PALI

TEXT
SOCIETY

THE
[GUIDE

NANAMOLI

1977
THE GUIDE
 Pali Geyt Society
TRANSLATION SERIES, NO. 3 3

THE GUIDE
(NETTI-PPAKARANAM)

ACCORDING TO

KACCANA THERA

TRANSLATED FROM THE PALI BY

BHIKKHU NANAMOLI

Published by
THE PALI TEXT SOCIETY, LONDON

Distributed by
ROUTLEDGE & KEGAN PAUL LTD.
LONDON, H E N L E Y AND BOSTON

1977
 First published . . . 1962
Reprinted . . . . . 1977

ISBN 0 7100 8576 1

© PALI TEXT SOCIETY

PRINTED I N GREAT BRITAIN BY

U N W I N BROTHERS LIMITED
THE GRESHAM PRESS, OLD WOKING, SURREY, ENGLAND
A MEMBER OF THE STAPLES PRINTING GROUP
 GENERAL CONTENTS
PAGE
TRANSLATOR'S INTRODUCTION - - - v ii

1. The Guide (Nettippakararia) - - - - - vii

2. Editions of the Text - x
3. History and Authorship x
4. Date x ii

5. The Nettippakarana and Petakopadesa compared - xiii

6. Authorship and Date reconsidered - xxvi
7. The Form of the Guide and its Method in Outline - xxix
8. Renderings of the Guide's Technical Terms - - xxxiii
9. The Method: its Practical Use: Discussion - - xliii
10. The Pali Commentaries' Debt to the Guide - - liii
11. Quotations in the Guide lv
12. Some peculiar minor Features - lvi
13. The Guide and Indian Methods of Exegesis - - lix
14. Renderings of Technical Sutta and other Terms - lix
15. General - - - - - - - - km

TEXTS USED lxv

LIST OF ABBREVIATIONS - - - - - - lxvii

DETAILED CONTENTS OF THE GUIDE - - - lxix

THE GUIDE
A. COMPREHENSIVE SECTION - - - - - - 3

B. SPECIFICATION SECTION - - - - - - 5
Part I. 1. Indicative Subsection - 5
Part II. 2. Demonstrative Subsection - 8
3. Counter-demonstrative Subsection - - 13
v
vi General Contents
PAGE
Part III. Chapter i. 16 Modes of Conveying in Separate
Treatment - - - - 13
Part IV. Chapter ii. 16 Modes of Conveying in Com-
bined Treatment 119
Part V. Chapter iii. The Moulding of the Guide-Lines 148
Part VI. Chapter iv. The Pattern of the Dispensation - 173

INDEXES
I. General Index (English-Pali) - - - - - 253
II. List of Similes 283
III. List of Quotations - 283
IV. Glossary (Pali-English) 288

APPENDIX 308
 TRANSLATOR'S INTRODUCTION
1. THE GUIDE
The book here translated—as it stands, it was perhaps composed
more than two thousand years ago—sets forth a method intended
for the guidance of those who already know intellectually the
Buddha's teaching and want to explain his utterances. It is not a
commentary but a guide for commentators: it deals with scaffolding,
not with architecture. Its name, Nettippakarana, means 'guide-
treatise', but the translation has been called, more simply, the
Guide.
There are two recognized aspects of language, which are comple-
mentary, that is to say the Normative and the Contextual.
Of the normative theory of language the familiar characteristic
product is Grammar, which fixes the forms of words in a given
language and the rules for their formal association. Subordinating
ideas to words, it tacitly assumes that the correct meanings of known
words can, if not yet ascertained, inherently all be defined un-
equivocally in the Dictionary.1 There words (with their rules)
figure as the keys to ideas regarded as named by them, and contexts
are thus relegated to a mere matter of style. But the Guide disposes
of Grammar in one sub-heading (§186) and the Dictionary in one
heading (Mode 11, 'Synonyms'). It cannot be called even a
'hermeneutic grammar'. Grammar seeks to govern all ideas
through words.
'Take care of the sense and the sounds will take care of them-
selves': but sometimes to be 'sense-wise' is to be 'sound-foolish'.
Words have, in their use, a notorious ambivalence which remains
always beyond the power of the Grammar and the Dictionary fully
to control. However precisely defined, they still retain that
element of inherent ambiguity (not vagueness), in virtue of which,
for a specially outstanding example, metaphor is not only possible
but necessary for a language to live, and a language—even a 'dead'

1 While Panini fixed the grammar of Sanskrit in the first centuries B.C.,
the earliest extant Pali grammar is the Kaccdyanappahararva, traditionally
attributed to the Buddha's pupil Maha-Kaccayana Thera but according to
Western scholarship composed sometime after the beginning of the 5th century
A.C. The first Pali dictionary is the AbhidhdnappadipiJcd compiled by
Moggallana Thera in Ceylon in the 12th century A.C.
Vli
viii The Guide
language—lives when it is used. A contextual theory of language
recognizes use in contexts as an essential (ad hoc) denning element of
words, as representing ideas and here subordinate to them. But
contexts, theoretically unlimited, are limited arbitrarily in fact by
the necessary conventions of usage in communication; and usage, as
well as being thus arbitrary in the limitations it has to impose, is
subject both to caprice and to change (this aspect of language must
be essentially statistical). Properly the Guide—as we evaluate it
now—belongs here; for, as it will appear later, the task it has set
itself is simply that of showing compendious ways of eliciting from a
given individual textual passage the implications that the very
bulky contexts of a teaching as a whole both allow and require.
Therein it is concerned with a particular usage. It seeks to promote
correct wordings of known meanings and to prevent deviations
creeping into such re-wording as a commentary in that usage must
involve. And the devices it employs for this purpose are, in fact,
nothing other than 'contextual types' chosen to suggest the desired
implications, these 'contextual types' being set out in the form of
the 16 Modes of Conveying (a communication) and the 5 Guide-Lines
(to the verbal expression of the Pitafoi-teaching's meaning-as-aim,
namely 'liberation' in whatever way expressed). The Guide seeks to
control words through known ideas.
Two kinds of use of language can be distinguished. One extends
to describing, gathering evidence, exploiting, commenting, drawing
conclusions, and so on; it is oriented to the discovery of some-
thing new. The other seeks to exercise the ideas so discovered
while at the same time preserving them intact and preventing
their change and loss. I t seeks consistency and is averted from
what is new.
Regarded in this light, the Guide belongs under the second kind.
I t deduces nothing and concludes nothing. I t simply draws from
the Suttas (more or less directly in each case) 16 contextual type-
situations and 5 verbal lines converging on the Suttas' meaning-as-
aim. From such an apparatus nothing could, in fact, be deduced
or concluded. It can only facilitate re-wording of the ideas already
expressed in the Suttas. And that is what it sets out to do. All the
many passages of a commentarial or definitive nature in its
exemplification are incidental to its main purpose, which is one
reason why its definitions of words are always ad hoc and often
multiple and variant. Its elements (Sect. 7b) and how they are
exemplified must be clearly distinguished.
 Translator's Introduction ix
Commenting, like translating, consists in the re-wording of an
idea. (And words are related to their meanings and to each other
by minds.) The ideas to be re-worded should be known clearly to
the commentator, as they should to the translator; but when the
grammar and the dictionary have supplied all the aid they can, the
new wording, whether in the same language or in another, still needs
controlling in the matter of the new contexts and the trains of
thought it follows and suggests. With Metaphor (and the Pseudo-
metaphor or Pun) possible, not only do words tend, in new uses, to
suggest and allow to infiltrate after them their own habitual families
of contexts that may bring about deviation of the ideas they are
intended to re-express, but also it is as well known as it is often
forgotten that an individual set of contexts, each with a cipher or a
gap—a strange word (an iaj>arimana-j>add>. see §49)—in it, will
prompt the mind to supply or form an idea as a 'meaning' to fill the
lacuna. So the re-wording of an intellectually known idea without
due precautions in regard to this aspect may make a communication
different from what was intended, and it can even mislead the
would-be commentator, or translator, himself by undermining in his
mind the ideas that were intellectually clear to him.
Works on the contextual aspect of language are few.2 The
present one is a special case; for it is concerned with a particular
branch and specifically with the Buddha's teaching. Normally this
aspect of language is left to the native wit of the individual to
manage as best he can. Its nature must make it much less easy
than in the case of Grammar for the theory to emerge from the
welter of material in which it is embedded. How far the book—
especially the detailed part—has actually succeeded in its purpose
must be for the inquirer to decide. It is only not easy going if
mistreated as an actual commentary—as an attempt directly to
explain ideas in the Buddha's teaching taken as not yet sufficiently
clear, or to give demonstrative proof of some conclusion drawn—
instead of taking it for what it is, namely a guide for the re-wording
of ideas already known. If so mistreated it must seem not only
quite procrustean at times but also a capricious mixture of the vague
and the obvious, by which almost anything can be proved. But
that would be to take it wrongly. Its instructions are, in fact, such

2 RogeVs Thesaurus is the classical English example of this approach to

language, with its 'Tabular Synopsis of Categories' ('Plan of Classification')
and its avowed objects of finding a word for a meaning already to hand and
of suggesting trains of thought.
X The Guide
as the character oi its intended readers makes proper. (For details
see sects. 7a, 8 and 9 below.)

2. EDITIONS OF THE TEXT

There are four well edited editions, one in Roman script published
by the Pali Text Society, one in Sinhalese script, and two in Burmese
script. The work has a commentary by no less authority than
Acariya Dhammapala (late 5th century (?) A.C.). 3 There is also a
sub-commentary (Tiled) written in Burma in the 15th (?) century
A.c. So the text can be regarded as established and presenting no
problems of this sort.
Neat and well rounded off as the work is in the matter of its text
and its commentaries, it does nevertheless pose a number of other
unsolved major puzzles. There is no evidence of when, or where, it
was composed, though it is assumed to have come to Ceylon from
India between the 3rd century B.C. and the 5th century A.C, and
it is older than the works of Acariya Buddhaghosa since he quotes
from it. 4 Its authorship is in dispute. Its relationship to a very
similar volume, the Petakopadesa ('Disclosure of the Pitakas': these
two books are alone in Pali in presenting for its own sake a method—
the same method—for the wording of exegesis), is far from clear at
first glance and is indeed the opposite of what has been supposed.5
It contains a very large number of untraced quotations. . . . 6
An attempt will be made to examine these problems for clues to a
partial solution, though some must remain open.

3. HISTORY AND AUTHORSHIP

Here, to start with, is the traditional history of the Guide as Acariya
3 The authorship of the NettiA is discussed a t length in the PTS Netti Pali
text Intro., pp. ixff. See also E. Lamotte, Histoire du Bouddhisme indien
des origines a VEre &akay Louvain, 1958, pp. 174, 207-8, 210, 356-7, 468.
4 E.g., MA. i, 3 1 : 'Ettdvatd ca yvdyam
"Vuttamhi ekadhamme ye dhammd ekalakkhand tena
Vuttd bhavanti sabbe iti vutto lakkhario hdro" ti
evam Nettiyam Lakkhano ndma Hdro vutto, tassa vasena . . . '; this answers
Prof. Hardy's question (PTS Netti pp. xiv-xv). This version and that at
Pe. 90 have tena where the printed Netti texts have keci; also a few other
minor differences.
5 This will be argued below after comparison of the two books (sects. 5 and 6).
6 The Pe has a similarly large number of untraced quotations, but of these
only 1 verse and 5 prose are common to the Netti.
 Translator's Introduction xi
7
Dhammapala gives it in his commentary: 'If it is asked,' he says,
'How can it be known that the "Guide-Treatise" is what was
uttered by a principal disciple and approved by the Buddha ? (it
can be answered that it is) because it is a text ;8 for there is no other
criterion beyond a text, and any text not in contradiction (when
examined) under the four Principal Appeals to Authority (§120) is
the criterion. And the "Guide-Treatise" has, like the "Disclosure
of the Pitakas" (Petakopadesa), come down (to us) by way of the
unimpeachable succession of teachers (see DA Introduction).—If
that is so, then why is its source9 not given ? For a source is
given in the cases of the Subha Sutta (D. Sutta 10), the Anangana
Sutta (M. Sutta 5), the Kaccdyana Samyutta (S. iii, 9 ?), etc., which
were uttered by disciples.—That is not always so in the case of
disciples' utterances and even in the case of some of the Buddha's
utterances; for no source is given in the cases of the Patisambhi-
ddmagga and the Niddesa10 or in the cases of the Dhammapada and
the Buddhavamsa, so that is no criterion; and that is how it should
be regarded here too. And then any source is itself always the
utterance of the custodians of the Sutta and Vinaya, the Elders
Upali and other principal disciples,11 and so that too is uttered by
principal disciples. And anyway why this investigation about a
source, since there is no one else to whom to ascribe it except the
Elder ? What needs investigating here is only the meaning (in
order to see) that it does not conflict with the texts. Besides, as a
method of detailing (samvanriana) the meaning of texts, this work
has no more need of a separate source than have the Patisam-
bhidamagga or the Niddesa9 (NettiA., p. 3). The commentator,
however, did make certain minor reservations elsewhere.12

7 ''Etitiahd'. Prof. Hardy (PTS Netti p. xi, note) seems to take these words
as introducing a verse, which he then suggests comes from the Pe; but what
follows is not a verse or a quotation. The words ietitidha> are normal
commentarial usage for introducing an objection or query.
8 Meaning presumably that is accorded the status of a canonical text (but
see below, next para). Doubtless based on the words t h a t conclude the
Netti text.
9 'Source' (niddna): see Netti §§184 and 192ff., where the term is given as
a sub-heading of the 6th Mode. But no 'source' of the Netti itself is furnished,
which would introduce it at the beginning if there were one.
10 Both traditionally attributed to the chief disciple Sariputta Thera and
both regularly included in the Sutta Pitaka of the Pali Tipitaka.
11 See Vinaya, Culavagga, penultimate chapter, also DA Intro.
18 See translation below, n. 1/6, n. 2/2.
Xll The Guide
This —still in the main the tradition accepted in the East today—
sets the work, generally speaking, on the same level of authority as
the books admitted within the Tipitaka itself; in fact, in Burma
both the Nettippakarana and the Petakopadesa are included (along
with the Milindapanhd) in the Tipitaka, both being printed in the
Burmese Chattha-Sangiti edition of 1956. Nevertheless, none of the
lists of Tipitaka books given in JLcariya Buddhaghosa's works men-
tions either book, and in Ceylon the two—like the Milindapanhd—
have never been admitted to Tipitaka status, and remain outside it.
Modern European scholars have rejected outright the ascription
of both works to the Buddha's disciple, the Elder Maha-Kacca(ya)na:
'In ascribing the Netti or, strictly speaking, the Patiniddesa-
portions of it to one single author the Buddhists are undoubtedly
right. None but one could have planned a work of such harmonious
unity as the Netti proves to be when closely examined, notwith-
standing much seeming incoherency, which is mostly due to the
strange mixture of exegesis and analysis in it. . . . Yet in ascribing
the Netti to a disciple of the Buddha they are undoubtedly wrong'
(PTS Netti p. xvii).13 Again 'According to tradition they (the
Netti and the Pe) were composed by Maha-Kaccayana, one of the
most prominent disciples of the Buddha. This is however certainly
not true. The author was probably Kaccayana by name and was
hence identified with the renowned disciple of the Buddha. The
same was the case also with the grammarian Kaccayana' (PLL
p. 26),14 who 'belongs to the age posterior to Buddhaghosa . . . he
is to be distinguished from the author of the Netti' (PLL p. 37).15
The only extra source available is the contents of the two books
themselves. So discussion and appraisal of these opposed views—
how far they are justifiable and whether they are as opposed as they
seem—will have to be left till after an examination and comparison
of the contents (sect. 5).

4. DATE
Tradition places the Guide as a product of the First Council (in 483
B.C. by the usually accepted Western and 60 years earlier by the
Sinhalese reckoning); but modern European scholars reject this too,
13 For the critical remarks made here see section 1 above, last para, also
note 49 below.
14 W. Geiger, Pali Literature and Language, English trsln. by Bhatakrishna
Ghosh, Univ. of Calcutta, 1943, p. 26; cf. PTS Netti pp. viiif., xvii-xix.
15 Cf. also PTS Netti p. xxxii.
 Translator's Introduction xiii
along with the traditional authorship. Professor Hardy says 'The
Pet. seems to presuppose the Netti, 16 but acquaintance with its
doctrines on the part of the Pet. taken for granted, it would not
help us much, because both works are still floating dateless on the
ocean of Indian literature' (PTS Netti pp. xix-xx). But he adds
'Unless future research prove me wrong, an approximate date for
the Netti will be the time about or shortly after the beginning of our
era' (p. xxvii). In another opinion 'a work which is probably as
early as the earliest portions of the Milindapanha, and which also
possibly dates far enough back to have been written in India, is the
Nettippakarana'. 17 But this really tells us nothing since we do not
know how long before the 5th century A.C. the Milindapanha was
written. It has come to light since Prof. Hardy wrote his Intro-
duction (see note 4 above) that Acariya Buddhaghosa does quote
from the Netti, and apparently from the Pe.18 So the Netti is proved
older than the 5th century A.C. There only remains what internal
evidence a comparison of the two works can furnish.

5. THE NETTIPPAKARANA AND THE

PETAKOPADESA COMPAEED
The problem of the Netti'a relation to the Pe needs a comparison in
some detail. First, however, an important fact has to be noted.
It is the singularly corrupt state of all the available Pe texts. 19 In
16 Cf. M. Winternitz, History of Indian Literature, English trsln. by
Mrs. S. Ketkar and Miss H. Kohn, Univ. of Calcutta, 1933, where the Pe is
called 'a continuation of the Netti and most likely not much later than this
work' (vol. ii, p. 183); also A. Barua: ' Netti-Pakarana, however, is older than
the Petakopadesa' (PTS Pe. p . hi). But see note 5 above, since this view
cannot be maintained.
17 Winternitz, vol. ii, p. 183.
18 Vis. p. 141 = VinA. i, 143 = DhsA. 165 = PsA. 181 (Sinh. ed.), cf.
Vis A. 194 and 874 (Burm. ed.). The quotation is not now found in the Pe
and may be from a passage lost from ch. vi, or from another version. Cf. also
Vis. 690 where similes slightly rewritten from the Pe are ascribed to 'the
Ancients' (Parana). Also the NdA (Sinh. ed., p. 224) quotes verses as from
the Pe which are not found in it now, and are perhaps lost from the end of
ch. vi. See also sect. 5 below.
19 Roughly all the more important corruptions including even copyists'
errors appear consistently in all the printed editions. PTS is a valuable
document of the present general state of the MSS as a basis for a restoration,
since it gives a good cross-sample of readings, absurd though many of them are.
Burmese eds.: Zabu Meit Zwe Press ed., Rangoon, 1917; Chattha-Sangiti ed.
1956. No Sinhalese printed ed.
xiv The Guide
this respect it is unlike any other Tipitaka or main commentary
texts in the confusion it exhibits (in which it is the very opposite of
the tidy Netti). Its only commentary is a modern one.20

a. The state of the Petakopadesa texts

All editions of the Pe are packed with mistakes. There are countless
crude copyists' errors (as the modern Commentary observes), often
hard to rectify though some are corrected by the Commentary and
others by the second Burmese printed edition. Verses, etc., are
sometimes quoted in partly rewritten as well as corrupted form (a
fair example is the version of the Uddna stanza 'duddasam . . .'
etc., (Vd. 80) at Pe. 56). There are displacements of sentences, as
at Pe. 208, line 7, or p. 217, line 6, and so on. There are confusions
of schedules, as at p. 6,11.16-20 and p. 60,11. 2-5 (not hard to restore
from the subsequent detail which they are intended to summarize).
There are some apparent displacements of whole palm leaves, as at
pp. 137-42 (corrected in all printed eds.), and pp. 188-93 (corrected
only in the PTS Pe), and an exchange of two whole sections at pp.
231-41 with part of one section interposed in the other at p. 234,
1.11 ('sa nibbuto . . .') to p. 235,1. 28 ('. . . dutiyena padena'), which
belongs to the middle of p. 237 (noted in the commentary but
uncorrected in all eds.). Further, there is the intrusion of an
extraneous palm leaf from a Sumangalavilasirii MS (— DA. p. 971,
1. 25 'dutam . . .' to p. 973,1. 4 '. . . mahS) at p. 239,1. 8, to p. 240,
1.19; how this passage should read when the intruding matter—
which starts, as it ends, in the middle of a sentence—is eliminated,
can be seen at NettiA (PTS Netti p. 261,11. 27-8), but this intrusion
(in all editions) has not been noticed at all.21 Lastly there seems

20 By Narada Thera, known as the Jetavana Sayadaw (who died within

living memory): published Mandalay, 1926. (This is the Pali edition, of
419 pages. There is also a Pali-Burmese word-by-word transcript published
in 3 vols, totalling 1220 pages.) The Gandhavamsa, however, mentions
'a Tikd on the Petakopadesa by Udumbariya Acariya' (J.P.T.S., 1886, pp. 65
and 75, see also Index to Gandhavamsa, J.P.T.S., 1896, p. 56); but either
the work has been lost, or, which is more likely, this is a mistake (like the
Gandhavamsa's attribution of the Apaddna commentary to Buddhaghosa
Thera, and some other errors. Cf. also PTS Netti p. ix, note 6).
21 The Pe passage (PTS Pe. 239-40) as found in all the printed texts, when
its Uddna quotations are put between quotes and when the absurd DA
intrusion is emphasized by capitals, comes out as follows: ' . . . "Kusalo ca
jahati pdpakam" akusalo na jahati. "Rdgadosamohakkhayd sajDtJTAM
 Translator's Introduction xv
undoubtedly to be a displacement of the end of Chapter vi (Suttat-
ihasamuccaya) backwards from p. 153 to p. 140 along probably with
the contents of p. 140. This involves the worst confusion with
apparent loss of one or more palm leaves (which might account for
the fact that certain quotations from the Pe22 are not found in the
text today). Actually a close scrutiny of the material belonging to
Chapter vi must show that it cannot but continue (with some minor
confusions) properly from p. 139, end, skipping p. 140, on from
p. 141 to p. 153,1.11, ending with the word '. . . mettd' and perhaps
followed, after a gap, by the contents of p. 140 to terminate this
chapter.23 The material belonging to Chapter vii (Harasampdta)

PESETVl PI NA PAKKOSAMI, SO SAY AM EVA MAHABHIKKHU-

SANOHAPABIVABO AMHAKAM VASANATTHANAM SAMPATTO
. . . (p. 239, etc., down to p . 240) . . . SABBAPHALIPHULLO VIYA
YOJANASATIKO PABICCHATTAKO PATIPATIYATTHAPITANAM
DVATTIMSA CAKKAVATTINAM DVATTIMSA DEVABAJANAM
DVATTIMSA MAHA/nibbuto" asekkhassa natthi nibbuti.' Now the DA
passage begins in the DA text with ' "Yena bhagavd ten'upasankamimsu" ti
(D. hi, 207, 11. 14-15) bhagavato dgamanam stdvd/DUTAM PESETVA
(see above) and ends with ' . . . DVATTIMSA MAHA/brahmdnam suriyd
sirim abhibhavamdnam viya virocati\ By removing the extraneous matter
from the Pe text and placing the two halves of its split sentence together
again, we have ' "Kusalo jahati pdpakam" akusalo na jahati. "Bdgadosa-
mohakkhayd sajnibbuto" asekkhassa (sic) natthi nibbuti\ Turning now to the
NettiA (PTS) p. 261, 11. 27-8), we find ' "Kusalo jahati pdpakam" akusalo
pana na jahati. "Bdgadosamohakkhayd sa nibbuto" tesam aparikkhayd natthi
nibbuti\ I n a restored version of the Pe, therefore, besides throwing out the
intruding matter, read for asekkhassa either sekkhassa or as in NettiA. The
Pe Corny, passes this intrusion without remark. (The intrusion contains
virtually no mistakes!)
22 See note 18. Prof. Bapat suggests t h a t the 'Petaka' so called there may
have been a different book, now lost, since the Vis uses this abbreviation of
a quotation not found in the existing Pe texts (see P. V. Bapat, Vimuttimagga
and Visuddhimagga, Poona, 1937, p . xliii). But the NettiA uses this form in
its prologue (see note 25) and both of a verse not now found in the Pe texts
(Sinh. ed., p. 3) and of a lengthy series of quotations from the Pe which (with
some discrepancies) are in the Pe texts (NettiA Sinh. ed., pp. 40ff.; Pe pp. 46
and 44). So it looks as if the more likely explanation is that the untraceable
passages are from the old lost palm leaf or leaves of the Pe MS.
23 The sentence as it stands in the Pe texts (PTS Pe p. 151,1. 11) is 'Tattha
katamd jhdnaparamitd? Supdramitd mettd "kdmesu sattd kdmasangasatta" ti
(Ud. 75) yamhi sutte desandya voharena (sic) dve saccdni nidditthdni: dukkhan
ca samudayan (sic) ca' makes no kind of sense as a whole (though the com-
mentary does t r y to explain it as one). But if a break is made between
1
. . . metta* and ' "Kdmesu . . . " ', here we find where the material of ch. vi
properly ends and that of ch. vii begins. The matter ending with ' . . . metta*
xvi The Guide
then properly begins with the word 'Kdmesu . . .' at p. 153, 1.11,
perhaps preceded by the stanza quoted at NettiA (p. 3; cf. PTS
Netti p. xi, note), which is missing from all Pe editions. (The
Commentary senses something seriously wrong earlier though not
here but only attempts to rectify things by making a separate
chapter called 'Pakinnaka' (see p. 146), thus increasing the number
of chapters from 8 to 9; but neither does the material justify this
nor is it any solution.)
Except where stated above as corrected, the mistakes, including
a striking proportion of copyists' errors, appear the same in all the
printed editions. The explanation is doubtless simple; for it may
well be assumed that the MSS used by all the printed editions all
stem from a single ancient original containing the common errors,
omissions and intrusion.24 This is indeed not at all improbable.
The book was always regarded as overshadowed by the Netti as is
shown by Acariya Dhammapala's treatment of it 25 and by the
absence of any old commentary. On this view possibly only one
MS was ever imported into Burma (from Ceylon) in the first few
centuries A.c.—the MS containing all these common flaws (including
the extraneous Sumangatovildsini palm leaf)—, which was then
copied (without being studied) and so gave rise, through diverging
lines of subsequent copies, to all the MSS used by the printed
editions. Meanwhile in Ceylon any old Sinhalese MSS (themselves
doubtless very few) remained uncopied and were eventually lost,
perhaps in the turmoils of the 10th or 13th centuries, or later
through neglect.

(which seems to be the incomplete detail of the last item of a schedule on

p. 146,11.4-16, ending with the words 'jhdnabale thitassa ayam pdrami (pdrami-)
pattassa imani jhdnangdni') has nothing whatever to do with what follows,
beginning with ' "Kdmesu . . . " ' , which is the first Hdrasampdta quotation:
they belong to two different chapters.
24 I n effect PTS relies only on Burmese MSS since its only Sinhalese one
(called ' # ' ; on paper and therefore modern) is, from the nature of its readings,
no more than an inaccurate copy of one of the Burmese MS types to which
that called lBP belongs. PTS's two best MSS (called 'BT and W ) are very
close together, to the two Burmese printed editions and to the Commentary.
The only Sinhalese palm-leaf MS the translator has been able to trace in
Ceylon was found to be of no great age and showed roughly the same character-
istics as PTS'& MSS tSi and lBP, pointing to its being a recent copy of a
Burmese MS of t h a t type too.
25 I n the prologue to the NettiA: lPetakena samsandetvd\
 Translator's Introduction xvn
6. Comparison of the Netti and the Petakopadesa
In order to compare the two books, a start can be made with their
chapter headings. Here they are:
Nettippakarana Petakopadesa
i. Modes of Conveying in i. Display of the Noble Truths
Separate Treatment (Ha- (Ariyasaccappakdsana).
ravibhanga).
ii. Modes of Conveying in Com- *ii. Pattern of the Dispensation
bined Treatment (Hara- (Sdsanapatthdna).
sampdta).
iii. Moulding of the Guide-Lines iii. Terms of Expression in the
(Nayasamutthdna). Thread (Suttddhitthdna—so
read),
iv. Pattern of the Dispensation iv. Investigation of the Thread
(Sdsanapatthdna). (Suttavicaya).
*v. Modes of Conveying in
Separate Treatment (Hdra-
vibhanga).
vi. Compendium of the Thread's
Meaning (Suttatthasamue-
caya).
*vii. Modes of Conveying in Com-
bined Treatment (Hdra-
sampdta).
*viii. Moulding of the Guide-Lines
{Nayasamutthdna — not
'Suttavebhangiya', see Pe
p. 259).

From this it will be seen that the names of all four Netti chapters
appear among the eight Pe chapters as numbers 5, 7, 8 and 2
respectively. And, in fact, also the contents of these corres-
pondingly titled chapters are roughly equivalent. Further, nearly
but not quite all the material—all merely exemplification of or
introduction to the elements—contained in the remaining Pe
chapters numbers 1, 3, 4 and 6 is, on close examination, found
represented in some form in various parts of Netti Chapters i to iii.
This will need going into in some detail.
It is convenient to take first the four chapters whose titles and
2
XV1U The Guide
general subject-matter are the same and directly exemplify the
elements (see sect. 7b). It is these that exhibit the Method.
Netti ch. i and Pe ch. v have the same title and are parallel in
shape and general treatment. Much detail corresponds, though the
Netti chapter contains far more, being much more fully illustrated
and nearly three times as long. A point to note is that of the 16
summary verses (one for each Mode at Netti (pp. 3-4), the appro-
priate one being repeated in ch. i at the beginning and end of each
Mode) only ten appear in Pe (in ch. v at the beginnings of Modes
1-7, 10, 15 and 16). Now in the Pe these verses for Modes 1-7 and
10 often differ considerably from their counterparts in the Netti:
the Netti versions seem better. Those for Modes 15 and 16 in Pe
differ widely. Certainly the Netti's treatment of these two Modes is
clearer. In all 16 Modes the Netti is much more successful in
eliciting the distinctive aspect of each Mode. It may also be noted
how the quotation 'nissitassa calitan ti'2* is used by the Pe to
illustrate Mode 16 while the Netti uses it for the 12th Mode.
Netti ch. ii and Pe ch. vii have the same title, and their contents
differ only in detail. The Pe here applies the 16 Modes to 16
different quotations in succession—in nearly every case to the one
verse and one prose quotation for each of the 8 types of Thread laid
down in its ch. ii, 1st Grouping. This repetition is avoided by the
Netti in its corresponding ch. ii, where it applies the 16 Modes to
only a single quotation in two parts. The Pe, with many of its 16
quotations, gives first what it calls a 'Thread Demonstration'
(stUtaniddesa: e.g., p. 187) or 'Thread Meaning' (Suttattha: e.g.,
p. 192), sometimes as long as 6 pages (pp. 182-7), before applying
the Modes. This device (used by it to introduce a range of exegetical
trains of thought) distracts from the effective demonstration of
how the Modes work. The Netti only uses the device twice, and in
its first chapter, but exceedingly briefly (p. 10, lines 1-3 and p. 40,
last 8 lines).
Netti ch. iii and Pe ch. viii have the same title (the title 'Sutta-
vebhangiya' appearing in all Pe editions is an absurdity resulting
from mistaking an epithet applied to the author for the proper
chapter title, Nayasamutthdna, see Pe p. 259). The subject-matter
corresponds closely, but there is a notable difference not only in the
26 Netti p. 65; Pe p. 110, line 12 (also 1.17) in the garbled form 'Nissitacittassa
ca mattiho ca nissayo tanhd ca ditthi ca? (so all texts), which should read
i
Nissitassa calitan ti ho ca nissayo? Tanhd ca ditthi co?—a good sample of the
crude readings common to all eds.
 Translator's Introduction xix
order of the Guide-Lines but also in the allotment of the material
to each. The Netti has greater length and detail. The last five
verses of Pe's ch. viii are found at Netti p. 4, w . 17-21 (3rd
Summary).
Netti ch. iv and Pe ch. ii have the same title and both are con-
cerned with grouping types of Threads. While the Netti has two
Groupings the Pe has three. The First Grouping—that based on
the four types of Threads beginning with 'that Dealing with Corrup-
tion'—is nearly the same in both, only the Netti has 16 permutations
and elaborations against the Pe's 8. The Netti's Second Grouping is
the Pe's third. In this each has 9 triads and one single heading, and
of these only one triad differs, though the order is not the same.
Pe in its schedule of this Grouping includes (without explanation)
two extra triads not in the detail. In the detail of the Groupings
the Pe gives in each instance one verse and one prose illustrative
quotation, but the Netti, while mostly giving the same quotations as
the Pe, adds many extra for each type. The Pe's Second Grouping
is not in Netti ch. iv; but the six terms beginning with 'gratification'
(assada), from which its 13 instances are built up, are all found in
Netti ch. i, Mode 1, while the Pe does not give them at all in Mode
1 in either its ch. v or ch. vii. Again, in Pe ch. ii, the Perfect One's
10 Powers are sandwiched rather arbitrarily between the First and
Second Groupings. The Netti, however, puts them in its ch. ii
under Mode 2 (where their presence might be a little more easily
justified under the heading of 'Investigation'). Also the form in
which these Powers appear in the Pe is much further from the
' Pitaka version than that in the Netti and the order differs still more.
As to the remaining four Pe chapters, nos. i, iii, iv and vi, they
are all subordinate and introductory to the other four. Examina-
tion shows that nearly though not quite all the material in them is
represented in some form in the Netti, and also that what is not in
the Netti is, however weighty in itself, not directly needed to
exemplify the Method intended to be set forth.
Pe ch. i is introductory to its ch. ii. It has two parts: an Intro-
duction (pp. 1-5) and an Exposition of the 4 Truths (rest of the
ch.). Half of the Introduction (pp. 3-4) appears almost verbatim
at Netti pp. 1-3 (in the 1st and 2nd Summaries). The contents of
Pe pp. 1-2 are represented briefly at Netti p. 8, and the main contents
of p. 5 appear in slightly altered form at Netti pp. 8-9. The second
part of the chapter does not appear in the Netti, but the pith of it—
the teaching of the 4 Truths which it exemplifies—is, in fact
XX The Guide
abridged in the Netti's treatment of Mode 1 in its ch. i (as a teaching
of the Truths, see p. 8 especially). Three of Pe's quotations in this
chapter (that on p. 5, and the first on pp. 13 and 17) appear res-
pectively at Netti pp. 72, 11 and 24 (repeated p. 53). I t can be
criticized of the Pe here that the second part of this chapter, as it
stands, does not directly illustrate or elucidate the Method which
the work is intended to set out, and that the form it takes, besides
being rather incomplete, is something of a distraction. In this
respect the Netti's handling is better.
Pe chs. hi and iv introduce its ch. v. Ch. hi in its name (Suttd-
dMtthana: so read) reduplicates Mode 14. Its contents, though, fall
into three sections: (1) Expression in terms of the 6 Eoots (this
covers the two triads in the 18 Eoot-Terms), (2) of the 3 kinds of
Action, and (3) of the 5 Faculties beginning with faith. The first
is devoted to establishing how the 6 Eoots function as causes for
outcome in this life and for fruit in future existences. This chapter
is also open to the criticism that it is not self-evident why it is set
out in this form and that it does not directly exemplify the Method.
Quotations, mostly followed by a discussion, illustrate the 14
headings. There is nothing in this chapter of which it can be
definitely said that it is not dealt with in some manner adequately
in the Netti.
Pe ch. iv is the shortest and perhaps most consistently difficult in
style and treatment. It is redundant in its title (Suttavicaya)
against the 2nd Mode (Vicayahdra). It deals with the injunction
given in the four Principal Appeals to Authority (cited on p. 77).
In the Netti this general subject is covered more neatly in ch. i,
Mode 3. This Pe chapter has 3 parts. The first tests for com-
patibility under the profitable and unprofitable; the second does so
under conditionality (treated also in ch. v, Mode 15, cf. Netti ch. i,
Mode 15); the third does so. under 'what is agreed by the Buddha'
(anunndta: the title reappears in one of the triads in Pe ch. ii, 3rd
Grouping, Netti ch. iv, 2nd Grouping). A tail piece (p. 80) discusses
how the incompetent can confuse the basic types of Thread laid
down in its ch. ii, 1st Grouping, and is called Suttasankara. This
too contains nothing of importance not dealt with in some way in
the Netti.
Pe ch. vi is a kind of 'omnibus chapter'. Its position is unexplained,
though it can be taken to introduce ch. vii. I t is the only one which
contains some exemplifying material definitely not found in the
Netti. In its restored form (for reconstruction see sect. 5a above:
 Translator's Introduction xxi
taking it to run from p. 113 to p. 153, line 11, word '. . . mettd\21
with the end displaced back to p. 140 and some portions lost) it falls
into three main sections. (1) The first defines the three com-
prehensive and complementary Pitaka classifications of phenomena,
namely the Categories, the Bases, and the Elements (pp. 112-4,
1. 12). (2) The second deals in turn with (a) the Truths, (b)
Actualization of Truth, (c) definition of Defilements and (d) their
Abandoning (the 18 Root-Terms again), (e) the Noble Planes and
(f) Fruits, (g) the Extinction Element. A terminal 'schedule' for
this second section appears on p. 136,1. 4, beginning with the words
'Iti saceani vuttani . . . ' referring back as far as p. 114,1.13. (3) The
third deals with the 9 Attainments of Concentration (p. 136,1. 9 to
end of ch. as restored). It is in this last section that the major
confusion has taken place, with possible loss of some material.
As to the short 1st section of this sixth chapter, while the three
classifications appear with others in Mode 12 as 'Ways of Entry'
and so are redundant here to that extent, the definitions are not
given in the Netti. But they are incidental normative material not
essential to an exposition of the Method.
Section 2 is also largely concerned with definitions. Some but
not all are represented in the Netti. Compare the definition of
ndmarupa at Pe. 116 with that at Netti. 15 under Mode 2. Again
the definitions of the members of the Dependent-Arising formula at
Pe. 117f. appear in altered form at Netti. 28f. under Mode 4. The
definitions of the 3 Unprofitable Roots and 4 Perversions at Pe. 118
are also represented at Netti. 27 under Mode 4. Pe's definitions of
Craving, etc. (p. 121), Quiet, etc. (p. 127), and Faith, etc. (p. 128),
appear mostly in altered form at Netti. 27 and 28 under Mode 4.
The treatment of Quiet and Insight as 'medicine' (bhesajja) for
Craving and Ignorance at Pe. 123 appears at Netti. 140. The rest
of this section contains some matter not in the Netti, notably the
passage on 'actualization' (abhisamaya), which Acariya Buddhaghosa
considered important enough to reproduce at Vis p. 690, though
attributing it there to 'the Ancients' (Porana).
The contents of the 3rd section include a long detailed dissertation
on Meditation (jhana) not found in the Netti. But this material in
such detail does not in itself directly help to elucidate the Method,
rather the reverse. From the strict point of view of the purpose of
the works, its omission from the Netti is justified.

27 See note 23.

xxii The Guide
So much for the individual chapters. As to general handling
several things emerge.
(1) Nearness to the Pitakas. Without the question of its un-
orthodoxy arising, the Pe's handling of some subjects is sometimes
(with no reason apparent) much further from the Suttas than the
Netti's is. Note especially the '9 types of Axahant' on pp. 31-2.
Some of these are apparently found nowhere else in Pali ('pative-
dhanabhava9, (sace ceteti na farinibbdyi no ce ceteti parinibbdyV and
its pair) and two are called by names used only for Meditation-
attainers (in the Puggalapannatti: 'cetanabhabba9 and 'rakkharm-
bhabba'): compare Netti's '9 persons of the type of Thread dealing
with the Adept' (§946), which retains the number '9' but discreetly
substitutes other names more in line with Tipitaka usage. Also the
Pe's use of the term 'farihdnidhamma' (p. 32), applied to a path-
attainer though not to an Arahant, may be compared with the
discussion in the Kathdvatthu (p. 69ff., trsln. pp. 64ff.). Again the
Pe lists four 'noble planes' (bhumi: p. 135), namely dassanabhumi,
tanubhumi, vltardgabhumi, and katdvibhumi (so read for Jcatdbhumi,
cf. Pe. 66 'akatdvV) for the paths of Stream-Entry, 28 etc., but the
Netti only admits dassanabhumi and (for the other three collectively)
bhdvandbhumi (Netti. 46, etc.). Again the Pe's handling of the 10
Powers of a Perfect One is oddly further from the Suttas than the
Netti's (Pe. 32ff., Netti. 92ff.). In this, too, the Pe includes an
exposition of the 4 patisambhidd (pp. 33-4), which differs considerably
from the Pitakas (and even the later commentaries) and is absent
from the Netti. And the Pe sometimes uses Sutta similes in a way
not found in the Pitakas, which the Netti does not do: see the
similes of the man making a spark from wood, drawn from M. i,
240-2 but applied quite differently (pp. 1-2), or that of the water-
lily pervaded by water, from M. i, 277 where used for the 3rd
Meditation but here applied to the causing of determinations
by ignorance. The Netti has none of this (except perhaps in
§136).
(2) Use of quotations. The way in which the 'type of Thread
dealing with Corruption and with Penetration' (Pe. 25-6, Netti.
153-4) and that 'dealing with Corruption, with Penetration, and

28 These four terms are not found, apparently, elsewhere in Pali in this
setting, though the individual components occur. The pattern does, however,
occur, for instance, in the Astasahasrikd Prajndpdramitd in its list of ('Hina-
yana', probably Sarvastivadin) stages 'surmounted' in the Mahayana concept
of the Bodhisattva. (But see PTS Netti p. 257.)
 Translator's Introduction xxiii
with the Adept' (Pe. 26-8, Netti. 156-8) are differently illustrated by
quotations in the two works favours the Netti. Also the different
choice of quotations in the last Grouping of the two Sasanapatthana
chapters (Pe. 48ff., Netti. 161ff.) and elsewhere may be noted.
Note also the use by the Pe of the wrong half (if not a copyist's
mistake) of a verse at p. 48 (kdmardgappahandya instead oisakkaya-
ditthippahandya) in its section Lohikam Lokuttaran ca. The Netti
in that section gives another quotation (p. 162) but gives both
parts of the verse at p. 146. ('Sensual desire' is abandoned by the
first Meditation, but that is not 'dissociated from worlds'; Embodi-
ment-view' is abandoned by the 1st Path.) Where they differ the
Netti's choice and handling is always better. The Pe has a rule
for using one verse and one prose quotation for each heading, which
the Netti with advantage ignores.
(3) Handling of subject-matter. The Netti is economical, neat and
not uningenious in the marshalling of its complex exemplifying
subject-matter, never redundant though sometimes elliptic, careful
to avoid tangled discussions, and successful in differentiating the
individualities of the 16 Modes. The Pe on the other hand is some-
times redundant (see above), does not always subordinate well the
exemplifying matter to the elements, fails to exploit the 16 Modes
fully and so has to multiply its chapters (see also above), sometimes
rambles into distracting and incomplete combinations (e.g., pp.
30-2, where three of the seven types of noble person (see e.g., M.
Sutta 70) are omitted from a complicated argument—n.b. the
absurd but rectifiable mistakes in the long para, on p. 31 are due to
bad copying and must not be ascribed to the Compiler). How
much clearer the Netti can be than the Pe is instanced in the res-
pective expositions of Mode 15 in the two Haravibhanga chapters
(Pe. 104-9, Netti. 78-80). Other examples could be cited. The Pe
is in general much less successful than the Netti in making the Method
emerge from the material, and this is especially evident in the Pe's
larger number of chapters and its handling of its two chapters on
the 16 Modes (chs. v and vii): for example in Mode 1 (ch. v) it
merely defines what is taught, namely Suffering (already done in
ch. i), whereas the Netti takes trouble to show what it means by
teaching, which characterizes this Mode. The Netti's more difficult
handling of the Guide-Lines turns out to be justified.
(4) Lay-out. The Netti is severely tidy, regular and formalistic in
the details of its compilation: the beginnings and endings of its
paragraphs, the placing of the verses labelling the 16 Modes, the
 XXIV The Guide
settings and presentation of quotations, the elaborate portico of its
three initial summaries with the verse pancma, and so on. Its four
chapters follow a natural order of development. The Pe is some-
times so loose and inconsistent in its paragraph-endings that the
reader is puzzled to know where a paragraph or a section begins or
ends, its untidy and inconsistent introduction of sub-headings is
particularly noticeable throughout ch. vii, and it is often very scrappy
in the way it presents quotations (e.g., p. 26, 4-6). I t begins
without adequate summary or introduction after a short prose
pandma. Its eight chapters are in no particular order. A curious
feature is the 'elegant variation' in its chapter-terminals, no one of
which is worded like another; note also the addition to the terminal
for ch. i.
(5) Style. The Netti'a style is even, clear and economical, though
with one or two rather abrupt switches from one phase of an argu-
ment to the next (see ch. ii, Modes 1 and 2), which is a fault of its
tendency to over-terseness. The choice of words and idioms is
regular, severe and never strange. It has peculiarities of its own
(see Sect. 12). The Pe's style varies markedly. Mostly it is
crabbed and hard even when the copyists' mistakes have been
removed. Sometimes it is unlike any other Pali work in this
respect (e.g., ch. ii, pp. 33-43, or ch. iv), but sometimes it is quite
clear and straightforward (as in ch. viii).
It is remarkable that the NettiA takes upon itself (PTS Netti
pp. 251ff.) to 'improve' (there is no other word) on two of the Pe's
expositions, namely the application of the 16 Modes in Combined
Treatment to the verses 'Manopubbangama dhammd . . .' (PTS
Netti pp. 250ff.; Pe. 163-70) and 'Dadato punnam pavaddhati . . .'
(PTS Netti pp. 157; Pe. 237-41 but including the displaced passage
at pp. 234-5 and excluding the intrusion at pp. 239-40, see 5a
above). Acariya Dhammapala's re-presentation of these two
expositions, so very close as they are to the original yet in part
markedly rewritten without comment, seems to imply a tacit
criticism of the Pe's handling of them. (There is no doubt that
these versions are rewritten and not mere old textual variants.)
Far more detail could be unearthed, but there is no point in
doing so if this survey has succeeded in showing two things: first,
that from the strict point of view of the Method both books are
intended to display, what in the Pe is not represented in some way
in the Netti has not enough direct importance for the Method's
elements to justify the Pe as a 'continuation' of the Netti; and
 Translator's Introduction xxv
second, that the Netti is an 'improvement' compared with it.
Both points seem clearly enough established. All this considered,
then, neither book can be called a 'continuation', but one of them
must rather be a rewritten version of the other. In fact, the Netti
is in all ways so much more polished than the Pe (as the Maha-
vamsa is than the Dipavamsa), and so different in this particular
way, as not only to preclude their being by the same writer, but to
make it inconceivable that the Pe was compiled by anyone who had
written, or read, the Netti.
It seems always to have been taken for granted in Europe29 that
the Pe was a continuation of the Netti and therefore younger, even if
not much. On this theory the facts that emerge from this com-
parison are quite inexplicable, though they are natural enough if
the Pe was written earlier.
There is actually no real evidence at all which obliges us to assume
the first theory: everything, in fact, favours the second. The whole
internal evidence points unequivocally to the Pe's greater age and
suggests that it may be quite considerably older—and from that
point of view it is the more interesting work—with the Netti as an
improved version.
Only one argument against this has to be considered (leaving aside
the tradition, which does not directly affect this question, namely
one of different presentations of a method whose origin tradition
ascribes to an earlier period). It is put forward by the editor of the
PTS Pe edition as follows: 'Netti-Pakarana, however, is older than
the Petakopadesa. The latter presupposes the former as will be
evidenced from the text (Solasahdrd Netti, etc.) and also from
various other quotations' (p. iii). But actually this argument begs
the question; for 'netti9 (the purely European conceit of the capital
W is quite unjustified here) is primarily a noun, not a proper name.
In this verse 'Solasa hard netti panca naya sdsanassa pariyetthi
atthdrasa mulapadd Kacwyanagotta-niMittha' (Pe. 3; Netti. 1, but
ends instead with 'Maha-Kaccdnena nidditthd') the word 'netti' by
no means has to be assumed to refer to the Nettippakarana, it being

29 No European scholar seems to have explored these two works much

(see n. 16 above). The Pe is 'called by Hardy a most obscure text and by
Fuchs'—Specimen des Petakopadesa, on the Pe's 1st ch., Berlin 1908—'as
offering insurmountable difficulties' (PTS Pe p. i). True, there are difficulties,
though they are not 'insurmountable' except doubtless the lost paragraphs of
the Pe.
XXVI The Guide
there no more a proper name than the words 'pariyetthi' or 'naya?
are. The Pe being taken as the older work, the noun (netti\ making
its first appearance in the Pe's verse, simply means 'guide', just as
'nayd' there means 'guide-lines' and 'pariyetthi9 means' search'.
The Nettippakarana can then be regarded as taking its title from this
word, perhaps from this verse, which it reproduces (p. 1), and then
'Netti9 as terminal-title (Indian books have only terminal titles,
initial titles being a desirable Western addition) appears in its
proper place at the end (Netti. 193). This is consequently no
evidence either way in itself. As to the Various other quotations'
(see above), presumably such as the passages at Pe. 3-4 ( = Netti.
1-3 roughly) and other passages common to both, they establish
nothing in themselves as to which work is quoting which. But the
rest of the internal evidence all shows that the Netti must be quoting,
and often improving on, the older Pe. Two further points support
this view: first, the Netti commentator's treatment of the two books,
leaving the Pe uncommented and dismissing it in his prologue (PTS
Netti p. x), and second the fact that the Pe makes use of the old
device of mnemonic verses (udddna) for its contents (pp. 12, 21-2,
43, 57-9, 72-3, 80, 258-9), while the Netti does not. This habit
belongs to the period of oral tradition before the commission of the
scriptures to writing. The Pali scriptures were first committed to
writing in Ceylon at the beginning of the 1st century B.C. (Maha-
varhsa 33, 100). Perhaps the Pe was earlier than that and the
Netti later, but before deciding from this, the commencement of the
use of writing for such books on the Indian mainland would have to
be considered in this case.
From Acariya Dhammapala's account (6th century A.C. or a
little later: see sect. 3 above) it may be assumed that the origins of
both works had become a matter of fixed tradition, and that he
regarded both as setting forth the same subject-matter, with the
Netti overshadowing the Pe: 'Petakena samsandetvd9 ('Having
collated it with the Petaka': NettiA Prologue); but he says nothing
about either work being a 'continuation' of the other or about their
relationship.

6. AUTHORSHIP AND DATE RECONSIDERED

This raises once more the disputed authorship. The venerable
oriental tradition, recorded at an unspecified date at the conclusion
of the text and also by the commentator some eight or more cen-
 Translator's Introduction xxvii
turies after the Parinibbdna of the Buddha ascribes it to the Buddha's
disciple, the Elder Maha-Kaccana.30 Modern-European scholars re-
ject this (sect. 3 above). Prof. Hardy (PTS Netti p. xxi, note), how-
ever, sketches a theory of multiple authorship. While, with the Pe
older than the Netti, that theory would not work out as he con-
ceived it, nevertheless it is worth pursuing. But two matters must
be distinguished here: the authorship of the Method on the one hand
and the authorships of the two books setting it forth on the other.
Even the commentator, while ascribing the Netti to the Buddha's
disciple, makes certain reservations (PTS Netti pp. viii-ix; trsln.
n.l/6).
Perhaps something on the following lines happened. The
Buddha's disciple, Maha-Kaccana Thera, is distinguished in the
Anguttara Nikaya as 'foremost of those who analyse in detail what
has been stated in brief (A. i, 23) and there are a number of dis-
courses in the Nikdyas where he does this (e.g., M. Suttas 18, 133,
138; S. iii, 9-13; A, v, 46 and 255).31 From the Udana (p. 57) he
appears to have lived mostly in the rather remote S.W. Kingdom of
Avanti, where bhikkhus were few, and was an expounder of the
Buddha's utterances and a teacher of pupils. It is not impossible
that a compendious method for avoiding wrong wording of such
expositions was formulated there, though there is no information
about what it was or that this was actually so. (It would be more
vain than hazardous to try and reconstruct such a method from the
discourses mentioned. What is indeed particularly notable is that
no mention at all is made either in the Netti or the Pe of his actual
expositions as these are recorded in the Suttas.) This method—its
elements—could have been discussed in one or more of the first
three Councils (that it was not can hardly be proved) and could have
been handed down orally in some skeleton form (perhaps partly or

30 The variants lKaccdna\ iKaccdyana> and tMaha-K.'> can be disregarded.

The Pe (p. 3) has 'Kaccdyanagotta? in a verse appearing in the Netti (p. 1)
slightly altered with the name as iMahd-Kaccdndi (but cf. PTS Netti p. 194).
The Pe in its third, fifth and eighth chapter-terminals calls him lJambuvana-
vdsi\ in connexion with which see Netti Tiled quoted in translation at PTS
Netti p. viii, note 4. This matter leaves some points to be cleared up. The
Pe also adds to the terminal of its first chapter the words lTam jlvitam
bhagavatd mddisena samvddanena tathdgatend W (sic), cf. concluding words
of the Netti (p. 193).
31 However, the Elder Ananda appears in precisely the same role at S. iv,
93fl\
XXV111 The Guide
all in verse). Or, more likely perhaps, the Method as we have it
now was not his pupils' (which, if it existed, was lost), but another
derived from elsewhere and fathered on his name at some later time.
Then, still later, perhaps between Asoka's time and the first century
A.C, somewhere in S. India most likely, an attempt, not necessarily
the first, was made to set forth this Method in the form of a treatise.
This produced the Petakopadesa*2 Some time later, perhaps cen-
turies rather than generations, this version, in the meantime con-
signed to writing, was considered not clear enough or adequate, and
a more polished and perspicuous version was undertaken. So the
Nettijypakarana was written; to which, later still, minor additions
were made. The Pe, being venerated though superseded, was
preserved. Both books (taking the Netti to have been composed
somewhere in India too) came to Ceylon at some fairly early period
(well before the 5th century A.C), not necessarily at the same time.
Out of respect for the Thera with whose name they were connected,
both books were kept, though the Pe remained in obscure neglect.
Both were available to Acariyas Buddhaghosa and Dhammapala,
the Pe apparently containing a few passages now lost,33 and the two
commentators were, as their works show, acquainted intimately
with the Method and the details of its exemplification (see sect. 10
below).
All this is, of course largely conjectural; but if the history was
actually something on these lines, then the explanation of the
authorship (and the date) would lie somewhere between extreme
interpretations of both the Eastern tradition and Western scholar-
ship's opinion.

32 There may have been still earlier attempts, which the Pe superseded and
are now quite lost. In its schedule of triads of its 3rd Grouping in ch. ii
(p. 23, 11. 19-21) two triads are included which do not appear in the body of
the chapter ('mkavamnddhitthdnam . . . ' and 'Kiriyam phalam . . . ' ) , of which
the Pe itself (p. 23, last line) says iImdni cha patikkhittdni\ Does this indicate
a survival rejected by the Pe's compiler? As the two triads are redundant
against others, it seems unlikely that they should have been included simply
for rejection.
88 Quotations claiming to be made from the Pe are found at the refs. given
in note 22 (q.v.). NettiA (Sinn, ed.) provides two more quotations, one not
traceable (p. 3; cf. a differing reading at PT8 Netti p. 201) and one traceable
(pp. 40ff.) to Pe pp. 46 and 44 with some differences (see also note 26). The
allusion to 'Petakopadesa* at PTJ3 Netti p. 241 is traceable to Pe ch. ii. There
are probably others in the Pali Commentaries.
 Translator's Introduction, xxix

7. THE FOKM OF THE GUIDE AND ITS ELEMENTS

a. The form in which the Guide is set out
The book has three increasingly detailed statements of the Method
and its Elements. After this beginning, the Method is then
exemplified by commentarial material in the four chapters of its
most bulky portion, called 'Counter-Demonstrative Subsection',34
which begins at §31 of the translation (p. 5 of the Pali text) and
continues to the end. The first statement called 'Comprehensive
Section' can be likened to a label on a tool-kit. What follows is all
entitled 'Specification Section', which contains the two more
detailed statements and the exemplification. The first of these
'statements', the 'Indicative Subsection', can be said to list the tools
in the kit, while the second, the 'Demonstrative Subsection' des-
cribes the tools and how they should be used. The 'Counter-
Demonstrative Subsection' with its four chapters then exhibits in
four ways samples of what the tool-kit can do in marshalling and
preparing the raw material for a commentary.
With the Pe established as the earlier work, it can easily be seen
how the Netti has built up its three 'statements' from material taken
straight from different parts of the Pe with little added. The
Netti's first 'statement' takes the first verse at Pe p. 3,11. 4-5, as the
nucleus of its five verses; that is preceded by one homage-verse and
one verse referring to the 'twelve terms' ('letters', . . . 'for des-
cribing': also from Pe p. 5,11. 2-5, cf. Netti p. 4,1. 28, p. 5,1. 1 and
p. 8, 11. 29-32), and it is followed by two verses merely pointing to
the next 'statement'. The Netti's second 'statement' is simply a
slightly altered and improved version of the contents of Pe p. 3,
1. 6 to p. 4,1. 24. The Netti's third 'statement' is made up by taking
the introductory verses to the Modes of Conveying from the Pe's
fifth chapter, completed and revised, and adding the five verses
from Pe p. 259, 11. 6-16. To this are added merely the supple-
mentary last five verses appearing at Netti p. 4, 1. 25 to the end of
the 'statement'. The Netti's Counter-Demonstrative Subsection with
its four chapters is then simply a revision of the Pe's four pertinent
chapters (ii, v, vii and viii) with most of the material from the Pe's

34 These titles are reminiscent of those used in the Kathdvatihu, though

there is apparently nothing else in common between the two books. They
are not found in the Pe. With the Pe older, the Netti'a Summaries cannot,
as such, be very well a core later added to (see PTS Netti p. xx, n. 2).
XXX The Guide
other four chapters incorporated in some form and some more
material introduced.
This exemplifying Counter-Demonstrative Subsection presents its
four chapters in natural sequence of development. The first
exemplifies the 16 Modes of Conveying, themselves for the most part
derived directly from the Suttas, exhibiting and establishing each
by a different quotation, quotations, or other material, in order to
display its special character. The second chapter is intended to
show how a single Pito&a-passage or 'Thread' (example given in two
parts in §§491 and 595) can be treated under the 16 Modes. The
third chapter, dealing with the 5 Guide-IAnes, is in three parts, each
devoted to one of the three alternative 'meaning-Guide-Lines' in
combination with the two 'phrasing-Guide-Lines'. The concluding
fourth chapter, in two parts, presents a large selection of Thread-
passages classified respectively under two alternative comprehensive
groupings. (See 'Detailed Contents' for further elaboration.)
The Guide's inspiration in the Suttas would seem to reside in the
following passages: 'There are two who misrepresent a Perfect One.
What two? He who illustrates a Thread whose meaning (aim) needs
guiding (neyyattha) as one whose meaning is already guided (nitattha),
and he who illustrates a Thread whose meaning is already guided as one
whose meaning needs guiding9 (A. i, 60; cf. §117: neyya and nita are
respectively gdve. and pp. of the same root (m) as that of netti and
naya); also 'Two ideas conduce to the confusion and disappearance of
faith's True Idea. What two? Term-phrasing ill-presented, and
meaning (aim) ill-guided' (A. i, 58-9; cf. §117). What is called
'faith's True Idea' here is the teaching of fourfold Truth, the
'teaching peculiar to Buddhas'. 35 The Pe says of these four
ultimate aspects of Truth: 'Herein, while (in the teaching of the four
Truths) the letters, the terms, the phrases, the moods, the language
and the demonstrations (of them) are of ungauged measure (i.e.,
outside the ordinary philosophers' patterns of the world and its
values), they are nevertheless taught (i.e., made evident to under-

35 See, e.g., M. i, 380. PED gives only 'exalting' or 'condensed' for

sdmukhamsika, which are both wrong. MA. explains as follows 'Sdmarh
ukkarhsitvd attano yeva vddharitvd gahitd sayambhundneria ditthd asddhdrand
annesan ti atiho. Kd pana sd? Ariyasaccadesana* (iii, 92), which translates
thus 'Taken by putting up his own, by exhibiting what is proper to himself
alone, seen by knowledge t h a t is (specially) his own and unshared by others.
What is that? The teaching of the Noble Truths'. The word has this
meaning of 'peculiar to' also a t A. v, 194.
 Translator's Introduction xxxi

The THREAD
(has 2 aspects)

PHRASING MEANING (AIM)

6 PHRASING-TERMS 6 MEANING-TERMS
Letter, Term, Explaining, Displaying,
Phrase, Linguistic, Divulging, Analysing,
Demonstration, Mood.} Exhibiting, Describing.
(Handled under) (Handled under)

16 MODES-OF-
CONVEYING r2 combined Phrasing -
GUIDE-LINES
f 3 alternative Meaning -
GUIDE-LINES
(comprising) (in (namely) (namely)
r
1. TEACHING, combi- 4 . THE PLOT- 1. CONVERSION -
r < TING-OF- (and) J OF-RELISHING,
nation DIRECTIONS or 2. PLAY-OF-
with) with LIONS,
16. COORDIN- 5. THE HOOK. or 3. THE TREFOIL.
ATION. J

(All moulded upon)

18. ROOT-TERMS (namely)

I
I
HOOK f Un
PwfUaoie Profitable
I
I
Pair of Root-Dyads for Guide-Line 1.
Craving, Ignorance; Quiet, Insight;
(Root-Corruptions) (Root-Cleansings)
Pair of Root-Triads for Guide-Line 2.
Greed, Hate, Delusion; Non-greed, N.-hate, N.-delusion;
THE PLOTTING (3 Roots of Unproflt) (3 Roots of Profit)
OF DIRECTIONS 1 Pair of Root-Tetrads for Guide-Line 3.
f Perception of Beauty, Perception of Ugliness,
,, „ Pleasure, ,, ,, Pain,
„ „ Permanence ,, ,, Impermanence,
„ Self. „ Not-Self.
(4 Perversions (4 'Foundations of Mindfulness')
(Each Pair representing) all the THREAD
(as classified in the Pattern of the Dispensation.)
xxxii The Guide
standing) by an explaining, displaying, divulging, analysing, ex-
hibiting, and describing, of that very meaning (cf. Netti §49).
Accordingly each one of these four aspects of Truth (four Truths)
must be searched as to its letters, terms, phrases, moods, language,
and demonstrations, that are of ungauged measure: the phrasing
for variety of meaning and also the meaning for variety of phrasing
(Pe p. 5). And again 'Wherever the Truths are demonstrated, there
the meaning can, by finding a way of entry from the Truth-charac-
teristic (stated in the Thread), be sought from the phrases of un-
gauged meaning (doing so), by means of phrasing that has parallel
occurrence with (conforms to) the meaning and again by means of
meaning that has parallel occurrence with (conforms to) the phrasing.
Then, while the phrasing of each (aspect of Truth) is of ungauged
measure, the four Noble Truths can nevertheless be demonstrated
by Threads according as they are presented (in the Pitakas)9 (Pe
p. 10).

b. Elements of the Method

The Guide's purely technical elements are notably few. They must
be clearly distinguished from the diffuse and variable material by
which they are exemplified in it. The whole THREAD (Sutta, i.e.,
the Buddha's whole utterance as the Sutta and Vinaya incorporated
in the Tipitaka) is regarded as conveying verbally the communication
of its ideas (cChamma) by its PHRASING (byanjana), which process
is represented by 6 PHRASING TERMS (byanjana-pada), and as
guiding these to its MEANING (aim: atiha) prescribed in the
Pitakas, which process is represented by 6 MEANING-TERMS
(attha-pada). (Note that these 12 terms appear only in ch. i, e.g.,
§49, referred to in §1.) In its detail the PHRASING comprises the
16 MODES-OF-CONVEYING (ham) and also 2 of the GUIDE-
LINES (naya), while the MEANING (aim) comprises the remaining
3 GUIDE-LINES. All 5 GUIDE-LINES are moulded (samutthita)
upon 18 ROOT-TERMS (mulapada) consisting of 1 pair each of
morally orienting dyads, triads, and tetrads. These pairs are each
made to represent the whole Pattern of the Dispensation (sdsana-
patthdna), in which THREADS are grouped into 2 alternative
comprehensive sets of types. (See §§1-30. For renderings of these
terms see sect. 8 below.)
In this compendious scheme of contextual type-situations drawn
from the huge mass of the Suttas, the ideas composing the Buddha's
teaching as a whole are taken as carrectly worded in the Pitakas, and
 Translator's Introduction xxxm
36
this is what is referred to here as the 'THREAD'. Conflict with
this must be avoided when a comment is made upon an individual
Thread-passage, re-wording it. So in this the Guide's elements
stand in for the Thread-as-a-whole. (See schematical layout
on p. xxxi.) The three 'statements' (§§1-30) give the elements; the
rest of the work exemplifies them. In the exemplification of
phrasing in chs. i and ii the 5 Guide-Lines of ch. iii have necessarily
already been involved whenever, in addition to mere phrasing, the
meaning (aim as liberation) is arrived at verbally. In particular,
the phraseological distinction between moral profit and unprofit is
made by the HOOK, while any similar employment of the pairs of
dyads, triads, or tetrads, belonging to the 18 ROOT-TERMS
involves the PLOTTING OF DIRECTIONS. And as the tele-
ological use of the pair of Root-Dyads to arrive at the meaning (aim)
involves the CONVERSION OF RELISHING, so the Root-Triads
involve the TREFOIL, and the Root-Tetrads the LIONS' PLAY.
Consequently the third chapter is not the setting out of something
new, but is simply the clarification of what is already exemplified in
chs. i and ii. Ch. iv contains schemes for classifications of Thread-
passages for treatment under ch. ii, and so, like ch. iii, contains no
additional task to be completed afterwards. (The 16 Modes are
individually discussed in sect. 9.)
The main purpose in including the detailed commentarial
matter (in ch. i, and in ch. ii Modes 1 and 2) is to exemplify the
elements of the Method. But at the same time it is so chosen here
(and in the Pe) as to attempt also to offer subordinately—by
representative samples, as it were—a kind of survey of the Thread's
main doctrines. This accounts for the selection of much of the
material. It is this fact that has contributed to the mistaken view
that the Netti is itself a kind of commentary: it is, but not primarily
so.

8. RENDERINGS OF THE GUIDE'S TECHNICAL TERMS

Sutta ('Thread', lThread-of-Argument')
Literally sutta means 'thread', and by analogy there is the 'thread'
of a coherent discourse. In the Vinaya (iii, 8) the simile is given of
flowers placed on an altar without being tied together and thus soon
blown away, whereas those tied together by thread remain longer,
36 See train, n. 1/2.
3
xxxiv The Guide
and likewise the Buddhas* teaching lasts longer if given in the
'threaded' form of connected discourse (sutta). The NettiA cites
the following verse 'from the Sangahas'*1 and though there applied
to the Sutta-Pitaka it applies to all three:
'Atthdnam sucanato suvuttato savanato 'tha sudanato
Suttavia suttasabhdgato ca suttam suttan ti akkhatam'

Attha ('meaning', 'aim', 'good')

A much used word of many shades, of which the principal are the
three given here in the heading. Here, when opposed to byanjana
(see next) what is referred to is the aim of the teaching. In the
expression padattha the reference is to 'dictionary meaning of a
word', but when opposed (as in the 4 patisambhida) to dhamma (idea)
what is referred to is what the dhamma (as mind-object or as teaching)
stands as a sign (nimitta) for. When opposed to anattha (in the
sense of 'harm') it refers to 'good' or 'benefit'. In this work the
technical meanings are properly only word-meaning and the meaning-
as-aim of the Buddha's teaching.

Byanjana {'phrasing', 'phrase')

Here this word, which has several distinct meanings, is used only in
the sense of the phrasing or wording of ideas as opposed to the
meaning-as-aim of those ideas (see last). It appears in two types of
context here: as one of the '6 phrasing-terms', namely phrase (§27),
and in opposition to attha (meaning-as-aim), namely phrasing.
(Also 'consonant' opposed to 'vowel' {sard) in grammar; but that
and its other meanings, including 'bodily feature' (§159 only),
'detail', and 'curry-sauce' are not relevant here.)

Pada {'term')
This common word with a wide range of meanings comes from
<\/pad to happen, step, exist or proceed. As used technically in this
work it refers indifferently either to a term as a single word or as a
phrase for a single idea or to the 'foot' of a verse (i.e., half-line)
(§§64, 416). Otherwise it has the common general sense of 'foot-
print' or 'trace'. (Also '(4) parts of speech' {MA. i, 16); but that is
not meant here.)

37 The 'Sangahas' ('Compendiums') may perhaps in this case refer to works

of Acariya Buddhadatta (5th century A.C.).
 Translator's Introduction xxxv
Netti ('guide')
A not too uncommon word adopted by this work for its name. It
is one of the substantives from <>/nt to guide, to lead.38 Netti A:
'In what sense is the Guide (netti) so called? (1) It is called a guide
in the sense of guiding (naycmdf* to faith's true object; for just as
it is said '"Craving guides (nayati) creatures to sensual-desire
existence, etc., thus it is the guide to existence" (bhavanetti: cf.
MA. iii, 342), so too, since this guides (nayati) creatures capable of
being guided out (veneyya) to the Noble True Idea, it is called a
guide in the sense of its guiding to faith's true object. (2) Or
alternatively, they guide (nayanti) by its means, thus it is a guide;
for it is by the Guide-Treatise (Netti-ppalmrana), it serving as the
instrument (karana), that expounders of the True Idea guide out-
guidable creatures to—make them reach—the (first) Path, which
affords seeing (of extinction of greed, hate and delusion). (3) Or
alternatively they are guided (niyanti)*0 here; this treatise being
their terms-of-expression—it serving them as standpoint—, the
outguidable are made to reach extinction, thus it is a guide. For
without the support of the Guide's method of disclosure (upadesa)
there is no ascertaining the Thread's meaning without distortion....
Since the Guide is all detail (samvannand), guide (netti) and dis-
closure (upadesa) of the Thread's meaning (aim), it derives its
existence from the Thread, as the Thread derives its existence from
the Buddha' (Sinh. NettiA p. 2; PTS p. 194).

Hara ('Mode-of-Conveying')
The word seems peculiar to this work and the Pe. Presumably
from ^/har to carry, to convey. NettiA: 'In what sense (Mode-
of-)Conveying (hara)'1. (1) By them, or here, any unknowing,
doubts, and perverted perceptions, whose field is the (ninefold
Thread, namely the) Threads, Songs, etc., 41 are conveyed away
(hariyanti), thus they are Conveyings (hara). (2) Or they them-
38 See PTS Netti p. vii for etymological details and discussion of the word netti.
39 Nayana is also used metaphorically for the eye, which 'guides' by its seeing.
40 At PTS Netti p. 195 the spelling is niyyanti, but that would seem to be
the pres. 3rd pers. pi. of the verb niyydti to find an outlet (\/ya to go: see,
e.g., §42); while a pun may be intended here, it is more likely a misspelling
for nlyanti, pres. 3rd pers. pi. passive of nayati (y/ni to guide) since this form
does not appear otherwise in this exegesis, which is incomplete without it.
But cf. spelling niyanti under naya below.
41 Seetrsln. note 1/9.
XXXVI The Guide
selves convey (them) away (haranti), thus they are Conveyings.
(3) Or else they are the mere conveying away (harana), thus they
are Conveyings, through the metaphor of using the fruit's name for
its cause (phalupacdra). (4) Or else they are conveyed (hariyanti),
purveyed (vohariyanti, i.e., communicated), in the giving of the
True Idea by the Expounder of the True Idea and in the receiving
of it by the recipient, thus they are Conveyings. (5) Or else they
are like chaplets (hdra),42 thus they are Conveyings; for just as the
chain of many jewels called a chaplet (hdra) assuages in the bodies
of those who use it distress produced by burning and fever since it,
is pleasant through the refreshing provided (sampajaniyamdna-
hildda-sukho: Sinh. ed.) by the contact of the jewels that are its
members, so too the (rare) distinctions of these details, which
furnish the setting for the many kinds of jewels of ultimate meaning,
assuage in the hearts of people receiving the True Idea the distress
due to defilement by lust for sensual desires and so on, since they are
pleasant through the extinguishment furnished by finding the jewels
of ultimate meaning that are their own constituents. (6) Or
alternatively, they effect conveying of (hdrayanti), they perform—
announce—the conveying away (hdra), the removal, of unknowing,
etc., thus they are Conveyings. (7) Or alternatively, they are
Conveyings (HARA) because of their elating (HArana), delighting
(RAmana), the heart of the person who hears them; and this is by
use of the Language Guide-Line (niruttinaya) in the same way as it
is said "He has rejected (VAnta) going (GAmana) in the kinds of
existence (BHAvesu)" (Vis p. 210)' (Sinh. NettiA p. 13; PTS
p. 195).43

The 16 Hard
NettiA's explanation (Sinh. ed. pp. 13-14) is given within quotes for
each one in what follows here. 44 (For discussion see sect. 9.)

42 See Vis. p . 10 for hdra as 'chaplet' or 'necklace'. This meaning not in PED.
43 Netti Tlkd (p. 22) observes that the first five of these seven explanations
are grammatical establishments (sddhana) of meaning as follows: (1) as
instrument (karana) or container (adhikarana), (2) as verb-subject = agent
(kattu), (3) as substantive (bhdva), (4) as verb-object (kamma), and (5) as
analogy (sadisa-kappana). I n (6) hdrayanti is a denominative form from the
noun hdra (itself a subst. from the verb harati). (7) The last is a grammarian's
game with syllables. (Apparently the word netti will not play the game.)
44 Further explanations of the 16 given in NettiA's comments on the
appropriate verses (§§5-20) are not rendered here since they have been
absorbed in the rendering of those verses (see PTS Netti pp. 199-206).
 Translator's Introduction xxxvii
1. 'Teaching (desama): by it the Thread's meaning (aim) is taught,
is detailed (samvanniyati), thus it is a teaching. Or it is a teaching
because concomitant of a teaching.—But are not the other Modes-
of-Conveying also concomitants of a teaching since they too detail
the meaning of the teaching called the Thread?—That is true.
Nevertheless this Mode-of-Conveying being mainly recognizable by
the doctrinal aspect (yatkaruta), it merits being called concomitant
of a teaching more than the others; for there is no Thread-teaching
devoid of showing "gratification", "disappointment", "escape",
etc. (see §§33ff.); and this Mode-of-Conveying has the character of
clarifying the showing of gratification and the rest.' Desand,
causative noun fin. s/dis to show, is lit. egiving a sight of. Although
NettiA here underlines the terms 'gratification', etc., nevertheless,
while these represent the whole teaching as do also the 4 Truths (see
§48), yet they alone are not exclusively distinctive of this Mode since
they are not mentioned in it in ch. ii or in the Pe's expositions of it
(Pe chs. v and vii), the Pe making them instead a Grouping of
Thread-types in its ch. ii (see trsln. below, n. 5/1). The Pe's
'label-verse' for this Mode is more general. The Sutta-quotation in
§32 is the foundation.
2. 'Investigation (vicaya): by it, or here, questions, etc., are
investigated (vicayanti), or it is itself their examination (viciti), thus
it is investigation (vicaya). But in the text the following meaning
is given "It investigates (vicinati, see §62 where texts have vicinatiy9,
thus it is an investigation.' This Mode communicates what an
investigation is, see quotations of investigations done in §§63ff.;
investigation as a manner of behaviour and communication is
exemplified very fully and quite differently in both ch. i and ch. ii.
In ch. i emphasis is laid on illustrating investigation in 4 fields (§62),
as the characteristic of the Mode, but in ch. ii the emphasis is laid
on what is best to investigate, namely the stages and aspects of the
way to liberation from suffering, and in this framework the 10
Powers of a Perfect One are inserted for investigation as the achieve-
ments of a Buddha, the supreme example of one liberated. This
falls under head no. (4) in §62. Such investigation is recommended
in the Suttas at, e.g., A. i, 189, M. Suttas 47 and 91. Otherwise it
is simply investigation of each term in the Thread (see trsln. n.
6/1, 62/1 and Appx.).
3. 'Construing (yutti): is construing as establishment of reappear-
ance (proof of representation—upapattisacChana). But here the
*'construing" is a construing-exploration (yutti-vicdrana) with
XXXV111 The Guide
elision of the second term as in "rupabhavo = rupam". Or else it
is so as the concomitant of a construing, in which case the meaning's
detail is as for the 1st Mode (see above).' This Mode, based as it is
on the four Principal Appeals to Authority (A. ii, 167; see §120),
implies construing the re-wording of any passage with what is said
in the Suttas as a whole and avoiding contradiction of them.
4. 'A Footing (padatthdna): is a near-reason (asanna-kdrana); and
here too it can be understood in the way beginning "It is a footing-
exploration" (see last.).' The Pali means literally 'term-stand';
sometimes rendered by 'proximate cause'. The term itself is not
apparently current in the Suttas, but this Mode conveys an implicit
teaching of Dependent Arising, namely that an idea never arises
alone and that each has another for its footing and is the footing for
another. The term reappears in Mode 16 as the 1st of its 4 sub-
divisions (see trsln. n. 8/1).
5. 'Characteristic (lakkhana): by it, or here, are characterized ideas
that share a single (class-) characteristic even though they may not
be stated in the singular, thus it is a characteristic' What is put
forward is general characteristic, specific characteristic having
already been included in Mode 4. The Mode is perhaps implicit in
a good deal of Sutta usage.
6. 'Fourfold Array (catubyuha): by it, or here, they are arrayed
(viyuhiyanti), or they are specifically (vibhdgena) put in conjunction
(pindiyanti), thus it is an array (vyuha); it is the array of four,
namely the (grammatical) derivatives (nibbacana: §186) and the rest
(§§187-218), thus it is a fourfold array.' The four are Linguistic
(nerutta) = grammar (see trsln. n. 10/2), Purport (adhippdya) =
speaker's intention, Source (niddna) = circumstances surrounding
the utterance, and Consecutive-Sequence (pubbdparasandhi) —
coherence, which last is subdivided into four as Sequence of Meaning,
of Phrasing, of Teaching, and of Demonstration.
7. 'Conversion (dvatta): by it, or here, similar and dissimilar ideas
are converted (dvattiyanti), or it is their act-of-converting (dvattana),
thus it is a conversion.' What the summary-verse (§11) intends
here is explained below (sect. 9, q.v.). The word dvatta (dvatta) is
from prefix d-\-y/vat to turn, to happen; lit. a turning to (contrast
Mode 9). (The 2 Nikdya Tikds use the verb intransitively and
NettiA in the passive.) The term is in the Suttas, e.g., at M. i,
382 in a cognate sense.
8. 'Analysis (vibhatti): by it, or here, are analysed planes of shared
and unshared ideas of defilement and of cleansing, thus it is an
 Translator's Introduction xxxix
analysis. Or else it is the act-of-analysing (vibhajana) those ideas
by plane, thus it is an analysis.' Ch. i gives examples of analysis by
Thread-type as furnished in ch. iv, and by ideas that are shared or
not by types of persons, etc.; but ch. ii simply analyses into profit
and unprofit, thereby combining this Mode with the Hook Guide-
Line. The Buddha describes himself as an 'analyser' (vibhajjavddt:
M. ii, 197, cf. A. v, 190); also one of the 4 Types of Question is that
'declarable only after analysis' (A. i, 197), which is the sense given
to this Mode by the Pe and can be regarded as its fundamental one.
(Vibhatti as used by grammarians for 'accidence' is not intended
here.) The choice of rendering is here dictated by the use. Prefix
vi-^^bhaj to break; lit. to disrupt, to divide (see trsln. n. 12/1).
9. 'Reversal (parivattana): by this, or here, ideas stated in the
Thread are reversed (parivattiyanti) by way of contrary-opposite, or
it is their reversing (parivattana), thus it is a reversal.' In ch. i, the
'reversal' is derived direct from M. Sutta 117, last section, as the
contradiction a moralist involves himself in by denying a Right Idea
(preached by another), whereby he consequently praises the con-
trary-opposite Wrong Idea. (The Pe in its ch. v has 'any opposite'.)
The Guide's treatment in its ch. ii, is too brief to exhibit the Mode
well. (Parivattana is the late Pali word for 'translation' from one
language to another, but that is not meant here.) The use decides
the rendering. Prefix pari-\-\/vat', lit. to overturn.
10. 'Synonym (vevacana): here there is a diverse wording (vividham
vacanam) that words (vacaha) but one meaning, thus it is synony-
mous (vivacana), and synonymous is the same as synonym (veva-
cana); or else the meaning is worded (said) diversely (vividham
vuccati), thus it is synonymous, the rest being as before.' This
Mode's name reappears in Mode 16. The term vevacana is not itself
current in the Suttas, where, however, synonymous usage is quite
frequent.
11. 'Description (pannatti): by this, or here, it is by kind (pakdra)
or by class (pabheda) that meanings are made known (ndpiyanti),
thus it is a description.' *s/jd to know-(-prefix pa gives the active
pajdndti to understand, whence the causative verb panndpeti to
make understood, to describe, and its substantive pannatti a making-
understood, a description. 'Description' is accurate and probably
cannot be bettered; it is preferable to 'concept'. The words
panndpeti and pannatti appear not infrequently in the Tipitaha, and
in some important contexts (e.g., D. ii, 63ff.). The Puggalapannatti
Commentary's elaborate sets of 'description-types' (see Ppn ch. viii,
xl The Guide
n. 11, rendered 'concept' there) are not implied here, where no
significant sets emerge.
12. 'Ways of Entry (otarana): by this, or here, ideas contained in
the Thread are made ways of entry (otartyanti), are used for giving
appropriate ingress (anuppavestyanti) in the instances of Dependent
Arising and the rest, thus they are ways of entry.' This Mode shows
by what Ways-In the 'movement' of Entry to the Truths demanded
by Mode 3 is made. Otarati from prefix ava-\-\/tar; lit. to cross
down into. The word is commonly glossed by 'pavisati' (to enter).
The rendering is based on the contexts here. Drawn directly from
use at A. ii, 167.
13. 'Clearing Up (sodhana): by it, or here, terms, term-meanings,
and instigations-of-questions, are cleared up (sodhiyanti), are put
right (samddhiyanti), thus it is a clearing up.' (The term is used in
late Pali for the 'correction' of wrong readings in texts (pdtha-
sodhana), but that is not meant here.)
14. 'Terms of Expression (adhitthdna): by it, or here, ideas that
Can be both general and particular are expressed (adhitthiyanti), are
established to occur accordingly (anupavatUyanti), without (such)
disjunction (vikappa) (affecting the ideas so expressed), thus terms
of expression.' This Mode's particular treatment can be connected,
as to the dialectic of unity/diversity, with such naming and des-
criptions as that of 'suffering' at D. ii, 305, and as to the dialectic of
creatures/ideas with such Suttas, perhaps, as those at A. i, 91
('dve . . . dhammd') and A. i, 266 ('tayo . . . puggald'), etc., etc.
The word is one much used in a wide range of senses in the Suttas.
Prefix adhi-\-^Jthd\ lit. to stand on, to make stand for. The
contexts must decide the rendering here.
15. 'Exquisites (parikkhara): it requisitions (parikaroti), actively-
determines (abhisankharoti), a fruit, thus it is a requisite, that is a
cause or condition. It announces the requisite, thus it is a requisite,
or the Conveying (hdra) is the requisite because a requisite is its
objective field, or because it is concomitant with a requisite.' The
use of the word parikkhara in this particular sense is drawn from the
beginning of M. Sutta 117 where it occurs. The Mode's subject-
matter is 'cause' and 'condition' (as particular aspects of 'footing'),
but it is pared to the bone in ch. ii. The incidental and embryonic
theory of cause and condition here in ch. i (adapted and altered from
the Pe), rather differs from anything in the Tipitaka's Dependent
Arising presentations (e.g., D. Sutta 14, M. Suttas 9 and 38; S.
Nidana-Samyutta, Vbh. Paccaydkdravibhanga, and Ps. i, 51-2),
 Translator's Introduction xli
though it cannot exactly be said in any way to contradict it. (In
Sutta usage 'cause' (hetu) and 'condition' (paccaya) are often used
loosely together quite synonymously.)
16. 'Coordination (samdropana): by it, or here, ideas are co-
ordinated (samdropiyanti) under the four heads, namely Footing
(Mode 4), Synonym (Mode 10), Keeping-in-being, and Abandoning,
thus it is a coordination.' This Mode revises the re-wording under
the 4 heads mentioned. Its last 2 subdivisions are perhaps trace-
able to Ps. i, 33-4 (see relevant PsA), where the notion of 'ekattha' is
developed as those sets of ideas that are conascent with the Path's
Jceeping-in-being and those sets which are abandoned by it, in each of
its 4 stages. Causative substantive from sam^a^ruh to mount.
General: 'And since the meaning must be proved by substantival
establishment (bhavasadhana) (as well as the verbal one (kattu-
sddhana) given above), that should also be added in each case.'
(Sinh. NettiA p. 14.) See also sect. 9 below for a discussion of the
16 Modes.

