering]. By means of “fall”, cessation of ignorance; with cessation of ignorance, cessation of determinations; … and so all the rest … that is how there is a cessation [to this whole category of suffering]. This is a diversity.
635.“Transcending drowsing And lethargy, a bhikkhu” is a unity.
“Lethargy” is a name for unwieldiness of cognizance, “drowsing” is a name for any sloth of body. This is a diversity.
636.“May Abandon all bad destinations” is a unity.
Compared with gods and human beings the states of unease are bad destinations; but compared with extinction all kinds of appearance are bad destinations. This is a diversity.
The Mode of Conveying Terms of Expression in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 15
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Parikkhārahārasampāta
 [15]
Tattha katamo parikkhāro hārasampāto?
 637. Herein, what is the Mode of Conveying Requisites in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa, sammāsaṅkappagocaro”ti gāthā. Ayaṁ samathavipassanāya parikkhāro.
 So let his cognizance be guarded …
Niyutto parikkhāro hārasampāto.
 638. This is the requisite of quiet and insight.
The Mode of Conveying Requisites in Combined Treatment is ended.

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Netti
 The Guide
Paṭiniddesavāra
 B. Specification Section
Sampāta 16
 4. Chapter ii 16 Modes of Conveying: Combined Treatment (Continued)
Samāropanahārasampāta
 [16]
Tattha katamo samāropano hārasampāto?
 639. Herein, what is the Mode of Conveying a Co-ordination in Combined Treatment? [It is as follows:]
“Tasmā rakkhitacittassa,sammāsaṅkappagocaro;Sammādiṭṭhipurekkhāro,ñatvāna udayabbayaṁ;Thinamiddhābhibhū bhikkhu,sabbā duggatiyo jahe”ti.
 So let his cognizance be guarded,
“Tasmā rakkhitacittassā”ti tiṇṇaṁ sucaritānaṁ padaṭṭhānaṁ, citte rakkhite taṁ rakkhitaṁ bhavati kāyakammaṁ vacīkammaṁ manokammaṁ. Sammādiṭṭhipurekkhāroti sammādiṭṭhiyā bhāvitāya bhāvito bhavati ariyo aṭṭhaṅgiko maggo. Kena kāraṇena? Sammādiṭṭhito hi sammāsaṅkappo pabhavati, sammāsaṅkappato sammāvācā pabhavati, sammāvācāto sammākammanto pabhavati, sammākammantato sammāājīvo pabhavati, sammāājīvato sammāvāyāmo pabhavati, sammāvāyāmato sammāsati pabhavati, sammāsatito sammāsamādhi pabhavati, sammāsamādhito sammāvimutti pabhavati, sammāvimuttito sammāvimuttiñāṇadassanaṁ pabhavati. Ayaṁ anupādiseso puggalo anupādisesā ca nibbānadhātu.
 Having for pasture right intention,
Niyutto samāropano hārasampāto.
 Giving right view first place through knowing
Tenāha āyasmā mahākaccāyano—
 Rise and fall, transcending drowsing
“Soḷasa hārā paṭhamaṁ,Disalocanato disā viloketvā;Saṅkhipiya aṅkusena hi,Nayehi tīhi niddise suttan”ti.
 And lethargy, a bhikkhu may
Niyutto hārasampāto.
 Abandon all bad destinations.
640. (i) “So let his cognizance be guarded” is the footing for the three kinds of good conduct. (ii) When cognizance is guarded, then, as bodily action, verbal action, and mental action, is guarded.
641. (iii) “Having for pasture right intention”: when right view is kept in being, the noble eight-factored path is kept in being. For what reason? Because it is from right view that right intention is given being, from right intention … [complete as in 600.] … from right deliverance that right knowing and seeing of deliverance is given being.
642. (iv) This is a person without trace left and the extinction element without trace left.
The Mode of Conveying a Co-ordination in Combined Treatment is ended.
643. That is why the venerable Mahā-Kaccāna said:
“Sixteen Conveyings first, Surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread”.
The Modes of Conveying in Combined Treatment are ended.

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Netti
 The Guide
5. Nayasamuṭṭhāna
 B. Specification Section
Tattha katamaṁ nayasamuṭṭhānaṁ? Pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya ca, tattha avijjānīvaraṇaṁ taṇhāsaṁyojanaṁ. Avijjānīvaraṇā sattā avijjāsaṁyuttā avijjāpakkhena vicaranti, te vuccanti diṭṭhicaritāti. Taṇhāsaṁyojanā sattā taṇhāsaṁyuttā taṇhāpakkhena vicaranti, te vuccanti taṇhācaritāti. Diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti. Taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti.
 5. Chapter iii The Moulding of the Guide-Lines
Tattha kiṅkāraṇaṁ yaṁ diṭṭhicaritā ito bahiddhā pabbajitā attakilamathānuyogamanuyuttā viharanti, taṇhācaritā ito bahiddhā pabbajitā kāmesu kāmasukhallikānuyogamanuyuttā viharanti? Ito bahiddhā natthi saccavavatthānaṁ, kuto catusaccappakāsanā vā samathavipassanākosallaṁ vā upasamasukhappatti vā. Te upasamasukhassa anabhiññā viparītacetā evamāhaṁsu “natthi sukhena sukhaṁ, dukkhena nāma sukhaṁ adhigantabban”ti. Yo kāme paṭisevati, so lokaṁ vaḍḍhayati, yo lokaṁ vaḍḍhayati, so bahuṁ puññaṁ pasavatīti te evaṁsaññī evaṁdiṭṭhī dukkhena sukhaṁ patthayamānā kāmesu puññasaññī attakilamathānuyogamanuyuttā ca viharanti kāmasukhallikānuyogamanuyuttā ca, te tadabhiññā santā rogameva vaḍḍhayanti, gaṇḍameva vaḍḍhayanti, sallameva vaḍḍhayanti, te rogābhitunnā gaṇḍapaṭipīḷitā sallānuviddhā nirayatiracchānayonipetāsuresu ummujjanimujjāni karontā ugghātanigghātaṁ paccanubhontā rogagaṇḍasallabhesajjaṁ na vindanti. Tattha attakilamathānuyogo kāmasukhallikānuyogo ca saṅkileso, samathavipassanā vodānaṁ. Attakilamathānuyogo kāmasukhallikānuyogo ca rogo, samathavipassanā roganigghātakabhesajjaṁ. Attakilamathānuyogo kāmasukhallikānuyogo ca gaṇḍo, samathavipassanā gaṇḍanigghātakabhesajjaṁ. Attakilamathānuyogo kāmasukhallikānuyogo ca sallo, samathavipassanā salluddharaṇabhesajjaṁ.
 644. Herein, what is the Moulding of the Guide-Lines? [It is as follows.]
Tattha saṅkileso dukkhaṁ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, samathavipassanā dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṁ pariññeyyaṁ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
 [Introductory]
Tattha diṭṭhicaritā rūpaṁ attato upagacchanti. Vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato upagacchanti. Taṇhācaritā rūpavantaṁ attānaṁ upagacchanti. Attani vā rūpaṁ, rūpasmiṁ vā attānaṁ, vedanāvantaṁ …pe… saññāvantaṁ … saṅkhāravantaṁ … viññāṇavantaṁ attānaṁ upagacchanti, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ, ayaṁ vuccati vīsativatthukā sakkāyadiṭṭhi.
 No past term is evident of ignorance and of craving for being. Herein, ignorance is the hindrance and craving the fetter.
Tassā paṭipakkho lokuttarā sammādiṭṭhi, anvāyikā sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi, ayaṁ ariyo aṭṭhaṅgiko maggo. Te tayo khandhā sīlakkhandho samādhikkhandho paññākkhandho. Sīlakkhandho samādhikkhandho ca samatho, paññākkhandho vipassanā. Tattha sakkāyo dukkhaṁ, sakkāyasamudayo dukkhasamudayo, sakkāyanirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṁ pariññeyyaṁ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
 645. Creatures with ignorance for their hindrance and fettered [by craving] to ignorance, explore on the side of ignorance. They are called “of view-temperament”. Creatures with craving as their fetter and fettered to craving, explore on the side of craving. They are called “of craving-temperament”.
Tattha ye rūpaṁ attato upagacchanti. Vedanaṁ …pe… saññaṁ … saṅkhāre … viññāṇaṁ attato upagacchanti. Ime vuccanti “ucchedavādino”ti. Ye rūpavantaṁ attānaṁ upagacchanti. Attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. Ye vedanāvantaṁ …pe… ye saññāvantaṁ … ye saṅkhāravantaṁ … ye viññāṇavantaṁ attānaṁ upagacchanti, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Ime vuccanti “sassatavādino”ti, tattha ucchedasassatavādā ubho antā, ayaṁ saṁsārapavatti. Tassa paṭipakkho majjhimā paṭipadā ariyo aṭṭhaṅgiko maggo, ayaṁ saṁsāranivatti. Tattha pavatti dukkhaṁ, tadabhisaṅgo taṇhā samudayo, taṇhānirodho dukkhanirodho, ariyo aṭṭhaṅgiko maggo dukkhanirodhagāminī paṭipadā, imāni cattāri saccāni. Dukkhaṁ pariññeyyaṁ, samudayo pahātabbo, maggo bhāvetabbo, nirodho sacchikātabbo.
 [The Conversion of Relishing]
Tattha ucchedasassataṁ samāsato vīsativatthukā sakkāyadiṭṭhi, vitthārato dvāsaṭṭhi diṭṭhigatāni, tesaṁ paṭipakkho tecattālīsaṁ bodhipakkhiyā dhammā aṭṭha vimokkhā dasa kasiṇāyatanāni. Dvāsaṭṭhi diṭṭhigatāni mohajālaṁ anādianidhanappavattaṁ. Tecattālīsaṁ bodhipakkhiyā dhammā ñāṇavajiraṁ mohajālappadālanaṁ. Tattha moho avijjā, jālaṁ bhavataṇhā, tena vuccati “pubbā koṭi na paññāyati avijjāya ca bhavataṇhāya cā”ti.
 646. Those of view-temperament who have gone forth [into homelessness] outside this [dispensation] abide devoted to the pursuit of self-torment. Those of craving-temperament who have gone forth [into homelessness] outside this [dispensation] abide devoted to the pursuit of indulging sensual pleasure among sensual desires.
Tattha diṭṭhicarito asmiṁ sāsane pabbajito sallekhānusantatavutti bhavati sallekhe tibbagāravo. Taṇhācarito asmiṁ sāsane pabbajito sikkhānusantatavutti bhavati sikkhāya tibbagāravo. Diṭṭhicarito sammattaniyāmaṁ okkamanto dhammānusārī bhavati. Taṇhācarito sammattaniyāmaṁ okkamanto saddhānusārī bhavati, diṭṭhicarito sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti. Taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti.
 647. Herein what is the reason why those of view-temperament who have gone forth outside this [dispensation] abide devoted to the pursuit of self-torment, why those of craving-temperament who have gone forth outside this [dispensation] abide devoted to the pursuit of indulging sensual pleasure among sensual desires? Outside this [dispensation] there is no definition of truth, so whence any explanation of the four truths, or any skill in quiet and insight, or any reaching the pleasure of peace?
Tattha kiṅkāraṇaṁ, yaṁ taṇhācarito dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyāti, tassa hi kāmā apariccattā bhavanti, so kāmehi viveciyamāno dukkhena paṭinissarati dandhañca dhammaṁ ājānāti? Yo panāyaṁ diṭṭhicarito ayaṁ āditoyeva kāmehi anatthiko bhavati. So tato viveciyamāno khippañca paṭinissarati, khippañca dhammaṁ ājānāti. Dukkhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sukhāpi paṭipadā duvidhā dandhābhiññā ca khippābhiññā ca. Sattāpi duvidhā mudindriyāpi tikkhindriyāpi. Ye mudindriyā, te dandhañca paṭinissaranti dandhañca dhammaṁ ājānanti. Ye tikkhindriyā, te khippañca paṭinissaranti, khippañca dhammaṁ ājānanti, imā catasso paṭipadā. Ye hi keci niyyiṁsu vā niyyanti vā niyyissanti vā, te imāhi eva catūhi paṭipadāhi. Evaṁ ariyā catukkamaggaṁ paññāpenti abudhajanasevitāya bālakantāya rattavāsiniyā nandiyā bhavataṇhāya avaṭṭanatthaṁ. Ayaṁ vuccati nandiyāvaṭṭassa nayassa bhūmīti, tenāha “taṇhañca avijjampi ca samathenā”ti.
 648. With cognizance distorted through having no acquaintanceship with the pleasure of peace, they have made such pronouncements as (There is no pleasure [arrived at] through pleasure: pleasure is to be arrived at through pain (suffering) ), and (He who cultivates sensual desires enriches the world; he who enriches the world lays by much merit). So perceiving, and with such views, aspiring to pleasure through pain, [or] perceiving merit in sensual desires, they abide devoted to the pursuit of self-torment and devoted to the pursuit of indulging sensual pleasure. Such being their acquaintanceship, they enrich only the sickness, they enrich only the boil, they enrich only the barb. Overwhelmed by the sickness, oppressed by the boil, wounded by the barb, doing their diving in and out of the hells, the animal womb, ghosts and demons, making their existence co-essential with exhilaration and depression, they find no medicine for the sickness, the boil, the barb.
Veyyākaraṇesu hi ye kusalākusalāti te duvidhā upaparikkhitabbā— lokavaṭṭānusārī ca lokavivaṭṭānusārī ca. Vaṭṭaṁ nāma saṁsāro. Vivaṭṭaṁ nibbānaṁ. Kammakilesā hetu saṁsārassa. Tattha kammaṁ cetanā cetasikañca niddisitabbaṁ. Taṁ kathaṁ daṭṭhabbaṁ? Upacayena sabbepi kilesā catūhi vipallāsehi niddisitabbā. Te kattha daṭṭhabbā? Dasa vatthuke kilesapuñje. Katamāni dasa vatthūni? Cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo cattāri agatigamanāni. Paṭhame āhāre paṭhamo vipallāso, dutiye āhāre dutiyo vipallāso, tatiye āhāre tatiyo vipallāso, catutthe āhāre catuttho vipallāso. Paṭhame vipallāse paṭhamaṁ upādānaṁ. Dutiye vipallāse dutiyaṁ upādānaṁ, tatiye vipallāse tatiyaṁ upādānaṁ, catutthe vipallāse catutthaṁ upādānaṁ. Paṭhame upādāne paṭhamo yogo, dutiye upādāne dutiyo yogo, tatiye upādāne tatiyo yogo, catutthe upādāne catuttho yogo. Paṭhame yoge paṭhamo gantho, dutiye yoge dutiyo gantho, tatiye yoge tatiyo gantho, catutthe yoge catuttho gantho. Paṭhame ganthe paṭhamo āsavo, dutiye ganthe dutiyo āsavo, tatiye ganthe tatiyo āsavo, catutthe ganthe catuttho āsavo. Paṭhame āsave paṭhamo ogho, dutiye āsave dutiyo ogho, tatiye āsave tatiyo ogho, catutthe āsave catuttho ogho. Paṭhame oghe paṭhamo sallo, dutiye oghe dutiyo sallo, tatiye oghe tatiyo sallo, catutthe oghe catuttho sallo. Paṭhame salle paṭhamā viññāṇaṭṭhiti, dutiye salle dutiyā viññāṇaṭṭhiti, tatiye salle tatiyā viññāṇaṭṭhiti, catutthe salle catutthī viññāṇaṭṭhiti. Paṭhamāyaṁ viññāṇaṭṭhitiyaṁ paṭhamaṁ agatigamanaṁ, dutiyāyaṁ viññāṇaṭṭhitiyaṁ dutiyaṁ agatigamanaṁ, tatiyāyaṁ viññāṇaṭṭhitiyaṁ tatiyaṁ agatigamanaṁ, catutthiyaṁ viññāṇaṭṭhitiyaṁ catutthaṁ agatigamanaṁ.
 649. (i) Herein, the pursuit of self-torment and the pursuit of indulgence of sensual pleasures are the corruption; quiet and insight are the cleansing. The pursuit of self-torment and the pursuit of indulgence of sensual pleasure are the sickness; quiet and insight are the counteractive medicine for the sickness. The pursuit of self-torment and the pursuit of indulgence of sensual pleasure are the boil; quiet and insight are the counteractive medicine for the boil. The pursuit of self-torment and the pursuit of indulgence of sensual pleasure are the barb; quiet and insight are the medicine that extracts the barb.
Tattha yo ca kabaḷīkāro āhāro phasso āhāro, ime taṇhācaritassa puggalassa upakkilesā. Yo ca manosañcetanāhāro yo ca viññāṇāhāro, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca “asubhe subhan”ti vipallāso, yo ca “dukkhe sukhan”ti vipallāso, ime taṇhācaritassa puggalassa upakkilesā. Yo ca “anicce niccan”ti vipallāso, yo ca “anattani attā”ti vipallāso, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca kāmupādānaṁ yañca bhavupādānaṁ, ime taṇhācaritassa puggalassa upakkilesā. Yañca diṭṭhupādānaṁ yañca attavādupādānaṁ, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmayogo, yo ca bhavayogo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhiyogo, yo ca avijjāyogo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca abhijjhākāyagantho, yo ca byāpādo kāyagantho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca parāmāsakāyagantho, yo ca idaṁsaccābhinivesakāyagantho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmāsavo, yo ca bhavāsavo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhāsavo, yo ca avijjāsavo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca kāmogho, yo ca bhavogho, ime taṇhācaritassa puggalassa upakkilesā. Yo ca diṭṭhogho, yo ca avijjogho, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yo ca rāgasallo, yo ca dosasallo, ime taṇhācaritassa puggalassa upakkilesā. Yo ca mānasallo, yo ca mohasallo, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yā ca rūpūpagā viññāṇaṭṭhiti, yā ca vedanūpagā viññāṇaṭṭhiti, ime taṇhācaritassa puggalassa upakkilesā. Yā ca saññūpagā viññāṇaṭṭhiti, yā ca saṅkhārūpagā viññāṇaṭṭhiti, ime diṭṭhicaritassa puggalassa upakkilesā. Tattha yañca chandā agatigamanaṁ yañca dosā agatigamanaṁ, ime taṇhācaritassa puggalassa upakkilesā. Yañca bhayā agatigamanaṁ, yañca mohā agatigamanaṁ, ime diṭṭhicaritassa puggalassa upakkilesā.
 650. Herein, the corruption is Suffering; craving, as the clinging thereto, is the Origin; cessation of craving is Cessation of Suffering; quiet and insight are the Way Leading to Cessation of Suffering.
Tattha kabaḷīkāre āhāre “asubhe subhan”ti vipallāso, phasse āhāre “dukkhe sukhan”ti vipallāso, viññāṇe āhāre “anicce niccan”ti vipallāso, manosañcetanāya āhāre “anattani attā”ti vipallāso. Paṭhame vipallāse ṭhito kāme upādiyati, idaṁ vuccati kāmupādānaṁ; dutiye vipallāse ṭhito anāgataṁ bhavaṁ upādiyati, idaṁ vuccati bhavupādānaṁ; tatiye vipallāse ṭhito saṁsārābhinandiniṁ diṭṭhiṁ upādiyati, idaṁ vuccati diṭṭhupādānaṁ; catutthe vipallāse ṭhito attānaṁ kappiyaṁ upādiyati, idaṁ vuccati attavādupādānaṁ.
 651. These are the four Truths. Suffering has to be diagnosed, the Origin abandoned, the Path kept in being, and Cessation verified.
Kāmupādānena kāmehi saṁyujjati, ayaṁ vuccati kāmayogo; bhavupādānena bhavehi saṁyujjati, ayaṁ vuccati bhavayogo; diṭṭhupādānena pāpikāya diṭṭhiyā saṁyujjati, ayaṁ vuccati diṭṭhiyogo; attavādupādānena avijjāya saṁyujjati, ayaṁ vuccati avijjāyogo.
 652. (iii) [Again] herein, one of view-temperament approaches form as self, approaches feeling … perception … determinations … consciousness as self. One of craving-temperament approaches self as possessing form, or form as in self, or self as in form; or he approaches self as possessing feeling … possessing perception … possessing determinations … possessing consciousness, or consciousness as in self, or self as in consciousness. This is what is called the twenty-based embodiment view.
Paṭhame yoge ṭhito abhijjhāya kāyaṁ ganthati, ayaṁ vuccati abhijjhākāyagantho; dutiye yoge ṭhito byāpādena kāyaṁ ganthati, ayaṁ vuccati byāpādakāyagantho; tatiye yoge ṭhito parāmāsena kāyaṁ ganthati, ayaṁ vuccati parāmāsakāyagantho; catutthe yoge ṭhito idaṁsaccābhinivesena kāyaṁ ganthati, ayaṁ vuccati idaṁsaccābhinivesakāyagantho.
 653. Opposed to this is right view disjoined from worlds, and its attendant right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the noble eight-factored path.
Tassa evaṅganthitā kilesā āsavanti. Kuto ca vuccati āsavantīti? Anusayato vā pariyuṭṭhānato vā. Tattha abhijjhākāyaganthena kāmāsavo, byāpādakāyaganthena bhavāsavo, parāmāsakāyaganthena diṭṭhāsavo, idaṁsaccābhinivesakāyaganthena avijjāsavo.
 654. That is the three categories: the virtue category, the concentration category, and the understanding category. The virtue category and the concentration category are quiet, and the understanding category is insight.
Tassa ime cattāro āsavā vepullaṁ gatā oghā bhavanti. Iti āsavavepullā oghavepullaṁ. Tattha kāmāsavena kāmogho, bhavāsavena bhavogho, diṭṭhāsavena diṭṭhogho, avijjāsavena avijjogho.
 655. Herein, embodiment is Suffering, the origin of embodiment is the Origin of Suffering, the cessation of embodiment is Cessation of Suffering, and the noble eight-factored path is the Way Leading to Cessation of Suffering.
Tassa ime cattāro oghā anusayasahagatā ajjhāsayaṁ anupaviṭṭhā hadayaṁ āhacca tiṭṭhanti, tena vuccanti sallāiti. Tattha kāmoghena rāgasallo, bhavoghena dosasallo, diṭṭhoghena mānasallo, avijjoghena mohasallo.
 656. These are the four Truths. Suffering has to be diagnosed, the Origin abandoned, the Path kept in being, and Cessation verified.
Tassa imehi catūhi sallehi pariyādinnaṁ viññāṇaṁ catūsu dhammesu saṇṭhahati rūpe vedanāya saññāya saṅkhāresu. Tattha rāgasallena nandūpasecanena viññāṇena rūpūpagā viññāṇaṭṭhiti, dosasallena nandūpasecanena viññāṇena vedanūpagā viññāṇaṭṭhiti, mānasallena nandūpasecanena viññāṇena saññūpagā viññāṇaṭṭhiti, mohasallena nandūpasecanena viññāṇena saṅkhārūpagā viññāṇaṭṭhiti.
 657. (iii) Herein, those who approach form as self, who approach feeling … perception … determinations … consciousness as self, are called annihilationists. Those who approach self as possessing form, or form as in self, or self as in form, who approach self as possessing feeling … possessing perception … possessing determinations … possessing consciousness, or consciousness as in self, or self as in consciousness, are called eternalists.
Tassa imāhi catūhi viññāṇaṭṭhitīhi upatthaddhaṁ viññāṇaṁ catūhi dhammehi agatiṁ gacchati chandā dosā bhayā mohā. Tattha rāgena chandāgatiṁ gacchati, dosena dosāgatiṁ gacchati, bhayena bhayāgatiṁ gacchati, mohena mohāgatiṁ gacchati. Iti kho tañca kammaṁ ime ca kilesā, esa hetu saṁsārassa, evaṁ sabbe kilesā catūhi vipallāsehi niddisitabbā.
 658. Herein, annihilationism and eternalism are the two extremes. They [both cause] the occurrence of the roundabout.
Tattha imā catasso disā kabaḷīkāro āhāro “asubhe subhan”ti vipallāso, kāmupādānaṁ, kāmayogo, abhijjhākāyagantho, kāmāsavo, kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti, chandā agatigamananti paṭhamā disā.
 659. The opposite of that is the middle way, the noble eight-factored path. This is the non-occurrence of the roundabout.
Phasso āhāro “dukkhe sukhan”ti vipallāso, bhavupādānaṁ, bhavayogo, byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti dutiyā disā.
 660. Herein, occurrence is Suffering; craving, as the clinging thereto, is the Origin; cessation of craving is Cessation of Suffering; the noble eight-factored path is the Way Leading to Cessation of Suffering.
Viññāṇāhāro “anicce niccan”ti vipallāso, diṭṭhupādānaṁ, diṭṭhiyogo parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti tatiyā disā.
 661. These are the four Truths. Suffering has to be diagnosed, the Origin abandoned, the Path kept in being, and Cessation verified.
Manosañcetanāhāro “anattani attā”ti vipallāso, attavādupādānaṁ, avijjāyogo, idaṁsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti catutthī disā.
 662. (iv) Herein, in combination annihilationism and eternalism are the twenty-based embodiment view, while in detail they are the sixty-two types of views.
Tattha yo ca kabaḷīkāro āhāro yo ca “asubhe subhan”ti vipallāso, kāmupādānaṁ, kāmayogo, abhijjhākāyagantho, kāmāsavo, kāmogho, rāgasallo, rūpūpagā viññāṇaṭṭhiti chandā agatigamananti, imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Ime rāgacaritassa puggalassa upakkilesā.
 663. The opposites of these are the forty-three ideas that side with enlightenment, the eight liberations, the ten bases for wholeness.
Tattha yo ca phasso āhāro yo ca “dukkhe sukhan”ti vipallāso, bhavupādānaṁ, bhavayogo, byāpādakāyagantho, bhavāsavo, bhavogho, dosasallo, vedanūpagā viññāṇaṭṭhiti, dosā agatigamananti imesaṁ dasannaṁ suttānaṁ eko attho byañjanameva nānaṁ, ime dosacaritassa puggalassa upakkilesā.
 664. The sixty-two types of views are delusion’s net, which has no beginning and continues its occurrence unremittingly. The forty-three ideas that partake of enlightenment are the diamond of knowledge that bursts open delusion’s net.
Tattha yo ca viññāṇāhāro yo ca “anicce niccan”ti vipallāso, diṭṭhupādānaṁ, diṭṭhiyogo, parāmāsakāyagantho, diṭṭhāsavo, diṭṭhogho, mānasallo, saññūpagā viññāṇaṭṭhiti, bhayā agatigamananti imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Ime diṭṭhicaritassa mandassa upakkilesā.
 665. Herein, the delusion is ignorance, and the net is craving for being.
Tattha yo ca manosañcetanāhāro yo ca “anattani attā”ti vipallāso, attavādupādānaṁ, avijjāyogo, idaṁsaccābhinivesakāyagantho, avijjāsavo, avijjogho, mohasallo, saṅkhārūpagā viññāṇaṭṭhiti, mohā agatigamananti, imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Ime diṭṭhicaritassa udattassa upakkilesā.
 That is why it was said above “No past term is evident of ignorance and of craving for being”.
Tattha yo ca kabaḷīkāro āhāro yo ca phasso āhāro, ime appaṇihitena vimokkhamukhena pariññaṁ gacchanti, viññāṇāhāro suññatāya, manosañcetanāhāro animittena, tattha yo ca “asubhe subhan”ti vipallāso, yo ca “dukkhe sukhan”ti vipallāso, ime appaṇihitena vimokkhamukhena pahānaṁ abbhatthaṁ gacchanti. “Anicce niccan”ti vipallāso suññatāya, “anattani attā”ti vipallāso animittena. Tattha kāmupādānañca bhavupādānañca appaṇihitena vimokkhamukhena pahānaṁ gacchanti. Diṭṭhupādānaṁ suññatāya, attavādupādānaṁ animittena. Tattha kāmayogo ca bhavayogo ca appaṇihitena vimokkhamukhena pahānaṁ gacchanti, diṭṭhiyogo suññatāya, avijjāyogo animittena. Tattha abhijjhākāyagantho ca byāpādakāyagantho ca appaṇihitena vimokkhamukhena pahānaṁ gacchanti, parāmāsakāyagantho suññatāya, idaṁsaccābhinivesakāyagantho animittena.
 666. Herein, when one of view-temperament has gone forth [into homelessness] in this dispensation he becomes one who lives with continuous effacement, having keen regard for effacement, while when one of craving-temperament has gone forth in this dispensation he is one who lives with the training preserved, having keen regard for the training.
Tattha kāmāsavo ca bhavāsavo ca appaṇihitena vimokkhamukhena pahānaṁ gacchanti, diṭṭhāsavo suññatāya, avijjāsavo animittena. Tattha kāmogho ca bhavogho ca appaṇihitena vimokkhamukhena pahānaṁ gacchanti, diṭṭhogho suññatāya, avijjogho animittena. Tattha rāgasallo ca dosasallo ca appaṇihitena vimokkhamukhena pahānaṁ gacchanti, mānasallo suññatāya, mohasallo animittena. Tattha rūpūpagā ca viññāṇaṭṭhiti vedanūpagā ca viññāṇaṭṭhiti appaṇihitena vimokkhamukhena pariññaṁ gacchanti, saññūpagā suññatāya, saṅkhārūpagā animittena.
 667. When one of view-temperament finds a footing in the certainty of rightness, he is a Follower by Ideas, while when one of craving-temperament finds a footing in the certainty of rightness, he is a Follower by Faith.
Tattha chandā ca agatigamanaṁ dosā ca agatigamanaṁ appaṇihitena vimokkhamukhena pahānaṁ gacchanti, bhayā agatigamanaṁ suññatāya, mohā agatigamanaṁ animittena vimokkhamukhena pahānaṁ gacchanti. Iti sabbe lokavaṭṭānusārino dhammā niyyanti. Te lokā tīhi vimokkhamukhehi.
 668. One of view-temperament finds the outlet on the pleasant way with sluggish acquaintanceship and with swift acquaintanceship, and one of craving-temperament finds the outlet on the painful way with sluggish acquaintanceship and with swift acquaintanceship.
Tatridaṁ niyyānaṁ—
 669. Herein, what is the reason why one of craving-temperament finds outlet on the painful way with sluggish acquaintanceship and with swift acquaintanceship? Because sensual desires have not been given up by him. When he is secluding himself from sensual desires, he relinquishes painfully and sluggishly gains knowledge of the True Idea. Now as to one of view-temperament, from the very beginning he is no seeker of sensual desires. [So] when he is secluding himself from them he relinquishes swiftly and he swiftly gains knowledge of the True Idea.
Catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā.
 670. The painful way is of two kinds: with sluggish acquaintanceship and with swift acquaintanceship. And the pleasant way is of two kinds: with sluggish acquaintanceship and with swift acquaintanceship. And creatures are of two kinds: with blunt faculties and with keen faculties. Those with blunt faculties relinquish sluggishly and sluggishly gain knowledge of the True Idea. Those with keen faculties relinquish swiftly and swiftly gain knowledge of the True Idea.