Nay a ('guide-line')
Another substantive from \^nl to guide, to lead. NettiA : '(1) They
guide (nayanti) the corruptions, and (2) specifically they are the
cleansings that cause the guiding (ndpenti),*5 thus they are Guide-
lines (naya). (3) Or else those (cleansings) are guided (niyanti)
either by them or here, thus they are Guide-Lines. (4) Or else they
themselves are guided (niyanti), are made guiding-examples (upa~
niyanti),*6 by expounders of the True Idea for the purpose of
investigating the Thread's meaning (aim), thus they are Guide-
Lines. (5) Or alternatively, they are like the Guide-Lines (naya)*1
thus they are Guide-Lines; for just as the Guide-Lines of Identity and
the rest, when completely penetrated, conduce to penetration of the
truth of ultimate meaning when they expose without confusion the
individual essence of conventional truth and truth of ultimate
meaning by showing how condition-ideas and conditionally-arisen-
ideas are appropriate fruits (Sinh. ed.: -anurupa-phala-) without
active-interest, whose specificness is bound up with the order (of

45 Ndpenti here is a form of the causative naydpenti (fm. nayati, not jdndti).
46 Upanayana is also the logician's word for the 'guiding-example' in the
classical Indian syllogism.
47 For the Nirutti-naya see word 'hard above and Vis ref. given; the
Ekatta-naya and Ndnatta-naya appear at Vis. 585 (cf. the 'unity and diver-
sity' in Mode 14).
xlii The Guide
their relatedness), so too, these (guide-lines) conduce to outguidable
(persons') penetration of the four Truths when they experience the
ascertainment of the Thread's undistorted meaning by showing the
specificness of ideas in black and white counterparts. (6) Or
alternatively, according to the Language Guide-Line (nirutti-naya),
they are Guide-Lines (NAYA) because of their guiding (NAyana)
the meaning (aim) of the texts and because of their restraining
(YAmana) from defilement' (Sink, NettiA p. 15; PTS Netti'pip.
195-6).
The five Naya
NettiA's explanation (Sinh. ed. p. 15) is given within quotes for each.
1. 'A conversion by it is like a "conversion of relishing",48 thus it
is the Conversion of Relishing (nandiyavatta); for just as a "con-
version of relishing" externally converts by means of a basic
member that remains within, so too does this Guide-Line, is the
meaning. Or else here there is the conversion of relishing, of
Craving, of Negligence, thus it is a Conversion of Relishing.' This
Guide-Line works with the pair of Root-Dyads for conversion (of
craving's cleaving to its object in the opposite moods of lust and
hate referred to by the 'relishing' (abhinandati) of all kinds of
feeling, as at M. i, 266) to the pattern of the 4 Truths, of which the
third, namely cessation, is the meaning (aim). Thus it reflects,
with change of emphasis from phrasing to meaning, the 7th Mode
conveying a Conversion.
2. 'By the three (tiki) members beginning with greed on the side
of corruption and by the three beginning with non-greed on the side
of cleansing it is fair (pukkhala), it is creditable, thus it is the Trefoil
(tipuhkhala).9 This Guide-Line seems to have no other charac-
teristic than that it works with the Root-Triads.
3. 'Taking it that the Blessed One is a Lion by his association
with the distinctions of courage, speed, persistence, etc., and that his
Play is the abiding that consists in the verbal action of teaching,
here, then, is the play of a lion in exhibiting the perversions'
opposites, thus it is the Play-of-Lions Guide-Line (sihavikkilita-
naya). Or else the Guide-Line is a lion's play because it is like the
play of a lion in its exhibiting devotion to the distinction of power.
And here the distinction of power is either the five powers beginning
with faith or the ten powers of a Perfect One too.' The dis-
tinguishing characteristics of this Guide-Line are that it works with
48 This seems to imply some recognized idiomatic use for 'mndiyavatla".
 Translator *s Introduction xliii
the Root-Tetrads and counters the 4 perversions by the four
faculties of energy, mindfulness, concentration, and understanding,
made the object of the faculty of faith.
These three Guide-Lines are called 'meaning-Guide-Lines' and are
alternatives. Each works in combination with the remaining two
together.
4. 'The plotting of profitable and unprofitable ideas according to
the (double, treble or quadruple) directional state of the three mean-
ing-Guide-Lines is the Plotting of Directions (disdlocana).' This de-
cides the pairs of dyads or triads or tetrads, for employment by the
three meaning-Guide-Lines. It works in conjunction with the next.
5. 'The Hook (ankusa) is like a hook because, in conjunction with
(any one of) the three meaning-Guide-Lines, it is a guiding-together
(samdnayana) of the ideas thus plotted.' It is what 'guides them
together'—'marshals' them—on the two sides of unprofit and
profit (cf. §§106ff.).

9. PRACTICAL USE OF THE METHOD: DISCUSSION

OF ITS ELEMENTS
The nature of the Guide's in practice usually ignored subject-matter
and its modest though by no means unpractical main purpose, make
it easy to misuse by treating it as a normative work, which it is not.
In fact, what it is not needs to be constantly remembered: It is not
a commentary but a guide for commentators; it is addressed to
commentators who know their subject, not to their audiences
(though it can serve anyone, since anyone can be, sometimes has to
be, and often is, his own commentator); it does not attempt to
) explain the Pitakas and assumes they have already been explained
(
to those to whom it is addressed; it draws no conclusions, proves
nothing, and is incapable of being made to do either. What, then,
• is its function, and how is it related to that of a commentary?
The function of a commentary, first, is twofold: (a) to explain,
coordinate, develop, adapt and bring up to date the ideas presented
in texts commented upon and perhaps to draw conclusions, give
proofs and introduce new theories, and (b) to justify and defend
against criticism and attacks from within and without the doctrines
of the individual texts or of the body of texts as a whole. In order
for this to be done efficiently the material latent in the whole body
of texts must be available to the commentator who desires to
comment on an individual textual passage, and when the body of
xliv The Guide
texts is very bulky, this aspect may present great difficulties and
assumes no little importance.
The function of the Guide is to make the trend of this bulky
material more readily visible by means of its method. By means of
a selection of contextual type-situations drawn from the Suttas it
offers aid in eliciting from the wording of a given text the relevant
implications required or allowed by the Suttas as a whole, and it
provides for such wording to be directed to the meaning-as-aim
prescribed by the Suttas. If the commentator is regarded as a
retailer to the public, then the Guide may be compared to an
organization of wholesalers whose business is not with the public
but with the retailer, to make available to him as full a choice as
possible, in bulk, of the various sorts of materials made by reputable
manufacturers. Being addressed as it is to would-be commentators
of the Buddha's discourses, it assumes that its clients know what
they need—that is, word-connexions allowed by the Tipitaka and a
choice of lines to its meaning-as-aim—and only require to have it
made available in such a way that what is allowable may not be
overlooked and what is not allowable may be excluded. The Modes
are thus 16 contextual departments in each of which an individual
text chosen for comment can be considered for particular implica-
tions. This consideration is designed to indicate in each department
how to avoid wrong re-wording and to elicit the main implications of
the particular text's wording which the body of texts as a whole
suggest and permit in each department. What is thus elicited and
made available is—or should be—no more than a range of legitimate
material for the commentator to choose from in order to construct
his comment to suit his particular purpose. The Modes are designed
to cover economically as wide a range as possible (16 is simply a
favourite number in India), and the 5 Guide-Lines offer a choice of
verbal highways leading to the meaning-as-aim prescribed by the
Suttas. This is the Guide's function. That being so, though it
exemplifies its elements by comments, it is not itself a commentary
properly speaking and cannot directly produce one (its ch. ii is one
sample of what it can produce, see below), yet it belongs entirely
under the general head of 'commentary' (atthakathd), 'delineation of
meanings' (atthavanviand), or 'detailing of Threads' (suttasam-
vannand).*9
49 One of the difficulties with such a work as this is that there is no recognized
name for the genre (like, say, 'grammar' or 'dictionary'). It is nowhere said
what the work is in this sense, that being left to emerge as best it can. The
 Translator's Introduction xlv
It is, in fact, this function that is meant in the Guide by its
frequent use of the term 'demonstration' (niddesa and derivatives),
namely the 'demonstration' with material drawn from here and
there of what can be elicited under a given Mode from the wording
of a given text. (N.B. logical 'demonstrative proof is not meant,
since its peculiar scope is not the dimension of logic, whose dimension
it crosses perhaps in Mode 3; but the logical is not the only or most
usual sense for the English word 'demonstration'.) 50
Practical application (see also sect. 7b). The use of the Guide's
method is no application of rules (for properly speaking it has none)
but rather the exploiting of a set of 'reminders' for legitimate
word-connexions for trains of thought and 'warnings' against
deviations. In this it is intended to stand for the Pitakas as a whole.
The working of it is extremely loose, leaving wide freedom in the
hands of its user.
In using it on a given text, the two cognate aspects of phrasing
and meaning (aim) have to be worked often together since the

Tlkd'a statement 'Tepitakassa hi buddhavacanassa samvannandlakkhanam

Nettippakaranarti (p. 38) tells us that it is a commentarial work, which in
^the very general sense it is, but not where it fits in, which badly needs to be
known but is not on the surface at all evident.
50 For instance, Prof. Hardy (PTS Netti p. xx) says that 'the Netti may
be styled a commentary': it may; but doing so does not illuminate its function.
Before that, (same page) he takes its Counter-demonstrative Subsection to
'explain the Pitakas as a whole', which it does, but, only as a subsidiary and
inessential by-product. He then continues: 'At every turn the author of the
Netti draws on them in illustration and corroboration of his doctrines, but a
scheme being throughout ready in advance, the power of demonstration comes
only from the artificial interpretation carried into them. There is no passage
that might not be turned to fit at last into the meaning aimed at by the author'
(translator's italics). It is not clear what is meant here by 'his doctrines'
and the 'artificial interpretation' and the 'meaning aimed at' since they are
not specified; but if this refers to what is said later (p. xxiv), for example,
about 'the venerable ones' (see trsln. §280), Prof. Hardy there attributes to
the Netti'a author what is actually drawn straight from M. Sutta 117, and the
other matters he there attributes to the Netti'a author are in fact all taken
from elsewhere. Further, no 'power of demonstration', in the logical sense
obviously intended, arises at all: the Guide has been assumed to be trying to
prove something and is found (quite rightly) not to be doing so; for it is only
'demonstrating' in a non-logical sense ways of arriving at the Suttas' known
meaning-as-aim. As to the last clause, if a Pitaka passage could not be shown
to imply the meaning-as-aim of the whole teaching, it would go against the
4 'Principal Appeals'. But see sect. 15 below. The Guide has no 'meaning'
of its own apart from the Thread's.
xlvi The Guide
employment of the Modes must involve the Guide-Lines whenever
the opposites of 'unprofit (corruption)/profit (cleansing)', or the 18
Boot-Terms, or the Thread's meaning (aim), appear (as, for instance,
in the working out of Modes 1, 7 and 16). The Modes are thus not
intended to be first completed and then the Guide-Lines applied
afterwards as something additional (sect. 7b). This is one reason
why ch. iii is set out without quotations for treatment (either
'separate' or 'combined'). But when the 16 Modes have been
applied, then the Guide-Lines should be reviewed in the working
already done in order to straighten out the word-connexions from
this aspect. The 16 Modes, too, involve each other to varying
extents. For instance, the demonstration and conversion shown in
working out Modes 1 and 7 respectively involve the word-con-
nexions (see below) prescribed by other Modes (say 4, 5, 9, or 10) in
the way in which the Truths, say, are elicited from the text-
quotation chosen for comment. Or, say, in demonstrating the
implied footings and ideas under Mode 4, the admission only of the
permissible involves Mode 3. And so on. (While in Grammar the
parts of speech, say, are separate entities, here each Mode is a
reviewing of all the others.)
For these reasons, and because of the nature of this contextual
aspect of language (sect. 1), it has to be remembered that all ex-j
positions—that is, exemplifications, as in chs. i and ii—of the
Modes are, and cannot be other than, 'specimen workings' (ch. i to
establish the Modes, ch. ii to apply them, ch. iii to direct them, ch. iv
to classify material for them). They are not regardable in any way
as fixed formulations; for the method is such that it can only
produce samples, or choices of samples, never normative paradigms.
In fact the Modes leave the widest possible freedom of expression in
the ways they can be exemplified, even on the basis of a single text,
the 'formulation' of them being that contained in the 'label-verses'
in the Demonstrative Subsection (§§5-20), repeated at the beginnings
and ends of the respective Modes in the Counter-demonstrative Sub-
section. For instance, there is no absolute reason why, in ch. ii, the
first two modes should not have been exemplified as briefly as the
rest, or the rest as lengthily as the first two, or why each should not
have followed various quite other connexions allowed by its own
particular context-type. Ch. iii could have been set out as in Pe
ch. viii. And so on. Any such choice must of necessity be more or
less arbitrary. (Just as, once the decision to speak out in language
has been made, the choice of the individual language and the way it
 Translator's Introduction xlvii
is used are dictated by the arbitrariness of circumstances and
inclination, though some individual language must be used and must
be applied in some kind of context.)
The many definitions and exegetical passages appearing in the
Guide are all to a greater or less degree made ad hoc, though within
the limits of avoiding contradiction and conflict with the Thread.
Such defining mechanisms as that, say, used in §162 with its
'characteristic', 'footing' and 'manifestation' (taken over and
enlarged by the later Commentaries) are incidentally indispensable
to the exemplification of its elements, but not more than that.
This explains why it defines many terms not once but twice or even
more (as the Index shows), and not always in the same way: for
instance 'faith', 'ignorance', and 'understanding' have such variant
definitions given purposely. All this, however, is no attack upon,
say, Grammar, etc., but rather emphasis of a different dimension.
Such is the Guide's, function and the particular service it has to
offer. (As 'reminders' most if not all its Modes directly affect its
translator.)
It now remains to consider the Modes' individual functions and
mutual relationships. (For renderings of their names see sect. 8.)
What follows here is based on a consideration of the Netti, the Pe
and the other expositions.
Mode 1 requires the demonstration from the wording of a text
chosen for comment that it is a teaching, and specifically a teaching
of one or more of the main Pitaka doctrines. The exemplifying
demonstration will make use of certain word-connexions, such as
that by 'footings' (see below), furnished by other Modes.
Mode 2 requires investigation, by demonstrating how the text
chosen is an investigation if it is one (i.e., question, answer and
summarizing-verse) and by inquiring into the phrasing and meaning
of each word of it. As in Mode 1, the word-connexions in the
demonstration will be those furnished by other Modes. Mode 13 is
ancillary to it.
Mode 3 requires the demonstration, from the chosen text's
wording, of what is and what is not construable with it in working
it out with the other Modes: construable or not, that is, according
to the Teaching as a whole, as laid down in the 'Principal Appeals
to Authority'. It is at this point that the planes of use of Logic (as
exemplified in the Yamaha, say, and the Kaikavatthu) and of the
Guide might be said to intersect. The ancillary Mode 12 shows
through what channels this demonstration should be made.
xlviii The Guide
These three Modes are closely related (§156; also n. 270/1) and
apply to all the types of texts (as classed in ch. iv). Not all those
that follow have such general application, and the relevance of each
will depend to a greater or less extent upon the type of text chosen
for comment. Mode 6 in its 4 parts is ancillary to these three in
common.
Mode 4 requires the eliciting, from the text chosen, of what the
ideas stated in it are footings for and what are their footings, the
wording of each idea being regarded as definable (more or less ad
hoc) by specific-characteristic and by footing as appropriate and as
in conformity with the usage of the Thread as a whole. This Mode
recognizes a word-connexion by way of term-footing and vice versa.
It has an ancillary in Mode 15.
Mode 5 requires demonstration from the text how, in conformity
with the whole Thread, each idea worded in it is treatable either as a
class or as a class-member according to context, and for eliciting the
appropriate possible class-characteristics (general characteristics)
and class-membership. Under it a word interpreted as wording any
class-member implies the other class-members of the imputed class.
(E.g., the word 'feeling' is interpretable, according to context, as
wording a class whose members are pleasure, etc., but also as wording
a class-member of the 5-Categories class, of which it is the 2nd, and
then it implies all the other four. Also, according to context, a
term can (without punning on an accident) be (through generality or
analogy and metaphor or recognized concomitance) a member of
more than one class, e.g., the word 'concentration', regardable in
some contexts as wording a class (including 3 kinds, etc.), can in
others word a class-member of the classes 5 Faculties, 8-Factored
Path, 7 Enlightenment Factors, etc., according as the Thread's
usages allow. Hereby a second kind of word-connexion, from class-
member via class to class-member is recognized. If the most
general level is imputed, then on that level anything implies every-
thing else.
Mode 6 requires the text chosen to be demonstrated to possess the
four qualities of grammaticalness, intelligible purport, specific cir-
cumstance of its utterance, and coherence. Grammar and syntax are
thus represented here. This Mode is jointly ancillary to the first
three.
Mode 7 requires demonstration, in the text chosen, of the implied
(if not already explicit) ethical pair of opposites of unprofit/profit
worded in one of the ways established by usage, and the conversion
 Translator's Introduction xlix
of this opposed dialectic pair, by way of the recognized connexions,
to the pattern of the 4 Truths taken pairwise as suffering-and-
origin and path-and-cessation. (This substitution affects the scope
of ordinary negations, both single and double, and reflects the
mechanism in the 'gratification/disappointment — escape' stated
in §§32ff.).51
Mode 8 requires the text chosen to be demonstrated how far its
wording is a unilateral limited statement and to be analysed in order
to demonstrate exceptions to its general validity.52

51 The orthogonal pattern frequently recurring in the Suttas in various

forms and expressed in one way by the formula
escape
A

('gratification^>disappointment')
is of fundamental importance for the understanding of them. 'The untaught
ordinary man understands no escape from painful feeling other than sensual
desires' (8. iv, 208) and so, through ignorance and craving, is caught up in the
endless alternation of dialectic. The true escape from this is given in M.
Sutta 13 (cf. S. v, 193; A. i, 258; etc.) as the 'outguiding (disciplining) of will
and lust'. This same fundamental pattern, here instanced by 'gratification/
disappointment > escape', is also represented in the Suttas in other terms
(e.g., anuruddhajpativiruddha >niruddha, etc.). The Guide uses this
pattern too. 'Escape' to what is not liberation (see 1st quotation above),
whether from one side of a dialectic to the other by unilateral insistence or
from a dialectic about one determined (sankhata) idea to another determined
idea with its dialectic is a false escape that offers no final release. 'Escape'
via the pattern of the 4 Truths, of which the third is undetermined (asankhata),
provides the true escape from dialectic. This is pointed to as follows: with
a special emphasis on words which is not without relevance here; ' "Then,
one gone out, does he no more exist? Or is he safe and sound eternally?" . . .
"For one gone out there's no criterion; . . . That whereby one might word
him, he has not: Where all ideas obliterate themselves, obliterated too are
ways of wording" ' (Sn. 1075-6).
52 Four kinds of question are given at A. i, 197: 'declarable ( = decidable)
unilaterally (by empirical verification), declarable after analysis, declarable
through a counter-question, and unanswerable'. The last is of the type cited
in §908. I t is unanswerable since the answers yes and no alike confirm an
assumption. An affirmative or negative answer to the double question
(dvikotikaparlha), e.g., 'Is the world finite? infinite?' alike both affirm the
ideas worded by 'world' and 'is' as unquestionably valid ideas not subject to
analysis; affirmative or negative answers to the quadruple question (catuko-
tikapanJia), e.g., 'After death, does a Perfect One exist? not exist? both exist
and not exist? neither exist nor not exist?' alike all affirm a 'person' and 'being'
(existence) as unquestionably valid ultimate ideas not subject to analysis.
But the Buddha put Being (existence and non-existence) into question,
4
] The Guide
Mode 9 requires demonstration of the contrary-opposites of what
is stated in the text chosen, and what a reversal (denial) of its
wording entails. This recognizes a third type of word-connexion
by way of term-opposite.
Mode 10 deals with the appropriate synonyms, allowed by the
Thread's usage as a whole, that can be elicited from the chosen text's
wording. The Dictionary is represented here. This Mode recog-
nizes a fourth kind of word-connexion by way of synonym-synonym.
Mode 11 requires demonstration from the text chosen what and
how many ideas are described by any single word or phrase in it, and
in what terms the word or phrase describes them. The Mode thus
covers in general that aspect of metaphor which allows more than
one idea for one word, the opposite, namely that which allows more
than one word for one idea being covered by Mode 14.
Mode 12 requires demonstration from the text chosen that a
permissible word-connexion is possible from the text's wording to
the general pattern of the teaching by way of certain recognized
classes (the Categories, etc.) regarded as ways of entry to it (i.e., to
the 4 Truths). This Mode is ancillary to Mode 3 since it shows how
to effect what that Mode requires, and it is close to Modes 1 and 7.
Mode 13, ancillary to Mode 2, requires that an answer must be
adequate to the question it professes to satisfy and so clear it up.
For its purpose it distinguishes between the basic idea (subject-
matter or 'instigation') prompting the question and the various
details (or 'terms') by means of which it is verbally asked about: it
has to be demonstrated that the 'instigation', and not only the
'terms', has been adequately answered.
Mode 14 deals with certain pairs of alternative terms of expression.
Whichever set of terms from such a pair the text chosen is expressed
in, this Mode requires that it be recognized and the opposite set of
terms in the pair be demonstrated from the text, without, however,
the idea so expressed being thereby displaced or transformed.
The sample alternative pairs of terminologies given are those of
unity/variety ( = essence/attribute more or less) and ideas/
creatures. I.e., 'suffering' as an idea is expressible in some
contexts by the unitive term 'suffering' or in others by one of the
various subsidiary aspects describing 'suffering' such as 'birth',
etc.; or again the idea, say 'stream-entry', is likewise expressible
placing it in perspective with Consciousness in the pattern of Dependent
Arising. There they cannot become rivals for meta-physical Absoluteness,
and are subordinated to Action and its Cessation.
 Translator's Introduction li
either by words that represent it impersonally such as 'Stream-
Entry Path', 'seeing', etc., or personally such as 'Stream-Enterer',
'Initiate', etc.; in every case, however, the basic idea so alternatively
wordable remains unaffected ('not disjoined') under this Mode.
(There are other such alternatives.) The Mode in recognizing that
an idea can be represented by several words thus in a sense balances
Mode 11, which recognizes that one word can represent several ideas.
Mode 15 deals with specifying cause and condition as requisite and
so is ancillary to Mode 4, which deals with the less specific term
'footing'.
Mode 16 offers a collating revision by its providing for demon-
stration of coordination of 'footings' (Mode 4), and 'synonyms'
(Mode 10) with what is implied by 'keeping-in-being' and 'abandon-
ing'. The two latter terms signify the 8-Factored Path in its 4
stages of verification, along with what is implied by the Thread as a
whole as necessarily 'kept in being' and 'abandoned' at each stage. 53

53 See also sect. 8 under %ara\ I t may be noted for what it is worth that
the names of two of the 16 Modes (which deal with 'phrasing'), t h a t is, Analysis
and Description, are also two of the 6 'Meaning-Terms' (see §28).
I t may be noted also here in passing—not in explanation, but rather as a
'train of thought'— t h a t this scheme of 16 contextual Modes assumes certain
types of what may be called 'word-connexions' (legitimated by linguistic
usage), by exploiting which certain 'word-movements', or substitutions, can
be made to follow (or lead) and cooperate with trains of thought (which the
Guide-Lines are to guide to the prescribed meaning-as-aim). The theme of
Mode 11 ('descriptions') is how many ideas and in what terms a single word
(or phrase) can be taken to describe: A single word can be variously idea-ed
within limits. Balancing this, Mode 14 guards the integrity of the idea against
disintegration simply by varied wording of it: A single idea can be variously
worded within limits. As differing two-way lanes for these opposed kinds of
substitution, along which the wording can 'move', four kinds of word-connexion
are assumed respectively by Modes 4, 5, 9 and 10. They are: t e r m < ^
footing, class<±class-member, assertion^±denial, and synonym-a^z^
synonym-b. On principle, then, several words can be substituted, through
various reversible ways, in the wording of one idea; and several ideas can be
substituted, analogously, in the interpretation of one word; but neither can
be done indiscriminately and both must follow the statistical arbitrariness of
recognized usage. (If there were nothing of the kind, there would apparently
be no metaphor possible, and language as we know and use it would then
seem unthinkable. The (normative) ideal precision of a one-word-to-one-idea
correspondence seems to be a limit sometimes tended to but never reached by
language.) This perhaps gives also a certain view of the mechanism of
metaphor—as assimilated analogy—; most terms for mental events are
metaphorical (see discussion of upadana in sect. 14); and it is by analogy
converted to metaphor t h a t these private happenings are made publicly
lii The Guide
Not all the Modes have general application. Modes 4, 5 and 8,
for instance, do not apply to a text that simply expresses nibbdna (as
in §§864-5), in the 2nd Grouping of ch. iv; and Mode 7 does not apply
to the types of Thread 'dealing with penetration' (§§805ff.) and
'dealing with the Adept' (§§823ff.) in the 1st Grouping since there is
no 'converting' to be done there.
The completed direct product of a full correct use made of the
Guide will never be a commentary: it will be simply a sound range or
sample of material and orientations, from which a commentary can
and should be constructed, and which it is intended should make it
easier for the commentary to go right and harder for it to go wrong.
Regarded as a treatise on scaffolding, the Guide produces frameworks
intended for removal before the building—the commentary finished
by its aid—is declared open. However, specimens of its completed
products will be found erected and purposely left standing in the
following places: Pe ch. vii (16 examples), Netti ch. ii (1 example),
NettiA (PTS Netti pp. 251-63: 2 examples), and the Tlkds to the
Dlgha and Majjhima Nikdyas, at the end of their comment on the
1st Sutta of each Nikdya (1 example each). The two examples in
the NettiA are in fact slightly rewritten and 'improved' versions of
two of the Pe's examples in its Chapter vii. Those set up by the
two Tlkds are written in a rather Sanskritized late style of Pali with
long compounds and insistence on abstract nouns, and they introduce
many ideas peculiar to the Commentaries. They belong to the

discussable in familiar words. The metaphorization is then conveniently

forgotten. Rather than abuse of language's shortcomings (as grammatically
conceived), this 'controlled double ambiguity' would seem an easily abused
and normally ignored aspect of its essential nature, always implicated in
some degree. I t can, of course, be minimized for special purposes; but here
it is emphasized in order t h a t it may be recognized, controlled and exploited.
(Failing it altogether, how would 'trains of thought' ever 'start'?) In this
'double substitutability', which makes the 'movement' in the 'lanes' possible,
Mode 7 has a part of peculiar importance, namely that of indicating how to
substitute for the aesthetic and ethical collisions of assertion/denial the
pattern of the four aspects of truth taken pairwise: the fourfold analysis of
truth profoundly affects the consequences of mere unanalysed negation,
whether double or single. Ordinary negation, single or double, then remains
within the dialectic of assertion/denial of some idea, which constitutes the
2nd T r u t h ; but this dialectic situation the 3rd abolishes. (See also note 51.)
This, however, is merely noted in passing; for here is no place to venture
further—hardly perhaps even so far—into these matters. There are plenty of
instances of these 'movements' to be found and traced in the work, for example
in Modes 1, 2, 7, 9, 12 and 16; also in ch. iii.
 Translator's Introduction liii
'medieval' period of Pali literature and were composed in Ceylon
in or about the 12th century A.C. That from the Majjhima-Nikdya
Tika is given here as an appendix.

10. THE PALI COMMENTARIES' DEBT TO THE GUIDE

Statement and comment have always been a favourite Indian
method of presenting subject-matter. Ideas are expounded, then
commented on; the result is summarized into a 'compendium',
which is again expanded by a new commentary: a sort of 'notional
breathing process of expansion and contraction'.
In the Suttas the Buddha is found, in numerous instances, making
a brief (often intentionally difficult) statement and then com-
menting on it himself immediately (e.g., D. Sutta 22, M. Sutta 139)
or later (Sn. 1048 commented on by him at A. i, 133), or a verse
from the Suttanipdta is commented on by his disciples (Sn. 1038 at
S. ii, 47, 49, 50). Then the Buddha's disciple, the Elder Maha-
Kaccana, expounds brief statements made by the Buddha (e.g.,
M. Suttas 18, 133, 138). Further, still within the Tipitaka, the
Niddesa is found wholly concerned with commenting on and ex-
plaining the meanings of parts of the Suttanipdta, and some of the
Patisambhiddmagga's chapters (Ps. i, 175ff., and chs. 4, 8, 10-4,
16, 17, 19, 20, 24, 26, 28, and 29) are commentaries on Suttas from
the Anguttara and Samyutta Nikdyas. These two books both use
rather mechanical repetitive treatments for their comments and
serve in part as dictionaries. Again, much of the Vinaya Pitaka is
devoted to commenting on its own rules. The Abhidhamma
Pitaka has its own peculiar system of its Schedule (Mdtikd), which
controls its seven books, some of which have their own sub-
ordinate Schedules followed by detail in the form of patterns and
definitions.
However, in the field of Pali literature the word 'Commentary'
(atthakaihd) is never used to refer to such commentings as those. It
always refers to the exegetical material outside the Tipitaka. The
nucleus of this was handed down and added to in Sinhalese and then
converted to Pali by Buddhaghosa Thera and his school. This is
what is called the 'Commentary'. All these Commentaries properly
so called are deeply indebted to the Guide, its method and its
normative trappings. It is hard to overstress this. Acariya
Buddhaghosa's system doubtless owes the relentless and extra-
ordinary coherence of its great edifices beginning with the Visuddhi-
liv The Guide
magga largely to careful use of the Netti's scaffoldings. And a
great number of its technical terms and normative details are
derived from it. And no less with the commentators that followed
him.
For instance, the formal denning device for ideas by 'characteristic
(lakkhana), function (rasa), manifestation (paccupatthdna) and
footing (padatthdna)' used constantly (e.g., Vis. 85) is simply an
enlarged version of the normative formula used here and there in
Mode 4 (§§161-2). The 'intention' or 'purport' (adhippdya), here
the second subdivision of Mode 6, is often looked for (e.g., MA. i,
19); the 'source' (niddna)—see Mode 6 third subdivision—when given
in a Sutta itself is always explained as such (e.g., MA. i, 15), and if
not so given, it is provided (see KhpA and SnA). The 'sequence of
meaning' (anusandhi) is often examined (e.g., MA. i, 175), with
which compare the 'consecutive sequence' (pubbdparasandhi) in
Mode 6 here. Again the distinction between teaching 'expressed in
terms of persons' and 'expressed in terms of ideas' (pttggalddhitthdna
and dhammddhitthdna) at MA. i, 24 is adapted from the Netti's
Mode 14 (§446). The Unity Guide-Line and Diversity Guide-Line
(ekattanaya and ndnattanaya) at Vis. 585 (rendered by 'Method' in
Ppn) are derived from the Netti's Mode 14. Mode 5 is quoted at
MA. i, 31, and its principle is often used as an argument (legiti-
mately ?). These are the more prominent examples of normative
material taken over from the Netti's normative details. More could
doubtless be traced. The concealed debt is enormous. These
techniques, with a mass of old material handed down, a measure of
syllogistic reasoning (much more common in the works of Acariya
Dhammapala than in those of Acariya Buddhaghosa), and an
elaborate conceptual system derived from and upon the Abhidhamma
Pitaka, form the technical basis of the Commentaries. They,
however, being Commentaries, do not display the method itself, as
the finished building does not show the scaffolding. They must be
taken to have been constructed with full knowledge and use of the
Guide's method; for all the principal commentators were indis-
putably well trained in it. It was so highly regarded that the
JUkds (Sub-Commentaries) to the Dlgha and Majjhima Nikdyas
(composed probably in the 12th century A.C.) both have their
comments to the first Sutta of the Nikdya rounded off with an
exposition of the Guide's method applied to them as presented in its
second chapter. The Commentaries' debt to the Guide can hardly
be overstated.
 Translator's Introduction lv

11. QUOTATIONS IN THE GUIDE

The Guide contains more than 200 traced and 65 untraced quota-
tions. All those traced are from the Sutta-Pitaka except one from
the Dhammasanganl (apparently), and all those untraced (37 verse
and 28 prose) are of Sutta-Pitaka type. As to these latter, some of
them (e.g., §§794 and 796-804) suggest that certain books (in these
instances, of the Vimanavatthu type) or parts of books were available
to the Guide's compiler which are so no longer, (N.B. none of the
books mentioned by Acariya Buddhaghosa in his lists of Tipitaka
works is missing now; nor is there any ground for supposing that
any part of them has been lost since his time since his commentaries
and those of his successors would at once reveal any such deficiency.)
The Pe too has a large number of untraced quotations (17 verse and
27 prose) but of these only one verse and five prose are shared with
the Guide. Possibly books were quoted from which were later
rejected as uncanonical.
Some of those traced appear in more than one Pitaka book. In
making up the List of Quotations, the number of books cited has
been reduced to a minimum, giving only one reference for each,
and—to give one instance—the Anguttara Nikaya appearing often
and the Digha Nikaya rarely, the former has been given preference
where a quotation is found in both, with the result that the latter
does not figure at all in the List, though it could be included on the
basis of passages appearing also in other works. Allotment of
references common to more than one book, all of which appear in the
List anyway, has not been consistent (Samyutta and Dhammapada,
for example). The List appended to this translation will therefore
not necessarily correspond to that in the PTS Netti. As to Sanskrit
references, there are quite definitely none at all. While there may
be sporadic parallels and even (conscious or unconscious) unacknow-
ledged borrowings traceable by comparison (not undertaken in this
translation, though most desirable) of the Guide with such non-
Theravada Buddhist Sanskrit works as the Mahdvastu, and such
non-Buddhist Sanskrit works as the Mahdbhdrata, and also any Jain
Prakrit works that might be relevant, there are certainly neither
quotations nor allusions overt or covert. This is normal. Thus the
inclusion of the Mahdvastu and the Mahdbhdrata without comment
in PTS Netti's List of Quotations (p. 289) gives an impression that
is not justifiable.
The Guide makes use of (takes over) a large proportion of the
 lvi The Guide
quotations employed by the Pe but rejects some and adds many
more. The choice of books quoted from (difficult to show properly
in a list of quotations) shows a marked preference for the Suttanipdta,
Dhammapada, Uddna, Anguttara Nikdya, and Samyutta Nikdya,
owing to its extensive use of verses (the Pe's range is much the same,
but shows some passages belonging only to the Digha Nikdya).
There are many instances where the Guide's version differs some-
what from the texts of the books quoted from, sometimes by a
substituted word but often enough by the addition of a word (§§508
and 939 are fair examples). The Pe too, when its corruptions are
discounted, shows the same tendency. It seems odd that all
Dhammapada quotations are identical with the text, those from,
say the Itivuttaka mostly differ in some degree (the Pe's Dh. quota-
tions are also notably faithful); the reason is probably that Dhamma-
pada texts, being the most popular and familiar of all showed least
variance. Though not exactly a quotation, there is the enlarged
and altered form of the Perfect One's 10 Powers, out of its Sutta
order (§§542-94). Some quotations too seem to be patchwork; for
example, the Recollection of the Community (§299) and some others
(§§885, 896-7 and 906), which are partially rewritten rather than
quoted.
Quotations are used here in four ways. (1) In some but not all
Modes in ch. i, a quotation is used to establish the particular charac-
teristic of the Mode (e.g., §32 for Mode 1, §§63, 65, etc., for Mode 2,
§121 for Mode 3). These are printed in spaced type in the trans-
lation. (2) Quotations are used in chs. i, ii and iv to illustrate
headings and sub-headings (e.g., §§33ff., 172, 206, 247, 251, 552 and
ch. iv). Printed in italics. (3) Quotations are not infrequently
incorporated in sentences (e.g., §§87, 518, 644). Also printed in
italics. (4) The quotation chosen for combined treatment by the
16 Modes in ch. ii (in 2 parts, §§491 and 595). Lastly allusions more
or less direct are very numerous.

12. SOME PECULIAR MINOR FEATURES

Some special features are worth noting, though no conclusions are
readily drawn from them.
Formalism: The luxury of the three progressively detailed sum-
maries is quite unusual; the Pe is bare of summaries.
Rare words, terms and uses: Some terms seem found only in the
Guide (and the Pe), such as Mra and the names of the 5 Guide-Lines;
 Translator's Introduction Ivii
opapaccayika, samavadhdna, etc. Some terms have special uses
such as those for some of the 16 Modes of Conveying, and also the
4 (or 5) basic types of Sutta, namely sankilesabhdgiya, vdsand-bh.,
nibbedha-bh., and asekha-bh., with dassana-bh., and bhdvand-bh. (see
Index for refs.). Some terms are found only in one or two other
works, among which may be noted patisankhd-nirodha and appati-
sankhd-nirodha (§429 and note), sabhdva (§453 and note) parabhdva
(§455), bhavupdddna (§228 and note), sakkdyavltivatta and dandha-
marana (§553), bhavanga (§165 and note). Also use of cattdro
satipatthdnd for the 4 'undistorted perceptions' (§4), and use of
annamafina (§133 and note). And arammanapaccayatd and adhipa-
teyyapaccayatd (§461); paramparahetu and samanantarahetu (§455,
cf. Pe. 104-9). Note also the grammatical terms in §186 (cf. Pe
parallel list, p. 91), and list of technical terms in §117. Words not
in the PED are marked with an asterisk in the Pali-English Glossary
(see Indexes). See also sect. 10 above.
Definitions: There are numerous definitions of terms, noted in
the Index where they occur. A particular feature is that of implied
multiple definition employed in this work (which is in conformity
with its contextual rather than normative nature), and many terms
are defined twice or even more times in varying complementary ways
in what are more properly descriptions (panfiatti) than definitions
(vavatthdna). See for instance, the definitions of Ignorance'
(avijjd) in §§159, 164, and 439, the double definition of 'faith'
(saddhd) in §162 (reflected at Vis, 464) and again at §295, those of
'science' (vijjd) in §§160 and 440. There is no question that they
are not made different in full awareness and ad hoc.5*
Discussions and theories: Discussions are very few. All are quite
incidental and doubtless taken from elsewhere. There is an
argumentum ad absurdum in §§130-3, and a discussion of difference
between 'cause' and 'condition' in §§453-6 (cf. Pe. 104ff.). The
theory of causality and conditionality sketched in that discussion,
and the implications of this formulation of Depetident Arising with

54 This fact rather invalidates any argument (as sometimes advanced)

against single authorship of the main works attributed to, say, Acariya
Buddhaghosa, based solely on the appearance of differing (though not
contradictory) definitions of the same word in different books (say, between
the Vis, the DA and the DhsA). They have to be shown to be inescapably
contradictory and definitely not varied according to context, as in the Guide,
or the argument must fail. The ad-hoo-uess of these definitions is provided
for by the Pali word tattha ('herein').
lviii The Guide
the use of sabhdva are rather different from what is found in the
Tipitaka (cf. Vbh. 135ff.; Ps. i, 50f.). The apparent discussion in
§§280ff. is simply a rewritten version of the end of M. Sutta 117.
Lines of apparent argument such as those in §§53-7 may give a
mechanical and even somewhat procrustean impression if taken as
trying to prove something; but they have to be taken in the light of
the work's basic assumption, namely that the ideas in the Buddha's
teaching are already intellectually known, and that what is offered
here is sample outlines for re-wording to follow known trains of
thought. The contents of §§42-4 contain perhaps the skeleton of a
sort of argumentum ad hominem; but how far this is traceable to
anything in the Suttas is hard to say; perhaps not at all. The germ
of a kind of 'compensatory principle' in the round of existences is
hinted at in §225.
Similes: The few used are listed in the List of Similes (see Indexes).
It is notable, though, that none of the 18 similes found in the Pe is
made use of here.
Disagreements: In §192 in a quotation from the Sn., a statement is
attributed to Dhaniya, whereas in the Sn. text it is made by Mara.
Also in an exposition a small and unimportant disagreement with
the Patisambhidamagga emerges (§532 and note). There may be
others of even less significance but they have not been found. As
observed under sect. 11 above, many quotations differ in small
details of words from the Pitaka texts, and the order of the 4
vipalldsa (§494) and of the 10 tathdgata-baldni (§§542ff.) differs from
that in the Suttas. These matters, however, are perhaps notable
for their fewness and their smallness in such a work. Then there is
the unexplained matter of the untraced quotations (see sect. 11
above).
Variant readings: In the printed editions these are a very minor
matter. The Burmese edition of 1956 gives one or two extra, but
only those have been noted which affect the sense. However, the
situation before Acariya Dhammapala took the work in hand and
made his commentary may have been rather less tidy to judge from
a remark or two of his. He notes that a verse was missing from
some texts (§2, note 2; compare also §760/3) and he notes from time
to time variant readings of minor importance. One differing rather
remarkably is noted by him (§168, note). An instance where the
modern printed editions disagree is in §889 (note 2), but this is quite
exceptional.
 Translator's Introduction lix

13. THE GUIDE AND INDIAN METHODS OF

EXEGESIS
This heading is included simply in order to point out a gap, not to
supply information, which was not available to the translator. It
much needs investigating whether there is any early non-Buddhist
work or works which show a method similar to that presented by the
Pe and the Netti—which is similarly contextual in its approach and
puts forward a pattern of the same or similar nature. If there is
such a work, say, by an early Vedic commentator, a comparison
could be very illuminating and might shed information on when and
how the Method originated. Such an inquiry, though, should
extend to Jain works.

14. RENDERINGS OF TECHNICAL SUTTA AND

OTHER TERMS
In the rendering of technical Pali terms consistency is essential; but
in the present state of development of Pali translation no more can
be expected than consistency within one volume. Renderings of
various prominent technical terms have already been discussed at
length in the translation of the Khuddakapdtha and Commentary
(Appx. I.) and so need not be repeated here. The same renderings
for Pitaka and post-Pitaka terms have been used here as there
throughout with only a few changes including those which follow,
thought to be improvements:

Pali Netti KhpA

adhimutti belief resolution
apdya state of unease state of deprivation
abhinrid acquaintanceship direct-knowledge
asubha ugly, ugliness loathsome
abhisamaya actualization attainment to
dkiricanna no owning nothingness
ddinava disappointment danger
dsaya bias purpose
updddna assuming clinging
kasina wholeness universal
chanda will zeal
jhdna meditation jhana
nikkhepa presentation placing
panidhi (etc.) disposition desire
lx The Guide
Pali Netti KhpA
parirind diagnosis full knowledge
paripacaimtd\ > overnpening
• •
maturing
paripdka
mdnasa mentality thought
yutti construing logic
lokiya belonging to worlds mundane
lokuttara dissociated from worlds supramundane
vijjd science true knowledge
vinrianatthiti steadying-point for consciousness standpoint for consciousness
vinaya outguiding discipline discipline
sacchikiriyd verification realization
mmvtthdna moulding (Abhidhamma sense origination.
only)

(Where other words have different renderings in the two transla-

tions—e.g., sama = 'even' (KhpA) and 'quieting' (Netti), or
sdmanna — 'generality' (KhpA) and 'love of divines' (Netti), or
santhdna = 'steadying' (KhpA) and 'shape' (Netti), etc.; the
reason is that different ideas are referred to (even if metaphorically
of the same origin), and if combined, they should be sama = (1)
'even', (2) 'quieting'. . . .)
The rendering of upddana here by 'assuming' instead of the
usually accepted 'clinging' needs perhaps justifying. A verbal
substantive from the verb upddiyati, it is made up of the prefix
upa- -\-dddna ( = 'taking', itself made up of prefix d--j-^dd 'to
give'). Literally upddana = 'uptake' and upddiyati = 'to take
up' (cf. Latin ad-\-sumere = assumere, English to assume, as-
suming = 'to take upon oneself and assumptive = 'to take for
granted' COD). By first metaphor, upddana is a normal Pali word
for a fire's fuel (cf. 'consumption'). By second metaphor it is
placed in conscious-behaviour contexts, principally in the formula
of Dependent Arising, where it occupies the position intermediate
between Craving (tanhd) and Being (bhava): Craving (governed by
Ignorance) conditions the Assuming ('clinging') that is necessary
in order to Be. Four kinds are distinguished, namely sensual-
desires (both objective and subjective), views, misapprehended
virtue and duty, and self-theories. Two otherwise identical Sutta
presentations of an aspect of Dependent Arising, which specially
underlines Being by attaching the word pabhava ('given being by')
to each term, appear with only one difference: the one starts with
 Translator's Introduction lxi
the 4 kinds of upddana (M. i, 67) and the other with the four kinds
of ahara ('nutriment'), namely physical food, contact, choice, and
consciousness (M. i, 261). This indicates some interchangeability
of the two ideas upaddna and ahara. ('Nutriment', lit. 'a bringing
towards one': English has already metaphorized the word 'food' in
one way by the expression 'food for thought,' see also note 570/1.)
It is a fundamental tenet, too, in the Buddha's teaching that 'all
creatures subsist by nutriment' (sabbe sattd aharatthitikd: D. iii,
211; A. v, 50-1; Khp. 2) thus the two ideas of nutriment and
existence signify, as it were, or are inseparable from, assimilation
and becoming—Assuming and Being—and are bound together
with the conditionality of sine qua non (D. ii, 57), just as both are
to the idea Craving, and so on. The word 'clinging' does not
represent this at all well and its own familiar contexts prevent its
acquiring this new sense: 'assuming', though by no means perfect,
is certainly better. But again, there is another aspect: wpadana is
in Pali utraquistic, that is, it can refer both to the fire's fuel con-
sumed or to its act of consuming the fuel, and likewise in the mental
metaphor of 'assuming being', 'assuming to be' (as the word 'percept'
can refer either to the act of perceiving or to the thing perceived).
The English words 'fuelling', 'consumption' and 'assuming' are
utraquistic, but 'clinging' is not, being always the act of clinging,
never what is clung to. Consequently it is impossible, except by
some roundabout device, to translate with 'clinging' the Pali en9eva
kamupaddnam upadiyati9 (M. i, 67); for one does not 'cling a
clinging', though one can quite well 'assume an assuming'. Besides,
a non-utraquistic word must have a quite differently organized set
of contexts from that of a utraquistic one, and so to render the one
by the other, unless it plainly make no odds, is clearly unsatisfactory.
The word vinaya and its cognate forms are here rendered by 'out-
guiding', etc. They are made up of the ambiguous prefix vi-
(augmentative or privative, cf. vibhava, vibhuta) and the \/ni (to
guide). 'Discipline' is a convenient paraphrase, and 'removal' a
one-sided limitation. A purely etymological rendering could be
'education' (Latin prefix e- = Pali vi- = English preposition 'out'
and Lat. ducat = Pali neti = Eng. 'guides'; hence 'to guide out').
Owing to the prefix's ambiguity the word vinaya's important
metaphors make certain puns possible in the sense of 'guiding out'
(to destruction) and 'guiding out' (to liberation), which are exploited
in the Pitakas (e.g., venayika at M. i, 140; Vin. iii, 2f.). The
English preposition 'out' has a similar clear ambiguity: e.g., 'put
lxii The Guide
out the flags' and 'put out the lights'. (This is no accident but a
symptom of language.) Contexts particularize which metaphor is
intended; but punning becomes possible as the metaphors diverge
and are forgotten. It is hoped that these considerations may
justify 'out-guiding' as a rendering of vinaya, and that it can convey
some of the transparency of the original without being too inelegant.

15. GENERAL
The translator avails himself of this opportunity to pay a tribute to
the Guide's editor, Professor Hardy, whose very efficient redaction
of the Pali text made the rendering of it much easier than it might
have been. His valuable Introduction, too, really gives in critical
perspective all there is to be said about the book's history from
external sources, and contains besides much matter of relevant
interest and importance evaluated with sound historical judgment.
If the translator had to disagree (as in note 50 above) with his
assessment and appraisal of the Guide's methods and aims, this was
done in no spirit of contention but simply in order to try and
straighten out a puzzle by no means easy to unravel. Neither the
Guide nor its Commentary states specifically what its aims are; and,
in fact, while commentaries are familiar enough as a type of literature,
guides for commentators are not. It is only too natural and easy,
then, to mistake it for a novel sort of commentary. (The translator
started this translation on that assumption without suspecting
other possibilities. I t was only when the difficulties that arose
with the detailed comparison of the PetaJcopadesa became so great
and so much could not be explained that a complete reappraisal
became imperative. When the function of the two books did at
length become clear, all these difficulties vanished.) But Professor
Hardy wrote his Introduction in 1900 when much of the Tipitaka
and the whole of the Pali Commentaries were still unpublished and
unstudied in Europe. It is indeed a matter for admiration that 60
years later, nothing in his Introduction to a very unusual book
needs revision apart from this appraisal of its aims and of its relation
to the Petakopadesa.
NANAMOLI
Island Hermitage,
Dodanduwa, Ceylon, 1959.
 Translator's Introduction lxiii
At this point in his typescript the Rev. Sfanamoli had proposed
to add a short concluding paragraph. A few extra notes he had
made relating to the Guide were kindly forwarded to me from the
Island Hermitage, but no material for this paragraph has come to
light. We therefore do not know what he had in his mind or wished
to say. Apart from this, the complete typescript was in my hands
some months before this unusually brilliant scholar died very
suddenly of a coronary thrombosis on March 8th, 1960, at the age of
fifty-five. I had promised him that I would read the typescript, as
in his great modesty he had wished me to do, during the summer of
1960. This I did, feeling ever more acutely the tragedy of his early
death; and though I had no alterations to suggest, various points
emerged I should have much liked to discuss with him for my own
interest. His translation therefore goes to press exactly as he had
prepared it. But the responsibility of reading the proofs now rests
with me.
Kanamoli Bhikkhu's Guide is a work of scientific precision. His
remarkable consistency in translation allows his English version to
speak as strongly as does the original Pali of the Nettipakarana.
Moreover, his recognition of the essential nature of the Netti and his
realization of the practical purpose it was designed to serve and for
which it was compiled (described in §9 of the Introduction) mean
that, from now on, both the unique position of this work in Pali
literature and the contribution made by it can be appreciated at
their true value: the Netti is a guide for commentators and is not
itself a commentary as hitherto has been generally thought.
In Section 5 of his Introduction, Rev. Kanamoli compares the
Netti with the Petakopadesa, the 'dryness' of both of which genuinely
appealed to him, and throughout the Guide he gives numerous
references to this other work. I am glad to say that he had also
completed a translation of Pe before he died; and though he had not
been able to finalize the Introduction or write all the notes, it will
be a work well worth publishing even though it must now lack the
full critical apparatus with which he would have endowed it.
Indeed it must remain always a matter for deep regret that such a
distinguished and mature Pali-ist passed away when there was still
much important work lying ahead of him which he was eminently
fitted to undertake. His two main published works: 'The Path of
Purification' (a translation of the Visuddhimagga, published in
Ceylon in 1956) and 'Minor Readings and The Illustrator' (a
translation of the Khuddakapatha and its Commentary, P.T.S.
lxiv The Guide
1960), together with the present book, testify to a healthy vitality
infomiing Pali studies. Nor is it too much to say that these three
translations have it in them to inaugurate a new and valuable phase
in the study and understanding of the contents of Buddhist litera-
ture. The P.T.S. is glad and proud to include the Rev. Kanamoli's
name in its list of translators.
I. B. HORNER.
LONDON,
December, 1960.
 TEXTS USED
1. Printed Latin-script edition, published by the Pali Text
Society, London, 1902 (referred to as PTS Netti).
2. Printed Sinhalese-script edition, published by W.M.N.E.
Perera, Vidana Arachchi, Talarambe, Ceylon, 1923
(referred to as C ) .
3. Printed Burmese-script edition, published by the Zabu Meit
Swe Press, Rangoon, 1917 (referred to as Ba).
4. Printed Burmese-script Chatthasangiti Pitaka edition,
Rangoon, 1956 (referred to as B6).

NETTIPPAKARANATTHAKATHl (Commentary to the Netti)

by Dhammapala Thera
1. Printed Sinhalese-script edition, published by Simon
Hewavitarne Bequest, Colombo, 1921 (referred to as
NettiA).
2. Printed Latin-script extracts appended to the P.T.S. ed. of
the Nettippakarana (page 194 onwards).

NETTIVIBHAVANA or NETTI-TlKA (Old Sub-commentary to

the Netti) by Sambandhapala Thera Mahadhammarajaguru
Printed Burmese-script edition, published by the P.C.
Mundyne Pitaka Press, Rangoon, 1909 (referred to as
NettiAA).

OTHER WORKS
1. Nettipradipaya: a summary in Sinhalese by Acariya
Dharmananda Sthavira, Colombo, 1900.

5 lxv
 LIST OF ABBREVIATIONS
A. Anguttara Nikaya
Abhf. Abhidhanappadipika (Sinh. ed.)
Ba. Burmese-script printed ed. of Netti, 1917
Bb. Ditto, 1956
C. Sinhalese-script printed ed. of Netti, 1923
CPD. Trenckner's Critical Pali Dictionary, vol. 1 (Copen-
hagen)
D. Digha Nikaya
Dh. Dhammapada (verse no.)
DhA. Dhammapada Commentary
Dhs. Dhammasangani (§ no.)
DhsA. Dhammasangani Commentary (Atthasalini)
Iti. Itivuttaka
Jd. Jataka
KhpA. Khuddakapatha Commentary
Kv. Kathavatthu
KvA. Kathavatthu Commentary (PancappakaranaA.
Ill)
KvAA. Mtila-Tika (Buimese ed. Pt. IV)
M. Majjhima Nikaya
MA. Majjhima Nikaya Commentary (PapancasudanI)
MAA. Majjhima Nikaya Tika (Burmese ed.)
Miln. MiHndapanha
Ndl. Maha-Niddesa
Nd2. Cula-Niddesa (Burmese ed.)
Netti. Nettippakarana
Netti A. Netti. Commentary (Pt. PTS Netti. ed., rest Sin-
halese-script Hewavitarne ed.)
NettiAA. Netti Vibhavana Tika (Burmese ed.)
Pe. Petakopadesa
PED. Pali Text Society's Pali-English Dictionary
PTS. Pali Text Society
Ixvii
lxviii The Guide
Ppn. Path of Purification (Visuddhimagga Translation,
Colombo, 1956)
Ps. Patisambhidamagga
PugA. Puggalapannatti Commentary (PancappakaranaA.
II)
S. Sarhyutta Nikaya
Sn. Suttanipata
S.B.E. Sacred Books of the East
Thag. Theragatha
Ud. Udana
Vbh. Vibhanga
Vis. Visuddhimagga (§ refs. to Harvard University
Press ed.)
Vis A. Visuddhimagga Maha-Tlka (Paramatthamanjusa—
Sinhalese ed. up to ch. xviii, Burmese ed. chs.
xix-xxiii)
Vv. Vimanavatthu
Yam. Yamaka
 CONTENTS IN DETAIL
PAKA.
a. Comprehensive Section 1

b. Specification Section 2

PART I

1. INDICATIVE SUBSECTION 2

PART II

2. DEMONSTRATIVE SUBSECTION . . . . . . 5
3. COUNTER-DEMONSTRATIVE SUBSECTION . . . . 31

PART III
Chapter i.—16 Modes of Conveying: Separate Treatment
Mode 1: Conveying a Teaching 31
—6 aspects of the 4 Truths: gratification, disappointment,
escape; fruit, means, injunction 32
—Quotations for the 6 aspects 33
—Types of persons to whom the teaching is taught . . . 41
—The 4 Ways of Progress and 4 Temperaments . . . 42
—How the teaching is apprehended 45
—The teaching as presentation of the 4 Truths . . . 48
—How the teaching is variously presented . . . . 53
—Whom the teaching is intended for 60

Mode 2: Conveying Investigation 61

—Schedule of what is to be investigated: (1) term, question,
answer, consecutivity; (2) gratification, disappointment,
escape; fruit, means, injunction; (3) verse-paraphrase; (4) any
Thread - 62
(1)
—First Example 63
—Second Example 70
—Third Example - 77
Progress to verification of extinction - - 78
lxix
lxx The Guide
PARA,
—Fourth Example 93
Description of the Blessed One 96
Guarding of cognizance 97
Four Right Endeavours 98
Five Faculties of Faith, etc. 100
The World 103
Knowledge 104
Skill Ill
Mindfulness and Awareness 112
Conduct for Adepts and Initiates 113
Actualization of the Four Truths 114
Exhaustion of Lust, Hate and Delusion - - - - 115

(2)
(—See Mode 1)

(3)
—Verse-paraphrase 116

(4)
—Any Thread 117

Mode 3: Conveying a Construing 119

—The 4 Principal Appeals to Authority 120
—How to test such appeals 121
—Example—Investigation of a question asked - - - - 126
—Difference in meaning 131
—Synonyms for the same meaning 134
—Appropriate and inappropriate construing - - - - 139

Mode 4: Conveying Footings 158

—Definitions, by characteristic and Footing, of the 18 Boot-
Terms 159
—of lust for sensual desires, lust for being, and the 5 Cate-
gories of Assumption 161
—of the 5 Faculties of Faith, etc. 162
—of unreasoned Attention and the members of the Dependent-
Arising Formula 164
—How Being comes about 165
—Definitions, by Characteristic and Footing, of the Path - - 166
—Statement of Ideas as Footings (conditions sine qua non) for
other ideas 167
—Definition of the word 'Footing' 168
 Contents in Detail lxxi
PARA.
Mode 5: Conveying Characteristics 170
—Single Characteristics of:
The Sixfold Base 172
The 5 Categories 173
The 4 Foundations of Mindfulness 174
The 5 Faculties 174
The Ideas Partaking of Enlightenment - - - - 175
The Abandoning of the Unprofitable 176
The Dependently-Arisen 180
The Abandoning of the Dependently-Arisen - - - 181
—Summarization 182

Mode 6: Conveying a Fourfold Array 184

(i) Linguistics 185
Some grammatical terms 186
(ii) Purport (Intention) 187
Examples by quotations 187
(iii) Source 192
Examples by quotations 192
(iv) Consecutive-Sequence 198
Examples by quotations 198
4 Kinds:
(a) Meaning-Sequence 214
(b) Phrasing-Sequence 216
(c) Teaching-Sequence 217
(d) Demonstration-Sequence 218

Mode 7: Conveying a Conversion 220

—Completion of footings partially stated, statement -of corres-
ponding ethical contraries for conversion to the Four Truths:
First Example 221
Second Example 233
Third Example 238
Fourth Example 250

Mode 8: Conveying an Analysis 263

—Threads as Morality or Penetration, Ways as Merit or Fruit,
Virtue as Restraint or Abandoning 264
—Ideas shared in common between types of persons - - - 271
—Ideas not shared in common 273
—Plane and Footing 275
lxxii The Guide
PAEA.
Mode 9: Conveying a Reversal 277
—The 10 Brightnesses 278
—The 10 Courses of Profitable Action 279
—Reversal by those who censure the eight-factored Path and
10 Rightnesses 281
—Reversal by those who say t h a t sensual desires should be
cultivated, etc. 282
—Abandonment of the 4 Perversions 283

Mode 10: Conveying Synonyms 285

—Various synonyms 286
—Recollection of the Enlightened One 296
—Recollection of the True Idea 297
—Recollection of the Community 298
—Recollection of Virtue 299
—Recollection of Generosity 300

Mode 11': Conveying Descriptions 302

—Definition of description 303
—Examples by quotations 304

Mode 12: Conveying Ways of Entry (to the Four Truths) _ 351
—Examples by quotations showing how a W a y of Entry to the
Truths is provided via Faculties, Categories, Elements, Bases,
and Dependent-Arising 352

Mode 13: Conveying a Clearing Up 414

—Examples by quotation showing how the subject-matter of a
question must be covered by the answer - - - - 415

Mode 14: Conveying Terms of Expression . . . _ 422

—Alternative terms expressing by Unity and Diversity:
The 4 Truths 424
Path 428
Cessation 429
Form, and its constituents 430
Ignorance (nescience) 439
Science - 440
Attainment 441
 Contents in Detail lxxiii
PARA.
Meditator 442
Concentration 443
Way 444
Body 445
—Other alternative terms of Expression:
Creatures, and Ideas 446

Mode 15: Conveying Requisites (in the sense of Cause and

Condition) 448
—Definition of the Requisite of an Idea 449
—Cause and Condition 451
—Similes of the seed and the milk 453
—Cause and condition for the Roundabout of rebirths - - 454
—Causality in immediate-proximity and in remote-relation - 455
—Simile of the lamp . . . . . . . . 456
—Continuity 457
—Various ideas and their conditions 458
—Formula of Dependent Arising: how any idea has for con-
dition-sine-qua-non another idea, and for its cause its own
individual-essence 462
—Redefinition of a Requisite 463

Mode 16: Conveying a Coordination 465

—Coordination of all ideas that condition an idea mentioned:
(a) By Footing 468
(b) By Synonym 478
(c) By Keeping in Being (i.e., what is kept in being with
the Path) 482
(d) By Abandoning (i.e., what is abandoned with its
abandoning) 484

PART IV
Chapter ii.—16 Modes of Conveying: Combined Treatment
Mode 1 489
—Basic verse (1st half): Unprofitable 491
—Exposition of basic verse as a Teaching . . . . 492

Mode 2
—Unprofitable and profitable craving and conceit, and Investi-
gation promoted by profitable craving, and the temporary
heart-deliverance to which it leads 505
lxxiv The Guide
PARA.
—Unshakable understanding-deliverance as superior goal and
Investigation promoted 509
—Investigation of concentration attained - - - - 518
—Investigation of the Noble Eight-factored Path - - - 519
—Impermanence, pain, not-self 527
—The 3 Gateways to Liberation 528
—The 3 Categories of the Path 533
—Keeping-in-being of the Body, Virtue, Cognizance, and
Understanding 535
—The 5-fold Arrival 539
—Investigation of the 10 Powers of a Perfect One - - - 541

Mode 3 595
—Basic verse (2nd half): Profitable 595
—Construing of the basic verse 595

Modes 4-16 . 596-643

PART V
Chapter iii.—Moulding of the 5 Guide-Lines - - 644
INTRODUCTORY 644-5
CONVERSION OF RELISHING GUIDE-LINE . . . . 646-72
a. Corruption 646-65
Craving-temperament and view-temperament: behaviour in
corruption 646-8
(i) Corruption by self-torment and sensual-indulgence:
cleansing by quiet and insight: the 4 Truths - - - 649-51
(ii) Corruption by embodiment-view: cleansing by right-
view: the 4 Truths 652-7
(iii) Corruption by annihilationist and eternalist views:
cleansing by the middle way: the 4 Truths - - - 657-61
(iv) Corruption by the 62 types of wrong-view: cleansing by
the 43 ideas partaking of enlightenment, etc.: the
bursting of Delusion's Net - 662-5
b. Cleansing 666-72
Craving-temperament and view-temperament: behaviour in
cleansing 666-9
The 2 Temperaments, 4 Ways, and sluggishness and keenness
of the Faculties, etc. 670-1
The 4 Ways: Conclusion: Summary Verses - 672
 Contents in Detail lxxv
PARA.
THE PLOTTING-OF-DlRECTCONS GuiDE-LlNE . . . . 673-740

INTBODUCTOEY 673
a. Unprofit
10 tetrads all subsumable under the Perversions-tetrad - - 674
—Progressive subsumption of 10 tetrads . . . . 675
—Application to 2 types of temperament . . . . 676-85
—Progressive relationship of 10 tetrads . . . . 686-96

THE 4 DIRECTIONS: Unprofit 697

—Defilement and the 4 Temperaments 698-701
—Defilement and 3 Gateways to Liberation . . . . 702-11
—Summing up 712
b. Profit
10 tetrads all subsumable under the Profitable-perceptions
tetrad 713
—Progressive subsumption of 10 tetrads - - - 714
—Progressive fulfilment of 10 tetrads 715

THE 4 DIRECTIONS: Profit (Outlet) 724

—As medicine for the 4 Temperaments 725-8
—The 10 profitable tetrads and 3 Gateways to Liberation - - 729-38

THE PLAY-OF-LIONS GUIDE-LINE 739

—Their Play: 2 sets of tetrads opposed 739
—Lions and their Play: Expression of the 4 Faculties as Faith's
pasture, and non-expression of the 4 Perversions - - - 740
—Summary verses 740

TREFOIL (with the H O O K ) 741-58

(i) 4 types of persons defined by the 4 Ways - - - - 741

a. Corruption: 10 Unprofitable tetrads . . . - 742
b. Cleansing: 10 Profitable tetrads 743-4
(ii) REDUCTION of the 4 types of person to 3 as One-who-gains-
knowledge-from-what-is-condensed, etc. . . . . 745
—Instruction, etc., graded to the 3 types - 746-52
a. Corruption: 12 triads all subsumable under the 3 Roots
of Unprofit 753
6. Cleansing: 12 triads all subsumable under the 3 Roots of
Profit 754
Ixxvi The Guide
PARA.
(iii) REDUCTION of the 3 types of person to 2 under Craving and
View 755
a. Corruption: 15 dyads all subsumable under Craving and
Ignorance 756
b. Cleansing: 18 dyads all subsumable under Quiet and
Insight 757
—Summary verse 758

PART VI
Chapter iv.—The Pattern of the Dispensation
FIRST GROUPING 759
Schedule:
1. Type of Thread dealing with Corruption
2. „ „ „ Morality
3. ,, „ „ Penetration
4. „ ,, „ the Adept
5. ,, „ ,, Corruption and Morality
6. ,, „ ,, Corruption and Penetration
7. „ „ „ Corruption and the Adept
8. „ ,, ,, Corruption, Penetration and
the Adept
9. ,, „ „ Corruption, Morality and
Penetration
10. ,, „ „ Morality and Penetration
11. ,, „ „ Corruption by Craving
12. ,, „ „ Corruption by View
13. ,, „ „ Corruption by Misconduct
14. „ „ „ Cleansing from Craving
15. „ „ „ Cleansing from View
16. „ „ „ Cleansing from Misconduct
Examples by quotations
Discussion

SECOND GROUPING
Schedule:
i. (a) Belonging to worlds, (b) dissociated from worlds,
(c) both
ii. (a) Expressed in terms of creatures, (b) in terms of ideas,
(c) both
iii. (a) Knowledge, (b) the knowable, (c) both
iv. (a) Seeing, (b) keeping in being, (c) both
v. (a) Our own statement, (b) someone else's statement,
(c) both
 Contents in Detail lxxvii
PARA.
vi. (a) The answerable, (b) the unanswerable, (c) both
vii. (a) Action, (b) ripening, (c) both
viii. (a) The profitable, (b) the unprofitable, (c) both
ix. (a) The agreed, (b) the refused, (c) both
x. Eulogy
Examples by quotations 861
Discussion and Conclusion - - 941
THE GUIDE
(Nettippakarana)
 THE GUIDE
Name tassa bhagavato arahato sammdsambuddhassa

[A. COMPREHENSIVE SECTION]

1. [1] Wise men can know the Dispensation
Glorious of the Glorious Man,
Whom the world and world-protectors
Ever honour and revere. (1)
*
Twelve terms 1 [do represent] the Thread,2
[Whose] phrasing and [whose] meaning all
Should in both instances be known:
What is the phrasing ? What the meaning ? (2)

Sixteen conveyings3 [as] a guide4

[And] five guide-lines the dispensation's
Search [and] eighteen root-terms, 5 [too],
Maha-Kaccana6 demonstrated (Pe 3). (3)

1/1 The '12 terms' are those in §§27-8 and 49ff. See Intro, (sect. 7b).
1/2 For this rendering of sutta by 'Thread' or 'Thread-of-Argument' see
Intro, (sect. 8). The word is used in three ways in this work, namely as
'the Thread' in the sense of the entire ('ninefold') utterance of the Buddha,
as a 'type of Thread' (e.g., as used in the last chapter), and as 'a Thread'
meaning any individual discourse or part of a discourse. In this verse
'Thread' is in the first sense, indicating t h a t the entire utterance is covered
by the '6 phrasing-terms' and '6 meaning -terms', which make up the '12 terms'
(see n. 1/1 above). To render this clause by 'twelve words (are) a Thread'
would thus be grammatically quite right and semantically quite wrong.
1/3 See Intro, (sect. 8).
1 /4 See Intro, for this rendering. The word tnettV ('guide') is to be taken here
primarily as the noun rather than as a proper name, to which it is elevated
in the terminal title of the work in §965.
1/5 For the '18 Root-Terms' see Intro, (sect. 7b), also n. 764/2.
1/6 NettiAy mentioning the existence of a reading KaccdyanagottaniddiUhd
(a reading appearing also at Pe p. 3), adds 'This verse can be regarded as
having been placed here, as a summary of the work's purpose, by those who
recited the Guide, and similarly with the concluding phrase terminating each
Mode of Conveying' (p. 10).
6 3
 The Guide
Conveyings investigate the Thread's
Phrasing, three Guide-Lines the Thread's meaning; 7
Comprised in both these ways, a Thread
Is called 'according to the Thread'. 8 (4)

[So since] the Teaching and the Taught

Should both be known, the order can
Now follow here in which to test
The Ninefold Thread-of-Argument.9 (5)

The Comprehensive Section.

1/7 The other 2 Guide-Lines, the Plotting of Directions and the Hook, deal
only with phrasing (§§29-30); see Intro, (sect. 7b).
1/8 Presumably an allusion to the four Principal Appeals to Authority
(§§120ff.).
1/9 'Ninefold Thread-of-Argument' refers to the classification given at,
e.g., M. i, 133 as 'Thread-of-Argument, Song, Prose-exposition, Verse, Exclama-
tion, Saying, Birth-Story, Wonderful and Marvellous Idea, and Answers to
Questions'. These nine must not be confused with the 'nine terms' mentioned
in §29.
 [B. SPECIFICATION SECTION

PAKT 1. INDICATIVE SUBSECTION]

2. Herein, what are the sixteen Modes of Conveying (§1, vse. 3) ?

[They are sixteen modes of the Ninefold Thread as conveying:]
1. a Teaching,1
2. an Investigation,
3. a Construing,
4. Footings,
5. Characteristics,
6. a Fourfold Array,
7. a Conversion,
8. an Analysis,
9. a Eeversal,
10. Synonyms,
11. Descriptions,
12. Ways of Entry,
13. a Clearing Up,
14. Terms of Expression,
15. Requisites,
16. a Co-ordination (Pe 3).

[2] Here follows a paraphrasing-verse:

As Teaching, Investigation, Construing,
As Footings, and Characteristics,
Fourfold Array, and then Conversion,
Analysis, Reversal too, (1)
As Synonyms, and as Descriptions,
As Ways of Entry, Clearing Up,
Terms of Expression, Requisites,
And for sixteenth Co-ordination (cf. Pe 3). (2)
These Modes are the Sixteen Conveyings (cf. Pe 3);
[And] as to the significance [of each]

2 / 1 For renderings of these and remaining technical terms, see Intro,

(sect. 8).
5
6 The Guide
A separate statement [follows on (§§5-20)]
With detailed method-analysis for each one2 (3)

3. Herein, what are the five Guide-Lines (§1, vse. 3) ? [They are:]
1. the Conversion of Eelishing,
2. the Trefoil,1
3. the Lions' Play;
4. the Plotting of Directions,
5. the Hook (Pe 3).
Here follows a paraphrasing-verse :2
Conversion of Relishing comes first,
In second place the Trefoil follows,3
The Lions' Play is the name they give
To the Third Guide-Line formula; (1)
The fourth Guide-Line most rare they call
The Plotting of Directions, then
The Hook is what the fifth is termed:
That is how all five Guide-Lines go (cf. Pe 4). (2)

4. Herein, what are the eighteen Root-Terms (§1, vse. 3) ? They

are the nine profitable Root-Terms and nine unprofitable Root-
Terms.
Herein, what are the nine unprofitable Root-Terms ? [They are:]
Craving,
Ignorance;
Greed,

2/2 NettiA says t h a t this verse (the last 2 lines in the Pali) was not in all
MSS. (It is not in the Pe.) That it might be a later addition seems very
probable from its confusing use of the words attha and naya, which respectively
allude here neither to the 6 atthapada (opposed to the 6 byanjanapada—§§27-8)
nor to the 5 naya (§§21-5), but quite loosely to the individual significance
of the 16 Modes, themselves restricted to dealing with byanjana, not attha,
and to the detailed method of their separate exposition (§§5-20). Such
inconsistent use of prominent technical terms is unlike the rest of the work.
Here NettiA glosses naya-vibhatti with updyena vibhdgo (also vibhatti here
does not allude to the vibhatti-hdra). I t glosses the anomalous vitthdratayd
(metri causa for vitthdratdyal) with vitthdrena and rejects a reading of vitthdra-
nayd as bad.
8/1 See Intro, (sects. 7b and 8).
8/2 This must be the meaning of anuglti; not in PED, see CPD. NettiA
glosses with sangaha-gdtha (p. 19); see Index; also Pe p. 87.
3/3 The order is only t h a t of enumeration. See ch. iii, and Pe ch. viii.
 Specification Section 7
Hate,
Delusion;
Perception of Beauty,
Perception of Pleasure,
Perception of Permanence,
Perception of Self (cf. Pe 4).
These are the nine unprofitable Root-Terms, wherein all that
belongs to the unprofitable side is comprised and collated.

Herein, what are the nine profitable Root-Terms ? [They are:]

Quiet,
Insight;
Non-greed,
Non-hate,
Non-delusion;
Perception of Ugliness,
Perception of Pain,
Perception of Impermanence,
Perception of Not-self (cf. Pe 4).
These are the nine profitable Root-Terms, wherein all that belongs
to the profitable side is comprised and collated.

Here is a mnemonic for it:

The nine terms Craving and Ignorance
And Greed, Hate and Delusion too
And with Perversions four besides
Do constitute defilement's plane. (1)
[3] The nine terms Quiet and then Insight
With the three Profitable Roots
And Mindfulness-Foundations four1
Do constitute the faculties' plane. (2)
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 (cf. Pe 4). (3)
*
The Indicative Subsection.

4 / l The use of the term 'four foundations of mindfulness' (cattdro satipatthdnd)

to refer to the four objects of undistorted perception (vipalldsa-vatthuni) is
unusual. (Cf. Pe 185).
 [PART 2. DEMONSTRATIVE SUBSECTION]

5. Here is a summary statement of the guide.

[The 16 Modes of Conveying]
Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Injunction to devotees,1 this Mode
Is the Conveying of a Teaching (cf. Pe 81,11. 4-6). (1)

6. What in the Thread is asked and answered,

As well as a verse-paraphrase,
And the Thread's [term-] investigation:1
This Mode Conveys Investigation (cf. Pe 82). (2)

7. Looking for right and wrong construing

In the case of all the Conveyings'
Plane and resort 1 [will] demonstrate
The Mode Conveying a Construing (cf. Pe 88,11. 3-4). (3)

8. The Victor teaching an idea

Teaches what that idea has too
As footing; so with each idea:
This is the Mode Conveying Footings (Pe 89,11. 8-9). (4)

9. When one idea is mentioned, all

Ideas of like characteristic1
Are mentioned too: this constitutes
The Mode Conveying Characteristics (cf. Pe 90). (5)

5/1 These six words (for the first three see, e.g., A. i, 258; M. iii, 18; S. v, 193)
must be taken not as the characteristics distinguishing this Mode but as a
general presentation of the Teafching, like 4 Truths, with which they are
made to correspond in §48. They do not appear in ch. ii, §§489ff. In the
Pe they appear instead in one of the Groupings of its ch. ii (Sasanapatthana),
not in the Modes.
6/1 All texts read pavicayo, but NettiA (p. 19) takes this to represent
pada-vicayo and refers to the words ipadam vicinatV (§62; PTS Netti p. 10);
cf. treatment of this Mode at PTS Netti pp. 252 and 259 and MA A. i, 127-8
(reproduced here in Appx.).
7/1 NettiA here explains plane to mean 'phrasing' and resort 'meaning'.
9/1 Tena instead of keci both at MA. i, 31 (where quoted) and Pe 90.
8
 Specification Section 9
1 2
10. 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 (cf. Pe 91). (6)

11. TKe Mode that, when there is one Footing,

Searches for a footing that remains
And then Converts the opposites
Is that Conveying a Conversion (Pe 93). (7)

12. It analyses idea, footing,

Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis.1 (8)

13. That into opposites reversing

Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Keversal. (9)

14. [4] Knower of Threads is he that knows

How many synonyms for one
Idea are in the Thread: this Mode
Is that Conveying Synonyms (cf. Pe 96). (10)

15. 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. (11)

16. Dependent-Rising, Faculties,

Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry. (12)

10/1 For byanjanarh here as nom. standing for instr., see restatement in
§184 (PTS Netti p . 32). For this, nirutti, and pubbdpara- ('consecutive -
sequence') see A. iii. 201.
10/2 'Nerutta—linguistic': strengthened form fm. nirufti ('language'—there
is no need to look for any less homely term). Both forms appear together in
§185. See also n. 186/1.
12/1 The terms vibhatti ('analysis' here), vibhanga ('separate'—title above
§31) and vibhaga ('specification'—title above §2) must not be confused.
10 The Guide
17. 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. (13)

18. Ideas when demonstrated by

[Both] unity and diversity,
Need thereby suffer no disjunction i1
This Mode Conveys Expression's Terms. (14)

19. Ideas that generate each an idea

In due relation are conditions;
And by its picking out 1 the cause
This Mode Conveys the Requisite (cf. Pe 104). (15)

20. 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 (cf. Pe 110). (16)

[The 5 Guide-Lines]
21. The Guide-Line Craving and Ignorance guiding
By Quiet and Insight, and construing
Appropriately the four Truths
Is the Conversion of Relishing (cf. Pe 259). (17)

22. Guiding [ideas of] profit and

Unprofit by their [triple] roots
As they are, really, not unreally,
That Guide-Line they call the Trefoil (cf. Pe 259). (18)

18/1 The word vikappa is the grammarians' term for the disjunctive particle
vd ('or') as sampindana is for the conjunction ca ('and').
19/1 'Avakaddhayitvd—by picking out' : lit. 'drawing down'. Though
PED gives this ref., it only gives a Jataka-translation meaning, which does
not fit here. OPD's 'to extract from a text' is based on NettiA's lsuttato
niddhdritva*; but that is too literal. Cf. apakaddhati at Pe 74f. (not in PED
or CPD, apparently meaning 'to reserve'). What is meant here is 'picking
out' the single 'cause' from among the plurality of 'conditions'.
 Specification Section 11
23. The wise in Guide-Lines have called that
Lions' Play which by the faculties1
Does faith's true objects2 guide, and also
By the perversions the defilements (cf. Pe 259). (19)
24. What mentally plots out 1 [ideas
of] profit and unprofit stated
Or here or there in expositions
They call the Plotting of Directions (cf. Pe 259). (20)
25. 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 (cf. Pe 259). (21)

[How the Modes of Conveying and the Guide-Lines are Employed]

26. Sixteen Conveyings first, surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines1 demonstrate a Thread. (22)
27. (i) The Letter, (ii) the Term, ana then (iii) the Phrasing,
Also (iv) the Linguistic [inflexion],
(v) the Demonstration, and (vi) the Mood
As sixth: this much concerns the phrasing. (23)
28. [5] (vii) Explaining, (viii) Displaying, and (ix) Divulging,
(x) Analysing, (xi) Exhibiting, (xii) Describing:
By these six terms are demonstrated
A meaning and an action1 too. (24)

23/1 The 'faculties' here are those of faith, energy, mindfulness, concentration,
and understanding. But what is meant here is the blunt-keen classification
of these by temperament in this Guide-Line (see §§645ff. and also 947).
23/2 Saddhamma (here rendered 'faith's true object'—Skr. saddharma) can
be taken as gdve. of saddahati ('to have faith', 'to place faith in'), which
serves in Pali as vb. for saddhd ('faith'—Skr. sraddha). What is referred to
here is the four undistorted perceptions beginning with perception of
impermanence.
24/1 'Olokayate—plots out': lit. 'surveys', 'looks down over'.
26/1 The Reversal of Relishing, the Play of Lions, and the Trefoil.
28/1 NettiA says the 'meaning' (attha) here is that of a Thread, while the
'action' (lcamma) is that of condensing (vgghatand), etc., see §§41-7.
 I

12 The Guide
29. The Blessed One's Utterance's meaning
Yokes nine terms for its meaning, namely:
The [first] three Guide-Lines, dropping none (§§21-3),
And meaning-words that number six (§28). (25)
30. For meaning nine terms (§29), twenty-four
For searching of the phrasing, too, 1
These come in all to thirty-three,
And that much constitutes the guide. (26)

The Demonstrative Subsection.