Paṭhamā paṭipadā paṭhamaṁ satipaṭṭhānaṁ, dutiyā paṭipadā dutiyaṁ satipaṭṭhānaṁ, tatiyā paṭipadā tatiyaṁ satipaṭṭhānaṁ, catutthī paṭipadā catutthaṁ satipaṭṭhānaṁ. Paṭhamaṁ satipaṭṭhānaṁ paṭhamaṁ jhānaṁ, dutiyaṁ satipaṭṭhānaṁ dutiyaṁ jhānaṁ, tatiyaṁ satipaṭṭhānaṁ tatiyaṁ jhānaṁ, catutthaṁ satipaṭṭhānaṁ catutthaṁ jhānaṁ. Paṭhamaṁ jhānaṁ paṭhamo vihāro, dutiyaṁ jhānaṁ dutiyo vihāro, tatiyaṁ jhānaṁ tatiyo vihāro, catutthaṁ jhānaṁ catuttho vihāro. Paṭhamo vihāro paṭhamaṁ sammappadhānaṁ, dutiyo vihāro dutiyaṁ sammappadhānaṁ, tatiyo vihāro tatiyaṁ sammappadhānaṁ, catuttho vihāro catutthaṁ sammappadhānaṁ. Paṭhamaṁ sammappadhānaṁ paṭhamo acchariyo abbhuto dhammo, dutiyaṁ dutiyo, tatiyaṁ tatiyo, catutthaṁ sammappadhānaṁ catuttho acchariyo abbhuto dhammo. Paṭhamo acchariyo abbhuto dhammo paṭhamaṁ adhiṭṭhānaṁ, dutiyo acchariyo abbhuto dhammo dutiyaṁ adhiṭṭhānaṁ, tatiyo acchariyo abbhuto dhammo tatiyaṁ adhiṭṭhānaṁ, catuttho acchariyo abbhuto dhammo catutthaṁ adhiṭṭhānaṁ. Paṭhamaṁ adhiṭṭhānaṁ paṭhamā samādhibhāvanā, dutiyaṁ adhiṭṭhānaṁ dutiyā samādhibhāvanā, tatiyaṁ adhiṭṭhānaṁ tatiyā samādhibhāvanā, catutthaṁ adhiṭṭhānaṁ catutthī samādhibhāvanā. Paṭhamā samādhibhāvanā paṭhamo sukhabhāgiyo dhammo, dutiyā samādhibhāvanā dutiyo sukhabhāgiyo dhammo, tatiyā samādhibhāvanā tatiyo sukhabhāgiyo dhammo, catutthī samādhibhāvanā catuttho sukhabhāgiyo dhammo. Paṭhamo sukhabhāgiyo dhammo paṭhamaṁ appamāṇaṁ, dutiyo sukhabhāgiyo dhammo dutiyaṁ appamāṇaṁ, tatiyo sukhabhāgiyo dhammo tatiyaṁ appamāṇaṁ, catuttho sukhabhāgiyo dhammo catutthaṁ appamāṇaṁ. Paṭhamā paṭipadā bhāvitā bahulīkatā paṭhamaṁ satipaṭṭhānaṁ paripūreti, dutiyā paṭipadā bhāvitā bahulīkatā dutiyaṁ satipaṭṭhānaṁ paripūreti, tatiyā paṭipadā bhāvitā bahulīkatā tatiyaṁ satipaṭṭhānaṁ paripūreti, catutthī paṭipadā bhāvitā bahulīkatā catutthaṁ satipaṭṭhānaṁ paripūreti. Paṭhamo satipaṭṭhāno bhāvito bahulīkato paṭhamaṁ jhānaṁ paripūreti, dutiyo satipaṭṭhāno bhāvito bahulīkato dutiyaṁ jhānaṁ paripūreti, tatiyo satipaṭṭhāno bhāvito bahulīkato tatiyaṁ jhānaṁ paripūreti, catuttho satipaṭṭhāno bhāvito bahulīkato catutthaṁ jhānaṁ paripūreti.
 671. These are the four ways. It is by these same four ways that anyone at all ever has found the outlet, or finds the outlet, or will find the outlet.
Paṭhamaṁ jhānaṁ bhāvitaṁ bahulīkataṁ paṭhamaṁ vihāraṁ paripūreti, dutiyaṁ jhānaṁ bhāvitaṁ bahulīkataṁ dutiyaṁ vihāraṁ paripūreti, tatiyaṁ jhānaṁ bhāvitaṁ bahulīkataṁ tatiyaṁ vihāraṁ paripūreti, catutthaṁ jhānaṁ bhāvitaṁ bahulīkataṁ catutthaṁ vihāraṁ paripūreti. Paṭhamo vihāro bhāvito bahulīkato anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādaṁ paripūreti, dutiyo vihāro bhāvito bahulīkato uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānaṁ paripūreti, tatiyo vihāro bhāvito bahulīkato anuppannānaṁ kusalānaṁ dhammānaṁ uppādaṁ paripūreti, catuttho vihāro bhāvito bahulīkato uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiṁ asammosaṁ bhiyyobhāvaṁ paripūreti. Paṭhamaṁ sammappadhānaṁ bhāvitaṁ bahulīkataṁ mānappahānaṁ paripūreti, dutiyaṁ sammappadhānaṁ bhāvitaṁ bahulīkataṁ ālayasamugghātaṁ paripūreti, tatiyaṁ sammappadhānaṁ bhāvitaṁ bahulīkataṁ avijjāpahānaṁ paripūreti, catutthaṁ sammappadhānaṁ bhāvitaṁ bahulīkataṁ bhavūpasamaṁ paripūreti. Mānappahānaṁ bhāvitaṁ bahulīkataṁ saccādhiṭṭhānaṁ paripūreti, ālayasamugghāto bhāvito bahulīkato cāgādhiṭṭhānaṁ paripūreti, avijjāpahānaṁ bhāvitaṁ bahulīkataṁ paññādhiṭṭhānaṁ paripūreti, bhavūpasamo bhāvito bahulīkato upasamādhiṭṭhānaṁ paripūreti. Saccādhiṭṭhānaṁ bhāvitaṁ bahulīkataṁ chandasamādhiṁ paripūreti, cāgādhiṭṭhānaṁ bhāvitaṁ bahulīkataṁ vīriyasamādhiṁ paripūreti, paññādhiṭṭhānaṁ bhāvitaṁ bahulīkataṁ cittasamādhiṁ paripūreti, upasamādhiṭṭhānaṁ bhāvitaṁ bahulīkataṁ vīmaṁsāsamādhiṁ paripūreti. Chandasamādhi bhāvito bahulīkato indriyasaṁvaraṁ paripūreti, vīriyasamādhi bhāvito bahulīkato tapaṁ paripūreti, cittasamādhi bhāvito bahulīkato buddhiṁ paripūreti, vīmaṁsāsamādhi bhāvito bahulīkato sabbūpadhipaṭinissaggaṁ paripūreti. Indriyasaṁvaro bhāvito bahulīkato mettaṁ paripūreti, tapo bhāvito bahulīkato karuṇaṁ paripūreti, buddhi bhāvitā bahulīkatā muditaṁ paripūreti, sabbūpadhipaṭinissaggo bhāvito bahulīkato upekkhaṁ paripūreti.
 672. That is how Noble Ones describe a tetrad path for unwise folk to cultivate, for fools to desire, for the lustful to master their lust by, the aim of which is conversion of relishing, of craving for being.
Tattha imā catasso disā paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṁ jhānaṁ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṁ chandasamādhi indriyasaṁvaro mettā iti paṭhamā disā.
 This is called the Plane of Conversion of Relishing. That is why it was said
Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyaṁ jhānaṁ dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo bhavādhiṭṭhānaṁ vīriyasamādhi tapo karuṇā iti dutiyā disā.
 “[The Guide-Line] Craving and Ignorance [guiding]
Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṁ jhānaṁ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṁ cittasamādhi buddhi muditā iti tatiyā disā.
 By Quiet and Insight, [and construing
Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṁ jhānaṁ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṁ vīmaṁsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti catutthī disā.
 Appropriately the four Truths
Tattha paṭhamā paṭipadā paṭhamo satipaṭṭhāno paṭhamaṁ jhānaṁ paṭhamo vihāro paṭhamo sammappadhāno paṭhamo acchariyo abbhuto dhammo saccādhiṭṭhānaṁ chandasamādhi indriyasaṁvaro, mettā iti imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Idaṁ rāgacaritassa puggalassa bhesajjaṁ.
 Is the Conversion of Relishing”].
Dutiyā paṭipadā dutiyo satipaṭṭhāno dutiyaṁ jhānaṁ dutiyo vihāro dutiyo sammappadhāno dutiyo acchariyo abbhuto dhammo cāgādhiṭṭhānaṁ vīriyasamādhi tapo karuṇā iti imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Idaṁ dosacaritassa puggalassa bhesajjaṁ.
 [The Plotting of Directions]
Tatiyā paṭipadā tatiyo satipaṭṭhāno tatiyaṁ jhānaṁ tatiyo vihāro tatiyo sammappadhāno tatiyo acchariyo abbhuto dhammo paññādhiṭṭhānaṁ cittasamādhi buddhi muditā iti imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Idaṁ diṭṭhicaritassa mandassa bhesajjaṁ.
 673. “What mentally plots out [ideas
Catutthī paṭipadā catuttho satipaṭṭhāno catutthaṁ jhānaṁ catuttho vihāro catuttho sammappadhāno catuttho acchariyo abbhuto dhammo upasamādhiṭṭhānaṁ vīmaṁsāsamādhi sabbūpadhipaṭinissaggo upekkhā iti imesaṁ dasannaṁ suttānaṁ eko attho, byañjanameva nānaṁ. Idaṁ diṭṭhicaritassa udattassa bhesajjaṁ.
 Of] profit and unprofit stated
Tattha dukkhā ca paṭipadā dandhābhiññā dukkhā ca paṭipadā khippābhiññā appaṇihitaṁ vimokkhamukhaṁ, sukhā paṭipadā dandhābhiññā suññataṁ vimokkhamukhaṁ, sukhā paṭipadā khippābhiññā animittaṁ vimokkhamukhaṁ.
 Or here or there in expositions
Tattha kāye kāyānupassitā satipaṭṭhānañca vedanāsu vedanānupassitā satipaṭṭhānañca appaṇihitaṁ vimokkhamukhaṁ, citte cittānupassitā suññataṁ vimokkhamukhaṁ. Dhammesu dhammānupassitā animittaṁ vimokkhamukhaṁ.
 [They call the Plotting of Directions]”.
Tattha paṭhamañca jhānaṁ dutiyañca jhānaṁ appaṇihitaṁ vimokkhamukhaṁ, tatiyaṁ jhānaṁ suññataṁ vimokkhamukhaṁ, catutthaṁ jhānaṁ animittaṁ vimokkhamukhaṁ.
 [Now] these [ideas are] scrutinizable in two ways, namely whether they follow the world’s round or whether they follow the world’s stopping, what is called “round” being the roundabout [of rebirths] and what is called “stopping” being extinction, with action and defilements [as] the roundabout’s cause. Herein, the action is demonstrable as choice and as concomitant of cognizance. How is that to be regarded? Through the storing up.
Tattha paṭhamo ca vihāro dutiyo ca vihāro appaṇihitaṁ vimokkhamukhaṁ, tatiyo vihāro suññataṁ vimokkhamukhaṁ, catuttho vihāro animittaṁ vimokkhamukhaṁ.
 674. Now all defilements are demonstrable through the four perversions. Where are they to be found? In the conglomeration of defilement with its ten grounds. What ten grounds?
Yattha paṭhamañca sammappadhānaṁ dutiyañca sammappadhānaṁ appaṇihitaṁ vimokkhamukhaṁ, tatiyaṁ sammappadhānaṁ suññataṁ vimokkhamukhaṁ, catutthaṁ sammappadhānaṁ animittaṁ vimokkhamukhaṁ.
 Four Nutriments [physical nutriment, contact, choice, and consciousness].
Tattha mānappahānañca ālayasamugghāto ca appaṇihitaṁ vimokkhamukhaṁ, avijjāpahānaṁ suññataṁ vimokkhamukhaṁ, bhavūpasamo animittaṁ vimokkhamukhaṁ.
 Four Perversions [seeing beauty, pleasure, permanence, and self, where there are none].
Tattha saccādhiṭṭhānañca cāgādhiṭṭhānañca appaṇihitaṁ vimokkhamukhaṁ, paññādhiṭṭhānaṁ suññataṁ vimokkhamukhaṁ, upasamādhiṭṭhānaṁ animittaṁ vimokkhamukhaṁ.
 Four Assumptions [sensual-desire, views, virtue-and-duty, and self-doctrine].
Tattha chandasamādhi ca vīriyasamādhi ca appaṇihitaṁ vimokkhamukhaṁ, cittasamādhi suññataṁ vimokkhamukhaṁ, vīmaṁsāsamādhi animittaṁ vimokkhamukhaṁ.
 Four Bonds [sensual-desire, being, views, and ignorance].
Tattha indriyasaṁvaro ca tapo ca appaṇihitaṁ vimokkhamukhaṁ, buddhi suññataṁ vimokkhamukhaṁ sabbūpadhipaṭinissaggo animittaṁ vimokkhamukhaṁ.
 Four Ties [covetousness, ill-will, misapprehension of virtue-and-duty, and insistence that “only this is true”].
Tattha mettā ca karuṇā ca appaṇihitaṁ vimokkhamukhaṁ, muditā suññataṁ vimokkhamukhaṁ upekkhā animittaṁ vimokkhamukhaṁ.
 Four Taints [sensual-desire, being, views, and ignorance].
Tesaṁ vikkīḷitaṁ. Cattāro āhārā tesaṁ paṭipakkho catasso paṭipadā …pe… cattāro vipallāsā tesaṁ paṭipakkho cattāro satipaṭṭhānā. Cattāri upādānāni tesaṁ paṭipakkho cattāri jhānāni. Cattāro yogā tesaṁ paṭipakkho cattāro vihārā. Cattāro ganthā tesaṁ paṭipakkho cattāro sammappadhānā. Cattāro āsavā tesaṁ paṭipakkho cattāro acchariyā abbhutā dhammā. Cattāro oghā tesaṁ paṭipakkho cattāri adhiṭṭhānāni. Cattāro sallā tesaṁ paṭipakkho catasso samādhibhāvanā. Catasso viññāṇaṭṭhitiyo tāsaṁ paṭipakkho cattāro sukhabhāgiyā dhammā. Cattāri agatigamanāni tesaṁ paṭipakkho catasso appamāṇā.
 Four Floods [sensual-desire, being, views, and ignorance]
Sīhā buddhā paccekabuddhā sāvakā ca hatarāgadosamohā, tesaṁ vikkīḷitaṁ bhāvanā sacchikiriyā byantīkiriyā ca. Vikkīḷitaṁ indriyādhiṭṭhānaṁ vikkīḷitaṁ vipariyāsānadhiṭṭhānañca. Indriyāni saddhammagocaro vipariyāsā kilesagocaro. Ayaṁ vuccati sīhavikkīḷitassa ca nayassa disālocanassa ca nayassa bhūmīti. Tenāha “yo neti vipallāsehi saṅkilese”ti. Veyyākaraṇesu hi ye “kusalākusalā”ti ca.
 Four Barbs [lust, hate, conceit, and delusion].
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā; ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tesaṁ catunnaṁ puggalānaṁ ayaṁ saṅkileso, cattāro āhārā, cattāro vipallāsā, cattāri upādānāni, cattāro yogā, cattāro ganthā, cattāro āsavā, cattāro oghā, cattāro sallā, catasso viññāṇaṭṭhitiyo, cattāri agatigamanānīti. Tesaṁ catunnaṁ puggalānaṁ idaṁ vodānaṁ, catasso paṭipadā, cattāro satipaṭṭhānā, cattāri jhānāni, cattāro vihārā, cattāro sammappadhānā, cattāro acchariyā abbhutā dhammā, cattāri adhiṭṭhānāni, catasso samādhibhāvanā, cattāro sukhabhāgiyā dhammā, catasso appamāṇā iti.
 Four Steadying-points for consciousness [form, feeling, perception, and determinations].
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Tattha yo sukhāya paṭipadāya khippābhiññāya niyyāti, ayaṁ ugghaṭitaññū. Yo sādhāraṇāya, ayaṁ vipañcitaññū. Yo dukkhāya paṭipadāya dandhābhiññāya niyyāti, ayaṁ neyyo.
 Four Goings on Bad Ways [through will, hate, fear, and delusion].
Tattha bhagavā ugghaṭitaññussa puggalassa samathaṁ upadisati, neyyassa vipassanaṁ, samathavipassanaṁ vipañcitaññussa. Tattha bhagavā ugghaṭitaññussa puggalassa mudukaṁ dhammadesanaṁ upadisati, tikkhaṁ neyyassa, mudutikkhaṁ vipañcitaññussa, tattha bhagavā ugghaṭitaññussa puggalassa saṅkhittena dhammaṁ desayati, saṅkhittavitthārena vipañcitaññussa, vitthārena neyyassa. Tattha bhagavā ugghaṭitaññussa puggalassa nissaraṇaṁ upadisati, vipañcitaññussa ādīnavañca nissaraṇañca upadisati, neyyassa assādañca ādīnavañca nissaraṇañca upadisati. Tattha bhagavā ugghaṭitaññussa adhipaññāsikkhaṁ paññāpayati, adhicittaṁ vipañcitaññussa, adhisīlaṁ neyyassa.
 675. 1–2. In the first nutriment there is the first perversion; in the second nutriment, the second perversion; in the third nutriment, the third perversion; in the fourth nutriment, the fourth perversion.
Tattha ye dukkhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti, ime dve puggalā. Ye sukhāya paṭipadāya dandhābhiññāya khippābhiññāya ca niyyanti. Ime dve puggalā. Iti kho cattāri hutvā tīṇi bhavanti ugghaṭitaññū vipañcitaññū neyyoti.
 2–3. In the first perversion there is the first assumption; in the second perversion, the second assumption; in the third perversion, the third assumption; in the fourth perversion, the fourth assumption.
Tesaṁ tiṇṇaṁ puggalānaṁ ayaṁ saṅkileso, tīṇi akusalamūlāni lobho akusalamūlaṁ doso akusalamūlaṁ moho akusalamūlaṁ, tīṇi duccaritāni— kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ; tayo akusalavitakkā— kāmavitakko byāpādavitakko vihiṁsāvitakko; tisso akusalasaññā— kāmasaññā byāpādasaññā vihiṁsāsaññā; tisso viparītasaññā— niccasaññā sukhasaññā attasaññā; tisso vedanā— sukhā vedanā dukkhā vedanā adukkhamasukhā vedanā; tisso dukkhatā— dukkhadukkhatā saṅkhāradukkhatā vipariṇāmadukkhatā; tayo aggī— rāgaggi dosaggi mohaggi; tayo sallā— rāgasallo dosasallo mohasallo; tisso jaṭā— rāgajaṭā dosajaṭā mohajaṭā; tisso akusalūpaparikkhā— akusalaṁ kāyakammaṁ akusalaṁ vacīkammaṁ akusalaṁ manokammaṁ. Tisso vipattiyo— sīlavipatti diṭṭhivipatti ācāravipattīti. Tesaṁ tiṇṇaṁ puggalānaṁ idaṁ vodānaṁ. Tīṇi kusalamūlāni— alobho kusalamūlaṁ adoso kusalamūlaṁ amoho kusalamūlaṁ. Tīṇi sucaritāni— kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ. Tayo kusalavitakkā— nekkhammavitakko abyāpādavitakko avihiṁsāvitakko. Tayo samādhī— savitakko savicāro samādhi avitakko vicāramatto samādhi avitakko avicāro samādhi. Tisso kusalasaññā— nekkhammasaññā abyāpādasaññā avihiṁsāsaññā. Tisso aviparītasaññā— aniccasaññā dukkhasaññā anattasaññā. Tisso kusalūpaparikkhā— kusalaṁ kāyakammaṁ kusalaṁ vacīkammaṁ kusalaṁ manokammaṁ. Tīṇi soceyyāni— kāyasoceyyaṁ vacīsoceyyaṁ manosoceyyaṁ; tisso sampattiyo— sīlasampatti samādhisampatti paññāsampatti. Tisso sikkhā— adhisīlasikkhā adhicittasikkhā adhipaññāsikkhā; tayo khandhā— sīlakkhandho samādhikkhandho paññākkhandho. Tīṇi vimokkhamukhāni— suññataṁ animittaṁ appaṇihitanti.
 3–4. In the first assumption there is the first bond; in the second assumption, the second bond; in the third assumption, the third bond; in the fourth assumption, the fourth bond.
Iti kho cattāri hutvā tīṇi bhavanti, tīṇi hutvā dve bhavanti taṇhācarito ca diṭṭhicarito ca.
 4–5. In the first bond there is the first tie; in the second bond, the second tie; in the third bond, the third tie; in the fourth bond, the fourth tie.
Tesaṁ dvinnaṁ puggalānaṁ ayaṁ saṅkileso, taṇhā ca avijjā ca ahirikañca anottappañca assati ca asampajaññañca ayoniso manasikāro ca kosajjañca dovacassañca ahaṅkāro ca mamaṅkāro ca assaddhā ca pamādo ca asaddhammassavanañca asaṁvaro ca abhijjhā ca byāpādo ca nīvaraṇañca saṁyojanañca kodho ca upanāho ca makkho ca palāso ca issā ca maccherañca māyā ca sāṭheyyañca sassatadiṭṭhi ca ucchedadiṭṭhi cāti.
 5–6. In the first tie there is the first taint; in the second tie, the second taint; in the third tie, the third taint; in the fourth tie, the fourth taint.
Tesaṁ dvinnaṁ puggalānaṁ idaṁ vodānaṁ, samatho ca vipassanā ca hirī ca ottappañca sati ca sampajaññañca yoniso manasikāro ca vīriyārambho ca sovacassañca dhamme ñāṇañca anvaye ñāṇañca khaye ñāṇañca anuppāde ñāṇañca saddhā ca appamādo ca saddhammassavanañca saṁvaro ca anabhijjhā ca abyāpādo ca rāgavirāgā ca cetovimutti avijjāvirāgā ca paññāvimutti abhisamayo ca appicchatā ca santuṭṭhi ca akkodho ca anupanāho ca amakkho ca apalāso ca issāpahānañca macchariyappahānañca vijjā ca vimutti ca saṅkhatārammaṇo ca vimokkho asaṅkhatārammaṇo ca vimokkho saupādisesā ca nibbānadhātu anupādisesā ca nibbānadhātūti.
 6–7. In the first taint there is the first flood; in the second taint, the second flood; in the third taint, the third flood; in the fourth taint, the fourth flood.
Ayaṁ vuccati tipukkhalassa ca nayassa aṅkusassa ca nayassa bhūmīti. Tenāha “yo akusale samūlehi netī”ti “oloketvā disalocanenā”ti ca.
 7–8. In the first flood there is the first barb; in the second flood, the second barb; in the third flood, the third barb; in the fourth flood, the fourth barb.
Niyuttaṁ nayasamuṭṭhānaṁ.
 8–9. In the first barb there is the first steadying-point for consciousness; in the second barb, the second steadying-point for consciousness; in the third barb, the third steadying-point for consciousness; in the fourth barb, the fourth steadying-point for consciousness.
9–10. In the first steadying-point for consciousness there is the first going on a bad way; in the second steadying-point for consciousness, the second going on a bad way; in the third steadying-point for consciousness, the third going on a bad way; in the fourth steadying-point for consciousness, the fourth going on a bad way.
676. 1. Herein, physical nutriment and nutriment as contact are imperfections in a person of craving-temperament, while nutriment as mind-choice and nutriment as consciousness are imperfections in a person of view-temperament.
677. 2. Herein, the perversion that there is beauty in the ugly and the perversion that there is pleasure in the painful are imperfections in a person of craving-temperament, while the perversion that there is permanence in the impermanent and the perversion that there is self in the not-self are imperfections in a person of view-temperament.
678. 3. Herein, sensual-desire-assumption and being-assumption are imperfections in a person of craving-temperament, while view-assumption and self-doctrine-assumption are imperfections in a person of view-temperament.
679. 4. Herein, the bond of sensual desire and the bond of being are imperfections in a person of craving-temperament, while the bond of views and the bond of ignorance are imperfections in a person of view-temperament.
680. 5. The body-tie of covetousness and the body-tie of ill-will are imperfections in a person of craving-temperament, while the body-tie of misapprehension-of-virtue-and-duty and the body-tie of insistence-that-only-this-is-true are imperfections in a person of view-temperament.
681. 6. Herein, the taint of sensual desire and the taint of being are imperfections in a person of craving-temperament, while the taint of views and the taint of ignorance are imperfections in a person of view-temperament.
682. 7. Herein, the flood of sensual desire and the flood of being are imperfections in a person of craving-temperament, while the flood of views and the flood of ignorance are imperfections in a person of view-temperament.
683. 8. Herein, the barb of lust and the barb of hate are imperfections in a person of craving-temperament, while the barb of conceit and the barb of delusion are imperfections in a person of view-temperament.
684. 9. Herein, form as a steadying-point for consciousness passing on and feeling as a steadying-point for consciousness passing on are imperfections in a person of craving-temperament, while perception as a steadying-point for consciousness passing on and determinations as a steadying-point for consciousness passing on are imperfections in a person of view-temperament.
685. 10. Herein, the going on a bad way through will and the going on a bad way through hate are imperfections in a person of craving-temperament, while the going on a bad way through fear and the going on a bad way through delusion are imperfections in a person of view-temperament.
686. 1–2. Herein, the perversion that there is beauty in the ugly [occurs] with respect to physical nutriment; the perversion that there is pleasure in the painful, with respect to nutriment as contact; the perversion that there is permanence in the impermanent, with respect to nutriment as consciousness; the perversion that there is self in the not-self, with respect to nutriment as mind-choice.
687. 2–3. One steady in the first perversion assumes sensual desires: this is called sensual-desire-assuming. One steady in the second perversion assumes future being: this is called being-assuming. One steady in the third perversion assumes the view that has expectant relish for the roundabout: this is called view-assuming. One steady in the fourth perversion, having supposed a self, assumes [accordingly]: this is called self-doctrine-assuming.
688. 3–4. He is fettered (bound) by sensual desires through sensual-desire-assuming: this is called the bond of sensual desire. He is fettered by the kinds of being through being-assuming: this is called the bond of being. He is fettered by an evil view through view-assuming: this is called the bond of views. He is fettered by ignorance through self-doctrine-assuming: this is called the bond of ignorance.
689. 4–5. One steady in the first bond ties the body with covetousness: this is called the body-tie of covetousness. One steady in the second bond ties the body with the tie of ill-will: this is called the body-tie of ill-will. One steady in the third bond ties the body with misapprehension [of virtue and duty]: this is called the body-tie of misapprehension. One steady in the fourth bond ties the body with the insistence that only this is true: this is called the body-tie of insistence-that-only-this-is-true.
690. 5–6. His defilements, thus tied, taint [him]. And as what are they said to taint [him]? As underlying tendency, or as [open] obsession. Herein, there is the taint of sensual desire through the body-tie of covetousness, the taint of being through the body-tie of ill-will, the taint of views through the body-tie of misapprehension [of virtue and duty], and the taint of ignorance through the body-tie of insistence-that-only-this-is-true.
691. 6–7. When these four taints abound they are floods, so with the abundance of taints there is abundance of floods. Herein, there is the flood of sensual desires through the taint of sensual desires, the flood of being through the taint of being, the flood of views through the taint of views, the flood of ignorance through the taint of ignorance.
692. 7–8. These four floods, accompanied by the underlying tendencies, intrude into one’s inclinations till they strike one’s heart and remain steady there: hence they are called “barbs”. Herein, there is the barb of lust with the flood of sensual desire, the barb of hate with the flood of being, the barb of conceit with the flood of views, and the barb of delusion with the flood of ignorance.
693. 8–9. When one’s consciousness is gripped by these four barbs it shapes itself to the following four ideas, namely to form, to feeling, to perception, and to determinations.
694. Herein, form is the steadying-point for consciousness passing on when consciousness has an infection of relishing through the barb of lust; feeling is the steadying-point for consciousness passing on when consciousness has an infection of relishing through the barb of hate; perception is the steadying-point for consciousness passing on when consciousness has an infection of relishing through the barb of conceit; determinations are the steadying-point for consciousness passing on when consciousness has an infection of relishing through the barb of delusion.
695. 9–10. When one’s consciousness is stiffened by these four steadying-points for consciousness one goes a bad way because of the following four ideas, namely because of will, because of hate, because of fear, and because of delusion.
696. Herein, it is owing to lust that one goes a bad way through will, owing to hate that one goes a bad way through hate, owing to fear that one goes a bad way through fear, and owing to delusion that one goes a bad way through delusion.
That is how that action and those defilements are the cause of the roundabout. That is how all defilements can be demonstrated by the four perversions.
697. Herein, the directions are these four: (i) physical nutriment, the perversion that there is beauty in the ugly, sensual-desire-assumption, the bond of sensual desire, the body-tie of covetousness, the taint of sensual desire, the flood of sensual desire, the barb of lust, form as steadying-point for consciousness passing on, going a bad way through will, are the first direction. (ii) Nutriment as contact, the perversion that there is pleasure in the painful, being-assumption, the bond of being, the body-tie of ill-will, the taint of being, the flood of being, the barb of hate, feeling as steadying-point for consciousness passing on, going a bad way through hate, are the second direction. (iii) Nutriment as consciousness, the perversion that there is permanence in the impermanent, view-assumption, the bond of views, the body-tie of misapprehension, the taint of views, the flood of views, the barb of conceit, perception as steadying-point for consciousness passing on, going a bad way through fear, are the third direction. (iv) Nutriment as mind-choice, the perversion that there is self in the not-self, self-doctrine-assumption, the bond of ignorance, the body-tie of insistence that only this is true, the taint of ignorance, the flood of ignorance, the barb of delusion, determinations as steadying-point for consciousness passing on, going a bad way through delusion, are the fourth direction.
698. (i) Herein, as to the following ten Thread-[terms], physical nutriment, the perversion that there is beauty in the ugly, sensual-desire-assumption, the bond of sensual desire, the body-tie of covetousness, the taint of sensual desire, the flood of sensual desire, the barb of lust, form as steadying-point for consciousness passing on, and going a bad way through will: their meaning is one and only the phrasing is different. These are imperfections in a person of lusting temperament.
699. (ii) Herein, as to the following ten Thread-[terms], nutriment as contact, the perversion that there is pleasure in the painful, being-assumption, the bond of being, the body-tie of ill-will, the taint of being, the flood of being, the barb of hate, feeling as steadying-point for consciousness passing on, and going a bad way through hate: their meaning is one and only the phrasing is different. These are imperfections in a person of hating temperament.
700. (iii) Herein, as to the following ten Thread-[terms], nutriment as consciousness, the perversion that there is permanence in the impermanent, view-assumption, the bond of views, the body-tie of misapprehension, the taint of views, the flood of views, the barb of conceit, perception as steadying-point for consciousness passing on, and going a bad way through fear; their meaning is one, and only the phrasing is different. These are imperfections in one of dull view-temperament.
701. (iv) Herein, as to the following ten Thread-[terms], nutriment as mind-choice, the perversion that there is self in the not-self, the bond of ignorance, self-theory-assumption, the body-tie of insistence-that-only-this-is-true, the taint of ignorance, the flood of ignorance, the barb of delusion, determinations as steadying-point for consciousness passing on, and going a bad way through delusion: their meaning is one and only the phrasing is different. These are imperfections in one of intelligent view-temperament.
702. 1. Herein, physical nutriment and nutriment as contact come to diagnosis through the dispositionless gateway to liberation, nutriment as consciousness through the void [gateway to liberation], and nutriment as mind-choice through the signless [gateway to liberation].
703. 2. Herein, the perversion that there is beauty in the ugly and the perversion that there is pleasure in the painful come to disappearance through the dispositionless gateway to liberation, the perversion that there is permanence in the impermanent [does so] through the void, and the perversion that there is self in the not-self [does so] through the signless.
704. 3. Herein, sensual-desire-assumption and being-assumption come to abandonment through the dispositionless gateway to liberation, view-assumption through the void, and self-theory-assumption through the signless.
705. 4. Herein, the bond of sensual desire and the bond of being come to abandonment through the dispositionless gateway to liberation, the bond of views through the void, and the bond of ignorance through the signless.
706. 5. Herein, the body-tie of covetousness and the body-tie of ill-will come to abandonment through the dispositionless gateway to liberation, the body-tie of misapprehension through the void, and the body-tie of insistence-that-only-this-is-true through the signless.
707. 6. Herein, the taint of sensual desire and the taint of being come to abandonment through the dispositionless gateway to liberation, the taint of views through the void, and the taint of ignorance through the signless.
708. 7. Herein, the flood of sensual desire and the flood of being come to abandonment through the dispositionless gateway to liberation, the flood of views through the void, and the flood of ignorance through the signless.
709. 8. Herein, the barb of lust and the barb of hate come to abandonment through the dispositionless gateway to liberation, the barb of conceit through the void, and the barb of delusion through the signless.
710. 9. Herein, form as steadying-point for consciousness passing on and feeling as steadying-point for consciousness passing on come to diagnosis through the dispositionless gateway to liberation, perception as steadying-point for consciousness passing on [does so] through the void, and determinations as steadying-point for consciousness passing on [does so] through the signless.
711. 10. Herein, going a bad way through will and going a bad way through hate come to abandonment through the dispositionless gateway to liberation, going a bad way through fear [does so] through the void, and going a bad way through delusion [does so] through the signless.
712. So all the ideas that follow the world’s round find outlet from the triple world by way of the three Gateways to Liberation.
713. Here is the outlet:
Four Ways.
Four Foundations of Mindfulness [body, feelings, cognizance, ideas].
Four Meditations [1st, 2nd, 3rd, 4th].
Four Abidings [heavenly, divine, noble, imperturbable].
Four Right Endeavours [the effort to prevent the arising of unarisen unprofit, to get rid of the arisen, to arouse unarisen profit, and to increase the arisen].
Four Wonderful Marvellous Ideas [abandoning conceit, eliminating reliance, abandoning ignorance, pacification of being].
Four Expressions [truth, generosity, understanding, peace].
Four Ways of keeping Concentration in Being [will, energy, cognizance, inquiry—4 bases for success)].
Four ideas dealing with pleasure [faculty-restraint, ardour, discovery, relinquishment of all essentials of existence].
Four Measureless States [loving-kindness, compassion, gladness, onlooking-equanimity].
714. 1–2. The first way [corresponds to] the first foundation of mindfulness; the second way to the second foundation of mindfulness; the third way to the third foundation of mindfulness; the fourth way to the fourth foundation of mindfulness.
2–3. The first foundation of mindfulness [corresponds to] the first meditation; the second foundation of mindfulness to the second meditation; the third foundation of mindfulness to the third meditation; the fourth foundation of mindfulness to the fourth meditation.
3–4. The first meditation [corresponds to] the first abiding; the second meditation to the second abiding; the third meditation to the third abiding; the fourth meditation to the fourth abiding.
4–5. The first abiding [corresponds to] the first right endeavour; the second abiding to the second right endeavour; the third abiding to the third right endeavour; the fourth abiding to the fourth right endeavour.
5–6. The first right endeavour [corresponds to] the first wonderful marvellous idea; the second right endeavour to the second wonderful marvellous idea; the third right endeavour to the third wonderful marvellous idea; the fourth right endeavour to the fourth wonderful marvellous idea.
6–7. The first wonderful marvellous idea [corresponds to] the first expression; the second wonderful marvellous idea to the second expression; the third wonderful marvellous idea to the third expression; the fourth wonderful marvellous idea to the fourth expression.
7–8. The first expression [corresponds to] the first keeping of concentration in being; the second expression to the second keeping of concentration in being; the third expression to the third keeping of concentration in being; the fourth expression to the fourth keeping of concentration in being.
8–9. The first keeping of concentration in being [corresponds to] the first idea dealing with pleasure; the second keeping of concentration in being to the second idea dealing with pleasure; the third keeping of concentration in being to the third idea dealing with pleasure; the fourth keeping of concentration in being to the fourth idea dealing with pleasure.
9–10. The first idea dealing with pleasure [corresponds to] the first measureless state; the second idea dealing with pleasure to the second measureless state; the third idea dealing with pleasure to the third measureless state; the fourth idea dealing with pleasure to the fourth measureless state.
715. 1–2. When the first way is kept in being, made much of, it fulfils the first foundation of mindfulness; when the second way is kept in being, made much of, it fulfils the second foundation of mindfulness; when the third way is kept in being, made much of, it fulfils the third foundation of mindfulness; when the fourth way is kept in being, made much of, it fulfils the fourth foundation of mindfulness.
716. 2–3. When the first foundation of mindfulness is kept in being, made much of, it fulfils the first meditation; when the second foundation of mindfulness is kept in being, made much of, it fulfils the second meditation; when the third foundation of mindfulness is kept in being, made much of, it fulfils the third meditation; when the fourth foundation of mindfulness is kept in being, made much of, it fulfils the fourth meditation.
717. 3–4. When the first meditation is kept in being, made much of, it fulfils the first abiding; when the second meditation is kept in being, made much of, it fulfils the second abiding; when the third meditation is kept in being, made much of, it fulfils the third abiding; when the fourth meditation is kept in being, made much of, it fulfils the fourth abiding.
718. 4–5. When the first abiding is kept in being, made much of, it fulfils the non-arising of unarisen evil unprofitable ideas. When the second abiding is kept in being, made much of, it fulfils the abandoning of arisen evil unprofitable ideas. When the third abiding is kept in being, made much of, it fulfils the arising of unarisen profitable ideas; when the fourth abiding is kept in being, made much of, it fulfils the steadiness, unlostness and plentifulness of arisen profitable ideas.
719. 5–6. When the first right endeavour is kept in being, made much of, it fulfils the abandoning of conceit. When the second right endeavour is kept in being, made much of, it fulfils the eradication of reliance. When the third right endeavour is kept in being, made much of, it fulfils the abandoning of ignorance. When the fourth right endeavour is kept in being, made much of, it fulfils the pacification of being.
720. 6–7. When the abandoning of conceit is kept in being, made much of, it fulfils the expression of truth. When the eradication of reliance is kept in being, made much of, it fulfils the expression of generosity. When the abandoning of ignorance is kept in being, made much of, it fulfils the expression of understanding. When the pacification of being is kept in being, made much of, it fulfils the expression of peace.
721. 7–8. When the expression of truth is kept in being, made much of, it fulfils concentration of will. When the expression of generosity is kept in being, made much of, it fulfils concentration of energy. When the expression of understanding is kept in being, made much of, it fulfils concentration of [purity of] cognizance. When the expression of peace is kept in being, made much of, it fulfils concentration of inquiry.
722. 8–9. When concentration of will is kept in being, made much of, it fulfils faculty-restraint. When concentration of energy is kept in being, made much of, it fulfils ardour. When concentration of [purity of] cognizance is kept in being, made much of, it fulfils discovery. When concentration of inquiry is kept in being, made much of, it fulfils the relinquishing of all essentials of existence.
723. 9–10. When faculty-restraint is kept in being, made much of, it fulfils loving-kindness. When ardour is kept in being, made much of, it fulfils compassion. When discovery is kept in being, made much of, it fulfils gladness [at others’ success]. When relinquishment of all essentials of existence is kept in being, made much of, it fulfils onlooking-equanimity.
724. Herein, the four directions are these: (i) The first way, first foundation of mindfulness, first meditation, first abiding, first right endeavour, first wonderful marvellous idea, the expression of truth, concentration of will, faculty-restraint, and loving-kindness, are the first direction. (ii) The second way, second foundation of mindfulness, second meditation, second abiding, second right endeavour, second wonderful marvellous idea, the expression of generosity, concentration of energy, ardour, and compassion, are the second direction. (iii) The third way, third foundation of mindfulness, third meditation, third abiding, third right endeavour, third wonderful marvellous idea, the expression of understanding, concentration of [purity of] cognizance, discovery, and gladness, are the third direction. (iv) The fourth way, fourth foundation of mindfulness, fourth meditation, fourth abiding, fourth right endeavour, fourth wonderful marvellous idea, the expression of peace, concentration of inquiry, relinquishment of all essentials of existence, and onlooking-equanimity, are the fourth direction.
725. (i)Herein, as to the following ten Thread-[terms], the first way, first foundation of mindfulness, first meditation, first abiding, first right endeavour, first wonderful marvellous idea, the expression of truth, concentration of will, faculty-restraint, and loving-kindness: their meaning is one and only the phrasing is different. These are the medicine for a person of lusting temperament.
726. (ii)Herein, as to the following ten Thread-[terms], the second way, second foundation of mindfulness, second meditation, second abiding, second right endeavour, second wonderful marvellous idea, the expression of generosity, concentration of energy, ardour, and compassion: their meaning is one and only the phrasing is different. These are the medicine for a person of hating temperament.
727. (iii)Herein, as to the following ten Thread-[terms], the third way, third foundation of mindfulness, third meditation, third abiding, third right endeavour, third wonderful marvellous idea, the expression of understanding, concentration of [purity of] cognizance, discovery, and gladness: their meaning is one and only the phrasing is different. These are the medicine for a person of dull view-temperament.
728. (iv)Herein, as to the following ten Thread-[terms], the fourth way, fourth foundation of mindfulness, fourth meditation, fourth abiding, fourth right endeavour, fourth wonderful marvellous idea, the expression of peace, concentration of inquiry, relinquishment of all essentials of existence, and onlooking-equanimity: their meaning is one and only the phrasing is different. These are the medicine for a person of intelligent view-temperament.
729. 1. Herein, the painful way with sluggish acquaintance-ship and the painful way with swift acquaintanceship are the dispositionless gateway to liberation; the pleasant way with sluggish acquaintanceship is the void gateway to liberation; and the pleasant way with swift acquaintanceship is the signless gateway to liberation.
730. 2. Herein, the foundation of mindfulness as the state of a contemplator-of-the-body-as-a-body and the foundation of mindfulness as the state of a contemplator-of-feelings-as-feelings are the dispositionless gateway to liberation; the foundation of mindfulness as the state of a contemplator-of-cognizance-as-cognizance is the void gateway to liberation; and the foundation of mindfulness as the state of a contemplator-of-ideas-as-ideas is the signless gateway to liberation.
731. 3. Herein, the first meditation and the second meditation are the dispositionless gateway to liberation; the third meditation is the void gateway to liberation; and the fourth meditation is the signless gateway to liberation.
732. 4. Herein, the first abiding and the second abiding are the dispositionless gateway to liberation; the third abiding is the void gateway to liberation; and the fourth abiding is the signless gateway to liberation.
733. 5. Herein, the first right endeavour and the second right endeavour are the dispositionless gateway to liberation; the third right endeavour is the void gateway to liberation; and the fourth right endeavour is the fourth gateway to liberation.
734. 6. Herein, the abandoning of conceit and the eradication of reliance are the dispositionless gateway to liberation; the abandoning of ignorance is the void gateway to liberation; and the pacification of being is the signless gateway to liberation.
735. 7. Herein, the expression of truth and the expression of generosity are the dispositionless gateway to liberation; the expression of understanding is the void gateway to liberation; and the expression of peace is the signless gateway to liberation.
736. 8. Herein, concentration of will and concentration of energy are the dispositionless gateway to liberation; concentration of cognizance is the void gateway to liberation; and concentration of inquiry is the signless gateway to liberation.
737.9. Herein, faculty-restraint and ardour are the dispositionless gateway to liberation; discovery is the void gateway to liberation; renunciation of all essentials of existence is the signless gateway to liberation.
738. 10.Herein, loving-kindness and compassion are the dispositionless gateway to liberation; gladness is the void gateway to liberation; and onlooking-equanimity is the signless gateway to liberation.
[The Play of Lions]
739. The play of these [is as follows]:
There are four nutriments: their opposites are the four ways. There are four perversions: their opposites are the four foundations of mindfulness. There are four assumings: their opposites are the four meditations. There are four bonds: their opposites are the four abidings. There are four ties: their opposites are the four right endeavours. There are four taints: their opposites are the four wonderful marvellous ideas. There are four floods: their opposites are the four expressions. There are four barbs: their opposites are the four ways of keeping concentration in being. There are four steadying-points for consciousness: their opposites are the four ideas that deal with pleasure. There are four goings on a bad way: their opposites are the four measureless states.
740. The Lions are the Enlightened Ones, the Hermit Enlightened Ones, and the hearers who have destroyed lust, hate, and delusion.
Their play [consists in] keeping in being, in verification, and in termination.
The play is the expression of the faculties [beginning with faith, and] the play is the non-expression of the pervertednesses the [four] faculties [of energy, mindfulness, concentration, and understanding] are the pasture for the true object of [the faculty of] faith, the pervertednesses being the pasture for defilement. This is called the Play-of -Lions Guide-Line and the Plotting-of-Directions Guide-Line. That is why it was said:
“The wise in Guide-Lines have called that
Lions’ Play, which by the faculties
Does faith’s true objects guide, and also
By the perversions the defilements”,
and also
“What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
They call the Plotting of Directions”.
[The Trefoil and Hook]
741. Herein, those who find outlet by the painful way with sluggish acquaintanceship and [by that] with swift acquaintanceship are two [types of] persons. And those who find outlet by the pleasant way with sluggish acquaintanceship and [by that] with swift acquaintanceship are two [types of] persons.
742. Corruption for those four types of persons is as follows: the four nutriments, four perversions, four assumings, four bonds, four ties, four taints, four floods, four barbs, four steadying-points for consciousness, and four goings on a bad way.
743. Cleansing for these four types of persons is as follows: the four ways, four foundations of mindfulness, four meditations, four abidings, four right endeavours, four wonderful marvellous ideas, four expressions, four ways of keeping concentration in being, four ideas dealing with pleasure, and four measureless states.
744. Herein, those who find outlet by the painful way with sluggish acquaintanceship and that with swift acquaintanceship are two types of persons, and those who find outlet by the pleasant way with sluggish acquaintanceship and that with swift acquaintanceship are two types of persons.
745. Herein, one who finds outlet by the pleasant way with swift acquaintanceship is one who gains knowledge from what is condensed. One who [does so by both the painful way with swift acquaintanceship and the pleasant way with sluggish acquaintanceship] in common is one who gains knowledge by what is expanded. One who finds outlet by the painful way with sluggish acquaintanceship is guidable.
746. Herein, the Blessed One discloses quiet to a person who gains knowledge by what is condensed, insight to one who is guidable, and quiet and insight to one who gains knowledge by what is expanded.
747. Herein, the Blessed One discloses a blunt teaching of the True Idea to a person who gains knowledge by what is condensed, a keen one to one who is guidable, and a blunt-to-keen one to one who gains knowledge by what is expanded.
748. Herein, the Blessed One teaches the True Idea in brief to a person who gains knowledge by what is condensed, in brief and in detail to one who gains knowledge by what is expanded, and in detail to one who is guidable.
749. Herein, the Blessed One discloses escape to a person who gains knowledge by what is condensed, disappointment and escape to a person who gains knowledge by what is expanded, and gratification, disappointment and escape to one who is guidable.
750. Herein, the Blessed One describes training in higher understanding to one who gains knowledge by what is condensed, training in higher cognizance to one who gains knowledge by what is expanded, and training in higher virtue to one who is guidable.
751. Herein, [to repeat,] those who find outlet by the painful way with sluggish acquaintanceship and by that with swift acquaintanceship are two types of persons. And those who find outlet by the pleasant way with sluggish acquaintanceship and by that with swift acquaintanceship are two types of persons.
752. [But although] four in this way they are [yet] three, namely one who gains knowledge by what is condensed, one who gains knowledge by what is expanded, and one who is guidable.
753. The corruption of these three types of persons is as follows:
1. Three roots of unprofit: greed as a root of unprofit, hate as a root of unprofit, delusion as a root of unprofit.
2. Three kinds of misconduct: bodily misconduct, verbal misconduct, mental misconduct.
3. Three unprofitable types of thinking: thinking of sensual desires, thinking of ill-will, thinking of cruelty.
4. Three unprofitable types of perception: perception of sensual desires, perception of ill-will, perception of cruelty.
5. Three distorted types of perception: perception of permanence, perception of pleasure, perception of self ().
6. Three kinds of feelings: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling.
7. Three kinds of painfulness: painfulness in pain, painfulness in change, painfulness in determinations.
8. Three fires: the fire of lust, the fire of hate, the fire of delusion.
9. Three barbs: the barb of lust, the barb of hate, the barb of delusion.
10. Three tangles: the tangle of lust, the tangle of hate, the tangle of delusion ().
11. Three unprofitable scrutinies: unprofitable bodily action, unprofitable verbal action, unprofitable mental action.
12. Three failures: failure in virtue, failure in views, failure in conduct.
754. The cleansing of these three types of persons is as follows:
1. Three roots of profit: non-greed as a root of profit, non-hate as a root of profit, non-delusion as a root of profit.
2. Three kinds of good conduct: bodily good conduct, verbal good conduct, mental good conduct.
3. Three profitable types of thinking: thinking of renunciation, thinking of non-ill-will, thinking of non-cruelty.
4. Three kinds of concentration: concentration with thinking and with exploring, concentration without thinking and with only exploring, concentration without thinking and without exploring.
5. Three profitable types of perception: perception of renunciation, perception of non-ill-will, perception of non-cruelty.
6. Three undistorted types of perception: perception of impermanence, perception of suffering, perception of not-self ().
7. Three profitable scrutinies: profitable bodily action, profitable verbal action, profitable mental action.
8. Three purenesses: bodily pureness, verbal pureness, mental pureness.
9. Three successes: success in virtue, success in concentration, success in understanding ().
10. Three trainings: training in higher virtue, training in higher concentration, training in higher understanding.
11. Three categories: the virtue category, the concentration category, the understanding category.
12. Three gateways to liberation: the void, the signless, the dispositionless.
755. [Now although] four in this way [yet] they are three, being three [yet] they are two, namely one of craving-temperament and one of view-temperament.
756. The corruption of these two types of persons is as follows:
Craving and ignorance,
consciencelessness and shamelessness,
unmindfulness and unawareness,
[unreason and] unreasoned attention,
idleness and difficult admonishability,
I-making and my-making,
faithlessness and negligence,
not hearing faith’s true object, and non-restraint,
covetousness and ill will,
hindrances and fetters,
anger and spite,
contempt and domineering,
envy and avarice,
deceit and fraud,
the eternalist view and the annihilationist view.
757. The cleansing of these two types of persons is as follows:
Quiet and insight,
conscience and shame,
mindfulness and awareness,
[reason and] reasoned attention,
instigation of energy and easy admonishability,
knowledge of the True Idea and knowledge of inferences,
knowledge of exhaustion and knowledge of non-arising,
faith and diligence,
hearing faith’s true object and restraint,
uncovetousness and non-ill-will,
heart-deliverance due to fading of lust and understanding-deliverance due to fading of ignorance,
fewness of wishes and content,
unanger and unspitefulness,
uncontempt and undomineering,
abandoning of envy and abandoning of avarice,
science and deliverance,
the kind of liberation whose object is determined and the kind of liberation whose object is undetermined,
the extinction element with trace left and the extinction element without trace left.
758. This is called the plane of the Trefoil Guide-Line and the Hook Guide-Line.
That is why it was said:
“Guiding [ideas of] profit and
Unprofit by their [triple] roots
As they are, really, not unreally,
That Guide-Line they call the Trefoil”,
[and also]
“After [thus] plotting with the Plotting
Of Directions, what then throws up
All profit [ideas] and unprofit
And guides them in is called the Hook”.
The Moulding of the Guide-Lines is ended.

37 -



Sāsanapaṭṭhāna—Mahāsaṅgīti Tipiṭaka Buddhavasse 2500
 The Guide
Netti
 B. Specification Section
6. Sāsanapaṭṭhāna
 6. Chapter iv The Pattern Of The Dispensation
Tattha aṭṭhārasa mūlapadā kuhiṁ daṭṭhabbā? Sāsanapaṭṭhāne. Tattha katamaṁ sāsanapaṭṭhānaṁ? Saṅkilesabhāgiyaṁ suttaṁ, vāsanābhāgiyaṁ suttaṁ, nibbedhabhāgiyaṁ suttaṁ, asekkhabhāgiyaṁ suttaṁ, saṅkilesabhāgiyañca vāsanābhāgiyañca suttaṁ, saṅkilesabhāgiyañca nibbedhabhāgiyañca suttaṁ, saṅkilesabhāgiyañca asekkhabhāgiyañca suttaṁ, saṅkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṁ, saṅkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ, vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ, taṇhāsaṅkilesabhāgiyaṁ suttaṁ, diṭṭhisaṅkilesabhāgiyaṁ suttaṁ, duccaritasaṅkilesabhāgiyaṁ suttaṁ, taṇhāvodānabhāgiyaṁ suttaṁ, diṭṭhivodānabhāgiyaṁ suttaṁ, duccaritavodānabhāgiyaṁ suttaṁ.
 759. Herein, the eighteen Root-Terms: where are they to be seen?
Tattha saṅkileso tividho— taṇhāsaṅkileso diṭṭhisaṅkileso duccaritasaṅkileso. Tattha taṇhāsaṅkileso samathena visujjhati, so samatho samādhikkhandho. Diṭṭhisaṅkileso vipassanāya visujjhati, sā vipassanā paññākkhandho. Duccaritasaṅkileso sucaritena visujjhati, taṁ sucaritaṁ sīlakkhandho. Tassa sīle patiṭṭhitassa yadi āsatti uppajjati bhavesu, evaṁ sāyaṁ samathavipassanā bhāvanāmayaṁ puññakriyavatthu bhavati tatrūpapattiyā saṁvattati. Imāni cattāri suttāni, sādhāraṇāni katāni aṭṭha bhavanti, tāniyeva aṭṭha suttāni sādhāraṇāni katāni soḷasa bhavanti.
 In the Pattern of the Dispensation.
Imehi soḷasahi suttehi bhinnehi navavidhaṁ suttaṁ bhinnaṁ bhavati. Gāthāya gāthā anuminitabbā, veyyākaraṇena veyyākaraṇaṁ anuminitabbaṁ. Suttena suttaṁ anuminitabbaṁ.
 760. Herein what is the Pattern of the Dispensation? [It is the Thread grouped, firstly, as follows:]
Tattha katamaṁ saṅkilesabhāgiyaṁ suttaṁ?
 [First Grouping—Schedule]
“Kāmandhā jālasañchannā,Taṇhāchadanachāditā;Pamattabandhanā baddhā,Macchāva kumināmukhe;Jarāmaraṇamanventi,Vaccho khīrapakova mātaran”ti.
 [A] type of Thread dealing with corruption,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [B] type of Thread dealing with morality,
Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati. Imāni kho, bhikkhave, cattāri agatigamanāni. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā—
 [C] type of Thread dealing with penetration,
“Chandā dosā bhayā mohā,yo dhammaṁ ativattati;Nihīyati tassa yaso,kāḷapakkheva candimā”ti.
 [D] type of Thread dealing with the Adept;
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [AB] type of Thread dealing with corruption and morality,
“Manopubbaṅgamā dhammā,Manoseṭṭhā manomayā;Manasā ce paduṭṭhena,Bhāsati vā karoti vā;Tato naṁ dukkhamanveti,Cakkaṁva vahato padan”ti.
 [AC] type of Thread dealing with corruption and penetration,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [AD] type of Thread dealing with corruption and the Adept,
“Middhī yadā hoti mahagghaso ca,Niddāyitā samparivattasāyī;Mahāvarāhova nivāpapuṭṭho,Punappunaṁ gabbhamupeti mando”ti.
 [ACD] type of Thread dealing with corruption, penetration, and the Adept,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [ABC] type of Thread dealing with corruption, morality, and penetration,
“Ayasāva malaṁ samuṭṭhitaṁ,Tatuṭṭhāya tameva khādati;Evaṁ atidhonacārinaṁ,Sāni kammāni nayanti duggatin”ti.
 [BC] type of Thread dealing with morality and penetration;
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [A1] type of Thread dealing with corruption by craving,
“Coro yathā sandhimukhe gahīto,Sakammunā haññati bajjhate ca;Evaṁ ayaṁ pecca pajā parattha,Sakammunā haññati bajjhate cā”ti.
 [A2] type of Thread dealing with corruption by view,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [A3] type of Thread dealing with corruption by misconduct;
“Sukhakāmāni bhūtāni,Yo daṇḍena vihiṁsati;Attano sukhamesāno,Pecca so na labhate sukhan”ti.
 [B-D1] type of Thread dealing with cleansing from craving,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [B-D2] type of Thread dealing with cleansing from view,
“Gunnañce taramānānaṁ,Jimhaṁ gacchati puṅgavo;Sabbā tā jimhaṁ gacchanti,Nette jimhaṁ gate sati.
 [B-D3] type of Thread dealing with cleansing from misconduct.
Evameva manussesu,Yo hoti seṭṭhasammato;So ce adhammaṁ carati,Pageva itarā pajā;Sabbaṁ raṭṭhaṁ dukkhaṁ seti,Rājā ce hoti adhammiko”ti.
 761. Herein, corruption is of three kinds: corruption by craving, corruption by view, and corruption by misconduct.
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 762. Herein, corruption by craving is purified by quiet, and that quiet is the concentration category. Corruption by view is purified by insight, and that insight is the understanding category. Corruption by misconduct is purified by good conduct, and that good conduct is the virtue category.
“Sukiccharūpāvatime manussā,Karonti pāpaṁ upadhīsu rattā;Gacchanti te bahujanasannivāsaṁ,Nirayaṁ avīciṁ kaṭukaṁ bhayānakan”ti.
 763. When someone is established in virtue, if clutching at the kinds of being arises in him, then any quiet and insight of his becomes the ground for making merit consisting in keeping in being since it causes reappearance to occur in some kind [of existence] or other.
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 764. These four [basic types of] Threads [A-D], when [combined] in common, come to eight; and those same eight [combined] in common come to sixteen. The [entire] Ninefold Thread is classifiable under these sixteen [types thus] classified.
“Phalaṁ ve kadaliṁ hanti,phalaṁ veḷuṁ phalaṁ naḷaṁ;Sakkāro kāpurisaṁ hanti,gabbho assatariṁ yathā”ti.
 765. Verse should be assessed by verse, prose-exposition should be assessed by prose-exposition, Thread should be assessed by Thread.
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 [First Grouping—Illustrative Quotations]
“Kodhamakkhagaru bhikkhu,Lābhasakkāragāravo;Sukhette pūtibījaṁva,Saddhamme na virūhatī”ti.
 [1]
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 766. Herein, what is the type of Thread Dealing with Corruption?
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ paduṭṭhacittaṁ evaṁ cetasā ceto paricca pajānāmi, yathā kho ayaṁ puggalo iriyati, yañca paṭipadaṁ paṭipanno, yañca maggaṁ samārūḷho. Imamhi cāyaṁ samaye kālaṁ kareyya, yathābhataṁ nikkhitto, evaṁ niraye. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, paduṭṭhaṁ, cetopadosahetu kho pana, bhikkhave, evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantī”ti. Etamatthaṁ bhagavā avoca, tatthetaṁ iti vuccati—
 Caught in the net of sensual murk,
“Paduṭṭhacittaṁ ñatvāna,ekaccaṁ idha puggalaṁ;Etamatthañca byākāsi,buddho bhikkhūna santike.
 And blocked by craving’s bondage,
Imamhi cāyaṁ samaye,kālaṁ kayirātha puggalo;Nirayaṁ upapajjeyya,cittaṁ hissa padūsitaṁ.
 Fenced in by fences of neglect
Cetopadosahetu hi,sattā gacchanti duggatiṁ;Yathābhataṁ nikkhipeyya,evameva tathāvidho;Kāyassa bhedā duppañño,nirayaṁ sopapajjatī”ti.
 Like fishes in a funnel-trap,
Ayampi attho vutto bhagavatā iti me sutanti.
 They follow after ageing and death
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 As does the sucking-calf its mother.
“Sace bhāyatha dukkhassa,sace vo dukkhamappiyaṁ;Mākattha pāpakaṁ kammaṁ,āvi vā yadi vā raho.
 This is the type of Thread dealing with corruption.
Sace ca pāpakaṁ kammaṁ,karissatha karotha vā;Na vo dukkhā pamutyatthi,upeccapi palāyatan”ti.
 767. “Bhikkhus, there are these four goings on a bad way. What four? One goes a bad way through will, another goes a bad way through hate, another goes a bad way through fear, another goes a bad way through delusion”. So the Blessed One said. The Sublime One having said this, he, the Master, said further:
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 “When man strays from the True Idea
“Adhammena dhanaṁ laddhā,musāvādena cūbhayaṁ;Mameti bālā maññanti,taṁ kathaṁ nu bhavissati.
 Through will, hate, fear, or through delusion,
Antarāyā su bhavissanti,sambhatassa vinassati;Matā saggaṁ na gacchanti,nanu ettāvatā hatā”ti.
 His good fame wanes away, he finds,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 As in its dark half does the moon”.
“Kathaṁ khaṇati attānaṁ,kathaṁ mittehi jīrati;Kathaṁ vivaṭṭate dhammā,kathaṁ saggaṁ na gacchati.
 This is the type of Thread dealing with corruption.
Lobhā khaṇati attānaṁ,luddho mittehi jīrati;Lobhā vivaṭṭate dhammā,lobhā saggaṁ na gacchatī”ti.
 768.Ideas are heralded by mind,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 Mind heads them, and they are mind-made.
“Caranti bālā dummedhā,amitteneva attanā;Karontā pāpakaṁ kammaṁ,yaṁ hoti kaṭukapphalaṁ.
 If someone with corrupted mind
Na taṁ kammaṁ kataṁ sādhu,yaṁ katvā anutappati;Yassa assumukho rodaṁ,vipākaṁ paṭisevatī”ti.
 Is wont to speak or act, then pain
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 Sure follows after him as does
“Dukkaraṁ duttitikkhañca,abyattena ca sāmaññaṁ;Bahū hi tattha sambādhā,yattha bālo visīdati.
 The wheel the harnessed [ox’s] hoof.
Yo hi atthañca dhammañca,bhāsamāne tathāgate;Manaṁ padosaye bālo,moghaṁ kho tassa jīvitaṁ.
 This is the type of Thread dealing with corruption.
Etañcāhaṁ arahāmi,Dukkhañca ito ca pāpiyataraṁ bhante;Yo appameyyesu tathāgatesu,Cittaṁ padosemi avītarāgo”ti.
 769. A dullard, drowsy with much gluttony,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 Engrossed in sleep, who wallows as he lies
“Appameyyaṁ paminanto,Kodha vidvā vikappaye;Appameyyaṁ pamāyinaṁ,Nivutaṁ taṁ maññe akissavan”ti.
 Like a great porker stuffed with fatting food,
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 Comes ever and again back to the womb.
“Purisassa hi jātassa,kuṭhārī jāyate mukhe;Yāya chindati attānaṁ,bālo dubbhāsitaṁ bhaṇaṁ.
 This is the type of Thread dealing with corruption.
Na hi satthaṁ sunisitaṁ,visaṁ halāhalaṁ iva;Evaṁ viraddhaṁ pāteti,vācā dubbhāsitā yathā”ti.
 770. As the rust-stain that grows out of the iron
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 Devours the iron wherefrom it takes its growth,
“Yo nindiyaṁ pasaṁsati,Taṁ vā nindati yo pasaṁsiyo;Vicināti mukhena so kaliṁ,Kalinā tena sukhaṁ na vindati.
 So too are led habitual transgressors
Appamatto ayaṁ kali,Yo akkhesu dhanaparājayo;Sabbassāpi sahāpi attanā,Ayameva mahantataro kali;Yo sugatesu manaṁ padosaye.
 By their own acts to evil destinations.
Sataṁ sahassānaṁ nirabbudānaṁ,Chattiṁsatī pañca ca abbudāni;Yamariyagarahī nirayaṁ upeti,Vācaṁ manañca paṇidhāya pāpakan”ti.
 This is the type of Thread dealing with corruption.
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 771. Just as a robber taken in house-breaking
“Yo lobhaguṇe anuyutto,So vacasā paribhāsati aññe;Assaddho kadariyo avadaññū,Macchari pesuṇiyaṁ anuyutto.
 Is haunted by and responsible for his act,
Mukhadugga vibhūta anariya,Bhūnahu pāpaka dukkaṭakāri;Purisanta kalī avajātaputta,Mā bahubhāṇidha nerayikosi.
 So too a man hereafter, when departed,
Rajamākirasī ahitāya,Sante garahasi kibbisakārī;Bahūni duccaritāni caritvā,Gacchasi kho papataṁ cirarattan”ti.
 Is haunted by and responsible for his act.
Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with corruption.
Tattha katamaṁ vāsanābhāgiyaṁ suttaṁ?
 772. One with the rod maltreating cruelly
“Manopubbaṅgamā dhammā,Manoseṭṭhā manomayā;Manasā ce pasannena,Bhāsati vā karoti vā;Tato naṁ sukhamanveti,Chāyāva anapāyinī”ti.
 Beings that desire but pleasure,
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 When he too his own pleasure seeks
Mahānāmo sakko bhagavantaṁ etadavoca— “idaṁ, bhante, kapilavatthu iddhañceva phītañca bāhujaññaṁ ākiṇṇamanussaṁ sambādhabyūhaṁ, so kho ahaṁ, bhante, bhagavantaṁ vā payirupāsitvā manobhāvanīye vā bhikkhū sāyanhasamayaṁ kapilavatthuṁ pavisanto bhantenapi hatthinā samāgacchāmi, bhantenapi assena samāgacchāmi, bhantenapi rathena samāgacchāmi, bhantenapi sakaṭena samāgacchāmi, bhantenapi purisena samāgacchāmi, tassa mayhaṁ, bhante, tasmiṁ samaye mussateva bhagavantaṁ ārabbha sati, mussati dhammaṁ ārabbha sati, mussati saṅghaṁ ārabbha sati. Tassa mayhaṁ, bhante, evaṁ hoti ‘imamhi cāhaṁ sāyanhasamaye kālaṁ kareyyaṁ, kā mayhaṁ gati, ko abhisamparāyo’”ti.
 Departing hence, he finds it not.
“Mā bhāyi, mahānāma, mā bhāyi, mahānāma, apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālaṅkiriyā. Catūhi kho, mahānāma, dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Katamehi catūhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti, itipi so bhagavā arahaṁ …pe… buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Seyyathāpi, mahānāma, rukkho pācīnaninno pācīnapoṇo pācīnapabbhāro, so mūlacchinno katamena papateyyā”ti? “Yena, bhante, ninno yena poṇo yena pabbhāro”ti. “Evameva kho, mahānāma, imehi catūhi dhammehi samannāgato ariyasāvako nibbānaninno hoti nibbānapoṇo nibbānapabbhāro. Mā bhāyi, mahānāma, mā bhāyi, mahānāma, apāpakaṁ te maraṇaṁ bhavissati, apāpikā kālaṅkiriyā”ti.
 This is the type of Thread dealing with corruption.