30/1 The arithmetic is this: 9 terms for the meaning (§28)+24 for the
phrasing (made up of the 16 Modes (§§5-20)+6 phrasing-terms (§27)+the
last 2 Guide-Lines (§§24-5)) :9 +24 = 33.
 [PART 3. COUNTER-DEMONSTRATIVE SUBSECTION

Chapter i
16 Modes of Conveying: Separate Treatment]
1
The Ninefold Thread in the Mode of Conveying a Teaching
31. Herein, what is the Mode of Conveying a Teaching ? The
Mode of Conveying a Teaching is [summarized] in the following
verse:
'Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Command to Devotees: this Mode
Is the Conveying of a Teaching' (§5).
[The act-of-teaching and what-is-taught]

32. What does it teach ? [It teaches as follows:]

[In t h e a s p e c t s of] g r a t i f i c a t i o n , d i s a p p o i n t m e n t ,
escape, fruit, means, and injunction,1 <Bhikkhus, I
s h a l l t e a c h y o u a T r u e I d e a t h a t is g o o d in t h e
b e g i n n i n g , g o o d in t h e m i d d l e , a n d g o o d in t h e
e n d , w i t h i t s own m e a n i n g and i t s own p h r a s i n g ; I
s h a l l d i s p l a y a D i v i n e L i f e t h a t is e n t i r e l y p e r f e c t
a n d pure> (M. i, 280).

33. Herein, what is the gratification ?

< When a mortal desires, if his desire is fulfilled,
He is sure to be happy by getting what he wants >
This is the gratification. (Pe 45; Sn. 766).

34. Herein, what is the disappointment ?

[&]<Desire-born and wilful, if his desires elude him,
He becomes as deformed as if pierced by a barb> (Sn. 767).
This is the disappointment.

32/1 For these six terms see n. 5 / 1 . Here all six words (assadam . . . dtmttim)
are in the accusative and in apposition to the word dhammam ('a True I d e a )
in the quotation that follows. They are all governed by the verb desissami
('I shall teach') in the quotation. For a further exercise in the six see Pe 43-8.
13
14 The Guide
35. Herein, what is the escape ?
<He that shuns desires, as a snake's head with his foot,
And is mindful evades this attachment to the world>
This is the escape. (Pe 46; Sn. 768).
36. Herein, what is the gratification %
<Fields, gardens and money, cattle and horses, bondsmen and men,
Women and kin: many are the desires that a man wants >
This is the gratification. (Sn. 769).
36a. Herein, what is the disappointment ?
< Impotent-seeming troubles overwhelm and crush him;
Then pain invades him, as water a broken boat> (Sn. 770).
This is the disappointment.
36b. Herein, what is the escape %
<So let a man be mindful ever in shunning sense-desires;
Let him abandon them and cross over theflood> (Sn. 771).
This is the escape.
37. Herein, what is the fruit ?
<The True Ideal guards him that walks therein,
As does a big umbrella in time of rain.
The IdeaVs reward when walked in right is this:
Who walks therein has no bad destination>
This is the fruit. (Pe 44; cf. Thag. 303).
38. Herein, what is the means ?
< Impermanent are all determinations, . . .
And painful too are all determinations, . . .
[And then besides] not-self are all ideas:
And so when he sees thus with understanding,
He then dispassion finds in suffering;
This path it is that leads to purification> (Pe 44; Dh. 277-9).
This is the means.
39. [7] Herein, what is the injunction ?
< Just as a man with good sight journeying
Would give wide berth to places of known danger,
So too here in this world of animation
Let wise men give wide berth to evil things> (Ud. 50).
This is the injunction.
 16 Modes of Conveying in Separate Treatment 15
40. <Look upon the world as void, Moghardja,> is the injunction.
Constantly mindfuh is the means.
<With self-view extirpated thus, You may outstrip Mortality> is
the fruit (Pe 45; Sn. 1119).
*

[How it is taught]
41. Herein, the Blessed One teaches escape to a person who gains
knowledge by what is condensed,1 he teaches disappointment and
escape to a person who gains knowledge by what is expanded,2 he
teaches gratification, disappointment, and escape, to a person who
is guidable.
42. Herein, there are four ways and four [types of] persons. One of
craving-temperament1 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.
One of craving-temperament who is intelligent2 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.3

41/1 'Ugghatita—condensed': see A. ii, 135; Pug. 41. I t is questionable

whether any of the meanings given in PED are right for any context, all of
which seem to derive from the A. ref. Here the meaning is as rendered, as
this context clearly shows. For the corresponding verb ugghateti see n. 5 4 / 1 .
The term is also explained at Pug. 4 1 . The etymology needs overhauling.
41/2 'Vipancita—expanded': the same remarks apply here as in the note
above on ugghatita. PED's 'unillusioned understanding, clear-minded,
unprejudiced' is quite off the mark. The point is t h a t while the ugghatitannu
only needs a condensed (ugghatita) statement to gain knowledge (anna) of
the 4 Truths, the vipancitannu needs an expanded (vipancita) statement for
the same purpose. He is therefore slower-witted than the other. The
'guidable' (neyya), while still slower-witted, is yet able to follow guidance.
This applies to A. ii, 135. And vipancand (§55) does not mean 'passing a
sentence' as in PED but the 'act of expanding a condensed statement' (as
is done in, say, M. Sutta 18). Similarly the derivatives viparicayati (§54)
and vipanciyanta (§56). This term is also explained a t Pug. 41.
42/1 'Tanha—craving': this is the usual rendering and will do. The word
corresponds to the Skr. trsna 'thirst', but is never used for 'thirst', which is
pipasa. 'Need' would be a better rendering, perhaps.
42/2 lUdatt(h)a—intelligent': NettiA and C spell udattha and NettiA glosses
'uda-attho; uldra-panno ti attho' (p. 43). Ba and Bb support PTS. For the
meaning PED (Netti refs. only) gives 'elevated, high, lofty, clever', but it
is simply the opposite (Amanda ('dull') here.
42/3 tAbhinnd—acquaintance': the word (subst. fm. vb. abhijdndti) has 3
principal meanings: (1) direct acquaintance by personal experience, (2)
16 The Guide
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. 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.
43. Both kinds of craving-temperament find the outlet, by way of
insight heralded by quiet, 1 to the heart-deliverance due to the fading
of lust. 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.2
44. Herein, those who find the outlet (cf. §§529ff.) by the ways
heralded by quiet can be brought to abandoning1 by means of the
Conversion-of-Kelishing Guide-Line (§§644-72), 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 (§§673-757).

[How it is apprehended]
45. [8] Where does this Mode of Conveying actually come into
being ? When the Master, or some respected companion in the
Divine Life, teaches the True Idea to someone, then that someone,
on hearing that True Idea, acquires faith.
46. Herein, inquiry, interest, estimating, scrutiny, is understanding
consisting in what is heard (see D. iii, 219). Suchlike inquiry,
estimating, scrutiny, mental looking-over, with what has been heard
as the support, is understanding consisting in cogitation. Know-
acquaintance by book-knowledge or by hearing from someone else, 'learning
by heart', which is equivalent to 'understanding consisting in what is heard'
(§46), and (3) 6 kinds of abhifind or 5 supernormal-powers belonging to worlds
and 1 knowledge-of-exhaustion-of-taints dissociated from worlds, together
called the chalabhinnd. Here the meaning is in the senses of (2) or (3).
43/1 The allusion is to A. ii, 157. 'Quiet' (samaiha) is a synonym for
'concentration' (samddhi).
43/2 Avijjd—here 'ignorance'—could be well rendered here by 'nescience'
as the derivative-opposite of vijjd (rendered here by 'science'). Avijjd is
technically 'ignorance' of the 4 Truths, while vijjd has the meanings of (1)
loosely any body of knowledge or 'science' (in the old sense) and (2) technically
the 'triple science' (tivijjd), as Recollection of Past Life (pubbenivdsdnussati),
the Heavenly Eye (dibba-cakkhu), and Knowledge of Exhaustion of Taints
(dsava-kkhuya-ndna).
44/1 'Hdtabba—can be brought to abandoning': \/hd to abandon (?).
NettiA says 'Yametabbd; netabbd ti attho'; see n. 181/1.
 16 Modes of Conveying in Separate Treatment 17
ledge 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,1 is understanding consisting in keeping-in-being.
[Now] understanding consisting in what is heard [arises] from
another's utterance. Understanding consisting in cogitation [arises]
from reasoned attention 2 moulded3 for oneself. Understanding
consisting in keeping-in-being is knowledge that arises by means of
another's utterance and by means of reasoned attention moulded for
oneself4 (cf. Pe 233).
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. He is whom there
is understanding consisting in what is heard but no understanding
consisting in cogitation is one who gains knowledge by what is
expanded. He in whom there is neither understanding consisting
.in what is heard nor understanding consisting in cogitation is
guidable (cf. Pe 30).

[The Teaching as presentation of the Four Truths]

48. What does the teaching of the True Idea teach ? The Four
Truths, namely Suffering, Origin, Cessation, and the Path.
Disappointment and fruit are suffering; gratification is origin;
escape is cessation; means and injunction are the path (cf. §32).
These are the Four Truths.
46/1 'Seeing' (dassana) as a technical term means the 1st path, at which
moment nibbdna is first 'seen'. 'Keeping in being' (bhdvand—caus. subst.
fm. \/bhu to be) is the corresponding technical term for the remaining three
paths, which 'keep that vision of nibbdna in being' by repeating it. This
latter word has thus an important ontological significance.
46/2 'Yoniso manasikdra—reasoned attention'. Yoni (lit. 'womb') is figur-
atively used for the 'reason' from which an idea is 'born', i.e., a condition-
sine-qua-non (paccaya), see M. iii, 142. Manasi-kdra means what it says,
namely 'doing in the mind'. It is always necessarily present. Yoniso
manasikdra ('reasoned attention') as a technical term means thinking in
terms of the specific conditionality of existence. The classic example is
given at JS. ii, 105f.; the opposite, ayoniso manasikdra, is any train of thought
which ignores that specifically conditioned structure of existence (see M. i, 7),
and which results in the formation of wrong views and the consequent
production of suffering. It is not to be confused with temporal ('historical')
causality.
46/3 'Moulded for oneself' refers primarily to the original thinking by
'reasoned attention' described at S. ii, 105f.
46/4 Cf. Pe 1-2.
18 The Guide
49. [Now] this is the Wheel of the True Idea, according as the
Blessed One said:

<'This is suffering9: 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 monk1 or divine2 or god or Mara or Divinity
or anyone in the world . . . > and the whole 'Wheel-of-the-True-Idea'
[Discourse should be quoted] (cf. S. v, 424).

Herein, there are terms of ungauged measure, letters of ungauged

measure (cf. A. ii, 182), phrases, moods, linguistics and demon-
strations of ungauged measure (cf. §27) but there is an explaining,
displaying, divulging, analysing, exhibiting, and describing (cf.
§28), of that very meaning [in the ninefold Thread] (see Pe 5).
This is the Noble Truth of Suffering.
50. <(This is the origin of suffering1: At Benares, bhikkhus, in the
Deer Park at Isipatana, the matchless Wheel of the True Idea wasset
rolling by me . . . > . . .
51. [9] <cThis is the cessation of suffering': At Benares, bhikkhus,

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 Mara or Divinity or anyone in the world> (cf. S. v,
424).
Herein, there are terms of ungauged measure, letters of ungauged
measure, phrases, moods, linguistics, and demonstrations of un-
gauged 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.

49/1 There is no adequate translation of samarm. At MA. i, 113 it is denned

as 'anyone who has gone forth from the house-life' and is further explained
a t MA. ii, 201.
49/2 The three Pali words brahma ('divine' as in brahma-vihdra = 'divine
abiding', brahmacariya = 'divine life', 'brahmaydna = 'divine vehicle' S. v, 4),
brahma ('High Divinity'), and brdhmana (a 'divine', a 'priestly divine', the
'priestly-divine caste', 'of the divine caste') are all closely related etymologic-
ally and semantically. There are frequent plays on these words, and each
is always shadowed by the meanings of the others. Brahma (adj.) signifies
the quality of perfection of the Brahma God, and the Brdhmana Caste claims to
derive its origins from Brahma regarded as the Creator.
 16 Modes of Conveying in Separate Treatment 19

[How the Teaching is variously presented]

53. Herein, the Blessed One explains by letters, displays by terms,
divulges by phrases, analyses by moods, exhibits by linguistics, and
describes by demonstrations.
54. Herein, the Blessed One condenses1 by letters and terms, he
expands2 by phrases and moods, he details by linguistics and
demonstrations.
55. Herein, condensing1 is the beginning, expanding2 is the middle,
and detailing is the end (see §32).
56. This True Idea and Outguiding (Discipline), when it is con-
densed,1 guides out (disciplines) the [type of] person who gains
knowledge by what is condensed; hence 'good in the beginning' is
said (§32). When expanded it guides out (disciplines) the [type of]
person who gains knowledge by what is expanded; hence 'good in
the middle' is said (§32). When detailed it guides out (disciplines)
the [type of] person who is guidable; hence 'good in the end' is
said (§32).
57. Herein, six terms [concern] the meaning, namely explaining,
displaying, divulging, analysing, exhibiting, and describing (§28);
these six terms concern the meaning. [And] six terms [concern]
the phrasing, namely letter, term, phrase, mood, linguistic, and
demonstration (§27); 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> (§32).
58. [10] 'Entirely':1 disjoined from worlds, not mixed with world

54/1 'Ugghateti—to condense': (see n. 41/1) the meaning 'to open, to reveal'
given in PTS Netti Index and quoted in PED is incorrect. Perhaps confused
there with the 'removal' (ugghati) of the ikasina> as described at Vis. 113 and
327.
54/2 'Vipancayati—to expand' (i.e., expand a condensed meaning): see
n. 41/2.
55/1 'Uggliatand—(act of) condensing': not in PED.
55/2 ' Vipancand—(act of) expanding' (i.e., expanding a condensed statement):
see n. 41/2.
56/1 Ugghatiyanto, vipanciyanto, and vitthdriyanto, are not denominatives
as stated in PTS Netti Index, but present participles of the passive voice.
58/1 This paragraph simply takes up and explains, for completeness' sake,
the final clause of the quotation (§32) which forms the basis of this Mode
of Conveying, and which has so far not been dealt with. There is no reason
for printing it in small type as is done in PTS.
7
20 The Guide
ideas. 'Perfect'', perfected, with nothing lacking and nothing
superfluous. 'Pure'', immaculate, with all stains removed, estab-
lished [as fit] for all [kinds of] distinctions.
59. <This is called 'a Perfect One's footprint' and 'something used by
a Perfect One' and 'something marked by a Perfect One'y1 (M. i, 182).
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 Maha-Kaccana said:
'Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Command to devotees; this Mode
Is the Conveying of a Teaching' (§5).
The Mode of Conveying a Teaching is ended.

2
[The Ninefold Thread in the Mode of Conveying an Investigation]
61. Herein, what is the Mode of Conveying an Investigation?
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' (§6).
62. What does it investigate ? It investigates:
(1) term, question, answer, consecutivity (§§63-115)-,1
(2) gratification, disappointment, escape; fruit, means, injunction *
(Model);
59/1 Tathdgatdranjitam (so read) — tathdgata+dranjita; see M. i, 178 for
original simile.
62/1 NettiA (p. 52) explains t h a t investigation covers the grammatical aspect
of words, whether or not the expression is in the form of a question (or an
answer, or how the answer is consecutive upon the question answered), and also
the six headings given at the beginning of the first Mode of Conveying, and
also the paraphrasing-verse if any. 'Ettha anurupam glti "anugiti" ti ayam
pi aitho icchito' (p. 52).
 16 Modes of Conveying in Separate Treatment 21

(3) paraphrasing-verse (§116);

(4) all that is in the ninefold Thread-of-Argument (§117).
How would that be ?

[(1) Term, Question, Answer, Consecutivity]

63. It would be [firstly] according to the venerable Ajita's question
asked of the Blessed One in the Pardyana [Chapter of the Sutta-
nipata]:

<'[Tell] what is t h e world s h u t in 1 b y '

So said t h e v e n e r a b l e Ajita
'And whereby is it not d i s p l a y e d ?
And what is it besmeared with? Say.
And what will be i t s g r e a t e s t fear?>
(Sn. 1032; Pe 82).
64. These four terms asked are one question.1 Why ? Because
of their comprising a single thing. [11] For in asking thus '[Tell]
what is the world shut in by V he asks [the question] expressed in
terms of the world, [in asking] 'And wherefore is it not displayed V
he asks about the world's undisplayedness, [in asking] 'And what is

63/1 'Nivuta—shut in' and 'nwarana—hindrance' have to be understood

not so much in the sense of a head-on blockage but rather as, say, the fences
that shut traffic in on a road, or embankments of a river, which prevent
lateral escape. See §§66 and 499.
64/1 Read Imdni cattdri paddni pucchitdni, so eko panho as one sentence.
This exemplifies a rule (not invariably followed, see e.g., Pe 117) governing
demonstrative and relative pronouns where two nouns of different gender,
number or case, one or each with a demonstrative pronoun, are joined by
predication in apposition. In this instance the masc. sing, so, though
referring back in meaning to the neut. pi. cattdri paddni, must agree in gender,
number and case with the second subst., here the masc. sing, panho, predicated
of the first (here by the copula hoti understood). Further examples will be
found below (PTS pp. 28, 42, 86: see n. 469/1), and in other books, e.g.,
l
Aniccd bhikkhave KAMA tucchd musa moghadJiammd, mdydkatam ETAM
bhikkhave BALALAPANAM (M. ii, 261), where the neut. sing, etam refers in
meaning back to the masc. pi. kdmd, but agrees in number, gender and case
with bdldlapanam, the copula hoti being understood ('Impermanent, bhikkhus,
(are) sensual desires and empty and false and inseparable from the idea of
vanity, they (are) fools' talk made up of deceit'). Failure to recognize this
rule when applied can lead to much confusion of meaning and mispunctuation
of unpunctuated MSS.
22 The Guide
9
it besmeared with ? Say he asks about the world's besmearedness,
[and in asking] 'And what will be its greatest fear V he asks about that
same world's greatest fear.
The world2 is of three kinds: world of defilement, world of being
(existence), and world of faculties.
65. Herein, the answer is this:

<*By i g n o r a n c e is t h e w o r l d s h u t i n ,
A j i t a ' t h e B l e s s e d One s a i d .
" T i s undisplayed t h r o u g h miswishing1 and
neglect,
And h a n k e r i n g smears it, I say;
S u f f e r i n g is i t s g r e a t e s t f e a r ' >
(Sn. 1033; Pe 13, 83).

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.
'By ignorance is the world shut in' is the answer to ([Tell] what is
the world shut in by V. 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,1
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 appro-
priately construed.
67. [And again] "Tis undisplayed through miswishing and neglect'
is the answer to 'And wherefore is it undisplayed V. When a person

64/2 The word loka ('world') is used in various senses, among which may be
distinguished particularly also (1) the world of other people and things (e.g.,
M. iii, 120), which is the 'triple element' (§§80, 353), (2) this body (e.g., S. i, 62;
iv, 52), and so on. Ten definitions are given a t Ps. i, 122, while a t Vis. 204
there is another threefold definition. As used here 'world' corresponds more
or less to 'universe'.
65/1 'Vivicchd—miswishing': Nd2 (Burm. ed., p. 13) glosses by macchariya.
I t seems doubtful if it is a desiderative of ^vid as suggested by PTS Netti
Index and PED. See n. 67/1. Netti A (p. 54) says ' Vivicchd ti vicikiccha-hetu
vivicchdmacchariyan ti Sangdhe vuttam. Cf. veviccham a t Pug. 19, etc.
66/1 'Pariydyato—relatively speaking' is here glossed by kdranato ('as to
reason') in Netti A.
 16 Modes of Conveying in Separate Treatment 23
is shut in by hindrances, he miswishes (vivicchati),1 and 'miswishing'
(vivicchd)1 is what uncertainty (vicikicchd) is called. When he is
uncertain (vidkicchanto) 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].2 Not being
aroused, they are not displayed to him, according as the Blessed
One said:
<The True are from afar displayed,
As Himalaya's Mountain is;
But the untrue are seen not here,
Like arrows in the night letfly> (Dh. 304).
<They are displayed by qualities,
By reputation and byfame> ( ).
[12] By this the answer to the second term is appropriately con-
strued.
68. 'And hankering smears it, I say9 is the answer to 'And what is it
besmeared with ? Say9. 'Hankering9 so named is what craving is
called. How does that besmear ? In the way stated by the
Blessed One:
< Who lusts no meaning ever knows,
Who lusts sees never an idea,
The murk of darkness laps a man
When he will suffer lust tobe> (cf. A. iv, 96).
This craving, in a person greatly clutching [at existence] taken thus
as great hankering, is that wherein the world comes to be 'be-
smeared9. By this the answer to the third term is appropriately
construed.
69. [And lastly] 'Suffering is its greatest fear9 is the answer to 'And
what will be its greatest fear V. 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 (see D. iii, 216).1
67/1 'Vivicchati—to miswish': see n. 65/1; this is simply a vb. formed here
from the subst. in the JSn. verse.
67/2 Read sukke dhamme, cf. Pe 95 (sukkddammd) and 131 (sukkapakkho)-
69/1 Cf. Pe 19-20.
24 The Guide
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.
That is why the Blessed One said 'By ignorance is the world shut
in . . .' (§65).
*

70. <'The s t r e a m s k e e p s t r e a m i n g e v e r y w h e r e '

So s a i d t h e v e n e r a b l e A j i t a .
' W h a t is i t t h a t s h u t s off t h e s t r e a m s ?
T e l l t h e n , w h a t is r e s t r a i n t of s t r e a m s ,
W h e r e b y i t is t h a t s t r e a m s a r e s e a l e d ' >
(Sn.l034;P6 83). 1
71. [13] These four terms asked are two questions (see §126).
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 ?
72. Accordingly he said 'The streams keep streaming everywhere9:
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 uncon-
centrated, 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: <'It keeps streaming', bhikkhus: this is a designation for the
six bases in oneself. The eye keeps streaming to agreeable forms and
resisting1 disagreeable forms. The ear . . . nose .. . tongue . . . body . . .

70/1 A later verse in this same Sutta is discussed at S. ii, 47f.; the untraced
quotation in §72 looks like part of a similar discussion.
72/1 'Patihannati—keeps resisting': this serves here as verb for the subst.
patigha ('resistance'); see also §75. Not in PED, but see there under patihanti,
also appatihata ('unresisted') and patigha la ('resistance') in §96.
 16 Modes of Conveying in Separate Treatment 25
The mind keeps streaming to agreeable ideas and resisting disagreeable
ideas> ( ). So it keeps streaming on in all ways2 and in
all manners. That is why he said cThe streams keep streaming
everywhere9.
73. [With the words] 'What is it that shuts off the streams V he asks
about deterrence of obsession. This is cleansing. [With the words]
6
Tell then, what is restraint of streams, Whereby it is that streams are
sealed' he asks about eradication of underlying-tendencies. This is
emergence (see §71).
74. Here are the answers:
<'Whatever s t r e a m s are in the world,
A j i t a ' the Blessed One said,
They are shut off by mindfulness;
The s t r e a m s ' r e s t r a i n t I t e l l , w h e r e b y
They can be sealed, is u n d e r s t a n d i n g ^
(Sn. 1035; Pe 17, 84).
75. <When mindfulness occupied with the body is kept in being and
made much of, the eye is not attracted1 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 > (cf. S. iv, 200). For what reason ?
Because the faculties are restrained and shut off. [14] Restrained
and shut off by what ? By mindfulness's preservation. That is
why the Blessed One said 'They are shut off by mindfulness'.
76. [And again] the underlying-tendencies are abandoned by
understanding. When the underlying-tendencies are abandoned
the obsessions are abandoned. Why 1 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 (cf. Ps. ii, 218), 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'.
*
72/2 Sabbd ('in all ways'): abl. adv.
75/1 'Avinchati—to be attracted': see PED under dvijjhati; serves here as
alternative for savati ('to keep streaming') in §72. NettiA (p. 57) glosses by
dkaddhati.
76/1 Kissa ('why') is gen. pronominal adv. here, not gen. interrog-pron. in
agreement with auusayassa. Cf. kissa (also 'why') in §94.
26 The Guide
77. -('Understanding and mindfulness.'
So s a i d t h e v e n e r a b l e A j i t a .
' A n d [now], g o o d s i r , t h i s n a m e - a n d - f o r m :
T e l l me t h e n w h a t I a s k of y o u ,
Where does t h i s come to its s u r c e a s e ? '
'As t o t h e q u e s t i o n t h a t you ask,
A j i t a , I [shall] t e l l y o u [now]
W h e r e b o t h t h i s n a m e a n d f o r m do c o m e
To t h e i r r e m a i n d e r l e s s s u r c e a s e :
W i t h c e s s a t i o n of c o n s c i o u s n e s s ,
'Tis here this comes to its surcease')
(Sn. 1036; Pe 84-5).
78. This question asks about the sequence [of meaning]1 (see also
§§198f.). When asking about sequence [of meaning], what does it
ask about ? About the element of extinction without trace left.2
79. Three Truths are determined, inseparable from the idea of
cessation: they are Suffering, Origin, and the Path; Cessation is
undetermined. Herein, origin is abandoned on two planes: on the
plane of seeing and on the plane of keeping in being.1 Three fetters
are abandoned by seeing: embodiment view,2 uncertainty, and mis-
apprehension of virtue and duty. 3 Seven fetters are abandoned by

78/1 If the Pe is excluded, this is probably the earliest use of anusandhi as

semantic or logical 'sequence'. PED rightly queries the guess 'complete
cessation' given in PTS Netti Index, a mistake due to confusing a syntactical
rule with the subject-matter (namely 'extinction') that is the rule's example
here.
78/2 For the terms sa-upddisesa ('with trace left') and amipddisesa ('without
trace left') see M. ii, 257, where a non-metaphorical use suggests t h a t they
were originally medical terms, later extended b y analogy to, respectively,
the cessation of lust, hate and delusion during the arahant's life and to the
(future-tense) cessation of the 5-category process at the end of his life-span.
Cf. Iti. 38 for this latter meaning.
79/1 S e e n . 4 6 / 1 .
79/2 'Embodiment-view' (sakkdya-ditthi) refers to the 20 modes of identifica-
tion of self (attd) with the 5 categories (see M. i, 300 and MA.): i.e., belief
t h a t they 'embody' self in some manner.
79/3 'misapprehension of virtue and duty' is more literal than, say,
'adherence t o rites and rituals' as a rendering for stlabbataparamdsa. See
A. iv, 55; cf. definitions of pardmdsa at Vbh. 365 and Vis. 684. The meaning
is simply the mistaken expectations of reward, not only regarding the practice
of such ritualistic habits and duties as 'ox-virtue', etc.; (see, e.g., M. Sutta 57),
but also belief that virtue alone suffices without concentration and under-
standing see §895).
 16 Modes of Conveying in Separate Treatment 27
keeping in being: will to sensual desire, ill will, lust for form, lust for
formlessness, conceit,4 agitation, and the remainder of ignorance.5
80. These are the ten fetters in the triple element [of existence]:1
five belong to the hither side and five to the further side.
81. [15] 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, 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. 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-arising5 constitute the final-
knower faculty (see §890).
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.
83. Herein, the two kinds of knowledge, namely knowledge about
exhaustion and knowledge about non-arising, are one kind of under-
standing; but it has two names according to imputation: 1 in one
who is understanding thus 'Birth is exhausted for me' it has the
name 'knowledge about exhaustion', while in one who is under-
standing thus 'There is no more of this beyond' it has the name
'knowledge about non-arising'. That is 'understanding* (§77) in the

79/4 Maria (as asmi-mana 'the conceit " I a m " '—see S. iii, 128-32) is closely
allied to manrlana and mannlta (e.g., M. iii, 246) and manwiti (M. i, 1) as
'conceit' and 'to conceive (conceits)'. The root of all these is man ('to
measure', which gives mano 'mind'). The pun between conceit as 'conceited-
ness' and as a 'conceit' or 'concept' is a living one in the Pah as in the English.
'Pride' destroys this word-play but can be used for atimdna, whose uses are
quite limited.
79/5 The reading avijjavasesa given by NettiA and Eb seems perhaps
preferable, though NettiA cites as alternative the PTS reading, which both
Ba and C support. If niravasesd is right, though, it would mean 'without
remainder' ('none left') and not 'inclusive' as given in PTS Netti Index.
80/1 The 'triple element' is the sensual-desire element (or mode of being),
the form element (or mode of being), and the formless element (or mode of
being); see Pe 116, and cf. e.g., M. iii, 63.
83/1 'Sanketena—according to imputation': sanketa means lit. 'rendezvous'
or 'appointment', cf. §96. What is meant here is t h a t understanding has
different names according to what it is about.
28 The Guide
sense of act-of-understanding (cf. Ps. i, l), 2 and it is 'mindfulness
(§77) in the sense of the act-of-not-floating-away [from its object] 3
according as [it has] seen [it].
84. Herein, the five categories of assumption constitute 'name-and-
form' (§77).1 And herein, the ideas that have contact as fifth2
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 (cf. Pe 116).
85. It was in asking the Blessed One about the cessation of that
[name-and-form] that the venerable Ajita spoke in the Pdrdyana
thus 'Understanding and mindfulness. And [now], good sir, this
name-and-form, Tell me then what I ask of you, Where does this come
to its surcease V (§77).
86. Herein, mindfulness and understanding [represent] four
faculties: mindfulness [represents] two faculties, namely the mind-
fulness faculty and the concentration faculty, while understanding
[represents] two faculties, namely the understanding faculty and the

83/2 English does not, in the case of the verb 'to understand', distinguish
between the two forms pannd (subst. 'understanding') and pajdnand (subst.
'(act of) understanding') as it does, say, with the parallel forms nana (subst.
'knowledge') and jdnand (subst. 'knowing').
83/3 lApildpana—non-floating away': not as in PED for all Netti and
similar refs. The word is the same as the abstract form apildpanatd (i.e.,
a -\-pildpana + td: see PED) and is glossed by Netti A with ogahana. The root
is plu (to swim or float), not lap; see PED pilavati, and also CPD. Mindful-
ness is regarded as keeping the mind 'anchored' on its object and preventing
it from 'floating away' from it.
84/1 In the Suttas 'name-and-form' (namarupa) never seems to include
consciousness (vinndna)—see, e.g., M. i, 5 3 ; D. ii, 62-3; M. iii, 17 (a point
more important than might be suspected)—but in later literature it is often
taken (outside actual dependent-arising contexts) to include consciousness
(i.e., to include all 5 categories, not only the first four; e.g., Vis. 590). This
work seems undecided; this passage identifies name-and-form with all
5 categories, confirmed by §226, but the definition of the 'name-body' in
§445 is different and nearer to that given at M. i, 53; cf. also §92.
84/2 'Phassapancamaka—with contact as fifth' (cf. Vis. 626 and MA. i, 276;
iii, 262 for this expression). The most likely formulation referred to here is
the 6 things in §445, of which contact is the fifth. But another similar
expression, phassapancaka ('contact-pentad'), is used in the Commentaries
(e.g., MA. i, 249) to refer to the first 5 indispensible concomitants of cognizance
listed at Dhs. §1, namely 'contact, feeling, perception, choice, cognizance',
cf. the definition of 'name' at M. i, 53 by the 5, namely 'feeling, perception,
choice, contact, and attention', and also the group of 5 at M. iii, 26ff. 'contact,
feeling, perception, choice, cognizance'.
 16 Modes of Conveying in Separate Treatment 29
energy faculty. Any act-of-having-faith, act of trusting, in these
four faculties is the faith faculty.
87. Herein, any unification of cognizance with faith in predominance
is concentration of will. Any power-of-deliberation, or any power-
of-keeping-in-being, owed to suppression of defilements while
cognizance is concentrated, is endeavour.1 [16] 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 will, and then the endeavour1 owed to
suppression of defilement—and these determinations—, both these
he keeps in being as this [first] <basis for success that possesses con-
centration-of-will with endeavour1 and determinations > (cf. S. v, 254),
which <is supported by seclusion, supported by fading, supported by
cessation, and changes to relinquishment> (S. v, 340).
88. Herein, any unification of cognizance with energy in pre-
dominance is concentration of energy . . .
89. Herein, any unification of cognizance with [natural con-
centration of] cognizance in predominance is concentration of
cognizance . . .
90. Herein, any unification of cognizance with inquiry in pre-
dominance 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.
91. All concentration has knowledge for its root, is heralded by
knowledge, and has parallel occurrence1 with knowledge. With

87/1 All eds. confirm PTJS reading pahdna, though NettiA gives padhdna
as an alternative and comments on both. The latter seems preferable in
view of the Sutta formula, (chanda-) samddhi-padhdna-sankhdra-samanndgata,
for the 'bases for success', which are being discussed here.
91/1 'Anuparivattati—has parallel occurrence with': the right meaning (not
given in PED) needs arm to be taken in its not unusual sense of 'parallel',
pari in its comprehensive sense (~ 'completely'), and vattati in the sense
of 'to occur' (cf. pavattati, nibbattati, etc.); i.e., 'occurs coextensively with'.
30 The Guide
open and untrammelled cognizance he keeps in being cognizance
with lucidity thus:
<As before, so after; as after, so before; . . .
And as by night, by day; and as by day, by night>
(A. i, 236; AS. V, 277).
92. The five profitable faculties [of faith, etc.] are coexistent with 1
cognizance, arise when cognizance arises, and cease when cognizance
ceases;2 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,3 without standing,
without re-linking, ceases (cf. §306). No namc-and-form occurs in
a new existence without cause and without condition. [17] So
with the cessation of consciousness, name-and-form ceases, and
also understanding and mindfulness. That is why the Blessed
One said:
<cAs to the question that you ask,
Ajita, I [shall] tell you [now]
Where both this name and form do come
To their remainderless surcease:
With cessation of consciousness
'Tis here this comes to its surcease}> (§77).

93. <*There a r e t h e m a s t e r s of i d e a s '

So s a i d t h e v e n e r a b l e A j i t a .
'And several initiates here:
Good s i r , if a s k e d , y o u h a v e t h e s k i l l
To t e l l me t h e i r b e h a v i o u r ' > ( S w . 1038; Pe 85).
The meaning is paraphrased in §92, cf. also Dhs. p. 5. Is PED's meaning
'to move round' ever justified? See CPD, also n. 92/1 and Pe 82.
92/1 lSahabhu—coexistent with': see Dhs. §1197. This, with the idea of
anwparivatti (see last note), was developed in the later commentarial literature
into the theory of 'ideas with simultaneous arising and cessation, and ideas
with simultaneous arising and different cessation or different arising and
simultaneous cessation' in connexion with the occurrence of rupadhamma
and arupadhammd (VbhA. 25ff.).
92/2 cf. Yamaha ii, Iff.
92/3 Abhinandati (like its subst. abhinandana) is mostly used in the sense
of 'looking forward expectantly to the future', while nandati simply means
'delighting'; but the distinction is not a hard one.
 16 Modes of Conveying in Separate Treatment 31
94. These three terms asked are three questions. Why ?* By
construing [respectively] as the adept, the initiate, 2 and also the
kind of abandoning heralded by insight. For when he said 'There
are the masters of ideas9 he was asking about Arahantship; when he
said 'And several initiates here9 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.
95. Here is the answer:
' S e n s u a l d e s i r e s he w o u l d n o t w a n t ,
A j i t a ' t h e B l e s s e d One s a i d .
' H e w o u l d be u n d i s t u r b e d in m i n d ;
A n d s k i l l e d in a l l i d e a s , a b h i k k h u
I s m i n d f u l in h i s w a n d e r i n g s ^ (Sn. 1039; Pe 85).1
96. All the Blessed One's bodily action1 is heralded by knowledge
and has parallel occurrence with knowledge. All his verbal action
is heralded by knowledge and has parallel occurrence with know-
ledge. All his mental action is heralded by knowledge and has
parallel occurrence with knowledge. His knowing and seeing is
unrestricted1 in the case of the past period, in the case of the future
period, and in the case of the presently-arisen period. What
resistance to his knowing and seeing should there be ? [18] Ee-
sistance to knowing and seeing is any unknowing and unseeing in
the case of what is impermanent, painful, and not-self. 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.
But the Blessed One's knowing and seeing is unresisted; for the
Enlightened Ones, the Blessed Ones, have unobstructed knowing
and seeing.
97. Herein cognizance has to be guarded by an initiate with respect
to two [kinds of] ideas: from wanting with respect to ideas provoca-
94/1 S e e n . 76/1.
94/2 lAsekha—Adept' (lit. 'one whose training is done') is a term for one who
has attained the fruit of Arahantship. 'Sekha—Initiate' is a term for the
seven types of person, i.e., those with the four paths and 1st 3 fruits.
95/1 Investigation of, inquiry into, the nature of an Enlightened One appears
in one form here, as the Mode of Conveying here being dealt with, and also
in another form at §§541-94 (the same Mode in Combined Treatment). The
Buddha's Utterance as communicating an injunction to inquire is found
notably in M. Sutta 47 (Vlmamsaka-sutta), cf. also M. Sutta 91.
96/1 See n. 326/2 for omniscience.
32 The Guide
tive of lust and from hate with respect to ideas provocative of
obsession.1
98. With respect to these the Blessed One said 'Sensual desires he
would not want9 (§93) warning against any wishes, infatuations,1
aspirations, longing, or toying; and [with the words] 'He would be
undisturbed in mind9 he mentioned abolition of obsession. For
when an initiate wants accordingly he arouses unarisen defilement
and he swells arisen defilement. But he who makes efforts with
undisturbed intention (cf. Pe 146) and not wanting, <(i) produces
will2 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;
(Hi) 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>
(M. ii, 11).
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.1 (iii) What are the unarisen profitable ideas ?
They are the faculties that belong to the Stream-Enterer. These
are the unarisen profitable ideas. [19] (iv) What are the arisen
profitable ideas ? They are the faculties that belong to him who
stands [on a path]. 2 These are the arisen profitable ideas.

97/1 NettiA discusses alternative readings of patighatihdniyesu and pari-

yutthdniyesu without rejecting either.
98/1 Read mucchd with C, Ba and Eb instead of pucchd.
98/2 This passage describes the 4 Right Endeavours (sammappadhdna).
99/1 NettiA here refers to the kind of 'being arisen' called 'arisen by having
soil to grow in' (Vis. 687). What is meant is the potentiality for arising
contained in the idea of 'underlying-tendencies'. This 'arisen potentiality'
or liability is here considered as an arisen evil.
99/2 'Atthamakassa—of him whi -tands on [a p a t h ] ' : see also §274, where
the meaning is clarified by the context (cf. also Ps. ii, 193; Kv. 243-51; Yam.
i, 322; ii, 197; MAA. i, 137). The explanations both in PED and CPD
cannot be right, and there seems no precedent for counting the 'eight persons'
back, starting from the possessor of the fruit of Arahantship as the first,
 16 Modes of Conveying in Separate Treatment 33
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> (M. i, 11) is the understanding
faculty. And any act of trusting in these four faculties is the faith
faculty (cf. §96).
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 (see §98). Where is the mindfulness faculty met
with ? In the four foundations of Mindfulness. Where is the con-
centration faculty met with? In the four meditations. Where is the
understanding faculty met with? In the four Noble Truths > (cf. Pe
128;/S. v, 196).
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'.
103. 'Skilled in all ideas': the world is threefold as the world of
defilement, the world of being (existence), and the world of faculties
(§64).
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.1 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 knowable1 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.

and so arriving at the Stream-Entry path for this term. I n fact it seems to
be derived, not from attha ('eight') at all, but from d-\-\/thd ('to stand upon'),
in which case it is synonymous with patipannaka. NettiA, commenting on
§274, says 'Atthamakassa [means] of one on the way (patipannassa) to veri-
fication of the fruit of Stream-Entry' for the 1st mention in §274, and then
again 'atthamakassa [mentioned] again [means] of one standing on the path
of Non-Return' (pp. 95-6). I n this paragraph, therefore, no. (iii) is the
faculties of the possessor of the fruit of Stream-Entry, and no. (iv) those of
one 'standing on' any of the paths. Cf. expression catumaggattha puggald
(Abhidhammatthasangaha, sankhipavanriand-lokuttaracitta section).
104/1 Reading neyyam with Ba and NettiA, and Bb the 1st time only;
C supports PTS.
34 The Guide
That knowledge should be understood as fivefold, namely acquain-
tanceship, diagnosis, abandoning, keeping in being, and verification.
105. [20] Herein, what is acquaintanceship ? It is any knowledge
about the individual characteristics of ideas (§§159fT.), and about
the Discrimination of Ideas and the Discrimination of Meanings.
This is acquaintanceship.
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, 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.
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.
108. Herein, what ideas are to be abandoned ? Any that are
unprofitable.
109. Herein, what ideas are to be kept in being ? Any that are
profitable.
110. Herein, what ideas are to be verified ? The undetermined.1
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.
That is why the Blessed One said 'Skilled in all ideas' (§95).
112. (A bhikkhu is mindful in his wanderings' (§95): 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 (cf. D. ii, 292).
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.
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 verifica-
tion of cessation. This is the fourfold discoverable.

110/1 The neuter gender of yam asankhaiam is notable here.

 16 Modes of Conveying in Separate Treatment 35
115. He who knows this [21] is called one who advances mindful,
who retreats mindful (cf. M. iii, 135), with the exhaustion of lust,
the exhaustion of hate, and the exhaustion of delusion.
That is why the Blessed One said:
<*Sensual desires he would not want,
He would be undisturbed in mind;
And skilled in all ideas, a bhikkhu
Is mindful in Ids wanderings9 > (§95).
That is how it can be asked, and that is how it can be answered
(see §62).
[(2) Gratification, etc.: see Mode ].
(3) Paraphrasing Verse]
116. And a Thread's paraphrasing-verse (§62) 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 (cf. A. i, 58-9,
iii, 178). That is why [a paraphrase-verse] should be versified1 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 state-
ment, 1 a statement [elucidating] a sequence [of meaning] ?2 One

116/1 0 , Ba, Bb, all read sangdyitabbam instead of PTS's sangdhitabbam.

This word perhaps ends the paragraph since the words suttan ca pavicitabbam
seem to open what follows; they seem to refer back to §§6 and 62 and to be
expanded in what follows.
117/1 *Ahacca-vacana—an original statement': a free rendering of a difficult
term. Cf. DhsA. 9, Miln. 148. The general sense seems to be that of a
statement made by the Buddha himself, in which case it could, for instance,
describe the two condensed statements made by the Buddha in M. Sutta 18,
in contrast with the Elder Mahakaccana's expansion of the second one there
(see also next note). But \/han ('to strike') is required by NettiA's explana-
tion, which is: lBhagavato thdna-karanddim dhacca abhihantvd pavatta-
vacanam; sammdsambuddhena sdmam desitayuttan ti attho' (p. 67), which may
be rendered 'a statement made to occur by causing the Blessed One's (oral)
position, instrument, etc., to strike together; fit for a fully Enlightened One's
own teaching, is the meaning'. For this technical grammarian's use of
thdna-karan-ddi see Rupasiddhi: lThdnakaranappayatanehi vanna jdyante\
'Syllables are produced by means of the oral position (i.e., guttural, palatal,
cerebral, dental, labial), the instrument (i.e., tongue, etc.), and the voicedness
8
36 The Guide
whose meaning is already guided ? One whose meaning has yet
to be guided ? 3 And also, is it one that deals with corruption,
that deals with morality,4 that deals with penetration, 5 or that
deals with the Adept (see §760) ? 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 Maha-Kaccana 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' (§6).
The Mode of Conveying an Investigation is ended.
*

3
[The Ninefold Thread in the Mode of Conveying a Construing]
119. Herein, what is the Mode of Conveying a Construing ? The
Mode of Conveying a Construing is this:

(i.e., whether surd or not)' (quoted in Burmese-script Pali dictionary Sadda-

ttharatandvali).
1V7/2 lAnusandhi-vacana—statement of sequence [of meaning]': another
syntactical term. NettiA says 'uttered by a hearer (disciple); for it is so
called since it occurs by following sequentially upon {anusandhetvd) a state-
ment of the Blessed One's' (p. 67). This would apply to the explanatory
discourse by the Elder Maha-Kaccana in, e.g., M. Sutta 18. The meaning
is thus not the same as t h a t of the sandhi at §§198ff.
117/3 'Nltatiha—whose meaning is already guided' and lneyyattha—whose
meaning needs guiding' occur at A. i, 60; they can be paraphrased by 'with
explicit meaning' and 'with implicit meaning' respectively, though recollecting
that 'meaning' here means 'meaning-as-aim'. The remaining 4 kinds are
from the fourth chapter (§760).
117/4 lVdsand—morality': fm. y/vas 'to dwell', see Sn. 1009, Miln. 263,
Vis, 185. Here contexts show the meaning to be cultivation of merit, hence
'morality'; but cf. Vin. iv, 120, where it is allowed to 'treat' or 'cure' (vasetum)
clay in order to prevent it from becoming ill-smelling.
117/5 Spelling nibbedha in all eds., which implies \/vidh, ( = Skr.\/vyadh);
yet possibly one might read nibbheda ('breaking out' fm. \/bhid) in all instances.
See abhinibbhidd and n. 326/1. There seems to be some real fusion of these
two and with \/vid (nibbidd, 'dispassion').
 16 Modes of Conveyinc/ in Separate Treatment 37
'Looking for right and wrong construing
In the case of all the Conveyings,
Plane and resort [will] demonstrate
The Mode Conveying a Construing' (§7).
120. What does it construe ? The four Principal Appeals to
Authority (see A. ii, 167). 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. These are the four Principal Appeals to
Authority. 1
121. [In all such appeals to authority] <These t e r m s and
p h r a s i n g m u s t , in t h e case of t h e T h r e a d , be
conformable to t h e ways of e n t r y [to it], 1 a n d , in
the case of t h e O u t - g u i d i n g ( D i s c i p l i n e ) , be seen
[ t h e r e ] for oneself> (A. ii, 167), and t h e y m u s t , in
t h e case of t h e e s s e n t i a l n a t u r e of the idea, 2 be
a d a p t a b l e [to it].
122. [22] What is the Thread to whose ways of entry they must be
conformable (see also §§351fT.) ? The four Noble Truths.
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.
124. What is the essential nature of the idea to which they must be
adaptable ? Dependent arising (see §462; S. ii, 25).
125. If, in the case of the Noble Truths, there is a way of entry
[to them], 1 and if, in the case of the Outguiding of defilements, it is

120/1 This passage clearly takes mahapadesa t o be made up of mahaJr

apadesa, not maha+padesa. Ref. in PED t o A. ii, 167 should thus be under
apadesa, not under padesa, and ref. D. ii, 123 should be added there; CPD
does not mention under apadesa. The meaning is thus clearer; for it is not
the authority itself so much as the appeal made to the authority, the correct-
ness of the appeal being recommended to be checked against the Suttas and
the Vinaya.
121/1 For otdrayitabba ('must be conformable to the ways of entry'—i.e., to
the 4 Truths) see Introduction (sect. 8).
121/2 Dhammata (lit. 'idea-ness'—the particular idea by which the 'thing'
is recognised) combines the notions of 'idea' (dhamma), 'nature' (pakati),
and 'essence' (bhava—in its post-Pitaka use), rather in the sense of the English
expression ' I t is of the essence . . .'. What is referred to here is dependent
arising as the essential conditionedness of all being.
125/1 lAvatarati—there is a way of entry': = otarati; not in PED, see CPD;
but the rendering 'to descend' in CPD, while literal, does not suit this context
38 The Guide
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.
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 (see §§63f.) ? 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.'
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, only1 the phrasing being
different V (cf. M. i, 297).
128. How would that be ? According as the deity asked the
Blessed One the following questions:
<(The world: by what is it struck down ?
And then by what is it beset ?
What barb has it been entered by ?
And by what harassed1 constantly V> (S. i, 40).
129. These four terms asked are three questions: How is that
recognized ? Because the Blessed One answered the deity as
follows:
<6Mortality strikes down the world.
And then it is beset by ageing.
And craving's barb has entered it.
And wishes harass it constantly9 > (S. i, 40).
130. Herein, ageing and death are two of the determined charac-

well; it requires the more specific sense of 'to allow or provide a way of entry
into (i.e., the 4 truths)'. What is meant is given in full in the 12th Mode
(§§351ff.).
127/1 ''Eva—only': this very commonly met with meaning not in PED.
128/1 'Dhiipayita—harassed': no meaning that fits given in PED; lit.
'smoked', but here NettiA glosses by santdpita; cf. Psalms of the Brethren 448.
So also dhupayana (§136). Cf. dhupdyati at A. ii, 215.
 16 Modes of Conveying in Separate Treatment 39
teristics of the determined; for ageing is alteration of what is
steady> [and] death is <subsidence> (A. i, 152).1
131. Herein, there is a difference between the meanings of ageing
and of death. For what reason ? [23] Because those who die in
the womb never become aged. And there is death among the gods
though their physical frames do not age.1 One can get by 2 ageing,
but death one cannot get by, except for what is in the province of
those possessing supernormal success (power; see D. ii, 99).
132. Now when it is said 'Craving's barb has entered it', those without
lust are seen to age and die. And if craving were the same as ageing
and death, then that being so, all those who were youthful would be
without craving. 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.
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.
133. By means of this kind of construction it can be examined with
various other 1 reasons whether the construction is seen for oneself
and [whether] otherness of meaning is co-ordinated (cf. §§465ff.);
And it should be examined as to phrasing as well.
134. Now in the case of the two ideas, namely 'barb' and 'harass-
ment' (§128), there is oneness of meaning; for no difference is con-
struable between the meanings of 'wishes' and 'craving' (§129).
When craving's intent is not fulfilled, anger and spite arise with
respect to the nine Grounds for Annoyance (see A. v, 408).
135. By means of this construction there is otherness in the
meanings of ageing, of death, and of craving.
136. However, when the Blessed One calls this by the two names,
'wishes' and 'craving', it is in virtue of the external grounds which

130/1 Read Jar a yam thitassa annaikattam; maranam vayo.

131/1 For the death of gods see Iti. 76f.
131/2 'Patikkamam katum—to get b y ' : not in PED, lit. 'to make a by-pass';
cf. parikkamandya (M. i, 43). Perhaps the reading here should be parikka-
mam.
133/1 This use of annanianna as 'various others' or 'this and other' is
unusual, perhaps peculiar to this work, the normal meaning being 'each other'
or 'mutual'. NettiA says 'anruimannehl ti annehi kdrarm/papattlhi: atthato
ce anriatiam tadannam pi; byanjanato gavesitabban ti attho" (p. 72).
40 The Guide
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' (cf. M. i, 259), yet
all fire has only the characteristic of heating, so too, all craving has
only one characteristic, namely the characteristic of cleaving to,
[24] 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' 1 and 'the Current' and
'attachment' and 'affection (moisture)' and 'torment' and 'the
Creeper' and 'conceiving [in terms of " I " and "mine"]' and 'res-
ponsibility' 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 (see §§285ff.):
137. <Need and longing, expectant relishing,
Enticements1 on the several elements based,
Hankering whose being is rooted in unknowing:
To all that with its root I put an end>
(Pel7;cf. S. i, 181; see §286).
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 conscious-
ness . . . > all of which argument can be cited in detail (cf. S. iii, 107).

139. This synonym for Craving1 is construable in this way: 'All

access to suffering has for its root determinations [conditioned] by
craving for sensual desires.' It is not construable in this way: 'AH

136/1 'Saritd—current' might mean 'memory-maker' and refer to the sara-

sankappa of, say, M. iii, 132 or to the samanussarato of M. iii, 217, depending
on the root.
137/1 ''Sard—enticements': the word is not in the Samyutta text, which
differs a good deal from this quotation. NettiA (p. 99) equates with tanhd
but does not explain the word anywhere.
139/1 C, Ba and Bb agree that the words tanhdy* etarh vevamnam evarh
yujjati are one clause. Ba and Bb append it to what goes before, while C
begins the following passage with it, which seems preferable.
 16 Modes of Conveying in Separate Treattnent 41
access to dispassion has for its root some requisite of craving for
sensual desires.'2
By means of this construction it can be examined with various
other reasons.
140. For just as 1 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 acquain-
tanceship, 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, [25]
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.
141. When someone abides in loving kindness, the teaching is not
construable thus: '111 will keeps gripping his heart,' the teaching is
construable thus: '111 will is abandoned and disappears in him.'
142. When someone abides in compassion, the teaching is not con
struable thus: 'Cruelty keeps gripping his heart,' the teaching is
construable thus: 'Cruelty is abandoned and disappears in him.'
143. When someone abides in gladness, the teaching is not con-
struable thus: 'Boredom keeps gripping his heart,' the teaching is
construable thus: 'Boredom is abandoned and disappears in him.'
144. When someone abides in onlooking-equanimity, the teaching is
not construable thus: 'Lust 1 keeps gripping his heart,' the teaching
is construable thus: 'Lust is abandoned and disappears in him.'
145. When someone abides in the signless, the teaching is not con-
struable 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.'
146. When the [conceiving 'I] am' is absent, the teaching is not

139/2 lKdmatanhdparikkhdramulako—has for its root some requisite of

craving for sensual desires' is explained by NettiA to be objective sensual
desires (desired things) as the basis for subjective sensual desire (craving).
Cf. distinction between vatthu-kdma and kilesa-kdma a t Ndl. 1.
140/1 Where PTS has yathd Bhaga-va C has ya(ti aha Bhagavd, Ba and Bb
yaihd hi Bhagavd.
144/1 Cf. M. i, 424, which has putigha here, not ruga.
42 The Guide
construable thus * "I do not see thus 'I am this', yet the barb of
uncertainty and wondering 'What am I ?, How am I V1 keeps
gripping my cognizance,''' the teaching is construable thus ' "The
barb of uncertainty and wondering is abandoned and disappears
[in me]." '
147. [Again,] when1 someone has entered upon the first meditation,
the teaching is not construable thus 'Lust for sensual desires and
ill will occur2 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.'
148. When someone has entered upon the second meditation, the
teaching is not construable thus 'Perception and attention accom-
panied by what has thinking and explorating occur in his dis-
tinction,' 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.'
149. [26] When someone has entered upon the third meditation, the
teaching is not construable thus 'Perception and attention accom-
panied by what has pleasure due to happiness occur in his distinc-
tion,' 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.'
150. When someone has entered upon the fourth meditation, the
teaching is not construable thus 'Perception and attention accom-
panied by what has [pleasure due to] onlooking-equanimity1 occur

146/1 Where PTS has kisminci katasmin ti, Ba has kinci gatasmin ti and
Bb and C kisinl ti kathasml ti, NettiA ignores. Since the allusion is certainty
to M. i, 8, Bb and C are right and the resolution is as follows kim asml? ti,
katham asml? ti.
147/1 The words yatha vd pana a t PTS p . 25, line 23 ( = beginning of §147)
must relate forward to the evam a t PTS p. 26, line 38 ('so too' in §156).
Consequently §§147-56 are one sentence in the Pali, regardable as beginning
with the 'just as . . . ' which is followed in due course by the ' . . . so too . . .'
147/2 'Sarhvattanti—occur': this meaning, not infrequent, not given in
PED; cf. nibbattati and pavattati.
150/1 Read upekkhdsukhasahagatd.
 16 Modes of Conveying in Separate Treatment 43
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 the base consisting
of infiniteness of space2 occur in his inferior state,' the teaching is
construable thus 'They occur in his distinction.'
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;' 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.'
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 con-
struable thus 'They occur in his inferior state;' or alternatively, the
teaching is not construable thus 'Perception and attention accom-
panied by the base consisting of no-owning1 occur in his inferior
state,' the teaching is construable thus 'They occur in his dis-
tinction.'
153. When someone has entered upon the base consisting of no-

150/2 'Akasa—space': PED derives from prefix d-f (Skr.)\/kds 'to shine
forth' (though it is a mystery how space, which is devoid oirupa, can do that).
The old Pali definitions are all negative and imply the prefix a- to be a
strengthened negative (as in dkincanna) + either\/kds (Skr.^/kds) 'to display',
'to shine' or else -\/kas (Skr. <\/krs) 'to draw a line', 'to plough a furrow';
akasa is then either 'that which does not shine forth' or 'that on which no
line can be drawn' (cf. Simile at M. i, 127: impossibility of drawing a picture
on space (akasa)). See negative definition in Vibhdviru Tikd ad Abhidhamma-
tthasangaha: 'Na kassatl ti dkaso, na kdso va dkdso\ The very late and
Sanskritized Abhidhdnappadipikd Tikd admits a positive definition, however:
l
Bhusam kasante dippante padatthd etend ti dkdso; na kassati na vilekhiyati
ti va akaso\
152/1 ldkincanndyatana—base consisting of no-owning': PED derives
dkincanna from neg. prefix a - + p r o n . kim -\ suffix -carta; but the word seems
rather to be a negative derivative of ^/kic ('to press', 'to obstruct'); see M. i,
298 'rdgo kincano ('lust is an owning'), etc., explained at MA. ii, 354 by kincati
— maddati. Cf. also kincanatd (so read) at M. ii, 263 and MA. iv, 64 = Vis. 654.
The words ln'atthi kinci* (M. i, 41) in the description of the dkincahridyatana
are then a play on the two different words kind (pron.) and kirfcawi (subst.
fm. \/kic). Otherwise well rendered by 'base consisting of nothingness'.
44 The Guide
owning, the teaching is not construable thus Terception 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;' or alternatively, the teaching
is not construable thus Terception 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.'
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;' or alternatively,
the teaching is not construable thus Terception and attention
accompanied by cessation of perception and feeling1 occur in his
inferior state,' the teaching is construable thus 'They occur in his
distinction.'
155. The teaching is not construable thus 'Cognizance is healthy
when it does not submit to directive management,' 1 the teaching is
construable thus 'Cognizance is healthy when it submits to directive
management.'
156. That is how all the ninefold Thread should, after being in all
ways (§62) 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), [27] and according to the
Master's Dispensation.
157. That is why the venerable Maha-Kaccana said:
'Looking for right and wrong construing
In the case of all the Conveyings'
Plane and resort [will] demonstrate
The Mode Conveying a Construing' (§7).

The Mode of Conveying a Construing is ended.

154/1 NettiA points out that such perception and attention in this case
accompany the preparatory work done by one who has decided to enter
upon the attainment of cessation of perception and feeling (p. 76).
155/1 iAbhinihdra—directive management': what is meant is, making and
keeping a resolution, but the word also has a technical reference to the develop-
ment of the 5 supernormal abhinfia belonging to worlds (see, e.g., D. i, 76).
 16 Modes of Conveying in Separate Treatment 45

4
[The Ninefold Thread in the Mode of Conveying Footings']
158. Herein, what is the Mode of Conveying Footings ? 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' (§9).
159. What does this [Mode] teach ? [It teaches as follows:]

[Definitions of the 18 Root-Terms—see §4]

Ignorance has the characteristic of not penetrating ideas according
to actuality; its footing is the [four] perversions. Craving has the
characteristic of cleaving to; its footing is endearing form or alluring
form. Greed has the characteristic of aspiring; its footing is the
taking of what is not given. [Hate1 has the characteristic of willing
ill; its footing is killing breathing things. Delusion has the charac-
teristic of wrongly theorizing about things; its footing is wrong
theory.2] Perception of beauty has the characteristic of appre-
hending colour, shape and features; 3 its footing is non-restraint of
the faculties [beginning with the eye]. Perception of pleasure has
the characteristic of approaching contact affected by taints; its
footing is gratification. Perception of permanence has the charac-
teristic of unseeing of ideas that have the characteristic of being
determined [that they are so]; its footing is consciousness. Per-
ception of self has the characteristic of not seeing with perception of
impermanence and perception of pain; its footing is the name-body
(cf. Pe 121f.).
160. Science has the characteristic of penetrating all ideas; its
footing is the knowable. Quiet has the characteristic of preventing
distraction of cognizance; its footing is the kinds of ugliness.1
159/1 The clauses for hate and delusion are oddly missing in all eds.; they
are easily reconstructed from their counterparts in §160.
159/2 See n. 160/2.
159/3 There is no justification for rendering byanjana in this context by
'attire' as is done in PTS Netti index; what is meant is such 'personal features'
as nose, hand, etc.
160/1 'The kinds of ugliness' can be taken as the 31 (or 32) parts of the body
(e.g., D. ii, 293) or the 9 corpse-meditations (D. ii, 295f.), or the different
corpse-meditations (as at A. i, 42).
46 The Guide
Non-greed has the characteristic of preventing recourse to wishes;
its footing is abstention from taking what is not given. Non-hate
has the characteristic of non-ill-will; its footing is abstention from
killing breathing things. Non-delusion has the characteristic of not
wrongly theorizing2 about things; its footing is right theory. 3
Perception of ugliness has the characteristic of apprehending the
discoloured [corpse-stage] and the festering [corpse-stage]; its
footing is dispassion. Perception of pain has the characteristic of
diagnosing contact affected by taints; its footing is feeling. Per-
ception of impermanence has the characteristic of seeing ideas that
have the characteristic of being determined; [28] its footing is rise
and subsidence (fall). Perception of not-self has the characteristic of
non-insistence4 in the case of all ideas; 5 its footing is perception of
ideas 6 (cf. Pe 127f.).

[Further Definitions]
161. The five strands of sensual desire are the footing for lust for
sensual desires. The five faculties [beginning with the eye] that
have form are the footing for lust for form. The sixth 1 base [namely
that of mind] is the footing for lust for being (existence). The state
of a contemplator2 of being (existence) as occurrence is the footing
for the five categories of assumption. Recollection of past life is the
footing for knowing and seeing.

160/2 'Avippatipddana—without wrong theorizing': not in PED, see CPD.

160/3 'Sammdpatipatti—right theory': patipatti in this sense not in PED,
see last note. The word appears in Vis. (pp. 468, 471, etc.), which doubtless
borrowed it from here; cf. Pe 33, 35; Miln. 96.At A. iii, 325 micchdpatipanna
occurs with micchaditthika.
160/4 C confirms PTS reading; Ba and Bb sabbadhamrna-abhinivesa-; but
the sense demands sabbadhammdnabhinivesa- = sabbadhammdnam anabhi-
nivesa-.
160/5 The compound sabbadhammd should be taken as equivalent to sabbe
dhammd and translated 'all ideas'; but it could also—such is the ambiguity
of compounds—be taken in the sense of 'ideas of all' as the conceits (mannand)
based on the notion of 'all' (sabba: see esp. M. i, 3 ; 329; and S. iv, 15), though
this is an improbable meaning.
160/6 An allusion, apparently, to Dh. 279 quoted at §38, but also a t the same
time to the fourth Foundation of Mindfulness (dhammdnupassand), cf. n. 4 / 1 .
161/1 All Oriental eds. and NettiA have (correctly) chatthdyatanam. The
allusion is to there being only the 'sixth' (i.e., mind) in the 4 formless states.
161/2 'Anupassitd—state of one contemplating': fern, abstr. subst., not in
PED, see CPD.
 16 Males of Conveying in Separate Treatment 47

[Definitions of thefivefaculties]
162. Faith has the characteristic of trusting, and its manifestation
is belief. Confidence has the characteristic of being undisturbed
and its manifestation is confiding (clarification).1 Faith has the
characteristic of credence;2 its footing is confidence-by-having-
undergone.3 Confidence has the characteristic of being undisturbed;
its footing is faith.
163. Energy has the characteristic of instigating; its footing is a
right endeavour. Mindfulness has the characteristic of non-
drifting;1 its footing is a foundation of mindfulness. Concentration
has the characteristic of unification; its footing is the meditations.
Understanding has the characteristic of act-of-understanding; its
footing is the four Truths (cf. §295; also Pe 128-9).

[Definitions of the Members of the Formula of Dependent Arising]

164. Another guide-line:
Unreasoned attention has the characteristic of directing attention
to gratification; its footing is ignorance. Ignorance has the charac-
teristic of confusing Truth; it 1 is the footing for determinations.
Determinations have the characteristic of developing2 renewal of

162/1 'Pasdda—confidence' means fit. 'transparency' or 'settledness' (i.e.,

of water t h a t was muddy and has become clear), and the word pasldati is
used both for the clearing of water and for acquiring confidence. Faith is
thus regarded as the settling of the disturbance of doubts and clearing of
the mind by resolution or trust.
162/2 'Abhipatt(h)iyana—credence': not in PED, see CPD; NettiA, which
spells abhipatthiyana, glosses by 'Saddahanam eva' ('Simply having faith',
p. 78).
162/3 'Avecca—having undergone': the rendering is both literal and accurate.
Ger. of ava- ('down', 'under') + -\A* C t o g°')- The meaning can be clarified
by looking over the substance of M. Sutta 47 (M. i, 320). Avecca-pasdda
('confidence by having undergone') thus means the kind of confidence (in
the Three Jewels) that is due to one's having oneself actually undergone the
cessation of craving t h a t comes with attainment of the 1st Path, since before
that undergoing there was only unconfirmed faith in what had been heard
about it from the word of another.
163/1 See n. 83/3.
164/1 'Tarn—it', while agreeing in gender, number and case with padatthdnam
(neut.), refers back in meaning to avijjd (f.). For this syntactical rule see
n. 64/1. In the Pali this paragraph contains a string of examples.
164/2 'Virohana—developing': not in PED; caus. n. fm. viruhati.
48 The Guide
being (existence); they are the footing for consciousness. Con-
sciousness has the characteristic of causing occurrence by opening
the way to reappearance; 3 it is the footing for name-and-form.
Name-and-form has the characteristic of conjoining the name-body
and the form-body;4 it is the footing for the sixfold base. 5 The
sixfold base has the characteristic of denning the [six] faculties; it is
the footing for contact. 6 Contact has the characteristic of causing
concurrence of [e.g.] eye, forms, and consciousness; it is the footing
for feeling (affectivity). Feeling has the characteristic of being
coessential7 with the wished-for and the un-wished-for; it is the
footing for craving.8 Craving has the characteristic of cleaving to;
it is the footing for assuming.9 Assuming opens the way to re-
appearance; 3 it is the footing for being (existence).10 Being
(existence) has the characteristic of giving actual being (existence)
to the name-body and the form-body; [29] it is the footing for
birth. Birth has the characteristic of giving manifest being
(existence)11 to the categories; it is the footing for ageing. Ageing

164/3 'Opapaccdyika—opening the way to reappearance'; fm. upapatti +

aya + ka; not in PED; NettiA says of the first mention, in definition of
consciousness, 'This means t h a t it has for its individual essence the causing of
occurrence as a state of existence-as-appearance (upapatti-bhava-bhdvena, cf.
Ps. i, 52 for this term)' and of the second mention, in the definition of assump-
tion. ' I t causes the occurrence of the categories in reappearance [in the new
existence]' (p. 79).
164/4 PED, under ndmarupa, equates t h a t term with ndmakdya—a bad
mistake. See definition a t §445; see also n. 8 4 / 1 .
164/5 The 'sixfold base' (saldyatana) is a term for the eye, ear, nose, tongue,
body, and mind.
164/6 'Phassa—contact': See definition at, e.g., M. i, 111.
164/7 iAnubhavana—being coessential with': anu- = 'parallel with' or
'co-', and the \/bhu 'to be', which should not have its ontological significance
obscured here by another rendering, recollecting t h a t the formula of Dependent
Arising is intended to describe the structure (and potentiality for cessation)
of both positive and negative being (bhava) as well as its complexity; here the
Craving for the aifectivity-stimulation of feeling induces assuming future
being . . .
164/8 'Tanhd—craving': see n. 4 2 / 1 . For ajjhosdna ('cleaving to') see,
e.g., def. ofajjhosaya titthati at MA. ii, 311 'tanhajjhosdnena gilitvd parinittha-
petvd ganhdti.
164/9 'Updddna—assuming': mostly rendered by 'clinging'; but see Intro,
(sect. 14).
164/10 'Bhava—being (existence)': for rendering see KhpA. Trsln. Appx. I.
164/11 lPdtubhavana—giving manifest being': fm. pdtu(r) ('manifest')+
\/bhu ('to be'); birth (as historical beginning) brings the individualized
5-category process into manifest renewed existence.
 16 Modes of Conveying in Separate Treatment 49
has the characteristic of overripening the essentials of existence;12
it is the footing for death. Death has the characteristic of inter-
rupting the life-faculty; it is the footing for sorrow. Sorrow (soka)
causes care (ussukha); it is the footing for lamentation. Lamentation
causes constant crying out; it is the footing for pain. Pain is
oppression of body; it is the footing for grief. Grief is oppression of
cognizance; it is the footing for despair. Despair causes surrender-
ing; 13 it is the footing for being (cf. Pe 117-18).

[How Being comes about]

165. When these factors of being (existence)1 are (exist) [by their]
having occurrence in harmony, [then] that [is] being (existence);
that [is] the footing for the roundabout [of rebirths].

[Further Definitions]
166. The Path has the characteristic of giving outlet; it is the
footing for cessation.
167. Knowledge of watering-places is the footing for knowledge of
what it is to have drunk [enough] (see M. i, 220). Knowledge of
what it is to have drunk [enough] is the footing for knowledge of the

164/12 lUpadhi—essentials of existence': upa + \/dhd (to put). What is

meant is any necessity for life in the widest possible sense. But cf. Pe 117:
indriydnam paribhedo upandho (sic, read upaddho or upadhil) paripdko and
(p. 118) upanaya- (sic, read also upaddha- or upadhi-1) paripdkalakkhand jard.
164/13 lOdahana—surrendering' (if this translation is correct): the meaning
'putting in, fig. attention, devotion' in PED> this ref., will not do since it
has no regard for the context. NettiA says 'Avadahanam, attano nissayassa
santappanam eva* (' = avadahana, simply tormenting one's own physical
support'—p. 79).
165/1 lBhavanga—factor of being': NettiA says 'Bhavangdni means either
"factors of being" or "factors called being". Of these, the defilements are
"factors of being" and the round of action's ripening is the "factors called
being". " H a r m o n y " means all of this' (p. 70). The term is very frequently
used by Acariya Buddhaghosa and others to explain the continuity of
cognizance. While they have taken this term from the Patthdna, which is
the only place where it occurs in the Tipitaka (though without explanation—
Ptn. 159, 160, 169, 324), no Pitaka commentary offers any explanation of it.
I t s meaning here is not quite the same, perhaps, and seems t o be the more
simple one that each item (from 'ignorance' down as far as 'assumption') in
the formula of Dependent Arising is to be considered as a 'factor of being'
(itself a member of the formula).
50 The Guide
[right] amount. 1 Knowledge of the [right] amount {mattannutd) is
the footing for self-knowledge (attannuta)? Self-knowledge is the
footing for the state of having previously performed merit. The
state of having previously performed merit is the footing for living
in befitting places. Living in befitting places is the footing for
waiting on true men. Waiting on true men is the footing for right
disposition in self-guidance (see A. ii, 32). Right disposition in
self-guidance is the footing for the kinds of virtue. The kinds of
virtue are the footing for gladness. Gladness is the footing for
tranquillity. Tranquillity is the footing for pleasure. Pleasure is
the footing for concentration. Concentration is the footing for
knowing and seeing how [things] are. Knowing and seeing how
[things] are is the footing for dispassion. Dispassion is the footing
for fading of lust. Fading of lust is the footing for deliverance.
Deliverance is the footing for knowing and seeing of deliverance.
168. In this way all kinds of general-support, all kinds of conditions,
are a footing.1
169. That is why the venerable Maha-Kaccana said:
'The Victor teaching an idea
Teaches what that idea has too
As footing; so with all ideas:
This is the Mode Conveying Footings' (§8).
The Mode Conveying Footings is ended.
*

5
[The Ninefold Thread in the Mode of Conveying Characteristics]
170. [30] Herein, what is the Mode of Conveying Characteristics ?
The Mode of Conveying Characteristics is this:
167/1 NettiA reads pattarinutd for mattannutd and explains as 'knowledge
of what one has reached through keeping in being' (p. 79). But all eds.
confirm PTS, which suggests bhojane mattannutd (see M. iii, 2), though the
connexion is not then very clear.
167/2 'Attanriutd—knowledge of self' is 'knowing oneself to be possessed of
the five factors of endeavour (see A. iii, 65)' according to NettiA. This
rejects taking atta here as pp. of a + ^/dd ('knowledge of what has been taken
up'), cf. asamatta (§§575f.).
168/1 O, Ba and Bb support PTSy but NettiA reads yo koci upanissayo
balavapaccayo, though it cites an alternative reading evam yd kdci wpanisd
yogato ca pacmyato caf which suggests a remarkable corruption worthy of the
Pe texts. The sentence is repeated below at §463.
 16 Modes of Conveying in Separate Treatment 51
'When one idea is mentioned, all
Ideas of like characteristic
Are mentioned too: this constitutes
The Mode Conveying Characteristics' (§9).1
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.
172. How would that be ? According [for example] as the Blessed
One said: <Bhikkhus, the eye is unstable, small, trifling, fleeting:
besides (?) it is painful, destructible, liable to dislodgement, ashes (f),1
a determination (?); it is a victim for slaughter in the midst ofenemies>
( ). 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] charac-
teristic in the sense of victim for slaughter2.
173. And according as the Blessed One said: <Radha, do not look
back1 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 Yamakovdda Sutta
(S. iii, 113) all the five categories of assumption have a single
characteristic in the sense of victim for slaughter.
174. And according as the Blessed One said:
< They whose mindfulness of body
Is constantly well instigated
Do never what should not be done
And ever do what should be done> (Dh. 293; Pe 91).
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 (see D. Sutta 22, M. Sutta 119).
And likewise when anything whatever that is seen or heard or

170/1 I.e., one being stated, the rest are implied positively or negatively.
172/1 This untraced quotation, which NettiA and Tlkd ignore, is full of
difficulties. I t is not clear how parato (rendered 'besides') is to be taken;
it could mean 'alien'. Also the words kukkulam and sankharam are obscure
in this context.
172/2 Read vadhakatphena.
173/1 I n view of 'patipajja' at end of sentence, read hohi for hoti.
9
52 The Guide
1
sensed is stated, what is cognized is stated. And the Blessed One
said accordingly: [31] <Therefore, bhikkhus, abide contemplating the
body as a body, ardent, aware and mindful, guiding out covetousness
and grief about the world> (cf. M. iii, 83).
Now 'ardent' [here means] the energy faculty, 'aware' the under-
standing 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 Founda-
tions of Mindfulness come to fulfilment through keeping in being.
For what reason ? Because of the four faculties' state of having a
single characteristic.
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 Powers1 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 2 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 en-
lightenment have a single characteristic with their characteristic of
giving outlet. They come to fulfilment through keeping in being
owing to their singleness of characteristic (see also §§451-2).

174/1 ^Muta—sensed': a comprehensive term for what is smelt, tasted and

touched (see Nd2 ad Sn. 789); apparently never means 'thought, supposed,
imagined' as given in PED, which is probably due to faulty etymology. The
root is not at present certain. I t may be noted that a Sanskrit version of
the Pali dittha-suta-muta-vinndta is drste . . . srute cintite vijndte (see Lamotte,
p . 608) which is divergent from the Pali commentaries' explanation of muta
(see Niddesa, etc.).
175/1 The '5 Powers' (bald) are the same five as the '5 faculties' (indriya) but
considered from the point of view, not of their 'potentiality' or 'predominance'
when arisen as faculties, but of their 'unshakability' when kept in being as
powers against their respective opposites (see Ps. i, 21).
175/2 'Eight-factored path' is merely more literal than the more elegant
and familiar 'eightfold path'.
 16 Modes of Conveying in Separate Treatment 53
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 Consciousness1 come to one's diagnosis, and
one goes no bad way as regards the Goings on the Bad Ways (cf.
§§484-7). [32] In this way also one's unprofitable ideas are aban-
doned and disappear.
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.
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.
179. Or else, wherein painful feeling is taught, therein too are
taught the pain faculty, the grief faculty, and suffering as a Noble
Truth.
180. Or else, wherein neither-painful-nor-pleasant feeling is taught,
therein too are taught the onlooking-equanimity faculty, and all
dependent arising.1 For what reason ? Because ignorance under-
lies neither-painful-nor-pleasant feeling (see M. i, 303); with
ignorance as condition, determinations; with determinations as
condition, consciousness; with consciousness as condition, narne-
and-form; with name-and-form as condition, the sixfold base; with
the sixfold base as condition, contact; with contact as condition,

176/1 ' Vinndnatthiti—steadying-point for consciousness': these are explained

to some extent in §§304, 306 (see also refs. in Index). Four kinds are given
at D . iii, 228 and seven (on a different basis) a t D. iii, 253. PED rather
obscures than clarifies; for 'duration' and 'phase' are not directly intended,
but rather the particular 'original choice' by which consciousness first roots
itself on its basic object, upon which ramification takes place into the
experience of life. At death the 'steadying-point' is lost and another assumed
by the action of craving, and so a new life ramifies out again upon that. And
so on. (See also 8. ii, 65 quoted at §840).
180/1 NettiA says 'The construction is: The whole formula of Dependent
Arising is taught too; for the neither-painful-nor-pleasant feeling is underlain
owing to the underlying tendency to ignorance (see M. i, 303). So this kind
of feeling implies ignorance, and ignorance implies the whole Dependent-
Arising formula, of which it is the initial member' (p. 83).
54 The Guide
feeling; with feeling as condition, craving; with craving as con-
dition, 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 (cf. S. ii, 1).
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.1
182. In this way, as regards those ideas that have a single charac-
teristic in their function1 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.
183. That is why the venerable Maha-Kaccana said:
'When one idea is mentioned, all
Ideas of like characteristic
Are mentioned too: this constitutes
The Mode Conveying Characteristics' (§9).
The Mode of Conveying Characteristics is ended.

181/1 Forhdtabba seen. 4 4 / 1 . NettiA (p. 83) explains t h u s : ' "And" has the
meaning of the negative (byatireka, i.e., cessation), whereby he illustrates how
this Dependent Arising is twofold as "with" and "against", as will be stated
later. W h a t is called " t h a t on the side of corruption" (namely "arising") is
the former and the other (namely "cessation") the latter'. Here the hdtabba
phrase can probably be taken in the sense of 'brought to the abandonment
of craving by appropriate reasoning'.
182/1 NettiA distinguishes as follows: ' "Function" means that of, say,
earth's upholding as a constituent of form, or contact's making coincide
(see n. 164/6), which is formless, or any arisen condition-idea's conditioning
of any appropriately conditionally-arisen idea. "Characteristic" means any in-
dividual-essence such as earth's hardness, or contact's touching. "Generality"
means any such kind as the "deformability" (ruppana) of form (rupa), the
"bent-for-naming" (namana) of name (ndma). "Death and reappearance"
means the dissolution and rearising of determined ideas, or the co-arising
and co-ceasing of form and formless (see n. 92/1)'.
 16 Modes of Conveying in Separate Treatment 55

6
[The Ninefold Thread in the Mode of Conveying a Fourfold Array]
184. Herein, what is the Conveying of a Fourfold Array ? [It is]
this:
'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' (§10).
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]
185. [33] Herein, what is the linguistic ? It is any language
employing terms, any knowledge of ideas by name. 1
186. For when a bhikkhu knows the name of a meaning and knows
the name of an idea, and he applies1 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] (cf. Pe 91-2).2 All regional
linguistics (cf. M. iii, 234-5) and all regional languages can be
treated in this way. This is 'language employing terms'.