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 773. When cattle go across a ford
“Sukhakāmāni bhūtāni,yo daṇḍena na hiṁsati;Attano sukhamesāno,pecca so labhate sukhan”ti.
 And the bull leader goes astray
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 Then all the others go astray
“Gunnañce taramānānaṁ,ujuṁ gacchati puṅgavo;Sabbā tā ujuṁ gacchanti,nette ujuṁ gate sati.
 Because the guide has gone astray.
Evameva manussesu,yo hoti seṭṭhasammato;So sace dhammaṁ carati,pageva itarā pajā;Sabbaṁ raṭṭhaṁ sukhaṁ seti,rājā ce hoti dhammiko”ti.
 So too it is among mankind:
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 If the appointed ruler acts
Bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā bhikkhū bhagavato cīvarakammaṁ karonti “niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti. Tena kho pana samayena isidattapurāṇā thapatayo sākete paṭivasanti kenaci deva karaṇīyena. Assosuṁ kho isidattapurāṇā thapatayo “sambahulā kira bhikkhū bhagavato cīvarakammaṁ karonti. Niṭṭhitacīvaro bhagavā temāsaccayena cārikaṁ pakkamissatī”ti.
 Contrary to the True Idea,
Atha kho isidattapurāṇā thapatayo magge purisaṁ ṭhapesuṁ “yadā tvaṁ, ambho purisa, passeyyāsi bhagavantaṁ āgacchantaṁ arahantaṁ sammāsambuddhaṁ, atha amhākaṁ āroceyyāsī”ti. Dvīhatīhaṁ ṭhito kho so puriso addasa bhagavantaṁ dūratova āgacchantaṁ, disvāna yena isidattapurāṇā thapatayo tenupasaṅkami, upasaṅkamitvā isidattapurāṇe thapatayo etadavoca— “ayaṁ so, bhante bhagavā āgacchati arahaṁ sammāsambuddho, yassadāni kālaṁ maññathā”ti.
 How much more all the other folk;
Atha kho isidattapurāṇā thapatayo yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā bhagavantaṁ piṭṭhito piṭṭhito anubandhiṁsu. Atha kho bhagavā maggā okkamma yena aññataraṁ rukkhamūlaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Isidattapurāṇā thapatayo bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu, ekamantaṁ nisinnā kho isidattapurāṇā thapatayo bhagavantaṁ etadavocuṁ—
 The whole realm suffers when its king
“Yadā mayaṁ, bhante, bhagavantaṁ suṇoma ‘sāvatthiyā kosalesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ bhante bhagavantaṁ suṇoma ‘sāvatthiyā kosalesu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ ‘dūre no bhagavā’ti …pe….
 Acts counter to the True Idea.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇoma ‘kāsīsu magadhesu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye anattamanatā hoti domanassaṁ ‘dūre no bhagavā bhavissatī’ti. Yadā pana mayaṁ, bhante, bhagavantaṁ suṇoma ‘kāsīsu magadhesu cārikaṁ pakkanto’ti, anappakā no tasmiṁ samaye anattamanatā hoti anappakaṁ domanassaṁ ‘dūre no bhagavā’ti.
 This is the type of Thread dealing with corruption.
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇoma ‘magadhesu kāsīsu cārikaṁ pakkamissatī’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ ‘āsanne no bhagavā bhavissatī’ti. Yadā pana mayaṁ bhante bhagavantaṁ suṇoma ‘magadhesu kāsīsu cārikaṁ pakkanto’ti, hoti no tasmiṁ samaye attamanatā hoti somanassaṁ ‘āsanne no bhagavā’ti …pe….
 774. Fine work indeed have men, who evil do
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇoma ‘kosalesu sāvatthiṁ cārikaṁ pakkamissatī’ti. Hoti no tasmiṁ samaye attamanatā hoti somanassaṁ ‘āsanne no bhagavā bhavissatī’ti.
 Through lusting for essentials of existence
Yadā pana mayaṁ, bhante, bhagavantaṁ suṇoma ‘sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme’ti hoti anappakā no tasmiṁ samaye attamanatā, hoti anappakaṁ somanassaṁ ‘āsanne no bhagavā’”ti.
 Then crowd into the Unremitting Hell
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā, alañca pana vo, thapatayo, appamādāyā”ti. “Atthi kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti? “Katamo pana vo, thapatayo, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti?
 To suffer there most fearful agonies!.
“Idha mayaṁ, bhante, yadā rājā pasenadi kosalo uyyānabhūmiṁ niyyātukāmo hoti, ye te rañño pasenadissa kosalassa nāgā opavayhā, te kappetvā yā tā rañño pasenadissa kosalassa pajāpatiyo piyā manāpā, tā ekaṁ purato ekaṁ pacchato nisīdāpema, tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo gandho hoti. Seyyathāpi nāma gandhakaraṇḍakassa tāvadeva vivariyamānassa, yathā taṁ rājakaññānaṁ gandhena vibhūsitānaṁ. Tāsaṁ kho pana, bhante, bhaginīnaṁ evarūpo kāyasamphasso hoti, seyyathāpi nāma tūlapicuno vā kappāsapicuno vā, yathā taṁ rājakaññānaṁ sukhedhitānaṁ. Tasmiṁ kho pana, bhante, samaye nāgopi rakkhitabbo hoti. Tāpi bhaginiyo rakkhitabbā honti. Attāpi rakkhitabbo hoti. Na kho pana mayaṁ, bhante, abhijānāma tāsu bhaginīsu pāpakaṁ cittaṁ uppādentā, ayaṁ kho no, bhante, etamhā sambādhā añño sambādho sambādhataro ceva sambādhasaṅkhātataro cā”ti.
 This is the type of Thread dealing with corruption.
“Tasmātiha, thapatayo, sambādho gharāvāso rajāpatho, abbhokāso pabbajjā. Alañca pana vo, thapatayo, appamādāya. Catūhi kho, thapatayo, dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
 775. Fruiting kills the plantain tree
Katamehi catūhi? Idha, thapatayo, sutavā ariyasāvako buddhe aveccappasādena samannāgato hoti itipi so bhagavā arahaṁ …pe… buddho bhagavāti, dhamme …pe… saṅghe …pe… vigatamalamaccherena cetasā agāraṁ ajjhāvasati, muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato appaṭivibhattaṁ. Imehi kho, thapatayo, catūhi dhammehi samannāgato ariyasāvako sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
 And kills the bamboo and the rush,
Tumhe kho, thapatayo, buddhe aveccappasādena samannāgatā itipi so bhagavā arahaṁ …pe… buddho bhagavāti, dhamme …pe… saṅghe …pe… yaṁ kho pana kiñci kule deyyadhammaṁ, sabbaṁ taṁ appaṭivibhattaṁ sīlavantehi kalyāṇadhammehi, taṁ kiṁ maññatha, thapatayo, katividhā te kosalesu manussā ye tumhākaṁ samasamā yadidaṁ dānasaṁvibhāgehī”ti? “Lābhā no, bhante, suladdhaṁ no, bhante, yesaṁ no bhagavā evaṁ pajānātī”ti.
 And honours kill unworthy men
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 As foaling does she-mules.
“Ekapupphaṁ cajitvāna,sahassaṁ kappakoṭiyo;Deve ceva manusse ca,sesena parinibbuto”ti.
 This is the type of Thread dealing with corruption.
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 776. A bhikkhu given much to anger
“Assatthe haritobhāse,Saṁvirūḷhamhi pādape;Ekaṁ buddhagataṁ saññaṁ,Alabhiṁhaṁ patissato.
 And contempt through gain and honour
Ajja tiṁsaṁ tato kappā,nābhijānāmi duggatiṁ;Tisso vijjā sacchikatā,tassā saññāya vāsanā”ti.
 Grows in the True Idea no more
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 Than in good soil a rotten seed.
“Piṇḍāya kosalaṁ puraṁ,pāvisi aggapuggalo;Anukampako purebhattaṁ,taṇhānighātako muni.
 This is the type of Thread dealing with corruption.
Purisassa vaṭaṁsako hatthe,Sabbapupphehilaṅkato;So addasāsi sambuddhaṁ,Bhikkhusaṅghapurakkhataṁ.
 777. (“Here, bhikkhus, with cognizance I penetrate some person’s cognizance by means of the Enlightened One’s eye, and I understand thus: According as this person is behaving, and according to the way he is practising and the path he is taking, were he to die on this occasion, then as if carried [there], so [he would be] placed in hell. Why is that? His heart is corrupt. It is because of his heart’s corruption that here, on the dissolution of the body, after death, someone reappears in a state of unease, in a bad destination, in perdition, in hell”. This is the meaning the Blessed One stated. Herein, it is stated as follows:
Pavisantaṁ rājamaggena,devamānusapūjitaṁ;Haṭṭho cittaṁ pasādetvā,sambuddhamupasaṅkami.
 “On recognizing here some person
So taṁ vaṭaṁsakaṁ surabhiṁ,vaṇṇavantaṁ manoramaṁ;Sambuddhassupanāmesi,pasanno sehi pāṇibhi.
 Whose heart was brimming with corruption,
Tato aggisikhā vaṇṇā,buddhassa lapanantarā;Sahassaraṁsi vijjuriva,okkā nikkhami ānanā.
 The Master did expound the meaning
Padakkhiṇaṁ karitvāna,sīse ādiccabandhuno;Tikkhattuṁ parivaṭṭetvā,muddhanantaradhāyatha.
 In the bhikkhus” presence thus:
Idaṁ disvā acchariyaṁ,abbhutaṁ lomahaṁsanaṁ;Ekaṁsaṁ cīvaraṁ katvā,ānando etadabravi.
 “Now should it happen that this person
‘Ko hetu sitakammassa,byākarohi mahāmune;Dhammāloko bhavissati,kaṅkhaṁ vitara no mune.
 Came to die at such a moment
Yassa taṁ sabbadhammesu,sadā ñāṇaṁ pavattati;Kaṅkhiṁ vematikaṁ theraṁ,ānandaṁ etadabravi.
 He then would reappear in hell
Yo so ānanda puriso,mayi cittaṁ pasādayi;Caturāsītikappāni,duggatiṁ na gamissati.
 Through the corruption of his heart;
Devesu devasobhaggaṁ,dibbaṁ rajjaṁ pasāsiya;Manujesu manujindo,rājā raṭṭhe bhavissati.
 For heart-corrupted creatures go
So carimaṁ pabbajitvā,Sacchikatvā ca dhammataṁ;Paccekabuddho dhutarāgo,Vaṭaṁsako nāma bhavissati.
 On to an evil destination.
Natthi citte pasannamhi,appakā nāma dakkhiṇā;Tathāgate vā sambuddhe,atha vā tassa sāvake.
 As if he had been carried off
Evaṁ acintiyā buddhā,Buddhadhammā acintiyā;Acintiye pasannānaṁ,Vipāko hoti acintiyo’”ti.
 And placed [there], so a fool like this,
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 After the body’s dissolution,
“Idhāhaṁ, bhikkhave, ekaccaṁ puggalaṁ pasannacittaṁ evaṁ cetasā ceto paricca pajānāmi yathā kho ayaṁ puggalo iriyati, yañca paṭipadaṁ paṭipanno, yañca maggaṁ samārūḷho. Imamhi cāyaṁ samaye kālaṁ kareyya, yathābhataṁ nikkhitto evaṁ sagge. Taṁ kissa hetu? Cittaṁ hissa, bhikkhave, pasannaṁ, cetopasādahetu kho pana evam’idhekacce sattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjantī”ti. Etamatthaṁ bhagavā avoca, tatthetaṁ iti vuccati—
 Reappears in Hell”.
“Pasannacittaṁ ñatvāna,ekaccaṁ idha puggalaṁ;Etamatthañca byākāsi,buddho bhikkhūna santike.
 This was the meaning stated by the Blessed One, so I heard).
Imamhi cāyaṁ samaye,kālaṁ kayirātha puggalo;Saggamhi upapajjeyya,cittaṁ hissa pasāditaṁ.
 This is the type of Thread dealing with corruption.
Cetopasādahetu hi,sattā gacchanti suggatiṁ;Yathābhataṁ nikkhipeyya,evamevaṁ tathāvidho;Kāyassa bhedā sappañño,saggaṁ so upapajjatī”ti.
 778. Now if you are afraid of pain
“Ayampi attho vutto bhagavatā iti me sutan”ti.
 And if you find pain disagreeable
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 Then do no sort of evil act
“Suvaṇṇacchadanaṁ nāvaṁ,Nāri āruyha tiṭṭhasi;Ogāhasi pokkharaṇiṁ,Padmaṁ chindasi pāṇinā.
 In public or in secrecy.
Kena te tādiso vaṇṇo,ānubhāvo juti ca te;Uppajjanti ca te bhogā,ye keci manasicchitā.
 If you do or if you will do
Pucchitā devate saṁsa,kissa kammassidaṁ phalaṁ;Sā devatā attamanā,devarājena pucchitā.
 An evil act, [no matter what,]
Pañhaṁ puṭṭhā viyākāsi,sakkassa iti me sutaṁ;Addhānaṁ paṭipannāhaṁ,disvā thūpaṁ manoramaṁ.
 You will no safety find from pain,
Tattha cittaṁ pasādesiṁ,Kassapassa yasassino;Paddhapupphehi pūjesiṁ,Pasannā sehi tasseva;Kammassa phalaṁ vipāko,Etādisaṁ katapuññā labhantī”ti.
 Even by flight to future states.
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with corruption.
“Dānakathā sīlakathā saggakathā puññakathā puññavipākakathā”ti.
 779. Whatever increment they get
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 Unlawfully, and what by lies,
“Api cāpi paṁsuthūpesu uddissakatesu dasabaladharānaṁ tatthapi kāraṁ katvā saggesu narā pamodantī”ti.
 Fools do conceive both to be “mine”;
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 Now how will that turn out to be?
“Devaputtasarīravaṇṇā,sabbe subhagasaṇṭhitī;Udakena paṁsuṁ temetvā,thūpaṁ vaḍḍhetha kassapaṁ.
 There will be troubles, and besides,
Ayaṁ sugatte sugatassa thūpo,Mahesino dasabaladhammadhārino;Tasmiṁ ime devamanujā pasannā,Kāraṁ karontā jarāmaraṇā pamuccare”ti.
 What has been gathered vanishes;
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 No heaven for them when they die:
“Uḷāraṁ vata taṁ āsi,yāhaṁ thūpaṁ mahesino;Uppalāni ca cattāri,mālañca abhiropayiṁ.
 Now are they not undone thereby?.
Ajja tiṁsaṁ tato kappā,Nābhijānāmi duggatiṁ;Vinipātaṁ na gacchāmi,Thūpaṁ pūjetva satthuno”ti.
 This is the type of Thread dealing with corruption.
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 780. “How does a man consume himself?
“Bāttiṁsalakkhaṇadharassa,Vijitavijayassa lokanāthassa;Satasahassaṁ kappe,Mudito thūpaṁ apūjesi.
 How does he come to lose his friends?
Yaṁ mayā pasutaṁ puññaṁ,Tena ca puññena deva sobhaggaṁ;Rajjāni ca kāritāni,Anāgantuna vinipātaṁ.
 How does he turn from the True Idea?
Yaṁ cakkhu adantadamakassa,Sāsane paṇihitaṁ tathā;Cittaṁ taṁ me sabbaṁ,Laddhaṁ vimuttacittamhi vidhūtalato”ti.
 How does he fail to go to heaven”?
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 “Through greed a man consumes himself,
“Sāmākapatthodanamattameva hi,Paccekabuddhamhi adāsi dakkhiṇaṁ;Vimuttacitte akhile anāsave,Araṇavihārimhi asaṅgamānase.
 Through greed he comes to lose his friends,
Tasmiñca okappayi dhammamuttamaṁ,Tasmiñca dhamme paṇidhesiṁ mānasaṁ;Evaṁvihārīhi me saṅgamo siyā,Bhave kudāsupi ca mā apekkhavā.
 Through greed he turns from the True Idea,
Tasseva kammassa vipākato ahaṁ,Sahassakkhattuṁ kurusūpapajjatha;Dīghāyukesu amamesu pāṇisu,Visesagāmīsu ahīnagāmisu.
 Through greed he fails to go to heaven”.
Tasseva kammassa vipākato ahaṁ,Sahassakkhattuṁ tidasopapajjatha;Vicitramālābharaṇānulepisu,Visiṭṭhakāyūpagato yasassisu.
 This is the type of Thread dealing with corruption.
Tasseva kammassa vipākato ahaṁ,Vimuttacitto akhilo anāsavo;Imehi me antimadehadhāribhi,Samāgamo āsi hitāhitāsihi.
 781. When fools show their stupidity
Paccakkhaṁ khvimaṁ avaca tathāgato jino,Samijjhate sīlavato yadicchati;Yathā yathā me manasā vicintitaṁ,Tathā samiddhaṁ ayamantimo bhavo”ti.
 They are their own selves’ enemies;
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 For they do evil actions, which
“Ekatiṁsamhi kappamhi jino anejo,Anantadassī bhagavā sikhīti;Tassāpi rājā bhātā sikhiddhe,Buddhe ca dhamme ca abhippasanno.
 Will bear an evil fruit.
Parinibbute lokavināyakamhi,Thūpaṁ sakāsi vipulaṁ mahantaṁ;Samantato gāvutikaṁ mahesino,Devātidevassa naruttamassa.
 The act is not well done, for which
Tasmiṁ manusso balimābhihārī,Paggayha jātisumanaṁ pahaṭṭho;Vātena pupphaṁ patitassa ekaṁ,Tāhaṁ gahetvāna tasseva dāsi.
 When done regret comes in its wake,
So maṁ avocābhipasannacitto,Tuyhameva etaṁ pupphaṁ dadāmi;Tāhaṁ gahetvā abhiropayesiṁ,Punappunaṁ buddhamanussaranto.
 Whose ripening one undergoes
Ajja tiṁsaṁ tato kappā,nābhijānāmi duggatiṁ;Vinipātañca na gacchāmi,thūpapūjāyidaṁ phalan”ti.
 Mourning with tearful face.
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with corruption.
“Kapilaṁ nāma nagaraṁ,suvibhattaṁ mahāpathaṁ;Ākiṇṇamiddhaṁ phītañca,brahmadattassa rājino.
 782. The unfit man the monk’s state finds
Kummāsaṁ vikkiṇiṁ tattha,pañcālānaṁ puruttame;Sohaṁ addasiṁ sambuddhaṁ,upariṭṭhaṁ yasassinaṁ.
 Both hard to gain and hard to bear;
Haṭṭho cittaṁ pasādetvā,nimantesiṁ naruttamaṁ;Ariṭṭhaṁ dhuvabhattena,yaṁ me gehamhi vijjatha.
 For many are the troubles there
Tato ca kattiko puṇṇo,puṇṇamāsī upaṭṭhitā;Navaṁ dussayugaṁ gayha,ariṭṭhassopanāmayiṁ.
 Wherein a fool may come to grief.
Pasannacittaṁ ñatvāna,paṭiggaṇhi naruttamo;Anukampako kāruṇiko,taṇhānighātako muni.
 For should a fool corrupt his mind
Tāhaṁ kammaṁ karitvāna,kalyāṇaṁ buddhavaṇṇitaṁ;Deve ceva manusse ca,sandhāvitvā tato cuto.
 The while a Perfect One expounds
Bārāṇasiyaṁ nagare,seṭṭhissa ekaputtako;Aḍḍhe kulasmiṁ uppajjiṁ,pāṇehi ca piyataro.
 A meaning or an idea else,
Tato ca viññutaṁ patto,devaputtena codito;Pāsādā orūhitvāna,sambuddhamupasaṅkamiṁ.
 Futile his life thereby becomes.
So me dhammamadesayi,anukampāya gotamo;Dukkhaṁ dukkhasamuppādaṁ,dukkhassa ca atikkamaṁ.
 (“This pain I do indeed deserve, and worse besides, O venerable sir; for I, not lust-free, hate did nurse at heart for Perfect Ones immeasurable”).
Ariyaṁ aṭṭhaṅgikaṁ maggaṁ,dukkhūpasamagāminaṁ;Cattāri ariyasaccāni,muni dhammamadesayi.
 This is the type of Thread dealing with corruption.
Tassāhaṁ vacanaṁ sutvā,vihariṁ sāsane rato;Samathaṁ paṭivijjhāhaṁ,rattindivamatandito.
 783. Who is there, then, that knows would think
Ajjhattañca bahiddhā ca,ye me vijjiṁsu āsavā;Sabbe āsuṁ samucchinnā,na ca uppajjare puna.
 To measure the immeasurable?
Pariyantakataṁ dukkhaṁ,carimoyaṁ samussayo;Jātimaraṇasaṁsāro,natthi dāni punabbhavo”ti.
 I hold him dense, witless, who tries
Idaṁ vāsanābhāgiyaṁ suttaṁ.
 To measure the immeasurable.
Tattha katamaṁ nibbedhabhāgiyaṁ suttaṁ?
 This is the type of Thread dealing with corruption.
“Uddhaṁ adho sabbadhi vippamutto,Ayaṁ ahasmīti anānupassī;Evaṁ vimutto udatāri oghaṁ,Atiṇṇapubbaṁ apunabbhavāyā”ti.
 784. When once a man has come to birth
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 An axe is born inside his mouth,
“Sīlavato, ānanda, na cetanā karaṇīyā ‘kinti me avippaṭisāro jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ sīlavato avippaṭisāro jāyeyya. Avippaṭisārinā, ānanda, na cetanā karaṇīyā ‘kinti me pāmojjaṁ jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ avippaṭisārino pāmojjaṁ jāyeyya. Pamuditena, ānanda, na cetanā karaṇīyā ‘kinti me pīti jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ pamuditassa pīti jāyeyya. Pītimanassa, ānanda, na cetanā karaṇīyā ‘kinti me kāyo passambheyyā’ti. Dhammatā esā, ānanda, yaṁ pītimanassa kāyo passambheyya. Passaddhakāyassa, ānanda, na cetanā karaṇīyā ‘kintāhaṁ sukhaṁ vediyeyyan’ti. Dhammatā esā, ānanda, yaṁ passaddhakāyo sukhaṁ vediyeyya. Sukhino ānanda, na cetanā karaṇīyā ‘kinti me samādhi jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ sukhino samādhi jāyeyya. Samāhitassa, ānanda, na cetanā karaṇīyā ‘kintāhaṁ yathābhūtaṁ pajāneyyan’ti. Dhammatā esā, ānanda, yaṁ samāhito yathābhūtaṁ pajāneyya. Yathābhūtaṁ pajānatā, ānanda, na cetanā karaṇīyā ‘kinti me nibbidā jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ yathābhūtaṁ pajānanto nibbindeyya. Nibbindantena, ānanda, na cetanā karaṇīyā ‘kinti me virāgo jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ nibbindanto virajjeyya. Virajjantena, ānanda, na cetanā karaṇīyā ‘kinti me vimutti jāyeyyā’ti. Dhammatā esā, ānanda, yaṁ virajjanto vimucceyya. Vimuttena, ānanda, na cetanā karaṇīyā ‘kinti me vimuttiñāṇadassanaṁ uppajjeyyā’ti. Dhammatā esā, ānanda, yaṁ vimuttassa vimuttiñāṇadassanaṁ uppajjeyyā”ti.
 Whereby the fool will cut himself
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 By uttering ill-spoken words.
“Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;Athassa kaṅkhā vapayanti sabbā,Yato pajānāti sahetudhamman”ti.
 For never did well whetted blade
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 Or poison of kalāhala
“Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;Athassa kaṅkhā vapayanti sabbā,Yato khayaṁ paccayānaṁ avedī”ti.
 So certainly undo a man
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 As can the ill-spoken word.
“Kiṁ nu kujjhasi mā kujjhi,Akkodho tissa te varaṁ;Kodhamānamakkhavinayatthaṁ hi,Tissa brahmacariyaṁ vussatī”ti.
 This is the type of Thread dealing with corruption.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 785. Who the condemnable commends
“Kadāhaṁ nandaṁ passeyyaṁ,Āraññaṁ paṁsukūlikaṁ;Aññātuñchena yāpentaṁ,Kāmesu anapekkhinan”ti.
 Or the commendable condemns
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 Casts by his mouth an unlucky throw,
“Kiṁsu chetvā sukhaṁ seti,kiṁsu chetvā na socati;Kissassu ekadhammassa,vadhaṁ rocesi gotamāti.
 A throw through whose means no bliss he finds.
Kodhaṁ chetvā sukhaṁ seti,kodhaṁ chetvā na socati;Kodhassa visamūlassa,madhuraggassa brāhmaṇa;Vadhaṁ ariyā pasaṁsanti,taṁ hi chetvā na socatī”ti.
 Trifling the unlucky throw at dice
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 That gambles away the wealth of all,
“Kiṁsu hane uppatitaṁ,kiṁsu jātaṁ vinodaye;Kiñcassu pajahe dhīro,kissābhisamayo sukho.
 Including oneself; far worse indeed
Kodhaṁ hane uppatitaṁ,rāgaṁ jātaṁ vinodaye;Avijjaṁ pajahe dhīro,saccābhisamayo sukho”ti.
 Is that unluckiest of throws
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 That steels the heart against Sublime Ones.
“Sattiyā viya omaṭṭho,ḍayhamānova matthake;Kāmarāgappahānāya,sato bhikkhu paribbaje.
 A hundred thousand and thirty-six
Sattiyā viya omaṭṭho,ḍayhamānova matthake;Sakkāyadiṭṭhippahānāya,sato bhikkhu paribbaje”ti.
 Nirabbudas, and five abbudas,
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 [Of years] in evil hellish states
“Sabbe khayantā nicayā,Patanantā samussayā;Sabbesaṁ maraṇamāgamma,Sabbesaṁ jīvitamaddhuvaṁ;Etaṁ bhayaṁ maraṇe pekkhamāno,Puññāni kayirātha sukhāvahāni.
 Reap men who Noble Ones revile
Sabbe khayantā nicayā,Patanantā samussayā;Sabbesaṁ maraṇamāgamma,Sabbesaṁ jīvitamaddhuvaṁ;Etaṁ bhayaṁ maraṇe pekkhamāno,Lokāmisaṁ pajahe santipekkho”ti.
 For so disposing their heart and speech.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with corruption.
“Sukhaṁ sayanti munayo,Na te socanti māvidha;Yesaṁ jhānarataṁ cittaṁ,Paññavā susamāhito;Āraddhavīriyo pahitatto,Oghaṁ tarati duttaraṁ.
 786. When a man is devoted to service of greed
Virato kāmasaññāya,sabbasaṁyojanātīto;Nandibhavaparikkhīṇo,so gambhīre na sīdatī”ti.
 He is one who gives vent to the slander of others.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 He is faithless, ignoble, and cannot judge speech,
“Saddahāno arahataṁ,dhammaṁ nibbānapattiyā;Sussūsaṁ labhate paññaṁ,appamatto vicakkhaṇo.
 Avaricious as well and devoted to malice.
Patirūpakārī dhuravā,uṭṭhātā vindate dhanaṁ;Saccena kittiṁ pappoti,dadaṁ mittāni ganthati;Asmā lokā paraṁ lokaṁ,evaṁ pecca na socatī”ti.
 O foul-mouth, O trickster, O ignoble fellow,
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 Destroyer and renegade, doer of evil,
“Sabbaganthapahīnassa,vippamuttassa te sato;Samaṇassa na taṁ sādhu,yadaññamanusāsasīti.
 O miscreant, sinner, and son of the gutter,
Yena kenaci vaṇṇena,saṁvāso sakka jāyati;Na taṁ arahati sappañño,manasā anukampituṁ.
 Say little here now, you belong to the hells.
Manasā ce pasannena,yadaññamanusāsati;Na tena hoti saṁyutto,yānukampā anuddayā”ti.
 You have scattered pollution for [others’] misfortune,
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 You have censured the true and done hideous things;
“Rāgo ca doso ca kutonidānā,Aratī ratī lomahaṁso kutojā;Kuto samuṭṭhāya manovitakkā,Kumārakā dhaṅkamivossajanti.
 Through all of the many misdeeds you have done,
Rāgo ca doso ca itonidānā,Aratī ratī lomahaṁso itojā;Ito samuṭṭhāya manovitakkā,Kumārakā dhaṅkamivossajanti.
 You are going for long to remain in the pit.
Snehajā attasambhūtā,nigrodhasseva khandhajā;Puthu visattā kāmesu,māluvāva vitatā vane.
 This is the type of Thread dealing with corruption.
Ye naṁ pajānanti yatonidānaṁ,Te naṁ vinodenti suṇohi yakkha;Te duttaraṁ oghamimaṁ taranti,Atiṇṇapubbaṁ apunabbhavāyā”ti.
 [2]
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 787. Herein, what is the type of Thread dealing with morality?
“Dukkaraṁ bhagavā sudukkaraṁ bhagavā”ti.
 Ideas are heralded by mind,
“Dukkaraṁ vāpi karonti,(kāmadāti bhagavā)Sekkhā sīlasamāhitā;Ṭhitattā anagāriyupetassa,Tuṭṭhi hoti sukhāvahā”ti.
 Mind heads them, and they are mind-made.
“Dullabhā bhagavā yadidaṁ tuṭṭhī”ti.
 If someone with a placid mind
“Dullabhaṁ vāpi labhanti,(kāmadāti bhagavā)Cittavūpasame ratā;Yesaṁ divā ca ratto ca,Bhāvanāya rato mano”ti.
 Is wont to speak or act, then bliss
“Dussamādahaṁ bhagavā yadidaṁ cittan”ti.
 Sure follows after him as does
“Dussamādahaṁ vāpi samādahanti,(kāmadāti bhagavā)Indriyūpasame ratā;Te chetvā maccuno jālaṁ,Ariyā gacchanti kāmadā”ti.
 His shadow keep him company.
“Duggamo bhagavā visamo maggo”ti.
 This is the type of Thread dealing with morality.
“Duggame visame vāpi,Ariyā gacchanti kāmada;Anariyā visame magge,Papatanti avaṁsirā;Ariyānaṁ samo maggo,Ariyā hi visame samā”ti.
 (788. Mahānāma the Sakyan said this to the Blessed One: “Venerable sir, this [city of] Kapilavatthu 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”?— “Do not fear, Mahānāma, 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, … … teacher of gods and men, enlightened Blessed … in the True Idea … … in the Community … … And then he possesses the kinds of virtue desired by Noble Ones, untorn … … 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, Mahānāma, when a noble hearer possesses four ideas he tends to extinction, he inclines to extinction, he leans to extinction. Do not fear, Mahānāma, do not fear. Your death will be free from evil, your passing away free from evil”).
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with morality.
“Idaṁ hi taṁ jetavanaṁ,isisaṅghanisevitaṁ;Āvutthaṁ dhammarājena,pītisañjananaṁ mama.
 789. Not with the rod maltreating cruelly
Kammaṁ vijjā ca dhammo ca,sīlaṁ jīvitamuttamaṁ;Etena maccā sujjhanti,na gottena dhanena vā.
 Beings that desire but pleasure,
Tasmā hi paṇḍito poso,sampassaṁ atthamattano;Yoniso vicine dhammaṁ,evaṁ tattha visujjhati.
 When he too his own pleasure seeks
Sāriputtova paññāya,sīlena upasamena ca;Yopi pāraṅgato bhikkhu,etāvaparamo siyā”ti.
 Departing hence he meets with it.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with morality.
“Atītaṁ nānvāgameyya,nappaṭikaṅkhe anāgataṁ;Yadatītaṁ pahīnaṁ taṁ,appattañca anāgataṁ.
 790. When cattle go across a ford
Paccuppannañca yo dhammaṁ,Tattha tattha vipassati;Asaṁhīraṁ asaṅkuppaṁ,Taṁ vidvā manubrūhaye.
 And the bull leader goes aright
Ajjeva kiccamātappaṁ,ko jaññā maraṇaṁ suve;Na hi no saṅgaraṁ tena,mahāsenena maccunā.
 Then all the others go aright
Evaṁ vihāriṁ ātāpiṁ,ahorattamatanditaṁ;Taṁ ve bhaddekarattoti,santo ācikkhate munī”ti.
 Because the guide has gone aright.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 So too it is among mankind;
“Cattārimāni, bhikkhave, sacchikātabbāni. Katamāni cattāri? Atthi, bhikkhave, dhammā cakkhunā paññāya ca sacchikātabbā, atthi dhammā satiyā paññāya ca sacchikātabbā, atthi dhammā kāyena paññāya ca sacchikātabbā, atthi dhammā paññāya veditabbā, paññāya ca sacchikātabbā.
 If the appointed ruler acts
Katame ca, bhikkhave, dhammā cakkhunā paññāya ca sacchikātabbā? Dibbacakkhu suvisuddhaṁ atikkantamānusakaṁ cakkhunā paññāya ca sacchikātabbaṁ.