[(ii) Purport (intent)]

187. Herein, what is the purport (intent)? [Take, for example
the following passage:]

185/1 N.b. nama ('name') is also the grammarians' collective term for
nouns, adjectives and pronouns, as one of the 'four Parts of Speech' in Oriental
grammar (nama, akhydta, upasagga, nipdta = 'names, verbs, prepositions
(prefixes), and particles').
186/1 The semantic connexion here between abhiniropeti and nirutti implies
a punning association of nirutti with \/ruh instead of ^/vac (cf. vutta; Skr.
\/uk).
186/2 Note differences in these terms at Pe 91-2.
56 The Guide
<The True Ideal guards him that walks therein
As does a big umbrella in time of rain.
The IdeaVs reward, when walked in right, is this:
Who walks therein has no bad destination> (§37).
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:]
< Just as a robber taken in house-breaking
Is haunted by and responsible1 for his act,
So too a man hereafter, when departed,
Is haunted by and responsible for his aet> (cf. M. ii, 74).
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:]
< Who with the rod is cruel to beings
That are desirous to find pleasure
Shall find no pleasure when departed,
For all the pleasure he may seek> (Dh. 131).
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. [34] [Again:]
<A dullard drowsy with much gluttony,
Engrossed in sleep, who wallows as he lies
Like a great porker stuffed with fatting food,
Comes ever and again back to the world> (Dh. 325).
What is the Blessed One's purport here ? [It is that] those
who desire to be distressed1 by ageing and death will be such as
know the [right] amount in eating, keep the doors of their faculties

188/1 iSa-kammund . . . bajjhate—is responsible for his act'; for this sense
ofbajjhati (lit. 'is bound'), not in PED, see §912, also KhpA. 28f.
190/1 'Attiyitwm—lit 'to feel hurt by'; an allusion to A. i, 145.
 16 Modes of Conveying in Separate Treatment 57
guarded, are devoted to wakefulness in the first and last [of the
three] watches of the night (see M. iii, 2), practise insight with
regard to profitable ideas, and respect their companions in the
divine life whether elder or new or middle [bhikkhus]:2 this is the
Blessed One's purport here.
191. [Again:]
<The Deathless State is diligence;
That of Mortality, neglect:
The diligent will never die;
As good as dead the negligent > (Dh. 21; Pe 92).
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]
192. Herein, what is a source ? [It is the reason for the utterance
of a Thread, for example,] according as the cattle-owner Dhaniya 1
said to the Blessed One
< CA man with children finds relish through his children;
And a cattle-owner likewise through his cattle.
These essentials of existence are a man's relish;
Who has them not will never relish find1'> (Sn. 33),
and as the Blessed One replied
<CA man with children finds sorrow through Ids children;
And a cattle-owner likewise through his cattle.
These essentials of existence are a man's sorrow;
Who has them not will never sorrowfind'> (Sn. 34; cf. Pe 55).
Here2 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.

190/2 An 'elder bhikkhu' has ten or more years' seniority since full admission
(upasampadd), a 'middle bhikkhu' has five to ten, and a 'new bhikkhu' has
less t h a n five. Full admission can be given as soon as the 20th year from
conception is completed.
192/1 I n the Sn. text it is not Dhaniya but Mara who says this.
192/2 Idha seems to belong better to the preceding ndyati than to the
succeeding bhagava . . . aha.
58 The Guide
193. And according as, when the Evil One, Mara, let fall a large
stone from the Vulture-Peak Rock, the Blessed One said
<'Even if you choose to move
The whole of Vulture-Peak, for sure
No fully freed Awakened One
Would be perturbed on that account' > (S. i, 109),
[and]
'Were heaven to split, were earth to quake, were all
The things that breathe to fear, were you to plunge
A dagger in his heart, no Wakened One
Takes shelter in essentials of existence'> (S. i, 107).

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.
194. x\nd according as he said
<'The steadfast will never call that a strong bond
Made of iron or consisting of wood or of thongs.1
But greed flushed with lusting for jewels [and gems]
And concern for a wife and for children as well: . . .'>
But greed flushed with lusting for jewels [and gems]
(S. i, 77; see next para).
Here it is known that with this as circumstance, with this as source,
the Blessed One speaks of craving for external things.
195. And according as he said
<' 'Tis these that the steadfast will call a strong bond,
Which pulls a man down, subtle, hard to get free from;
Yet this too they sever and wander [in freedom],
Unconcerned, and [all] sensual pleasures foregone9 >
(S. i, 7 7 ; P e 2 5 , 214).
Here it is known that with this as circumstance, with this as source,
the Blessed One speaks of abandoning craving for external things.
196. And according as he said

194/1 PED (this ref.) equates pabbaja (here rendered by 'thongs') with
babbaja (a kind of grass with a tangle of roots), but t h a t does not work out
well from the context. Pabbaja here could be made up of pabba ('section',
'joint-to-joint-length of creeper', etc.) and ja ('born o f . 'made o f ) . SA
ignores.
 16 Modes of Conveying in Separate Treatment 59
l
< This sick impure foul thing, stinking,
Oozing with carcase-exudations
[Unceasingly] by day and night:
[Only] a fool could relish if> (cf. Thag. 394).
Here it is known that with this as circumstance, with this as source,
the Blessed One speaks of abandoning craving for things in oneself.
197. And according as he said
[36]<'Cte off affection for the self,
As with the hand an autumn lily;
And so pursue the path of peace,
The Quenching the Sublime One taught'> (Dh. 285).
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]

198. Herein, what is Consecutive Sequence ? I t is according to
what the Blessed One said, namely:
< 'Caught in the net of sensual murk,
And blocked by craving's bondage,
Fenced in by fences of neglect
Like fishes in a funnel-trap,
They follow after ageing and death
As does the sucking-calf its mother' > (Pe 24; Ud. 76).
What is stated is craving for sensual desires. What consecutive
sequence is that construable by ?
199. It is according as he said
<Who lusts no meaning ever knows,
Who lusts sees never an idea;
The murk of darkness laps a man
When he will suffer lust to be> (§68).
200. So it is that same craving that is expressed by [the terms]
'murk' and being 'caught' (§198). And when it is said 'caught in
the net of sensual murk, And blocked by craving's bondage' (§198),
and when it is said 'Who lusts no meaning ever knows, Who lusts
sees never an idea' (§199), it is that same craving that is expressed
by these terms [which illustrate] obsession.
60 The Guide
201. The 'murk' (§198) is the origin of suffering, and that is the
craving that gives renewal of being.
202. And when it is said 'sensual' (§198) this is sensual-desire as
defilement; and when it is said 'caught in the net' (§198) obsession
is shown by those same sensual desires as means. Consequently
craving is called a 'fence' (§198) by way of defilement and by way of
obsession. It is such as these that 'follow after ageing and death'
(§198).
203. [37] The following verse, as it is presented by the Blessed One,
is given in order to show by what power1 they 'follow after ageing
and death':
<Who has no steadying points, no diversification?
Who has outstripped the Chain and Bar beside:
Not even the world with all its gods can know
The conduct of that Stilled One free from craving > (Ud. 77).
204. The 'diversifications' are craving, views, and conceit, and the
determinations thereby actively determined. The 'steadying-
points' are the underlying-tendencies.1 The 'Chain' is obsession by
craving, which is the thirty-six ways explored by the net of craving
(see A. ii, 21 Iff.). The 'Bar' is delusion. The determinations
[determined] by the diversifications, and the stead)dng-points, and
the Chain, and the Bar: whoever has surmounted all those is called
'free from craving'.

203/1 Read as two words either yathdnikkhittagdihd balena or . . . phalena"i

§205 suggests the latter b u t §209 the former.
203/2 For papanca ('diversification' or 'dialectic') in the sense in which lp.'
is used in the Suttas as the contrary of nibbdna (called appapanca and nippa-
panca), see KhpA. trsln, Appx. I iNirodha>; see also §297. I t could be
emphasized that papanca in these contexts is not well translated by 'multi-
plicity', which would make nibbdna (as nippapanca) unilaterally 'unity'. The
Pali terms for 'multiplicity' and 'unity' are ndnatta and ekatta respectively,
which are used for 'form' (rupa-sannd: M. i, 41) and its opposite, namely the
four formless (arupa) states. Such rendering of papanca and nippapanca
must invite the only too easy confusion between the (sankhata) arupa-dhdtu
and the asankhata-dhdtu (nibbdna). But both form and the formless are
alike 'determined'. The 'diversification' or 'dialectic' between mere 'multi-
plicity' and 'unity' being itself a determination, whereas nibbdna remains
undetermined. For multiplicity /unity and nibbdna see, e.g., JSn. 714.
Nibbdna would seem misconceived as 'an absolute-opposed-to-particularity'
(ikasi7ia\ ladvayd')9 or as, philosophically, 'the Absolute'.
204/1 But cf. §§484ff. for the 'steadying-points' (thiti). This definition of
thiti by anusaya is unusual. See also n. 176/1.
 16 Modes of Conveying in Separate Treatment 61
205. Herein, determinations due to obsession can be felt (ex-
perienced) 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.
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> (cf. A. i, 134).
This is construed with a consecutive sequence of the Blessed
One's statements.
207. Herein, obsession is action [whose ripening] can be felt here
and now, or it is action [whose ripening can be felt] on next re-
appearance, or it is action [whose ripening can be felt] in some sub-
sequent period. So action ripens1 in these three ways: here and
now [in this existence] or on next reappearance or in some subsequent
period. According as it is said:
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> ( ).
[38] This is construed by a consecutive sequence of the Blessed
One's [statements].
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.
210. 'Freedom from craving' (§203) is the element of extinction
with trace left, but with the dissolution of the body it is the element
of extinction without trace left. 'Diversification' (§203) is what
keeping bound together 1 is called.
211. And when the Blessed One says <He diversifies instigated by a
past, a future, or a presently-arisen form cognizable by the eye> (
207/1 Vipaccati. Perhaps neither this word nor paccati nor their derivatives
should be translated by 'to cook' in Icamma contexts, especially where mention
is made of the hells, despite the fires, 'Ripening out' of bad action in hell
is what is meant, in the sense of its finding its moment for ripening and at the
same time expending itself. The metaphor seems from the ripening of fruit,
rather than from the kitchen-stove.
210/1 iAnubandha—keeping bound together': In the sense of keeping ideas
of opposites tied together or in the sense of 'obstructing'? NettiA says only
l
Ta?ihddinam anuppabatidhana'pavatti' (p. 86).
62 The Guide
), and when the Blessed One says <Radha, 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> (§173), this is construed
by the consecutivity of the Blessed One's [statement].
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 (cf. §49).
213. That is how the Thread is demonstrated by collating Thread
with Thread, adding the sequence together by consecutivity.1

[4 kinds of Consecutive Sequence]

214. Now this consecutive sequence is of four kinds: meaning-
sequence, phrasing-sequence, teaching-sequence, and demonstration-
sequence.
215. (i) Herein, meaning-sequence is the six terms, namely explaining,
displaying, divulging, analysing, exhibiting, and describing (§53).
216. (ii) Phrasing-sequence is the six terms, namely letter, term,
phrase, mood, language, and demonstration (§53).
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 . . . [39] 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,1 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. 2 In the world with its gods, its Maras,
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 (cf. A. v, 324f.). Just as

213/1 Sandhirh seems a better reading than saddhirh here.

217/1 See n. 174/1.
217/2 This sequence means the normal order of enumeration found in the
Suttas. I t is called yaihanusandhi at MA. i, 175, as one of 3 kinds mentioned
there.
 16 Modes of Conveying in Separate Treatment 63
Mara the Evil One, seeking the clansman Godhika's consciousness,
neither knew nor saw it (S. i, 120f.; Pe 11); 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 (S. iii, 119fT.).
When such as these are meditating with unsupported cognizance
they are not known by the world with its gods, its Maras, and its
High Divinities, by this generation with its monks and divines, its
princes and men.
This is teaching-sequence.
218. (iv) Herein, what is demonstration-sequence ?
Those with supported cognizance (cf. §364) can be demonstrated by
means of the unprofitable side; those with unsupported cognizance
(cf. §364) can be demonstrated by means of the profitable side.
Those with supported cognizance can be demonstrated by means
of corruption; those with unsupported cognizance can be demon-
strated by means of cleansing.
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.
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.
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.
Those with supported cognizance can be demonstrated by means
of unmindfulness and unawareness; those with unsupported cog-
nizance can be demonstrated by means of mindfulness and awareness.
Those with supported cognizance can be demonstrated by means
of what is no reason (see M. iii, 140) and [40] by means of unreasoned
attention (see M. i, 7); and those with unsupported cognizance can
be demonstrated by means of what is a reason and by means of
reasoned attention.
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.1
218/1 'Dovacassata—difficult admonishability' and 'sovacassatd—easy ad-
monishability' mean literally 'the state of one to whom it is difficult—easy—
to speak (in order to point out his faults)'. They never mean respectively
64 The Guide
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.
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.
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.
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.
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.
This is demonstration-sequence.
219. That is why the venerable Maha-Kaccana said:
'By way of phrasing, the Linguistic,
The Purport, and the teaching's Source,
And the Consecutive-Sequence:
This Mode Conveys a Fourfold Array' (§10).
The Mode of Conveying a Fourfold Array is ended.
*

7
[The Ninefold Thread in the Mode of Conveying a Conversion]
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' (§11).
'ill-spoken' and Veil spoken'. See Dhs. 1325 and 1327; also A. v, 90 (suvaca =
khamo padakkhinagdhi anusdsanim). 'Well-spoken' = kalydnavaca {A. v,
155).
 16 Modes of Conveying in Separate Treatment 65
221. < I n s t i g a t e [ y o u r s e l v e s ] , l a u n c h o u t , d e v o t e
[ Y o u r s e l v e s ] in t h e E n l i g h t e n e d O n e ' s
Dispensation;
S c a t t e r t h e a r m i e s of M o r t a l i t y
As d o e s a n e l e p h a n t a h u t of reeds>
( P e 7 1 ; S . i , 157).
[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.
[The words] 'Instigate yourselves, launch out' are the footing for
the energy faculty. [The words] 'Devote yourselves in the Enlight-
ened One's Dispensation' are the footing for the concentration faculty.
[The words] 'Scatter the armies of Mortality as does an elephant
a hut of reeds' are the footing for the understanding faculty.
[41] These footings constitute the teaching [beginning with
'Instigate yourselves'].
222. The instigation is for creatures who are either already devoting
[themselves] or who are not yet devoting [themselves].
223. Herein, those not yet devoting [themselves] do not devote
[themselves] owing to their being rooted in negligence. That
negligence is of two kinds: rooted in craving and rooted in ignorance.
224. Herein, as to that [negligence] rooted in ignorance, such
[negligence] as is shut in by such unknowing that it does not under-
stand how the five categories are inseparable from the idea of arising
and subsidence is rooted in negligence.
Such [negligence] rooted in craving is of three kinds: (i) when
someone seeks for the arising of unarisen properties he falls into
negligence; [and when he seeks] (ii) the sign of preservation, and
(iii) the sign of use, of the arisen properties, he falls into negligence.
These are the four kinds of negligence in the world: one kind due
to ignorance and three kinds due to craving.
225. Herein, the name-body is the footing for ignorance, [and] the
form-body is the footing for craving. 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].
226. Herein, the form-body1 is the form category, [and] the name-
body is the four formless categories (cf. §§84 and 445).
226/1 Seen. 84/1.
66 The Guide
227. With assumption in virtue of what is it that the five are
categories of assumption ? In virtue of craving and ignorance.
228. Herein, craving is two kinds of assumption, namely sensual-
desire assumption and virtue-and-duty assumption, while ignorance
is two kinds of assumption, namely view assumption and self-
doctrine assumption.1
229. Any categories of assumption (see M. iii, 16) [so called] in
virtue of these four kinds of assumption, are suffering. The Blessed
One teaches the True Idea for the [respective] diagnosis and aban-
doning of them: for the diagnosis of suffering and the abandoning
of its origin.
230. Herein, any one of the three kinds of negligence rooted in
craving (1) seeks for the arising of unarisen properties, and (2) works
for the preservation, and (3) the sign of use of the arisen properties.
231. Quiet guards against and prevents that [negligence] by means
of full penetration. How is that ? When one knows, in the case
of sensual desires, the gratification as gratification, the disappoint-
ment [42] as disappointment, the escape as escape, and also de-
gradation, corruption, and cleansing, and the benefits of renuncia-
tion, 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.
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, . . .'.

233. < J u s t as a t r e e , t h o u g h f e l l e d , s p r o u t s up a g a i n
As l o n g as f i r m i t s r o o t is a n d i n t a c t ,
So t o o t h i s p a i n s p r i n g s e v e r a n d a n o n
W i t h t e n d e n c y t o c r a v i n g u n i m p a i r e d > (Dh. 338).
228/1 For 'assumption (assuming)' see n. 164/9. Here and at §257 the
4 kinds are the same as in the Suttas (e.g., M. i, 67), but at §§484-7 and 678
silabbatupaddna is replaced by bhavupdddna. Does the latter appear outside
this work except at Pe 94?
 16 Modes of Conveying in Separate Treatment 67
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. And these are the four kinds of
assumption (see §228).
234. Any categories of assumption [so called] in virtue of these
four kinds of assumption are Suffering. The four kinds of assump-
tion are Origin, while the five categories are the suffering. The
Blessed One teaches the True Idea for their [respective] diagnosis
and abandoning: for the diagnosis of Suffering and the abandoning
of Origin.
235. [43] That whereby one eradicates the underlying-tendency to
craving is quiet; that whereby one shuts off ignorance, the condition
for the underlying-tendency to craving, is insight. These two ideas
come to fulfilment through keeping in being, namely quiet and
insight.
236. Herein, the fruit of quiet is the heart-deliverance due to fading
of lust; the fruit of insight is the understanding-deliverance due to
fading of ignorance.
237. So there are the first two truths, namely Suffering, and its
Origin; and quiet and insight are the Path; and the two kinds of
deliverance are Cessation. These are the four Truths. That is
why the Blessed One said 'Just as a tree . . .' (§233).

*
238. <No d o i n g a n y k i n d of e v i l ,
Perfecting profitable skill,
A n d p u r i f y i n g o n e ' s own h e a r t :
T h i s is t h e B u d d h a s ' D i s p e n s a t i o n
(Pc 54, 91; DA. 183; D. ii, 49).
What is called 'any kind of evil' is the three kinds of misconduct,
namely bodily misconduct, verbal misconduct, and mental mis-
conduct. 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.1

238/1 The 1st 3 are known as bodily, the next 4 as verbal, and the last 3 as
mental, unprofitable action.
10
68 The Guide
239. These are two kinds of action, namely choice and concomitant
of cognizance (cf. Pe 35-6).1
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.1
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' (see §239).
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.
243. [44] Herein, when it comes to [expression as] the bad way
through will, it is moulded by greed; when it comes to [expression
as] the bad way through hate, it is moulded by hate; when it comes
to [expression as] the bad ways through fear and delusion, it is
moulded by delusion.
244. Herein, greed is abandoned by means of [contemplating]
ugliness, hate by means of loving kindness, and delusion by means
of understanding. 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. That is why the Blessed One said 'No doing
any kind of evil, . . .' (§243).
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

239/1 This twofold division seems peculiar to this work and the Pe. From
the following paragraphs, the first obviously stands for bodily and verbal
action together and the second fo» mental.
240/1 The analysis of action here is more easily grasped if the following
distinctions are kept in mind. A 'course of action' (kammapatha) is a com-
pleted 'historical act' regarded as continuing from the first planning of it
down to the carrying of it out, which 'course' involves body and/or speech.
The 'choice' (cetand) here is the momentary mental 'willing' (or 'affirmation')
at each and every stage of the 'course'. 'Mental action'—'action as con-
comitant of cognizance' here—is simply covetousness, ill will, and wrong
view, and their respective profitable opposites. See DhsA. 82fi°.
 16 Modes of Conveying in Separate Treatment 69
concentration. These are called 'any kind of evil'. Any non-
effecting, non-doing, non-practising, of these eight wrongnesses is
called 'no doing any kind of evil'.
246. When the eight wrongnesses are abandoned, the eight Tight-
nesses reach excellence (sampajjanti). Any effecting of, producing
excellence in (sampadana), the eight Tightnesses is called 'perfecting
(upasampada) profitable skill'.
247. 'And purifying one's own heart' is the effecting, keeping in
being, of the <Ancient Path> (S. ii, 105),1 it is mindfulness of that.
When the heart is purified, the categories become purified. That
is why the Blessed One said <BMkkhus, a divine life is lived under a
Perfect One for the purpose of purification of the heart> ( )
248. The purifying is of two kinds, namely the abandoning of
hindrances and the eradication of underlying-tendencies. Also
there are two planes of purifying, namely the plane of seeing and
the plane of keeping-in-being.
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 (cf. Pe 91). These are the four Truths. Hence the
Blessed One said 'No doing any kind of evil . . .' (§238).

250. <The T r u e I d e a g u a r d s h i m t h a t w a l k s
therein,
As d o e s a b i g u m b r e l l a in t i m e of r a i n .
[45] T h e I d e a l ' s r e w a r d w h e n w a l k e d in r i g h t
is t h i s :
W h o w a l k s t h e r e i n h a s no b a d d e s t i n a t i o n
(§37).
What is called 'the True Idea' is of two kinds, namely (1) faculty-
restraint and (2) the Path. A 'bad destination' is of two kinds, as
follows: compared with gods and human beings, the states of unease

247/1 The 'Ancient P a t h ' does not refer to a path other than the 'Noble
P a t h ' as suggested by note 1 at PTS Netti, p. 222. The alternative (vd) in
the commentary seems to wish to refer the word 'ancient' (atita) either to
'the ancient noble path discovered by former Buddhas including the Buddha
Vipassi' or to 'the noble path discovered by the ancient Buddha Vipassi'.
I t is the same path that all Buddhas discover.
70 The Guide
are a bad destination; but compared with extinction, all kinds of
reappearance are a bad destination.
251. (1) Herein, in the case of virtue as restraint, there is the keeping
of it untorn (see A. iv, 53, and §299 below), 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 >
( )•
And accordingly the Gamani Asibandhakaputta said to the
Blessed One in the town of Nalanda <c Venerable sir, there are Divines
of the West Country (?)} who use a kamandalu (ascetic's drinking-
vessel),2 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 coerce3 him, trying to get him a footing in4"
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 V—'As to that, Gamani, I shall
ask you a question in return; answer it as you like. How do you
conceive this, Gamani ? 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. 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, Gamani, 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 destina-
tion in the heavenly world V—cNo, venerable sir.'—'Gamani, suppose a

261/1 See SA. iii, 104.

251/2 Kamandalukd — Kundikd (Abhp. 443). SA has only 'sakamarida-
luno\ lKassa jalassa mando pasannabhdvo kamando, tarn lati ti kamandalu9
(Abhp. Tlka).
251/3 NettiA glosses uyydpenti ('urge') by upari ydpenti (= SA. iii, 104),
and sanndpenti ('coerce') by sammd ydpenti (p. 92; SA: sammd ndpenti—
a misspelling?). So sanndpenti appears as a spelling of samydpenti (cf.
safinojana for samyojana), and both words are causatives fm. \/yd with
prefixes u(d) and sam respectively. Neither is in PED. (Sanndpeti is also
a possible causative form of sanjdndti, but that is not meant here.)
251/4 NettiA has uggamenti for okkamenti, supported by C; Ba and Bb
support PTS.
 16 Modes of Conveying in Separate Treatment 71
man threw a big solid stone into a deep pool of water, and then a large
body of people [46] met and foregathered, and they begged and they
implored and they beseeched ivith hands extended palms together "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", how do you conceive this,
Gamani, because of their begging, because of their imploring, because of
their beseeching with hands extended palms together, would thai solid
stone emerge, would it float up, would it float to dry land V—'No,
venerable sir.'—'So toe, Gamani, when a man is a killer of breathing
things, . . . and wrong 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 good destination, in the heavenly
world", 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.
How do you conceive this, Gamani ? 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 cmd
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,
Gamani, 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 V—'No, venerable sir.'—'Gamani, 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, Gamani,
[47] 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 V—'No, venerable
sir.' 'So too, Gamani, 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
72 The Guide
death, might reappear in a good destination, in the heavenly world' >
(8. iv, 312ff.).
So it is this True Idea that, when walked in right, guards one
from the states of unease.
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:
<So let his cognizance be guarded,1
Having for pasture right intention,
Giving right view first place through knowing
Rise and fall; transcending drowsing
And lethargy, the bhikkhu may
Abandon all bad destinations> (Ud. 38).
253. Herein, the cause of the bad destinations is craving and
ignorance. These are the four kinds of assuming (see §228).
254. Any categories of assuming [so called] in virtue of these four
kinds of assuming are Suffering. The four kinds of assuming are
Origin, while the five categories are Suffering. The Blessed One
teaches the True Idea for their [respective] diagnosis and aban-
doning : for the diagnosis of Suffering and for the abandoning of its
Origin.
255. Herein, the five faculties that have form are the footing for
craving while the mind-faculty is the footing for ignorance.
256. One who guards the five faculties that have form keeps con-
centration in being and deters craving, while one who guards the
mind-faculty keeps insight in being and deters ignorance.
257. With the deterrence of craving two kinds of assuming are
abandoned, namely sensual-desire assuming and virtue-and-duty
assuming, while with the deterrence of ignorance two kinds of
assuming are abandoned, namely view assuming and self-doctrine
assuming.
258. [48] 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.
259. Herein, the fruit of the Divine Life is the four fruits of the
monk's state, namely the fruit of Stream-Entry, fruit of Once-
Return, fruit of Non-Return and the highest fruit which is Arahant-
ship. These are the four fruits of the Divine Life (cf. Pe 130, 135).

252/1 Resolving rakkhitacittassa into rakkhitacitto assa.

 16 Modes of Conveying in Separate Treatment 73
260. So there are the first two Truths, namely Suffering and its
Origin (§254); and quiet and insight and the Divine Life are the
Path; and the fruits of the Divine Life and the Undetermined
Element, which is the object of these, 1 are Cessation. These are
the four Truths. That is why the Blessed One said 'The True Idea
guards . . .' (§250).
261. Herein, that by the penetration of which it guards is Suffering.
That from which it guards is Origin. That by which it guards is the
Path. And that which guards is Cessation (cf. §249). These are
the four Truths.
262. That is why the venerable Maha-Kaccana said:
'The Mode that, when there is one Footing,
Searches for a footing that remains
And then converts the opposites
Is that Conveying a Conversion' (§11).
The Mode Conveying a Conversion k ended.
*

8
[The Ninefold Thread in the Mode of Conveying an Analysis]
263. Herein, what is the Mode of Conveying an Analysis ? [It is
this:]
'It analyses idea, footing,
Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis' (§12).
264. The two kinds of Thread, namely that dealing with morality
and that dealing with penetration (see §§117 and 270) are the two
ways, namely that dealing with merit and that dealing with the
fruit [of the Divine Life] (see §444), which are the two kinds of
virtue, namely virtue as restraint and virtue as abandoning.
265. Herein, it is for the purpose of the way dealing with merit that
260/1 Tadarammana ca asamkhatadhdtu: the 'undetermined element'
(asankhatadhdtu—a term reserved solely to nibbana) is sometimes called in
the Commentaries the 'object' (drammana—lit. 'what is hung on to' or 'what
is leant on') of 'cognizance dissociated from worlds'. The use here of the
compound tadarammana is not the normal commentarial one, renderable
by 'having t h a t as its object' (freely 'registration': see Vis. 459-60); but here
the meaning is 'which is the object of that' (cf. use at Pe. 108).
74 The Guide
the Blessed One teaches a Thread dealing with morality. 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.
266. [49] 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. 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.
267. Herein, what is a Thread dealing with morality 1 A Thread
dealing with morality is this: talk on giving, talk on virtue, talk on
heaven and the disappointment in sensual desires and the benefits
in renunciation (see M. i, 379).
268. Herein, what is a Thread dealing with penetration ? A
Thread dealing with penetration is this: any displaying of the four
Truths.
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]. In a
Thread dealing with penetration there is the act-of-understanding,
there is the Path, there is the Fruit [of the Path].
270. These are [two of] the [first] four1 types of Thread (see §§117
and 760) [which] should, after being in all ways (§62) investigated
in accordance with the Mode of Conveying Investigation, be con-
strued2 in accordance with the Mode of Conveying Construing as to
these four types of Thread's teaching, fruit, virtue, and Divine Life
(see §§264-5), in so far as the plane of knowledge extends (cf. §156).
*
271. (1) Herein, what kinds of ideas are [shared] in common ?x
270/1 This sentence is a very elliptic and difficult one; but it seems impossible
to obtain from it, with or without the commentary, what is given at PTS
p. 223, note 1 (and what does that really mean?). NettiA, after saying only
'desandyd ti desandnayena\ goes on * "After being in all ways investigated
in accordance with the Mode of Conveying an Investigation": it should, by
means of the Mode of Conveying an Investigation, be investigated as to all
parts by processing it under the eleven heads (in §62). "Should be construed
in accordance with the Mode of Conveying a Construing": by this he shows
that the Modes of Conveying an Investigation and of Conveying a Construing
(read vicayahdra-yuttihdrd) are the field of preparatory work for the Mode
of Conveying an Analysis. "In so far as the plane of knowledge": by this
he shows how wide a field the Mode of Conveying an Analysis has' (p. 94).
270/2 C and NettiA both yojetabbdni; Ba and Bb support PTS.
271/1 Shared in common by ordinary men and Stream-Enterers, firstly,
see §272.
 16 Modes of Conveying in Separate Treatment 75
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.
272. Defilements to be abandoned by seeing (see M. i, 7f.) are
common to [ordinary men whether they are] creatures certain of
wrongness1 or those not thus certain. Lust for sensual desires and
ill will are common to the ordinary man and to the Stream Enterer.
The further-side fetters are common to the ordinary man and to the
Non-Returner. Any attainment belonging to the worlds that an
[initiate] Noble Disciple attains is common to [him and to] those
without lust. For ideas shared in common remain thus each
within the successive limits of their own provinces, and the type of
person possessed of any one of these ideas does not [as such] surpass
the [limit set by any such] idea.
These kinds of ideas are shared in common.
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].
274. Lust for sensual desires and ill will are [50] common to the
Stream Enterer standing upon1 [the Path and to the ordinary man,
but] the essential nature of the idea [of Stream Entry] is not com-
mon [to both]. And the further-side fetters are common to the
Non-Returner standing upon1 [that path and to those below him,
but] the essential nature of the idea [of Non-Return] is not common
[to both]. 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]. 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]. 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]. That is how it has to be examined according to the inferior,
superior, and medium, by one who sees the distinctions.

272/1 'Certain of Tightness' (sammatta-niyata) means one who has attained

the eight-factored path for the first time. 'Certain of wrongness' (micchatta-
niyata) means one who has not attained the path and has performed some
action, or holds some wrong view, which is certain in the badness of its ripening
immediately on rebirth. 'Not thus certain' applies to anyone else who has
not attained the path. Cf. §562, also Pe 32.
274/1 See n. 99/2.
76 The Guide
275. (2) The plane of seeing is (3) the footing for finding a footing in
certainty. 1 (2) The plane of keeping in being is (3) the footing for
the reaching of the higher fruits. The painful way with sluggish
acquaintanceship is the footing for quiet. The pleasant way with
swift acquaintanceship is the footing for insight.
The ground-for-making-merit-consisting-in-giving (see A. ii, 241)
is the footing, shared in common, for [hearing about the True Idea
from] another's utterance. The ground-for-making-merit-consis-
ting-in-virtue is the footing, shared in common, for understanding-
consisting-in-cogitation (see §46). The ground-for-making-merit-
consisting-in-keeping-in-being is the footing, shared in common,
for understanding-consisting-in-keeping-in-being. 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. The ground-for-making-
merit-consisting-in-virtue is the footing, shared in common, for
understanding-consisting-in-cogitation and for reasoned attention.
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.
Living in befitting places (see A. ii, 32) is the footing, shared in
common, for seclusion and for concentration. Waiting on True
Men is the footing, shared in common, for the three kinds of con-
fidence due to undergoing (see e.g. §788) and for quiet. Eight
disposition in self-guidance is the footing, shared in common, for
conscience and for insight.
Giving up the unprofitable is the footing, shared in common, for
inquiry into the profitable and for the concentration faculty. The
well-proclaimedness of the True Idea is the footing, shared in
common, for the planting of the profitable root and for the attain-
ment of the fruits [of the paths]. The Community's having pro-
gressed by the good way is the footing, shared in common, for the
Community's goodness. The excellence of the Master is the footing,
shared in common, for instilling confidence in the unconfident and
for strengthening the already confident. The state of not having
resisted the Patimokkha Rule [51] is the footing, shared in common,
for the deterrence of contumacious persons and for the comfort of
pious persons.
275/1 The term niyamavakkanti (== niyamokkanti: see S. iii, 225) refers to
the Stream-Entry path, otherwise called 'seeing'. 'Keeping in being' in
these contexts refers to the 3 higher paths.
 16 Modes of Conveying in Separate Treatment 77
276. That is why the venerable Maha-Kaccana said:
'It analyses idea, footing,
Plane [of types of men], the shared
And unshared: this Mode should be known
As that Conveying Analysis' (§12).
The Mode Conveying an Analysis is ended.
*

9
[The Ninefold Thread in the Mode of Conveying a Reversal]
277. Herein, what is the Mode of Conveying a Reversal ? [It is
this:]
'That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Reversal' (§13).
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 (cf.
M. iii, 76).
In a mature person with right intention . . .
. . . right speech . . .
. . . right action . . .
. . . right livelihood . . .
. . . right effort . . .
. . . right mindfulness . . .
. . . right concentration . . .
. . . right deliverance . . .
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
78 The Guide
right knowing and seeing of deliverance for their condition come to
perfection in him through keeping in being.1
279. Killing of breathing things has been abandoned in one who
abstains from killing breathing things.
Taking what is not given has been abandoned in one who abstains
from taking what is not given.
What is not the divine life has been abandoned in one who lives
the divine life.
False speech has been abandoned in one who speaks truth.
Malicious speech has been abandoned in one who speaks un-
maliciously.
Harsh speech has been abandoned in one who speaks in a timely
manner.
Covetousness [52] has been abandoned in one who is uncovetous.
Ill will has been abandoned in one who has no cognizance of ill
will.
Wrong view has been abandoned in one who has right view.
280. If there are any who censure the eight-factored path, then
from their assertions certain legitimate deductions to be seen for
oneself come up which are censurable (M. iii, 77) [as follows].
281. For when those worthy ones censure the idea of right view, the
consequence is that those who have wrong view must be honoured
and praised by those worthy ones.
For when those worthy ones censure the idea [of] right inten-
tion . . .
. . . right speech . . .
. . . right action . . .
. . . right livelihood . . .
. . . right effort . . .
. . . right mindfulness . . .
. . . right concentration . . .
. . . right deliverance . . .
For when those worthy ones censure the idea of right knowing
and seeing of deliverance, the consequence is that those who have
wrong knowing and seeing of deliverance must be honoured and
praised by those worthy ones (cf. M. iii, 77).
282. And if there are any who say 'Sensual desires should be

278/1 The '10 Tightnesses' are usually made up of the 8 factors of the path
plus 'right knowledge' and 'right dehverance' (M. iii, 78). This Mode of
Conveying is drawn directly from M. Sutta 117, end.
 16 Modes of Conveying in Separate Treatment 79
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 (cf. M. i,
130), then abstention from sensual desires is not the True Idea
according to them.
Or if there are any who say 'The True Idea is devotion to self-
torment' (cf. M. i, 92f.), then the True Idea that is the outlet is not
the True Idea according to them.
And if there are any who say 'The True Idea is painful' (cf. M. i,
93f.), then the True Idea that is pleasant is not the True Idea
according to them.
283. According as a bhikkhu's perception of beauty in all deter-
minations is abandoned when he abides contemplating ugliness,
according as his perception of pleasure is abandoned when he abides
contemplating pain, according as his perception of permanence is
abandoned when he abides contemplating impermanence, and
according as his perception of self is abandoned when he abides
contemplating not-self (cf. Ps. i, 46-7), then whatever idea he elects
or approves, [thereby] he has implicated the contrary-opposite of
any such idea as un-wished-for.
284. That is why the venerable Maha-Kaccana said:
'That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Eeversal' (§13).
The Mode of Conveying a Eeversal is ended.
*

10
[The Ninefold Thread in the Mode of Conveying Synonyms]
285. [53] Herein, what is the Mode of Conveying Synonyms ?
[It is this:]
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
286. According as the Blessed One demonstrates a single idea by
means of many synonyms. [For example:]
80 The Guide
<Need and longing, e x p e c t a n t r e l i s h i n g ,
E n t i c e m e n t s on t h e several elements based,
H a n k e r i n g whose b e i n g is r o o t e d in
unknowing:
To all t h a t with its root I p u t an end> (§137).

287. What is called 'need' (dsd) is any longing (dsimsand) for a

benefit about to be } 'need' arises in one thus 'Surely it will come'.
288. What is called longing' is any aspiration for a presently arisen
benefit, or else, on seeing someone better, 'longing' arises in one thus
'May I be like that'. 1
289. Fostering the production of a benefit is what is called 'expectant
relishing', or one expects thus a dear relative, or one expects thus a
dear idea, or one expects [something] thus as unrepulsive.
290. 'The several elements' are the eye element, form element, and
eye-consciousness element; ear element, sound element, and ear-
consciousness element; nose element, odour element, and nose-
consciousness element; tongue element, flavour element, and
tongue-consciousness element; body element, tangible element, and
body-consciousness element; mind element, idea element, and mind-
consciousness element (cf. M. iii, 62).
291. 'Enticements': some believe in forms, some believe in sounds,
some believe in odours, some believe in flavours, some believe in
tangibles, some believe in ideas (cf. §568).
292. Herein, the twenty-four terms, namely the six kinds of grief
with the house-life as support (see M. iii, 218), the six kinds of joy
with the house-life as support (see M. iii, 217), the six kinds of grief
with renunciation as support (see M. iii, 218), the six kinds of joy
with renunciation as support (see M. iii, 217), being on the side
belonging to craving, are synonyms for craving.
But the six kinds of onlooking-equanimity with the house-life as
support (see M. iii, 219) are on the side belonging to views. That
same [onlooking-equanimity] in the mood of aspiration, as relishing
of the True Idea, love of the* True Idea, cleaving to the True Idea, is
synonymous with craving (cf. §506).
293. Cognizance, [54] mind, and consciousness,1 are synonyms for
cognizance (cf. S. ii, 94).

287/1 Bhavissassa: gen. of future participle.

288/1 Read patthand, seyyatararh va disva 'ediso . . .
293/1 Read mano vinndrvam as two words.
 16 Modes of Conveying in Separate Treatment 81
294. Mind faculty, mind element, mind base, and act-of-being-
conscious, are synonyms for mind.
Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, knowledge, right view, judgment, in-
sight, knowledge about an idea, knowledge about a meaning, know-
ledge about an inference, knowledge about exhaustion, knowledge
about non-arising, the I-shall-come-to-know-finally-the-as-yet-not-
finally-known faculty, the final-knowing faculty, the final-knower
faculty, vision (eye), science, discovery, breadth, wit, light, or also
any other such kind: these are synonyms for understanding (cf. §440).
295. All the five faculties, when disjoined from worlds, are under-
standing. Furthermore, faith has the sense of dominance, energy
the sense of instigation, mindfulness the sense of non-floating away
[from its object], concentration the sense of non-distraction, and
understanding the sense of act-of-understanding (cf. §§162-3).
296. And as it is said in the Recollection of the Enlightened One:
< That Blessed One is such since he is accomplished, fully enlightened,1
perfect in science and conduct, sublime, hnower ofivorlds, incomparable
leader of men to be tamed, teacher of gods and men, enlightened,
Blessed> (Pe 131; A. iii, 285), [and further] he who has come to
produce the Powers,2 reached the kinds of Intrepidity, arrived at the
Discriminations, left behind the four bonds, passed beyond going
the bad ways, extracted the barbs, cured the wounds,3 crushed the
thorns, remedied the obsessions, outstripped the tether, unknotted
the ties, passed beyond inclination, disrupted darkness; who is the
possessor of eyesight, who has surmounted the worldly ideas, who is
dissociated from favouring and opposing among wished-for and
unwished-for ideas, who has no recourse to amassing, who has passed
beyond the tether, who has done with battling, who is the most
eminent, who is the torch-bearer,4 light-maker, illuminator, gloom-
dispeller, conflict-abandoner, measureless in qualities, immense in
qualities, incalculable in qualities, maker of radiance, maker of
irradiance, illuminator of the True Ideal, enlightened, blessed.

296/1 Perhaps sambuddha ought to be rendered 'self-enlightened' in contrast

to anubuddha ('enlightened by another').
296/2 Read balanipphattigato.
296/3 lNirulhava?io—who has cured the wound': nirillha not in this sense
in PED.
296/4 lOkkadharo—torch-bearer': form not in PED, where see ukkd; C. and
Bb have vkkadharo, but Ba supports PT8.
82 The Guide
These are synonyms for the Recollection of the Enlightened One.
297. And as it is said in the Recollection of the True Idea [55]
<The True Idea is well proclaimed by the Blessed One, to be seen for
oneself, not delayed (timeless), inviting inspection, onward-leading, and
directly experienceable by the wise> (A. iii, 285), <That is to say, the
disillusionment of vanity, the outguiding of thirst, the elimination of
reliance, the termination of the round, the void, the very hard to get, the
exhaustion of craving, fading, cessation, extinction> (Pe 131; cf. A. ii,
34), [and further:]
The Undetermined, the Infinite, and the Untainted,
The Truth, the Further Shore, the Subtle, very hard to see,
The Ageless, Everlasting, and Un-worn-away,
Making no showing,1 undiversifying, peace,
The Deathless, the Supreme, the Blissful, and the Safe,
Exhaustion of thirst, the Wonderful, the Marvellous,
The Unplagued, whose nature it is to be unplagued,
Extinction (see S. iv, 368-71)—this is what the Sublime one
taught—
The Unborn, and the Un-brought-to-being (Ud. 80), the
Hazard-Free,
The Unmade (Ud. 80), and the Sorrowless, the Sorrow-free,
The Unmenaced, whose nature it is to be unmenaced,
Extinction—this is what the Sublime One taught—
Profound, and very hard to see as well,
Surpassing too, and unsurpassed,
That is unlike, that has no like,
Foremost and best, as it is called.
Shield, shelter, without conflict,2 without blemish,
Spotless, immaculate, as it is called,
The Lamp (Isle), and Bliss, the Immense, the Standing-point,
Non-owning, non-diversifying called.
These are synonyms for the. Recollection of the True Idea.
297/1 'Anidassana—that makes no showing': the word appears a t M. i, 329
(where spoken by the Buddha, not by Brahma—see Burmese Chattha -Sangiti
ed. of M.) and repeated at D. i, 223, and it is also a term in the 9th dyad of
the Abhidhamma Matika or 'Schedule' (Dhs. p. 3). Usually translated
'invisible'. See KhpA. trsln. Appx. I -y/bhu.
297/2 PTS Netti Index gives 'refuge' for sarana here, taking it as equivalent
to the 'sarana? a t S. iv, 372. I t is easy to confuse sar-ana (subst. fm. ^/sar
'to flow') with sa-rana ('with conflict'), opposite of a-rarva (see M. iii, 235):
'Arano ti arajo nikkileso' (MA. v, 32).
 16 Modes of Conveying in Separate Treatment 83
298. And as it is said in the Recollection of the Community <The
Community of the Blessed One's hearers has progressed by the good way,
the Community of the Blessed One's hearers has progressed by the
straight way, the Community of the Blessed One's hearers has progressed
by the trice way, the Community of the Blessed One's hearers has pro-
gressed by the proper way, that is to say, the four pairs of men, the eight
types of mature persons. This Community of the Blessed One's
hearers is fit for gifts, fit for hospitality, fit for offerings, fit for
reverential salutation, as the incomparable field of merit for the world>
(A. iii, 286), [56] [and further] perfect in virtue, perfect in concen-
tration, perfect in deliverance, perfect in knowing and seeing of
deliverance; it is creatures' core (cf. M. iii, 80), creatures' fine-
essence, creatures' fine-extract, creatures' pillar, creatures' blossom
of fragrance,1 to be honoured by gods and human beings. These
are synonyms for the Recollection of the Community.
299. And just as it is said in the Recollection of Virtue < Those kinds
of virtue that are untorn, unrent, unblotched, unmottled, noble, desired
by Noble Ones, liberating, commended by the wise, not misapprehended,
and conducive to concentration> (A. iii, 286), [and further] virtue as
an ornament for adorning the topmost limb, 1 and virtue as a
treasure laid by in the sense of surmounting all defects, and virtue
as an archer's craft for hitting the bull's eye, and virtue as a rule in
the sense of non-transgression, and virtue as [wealth of] corn in the
sense of terminating poverty, and virtue as a looking-glass for the
purpose of surveying ideas [of quiet and insight], and virtue as a
[storied] palace in the sense of [a place for] surveying, and virtue
that by its having parallel occurrence with all the [four] planes,2
ends in the Deathless. These are synonyms for the Recollection of
Virtue.
300. And as it is said in the Recollection of Generosity <On an

298/1 'Surabhi-pasuna—blossom with fragrance': read as one compound.

JSurabhi (fragrance, scent) not in PED, see J a. vi, 236, Abhp. 146; pasuna
not in PED. NettiA: 'Surabhi-kusuman ti atthd' (p. 102). See Abhp. Tikd
ad Abhp. 16.
299/1 Read uttumangopasobhanatdya and resolve into uttamanga ('head') -f
upasobhinatdya. The note '(m.)' in PTS Netti Index ('uttamanga (m.)') has
mistaken the sandhi o (— a +u) for a masc. nom. sing, termination.
299/2 This means that it is coextensive with the 3 planes of being (those of
sensual-desire, of form, and of formlessness), and also with the unincluded
(apariydpanna) fourth plane (not of being, either positive or negative), which
is dissociated from worlds and concerned with cessation (the deathless
extinction).
11
84 The Guide
occasion on which a Noble Hearer lives in a house, freely generous,
open-handed, delighting in relinquishing, used to being asked, and
delighting in giving and sharing . . .> (A. iii, 287). These are
synonyms for the Kecollection of Generosity.
301. That is why the venerable Maha-Kaccana said:
'Knower of Threads is he that knows
How many synonyms for one
Idea there are in the Thread: this Mode
Is that Conveying Synonyms' (§14).
The Mode of Conveying Synonyms is ended.
*

[The Ninefold Thread in the Mode of Conveying Descriptions]

302. Herein, what is the Mode of Conveying Descriptions ? [It
is this:]
'The Blessed One one idea teaches
By means of manifold descriptions:
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
303. [57] Any teaching by [explanatory] talk about the nature [of
anything] is a description [in terms of] presentation. 1 And what is
the teaching as [explanatory] talk about the nature [of anything] ?
It is the four Truths, according as the Blessed One said: <This is
suffering> (§49). 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.2
303/1 'Nikkhepapannatti—description in terms of presentation': NettiA: 'It
presents (nikkhipati lit. "throws out") in a guidable continuity (i.e., in a train-
able person's mind) a meaning of the Blessed One's, according as intended by
him, thus it is called a "presentation" (nikkhepaY (P- 102). The Tikd adds
''Nikkhipati ti patitthdpeti, yaiha cattdro suttanikkhepd (MA. i, 15) ddi attha-
kathdsu vuccatV (p. 70). The kinds of 'description' given here have no
connexion with the sets listed at Pug A. (see Ppn. ch. viii, note 1 1 : there
rendered 'concept').
303/2 The 'ten faculties' are, according to NettiA, '8 faculties possessing
form (i.e., eye, ear, nose, tongue, body, feminity, masculinity, and life—see,
 16 Modes of Conveying in Separate Treatment 85
304. <Bhikkhus, if there is lust, if there is relish, if there is craving, for
physical nutriment,1 there consciousness finds a steadying-point and
develops. Wherever consciousness finds a steadying-point and
develops, there is the finding of a footing for name-and-form. Wherever
there is the finding of a footing for name-and-form, there is maturing of
determinations. Wherever there is maturing of determinations, there
renewed being is made to occur in the future. Wherever renewed being
is made to occur in the future, there is future birth, ageing and death.
Wherever there is future birth, ageing and death, that is accompanied by
sorrow, bhihkhus, accompanied by trouble, accompanied by despair, I
say. If there is Vast. . .for contact, . . . despair. If there is Vast . . .
for mind-choice, . . . despair. If there is lust. . .for consciousness, . . .
despair> (Pe 49, 97; S. ii, lOlff.).2
305. This is description [in terms] of giviiig-being [applied] to
suffering and to its origin.
306. <Bhihhhus, if there is no lust, if there is no relish, if there is no
craving, for physical nutriment, there consciousness does not find a
steadying-point or develop. Wherever consciousness does not find a
steadying-point or develop, there is no finding of a footing for name-
and-form. Wherever there is no finding of a footing for name-and-
form, there is no maturing of determinations. Wherever there is no
maturing of determinations, there no renewal of being is made to occur
in the future. Wherever no renewal of being is made to occur in the
future, [58] there is no future birth, ageing and death. Wherever there
is no future birth, ageing and death, that is sorrowless, bhihkhus,
untroubled and free from despair, I say. If there is no lust . . . for
contact, . . . free from despair. If there is no lust . . . for mind-

e.g., Vis. 491), the mind-faculty, and the feeling-faculty (counting the five,
namely pleasure, joy, pain, grief, and onlooking-equanimity, as one)' (p. 102).
This numbering is an unusual one. For another 10 see §405.
304/1 The idea of 'nutriment' (ahara)— = condition (paccaya)— is funda-
mental to Buddhist thought. The word means lit. 'bringing t o ' and is used
basically for physical food, but extended by analogy to the other three kinds,
and is thus synonymous with 'condition sine qua norC (paccaya). Cf. 'All
creatures subsist by nutriment' (A. v, 50-1), a fact that one 'should have
direct acquaintance o f (D. iii, 273). A state of being (existence) postulated
as self-subsistent without nutriment of any kind would therefore be regarded
as a mere mythical abstraction not possible of verification or distinguishable
effectively from nothing.
304/2 This quotation and its counterpart in §306 describe the conditionality
of experience as dynamic with emphasis on how existence (being) develops
through ignorance and determinations. Cf. quotation at §840.
86 The Guide
choice, . . . free from despair. If there is no lust . . . for conscious-
ness, . . .freefrom despair> (S. ii, 102f.; Pe 49, 97).
307. This is a description [in terms] of diagnosis [applied] to
suffering, a description in terms of abandoning applied to origin, a
description in terms of keeping in being applied to the path, a
description in terms of verification applied to cessation.
308. <Bhikkhus, maintain concentration in being: a bhikkhu who is
diligent, prudent, mindful, concentrated, understands how [things] are.
And how does he understand how [things] are ? The eye is imperma-
nent. That is how he understands how it is. Forms are impermanent:
That is how he understands how it is. Eye consciousness is imperm-
anent: That is how he understands how it is. Eye contact is imperman-
ent: That is how he understands how it is. Whatever is felt, whether
pleasant or painful or neither painful-nor-pleasant that arises with eye
contact for its condition, that too is impermanent: That is how he
understands how it is. The ear is impermanent . . . sounds are
impermanent . . . The nose is impermanent. . . odours are imperman-
ent . . . The tongue is impermanent . . .flavours are impermanent . . .
The body is impermanent. . . tangibles are impermanent. . . The mind
is impermanent: That is how he understands how it is. Ideas are
impermanent: That is how he understands how it is. Mind conscious-
ness is impermanent: That is how he understands how it is. Mind
contact is impermanent: That is how he understands how it is. What-
ever is felt, whether pleasant or painful or neither-painful-nor-pleasant,
that arises with mind contact for its condition, that too is impermanent:
That is how he understands how it is> (cf. S. iv, 80).
309. This is a description in terms of keeping in being applied to the
path, a description in terms of diagnosis applied to suffering, a
description in terms of abandoning applied to origin, a description
in terms of verification applied to cessation.
310. [59] <Dispense with form, Radha, shatter it, put it out of play, by
means of understanding, practise the way to exhaustion of craving.
With exhaustion of craving there is exhaustion of suffering. With
exhaustion of suffering there is extinction. Dispense with feeling . . .
Dispense with perception . . . Dispense with determinations . . .
Dispense with consciousness, shatter it, put it out of play, by means of
understanding, practise the way to exhaustion of craving. With
exhaustion of craving there is exhaustion of suffering. With exhaustion
of suffering there is extinction> (cf. S. iii, 190).
311. This is a description in terms of cessation applied to cessation,
a description in terms of dispassion applied to gratification, a
 16 Modes of Conveying in Separate Treatment 87
description in terms of diagnosis applied to suffering, a description
in terms of abandoning applied to origin, a description in terms of
keeping in being applied to the path, a description in terms of
verification applied to cessation.
312. <'This is suffering': that is how he understands how it is. 'This
is the origin of suffering9: that is how he understands how it is. 'This
is the cessation of suffering': that is how he understands how it is.
'This is the way leading to the cessation of suffering': that is how he
understands how it is> (M. i, 183; Pe 41).
313. This is a description in terms of penetration applied to the
truths, a description in terms of presentation applied to the plane of
seeing, a description in terms of keeping in being applied to the path,
a description in terms of verification applied to the fruit of Stream-
Entry.
314. <'These are taints': that is how he understands how it is. 'This is
the origin of taints': that is how he understands how it is. 'This is the
cessation of taints': that is how he understands how it is. 'This is the
way leading to the cessation of taints': that is how he understands how
it is> (M. i, 183).
315. This is a description in terms of arising applied to knowledge
of exhaustion, a description in terms of opportunity applied to know-
ledge of non-arising, a description in terms of keeping in being
applied to the path, a description in terms of diagnosis applied to
suffering, a description in terms of abandoning applied to origin, a
description in terms of instigation applied to the energy faculty, a
description in terms of 'removal' 1 applied to 'grubs' (see M. i, 220;
A. v, 347ff.), a description in terms of presentation applied to the
plane of keeping in being, a description in terms of counteraction2
applied to evil unprofitable ideas.
316. <'This is suffering': such was the vision, the knowledge, the
understanding, the science, the light, that arose in regard to ideas not
heard by me before. 'This is the origin of suffering': such . . . 'This is
the cessation of suffering': such . . . 'This is the way leading to cessation
of suffering': such was the vision, the knoivledge, the understanding, the
science, the light, that arose in regard to [60] ideas not heard by me
befare> (cf. S. v, 424f.).
317. This is a description in terms of teaching applied to the truths,
a description in terms of presentation applied to understanding-

315/1 'Ahatana—removal': not in PED.

315/2 'Abhinighdta—counteraction': not in PED, see GPD; cf. also nighdta.
88 The Guide
consisting-in-what-is-heard, a description in terms of verification
applied to the I-shall-come-to-know-fmally-the-as-yet-not-flnally-
known faculty, a description in terms of 'setting rolling' (making
occur) applied to the 'Wheel (Blessing) of the True Idea'.
318. <'This suffering must be diagnosed9: such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering must be
abandoned': such . . . 'This cessation of suffering must be verified':
such . . . ' This way leading to the cessation of suffering must be kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before >
(cf. S. v, 424f.).
319. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to understanding-
consisting-in-cogitation, a description in terms of verification applied
to the final-knowing faculty.
320. <'This suffering has been diagnosed': such was the vision, the
knowledge, the understanding, the science, the light, that arose in regard
to ideas not heard by me before. 'This origin of suffering has been
abandoned': such . . . 'This cessation of suffering has been verified':
such . . . 'This way leading to the cessation of suffering has been kept in
being': such was the vision, the knowledge, the understanding, the
science, the light, that arose in regard to ideas not heard by me before>
(cf. S. v, 424).
321. This is a description in terms of keeping in being applied to the
path, a description in terms of presentation applied to under-
standing-consisting-in-keeping-in-being, a description in terms of
verification applied to the final-knower faculty, a description in
terms of 'setting rolling' applied to the 'Wheel of the True Idea'.

322. <The Stilled One dropped the being-determinant

That gives existence measured and unmeasured,
And happy in himself and concentrated
He sundered, like a mail-coat, self-existence>
( P e 6 8 ; S . v, 263).
323. [61] 'Measured' is the determinations-element. 'Unmeasured'
is the extinction-element.
'That gives existence measured and unmeasured' is a description
 16 Modes of Conveying in Separate Treatment 89
in terms of acquaintanceship applied to all ideas, a description in
terms of presentation applied to the Discrimination-of-Ideas.
324. 'The Stilled One dropped the being-determinant' is a des-
cription in terms of giving-up applied to origin, a description in
terms of diagnosis applied to suffering.
325. 'And happy in himself and concentrated' is a description in
terms of keeping-in-being applied to Mindfulness-Occupied-with-
the-Body, a description in terms of steadiness applied to unification
of cognizance.
326. 'He sundered, like a mail-coat, self-existence' is a description
in terms of 'breaking out' 1 applied to cognizance, a description in
terms of assuming2 applied to omniscience, a description in terms of
'bursting open' applied to the 'egg-shell of ignorance' (cf. M. i, 104).
That is why the Blessed One said:
'The Stilled One dropped the being-determinant
That gives existence measured and unmeasured . . .' (§322).

327. <How could a man to sensual desires stoop1

Who pain has seen and that wherefrom it sources ?
Who knows they make for clinging in the world
Should mindful train in guiding them away> (Pe 15; S. i, 117).

326/1 'Abhinibbida—breaking out': the root ought to be bhid, not vidh or

vid, and the correct spelling here is, in fact, not abhinibbida or abhinibbidhd
(as in PED and PTS Netti Index note) but abhinibbhida (as in §574 = PTS
Netti p. 98); see GPD. The meaning is 'breaking out', and the direct allusion
is to M. i, 104 (there spelt abhinibbhida). The three roots mentioned, however,
show a tendency to coalesce. Netti A says here 'Abhinibbidd-pannatti (sic)
cittassd ti dyusankhdrossajanavasena cittassa abhinlhdrapannatti' (p. 104), but
commenting on §574 says lNa ca bhabbo abhinibbidhd (sic) gantun ti kilesd-
bhisankhdram abhinibbijjhanato (sic) abhinibbidhd-sankhatam (sic) ariya-
maggam abhigantum na ca bhabbo' (p. 140). N.b. spellings as they appear in
the edition quoted. Do these explanations imply t h a t the commentator
did not regard them as the same word? Did he connect them with M. i, 104?
326/2 *Updddna-pannatti—description in terms of assuming': Netti A glosses
with gahana-pannatti. Technically omniscient knowledge (see also §594)
belongs only to worlds (NettiA pp. 147-8). The term 'omniscience' (sabbannu-
td) seems to make its first appearance at Ps. i, 131. The Buddha disclaimed
simultaneous knowledge of all (M. ii, 127). For a discussion see Ppn. ch. vii,
note 7.
327/1 lNameyya> lit. 'to bend' and 'to name' is glossed here in NettiA with
abhinameyya (not in PED or CPD; SA. does not explain the word).
90 The Guide
328. 'Who pain' is a description in terms of a synonym applied to
pain (suffering) and it is a description in terms of diagnosis applied
to it.
329. 'And that wherefrom it sources' is a description in terms of
giving-being applied to origin and it is a description in terms of
abandoning applied to it.
330. 'Has seen' is a description in terms of a synonym applied to the
eye of knowledge and it is a description in terms of penetration
applied to it.
331. 'How could a man to sensual desires stoop' is a description in
terms of sensual desires applied to craving for sensual desires and it
is a description in terms of insistence applied to it.
332. 'Who knows they make for clinging in the world' is a des-
cription in terms of 'seeing an enemy' applied to sensual desires; for
sensual desires have the simile of a pit of coals (M. i, 130), the simile
of a lump of flesh (M. i, 130), are like a conflagration (A. iv, 128f.),
and have the similes of a chasm and a serpent's head (M. i, 130;
also §35).
333. 'Mindful. . . them' is a description in terms of dispersal applied
to abandoning, a description in terms of presentation applied to
Mindfulness-Occupied-with-the-Body, and a description in terms of
keeping-in-being applied to the path.
334. 'Should train in guiding . . . away' is a description in terms of
penetration applied to outguiding of lust, outguiding of hate, and
outguiding of delusion.
335. 'A man' is a description in terms of a synonym applied to a
devotee.
336. Now when a devotee understands that 'they make for
clinging' then without the arising of sensual desires he arouses
profitable ideas, he makes efforts for the arising of unarisen
profitable ideas. [62] This is a description in terms of effort
applied to the reaching of the as yet unreached, a description in
terms of presentation applied to discontent with what deals with
the hither-side.
337. Herein, <He makes efforts for the steadiness of arisen profitable
ideas > (M. ii, 11): this is a description in terms of diligence applied to
keeping in being, a description in terms of presentation applied to
the energy faculty, a description in terms of preservation applied to
profitable ideas, a description in terms of steadiness applied to the
training in the higher cognizance.
That is why the Blessed One said:
 16 Modes of Conveying in Separate Treatment 91
'How could a man to sensual desires stoop
Who pain has seen and that wherefrom it sources ? . . .'
(§338)

338. <The world is held in bondage by delusion

And only looks as though 'twere capable:
Wrapped in bewilderment a fool is held
In bondage by essentials of existence;
To him who sees, it will appear devoid
Offeatures, he will have no owning there1> (Ud. 79).
339. 'The world is held in bondage by delusion' is description in
terms of teaching applied to the perversions.
340. 'And only looks as though 'twere capable' is a description in
terms of the distorted applied to the world.
341. 'A fool is held In bondage by essentials of existence' is a
description in terms of giving-being applied to recourse to evil
wishes, a description in terms of function1 applied to the obsessions,
a description in terms of strength applied to the defilements, a
description in terms of development applied to determinations.
342. 'Wrapped in bewilderment' is a description in terms of teaching
applied to the murk of ignorance, and a description in terms of a
synonym applied to it.
343. 'It will appear devoid Of features' is a description in terms of
seeing applied to the heavenly eye, a description in terms of presenta-
tion applied to the eye of understanding.
344. 'To him who sees . . . he will have no owning there' is a des-
cription in terms of penetration applied to creatures: <Lust is an
owning, hate is an owning, delusion is an owning > (cf. M. i, 298).
That is why the Blessed One said:
'The world is held in bondage by delusion . . .' (§338).

345. <Bhikkhus, there is an unborn, an un-brought-to-being, an un-

made, an undetermined. If that were not unborn, un-brought-to-being,
unmade, undetermined, no escape from the born, the brought-to-being,
the made, the determined, would be evident here. And it is because

338/1 For kincana as 'owning' see n. 152/1.

341/1 Cf. Pe 102.
92 The Guide
there is an unborn, an un-brought-to-being, an unmade, an undeter-
mined, that therefore the escape from the born, the brought-to-being, the
made, the determined, is evident> (Ud. 80f.).
346. [63] 'If that were not unborn, un-brought-to-being, unmade,
undetermined' is a description in terms of the teaching applied to
extinction, and a description in terms of synonyms applied to it.
347. 'No escape from the born, the brought-to-being, the made, the
determined would be evident here' is a description in terms of
synonyms applied to the determined, and a description in terms of
guiding-example1 applied to it.
348. 'And it is because there is an unborn, an un-brought-to-being,
an unmade, an undetermined' is a description in terms of synonyms
applied to extinction, and a description in terms of illustrative proof
applied to it.
349. 'That therefore the escape from the born, the brought-to-being,
the made, the determined, is evident' is a description in terms of
synonyms applied to extinction, a description in terms of outlet
applied to the path, a description in terms of escape applied to the
roundabout [of rebirths].
That is why the Blessed One said: 'If that were n o t . . .' (§345).

350. That is why the venerable Maha-Kaccana said:

'The Blessed One one idea teaches
By means of manifold descriptions;
This mood can thus be known to be
The Mode that does Convey Descriptions' (§15).
The Mode of Conveying Descriptions is ended.

347/1 lUpanayana—guiding-example': the ordinary logical term for the

example in the classical Indian syllogism. NettiA says 'Herein, (in this
instance, as to) "description in terms of guiding-example" the describing of
the guiding-example gives the middle term (hetu) in the contrary opposite.
(As to) the "description in terms of illustrative proof" (§348) the description
is the displaying of the establishment (siddhi) of the proposition's content
(patinndtassa atthassaY (p. 106).
 16 Modes of Conveying in Separate Treatment 93

12
[The Ninefold Thread in the Mode of Conveying Ways of Entry to the
Truths]
351. Herein, what is the Mode of Conveying Ways of Entry ?
[It is this:]
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
352. < Above, below, in every way released,
And seeing not at all that 'I am this9;
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of beings >
(Pe24; Ud. 74).
353. 'Above' is the form-element and the formless element. 'Below'
is the sensual-desire element. 'In every way released': that is the
Adept's deliverance in the triple element [of existence]. That itself
is the Adept's five faculties. This is the way of entry by Faculties.
354. These same Adept's five faculties are science. With arising of
science [there is] cessation of ignorance (nescience); with cessation of
ignorance, cessation of determinations; with cessation of determina-
tions, cessation of consciousness; with cessation of consciousness,
cessation of name-and-form; with cessation of name-and-form,
cessation of the sixfold base; with cessation of the sixfold base,
cessation of contact; with cessation of contact, cessation of feeling;
with cessation of [64] feeling, cessation of craving; with cessation of
craving, cessation of assuming; with cessation of assuming, cessation
of being; with cessation of being, cessation of birth; with cessation of
birth, ageing and death cease, and [also] sorrow and lamentation,
pain, grief, and despair; that is how there is a cessation to this whole
category of suffering. This is the way of entry by the [two] aspects
of Dependent Arising.
355. Those same Adept's five faculties are comprised within the
three Categories, namely the Virtue Category, the Concentration
Category, and the Understanding Category.1 This is the way of
entry by Categories.
355/1 These are the 3 divisions of the 8-factored path as given at M. i, 301.
NettiA (p. 106) says t h a t since right intention is counted in the same category
as right view 'because of its helpfulness to right view' (see MA, ii, 36If.),
94 The Guide
356. Those same Adept's five faculties are included in determina-
tions. These determinations—[in this case] free from taints and not
factors of being—are comprised within the idea-element. This is
the way of entry by Elements.
357. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the way
of entry by Bases.
358. 'And seeing not at all that "I am this" ': this is the eradication
of the embodiment-view. That is the Initiate's deliverance. That
itself is the Initiate's five faculties. This is the way of entry by
Faculties.
359. Those same Initiate's five faculties are science. With the
arising of science . . . (complete as in §354)... So the whole Dependent
Arising. This is the way of entry by the [two] aspects of Dependent
Arising.
360. That same science is the Understanding Category. This is the
way of entry by Categories.
361. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
362. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
363. It is one liberated by means of the Initiate's deliverance and
the Adept's deliverance who 'has crossed the flood not crossed before,
for non-renewal of being'.
[65] That is why the Blessed One said:
'Above, below, . . .' (§352).

*
364. <The supported is liable to dislodgernent; the unsupported is not
liable to dislodgernent. When there is no liability to dislodgernent,
there is tranquillity. When there is tranquillity, there is no bent-for-
naming. When there is no bent-jor-naming, there is no coming-and-
going. When there is no coming-and-going, there is no decease-and-
reappearance. When there is no decease-and-reappearance, there is no
so too, the five faculties having been called 'science' (§354), the first four can
be classed within the path-categories because of their 'helpfulness' to under-
standing, since understanding corresponds to right view.
 16 Modes of Conveying in Separate Treatment 95
here or beyond or in between: this is the end of sufferingy (Pe 18, 110;
Ud. 81, cited at M. iii, 266).
365. The supported is liable to dislodgement': support is of two
kinds, namely support by craving and support by view. Herein,
any choice on the part of one who is lusting is support by craving,
and any choice on the part of one who is confused is support by view.
366. Now choice is determinations. It is with determinations as
condition that consciousness [has actual being]; with consciousness
as condition, name-and-form; . . . And so with the whole Dependent
Arising (cf. Pe 110)1 [down to . . . with birth as condition, ageing and
death have actual being, and [also] sorrow and lamentation, pain,
grief, and despair; that is how there is an origin to this whole cate-
gory of suffering.] This is the way of entry by the [two] aspects of
Dependent Arising.
367. Herein any feeling in one who lusts is pleasant feeling, and any
feeling in one who is confused is neither-painful-nor-pleasant feeling.
These feelings belong to the feeling category. This is the way of
entry by Categories.
368. Herein, pleasant feeling is two faculties, namely the [bodily]
pleasure faculty and the [mental] joy faculty, and the neither-
painful-nor-pleasant feeling is the onlooking-equanimity faculty.
This is the way of entry by Faculties.
369. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
370. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
371. 'The unsupported is not liable to dislodgement': unsupported
by craving and in virtue of quiet, and unsupported by view and in
virtue of insight.
372. Any insight is science. With arising of science [there is]
cessation of ignorance; with cessation of ignorance, cessation of
determinations; with cessation of determinations, cessation of
consciousness; . . . and thus the whole Dependent Arising. [66]
This is the way of entry by the [two] aspects of Dependent
Arising.

366/1 This passage is drawn from J V s 16th Mode and placed here in improved
form.
96 The Guide
373. That same insight is the understanding category. This is the
way of entry by Categories.
374. That same insight is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
375. That same insight is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
376. That idea-element is included in the idea-base, which base is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
377. 'When there is tranquillity': tranquillity is of two kinds,
namely bodily and mental. Any bodily pleasure is bodily tran-
quillity, and any mental pleasure is mental tranquillity. One who
has bodily tranquillity feels pleasure. When he is pleased, his
cognizance is concentrated (cf. M. i, 37). One who is concentrated
understands how [things] are. When he understands how [things]
are, he finds dispassion. Finding dispassion, his lust fades. With
the fading of lust he is liberated. There is the knowledge 'I am
liberated'. He understands 'Birth is exhausted, the divine life has
been lived out, what was to be done is done, there is no more of this
beyond' (cf. M. iii, 280).
378. He has 'no bent-for-naming' in regard to forms or sounds or
odours or flavours or tangibles or ideas because of the exhaustion of
lust, because of the exhaustion of hate, because of the exhaustion of
delusion.
379. He is liberated in the complete exhaustion of form owed to the
exhaustion, fading, ceasing, giving up, and relinquishing, of such
form as that whereby he might describe a Perfect One as standing
or walking. He does not take for granted that 'there is a Perfect
One' (cf. §908); and he does not take for granted that 'there is not';
he does not take for granted that 'there is and there is not'; he does
not take for granted that 'there neither is nor is not' (cf. M. i, 486;
S. iv, 383); but rather [he knows] that he comes to be calculated as
profound, immeasurable (cf. §783), incalculable, quenched, because
of exhaustion of lust, because of exhaustion of hate, because of
exhaustion of delusion.
380. He is liberated in the complete exhaustion of feeling . . .
381. . . . of perception . . .
382. . . . of determinations . . .
 16 Modes of Conveying in Separate Treatment 97
383. He is liberated in the complete exhaustion of consciousness
[67] owed to the exhaustion, fading, ceasing, giving up, and relin-
quishing, of such consciousness as that whereby he might describe a
Perfect One as standing or walking. He does not take for granted
that 'there is a Perfect One'; and he does not take for granted that
'there is not'; he does not take for granted that 'there is and there is
not'; he does not take for granted that 'there neither is nor is not';
but rather [he knows] that he comes to be calculated as profound,
immeasurable, incalculable, quenched, because of extinction of lust,
because of extinction of hate, because of extinction of delusion.
384. 'Coming' is coming here. 'Going' is any being (existence) after
passing away [from this life]. Both the coming and the going are
no more.
385. 'Nor here': [he sees no self] in the six bases in oneself.
386. 'Nor beyond': [he sees no self] in the six external bases.
387. 'Nor in between': 1 he sees no self in the ideas aroused by
contact.2
388. 'This is the end of suffering' is Dependent Arising. That is of
two kinds, namely belonging to worlds and disjoined from worlds.
Herein, that belonging to worlds is [that beginning] <With ignorance
as condition, determinations> down as far as <ageing and death> (S. ii,
1). That disjoined from worlds is [that beginning] <A virtuous man
has no remorse> down as far as <There is no more of this beyond> (see
§806).
That is why the Blessed One said 'The supported is liable to dis-
lodgement, the unsupported is not liable to dislodgement . . . this is
the end of suffering' (§364).

389. < Whatever sorrows, lamentations, pains

Of many kinds, are found here in the world,
That they exist is owed to something dear;
With naught held dear they never come to be.
So they are blissful, free from sorrowing,
That nothing in the world hold dear at all.

387/1 UdA. under ubhayantarena discusses the impropriety of the concept

of the lbhavantard> ('interval between existences, between death and rebirth').
387/2 This refers to the feeling (affectivity), etc., t h a t arises simultaneously
with the arising of consciousness (see, e.g., M. iii, 279, 285; also cf. §308).
'Contact' is in the sense of 'presence to', see description a t M. iii, 285.
98 The Guide
So would you sorrowless and stainless be,
Hold nothing dear whatever in the world> (Pe 14; Ud. 92).1
390. 'Whatever sorrows, lamentations, pains Of many kinds, are
found here in the world, That they exist is owed to something dear':
this is painful feeling. 'With naught held dear they never come to
be 5 : this is pleasant feeling. [68] Feelings are the feeling category.
This is the way of entry by Categories.
391. With feeling as condition, craving; with craving as condition,
assuming; with assuming as condition birth; with birth as condition,
ageing and death . . . and so all the rest. This is the way of entry
by the [two] aspects of Dependent Arising.
392. Herein, pleasant feeling is two faculties, namely the pleasure
faculty and the joy faculty. Painful feeling is two faculties, namely
the pain faculty and the grief faculty. This is the way of entry by
Faculties.
393. Those same faculties are included in determinations. These
determinations—[in this case] affected by taints and factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
394. That idea-element is included in the idea-base, which base is
[in this case] affected by taints and a factor of being. This is the
way of entry by Bases.
395. 'So they are blissful, free from sorrowing, That nothing in the
world hold dear at all. So would you sorrowless and stainless be,
Hold nothing dear whatever in the world': this is the abandoning of
craving. With cessation of craving, cessation of assuming; with
cessation of assuming, cessation of being; . . . and so all the rest.
This is the way of entry by the [two] aspects of Dependent
Arising.
396. That same abandoning of craving is quiet. That quiet is of
two kinds, namely the mindfulness faculty and the concentration
faculty. This is the way of entry by Faculties.
397. That same quiet is the concentration category. This is the
way of entry by Categories.
398. That same quiet is included in determinations. These deter-
minations—[in this case] free from taints and not factors of being—

389/1 The same sentiments appear in the Suttanipdta verses quoted at

§192 and are presented very trenchantly in M. Sutta 87 and at Ud. 91-2.
But cf. Sn. 262. There is no contradiction, since what is the 'greatest
blessing' in existence is ipso facto no blessing in its impermanence:
 16 Modes of Conveying in Separate Treatment 99
are comprised within the idea-element. This is the way of entry by
Elements.
399. That idea-element is included in the idea-base, which is [in
this case] free from taints and not a factor of being. This is the
way of entry by Bases.
*

400. <[69] <When a mortal desires, if his desire is fulfilled,

He is sure to be happy by getting what he wanted.
Desire-born and wilful, if his desire fails him,
He becomes as deformed as if pierced by a barb.
Who shuns desires as a snake9s head with his foot,
And is mindful, evades this attachment to the world> (§§33-5).
401. Herein, the 'happiness' is approval. What is stated by 'he
becomes as deformed as if pierced by a barb' is resistance. Now
approval and resistance are sides of craving. The ten bases having
form1 are the footing for craving. This is the way of entry by Bases.
402. Those same bases having form are the form-body associated
with name. 1 Both together are name-and-form. With name-and-
form as condition, the sixfold base; with the sixfold base as condition,
contact; with contact as condition, feeling; with feeling as con-
dition, craving; . . . and so all the rest. This is the way of entry by
the [two] aspects of Dependent Arising.
403. That same name-and-form is the five categories. This is the
way of entry by Categories.
404. That same name-and-form is the eighteen elements. This is
the way of entry by Elements.
405. Herein, the form-body is the five faculties having form,1 and
the name-body is the five formless faculties. These are ten faculties.
This is the way of entry by Faculties.
406. Herein, what is stated by 'Who shuns desires, as a snake's head
with his foot, And is mindful, evades this attachment to the world'

401/1 The 'ten bases having form' would seem to be the 5 pairs, namely
eye-cum-forms, . . . body-cum-tangibles. NettiA ignores. This reckoning
is taken from Pe 99. A different numerical reckoning is given at Vis. 590.
402/1 Read ndmasampayutto as one compound.
405/1 The 'five faculties having form' can be taken as those of the eye, ear,
nose, tongue, and body, and the 'five formless faculties' as those of faith,
energy, mindfulness, concentration, and understanding. These '10 faculties'
are thus not the same 10 as those in §303, at least according to the description
of the former given by NettiA, which ignores these.
12
100 The Guide
is the element of extinction with trace left. This is the way of entry
by Elements.
407. That same extinction element with trace left is science. With
arising of science, cessation of ignorance (nescience); with cessation
of ignorance, cessation of determinations; . . . and so all the rest.
[70] This is the way of entry by the [two] aspects of Dependent
Arising.
408. That same science is the understanding category. This is the
way of entry by Categories.
409. That same science is two faculties, namely the energy faculty
and the understanding faculty. This is the way of entry by
Faculties.
410. That same science is included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea-element. This is the way of
entry by Elements.
411. That idea-element is included in the idea-base, which base is
[in this case] free from taints and not a factor of being. This is the
way of entry by Bases.
That is why the Blessed One said 'When a mortal desires . . .'
(§400).
412. At this point the [formula of] Dependent [Arising], the
Faculties, the Categories, the Elements, and the Bases, have come
to be made ways of entry and meeting-places. That is how
Dependent [Arising], Faculties, Categories, and Bases, can be made
ways of entry.
413. That is why the venerable Maha-Kaccana said:
'Dependent-Rising, Faculties,
Categories, Elements, Bases:
The Mode that by these means gives entry
Is that Conveying Ways of Entry' (§16).
The Mode of Conveying Ways of Entry is ended.

13
[The Ninefold Thread in the Mode of Conveying a Clearing-Up]
414. Herein, what is the Mode of Conveying a Clearing-Up ? [It
is stated in] the verse:
 16 Modes of Conveying in Separate Treatment 101
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
415. For instance, in the Pardyana [Chapter of the Suttanipdta] the
venerable Ajita asked the Blessed One the question [and received
the answer thus:]
^[Tell] what is the world shut in by ?
And wherefore is it not displayed ?
And what is it besmeared with ? Say.
And what will be its greatest fear V

'By ignorance is the world shut in,

Ajita' the Blessed One said.
' 'Tis undisplayed through miswishing and neglect.
And hankering smears it, I say.
Suffering is its greatest fear'> (§§63, 65).
416. In the case of the question '[Tell] what is the world shut in
by V the Blessed One [with his answer] 'By ignorance is the world
shut in' clears up a term but not the instigation.1 In the case of the
question 'And wherefore is it not [71] displayed V The Blessed
One [with his answer] ' 'Tis undisplayed through miswishing and
neglect' clears up a term but not the instigation. In the case of the
question 'And what is it besmeared with ? Say5 the Blessed One
[with his answer] 'And hankering smears it, I say' clears up a term
but not the instigation. [But] in the case of the question 'And what
will be its greatest fear V the Blessed One [with his answer] 'Suffering
is its greatest fear' clears up a term, and the instigation is cleared
up too.
That is why the Blessed One said 'By ignorance is the world
shut in . . .' (§415).
*

416/1 iArambha—instigation' (i.e., the 'initially prompting subject-matter'):

^/rabh 'to begin, to instigate'. This use of the word seems peculiar to this
work and to Pe (e.g., p 101). NettiA has nothing enlightening to say. Cf.
drambha-dhdtu ('element of instigation' or 'of initiative': S. v, 66) and use of
ger. drabbha as adv. in sense of 'instigated by', 'inspired by', 'contingent upon'
(§17; also Vis. 197). This root is sometimes inclined to coalesce with \/lamb
(to hang, cf. dlambana and drammaiia) and \/rddh (to satisfy, to invite, with
which it shares its pp. draddha).
102 The Guide
417. [Again there are the following question and answer:]
<The streams keep streaming everywhere'
So said the venerable Ajita.
'What is it that shuts off the streams ?
Tell then, what is restraint of streams,
Whereby it is that streams are sealed V
'Whatever streams are in the world,
Ajita9 the Blessed One said
'They are shut off by mindfulness;
The streams' restraint I tell, whereby
They can be sealed, is understanding' > (§§70 and 74).

418. In the case of the question 'The streams keep streaming every-
where; What is it that shuts off the streams V the Blessed One
[with his answer] 'Whatever streams are in the world, They are
shut off by mindfulness' clears up a term but not the instigation.
In the case of the question 'Tell then, what is restraint of streams,
Whereby it is that streams are sealed V [with the answer] 'the
streams' restraint I tell, whereby They can be sealed, is under-
standing' the instigation is cleared up.
That is why the Blessed One said 'Whatever streams are in the
world . . .' (§417).

419. [Again,] in the case of the question

<'Understanding and mindfulness.'
So said the venerable Ajita
'And [now], good sir, this name-and-form,
Tell me then what I ask of you,
Where does it came to its surcease .?'>( §77)
[with the answer]
<'As to the question that you ask,
Ajita, I [shall] tell you [now].
Where both this name and form do come
To their remainderless surcease:
With cessation of consciousness,
'Tis here this comes to its surcease'> (§77).
the instigation is cleared up.
 16 Modes of Conveying in Separate Treatment 103
That is why the Blessed One said 'As to the question that you
ask . . .'.
420. [72] Wherever the instigation is cleared up in this way the
question is answered; but wherever the instigation is not cleared up
that question is not yet answered.
421. That is why the venerable Maha-Kaccana said:
'Seeking if in a question answered
What in the verse did instigate
Its asking is cleared up or not:
This Mode Conveys a Clearing-Up' (§17).
The Mode of Conveying a Clearing-Up is ended.
*

14
[The Ninefold Thread in the Mode of Conveying Terms of Expression]
422. Herein, what is the Mode of Conveying Terms of Expression ?
[It is this:]
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18.)
423. Those [ideas] sliould be remembered according as they are
demonstrated there where they appear [in their contexts as follows].
424. 'Suffering' is a unity.
Herein, what is Suffering ? <Birth is suffering, ageing is suffering,
sickness is suffering, death is suffering, association with the loathed is
suffering, dissociation from the loved is suffering, not to get one's wish
is suffering, in brief the five categories of assumption are suffering >
(S. v, 421; cf. Pe 5): form is suffering, feeling is suffering, perception
is suffering, determinations are suffering, consciousness is suffering.
This is a diversity.
425. 'The Origin of Suffering' is a unity.
Herein, what is the Origin of Suffering ? <It is that craving
ivhich renews being (existence), is accompanied by relish and lust,
relishing this and that, namely craving for sensual desires, craving for
being (existence), craving for non-being (non-existence) > (S. v, 421).
This is a diversity.
104 The Guide
426. 'Cessation of suffering' is a unity.
Herein, what is cessation of suffering % <It is the remainderkss
fading of that same craving, its ceasing, giving it up, relinquishing it,
letting it go, non-relying on it, and rejecting it> (S. v, 421). This is
diversity.
427. 'The way leading to cessation of suffering' is a unity.
[73] Herein, what is the way leading to cessation of suffering ?
<It is the Noble Eight-factored Path, that is to say, right view, right
intention, right speech, right action, right livelihood, right effort, right
mindfulness, right concentration (S. v, 421-2). This is a diversity
428. T a t h ' is a unity.
Herein, what is a path ? 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. This is a diversity.
429. 'Cessation' is a unity.
Herein, what is cessation ? It is deliberate cessation, un-
deliberate cessation ? cessation of approval, cessation of resistance;
cessation of conceit, cessation of contempt, cessation of domineering,
cessation of envy, cessation of avarice, cessation of all defilements.
This is a diversity.
430. 'Form' is a unity.
Herein, what is form ? Form is the four great entities (cf. M. i,

429/1 'Patisankhd-nirodha—deliberate cessation' and 'appatisanlchdnirodha—

undeliberate cessation': neither compound is in PED and latter not in CPD
(Vol. 1); see Kv. 226 and Kv. trsln. ('Points of Controversy') 137, note; also
Miln. (cf. also Pe 151, line 15 nirodhasamdpatti(m) appatisankhdya). NettiA
says 'PatisanJchdnirodha is cessation due to deliberating (patisankhdya), due
to keeping in being opposition (to arising—patipakkhabhavandya); or when
opposition has not occurred in t h a t way, it is the non-arising of what is ready
to arise, owing t o opposition to its arising being already in existence. Appa-
tisankhdnirodha is the cessation of determined ideas along with their individual
natures: what is meant is cessation from moment to moment' (p. 109). That
these two terms should be present here and absent from the Pe is noteworthy.
The second, according to NettiA, means the cessation incessantly taking place
in the process of impermanence. Cf. KvA (Burm. ed., p. 140) and KvAA
(Burm. ed., p. 56). There seems no reason for supposing t h a t the later
independent Sanskrit Mahdydna development of these terms is in any way
implied here (for which see, e.g., 0 . Rosenberg, Die Probleme der Buddhistischen
Philosophic Heidelberg, 1924, p. 128; E. Obermiller, The Doctrine of Prajnd-
pdramitdy Leningrad, 1932; and E. Lamotte, Histoire du Bouddhisme Indien,
Louvain, 1958, p . 675).
 16 Modes of Conveying in Separate Treatment 105
185), and any description of form assuming the four great entities
(M. iii, 17).
431. Herein, what are the four great entities ? They are the
earth element, the water element, the fire element, the air element.
These elements can be comprised in two moods, namely in brief [as
above] and in detail.
432. How does one comprise the elements in detail ? One com-
prises the earth element in detail in twenty moods, one comprises
the water element in detail in twelve moods, one comprises the fire
element in detail in four moods, and one comprises the air element
in detail in six moods.
433. In what twenty moods does one comprise the earth element in
detail ? [74] There are in this body head-hairs, body-hairs, nails,
teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver,
midriff, spleen, lights; bowels, entrails, gorge, dung (cf. M. i, 421),
and brain-in-the-head (Ps. i, 7). One comprises the earth element
in detail in these twenty moods.
434. In what twelve moods does one comprise the water element in
detail ? There are in this body bile, phlegm, pus, blood, sweat,
fat; tears, grease, spittle, snot, oil-of-the-joints, and urine (cf. M.
i, 422). One comprises the water element in detail in these twelve
moods.
435. In what four moods does one comprise the fire element in
detail ? There is that whereby one is wanned, whereby one ages,
whereby one burns, and whereby what is eaten, drunk, chewed,
and tasted, gets completely digested (cf. M. i, 422). One comprises
the fire element in detail in these four moods.
436. In what six moods does one comprise the air element in
detail ? There are up-going forces, down-going forces, forces in the
paunch, forces in the belly, forces that course through the limbs, and
in-breath and out-breath (cf. M. i, 422). That is how one comprises
the air element in detail in six moods.
437. He who thus in detail recharacterizes, estimates, fathoms,
inquires into, and reviews, the elements as to individual-essence1 in
these forty-two moods sees nothing at all worth taking, whether
body or bodily part. Just as one who investigated a cesspool would
see nothing at all worth taking, just as one who investigated a privy
would see nothing worth taking, so [75] too he who thus in detail
re-characterizes, estimates, fathoms, inquires into, and reviews, the

437/1 See n. 453/1. For this para see also Vis. ch. viii, §47 / p . 241.
106 The Guide
elements as to individual-essence in these forty-two moods sees
nothing at all worth taking, whether body or bodily part.
438. That is why the Blessed One said: <Now both the earth element
in oneself and the external earth element should be seen, with right
understanding how they are, in this way: 'I am not this,1 this is not
mine, this is not I, this is not my self.' On seeing it thus, with right
understanding how it is, he finds dispassion in the earth element, and
lust for the earth element fades from his heart. Now both the water
element in oneself and the external water element . . . both the fire
element in oneself and the external fire element. . . both the air element
in oneself and the external air element should be seen, with right
understanding how they are, in this way: 'I am not this, this is not
mine, this is not I, this is not my self9 On seeing it thus, with right
understanding how it is, he finds dispassion in the air element, and
lust for the air element fades from his hearty (cf. M. i, 421). This is a
diversity.
439. 'Ignorance' is a unity.
Herein, what is ignorance ? 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 (cf. Pe 116); unknowing about the past, unknowing about
the future, unknowing about the past and future; unknowing about
specific conditionality and dependently arisen ideas; it is any such
unknowing, unseeing, non-actualization, failure to be enlightened
by another, failure to enlighten oneself, non-penetration, failure to
characterize, failure to recharacterize, failure to counter-charac-
terize, [76] disregard, inexperience, witlessness, folly, unawareness,
delusion, illusion, confusion, ignorance, flood of ignorance, bond of
ignorance, underlying tendency to ignorance, obsession by ignorance,
lock of ignorance, delusion as a root of the unprofitable. This is a
diversity.
440. 'Science' is a unity.
Herein, what is science ? 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; knowledge about the past, knowledge about the future,
knowledge about the past and future; knowledge about specific
conditionality and dependently arisen ideas; <it is any such under -

438/1 This phrase, nev* csaharh, is extra to the usual statement of this
formula.
 16 Modes of Conveying in Separate Treatment 107
standing, act-of-understanding, investigation, reinvestigation, investi-
gation-of-ideas, characterization, recharacterization, counter-clmrac-
terization, wisdom, skill, cleverness, elucidation, cogitation, scrutiny,
breadth, wit, guidance, insight, awareness, goad, understanding faculty,
understanding power, understanding weapon, understanding [storied']
palace, understanding light, understanding illumination, under-
standing lucidity, understanding jewel, non-delusion, investigation-of-
ideas, right view, investigation-of-ideas enlightenment factor, path-
factor included in the path (Dhs. 292; cf. Pe 122). This is a diversity.
441. 'Attainment' is a unity.
Herein, what is attainment ? There is percipient attainment,
unpercipient attainment, neither-percipient-nor-unpercipient attain-
ment, attainment percipient of non-entity ,x attainment of cessation.2
This is a diversity.
442. 'Meditator' is a unity.
Herein, what is a meditator ? There is the Initiate meditator,
there is the Adept meditator, there is the neither-Initiate-nor-Adept
meditator, there is the 'thoroughbred' meditator, there is the 'colt'
meditator (see A. v, 323; cf. Pe 146), there is the meditator governed
by views, there is the meditator governed by craving, there is the
meditator governed by understanding. [77] This is a diversity.
443. 'Concentration' is a unity.
Herein, what is concentration ? There is concentration with
conflict, concentration without conflict;1 concentration with risk,
concentration without risk; concentration with ill will, concentration
with non-ill-will; concentration with happiness [i.e., the first two
meditations], concentration free from happiness [i.e., the last two
meditations]; materialistic concentration, non-materialistic concen-
tration; 2 concentration with prompting-determinations, concentra-
441/1 ' Vibhutasanndsamdpatti—attainment percipient of nonentity 1 : NettiA:
'The attainment of the base consisting of infiniteness of consciousness; for
it is owing to the non-entity (vibhdvanato) [through its being now ceased and
past] of the consciousness [now ceased and being contemplated] that was
cognizing the first Formless State (i.e., space) and of the [conascent] per-
ception that was perceiving the first Formless State that it is so called (cf.
Vis. ch. x, §§60-5/pp. 339-40). But some read vibhutarupasannd, and in
their opinion this would mean the rest of the Formless States' (p. 113). This
explanation takes the ambiguous vibhavati in its negative sense. See n. 843/1
But here the reference is perhaps to lpathavlsannd vibhutd\ etc., at A. v, 325.
441/2 Read nirodhasamdpatti as at §580.
443/1 For sa-rana and a-rana see n. 297/2.
443/2 'Amisa—materialistic': the word normally refers to such material
physical needs as food and medicine, and sdmisa is what is concerned with
108 The Guide
tion without prompting-determinations; 3 concentration kept in
being unilaterally, concentration kept in being bilaterally, concen-
tration whose keeping in being is both ways kept in being; 4 concen-
tration with thought and exploring, concentration without thought
and with mere exploration, concentration without thought and
without exploring (see D. iii, 219); concentration dealing with an
inferior state, concentration dealing with steadiness, concentration
dealing with distinction, concentration dealing with penetration (see
Ps. i, 48); concentration belonging to worlds, concentration dis-
joined from worlds; wrong concentration, right concentration. This
is a diversity.
444. 'Way' is a unity.
Herein, what is a way ? There is the way of luxury, the way of
austerity, the middle way (A. i, 295); the way of the impatient, the
way of the patient; the way of quieting, the way of taming (see D.
iii, 229); the painful way with sluggish acquaintanceship, the painful
way with swift acquaintanceship, the pleasant way with sluggish
acquaintanceship, the pleasant way with swift acquaintanceship
(see D. iii, 228). This is a diversity (see also §264).
445. 'Body' is a unity.
Herein, what is a body ? There are the name-body and the form-
body. Herein, what is the form-body ? It is head-hairs, body-
hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney;
heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung;
bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-
of-the-joints, urine; and brain-in-the-head (see Ps. i, 7). [78] This
is the form-body (cf. §226). The name-body consists of feeling,
perception, choice, cognizance, contact, and attention. This is the
name-body (see §226). This is a diversity.
446. In this way, while some idea [say, 'birth'] has the same essence

that, while nirdmisa is what is dissociated from that. 'The flesh and the
spirit' conveys the same opposites.
443/3 'Sasankhdra—with prompting-determination' and iasankhdra—without
pr.-d.' are not in PED; the latter is in CPD. See also Dhs. 146 and A. iv, 72.
443/4 NettiA: ' "Concentration kept in being unilaterally" is that in one who
is a Bare-(dry-)insight worker (see below). "Concentration kept in being
bilaterally" is t h a t in one whose vehicle is quiet (Vis. ch. xviii. §3/p. 587);
and "concentration whose keeping in being is both-ways kept in being" is
concentration in a Body-Witness (see M. i, 478; Pug. 14; Vis. ch. xxi, §§74-5/
p. 659); for he is one whose keeping (of concentration) in being is kept in
being in both ways (with maximum of quiet and Insight)' (p. 114). For the
term 'bare-insight worker' (sukkha vipassaka) see Vis. chs. xviii and xxi.
 16 Modes of Conveying in Separate Treatment 109
[namely buffering' in this instance] as that of some [other related]
idea, [say, 'ageing' in this instance], that former idea finds unity with
this latter idea through [their common] unity, yet it has diversity
from it in virtue of that whereby it has its differentiating (particular)
characteristic.
So when one is asked about the Tread[-type, which term covers
all modes of the Teaching,] or about prose-expositions or about
verse, the inquiry should be made as follows: 'How, then, does he
ask according to unity or according to diversity ?'. If asked
according to a unity, then it should be answered according to the
unity. If asked according to a diversity, then it should be answered
according to the diversity. If asked expressed in terms of creatures,
the answer should be expressed in terms of creatures. If asked
expressed in terms of ideas, the answer should be expressed in terms
of ideas (see §§860 and 943). According as it is asked, so it should
be answered.
447. That is why the venerable Maha-Kaccana said:
'Ideas when demonstrated by
[Both] unity and diversity
Need thereby suffer no disjunction:
This Mode conveys Expression's Terms' (§18).
The Mode Conveying Terms of Expression is ended.
*

15
[The Ninefold Thread in the Mode of Conveying Requisites]
448. Herein, what is the Mode of Conveying Requisites ? [It is
this:]
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§15).
449. Any idea that generates1 an idea is a requisite of that idea.
450. What is the Requisite's characteristic ? The Requisite has
the characteristic of a generator.
449/1 I.e., an idea that is another idea's condition sine qua nony as, say,
ignorance is for determination.
110 The Guide
451. Two kinds of ideas generate, namely a cause and a condition.
452. Herein, what is a cause's characteristic ? What is a con-
dition's characteristic ? A cause has the characteristic of not being
shared in common, while a condition has the characteristic of being
shared in common.1
453. How might that be ? In the same way that for the occurrence
of a [seed's] sprout the seed is not shared in common [with the
sprout] while earth [79] and water are common to both [seed and
sprout]; for while the earth and the water are each a condition for
the sprout, still individual essence is its cause; 1 or in the same way
that milk left in a pot is2 curd, and yet there is no simultaneous con-

452/1 This distinction and these two definitions are perhaps peculiar to this
work.
453/1 For 'sabhdva—individual essence' see Ppn. ch. viii, n. 68, where the
term is discussed and various commentarial derivations given. The only
Pitaka ref. seems to be t h a t a t Ps. ii, 178 (either 'born form is void of individual
essence' or 'born form is void by individual essence' according to how the
instr. (sabhdvena) is taken in that passage, which has given PsA much trouble).
See also Miln. 90, 164, 212, 360; also Pe 104. Very frequent in the Com-
mentaries. The use of the word here as a synonym for 'cause' (hetu) is
different from the commentarial use as a synonym for 'nature' (pakati) or
any idea (dhamma) t h a t is not merely a name or a negation. NettiA: ' " I t s
individual essence is its cause": the same (existing) essence (samdna-bhdva),
the seed, is the cause. But is it not a fact t h a t the seed is not like (sadisa)
the sprout, etc.?—There is no (saying) that it is not; for there is no arising
of that kind (of sprout) from any other kind, (of seed)' (p. 115). The Netties
argument here contains a hidden (and apparently unintentional?) ambiguity,
namely, that between the seed-as-thing (individual) and the seed-as-nature
(principle). Vis categorically denies the non-Buddhist doctrine of 'inherence'
or 'immanence' (samavaya), by which the cause is held to inhere in the result
(Vis. 513), and VisA rejects the theory of sabhdva as an adequate and sufficient
cause (Ppn., ch. xvi, note 23); cf. also the wrong theory attributed to Makkhali
Gosala at D. i, 53 with use of bhdva (some read sabhdva). The word svabhdva
had great currency in Indian Sanskrit philosophy, both Mahayana-Buddhist
a n d non-Buddhist, and it took on many shades, sometimes approaching
Aristotle's use of 'essence' as distinct from 'attributes'. To repeat, the word
never seems to have been used a t all by the Buddha. »
453/2 This is an instance where it would be incorrect to translate bhavati
b y 'becomes'. NettiA senses an ontological difficulty when it says ' " I s
curd (dadhi bhavati)" is said according to the Identity Guide-Line (Ekatta-naya
—see Vis. 585) or according to the Metaphor of Non-Breach (abhedopacdra
—see Ppn ch. viii, n. 65), but not in any other way; for milk is not (na hoti)
curd, which is why "and yet there is no simultaneous occur-
rence of milk and curd" is said' (p. 115). To translate by 'becomes'
leaves nothing for the commentary to explain and conceals the difficulty
of deciding the 'first moment' when it is curd.
 16 Modes of Conveying in Separate Treatment 111
currence of milk and curd, so too there is no simultaneous con-
currence of the cause and the condition.
454. Now this roundabout [of rebirths] has occurrence with cause
and with condition; for this is said: <Wiih ignorance as condition,
determinations; with determinations as condition, consciousness; . . .
and so with all the formula of Dependent Arising (cf. S. ii, 1).
Consequently ignorance is the cause and unreasoned attention the
condition (cf. Pe 104 and §462).
455. Previous ignorance is the cause of subsequent ignorance.
Herein, the previous ignorance is underlying tendency to ignorance,
while the subsequent ignorance is [open] obsession by ignorance.
The previous underlying tendency to ignorance is the cause, in
causality-by-immediate-proximity, of the subsequent obsession by
ignorance, like the seed and the sprout in the growing -,1 but wherever
any fruit [of that seed] occurs, this [seed] is [then only] the cause-
in-remote-relation of that [fruit]; for cause is of two kinds, namely
cause-in-immediate-proximity [as that of the seed for the sprout]
and cause-in-remote-relation [as that of the seed for the fruit].2
So the cause of ignorance is also of two kinds, namely cause-in-
immediate-proximity and cause-in-remote-relation.
456. Or in the same way that vessel, wick and oil are, as it were, the
light's condition, but not its cause-as-individual-essence—for one
cannot, without a flame, light the vessel, wick and oil, which are the
light's condition—; the individual-essence-as-cause being like the
light. So the individual-essence is the cause, while the other-
essence is the condition;1 the in-itself is the cause while the external-
to-it is the condition; the generator is the cause while the accessory2
455/1 'Paribrilhand—growing': not in PED.
455/2 Cf. Vis. 532 (anantarapaccaya and samanantarapaccaya) and 536
(anantarupanissayapaccaya) for discussion. I t is not clear whether the Netti
has the Patthdna in view or not. Samatiantara-hetu and parampara-hetu
seem to be confined to this work and the Pe (cf. Pe 77 and 104-5).
456/1 This use of sabhdva ('individual essence') and parabhdva ('other
essence') is taken straight from the Pe (p. 104). It makes this argument a
purely ontological one. Bhdva is caus. subst. fm. \/bhu, i.e., a 'making be',
a 'keeping in being', an 'essence', a '-ness' or '-hood', in the sense of recognizable
distinctive quality.
456/2 This definition of hetu ('cause') as on a lower level of generality to
paccaya ('condition') seems peculiar to this work. In the Suttas no difference
is discernible. In the Abhidhamma hetu tends to be restricted to the six hetu,
namely greed, etc., while paccaya can be either antecedent (e.g., kamrna), or
postnascent (i.e., cetasikadhammd against any contemporary rupa-dhammd
that arose earlier but ceases with or later owing to the longer presence (thiti)),
112 The Guide
is the condition; the not-shared-in-common is the cause while the
shared-in-common is the condition.
457. The meaning of continuity, the meaning of non-interruption,
the meaning of fruit, the meaning of being-made-to-occur, the
meaning of renewal of being, the meaning of relinking, the meaning
of obsession, the meaning of impediment, the meaning of underlying-
tendency, the meaning of non-eradication, the meaning of ignorance,
the meaning of non-penetration, the meaning of being undiagnosed,
are consciousness's meaning of seed (cf. A. i, 224).
458. Where there is non-interruption there is continuity, where
there is continuity there is [80] occurrence, where there is occurrence
there is fruit, where there is fruit there is relinking,1 where there is
relinking there is renewal of being, where there is renewal of being
there is impediment, where there is impediment there is obsession,
where there is obsession there is non-eradication, where there is non-
eradication there is underlying tendency, where there is underlying
tendency there is non-penetration, where there is non-penetration
there is ignorance, where there is ignorance there is undiagnosed
consciousness affected by taints, where there is undiagnosed
consciousness affected by taints there is the meaning of seed (see
§304).
459. The virtue category is the condition for the concentration
category, the concentration category is the condition for the under-
standing category, the understanding category is the condition for
the deliverance category, the deliverance category is the condition
for the knowing-and-seeing-of-deliverance category.

or conascent (i.e., cetasikd dhammd that arise and cease together, or that
arise with rv/pa-dhammd but cease earlier). Also hetupaccaya is one of the
24 kinds of paccaya listed in the Patthdna (see Vis. ch. xvii). Buddhist
doctrine does not allow a first cause (§644; Vis. ch. xvii, §§35ff./p. 525).
458/1 'Patisandhi—relinking' (or 'rebirth-linking'): PED's article is in-
adequate, and also misleading with its unfortunate choice of 'metempsychosis'
(besides overlooking the only Sutta ref. M. hi, 230, which has a different,
non-technical, meaning). Some technical Abhidhamma and Commentary
refs. are: Ptn. 320, etc., Ps. ii, 72, etc., Vis. 460. Commentarial meaning:
while cuti-citta is used for the last cognizance of a dying person, patisandhi-
citta is used for the first cognizance upon rebirth, which follows immediately
upon—'links up with'—the death-cognizance. There is thus unbroken
continuity without any 'thing'—consciousness or anything else—having any
permanency. Only the 'momentum' of kamma is communicated or 'passed
on' by the dying cognizance to the relinking cognizance in virtue of ignorance
and craving.
 16 Modes of Conveying in Separate Treatment 113
460. Knowledge of watering-places is the condition for knowledge of
what it is to have drunk [enough], knowledge of what it is to have
drunk [enough] is the condition for knowledge of the [right] amount,
knowledge of the [right] amount is the condition for knowledge of
self (§167).
461. Or in the same way that <eye consciousness arises depending
upon eye and forms > (M. i, 111; iii, 285): Herein, the eye is a con-
dition through the conditionality of predominance, while forms are a
condition through conditionality of object, light1 is a condition
through co-supporting, and attention, as the individual-essence, is
the cause (cf. §454).
462. While consciousness's condition is determinations, its individual
essence is its cause.1 While name-and-form's condition is conscious-
ness, its individual essence is its cause. While the sixfold base's
condition is name-and-form, its individual essence is its cause.
While contact's condition is the sixfold base, its individual essence
is its cause. While feeling's condition is contact, its individual
essence is its cause. While craving's condition is feeling, its
individual essence is its cause. While assuming's condition is
craving, its individual essence is its cause. While being's condition
is assuming, its individual essence is its cause. While birth's
condition is being, its individual essence is its cause. While ageing-
and-death's condition is birth, its individual essence is its cause.
While sorrow's condition is ageing-and-death, its individual essence
is its cause. While lamentation's condition is sorrow, its individual
essence is its cause. While pain's condition is lamentation, its
individual essence is its cause. While grief's condition is pain, its
individual essence is its cause. While despair's condition is grief,
its individual essence is its cause.

461/1 The addition of 'light' (dloka) as one of the conditions for the arising
of eye-consciousness is later than the Tipitaka, in which it is not mentioned
in t h a t capacity. Cf. Vis. 488-9 (quoting the 'Former Teachers'). This
must be the earliest mention in any extant P a h work, though cf. the passage
in Nd2 (234) lcakkhundpuriso dloketi rupagatdni'. Cf. D. iii, 223—'dlokasanna*.
462/1 From what has gone before (§§452 and 456) this must mean prior
consciousness in continuity, and so with the rest. NettiA says 'Determinative-
acts of merit (demerit and imperturbability) are the condition for relinking-
consciousness (at rebirth). Herein, that which is the individual-essence is the
cause. And here by "determinations" is intended any arising of cognizance,
profitable or unprofitable, t h a t belongs to worlds' (p. 116). The Pitaka refs.
for Dependent Arising are as follows: D. Sutta 15; M. Suttas 9 and 38; S.
Niddna Samyutta; A, i, 177; Vbh. Paccaydkdravibhanga; Ps. i, 50-2.
114 The Guide
463. In this way all kinds of general-support are a requisite (cf.
§168).
464. That is why the venerable Maha-Kaccana said:
'Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite' (§19).
The Mode of Conveying Requisites is ended.

16
[The Ninefold Thread in the Mode of Conveying a Co-ordination]
465. [81] Herein, what is the Mode of Conveying a Co-ordination ?
[It is this:]
'Ideas with those whose roots they are,
And those shown by the Sage to have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§20).
466. As many footings as furnish ways of entry should all be
co-ordinated with any single footing [mentioned], in the same way
as, in the Mode of Conveying a Conversion, several footings are made
to furnish ways of entry.
467. Herein, co-ordination is of four kinds, namely (i) footing,
(ii) synonym, (iii) keeping in being, and (iv) abandoning (cf. §§107n\).

[(i) Footing]
468. Herein, what is co-ordination of footing %
<No doing any kind of evil,
Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas* Dispensation > (§238).
469. What is the footing for that ? The three kinds of good
conduct, namely bodily good conduce, verbal good conduct, and
mental good conduct. These are a footing.1
469/1 For the construing of the words Tmi sumritdni . . . idarh padatthanarh
see n. 6 4 / 1 . NettiA: 'This (idarh) triple good conduct (sucaritam) is a footing
(padatthdnarh) because it is the field and foundation for the Enlightened Ones'
Dispensation, for their advice' (p. 117).
 16 Modes of Conveying in Separate Treatment 115
470. Herein, any bodily and verbal good conduct are the virtue
category. In the case of mental good conduct, any uncovetousness
and non-ill-will are the concentration category, and any right view
is the understanding category (see §238). These are a footing.
471. Herein, the virtue category and the concentration category are
quiet, and the understanding category is insight. These are a
footing.
472. Herein, the fruit of quiet is the heart-deliverance due to fading
of lust, and the fruit of insight is the understanding-deliverance due
to fading of ignorance. These are a footing.

473. The <wood>1 is the footing for the <woodedness> (Dh. 283).
What is the 'wood' and what is the 'woodedness' ? The 'wood'
means the five strands of sensual desire, while the 'woodedness'
means craving. This is a footing.
474. [82] The 'wood' means the apprehending, by signs (M. i, 180),
of 'woman' or 'man', while the 'woodedness' is the apprehending of
such and such limbs as features thus 'Oh an eye ! Oh an ear !
Oh a nose ! Oh a tongue ! Oh a body !'. This is a footing.
475. The 'wood' means the undiagnosed bases in oneself and
external thereto, and the 'woodedness' means any fetter that arises
dependent on these (cf. D. ii, 302). This is a footing.
476. The 'wood' is the underlying-tendency and the 'woodedness' is
the manifest-obsession. This is a footing.
477. That is why the Blessed One said:
<Having cut down the wood and woodedness> (Dh. 283).
This is co-ordination of footing.

473/1 The whole Dh verse should have preceded here but is missing. An
explanation of the word vana is given at MA. i, 11 ( = KhpA. I l l ) as follows,
' I t is what one would (vanayate), thus it is a wood (vana); it creates fondness
in creatures for its own excellence; the meaning is t h a t it arouses affection
in them towards itself. Or alternatively, it would (vanute), thus it is a wood
(vana); the meaning is that with the cries of cuckoos . . . it is, as it were,
begging all creatures to "come and enjoy m e " '. The word-play on vana
and vana is also found at Vis. 293. Vanatha is 'woodedness', i.e., 'overgrowth'
or 'blanketed over with woods', rather than PED's 'underwood'; for suffix
-tha (= -ness) cf. sama-tha.
13
116 The Guide

[(ii) Synonym]
478. Herein, what is co-ordination of synonym ? The heart-
deliverance due to fading of lust is the Initiate's fruit, and the
understanding-deliverance due to fading of ignorance is the Adept's
fruit. These are synonyms.
479. The heart-deliverance due to fading of lust is the Non-Keturner's
fruit, and the understanding-deliverance due to fading of ignorance
is arahantship, the highest fruit. These are synonyms.
480. The heart-deliverance due to fading of lust surmounts the
element of sensual desire, and the understanding-deliverance due to
fading of ignorance surmounts the threefold element [of sensual-
desire, form, and formless existence]. These are synonyms.
481. Understanding faculty, understanding power, training in the
higher understanding, understanding category, investigation-of-
ideas enlightenment factor, equanimity enlightenment factor,
knowledge, right view, judgment, adjudgment, conscience, insight,
knowledge of the True Idea (cf. §294): all these are synonyms.
This is co-ordination of synonym.
*

[(Hi) Keeping in being]

482. Herein, what is co-ordination of keeping-in-being ? It is
according as the Blessed One said: <Therefore, bhikkhus, abide
contemplating the body as a body, ardent, aware and mindful, guiding
out covetousness and grief about the ivorld> (§174).
[83] Now 'ardent' means the energy faculty, 'aware' the under-
standing faculty, 'mindful' the mindfulness faculty, and 'guiding
out covetousness and grief about the world' the concentration
faculty (§174).
So when someone abides contemplating the body as a body, the
four foundations of mindfulness come to fulfilment through keeping
in being. For what reason ? Because of the four faculties' state
of single characteristic (§174).
483. When the four foundations of mindfulness are kept in being,
the four right endeavours come to fulfilment through keeping in
being. When the four right endeavours are kept in being, the four
bases for success (roads to power) come to fulfilment through
keeping in being. When the four bases for success are kept in
being, the five faculties come to fulfilment through keeping in
being . . . And so all. For what reason ? Because all the ideas that
 16 Modes of Conveying in Separate Treatment 117
lead to enlightenment, that partake of enlightenment, have a single
characteristic in the characteristic of outlet. They come to fulfil-
ment through keeping in being owing to singleness of characteristic
(cf.§175).
This is co-ordination of keeping in being.

[(iv) Abandoning]
484. Herein, what is co-ordination of abandoning ?
One who abides contemplating the body as a body abandons the
perversion that there is beauty in the ugly, physical nutriment
comes within his diagnosis, he is without assuming in regard to
sensual-desire assuming, he is unbound in regard to the bond of
sensual desire, he is dissociated in regard to the bodily tie of covetous-
ness, he is taintless in regard to the taint of sensual desire, he has
crossed over the flood of sensual desire, he is barbless as regards the
barb of lust, 1 form as a steadying-point for consciousness passing
on2 comes within his diagnosis, his lust for the form element is
abandoned, and he does not go a bad way through will.
485. One who abides contemplating feelings as feelings abandons
the perversion that there is pleasure in the painful, contact as
nutriment comes within his diagnosis, he is without assuming in
regard to existence-assuming,1 he is unbound in regard to the bond
of existence, he is dissociated in regard to the bodily tie of ill-will,
he is taintless in regard to the taint of existence, he has [84] crossed
over the flood of existence, he is barbless in regard to the barb of
hate, feeling as a steadying-point for consciousness passing on comes
within his diagnosis, his lust for the feeling element2 is abandoned,
and he does not go a bad way through hate.
486. One who abides contemplating cognizance as cognizance
abandons the perversion that there is permanence in the imperman-
ent, consciousness as nutriment comes within his diagnosis, he is

484/1 The 4 'barbs' (salla) here are lust, hate, conceit, and delusion, as in
§§674ff. But in Pe (p. 245) they are lust, hate, delusion, and views. 3 kinds
appear in §753. These enumerations are not found in the Suttas, apparently.
484/2 See n. 176/1.
485/1 Bhavupdddna ('existence-assuming') is not found in the Tipitaka.
See 228/1.
485/2 For the terms vedand-dhdtu ('feeling-element'), sannd-dhdtu ('per-
ception-element': §486), and sankhdra-dhdtu ('determinations-element':
§§323, 487), see, e.g.', S. iii, 10.
118 The Guide
without assuming in regard to wrong-view assuming, he is unbound
in regard to the bond of views, he is dissociated in regard to the
bodily tie of misapprehension of virtue and duty, he is taintless in
regard to the taint of views, he has crossed over the flood of views,
he is barbless in regard to the barb of conceit, perception as a
steadying-point for consciousness passing on comes within his
diagnosis, his lust for the perception-element is abandoned, and he
does not go a wrong way through fear.
487. One who abides contemplating ideas as ideas abandons the
perversion that there is self in the not-self, mind-choice as nutriment
comes within his diagnosis, he is without assuming in regard to self-
doctrine assuming, he is unbound in regard to the bond of ignorance,
he is dissociated in regard to the bodily tie of insistence that 'only
this is the truth', he is taintless in regard to the taint of ignorance,
he has crossed over the flood of ignorance, he is barbless in regard
to the barb of delusion, determinations as a steadying-point for
consciousness passing on comes within his diagnosis, his lust for the
determinations-element is abandoned, and he does not go a bad way
through delusion.
This is co-ordination of abandoning.
488. That is why the venerable Maha-Kaccana said:
'Ideas with those whose roots they are,
And those shown by the Sage ^o have
One meaning, should be co-ordinated:
This Mode Conveys Co-ordination' (§16).
The Mode of Conveying a Co-ordination is ended.

The 16 Modes of Conveying in Separate Treatment are ended.

 [Chapter ii
16 Modes of Conveying: Combined Treatment]

489. [85] It was said as follows:

'Sixteen Conveyings first, surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).
490. Now where is a demonstration of that to be found ? In the
Modes of Conveying in Combined Treatment.1
*

[i]
491. Herein, what is the Mode of Conveying a Teaching in Combined
Treatment ? [It is, for example, as follows]
<With an u n g u a r d e d c o g n i z a n c e ,
E n c u m b e r e d by wrong view, o p p r e s s e d
By l e t h a r g y and d r o w s i n e s s ,
One t r a v e l s on in M a r a ' s p o w e r )
(cf. Ud. 38; counterpart verse at §595).
492. What does 'with an unguarded cognizance' teach ? Neg-
ligence. That is the state of Mortality.
493. 'Encumbered by wrong view': one is called 'encumbered by
wrong view' when he sees permanence in the impermanent. That
is a perversion. Now what is the characteristic of a perversion ?
A perversion has the characteristic of distorted apprehension.
What does it pervert ? Three ideas, namely perception, cognizance,
and view (see A. ii, 52). What does it cause perversion in % The
four grounds for self-hood.1 [It does so] as follows <He sees form
as self, or self as possessed of form, or form in self or self in form>
490/1 The 16 Modes are here all applied to the single quotation from the
Ud in two parts, at §§491 and 595 respectively.
493/1 See Pe 121, which appears to be the earlier example of the term
attabhdva-vatthu and the only other book where it is used. There the 4 are
119
120 The Guide
(M. i, 299f.; iii, 17). Likewise with feeling, perception, deter-
minations, and consciousness.
494. Herein, form is the first ground for perversion, namely that
there is beauty in the ugly; feeling is the second ground for perver-
sion, namely that there is pleasure in the painful; perception and
determinations are the third ground for perversion, namely that
there is self in the not-self; and consciousness is the fourth ground
for perversion, namely that there is permanence in the impermanent
(cf. Pe 20-1).
495. [86] Two ideas are corruptions of cognizance: they are craving
and ignorance. Cognizance shut in (hindered) by craving is per-
verted by the two perversions that there is beauty in the ugly and
that there is pleasure in the painful. Cognizance shut in (hindered)
by ignorance is perverted by the two perversions that there is
permanence in the impermanent and that there is self in the not-self.
496. Herein, any perversion of view sees past form as self, sees
past feeling . . . past perception . . . past determinations . . . sees
past consciousness as self.
497. Herein, any perversion of craving expectantly relishes future
form, expectantly relishes future feeling . . . future perception . . .
future determinations, expectantly relishes future consciousness.
498. Two ideas are imperfections of cognizance, they are craving
and ignorance. [It is when] purified from these that cognizance
is purified.
499. Of those who have ignorance for their hindrance and craving
for their fetter no first beginning is evident (see §644) as they run
on and on and go the roundabout (cf. S. ii, 178fT.), now in hell, now
among animals, now in the ghost realm, now in the body of the
Asura Demons, now among gods, now among men.
500. 'Oppressed by lethargy and drowsiness': lethargy is any
unhealthiness, unwieldiness, of cognizance; drowsiness is any sloth
of the body (cf. Pe 137).
501. 'One travels on in Mara's power': he travels on in the power
of Mara (the Death-Dealer) as Defilement and Mara as Creature; for
he faces the roundabout [of births].
502. Now these two Truths have been taught by the Blessed One:
Suffering and its Origin. The Blessed One teaches the True Idea
for their diagnosis and abandoning: for the diagnosis of Suffering

derived by subsuming the 5 Categories under the 4 Foundations of Mindful-

ness, instead of as here. For attabhdva alone as 'body' (physical and mental)
see, e.g., A. i, 279.
 16 Modes of Conveying in Combined Treatment 121
and for the abandoning of its Origin. That by way of which one
diagnoses and that by way of which one abandons is the Path.
The abandoning of craving and of ignorance is Cessation. These
are the four Truths.
503. That is why the Blessed One said 'With an unguarded cog-
nizance . . .' (§491).
504. That is why the venerable Maha-Kaccana said:
'Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Injunction to devotees: this Mode
Is the Conveying of a Teaching' (§5).
The Mode of Conveying a Teaching in
Combined Treatment is ended.

[2]
505. [87] Herein, what is the Mode of Conveying an Investigation
in Combined Treatment ? [It is, for example, as follows.]
506. Herein, craving is of two kinds: profitable and unprofitable
(cf. Pe 97). While the unprofitable kind goes with the roundabout,
the profitable kind is craving for abandoning, which goes with
dispersal (cf. D. iii, 216).
507. Also conceit is of two kinds: profitable and unprofitable.
Any conceit supported by which one abandons conceit is profitable;
but any conceit which makes suffering occur is unprofitable conceit
(cf. Pe 160-1).
508. Herein, [as an example] in the case of the grief that has for
its support the renunciation [described thus] <6When shall I enter
upon by verification and abide in that base, which peaceful base the
Noble Ones enter upon by verification and abide in V, and longing
arises in him, and grief with the longing as its condition> (cf. M. iii,
218 and Pe 161): such craving is profitable; for there being the
heart-deliverance due to fading of lust, [such craving] is profitable
in having that for its object.
509. [Now there is also] the understanding-deliverance due to
fading of ignorance :x what is [the basis for] investigation of that ?
509/1 Read . . . Rdgavirdgd cetovimutti taddrammand kusald. (new para.)
Avijjdvirdgd panndvimutti, tassa ko pavicayo ? . . .
122 The Guide
[Investigation of the Eight-factored Path]
510. [The basis for that is] the eight path factors: 1 right view,
right intention, right speech, right action, right livelihood, right
effort, right mindfulness, right concentration.
511. Where is [an example of investigation of] that to be found ?
In [as the most outstanding instance] the perfection of the fourth
meditation (cf. Pe 153). For in the fourth meditation cognizance
is kept in being possessed of eight factors: it is quite purified, quite
bright, unblemished, rid of imperfection, malleable, wieldy, steady,
and attained to imperturbability (cf. M. i, 22). He [who has
attained this perfection of the fourth meditation] then arrives at
an eightfold [state], namely the Six kinds of Acquaintanceship
[with supernormal power] (cf. M. Sutta 6) and the Two Distinctions,
[that is, the Mind-Made Body and Insight-Knowledge (cf. M. ii,
27)]-
512. When that cognizance is quite purified it is quite bright;
when quite bright, unblemished; when unblemished, rid of im-
perfections; when rid of imperfections, malleable; when malleable,
wieldy; when wieldy, steady; when steady, it is attained to
imperturbability.
513. [88] Herein, blemish and imperfection both belong to the
side of craving, and any perturbation and unsteadiness of cognizance
belong to the side of views.
514. Four faculties—namely the [bodily] pain faculty, the [mental]
grief faculty, the [bodily] pleasure faculty, and the [mental] joy
faculty, cease in the fourth meditation. 1 In that the onlooking-
equanimity faculty is left. This [meditator] gives attention to
the [next] higher attainment as [more] peaceful. When he gives
attention to the [next] higher attainment as [more] peaceful, his
perception of grossness shapes itself to the fourth meditation and
his perception of resistance reaches upwards [to something better].
510/1 The abrupt introduction of the 8 Path-factors here may seem dis-
connected. But this Mode presents the Thread in the context of Investigation.
Now the kind of investigation, or search, t h a t leads to heart-deliverance is
given in §508. The ground is thereafter prepared (§§510-13), for the dissatis-
faction with each attainment of mere quiet alone in the stages of heart-
deliverance, and so the search (investigation) for something higher (§§514-17),
and the consequent questionings (§§518-19), lead to the development of insight
as well as quiet till the outlet by the 3 Gateways to Liberation is found to be
the understanding-deliverance (§§528ff.); and this is the Right View t h a t
emerges with the first attainment of the 8-factored Path (cf. M. Sutta 111).
514/1 Cf. formulation of 4th jhdna (e.g., at M. i, 22).
 16 Modes of Conveying in Combined Treatment 123
515. With complete surmounting of perceptions of form, with
disappearance of perceptions of resistance, and with no attention
to perceptions of difference, [aware that] 'Space is infinite', he enters
upon by realization and abides in the attainment of the base
consisting of infiniteness of space (cf. M. i, 41).
516. The directive management [of cognizance] in the kinds of
acquaintanceship [with supernormal power] is perception of form;
the constituting [of diversity] is perception of difference.1 He
surmounts [these] and his perception of resistance disappears.
517. Such is concentration. When he is concentrated, his illumina-
tion vanishes and also his seeing of forms (cf. M. iii, 158).
518. That [kind of] concentration can be reviewed as possessing six
factors: '(1) My notion of all the world is accompanied by non-
covetousness; (2) my cognizance of all creatures is unaffected by
ill-will, (3) my energy is instigated and exerted, (4) my body is
tranquillized and uninstigated, (5) my cognizance is concentrated
and undistracted, (6) my mindfulness is established and unforgotten'
(cf. M. i, 21).
519. Herein, any notion unaccompanied by covetousness about all
the world, and any cognizance of all creatures unaffected by ill-
will, and any energy instigated and exerted, and any concentrated
undistracted cognizance: these are Quiet. [But] the tranquillized
body remaining uninstigated is the requisite for concentration
(cf. M. iii, 71), and the mindfulness established unforgettingly is
Insight.
520. That [kind of] concentration can be understood in five ways
as follows: (1) 'This concentration has presently-arisen pleasure':
this is how his knowing and seeing are manifested in himself.
And 'this concentration has future pleasant ripening': this is how
his knowing and seeing are manifested in himself. (2) 'This con-
centration is noble and unmaterialistic': this is how [89] his knowing
and seeing are manifested in himself. (3) 'This concentration is
not cultivated by trivial men': this is how his knowing and seeing
are manifested in himself. (4) 'This concentration is both the
[most] peaceful and the superior [goal], and it has gained tran-
quillity and arrived at singleness and does not have to be protected
[from defilement] with the deterrence of prompting determinations' :1

516/1 Read Abhinndbhiriihdro riipasannd; vokdro ndnattasannd. Samatikka-

matiy patigliasanrid c'assa abbhatiharh gacchati.
520/1 Reading vdritapato with NettiA (p. 127).
124 The Guide
this is how his knowing and seeing are manifested in himself. (5)
'Now I attain this concentration mindful and emerge from it
mindful': this is how his knowing and seeing are manifested in
himself (cf. D. hi, 278-9; A. hi, 24).
521. Herein, any concentration that has presently-arisen pleasure
and any concentration that has future pleasant ripening are Quiet.
And any concentration that is noble and unmaterialistic,1 and any
concentration that is not cultivated by trivial men, and any con-
centration that is the [most] peaceful and the superior [goal] and
has gained tranquillity and has arrived at singleness and does not
have to be protected [from defilement] with the deterrence of
prompting determinations, and any [concentration of which one is
aware] 'Now I am in attainment of this concentration mindful,
and I emerge from it mindful', are Insight.
522. That concentration can be understood [again] in five ways [as
follows]: extension of happiness, extension of pleasure, extension
of cognizance, extension of light, and the sign of concentration
(cf. D. iii, 278-9; A hi, 27).
523. Herein, any extension of happiness, any extension of pleasure,
any extension of cognizance, are Quiet, while any extension of
light, and any extension of reviewing, are Insight.
524. There are the ten bases of wholeness: wholeness1 of earth
(solidity), wholeness of water (cohesion), wholeness of fire (tem-
perature), wholeness of air (force); wholeness of blue-black, whole-
ness of yellow, wholeness of red, wholeness of white; wholeness of
space, and wholeness of consciousness (cf. M. ii, 14-15).
525. Herein, the wholeness of earth . . . down to . . . the wholeness
of white: these eight wholenesses are quiet, while the wholeness of
space and the wholeness of consciousness are insight.1
526. In this way the whole Noble Path, in whatever way it is
stated, can be construed accordingly as Quiet and Insight (see
§510).

521/1 'Noble' by path-attainment and 'unmaterialistic' through unconcern

with physical things (see n. 443/2).
524/1 'Kasindyatana—base for wholeness': for non-technical use of hxsina
(as adj. meaning 'whole, entire') see M. i, 328 and also this work §899 (these
refs. not in PED). The 10 here are as given in the Tipitaka (e.g., M. ii, 14;
A. v, 46) and not as in the Commentaries, where the last two are, for reasons
unexplained, replaced by 'light' (see n. 461/1) and 'limited space' respectively
(Vis chs. iii and xxxv).
525/1 This division of the 10 is notable; cf. last note.
 16 Modes of Conveying in Combined Treatment 125
527. [90] These [ideas] are comprised by three ideas: by imper-
manence, by painfulness, and by not-self.
528. [Consequently,] when he keeps in being quiet and insight, he
keeps in being the three Gateways to Liberation (Ps. ii, 48; and next
paragraph). When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories [of virtue, concentration,
and understanding]. When he keeps in being the three categories,
he keeps in being the Noble Eight-factored Path.
529. A person of lusting temperament finds outlet by the signless
gateway to liberation, training by the training in higher cognizance,
abandoning greed as a root of unprofit, not approaching contact
to be felt as pleasant, diagnosing pleasant feeling, washing out the
stain of lust, shaking off the dust of lust, vomiting forth the poison
of lust, extinguishing the fire of lust, extracting the barb of lust,
and disentangling the tangle of lust (cf. §44).
530. A person of hating temperament finds outlet by the dis-
positionless gateway to liberation, training by the training in
higher virtue, abandoning hate as a root of unprofit, not approaching
contact to be felt as painful, diagnosing painful feeling, washing
out the stain of hate, shaking off the dirt of hate, vomiting forth
the poison of hate, extinguishing the fire of hate, extracting the
barb of hate, and disentangling the tangle of hate.
531. A person of deluded temperament finds outlet by the void
gateway to liberation, training by the training in higher under-
standing, abandoning delusion as a root of unprofit, not approaching
contact to be felt as neither-painful-nor-pleasant, diagnosing
neither-painful-nor-pleasant feeling, washing out the stain of
delusion, shaking off the dirt of delusion, vomiting forth the poison
of delusion, extinguishing the fire of delusion, extracting the barb
of delusion, and disentangling the tangle of delusion.
532. Herein, the void gateway to liberation is the understanding
category, the signless gateway to liberation is the concentration
category, and the dispositionless gateway to liberation is the virtue
category.1 When he keeps in being the three gateways to libera-
tion, he keeps in being the three categories, and when he keeps in

532/1 Compare this triple association with Ps. ii, 58 (quoted at Vis. 658),
where voidness is coupled with 'wisdom' (veda), dispositionlessness with
'tranquillity' (passaddhi), and signlessness with 'belief (adhimokkha = scMha),
by which belief (faith) virtue is undertaken in the first place (Vis. 511). This
passage, then agrees with the Ps. about understanding, but disagrees about
virtue and concentration.
126 The Guide
being the three categories he keeps in being the Noble Eight-
factored Path.
533. [91] Herein, right speech, right action, and right livelihood,
are the virtue category; right effort, right mindfulness, and right
concentration, are the concentration category; right view, and
right intention, are the understanding category (cf. M. i, 301).
534. Herein, the virtue category and the concentration category
are quiet, while the understanding category is insight.
535. When anyone keeps in being quiet and insight, two factors
of being are kept in being in him, namely, the body and cognizance
(cf. M. i, 209); and the way leading to the cessation of being is the
two basic stages, namely virtue and concentration. This bhikkhu
has kept the body in being, kept virtue in being, kept [concentrated]
cognizance in being, and kept understanding in being (cf. A. i,
249; £. iv, 111; Pe 191).
536. While the body is kept in being, two ideas also are kept in
being, namely right action and right effort. While virtue is kept
in being, two ideas also are kept in being, namely right speech and
right livelihood. While [concentrated] cognizance is kept in being,
two ideas also are kept in being, namely right mindfulness and right
concentration. While understanding is kept in being, two ideas
also are kept in being, namely right view and right intention.
537. Herein, the right action and the right effort may be bodily
and may be mental.
538. Herein, what is comprised within the body is also kept in
being when the body is kept in being, and what is comprised within
the mental is also kept in being when [concentrated] cognizance is
kept in being.
539. When he keeps in being quiet and insight, he arrives at the
fivefold arrival: 1 there is arrival at quickness, there is arrival at
deliverance, there is arrival at greatness, there is arrival at
abundance, and there is arrival at remainderlessness.
540. Herein, arrival at quickness and arrival at greatness and
arrival at abundance come about through quiet, while arrival at
deliverance and arrival at remainderlessness come about through
insight.

539/1 'Adhigama—arrival': cf. parallel use at MA. i, 6 and KhpA. 103

(dgamddhigama translated in KhpA trsln. by 'scripture and scribing' with
accepted explanation of 'the pariyatti and the lokuttara-dhamma\ lit. 'the
Coming ( = learning) and the Arrival ( = practice and realization)'). This
ref. seems the earliest use of adhigama in this technical sense.
 16 Modes of Conveying in Combined Treatment 127

[Investigation of the Ten Powers of a Perfect One]

541. Herein, he who gives the teaching is the Master possessed of
the Ten Powers (see M. i, 71f.), and he does not mislead his hearers
with his advice. He [gives advice] in three ways: [92] Do this;
do it by this means; when that is done it will be for your welfare
and pleasure (cf. §§37-40).

[i. Knowledge of Instance and No Instance (cf. Pe 32-4)]

542. That, on being thus advised and thus instructed, and thus
doing and thus practising the way, he will not reach that plane:
no such instance is found. That, on being thus advised and thus
instructed, he should reach that plane without perfecting the virtue
category: no such instance is found. That being thus advised and
thus instructed, he should reach that plane when he perfects the
virtue category: such an instance is found.
543. That [anyone will accuse a Perfect One with truth]: '[Although]
you are fully enlightened (have discovered completely), yet these
ideas have not been discovered by you': no such instance is found.
That [anyone will accuse a Perfect One with truth]: '[Although]
you have quite exhausted all taints, yet these taints are unexhausted
in you': no such instance is found. That [anyone will accuse a
Perfect One with truth]: 'When the True Idea is taught to someone
by you, it does not, when he gives effect to it, give outlet for him
to complete exhaustion of suffering': no such instance is found.
That [anyone will accuse a Perfect One with truth]: 'When a hearer
practises the way of ideas in accordance with the True Idea, prac-
tises the way properly, conducts himself according to the True Idea,
he will not verify any arrival at progressively higher distinctions':
no such instance is found. That [anyone will accuse a Perfect One
with truth]: 'Ideas called obstructions by you are not sufficiently
so to obstruct the pursuer of them': no such instance is found.
544. That ideas which do not give outlet should, when someone
practises them, give him outlet to the complete exhaustion of
suffering: no such instance is found. That ideas which give outlet
should, when someone practises them, give him outlet to the
complete exhaustion of suffering: such an instance is found.
545. That [anyone will accuse a Perfect One with truth]: 'Your
hearers will, with trace still left, reach the extinction element
without trace left': no such instance is found.
546. That one perfected in his view [as a Stream Enterer or higher]
128 The Guide
should deprive his mother of life or assassinate1 her by hand or
foot: no such instance is found. That an ordinary man [who has
not attained the path] should deprive his mother of life or assassinate
her by hand or foot: such an instance is found . . . Likewise with a
father, and an Arahant bhikkhu2 . . . That one perfected in his
view should cause a schism in the Community or should create
dissension in the Community: no such instance is found. That an
ordinary man [93] should cause a schism in the Community or
should create dissension in the Community: such an instance is
found. That one perfected in his view should with cognizance of
hate shed a Perfect One's blood, or should with cognizance of hate
destroy the monument 3 of a Perfect One attained to extinction: no
such instance is found. That an ordinary man should with cog-
nizance of hate shed a Perfect One's blood, or with cognizance of
hate destroy the monument of a Perfect One attained to extinction:
such an instance is found. That one perfected in his view should
confess another Master even for the sake of a livelihood: no such
instance is found. That an ordinary man should confess another
Master: such an instance is found.
547. That one perfected in his view should try someone outside to
make offerings to: no such instance is found. That an ordinary
man should try someone outside to make offerings to: such an
instance is found. That one perfected in his view should expect
purification through the kind of good omen that is open to the
tumult of debate: 1 no such instance is found. That an ordinary
man should resort for purification to the kind of good omen that is
open to the tumult of debate: such an instance is found.
548. That a Wheel-Turning Monarch1 might be female: no such

546/1 'jSuhatam kareyya—should assassinate': not in PED; glossed by

NettiA with ativadhita, also not in PED or CPD; perhaps the meaning is
'to batter to death'. The phrase is additional to the Pitaka version.
546/2 Following Ba and Bb, the words arahantam bhikkhum are taken as
one expression (which must be right) instead of two clauses as in C and PTS.
The additions to the Sutta texts here are notable, as are the changes. Pe. is
still further from the Suttas in this.
546/3 For this addition to the texts see PTS Netti p. ccv (Not in Pe).
547/1 'Kutuhala-mangala—the kind of good omen that is open to the tumult
of debate': explained at length at Nd2 ad JSn. 789 and KhpA. 118/., where
told how debates were held among those who maintained variously the
superstitions t h a t the Good Omen was really in the seen, or in the heard, etc.
I t is doubtful if PED'8 meaning 'festivity, ceremony' is justifiable at all.
548/1 For the Wheel-Turning Monarch (cakkavatti) see M. Sutta 129.
 16 Modes of Conveying in Combined Treatment 129
instance is found. That a Wheel-Turning Monarch might be male:
such an instance is found. That Sakka Ruler of Gods might be
female: no such instance is found. That Sakka Ruler of Gods
might be male: such an instance is found. That Mara the Evil
One might be female: no such instance is found. That Mara the
Evil One might be male: such an instance is found. That the
High Divinity might be female: no such instance is found. That
the High Divinity might be male: such an instance is found.2
That a Perfect One accomplished and fully enlightened might be
female: no such instance is found. That a Perfect One accom-
plished and fully enlightened might be male: such an instance is
found. That in a single world-element two Perfect Ones accom-
plished and fully enlightened might contemporaneously arise and
teach the True Idea: no such instance is found. That in a single
world-element one Perfect One accomplished and fully enlightened
might arise and teach the True Idea: such an instance is found.
549. That the ripening of the three kinds of misconduct [by body,
speech and mind] will be wished for, desired, likable and agreeable:
no [94] such instance is found. That the ripening of the three
kinds of misconduct will be un-wished-for, undesired, dislikable and
disagreeable: such an instance is found. That the ripening of the
three kinds of good conduct will be un-wished-for, undesired, dis-
likable and disagreeable: no such instance is found. That the
ripening of the three kinds of good conduct will be wished for,
desired, likable and agreeable: such an instance is found.
550. That a certain monk or divine who is a schemer, a persuasive
talker, a hinter, 1 giving precedence to scheming, persuasive talk and
hinting, 1 without abandoning the five hindrances, defilements of the
heart that weaken understanding, without keeping in being the
seven enlightenment factors, while abiding with mindfulness un-
established in the four Foundations of Mindfulness, will discover
the unsurpassed complete enlightenment: no such instance is found.
That a certain monk or divine who is rid of all faults, abandoning

548/2 Against the statement in the commentaries that sex is not manifest
in the rupa-brahmaloka (Vis. 552), NettiA justifies this statement by the
following interpretation: that while a present male can be reborn as the High
Divinity (Brahma), a present female can only be reborn as a member of the
High Divinity's retinue (cf. MA. iv, 122). Be this as it may change of sex
is regarded as possible and to take place in one life or one rebirth.
550/1 lNemittika—a hinter': i.e., one who hints by signs for what he wants
(see M. iii, 75: Vis. 23), not as in PED.
130 The Guide
the five hindrances, defilements of the heart that weaken under-
standing, and keeping in being the seven enlightenment factors,
while abiding with mindfulness established in the four Foundations
of Mindfulness, will discover the unsurpassed complete enlighten-
ment: 2 such an instance is found.
551. Knowledge as to cause and as to instance (cf. Pe 36) about this
unlimitedly is called the Perfect One's first Power consisting in
knowledge of Instance and Non-Instance (cf. Pe 32-4).1

[ii. Knowledge of the Way that Leads Anywhere]

552. All who come under the Instance and Non-Instance [just
mentioned] are inseparable from the idea of exhaustion, from the
idea of subsidence, from the idea of fading, from the idea of ceasing;
some pass on to heaven, some pass on to states of unease, some pass
on to extinction. This is why the Blessed One said:
<All creatures will [most surely] die
Because the end of life is death.
According to their acts they go
[Reaping] merit's and evil's fruits:
Evil-doers [pass on] to hell;
Merit-makers pass on to heaven> (Pe 9; S. i, 97);
<Others maintain the path in being
And find extinction free from taints > (cf. Dh. 126).
553. 'All creatures' noble and ignoble; those included in embodiment
(cf. Ps. ii, 131) and those beyond embodiment.1 'Will die' by the
two kinds of death, namely by sluggish death and by non-sluggish
death. Non-sluggish death is that of those included in embodiment
and sluggish death is that of those beyond embodiment.2 'Because
the end of life is death': the complete ending of life, the complete
ending by death, [comes] with exhaustion of the life-span, with
surcease of the faculties (cf. M. i, 295). 'According to their acts
they go' [means] ownership of action. 3 '[Reaping] merit's and
evil's fruits' [means] the state of seeing the fruits of acts and non-
550/2 See n. 296/1.
551/1 The order of the 10 Powers is not the same as that in the Suttas
(e.g., M. i, 69-70) and again differs from that a t Pe 32-8; omniscience (see
n. 326/2) is added to the 10th.
553/1 What are 'those beyond embodiment'? NettiA and Tikd both ignore.
For the extent of 'embodiment' see M. ii, 265.
553/2 What is this kind of death? NettiA and Tikd both ignore.
553/3 Following NettiA, read kamma-ssakatd, not kammassa katd as in PTS.
 16 Modes of Conveying in Combined Treatment 131
separation [from them]. Those who have made determinations of
demerit, being 'evil-doers, [pass on] to hell' while 'merit-makers
[pass on] to heaven': [95] those who have [made] determinations of
merit will go to a good destination. 'Others maintain the path in
being And find extinction free from taints' [means] the surmounting
of all determinations. That is why the Blessed One said 'All
creatures . . . extinction free from taints'.
554. 'AH creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and
evil's fruits: Evil-doers [pass on] to hell' is the [two extreme] ways
of luxury and of penance. 'Others maintain the path in being
And find extinction free from taints' is the middle way.
555. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell': this is corruption. This is how
the roundabout is made to occur.
556. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell': there are these three rounds: the round of suffering, the
round of action, and the round of defilement. 'Others maintain
the path in being And find extinction free from taints' is the stopping
(non-occurrence) of the three rounds.
557. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is the disappointment. 'The merit-makers [pass on] to
heaven' is the gratification. 'Others maintain the path in being
And find extinction free from taints' is the escape (cf. §32).
558. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is cause and fruit. The five categories are the fruit and the
craving the cause. 'Others maintain the path in being And find
extinction free from taints' is the path and its fruit.
559. 'All creatures will [most surely] die . . . Evil-doers [pass on] to
hell' is corruption. That corruption is of three kinds: corruption by
craving, corruption by views, and corruption by misconduct (see
§760). Herein, corruption by craving can be demonstrated by the
three kinds of craving, namely craving for sensual desires, craving
for being, and craving for non-being (§425); or else it can be demon-
strated by any thing cleaved to. In detail it is the thirty-six ways
of behaviour of the net of craving (A. ii, 211ff.). Herein, too,
corruption by views can be demonstrated by annihilationism and
eternalism; or else it can be demonstrated by any thing someone
insists upon through a [wrong] view thus [96] 'Only this is true;
anything else is wrong' (M. ii, 233). Its detail is the sixty-two types
14
132 The Guide
of views (see D. Sutta 1; M. Sutta 102). And herein, corruption by
misconduct can be demonstrated by action as choice and as con-
comitant of cognizance (§§239-41), [that is,] by the three kinds of
misconduct, namely bodily misconduct and verbal misconduct [as
the former], and mental misconduct [as the latter]. Its detail is the
ten unprofitable courses of action. 'Others maintain the path in
being And find extinction free from taints' is cleansing (cf. §760).
Now this cleansing is [also] of three kinds, that is to say: corruption
by craving is purified by quiet, and that quiet is the concentration
category; corruption by views is purified by insight, and that
insight is the understanding category; and corruption by mis-
conduct is purified by good conduct, and that good conduct is the
virtue category.
560. 'All creatures will [most surely] die Because the end of life is
death. According to their acts they go [Reaping] merit's and evil's
fruits: Evil-doers [pass on] to hell' is the way of demerit. 'The
merit-makers [pass on] to heaven' is the way of merit. 'Others
maintain the path in being And find extinction free from taints' is
the way that surmounts merit and demerit.
561. Herein, as to the 'way of merit' and the 'way of demerit', these
are one way that leads anywhere, one among the states of unease
and another among the gods. And as to the 'way that surmounts
merit and demerit', this way leads either here or there (see §562).
562. Now there are three classes, namely the class of those certain-
of-wrongness, the class of those certain-of-rightness, and the class of
those not-thus-certain (cf. Pe 32; D. iii, 217). While the certainty-of-
wrongness class and the certainty-of-rightness class herein are one
way, namely that which leads either here or there (§561), it is the
class of those without this certainty herein that is the way that leads
anywhere. For what reason ? If someone [in this class] got the
[requisite] condition, he would reappear in hell, if he got the [re-
quisite] condition, he would reappear among animals, if he got the
[requisite] condition, [97] he would reappear in the ghost realm, if
he got the [requisite] condition, he would reappear among the Asura
Demons, if he got the [requisite] condition, he would reappear
among the gods, if he got the [requisite] condition, he would reappear
among human beings, if he got the [requisite] condition, he would
attain extinction. That is why this is the way that leads anywhere.
563. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's second Power consisting in Knowledge of
the Way that Leads anywhere (cf. Pe 34-5).
 16 Modes of Conveying in Combined Treatment 133

[Hi. Knowledge of the World with its Many and Different Elements]
564. The way that leads anywhere is the world of many elements;
the way that leads either here or there is the world of different
elements.
565. Herein, what is the world of many elements ? 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 (cf. M. iii, 62-3). This is the world of many elements.
566. Herein, what is the world of different elements ? The eye
element is one, the form element is another, the eye-consciousness
element is another, . . . and so with all the rest down to . . . the
extinction element is another.
567. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's third Power consisting in the knowledge
of the many and different elements (cf. Pe 35).

[iv. Knowledge of Difference in Belief]

568. Many elements and different elements of what world ?
Whatever element creatures believe in, that they express and
insist upon. Some believe in forms, some believe in sounds, some
believe in odours, some believe in flavours, some believe in tangibles,
some believe in ideas, some believe in females, some believe in
males, some believe in generosity, some believe in inferiority, [98]
some believe in superiority, some believe in gods, some believe in
human beings, some believe in extinction.1

568/1 All these 'beliefs' could be expressed in terms of 'isms' as follows:

materialism or realism (5 varieties according to which of the 5 'senses' one
believes gives 'true' data), idealism, masculinism, feminism, liberalism, evolu-
tionism (from an origin), involutionism (towards a goal), theism or deism,
humanism, and extinctionism (for the last see the ditthudhammanibbdim
134 The Guide
569. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one is outguidable, this one is not outguidable, this one is
going to heaven, this one is going to a bad destination' is called the
Perfect One's fourth Power consisting in knowledge of how creatures
differ in their beliefs (cf. Pe 35).

[v. Knowledge of Ripening of Action]

570. As these [creatures] believe so they come to be. 1 [For] they
undertake this or that kind of undertaking of action. They under-
take action in six ways: some through greed, some through hate,
some through delusion, some through faith, some through energy,
and some through understanding.
571. That [action can be] divided into two as that which goes with
the roundabout and that which goes to extinction.
572. Herein, any action which [someone] does through greed and
through hate and through delusion is black action with black
ripening (see §844). Herein, any action which he does through
faith and through energy is white action with white ripening.
Herein, any action which he does through greed and through hate
and through delusion and through faith is black-and-white action
with black-and-white ripening. Herein, any action which he does
through energy and through understanding is action that is not
black and not white with neither-black-nor-white ripening. That
is the supreme action, the best action, and it conduces to the
exhaustion of action (cf. M. i, 389f.).
573. There are four ways of undertaking action: there is a way of
undertaking action that has presently-arisen pleasure and ripens in
the future as pain. There is a way of undertaking action that has
presently-arisen pain and ripens in the future as pleasure. There
is a way of undertaking action that has presently-arisen pain and
ripens in the future as pain. There is a way of undertaking action
that has presently-arisen pleasure and ripens in the future as
pleasure (cf. M. i, 305): q,ny such kind of undertaking action.
574. The Blessed One, [when he sees that] 'An undertaking of

wrong view at D. i, 36 and M. i, 509 and nibbdnam mannati at M. i, 4). See

also §291.
570/1 There should be a period, not a query, after bhavanti. This is an
allusion to the link of the Dependent Arising formula: updddnappaccayd bhavo
(for a special replacement there of updddna by adhimokkha in some instances—
which stands for saddhd—see Vbh. 165).
 16 Modes of Conveying in Combined Treatment 135
unprofitable action has been stored up by this person, which
[though as yet] unripened is just about to ripen, and [so] he is
incapable of coming to the breaking out' (see §326; also M. i, 104),
[99] does not advise him, as in the case of Devadatta (Vin. ii,
197ff.), Kokalika (Sn. pp. 123f.), Sunakkhatta, son of Licchavis
(D. Sutta 24; M. i, 68), and any other creatures certain of wrongness.
575. The Blessed One, [when he sees that] 'These persons have
stored up [some] unprofitable action, but [the undertaking of it]
has not yet come to its fulfilment; it is [still] before it has come to
fulfilment, before it has given fruit, before it has obstructed the
path, before it has exceeded [the bounds of] outguidability', advises
them while [their action is] not [fully] undertaken, as in the cases
of Punna the ox-duty ascetic and the naked dog-duty ascetic (see
M. Sutta 57).
576. The Blessed One, [when he sees that] 'This person's under-
taking of unprofitable action when fulfilled will obstruct the path,
[but] it is [still] before it has come to fulfilment, before it has given
fruit, before it has obstructed the path, before it has exceeded [the
bounds of] outguidability', advises him while [his action is] not
[fully] undertaken, as in the case of the venerable Angulimala
{M. Sutta 86).
577. In all cases there is the light,1 the medium, and the out-
standing state. Herein, imperturbable determinative acts are
light, the remaining profitable detemiinations are medium, and
unprofitable determinations are outstanding.
578. Knowledge as to cause and as to instance unlimitedly thus
'This [kind of action] is to be felt [ripening] here and now (in this
life), this kind is to be felt on reappearance, this kind is to be felt
in some subsequent period; this is to be felt in hell, this is to be
felt as a animal, this is to be felt in the ghost realm, this is to be
felt as an Asura demon, this is to be felt as a god, this is to be felt
as a human being' is called the Perfect One's fifth Power consisting
in knowledge as to cause and as to instance unlimitedly of past,
future, and presently arisen, undertaking of action, which is
Knowledge of Diversity in Eipening (cf. Pe 35-6).

577/1 Mudu (here rendered by 'light') has apparently two distinct though
not unallied meanings: (1) as at §512, where it means 'soft', 'malleable',
and (2) as §§577, 586, 670, and 747 (muduka), where it means 'blunt' or 'light'.
Here NettiA glosses with avisada ('un-clear-cut'), and mudu in this paragraph
is rendered by 'blunt'; but it is glossed with lahuka ('light') at §§511-12; there
mudu is a praise-word but here it is not.
136 The Guide

[vi. Knowledge of Defilement, Cleansing, and Emergence, in the cases

of the Meditations, Liberations, Concentrations, and Attainments]
579. There is unobstructed knowledge of actions thus undertaken,
and of meditations, liberations, concentrations, and attainments
thus undertaken, [knowing] that 'This is the corruption, this is the
cleansing, this is the emergence, this is how it is corrupted, this is
how it is cleansed, this is how there is emergence'.
580. Herein, how many meditations ? [100] Four meditations.
How many liberations ? Eleven and eight and seven and three
and two. 1
How many concentrations ? Three concentrations: concentration
with thinking and exploring; concentration without thinking and
with only exploring; concentration without thinking and without
exploring (see §443).
How many attainments ? Five attainments: percipient attain-
ment, unpercipient attainment, neither-percipient-nor-unpercipient
attainment, attainment percipient of nonentity, 2 attainment of
cessation (§441).
581. Herein, what is the corruption ? Lust for sensual desires and
ill-will are the corruption of the first meditation, and the first two
[meditations are so for] a shy meditator, 1 or any concentration
dealing with an inferior state. These are the corruption.
582. Herein, what is the cleansing ? The purification of the first
meditation from the hindrances, and the [attainment of the] last

580/1 NettiA gives the ' 1 1 ' as the 8 liberations (vimokkha: see M. ii, 12-13)
plus the 3, namely voidness, signlessness, and dispositionlessness (Ps. ii, 35);
the '8' as the 8 already mentioned; the '7' as the 8 without cessation-attain-
ment; the ' 3 ' as those already mentioned, which are allowed by the Suttas;
and the '2' as voidness and dispositionlessness, which are allowed by the
Abhidhamma, signlessness being disallowed there (see Vis. ch. xxi, §72/
p. 658).
580/2 Read vibhutasanndsamdpatti as at §441.
581/1 'Kukkutajjhdyl—a shy meditator': not in PED; NettiA: 'The state of
(satisfaction with) that-at-most (tapparamatd) under the heading of lack of
distaste for not knowing (ajanndjigucxhanamukhena) is called " s h y " (kukku-
tarh). "Kukkutajjhdyl" expresses the meditations in terms of persons; what
is meant is the first and second meditations. When someone makes the
1st or 2nd meditation occur and then holds back, then any of the 4 meditations
are called "shy meditations" in his case. One who possesses these is called
a "shy meditator" ' (p. 142). Kukkuta here is perhaps a pp. of ^/kar (?);
cf. ku-kata (Vis. 470); for cerebral t see kataita (abstr. subst. fm. kata, pp. of
•yjkar).
 16 Modes of Conveying in Combined Treatment 137
two [meditations for] a shy meditator, or any concentration dealing
with distinction, these are cleansing.
583. Herein, what is the emergence ? Skill in emerging from an
attainment (cf. Ps. i, 48).
584. Knowledge as to cause and as to instance about this unlimitedly
is called the Perfect One's sixth Power consisting in knowledge of
corruption, cleansing, and emergence, in the cases of all meditations,
liberations, concentrations, and attainments.

[vii. Knmvkdge of the Disposition of Creatures1 Faculties]

585. That same concentration has three ideas for its equipment,
namely faculties, powers, and energy. Those same faculties come
to be powers in virtue of energy: they are faculties in the sense of
predominance, while they are powers in the sense of unshakability
(see Ps. i, 21).
586. They have the blunt, medium, and outstanding states thus:
This one has blunt faculties, this one has medium faculties, this one
has outstanding faculties.
587. Herein, the Blessed One advises one of keen faculties with
advice in brief; the Blessed One advises one of medium faculties
with advice in brief and detail; the Blessed One advises one of
blunt faculties with advice in detail.
Herein, the Blessed One discloses a blunt (light) teaching of the
True Idea to one of keen faculties; the Blessed One discloses a
blunt-to-keen teaching of the True Idea [101] to one of medium
faculties; the Blessed One discloses a keen teaching of the True
Idea to one of blunt faculties.
Herein, the Blessed One discloses quiet to one of keen faculties;
the Blessed One discloses quiet and insight to one of medium
faculties; the Blessed One discloses insight to one of blunt faculties.
Herein, the Blessed One discloses escape to one of keen faculties;
the Blessed One discloses disappointment and escape to one of
medium faculties; the Blessed One discloses gratification and
disappointment and escape to one of blunt faculties.
Herein, the Blessed One makes one of keen faculties understand
by means of the training in the higher understanding; the Blessed
One makes one of medium faculties understand by means of the
training in the higher cognizance; the Blessed One makes one of
blunt faculties understand by means of the training in the higher
virtue.
138 The Guide
588. Knowledge as to cause and as to instance about this unlimitedly
thus 'This one has gone to this plane and keeping-in-being, and at
this period, and with this kind of instruction; and this one has such
and such elements [beginning with the inferior], and such was the
bias [in his view], and such was his underlying tendency' is called
the Perfect One's seventh Power consisting in knowledge of
diversity in the several faculties of other creatures, other persons.

[viii. Knowledge of Past Life]

589. Herein, he recollects his manifold past life, that is to say,
one birth, two births, three births, four births, five births, ten
births, twenty births, thirty births, forty births, fifty births, a
hundred births, a thousand births, a hundred thousand births,
many hundred births, many thousand births, many hundred
thousand births, many aeons of [world] contraction, many aeons of
[world] expansion, many aeons of [world] contraction and expansion:
'There I was so named, of such a race, with such appearance, such
was my nutriment, such my feeling of pleasure and pain, such my
life-term; and passing away from there, I reappeared elsewhere;
and there too I was so named, of such a race, with such appearance,
such was my nutriment, such my feeling of pleasure and pain, such
my life-term; [102] and passing away from there, I reappeared
here', thus with its moods and its phases he recollects his manifold
past life (M. i, 22; 70).
590. Herein, among creatures passing on to heaven and creatures
passing on to humanity, and creatures passing on to states of
unease, the Blessed One knows without reserve, recollecting such
and such existences thus 'This person has greed, etc., prominent
and non-greed, etc., weak; this person has non-greed, etc., prominent
and greed, etc., weak; or whichever are prominent and whichever
weak; This person has these faculties stored up, this person has
these faculties not stored up, in that million aeons, hundred thousand
aeons, thousand aeons^ hundred aeons, aeon, aeon-interval, half-
aeon, year, half-year, month, half-moon, day, or hour, by means
of this negligence, or by means of this confidence'.

[ix. The Heavenly Eye]

591. Herein, with the Heavenly Eye, which is purified and surpasses
the human, he sees creatures deceasing and reappearing, inferior and
superior, comely and uncomely, well behaved and ill-behaved, he
 16 Modes of Conveying in Combined Treatment 139
understands how creatures pass on according to their actions thus
'These worthy creatures, misconducted in body, speech and mind,
revilers of Noble Ones, wrong in their views, undertaking actions
due to wrong view, have, on the dissolution of the body, after
death, reappeared in a state of unease, in a bad destination, in
perdition, in hell; but these worthy creatures, well conducted in
body, speech and mind, not revilers of Noble Ones, right in their
views, undertaking actions due to right view, have, on the dis-
solution of the body, after death, reappeared in a good destination,
in the heavenly world' (cf. M. i, 22-3; 70-1).
592. Herein, among creatures passing on to heaven and creatures
passing on to humanity and creatures passing on to states of unease,
[the Blessed One knows without reserve] 'By this person such
action was stored up in that million aeons, [108] . . . day, or hour,
by means of this negligence, or by means of this confidence'.
593. These two kinds of knowledge of the Blessed One's, the
Knowledge of Recollection of Past Life and the Heavenly Eye, are
the Perfect One's eighth and ninth Powers (cf. Pe 38).

[x. Omniscience in Knowledge of Exhaustion of Taints]

594. Herein, when omniscience was reached, when all ideas were
found, when the spotless immaculate omniscient knowledge had
arisen, when Mara was routed at the foot of the Tree of Enlighten-
ment : that constitutes the Perfect One's tenth Power consisting in
the Knowledge of Complete Extinction of all Taints. For the
Enlightened Ones, the Blessed Ones, are possessed of ten powers.
The Mode of Conveying an Investigation in
Combined Treatment is ended.
*

[3]
595. Herein, what is the Mode of Conveying a Construing in
Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d ,
H a v i n g for p a s t u r e r i g h t i n t e n t i o n ,
Giving r i g h t view first place t h r o u g h
knowing
140 The Guide
Rise and fall, t r a n s c e n d i n g drowsing
And l e t h a r g y , a b h i k k h u may
A b a n d o n all bad d e s t i n a t i o n s .
(§252; continuation of quotation in §491).
'So let his cognizance be guarded, Having for pasture right
intention 5 : 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. I t 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.

596. [104] Herein, what is the Mode of Conveying Footings in

Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
597. 'So let his cognizance be guarded': this is the footing for the
three kinds of good conduct.
£
Having for pasture right intention': this is the footing for quiet.
'Giving right view first place': this is the footing for insight.
'Through knowing rise and fall': this is the footing for the plane
of seeing [as the path of Stream Entry].
'Transcending drowsing and lethargy a bhikkhu may': this is the
footing for energy.
'Abandon all bad destinations': this is the footing for keeping in
being [as attainment of the three higher paths].
The Mode of Conveying Footings in
Combined Treatment is ended.
*
 16 Modes of Conveying in Combined Treatment 141

[5]
598. Herein, what is the Mode of Conveying Characteristics in
Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
599. 'So let his cognizance be guarded, Having for pasture right
intention5: this is the mindfulness faculty. When the mindfulness
faculty is admitted the five faculties [of faith, energy, mindfulness,
concentration, and understanding,] are admitted.
600. 'Giving right view first place': when right view is admitted
the noble eight-factored path is admitted. Why is that ? Because
it is from right view that right intention is given being, from right
intention that right speech is given being, from right speech that
right action is given being, from right action that right livelihood
is given being, from right livelihood that right effort is given being,
from right effort that right mindfulness is given being, from right
mindfulness that right concentration is given being, from right
concentration that right deliverance is given being, and from right
deliverance that right knowing and seeing of deliverance is given
being (cf. M. iii, 76).
The Mode of Conveying Characteristics in
Combined Treatment is ended.
*

[6]
601. [105] Herein, what is the Mode of Conveying a Fourfold Array
in Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
602. [In the case of the word 'guarded'] (i) the language is [any
establishment of terms as follows:] He keeps it protected, thus it
is guarded, [and so on with the other terms.]
603. (ii) What is the Blessed One's purport here ? The Blessed
One's purport is this: Those who will be desirous of being liberated
from the bad destinations will be those who walk in the True Idea.
604. (iii) [As to the source:] because Kokalika corrupted his cog-
142 The Guide
nizance with hate for the Elders Sariputta and Moggallana he
reappeared in the Great Paduma Hell (see Sn. pp. 123nc.).1
605. (iv) And [as to the consecutive sequence:] the Blessed One is
possessed of cognizance that has preserved mindfulness; for in the
Thread it is said that <Cognizance can be guarded by mindfulness> (
), [which provides the consecutive sequence here.]
The Mode of Conveying a Fourfold Array in
Combined Treatment is ended.

[7]
606. Herein what is the Mode of Conveying a Conversion in Com-
bined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
607. 'So let his cognizance be guarded, Having for pasture right
intention': this is quiet.
f
Giving right view first place': this is insight.
'Through knowing rise and fall' is diagnosis of suffering.
'Transcending drowsing and lethargy, a bhikkhu' is the abandoning
of the origin [of suffering].
'Abandons all bad destinations' is cessation.
These are the four Truths.
The Mode of Conveying a Conversion in
Combined Treatment is ended.
*

[8]
608. Herein, what is the Mode of Conveying an Analysis ? [It
is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
609. The profitable side [as stated in this verse] can be demonstrated

604/1 This is not, as one might have expected here, the source of the Uddna
verses t h a t form the subject of this chapter. Their source is, oddly enough,
not given a t all in this chapter. For hell see n. 786/2.
 16 Modes of Conveying in Combined Treatment 143
1
by [the details of] the profitable side, while the unprofitable side
[as the opposite (§491) of what is stated in this verse] can be demon-
strated by the details 1 of the unprofitable side.
The Mode of Conveying an Analysis in
Combined Treatment is ended.
*

610. [106] Herein, what is the Mode of Conveying a Reversal in

Combined Treatment ? [It is this:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
611. When quiet and insight are kept in being, then cessation is
their fruit, suffering has been diagnosed, its origin has been aban-
doned, and the path has been kept in being, by means of the
opposites.1
The Mode of Conveying a Reversal in
Combined Treatment is ended.

[10]
612. Herein, what is the Mode of Conveying Synonyms in Combined
Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
613. 'So let his cognizance be guarded': cognizance, mind, conscious-
ness, mind-faculty, mind-base, act-of-being-conscious, cognizedness,
these are synonyms.
614. 'Having for pasture right intention': intention of renunciation,
intention of non-ill-will, intention of non-cruelty, these are synonyms.
615. 'Giving right view first place': right view is called weapon of
understanding, sword of understanding, jewel of understanding,

609/1 The analysis here consists of the details to be 'demonstrated'.