 According to the True Idea,
Katame ca, bhikkhave, dhammā satiyā paññāya ca sacchikātabbā? Pubbenivāsānussati satiyā paññāya ca sacchikātabbā.
 How much more all the other folk;
Katame ca, bhikkhave, dhammā kāyena paññāya ca sacchikātabbā? Iddhividhā nirodhā kāyena paññāya ca sacchikātabbā.
 The whole realm prospers when its king
Katame ca, bhikkhave, dhammā paññāya veditabbā, paññāya sacchikātabbā? Āsavānaṁ khaye ñāṇaṁ paññāya veditabbaṁ, paññāya ca sacchikātabban”ti.
 Acts following the True Idea.
Idaṁ nibbedhabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with morality.
Tattha katamaṁ asekkhabhāgiyaṁ suttaṁ?
 791. (The Blessed One was living at Sāvatthi in Jeta’s Wood, Anāthapiṇḍika’s Park. Now on that occasion a number of bhikkhus were engaged on robe-work for the Blessed One, [thinking] “The Blessed One will go wandering when the robes are finished”. And on that occasion the officials, Isidatta and Purāṇa, were staying at Sāketa 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 Purāṇa, and he told them “Sirs, this Blessed One is coming, accomplished and fully enlightened. Now is the time to do as you will”. Then the officials, Isidatta and Purāṇa, 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 Purāṇa, 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 Sāvatthi 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 Sāvatthi to wander among the Kosalans we are dissatisfied on that occasion and we grieve that the Blessed One is far from us. When we hear that the Blessed One is going wandering among the people of Kāsi and Magadha, 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 Kāsi 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 Kāsi 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 Kāsi 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 Sāvatthi 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 Sāvatthi in Jeta’s Wood, Anāthapiṇḍika’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 constraining 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 that of tula-cotton or that of kappāsa-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 diligent. 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 … … blessed’ … in the True Idea … … in the Community … … ‘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”.—“For us, venerable sir, it is gain, for us it is great gain, that the Blessed One knows this about us”).
“Yassa selūpamaṁ cittaṁ,Ṭhitaṁ nānupakampati;Virattaṁ rajanīyesu,Kopaneyye na kuppati;Yassevaṁ bhāvitaṁ cittaṁ,Kuto naṁ dukkhamessatī”ti.
 This is the type of Thread dealing with morality.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 792. I gave only a single flower;
Āyasmato ca sāriputtassa cārikādasamaṁ veyyākaraṇaṁ kātabbanti.
 Thereafter eighty myriad aeons
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 Mid gods and human kind [I lived]
“Yo brāhmaṇo bāhitapāpadhammo,Nihuṁhuṅko nikkasāvo yatatto;Vedantagū vūsitabrahmacariyo,Dhammena so brahmavādaṁ vadeyya;Yassussadā natthi kuhiñci loke”ti.
 To reach extinction with trace left.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with morality.
“Bāhitvā pāpake dhamme,ye caranti sadā satā;Khīṇasaṁyojanā buddhā,te ve lokasmi brāhmaṇā”ti.
 793. Under a Wisdom Tree
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 Broad and tall-grown and greenly shining
“Yattha āpo ca pathavī,tejo vāyo na gādhati;Na tattha sukkā jotanti,ādicco nappakāsati;Na tattha candimā bhāti,tamo tattha na vijjati.
 As I sat meditating
Yadā ca attanāvedi,muni monena brāhmaṇo;Atha rūpā arūpā ca,sukhadukkhā pamuccatī”ti.
 A sign I saw as of an Enlightened One.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 Today these thirty aeons
“Yadā sakesu dhammesu,pāragū hoti brāhmaṇo;Atha etaṁ pisācañca,pakkulañcātivattatī”ti.
 Have passed, and I since then no more have been
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 To a bad destination,
“Nābhinandati āyantiṁ,pakkamantiṁ na socati;Saṅgā saṅgāmajiṁ muttaṁ,tamahaṁ brūmi brāhmaṇan”ti.
 And the Triple Science has been verified,
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 The moral of that sign.
“Na udakena sucī hoti,bahvettha nhāyatī jano;Yamhi saccañca dhammo ca,so sucī so ca brāhmaṇo”ti.
 This is the type of Thread dealing with morality.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 794. The Foremost of Men entered for alms
“Yadā have pātubhavanti dhammā,Ātāpino jhāyato brāhmaṇassa;Vidhūpayaṁ tiṭṭhati mārasenaṁ,Sūriyova obhāsayamantalikkhan”ti.
 The capital of Kosala
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 Before the meal, compassionate,
“Santindriyaṁ passatha iriyamānaṁ,Tevijjapattaṁ apahānadhammaṁ;Sabbāni yogāni upātivatto,Akiñcano iriyati paṁsukūliko.
 The Stilled One, healer of [all] craving.
Taṁ devatā sambahulā uḷārā,Brahmavimānaṁ upasaṅkamitvā;Ājāniyaṁ jātibalaṁ nisedhaṁ,Nītaṁ namassanti pasannacittā.
 A man had in his hand a chaplet
Namo te purisājañña,namo te purisuttama;Yassa te nābhijānāma,kiṁ tvaṁ nissāya jhāyasī”ti.
 Bedecked with every kind of bloom;
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 He saw the Fully Enlightened One
“Sahāyā vatime bhikkhū,cirarattasametikā;Sameti nesaṁ saddhammo,dhamme buddhappavedite.
 With a Community of Bhikkhus
Suvinītā kappinena,dhamme ariyappavedite;Dhārenti antimaṁ dehaṁ,jetvā māraṁ savāhinin”ti.
 Entering on the king’s high way,
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 Honoured by gods and human beings.
“Nayidaṁ sithilamārabbha,nayidaṁ appena thāmasā;Nibbānaṁ adhigantabbaṁ,sabbadukkhappamocanaṁ.
 Happy, with confidence at heart,
Ayañca daharo bhikkhu,ayamuttamaporiso;Dhāreti antimaṁ dehaṁ,jetvā māraṁ savāhinin”ti.
 He drew near to the Blessed One.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 The chaplet full of blossom-fragrance
“Dubbaṇṇako lūkhacīvaro,mogharājā sadā sato;Khīṇāsavo visaṁyutto,katakicco anāsavo.
 Gay with many a charming colour
Tevijjo iddhippatto ca,cetopariyāyakovido;Dhāreti antimaṁ dehaṁ,jetvā māraṁ savāhinin”ti.
 He gave with his own hand in faith
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 [To grace] the Fully Enlightened One.
“Tathāgato, bhikkhave, arahaṁ sammāsambuddho rūpassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto rūpassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
 Then from the Buddha’s lips came forth
Tathāgato, bhikkhave, arahaṁ sammāsambuddho vedanāya …pe… saññāya … saṅkhārānaṁ … viññāṇassa nibbidā virāgā nirodhā anupādā vimutto sammāsambuddhoti vuccati. Bhikkhupi, bhikkhave, paññāvimutto viññāṇassa nibbidā virāgā nirodhā anupādā vimutto paññāvimuttoti vuccati.
 With colour as of fiery flames
Tatra kho, bhikkhave, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunāti? Bhagavaṁmūlakā no, bhante, dhammā …pe…
 A beam of full a thousand rays,
Tathāgato, bhikkhave, arahaṁ sammāsambuddho anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū maggavidū maggakovido, maggānugā ca, bhikkhave, etarahi sāvakā viharanti pacchā samannāgatā. Ayaṁ kho, bhikkhave, viseso, ayaṁ adhippayāso, idaṁ nānākaraṇaṁ tathāgatassa arahato sammāsambuddhassa paññāvimuttena bhikkhunā”ti.
 Like lightning flashing from his mouth.
Idaṁ asekkhabhāgiyaṁ suttaṁ.
 After rounding him to the right
Tattha katamaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca suttaṁ?
 It thrice revolved upon the head
“Channamativassati,vivaṭaṁ nātivassati;Tasmā channaṁ vivaretha,evaṁ taṁ nātivassatī”ti.
 Of the Sun’s Kinsman, and thereon
“Channamativassatī”ti saṅkileso, “vivaṭaṁ nātivassatī”ti vāsanā, “tasmā channaṁ vivaretha, evaṁ taṁ nātivassatī”ti ayaṁ saṅkileso ca vāsanā ca. Idaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca suttaṁ.
 Vanished away upon his brow.
“Cattārome, mahārāja, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Tamo tamaparāyaṇo tamo jotiparāyaṇo joti tamaparāyaṇo joti jotiparāyaṇo”ti. Tattha yo ca puggalo joti tamaparāyaṇo yo ca puggalo tamo tamaparāyaṇo, ime dve puggalā saṅkilesabhāgiyā, yo ca puggalo tamo jotiparāyaṇo yo ca puggalo joti jotiparāyaṇo, ime dve puggalā vāsanābhāgiyā. Idaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca suttaṁ.
 On seeing this most wonderful,
Tattha katamaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca suttaṁ?
 This marvellous hair-raising thing,
“Na taṁ daḷhaṁ bandhanamāhu dhīrā,Yadāyasaṁ dārujapabbajañca;Sārattarattā maṇikuṇḍalesu,Puttesu dāresu ca yā apekkhā”ti.
 Ānanda asked the Blessed One,
Ayaṁ saṅkileso.
 Setting his robe upon one shoulder:
“Etaṁ daḷhaṁ bandhanamāhu dhīrā,Ohārinaṁ sithilaṁ duppamuñcaṁ;Etampi chetvāna paribbajanti,Anapekkhino kāmasukhaṁ pahāyā”ti.
 “O mighty Stilled One, tell the cause
Ayaṁ nibbedho. Idaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca suttaṁ.
 Wherefore you manifest a smile.
“Yañca, bhikkhave, ceteti, yañca pakappeti, yañca anuseti. Ārammaṇametaṁ hoti viññāṇassa ṭhitiyā, ārammaṇe sati patiṭṭhā viññāṇassa hoti, tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti, āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jātijarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti.
 It will light up the True Ideal
No ce, bhikkhave, ceteti, no ce pakappeti, atha ce anuseti. Ārammaṇametaṁ hoti viññāṇassa ṭhitiyā, ārammaṇe sati patiṭṭhā viññāṇassa hoti, tasmiṁ patiṭṭhite viññāṇe virūḷhe āyatiṁ punabbhavābhinibbatti hoti, āyatiṁ punabbhavābhinibbattiyā sati āyatiṁ jātijarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. Ayaṁ saṅkileso.
 If you dispel our wonderings”.
“Yato ca kho, bhikkhave, no ceva ceteti, no ca pakappeti, no ca anuseti. Ārammaṇametaṁ na hoti viññāṇassa ṭhitiyā, ārammaṇe asati patiṭṭhā viññāṇassa na hoti, tasmiṁ appatiṭṭhite viññāṇe avirūḷhe āyatiṁ punabbhavābhinibbatti na hoti, āyatiṁ punabbhavābhinibbattiyā asati āyatiṁ jātijarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti, ayaṁ nibbedho. Idaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca suttaṁ.
 Then he in whom is ready ever
Tattha katamaṁ saṅkilesabhāgiyañca asekkhabhāgiyañca suttaṁ?
 Knowledge about everything
“‘Samuddo samuddo’ti kho, bhikkhave, assutavā puthujjano bhāsati. Neso, bhikkhave, ariyassa vinaye samuddo. Mahā eso, bhikkhave, udakarāsi mahāudakaṇṇavo. Cakkhu, bhikkhave, purisassa samuddo, tassa rūpamayo vego”ti. Ayaṁ saṅkileso.
 Did answer the Elder Ānanda
“Yo taṁ rūpamayaṁ vegaṁ sahati ayaṁ vuccati, bhikkhave, atari cakkhusamuddaṁ saūmiṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti. Ayaṁ asekkho.
 [Who stood there] wondering in doubt
“Sotaṁ, bhikkhave …pe… ghānaṁ … jivhā … kāyo … mano, bhikkhave, purisassa samuddo tassa dhammamayo vego”ti. Ayaṁ saṅkileso.
 “This man, Ānanda, since he has
“Yo taṁ dhammamayaṁ vegaṁ sahati, ayaṁ vuccati, bhikkhave, atari manosamuddaṁ saūmiṁ sāvaṭṭaṁ sagahaṁ sarakkhasaṁ tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti. Ayaṁ asekkho. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā—
 Had confidence in me at heart
“Yo imaṁ samuddaṁ sagahaṁ sarakkhasaṁ,Saūmiṁ sāvaṭṭaṁ sabhayaṁ duttaraṁ accatari;Sa vedantagū vusitabrahmacariyo,Lokantagū pāragatoti vuccatī”ti.
 Will go to no bad destination
Ayaṁ asekkho. Idaṁ saṅkilesabhāgiyañca asekkhabhāgiyañca suttaṁ.
 For four and eighty thousand aeons.
“Chayime, bhikkhave, baḷisā lokasmiṁ anayāya sattānaṁ byābādhāya pāṇīnaṁ. Katame cha? Santi, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati, ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṁ āpanno, byasanaṁ āpanno, yathākāmakaraṇīyo pāpimato.
 And after ruling heavenly realms
Santi, bhikkhave, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu gilitabaḷiso mārassa anayaṁ āpanno, byasanaṁ āpanno, yathākāmakaraṇīyo pāpimato”ti. Ayaṁ saṅkileso.
 Of godly beings among the gods,
Santi ca, bhikkhave, cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa, abhedi baḷisaṁ, paribhedi baḷisaṁ, na anayaṁ āpanno, na byasanaṁ āpanno, na yathākāmakaraṇīyo pāpimato.
 He will be ruler among men,
Santi ca, bhikkhave, sotaviññeyyā saddā …pe… manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, tañce bhikkhu nābhinandati nābhivadati, nājjhosāya tiṭṭhati. Ayaṁ vuccati, bhikkhave, bhikkhu na gilitabaḷiso mārassa, abhedi baḷisaṁ, paribhedi baḷisaṁ, na anayaṁ āpanno, na byasanaṁ āpanno, na yathākāmakaraṇīyo pāpimato”ti. Ayaṁ asekkho. Idaṁ saṅkilesabhāgiyañca asekkhabhāgiyañca suttaṁ.
 He will be king of a [whole]realm,
Tattha katamaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṁ?
 And in the end he will go forth
“Ayaṁ loko santāpajāto,Phassapareto rogaṁ vadati attato;Yena yena hi maññanti,Tato taṁ hoti aññathā.
 To find the True Idea’s own law
Aññathābhāvī bhavasatto loko,Bhavapareto bhavamevābhinandati;Yadabhinandati taṁ bhayaṁ,Yassa bhāyati taṁ dukkhan”ti. Ayaṁ saṅkileso.
 And be the Hermit Enlightened One
“Bhavavippahānāya kho panidaṁ brahmacariyaṁ vussatī”ti. Ayaṁ nibbedho.
 Vataṃsaka, free from all lust.
“Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te ‘avippamuttā bhavasmā’ti vadāmi. Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te ‘anissaṭā bhavasmā’ti vadāmi. Upadhiṁ hi paṭicca dukkhamidaṁ sambhotī”ti. Ayaṁ saṅkileso.
 No trivial offering is that
“Sabbupādānakkhayā natthi dukkhassa sambhavo”ti. Ayaṁ nibbedho.
 Made with a heart [full resolute]
“Lokamimaṁ passa, puthū avijjāya paretā bhūtā bhūtaratā, bhavā aparimuttā, ye hi keci bhavā sabbadhi sabbatthatāya, sabbe te bhavā aniccā dukkhā vipariṇāmadhammā”ti. Ayaṁ saṅkileso.
 Confiding in a Perfect One
“Evametaṁ yathābhūtaṁ,Sammappaññāya passato;Bhavataṇhā pahīyati,Vibhavaṁ nābhinandati;Sabbaso taṇhānaṁ khayā,Asesavirāganirodho nibbānan”ti.
 Fully enlightened, or his hearer.
Ayaṁ nibbedho.
 Measureless are the Enlightened Ones,
“Tassa nibbutassa bhikkhuno,Anupādā punabbhavo na hoti;Abhibhūto māro vijitasaṅgāmo,Upaccagā sabbabhavāni tādī”ti.
 Measureless is their True Idea,
Ayaṁ asekkho. Idaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṁ.
 Measureless fruit for those who place
“Cattārome, bhikkhave, puggalā. Katame cattāro? Anusotagāmī paṭisotagāmī ṭhitatto tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo”ti. Tattha yoyaṁ puggalo anusotagāmī, ayaṁ puggalo saṅkilesabhāgiyo. Tattha yoyaṁ puggalo paṭisotagāmī yo ca ṭhitatto, ime dve puggalā nibbedhabhāgiyā. Tattha yoyaṁ puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo, ayaṁ asekkho. Idaṁ saṅkilesabhāgiyañca nibbedhabhāgiyañca asekkhabhāgiyañca suttaṁ.
 Their confidence in the measureless”.
Tattha katamaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ?
 This is the type of Thread dealing with morality.
Chaḷābhijātiko atthi puggalo kaṇho kaṇhābhijātiko kaṇhaṁ dhammaṁ abhijāyati, atthi puggalo kaṇho kaṇhābhijātiko sukkaṁ dhammaṁ abhijāyati, atthi puggalo kaṇho kaṇhābhijātiko akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ accantadiṭṭhaṁ nibbānaṁ ārādheti, atthi puggalo sukko sukkābhijātiko kaṇhaṁ dhammaṁ abhijāyati, atthi puggalo sukko sukkābhijātiko sukkaṁ dhammaṁ abhijāyati, atthi puggalo sukko sukkābhijātiko akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ accantadiṭṭhaṁ nibbānaṁ ārādheti.
 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:
Tattha yo ca puggalo kaṇho kaṇhābhijātiko kaṇhaṁ dhammaṁ abhijāyati, yo ca puggalo sukko sukkābhijātiko kaṇhaṁ dhammaṁ abhijāyati, ime dve puggalā saṅkilesabhāgiyā.
 On recognizing here some person
Tattha yo ca puggalo kaṇho kaṇhābhijātiko sukkaṁ dhammaṁ abhijāyati, yo ca puggalo sukko sukkābhijātiko sukkaṁ dhammaṁ abhijāyati, ime dve puggalā vāsanābhāgiyā.
 Whose heart was full of confidence,
Tattha yo ca puggalo kaṇho kaṇhābhijātiko akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ accantadiṭṭhaṁ nibbānaṁ ārādheti, yo ca puggalo sukko sukkābhijātiko akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ accantadiṭṭhaṁ nibbānaṁ ārādheti, ime dve puggalā nibbedhabhāgiyā, idaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ.
 The Master did express the meaning
“Cattārimāni, bhikkhave, kammāni. Katamāni cattāri? Atthi kammaṁ kaṇhaṁ kaṇhavipākaṁ, atthi kammaṁ sukkaṁ sukkavipākaṁ, atthi kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ, atthi kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ kammuttamaṁ kammaseṭṭhaṁ kammakkhayāya saṁvattati”.
 In the bhikkhus’ presence thus:
Tattha yañca kammaṁ kaṇhaṁ kaṇhavipākaṁ, yañca kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ, ayaṁ saṅkileso. Yañca kammaṁ sukkaṁ sukkavipākaṁ, ayaṁ vāsanā. Yañca kammaṁ akaṇhaṁ asukkaṁ akaṇhaasukkavipākaṁ kammuttamaṁ kammaseṭṭhaṁ kammakkhayāya saṁvattati, ayaṁ nibbedho. Idaṁ saṅkilesabhāgiyañca vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ.
 “Now should it happen that the person
Tattha katamaṁ vāsanābhāgiyañca, nibbedhabhāgiyañca suttaṁ?
 Came to die at such a moment
“Laddhāna mānusattaṁ dve,Kiccaṁ akiccameva ca;Sukiccaṁ ceva puññāni,Saṁyojanavippahānaṁ vā”ti.
 He then would reappear in heaven
“Sukiccaṁ ceva puññānī”ti vāsanā. “Saṁyojanavippahānaṁ vā”ti nibbedho.
 Through the confiding of his heart;
“Puññāni karitvāna,Saggā saggaṁ vajanti katapuññā;Saṁyojanappahānā,Jarāmaraṇā vippamuccantī”ti.
 For confident-hearted creatures go
“Puññāni karitvāna, saggā saggaṁ vajanti katapuññā”ti vāsanā. “Saṁyojanappahānā jarāmaraṇā vippamuccantī”ti nibbedho. Idaṁ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ.
 On to a happy destination.
“Dvemāni, bhikkhave, padhānāni. Katamāni dve? Yo ca agārasmā anagāriyaṁ pabbajitesu cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ pariccajati, yo ca agārasmā anagāriyaṁ pabbajitesu sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānan”ti. Tattha yo agārasmā anagāriyaṁ pabbajitesu cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṁ pariccajati, ayaṁ vāsanā.
 As if he had been carried off
Yo agārasmā anagāriyaṁ pabbajitesu sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṁ, ayaṁ nibbedho. Idaṁ vāsanābhāgiyañca nibbedhabhāgiyañca suttaṁ.
 And placed [there], so a wise man like this
Tattha taṇhāsaṅkilesabhāgiyaṁ suttaṁ taṇhāpakkheneva niddisitabbaṁ tīhi taṇhāhi— kāmataṇhāya bhavataṇhāya vibhavataṇhāya. Yena yena vā pana vatthunā ajjhositā, tena teneva niddisitabbaṁ, tassā vitthāro chattiṁsataṇhājāliniyā vicaritāni.
 After the body’s dissolution
Tattha diṭṭhisaṅkilesabhāgiyaṁ suttaṁ diṭṭhipakkheneva niddisitabbaṁ ucchedasassatena, yena yena vā pana vatthunā diṭṭhivasena abhinivisati “idameva saccaṁ moghamaññan”ti, tena teneva niddisitabbaṁ, tassā vitthāro dvāsaṭṭhidiṭṭhigatāni.
 Reappears in heaven”.
Tattha duccaritasaṅkilesabhāgiyaṁ suttaṁ cetanāya cetasikakammena niddisitabbaṁ tīhi duccaritehi— kāyaduccaritena vacīduccaritena manoduccaritena, tassa vitthāro dasaakusalakammapathā.
 This was the meaning stated by the Blessed One, so I heard.
Tattha taṇhāvodānabhāgiyaṁ suttaṁ samathena niddisitabbaṁ, diṭṭhivodānabhāgiyaṁ suttaṁ vipassanāya niddisitabbaṁ, duccaritavodānabhāgiyaṁ suttaṁ sucaritena niddisitabbaṁ— tīṇi akusalamūlāni. Taṁ kissa hetu? Saṁsārassa nibbattiyā. Tathā nibbatte saṁsāre kāyaduccaritaṁ kāyasucaritaṁ vacīduccaritaṁ vacīsucaritaṁ manoduccaritaṁ manosucaritaṁ iminā asubhena kammavipākena idaṁ bālalakkhaṇaṁ nibbattatīti. Idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 This is the type of Thread dealing with morality.
Iminā subhena kammavipākena idaṁ mahāpurisalakkhaṇaṁ nibbattatīti. Idaṁ vāsanābhāgiyaṁ suttaṁ.
 796. On board a boat a woman was
Tattha saṅkilesabhāgiyaṁ suttaṁ catūhi kilesabhūmīhi niddisitabbaṁ— anusayabhūmiyā pariyuṭṭhānabhūmiyā saṁyojanabhūmiyā upādānabhūmiyā. Sānusayassa pariyuṭṭhānaṁ jāyati, pariyuṭṭhito saṁyujjati, saṁyujjanto upādiyati, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti, evametassa kevalassa dukkhakkhandhassa samudayo hoti. Imāhi catūhi kilesabhūmīhi sabbe kilesā saṅgahaṁ samosaraṇaṁ gacchanti, idaṁ saṅkilesabhāgiyaṁ suttaṁ.
 With a gold awning overspread.
Vāsanābhāgiyaṁ suttaṁ tīhi sucaritehi niddisitabbaṁ, nibbedhabhāgiyaṁ suttaṁ catūhi saccehi niddisitabbaṁ, asekkhabhāgiyaṁ suttaṁ tīhi dhammehi niddisitabbaṁ— buddhadhammehi paccekabuddhadhammehi sāvakabhūmiyā. Jhāyivisaye niddisitabbanti.
 She plunged her hand into the pool
Tattha katame aṭṭhārasa mūlapadā? Lokiyaṁ lokuttaraṁ lokiyañca lokuttarañca, sattādhiṭṭhānaṁ dhammādhiṭṭhānaṁ sattādhiṭṭhānañca dhammādhiṭṭhānañca, ñāṇaṁ ñeyyaṁ ñāṇañca ñeyyañca, dassanaṁ bhāvanā dassanañca bhāvanā ca, sakavacanaṁ paravacanaṁ sakavacanañca paravacanañca, visajjanīyaṁ avisajjanīyaṁ visajjanīyañca avisajjanīyañca, kammaṁ vipāko kammañca vipāko ca, kusalaṁ akusalaṁ kusalañca akusalañca, anuññātaṁ paṭikkhittaṁ anuññātañca paṭikkhittañca, thavo cāti.
 And with it plucked a lotus flower.
Tattha katamaṁ lokiyaṁ?
 “Whence comes the beauty that you have?
“Na hi pāpaṁ kataṁ kammaṁ,Sajjukhīraṁva muccati;Ḍahantaṁ bālamanveti,Bhasmacchannova pāvako”ti.
 Whence comes the radiance of your being?
Idaṁ lokiyaṁ.
 All riches seem to flow to you,
“Cattārimāni, bhikkhave, agatigamanāni sabbaṁ …pe… nihīyate tassa yaso kāḷapakkheva candimā”ti. Idaṁ lokiyaṁ.
 No matter what your mind may wish;
“Aṭṭhime, bhikkhave, lokadhammā. Katame aṭṭha? Lābho alābho, yaso ayaso, nindā pasaṁsā, sukhaṁ dukkhaṁ. Ime kho, bhikkhave, aṭṭha lokadhammā”ti. Idaṁ lokiyaṁ.
 Tell me, O deity, when asked,
Tattha katamaṁ lokuttaraṁ?
 What is the action gave this fruit”?
“Yassindriyāni samathaṅgatāni,Assā yathā sārathinā sudantā;Pahīnamānassa anāsavassa,Devāpi tassa pihayanti tādino”ti.
 Most happily the deity,
Idaṁ lokuttaraṁ.
 Thus questioned by the king of gods
“Pañcimāni, bhikkhave, indriyāni lokuttarāni. Katamāni pañca? Saddhindriyaṁ vīriyindriyaṁ satindriyaṁ samādhindriyaṁ paññindriyaṁ. Imāni kho, bhikkhave, pañcindriyāni lokuttarānī”ti. Idaṁ lokuttaraṁ.
 In answering did thus reply
Tattha katamaṁ lokiyañca lokuttarañca?
 To Sakka’s question, as I heard:
“Laddhāna mānusattaṁ dve, kiccaṁ akiccameva cā”ti dve gāthā. Yaṁ iha “sukiccaṁ ceva puññānī”ti ca “puññāni karitvāna, saggā saggaṁ vajanti katapuññā”ti ca. Idaṁ lokiyaṁ.
 “While I was on a journey going
Yaṁ iha “saṁyojanavippahānaṁ vā”ti ca “saṁyojanappahānā, jarāmaraṇā vippamuccantī”ti ca, idaṁ lokuttaraṁ. Idaṁ lokiyañca lokuttarañca.
 I saw a truly lovely shrine,
“Viññāṇe ce, bhikkhave, āhāre sati nāmarūpassa avakkanti hoti, nāmarūpassa avakkantiyā sati punabbhavo hoti, punabbhave sati jāti hoti, jātiyā sati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Seyyathāpi, bhikkhave, mahārukkho, tassa yāni ceva mūlāni adhogamāni yāni ca tiriyaṅgamāni, sabbāni tāni uddhaṁ ojaṁ abhiharanti. Evaṁ hi so, bhikkhave, mahārukkho tadāhāro tadupādāno ciraṁ dīghamaddhānaṁ tiṭṭheyya. Evameva kho, bhikkhave, viññāṇe āhāre sati nāmarūpassa avakkanti hoti sabbaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hotī”ti. Idaṁ lokiyaṁ.
 Wherein my heart had confidence
“Viññāṇe ce, bhikkhave, āhāre asati nāmarūpassa avakkanti na hoti, nāmarūpassa avakkantiyā asati punabbhavo na hoti, punabbhave asati jāti na hoti, jātiyā asati jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Seyyathāpi, bhikkhave, mahārukkho atha puriso āgaccheyya kuddālapiṭakaṁ ādāya, so taṁ rukkhaṁ mūle chindeyya, mūle chetvā palikhaṇeyya, palikhaṇitvā mūlāni uddhareyya antamaso usīranāḷimattānipi. So taṁ rukkhaṁ khaṇḍākhaṇḍikaṁ chindeyya, khaṇḍākhaṇḍikaṁ chinditvā phāleyya, phāletvā sakalikaṁ sakalikaṁ kareyya, sakalikaṁ sakalikaṁ karitvā vātātape visoseyya, vātātape visosetvā agginā ḍaheyya, agginā ḍahetvā masiṁ kareyya, masiṁ karitvā mahāvāte vā ophuṇeyya, nadiyā vā sīghasotāya pavāheyya, evaṁ hi so, bhikkhave, mahārukkho ucchinnamūlo assa tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evameva kho, bhikkhave, viññāṇe āhāre asati nāmarūpassa avakkanti na hoti, nāmarūpassa avakkantiyā asati sabbaṁ …pe… evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. Idaṁ lokuttaraṁ. Idaṁ lokiyañca lokuttarañca.
 In Kassapa of great renown.
Tattha katamaṁ sattādhiṭṭhānaṁ?
 I offered lotus flowers there
“Sabbā disā anuparigamma cetasā,Nevajjhagā piyataramattanā kvaci;Evaṁ piyo puthu attā paresaṁ,Tasmā na hiṁse paramattakāmo”ti.
 In confidence with my own hands.
Idaṁ sattādhiṭṭhānaṁ.
 Such is the fruit, the ripening of that action,
“Ye keci bhūtā bhavissanti ye vāpi,Sabbe gamissanti pahāya dehaṁ;Taṁ sabbajāniṁ kusalo viditvā,Ātāpiyo brahmacariyaṁ careyyā”ti.
 Which those that have made merit do obtain”.
Idaṁ sattādhiṭṭhānaṁ.
 This is the type of Thread dealing with morality.
“Sattahi, bhikkhave, aṅgehi samannāgataṁ kalyāṇamittaṁ api viveciyamānena paṇāmiyamānena gale pisanamajjamānena yāvajīvaṁ na vijahitabbaṁ. Katamehi sattahi? Piyo ca hoti manāpo ca garu ca bhāvanīyo ca vattā ca vacanakkhamo ca gambhīrañca kathaṁ kattā hoti, no ca aṭṭhāne niyojeti. Imehi kho, bhikkhave, sattahi …pe… na vijahitabbaṁ. Idamavoca bhagavā. Idaṁ vatvāna sugato, athāparaṁ etadavoca satthā—
 797. (Talk on giving, talk on virtue, talk on heavens), (talk on merit, talk on ripening of merit) ().
“Piyo garu bhāvanīyo,vattā ca vacanakkhamo;Gambhīrañca kathaṁ kattā,na caṭṭhāne niyojako;Taṁ mittaṁ mittakāmena,yāvajīvampi seviyan”ti.
 This is the type of Thread dealing with morality.
Idaṁ sattādhiṭṭhānaṁ.
 798. Besides, men that have helped to build
Tattha katamaṁ dhammādhiṭṭhānaṁ?
 Earth-monuments made dedicate
“Yañca kāmasukhaṁ loke,yañcidaṁ diviyaṁ sukhaṁ;Taṇhakkhayasukhassete,kalaṁ nāgghanti soḷasin”ti.
 To those who wield the Powers Ten
Idaṁ dhammādhiṭṭhānaṁ.
 Abide in the joys of heaven.
“Susukhaṁ vata nibbānaṁ,sammāsambuddhadesitaṁ;Asokaṁ virajaṁ khemaṁ,yattha dukkhaṁ nirujjhatī”ti.
 This is the type of Thread dealing with morality.
Idaṁ dhammādhiṭṭhānaṁ.
 799. All with a god’s son’s bodily appearance
Tattha katamaṁ sattādhiṭṭhānañca dhammādhiṭṭhānañca
 And with the blessing of fair shapeliness,
“Mātaraṁ pitaraṁ hantvā,rājāno dve ca khattiye;Raṭṭhaṁ sānucaraṁ hantvā”ti.
 Have earth prepared by wetting well with water
Idaṁ dhammādhiṭṭhānaṁ.
 And raise a monument to Kassapa.
“Anīgho yāti brāhmaṇo”ti.