611/1 'By means of the opposite the verse beginning "With an unguarded
cognizance" (§491: for the opposite see §595), is what is intended. Or else
by means of the unprofitable side in the Mode of Conveying an Analysis'
(NettiA p. 150).
144 The Guide
illumination of understanding, goad of understanding, [storied]
palace of understanding, these are synonyms.
The Mode of Conveying Synonyms in
Combined Treatment is ended.
*

[ii]
616. Herein, what is the Mode of Conveying Descriptions in
Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
617. 'So let his cognizance be guarded' is a description in terms
of its footing applied to mindfulness.
618. 'Having for pasture right intention' is a description in terms
of keeping-in-being applied to quiet.
619. 'Giving right view first place through knowing Rise and fall'
is a description in terms of presentation applied to the plane of
seeing.
620. 'Transcending drowsing And lethargy, a bhikkhu' is a des-
cription in terms of abandoning applied to the origin.
621. 'May Abandon all bad destinations' is a description in terms
of keeping-in-being applied to the path.
The Mode of Conveying Descriptions in
Combined Treatment is ended.
*

[12]
622. [107] Herein, what is the Mode of Conveying Ways of Entry ?
[It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
623. 'So let his cognizance be guarded, Having for pasture right
intention, Giving right view first place': when right view is admitted
the five faculties are admitted [right view being synonymous with
the understanding faculty]. This is the way of entry by Faculties.
624. Those same faculties are science. With the arising of science,
cessation of ignorance (nescience); with cessation of ignorance,
 16 Modes of Conveying in Combined Treatment 145
cessation of determinations; . . . and so the whole Dependent
Arising . . . This is the way of entry by Dependent Arising.
625. Those same faculties are comprised by the Categories, by the
virtue category, by the concentration category, and by the under-
standing category. This is the way of entry by Categories.
626. Those same categories are included in determinations. These
determinations—[in this case] free from taints and not factors of
being—are comprised within the idea element. This is the way of
entry by Elements.
627. That idea element is included in the idea base, which base is
[in this case] free from taints and not a factor of being. This is
the way of entry by Bases.
The Mode of Conveying Ways of Entry in
Combined Treatment is ended.
*

[13]
628. Herein, what is the Mode of Conveying a Clearing-Up in
Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
629. Wherever the instigation is cleared up the question is answered;
but wherever the instigation is not cleared up that question is not
yet answered (§420).
The Mode of Conveying a Clearing-Up in
Combined Treatment is ended.
*

[14]
630. Herein, what is the Mode of Conveying Terms of Expression
in Combined Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
631. 'So let his cognizance be guarded' is a unity.
Cognizance, mind, consciousness: this is a diversity.
632. 'Having for pasture right intention' is a unity.
Intention of renunciation, intention of non-ill-will, [108] intention
of non-cruelty: this is a diversity.
146 The Guide
633. 'Giving right view first place' is a unity.
Right view is called knowledge about suffering, knowledge about
the origin of suffering, knowledge about cessation of suffering,
knowledge about the way leading to cessation of suffering (cf. §440);
knowledge about the way, knowledge about the path (cf. §428-9);
knowledge about a cause, knowledge about causally-arisen ideas,
knowledge about a condition, knowledge about conditionally-arisen
ideas (cf. Vbh. 104); any knowing and seeing how [things] are in the
various cases, any actualization, complete penetration, coming to
truth: this is a diversity.
634. 'Through knowing rise and fall' is a unity.
By means of 'rise': with ignorance as condition, determinations;
with determinations as condition, consciousness; . . . and so all the
rest . . . that is how there is an origin [to this whole category of
suffering]. By means of 'fall', cessation of ignorance; with cessation
of ignorance, cessation of determinations; . . . and so all the rest. . .
that is how there is a cessation [to this whole category of suffering].
This is a diversity.
635. 'Transcending drowsing And lethargy, a bhikkhu' is a unity.
'Lethargy' is a name for unwieldiness of cognizance, 'drowsing'
is a name for any sloth of body. This is a diversity (cf. §500).
636. 'May Abandon all bad destinations' is a unity.
Compared with gods and human beings the states of unease are
bad destinations; but compared with extinction all kinds of
appearance are bad destinations (§250). This is a diversity.
The Mode of Conveying Terms of Expression in
Combined Treatment is ended.

[15]
637. Herein, what is the Mode of Conveying Requisites in Combined
Treatment ? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d . . .>
638. This is the requisite of quiet and insight.
The Mode of Conveying Requisites in
Combined Treatment is ended.
 16 Modes of Conveying in Combined Treatment 147

[16]
639. Herein, what is the Mode of Conveying a Co-ordination in
Combined Treatment? [It is as follows:]
<So l e t h i s c o g n i z a n c e be g u a r d e d ,
H a v i n g for p a s t u r e r i g h t i n t e n t i o n ,
Giving r i g h t view first place t h r o u g h
knowing
R i s e a n d fa 11, t r a n s c e n d i n g d r o w s i n g
And l e t h a r g y , a b h i k k h u may
A b a n d o n a l l b a d d e s t i n a t i o n s > (§595).
640. [109] (i) 'So let his cognizance be guarded' is the footing for
the three kinds of good conduct, (ii) When cognizance is guarded,
then, as bodily action, verbal action, and mental action, is guarded.
641. (iii) 'Having for pasture right intention': when right view is
kept in being, the noble eight-factored path is kept in being. For
what reason ? Because it is from right view that right intention
is given being, from right intention . . . [complete as in §600] . . .
from right deliverance that right knowing and seeing of deliverance
is given being.
642. (iv) This is a person without trace left and the extinction
element without trace left.
The Mode of Conveying a Co-ordination in
Combined Treatment is ended.
*

643. That is why the venerable Maha-Kaccana said:

'Sixteen Conveyings first, Surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).

The Modes of Conveying in Combined Treatment are ended.

15
 [Chapter hi
The Moulding of the Guide-Lines]

644. Herein, what is the Moulding of the Guide-Lines ? [It is

as follows.]
[Introductory]
No past term is evident of ignorance (A. v, 113) and of craving
for being (A, v, 116). Herein, ignorance is the hindrance and
craving the fetter (cf. Pe 243).1
645. Creatures with ignorance for their hindrance and fettered [by
craving] to ignorance, explore on the side of ignorance. They
are called 'of view-temperament'. Creatures with craving as their
fetter and fettered to craving, explore on the side of craving. They
are called 'of craving-temperament'.

[The Conversion of Relishing]

646. [110] Those of view-temperament who have gone forth [into
homelessness] outside this [dispensation] abide devoted to the
pursuit of self-torment. Those of craving-temperament who have
gone forth [into homelessness] outside this [dispensation] abide
devoted to the pursuit of indulging sensual pleasure among sensual
desires (cf. Pe 243-4).
647. Herein what is the reason why those of view-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of self-torment, why those of craving-temperament
who have gone forth outside this [dispensation] abide devoted to
the pursuit of indulging sensual pleasure among sensual desires ?
Outside this [dispensation] there is no definition of truth, so whence
any explanation of the four truths, or any skill in quiet and insight,1
or any reaching the pleasure of peace ?
648. With cognizance distorted through having no acquaintanceship
with the pleasure of peace, they have made such pronouncements
as < There is no pleasure [arrived at] through pleasure: pleasure is to

644/1 Separate the words as follows: tatiha avijjd nivaranam, tanha sarhyo-
janarh. For this paragraph and the next as 'introductory' see n. 673/1.
647/1 Read samathavipassandkosallam as one compound.
148
 The Moulding of the Guide-Lines 149
be arrived at tltrough pain (suffering) > (M. i, 93), 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,1 they find no medicine for the sickness, the boil, the
barb.

649. (i) Herein, the pursuit of self-torment and the pursuit of

indulgence of sensual pleasures are the corruption; quiet and insight
are the cleansing. The pursuit of self-torment and the pursuit of
indulgence of sensual pleasure are the sickness; quiet and insight
are the counteractive1 medicine for the sickness. The pursuit of
self-torment and the pursuit of indulgence of sensual pleasure are
the boil; quiet and insight are the counteractive medicine for the
boil. The pursuit of self-torment and the pursuit of indulgence of
sensual pleasure are the barb; quiet and insight are the medicine
that extracts the barb.
650. Herein, the corruption is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
quiet and insight are the Way Leading to Cessation of Suffering.
651. [ I l l ] These are the four Truths. Suffering has to be diag-
nosed, the Origin abandoned, the Path kept in being, and Cessation
verified.
652. (iii) [Again] herein, one of view-temperament approaches
form as self, approaches feeling . . . perception . . . determinations . . .
consciousness as self. One of craving-temperament approaches self
as possessing form, or form as in self, or self as in form; or he

648/1 'Ugghdta—exhilaration' and ^nigghdta—depression' are both not in

PED. See Vis. 370. Prefix ni(r) +ghdta.
649/1 iNi(g)ghdtaka—counteracting': a different word from nigghdta in the
last paragraph and should be spelt with only one g; cf. nighdta (§943) and
abhinighdta (§315). Prefix ni (not nir)+ghdta. Cf. use at Pe 65, 98, and
123. (There is also uncertainty about t or t.)
150 The Guide
approaches self as possessing feeling . . . possessing perception . . .
possessing determinations . . . possessing consciousness, or conscious-
ness as in self, or self as in consciousness. This is what is called
the twenty-based embodiment view (cf. M. i, 300; Pe 242).
653. Opposed to this is right view disjoined from worlds, and its
attendant right intention, right speech, right action, right livelihood,
right effort, right mindfulness, and right concentration. This is
the noble eight-factored path.
654. That is the three categories: the virtue category, the con-
centration category, and the understanding category. The virtue
category and the concentration category are quiet, and the under-
standing category is insight.
655. Herein, embodiment is Suffering, the origin of embodiment is
the Origin of Suffering, the cessation of embodiment is Cessation
of Suffering, and the noble eight-factored path is the Way Leading
to Cessation of Suffering.
656. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
657. (hi) Herein, those who approach form as self, who approach
feeling . . . perception . . . determinations . . . consciousness as
self, are called annihilationists. Those who approach self as
possessing form, or form as in self, or self as in form, who approach
self as possessing feeling . . . possessing perception . . . possessing
determinations . . . possessing consciousness, or consciousness as
in self, or self as in consciousness, are called eternalists (cf. Pe 242).
658. Herein, annihilationism and eternalism are the two extremes.
They [both cause] the occurrence of the roundabout.
659. [112] The opposite of that is the middle way, the noble eight-
factored path. This is the non-occurrence of the roundabout.
660. Herein, occurrence is Suffering; craving, as the clinging
thereto, is the Origin; cessation of craving is Cessation of Suffering;
the noble eight-factored path is the Way Leading to Cessation of
Suffering.
661. These are the four Truths. Suffering has to be diagnosed,
the Origin abandoned, the Path kept in being, and Cessation
verified.
662. (iv) Herein, in combination annihilationism and eternalism
are the twenty-based embodiment view (cf. M. i, 300; hi, 17),
while in detail they are the sixty-two types of views (cf. 2). Sutta
1; M. Sutta 102; 8. iii, 262ff.; Ps. i, 135ff.).
 The Moulding of the Guide-Lines 151
1
663. The opposites of these are the forty-three ideas that side
with enlightenment, the eight liberations, the ten bases for whole-
ness.
664. The sixty-two types of views are delusion's net, which has no
beginning and continues its occurrence unremittingly.1 The forty-
three ideas that partake of enlightenment are the diamond of
knowledge that bursts open delusion's net.
665. Herein, the delusion is ignorance, and the net is craving for
being.1
That is why it was said above 'No past term is evident of
ignorance and of craving for being' (§644).

666. Herein, when one of view-temperament has gone forth [into

homelessness] in this dispensation he becomes one who lives with
continuous1 effacement, having keen regard for effacement, while
when one of craving-temperament has gone forth in this dispensation
he is one who lives with the training preserved, having keen regard
for the training (cf. Pe 243).
667. When one of view-temperament finds a footing in the certainty
of rightness (see S. iii, 225), he is a Follower by Ideas, while when
one of craving-temperament finds a footing in the certainty of
rightness, he is a Follower by Faith (cf. Pe 243).
668. One of view-temperament finds the outlet on the pleasant way
with sluggish acquaintanceship and with swift acquaintanceship,
and one of craving-temperament finds the outlet on the painful way
with sluggish acquaintanceship and with swift acquaintanceship (cf.
§42).
669. Herein, what is the reason (cf. §647) why one of craving-
temperament finds outlet on the painful way with sluggish
acquaintanceship and with swift acquaintanceship ? Because
sensual desires have not been given up by him. [113] When
663/1 The '43' are the '37' (i.e., 5 faculties beginning with faith, 5 powers,
4 foundations of mindfulness, 4 bases for success, 4 right endeavours, 7 enlight-
enment factors, and the 8-factored path; see e.g., M. ii, 245; cf. Pe 114) plus
the 6 contemplations of impermanence, pain, not-self, abandoning, fading,
and cessation (cf. D. iii, 251).
664/1 'Anidhana—unremittingly': neither in FED nor in GPD. Fm.
neg. a +ni- +\/dhd.
665/1 Read moho avijjd, jalarh bhavatanhd.
666/1 'Anusantata—continuous': not in PEDf see GPD; this paragraph is
a good instance of how the Pe has been used but altered in this work.
152 The Guide
he is secluding himself from sensual desires, he relinquishes1 pain-
fully and sluggishly gains knowledge2 of the True Idea. Now as
to one of view-temperament, from the very beginning he is no
seeker of sensual desires. [So] when he is secluding himself from
them he relinquishes swiftly and he swiftly gains knowledge of the
True Idea (cf. Pe 243).
670. The painful way is of two kinds: with sluggish acquaintance-
ship and with swift acquaintanceship. And the pleasant way is
of two kinds: with sluggish acquaintanceship and with swift
acquaintanceship. And creatures are of two kinds: with blunt
faculties and with keen faculties.1 Those with blunt faculties
relinquish sluggishly and sluggishly gain knowledge of the True
Idea. Those with keen faculties relinquish swiftly and swiftly gain
knowledge of the True Idea (cf. Pe 243).
671. These are the four ways. 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 (cf. Pe 244).
672. That is how Noble Ones describe a tetrad path {Pe 244) for
unwise1 folk to cultivate, for fools to desire, for the lustful to master
their lust by, the aim of which is conversion of relishing, of craving
for being.

This is called the Plane of Conversion of Belishing. That is

why it was said
'[The Guide-Line] Craving and Ignorance [guiding]
By Quiet and Insight, [and construing
Appropriately the four Truths
Is the Conversion of Relishing'] (§21).

669/1 Patinissarati here serves for patinissajjati, for which it is possibly

a reading.
669/2 Ajanati has two principal meanings: (1) to know, i.e., to understand
the meaning of what is said, and (2) to come to the Arahant's final knowledge,
subst. anna ('final knowledge').
670/1 But cf. 3 kds. at §586.
672/1 'Abudha—unwise': not in PED or CPD.
 The Moulding of the Guide-Lines 153

[The Plotting of Directions]

673. 'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
[They call the Plotting of Directions]' (§24).1

[Now] these [ideas are] scrutinizable in two ways, namely whether

they follow the world's round or whether they follow the world's
stopping, what is called 'round' being the roundabout [of rebirths]
and what is called 'stopping' being extinction, with action and
defilements2 [as] the roundabout's cause (cf. Pe 246). Herein, the
action is demonstrable as choice and as concomitant of cognizance
(cf. §239). How 3 is that to be regarded ? Through 3 the storing up.

674. Now all defilements are demonstrable through the four

perversions. Where are they to be found ? In the conglomeration
of defilement with its ten grounds. [114] What ten grounds ?
1. Four Nutriments [physical nutriment, contact, choice, and
consciousness (D. iii, 228)].1
2. Four Perversions [seeing beauty, pleasure, permanence, and
self, where there are none (A. ii, 52)].
3. Four Assumptions [sensual-desire, views, virtue-and-duty,
and self-doctrine (D. iii, 230; but see §§257 and 484-7)].
4. Four Bonds [sensual-desire, being, views, and ignorance
(D. iii, 230)].
5. Four Ties [covetousness, ill-will, misapprehension of virtue-
and-duty, and insistence that 'only this is true' (D. iii, 230)].
6. Four Taints [sensual-desire, being, views, and ignorance
(A. ii, 211)].
7. Four Floods [sensual-desire, being, views, and ignorance
(D. iii, 230)]
8. Four Barbs [lust, hate, conceit, and delusion (cf. Pe 245)].
673/1 Terminal titles often make it hard to find the beginnings. After
considering the general structure of this ch. and comparing with Pe ch. viii,
the first Guide-Line must start with §646 and this verse must start a new
section.
673/2 Bb: kammalcilesa.
673/3 Bb: upacayena. With PTJS reading upacaye, kattha would seem
preferable to Icaiham.
674/1 Cf. Pe 244. Details in square brackets in this paragraph are added
from those that follow.
154 The Guide
9. Four Steadying-points for consciousness [form, feeling,
perception, and determinations (D. iii, 228)].
10. Four Goings on Bad Ways [through will, hate, fear, and
delusion {D. iii, 228)] (cf. Pe 244).

675. 1-2. In the first nutriment there is the first perversion; in the
second nutriment, the second perversion; in the third nutriment,
the third perversion; in the fourth nutriment, the fourth perversion
(cf. Pe 244).
2-3. In the first perversion there is the first assumption; in the
second perversion, the second assumption; in the third perversion,
the third assumption; in the fourth perversion, the fourth assump-
tion.
3-4. In the first assumption there is the first bond; in the second
assumption, the second bond; in the third assumption, the third
bond; in the fourth assumption, the fourth bond.
4-5. In the first bond there is the first tie; in the second bond, the
second tie; in the third bond, the third tie; in the fourth bond, the
fourth tie.
5-6. In the first tie there is the first taint; in the second tie, the
second taint; in the third tie, the third taint; in the fourth tie, the
fourth taint.
6-7. In the first taint there is the first flood; in the second taint, the
second flood; in the third taint, the third flood; in the fourth taint,
the fourth flood.
7-8. In the first flood there is the first barb; in the second flood,
the second barb; in the third flood, the third barb; in the fourth
flood, the fourth barb.
8-9. In the first barb there is the first steadying-point for conscious-
ness; in the second barb, the second steadying-point for conscious-
ness; in the third barb, the third steadying-point for consciousness;
in the fourth barb, the fourth steadying-point for consciousness.
9-10. In the first steadying-point for consciousness there is the
first going on a bad way; in the second steadying-point for conscious-
ness, the second going on a bad way; in the third steadying-point
for consciousness, the third going on a bad way; in the fourth
steadying-point for consciousness, the fourth going on a bad way
(cf. Pe 244).

676. 1. Herein, physical nutriment and nutriment as contact are

imperfections in a person of craving-temperament, while nutriment
 The Moulding of the Guide-Lines 155
as mind-choice and nutriment as consciousness are imperfections in
a person of view-temperament (cf. Pe 244).
677. 2. Herein, the perversion that there is beauty in the ugly1 and
the perversion that there is pleasure in the painful are imperfections
in a person of craving-temperament, while the perversion that there
is permanence in the impermanent and the perversion that there is
self in the not-self are imperfections in a person of view-temperament.
678. [115] 3. Herein, sensual-desire-assumption and being-assump-
tion are imperfections in a person of craving-temperament, while
view-assumption and self-doctrine-assumption are imperfections in
a person of view-temperament.
679. 4. Herein, the bond of sensual desire and the bond of being are
imperfections in a person of craving-temperament, while the bond
of views and the bond of ignorance are imperfections in a person of
view-temperament.
680. 5. The body-tie of covetousness and the body-tie of ill-will are
imperfections in a person of craving-temperament, while the body-
tie of misapprehension-of-virtue-and-duty and the body-tie of
insistence-that-only-this-is-true are imperfections in a person of
view-temperament.
681. 6. Herein, the taint of sensual desire and the taint of being are
imperfections in a person of craving-temperament, while the taint
of views and the taint of ignorance are imperfections in a person of
view-temperament.
682. 7. Herein, the flood of sensual desire and the flood of being are
imperfections in a person of craving-temperament, while the flood
of views and the flood of ignorance are imperfections in a person
of view-temperament.
683. 8, Herein, the barb of lust and the barb of hate are imper-
fections in a person of craving-temperament, while the barb of
conceit and the barb of delusion are imperfections in a person of
view-temperament.
684. 9. Herein, form as a steadying-point for consciousness passing
on and feeling as a steadying-point for consciousness passing on are
imperfections in a person of craving-temperament, while perception
as a steadying-point for consciousness passing on and determinations
as a steadying-point for consciousness passing on are imperfections
in a person of view-temperament.
685. 10. Herein, the going on a bad way through will and the going

677/1 Read asubhe subhan ti vipallfiso, yo ca dukkhe sukhan ti vvpallaso.

156 The Guide
on a bad way through hate are imperfections in a person of craving-
temperament, while the going on a bad way through fear and the
going on a bad way through delusion are imperfections in a person
of view-temperament (cf. Pe 244).

686. 1-2. Herein, the perversion that there is beauty in the ugly
[occurs] with respect to physical nutriment; the perversion that
there is pleasure in the painful, with respect to nutriment as contact;
the perversion that there is permanence in the impermanent, with
respect to nutriment as consciousness; the perversion that there is
self in the not-self, with respect to nutriment as mind-choice (cf.
Pe 244-5).
687. 2-3. One steady in the first perversion assumes sensual desires:
this is called sensual-desire-assuming. One steady in the second
perversion [116] assumes future being: this is called being-assuming.
One steady in the third perversion assumes the view that has
expectant relish for the roundabout: this is called view-assuming.
One steady in the fourth perversion, having supposed a self, assumes
[accordingly]: this is called self-doctrine-assuming (cf. §304).
688. 3-4. He is fettered (bound) by sensual desires through sensual-
desire-assuming: this is called the bond of sensual desire. He is
fettered by the kinds of being through being-assuming: this is
called the bond of being. He is fettered by an evil view through
view-assuming: this is called the bond of views. He is fettered by
ignorance through self-doctrine-assuming: this is called the bond of
ignorance.
689. 4-5. One steady in the first bond ties the body 1 with covetous-
ness: this is called the body-tie of covetousness. One steady in the
second bond ties the body with the tie of ill-will: this is called the
body-tie of ill-will. One steady in the third bond ties the body
with misapprehension [of virtue and duty]: this is called the body-
tie of misapprehension. One steady in the fourth bond ties the
body with the insistence that only this is true: this is called the
body-tie of insistence-that-only-this-is-true.
690. 5-6. His defilements, thus tied, taint [him]. And as what are
they said to taint [him] ? As underlying tendency, or as [open]
obsession (cf. §455). Herein, there is the taint of sensual desire

689/1 'Body' has to be taken here as the name-body as well as the form-body.
The word kaya ('body') has in Pali (as in English) the meaning of 'group' or
'conglomeration'.
 The Moulding of the Guide-Lines 157
through the body-tie of covetousness, the taint of being through the
body-tie of ill-will, the taint of views through the body-tie of
misapprehension [of virtue and duty], and the taint of ignorance
through the body-tie of insistence-that-only-this-is-true.
691. 6-7. When these four taints abound they are floods, so with
the abundance of taints' there is abundance of floods. Herein,
there is the flood of sensual desires through the taint of sensual
desires, the flood of being through the taint of being, the flood of
views through the taint of views, the flood of ignorance through
the taint of ignorance.
692. 7-8. These four floods, accompanied by the underlying
tendencies, intrude into one's inclinations till they strike one's
heart and remain steady there: hence they are called 'barbs'.
Herein, there is the barb of lust with the flood of sensual desire, the
barb of hate with the flood of being, the barb of conceit with the flood
of views, and the barb of delusion with the flood of ignorance.
693. 8-9. When one's consciousness is gripped by these four barbs
it shapes itself to the following four ideas, namely to form, to
feeling, to perception, and to determinations (cf. §304).
694. Herein, form [117] is the steadying-point for consciousness
passing on when consciousness has an infection1 of relishing through
the barb of lust; feeling is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of hate; perception is the steadying-point for consciousness
passing on when consciousness has an infection of relishing through
the barb of conceit; determinations are the steadying-point for
consciousness passing on when consciousness has an infection of
relishing (cf. Pe 218) through the barb of delusion.
695. 9-10. When one's consciousness is stiffened by these four
steadying-points for consciousness one goes a bad way because of
the following four ideas, namely because of will, because of hate,
because of fear, and because of delusion.
696. Herein, it is owing to lust that one goes a bad way through
will, owing to hate that one goes a bad way through hate, owing
to fear that one goes a bad way through fear, and owing to delusion
that one goes a bad way through delusion (cf. Pe 245-6).
That is how that action and those defilements are the cause of
the roundabout. That is how all defilements can be demonstrated
by the four perversions (see §674).

694/1 Compare 'ctitam vyasincati* at S. iv, 78 with inandupasecand> here.

158 The Guide
697. Herein, the directions are these four (cf. §723): (i) physical
nutriment, the perversion that there is beauty in the ugly, sensual-
desire-assumption, the bond of sensual desire, the body-tie of
covetousness, the taint of sensual desire, the flood of sensual desire,
the barb of lust, form as steadying-point for consciousness passing
on, going a bad way through will, are the first direction, (ii)
Nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, going a bad way
through hate, are the second direction, (iii) Nutriment as conscious-
ness, the perversion that there is permanence in the impermanent,
view-assumption, the bond of views, the body-tie of misappre-
hension, the taint of views, the flood of views, the barb of conceit,
perception as steadying-point for consciousness passing on, going
a bad way through fear, are the third direction, (iv) Nutriment
as mind-choice, the perversion that there is self in the not-self,
self-doctrine-assumption, the bond of ignorance, the body-tie of
insistence that only this is true, the taint of ignorance, the flood of
ignorance, the barb of delusion, determinations as steadying-point
for consciousness passing on, going a bad way through delusion, are
the fourth direction (cf. Pe 246).

698. (i) Herein (cf. §724), as to the following ten Thread-[terms],

physical nutriment, the perversion that there is beauty in the ugly,
sensual-desire-assumption, the bond of sensual desire, the body-tie
of covetousness, the taint of sensual desire, the flood of sensual
desire, the barb of lust, form as steadying-point for consciousness
passing on, and going a bad way through will: their meaning is
one and only the phrasing is different. These are imperfections in
a person of lusting temperament.
699. (ii) [118] Herein, as to the following ten Thread-[terms],
nutriment as contact, the perversion that there is pleasure in the
painful, being-assumption, the bond of being, the body-tie of ill-
will, the taint of being, the flood of being, the barb of hate, feeling
as steadying-point for consciousness passing on, and going a bad
way through hate: their meaning is one and only the phrasing is
different. These are imperfections in a person of hating tempera-
ment.
700. (iii) Herein, as to the following ten Thread-[terms], nutriment
us consciousness, the perversion that there is permanence in the
 The Moulding of the Guide-Lines 159
impermanent, view-assumption, the bond of views, the body-tie of
misapprehension, the taint of views, the flood of views, the barb of
conceit, perception as steadying-point for consciousness passing on,
and going a bad way through fear; their meaning is one, and only
the phrasing is different. These are imperfections in one of dull
view-temperament.
701. (iv) Herein, as to the following ten Thread-[terms], nutriment
as mind-choice, the perversion that there is self in the not-self, the
bond of ignorance, self-theory-assumption, the body-tie of insistence-
that-only-this-is-true, the taint of ignorance, the flood of ignorance,
the barb of delusion, determinations as steadying-point for conscious-
ness passing on, and going a bad way through delusion: their
meaning is one and only the phrasing is different. These are
imperfections in one of intelligent view-temperament (cf. Pe 246-7).

702. 1. Herein, physical nutriment and nutriment as contact come

to diagnosis through the dispositionless gateway to liberation,
nutriment as consciousness through the void [gateway to liberation],
and nutriment as mind-choice through the signless [gateway to
liberation].
703. 2. Herein, the perversion that there is beauty in the ugly and
the perversion that there is pleasure in the painful come to dis-
appearance through the dispositionless gateway to liberation, the
perversion that there is permanence in the impermanent [does so]
through the void, and the perversion that there is self in the not-
self [does so] through the signless.
704. 3. Herein, sensual-desire-assumption and being-assumption
come to abandonment through the dispositionless gateway to
liberation, view-assumption through the void, and self-theory-
assumption through the signless.
705. 4. Herein, the bond of sensual desire and the bond of being
come to abandonment through the dispositionless gateway to
liberation, the bond of views through the void, and the bond of
ignorance through the signless.
706. 5. Herein, the body-tie of covetousness and the body-tie of
ill-will come to abandonment through the dispositionless gateway to
liberation, [119] the body-tie of misapprehension through the void,
and the body-tie of insistence-that-only-this-is-true through the
signless.
707. 6. Herein, the taint of sensual desire and the taint of being
come to abandonment through the dispositionless gateway to
160 The Guide
liberation, the taint of views through the void, and the taint of
ignorance through the signless.
708. 7. Herein, the flood of sensual desire and the flood of being
come to abandonment through the dispositionless gateway to
liberation, the flood of views through the void, and the flood of
ignorance through the signless.
709. 8. Herein, the barb of lust and the barb of hate come to
abandonment through the dispositionless gateway to liberation,
the barb of conceit through the void, and the barb of delusion
through the signless.
710. 9. Herein, form as steadying-point for consciousness passing
on and feeling as steadying-point for consciousness passing on come
to diagnosis through the dispositionless gateway to liberation,
perception as steadying-point for consciousness passing on [does so]
through the void, and determinations as steadying-point for
consciousness passing on [does so] through the signless.
711. 10. Herein, going a bad way through will and going a bad
way through hate come to abandonment through the dispositionless
gateway to liberation, going a bad way through fear [does so]
through the void, and going a bad way through delusion [does so]
through the signless.
712. So all the ideas that follow the world's round (see §673) find
outlet from the triple world by way of the three Gateways to
Liberation.

713. Here is the outlet (cf. counterpart at §674):

1. Four Ways (§42; D. iii, 228).
2. Four Foundations of Mindfulness [body, feelings, cognizance,
ideas (D. iii, 221; but cf. §4 and §730)].
3. Four Meditations [1st, 2nd, 3rd, 4th (D. iii, 222)].
4. Four Abidings [heavenly, divine, noble, imperturbable (D.
iii, 220)].
5. Four Right Endeavours [the effort to prevent the arising of
unarisen unprofit, to get rid of the arisen, to arouse unarisen
profit, and to increase the arisen (D. iii, 221)].
6. Four Wonderful Marvellous Ideas [abandoning conceit,
eliminating reliance, abandoning ignorance, pacification of
being (Pe 247)].
7. Four Expressions [truth, generosity, understanding, peace
(D. iii, 229)].
 The Moulding of the Guide-Lines 161
8. Four Ways of keeping Concentration in Being [will, energy,
cognizance, inquiry = 4 bases for success (D. iii, 222)].
9. Four ideas dealing with pleasure [faculty-restraint, ardour,
discovery, relinquishment of all essentials of existence (Pe
247)].
10. Four Measureless States [lovingkindness, compassion, glad-
ness, onlooking-equanimity (D. iii, 223; Pe 247)].1

714. 1-2. The first way [corresponds to] the first foundation of
mindfulness; the second way to the second foundation of mindful-
ness; the third way to the third foundation of mindfulness; the
fourth way to the fourth foundation of mindfulness.
2-3. The first foundation of mindfulness [corresponds to] the
first meditation; the second foundation of mindfulness to the
second meditation; the third foundation of mindfulness to the third
meditation; the fourth foundation of mindfulness to the fourth
meditation.
3-4. The first meditation [corresponds to] the first abiding; the
second meditation to the second abiding; the third meditation to
the third abiding; the fourth meditation to the fourth abiding.
4-5. The first abiding [corresponds to] the first right endeavour;
the second abiding to the second right endeavour; the third abiding
to the third right endeavour; the fourth abiding [120] to the fourth
right endeavour.
5-6. The first right endeavour [corresponds to] the first wonderful
marvellous idea; the second right endeavour to the second wonderful
marvellous idea; the third right endeavour to the third wonderful
marvellous idea; the fourth right endeavour to the fourth wonderful
marvellous idea.
6-7. The first wonderful marvellous idea [corresponds to] the first
expression; the second wonderful marvellous idea to the second
expression; the third wonderful marvellous idea to the third
expression; the fourth wonderful marvellous idea to the fourth
expression.
7-8. The first expression [corresponds to] the first keeping of
concentration in being; the second expression to the second keeping
of concentration in being; the third expression to the third keeping
of concentration in being; the fourth expression to the fourth
keeping of concentration in being.

713/1 Details in square brackets added from paragraphs that follow.

162 The Guide
8-9. The first keeping of concentration in being [corresponds to]
the first idea dealing with pleasure; the second keeping of con-
centration in being to the second idea dealing with pleasure; the
third keeping of concentration in being to the third idea dealing
with pleasure; the fourth keeping of concentration in being to the
fourth idea dealing with pleasure.
9-10. The first idea dealing with pleasure [corresponds to] the
first measureless state; the second idea dealing with pleasure to
the second measureless state; the third idea dealing with pleasure
to the third measureless state; the fourth idea dealing with pleasure
to the fourth measureless state.

715. 1-2. When the first way is kept in being, made much of, it
fulfils the first foundation of mindfulness; when the second way is
kept in being, made much of, it fulfils the second foundation of
mindfulness; when the third way is kept in being, made much of,
it fulfils the third foundation of mindfulness; when the fourth way
is kept in being, made much of, it fulfils the fourth foundation of
mindfulness (Pe 247).
716. 2-3. When the first foundation of mindfulness is kept in being,
made much of, it fulfils the first meditation; when the second
foundation of mindfulness is kept in being, made much of, it fulfils
the second meditation; when the third foundation of mindfulness
is kept in being, made much of, it fulfils the third meditation; when
the fourth foundation of mindfulness is kept in being, made much
of, it fulfils the fourth meditation.
717. 3-4. When the first meditation is kept in being, made much of,
it fulfils the first abiding; when the second meditation is kept in
being, made much of, it fulfils the second abiding; when the third
meditation is kept in being, made much of, it fulfils the third
abiding; when the fourth meditation is kept in being, [121] made
much of, it fulfils the fourth abiding.
718. 4-5. When the first abiding is kept in being, made much of, it
fulfils the non-arising of unarisen evil unprofitable ideas. When
the second abiding is kept in being, made much of, it fulfils the
abandoning of arisen evil unprofitable ideas. When the third
abiding is kept in being, made much of, it fulfils the arising of
unarisen profitable ideas; when the fourth abiding is kept in being,
made much of, it fulfils the steadiness, unlostness and plentifulness
of arisen profitable ideas.
719. 5-6. When the first right endeavour is kept in being, made
 The Moiddiny of the Guide-Lines 163
much of, it fulfils the abandoning of conceit. When the second
right endeavour is kept in being, made much of, it fulfils the eradica-
tion of reliance.1 When the third right endeavour is kept in being,
made much of, it fulfils the abandoning of ignorance. When the
fourth right endeavour is kept in being, made much of, it fulfils the
pacification of being.2
720. 6-7. When the abandoning of conceit is kept in being, made
much of, it fulfils the expression of truth. When the eradication of
reliance is kept in being, made much of, it fulfils the expression of
generosity. When the abandoning of ignorance is kept in being,
made much of, it fulfils the expression of understanding. When
the pacification of being is kept in being, made much of, it fulfils
the expression of peace.
721. 7-8. When the expression of truth is kept in being, made
much of, it fulfils concentration of will. When the expression of
generosity is kept in being, made much of, it fulfils concentration
of energy. When the expression of understanding is kept in being,
made much of, it fulfils concentration of [purity of] cognizance.
When the expression of peace is kept in being, made much of, it
fulfils concentration of inquiry'
722. 8-9. When concentration of will is kept in being, made much
of, it fulfils faculty-restraint. When concentration of energy is kept
in being, made much of, it fulfils ardour. When concentration of
[purity of] cognizance is kept in being, made much of, it fulfils
discovery. When concentration of inquiry is kept in being, made
much of, it fulfils the relinquishing of all essentials of existence.
723. 9-10. When faculty-restraint is kept in being, made much of,
it fulfils lovingkindness. When ardour is kept in being, made
much of, it- fulfils compassion. When discovery is kept in being,
made much of, it fulfils gladness [at others' success]. When
relinquishment of all essentials of existence is kept in being, made
much of, it fulfils onlooking-equanimity (cf. Pe 247).

724. Herein, the four directions are these (cf. §697): (i) The first
way, first foundation of mindfulness, first meditation, first abiding,

719/1 PTS Netti Index has 'feigning' against dlaya, but that is quite wrong
here. What is meant is 'reliance', either as act-of-relying or thing-relied-on,
the allusion being to the 16th of the 18 Principal Insights (maha-vipassana:
Ps. i, 45, quoted at Vis. p. 50).
719/2 'Upasama—pacification' is to be taken here in the sense of 'cessation'
(i.e., not mere negation, but cessation without remainder).
16
 164 The Guide
first right endeavour, first wonderful marvellous idea, the expression
of truth, concentration of will, faculty-restraint, and lovingkindness,
[122] are the first direction, (ii) The second way, second foundation
of mindfulness, second meditation, second abiding, second right
endeavour, second wonderful marvellous idea, the expression of
generosity, concentration of energy, ardour, and compassion, are
the second direction, (iii) The third way, third foundation of
mindfulness, third meditation, third abiding, third right endeavour,
third wonderful marvellous idea, the expression of understanding,
concentration of [purity of] cognizance, discovery, and gladness,
are the third direction, (iv) The fourth way, fourth foundation of
mindfulness, fourth meditation, fourth abiding, fourth right en-
deavour, fourth wonderful marvellous idea, the expression of peace,
concentration of inquiry, relinquishment of all essentials of existence,
and onlooking-equanimity, are the fourth direction (cf. Pe 247-8).

725. (i) Herein (cf. §698), as to the following ten Thread-[terms],

the first way, first foundation of mindfulness, first meditation, first
abiding, first right endeavour, first wonderful marvellous idea, the
expression of truth, concentration of will, faculty-restraint, and
lovingkindness: their meaning is one and only the phrasing is
different. These are the medicine for a person of lusting tempera-
ment.
726. (ii) Herein, as to the following ten Thread-[terms], the second
way, second foundation of mindfulness, second meditation, second
abiding, second right endeavour, second wonderful marvellous idea,
the expression of generosity, concentration of energy, ardour, and
compassion: their meaning is one and only the phrasing is different.
These are the medicine for a person of hating temperament.
727. (iii) Herein, as to the following ten Thread-[terms], the third
way, third foundation of mindfulness, third meditation, third
abiding, third right endeavour, third wonderful marvellous idea,
the expression of understanding, concentration of [purity of]
cognizance, discovery, and gladness: their meaning is one and only
the phrasing is different. These are the medicine for a person of
dull view-temperament.
728. (iv) Herein, as to the following ten Thread-[terms], the fourth
way, fourth foundation of mindfulness, fourth meditation, fourth
abiding, fourth right endeavour, fourth wonderful marvellous idea,
the expression of peace, concentration of inquiry, relinquishment
of all essentials of existence, and onlooking-equanimity; their
 The Moulding of the Guide-Lines 165
meaning is one and only the phrasing is different. [123] These are
the medicine for a person of intelligent view-temperament.

729. 1. Herein (cf. §702), the painful way with sluggish acquaintance-
ship and the painful way with swift acquaintanceship are the dis-
positionless gateway to liberation; the pleasant way with sluggish
acquaintanceship is the void gateway to liberation: and the pleasant
way with swift acquaintanceship is the signless gateway to libera-
tion.
730. 2. Herein, the foundation of mindfulness as the state of a
contemplator-of-the-body-as-a-body and the foundation of mindful-
ness as the state of a contemplator-of-feelings-as-feelings are the
dispositionless gateway to liberation; the foundation of mindfulness
as the state of a contemplator-of-cognizance-as-cognizance is the
void gateway to liberation; and the foundation of mindfulness as
the state of a contemplator-of-ideas-as-ideas is the signless gateway
to liberation.
731. 3. Herein, the first meditation and the second meditation are
the dispositionless gateway to liberation; the third meditation is
the void gateway to liberation; and the fourth meditation is the
signless gateway to liberation.
732. 4. Herein, the first abiding and the second abiding are the
dispositionless gateway to liberation; the third abiding is the void
gateway to liberation; and the fourth abiding is the signless gateway
to liberation.
733. 5. Herein, the first right endeavour and the second right
endeavour are the dispositionless gateway to liberation; the third
right endeavour is the void gateway to liberation; and the fourth
right endeavour is the fourth gateway to liberation.
734. 6. Herein, the abandoning of conceit and the eradication of
reliance are the dispositionless gateway to liberation; the abandoning
of ignorance is the void gateway to liberation; and the pacification
of being is the signless gateway to liberation.
735. 7. Herein, the expression of truth and the expression of
generosity are the dispositionless gateway to liberation; the
expression of understanding is the void gateway to liberation; and
the expression of peace is the signless gateway to liberation.
736. 8. Herein, concentration of will and concentration of energy
are the dispositionless gateway to liberation; concentration of
cognizance is the void gateway to liberation; and concentration of
inquiry is the signless gateway to liberation.
166 The Guide
737. 9. Herein, faculty-restraint1 and ardour are the dispositionless
gateway to liberation; discovery is the void gateway to liberation;
renunciation of all essentials of existence is the signless gateway to
liberation.
738. 10. [124] Herein, lovingkindness and compassion are the
dispositionless gateway to liberation; gladness is the void gateway
to liberation; and onlooking-equanimity is the signless gateway to
liberation.

[The Play of Lions]

739. The play of these [is as follows]:
There are four nutriments: their opposites are the four ways.
There are four perversions: their opposites are the four foundations
of mindfulness. There are four assumings: their opposites are the
four meditations. There are four bonds: their opposites are the
four abidings. There are four ties: their opposites are the four
right endeavours. There are four taints: their opposites are the
four wonderful marvellous ideas. There are four floods: their
opposites are the four expressions. There are four barbs: their
opposites are the four ways of keeping concentration in being.
There are four steadying-points for consciousness: their opposites
are the four ideas that deal with pleasure. There are four goings
on a bad way: their opposites are the four measureless states (cf.
Pe 248-9).
740. The Lions are the Enlightened Ones, the Hermit Enlightened
Ones, and the hearers who have destroyed lust, hate, and delusion.
Their play [consists in] keeping in being, in verification, and in
termination.
The play is the expression of the faculties [beginning with faith
(cf. §670), and] the play is the non-expression of the perverted-
nesses:1 the [four] faculties [of energy, mindfulness, concentration,
and understanding] are the pasture for the true object of [the
faculty of] faith, the pervertednesses being the pasture for defile-
ment. This is called the Play-of-Lions Guide-Line and the
Plotting-of-Directions Guide-Line. That is why it was said:

737/1 Read indriyasamvaro (one compound) or indriydnam samvaro for

indriyarh samvaro.
740/1 * Vipariydsa—pervertedness': not in PED; variant spelling of vipalldsa.
See Vin. iv, 79 = M. ii, 248.
 The Moulding of the Guide-Lines
The wise in Guide-Lines have called that
Lions' Play, which by the faculties
Does faith's true objects guide, and also
By the perversions the defilements' (§23),
and also
'What mentally plots out [ideas
Of] profit and unprofit stated
Or here or there in expositions
They call the Plotting of Directions' (§§24, 673).

[The Trefoil mid Hook]

741. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and [by that] with swift acquaintanceship are two
[types of] persons. And those who find outlet by the pleasant way
with sluggish acquaintanceship and [by that] with swift acquain-
tanceship are two [types of] persons (Pe 249).
742. Corruption for those four types of persons is as follows: the
four nutriments, four perversions, four assumings, four bonds, four
ties, four taints, four floods, four barbs, four steadying-points for
consciousness, and four goings on a bad way (see §674).
743. [125] Cleansing for these four types of persons is as follows:
the four ways, four foundations of mindfulness, four meditations,
four abidings, four right endeavours, four wonderful marvellous
ideas, four expressions, four ways of keeping concentration in being,
four ideas dealing with pleasure, and four measureless states (see
§713).

744. Herein, those who find outlet by the painful way with sluggish
acquaintanceship and that with swift acquaintanceship are two
types of persons, and those who find outlet by the pleasant way
with sluggish acquaintanceship and that with swift acquaintance-
ship are two types of persons (see §668; Pe 249).
745. Herein, one who finds outlet by the pleasant way with swift
acquaintanceship is one who gains knowledge from what is con-
densed. One who [does so by both the painful way with swift
168 The Guide
acquaintanceship and the pleasant way with sluggish acquaintance-
ship] in common (see Pe 30) is one who gains knowledge by what is
expanded. One who finds outlet by the painful way with sluggish
acquaintanceship is guidable (see Pe 249J.1
746. Herein, the Blessed One discloses quiet to a person who gains
knowledge by what is condensed, insight to one who is guidable,
and quiet and insight to one who gains knowledge by what is
expanded.
747. Herein, the Blessed One discloses a blunt teaching of the True
Idea to a person who gains knowledge by what is condensed, a
keen one to one who is guidable, and a blunt-to-keen one to one who
gains knowledge by what is expanded (cf. §587).
748. Herein, the Blessed One teaches the True Idea in brief to a
person who gains knowledge by what is condensed, in brief and in
detail to one who gains knowledge by what is expanded, and in
detail to one who is guidable (cf. §587).
749. Herein, the Blessed One discloses escape to a person who gains
knowledge by what is condensed, disappointment and escape to a
person who gains knowledge by what is expanded, and gratification,
disappointment and escape to one who is guidable (cf. §§4Iff.;
§587).
750. Herein, the Blessed One describes training in higher under-
standing to one who gains knowledge by what is condensed, training
in higher cognizance to one who gains knowledge by what is
expanded, and training in higher virtue to one who is guidable
(cf.§587).
751. Herein, [to repeat,] those who find outlet by the painful way
with sluggish acquaintanceship and by that with swift acquaintance-
ship are two types of persons. And those who find outlet by the
pleasant way with sluggish acquaintanceship and by that with
swift acquaintanceship are two types of persons (§744).
752. [But although] four in this way they are [yet] three, namely
one who gains knowledge by what is condensed, one who gains
knowledge by what is expanded, and one who is guidable (cf.
§745).

753. The corruption of these three types of persons is as follows:

1. Three roots of unprofit: greed as a root of unprofit, hate as a
root of unprofit, delusion [126] as a root of unprofit (D. iii, 214).

745/1 Cf. rather similar treatment at Pe 31.

 The Moulding of the Guide-Lines 169
2. Three kinds of misconduct: bodily misconduct, verbal mis-
conduct, mental misconduct (D. iii, 214).
3. Three unprofitable type sof thinking: thinking of sensual
desires, thinking of ill-will, thinking of cruelty (D. iii, 215).
4. Three unprofitable types of perception: perception of sensual
desires, perception of ill-will, perception of cruelty (D. iii, 215).
5. Three distorted types of perception: perception of permanence,
perception of pleasure, perception of self ( ).
6. Three kinds of feelings: pleasant feeling, painful feeling,
neither-painful-nor-pleasant feeling (D. iii, 216).
7. Three kinds of painfulness: painfulness in pain, painfulness in
change, painfulness in determinations (D. iii, 216).
8. Three fires: the fire of lust, the fire of hate, the fire of delusion
(D. iii, 217).
9. Three barbs: the barb of lust, the barb of hate, the barb of
delusion ( ).
10. Three tangles: the tangle of lust, the tangle of hate, the tangle
of delusion ( ).
11. Three unprofitable scrutinies: unprofitable bodily action,
unprofitable verbal action, unprofitable mental action (cf. M. i,
415).
12. Three failures: failure in virtue, failure in views, failure in
conduct (cf. A. i, 268, 270; Ybh. 246-7; Pe 250).

754. The cleansing of these three types of persons is as follows:

1. Three roots of profit: non-greed as a root of profit, non-hate
as a root of profit, non-delusion as a root of profit (D. iii, 214).
2. Three kinds of good conduct: bodily good conduct, verbal good
conduct, mental good conduct (D. iii, 215).
3. Three profitable types of thinking: thinking of renunciation,
thinking of non-ill-will, thinking of non-cruelty (D. iii, 215).
4. Three kinds of concentration: concentration with thinking and
with exploring, concentration without thinking and with only
exploring, concentration without thinking and without exploring
(Z>. iii, 219).
5. Three profitable types of perception: perception of renunciation,
perception of non-ill-will, perception of non-cruelty (D. iii, 215).
6. Three undistorted types of perception: perception of imper-
manence, perception of suffering, perception of not-self ( ).
7. Three profitable scrutinies: profitable bodily action, profitable
verbal action, profitable mental action (cf. M. i, 415ff.).
170 The Guide
8. Three purenesses: bodily pureness, verbal pureness, mental
pureness (D. iii, 219).
9. Three successes: success in virtue, success in concentration,
success in understanding ( ).
10. Three trainings: training in higher virtue, training in higher
concentration, training in higher understanding (D. iii, 219).
11. Three categories: the virtue category, the concentration
category, the understanding category (see M. i, 301).
12. Three gateways to liberation: the void, the signless, the
dispositionless (see Ps. ii, 48, 69) (cf. Pe 252).

755. [Now although] four in this way [yet] they are three, being
three [yet] they are two, 1 namely one of craving-temperament
and one of view-temperament (§645; cf. Pe 253-4).

756. The corruption of these two types of persons is as follows:

1. Craving and ignorance (S. ii, 178),
2. consciencelessness and shamelessness (A. i, 95),
3. unmindfulness and unawareness (A. i, 95), [127]
4. [unreason and] unreasoned attention, 1
5. idleness and difficult admonishability,
6. I-making and my-making (A. i, 132),
7. faithlessness and negligence,
8. not hearing faith's true object, and non-restraint,
9. covetousness and ill will,
10. hindrances and fetters (S. ii, 178; cf. Ps. i, 143),
11. anger and spite (A. i, 95),
12. contempt and domineering (A. i, 95),
13. envy and avarice (A. i, 95),

755/1 I t may be noted here that the Pe allots its two sets of subsidiary
dyads to the Conversion-of-Relishing for subsumption under the pair of
Root-Dyads, as with the other two meaning-Guide-Lines; also that it places
this Guide-Line last, not first. Here, however, it is put first, with its pair of
Root-Dyads, but the whole procedure of subsumption is omitted from it,
the two sets of subsidiary dyads being put under the Trefoil as subsidiary
to its Root-Triads. This shows that the process of 'subsumption' of sets of
pairs under the Root-Pair is a mere detail and not an essential characteristic
of any particular Guide-Line.
756/1 Read ayoni ca ayonisomanasikdro ca (see §218 where 10 of these dyads
occur. Cf. also Pe p. 254, where they are rather different).
 The Moulding of the Guide-Lines 171
14. deceit and fraud (A. i, 95),
15. the eternalist view and the annihilationist view (cf. S. iv,
400-1; cf. Pe 254).

757. The cleansing of these two types of persons is as follows:

1. Quiet and insight (A. i, 61),
2. conscience and shame (A. i, 95),
3. mindfulness and awareness (A. i, 95),
4. [reason and] reasoned attention, 1
5. instigation of energy and easy admonishability,
6. knowledge of the True Idea and knowledge of inferences,
7. knowledge of exhaustion and knowledge of non-arising,
8. faith and diligence,
9. hearing faith's true object and restraint,
10. uncovetousness and non-ill-will,
11. heart-deliverance due to fading of lust and understanding-
deliverance due to fading of ignorance (A. i, 61),
12. fewness of wishes and content,
13. unanger and unspitefulness (A. i, 96),
14. uncontempt and undomineering (A. i, 95),
15. abandoning of envy and abandoning of avarice (cf. A. i, 95),
16. science and deliverance (A. i, 83),
17. the kind of liberation whose object is determined and the kind
of liberation whose object is undetermined,2
18. the extinction element with trace left and the extinction
element without trace left (Iti. 38).

758. This is called the plane of the Trefoil Guide-Line and the
Hook Guide-Line.
That is why it was said:
'Guiding [ideas of] profit and
Unprofit by their [triple] roots
As they are, really, not unreally,
That Guide-Line they call the Trefoil' (§22),

757/1 See n. 756/1. Read yoni ca yonisomanasikdro ca (see §218).

757/2 i SankJmtdrammana—whose object is determined': i.e., the 'temporary'
liberations consisting in the 4 Meditations and 4 Formless States (see Pug. 11).
'Asankhatdrammmm—whose object is undetermined': i.e., the 'non-temporary'
liberation 'whose object is nibbdna\ and which consists in the four Paths,
4 Fruits of the Paths, and Cessation Attainment.
172 The Guide
[and also]
'After [thus] plotting with the Plotting
Of Directions, what then throws up
All profit [ideas] and unprofit
And guides them in is called the Hook' (§25).

The Moulding of the Guide-Lines is ended.

 [Chapter iv
The Pattern Of The Dispensation]

759. Herein, the eighteen Koot-Terms: where are they to be seen ?

In the Pattern of the Dispensation (cf. §964).1
760. Herein what is the Pattern of the Dispensation ? [It is the
Thread grouped, firstly, as follows:]

[First Grouping—Schedule]
[128] [A] 1. Type of Thread dealing with corruption,
[B] 2. type of Thread dealing with morality,
[C] 3. type of Thread dealing with penetration,
[D] 4. type of Thread dealing with the Adept; 1
[AB] 5. type of Thread dealing with corruption and morality,
[AC] 6. type of Thread dealing with corruption and penetration,
[AD] 7. type of Thread dealing with corruption and the Adept,
[ACD] 8. type of Thread dealing with corruption, penetration,
and the Adept,

759/1 NettiA explains this elliptic sentence as follows: 'After thus analysing
in all ways the Moulding of the^Guide-Lines, now in analysing the Pattern
of the Dispensation he said "Where are the eighteen Root-Terms to be seen?
In the Pattern of the Dispensation", and since the Pattern is included in
the Comprehensive Section (§1) by only the Root-Terms and not in its own
form, this is said in order to show that, just as the Pattern can be derived
from the Root-Terms, so also the Root-Terms can be derived from the Pattern'
(p. 184). Again '(As to the two expressions) "eighteen Root-Terms" and
" P a t t e r n of the Dispensation" each includes the other, just as (for example,
each of the three) Guide-Lines that deal with meaning (includes the other two,
or as each of the two) triads of determinations (namely that of determinative -
acts of merit, demerit and imperturbability, and that of the bodily, verbal
and mental includes the other triad)' (p. 2; Tiled, pp. 16-17). See also n. 764/2.
760/1 These 4 basic types appear with their combinations also at Pe 23ff.
and in the classification of Threads at Pe 153 down to end of that ch. (see,
e.g., Pe 163, line 1). NettiA says 'That which deals with craving, etc., as
defilement is "that dealing with defilement", that which deals with giving, etc.,
and with the grounds for merit-making, is " t h a t dealing with morality",
that dealing with the virtue category, etc., in Initiates is "that dealing with
penetration", and that dealing with the virtue category, etc., in Adepts is
" t h a t dealing with the adept" ' (p. 185). See Intro, (sect. 7b).
173
174 The Guide
[ABC] 9. type of Thread dealing with corruption, morality, and
penetration,
[BC] 10. type of Thread dealing with morality and penetration ;2
[Al] 11. type of Thread dealing with corruption by craving,
[A2] 12. type of Thread dealing with corruption by view,
[A3] 13. type of Thread dealing with corruption by misconduct;
[B-Dl] 14. type of Thread dealing with cleansing from craving.
[B-D2] 15. type of Thread dealing with cleansing from view,
[B-D3] 16. type of Thread dealing with cleansing from misconduct
(cf. Pe 22ff.).3
761. Herein, corruption is of three kinds: corruption by craving,
corruption by view, and corruption by misconduct.
762. Herein, corruption by craving is purified by quiet, and that
quiet is the concentration category. Corruption by view is purified
by insight, and that insight is the understanding category. Cor-
ruption by misconduct is purified by good conduct, and that good
conduct is the virtue category.
763. When someone is established in virtue, if clutching at the
kinds of being arises in him, then any quiet and insight of his
becomes the ground for making merit consisting in keeping in being
since it causes reappearance to occur in some kind [of existence] or
other.
764. These four [basic types of] Threads [A-D], when [combined]
in common, come to eight; and those same eight [combined] in
common come to sixteen.1 The [entire] Ninefold Thread is
classifiable under these sixteen [types thus] classified.2

760/2 NettiA remarks that of the possible 6 dyads, 4 triads, and 1 tetrad
(see n. 764/1), as combinations of the basic 4, only 4 dyads and 2 triads are
chosen, though 'there is no reason for leaving the others out' and so 'the text
should be regarded as set out in abbreviated form' (p. 185). Cf. Pe ch. ii.
760/3 The last 6 are merely subdivisions respectively of the first and of the
other 3, together, and NettiA points out t h a t they were wanting in some
MSS. See Pe 29.
764/1 NettiA gives the following arithmetic: The '8' are the 4 simple ones,
A, B, C, D, (Nos. 1-4) and the 4 included dyads, AB, AC, AD, BC (nos. 5, 6,
7, and 10), which total 8. The second '8' is made up of the following com-
binations: BD, CD, ABC (No. 9), ABD, ACD (no. 8), BCD, ABCD, and the
negative tetrad not-A-not-B-not-C-not-D. The over-all total is thus 16.
Cf. Pe 29.
764/2 This means that the whole of what is called the lSvMd>—the 'Thread'
in the sense of the Buddha's Utterance—in its nine classes (see n. 1/9) is
made to fall under these 16 divisions. Therefore this chapter claims to cover
 The Pattern of the .Dispensation 175
765. Verse should be assessed by verse, prose-exposition should
be assessed by prose-exposition (cf. Pe 10, 11, 19), Thread should
be assessed by Thread.1

[First Grouping—Illustrative Quotations]

[i]
766. Herein, what is the type of Thread Dealing with Corruption ?
<Caught in the net of sensual murk,
And blocked by craving's bondage,
[129] Fenced in by fences of neglect
Like fishes in a funnel-trap,
They follow after ageing and death
As does the sucking-calf its mother > (§198; Pe 24).
This is the type of Thread dealing with corruption.

767. K'Bhikkhus, there are these four goings on a bad way. What
four ? One goes a bad way through will, another goes a bad way through
hate, another goes a bad way through fear, another goes a bad way
through delusion.9 So the Blessed One said. The Sublime One having
said this, he, the Master, said further:
'When man strays from the True Idea
Through will, hate, fear, or through delusion,
His good fame wanes away, he finds,
As in its dark half does the moon>' (cf. Pe 48, 64; A. ii, 18).
This is the type of Thread dealing with corruption.

768. <Ideas are heralded! by mind,

Mind heads them, and they are mind-made.
If someone with corrupted mind
Is wont to speak or act, then pain

the whole range of the Buddha's Utterance by means of classified quotations,

setting it out as a 'pattern' from which, by subsuming it all under the '18
Root-Terms' (see §§4, 759 and 964) it is intended that the Guide-Lines can
be 'moulded' (see also n. 759/1).
765/1 See Pe 10, line 3.
768/1 Pubbangama as adj. means 'preceded by'. In Pali the illustration
given is that of a king preceding his army. 'Herald' is compendious.
176 The Guide
Sure follows after him as does
The wheel the harnessed [ox's] hoof> (Dh. 1; cf. §787).
This is the type of Thread dealing with corruption.

769. <A dullard, drowsy with much gluttony,

Engrossed in sleep, who wallows as he lies
Like a great porker stuffed with fatting food,
Comes ever and again back to the womb> (§190).
This is the type of Thread dealing with corruption.

770. <As the rust-stain that grows out of the iron

Devours the iron wherefrom it takes its growth,
So too are led habitual transgressors
By their own acts to evil destinations> (Pe 8, 49; Dh. 240).
This is the type of Thread dealing with corruption.

771. [130] <Just as a robber taken in house-breaking

Is haunted by and responsible for his act,
So too a man hereafter, when departed,
Is haunted by and responsible for his act> (§188).
This is the type of Thread dealing with conuption.

772. <One with the rod maltreating cruelly

Beings that desire but pleasure,
When he too his own pleasure seeks
Departing hence, he finds it not> (Ud. 12; Dh. 131; cf. §789).
This is the type of Thread dealing with corruption.

773. <When cattle go across a ford

And the bull leader goes astray
Then all the others go astray
Because the guide has gone astray.
So too it is among mankind:
If the appointed ruler acts
Contrary to the True Idea,
How much more all the other folk;
The whole realm suffers when its king
Acts counter to the True Idea> (A. ii, 75ff.; cf. §790).
This is the type of Thread dealing with corruption.
 The Pattern of the Dispensation 177
774. <Fine work indeed have men, who evil do
Through lusting for essentials of existence
Then crowd into the Unremitting Hell
To suffer there most fearful agonies /> ( ).
This is the type of Thread dealing with corruption.

775. <Fruiting kills ilie plantain tree

And kills the bamboo and the rush,
And honours kill unworthy men
As foaling does she-mules> (S. i, 154).
This is the type of Thread dealing with corruption.

776. <A bhikkhu given much to anger

And contempt through gain and honour
Grows in the True Idea no more
Than in good soil a rotten seed> ( ).
This is the type of Thread dealing with corruption.

777. <'Here, bhikkhus, with cognizance I penetrate some person's

cognizance by means of the Enlightened One's eye, and I understand
thus: According as this person is behaving, and according to the way
he is practising and the path he is taking, [131] were he to die on
this occasion, then as if carried [there], so [he would be] placed in hell.1
Why is that ? His heart is corrupt. It is because of his heart's
corruption that here, on the dissolution of the body, after death, someone
reappears in a state of unease, in a bad destination, in perdition, in
hell.' This is the meaning the Blessed One stated. Herein, it is
stated as follows:
On recognizing here some person
Whose heart was brimming with corruption,
The Master did expound the meaning
In the bhikkhus' presence thus:
'Now should it happen that this person
Came to die at such a moment
He then would reappear in hell
Through the corruption of his heart;

777/1 This difficult and idiomatic phrase, which is repeated in a number

of Suttas, is probably best evidenced here by this verse-paraphrase. A
commentarial explanation is given at, e.g., MA. ii, 32.
178 The Guide
For heart-corrupted creatures go
On to an evil destination.
As if he had been carried off
And placed [there], so a fool like this,
After the body's dissolution,
Reappears in HelV.
This was the meaning stated by the Blessed One, so I heard > (cf. Iti.
12f.;cf. §795).
This is the type of Thread dealing with corruption.

778. < Now if you are afraid of pain

And if you find pain disagreeable
Then do no sort of evil act
In public or in secrecy.
If you do or if you will do
An evil act, [no matter what,]
You will no safety find from pain,
Even by flight to future states > (Pe 43, 44; S. i, 209).
This is the type of Thread dealing with corruption.

779. < Whatever increment they get

Unlawfully, and what by lies,
Fools do conceive both to be 'mine';
Now how will that turn out to be ?
There will be troubles, and besides,
What has been gathered vanishes;
No heaven for them when they die:
Now are they not undone thereby ?> ( ).
This is the type of Thread dealing with corruption.

780. < 'How does a man consume1 himself ?

How does he come to lose his friends ?
How does he turn from2 the True Idea ?
How does he fail to go to heaven V
'Through greed a man consumes himself,
Through greed he comes to lose his friends,
780/1 'Khanati—to consume': not in PED in this sense; cf. Vis. 145 and
527; NettiA ignores.
780/2 'Vivattate—turns from': NettiA glosses with nivattati, not with vattati
as stated in PTS Netti Index (p. 280, note 1).
 The Pattern of the Dispensation 179
Through greed he turns from the True Idea,
Through greed he fails to go to heaven'> ( ).
This is the type of Thread dealing with corruption.

781. < When fools show their stupidity

They are their own selves' enemies;
For they do evil actions, which
Will bear an evil fruit.
[132] The act is not well done, for which
When done regret comes in its wake,
Whose ripening one undergoes
Mourning with tearful face > (Dh. 66; /S. i, 57).
This is the type of Thread dealing with corruption.

782. <The unfit man the monk's state finds

Both hard to gain and hard to bear;
For many are the troubles there
Wherein a fool may come to grief> (S. i, 7).
<For should a fool corrupt his mind
The while a Perfect One expounds
A meaning or an idea else,
Futile his life thereby becomes > ( ).
<'This pain I do indeed deserve, and worse besides, 0 venerable
sir; for I, not lust-free, hate did nurse at heart for Perfect Ones
immeasurable'> ( ).x
This is the type of Thread dealing with corruption.

783. <Who is there, then, that knows would think

To measure the immeasurable ?
I hold him dense, witless, who tries
To measure the immeasurable> (S. i, 149).
This is the type of Thread dealing with corruption.

784. <When once a man has come to birth

An axe is born inside his mouth,
Whereby the fool will cut himself
By uttering ill-spoken words > (S. i, 149).

782/1 Perhaps this quotation should be verse, as printed in Bb.

180 The Guide
<For never did well whetted blade
Or poison of kaldhala
So certainly undo a man
As can the ill-spoken word> (Ja. iii, 103).
This is the type of Thread dealing with corruption.

785. <Who the condemnable commends

Or the commendable condemns
Casts1 by his mouth an unlucky throw,
A throw through whose means no bliss he finds.
Trifling the unlucky throw at dice
That gambles away the wealth of allt
Including oneself; far worse indeed
Is that unluckiest of throws
That steels the heart against Sublime Ones.
A hundred thousand and thirty-six
Nirabbudas, and five abbudas,
[Of years] in evil hellish states
[133] Reap men who Noble Ones revile
For so disposing their heart and speech> (Sn. 658-60).
This is the type of Thread dealing with corruption.

786. <When a man is devoted to service of greed

He is one who gives vent to the slander of others.
He is faithless, ignoble,1 and cannot judge speech,
Avaricious as well and devoted to malice.
0 foul-mouth, 0 trickster, 0 ignoble fellow,
Destroyer and renegade, doer of evil,
0 miscreant, sinner, and son of the gutter,
Say little here now, you belong to the hells.2
You have scattered pollution for [others'] misfortune,
785/1 lVicinati—casts': lit. to store up (misfortune as the 'unlucky throw'):
not in PED under letter v, though included there under kali (q.v.).
786/1 Here anariyo, but at Sn. 663 Jcadariyo; also avajdtakaputta here,
where Sn. 664 has avajdta. The passage Yo lobhagune . . . to . . . pesuniyam
anuyutto should be in verse as at Sn. 663.
786/2 'Hell' is used here to render niraya (for a commentarial gloss, see MA.
ii, 37). But in the Buddha's teaching, hell, Uke heaven and everything else
t h a t arises, is impermanent, and no existence there is eternal (see M. Sutta
130). Also a being creates his own existence in hell as in heaven, doing so
by his acts, whose future results he creates for himself in acting, and he
cannot be consigned there by another. 'Sinner' (for kali) here is also only
 The Pattern of the Dispensation 181
You have censured the true and done hideous things;
Through all of the many misdeeds you have' done,
You are going for long to remain in the pit> (Sn. 663-5).
This is the type of Thread dealing with corruption.

[2]
787. Herein, what is the type of Thread dealing with morality?
<Ideas are heralded by mind,
Mind heads them, and they are mind-made.
If someone with a placid1 mind
Is wont to speak or act, then bliss
Sure follows after him as does
His shadow keep him company > (Pe 24, 163; Dh. 2; cf. §768).
This is the type of Thread dealing with morality.

788. <Mahdndma the Sakyan said this to the Blessed One: 'Venerable
sir, this [city of] Kapiluvatthu is successful, prosperous, populous
and crowded with people, its alleys are teeming. Now, venerable
sir, it happens that when I have done honour to the Blessed One or to
reverend bhikkhus, I then go in the evening into Kapilavatthu, and I
encounter perhaps an uncontrolled elephant or an uncontrolled horse
or an uncontrolled carriage or an uncontrolled cart or an uncontrolled
man. On that occasion, venerable sir, mindfulness instigated by the
Blessed One is forgotten, mindfulness instigated by the True Idea is
forgotten, mindfulness instigated by the Community is forgotten
Venerable sir, I wonder: Were I to pass away on that evening, what
would my destination be, what would my prospect be?'—[134] 'Do
not fear, Mahanama, do not fear. Your death will be free from evil,
your passing away free from evil. When a noble hearer possesses
four ideas he tends to extinction, he inclines to extinction, he leans to
extinction. What are the four ? Here a noble hearer, through
experience undergone, has confidence in the Enlightened One thus:
'That Blessed One is such since he is accomplished, . . . [as in §296] . . .
teacher of gods and men, enlightened Blessed . . . in the True Idea . . .
in the sense of one who is 'unlucky' enough to act against his own welfare
to so great an extent. Consequently this verse is in no sense an imprecation
or commination—a 'consigning to hell', which would be impossible to effect—
but simply a description and an apostrophe as a warning to others not to
make the same miserable mistake through greed, hate and delusion.
787/1 ' "Placid" through confidence in the law of action and its ripening'
(NettiA. 192).
182 The Guide
[as in §297] . . . in the Community . . . [as in §298] . . . And then
he possesses the kinds of virtue desired by Noble Ones, untom . . .
[as in §299] . . . and conducive to concentration. Suppose that a
tree tended to the east, inclined to the east, leaned to the east, what
side would it fall to when cut at its root?'—'Venerable sir, it would
fall where it tended, would fall where it inclined, would fall where it
leaned.'—'So too, Mahanama, when a noble hearer possesses four ideas
he tends to extinction, he inclines to extinction, he leans to extinction.
Do not fear, Mahanama, do not fear. Your death will be free from
evil, your passing away free from eviV> (cf. Pe 24, 170; S. v, 371).
This is the type of Thread dealing with morality.

789. <Not with the rod maltreating cruelly

Beings that desire but pleasure,
When he too his own pleasure seeks
Departing hence he meets with it> (Ud. 12; Dh. 132; ef. §772).
This is the type of Thread dealing with morality.

790. <When cattle go across a ford

And the bull leader goes aright
Then all the others go aright
Because the guide has gone aright.
So too it is among mankind;
If the appointed ruler acts
According to the True Idea,
How much more all the other folk;
The whole realm prospers when its king
Acts following the True Idea> (A. ii, 76; cf. §773).
This is the type of Thread dealing with morality.

791. <The Blessed One was living at Savatthi in Jeta's Wood, Andtha-
pindika's Park. Now on that occasion a number of bhikkhus were
engaged on robe-work for the Blessed One, [135] [thinking] 'The
Blessed One will go wandering when the robes are finished'. And
on that occasion the officials, Isidatta and Pur ana, were staying at
Saketa for some business or other. They heard: 'It seems that a
number of bhikkhus are engaged in robe-work for the Blessed One
{thinking] "The Blessed One will go wandering when the robes are
finished." ' Then they posted a man on the path, [telling him] 'Good
man, when you see the Blessed One coming, accomplished and fully
 The Pattern of the Dispensation 183
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 Purana, and he told them 'Sirs, this
Blessed One is coming, accomplished and fully enlightened. Now is
the time to do as you wilV. Then the officials, Isidatta and Pur ana,
went to the Blessed One, and after paying homage they followed close
behind him. Then the Blessed One stepped aside from the road and
sat down on a seat made ready at the root of a tree. The officials,
Isidatta and Purana, paid homage and sat down at one side. When
they had done so they said: 'Venerable sir, when we hear that the
Blessed One is going from Sdvatthi wandering among the Kosalans
we are dissatisfied on that occasion and we grieve that the Blessed
One will be far from us. And when we hear that the Blessed One
has gone from Sdvatthi to wander among the Kosalans we are dis-
satisfied on that occasion and we grieve thai the Blessed One is far
from us. When we hear tliat the Blessed One is going wandering
among the people of Kasi and Magadha, we are dissatisfied on that
occasion and we grieve that the Blessed One [136] will be far from us.
And when we hear that the Blessed One has gone to wander among
the people of Kasi and Magadha we are not a little dissatisfied on
that occasion and we grieve not a little that the Blessed One is far
from us. When we hear that the Blessed One is going wandering
among the people of Magadha and Kasi we are dissatisfied on that
occasion and we grieve that the Blessed One will be far from us. And
when we hear that the Blessed One has gone to wander among the people
of Magadha and Kasi we are dissatisfied on that occasion and we
grieve that the Blessed One is far from us. But when we hear that
the Blessed One is going wandering among the Kosalans back to
Sdvatthi we are satisfied on that occasion and we rejoice that the Blessed
One will be near to us. And when we hear that the Blessed One is
living in Sdvatthi in Jeta's Wood, Anathapindika's Park, we have
no little satisfaction and we rejoice no little that the Blessed One is
near to us.'—'That, officers, is because the house-life is a constrained
and dirty place; but the life gone forth is wide open: enough so indeed
for you to be diligent.'—'Venerable sir, we have a constraint more
constraining and counted more constraining than that.'—'What is
this constraint of yours more constraining and counted more con-
straining than that?'—'Here, venerable sir, when king Pasenadi of
Kosala would go to the parade-ground, we have to see that king Pasenadi
of Kosala's elephants are got ready for his mounting, and we have
then to seat the king's favourite consorts, one before him and one
 184 The Guide
behind. Now, venerable sir, those ladies have scent like that of a
scent-casket just opened, as may be expected of those embellished with
scents that are fit for a king. And, venerable sir, those ladies have a
bodily touch like [137] that of tula-cotton or that of kappasa-cotton,
as may be expected of kings' daughters brought up to pleasure. Now
on that occasion, venerable sir, the elephant must be guarded and the
ladies must be guarded and we ourselves too must be guarded. Yet
we have never known evil thoughts to arise in regard to those ladies.
Venerable sir, we have this constraint more constraining and counted
more constraining than that.''—'That, officers, is because the house-
life is a constrained and dirty place; but the life gone forth is wide
open: enough so indeed for you to be deligent. When a noble hearer
possesses four ideas he has entered the stream, he is no more inseparable
from the idea of perdition, he is certain [of rightness] and bound for
enlightenment. What are the four ? Here a well taught noble hearer,
through experience undergone, has confidence in the Blessed One thus:
'That Blessed One is such since . . . [as in §296] . . . blessed' . . . in
the True Idea . . . [as in §297] . . . in the Community . . . [as in
§298] . . . field of merit for the world'. And then he abides in the
house-life with his heart free from stain and avarice, freely generous,
open-handed, delighting in relinquishing, expecting to be asked, and
rejoicing in giving and sharing. A noble hearer possessing these
four ideas has entered the stream, he is no longer inseparable from
the idea of perdition, he is certain [of rightness] and bound for
enlightenment. Now, officers, you, through experience undergone,
have confidence in the Enlightened One thus: . . . in the True Idea
thus: . . . in the Community thus: . . . And whatever there is in the
clan to be given, none of it is withheld from the virtuous who are
inseparable from the idea of good. How do you conceive this: how
many people are there among the Kosalans your equals in giving
and sharing V—'For us, venerable sir, it is gain, for us it is great
gain, that the Blessed One knows this about us'> (S. v, 348f.).
This is the type of Thread dealing with morality.

792. [138] <I gave only a single flower;

Thereafter eighty myriad aeons
Mid gods and human kind [I lived]
To reach extinction with trace left> (cf. Thag. 96).1
This is the type of Thread dealing with morality.
792/1 See similar untraced quotation at KhpA. 222.
 The Pattern of the Dispensation 185
793. <Under a Wisdom Tree
Broad and tall-grown and greenly shining
As I sat meditating
A sign I saw as of an Enlightened One.
Today these thirty aeons
Have passed, and I since then no more have been
To a bad destination,
And the Triple Science has been verified,
The moral of that sign> (cf. TJiag. 217-18).
This is the type of Thread dealing with morality,

794. <The Foremost of Men entered for alms

The capital of Kosala
Before the meal, compassionate,
The Stilled One, healer of [all] craving.
A man had in his hand a chaplet
Bedecked with every kind of bloom;
He saw the Fully Enlightened One
With a Community of Bhikkhus
Entering on the king's high way,
Honoured by gods and human beings.
Happy, with confidence at heart,
He drew near to the Blessed One.
The chaplet full of blossom-fragrance
Gay with many a charming colour
He gave with his own hand in faith
[To grace] the Fully Enlightened One.
Then from the Buddha's lips came forth
With colour as of fiery flames
A beam of full a thousand rays,
Like lightning flashing from his mouth.
After rounding him to the right
It thrice revolved upon the head
Of the Sun's Kinsman, and thereon
Vanished away upon his brow.
On seeing this most wonderful,
This marvellous hair-raising thing,
Ananda asked the Blessed One,
Setting his robe upon one shoulder:
'0 mighty Stilled One, tell the cause
Wherefor you manifest a smile.
186 The Guide
It will light up the True Ideal1
If you dispel our wonderings.'
Then he in whom is ready ever
Knowledge about everything
[139] Did answer the Elder Ananda
[Who stood there] wondering in doubt
'This man, Ananda, since he has
Had confidence in me at heart
Will go to no bad destination
For four and eighty thousand aeons.
And after ruling heavenly realms
Of godly beings among the gods,
He will be ruler among men,
He will be king of a [whole] realm,
And in the end he will go forth
To find the True Idea's own law
And be the Hermit Enlightened One
Vatamsaka, free from all lust.
No trivial offering is that
Made with a heart [full resolute]
Confiding in a Perfect One
Fully enlightened, or his hearer.
Measureless are the Enlightened Ones,
Measureless is their True Idea,
Measureless fruit for those who place
Their confidence in the measureless > ( ).
This is the type of Thread dealing with morality.

795. <'Here, bhikkhus, with cognizance I penetrate some person's

cognizance by means of the Enlightened One's eye, and I understand
thus: According as this person is behaving, and according to the way
he is practising and the path he is taking, were he to die on this occasion,
then as if carried [there], so [would he be] placed in heaven. Why is
that? His heart is confident. It is because of his heart's confiding
that here, on the dissolution of the body, after death, someone reappears
in a good destination, in heaven.' This is the meaning the Blessed
One stated. Herein, it is stated as follows:
On recognizing here some person
Whose heart was full of confidence,
794/1 Read dhammdloko as one compound and resolve as dhammassa dloko.
 The Pattern of the Dispensation 187
The Master did express the meaning
In the bhikkhus' presence thus:
'Now should it happen that the person
Came to die at such a moment
He then would reappear in heaven
Through the confiding of his heart;
For confident-hearted creatures go
On to a happy destination.
As if he had been carried off
And placed [there], so a wise man like this
After the body's dissolution
Reappears in heaven.'
This was the meaning stated by the Blessed One, so I heard> (cf. Iti.
13f.;cf. §777).
This is the type of Thread dealing with morality.

796. [140] <On board a boat a woman was

With a gold awning overspread.
She plunged her hand into the pool
And with it plucked a lotusflower>(Vv. p. 4).
<'Whence comes the beauty that you have ?
Whence comes the radiance of your being ?
All riches seem to flow to you^
No matter what your mind may wish;
Tell me, 0 deity, when asked,
What is the action gave this fruit V
Most happily the deity,
Thus questioned by the king of gods
In answering did thus reply
To Sakka's question, as I heard:
'While I was on a journey going
I saw a truly lovely shrine,
Wherein my heart had confidence
In Kassapa of great renown.
I offered lotusflowersthere
In confidence with my own hands.
Such is the fruit, the ripening of that action,
Which those that have made merit do obtain > ( ).
This is the type of Thread dealing with morality.
188 The Guide
797. <Talk on giving, talk on virtue, talk on heavens> (M. i, 379),
<talk on merit, talk on ripening ofmerit> ( ).
This is the type of Thread dealing with morality.

798. <Besides, men that have helped to build

Earth-monuments made dedicate
To those who wield the Powers Ten
Abide in the joys of heaven> ( ).
This is the type of Thread dealing with morality.

799. <All with a god's son's bodily appearance

And with the blessing of fair shapeliness,
Have earth prepared by wetting well with water
And raise1 a monument to Kassapa.
Fair-limbed ones, 'tis a shrine built for a sage
Sublime with the Ten Powers, walking in Truth:
These gods and men who work with confidence
Thereon will be released from ageing and death> ( ).
This is the type of Thread dealing with morality.

800. <It was indeed a mighty thing

That I upon the monument
Erected to the Greatest Sage
[141] Did place four lilies and a wreath.
Today these thirty aeons have passed,
And I since then have no more been
To a bad destination; for
I honoured the Master's monument> ( ).
This is the type of Thread dealing with morality.

801. <1 honoured once the monument of him that wore

The Marks of a Great Man that number thirty-two,
The Helper of the World, Victorious in Battle,
For which I have rejoiced a hundred thousand aeons.
Such was the merit that I stored away [thereby]
And such the godly blessing through that merit [gained]
That I had work of kings to do [for all that time]
Without once ever going to perdition. [Now]
My heart is so disposed that I obtained in full
799/1 C, Ba and Bb read vaddhetha.
 The Pattern of the Dispensation 189
That Eye [of understanding] in the Dispensation
Of him that was the Tamer great of the untamed;
My heart is freed, and now the Creeper, has been shaken off>
( )•
This is the type of Thread dealing with morality.

802. <It was but a samaka-measure of rice1

That I gave to a Hermit Enlightened One,
Whose heart was freed from the five Wildernesses,2,
Who, taintless, without conflict did abide,
And in his heart no clinging. I did fancy
In him to be the peerless True Ideal
And to that True Idea disposed my mind:
'0 let me meet with those who thus abide,
Quite unconcerned for any kind of being.,'
Then owing to the ripening of that action
I had a thousand births among the Kurus,z
Those long-lived creatures who call nothing 'mine9,4"
Who gain distinctions that they do not lose.
And owing to the ripening of that action
I had a thousand births among the Thirty,5
Among those with distinguished bodies going,
Famously decked with many a garland gay.
And owing to the ripening of that action
My heart is freed from the [five] Wildernesses,
Taintless, I met those bearing their last bodies,
[142] And who have passed beyond both woe and weal;6
I realized what that Perfect One had told:
'What men of virtue want may well befall;'
According as my mind did think it out
So it befell. This is my last existenco ( ).
This is the type of Thread dealing with morality.

802/1 NettiA (p. 196) reads sdmdkapatthodanamattam and expands to

sdmaka4indnam nalik-odana-mattam.
802/2 For the 'Wildernesses of the heart' (ceto-khila) see M. Sutta 16.
802/3 lKurusu—among the Kurus' means here the Uttara-Kuru, said to
inhabit the 'Northern Continent' of Uttara-Kuru.
802/4 lAmama—who call nothing "mine" ' : = appariggaha (NettiA).
802/5 Tidasd: variant name for Tdvatimsd, 2nd of the 6 sensual-sphere
heavens, governed by Sakka Ruler of Gods. See JSn. 679.
802/6 NettiA paraphrases hitdhitdsihi by kusaldkusale vitivattehi (p. 196).
190 The Guide
803. < Thirty-one aeons past the Blessed Victor
Sikhi lived, unperturbed, of infinite vision.
His brother was the king named Sikhandi,
Trusting the Buddha and the True Idea.
When that World-Guide attained complete extinction
The king built a tall stately monument,
One quarter-league around, to that great Sage,
That god of gods, that greatest of all men.
One day a man brought there an offering
And as he offered a tvild-jasmine [spray],1
One of itsflowersfell2 blown by the wind.
I picked it up and gave it back to him.
And thereupon he said with confident heart:
'This flower I do give you as a gift.'
I took it then and there and offered it,
Minding repeatedly the Enlightened One.
Today these thirty aeons have passed
And I since then have no more been
To a bad destination, through
That bloom placed on that monument > ( ).
This is the type of Thread dealing with morality.