 Fair-limbed ones, ’tis a shrine built for a sage
Idaṁ sattādhiṭṭhānaṁ.
 Sublime with the Ten Powers, walking in Truth:
Idaṁ sattādhiṭṭhānañca dhammādhiṭṭhānañca.
 These gods and men who work with confidence
“Cattārome, bhikkhave, iddhipādā. Katame cattāro? Chandasamādhipadhānasaṅkhārasamannāgato iddhipādo, vīriya …pe… citta … vīmaṁsāsamādhipadhānasaṅkhārasamannāgato iddhipādo”ti. Idaṁ dhammādhiṭṭhānaṁ.
 Thereon will be released from ageing and death.
So kāyepi cittaṁ samodahati, cittepi kāyaṁ samodahati, kāye sukhasaññañca lahusaññañca okkamitvā upasampajja viharati. Idaṁ sattādhiṭṭhānaṁ, idaṁ sattādhiṭṭhānañca dhammādhiṭṭhānañca.
 This is the type of Thread dealing with morality.
Tattha katamaṁ ñāṇaṁ?
 800. It was indeed a mighty thing
“Yaṁ taṁ lokuttaraṁ ñāṇaṁ,sabbaññū yena vuccati;Na tassa parihānatthi,sabbakāle pavattatī”ti.
 That I upon the monument
Idaṁ ñāṇaṁ.
 Erected to the Greatest Sage
“Paññā hi seṭṭhā lokasmiṁ,yāyaṁ nibbānagāminī;Yāya sammā pajānāti,jātimaraṇasaṅkhayan”ti.
 Did place four lilies and a wreath.
Idaṁ ñāṇaṁ.
 Today these thirty aeons have passed,
Tattha katamaṁ ñeyyaṁ?
 And I since then have no more been
“Kittayissāmi te santiṁ,(dhotakāti bhagavā)Diṭṭhe dhamme anītihaṁ;Yaṁ viditvā sato caraṁ,Tare loke visattikaṁ.
 To a bad destination; for
Tañcāhaṁ abhinandāmi,mahesi santimuttamaṁ;Yaṁ viditvā sato caraṁ,tare loke visattikaṁ.
 I honoured the Master’s monument.
Yaṁ kiñci sampajānāsi,(dhotakāti bhagavā)Uddhaṁ adho tiriyañcāpi majjhe;Etaṁ viditvā saṅgoti loke,Bhavābhavāya mākāsi taṇhan”ti.
 This is the type of Thread dealing with morality.
Idaṁ ñeyyaṁ.
 801. I honoured once the monument of him that wore
“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca …pe… tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ. Ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā—
 The Marks of a Great Man that number thirty-two,
“Catunnaṁ ariyasaccānaṁ,Yathābhūtaṁ adassanā;Saṁsitaṁ dīghamaddhānaṁ,Tāsu tāsveva jātisu.
 The Helper of the World, Victorious in Battle,
Tāni etāni diṭṭhāni,bhavanetti samūhatā;Ucchinnaṁ mūlaṁ dukkhassa,natthi dāni punabbhavo”ti.
 For which I have rejoiced a hundred thousand aeons.
Idaṁ ñeyyaṁ.
 Such was the merit that I stored away [thereby]
Tattha katamaṁ ñāṇañca ñeyyañca? Rūpaṁ aniccaṁ, vedanā aniccā, saññā aniccā, saṅkhārā aniccā, viññāṇaṁ aniccanti. Idaṁ ñeyyaṁ.
 And such the godly blessing through that merit [gained]
Evaṁ jānaṁ evaṁ passaṁ ariyasāvako “rūpaṁ aniccan”ti passati, “vedanā aniccā”ti passati, “saññaṁ … saṅkhāre … viññāṇaṁ aniccan”ti passatīti. Idaṁ ñāṇaṁ.
 That I had work of kings to do [for all that time]
So parimuccati rūpena, parimuccati vedanāya, parimuccati saññāya, parimuccati saṅkhārehi, parimuccati viññāṇamhā, parimuccati dukkhasmāti vadāmīti. Idaṁ ñāṇañca ñeyyañca.
 Without once ever going to perdition. [Now]
“Sabbe saṅkhārā aniccā”ti idaṁ ñeyyaṁ. “Yadā paññāya passatī”ti idaṁ ñāṇaṁ. “Atha nibbindati dukkhe esa maggo visuddhiyā”ti idaṁ ñāṇañca ñeyyañca.
 My heart is so disposed that I obtained in full
“Sabbe saṅkhārā dukkhā”ti idaṁ ñeyyaṁ. “Yadā paññāya passatī”ti idaṁ ñāṇaṁ. “Atha nibbindati dukkhe esa maggo visuddhiyā”ti idaṁ ñāṇañca ñeyyañca.
 That Eye [of understanding]in the Dispensation
“Sabbe dhammā anattā”ti idaṁ ñeyyaṁ. “Yadā paññāya passatī”ti idaṁ ñāṇaṁ. “Atha nibbindati dukkhe esa maggo visuddhiyā”ti idaṁ ñāṇañca ñeyyañca.
 Of him that was the Tamer great of the untamed;
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti, ‘sadisohamasmī’ti vā samanupassanti, ‘hīnohamasmī’ti vā samanupassanti. Kimaññatra yathābhūtassa adassanā. Aniccāya vedanāya …pe… aniccāya saññāya … aniccehi saṅkhārehi … aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti, ‘sadisohamasmī’ti vā samanupassanti, ‘hīnohamasmī’ti vā samanupassanti, kimaññatra yathābhūtassa adassanā”ti. Idaṁ ñeyyaṁ.
 My heart is freed, and now the Creeper, has been shaken off.
“Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti, ‘sadisohamasmī’tipi na samanupassanti, ‘hīnohamasmī’tipi na samanupassanti, kimaññatra yathābhūtassa dassanā. Aniccāya vedanāya …pe… aniccāya saññāya … aniccehi saṅkhārehi … aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti, ‘sadisohamasmī’tipi na samanupassanti, ‘hīnohamasmī’tipi na samanupassanti, kimaññatra yathābhūtassa dassanā”ti. Idaṁ ñāṇaṁ.
 This is the type of Thread dealing with morality.
Idaṁ ñāṇañca ñeyyañca.
 802. It was but a samaka-measure of rice
Tattha katamaṁ dassanaṁ?
 That I gave to a Hermit Enlightened One,
“Ye ariyasaccāni vibhāvayanti,Gambhīrapaññena sudesitāni;Kiñcāpi te honti bhusaṁ pamattā,Na te bhavaṁ aṭṭhamamādiyantī”ti.
 Whose heart was freed from the five Wildernesses,
Idaṁ dassanaṁ.
 Who, taintless, without conflict did abide,
“Yathindakhīlo pathavissito siyā,Catubbhi vātehi asampakampiyo;Tathūpamaṁ sappurisaṁ vadāmi,Yo ariyasaccāni avecca passatī”ti.
 And in his heart no clinging. I did fancy
Idaṁ dassanaṁ.
 In him to be the peerless True Ideal
“Catūhi, bhikkhave, sotāpattiyaṅgehi samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya ‘khīṇanirayomhi, khīṇatiracchānayoni, khīṇapettivisayo, khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmī’ti. Katamehi catūhi? Idha, bhikkhave, ariyasāvakassa tathāgate saddhā niviṭṭhā patiṭṭhitā virūḷhā mūlajātā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ saha dhammena, dhamme kho pana niṭṭhaṁ gato hoti, svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhi, yadidaṁ madanimmadano …pe… nirodho nibbānaṁ, saha dhammiyā kho panassa honti iṭṭhā kantā piyā manāpā gihī ceva pabbajitā ca. Ariyakantehi kho pana sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasaṭṭhehi aparāmaṭṭhehi samādhisaṁvattanikehi. Imehi kho, bhikkhave, catūhi sotāpattiyaṅgehi samannāgato ariyasāvako ākaṅkhamāno attanāva attānaṁ byākareyya ‘khīṇanirayomhi, khīṇatiracchānayoni, khīṇapettivisayo, khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmī’”ti.
 And to that True Idea disposed my mind:
Idaṁ dassanaṁ.
 “O let me meet with those who thus abide,
Tattha katamā bhāvanā?
 Quite unconcerned for any kind of being”.
“Yassindriyāni bhāvitāni,Ajjhattaṁ bahiddhā ca sabbaloke;Nibbijjha imaṁ parañca lokaṁ,Kālaṁ kaṅkhati bhāvito sa danto”ti.
 Then owing to the ripening of that action
Ayaṁ bhāvanā.
 I had a thousand births among the Kurus,
“Cattārimāni, bhikkhave, dhammapadāni. Katamāni cattāri? Anabhijjhā dhammapadaṁ, abyāpādo dhammapadaṁ, sammāsati dhammapadaṁ, sammāsamādhi dhammapadaṁ, imāni kho, bhikkhave, cattāri dhammapadānī”ti. Ayaṁ bhāvanā.
 Those long-lived creatures who call nothing “mine”,
Tattha katamaṁ dassanañca bhāvanā ca? “Pañca chinde pañca jahe”ti idaṁ dassanaṁ. “Pañca cuttari bhāvaye. Pañca saṅgātigo bhikkhu, oghatiṇṇoti vuccatī”ti ayaṁ bhāvanā. Idaṁ dassanañca bhāvanā ca.
 Who gain distinctions that they do not lose.
“Tīṇimāni, bhikkhave, indriyāni. Katamāni tīṇi, anaññātaññassāmītindriyaṁ aññindriyaṁ aññātāvindriyaṁ. Katamañca, bhikkhave, anaññātaññassāmītindriyaṁ? Idha, bhikkhave, bhikkhu anabhisametassa dukkhassa ariyasaccassa abhisamayāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anabhisametassa dukkhasamudayassa ariyasaccassa …pe… dukkhanirodhassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa abhisamayāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ, bhikkhave, anaññātaññassāmītindriyan”ti. Idaṁ dassanaṁ.
 And owing to the ripening of that action
“Katamañca, bhikkhave, aññindriyaṁ? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Idaṁ, bhikkhave, aññindriyaṁ.
 I had a thousand births among the Thirty,
Katamañca, bhikkhave, aññātāvindriyaṁ? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti pajānāti. Idaṁ, bhikkhave, aññātāvindriyan”ti. Ayaṁ bhāvanā.
 Among those with distinguished bodies going,
Idaṁ dassanañca bhāvanā ca.
 Famously decked with many a garland gay.
Tattha katamaṁ sakavacanaṁ?
 And owing to the ripening of that action
“Sabbapāpassa akaraṇaṁ,kusalassa upasampadā;Sacittapariyodāpanaṁ,etaṁ buddhāna sāsanan”ti.
 My heart is freed from the [five]Wildernesses,
Idaṁ sakavacanaṁ.
 Taintless, I met those bearing their last bodies,
“Tīṇimāni, bhikkhave, bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni, yehi bālaṁ bāloti pare sañjānanti. Katamāni tīṇi? Bālo, bhikkhave, duccintitacintī ca hoti, dubbhāsitabhāsī ca hoti, dukkaṭakammakārī ca hoti. Imāni kho, bhikkhave, tīṇi bālassa bālalakkhaṇāni bālanimittāni bālāpadānāni.
 And who have passed beyond both woe and weal;
Tīṇimāni, bhikkhave, paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānāni, yehi paṇḍitaṁ paṇḍitoti pare sañjānanti. Katamāni tīṇi? Paṇḍito, bhikkhave, sucintitacintī ca hoti, subhāsitabhāsī ca hoti, sukatakammakārī ca hoti. Imāni kho, bhikkhave, tīṇi paṇḍitassa paṇḍitalakkhaṇāni paṇḍitanimittāni paṇḍitāpadānānī”ti.
 I realized what that Perfect One had told:
Idaṁ sakavacanaṁ.
 “What men of virtue want may well befall”;
Tattha katamaṁ paravacanaṁ?
 According as my mind did think it out
“Pathavīsamo natthi vitthato,Ninno pātālasamo na vijjati;Merusamo natthi unnato,Cakkavattisadiso natthi poriso”ti.
 So it befell. This is my last existence.
Idaṁ paravacanaṁ.
 This is the type of Thread dealing with morality.
“‘Hotu, devānaminda, subhāsitena jayoti. Hotu, vepacitti, subhāsitena jayoti. Bhaṇa, vepacitti, gāthan’ti. Atha kho, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi—
 803. Thirty-one aeons past the Blessed Victor
‘Bhiyyo bālā pakujjheyyuṁ,no cassa paṭisedhako;Tasmā bhusena daṇḍena,dhīro bālaṁ nisedhaye’ti.
 Sikhī lived, unperturbed, of infinite vision.
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. Atha kho, bhikkhave, vepacitti asurindo sakkaṁ devānamindaṁ etadavoca— ‘bhaṇa, devānaminda, gāthan’ti. Evaṁ vutte, bhikkhave, sakko devānamindo imaṁ gāthaṁ abhāsi—
 His brother was the king named Sikhaṇḍī,
‘Etadeva ahaṁ maññe,bālassa paṭisedhanaṁ;Paraṁ saṅkupitaṁ ñatvā,yo sato upasammatī’ti.
 Trusting the Buddha and the True Idea.
Bhāsitāya kho pana, bhikkhave, sakkena devānamindena gāthāya devā anumodiṁsu, asurā tuṇhī ahesuṁ. Atha kho, bhikkhave, sakko devānamindo vepacittiṁ asurindaṁ etadavoca— ‘bhaṇa, vepacitti, gāthan’ti. Evaṁ vutte, bhikkhave, vepacitti asurindo imaṁ gāthaṁ abhāsi—
 When that World-Guide attained complete extinction
‘Etadeva titikkhāya,vajjaṁ passāmi vāsava;Yadā naṁ maññati bālo,bhayā myāyaṁ titikkhati;Ajjhāruhati dummedho,gova bhiyyo palāyinan’ti.
 The king built a tall stately monument,
Bhāsitāya kho pana, bhikkhave, vepacittinā asurindena gāthāya asurā anumodiṁsu, devā tuṇhī ahesuṁ. Atha kho vepacitti asurindo sakkaṁ devānamindaṁ etadavoca— ‘bhaṇa, devānaminda, gāthan’ti. Evaṁ vutte, bhikkhave, sakko devānamindo imā gāthāyo abhāsi—
 One quarter-league around, to that great Sage,
‘Kāmaṁ maññatu vā mā vā,bhayā myāyaṁ titikkhati;Sadatthaparamā atthā,khantyā bhiyyo na vijjati.
 That god of gods, that greatest of all men.
Yo have balavā santo,dubbalassa titikkhati;Tamāhu paramaṁ khantiṁ,niccaṁ khamati dubbalo.
 One day a man brought there an offering
Abalaṁ taṁ balaṁ āhu,yassa bālabalaṁ balaṁ;Balassa dhammaguttassa,paṭivattā na vijjati.
 And as he offered a wild-jasmine [spray],
Tasseva tena pāpiyo,yo kuddhaṁ paṭikujjhati;Kuddhaṁ appaṭikujjhanto,saṅgāmaṁ jeti dujjayaṁ.
 One of its flowers fell blown by the wind.
Ubhinnamatthaṁ carati,attano ca parassa ca;Paraṁ saṅkupitaṁ ñatvā,yo sato upasammati.
 I picked it up and gave it back to him.
Ubhinnaṁ tikicchantānaṁ,attano ca parassa ca;Janā maññanti bāloti,ye dhammassa akovidā’ti.
 And thereupon he said with confident heart:
Bhāsitāsu kho pana, bhikkhave, sakkena devānamindena gāthāsu devā anumodiṁsu, asurā tuṇhī ahesun”ti. Idaṁ paravacanaṁ.
 “This flower I do give you as a gift”.
Tattha katamaṁ sakavacanañca paravacanañca?
 I took it then and there and offered it,
Yañca pattaṁ yañca pattabbaṁ ubhayametaṁ rajānukiṇṇaṁ āturassānusikkhato. Ye ca sikkhāsārā sīlaṁ vataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasārā, ayameko anto. Ye ca evaṁvādino evaṁdiṭṭhino “natthi kāmesu doso”ti, ayaṁ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā kaṭasiyo diṭṭhiṁ vaḍḍhenti. Ete ubho ante anabhiññāya olīyanti eke atidhāvanti eketi. Idaṁ paravacanaṁ.
 Minding repeatedly the Enlightened One.
Ye ca kho te ubho ante abhiññāya tatra ca na ahesuṁ, tena ca amaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyāti. Idaṁ sakavacanaṁ. Ayaṁ udāno sakavacanañca paravacanañca.
 Today these thirty aeons have passed
Rājā pasenadi kosalo bhagavantaṁ etadavoca— idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi “kesaṁ nu kho piyo attā, kesaṁ appiyo attā”ti. Tassa mayhaṁ, bhante, etadahosi— “ye ca kho keci kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti, tesaṁ appiyo attā. Kiñcāpi te evaṁ vadeyyuṁ ‘piyo no attā’ti, atha kho tesaṁ appiyo attā. Taṁ kissa hetu? Yaṁ hi appiyo appiyassa kareyya, taṁ te attanāva attano karonti, tasmā tesaṁ appiyo attā. Ye ca kho keci kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, tesaṁ piyo attā. Kiñcāpi te evaṁ vadeyyuṁ ‘appiyo no attā’ti, atha kho tesaṁ piyo attā. Taṁ kissa hetu? Yaṁ hi piyo piyassa kareyya. Taṁ te attanāva attano karonti. Tasmā tesaṁ piyo attā”ti.
 And I since then have no more been
“Evametaṁ, mahārāja, evametaṁ, mahārāja, ye hi keci, mahārāja, kāyena duccaritaṁ caranti, vācāya duccaritaṁ caranti, manasā duccaritaṁ caranti tasmā tesaṁ appiyo attā. Kiñcāpi te evaṁ vadeyyuṁ ‘piyo no attā’ti, atha kho tesaṁ appiyo attā. Taṁ kissa hetu? Yaṁ hi, mahārāja, appiyo appiyassa kareyya, taṁ te attanāva attano karonti, tasmā tesaṁ appiyo attā. Ye ca kho keci mahārāja kāyena sucaritaṁ caranti, vācāya sucaritaṁ caranti, manasā sucaritaṁ caranti, tesaṁ piyo attā. Kiñcāpi te evaṁ vadeyyuṁ ‘appiyo no attā’ti, atha kho tesaṁ piyo attā. Taṁ kissa hetu? Yaṁ hi, mahārāja, piyo piyassa kareyya, taṁ te attanāva attano karonti, tasmā tesaṁ piyo attāti. Idamavoca bhagavā …pe… satthā—
 To a bad destination, through
“Attānañce piyaṁ jaññā,na naṁ pāpena saṁyuje;Na hi taṁ sulabhaṁ hoti,sukhaṁ dukkaṭakārinā.
 That bloom placed on that monument.
Antakenādhipannassa,jahato mānusaṁ bhavaṁ;Kiṁ hi tassa sakaṁ hoti,kiñca ādāya gacchati;Kiñcassa anugaṁ hoti,chāyāva anapāyinī.
 This is the type of Thread dealing with morality.
Ubho puññañca pāpañca,yaṁ macco kurute idha;Tañhi tassa sakaṁ hoti,taṁva ādāya gacchati;Taṁvassa anugaṁ hoti,chāyāva anapāyinī.
 804. There is the town named Kapila
Tasmā kareyya kalyāṇaṁ,nicayaṁ samparāyikaṁ;Puññāni paralokasmiṁ,patiṭṭhā honti pāṇinan”ti.
 Belonging to king Brahmadatta
Idaṁ suttaṁ paravacanaṁ. Anugīti sakavacanaṁ. Idaṁ sakavacanañca paravacanañca.
 Frequented, populous and crowded,
Tattha katamaṁ visajjanīyaṁ?
 Successful, prosperous as well.
Pañhe pucchite idaṁ abhiññeyyaṁ, idaṁ pariññeyyaṁ, idaṁ pahātabbaṁ, idaṁ bhāvetabbaṁ, idaṁ sacchikātabbaṁ, ime dhammā evaṅgahitā idaṁ phalaṁ nibbattayanti. Tesaṁ evaṅgahitānaṁ ayamattho iti idaṁ visajjanīyaṁ. “Uḷāro buddho bhagavā”ti buddhauḷārataṁ dhammasvākkhātataṁ saṅghasuppaṭipattiñca ekaṁseneva niddise. “Sabbe saṅkhārā aniccā”ti “sabbe saṅkhārā dukkhā”ti “sabbe dhammā anattā”ti ekaṁseneva niddise. Yaṁ vā panaññampi evaṁ jātiyaṁ. Idaṁ visajjanīyaṁ.
 Now there as I was selling bread
Tattha katamaṁ avisajjanīyaṁ?
 At the last house of the Paūcālas
“Ākaṅkhato te naradammasārathi,Devā manussā manasā vicintitaṁ;Sabbe na jaññā kasiṇāpi pāṇino,Santaṁ samādhiṁ araṇaṁ nisevato;Kintaṁ bhagavā ākaṅkhatī”ti.
 I saw the [Hermit]Enlightened One
Idaṁ avisajjanīyaṁ.
 Upariṭṭha of holy fame.
Ettako bhagavā sīlakkhandhe samādhikkhandhe paññākkhandhe vimuttikkhandhe vimuttiñāṇadassanakkhandhe iriyāyaṁ pabhāve hitesitāyaṁ karuṇāyaṁ iddhiyanti. Idaṁ avisajjanīyaṁ.
 Glad and with a confident heart
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa loke uppādā tiṇṇaṁ ratanānaṁ uppādo buddharatanassa dhammaratanassa saṅgharatanassa”. Kiṁpamāṇāni tīṇi ratanānīti? Idaṁ avisajjanīyaṁ.
 I did invite that best of men,
Buddhavisayo avisajjanīyo. Puggalaparoparaññutā avisajjanīyā. “Pubbā, bhikkhave, koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sakiṁ nirayaṁ sakiṁ tiracchānayoniṁ sakiṁ pettivisayaṁ sakiṁ asurayoniṁ sakiṁ deve sakiṁ manusse sandhāvitaṁ saṁsaritaṁ”. Katamā pubbā koṭīti avisajjanīyaṁ. Na paññāyatīti sāvakānaṁ ñāṇavekallena. Duvidhā buddhānaṁ bhagavantānaṁ desanā attūpanāyikā ca parūpanāyikā ca. Na paññāyatīti parūpanāyikā. Natthi buddhānaṁ bhagavantānaṁ avijānanāti attūpanāyikā. Yathā bhagavā kokālikaṁ bhikkhuṁ ārabbha aññataraṁ bhikkhuṁ evamāha—
 Ariṭṭha, for a regular meal
“Seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho …pe… na tveva eko abbudo nirayo. Seyyathāpi, bhikkhu, vīsati abbudā nirayā, evameko nirabbudo nirayo. Seyyathāpi, bhikkhu, vīsati nirabbudā nirayā, evameko ababo nirayo. Seyyathāpi, bhikkhu, vīsati ababā nirayā, evameko aṭaṭo nirayo. Seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā, evameko ahaho nirayo. Seyyathāpi, bhikkhu, vīsati ahahā nirayā, evameko kumudo nirayo. Seyyathāpi, bhikkhu, vīsati kumudā nirayā, evameko sogandhiko nirayo. Seyyathāpi, bhikkhu, vīsati sogandhikā nirayā, evameko uppalako nirayo. Seyyathāpi, bhikkhu, vīsati uppalakā nirayā, evameko puṇḍarīko nirayo. Seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā, evameko padumo nirayo. Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. Yaṁ vā pana kiñci bhagavā āha— “ayaṁ appameyyo asaṅkheyyo”ti. Sabbaṁ taṁ avisajjanīyaṁ. Idaṁ avisajjanīyaṁ.
 To be provided in my house.
Tattha katamaṁ visajjanīyañca avisajjanīyañca, yadā so upako ājīvako bhagavantaṁ āha— “kuhiṁ, āvuso gotama, gamissasī”ti. Bhagavā āha—
 And when the moon was waxen full
“Bārāṇasiṁ gamissāmi,ahaṁ taṁ amatadundubhiṁ;Dhammacakkaṁ pavattetuṁ,loke appaṭivattiyan”ti.
 Later, in the Kattika month,
Upako ājīvako āha— “‘jino’ti kho āvuso, bho gotama, paṭijānāsī”ti. Bhagavā āha—
 I took out a new set of clothing
“Mādisā ve jinā honti,ye pattā āsavakkhayaṁ;Jitā me pāpakā dhammā,tasmāhaṁ upakā jino”ti.
 And to Ariṭṭha offered it
Kathaṁ jino kena jinoti visajjanīyaṁ. Katamo jinoti avisajjanīyaṁ. Katamo āsavakkhayo, rāgakkhayo dosakkhayo mohakkhayoti visajjanīyaṁ. Kittako āsavakkhayoti avisajjanīyaṁ. Idaṁ visajjanīyañca avisajjanīyañca.
 Knowing the confidence in my heart,
Atthi tathāgatoti visajjanīyaṁ. Atthi rūpanti visajjanīyaṁ. Rūpaṁ tathāgatoti avisajjanīyaṁ. Rūpavā tathāgatoti avisajjanīyaṁ. Rūpe tathāgatoti avisajjanīyaṁ. Tathāgate rūpanti avisajjanīyaṁ. Evaṁ atthi vedanā …pe… saññā … saṅkhārā … atthi viññāṇanti visajjanīyaṁ. Viññāṇaṁ tathāgatoti avisajjanīyaṁ. Viññāṇavā tathāgatoti avisajjanīyaṁ. Viññāṇe tathāgatoti avisajjanīyaṁ. Tathāgate viññāṇanti avisajjanīyaṁ. Aññatra rūpena tathāgatoti avisajjanīyaṁ. Aññatra vedanāya …pe… saññāya … saṅkhārehi … viññāṇena tathāgatoti avisajjanīyaṁ. Ayaṁ so tathāgato arūpako … avedanako … asaññako … asaṅkhārako … aviññāṇakoti avisajjanīyaṁ. Idaṁ visajjanīyañca avisajjanīyañca.
 The best of men accepted it,
Passati bhagavā dibbena cakkhunā visuddhena atikkantamānusakena satte cavamāne upapajjamāne evaṁ sabbaṁ …pe… yathākammūpage satte pajānātīti visajjanīyaṁ. Katame sattā, katamo tathāgatoti avisajjanīyaṁ. Idaṁ visajjanīyañca avisajjanīyañca.
 The Stilled One, cured of all craving,
Atthi tathāgatoti visajjanīyaṁ. Atthi tathāgato paraṁ maraṇāti avisajjanīyaṁ. Idaṁ visajjanīyañca avisajjanīyañca.
 By pity and compassion moved.
Tattha katamaṁ kammaṁ?
 Now by my doing such good action
“Antakenādhipannassa,jahato mānusaṁ bhavaṁ;Kiṁ hi tassa sakaṁ hoti,kiñca ādāya gacchati;Kiñcassa anugaṁ hoti,chāyāva anapāyinī.
 As the Enlightened Ones commend
Ubho puññañca pāpañca,yaṁ macco kurute idha;Tañhi tassa sakaṁ hoti,taṁva ādāya gacchati;Taṁvassa anugaṁ hoti,chāyāva anapāyinī”ti.
 I fared among both gods and men
Idaṁ kammaṁ.
 Until I fell from that estate
“Puna caparaṁ, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni, tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyaṁ olambanti ajjholambanti abhippalambanti. Evameva kho, bhikkhave, bālaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe pāpakāni kammāni katāni kāyena duccaritāni vācāya duccaritāni manasā duccaritāni, tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, bālassa evaṁ hoti ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ. Kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ, yāvatā bho akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati, taṁ gatiṁ pecca gacchāmī’ti, so socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjatīti.
 To reappear in a rich clan
Puna caparaṁ, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni, tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Seyyathāpi, bhikkhave, mahataṁ pabbatakūṭānaṁ chāyā sāyanhasamayaṁ pathaviyaṁ olambanti ajjholambanti abhippalambanti. Evameva kho, bhikkhave, paṇḍitaṁ pīṭhasamārūḷhaṁ vā mañcasamārūḷhaṁ vā chamāyaṁ vā semānaṁ yānissa pubbe kalyāṇāni kammāni katāni kāyena sucaritāni vācāya sucaritāni manasā sucaritāni, tānissa tamhi samaye olambanti ajjholambanti abhippalambanti. Tatra, bhikkhave, paṇḍitassa ‘evaṁ hoti akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ. Kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ, yāvatā bho akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati, taṁ gatiṁ pecca gacchāmī’ti, so na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati, ‘kataṁ me puññaṁ, akataṁ pāpaṁ, yā bhavissati gati akatapāpassa akataluddassa akatakibbisassa katapuññassa katakusalassa katabhīruttāṇassa, taṁ pecca bhave gatiṁ paccanubhavissāmī’ti vippaṭisāro na jāyati. Avippaṭisārino kho, bhikkhave, itthiyā vā purisassa vā gihino vā pabbajitassa vā bhaddakaṁ maraṇaṁ bhaddikā kālaṅkiriyāti vadāmī”ti. Idaṁ kammaṁ.
 Inhabiting Benares city;
“Tīṇimāni, bhikkhave, duccaritāni. Katamāni tīṇi, kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Imāni kho, bhikkhave, tīṇi duccaritāni. Tīṇimāni, bhikkhave, sucaritāni. Katamāni tīṇi? Kāyasucaritaṁ vacīsucaritaṁ manosucaritaṁ. Imāni kho, bhikkhave, tīṇi sucaritāni”. Idaṁ kammaṁ.
 I was a banker’s only son
Tattha katamo vipāko?
 More dear than any living being.
“Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo, bhikkhave, paṭiladdho brahmacariyavāsāya. Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma nirayā. Tattha yaṁ kiñci cakkhunā rūpaṁ passati aniṭṭharūpaṁyeva passati, no iṭṭharūpaṁ. Akantarūpaṁyeva passati, no kantarūpaṁ. Amanāparūpaṁyeva passati, no manāparūpaṁ.
 But when I had discretion reached
Yaṁ kiñci sotena saddaṁ suṇāti …pe… ghānena … jivhāya … kāyena … yaṁ kiñci manasā dhammaṁ vijānāti aniṭṭhadhammaṁyeva vijānāti, no iṭṭhadhammaṁ. Akantadhammaṁyeva vijānāti, no kantadhammaṁ. Amanāpadhammaṁyeva vijānāti, no manāpadhammaṁ. Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo, bhikkhave, paṭiladdho brahmacariyavāsāya.
 A god’s son did exhort me then:
Diṭṭhā mayā, bhikkhave, chaphassāyatanikā nāma saggā. Tattha yaṁ kiñci cakkhunā rūpaṁ passati iṭṭharūpaṁyeva passati, no aniṭṭharūpaṁ. Kantarūpaṁyeva passati, no akantarūpaṁ. Manāparūpaṁyeva passati, no amanāparūpaṁ. Yaṁ kiñci sotena saddaṁ suṇāti …pe… ghānena … jivhāya … kāyena … manasā dhammaṁ vijānāti iṭṭhadhammaṁyeva vijānāti, no aniṭṭhadhammaṁ. Kantadhammaṁyeva vijānāti, no akantadhammaṁ. Manāpadhammaṁyeva vijānāti, no amanāpadhammaṁ. Lābhā vo, bhikkhave, suladdhaṁ vo, bhikkhave, khaṇo vo, bhikkhave, paṭiladdho brahmacariyavāsāyā”ti. Ayaṁ vipāko.
 I left my mansion’s [upper chamber]
“Saṭṭhivassasahassāni,paripuṇṇāni sabbaso;Niraye paccamānānaṁ,kadā anto bhavissati.
 And went to the Enlightened One.
Natthi anto kuto anto,na anto paṭidissati;Tadā hi pakataṁ pāpaṁ,tuyhaṁ mayhañca mārisā”ti.
 He, Gotama, compassionate,
Ayaṁ vipāko.
 Did teach the True Idea to me:
Tattha katamaṁ kammañca vipāko ca?
 Suffering, and its Origin,
“Adhammacārī hi naro pamatto,Yahiṁ yahiṁ gacchati duggatiṁ yo;So naṁ adhammo carito hanāti,Sayaṁ gahīto yathā kaṇhasappo.
 And what Beyond all Suffering,
Na hi dhammo adhammo ca,ubho samavipākino;Adhammo nirayaṁ neti,dhammo pāpeti suggatin”ti.
 And the Noble Eight-Factored Path
Idaṁ kammañca vipāko ca.
 That leads to suffering’s surcease.