804. < There is the town named Kapila

Belonging to king Brahmadatta
Frequented, populous and crowded,
Successful, prosperous as well.
Now there as I was selling bread1
At the last house of the Paucalas
[143] / saw the [Hermit] Enlightened One
Uparittha of holy fame.
Glad and with a confident heart
I did invite that best of men,
Arittha, for a regular meal
To be provided in my house.

803/1 C and Bb have (correctly) jdtisumanarh as one word (Ba does not
divide its words mostly); not in PED, where see sumana.
803/2 Read pati tassa as two words (pati here aor. of patati); patitassa as
gen. pp. of patati makes no sense here.
804/1 Kummasa is here rendered by 'bread' for want of a better word since
in the Vin. Commentaries it is said to be made of wheat (yava), so it cannot
well be 'junket' as in PED; perhaps 'chapatti' (or 'pasta').
 The Pattern of the Dispensation
And when the moon was waxen full
Later, in the Kattika month,2
I took out a new set of clothing
And to Arittha offered it
Knowing the confidence in my heart,
The best of men accepted it,
The Stilled One, cured of all craving,
By pity and compassion moved.
Now by my doing such good action
As the Enlightened Ones commend
I fared among both gods and men
Until I fell from that estate
To reappear in a rich clan
Inhabiting Benares city;
I was a banker's only son
More dear than any living being.
But when I had discretion reached
A god's son did exhort me then:
1 left my mansion's [upper chamber]
And went to the Enlightened One.
He, Gotama, compassionate,
Did teach the True Idea to me:
Suffering, and its Origin,
And what Beyond all Suffering,
And the Noble Eight-Factored Path
That leads to suffering's surcease.
These four Truths of the Noble Ones,
This Stilled One's True Ideal, he taught.
When I had heard his utterance
I dwelt glad in the Dispensation;
I penetrated Quiet, besides,
By night and day unfailingly;
And all the taints that had in me

804/2 Kattika is the 4th month of the Rains; it is also called the 'month
for receiving robes' (clvara-masa). PED ascribes 5 months to the Rains
(under Kattika), but is t h a t ever so? The three Indian seasons have each
4 lunar months, and when, every few years, an 'extra month' (adhika-mdsa) is
added in order to bring the seasons back into line with the solar year, it is
added at the end of the Hot Season (gimharva) as a 5th month, after Asalha,
the 4th month of that Season. The day on which the full moon falls (reckoning
the day to begin a t dawn) is the last day of the month.
 192 The Guide
Objects without, within myself,
Came once and for all to severance
And nevermore did they arise
Now suffering is ended [all];
This is my final body, too;
There is no further future being,
Or roundabout of birth and death > ( ).
This is the type of Thread dealing with morality.

[3]
805. Herein, what is the type of Thread dealing with penetration ?
<Above, below, in every way released,
And seeing not at all that ' / am this';
Thus liberated, he has crossed the flood
Not crossed before, for non-renewal of being >
(§352;Pe24, 176).
This is the type of Thread dealing with penetration.

806. [l£&]<(Ananda, no virtuous man has to choose "How shall I

have no remorse ?"; for it is essential to the idea of the virtuous man
that he has no remorse. No man without remorse has to choose "How
shall I be glad V';for it is essential to the idea of a man without remorse
that he is glad. No man who is glad has to choose "How shall I be
happy ?"; for it is essential to the idea of a man who is glad that he is
happy. No happy man has to choose "How will my body become
tranquil V"; for it is essential to the idea of a happy man that his body
is tranquil. No one tranquil in body lias to choose "How shall I feel
[bodily] pleasure ?"; for it is essential to the idea of one tranquil in
body that he feels [bodily] pleasure. No one [feeling bodily] pleasure
has to choose "How shall I become concentrated V''; for it is essential
to the idea of one [feeling bodily] pleasure that he is concentrated.
No one who is concentrated has to choose "How shall I understand
how [things] are ?"; for it is essential to the idea of one who is con-
centrated that he understands how [things] are. No one who under-
stands how [things] are has to choose thus "How shall I find dispassion V'';
for it is essential to the idea of one who understands how [things] are
that he finds dispassion. No one finding dispassion has to choose
"How will lust fade in me ?";for it is essential to tlie idea of one finding
dispassion that lust fades in him. No one in whom lust has faded
 The Pattern of the Dispensation 193
has to choose "How shall I be liberated ?"; for it is essential to the
idea of one in whom lust has faded that he is liberated. No one
liberated has to choose "How shall I have knowledge and seeing of
deliverance V; for it is essential to the idea of one liberated that he has
knowledge and seeing of deliverance> (cf. A. v, 2f.; cf. Pe 44, 182).
This is the type of Thread dealing with penetration.

807. [145] <When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
How each idea [arising] has its cause> (Ud. 2; Yin, i, 2).
This is the type of Thread dealing with penetration.

808. < When true ideas are manifest to him that lives
As one become divine by ardent meditation;
Then all his doubts do vanish since he understands
Exhaustion of conditions [for arising^ (Ud. 2; Yin. i, 2).
This is the type of Thread dealing with penetration.

809. < Why are you angry ? Never be angry.

Non-cmger, Tissa, should be your rule.
The Life Divine is lived for outguiding
Anger, conceit and contemptuousness> (S. ii, 282).
This is the type of Thread dealing with penetration.

810. <When shall I see Nanda a forest-dweller,

Wearer of robes made out of refuse-rags,
Gleaning his sustenance unrecognized
And unconcerned for sensual desires ?> (S. ii, 281).
This is the type of Thread dealing with penetration.

811. <'One lies in bliss with what burnt out f1

One sorrows not with what burnt out ?
Destruction of what one idea
Do you proclaim, 0 Gotama V
'One lies in bliss with anger burnt out
One sorrows not with anger burnt out.

811/1 Reading jhatvd from among the many videlicets.

194 The Guide
The Noble Ones commend destruction
Of anger, as the poison-root
With a sweet-tasting sprout; with that
Burnt out, Divine, one sorrows nof> (S. i, 161; cf. S. i, 41).
This is the type of Thread dealing with penetration.

812. <'What should, when once sprung up,1 be killed ?

What should, when born, be guided out ?
What should the steadfast man reject ?
And what, when actualized, is bliss V
[146] 'Anger should, when sprung up, be killed.
Lust should, when born, be guided out.
Ignorance steadfast men reject.
And actualizing truth is bliss' > ( ).
This is the type of Thread dealing with penetration.

813. <'As pierced by a down-falling spear,

As though he had his head on fire,
A mindful bhikku sets about
Abandoning lust for sense desires'
'As pierced by a down-falling spear,
As though he had his head on fire,
A mindful bhikkhu sets about
Abandoning embodiment-view'> (S. i, 13, 53; Pe 48).1
This is the type of Thread dealing with penetration.

814. <'The end of all stores is exhaustion,

The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.
So then, remembering this fear of death,
Make merit because merit bliss provides.'

812/1 Reading uppatitam with 0, Ba, Bb and NettiA instead of uppatitam.

813/1 SA (reproduced by NettiA) points out that the mistake made by the
deity who utters the 1st statement is in fancying that mere abandoning of
sensual desires by suppression (by meditation, or by rebirth in the higher
heavens) without entirely severing them by purification of view is enough.
And so the Buddha points out in his reply that it is wrong view that must be
abandoned. The next question and answer (§814) are of the same sort.
 The Pattern of the Dispensation 195
'The end of all stores is exhaustion,
The built-up ends by falling down,
None is there but must come to death,
And none has everlasting life.1
So then, remembering this fear of death,
Leave worldly matters, look instead to peace'> ( ).
This is the type of Thread dealing with penetration.

815. <It is the Stilled Ones lie in bliss,

They never sorrow, Mdvidha,
Whose minds delight in meditations > ( ).
<He that is wise, well concentrated,
Energetic and self-controlled,
Crosses the flood so hard to cross,
Shunning percepts of sense-desires,
Gone beyond every kind of fetter,
With relish and being both exhausted,
He never founders in the deeps > (cf. AS. i, 53).
This is the type of Thread dealing with penetration.

816. <When he has faith in the True Idea

Whereby the Accomplished reach extinction,
Through wish to hear gains understanding,
Is diligent and has discretion,
[147] Does what is right, is loyal, alert,
He will experience its riches,
And truth will bring him a good name,
And giving ensures friends for him,
And when from this world to the next
He goes, he knows no sorrowing> (S. i, 214f.).
This is the type of Thread dealing with penetration.

817. <'For you who have all this rejected

As a monk completely freed,
814/1 Cf. Uddnavarga I. 22 (Chakravarti edn., p. 4):
sarve ksaydntd nicaydh patandntah samucchraydh
samyogd viprayogdntd marandntam ca jivitam
(quoted Lamotte, Hist, du Bouddhism Indien, p. 548, n. 21), and see Mahd-
vastu iii, p. 152, 183; Divydvaddna, pp. 27, 100, 486. Cf. also Dhp. 148:
maranantam hi jivitam.
18
196 The Guide
It is improper that you should
Impart instruction to another.9
'Sakha, no matter how it is
Companionship may come about,
To let his mind be stirred by that
Befits no man of understanding.
But if, with mind clear-confident,
He should instruct another, then
He is by that in no way fettered1
With any stirrings of emotion> (S. i, 206).
This is the type of Thread dealing with penetration.

818. <'Lusting and hating have what for their source ?

Delight, boredom, horror: from what are they born ?
And where is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string]?
'Lusting and hating have this 1 for their source.
Delight, boredom, horror: from this they are born.
And this is the mould for the thoughts in the mind
Like to boys who would dangle a crow [on a string].
They are born and gain being from [sappy] affection
Like suckers that sprout from a banyan-tree stump;
And attached far and wide among sensual desires
Like a wood tented over with maluva-creeper.
When men understand it and wherefrom it sources
They put it away. And now listen, 0 spirit:
9
Tis they that cross over the flood hard to cross,
Not crossed before, for non-renewal of being9 > (Sn. 270-3).
This is the type of Thread dealing with penetration.

819. [148] <'0 Blessed One His hard to do; 0 Blessed One His very
hard to do /'
1
Yet1 what is hard tot do Initiates do,
Kamada9 the Blessed One said,
'Through virtue concentrated, steady in themselves,
817/1 Cf. the '3 satipatthdnd' at M. iii, 221 for this equanimity towards
pupils.
818/1 'This' means 'this personality' (NettiA 200).
819/1 Read in each case ivdpi> and resolve into eva api. The name ikdmada'>
means 'given to sensual-desire'.
 The Pattern of the Dispensation
Content brings bliss to one in homelessness.'
'0 Blessed One, His hard to gain content F
' Yet what is hard to gain they yet do gain,
Kdmada' the Blessed One said,
'Whom peaceful cognizance delights, whose minds
Delight to keep it day and night in being.'
(
0 Blessed One, 'tis hard to concentrate F
'They concentrate the hard-to-concentrate,
Kdmada' the Blessed One said,
' Whom having faculties at peace delights,
Who cut the net Mortality has made
And thereby go ennobled, Kdmada'
'0 Blessed One, hard going the uneven way F
' Yet, Kdmada, the ennobled go where going
Is hard, uneven. While ignoble ones
On paths uneven fall head-over-heels,
For those ennobled that same path is even,
Since they are even in unevenness'> (S. i, 48).
This is the type of Thread dealing with, penetration.

<0 healing J eta's Wood, frequented

By the community of Seers,
Where lives the True Idea's own king,
The fount of all my happiness.
By acts, by science, by the True Idea,
By virtue, the sublimest life,
By these are mortals purified
And not by lineage or riches.
A wise man, therefore, when he sees
His own good should investigate
The True Idea in reasoned way,
That there he may be purified.
Sdriputta is first of all
In virtue, understanding, peace:
At best a bhikkhu who has gone
Across can only equal him> (M. iii, 262; S. i, 33).
This is the type of Thread dealing with penetration.

<Let not a man trace back the past

Or wonder what the future holds:
The past is . . . but the left-behind,
 The Guide
The future . . . but the yet-unreached.
[149] Rather, with insight let him see
Each idea presently-arisen:
To know and to be sure of that,
Invincibly, unshakably.
Today the effort must be made:
Tomorrow death may come, who knows ?
No bargain1 with Mortality
Can keep him and his hordes away.
But one who bides thus ardently,
Relentlessly, by day, by night,
9
Tis he, the Hermit Stilled has said,2
That 'has One Fortunate Attachment'^ (M. iii, 187).
This is the type of Thread dealing with penetration.

821/1 Read (as in M. text) sangaram tena instead of sanhar'antena.

821/2 The grammar of this line is: santo muni tarn vz 'bhaddekaratto' ti
dcikkhati. Santo muni ( = a Buddha) is subject of verb dcikkhati and tarn
( — bhaddekaratto: its object).
821/3 I t is not clear precisely what bhaddekaratto, (the name of 4 successive
Suttas in the Majjhima Nikdya) means. NettiA (p. 203) says 'Evam pati-
pannattd bhaddo ekaratto assd ti bhaddekaratto'' ( = MA. v, 3). MAA adds
i
Ekd ratti ekaratto, bhaddo ekaratto etassd ti bhaddekarattam vipassanam pari-
bruhento puggalo; eterfaha "vipassandnuyogasamanndgatattd" (MA. v, 1).
Tarn uddissa pavattiyd pana bhaddekarattasahacaranato bhaddekaratto; tertdha
bhagavd " Bhaddekarattassa vo bhikkliave uddesan ca vibhangan ca desissdmV
(M. iii, 187) t? (MAA. iii, 368, Burm. ed.). Netti Tlkd offers nothing. The
only other mention, referring to these 4 Suttas, is at Ndl. 484, namely
'bhaddekrattavihdrarti in an explanation of ijdgariydnuyogapariyanto\ The
NdA has nothing enlightening. All these comments seem to take the ratt
element as representing ratti ('night' = Skr. rdtri), and so the literal transla-
tion would then be 'one who has an auspicious one (i.e., entire) night' (i.e.,
'the night spent as one entirely in insight') and the Burmese transcript of
the Majjhima Nikdya gives the same sense to ''bhaddekaratto' as to lahorattam'
('by day, by night') two lines higher. But these explanations are all gram-
matical and avoid the meaning. The term might—it has been suggested,
but this is entirely speculative—have been a popular one for, say, the Hindu
Sivardtri (the last night of the waning moon, and devoted by Brahmans to
meditation), which was purposely given a new sense here by the Buddha, as
he d i d with many other current terms. (Ekarattivdso at Sn. 19 has apparently
no connection with this, being simply the opposite of samdnavdso at Sn. 18.)
An alternative derivation might be that ratt stands for ratto or ratti from
\/ranj 'to desire to lust': cf. dhamma-rdga (A. iv, 423) or tathdgatdranjita
(§59); cf. the 'profitable craving' and 'profitable conceit' (§§506-7), though
there is apparently no example of ratti from this root in Pali (cf. Skr. rakti).
This interpretation has been adopted in the translation here as more trenchant
 The Pattern of the Dispensation 199
822. <Bhikkhus, there are these four verifiables. What four? (/)
There are ideas verifiable by the eye and by understanding, (2) There
are ideas verifiable by mindfulness and by understanding, (3) There
are ideas verifiable by the body and by understanding. (4) There are
ideas experienceable through understanding and verifiable by under-
standing. (1) What ideas are verifiable by the eye and by under-
standing? The heavenly eye, which is purified and surpasses the
human, is verifiable by the eye and by understanding. (2) What
ideas are verifiable by mindfulness and by understanding ? The
recollection of past life is verifiable by mindfulness and by under-
standing. (3) What ideas are verifiable by the body and by under-
standing? The power of supernormal success, and cessation, are
verifiable by the body and by understanding. (4) What ideas are
experienceable through understanding and verifiable by understanding ?
The knowledge of exhaustion of taints is experienceable through under-
standing and verifiable by understanding> (cf. A. ii, 182f.).
This is the type of Thread dealing with penetration.

[4]
823. Herein, what is the type of Thread dealing with the Adept ?
< Whose cognizance is steady as a rock
And never can be made to shudder,
Is free from lust and lust-provoking things
Untroubled too by any trouble;
Whose cognizance is thus maintained in being,
How then shall suffering come to him?>
(Ud, 41;Pe24-5, 190).
[150] This is the type of Thread dealing with the Adept.

824. Also the tenth(?) prose-exposition of the venerable Sariputta's

[in reply to a certain bhikkhu's accusation that after insulting him
he was going] wandering [without apologizing] can be quoted
( A iv, 373-8; Pe 25, 195).1
This is the type of Thread dealing with the Adept.
(i.e., 'attachment' to insight, which leads to non-attachment), though neither
seems quite safe, and the meaning remains unsettled.
824/1 NettiA and Tiled ignore. This reference is taken up from Pe 25 and
195, which establishes the Anguttara ref. In the A. text, since there are 9,
not 10, paras to the Sihandda, it is not clear what 'tenth' (dasamam) means
here. Cf. also story in DhA. ad Dh. 95.
200 The Guide
825. < When a divine excludes ideas of evil,
Eschews 'ha-hum',1 is unsoiled, self-controlled,
And, perfect in science, lives the life divine,
Then he might use the word 'divine' by right
As one who has no favourites in the world>
(TO. 3; Vin. i, 3).
This is the type of Thread dealing with the Adept.

826. <Enlightened Ones with fetters none,

Excluding all ideas of evil
Walking always in mindfulness:
They are divine ones in the world> (Ud. 4).
This is the type of Thread dealing with the Adept.

827. < Where neither water nor yet earth

Nor fire nor air a footing finds,
There the white [stars] never shine,
There no sun's orb is displayed,
There no full moon ever beams,
There no darkness can be found.
When he knows this for himself,
The Stilled One made divine by stillness,
Then he is free from form and formless,
And [free] from pain and pleasure too> (Ud. 9).
This is the type of Thread dealing with the Adept.

828. <When a divine has reached the further shore

Concerning all ideas that are his own,
Then [it is certain that] he has outstripped
This goblin with his shouts of 'PakkulaTy (Ud. 5).
This is the type of'Thread dealing with the Adept.

829. <He had no relish for her coming,

And had no sorrow when she left,
Sangdmaji is freed from clinging (sanga)
As one, I say, become divine> (Ud. 6).
This is the type of Thread dealing with the Adept.

825/1 'Huhunkajatiko brahma7W> is commented on as 'one who says "hum,

hum" out of pride', and lnihuhunko> means without that.
 The Pattern of the Dispensation 201
830. [151] <Purity comes not through water;
Many people wash in that.
In whom are Truth and Trite Idea,
He is pure, he is divine> (Ud. 6).
This is the type of Thread dealing with the Adept.

831. <When true ideas are manifest to him that lives

As one become divine by ardent meditation,
Then where he stands he scatters Mara's [serried] hosts
As the sun's orb illuminates the firmament> (Ud. 2; Vin. i, 2).
This is the type of Thread dealing with the Adept.

832. <See hmv he goes with faculties [all] quieted,

He has the Triple Science, naught [remains]
For his abandoning, all bonds outstripped,
He with no owning goes, wears refuse-rags.
And many a mighty deity draws near
To that [great] thoroughbred, designed divinely,1
Who did reject the lineage power, and they
Pay homage to him here2 with confident minds:
'Honour to thee,3 Man-thoroughbred, First among men,
Whose meditation's field we do not know> ( ).
This is the type of Thread dealing with the Adept.

833. <Indeed, bhikkhus, these [two] companions [here]

For very long have been together meeting,1
And the true object of their faith is met
In the Ideal the Enlightened One proclaimed.
By Kappina they were well guided out
In the Ideal proclaimed by Noble Ones,

832/1 ' Vimdnd' here in ibrahma-vimdnam> does not seem to be in any of the
ordinary senses. NettiA ignores.
832/2 lN-idha> presumably stands for nam idha. C reads nidham.
832/3 Reading with G and Bb yassa te ndbhijdndma, the expression yassa te
being a doubled pronoun, cf. so1 ham, tassa me, etc.
833/1 'Sametikd (adj.)—meeting together (going together)': PED gives only
one ref., namely Sn. 285' in error for S. ii, 285 ( = this ref.), and, giving no
reason, substitutes samdhitd; but all texts and NettiA confirm sametikd, which
both fits the context and makes sense of the word-play with sameti ('is met')
in the next line.
202 The Guide
And now for the last time they bear a body,
After conquering Mara with his mount> (S. ii, 285).
This is the type of Thread dealing with the Adept.

834. <Extinction giving freedom from all ties,

In no case can that ever be arrived at
Either with weakness as the instigation
Or yet through insufficient fortitude.
[152] And this young bhikkhu [here has now attained]
The state that is foremost among mankind
Since now he bears for the last time a body,
After conquering Mara with his mount> (S. ii, 278).
This is the type of Thread dealing with the Adept.

835. <Mogharaja the unsightly,

Coarse robes wearing, ever mindful,
Taints exhausted, rid of fetters,
Task completed, rid of taints,
With Triple Science, Magic Powers,
Skill in penetrating hearts;
And now for the last time he bears a body,
After conquering Mara with his mount > ( ).
This is the type of Thread dealing with the Adept.

836. <'Bhikkhus, a Perfect One, accomplished and fully enlightened,

who is liberated owing to dispassion, fading of lust, cessation, and non-
arising, in the case ofform, is called a "Fully Enlightened One", [and]
a bhikkhu liberated through understanding,1 who is liberated owing to
dispassion, fading of lust, cessation, and non-arising, in the case of
form, is called "liberated through understa>nding" . . . [similar para-
graphs for] feeling . . , perception . . . determinations . . . conscious-
ness . . . Herein, what is a distinction, what is a difference, what is a
variance, between a Perfect One, accomplished and fully enlightened,
and a bhikkhu liberated through understanding V—'Venerable sir, our
ideas are rooted in the Blessed One, [the Blessed One is their guide
and their home. It is good that the meaning of these words should
occur to the Blessed One. Having heard it from the Blessed One, the
bhikkhus will remember it.'—'Then listen, bhikkhus, and attend

836/1 Seen. 946/2.

 The Pattern of the Dispensation 203
carefully to what I shall say.'—'Even so, venerable sir' they replied.
The Blessed One said this:]—eBhikkhus, a Perfect One, accomplished
and fully enlightened, is the arouser of the unarisen path, the producer
of the unproduced path, the declarer of the undeclared path, path-
Jcnower, path-seer, and skilled in the path. But now when his hearers
become possessed of the path by abiding in conformity therewith, they
do so following after him. This is a distinction, this is a difference,
this is a variance, between a Perfect One, accomplished and fully
enlightened, and a bhikkhu liberated through understanding > (S. iii,
65f.).
This is the type of Thread dealing with the Adept.

[5]
837. Herein, what is the type of Thread dealing with corruption
and dealing with morality ?
[153] <Rain soddens what is covered up,
But what is open it soddens not.
So open out the covered up,
That rain may never sodden you> (Ud. 56; Pe 25, 202).
'Rain soddens what is covered up' is corruption. 'But what is
open it soddens not' is morality. 'So open out the covered up That
rain may never sodden you' is corruption and morality. This is the
type of Thread dealing with corruption and dealing with morality.

838. <Great king, there are these four kinds of persons to be found in
the world. What four ? Dark with a dark supreme value, dark with
a bright supreme value, bright with a dark supreme value, bright
with a bright supreme value> (A. ii, 85; S. i, 93; Pe 25, 207).
Herein the two kinds, the person called 'bright with a dark
supreme value' and the person called 'dark with a dark supreme
value', deal with corruption, while the two kinds, the person called
'dark with a bright supreme value' and the person called 'bright
with a bright supreme value', deal with morality. This is the
type of Thread dealing with corruption and dealing with morality.
204 The Guide

[6]
839. Herein, what is the type of Thread dealing with corruption
and dealing with penetration ?
<The steadfast will never call that a strong bond
Made of iron or consisting of wood or of thongs.
But greed flushed with lusting for jewels [and gems]
And concern for a wife and for children as well,>
(§§ 194-5; Pe 25, 214),
is corruption, while
<9Tis these that the steadfast will call a strong bond,
Which pulls a man down, subtle, hard to get free from;
But this too they sever, and wander [in freedom],
Unconcerned, and [all] sensual desires foregone>
(§§ 194-5; Pe 25, 214),
is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.

840. <Whatever one chooses, and whatever one asserts,1 and whatever
one lets tendencies underlie, that becomes the object whereby conscious-
ness has a steadying-point. It is when there is an object that conscious-
ness has a standing-point. When consciousness with a standing-
point [154] has developed thereon, then renewal of being is made to
occur in the future, then birth, ageing and death, sorrow and lamenta-
tion, pain, grief, and despair, have actual being in the future. That
is how there is an origin to this whole category of suffering. If one
does not choose and if one does not assert, but still one lets tendencies
underlie, that becomes the object whereby consciousness has a steadying-
point. It is when there is an object that consciousness has a standing-

840/1 Pakappati here means 'to assert' or sponsor one side (of a dialectic;
cf. anuruddha and pctiiviruddha at M. i, 65; the word vikappana represents
the either /or of a dialectic inviting taking one side. The three terms ceteti,
pakappeti and anuseti here rendered by 'chooses', 'asserts' and 'allows ten-
dencies to underlie' could be (psychologically) paraphrased as follows: He
makes an initial choice (based on an assumption), he asserts that choice in his
behaviour by either affirmation or denial (acceptance or rejection of the idea
assumed), he allows the initial choice with its assumption to lapse below the
threshold of awareness whence it continues to influence his behaviour without
his understanding why (and colours his subsequent choice, assertion and
underlying tendencies).
 The Pattern of the Dispensation 205
point. When consciousness with a standing-point has developed
thereon, renewal of being is made to occur in the future. When
renewal of being is made to occur in the future, then birth, ageing and
death, sorrow and lamentation, pain, grief and despair, have actual
being in the future. That is how there is an origin to this whole
category of suffering > (S. ii, 65; Pe 25, 218). This is corruption.
<[But] as soon as one no more chooses and one no more asserts and
one no more lets tendencies underlie, then there is no object whereby
consciousness might have a steadying-point. It is when there is no
object that consciousness has no standing-point. When consciousness,
having no standing-point, thereon develops no more, then no renewal
of being is made to occur in the future. When no renewal of being
is made to occur in the future, then birth, ageing and death, sorrow
and lamentation, pain, grief and despair, cease in the future. That
is how tJiere is a cessation to this whole category of suffering > (S. ii,
65f.;P6 218).2
This is penetration.
This is the type of Thread dealing with corruption
and dealing with penetration.

m
841. Herein, what is the type of Thread dealing with corruption
and dealing with the Adept ?
<'Bhikkhus, the untaught ordinary man says "sea, sea", yet that
vast mass of water, that vast expanse of water is no sea in the Noble
Ones' Outguiding (Discipline). The eye is man's sea, whose tide is
forms'> (S. iv, 157).
This is corruption.
^Whoever overcomes that tide of forms, of him it is said: He has
crossed the sea of the eye, with its waves, its whirlpools, its ?twnsters
[155] and its ogres; he has crossed over, gone to tlie further shore, and
he stands upon firm ground, as one divine > (S. iv, 157).
This is the Adept.
<'The ear is man's sea . . . The nose . . . The tongue . . . The
body . . . The mind is man's sea, whose tide is ideas'> (S. iv, 157).
This is corruption.

840/2 Cf. §§304 and 306.

206 The Guide
<'Whoever overcomes that tide of ideas, of him it is said: He has
crossed the sea of the mind, with its waves, its whirlpools, its monsters
and its ogres; he has gone to the further shore, and he stands upon firm
ground as one divine* > (S. iv, 157).
This is the Adept.
<That is what the Blessed One said. The Sublime One having said
that, he, the Master, said further:
'Who crossed the sea with all its monsters, ogres, waves,
Fearfully hard to cross, of him it can be said:
He found the end of science; he lived the life divine;
The world's end he has found, gone to the further shore >
(S. iv, 157).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the Adept.

842. <Bhikkhus, there are these six kinds of bait in the world for the
guiding of creatures astray, for the affliction1 of breathing things.
What are the six ? There are forms cognizable through the eye that
are wished for, desired, agreeable and likable, connected with sensual
desire and productive of lust. If a bhikkhu relishes and affirms
them and steadily cleaves to them, then it is said of him: He has
swallowed Mdra's bait, he has let himself be guided astray, he is
heading for ruin, he is one whom the Evil One can do as he will with.
There are sounds cognizable through the ear . . . odours cognizable
through the nose . . .flavours cognizable through the tongue . . . tangibles
cognizable through the body . . . There are ideas cognizable through the
mind that are wished for, desired, agreeable and likable, connected
with sensual desire and productive of lust. If a bhikkhu [156] relishes
and affirms them and steadily cleaves to them, then it is said of him:
He has swallowed Mara's bait, he has let himself to be guided astray,
he is heading for ruin, he is one whom the Evil One can do as he will
with> (S. iv, 159).
This is corruption.
< Again, there are forms cognizable through the eye that are wished
for, desired, agreeable and likable, connected with sensual desire and
productive of lust. If a bhikkhu does not relish or affirm them or
steadily cleave to them, then it is said of him: He has not swallowed
842/1 Bydbddhdya is a better reading here.
 The Pattern of the Dispensation 207
Mdra's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be guided astray, he is not one whom the Evil
One can do as he will with. Again, there are sounds cognizable
through the ear . . . odours cognizable through the nose . . . flavours
cognizable through the tongue . . . tangibles cognizable through the
body . . . There are ideas cognizable through the mind that are wished
for, desired, agreeable and likable, connected with sensual desire
and productive of lust. If a bhikkhu does not relish or affirm them
or steadily cleave to them, then it is said of him: He has not swallowed
Mara's bait, he has destroyed the bait, he has quite destroyed the bait,
he has not let himself be led astray, he is not heading for ruin, he is
not one whom the Evil One am do as he will with> (S. iv, 159).
This is the Adept.
This is the type of Thread dealing with corruption
and dealing with the adept.

[8]
843. Herein, what is the type of Thread dealing with corruption,
dealing with penetration and dealing with the Adept ?
This ivorld1 is bom to anguish, and subject to [painful] contact;
<It is a sickness2 that it calls self;
For however it conceives [it]*
'Tis [ever] other than that.
Maintaining its being otherwise [than it conceives],*
The world clings to being, expectantly relishes only being.
[But] what it relishes brings fear,
And what it fears is pain> (Ud. 32-3; Pe 26, 223).
This is corruption.
843/1 The readings here seem preferable to those in the PTS Uddna text.
The whole passage is of much ontologieal interest. It is very difficult to
render adequately.
843/2 Rodam (with attano), if accepted as right, would be ppr. nom. masc.
sing, agreeing with loko ('Weeping it speaks of itself). The alternative is
rogam ('sickness'), which would be ace. masc. sing, governed by vadati (with
attato), and this has been taken in the rendering. The Pe t e x t (p. 224) shows
plainly that its author had only the reading rogam; UdA agrees.
843/3 For the meaning of mannati ('to conceive (conceits)') see M. Sutta 1
and S. iii, 128-32 (for its relation to mdna ('conceit') as asmi-mdna ('the
conceit " I a m " ').
843/4 Pe (p. 224) says, though, that annathdbhdvl (so read there for 'mannathd
bhavarh?) means 'while existing, it aspires to future existence'.
208 The Guide
<Now this divine life is lived to abandon being> (Ibid.).
This is penetration.
[157] < Whatever monks and divines have declared liberation from
being [to come about] through [some kind of] being, none of them, I
say, are liberated from being. And whatever monks or divines have
declared escape from being [to come about] through non-being,5 none
of them, I say, escape from being. It is by depending on (by asserting)
the essentials of existence that this suffering has actual being:> (Ibid.).
This is corruption.
<With exhaustion of all kinds of assumption, suffering has no
actual being> (Ibid.).
This is penetration.
<See this wide world subjected to ignorance,
Which is, which delights to be, never freed from being:
[ Yet] whatever the kinds of being, in any way, anywhere,
All are impermanent, pain[-haunted], inseparable from the idea
of change> (Ibid.).
This is corruption.
< So when a man sees thus
With right understanding how it is,
[His]craving for being is abandoned,
And he no more expectantly relishes non-being.
That is the utter exhaustion of all craving,
That is the remainderless fading, cessation, that is extinction >
(Ibid.).
This is penetration.
<That bhikkhu being quenched through not assuming,
No more his being comes to a renewal.
Transcended is Death's being* the battle won,
One such as this outstrips all [modes of] being> (Ibid.).
This is the Adept.
843/5 Vibhava (lit. perhaps 'out-being') has the opposite senses of 'out-
standing being' and 'non-being', the prefix vi- ( = 'out') having both augment-
ative and privative senses (compare the English 'put out the flags' and 'put
out the lights'). The term bhavdbhava has a similar double sense (see n.
877/1).
843/6 Abhibhuta lit 'overbeen'; cf. abhibhu ('Supreme Being', 'Transcendent
Being') as used of the High Divinity (D. i, 221) and the Buddha (§§252, 917;
M. i, 171), and abhibhdyatana ('base for transcendence', i.e., of sensual desire:
M. ii, 13), etc.
 The Pattern of the Dispensation, 209
This is the type of Thread dealing with corruption, dealing with
penetration and dealing with the Adept.

844. <Bhikkhus, there are these four kinds of persons. What four ?
One goes with the stream, one goes against the stream, one has steadied
himself, and one has crossed over, gone to the further shore, and stands
on firm ground as one divine> (A. ii, 5; Pe 28, 228).x
Herein, the person who 'goes with the stream' is the [type of
Thread] dealing with corruption. Herein the two persons, namely
the one who 'goes against the stream' and the one who 'has steadied
himself, are that dealing with penetration. [158] Herein, the
person who 'has crossed over, gone to the further shore and stands
on firm ground as one divine', is that dealing with the Adept.
This is the type of Thread dealing with corruption, dealing
with penetration and dealing with the Adept.

[9]
845. Herein, what is the type of Thread dealing with corruption,
dealing with morality and dealing with penetration ?
< There are six kinds of giving birth. There is the black person
given birth by blackness who gives birth to a black ideal. There is
the black person given birth by blackness who gives birth to a white
ideal. There is the black person given birth by blackness who is
interested in extinction as the infinite goal, not black, not white, and
with no ripening black or white. There is the white person given
birth by whiteness who gives birth to a black ideal. There is the white
person given birth by whiteness who gives birth to a white ideal. There
is the white person given birth by whiteness who is interested in
extinction as the infinite goal not black, not white, and with no ripening
black or white> (cf. A. iii, 384).
Herein, the two persons, namely the 'black person given birth
by blackness who gives birth to a black ideal' and the 'white person
given birth by whiteness who gives birth to a black ideal', are that
dealing with corruption. Herein, the two persons, namely the
'black person given birth by blackness who gives birth to a white
ideal' and the 'white person given birth by whiteness who gives
844/1 According to NettiA (p. 209) 1 = the 'ordinary man', 2 = the 'good
ordinary man' (kalydna-puthujjana) i.e., one practising who has not reached
the 1st Path), 3 = the Initiate, and 4 = the Adept.
210 The Guide
birth to a white ideal', are that dealing with morality. Herein, the
two persons, namely the 'black person given birth by blackness who
is interested in extinction as the infinite goal, not black, not white'
and with no ripening black or white' and the 'white person given
birth by whiteness who is interested in extinction as the infinite
goal, not black, not white, with no ripening black or white', are
that dealing with penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.

846. <Bhikkhus, there these four kinds of action. What four ? [159]
There is black action with black ripening. There is white action with
white ripening. There is black-white action with black-white ripening.
There is not-black-not-white action with not-black-not-white ripening,
which is the supreme kind of action, the best kind of action, which
conduces to the exhaustion of action> (A. ii, 230).
Herein, any 'black action with black ripening' and any 'black-
white action with black-white ripening' are corruption. Any
'white action with white ripening' is morality. Any 'not-black-
not-white action with not-black-not-white ripening, which is the
supreme kind of action, the best kind of action, which conduces to
the exhaustion of action', is penetration.
This is the type of Thread dealing with corruption, dealing
with morality and dealing with penetration.

[10]
847. Herein, what is the type of Thread dealing with morality and
dealing with penetration ?
<After obtaining the human state, two [things]:
What is the task and what is not the task.
The proper task is'any kind of merit,
And then abandoning of [all] the fetters > ( ; §866).
'The proper task is any kind of merit' is morality. 'The aban-
doning of [all] the fetters' is penetration.
< Those who by meritorious performance
Have merit made pass on from heaven to heaven.
But those who have abandoned [all] the fetters
Are liberated from, old age and deatJi> ( ; §866).
 The Pattern of the Dispensation 211
'Those who by meritorious performance Have merit made pass
on from heaven to heaven' is morality. 'But those who have
abandoned [all] the fetters Are liberated from old age and death'
is penetration.
This is the type of Thread dealing with morality
and dealing with penetration.

848. <Bhikkhus, there are these two principal endeavours.1 What

two? (i) That which gives away robes, alms-food, lodging, and requisite
of medicine as cure for the sick [by distribution] among those gone
forth from the house-life into homelessness; and (ii) that which is the
relinquishment of all essentials of existence, exhaustion of craving,
fading out, cessation, extinction, [to be found] among those who have
gone forth from the house-life into homelessness > (cf. A. i, 49).
[160] Herein, 'that which gives away robes . . . cure for the sick
among those . . . into homelessness' is morality. 'That which is
the relinquishment of all essentials of existence . . . extinction, [to
be found] among those . . . into homelessness' is penetration.
This is the type of Thread dealing with morality and dealing with
penetration.

[ii]
849. Herein, the type of Thread dealing with corruption by craving
can be demonstrated by whatever is on the side of craving: by the
three kinds of craving, namely <cravingfor sensual desire, craving for
being, and craving for non-being > (§425), or it can be demonstrated
by whatever is the thing cleaved to. Its detail is the thirty-six
ways of behaviour of the net of craving (see A. ii, 211 if.),

[12]
850. Herein, the type of Thread dealing with corruption by views
can be demonstrated by whatever is on the side of views: by
annihilationism and eternalism (cf. S. iv, 400), or it can be demon-
strated by whatever object anyone insists on by means of a view
thus <Only this is truth, anything else is wrong> (M. ii, 233; D. ii,
282). Its detail is the sixty-two types of view (D. Sutta 1; M.
Sutta 102).1

848/1 Padhdna means both 'foremost' ('principal') and 'endeavour'.

850/1 The '62 types' are to be taken, not as individual views expounded by
19
212 The Guide

[13]
851. Herein, the type of Thread dealing with corruption by mis-
conduct can be demonstrated by [action as] choice and by action as
concomitant of cognizance (§239): by the three kinds of misconduct,
namely bodily misconduct, verbal misconduct, and mental mis-
conduct (§913). Its detail is the ten unprofitable courses of action
(M. i, 46-7; cf. §238).

[14-16]
852. Herein, the type of Thread dealing with cleansing from craving
can be demonstrated by quiet.
853. The type of Thread dealing with cleansing from views can be
demonstrated by insight.
854. The type of Thread dealing with cleansing from misconduct
can be demonstrated by good conduct.

[Discussion]
855. <Three roots of the unprofitable . . . why is that ? For the occur-
rence of the roundabout. . . When the roundabout is made to occur thus,
[there is] misconduct of body . . . good conduct of body . . . misconduct
of speech . . . good conduct of speech . . . misconduct of mind . . . good
conduct of mind . . . It is by this ugly ripening of action that this
characteristic of the fool is made to occur > ( ).
[161] This is the type of Thread dealing with corruption. <It is by
this beautiful ripening of action that this characteristic of the Great
Man is made to occur > ( ).
This is the type of Thread dealing with morality.

856. Herein, the type of Thread dealing with corruption can be

demonstrated by the four planes of defilement: by the plane of
underlying tendencies, by the plane of obsessions, by the plane of
fetters, and by the plane of the kinds of assumption. In one who
has an underlying tendency an obsession is born; one who is obsessed
is fettered; when he is fettered, he assumes; with assuming as
condition, being; with being as condition, birth; with birth as

teachers contemporary with the Buddha, but as a comprehensive scheme—

the 'Divine Net' (Brahma-jdla) in which all possible speculative views must
be caught.
 The Pattern of the Dispensation 213
condition, ageing and death have actual being and also sorrow and
lamentation, pain, grief and despair; that is how there is an origin
to this whole category of suffering. All defilements are included
and comprised by these four planes of defilement.
This is the type of Thread dealing with corruption.

857. The type of Thread dealing with morality can be demonstrated

by the three kinds of good conduct.
858. The type of Thread dealing with penetration can be demon-
strated by the four truths.
859. The type of Thread dealing with the Adept can be demon-
strated by the three kinds of ideas: by ideas of Enlightened Ones,
by ideas of Hermit Enlightened Ones, and by the plane of the
hearer in the province of the meditator.

[Second Grouping]
860. Herein, what [of the] eighteen Root-Terms ?x

[Schedule]
i. (a) Belonging to worlds, (b) disjoined from worlds, (c) belonging
to worlds and disjoined from worlds (Pe 23, no. 1);
ii. (a) expressed in terms of creatures, (b) expressed in terms of
ideas, (c) expressed in terms of creatures and in terms of ideas
(Pe23, no. 8);
iii. (a) knowledge, (b) the knowable, (c) knowledge and the know-
able (Pe 23, no. 4);
iv. (a) seeing, (b) keeping-in-being, (c) seeing and keeping-in-being
(Pe23, no. 5);
v. (a) our own statement, (b) someone else's statement, (c) our
own statement and someone else's statement (Pe 23, no. 7);
vi. (a) the answerable, (b) the unanswerable, (c) the answerable
and unanswerable ;2
vii. (a) action, (b) ripening, (c) action and ripening (Pe 23, no. 2);

860/1 See NettiA quoted in n. 759/1. This Grouping, while drawn from
Pe ch. ii, is nevertheless altered, simplified and improved.
860/2 This triad is not in Pe ch. ii and seems to be drawn from the 3rd section
of Pe ch. iv (Pe 78, line 23 to p . 79, line 22).
214 The Guide
viii. (a) the profitable, (b) the unprofitable, (c) the profitable and
unprofitable;3
ix. (a) the agreed, (b) the refused, (e) the agreed and refused
(Pe23, no. 10);
x. Eulogy (cf. Pe 23, no. 9).

[Illustrative Quotations']
[i (a)]
861. Herein, what is that belonging to worlds ?
<For evil action when performed,
Like new milk, does not turn at once;1
It follows, like a lurking spark,
The fool, burning him [later ori\> (Dh. 71; Pe 48).
[162] This is that belonging to worlds.

862. <Bhikkhus, there are these four kinds of goings on a bad way.
Which four ? . . . [all as in §767 down to] . . .
As in its dark half does the moon> (§767).
This is that belonging to worlds.
863. <Bhikkhus, there are these eight worldly ideas. What eight ?
Gain, non-gain, fame, ill-fame, blame, praise, pleasure, pain. These
eight worldly ideas> (A. iv, 157).
This is that belonging to worlds.

[i (b)]
864. Herein, what is that disjoined from worlds ?
< Whose faculties are well and truly quieted,
Like horses by a charioteer well trained,
With [all] conceit abandoned in him, taintless,
Then even to the gods he will be dear> (Dh. 94; Pe 48).
This is that disjoined from worlds.
860/3 This triad is likewise not in Pe ch. ii, and seems to be drawn from the
1st section of Pe ch. iv (Pe p. 74, line 1 to p. 77, line 16, word desitarh).
861/1 The commentary has been followed. Muccatl is glossed there by
parinamati, and it is explained how new milk does not curdle at once (cf. the
milk-curd simile at §453). The negative na at the beginning of the verse
must govern the simile as well, which then fits neatly. Dahantam (one word)
is glossed by vipaccamdnam as a nom. neut. sing. ppr. qualifying karnmam.
 The Pattern of the Dispensation 215
865. <Bhikkhus, there are these five faculties disjoined from worlds.
What five ? The faith faculty, the energy faculty, the mindfulness
faculty, the concentration faculty, the understanding faculty. These
five faculties disjoined from worlds> (S. v, 193).
This is that disjoined from worlds.

[i (c)]
866. Herein, what is that belonging to worlds and disjoined from
worlds ? The two verses [beginning]
<After obtaining the human state, two things: . . .(§847).
Here [the words] 'the proper task is any kind of merit' and 'those
who by meritorious performance Have merit made pass on from
heaven to heaven' belong to worlds. But [the words] 'And then
abandoning of [all] the fetters' and 'But those who have abandoned
[all] the fetters Are liberated from old age and death' are disjoined
from worlds.
This is that belonging to worlds and disjoined from worlds.

867. [163] <BhikJchus, when there is consciousness as nutriment there

is the finding of a footing for name-and-form. When there is the
finding of a footing for name-and-form there is renewal of being.
When there is renewal of being there is birth. When there is birth, then
ageing and death have actual being, and also sorrow and lamentation,
pain, grief and despair; that is how there is an origin to this whole
category of suffering (cf. §304). Suppose there were a great tree whose
roots, whether they went downward or around, all brought up nourish-
ment, then in that way, with that nutriment, with that assuming, the
great tree would long remain,1 so too, when there is consciousness as
nutriment there is the finding of a footing for name-and-form . . .
That is how there is an origin to this whole category of suffering >
( )•
This belongs to worlds.
<Bhikkhus, when there is no consciousness as nutriment there is
no finding of a footing for name-and-form. When there is no finding
of a footing for name-and-form there is no renewal of being. When
there is no renewal of being, then ageing and death cease, and also
sorrow and lamentation, pain, grief, and despair; that is how there is

867/1 For the simile of the tree see S. ii, 87-8.

216 The Guide
a cessation to this whole category of suffering. Suppose there were a
great tree, and then a man came with a spade and a basket, and he cut
down the tree and then he dug all round it, and then he pulled up the
roots even to the very fibres? and then he cut it up bole and branch, and
then he split it, and then he chopped it, and then he dried it in the sun,
and then he burnt it in afire, and then he reduced it to ash,3 and then
he winnowed it in a high wind, and then he let a swift-flowing river
wash it away; in that way the great tree would be cut off at the root,
made like a palm-stump, done away with, and no more inseparable
from the idea offuture arising;—so too, when there is no consciousness
as nutriment [164] there is no finding a footing for name-and-form . . .
that is how there is a cessation to this ivhole category of suffering >
( )•
This is disjoined from worlds.
This is that belonging to worlds and disjoined from worlds.

[« (a)]
868. Herein, what is that expressed in terms of creatures ?
<I visited all quarters with my mind
Nor found I any dearer than myself;
Likewise is self to every other dear,
Who loves himself will never harm another > (Ud. 47).
This is expressed in terms of creatures.

869. <AU beings there are, and that will come to be,
Will travel on, abandoning their bodies;
A man with skill in births, knowing all that,
Would lead the life divine most ardently> (Ud. 48; cf. Pe 55).
This is expressed in terms of creatures.

870. SBhikkhus, when a good friend possesses seven factors he should

never be rejected by one as long as life lasts, even if one is sent away
and dismissed, even if one is driven away.1 What seven ? He is
endearing, venerable and emulatable,2 he is willing to talk to one and
867/2 lUslra—fibres': meaning in PED does not fit here. See Vin. iv, 130.
867/3 Read masim for mamsim.
870/1 Read panujjamdnena ? For someone who should not be abandoned,
see M. i, 108: na pakkamitabbam api panujjamdnena pi.
870/2 Bhdvanlya, a praise-word for persons, is very hard to render except
loosely; lit. 'one who should be made to be'. NettiA says 'Uttarimanussa-
dhammavasena sambhdvetabbatdya\ which suggests 'to be respected'.
 The Pattern of the Dispensation 217
willing for one to talk with him, and he never exhorts groundlessly [in
a manner not in conformity with the True Idea and Outguiding
Discipline]. When a good friend possesses these seven factors . . .
even if driven away.' That is what the Blessed One said. When the
Sublime One had said this, he, the Master, said further:
'Dear, venerable, to be emulated,
Who talks to one, and can be talked with, too,
Is willing to explain what is profound,
And never gives a groundless exhortation:
A friend like that may well be served for life
By one who is desirous of a friend > (cf. A. iv, 32).
This is expressed in terms of creatures.

[n (b)]
871. [165] Herein, what is that expressed in terms of ideas ?
< Whatever bliss in sense desires
Or bliss of heaven in the world,
All are not worth a sixteenth part
Of bliss that comes with craving's exhaustion> (Ud. 11; Pe 55).
This is expressed in terms of ideas.

872. <Extinction is true bliss indeed

As taught by the Enlightened One:
The sorrowless, secure, stainless,
Where suffering does come to cease > ( ).
This is expressed in terms of ideas.

[ii (c)]
873. Herein, what is that expressed in terms of creatures and in
terms of ideas ?
< Having slaughtered a mother and a father,
And then two warrior-kings, and having slaughtered
A realm together with its governor, >x
this is expressed in terms of ideas.

873/1 lSanucara—with its governor': anucara not in PED, see CPD; the
Commentary is followed in the rendering.
218 The Guide
<One wanders in immunity, divine> (Dh. 294)2
this is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.
873/2 Some translators have got ethically embroiled over this verse and t h a t
which follows it (Dh. 294 and 295). So, it is worth while examining it care-
fully. There are three problems: (1) the grammar, (2) the direct meaning,
and (3) the interpretation. The Pali is mdtaram pitaram hantvd rdjdno dve
ca khattiye rattham sdnucaram hantvd anlgho ydti brdhmano. Now (1) the
grammar (syntax) is unusually simple, being gerund (hantvd) followed by
finite verb (ydti), a very frequent Pali construction signifying either temporal
or causal succession ('having slaughtered . . . goes' or 'by slaughtering . . .
goes'). There is no justification at all for inserting, as some have done, an
'although' ('although having slaughtered . . . goes') since there is no corres-
ponding word in the Pali and the syntax does not require it. For the gerund
and verb there are two possible subjects: either (a) brdhmano ('a Divine') as
noun, with anlgho ('immune') as qualifying adj., or (b) 'one' (ekacco or so)
understood, of whom then both anlgho and brdhmano are qualifying adjs.
(This construction is very common in Pali, cf. Sn. 35 lsabbesu bhutesu nidhdya
(ger.) dandam . . . eko (adj.) care (verb) khaggavisdiiakappo (adj.)', both
adjs. qualifying an understood 'one' as verb-subject). (2) As to the
direct meaning: first (a), if brdhmano is taken as the subject of the verb ('a
brdhmana (already such) having slaughtered (or by slaughtering) a mother . . .
goes immune'), this must imply some such doctrine as the 'teleological sus-
pension of the ethical' (e.g., 'a saint with pure heart can commit any crime
without sin', etc.). But in the whole Tipitaka no such doctrine is taught
anywhere, which would make hay of innumerable discourses, and particular
nonsense of the 'instance and non-instance' (§546) the '10 courses of action',
and the eight-factored path. If there is an alternative, it must be considered.
There is one. In fact, (b) brdhmano can be taken in its natural adj. sense to
qualify 'one' understood as subject of the verb (as in Sn. 35 referred to above:
cf. §829, etc.). Then the understood subject has two qualifying adjs. anlgha
and brdhmano, and the natural direct rendering then is 'Having slaughtered
(by slaughtering) a mother, . . . two kings . . . [one] wanders immune, divine'.
This is certainly preferable since it is grammatical and literal and involves
no necessary contradiction of other texts as long as a figurative meaning is
possible. (3) The interpretation could either be literal or allegorical. If
literal (i.e., ' I t is by (or after) slaughtering a mother . . . two kings . . . that
one wanders immune, divine', then besides the clash mentioned above (2a), the
statement as a whole is absurd since the Hwo1 kings ('two' in both verses)
cannot be explained at all. This, in fact, rules out a literal interpretation.
The verse is, then, on its internal evidence quite clearly a 'shock-allegory'
(there is another, milder, one in §812, and see below), and it should be rendered
exactly as it is in the Pali in all its 'shocking' simplicity with no words
squeamishly interpolated through misapprehending it. The allegorical
sense is underlined by Netti in its own way by its allotment of the term
'expressed in terms of ideas'. What it is an allegory for is given by Netti A
 The Pattern of the Dispensation 219
874. <Bhikkhus, there are these four bases for success. What four ?
The basis for success that possesses concentration of will, as well as
endeavour and determinations . . . the basis for success that possesses
concentration of energy . . . the basis for success that possesses con-
centration of cognizance . . . the basis for success that possesses con-
centration of inquiry, as well as endeavour and determinations > (cf.
S. v, 254).
This is expressed in terms of ideas.
<He mounts cognizance upon the body, and he mounts the body
upon cognizance, and after finding a footing in easy perception and
quick perception, he enters upon that and abides therein> (cf. Ps. ii,
210).
This is expressed in terms of creatures.
This is expressed in terms of creatures and in
terms of ideas.

[iii (a)]
875. Herein, what is knowledge ?
<That knowledge which has spanned the worlds,1
Whereby he is called omniscient,
Which knows no wane at all, and which
Has access to all times> ( ).2
This is knowledge.
(cf. DhA) as follows: 'The "mother" is craving, which gives birth to creatures
in the 3 planes of existence; the "father" is the conceit " I am", which gives
the egoist value to individuality; the "two kings" are the eternalist and the
annihilationist views, which divide the world (of opinion) between t h e m ;
the "realm" is the 6 pairs of bases beginning with eye-cum-forms; the
"governor" is will and lust for those' (p. 212-13). (N.b. all Dh. verses are out
of their context). Still another, milder, 'shock allegory' is given with explana-
tion at 8. iv, 136 ('This divine life is lived without pupils and without teacher').
875/1 iLokuttara—spanned the worlds': this is not the normal use, which is
renderable by 'disjoined from worlds' in the sense of being connected with
their cessation (nibbdna). NettiA points out t h a t omniscient knowledge
(sabbannuta) is technically 'belonging to worlds' (lokiya) and not 'disjoined
from worlds' (lokuttara) in the usual sense (see n. 326/2). So the word must
here be taken quite literally as 'what has come to know all worlds by crossing
(uttarati) them' rather than the usual 'what has crossed over all worlds to
know nibbana1.
875/2 NettiA: ' "Which has access to all times" is said because its existence
is dependent upon its adverting thereto. I t does not occur constantly and
continuously; for it cannot be said t h a t simultaneous omniscient knowledge
occurs in the Blessed One' (p. 213). Cf. M. ii, 127, also Ppn., ch. vii, note 7.
220 The Guide
876. [166] <Best in the world is understanding—
The kind that leads on to extinction—
Whereby one understands completely
Exhaustion of both birth and death> (Iti. 36; cf. Pe 51).
This is knowledge.

tin (b)]
877. Herein, what is the knowable ?
< cThen I will tell you what peace is,
Dhotaka' the Blessed One said
'Peace here and now, no hearsay tale,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Indeed, great Seer, I look with hope
To that, the state of peace supreme,
Which knowing, one who mindful goes,
Surmounts attachment to the world.'
'Whatever [is], that understand,
Dhotaka' the Blessed One said
'Or up or down, around, amid,
Know that as wants, and have no clinging
To better or worse being1 in the world* > (Sn. 1066-8).
This is the knowable.

878. < 'Bhikkhus, it is owing to the non-discovery, to the non-penetration,

of four noble truths that both I and you have had to run on and on and
go the roundabout of this long journey. When this noble truth of
suffering has been discovered and penetrated, when this noble truth of
the origin of suffering has been discovered and penetrated, when this
noble truth of the cessation of suffering has been discovered and pene-
trated, when this noble truth of the way leading to the cessation of
suffering has been discovered and penetrated, then need for being is
annihilated, that Guide to Being is exhausted, there is now no renewal
of being.7 That is what the Blessed One said, when the Sublime One
had said this, he, the Master, said further:
'By lack of seeing four noble truths
[With understanding] how they are

877/1 NettiA explains bhavabhava here by minor and major kinds of existence
and alternatively by eternalism and annihilationism (cf. n. 843/5).
 The Pattern of the Dispensation
Long was the journey travelled through
The roundabout of varied births.
The Guide that leads men to exist
Is slain as soon as these are seen;
With roots of pain annihilated
There is no more renewal of being> (S. v, 43If.).
[167] This is the knowable.

[iii (c)]
879. Herein, what is knowledge and the knowable ?
<Form is impermanent, feeling is impermanent perception is
impermanent, determinations are impermanent, consciousness is
impermanent> (S. iii, 21).
This is the knowable.
< Knowing and seeing thus, the noble hearer sees form as impermanent,
sees feeling as impermanent, sees perception as impermanent, sees
determinations as impermanent, sees consciousness as impermanent>
( )•
This is knowledge.
<He is liberated from form,1 liberated from feeling, liberated from
perception, liberated from determinations, liberated from consciousness;
he is liberated from suffering, I say> ( ).
This is knowledge and the knowable.

880. <Impermanent are all determinations> (§38).

This is the knowable.
<And so when he sees thus with understanding> (Ibid.).
This is knowledge.
<He then dispassion finds in suffering;
This path it is that leads to purification> (Ibid.).
This is knowledge and the knowable.

881. <[And] painful too are all determinations> (Ibid.).

This is the knowable.
879/1 Bupena must be a misreading for riipamhd, cf. vinndnamhd in last
clause but one of quotation.
222 The Guide
<And so when he sees thus with understanding> (Ibid.).
This is knowledge.
<He then dispassion finds in suffering;
This path it is that leads to purification> (Ibid.).
This is knowledge and the knowable.

882. <[And then besides] not-self are all ideas> (Ibid.).

This is the knowable.
<And so when he sees thus with understanding> (Ibid.).
This is knowledge.
<He then dispassimi finds in suffering;
This path it is that leads to purification > (Ibid; Pe 52).
This is knowledge and the knowable.

883. [168] <Sona, when any monk or divine, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', ' / am like' or 'I am worse', then
what is that other than not seeing how it is ? When, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, sees 'I am better', 'I am like' or 'I am worse', what
is that other than not seeing how it is?> (S. iii, 48).
This is the knowable.
<Sona, when any monk or divine does not, with form as the reason,
which [form] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'Z am belter', '7 am like' or 'I am worse', what
is that other than seeing how it is ? When he does not, with feeling . . .
perception . . . determinations . . . consciousness as the reason, which
[consciousness] is impermanent, [liable to] pain, and inseparable from
the idea of change, see 'I am better', 'I am like' or ' / am worse', what
is that other than seeing how it is?> (S. iii, 48f.).
This is knowledge.
This is knowledge and the knowable.
 The Pattern of the Dispensation 223

[iv. (a)]
884. Herein, what is seeing 21
<Such as clearly evince the Noble Truths
Well taught by Him profound in understanding,
Although they may be mightily neglectful,
Still they can never take an eighth existence> (Sn. 230).
This is seeing.

885. <As a locking-post deep-planted in the earth

Would stand unshaken by the four winds' blast,
[169] So too is the True Man, I say, that sees
The Noble Truths by undergoing them> (Sn. 229).
This is seeing.

886. <Bhikkhus, when a noble hearer possesses the four factors of

Stream-Entry he could, if he wished, declare himself to himself thus:
'I have exhausted [risk of rebirth in] the hells, the animal womb, the
ghost realm, the states of unease, the bad destinations, and the per-
ditions; I am a Stream-Enterer, no longer inseparable from the idea
of perdition, certain [of rightness], and bound for enlightenments
(A. v, 182; Pe 52) <after running on and on and going the roundabout
among gods and men seven times at most, I shall make an end of
suffering> (cf. A. i, 233). <Whatfour? Here, bhikkhus, (i) a noble
hearer's faith in a Perfect One is completely established, with roots
fully developed, invincible by monk or divine or god or Mara or High
Divinity or anyone in the world in any way that accords with the
idea [of truth], (ii) He has reached his goal in the True Idea:> (cf.
M. i, 320) <'The True Idea is well proclaimed by the Blessed One,
to be seen for oneself, not delayed (timeless), inviting inspection,
onward-leading, and directly experienceable by the wise> (§297; A.
iii, 285), <That is to say, the disillusionment of vanity, . . . cessation^
(§297; A. ii, 34). <(iii) And for him both householders and those gone
forth from the house-life who are with him in the True Idea are wished
for, desired, agreeable and likablo ( ). <(iv) And he
possesses the kinds of virtue desired by Noble Ones untorn, unrent,
unblotched, unmottled, liberating, commended by the wise, not mis-
apprehended, and conducive to concentration > (cf. §298). <When a
noble hearer is possessed of these four factors of Stream-Entry he could,

884/1 Seen. 46/1.

224 The Guide
if he wished, declare himself to himself thus: 'I am . . . [as above] . . .
/ shall make an end of suffering> [as above].
[170] This is seeing.

[iv (b)]
887. Herein, what is keeping in being ?
< Whose faculties1 are well maintained in being
As to himself, without, and to all the world,
Who, this and the next world knowing, bides his time
Keeping [the path] in being in himself,
'Tis such as he that can be called 'well tamed'*>
(Sn. 576;Pe52).
This is keeping in being.

888. <Bhikkhus, there are these four traces of the True Idea.1 What
four ? Non-covetousness is a trace of the True Idea, non-ill-will is a
trace of the True Idea, right mindfulness is a trace of the True Idea,
and right concentration is a trace of the True Idea. These are the
four traces of the True Idea> (A. ii, 29; Pe 52).
This is keeping in being.

[iv (c)]
889. Herein, what is seeing and keeping-in-being ?
<Five one should sever, five abandon,
And five too one should keep in being;
The bhikkhu who outstrips five clingings1
Is called 'One who has crossed the flood'> (Dh. 310).
'Five one should sever, five abandon' is seeing. 'And five too
one should keep in being, The bhikkhu who outstrips five clingings
is called "One who has crossed the flood" ' is keeping in being.
This is seeing and keeping-in-being.2
887/1 The 5 faculties of faith, energy, mindfulness, concentration, and
understanding.
888/1 NettiA glosses dhammapadd ('traces of the True Idea') by dhamma-
kotthdsd, which means 'parts of the True I d e a ' ; but it seems admissible to
take pada here as 'trace' or 'footprint' (as in M. Suttas 27 and 28).
889/1 'The first "five" are the 5 near-side fetters, the second "five" the
5 further-side fetters (D. iii, 234), the third "five" the faculties beginning with
faith, the "five clingings" are those of lust, hate, delusion, conceit, and views'
(NettiA, 216).
889/2 This explanatory paragraph is missing in both Ba and Rb.
 The Pattern of the Dispensation 225
890. <Bhikkhus, there are these three faculties. What three ? The
I-shatt-(mve4o-kn(m-finally-the-as-yet-not-finally-know faculty, the
act-of-final-knowing faculty, and the final-knower faculty> (S. v,
204; Pe 51, 66). <What is the I-shall-come-to-know-finally-the-as-yet-
not-finally-known faculty ? Here, bhikkhus, a bhikkhu arouses will to
actualize the as yet unactualized noble truth of suffering, he makes
efforts, instigates energy, exerts his cognizance, and endeavours. He
arouses will to actualize the as yet unactualized [171] noble truth of the
origin of suffering . . . of cessation of suffering . . . He arouses will to
actualize the as yet unactualized noble truth of the way leading to
cessation of suffering, he makes efforts, instigates energy, exerts his
cognizance, and endeavours. This is the I-shall-come-to-know-
finally-the-as-yet-not-finally-known faculty > ( ; Pe 66).
This is seeing.
<What is the act-of-final-knowing faculty? Here, bhikkhus, a
bhikkhu understands how it is, thus 'This is suffering9; he understands
how it is, thus 'This is the origin of suffering'; he understands how it
is, thus 'This is cessation of suffering'; he understands how it is, thus
'This is the way leading to cessation of suffering'. This is the act-of-
final-knowing faculty. What is the final-knower faculty? Here,
bhikkhus, a bhikkhu, verifying by his own direct acquaintanceship,
here and now enters upon and abides in the heart-deliverance and
understanding-deliverance that are taintless with [final] exhaustion of
taints. He understands 'Birth is exhausted, the divine life has been
lived out, what can be done is done, of this there is no more beyond'.
This is thefinal-knowerfaculty > ( ; Pe 67).1
This is keeping in being.
This is seeing and keeping-in-being.

[v (a)]
891. Herein, what is our own statement V-
<No doing any kind of evil,
Perfecting profitable skill,

890/1 The quotations describing the 3 faculties are not in the Suttas as such.
The material corresponds roughly as follows: the 1st M. ii, 11 (4 right
endeavours), the 2nd = M. i, 183 (knowledge of actualization of the 4 Truths),
and the 3rd = M. i, 35-6 and 184 (knowledge of exhaustion and of non-arising).
891/1 'One's own statement' (sakavacana) means a statement made by the
Buddha or by one of his disciples and approved by him as a statement of the
226 The Guide
And purifying one's own heart:
This is the Buddhas' Dispensation> (§238).
This is our own statement.

892. <Bhikkhus, there are these three fool-characteristics of a fool

by which others know that a fool is a fool. What are the three ? A
fool thinks what is ill-thought, speaks what is ill-spoken, and the
actions he does are ill-done. These are the fool-characteristics of a
fool, by which others know that a fool is a fool. [172] Bhikkhus, there
are these three wise-man-characteristics of a wise man, by which others
know that a wise man is wise. What are the three ? A wise man
thinks what is well thought, speaks what is well spoken, and the actions
he does are well done. These are the three wise-man-characteristics of
a wise man, by which others know that a wise man is wise> (cf. A. i,
'" This is our own statement.

[v (b)]
893. Herein, what is someone else's statement ?
<Nothing so broad as to equal the Earth,
No chasm is found that can equal the Pit,1
Nothing so high as to equal Mount Meru,
And no man can equal a Wheel-Turning Monarchy ( ).
This is someone else's statement.

894. <*Ruler of Gods, let there be victory won through what is well
spoken.'—'Vepacitti, let there be victory won through what is well
spoken.'— . . . —'Vepacitti, say a verse.' Then Vepacitti Ruler of
Asura Demons uttered this verse:
'Fools would display their anger more
Were no one to withstand them, so
Let the steadfast keep fools in check,
With a right heavy punishment.'

True Idea (see e.g., M. Suttas 18 and 44). 'Someone else's statement' (para-
vacana: §893) is one made by someone other than that, which may or may not
be acceptable.
893/1 NettiA ignores this verse. The pdtdla ('Pit') appears at S. iv, 206
(and elsewhere) and is commented on a t SA. iii, 75; 'pdtassa alam pariyanto
rfatihi ettha patitthd ti pdtdlo' (PTS SA ed. wrongly inserts a full-stop after
rCatihi).
 The Pattern of the Dispensation 227
Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
1
Ruler of Gods, say a verse.9 Then Sakka Ruler of Gods uttered this
verse:
'In my opinion, [sirs,] there is
But one way to withstand a fool:
When one another's anger knows,
He mindfully maintains his peace.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded but the Asura demons were silent. Then Sakka
Ruler of Gods said to Vepacitti Ruler of Asura Demons: 'Vepacitti,
say a verse.9 Then Vepacitti Ruler of Asura Demons uttered this
verse:
[173] lAs to forbearance, Vasava,
I find that it has this defect:
That once a fool should choose to fancy
That my forbearance springs from fear,
Then surely he will chase me more,
As does a bull a fugitive.'
Now, bhikkhus, when this verse was uttered by Vepacitti Ruler of
Asura Demons, the Asura demons applauded but the gods were silent.
Then Vepacitti Ruler of Asura Demons said to Sakka Ruler of Gods:
'Ruler of Gods, say a verse.' Then Sakka Ruler of Gods uttered these
verses:
'Let him fancy, or let him not,
That my forbearance springs from fear:
One's own good is the best of all,
And there is none surpasses patience.
It is when one endowed with strength
Will show forbearance to the weak
That patience shows supreme, they say:
If weak, a man is always patient.1
Whose strength is but the strength of fools,
His strength is weakness, as they say;
But there is none can countervail
Strength fortified by True Ideal.
To repay angry men in kind
894/1 See KhpA trsln. ch. v, note 94.
20
 228 The Guide
Is worse than to be angry first;
Repay not angry men in kind,
And win a battle hard to win.
The good of both he does promote,
His own and then the other's too,
Who shall another's anger know
And mindfully maintain his peace.
'Tis men unskilled in the True Ideal
Who, when a man forbears for both
His own [good] and the other's, too,
Do fancy him to be a fool.'
Now, bhikkhus, when this verse was uttered by Sakka Ruler of Gods,
the gods applauded and the Asura demons were silent> (S. i, 222f.;
This is someone else's statement.

[v (c)]
895. Herein, what is our own statement and someone else's state-
ment ?
<What is [already] reached and what is [yet] to be reached are
both soiled with dirt in him who trains as one [still] sick. [And]
those for whom the core consists [only in undertaking] training
[precepts], for whom the core consists [only] in sustaining virtue,
duty, livelihood, and the divine life [consisting in chastity]; these
are one extreme. And those with such theories and views as 'There is
nothing wrong in sensual desires': these are [174] the second extreme.
So both these extremes go on swelling the cemeteries, and the cemeteries
go on swelling [wrong] view. It is through lack of acquaintanceship
with both these extremes that some hold back and some over-reach>
(Ud, 71-2; Pe 54).
This is someone else's statement.
<But of those who, through acquaintanceship with both these extremes,
no more therein found being, who no more thereby conceived [the
conceit 'I am'], there is no describing any round [of renewed being]>
*'* This is our own statement.
This Exclamation is our own statement and
someone else's statement.
895/1 For the source of this quotation, cf. Sutta at Iti. 43-4 (quoted at
Ppn. p. 689).
 The Pattern of the Dispensation 229
896. <King Pasenadi ofKosala said this to the Blessed One:' Venerable
sir, here while I was alone in retreat the following thought arose in my
mind: "To whom is self dear ? To whom is self not dear ?" Venerable
sir, it occurred to me as follows: "Self is not dear to those who practise
misconduct by body, speech or mind; and for all that they may say self
is dear to them, still it is not. Why is that ? Because of themselves
they do to themselves what one who is not dear would do to one not
dear [to him]. That is why self is not dear to them. But self is
dear to those who practise good conduct by body, speech and mind;
and for all that they may say self is not dear to them, still it is dear to
them. Why is that ? Because of themselves they do to themselves
what one who is dear would do to one dear [to him]. That is why
self is dear to them." '—'So it is, great king, so it is. Self is not
dear to those who practise misconduct by body, speech or mind; and
for all that they may say self is dear to them, still it is not. Why is
that ? Because of themselves they do to themselves what one who is
not dear would do to one not dear [to him]. That is why self is not
dear to them. But self is dear to those who practise good conduct
by body, speech and mind; and for all that they may say self is not
dear to them still it is dear to them. [175] Why is that ? Because
of themselves they do to themselves what one who is dear would do to
one dear [to him]. That is why self is dear to them,\ That is what
the Blessed One said. The Sublime One having said this, he, the
Master, said further:

<If a man would know himself as dear,

Then let no evil fetter him;
For pleasure comes not easily
To him that does what is ill-done.
Once seized by the Exterminator,
Once letting go the human state,
What is there, then, that is his own ?
What takes he with him when he goes ?
And what will follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His shadow keep him company.
230 The Guide
So let him make a store of good
For him to reap in lives to come:
For merit in the world beyond
Provides a breathing thing's foundation> (S. i, 71f.).
Here the Thread is someone else's statement and the para-
phrasing-verse is our own statement.
This is our own statement and someone else's statement.

[vi (a)]
897. Herein, what is the answerable ?
When a question is asked [whether] one should be acquainted
with this, [whether] this should be diagnosed, [whether] this should
be abandoned, [whether] this should be kept in being, [whether]
this should be verified, [whether] these ideas, being taken thus,
make this fruit occur, [whether] this is the meaning of those [ideas]
taken thus, this is answerable.

898. [When it is asked whether] one should demonstrate un-

reservedly the Enlightened One's grandeur thus 'Great is the
Enlightened One, the Blessed One', and the True Idea's well-
proclaimedness, and the Community's goodly practice [corres-
pondingly, or when it is asked whether] one should demonstrate
unreservedly that < Impermanent are all determinations > (§38),
<[and] painful too are all determinations> (§38) [or] <[and then
besides] not-self are all ideas > (§38), or anything else of the same
sort, this is answerable.

[vi (b)]
899. [176] Herein, what is the unanswerable ? [When it is asked
as follows:]
<0 Leader of men to be tamed,
When you design,
No gods or men or even all
The whole [array
Of] breathing things can know what is
Thought by your mind
Using the quiet concentration
Without conflict ( ; Pa 71):
 The Pattern of the Dispensation 231
' What is it that the Blessed One
Is there intending V > ( ).
This is unanswerable.

900. [When it is asked whether] the Blessed One is this much in

respect of the virtue category, the concentration category, the
understanding category, the deliverance category, or the knowing-
and-seeing-of-deliverance category, in respect of behaviour, in
respect of dignity, in respect of seeking welfare, in respect of com-
passion, in respect of supernormal success, this is unanswerable.

901. [When it is said] <BhikMus, with the arising of a Perfect One,

accomplished and fully enlightened, in the world, there is the arising1
of the three Jewels, of the Enlightened-One Jewel, of the True-Idea
Jewel, and of the Community Jeweh ( ) [and it is asked]
'What is the measure of the three Jewels ?', that is unanswerable.2

902. [When it is asked likewise about] the province of an Enlightened

One (see A. ii, 80), That is unanswerable.

903. [When it is asked likewise about] the Knowledge of diversity

in [the faculties of other] persons (see §585), that is unanswerable.

904. [When it is said] <Bhikkhus, a past term is not evident of

creatures who, with ignorance as hindrance and craving as fetter run
on and on, going the roundabout now in hell, now in the animal womb,
now in the ghost realm, now in the Asura-Demon womb, now among
gods, now among men> (cf. S. ii, 178 v, 326; cf. §644), [and it is
asked] 'What is the past term V, that is unanswerable. It is
'not evident' owing to deficiency in the hearer's knowledge.1
905. [Now] the teaching of the Enlightened Ones, the Blessed
Ones, is of two kinds, namely with themselves as guiding example
and with another as guiding example. [The teaching] <is not
evident> (§905) is with another as guiding example, while [the
901/1 Reading ratandnam uppddo.
901/2 Read probably . . . sangharatanassa' (end of quote). Kim-pamdndni
tini ratandni ? ti idam avissajjaniyam (new para.).
904/1 This, oddly expressed as it is, does not mean that there is a 'first term
(beginning)' which they cannot see, but rather, it is the 'deficiency' in their
knowledge t h a t makes them seek the illusory 'first term', t h a t is, deficiency
in their knowledge of the following, namely, 'aflta pana pannayati "idappaccayd
avijjd" ti' (A. v, 113) and ' "idappaccaya bhavatanhd" ii' {A. v, 116).
232 The Guide
teaching] <The Enlightened Ones, the Blessed Ones, have no non-
cognition> ( ) is with themselves as guiding example.
According as the Blessed One told a certain bhikkhu about the
bhikkhu Kokalika: [177] <Bhikkhu, suppose there were a Kosalan
sesamum-seed waggon of twenty kharika-measures' capacity, [and at
the end of every hundred years or every thousand years a man took a
single sesamum seed away, that Kosalan sesamum-seed waggon of
twenty kharika-measures* capacity would in this manner sooner be
exhausted and come to an end] than would the abbuda1 hell; and like
twenty abbuda hells is the one-nirabbuda hell; and like twenty nirabudda-
hells is the one-atata hell; and like twenty atata hells is the one-ahaha
hell; and like twenty ahaha hells is the one-kumuda hell; and like
twenty kumuda hells is the one-sogandhika hell; and like twenty
sogandhika hells is the one-uppala hell; and like twenty uppala hells
is the one-pundanka hell; and like twenty pundanka hells is the one-
paduma hell. Now it is the paduma hell that Kokalika has reappeared
in through hardening his heart against Sariputta and Moggalldna>
(S. i, 152).
906. Or in fact, [any question about the measure of] anything of
which the Blessed One has said 'This is measureless, incalculable'
is always unanswerable.
This is the unanswerable.

[vi (c)]
907. Herein, what is the answerable and unanswerable ?
When the ascetic Upaka asked the Blessed One 'Where are you
going, friend Gotama V and the Blessed One said 'I am going to
Benares. I am going to set rolling the True Idea's Wheel, the
Deathless Drum, not to be stopped in the world' and the ascetic
Upaka asked, 'Do you claim to be a Victor, friend Gotama V
and the Blessed One said:
< 'The Victors like me, Upaka,
Are those whose taints are quite exhausted;
I vanquished all ideas of evil,
And that is why I am a Victory (M. i, 171).1

905/1 This and the following names are all names of progressively huge
numbers, the last of which are borrowed from different kinds of (many-
petalled) lotus flowers.
907/1 The first part of this paragraph up till the verse is not a quotation
but a precis.
 The Pattern of the Dispensation 233
[Now the questions] 'How a Victor V or 'By what reason a
Victor V are answerable; [but the question] 'What [is] a Victor V2
is unanswerable. [Again, the question] 'Which exhaustion of
taints ? [Is it] exhaustion of lust, exhaustion of hate, exhaustion
of delusion?' is answerable; [but the question] 'How much
exhaustion of taints V is unanswerable.
[178] This is the answerable and unanswerable.

908. [The question] 'Is there (atthi) a Perfect One (tathdgata) V

is answerable.1
[The question] 'Is there form V is answerable. [The question]
<'[Zs] a Perfect One form T> (S. iv, 383) is unanswerable; [the
question] 'Does a Perfect One possess form?' is unanswerable;
[the question] <c[Is] a Perfect One in form f> (S. iv, 383) is un-
answerable; [the question] '[Is] form in a Perfect One?' is un-
answerable.
Likewise 'Is there feeling V . . .
Likewise 'Is there perception V . . .
Likewise 'Are there determinations V . . .
[Likewise] 'Is there consciousness V is answerable. <'[Is] a
Perfect One consciousness?^ (S. iv, 383) is unanswerable; 'Does a
Perfect One possess consciousness?' is unanswerable; <'[/s] a
Perfect One in consciousness ?'> (S. iv, 383) is unanswerable.
'[Is] a Perfect One apart from form V is unanswerable; '[Is] a
Perfect One apart from feeling . . . from perception . . . from
determinations . . . from consciousness V are unanswerable.
'[Is] this Perfect One without form ? . . . without feeling . . .
without perception... without determinations... without conscious-
ness V are unanswerable.
This is the answerable and unanswerable.

907/2 lKatamo jino—what [is] a victor?': NettiA: 'Is the Victor form or
feeling or perception or determinations or consciousness ? Or is he apart
from them ?' (p. 220); see §379.
908/1 The question 'atthi tathdgato? = 'atthi satto?' (NettiA, p. 220); also
"This person (dyasmd) is describable thus by an assumption based on the
5 categories as named so-and-so, of such-and-such family, and this, since it
refers to that so-described person, is answerable' (p. 220). Terson' is other-
wise called an lavijjamana-pannatti> (FugA, i.e., 'description in terms of the
non-factual'), the categories, etc., being 'vijjamdna-pannattV (description
in terms of the factual'). Cf. S. iv, 52.
234 The Guide
909. 'Does the Blessed One with the heavenly eye, which is purified
and surpasses the human, see creatures passing away and re-
appearing . . . and so all the rest (see §591) . . . does he understand
how creatures pass on according to their actions V is answerable.
'What [are] creatures V and 'What [is] a Perfect One V are
unanswerable.
This is the answerable and unanswerable.

910. 'Is there (atthi)1 a Perfect One V is answerable. 'Is there

(atthi) a Perfect One after his death V is unanswerable.
This is the answerable and unanswerable.

[vii (a)]
911. Herein, what is action ?
<When one is overcome by death1
And letting go the human state,
What is there then that is his own ?
What takes he with him when he goes ?
And what mil follow him as would
His shadow keep him company ?
The merit and the evil, both,
That here a mortal has performed,
That then is there and is his own,
That takes he with him when he goes,
And that will follow him as would
His.shadow keep him company> (§896).
This is action.

912. <Again, bhikkhus, when a fool is on his chair [179] or his bed
or resting on the ground, then the evil actions that he did in the past
through misconduct by body, speech or mind cover him and overspread
and envelop him. Just as the shadow of a great rock-peak in the
evening sun covers and overspreads and envelops the ground, so too,
when a fool is on his chair or his bed or resting on the ground, then
the evil actions that he did in the past through misconduct by body,
speech or mind cover him and overspread and envelop him. Then it

910/1 All Tipitaka refs. have hoti, not atthi, in these contexts.
911/1 Antakenddhipannassa at §896 and maranend^hibhutassa here, though
the rest of the verse is the same.
 The Pattern of the Dispensation 235
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 depart9, and he sorrows and laments, beating his breast, he
weeps and becomes distraught> (M. iii, 164-5). <Again, bhikkhus,
when a wise man is on his chair or his bed or resting on the ground,
then the good actions that he did in the past through good conduct by
body, speech and mind cover him and overspread and envelop him.
Just as the shadow of a great rock-peak in the evening sun covers and
overspreads and envelops the ground, so too, when a wise man is on
his chair or his bed or resting on the ground, then the good actions that
he did in the past through good conduct by body, speech and mind cover
him and overspread and envelop him. Then it occurs to the wise
man 'I have left undone what is evil, I have left undone what is cruel,
I have left undone what is wicked, I have done what is good, I have
done what is profitable, I have made myself a shelter from anguish.
Whatever is [180] the destination of those who have so acted, there I
shall go when I depart9, and he neither sorrows nor laments, nor,
beating his breast, does he weep and become distraught> (M. iii, 171).
<[He knows] 'Merit has been made by me and no evil done. Whatever
is the destination of those who have left undone what is evil, left undone
what is cruel, left undone what is wicked, who have done what is good,
done what is profitable, and made themselves a shelter from anguish,
with that destination I shall coexist in the existence that follows the
departing', and so he has no remorse. Bhikkhus, I say that death
is auspicious, completion of time is auspicious, for a woman or a
man, whether householder or gone forth from the house-life, who has
no remorso ( ).
This is action.