“Mā, bhikkhave, puññānaṁ bhāyittha, sukhassetaṁ, bhikkhave, adhivacanaṁ iṭṭhassa kantassa piyassa manāpassa yadidaṁ puññāni. Abhijānāmi kho panāhaṁ, bhikkhave, dīgharattaṁ katānaṁ puññānaṁ iṭṭhaṁ kantaṁ piyaṁ manāpaṁ vipākaṁ paccanubhūtaṁ, satta vassāni mettacittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe na imaṁ lokaṁ punarāgamāsiṁ. Saṁvaṭṭamāne sudāhaṁ, bhikkhave, kappe ābhassarūpago homi. Vivaṭṭamāne kappe suññaṁ brahmavimānaṁ upapajjāmi. Tatra sudāhaṁ, bhikkhave, brahmā homi mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṁsakkhattuṁ kho panāhaṁ, bhikkhave, sakko ahosiṁ devānamindo, anekasatakkhattuṁ rājā ahosiṁ cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato, ko pana vādo padesarajjassa? Tassa mayhaṁ, bhikkhave, etadahosi— ‘kissa nu kho me idaṁ kammassa phalaṁ, kissa kammassa vipāko, yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti. Tassa mayhaṁ, bhikkhave, etadahosi— ‘tiṇṇaṁ kho me idaṁ kammānaṁ phalaṁ, tiṇṇaṁ kammānaṁ vipāko. Yenāhaṁ etarahi evaṁmahiddhiko evaṁmahānubhāvo’ti. Seyyathidaṁ— dānassa damassa saṁyamassā”ti. Tattha yañca dānaṁ yo ca damo yo ca saṁyamo, idaṁ kammaṁ. Yo tappaccayā vipāko paccanubhūto, ayaṁ vipāko. Tathā cūḷakammavibhaṅgo vattabbo.
 These four Truths of the Noble Ones,
Yaṁ subhassa māṇavassa todeyyaputtassa desitaṁ. Tattha ye dhammā appāyukadīghāyukatāya saṁvattanti bahvābādhaappābādhatāya appesakkhamahesakkhatāya dubbaṇṇasuvaṇṇatāya nīcakulikauccakulikatāya appabhogamahābhogatāya duppaññapaññavantatāya ca saṁvattanti, idaṁ kammaṁ. Yā tattha appāyukadīghāyukatā …pe… duppaññapaññavantatā, ayaṁ vipāko. Idaṁ kammañca vipāko ca.
 This Stilled One’s True Ideal, he taught.
Tattha katamaṁ kusalaṁ?
 When I had heard his utterance
“Vācānurakkhī manasā susaṁvuto,Kāyena ca nākusalaṁ kayirā;Ete tayo kammapathe visodhaye,Ārādhaye maggamisippaveditan”ti.
 I dwelt glad in the Dispensation;
Idaṁ kusalaṁ.
 I penetrated Quiet, besides,
“Yassa kāyena vācāya,manasā natthi dukkaṭaṁ;Saṁvutaṁ tīhi ṭhānehi,tamahaṁ brūmi brāhmaṇan”ti.
 By night and day unfailingly;
Idaṁ kusalaṁ.
 And all the taints that had in me
“Tīṇimāni, bhikkhave, kusalamūlāni. Katamāni tīṇi? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ. Imāni kho, bhikkhave, tīṇi kusalamūlāni”. Idaṁ kusalaṁ. “Vijjā, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā anudeva hirī ottappañcā”ti. Idaṁ kusalaṁ.
 Objects without, within myself,
Tattha katamaṁ akusalaṁ?
 Came once and for all to severance
“Yassa accantadussīlyaṁ,māluvā sālamivotthataṁ;Karoti so tathattānaṁ,yathā naṁ icchatī diso”ti.
 And nevermore did they arise
Idaṁ akusalaṁ.
 Now suffering is ended [all];
“Attanā hi kataṁ pāpaṁ,Attajaṁ attasambhavaṁ;Abhimatthati dummedhaṁ,Vajiraṁvasmamayaṁ maṇin”ti.
 This is my final body, too;
Idaṁ akusalaṁ.
 There is no further future being,
“Dasa kammapathe niseviya,Akusalākusalehi vivajjitā;Garahā ca bhavanti devate,Bālamatī nirayesu paccare”ti.
 Or roundabout of birth and death.
Idaṁ akusalaṁ.
 This is the type of Thread dealing with morality.
“Tīṇimāni, bhikkhave, akusalamūlāni, katamāni tīṇi? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ. Imāni kho, bhikkhave, tīṇi akusalamūlāni”. Idaṁ akusalaṁ.
 [3]
Tattha katamaṁ kusalañca akusalañca?
 805. Herein, what is the type of Thread dealing with penetration?
“Yādisaṁ vapate bījaṁ,tādisaṁ harate phalaṁ;Kalyāṇakārī kalyāṇaṁ,pāpakārī ca pāpakan”ti.
 Above, below, in every way released,
Tattha yaṁ āha— “kalyāṇakārī kalyāṇan”ti, idaṁ kusalaṁ. Yaṁ āha— “pāpakārī ca pāpakan”ti, idaṁ akusalaṁ. Idaṁ kusalañca akusalañca.
 And seeing not at all that “I am this”;
“Subhena kammena vajanti suggatiṁ,Apāyabhūmiṁ asubhena kammunā;Khayā ca kammassa vimuttacetaso,Nibbanti te jotirivindhanakkhayā”.
 Thus liberated, he has crossed the flood
Tattha yaṁ āha— “subhena kammena vajanti suggatin”ti, idaṁ kusalaṁ. Yaṁ āha— “apāyabhūmiṁ asubhena kammunā”ti, idaṁ akusalaṁ. Idaṁ kusalañca akusalañca.
 Not crossed before, for non-renewal of being.
Tattha katamaṁ anuññātaṁ?
 This is the type of Thread dealing with penetration.
“Yathāpi bhamaro pupphaṁ,Vaṇṇagandhamaheṭhayaṁ;Paleti rasamādāya,Evaṁ gāme munī care”ti.
 806. (“Ānanda, 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’?; 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’?; for it is essential to the idea of a happy man that his body is tranquil. No one tranquil in body has 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’?; 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 concentrated that he understands how [things] are. No one who understands how [things] are has to choose thus ‘How shall I find dispassion’?; 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 the 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’?; for it is essential to the idea of one liberated that he has knowledge and seeing of deliverance”).
Idaṁ anuññātaṁ.
 This is the type of Thread dealing with penetration.
“Tīṇimāni, bhikkhave, bhikkhūnaṁ karaṇīyāni. Katamāni tīṇi? Idha, bhikkhave, bhikkhu pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena parisuddhājīvo. Āraddhavīriyo kho pana hoti thāmavā daḷhaparakkamo anikkhittadhuro akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ bhāvanāya sacchikiriyāya. Paññavā kho pana hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Imāni kho, bhikkhave, bhikkhūnaṁ tīṇi karaṇīyānī”ti. Idaṁ anuññātaṁ.
 807. When true ideas are manifest to him that lives
“Dasayime, bhikkhave, dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā. Katame dasa? ‘Vevaṇṇiyamhi ajjhupagato’ti pabbajitena abhiṇhaṁ paccavekkhitabbaṁ …pe… ime kho, bhikkhave, dasa dhammā pabbajitena abhiṇhaṁ paccavekkhitabbā”ti. Idaṁ anuññātaṁ.
 As one become divine by ardent meditation;
“Tīṇimāni, bhikkhave, karaṇīyāni. Katamāni tīṇi? Kāyasucaritaṁ vacīsucaritaṁ manosucaritanti. Imāni kho, bhikkhave, tīṇi karaṇīyānī”ti. Idaṁ anuññātaṁ.
 Then all his doubts do vanish since he understands
Tattha katamaṁ paṭikkhittaṁ?
 How each idea [arising]has its cause.
“Natthi puttasamaṁ pemaṁ,Natthi gosamitaṁ dhanaṁ;Natthi sūriyasamā ābhā,Samuddaparamā sarā”ti.
 This is the type of Thread dealing with penetration.
Bhagavā āha—
 808. When true ideas are manifest to him that lives
“Natthi attasamaṁ pemaṁ,natthi dhaññasamaṁ dhanaṁ;Natthi paññāsamā ābhā,vuṭṭhiveparamā sarā”ti.
 As one become divine by ardent meditation;
Ettha yaṁ purimakaṁ, idaṁ paṭikkhittaṁ.
 Then all his doubts do vanish since he understands
“Tīṇimāni, bhikkhave akaraṇīyāni. Katamāni tīṇi? Kāyaduccaritaṁ vacīduccaritaṁ manoduccaritanti. Imāni kho, bhikkhave, tīṇi akaraṇīyānī”ti. Idaṁ paṭikkhittaṁ.
 Exhaustion of conditions [for arising].
Tattha katamaṁ anuññātañca paṭikkhittañca?
 This is the type of Thread dealing with penetration.
“Kiṁsūdha bhītā janatā anekā,Maggo canekāyatano pavutto;Pucchāmi taṁ gotama bhūripañña,Kismiṁ ṭhito paralokaṁ na bhāyeti.
 809. Why are you angry? Never be angry.
Vācaṁ manañca paṇidhāya sammā,Kāyena pāpāni akubbamāno;Bahvannapānaṁ gharamāvasanto,Saddho mudū saṁvibhāgī vadaññū;Etesu dhammesu ṭhito catūsu,Dhamme ṭhito paralokaṁ na bhāye”ti.
 Non-anger, Tissa, should be your rule.
Tattha yaṁ āha— “vācaṁ manañca paṇidhāya sammā”ti, idaṁ anuññātaṁ. “Kāyena pāpāni akubbamāno”ti, idaṁ paṭikkhittaṁ. “Bahvannapānaṁ gharamāvasanto, saddho mudū saṁvibhāgī vadaññū. Etesu dhammesu ṭhito catūsu, dhamme ṭhito paralokaṁ na bhāye”ti, idaṁ anuññātaṁ. Idaṁ anuññātañca paṭikkhittañca.
 The Life Divine is lived for outguiding
“Sabbapāpassa akaraṇaṁ,kusalassa upasampadā;Sacittapariyodāpanaṁ,etaṁ buddhānasāsanaṁ”.
 Anger, conceit and contemptuousness.
Tattha yaṁ āha— “sabbapāpassa akaraṇan”ti, idaṁ paṭikkhittaṁ, yaṁ āha— “kusalassa upasampadā”ti, idaṁ anuññātaṁ. Idaṁ anuññātañca paṭikkhittañca.
 This is the type of Thread dealing with penetration.
“Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampi. Vacīsamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampi. Manosamācārampāhaṁ, devānaminda, duvidhena vadāmi …pe… pariyesanampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampi.
 810. When shall I see Nanda a forest-dweller,
Kāyasamācārampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī”ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ. Yathārūpañca kho kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpo kāyasamācāro na sevitabbo. Tattha yaṁ jaññā kāyasamācāraṁ “imaṁ kho me kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī”ti, evarūpo kāyasamācāro sevitabbo. “Kāyasamācārampāhaṁ devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī”ti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
 Wearer of robes made out of refuse-rags,
“Vacīsamācāraṁ …pe… pariyesanampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī”ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ. Yathārūpañca kho pariyesanaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpā pariyesanā na sevitabbā. Tattha yaṁ jaññā pariyesanaṁ “imaṁ kho me pariyesanaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhantī”ti, evarūpā pariyesanā sevitabbā.
 Gleaning his sustenance unrecognized
“Pariyesanampāhaṁ, devānaminda, duvidhena vadāmi sevitabbampi asevitabbampī”ti iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
 And unconcerned for sensual desires?.
Tattha yaṁ āha— “sevitabbampī”ti, idaṁ anuññātaṁ. Yaṁ āha— “na sevitabbampī”ti, idaṁ paṭikkhittaṁ. Idaṁ anuññātañca paṭikkhittañca.
 This is the type of Thread dealing with penetration.
Tattha katamo thavo?
 811. “One lies in bliss with what burnt out?
“Maggānaṭṭhaṅgiko seṭṭho,saccānaṁ caturo padā;Virāgo seṭṭho dhammānaṁ,dvipadānañca cakkhumā”ti.
 One sorrows not with what burnt out?
Ayaṁ thavo.
 Destruction of what one idea
“Tīṇimāni, bhikkhave, aggāni. Katamāni tīṇi? Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññīnāsaññino vā, tathāgato tesaṁ aggamakkhāyati seṭṭhamakkhāyati pavaramakkhāyati, yadidaṁ arahaṁ sammāsambuddho. Yāvatā, bhikkhave, dhammānaṁ paṇṇattisaṅkhatānaṁ vā asaṅkhatānaṁ vā, virāgo tesaṁ dhammānaṁ aggamakkhāyati seṭṭhamakkhāyati pavaramakkhāyati, yadidaṁ madanimmadano …pe… nirodho nibbānaṁ. Yāvatā, bhikkhave, saṅghānaṁ paṇṇatti gaṇānaṁ paṇṇatti mahājanasannipātānaṁ paṇṇatti, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati seṭṭhamakkhāyati pavaramakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā …pe… puññakkhettaṁ lokassā”ti.
 Do you proclaim, O Gotama”?
“Sabbalokuttaro satthā,dhammo ca kusalakkhato;Gaṇo ca narasīhassa,tāni tīṇi vississare.
 “One lies in bliss with anger burnt out
Samaṇapadumasañcayo gaṇo,Dhammavaro ca vidūnaṁ sakkato;Naravaradamako ca cakkhumā,Tāni tīṇi lokassa uttari.
 One sorrows not with anger burnt out.
Satthā ca appaṭisamo,Dhammo ca sabbo nirupadāho;Ariyo ca gaṇavaro,Tāni khalu vississare tīṇi.
 The Noble Ones commend destruction
Saccanāmo jino khemo sabbābhibhū,Saccadhammo natthañño tassa uttari;Ariyasaṅgho niccaṁ viññūnaṁ pūjito,Tāni tīṇi lokassa uttari.
 Of anger, as the poison-root
Ekāyanaṁ jātikhayantadassī,Maggaṁ pajānāti hitānukampī;Etena maggena tariṁsu pubbe,Tarissanti ye ca taranti oghaṁ.
 With a sweet-tasting sprout; with that
Taṁ tādisaṁ devamanussaseṭṭhaṁ,Sattā namassanti visuddhipekkhā”ti.
 Burnt out, Divine, one sorrows not”.
Ayaṁ thavoti.
 This is the type of Thread dealing with penetration.
Tattha lokiyaṁ suttaṁ dvīhi suttehi niddisitabbaṁ saṅkilesabhāgiyena ca vāsanābhāgiyena ca. Lokuttarampi suttaṁ tīhi suttehi niddisitabbaṁ dassanabhāgiyena ca bhāvanābhāgiyena ca asekkhabhāgiyena ca. Lokiyañca lokuttarañca. Yasmiṁ sutte yaṁ yaṁ padaṁ dissati saṅkilesabhāgiyaṁ vā vāsanābhāgiyaṁ vā, tena tena lokiyanti niddisitabbaṁ, dassanabhāgiyaṁ vā bhāvanābhāgiyaṁ vā asekkhabhāgiyaṁ vā yaṁ yaṁ padaṁ dissati tena tena lokuttaranti niddisitabbaṁ.
 812. “What should, when once sprung up, be killed?
Vāsanābhāgiyaṁ suttaṁ saṅkilesabhāgiyassa suttassa nigghātāya, dassanabhāgiyaṁ suttaṁ vāsanābhāgiyassa suttassa nigghātāya, bhāvanābhāgiyaṁ suttaṁ dassanabhāgiyassa suttassa paṭinissaggāya, asekkhabhāgiyaṁ suttaṁ bhāvanābhāgiyassa suttassa paṭinissaggāya, asekkhabhāgiyaṁ suttaṁ diṭṭhadhammasukhavihāratthaṁ.
 What should, when born, be guided out?
Lokuttaraṁ suttaṁ sattādhiṭṭhānaṁ chabbīsatiyā puggalehi niddisitabbaṁ, te tīhi suttehi samanvesitabbā dassanabhāgiyena bhāvanābhāgiyena asekkhabhāgiyena cāti.
 What should the steadfast man reject?
Tattha dassanabhāgiyaṁ suttaṁ pañcahi puggalehi niddisitabbaṁ ekabījinā kolaṅkolena sattakkhattuparamena saddhānusārinā dhammānusārinā cāti, dassanabhāgiyaṁ suttaṁ imehi pañcahi puggalehi niddisitabbaṁ. Bhāvanābhāgiyaṁ suttaṁ dvādasahi puggalehi niddisitabbaṁ sakadāgāmiphalasacchikiriyāya paṭipannena, sakadāgāminā, anāgāmiphalasacchikiriyāya paṭipannena, anāgāminā, antarā parinibbāyinā, upahacca parinibbāyinā, asaṅkhāraparinibbāyinā, sasaṅkhāraparinibbāyinā, uddhaṁsotena akaniṭṭhagāminā, saddhāvimuttena, diṭṭhippattena, kāyasakkhinā cāti, bhāvanābhāgiyaṁ suttaṁ imehi dvādasahi puggalehi niddisitabbaṁ. Asekkhabhāgiyaṁ suttaṁ navahi puggalehi niddisitabbaṁ saddhāvimuttena, paññāvimuttena, suññatavimuttena, animittavimuttena, appaṇihitavimuttena, ubhatobhāgavimuttena samasīsinā paccekabuddhasammāsambuddhehi cāti, asekkhabhāgiyaṁ suttaṁ imehi navahi puggalehi niddisitabbaṁ. Evaṁ lokuttaraṁ suttaṁ sattādhiṭṭhānaṁ imehi chabbīsatiyā puggalehi niddisitabbaṁ.
 And what, when actualized, is bliss”?
Lokiyaṁ suttaṁ sattādhiṭṭhānaṁ ekūnavīsatiyā puggalehi niddisitabbaṁ. Te caritehi niddiṭṭhā samanvesitabbā keci rāgacaritā, keci dosacaritā, keci mohacaritā, keci rāgacaritā ca dosacaritā ca, keci rāgacaritā ca mohacaritā ca, keci dosacaritā ca mohacaritā ca, keci rāgacaritā ca dosacaritā ca mohacaritā ca, rāgamukhe ṭhito rāgacarito, rāgamukhe ṭhito dosacarito, rāgamukhe ṭhito mohacarito, rāgamukhe ṭhito rāgacarito ca dosacarito ca mohacarito ca, dosamukhe ṭhito dosacarito, dosamukhe ṭhito mohacarito, dosamukhe ṭhito rāgacarito, dosamukhe ṭhito rāgacarito ca dosacarito ca mohacarito ca, mohamukhe ṭhito mohacarito, mohamukhe ṭhito rāgacarito mohamukhe ṭhito dosacarito, mohamukhe ṭhito rāgacarito ca dosacarito ca mohacarito cāti, lokiyaṁ suttaṁ sattādhiṭṭhānaṁ imehi ekūnavīsatiyā puggalehi niddisitabbaṁ.
 “Anger should, when sprung up, be killed.
Vāsanābhāgiyaṁ suttaṁ sīlavantehi niddisitabbaṁ, te sīlavanto pañca puggalā pakatisīlaṁ samādānasīlaṁ cittappasādo samatho vipassanā cāti, vāsanābhāgiyaṁ suttaṁ imehi pañcahi puggalehi niddisitabbaṁ.
 Lust should, when born, be guided out.
Lokuttaraṁ suttaṁ dhammādhiṭṭhānaṁ tīhi suttehi niddisitabbaṁ dassanabhāgiyena bhāvanābhāgiyena asekkhabhāgiyena ca.
 Ignorance steadfast men reject.
Lokiyañca lokuttarañca sattādhiṭṭhānañca dhammādhiṭṭhānañca ubhayena niddisitabbaṁ, ñāṇaṁ paññāya niddisitabbaṁ paññindriyena paññābalena adhipaññāsikkhāya dhammavicayasambojjhaṅgena sammādiṭṭhiyā tīraṇāya santīraṇāya dhamme ñāṇena anvaye ñāṇena khaye ñāṇena anuppāde ñāṇena anaññātaññassāmītindriyena aññindriyena aññātāvindriyena cakkhunā vijjāya buddhiyā bhūriyā medhāya, yaṁ yaṁ vā pana labbhati, tena tena paññādhivacanena niddisitabbaṁ.
 And actualizing truth is bliss”.
Ñeyyaṁ atītānāgatapaccuppannehi ajjhattikabāhirehi hīnappaṇītehi dūrasantikehi saṅkhatāsaṅkhatehi kusalākusalābyākatehi saṅkhepato vā chahi ārammaṇehi niddisitabbaṁ. Ñāṇañca ñeyyañca tadubhayena niddisitabbaṁ, paññāpi ārammaṇabhūtā ñeyyaṁ, yaṁ kiñci ārammaṇabhūtaṁ ajjhattikaṁ vā bāhiraṁ vā, sabbaṁ taṁ saṅkhatena asaṅkhatena ca niddisitabbaṁ.
 This is the type of Thread dealing with penetration.
Dassanaṁ bhāvanā sakavacanaṁ paravacanaṁ visajjanīyaṁ avisajjanīyaṁ kammaṁ vipākoti sabbattha tadubhayaṁ sutte yathā niddiṭṭhaṁ, tathā upadhārayitvā labbhamānato niddisitabbaṁ, yaṁ vā pana kiñci bhagavā aññataravacanaṁ bhāsati, sabbaṁ taṁ yathāniddiṭṭhaṁ dhārayitabbaṁ.
 813. “As pierced by a down-falling spear,
Duvidho hetu yañca kammaṁ ye ca kilesā, samudayo kilesā. Tattha kilesā saṅkilesabhāgiyena suttena niddisitabbā. Samudayo saṅkilesabhāgiyena ca vāsanābhāgiyena ca suttena niddisitabbo. Tattha kusalaṁ catūhi suttehi niddisitabbaṁ vāsanābhāgiyena dassanabhāgiyena bhāvanābhāgiyena asekkhabhāgiyena ca. Akusalaṁ saṅkilesabhāgiyena suttena niddisitabbaṁ. Kusalañca akusalañca tadubhayena niddisitabbaṁ. Anuññātaṁ bhagavato anuññātāya niddisitabbaṁ, taṁ pañcavidhaṁ saṁvaro pahānaṁ bhāvanā sacchikiriyā kappiyānulomoti, yaṁ dissati tāsu tāsu bhūmīsu, taṁ kappiyānulomena niddisitabbaṁ. Paṭikkhittaṁ bhagavatā paṭikkhittakāraṇena niddisitabbaṁ. Anuññātañca paṭikkhittañca tadubhayena niddisitabbaṁ. Thavo pasaṁsāya niddisitabbo. So pañcavidhena veditabbo bhagavato dhammassa ariyasaṅghassa ariyadhammānaṁ sikkhāya lokiyaguṇasampattiyāti. Evaṁ thavo pañcavidhena niddisitabbo.
 As though he had his head on fire,
Indriyabhūmi navahi padehi niddisitabbā, kilesabhūmi navahi padehi niddisitabbā, evametāni aṭṭhārasa padāni honti nava padāni kusalāni nava padāni akusalānīti, tathāhi vuttaṁ “aṭṭhārasa mūlapadā kuhiṁ daṭṭhabbā, sāsanappaṭṭhāne”ti. Tenāha āyasmā mahākaccāyano—
 A mindful bhikkhu sets about
“Navahi ca padehi kusalā,Navahi ca yujjanti akusalapakkhā;Ete kho mūlapadā,Bhavanti aṭṭhārasa padānī”ti.
 Abandoning lust for sense desires”
Niyuttaṁ sāsanappaṭṭhānaṁ.
 “As pierced by a down-falling spear,
Ettāvatā samattā netti yā āyasmatā mahākaccāyanena bhāsitā bhagavatā anumoditā mūlasaṅgītiyaṁ saṅgītāti.
 As though he had his head on fire,
A mindful bhikkhu sets about
Abandoning embodiment-view”.
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”.
“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,
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, Māvidha,
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.
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,
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.
This is the type of Thread dealing with penetration.
817. “For you who have all this rejected
As a monk completely freed,
It is improper that you should
Impart instruction to another”.
“Sakka, 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 fettered
With any stirrings of emotion”.
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 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, O spirit:
’Tis they that cross over the flood hard to cross,
Not crossed before, for non-renewal of being”.
This is the type of Thread dealing with penetration.
819. “O Blessed One ’tis hard to do; O Blessed One His very hard to do!”
“Yet what is hard to do Initiates do,
Kāmada” the Blessed One said,
“Through virtue concentrated, steady in themselves,
Content brings bliss to one in homelessness”.
“O Blessed One, ’tis hard to gain content”!
“Yet what is hard to gain they yet do gain,
Kāmada” the Blessed One said,
“Whom peaceful cognizance delights, whose minds
Delight to keep it day and night in being”.
“O Blessed One, ’tis hard to concentrate”!
“They concentrate the hard-to-concentrate,
Kāmada” the Blessed One said,
“Whom having faculties at peace delights,
Who cut the net Mortality has made
And thereby go ennobled, Kāmada”.
“O Blessed One, hard going the uneven way”!
“Yet, Kāmada, 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”.
This is the type of Thread dealing with penetration.
820. O healing Jeta’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.
Sāriputta is first of all
In virtue, understanding, peace:
At best a bhikkhu who has gone
Across can only equal him.
This is the type of Thread dealing with penetration.
821. 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.
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 bargain with Mortality
Can keep him and his hordes away.
But one who bides thus ardently,
Relentlessly, by day, by night,
’Tis he, the Hermit Stilled has said,
That “has One Fortunate Attachment”.
This is the type of Thread dealing with penetration.
822. (Bhikkhus, there are these four verifiables. What four? (1) 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 understanding. (1) What ideas are verifiable by the eye and by understanding? 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 understanding. (3) What ideas are verifiable by the body and by understanding? 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 understanding and verifiable by understanding).
This is the type of Thread dealing with penetration.
[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?.
This is the type of Thread dealing with the Adept.
824. Also the tenth (?) prose-exposition of the venerable Sāriputta’s [in reply to a certain bhikkhu’s accusation that after insulting him he was going] wandering [without apologizing] can be quoted.
This is the type of Thread dealing with the Adept.
825. When a divine excludes ideas of evil,
Eschews “ha-hum”, 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.
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.
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.
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 “Pakkula”!.
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,
Sangāmajī is freed from clinging
As one, I say, become divine.
This is the type of Thread dealing with the Adept.
830. Purity comes not through water;
Many people wash in that.
In whom are Truth and Trite Idea,
He is pure, he is divine.
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 Māra’s [serried]hosts
As the sun’s orb illuminates the firmament.
This is the type of Thread dealing with the Adept.
832. See how 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,
Who did reject the lineage power, and they
Pay homage to him here with confident minds:
“Honour to thee, 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,
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,
And now for the last time they bear a body,
After conquering Māra with his mount.
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.
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 Māra with his mount.
This is the type of Thread dealing with the Adept.
835. Mogharāja 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 Māra 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, who is liberated owing to dispassion, fading of lust, cessation, and non-arising, in the case of form, is called ‘liberated through understanding’ … [similar paragraphs for] feeling … perception … determinations … consciousness … 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”.—“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 carefully to what I shall say”.—“Even so, venerable sir” they replied. The Blessed One said this:]—“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-knower, 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”).
This is the type of Thread dealing with the Adept.
[5]
837. Herein, what is the type of Thread dealing with corruption and dealing with morality?
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.
“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).
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,
is corruption, while
’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,
is penetration.
This is the type of Thread dealing with corruption and dealing with penetration.
840. (Whatever one chooses, and whatever one asserts, and whatever 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-point. When consciousness with a standing-point has developed thereon, then 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. 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-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). 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 there is a cessation to this whole category of suffering).
This is penetration.
This is the type of Thread dealing with corruption and dealing with penetration.
[7]
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”).
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 monsters and its ogres; he has crossed over, gone to the further shore, and he stands upon firm ground, as one divine”).
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”).
This is corruption.
(“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”).
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”.
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 affliction of breathing things. What are the six? There are forms cognizable through the eye that are wished for, desired, agreeable and likeable, 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 Māra’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 likeable, 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 Māra’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).
This is corruption.
(Again, there are forms cognizable through the eye that are wished for, desired, agreeable and likeable, 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 Māra’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 likeable, 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 Māra’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 can do as he will with).
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 world is born to anguish, and subject to [painful]contact;
It is a sickness 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.
This is corruption.
(Now this divine life is lived to abandon being) (Ibid.).
This is penetration.
(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, 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.
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).
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. 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).
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 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? 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).
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.
[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.
“The proper task is any kind of merit” is morality. “The abandoning 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 death
“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. 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).
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.
[11]
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 (craving for sensual desire, craving for being, and craving for non-being), 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.
[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, or it can be demonstrated by whatever object anyone insists on by means of a view thus (Only this is truth, anything else is wrong). Its detail is the sixty-two types of view.
[13]
851. Herein, the type of Thread dealing with corruption by misconduct can be demonstrated by [action as] choice and by action as concomitant of cognizance: by the three kinds of misconduct, namely bodily misconduct, verbal misconduct, and mental misconduct. Its detail is the ten unprofitable courses of action.
[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 occurrence 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) ().
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 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 demonstrated by the four truths.
859. The type of Thread dealing with the Adept can be demonstrated 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.
[Second Grouping]
860. Herein, what [of the] eighteen Root-Terms?
[Schedule]
(a) Belonging to worlds, (b) disjoined from worlds, (c) belonging to worlds and disjoined from worlds;
(a) expressed in terms of creatures, (b) expressed in terms of ideas, (c) expressed in terms of creatures and in terms of ideas;
(a) knowledge, (b) the knowable, (c) knowledge and the knowable;
(a) seeing, (b) keeping-in-being, (c) seeing and keeping-in-being;
(a) our own statement, (b) someone else’s statement, (c) our own statement and someone else’s statement;
(a) the answerable, (b) the unanswerable, (c) the answerable and unanswerable;
(a) action, (b) ripening, (c) action and ripening;
(a) the profitable, (b) the unprofitable, (c) the profitable and unprofitable;
(a) the agreed, (b) the refused, (c) the agreed and refused;
Eulogy.
[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;
It follows, like a lurking spark,
The fool, burning him [later on].
This is that belonging to worlds.
862. Bhikkhus, there are these four kinds of goings on a bad way. Which four? … [all as in, down to] …
(As in its dark half does the moon).
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).
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.
This is that disjoined from worlds.
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).
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: ….
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. (Bhikhhus, 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. Suppose there were a great tree whose roots, whether they went downward or around, all brought up nourishment, then in that way, with that nutriment, with that assuming, the great tree would long remain, 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 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 a fire, and then he reduced it to ash, 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 there is no finding a footing for name-and-form … that is how there is a cessation to this whole category of suffering) ().
This is disjoined from worlds.
This is that belonging to worlds and disjoined from worlds.
[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.
This is expressed in terms of creatures.
869. All 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.
This is expressed in terms of creatures.
870. (“Bhikkhus, 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 What seven? He is endearing, venerable and emulatable, he is willing to talk to one and 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”.
This is expressed in terms of creatures.
[ii (b)]
871. 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.
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,
this is expressed in terms of ideas.
(One wanders in immunity, divine)
this is expressed in terms of creatures.
This is expressed in terms of creatures and in terms of ideas.
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 concentration of cognizance … the basis for success that possesses concentration of inquiry, as well as endeavour and determinations).
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).
This is expressed in terms of creatures.
This is expressed in terms of creatures and in terms of ideas.
[iii (a)]
875. Herein, what is knowledge?
That knowledge which has spanned the worlds,
Whereby he is called omniscient,
Which knows no wane at all, and which
Has access to all times.
This is knowledge.
876. Best in the world is understanding—
The kind that leads on to extinction—
Whereby one understands completely
Exhaustion of both birth and death.
This is knowledge.
[iii (b)]
877. Herein, what is the knowable?
“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 being in the world”.
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 penetrated, 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”. 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
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”.
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).
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, 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.
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.
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 dispassion finds in suffering; This path it is that leads to purification (Ibid.).
This is knowledge and the knowable.
883. (Soṇa, 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”, “I 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?).
This is the knowable.
(Soṇa, 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 “I am better”, “I 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 “I am worse”, what is that other than seeing how it is?).
This is knowledge.
This is knowledge and the knowable.
[iv. (a)]
884. Herein, what is seeing?
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.
This is seeing.
885. As a locking-post deep-planted in the earth
Would stand unshaken by the four winds’ blast,
So too is the True Man, I say, that sees
The Noble Truths by undergoing them.
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 perditions; I am a Stream-Enterer, no longer inseparable from the idea of perdition, certain [of rightness], and bound for enlightenment; ) (after running on and on and going the roundabout among gods and men seven times at most, I shall make an end of suffering”).(What four? 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 Māra 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:) (“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).(When a noble hearer is possessed of these four factors of Stream-Entry he could, if he wished, declare himself to himself thus: “I am … [as above] … I shall make an end of suffering”) [as above].
This is seeing.
[iv (b)]
887. Herein, what is keeping in being?
Whose faculties 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”.
This is keeping in being.
888. (Bhikkhus, there are these four traces of the True Idea. 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).
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
Is called “One who has crossed the flood”.
“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.
890. (Bhikkhus, there are these three faculties. What three? The I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, the act-of-final-knowing faculty, and the final-knower faculty). (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 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).
This is seeing.
(What is the act-of-final-knowing faculty? Here, bhikkhus, a bhikkhu understands how it is, thus “This is suffering”; 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).
This is keeping in being.
This is seeing and keeping-in-being.
[v (a)]
891. Herein, what is our own statement?
No doing any kind of evil,
Perfecting profitable skill,
And purifying one’s own heart:
This is the Buddhas’ Dispensation.
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. 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).
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,
Nothing so high as to equal Mount Meru,
And no man can equal a Wheel-Turning Monarch.
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”.
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 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”. Then Vepacitti Ruler of Asura Demons uttered this verse:
“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,
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
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)
This is someone else’s statement.
[v (c)]
895. Herein, what is our own statement and someone else’s statement?
(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 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).
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]) (Ibid.)
This is our own statement.
This Exclamation is our own statement and someone else’s statement.
896. (King Pasenadi of Kosala 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. 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.
Here the Thread is someone else’s statement and the paraphrasing-verse is our own statement.
This is our own statement and someone else’s statement.
[vi (a)]
897. Herein, what is the answerable?
When a question is asked [whether] one should be acquainted with this, [whether] this should be diagnosed, [whether] this should be abandoned, [whether] this should be kept in being, [whether] this should be verified, [whether] these ideas, being taken thus, make this fruit occur, [whether] this is the meaning of those [ideas] taken thus, this is answerable.
898. [When it is asked whether] one should demonstrate unreservedly the Enlightened One’s grandeur thus “Great is the Enlightened One, the Blessed One”, and the True Idea’s well-proclaimedness, and the Community’s goodly practice [correspondingly, or when it is asked whether] one should demonstrate unreservedly that (Impermanent are all determinations), ([and] painful too are all determinations) [or] ([and then besides] not-self are all ideas), or anything else of the same sort, this is answerable.
[vi (b)]
899. Herein, what is the unanswerable? [When it is asked as follows:]
O Leader of men to be tamed,
When you design,
No gods or men or even all
The whole [array
Of] breathing things can know what is
Thought by your mind
Using the quiet concentration
Without conflict:
“What is it that the Blessed One
Is there intending”?
This is unanswerable.
900. [When it is asked whether] the Blessed One is this much in respect of the virtue category, the concentration category, the understanding category, the deliverance category, or the knowing-and-seeing-of-deliverance category, in respect of behaviour, in respect of dignity, in respect of seeking welfare, in respect of compassion, in respect of supernormal success, this is unanswerable.
901. [When it is said] (Bhikkhus, with the arising of a Perfect One, accomplished and fully enlightened, in the world, there is the arising of the three Jewels, of the Enlightened-One Jewel, of the True-Idea Jewel, and of the Community Jewel) () [and it is asked] “What is the measure of the three Jewels”?, that is unanswerable.
902. [When it is asked likewise about] the province of an Enlightened One, That is unanswerable.
903. [When it is asked likewise about] the Knowledge of diversity in [the faculties of other] persons, that is unanswerable.
904. [When it is said] (Bhikkhus, a past term is not evident of creatures who, with ignorance as hindrance and craving as fetter run on and on, going the roundabout now in hell, now in the animal womb, now in the ghost realm, now in the Asura-Demon womb, now among gods, now among men), [and it is asked] “What is the past term”, that is unanswerable. It is “not evident” owing to deficiency in the hearer’s knowledge.
905. [Now] the teaching of the Enlightened Ones, the Blessed Ones, is of two kinds, namely with themselves as guiding example and with another as guiding example. [The teaching] (is not evident) is with another as guiding example, while [the teaching] (The Enlightened Ones, the Blessed Ones, have no non-cognition) () is with themselves as guiding example. According as the Blessed One told a certain bhikkhu about the bhikkhu Kokālika: (Bhikkhu, suppose there were a Kosalan sesamum-seed waggon of twenty khārika-measures’ capacity, [and at the end of every hundred years or every thousand years a man took a single sesamum seed away, that Kosalan sesamum-seed waggon of twenty khārika-measures’ capacity would in this manner sooner be exhausted and come to an end] than would the abbuda hell; and like twenty abbuda hells is the one-nirabbuda hell; and like twenty nirabudda-hells is the one-atata hell; and like twenty atata hells is the one-ahaha hell; and like twenty ahaha hells is the one-kumuda hell; and like twenty kumuda hells is the one-sogandhika hell; and like twenty sogandhika hells is the one-uppala hell; and like twenty uppala hells is the one-puṇḍarīka hell; and like twenty puṇḍarīka hells is the one-paduma hell. Now it is the paduma hell that Kokālika has reappeared in through hardening his heart against Sāriputta and Moggallāna).
906. Or in fact, [any question about the measure of] anything of which the Blessed One has said “This is measureless, incalculable” is always unanswerable.
This is the unanswerable.
[vi (c)]
907. Herein, what is the answerable and unanswerable?
When the ascetic Upaka asked the Blessed One “Where are you going, friend Gotama”? and the Blessed One said “I am going to Benares. I am going to set rolling the True Idea’s Wheel, the Deathless Drum, not to be stopped in the world” and the ascetic Upaka asked, “Do you claim to be a Victor, friend Gotama”? and the Blessed One said:
“The Victors like me, Upaka,
Are those whose taints are quite exhausted;
I vanquished all ideas of evil,
And that is why I am a Victor”.
[Now the questions] “How a Victor”? or “By what reason a Victor”? are answerable; [but the question] “What [is] a Victor”? is unanswerable. [Again, the question] “Which exhaustion of taints? [Is it] exhaustion of lust, exhaustion of hate, exhaustion of delusion”? is answerable; [but the question] “How much exhaustion of taints”? is unanswerable.
This is the answerable and unanswerable.
908. [The question] “Is there (atthi) a Perfect One (tathāgata)”? is answerable.
[The question] “Is there form”? is answerable. [The question] (“[Is] a Perfect One form”?) is unanswerable; [the question] “Does a Perfect One possess form”? is unanswerable; [the question] (“[Is] a Perfect One in form”?) is unanswerable; [the question] “[Is] form in a Perfect One”? is unanswerable.
Likewise “Is there feeling”? …
Likewise “Is there perception”? …
Likewise “Are there determinations”? …
[Likewise] “Is there consciousness”? is answerable.(“[Is] a Perfect One consciousness?”) is unanswerable; “Does a Perfect One possess consciousness”? is unanswerable; (“[Is] a Perfect One in consciousness?”) is unanswerable.
“[Is] a Perfect One apart from form”? is unanswerable; “[Is] a Perfect One apart from feeling … from perception … from determinations … from consciousness”? are unanswerable.
“[Is] this Perfect One without form? … without feeling … without perception … without determinations … without consciousness”? are unanswerable.
This is the answerable and unanswerable.
909.“Does the Blessed One with the heavenly eye, which is purified and surpasses the human, see creatures passing away and reappearing … and so all the rest … does he understand how creatures pass on according to their actions”? is answerable.
“What [are] creatures”? and “What [is] a Perfect One”? are unanswerable.
This is the answerable and unanswerable.
910.“Is there (atthi) a Perfect One”? is answerable. “Is there (atthi) a Perfect One after his death”? is unanswerable.
This is the answerable and unanswerable.
[vii (a)]
911. Herein, what is action?
When one is overcome by death
And 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.
This is action.
912. (Again, bhikkhus, when a fool is on his chair or his bed or resting on the ground, then the evil actions that he did in the past through misconduct by body, speech or mind cover him and overspread and envelop him. Just as the shadow of a great rock-peak in the evening sun covers and overspreads and envelops the ground, so too, when a fool is on his chair or his bed or resting on the ground, then the evil actions that he did in the past through misconduct by body, speech or mind cover him and overspread and envelop him. Then it occurs to the fool “I have left undone what is good, I have left undone what is profitable, I have made myself no shelter from anguish, I have done what is evil, I have done what is cruel, I have done what is wicked. Whatever is the destination of those who have so acted, there I shall go when I depart”, and he sorrows and laments, beating his breast, he weeps and becomes distraught).(Again, bhikkhus, when a wise man is on his chair or his bed or resting on the ground, then the good actions that he did in the past through good conduct by body, speech and mind cover him and overspread and envelop him. Just as the shadow of a great rock-peak in the evening sun covers and overspreads and envelops the ground, so too, when a wise man is on his chair or his bed or resting on the ground, then the good actions that he did in the past through good conduct by body, speech and mind cover him and overspread and envelop him. Then it occurs to the wise man “I have left undone what is evil, I have left undone what is cruel, I have left undone what is wicked, I have done what is good, I have done what is profitable, I have made myself a shelter from anguish. Whatever is the destination of those who have so acted, there I shall go when I depart”, and he neither sorrows nor laments, nor, beating his breast, does he weep and become distraught).([He knows] “Merit has been made by me and no evil done. Whatever is the destination of those who have left undone what is evil, left undone what is cruel, left undone what is wicked, who have done what is good, done what is profitable, and made themselves a shelter from anguish, with that destination I shall coexist in the existence that follows the departing”, and so he has no remorse. Bhikkhus, I say that death is auspicious, completion of time is auspicious, for a woman or a man, whether householder or gone forth from the house-life, who has no remorse) ().
This is action.
913. (Bhikkhus, there are these three kinds of misconduct. What three? Misconduct by body, misconduct by speech, and misconduct by mind. These three kinds of misconduct). (Bhikkhus, there are three kinds of good conduct. What three? Good conduct by body, good conduct by speech, and good conduct by mind. These three kinds of good conduct).
This is action.
[vii (b)]
914. Herein, what is ripening?
(Bhikkhus, it is gain for you, it is great gain for you, to have found the moment for living the divine life out. Bhikkhus, I have seen hells that provide the six bases for contact. There whatever the form one sees with the eye, one sees only the un-wished-for, never the wished for, sees only the undesired, never the desired, sees only the disagreeable, never the agreeable. Whatever the sound one hears with the ear … odour one smells with the nose … flavour one tastes with the tongue … tangible one touches with the body … Whatever the idea one cognizes with the mind, one cognizes only the un-wished-for never the wished for, cognizes only the undesired, never the desired, cognizes only the disagreeable, never the agreeable. Bhikkhus, it is gain for you, it is great gain for you, to have found the moment for living the divine life out. Bhikkhus, I have seen heavens that provide the six bases for contact. There whatever the form one sees with the eye, one sees only the wished for, never the un-wished-for, sees only the desired, never the undesired, sees only the agreeable, never the disagreeable. Whatever the sound one hears with the ear … odour one smells with the nose … flavour one tastes with the tongue … tangible one touches with the body … Whatever the idea one cognizes with the mind, one cognizes only the wished for, never the un-wished-for, cognizes only the desirable, never the undesirable, cognizes only the agreeable, never the disagreeable. Bhikkhus, it is gain for you, it is great gain for you, to have found the moment for living the divine life out).
This is ripening.
915. Full sixty thousand years gone by
Ripened in hell. When will it end?
There is no end! Where is the end?
No sign of any end at all
Appears for you and me, good sir;
For evil we did then perform.
This is ripening.
[vii (c)]
916. Herein, what is action and ripening?
Whenever a negligent man has done wrong,
Then wherever he goes in the bad destinations
The wrong that he did will [continue to]hurt him
Like a black cobra snake that lays hold of itself.
The right idea and wrong idea
Have never the same ripening:
The wrong idea guides men to hell,
The right idea brings them to heaven.
This is action and ripening.
917. (Bhikkhus, fear no kinds of merit. It is a designation for the pleasure that is wished for, desired, dear, and agreeable, namely “The kinds of merit”. For long I had acquaintance with merit made, whose ripening was coessential with the wished for, and desirable, the dear and agreeable. For seven years I maintained loving-kindness in being in my heart. Thereafter for seven aeons of world-contraction and world-expansion I never came back to this world; for with the aeon contracting, I passed on up into the [world of] the Ābhassara (Streaming-Radiance) [High Divinity]; and with the aeon expanding, I reappeared [in the next lower world] in a High Divinity’s empty mansion. There I was the Divinity, the High Divinity, the Transcendent Being Untranscended, Infallible in Vision, Wielder of Mastery. And then thirty-six times I was Sakha Ruler of Gods [in the second paradise of sensual desire]. And many hundred times I was a Wheel-Turning Monarch as a rightful emperor with the ideal of righteousness, conqueror of the Earth’s four corners, with stabilized provinces, and in possession of the seven Jewels. What need to speak of local kingship? It occurred to me [to wonder] “What action of mine is it the fruit of, with what action’s ripening is it, that I have now such vast success and might”?, [and the answer] occurred to me “It is the fruit of three kinds of action of mine, it is with three kinds of action’s ripening, that I now have such vast success and might: It is owing to giving, it is owing to [self-]taming, and it is owing to refraining”).
Herein, the “giving”, the “taming” and the “refraining” are action, while the ripening, with that as its condition, that was coessential with the experience, is ripening.
918. Likewise the Cūḷa-Kammavibhanga-Sutta should be quoted as taught to the student Subha Todeyyaputta.
Herein, those ideas that conduce to short life and to long life, to much affliction and to little affliction, to little influence and to much influence, to uncomely looks and to comely looks, to low birth and to high birth, to little property and to great property, to want of understanding and to possession of understanding, are action, while the short life and long life, … the want of understanding and the possession of understanding, therein, are ripening.
This is action and ripening.
[viii (a)]
919. Herein, what is the profitable?
Who guards his speech, is well restrained in mind,
Does no unprofit by the body’s means:
Who purifies this triple course of action,
Will win the path the Sages have divulged.
This is the profitable.
920. Who has no more wrongdoing done
By body or by speech or mind,
Who is in triple mode restrained,
’Tis him I call divine.
This is the profitable.
921. (Bhikkhus, there are these three roots of profit. What three? They are non-greed as a root of profit, non-hate as a root of profit, and non-delusion as a root of profit. These are the three roots of profit).
This is the profitable.
922. (Bhikkhus, science heralds the perfecting of profitable ideas, with conscience and shame following in its wake).
This is the profitable.
[viii (b)]
923. Herein, what is the unprofitable?
A man who is excessive in unvirtue,
Like māluva-vines choking said-trees,
Does act in such a way he makes himself
Exactly as his enemy would wish.
This is the unprofitable.
924. The evil by oneself performed, self-born,
Owing to self its actual existence,
Grinds away them so stupid [as to do it],
As does the adamant the stony gem.
This is the unprofitable.
925. The profitless, who profit miss
In action’s tenfold course fulfilling,
Are censurable, deity,
As fools who ripen out in hell.
This is the unprofitable.
926. (Bhikkhus, there are these three roots of unprofit. What three? They are greed as a root of unprofit, hate as a root of unprofit, and delusion as a root of unprofit. These are the three roots of unprofit).
This is the unprofitable.
[viii (c)]
927. Herein, what is the profitable and unprofitable?
According as the seed is sown
So [later]is the harvest reaped:
And good is for the doer of good,
And evil for the evil-doer.
Herein, the words “good is for the doer of good” are the profitable, while the words “And evil for the evil-doer” are the unprofitable.
This is the profitable and unprofitable.
928. It is by actions beautiful
That men fare on to heaven,
And owing to their ugly acts,
To states where is no ease.
The heart is liberated;
Like lamps with fuel [all]used up
They reach extinguishment.
Herein, the words “It is by actions beautiful That men fare on to heaven” are the profitable, while the words “And owing to their ugly acts, To states where is no ease” are the unprofitable.
This is the profitable and unprofitable.
[ix (a)]
929. Herein, what is the agreed?
And as the bee comes to the flower
And soon flies off with nourishment,
Leaving the colour and scent intact,
So goes the Stilled One to the town.
This is the agreed.
930. (Bhikkhus, there are these three [tasks] to be done by bhikkhus. What three? Here (i) a bhikkhu abides restrained with the restraint of the Patimokkha Rule, perfect in conduct and resort, and seeing fear in the slightest fault, he undertakes the training precepts and trains in them; then since his bodily, verbal, and mental action is profitable, he has purified his livelihood. (ii) Then he has instigated energy, is firm and staunch in persistence, never shirking the task in abandoning unprofitable ideas and in keeping in being and verifying profitable ideas. (iii) And then he has understanding, he possesses understanding that extends to rise and disappearance; is noble and penetrative, and extends to the complete exhaustion of suffering. These, bhikkhus, are the three [tasks] to be done by bhikkhus).
This is the agreed.
931. (Bhikkhus, there are these ten ideas to be constantly reviewed by one gone forth from the house-life. What ten? “I have come to a casteless state” is [an idea] to be constantly reviewed by one gone forth. [“My livelihood is bound up with others” … “I have a different (special) way to behave” … “Does my self reproach me on my virtue’s account”? … “Do wise companions in the divine life, on considering me, reproach me on my virtue’s account”? … “There will be division and separation from all that are dear to me and beloved” … “I am an owner of action, heir of action, womb of action, responsible for (kin of) action, home of action, whatever action I do, whether good or bad, that I shall inherit” … “How has my passing of the nights and days been”? … “Do I delight in an empty house”? … “Have I arrived at any superhuman idea worthy of the Noble Ones’ knowing and seeing, so that if I am questioned in my last hours by companions in the divine life, I shall not have been in vain”? is [an idea] to be constantly reviewed by one gone forth from the house-life.] These ten ideas are to be constantly reviewed by one gone forth from the house-life).
This is the agreed.
932. (Bhikkhus, there are these three tasks to be done. What three? They are good conduct by body, good conduct by speech, and good conduct by mind. These are three tasks to be done) ().
This is the agreed.
[ix (b)]
933. Herein, what is the refused?
[When it was said]
There is no loved one equal to one’s child,
There are no riches equal to one’s cow,
No radiance is equal to the sun,
The sea is sure the greatest of the waters,
The Blessed One replied
There is no loved one equal to oneself
There are no riches equal to one’s corn,
No radiance can equal understanding,
The rain is sure the greatest of the waters.
Here the first verse is refused [by the second].
934. (Bhikkhus, there are these three [tasks] not to be done. What three? They are misconduct by body, misconduct by speech, and misconduct by mind. These are three tasks not to be done).
This is the refused.
[ix (c)]
935. Herein, what is the agreed and refused?
“What are the multitude afraid of here?
A path with many a base divulged—I ask,
O Gotama with breadth of understanding,
Where stands he that fears not the other world”?
“When speech and mind have rightly been disposed,
When no more evil bodily is done,
Then [even]in a house of plenty dwelling,
A man who takes his stand on four ideas—
Who is faithful, gentle, generous, wise-spoken—
Here stands he that fears not the other world”.
Herein, when it is said “When speech and mind have rightly been disposed” this is the agreed. When it is said “When no more evil bodily is done” this is the refused. When it is said “Then [even] in a house of plenty dwelling A man who takes his stand on four ideas—Who is faithful, gentle, generous, wise-spoken—Here stands he that fears not the other world” this is the agreed.
This is the agreed and refused.
936. No doing any kind of evil,
Perfecting profitable skill,
And purifying one’s own heart:
This is the Buddhas’ Dispensation.
Herein, when it is said “No doing any kind of evil” this is the refused. When it is said “Perfecting profitable skill” this is the agreed.
This is the agreed and refused.
937. (Ruler of Gods, bodily behaviour is of two kinds, I say, to be cultivated and not to be cultivated. And verbal behaviour is of two kinds, I say, to be cultivated and not to be cultivated. And mental behaviour is of two kinds, I say, to be cultivated and not to be cultivated. And search is of two kinds, I say, to be cultivated and not to be cultivated. “Bodily behaviour is of two kinds, I say, to be cultivated and not to be cultivated”: so it was said; and with reference to what was this said? There is bodily behaviour such that when a man cultivates it unprofitable ideas increase in him and profitable ideas diminish. Such bodily behaviour is not to be cultivated. Herein, when he knows of any bodily behaviour that “This bodily behaviour is such that when I cultivate it unprofitable ideas diminish and profitable ideas increase”, such bodily behaviour is to be cultivated. So it was with reference to this that it was said “Bodily behaviour is of two kinds, I say, to be cultivated and not to be cultivated”. “Verbal behaviour” … “Mental behaviour” … “Search is of two kinds, I say, to be cultivated and not to be cultivated”: so it was said; and with reference to what was this said? There is search such that when a man cultivates it unprofitable ideas increase and profitable ideas diminish. Such search is not to be cultivated. Herein, when he knows of any search that “This search is such that when I cultivate it unprofitable ideas diminish and profitable ideas increase” such search is to be cultivated. So it was with reference to this that it was said “Search is of two kinds, I say, to be cultivated and not to be cultivated”) ().
Herein, when it is said “to be cultivated” this is the agreed. And when it is said “not to be cultivated” this is the refused.
This is the agreed and refused.
[x]
938. Herein, what is eulogy?
The Eightfold is the best of paths,
The four states are the best of truths,
Fading of lust the best idea,
And one with vision best of bipeds.
This is eulogy.
939. (Bhikkhus, there are these three foremost things. What three? In so far as there are creatures, footless or two-footed or four-footed or many-footed, or with form or without form or percipient or non-percipient or neither-percipient-nor-non-percipient, of these a Perfect One is reckoned foremost, reckoned best, reckoned supreme, that is to say, one accomplished and fully enlightened. In so far as there is any description of True Ideas, whether determined or undetermined, of these the fading of lust is reckoned foremost, reckoned best, reckoned supreme, that is to say, disillusionment of vanity, elimination of thirst, outguiding of reliance, termination of the round, exhaustion of craving, fading, ceasing, extinction. In so far as there is any description of communities, any description of societies, any description of multitudes gathered together, of these the Community of a Perfect One’s hearers is reckoned foremost, reckoned best, reckoned supreme, that is to say, the four Pairs of Mature Men, the eight Types of Mature Persons … … field of merit for the world.
940. A Master who all worlds crossed over,
A True Idea on profit’s side,
A Lion-Man’s society:
These are the most distinguished three.
A lily-sheaf of saints is the Community,
The glorious Ideal its knower venerated,
Man’s Tamer glorious, possessed of [perfect]vision:
This is the Trinity beyond the world.
A Master without equal [anywhere],
An Ideal with no essentials of existence,
A glorious Community ennobled
This is the Trinity the most distinguished.
Truly named is the Conqueror Secure
All-Transcendent with Truth for his Ideal,
None other beyond Him. His Comity
Of Noble Ones the wise ever revere.
This is the Trinity beyond the world.
The Seer of [all]birth’s exhaustion understood
The Path of single [aim], compassionate for weal,
And it is by that path that men who cross the flood
Crossed over in the past and will do so in future.
nd even such was He, the best of gods and men,
Whom creatures do adore, hoping for purity.
This is eulogy.
[Discussion]
941. Herein, (i (a)) the type of Thread belonging to worlds [in the second grouping] can be demonstrated by two types of Thread [in the first grouping], namely by (1) that dealing with corruption and (2) that dealing with morality.
(i (b)) the type of Thread dissociated from worlds can be demonstrated by three types of Thread, namely by [(3) that dealing with penetration subdivided into] (3a) that dealing with seeing and (3b) that dealing with keeping in being, and (4) that dealing with the Adept.
(i (c)) the type of Thread belonging to worlds and dissociated from worlds can be demonstrated in so far as regards that belonging to worlds by either type of Thread to which the word is appropriate, namely by (1) that dealing with corruption or (2) that dealing with morality, and in so far as regards that dissociated from worlds it can be demonstrated by whichever type of Thread the word is appropriate to, namely by (3a) that dealing with seeing, (3b) that dealing with keeping in being, or (4) that dealing with the Adept.
942. (2) The type of Thread dealing with morality is for counteracting (1) the type of Thread dealing with corruption. (3a) The type of Thread dealing with seeing is for counteracting (2) the type of Thread dealing with morality. (3b) The type of Thread dealing with keeping in being is for relinquishing (3a) the type of Thread dealing with seeing. (4) The type of Thread dealing with the Adept is for relinquishing (3b) the type of Thread dealing with keeping in being. (4) The type of Thread dealing with the Adept has [also] the purpose of a pleasant abiding here and now.
943. (i (b)) the type of Thread dissociated from worlds that is (ii (a)) expressed in terms of creatures can be demonstrated by the [following] thirty-six types of persons, and they are to be sought for in the three types of Threads, namely (3a) that dealing with seeing, (3b) that dealing with keeping in being, and (4) that dealing with the Adept.
944. Herein, (3a) the type of Thread dealing with seeing can be demonstrated by five types of persons, namely the Single-Seed, the Clan-to-Clan, the Seven-at-Most, the Follower by Faith, and the Follower by Ideas. The type of Thread dealing with seeing can be demonstrated by these five types of persons.
945. (3b) The type of Thread dealing with keeping in being can be demonstrated by twelve types of persons, namely by him who is on the way to verification of the fruit of Once-Return, by the Once-Returner, by him who is on the way to verification of the fruit of Non-Return, by the Non-Returner, by One Who Attains Extinction Early On [In His Next Existence], by One Who Attains Extinction Late [In His Next Existence], by One Who Attains Extinction Without Prompting-determinations, by One Who Attains Extinction With Prompting-determinations, by The Up-Streamer Bound For The Not-Junior Gods, by One Liberated By Faith, by One Attained To Right View, and by a Bodily Witness. The type of Thread dealing with keeping in being can be demonstrated by these twelve types of persons.
946. (4) The type of Thread dealing with the Adept can be demonstrated by nine types of persons, namely by One Liberated By Faith, by One Liberated By Understanding, by One Liberated Through Voidness, by One Liberated Through Signlessness, by One Liberated Through Dispositionlessness, by One Both-Ways Liberated, by a Level-Headed One, by a Hermit Enlightened One, and by a Fully Enlightened One. The type of Thread dealing with the Adept can be demonstrated by these nine types of persons.
That is how the supramundane type of Thread expressed in terms of creatures can be demonstrated by these thirty-six types of persons.
947. (i (a)) The type of Thread belonging to worlds (ii (a)) expressed in terms of creatures can [also] be demonstrated by the [following] nineteen types of persons, and they are to be sought for among the types of temperament. Some are of lusting temperament, some are of hating temperament, some are of deluded temperament; some are of lusting temperament and hating temperament, some are of lusting temperament and deluded temperament, some are of hating temperament and deluded temperament, some are of lusting temperament and hating temperament and deluded temperament.
[Then there are:] One of lusting temperament steadied under the heading of lust, one of hating temperament steadied under the heading of lust, one of deluded temperament steadied under the heading of lust, and one of lusting temperament and hating temperament and deluded temperament steadied under the heading of lust. [And there are:] one of hating temperament steadied under the heading of hate, one of deluded temperament steadied under the heading of hate, one of lusting temperament steadied under the heading of hate, and one of lusting temperament and hating temperament and deluded temperament steadied under the heading of hate. [And there are:] one of deluded temperament steadied under the heading of delusion, one of lusting temperament steadied under the heading of delusion, one of hating temperament steadied under the heading of delusion, and one of lusting temperament and hating temperament and deluded temperament steadied under the heading of delusion. The type of Thread belonging to worlds expressed in terms of creatures can be demonstrated by these nineteen types of persons.
948. (2) The type of Thread dealing with morality can be demonstrated by the types of the virtuous. These types of the virtuous are the five types of persons, namely [those possessing the following ideas:] natural virtue, virtue as undertaking, confidence of cognizance (heart), quiet, insight. The type of Thread dealing with morality can be demonstrated by these five types of persons.
949. By means of these five ideas, (1 (b)) the type of Thread dissociated from worlds can be demonstrated by the three types of Thread, namely (3a) that dealing with seeing, (3b) that dealing with keeping in being, and (4) that dealing with the Adept.
950. (i (c)) That belonging to worlds and dissociated from worlds (ii (c)) expressed in terms of creatures and in terms of ideas can be demonstrated in both ways.
951. (iii (a)) Knowledge can be demonstrated by understanding, and by the understanding faculty, understanding power, training in the higher understanding, investigation-of-ideas enlightenment factor, right view, judgment, adjudgment, knowledge about an idea, knowledge about an inference, knowledge about exhaustion, knowledge about non-arising, the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, the act-of-final-knowing faculty, the final-knower faculty, vision, (eye), science, discovery, breadth, wit or it can be demonstrated by any designation for understanding that is appropriate.
952. (iii (b)) The knowable can be demonstrated by the past, future, and presently-arisen, by the in-oneself and external, by the inferior and superior, by the far and near, by the determined and undetermined, by the profitable, unprofitable, and undeclared; or in brief by the six objects [of the six bases in oneself].
953. (iii (c))Knowledge and the knowable can be demonstrated by both. And also understanding that is made the object [of subsequent knowledge] is the knowable; and also anything whatever, whether in-oneself or external, that is made the object [of knowledge is the knowable, and] all that can be demonstrated as determined and undetermined.
954. (iv (a)) Seeing and (iv (b)) keeping in being, (v (a)) our own statement and (v (b)) someone else’s statement, (vi (a)) the answerable and (vi (b)) the unanswerable, (vii (a)) action and (vii (b)) ripening, and (c) the double form in each instance, can be demonstrated appropriately by observing how it is demonstrated in the Thread; or whatever other statement the Blessed One utters can all [be demonstrated] by observing how it is demonstrated in the Thread.
955. Cause is twofold as action and as defilements. Defilements are origin.
956. Herein, defilements can [only] be demonstrated by (1) the type of Thread dealing with corruption. Origin can be demonstrated [both] by (1) the type of Thread dealing with corruption and by (2) the type of Thread dealing with morality.
957. Herein (viii (a)) the profitable can be demonstrated by four types of Threads, namely (2) by that dealing with morality, (3a) that dealing with seeing, (3b) that dealing with keeping in being, and (4) that dealing with the Adept.
958. (viii (b)) The unprofitable can be demonstrated by (1) the type of Thread dealing with corruption.
959. (viii (c)) The profitable and unprofitable can be demonstrated by both [as appropriate].
960. (ix (a)) The agreed can be demonstrated by what the Blessed One has agreed, which is of five kinds, namely restraint, abandoning, keeping in being, verification, and what is allowable [explicitly in the texts] and what is in conformity with that. Whatever is found in the several planes [beginning with that of the ordinary man] can be demonstrated by the allowable and what is in conformity [with it].
961. (ix (b)) What is refused by the Blessed One can be demonstrated by the reason for the refusal.
962. (ix (c)) The agreed and refused can be demonstrated by both [as appropriate].
963. (x) Eulogy can be demonstrated by praise. That should be understood as of five kinds, namely [praise] of the Blessed One, of the True Idea, of the Noble Community, of the Training in Noble Ideas, and success in mundane qualities. That is how eulogy can be demonstrated.
964. The plane of the faculties can be demonstrated by nine terms and the plane of defilements can be demonstrated by nine terms. So these terms are eighteen: nine profitable terms and nine unprofitable terms, according as it was said [earlier] “The eighteen Root-Terms: where are they to be seen? In the Pattern of the Dispensation”.
965. That is why the venerable Mahā-Kaccāna said:
“With nine terms on the side of profit
And nine terms on unprofit’s side
Construed, these Root-Terms [thus] do come
[In all] to number eighteen terms”.
The Pattern of the Dispensation is ended.
At this point the Guide is completed, which was spoken by Mahā-Kaccāna, approved by the Blessed One, and chanted at the original Council.
End of The Guide

999.9 – TOC permalinks

     KN Ne 1 – Saṅgaha-vāra: Comprehensive Section
    KN Ne 2 – Uddesa-vāra: Specification Section
    KN Ne 3 – Niddesa-vāra: Demonstrative Subsection
    KN Ne 4.00 – Paṭi-niddesa-vāra: Counter-demonstrative Subsection
        KN Ne 4 – Desanā-hāra-vibhaṅga: Modes of teaching
        KN Ne 5 – Vicaya-hāra-vibhaṅga: investigation thread analysis
        KN Ne 6 – Yutti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a Construing
        KN Ne 7 – Padaṭṭhāna-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Footings
        KN Ne 8 – Lakkhaṇa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Characteristics
        KN Ne 9 – Catubyūha-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying four fold array
        KN Ne 10 – Āvaṭṭa-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a conversion
        KN Ne 11 – Vibhatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying an analysis
        KN Ne 12 – Parivattana-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying a reversal
        KN Ne 13 – Vevacana-hāra-vibhaṅga: The Ninefold Thread in the Mode of Conveying Synonyms
        KN Ne 14 – Paññatti-hāra-vibhaṅga: Ninefold Thread in the Mode of Conveying Descriptions
        KN Ne 15 – Otaraṇa-hāra-vibhaṅga:
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    KN Ne 999.9 – TOC permalinks



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