913. <Bhikkhus, there are these three kinds of misconduct. What

three ? Misconduct by body, misconduct by speech, and misconduct
by mind. These three kinds of misconduct> (Iti. 54; Pe 49). <Bhik-
khus, there are three kinds of good conduct. What three ? Good
conduct by body, good conduct by speech, and good conduct by mind.
These three kinds of good conduct> {Iti. 55; Pe 53).
This is action.
236 The Guide

[vii (b)]
914. Herein, what is ripening ?
<Bhikkhus, it is gain for you, it is great gain for you, to have found
the moment for living the divine life out. Bhikkhus, I have seen
hells that provide the six bases for contact. There whatever the form
one sees with the eye, one sees only the un-wished-for, never the wished
for, sees only the undesired, never the desired, sees only the disagreeable,
never the agreeable. Whatever the sound one hears with the ear . . .
odour one smells with the nose . . .flavour one tastes with the tongue .. .
tangible one touches with the body . . . Whatever the idea one cognizes
with the mind, one cognizes only the un-wished-for never the wished
for, cognizes only the undesired, never the desired, cognizes only the
disagreeable, never the agreeable. Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment [181] for living the
divine life out. Bhikkhus, I have seen heavens that provide the six
bases for contact. There whatever the form one sees with the eye,
one sees only the wished for, never the un-wished-for, sees only the
desired, never the undesired, sees only the agreeable, never the dis-
agreeable. Whatever the sound one hears with the ear . . . odour one
smells with the nose . . . flavour one tastes with the tongue . . . tangible
one touches with the body . . . Whatever the idea one cognizes with the
mind, one cognizes only the wished for, never the un-wished-for,
cognizes only the desirable, never the undesirable, cognizes only the
agreeable, never the disagreeable.1 Bhikkhus, it is gain for you, it is
great gain for you, to have found the moment for living the divine
life out> (S. iv, 126).2
This is ripening.

915. <Full sixty thousand years gone by

Ripened in hell. When will it end ?
There is no end ! Where is the end ?
No sign of any end at all
Appears for you and me, good sir;
For evil we did then perform> {Ja. iii, 47; Pe 49).
This is ripening.

914/1 For 'hell' see n. 786/2.

914/2 For this para cf. Pe 49, lines 13-14 and 58, line 17.
 The Pattern of the Dispensation 237

[vii (c)]
916. Herein, what is action and ripening ?
< Whenever a negligent man has done wrong,
Then wherever he goes in the bad destinations
The wrong that he did will [continue to] hurt him
Like a black cobra snake that lays hold of itself> ( ).x
The right idea and wrong idea
Have never the same ripening:
The wrong idea guides men to hell,
The right idea brings them to heaven > (Thag. 304).
This is action and ripening.

917. <Bhikkhus, fear no kinds of merit. It is a designation for the

pleasure that is wished for, desired, dear, and agreeable, [182] namely
t
The kinds of merit9. For long I had acquaintance with merit made,
whose ripening was coessential with the wished for, and desirable, the
dear and agreeable. For seven years I maintained lovingkindness in
being in my heart. Thereafter for seven aeons of world-contraction
and world-expansion I never came back to this world; for with the
aeon contracting, I passed on up into the [world of] the Abhassara
(Streaming-Radiance) [High Divinity]; and with the aeon expanding,
I reappeared [in the next lower world] in a High Divinity's empty
mansion. There I was the Divinity, the High Divinity, the Trans-
cendent Being Untranscended, Infallible in Vision, Wielder of
Mastery.1 And then thirty-six times I was Sakha Ruler of Gods
[in the second paradise of sensual desire]. And many hundred times
I was a Wheel-Turning Monarch2 as a rightful emperor with the
ideal of righteousness, conqueror of the Earth's four corners, with
stabilized provinces, and in possession of the seven Jewels. What
need to speak of local kingship ? It occurred to me [to wonder] 'What
action of mine is it the fruit of, with what action's ripening is it, that I
have now such vast success and might V, [and the answer] occurred to
me 'It is the fruit of three kinds of action of mine, it is with three
kinds of action's ripening, that I now have such vast success and

916/1 The reading is sayarh. The point of the simile thus seems to be that
bad actions cause self-inflicted pain, like t h a t of a cobra biting itself.
917/1 For this description of Brahma ('the High Divinity') see M. Sutta 49
and D. i, 221.
917/2 For the 'Wheel-Turning Monarch' (cakkavatti) see M. Sutta 129.
238 The Guide
might: It is owing to giving, it is owing to [self-]tami?ig, and it is
owing to refraining9> (Iti. 14f.).
Herein, the 'giving', the 'taming' and the 'refraining' are action,
while the ripening, with that as its condition, that was coessential
with the experience, is ripening.

918. Likewise the Oula-Kammavibhanga-Sutta (M. Sutta 135)

should be quoted as taught to the student Subha Todeyyaputta.
Herein, those ideas that conduce to short life and to long life, to
much affliction and to little affliction, to little influence and to
much influence, to uncomely looks and to comely looks, to low
birth and to high birth, to little property and to great property, to
want of understanding and to possession of understanding, [183]
are action, while the short life and long life, . . . the want of under-
standing and the possession of understanding, therein, are ripening.1
This is action and ripening.

[viii (a)]
919. Herein, what is the profitable ?
< Who guards his speech, is well restrained in mind,
Does no unprofit by the body's means:
Who purifies this triple course of action,
Will win the path the Sages have divulged> (Dh. 281; Pe 70).
This is the profitable.

920. < Who has no more wrongdoing done

By body or by speech or mind,
Who is in triple mode restrained,
'Tis him I call divine> (Dh. 391).
This is the profitable.

921. <Bhikkhus, there are these three roots of profit. What three?
They are non-greed as a root of profit, non-hate as a root of profit,
and non-delusion as a root of profit. These are the three roots of
profit> (A. i, 203).
This is the profitable.

918/1 Ripening of action is only one of the causes of feeling- see S. iv, 230-1.
 The Pattern of the Dispensation 239
922. <Bhikkhus, science heralds the perfecting of profitable ideas,
with conscience and shame following in its wake> (Iti. 34).
This is the profitable.

[viii (b)]
923. Herein, what is the unprofitable?
< A man who is excessive in unvirtue,
Like mdluva-vines choking said-trees,
Does act in such a way he makes himself
Exactly as his enemy would wish> (Dh. 162).
This is the unprofitable.

924. <The evil by oneself performed, self-born,

Owing to self its actual existence,
Grinds away them so stupid [as to do it],
As does the adamant the stony gem> (Dh. 161).
This is the unprofitable.

925. [184] <The profitless, who profit miss

In action's tenfold course fulfilling,
Are censurable, deity,
As fools who ripen out in hell> ( ).
This is the unprofitable.

926. <Bhikkhus, there are these three roots of unprofit. What three ?
They are greed as a root of unprofit, hate as a root of unprofit, and
delusion as a root of unprofit. These are the three roots of unprofit>
(A. i, 201).
This is the unprofitable.

[viii (c)]
927. Herein, what is the profitable and unprofitable ?
< According as the seed is sown
So [later] is the harvest reaped:
And good is for the doer of good,
And evil for the evil-doer > (S. i, 227; cf. Pe 46).
Herein, the words 'good is for the doer of good' are the profitable,
while the words 'And evil for the evil-doer' are the unprofitable.
This is the profitable and unprofitable.
240 The Guide
928. <It is by actions beautiful
That men fare on to heaven,
And owing to their ugly acts,
To states where is no ease.
But with exhaustion of [all] acts
The heart is liberated;
Like lamps with fuel [all] used up
They reach extinguishment > ( ).
Herein, the words 'It is by actions beautiful That men fare on
to heaven' are the profitable, while the words 'And owing to their
ugly acts, To states where is no ease5 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 nourish?nent,
Leaving the colour and scent intact,
So goes the Stilled One to the town> (Dh. 49).
This is the agreed.

930. [185] <Bhikkhus, there are these three [tasks] to be done by

bhikkhus. What three ? Here (i) a bhikkhu abides restrained with
the restraint of the Patimokkha Rule, perfect in conduct and resort, and
seeing fear in the slightest fault, he undertakes the training precepts
and trains in them; then since his bodily, verbal, and mental action
is profitable, he has purified his livelihood, (ii) Then he has instigated
energy, is firm and staunch in persistence, never shirking the task in
abandoning unprofitable ideas and in keeping in being and verifying
profitable ideas. (Hi) And then he has understanding, he possesses
understanding that extends to rise and disappearance; is noble and
penetrative, and extends to the cmnplete exhaustion of suffering.
These, bhikkhus, are the three [tasks] to be done by bhikkhus > ( ;
'* This is the agreed.

931. <Bhikkhus, there are these ten ideas to be constantly reviewed by

one gone forth from the house-life. What ten ? 'I have come to a
casteless state9 is [an idea] to be constantly reviewed by one gone forth.
\?My livelihood is bound up with others9 . . .'I have a different (special)
 The Pattern of the Dispensation 241
way to behave' . . . 'Does my self reproach me on my virtue's account V
. . . 'Do wise companions in the divine life, on considering me, reproach
me on my virtue's account V . . . 'There will be division and separation
from all that are dear to me and beloved9 . . . 'I am an owner of action,
heir of action, womb of action, responsible for (kin of) action, home
of action, whatever action I do, whether good or bad, that I shall
inherit'... 'How has my passing of the nights and days been V . . . 'Do
I delight in an empty house?' . . . 'Have I arrived at any superhuman
idea worthy of the Noble Ones' knowing and seeing, so that if I am
questioned in my last hours by companions in the divine life, I shall
not have been in vain V is [an idea] to be constantly reviewed by one
gone forth from the house-life.] These ten ideas are to be constantly
reviewed by one gone forth from the house-life> (A. v, 87-8).
This is the agreed.

932. <Bhikkhus, there are these three tasks to be done. What three ?
They are good conduct by body, good conduct by speech, and good
conduct by mind. These are three tasks to be done> ( ).
This is the agreed.

[ix (b)]
933. Herein, what is the refused ?
[When it was said]
<There is no loved one equal to one's child,
There are no riches equal to one's cow,
No radiance is equal to the sun,
The sea is sure the greatest of the waters >,
The Blessed One replied
< There is no loved one equal to oneself
There are no riches equal to one's corn,
No radiance can equal understanding,
The rain is sure the greatest of the waters > (S. i, 6; Pe 54, 57).
Here the first verse is refused [by the second].

934. [186] <Bhikkhus, there are these three [tasks] not to be done.
What three? They are misconduct by body, misconduct by speech,
and misconduct by mind. These are three tasks not to be done>
( ;Pe57).
This is the refused.
242 The Guide

[ix (o)]
935. Herein, what is the agreed and refused ?
<'What are the multitude afraid of here ?
A path with many a base divulged—/ ask,
0 Gotama with breadth of understanding,
Where stands he that fears not the other world V
'When speech and mind have rightly been disposed,
When no more evil bodily is done,
Then [even] in a house of plenty dwelling,
A man who takes his stand on four ideas—
Who is faithful, gentle, generous, wise-spoken—
Here stands he that fears not the other world> (S. i, 42f.).
Herein, when it is said 'When speech and mind have rightly been
disposed' this is the agreed. When it is said 'When no more evil
bodily is done' this is the refused. When it is said 'Then [even] in
a house of plenty dwelling A man who takes his stand on four
ideas—Who is faithful, gentle, generous, wise-spoken—Here stands
he that fears not the other world' this is the agreed.
This is the agreed and refused.

936. <No doing any kind of evil,

Perfecting profitable skill,
And purifying one's own heart:
This is the Buddhas' Dispensation (§238).
Herein, when it is said 'No doing any kind of evil' this is the
refused. When it is said 'Perfecting profitable skill' this is the
® * This is the agreed and refused.

937. <Ruler of Gods, bodily behaviour is of two kinds, I say, to be

cultivated and not to be cultivated. And verbal behaviour [187] is of
two kinds, I say, to be cultivated and not to be cultivated. And mental
behaviour is of two kinds, I say, to be cultivated and not to be cultivated.
And search is of two kinds, I say, to be cultivated and not to be cultivated.
'Bodily behaviour is of two kinds, I say, to be cultivated and not to be
cultivated': so it was said; and with reference to what was this said ?
There is bodily behaviour such that when a man cultivates it unprofitable
ideas increase in him and profitable ideas diminish. Such bodily
behaviour is not to be cultivated. Herein, when he knows of any
 The Pattern of the Dispensation 243
bodily behaviour that 'This bodily behaviour is such that when I cultivate
it unprofitable ideas diminish and profitable ideas increase9, such bodily
behaviour is to be cultivated. So it was with reference to this that it was
said 'Bodily behaviour is of two kinds, I say, to be cultivated and not
to be cultivated'. 'Verbal behaviour' . . . 'Mental behaviour' . . .
'Search is of two kinds, I say, to be cultivated and not to be cultivated':
so it was said; and with reference to what was this said ? There is
search such that when a man cultivates it unprofitable ideas increase
and profitable ideas diminish. Such search is not to be cultivated.
Herein, when he knows of any search that 'This search is such that
when I cultivate it unprofitable ideas diminish and profitable ideas
increase' such search is to be cultivated. So it was with reference to
this that it was said 'Search is of two kinds, I say, to be cultivated and
not to be cultivated'> ( ) (cf. M. iii, 45ff.).
Herein, when it is said 'to be cultivated' this is the agreed. And
when it is said 'not to be cultivated' this is the refused.
This is the agreed and refused.

M
938. [188] Herein, what is eulogy ?
<The Eightfold is the best of paths,
The four states are the best of truths,
Fading of lust the best idea,
And one with vision best of bipeds > (Dh. 273; Pe 56).
This is eulogy.

939. <Bhikkhus, there are these three foremost things. What three ?
In so far as there are creatures, footless or two-footed or four-footed or
many-footed, or with form or without form or percipient or non-
percipient or neiiher-percipient-nor-non-percipient, of these a Perfect
One is reckoned foremost, reckoned best, reckoned supreme, that is to
say, one accomplished and fully enlightened. In so far as there is
any description of True Ideas, whether determined or undetermined,
of these the fading of lust is reckoned foremost, reckoned best, reckoned
supreme, that is to say, disillusionment of vanity, elimination of thirst,
outguiding of reliance, termination of the round, exhaustion of craving,
fading, ceasing, extinction. In so far as there is any description of
communities, any description of societies, any description of multitudes
gathered together, of these the Community of a Perfect One's hearers is
21
244 The Guide
reckoned foremost, reckoned best, reckoned supreme, that is to say,
the four Pairs of Mature Men, the eight Types of Mature Persons . . .
(see §298) . . .field of merit for the world> (cf. Iti. 87-8; cf. Pe 56).
940. <A Master who all worlds crossed over,
A True Idea on profit's side,
A Lion-Man's society:
These are the most distinguished three> ( ).
<A lily-sheaf of saints is the Community,
The glorious Ideal its knower venerated,
Man's Tamer glorious, possessed of [perfect] vision:
This is the Trinity beyond the world > ( ).
<A Master without equal [anywhere],
An Ideal with no essentials of existence,1
A glorious Community ennobled
This is the Trinity the most distinguished > ( ).
< Truly named is the Conqueror Secure
All-Transcendent with Truth for his Ideal,
None other beyond Him. His Comity
Of Noble Ones the wise ever revere.
[189] This is the Trinity beyond the world> ( ).
<The Seer of [all] birth's exhaustion understood
The Path of single [aim],2 compassionate for weal,
And it is by that path that men who cross the flood
Crossed over in the past and will do so infuturo (S. v, 108).
<And even such was He, the best of gods and men,
Whom creatures do adore, hoping for purity > ( ).
This is eulogy.

[Discussion]
941. Herein, (i (a)) the type of Thread belonging to worlds [in the
second grouping] can be demonstrated by two types of Thread [in
the first grouping], namely by (1) that dealing with corruption and
(2) that dealing with morality.
940/1 lNirilpaddIia—with no essentials of existence': not in PED in any
form. NettiA: lRdgaparildhddihi nirupaddho' (p. 226). If fm. \/dhd, the
word is simply a variant of nirupadhi, but perhaps connected with parildha.
940/2 kEkdyana—of single aim' (lit. 'with a single going') = ekam maggarh
(NettiA, 226). Often rendered by 'the only way', but besides the context at
M. i, 55, t h a t a t M. i, 74 should also be considered, since it brings out the
meaning more clearly.
 The Pattern of the Dispensation 245
(i (b)) the type of Thread dissociated from worlds can be demon-
strated by three types of Thread, namely by [(3) that dealing with
penetration subdivided into] (3a) that dealing with seeing (Pe 39)
and (3b) that dealing with keeping in being (Pe 39), and (4) that
dealing with the Adept.
(i (c)) the type of Thread belonging to worlds and dissociated from
worlds can be demonstrated in so far as regards that belonging to
worlds by either type of Thread to which the word is appropriate,
namely by (1) that dealing with corruption or (2) that dealing with
morality, and in so far as regards that dissociated from worlds it can
be demonstrated by whichever type of Thread the word is appro-
priate to, namely by (3a) that dealing with seeing, (3b) that dealing
with keeping in being, or (4) that dealing with the Adept.1
942. (2) The type of Thread dealing with morality is for counter-
acting (1) the type of Thread dealing with corruption. (3a) The type
of Thread dealing with seeing is for counteracting (2) the type of
Thread dealing with morality. (3b) The type of Thread dealing
with keeping in being is for relinquishing (3a) the type of Thread
dealing with seeing. (4) The type of Thread dealing with the Adept
is for relmquishing (3b) the type of Thread dealing with keeping in
being. (4) The type of Thread dealing with the Adept has [also] the
purpose of a pleasant abiding here and now.
943. (i (b)) the type of Thread dissociated from worlds that is (ii (a))
expressed in terms of creatures can be demonstrated by the [following]
thirty-six types of persons, and they are to be sought for in the
three types of Threads, namely (3a) that dealing with seeing, (3b) that
dealing with keeping in being, and (4) that dealing with the Adept.
944. Herein, (3a) the type of Thread dealing with seeing can be
demonstrated by five types of persons, namely the Single-Seed, the
Clan-to-Clan, the Seven-at-Most, the Follower by Faith, and the
Follower by Ideas. 1 The type of Thread dealing with seeing can
be demonstrated by these five types of persons (see Pe 42).
945. (3b) The type of Thread dealing with keeping in being can be

941/1 'And similarly the remaining triads can be combined with the four
basic types in the first Grouping' (NettiA, 227).
944/1 The 3 types of Stream Enterer are given at A. i, 233, the other two
at S. iii, 225 and M. i, 479; but see also Pug. 15-16, where the Follower by
Faith and Follower by Ideas are made applicable only to the Stream-Entry
Path but not to its Fruit. Cf. Pe 42. There seems to be a difference here by
the Netti'a applying dassana ('seeing') to both the Path and Fruit of Stream
Entry.
246 The Guide
demonstrated by twelve types of persons, namely by him who is
on the way to verification of the fruit of Once-Return, by the
Once-Returner, by him who is on the way to verification of the
fruit of Non-Return, by the Non-Returner,1 [190] by One Who
Attains Extinction Early On [In His Next Existence], by One
Who Attains Extinction Late [In His Next Existence], by One
Who Attains Extinction Without Promptmg-detenninations, by
One Who Attains Extinction With Prompting-determinations, by
The Up-Streamer Bound For The Not-Junior Gods,2 by One
Liberated By Faith, by One Attained To Right View, and by a
Bodily Witness. 3 The type of Thread dealing with keeping in being
can be demonstrated by these twelve types of persons (see Pe 42).
946. (4) The type of Thread dealing with the Adept can be demon-
strated by nine types of persons, namely by One Liberated By
Faith, 1 by One Liberated By Understanding,2 by One Liberated
Through Voidness, by One Liberated Through Signlessness, by
One Liberated Through Dispositionlessness,3 by One Both-Ways
Liberated, 4 by a Level-Headed One,5 by a Hermit Enlightened
One,6 and by a Fully Enlightened One. The type of Thread
dealing with the Adept can be demonstrated by these nine types
of persons (cf. Pe 30-32, 42).
That is how the supramundane type of Thread expressed in terms
of creatures can be demonstrated by these thirty-six types of
persons.
947. (i (a)) The type of Thread belonging to worlds (ii (a)) expressed
945/1 For the first 4 of these, see Pug. 17; They have respectively the P a t h
and Fruit in each pair of cases.
945/2 For the 5 types of Non-Returner see A. i, 233; Pug. 16-17.
945/3 For these 3 see M. i, 478. Their inclusion here remedies their complete
omission in the Pe.
946/1 Cf. Pug. 14-15, also M. i, 478; 'One Liberated by Faith' is not extended
to the Fruit of Arahantship in the Pitakas, but at Vis. 659 both he and the
'Body-Witness' are.
946/2 'Pafmavimutta—Liberated by Understanding': see e.g., A. iv, 452-3,
8. i, 191; ii, 121-7; M. i, 477-8; D. ii, 70; Pug 14.
946/3 See §528ff. for the 3 Gateways to Liberation.
946/4 SeeM. i, 477.
946/5 See Ps. i, 101. This is one who attains Arahantship and his death-
moment simultaneously.
946/6 The Hermit Enlightened One (pacceka-buddha) is one who, in the
period of absence of a Fully Enlightened One and his proclaimed teaching,
penetrates the four Truths for himself and so makes an end of suffering; but
he is unable to communicate his discovery verbally to another.
 The Pattern of the Dispensation 247
in terms of creatures can [also] be demonstrated by the [following]
nineteen types of persons, and they are to be sought for among
the types of temperament. Some are of lusting temperament,
some are of hating temperament, some are of deluded temperament;
some are of lusting temperament and hating temperament, some
are of lusting temperament and deluded temperament, some are of
hating temperament and deluded temperament, some are of lusting
temperament and hating temperament and deluded temperament
(cf. Pe 141 and 144-5).
[Then there are:] One of lusting temperament steadied under the
heading of lust, one of hating temperament steadied under the
heading of lust, one of deluded temperament steadied under the
heading of lust, and one of lusting temperament and hating tempera-
ment and deluded temperament steadied under the heading of
lust. [And there are:] one of hating temperament steadied under
the heading of hate, one of deluded temperament steadied under
the heading of hate, one of lusting temperament steadied under
the heading of. hate, and one of lusting temperament and hating
temperament and deluded temperament steadied under the heading
of hate. [And there are:] one of deluded temperament steadied
under the heading of delusion, one of lusting temperament steadied
under the heading of delusion, one of hating temperament steadied
under the heading of delusion, and one of lusting temperament and
hating temperament and deluded temperament steadied under the
heading of delusion. The type of Thread belonging to worlds
expressed in terms of creatures can be demonstrated by these
nineteen types of persons.
948. (2) The type of Thread dealing with morality can be demon-
strated by the types of the virtuous. These [191] types of the
virtuous are the five types of persons, namely [those possessing the
following ideas:] 1 natural virtue, virtue as undertaking, confidence
of cognizance (heart), quiet, insight. The type of Thread dealing
with morality can be demonstrated by these five types of persons.
949. By means of these five ideas, (1 (b)) the type of Thread
dissociated from worlds can be demonstrated by the three types of
Thread, namely (3a) that dealing with seeing, (3b) that dealing with
keeping in being, and (4) that dealing with the Adept.
950. (i (c)) That belonging to worlds and dissociated from worlds

948/1 The grammar of this sentence is rather odd: the (neut.) pakatisilam,
etc., are not (masc.) puggala.
248 The Guide
(ii (c)) expressed in terms of creatures and in terms of ideas can be
demonstrated in both ways.
951. (iii (a)) Knowledge can be demonstrated by understanding, and
by the understanding faculty, understanding power, training in
the higher understanding, investigation-of-ideas enlightenment
factor, right view, judgment, adjudgment, knowledge about an
idea, knowledge about an inference, knowledge about exhaustion,
knowledge about non-arising, the I-shall-come-to-know-finally-the-
as-yet-not-finally-known faculty, the act-of-final-knowing faculty,
the final-knower faculty, vision, (eye), science, discovery, breadth,
wit (cf. §294); or it can be demonstrated by any designation for
understanding that is appropriate.
952. (iii (b)) The knowable can be demonstrated by the past, future,
and presently-arisen, by the in-oneself and external, by the inferior
and superior, by the far and near, by the determined and undeter-
mined, by the profitable, unprofitable, and undeclared; or in brief
by the six objects [of the six bases in oneself].
953. (iii (c)) Knowledge and the knowable can be demonstrated by
both. And also understanding that is made the object [of sub-
sequent knowledge] is the knowable; and also anything whatever,
whether in-oneself or external, that is made the object [of know-
ledge is the knowable, and] all that can be demonstrated as deter-
mined and undetennined.
954. (iv (a)) seeing and (iv (b)) keeping in being, (v (a)) our own
statement and (v (b)) someone else's statement, (vi (a)) the answerable
and (vi (b)) the unanswerable, (vii (a)) action and (vii (b)) ripening,
and (c) the double form in each instance, can be demonstrated
appropriately by observing how it is demonstrated in the Thread;
or whatever other statement the Blessed One utters can all [be
demonstrated] by observing how it is demonstrated in the Thread
(cf. Pe 42).
955. Cause is twofold as action and as defilements. Defilements
are origin.
956. [192] Herein, defilements. can [only] be demonstrated by (1)
the type of Thread dealing with corruption. Origin can be demon-
strated [both] by (1) the type of Thread dealing with corruption
and by (2) the type of Thread dealing with morality.
957. Herein (viii (a)) the profitable can be demonstrated by four
types of Threads, namely (2) by that dealing with morality, (3a)
that dealing with seeing, (3b) that dealing with keeping in being, and
(4) that dealing with the Adept.
 The Pattern of the Dispensation 249
958. (viii (b)) The unprofitable can be demonstrated by (1) the type
of Thread dealing with corruption.
959. (viii (c)) The profitable and unprofitable can be demonstrated
by both [as appropriate].
960. (ix (a)) The agreed can be demonstrated by what the Blessed
One has agreed, which is of five kinds, namely restraint, abandoning,
keeping in being, verification, and what is allowable [explicitly in
the texts] and what is in conformity with that. Whatever is
found in the several planes [beginning with that of the ordinary
man] can be demonstrated by the allowable and what is in
conformity [with it]. 1
961. (ix (b)) What is refused by the Blessed One can be demonstrated
by the reason for the refusal.
962. (ix (c)) The agreed and refused can be demonstrated by both
[as appropriate].
963. (x) Eulogy can be demonstrated by praise. That should be
understood as of five kinds, namely [praise] of the Blessed One, of
the True Idea, of the Noble Community, of the Training in Noble
Ideas, and success in mundane qualities. That is how eulogy can
be demonstrated.
*

964. The plane of the faculties can be demonstrated by nine terms

and the plane of defilements can be demonstrated by nine terms.
So these terms are eighteen: nine profitable terms and nine un-
profitable terms, according as it was said [earlier] 'The eighteen
Root-Terms: where are they to be seen ? In the Pattern of the
Dispensation' (§759).
965. That is why the venerable Maha-Kaccana said:
'With nine terms on the side of profit
And nine terms on unprofit's side
Construed, these Root-Terms [thus] do come
[In all] to number eighteen terms' (§4 end).
The Pattern of the Dispensation is ended.

*
960/1 The 'allowable' (kappiya) is, according to NettiA, what is explicitly
stated in the texts, while 'what is in conformity therewith' (anuloma) is what
is compatible with that in the way described under the Principal Appeals to
Authority (§120ff.).
250 The Guide
[193] At this point the Guide is completed, which1 was spoken by
Maha-Kaccana, approved by the Blessed One, and chanted at the
original Council.

End of The Guide

965/1 Read Netti, yd.

 INDEXES

I. GENERAL INDEX (English-Pali)

II. SIMILES
III. LIST OF QUOTATIONS
IV. PALI-ENGLISH GLOSSARY
 I. GENERAL INDEX
All references are t» paragraph numbers.
References in itali 3 are to quotations.

abandon, to (pajahati) 100, 484, 502, a., ownership of (kamma-ssakatd)

507, 529f. 553) a., round of (kammavatta) 556;
abandoned (pahina) 279, 484ff., 611; a., undertaking of (kammasamd-
a., should be (pahdtabba) 108, 209, j ddna) 573 (4 kds.), 578
272, 318, 897; a., to be (pahiyati) actuality, according to (ydihdva) 159
76, 79, 232, 244, 283, 843 actualization (abhisamaya) 114, 633,
abandoning (pahdna) 67, 94, 98, 104, 757, 812, 890
140, 176, 229, 244, 264, 311, 329, adaptable (upanikkhittabba) 121, 124
333, 467, 484ff., 502, 506, 607, 718, | add, to (yojeti) 213
757, 843, 960; a., can be brought adept (asekha) 94, 273f., 353, 442,
to (hdtabba) 44, 181 841f.; a., dealing with the (asekha-
abbreviating (sankhipiya) 26;—see ! bhdgiya) 117, 760, 823ff., 941
also 'brief J adjudgment (santlrana) 481, 951
Abhassara (Streaming-Radiance Di- admonishability, difficult (dovacassa)
vinities) 917 218, 756; a., easy (sovacassa) 218,
abide, to (viharati) 283 757
abiding (vihdra) 713 (4 kds.), 743 advancing (abhikkanta) 112
abolished (nijjirma) 278 advice (ovada) 541 (kds.)
above (uMham) 352 aeon (kappa) 589, 917
abstaining from (pativiranta) 279 affection (sineha) 136, 197, 818
abstention (veramani) 160, 282 ageing (jard) 129, 130,164 (def.), 180,
abundance (vepulla) 691 190, 198, 232, 304, 354, 424, 462,
access (upacdra) 139, 154 840, 847, 867
accessory (pariggahaka) 456 ageless (ajajjara) 297
accompanied by (sahagata) 104, 147f., agitation (uMhacca) 79, 81
425, 518, 692 agreeable (mandpika) 75
acquaintance (abhinnd) 42, 104, 105 agreed (anunndta) 113, 860, 929, 960
(def.), 140, 275, 323, 444, 511 agreement (anunndta) 960
(6 kds.), 516, 670, 890; a., having air (vayo) 217, 431, 436 (def.), 438
no (anabhinnd) 648 Ajita 63, 65, 70, 74, 77, 93, 115, 415
acquainted with, that one should be Akanitthagami (Bound for the
(abhinneyya) 897 Highest Gods) 945
action (kamma) 28, 96, 188f., 206L, all (sabba) 9, 38, 66, 69, 91, 96, 106,
239 (2 kds.), n. 240/1, 552, 570 139, 159f., 172, 283, 295, 299, 323,
(6 kds.), 673, 770, 820, 846 (4 kds.), 429, 518, 552, 594, 723, 869, 875
851, 860, 861, 912, 917, 928, 955f.; alluring (sdtarupa) 159
a. (kammanta) 245,278,537 (2 kds.), allowable (kappiya) 960
555; a., course of (kammapatha) alteration (annathatta) 130
238 (10 kds.), 559, 851, 919, 925; am (asmi) 146, 352, 438, 883
254 The Guide
amount, knowledge of the right assassinate, to (suhatam karoti) 546
(mattannutd) 167, 460; a., knows assertion, deduction from an (vddd-
the right (mattannu) 190 nuvdda) 280
analysing (vibhajand) 28, 49, 215 assert, to (pakappati) 840
analysis {vibhatti) 2, 12, 263ff., 608f. assessed, should be (anuminitabba)
Ananda 794, 806 765
Anathapindika 791 associated with (sampayutta) 84, 402
anger (kodha) 134, 756, 776, 809, 8111 assume, to (upddiyati) 687
angry (huddha) 894 assuming (updddna) 136, 164 (def.),
Angulimala 576 176, 180, 227, 228ff. (4 kds.), 232,
animal womb (tiracchdnayoni) 428, 257 (4 kds.), 326, 354, 462, 484ff.
499, 562, 578, 648, 886 (4 kds.), 674, 678ff. (4 kds.), 742,
animation, world of (jivaloka) 39 843; a., free from (anupdddna) 176;
annihilation (uccheda) 218 a. (updddya) 430; a., category for—
annoyance, ground for (dghdtavatthu) see 'category'; a., plane of (upddd-
134 (9 kds.) nabhumi) 856; a., with (sa-updddna)
answer (vissajjana) 62 227
answerable (vissajjaniya) 860, 897f., assumption—see 'assuming'
954 Asura Demon (asura) 428, 499, 562,
answered (vissajjita) 6, 17, 420 648, 894
appeal to authority—see 'authority' attached (visatta) 818
apply, to (abhiniropeti) 186 attachment (visattikd) 35, 136, 877
apprehending (gahana) 159f. attachment, one who has one for-
approach, to (upagacchati) 283, 652 tunate—see 'bhaddekaratta'
approaching (upagamana) 159 attainment (samdpatti) 272, 275, 441
approaching, not (anupagacchanto) (def.), 514, 579, 580 (5 kds.)
529f. attain, to (samdpajjati) 272
approval (anunaya) 401, 429 attainment to (abhisamaya)—see
arahant (arahd) 113, 296, 816 'actualization'
arahantship (arahatta) 82, 94, 259,479 attendant (anvdyika) 653
ardent (dtdpl) 174 attention (manasikdra) 46, 104, 147,
ardour (tapo) 722, 726, 737 164 (def.), 218, 275, 445, 454, 461,
Arittha 804 756f.; a., to give (manasikaroti) 514
arise, to (uppajjati) 46, 92, 278, 308, attracted, to be (dvinchati) 75
461 austerity (nijjhdma) 4AA, 554
arisen (uppanna) 98, 100; a. (sam- authority, principal appeal to (mahd-
uppanna) 633; a. from a condition padesa) 120ff. (4 kds.)
(paccayasamuppanna) 633 avarice (macchariya) 429, 756; (ma-
arising (uppdda) 315, 336, 354, 901; cchera) 791
a. and subsidence (uppddavaya) Avici (the Unremitting) 774
160, 224—see also 'rise' aware (sampajdna) 112, 174
arouse, to (uppddayati) 335 awareness (sampajanna) 218,440, 757
array, fourfold (catubyuha) 2, 10,
184ff., 601ff.
arrival (adhigama) 539 (5 kds.), 543 bad (papa)—see 'evil'
Asibandhakaputta 251 bad way (agati) 176, 242f. (4 kds.),
asked (pucchita) 6, 446 296, 484ff. (4 kds.), 674ff. (4 kds.),
aspiration (patthand) 98, 159, 288, 742, 767, 862
292 bait (balisa) 842 (6 kds.)
 Index 255
barb (solid) 34, 128, 136, 146, 176, pasama) 719, 734; b., renewing
296, 484ff., 529ff. (3 kds.), 648, (ponobbhavika) 201,425; b., taint of
674ff. (4 kds.), 692 (def.), 694, 742, (bhavdsava) 485, 681; b., world of
753 (3 kds.) (bhavaloka) 94;—see also 'exis-
base (dyatana) 16, 72 (6 kds.), 161, tence'; also 'transcended' and
172, 303 (12 kds.), 354, 357, 386f., 'Transcender'
401 (10 kds.), 412, n. 424/1, 462, being, a (bhuta) 189, 772, 789, 869;—
475, 508, 515, 524, 663; b., the see also 'entity'
sixth (chatthdyatana) 161; b., six- being, brought to (bhuta) 345
fold (saldyatana) 164 (def.), 180, being, keeping in (bhdvand)—see
354, 462 'keeping in b . '
basis for success—see 'success' belief (adhimutti) 162, 569
be, to (bhavati) 104, 165, 384, 453, believe, to (adhimuccati) 568
570, 755; (hoti) not indexed; b., to believing in (adhimutta) 291, 568
come actually to (sambhavati, Benares (Bdrdnasi) 49, 804, 907
sambhoti) 45, 180, 278; b., how it benefit (dnisamsa) 231, 267; (attha)
comes to (yathdbhuta) 167, 308, 287f., 894
377, 438, 633, 806, 843, 878, 883, best (settha) 297, 787
890; b., there, to (atthi) 304, 379, better (seyya) 883
442, 845, 908 Bhaddekaratta Sutta 821
beautiful (subha) 484, 494, 677, 855, bias (dsaya) 588
928 birth (jdti) 81, 164 (def.), 180, 232,
beauty (subha)—see 'beautiful'; b., 304, 354, 377, 424, 462, 569, 840,
perception of (subhasafind) 4, 159 867, 876; b., giving (abhijdti) 845
(def.), 283 (6 kds.)
before (purd) 575 black (kanha) 106, 572, 845L,
begmning (ddi) 32, 55, 117, 664 blameless (anavajja) 106
beginning, first (pubbd koti) 499, 644 blameworthy (sdvajja) 106
being (bhava) 64,164 (def.), 165 (def.), blemish (angaria) 513
180, 225, 304, 322, 354, n. 453/2, blemish, without (anangana) 297,
462,687, 763,543; b., having-actual 511
(sambhavana) 164; b., act-of-giving- Blessed One (bhagavd) 187fi\, 296,
manifest (pdtubhavana) 164; b., 746f., 905
actual (sambhava) 322, 843; b. bliss, blissful (sukha) 297, 787, 812,
as occurrence (nibbattibhava) 161; 871,—see 'pleasure'; b . indeed
being-assuming (bhavupdddna) 485, (susukha) 872
678, 687; b., better or worse blissful (siva) 297
(bhavdbhava) 877; b., bond of blossom (pasuna) 298
(bhavayoga) 485, 679; b., cessation blunt (mudu, muduka) 586, 670,—
of (bhavanirodha) 232, 535; b., see also 'light' and 'malleable'
craving for (bhavatanhd) 233, 425, bodily (kdyika) 69, 377, 537; b.,
559, 644, 672; b., factor of (bha- action (kdyakamma) 96, 753; b.,
vanga) 165, 356, 369, 393, 535; behaviour (kdyasamdcdra) 937 (2
b., flood of'(bhavogha) 485, 682; kds.); b., good conduct (kdyasu-
b., giving (pabhava) 137, 305, 329, carita) 754; b., misconduct (kdyadu-
341; b., guide to (bhavanetti) 878; ccarita) 238, 753; b., purity (kdyaso-
b., lust for (bhavardga) 161; b., ceyya) 754
non-renewal of (apunabbhava) 805, body (kdya) 75, 164, 174, 193, 225,
818; b., pacification of (bhavu- 402, 434, 445 (def.), 482, 500, 508,
256 The
518, 535, 538, 591, 635, 689, 730, remote relation (paramparhetutd)
806, 822, 874; b., element (kdya- 455
dhdtu) 290; b., mindfulness occu- cause (hetu) 92, 253, 451, 455 (2 kds.),
pied with the (kdyagata sati) 75, 461f. (def.), 558, 633, 673, 807, 955
174, 325, 333; b., state of a (2 kds.); c , arisen from a (hetusa-
contemplator of (kdydnupassitd) muppanna) 633; c , by (hetuso) 551;
730; b., tie (kdyagantha) 484fF., c , has for its (hetuka) c. in im-
680f.; b., witness (kdyasakkhl) 945 mediate proximity (samanantara-
boil (ganda) 648 hetu) 455; c. in remote relation
bond (yoga) 176 (4 kds.), 296, 484ff. (paramparahetu) 455; c , with
(4 kds.), 674ff., 679 (4 kds.), 689ff., (sahetu) 454
742, 832 cease, to (nirujjhati) 92
boredom (arati) 143, 818 censurable (garaha) 925; c. (gdrayha)
born (jdta) 345 280
both-ways liberated (ubhatobhdga- censure, to (garahati) 280
vimutta) 946 certain (niyata) 272, 562, 574; c. of
both-ways kept in being (ubhayato- Tightness (sammattaniyata) 562;
bhdvita) 443 c , not (aniyata) 272; 562
bound together, keeping (anubandha) certainty (niydma) 667; c. of Tight-
210 ness (sammattaniydma) 667; c ,
Brahmadatta 804 finding a footing in (niydmdvak-
Brahma—see 'Divinity, High' kanti) 275
breadth (bhuri) 294, 440, 935, 951 cessation (nirodha) 48, 51, 77, 79,
breaking out, complete (abhinib- 87, 92, 114, 166, 173, 232, 249,
bhidd: this spelling preferable to 261, 297, 307, 311, 354, 379, 426,
-nibbidd or -nibbidhd) 326, 574 429 (def.), 502, 535, 611, 650, 836,
breath, in- and out- (assdsapassdsa) 843, 867, 890; c. attainment
87, 436 (nirodhasamdpatti) 441, 580; c ,
brief, abbreviation (sankhitta) 587, deliberate (patisankhdnirodha) 429;
748; (sankhepa) 431 c. element (nirodhadhdtu) 565; c ,
bull's-eye, hitting the (akkhana- inseparable from the idea of (niro-
veditd) 299 dhadhamma) 79, 552; c. of per-
bursting open (paddland) 326, 664 ception and feeling (sanndveda-
yitanirodha) 154; c. of suffering
(dukkhanirodha) 426 (def.); c ,
calculated, to be (sankham gacchati) undeliberate (appatisankhdnirodha)
379ff. 429
capable (bhabba) 273, 574 chain (sanddna) 203
care (ussukka) 164 change (viparindma) 753, 843, 883
cast a die, to (vicinati) 785 characteristic (lakkhana) 2, 9, 130,
category (khandha) 16, 84, 164, 173, 136, 159ff., 170ff., 182, 450, 482,
224, 227 (def.)ff., 247, 294, 303 493, 598f., 892; ch., differentiating
(5 kds.), 355 (3 kds.), 367, 390, 403, (vilakklmna) 446; ch., knowledge
408, 412, n. 424/1, 459, (5 kds.), about individual (salakkhane nana)
470, 481, 528, 558, 654, 754 (3 kds.) 105; ch. of a great man (mahd-
category for assuming (updddnak- purisalakkJmna) 855
khandha) 84, 161, 424 (5 kds.) characterizati6n (sallakkharia) 440
causality in immediate proximity characterize, to (lakkhayati) 171; c ,
(samanantarahetutd) 455; c. in failure to (asallakkhana) 439
 General Index 257
chattel (pariggaha) 192 nupassitd) 730; c , unification of
choice (cetand) 239f., 366f., 445, 559, (cittekaggatd) 87, 325
673, 806, 851; ch., by one's own cognized (virindta) 174, 217
(saricetanika) 188 cognizedness (vijdnitatta) 613
choose, to (ceteti) 840 collate, to (sarhsandati) 213
circumstance (vatthu) 192f. colour (varma) 159
clan-to-clan (kolankola) 944 combined treatment, Modes of Con-
class (rdsi) 562 (3 kds.) veying in (hdrasampdta) 489 (title)
clause (pada)—see 'term' come about, to (samuddgacchati) 104
cleanse, to (voddyati) 579 coming (dgati) 384
cleansing (voddna) 71, 73, 218, 231, commitment (ussdhand) 46
559 (3 kds.), 579ff., 649, 743, 754, common, in (sddhdraria)—see 'shared'
757, 760, 852ff. community (sangha) 120, 298, 546,
cleared up (suddha) 416ff. 788, 898, 939; c , goodness of the
clearing-up (sodhana) 2, 17, 414n°., (sanghasutthutd) 275; c.'s good
628f. practice, the (sanghasupatipatti)
cleaved to (ajjhosita) 559, 849 898; c.'s practising the good way
cleaving to (ajjhosdna) 136, 159, 164, (sanghasupatipannatd) 275
225, 292 compassion (karuna) 142, 244, 723,
cleverness (nepunna) 440 738, 900
clinging (sanga) 327, 829, 877, 889 (5 complete (sammd)—see 'right'
(kds.); (abhisanga) 650, 660; comprise, to (parigganhdti) 432ff.
(updddna)—see 'assuming* comprised (sangahita) 356; (parigga-
clung to (satta) 843—see also 'creature' hita) 1
clutching (dsatti) 68, 763 comprising (sangaha) 1 (title), 4,
coerce, to (samydpeti) 251 538; (pariggaha) 64
coessential with (paccanubhuta) 917 conceit (mdna) 79, 81, 204, 429, 486,
coessential with, making (anu- 507 (2 kds.) 719, 809, 864; c ,
bhavana) 164 barb of (mdnasalla) 486, 683
coessential with, to make (anubhoti) conceive, to (mannati) 843
206; (paccanubhoti) 188, 648 conceiving (mannand) 136
coexistent (sahabhu) 92 concentrated (samdhita) 87, 377,
cogitated over with the mind (mana- 517
sdnuvicintita) 217 concentration (samddhi) 87, 91, 163
cogitation (cintd) 440; c , consisting in (def.), 167, 221, 245, 256, 275, 278,
(cintdmaya) 46f., 275, 319 195 (def.), 299, 308, 443 (def.), 517,
cognizance (citta) 87, 89, 91, 97f., 141, 520, 522 (5 kds.), 535, 579 (3 kds.),
155, 160, 164, 174, 217, 247, 293, 589, 721f., 727, 754 (3 kds.), 806,
326, 377, 445, 486, 492f., 500, 511, 874, 888; c. category (samddhi-
518, 535, 538, 613, 631, 635, 722, kkhandha) 355, 397, 459, 470, 532f.
730, 777, 795, 874L, 948; c , or (def.), 534, 562, 754, 762, 900;
'heart' {ceto) 247, 522, 648, 777, c. faculty (samddhindriya) 86, 100,
795—see also 'heart' 174, 221, 275, 396, 482, 865;
cognizance, coexistent with (cit- c , keeping in being (samddhibhd-
tasahabhu) 92; c , concomitant of vand) 713 (4 kds.), 736, 743
(cetasika) 69, 239, 241, 377, 537, concord, to be in (abhivadati) 126
559, 673, 851; c , higher (adhicitta) concurrence (samavadhdna) 453; (san-
750—see 'training in the h.c.'; c , nipdta) 164
state of a contemplator of (cittd- condense, to (ugghateti) 54
258 The
condensed, one who gains knowledge consecutive (pubbdpara) 10, 62, 186,
from what is (ugghatitannu) 41, 47, 211
56, 745; c , when being (ugghati- constituent, constituting (vokdra) 516
yanta) 56 construable, to be (yujjati) 125, 139,
condensing (ugghatand) 55 140ff.
condition (paccaya) 19, 92, 168, 180, construing (yutti) 2, 7, 119ff., 133,
233, 278, n. 304/1, 451 (def.)ff., 135, 140, 156, 270, 595
n. 456/2, 562, 633, 808; c , with consume, to (khanati) 780
(sappaccaya) 454; c , without (ap- consuming, consumption (updddna)—
paccaya) 92; c , arisen from a see 'assuming'
(paccayasamuppanna) 633 contact (phassa) 159f., 164 (def.),
conditionally, specific (idappacca- 180, 304, 354, 445, 462, 485, 529ff.
yatd) 439 (3 kds.), 676, 686, 697, 843; c. as
conduct (dcdra) 753; (cariyd) 113 fifth, with (phassapancamaka) 84;
(2 kds.); (carita)—see 'tempera- c. as nutriment (phassdhdra) 676;
ment'; c , good (sucarita) 469 (3 c.-originated (phassasamudita) 384;
kds.), 549, 591, 597, 754 (3 kds.), c. providing the bases for (phassd-
762, 854, 896, 913 (3 kds.), 932 yatanika) 914
Confidence (pasdda) 162 (def.), 275 contemplator (anupassi) 274, 283;
(3 kds.), 590, 787, 948; c. due to c , state of a (anupassitd) 161, 730;
undergoing (aveccappasdda) 162, contempt (makkha) 429, 756, 776,
275 (3 kds.), 788 807
confiding (sampasidana) 162 content, contentment (santutthi) 757
conflict, abandoner of (rananjaha) continuity (santati) 76, 457 (def.)
296; c , with (sa-rana) 443; c , continuous (anusantata) 666
without (a-rana) 297, 443, 899 contumacious (dummanku) 275
conformity (anuloma) 960 conversion (dvatta) 2, 11, 220ff., 466,
confused (sammulha) 367 606f.; c. of relishing (nandiydvatta)
confusing (sammohana) 164 3, 21, 44, 672
confusion (sammoha) 225, 439 convert, to (dvattati) 11
connected (samhita) 185 converting (dvattana) 672
conscience (hiri) 218, 275, 481, 757, conveying, mode of (hdra) 1, 2, 7, 26,
922 44; c. in combined treatment, modes
conscienceless (ahiri, ahirika) 218, of (hdrasampdta) 489 (title); c.
756 in separate treatment, modes of
conscious, act-of-being (vijdnana) (hdravibhanga) 31 (title)
294, 613 coordinated (samdrulha) 133
consciousness (vinndna) 77, 84, 92, coordination (samdropana) 2, 20,
138, 145, 159, 164 (def.), 180, 290, 465ff., 467 (4 kds.), 639
293, 304, 308, 310, 354, 383, 424, core (sdra) 895
457, 462, 486, 613, 631, 652, 676,. corpse—see 'discoloured' & 'festering'
697, 840, 867, 883, 908; c , base corruption (sankilesa) 181, 218, 231,
consisting of infiniteness of (vinnd- 495 (2 kds.), 555, 559 (3 kds.),
nancdyatana) 152, 217; c. element 579ff., 649, 742, 753, 756, 761 (3
(vinndnadhdtu) 565; c. as nutriment kds.), 839; c , dealing with (sanki-
(vinndridhdra 676; c , steadying - lesabhdgiya) 117, 760, 766ff., 941
point for (vinndnatthiti) 176, 484fF. co-support (sannissayatd) 461
(4 kds.), 674 (4 kds.)ff., 742, 840; c , counteraction (abhinighdta) 315;
wholeness of (vinndruikasina) 524 (nighdta) 942
 General Index 259
counteractive (nighdtaka—so read) (vihimsddhdtu) 565; c , perception
649 of (vihimsdsafind) 753; c , thinking
counter-characterization (paccupalak- with (vihirhsdvitakka) 99f., 753
khana) 440 cry out, wish to (lalappa) 164
countercharacterize, failure to (apa- Culla Kammavibhanga Sutta 918
ccupalakkhana) 430 cultivatable (sevitabba) 106, 937; c ,
counter-demonstration (patiniddesa) not (asevitabba) (106), 937
31 (title) cured (niriilha) 296
counter to, to run (vilometi) 125f. Current, the (saritd) 136 (name for
covered up (channa) 837 tanhd)
covetousness (abhijjhd) 72, 174, 218,
238, 279, 484, 680, 756 danger (ddlnava)—see 'disappoint-
craving (tanhd) 4, 21, n. 4 2 / 1 , 68, 72, ment'
129, 132, 134, 136 (def.), 139, 159 dark (tamo) 838
(def.), 164 (def.), 180, 198, 200, dear (piya) 289, 389, 896
204, 218, 225ff., 253, 255, 292, death (marana) 130f., 164 (def.), 180,
304, 331, 354, 365, 371, 401, 425, 198, 232, 251, 304, 354, 424, 462,
462, 495, 498, 502, 506 (2 kds.), 552L, 591, 788, 795, 814, 821, 840,
508, 558, 644, 665, 756, 843, 849 847, 867, 876, 910f.; (Mara)—see
(3 kds.); c. as support (tanhd- 'Mara'
nissaya) 365; c , barb of (tanhdsalla) deathless (amata) 191, 297, 299
129; c , corruption by (tanhd- decease-and-reappearance (cutupa-
sankilesa) 760; c , dealing with patta) 182, 364, (591)
cleansing from (tanhdvoddna- deceit (mdyd) 756
bhdgiya) 760, 852; c , dealing with deficiency (vekalla) 904
corruption by (tanhdsankilesa- defilement (kilesa) 23, 64, 87, 98, 125,
bhdgiya) 760, 849; c , exhaustion of 233 (2 kds.), 272, 341, 429, 673,
(tanhakkhaya) 297, 310, 848, 871; 690,696,856,955f.; d., conglomera-
c , freedom from (nittanhatd) 210; tion of(kilesapunja) 674 (10-based);
c , governed by (tanhuttara) 442; k., Mara of (kilesamdra) 501; d.,
c , perversion due to (tanhdvi- plane of (kilesabhumi) 4, 856 (4
palldsa) 497; c , rooted in (tanhd- kds.), 960, 964; d., resort of
mulaka) 223, 224 (3 kds.); c. (kilesagocara) 740; d., round of
temperament (tanhdcarita) 42f., (kilesavatta) 556; d., sensual desire
645, 666, 676, 755; c , underlying as (kilesakdma) 202; d., world of
tendency to (tanhdusaya) 233, 235; (kilesaloka) 103
c , way explored by (tanhdvicarita) definition (vavatthdna) 164, 647
209; c , way explored by net of deformed, to be (ruppati) 401
(tanhdyajdliniyd vicarita) 204 (36 degradation (okdra) 231
kds.), 559 (36 kds.), (665), 849 deliberate cessation (patisankhd-
creature (satta) 66, 69, 222, 272, 298, nirodha) 429
344, 501, 518, 552, 568, 591, 645, deliberation power (patisankhdnabala)
670 (2 kds.), 904, 939; c , expressed 87, 209
in terms of (sattddhitthdna)—see deliverance (vimutti) 43, 167, 218,
'expressed' 278, 353, 358, 459, 472, 508, 539,
credence (abhipatt(h)iyana) 162 757, 806, 890; d. arrival at
creeper, the (lata) 136 (name for (vimuttddhigama) 539; d., knowing
tanhd) and seeing of (vimuttindnadassana)
Cruelty (vihesd) 142; c. element 167,278,459,506,900
22
260 The Guide
deluded temperament (mohacarita) deter, to (nigganhdti) 256
140, 531, 947 determination (sankhdra) 38, 87,138,
delusion (moha) 4, 72, 140, (159 139, 164 (def.), 172 (?), 180, 204,
(def.)), 181, 204, 242ff., 338, 344, 209, 212, 283, 304, 310, 322, 341,
378, 439, 487, 531, 570, 685, 753, 354, 356, 369, 382, 388, 393, 410,
767, 907, 926, 947; d., barb of 424, 462, 487, 493, 553, 577, 652,
(mohasalla) 487, 683; d., moulded 684, 874, 883, 908; d. element
by (mohasamutthdna) 240, 243; (sankhdradhdtu) 323, 487, 565; d.,
d.'s net (mohajdla) 664; d., out- painfulness in (sankhdradukkhatd)
guiding of (mohavinaya) 123, 334 69, 753; d., with prompting -
demerit (apunfia) 560 (sasankhdra) 443, 500; d., one who
demonstrated (niddittha) 28, 213, attains extinction with prompting -
423; d., can be (niddisitabba) 559, (samnkhdraparibbdyi) 945; d. with-
673, 960 out prompting- (a-sankhdra) 443;
demonstration (niddesa) 5 (title), 27, d., one who attains extinction
49, 53, 216; d. sequence (niddesa- without prompting- (asankhdra-
sandhi) 214, 218 parinibbdyl) 945
dependent arising (paticca samup- determinative act (abhisankhdra) 577
pada) 16, 124, 140, 180, 354, 366, determined (sankhata) 79, 130, 345,
372, 388 (2 kds.), 391, 402, 412, 347, 939, 952f.; d. actively (abhi-
n. 424/1, 454, (634) sankhata) 204; d. characteristic
dependently arisen (paticca samup- (sankhatalakkhana) 130, 159f.; d.
panna) 439 object (sankhatdramrrmna) 757
depending on (paticca) 461 deterrence (niggaha) 257, 275; (vi-
depression (nigghdta) 648 ghdta) 73
deprivation—see 'unease' Devadatta 574
describe, to (panndpeti) 53, 379 developed (virvlha) 304, 840, 886
description (pannatti) 2, 15, 28, 49, developing (virohana) 164
215, 302 (def.)ff., 430, 616ff., 939 development (viruhand) 341
design (?) (vimdna) 832 devote oneself, to (yunjati) 222
designation (adhivacana) 71, 186, devotee (yogi) 5, 59, 335
951; d. for the future (andgat- devotion (yoga) 94, 222
ddhivacana) 186; d. for the past Dhaniya 192
(atitddhivacana) 186; d. for the Dhotaka 877
present (paccuppannddhivacana) diagnose, to (parijdndti) 502, 529f.
186 diagnosed (parinndta) 104, 611
desire (panidhi)—see 'disposition' diagnosed, should be (parinneyya)
desire—see sensual desire 318, 897
despair (updydsa) 164 (def.); 180, diagnosing (parijdnana) 106, 160
354, 462 diagnosis (parinnd) 104 (2 kds.), 106
destination (gati) 912—see also 'going'; (def.), 114, 176, 229, 307, 311, 324,
d., bad (duggati) 37, 137, 250 (2 328, 484ff., 502, 607, 702
kds.), 252, 591, 595, 603, 770, 886, dialectic (vikappayitabba) 18
916; d., good (sugati, suggati) 552, diamond (vajira) 664
795, 916 dijBference in belief (ndnddhimuttikatd)
destruction (byasana) 172 569
detail (vitthdra) 431, 587, 748; difference, perception of (ndnatta-
(vitthdratd) 2; d., to (vitthdreti) 54 sannd) 515f.
detailing (vitthdrand) 55 different (nana) 127, 566
 General Index 261
diligence (appamdda) 191, 218, 337, distinguished, to be (visissare) 940
757 distorted (viparita) 340, 493, 698,
diligent (appamaita) 102, 191, 308 753
direction (disci) 697 (4 kds.), 724; distraction (vikkhepa) 160
d., plotting of (disdlocaiia) 3, 24, distressed, to be (attiyUum) 190
26, 644ff., 740 diversification (papanca) 203, 204
directive-management (abhimhdra) (def.), 210 (def.), 212
155, 516 diversify, to (papanceti) 211
direct-knowledge—see 'acquaintance- diversity (vemattatd) 18, 424f., 446,
ship' 578, 631f.
dirt (rajo) 529 (3 kds.) divine, a; divine-caste (brdhrmna) 49,
disagreeable (amandpika) 75 217, 251, 550, 807%., 825%, 841,
disappear, to (abbhatiham gacchati) 843, 873, 883, 886, 920
141f., 176, 244, 516 divine life, the (brahmacariyd) 32, 59,
disappearance (atthangama) 515 258 (def.)f., 265, 270, 377, 809, 825,
disappointment (ddinava) 5, 32, 34, 843, 890, 895, 914; d. 1., companion
41, 62, 231, 267, 557, 749 in the (sabrahmacdri) 45, 190; d. 1.,
disciple (sdvaka)—see 'hearer' one who leads the (brahmacdri) 279;
discipline (vinaya)—see 'outguiding' d. 1., what is not the (abrahmaca-
& 'guide out, to' riyd) 279
disclose, to (upadissati) 587, 746f. divine mansion (vimdna) 917
discoloured corpse (viriilaka) 160 diving in and out (ummujja-nimujja)
discontent (asantutthi) 336 648
discoverable (bojjha) 114 (4 kds.) Divinity, the High (brahmd) 49, 217,
discovery (buddhi) 294, 722, 727, 737, 548,556,977
951 divulging (vivarana) 28, 49, 215
discrimination (patisambhidd) 105, doing (karana) 246
296, 323 domineering (paldsa) 429, 756
dislodgement, liable to (cola) 172; done (kata) 188, 345, 377; d. his task,
d. liability to (calita) 364 one who has (katakicca) 113; d.,
dispassion (nibbidd) 104, 160, 167, should be (karanlya) 377, 890, 930
173, 311,806; d., to find (nibbindati) (3 kds.)f.; d.> should not be
38, 377, 438 (akaraniya) 934 (3 kds.)
dispensation (sdsana) 221, 156, 666; door (dvdra) 190
d., pattern of the (sdsanapatthdna) drowsiness (middha) 500 (def.)—see
759 (title), 964 also 'lethargy & d.'
dispersal (apacaya) 333, 506 drunk enough, knowledge of what it
displayed, to be (pakdseti) 63 is to have (pitannutd) 167, 460
displaying (pakdsand) 28, 49, 215, dull (manda) 42, 700, 727
268, 647
disposed, having been (panidhdya) 935
disposition (panidhi) 167, 275 ear (sota) 75; e. element (sotadhdtu)
dispositionless (appanihiia) 530, 290
702ff., 754; d., liberated through earth (pathavl) 217, 431f., 433 (def.),
the (appanihitavimutta) 946 438, 453, 524, 565, 893
disregard (asamapekkhana) 439 ease, skill in (dyakusala) 111
distinction (visesa) 147, 274, 541 (2 easy perception (sukhasannd) 874
kds.), 543; d., dealing with (vis- eating (bhojana) 190
esabhdgiya) 443 effacement (sallekha) 666
262 The
effecting (kiriyd) 246, 275 enlightenment, tending to (bodhan-
effort (vdydma) 245, 278 gama) 175, 483
efforts, to make (vdyamaii) 98, 336, enticement (sard) 137, 286, 291
890 entity (bhuta) 431; e., great (mahd-
eight-factored path—see 'path' bhuta) 431 (the 4 def.)
elder (thera) 120, 190 envy (issd) 429, 756
elect, to (rocayati) 283 equanimity—see 'onlooking-e.'
element (dhdtu) 16, 137, 260, 290, equipment (parivdra) 585
303 (6 kds., 18 kds.), 323, 353, 356, eradicate, to (samuhanati) 235
393, 404 (18 kds.), 410, 412, eradication (samugghdta) 73, 248,
n. 424/1, 431 (4 kds.), 438, 548, 358, 719
565 (many kds.); e. of existence, escape (nissarana) 5, 32, 35, 41, 48,
triple (tedhdtuka) 80, 353, 480 62, 231, 345, 557, 587, 749, 843
elucidation (vebhabyd) 440 essence (bhdva) 446; e., individual-
embodiment (sakkdya) 553, 655; e. (sabhdva)—see 'individual-e.'; e.,
view (sakkdyaditthi) 79, 81, 358, other-(parabhdva) 456
652, 662, 813 essential of existence (upadhi) 164,
embrace, to (parigganhdti)—see 'com- 192ff., 722, 774, 843, 848; e. of e.,
prise, t o ' without (nirupaddha) 940
emergence (vutthdna) 71, 73, 579ff. essential nature of an idea (dhammatd)
end (anta) (439), 552, 658, 814, 886; 121, 124, 274, 806
(pariyosdna) 32, 55, 117 established (upatthita) 58, 518
endearing (piyariipa) 159 estimate, to (tuleti) 437
endeavour (padhdna) 87, 163, 848 estimation (tvland) 46
(2 kds.), 874; e., right (sammappa- eternity (sassata) 218, 559, 657f.,
dhdna) 42, (98 (4 kds.), 101, 163, 662, 756, 850
175, 483, 713 (4 kds.), 743 eulogy (thava) 860, 938f.
enemies, in the midst of (amittamajjhe) everlasting (dhuva) 297
172 evident, to be (panndyati) 499, 644
energy (viriya) 67, 88, 98, 163 (def.), evil (papa) 39, 238, 278, 774, 924;
221, 295, 518, 570, 585, 597, 721, (pdpaka) 98f., 189, 341
874, 930; e. faculty (viriyindriya) examined, should be (gavesitabba)
42, 86, 100,174, 221, 337, 374, 409, 133, 184, 273f.
482, 865; e., instigation of (viri- excellence (sampadd) 275; (sampdda-
ydrambha) 218, 757 na) 246; e., to reach (sampajjati)
enlighten oneself, failure to (asarnho- 246
dha) 439 exerted (paggahita) 518
enlightened by another, failure to be exhausted (khlna) 81, 377, 886
(ananvbodha) 439 exhaustion (khaya) 378f., 808, 814,
Enlightened One (buddha) 120, 193, 843, 871, 876, 928, 930; (parik-
740, 788, 793L, 826, 835, 859>, 898, khaya) 594; (sankhaya) 379; e.,
905; E.O., recollection of (buddhd- knowledge about (khaye nana) 81,
nussati) 296 294, 315, 757, 951
enlightenment factor (bojjhanga) 175 exhibiting (uttdnikamma) 28, 49, 215
(7 kds.), 550; (sambojjhanga) 294, exhilaration (ugghdto) 648
440, 481, 951 existence (bhava)—see 'being'; e.,
enlightenment, partaking of (bodhi- new (punabbhava) 92, 164, 304,
pakkhiya) 175, 483, 664 (43 kds. n. 424/1, 457f., 840, 867, 878; e„,
of b. dhammd) essential of—see 'essential'
 General Index 263
expand, to (vipaficayati) 55 330; e. of understanding (panria-
expanded, one who gains knowledge cakkhu) 343
from what is (vipancitannil) 41, 47,
56, 745 factor (anga) 101, 440, 510, 518
expanding (vipaneand) 55 faculty (indriya) 16, 23, 4 2 / 6 4 , 75,
expectant relishing (abinandana)— 81 (3 kds.), 84 (5 kds.), 86 (5 kds.),
see 'relishing' 92, 99f., 103f., 113, 161, 174, 175
experienceable (vedaniya) 188, 205, (5 kds.), 221, 255 (6 kds.), 256 (5
529ff., 578; (veditabba) 822 kds.), 294f., 303 (10 kds.), 317,
explain, to (sankaseti) 53 353f., 368, 374,392,405 (5 kds. and
explaining (sankdsand) 28, 49, 215 10 kds.), 409, 514, 553 (5 kds.),
explored (vicarita) 204, 209, 217 585, 599, 670, 740, 864L, 887, 890;
exploring (vicdra) 87, 148, 443, 754 f., defining of (indriyavavatthdna)
express, to (adhitthahati) 568 164; f., keeping guarded the doors
expressed in terms of (adhitthdna) 2, of the (indriyesu guttadvdratd) 190;
18, 64, 422ff., 446, 630ff., 740, 860, f. in others, knowledge of diversity
868ff., 943 of (paroparannutd) 903; f., know-
expression (adhitthdna) 713 (4 kds.), ledge of diversity in the several
720ff. (4 kds.), 735, 743; e. of, with (indriyaparopariyandna) 588; f.,
(adhitthdya) 81 non-restraint in (indriydsamvara)
extension (pharana) 523; (pharanatd) 159; f., plane of (indriyabhumi) 4,
522 964; f., restraint of (indriyasarh-
Exterminator (antaka) 896 vara) 250, 722, 725, 737
external (bdhira) 192, 195, 387, 438s fade lust, to (virajjati) 377
456, 952 fading, fading of lust (virdga) 43, 87,
extinction (nibbdna) 197, 232, 250, 167, 173, 218, 236, 298, 377, 379,
297, 310, 346, 428, 552, 568, 571, 426, 480, 757, 806, 836, 938L; f.,
673, 834, 845, 872, 876, 939; e., inseparable from the idea of
to attain (parinibbdyati) 562; e. (virdgadhamma) 552
element (nibbdnadhdtu) 69, 78, 210. failure (vipatti) 753 (3 kds.)
218, 323, 406, 545, 565, 642, 757; faith (saddhd) 45, 87, 162 (def.), 218,
e., goes to (nibbdnagdml) 571; e., 295 (def.), 570, 757; f., act of
they reach (nibbanti) 928 having (saddahand) 86, 100; f.
extinction early in his next existence, faculty (saddhindriya) 86, 100, 865;
one who attains (antardparini- f., follower by (saddhdnusarl) 667,
bbdyi) 945; e. late in his next 944; f., liberated by (saddhdvimutta)
existence, one who attains (upaha- 945f.; f., not hearing the true
ccaparinibbdyi) 945 object of (asaddhammasavana) 218,
extreme (anta) 658;—see also 'end' 756; f., true object of (saddhamma)
eye (cakkhu) 72, 75, 164, 172, 294, 23, 218, 740, 757; f., to settle
330, 343, 461, 777, 795, 822, 841, (abhisaddhati) 67
914, 951; e. consciousness (cakkhu- faithlessness (assaddhiya) 218 (asad-
vinndna) 4 6 1 ; e.-consciousness dhd) 756
element (mkkhuvimianadhdtu) 290, fall (vaya)—see 'subsidence'
565; e. element (cakkhudhdtu) 290, false speech (musavdda) 238, 279
565; e. of an Enlightened One fame (yasa) 863
(buddhacakkhu) 777, 795; e., fathom, to (pariyogahati) 437
heavenly (dibbacakkhu) 343, 591, fathomed, should be (pariyogdhi-
822; e. of knowledge (fidnacakkhu) tabba) 126
264 The Guide
favouring (anurodha) 296 force (vdtd)—see 'wind'; (vdyo)—see
fear (bhaya) 63,69, 242,486, 685, 767, 'air'
814, 843, 894 foremost (agga) 939 (3 kds.); (jettha)
feature (byafijana) 159; (anubyanjana) 297
414: form (rupa) 72, 75, 84 (def.), 138,151,
feeling (vedand) 138, 160, 164 (def.), 164, 173, 177, 211, 255, 291, 308,
174, 178, 180, 310, 354, 367, 380, 310, 378f., 424, 430 (def.), 493,
390, 402, 424, 445, 462, 485, 493, 517, n. 524/1, 652, 684, 836, 842,
529 (3 kds.)ff., 652, 684 (3 kds.), 908, 914; f., believing in (rupd-
730, 753 (3 kds.), 883, 908; f. cate- dhimutta) 291, 568; f.-body (rupa-
gory (vedandkkhandha) 390; f. kdya) 164, 225f., 402, 405, 445
element (vedanddhdtu) 485 (def.); f.-category (rupakklmndha)
feelings, state of a contemplator of 173, 177, 226; f., complete ex-
(vedandnvpassitd) 730 haustion of (rupasankhaya) 379;
felt (vedayita) 87, 154, 308; f., can be f.-element (rupadhdtu) 177, 290,
(vedanlya)—see 'experienceable' 353, 484, 565; f., faculty having
female (itthi) (36) 548, 568 (rupindriya) 177; f., having (rupl)
feminine gender, designation for 161, 225, 401, 405; f., lust for
(itthddhivacana) 186 (rupardga) 79, 81; f., perception of
festering corpse (vipubbaka) 160 (rupasaftnd) 515f.
fetter (sarhyqjana) 79 (10 kds.)ff., 81, formless (arupl) 225, 405; f. category
218, 272, 499, 645, 756, 815, 847, (arilpakkhandha) 226; f. element
856 (arupadhdtu) 353, 565; f., lust for
fettered (samyutta) 645 the (arilpardga) 79, 81
fever (parildha) 138 formula (lanjaka) 3
fewness of wishes—see 'wishes' found (vidita) 594
fibre (usira) 867 foundation of mindfulness—see 'mind-
final-knower faculty (anndtdvltin- fulness'
driya) 81, 294, 321, 890, 951 fragrance (surabhi) 298
final-knowing faculty (annindriya) fraud (sdtheyya) 756
81, 294, 319, 890, 951 freed, to be (muccati) 69
final knowledge, to gain—see 'know- friend (mitta) 870
ledge' fruit, fruition (phala) 5, 32, 48, 62, 82,
find, to (vindati) 648 106, 236, 259, 269f., 275, 457f., 472,
fire (aggi) 136, 753 (3 kds.); (tejo) 217, 552, 553, 558, 897, 917, 945;
431, 435 (def.) fruition attainment (phalasamd-
flavour (rasa) 72, 291, 378 patti) 275; f., highest (aggaphala)
fleeting (pabhangu) 172 82, 259, 264, 266, 479; f., skilled
flood (ogha) 36b, 176, 352, 484 (4 in (phalatd-kusala) 111
kds.)ff., 674ff. (4 kds.), 742, 805 fulfil, to (paripureti) 715ff.
folly (bdlya) 439 fulfilment (pdripuri) 98, 175, 232,
fool (bdla) 196, 208, 338, 672,-779, 278, 483, 575
781, 892, 894, 912 full enlightenment (sammdsambodhi)
footing (padatthdna) 2, 8, 12, 158ff., 550
168 (def.), 221, 225, 255, 275, 401, full-knowledge—see 'diagnosis'
466fi\, 596f.; f., to find a (okkamati) Fully Enlightened One (sammd-
667, 874; f. in, finding a (avakkanti) sambuddha) 296, 543, 836 (desc),
275, 304, 867 946
forbearance (titikkhd) 894 function (kicca) 341
 General Index 265
further shore (para) 297 I grief (domanassa) 69, 164 (def.), 174,
further-side (uddhambhdgiya) 80, 272, 180, 292, 354, 508; g. element
274 (domanassadhdtu) 565; g. faculty
future (andgata) 96, 173, 212, 497, (domanassindriya) 179, 392, 514
578, 687, 821, 952; (aparantu) 439; gripped (pariyddinna) 693
(dyati) 520, 573, 840; f., designation gripping (pariydddya) 141fF., 146
for (andgatddhivacaim) 186 ground (vatthu) 136, 275, 674 (10 kds.)
growing (paribruhand) 455
grub (dsdtikd) 315
gain (labha) 863 guard, to (rakkhati) 256, 261
Gamani 251 guarded (rakkhita) 252; g., with doors
gender—see 'feminine', etc. (guttadvdra) 190
generality (sdmanna) 182 guarding (rakkhand) 231
general support—see 'support' guidable (neyya) 41, 47, 56, 745
generate, to (janayati) 449; (janeli) guidance (parindyika) 440
98, 125 guide (netta) 773; (netti) 1, 5, 30, 878,
generator (janaka) 450, 456 915
generosity (cdga) 173, 300, 379, 426; guide in, to (samdneti) 25, 116
g., expression of (cdgddhitthdna) guided, with meaning already
720f. (riitattha) 117; g., with meaning
get by, to (patikkamam karoti) 131 still to be (neyyattha) 117
ghost-realm (pettivisaya) 428, 499, guided in, should be (samdnayitabba)
562, 578, 886 116
Gijjhakuta 193 guide-line (naya) 1, 3, 21f., 26, 29, 44,
giving (ddna) 791, 917; g., consisting 164, 644ff., 672, 740, 758—5ee also
in (ddnamaya) 275; g., talk on 'method'; g.-L, bad (dunnaya) 116;
(ddnakathd) 267, 797 g. -1., moulding of (nayasamutthdna)
giving up (pariccdga) 275, 324 644 (title)
gladness (muditd) 143, 244, 723, 727, guide out, to (vineti) 56
738; (pdmujja) 167, 806 guiding-example (upanayana) 347;
goad (patoda) 440, 615 g.-e., with oneself as (attupanayika)
goal (nitthd) 886 905; g.-e., with another as (par-
god (deva) 131, 203, 217, 250, 251, upanayika) 905
499, 561, 568, 578, 886, 894 guiding out (vinaya)—see 'out-
Godhika217 guiding'
going (gati) 251 (2 kds.), 385
gone forth (pabbajita) 646, 931
good (atiha) 894; (kalydna) 32; hankering (jappd) 65, 68; (pajappitd)
(kalydnatd) 111 137,286; h., great (abhijappd) 68
gossip (samphappaldpa) 116, 238, 279 happiness (piti) 167, 522, 806;
Gotama 804, 811, 907, 935 (pltimanatd) 401; h., pleasure of
granted, to take for (upeti) 379 (pltisukha) 149; h., with (sappitika)
gratification (assdda) 5, 31, 33, 48, 443; h., without (nippitika) 443
62, 159, 164, 231, 311, 557, 587, hard to find, very (atidulldbha) 297
749 hard to see, very (sududdasa) 297
greed (lobha) 41, 72, 159 (def.), 206, harmony (sdmaggi) 165
244, 529, 570, 590, 753, 780, 926; harrassed (dhupayita) 128
g., moulded by (lobhasamutthdna) harrassment (dhupayand) 136
240, 243 I harsh speech (pharusd vdcd) 238, 279 '
266 The
hate (dosa) 4, 72, 140; (159 (def.)), I (aham) 146, 352, 438, 883
181, 242, 244, 344, 378, 485, 530, idea (dhamma) 8, 9, 12ff., 18fF., 67,
570, 685, 753, 767, 818, 907, 926, 68, 72, 75, 84, 97f., 105f., 127, 134,
947; h., barb of (dosasalla) 485, 159f., 171, 174f., 185f., 190, 271,
683; h., mounded by (dosasa- 278, 281, 289, 323, 378, 439, 446,
mvtthdna) 240, 243; h., outguiding 449, 487, 594, 633, 663, 693, 712,
of (dosavinaya) 123, 334 714, 718, 787, 807L, 845, 859, 863,
hating temperament (dosacarita) 140, 890, 918; i. base (dhammdyatana)
530, 6P9, 726, 947 357; i., cleaving to the true
hazard-free (anupaddava) 297 (dhammajjhosdna) 292; i., com-
head (uttamanga) 299; h.-hair (kesa) panion in the true (sahadhammiya)
433, 445 886; i. dealing with pleasure
health (kallatd) 155 (sukhabhdgiyadhamma) 713 (4 kds.),
heard (suta) 174, 217; h., consisting (723), 737, 743; i. element (dha-
in the (sutamaya) 46f., 275, 317 mmadhdtu) 290, 356; i., essential-
hearer (sdvaka) 298, 740, 859, 904, ness to the (dhammatd) 121, 124,
939 274, 806; i., knowledge of the true
heart (hadaya) 433, 445, 692; (ceto)— (dhamme nana) 294, 481, 757, 951;
see 'cognizance'; h.-deliverance i., love of the true (dhammapema)
(cetovimuUi) 43, 140, 218, 236, 472, 292; i., noble (ariyadhamma) 181;
478, 508, 757, 890 i. of, inseparable from the
heating (unhatta) 136 (-dhamma) 79, 883; i., recollection
heaven (sagga) 251, 428, 552, 779, of the true (dhammdnussati) 297;
795, 914; h., talk on (saggakathd) i., relish for the true (dhammanandi)
267, 797 292; i., skilled in the true (dhamma-
hell (niraya) 428, 499, 552, 562, 578, kusala) 111, 186; i., teaching of the
591, 604, 648, 777, n. 786/2, 886, true (dhammadesand) 48, 59, 212,
904, 914 747; i., trace of the true (dhamma-
heralded by (pvbbangama) 43, 91, 94, pada) 888 (4 kds.); i., the true
96, 140, 768, 787, 922 (dhamma) 32, 37L, 156, 229, 250
here and now (ditthadhamma, (2 kds.)ff., 669, 820, 939; i., well-
ditthe'va dhamme) 112, 205, 578, proclaimedness of the true dhamma-
890 svdkkhdtatd) 275, 898; i., wheel of
hermit enlightened one (pacceka- the true (dhammacakka) 48, 321; i.,
buddha) 740, 802, 859, 946 worldly (lokadhamma) 863 (8 kds.);
Himalaya (Himavd) 67 i, wonderful marvellous (acchariya-
hindrance (nlvarana) 66, 218, 248, abbhutadhamma) 297, 713fF.
499, 550 (5 kds.j, 582, 644, 756 ideal (dhamma) 845
hinter, a (nemittika) 550 ideas, believing in (dhammddhimutta)
hither-side (orambhdgiya) 80; h.s., 291; i., discrimination of (dhamma-
belonging t o (oramattika) 336* patisambhidd) 105,323; i., expressed
honoured, should be (pujja) 281, 298 in terms of (dhammddhitthdna) 446,
hoping (dsimsand) 287 860, 871f., 949; i., foUower by
hook, the (ankusa) 3, 25, 58 (dhammdnusdri) 667, 944; i., in-
house-life, based on the (gehasita) 292 vestigation of (dhammavicaya) 294,
how it is, how it comes to be (yathd- 440, 481, 951; i. perception of
bhuta)—see 'be' (dhammasannd) 160; i., state of a
human (manussa) 250, 251, 428, 499, contemplator of (dhammdnu-
562, 568, 578 passitd) 730
 General Index 267
idleness (kosajja) 218, 756 incalculable (asankheyya) 379
ignoble (anariya) 553 incapable (abhabba) 273
ignorance (avijjd) 4, 21, n. 4 3 / 1 , 65,79, inclination (ajjhdsaya) 296, 692
81, 159 (def.), 164 (def.), 180, 218, included (pariydpanna) 356, 440, 553
225ff., 231, 233, 235f., 253, 255f., indicative, indication (uddesa) 2
354, 439 (def.), 454f., 458, 495, 498, (title)
502, 634, 644, 756, 812, 843; 1., individual-essence (sabhdva) 437, 453,
abandoning of (avijjdpahdna) 719, 456, 461f.
734; i., bond of (avijjdyoga) 439, inexperience (appaccakkhakamma)
487, 682; i. element (avijjddhdtu) 439
565; i., fading of (avijjdvirdga) 43, infatuation (mucchd—so read) 98
218, 236, 472, 478, 509, 757; i., infection (upasecana) 694
flood of (avijjogha) 439, 487, 682; inferior (hind) 274, 568, 952; i. state
i., lock of (avijjdlangi) 439; i., (hdna) 147ff., 443; i. state, dealing
murk of (avijjandhakdra) 342; i., with (hdnabhdgiya) 443, 581
obsession by (avijjdpariyutthdna) infinite (ananta) 297, 515
439; i., shell of (avijjandakosa) initiate (sekha) 93f., 97, 104, 113,
326; i., taint of (avijjdsava) 487, 273f., 358, 442; i.'s virtue (sekha-
681; i., underlying tendency to sila) 274
(avijjdnusaya) 439 injunction (dnatti) 5, 32, 39f., 48, 62
illumination (obhdsa) 440, 517 inquire into, to (parivlmamsati) 437
illusion (pamoha) 439 inquiry (vlmarhsd) 46, 90, 231, 275,
illustration (jotand) 348 721, 874
ill-will (bydpdda) 72, 79, 81, 141, 147, in-shutting—see 'hindrance'
218, 238, 272, 274, 279, 485, 581, insight (vipassana) 4, 21, 43, 94, 218,
680, 756; i.-w. element (bydpdda- 231f. (def.), 235, 256, 258, 275,
dhdtu) 565; i.-w., perception of 294, 371f., 374, 440, 471, 481, 519
(bydpddasannd) 753; i.-w. thinking (def.), 528, 535, 559, 587, 597, 607,
(bydpddavitakka) 99f., 753; i.-w., 647, 746, 757, 762, 853, 948; i.
unaffected by (abydpanna) 279, knowledge (vipassandndna) (511);
518; i.-w., with (sabydpajja) 443 i., one practising (vipassaka) 190;
I-making (ahankdra) 756 i., to see with (vipassati) 821
immaculate (vimala) 297 insist, to (abhinivisati) 559, 568, 850
immeasurable (appameyya) 379, 783 insistence (abhinivesa) 160 (read an-),
impatience (akkhama) 444 331, 487, 680; i. that only this is
impediment (palibodha) 458; (sampali- true (idamsaccdbhinivesa) 487, 680,
bodha) 457 689
imperfection (upakkilesa) 498 (2 kds.), instance (thdna) 542ff.; i., as to
51 Iff., 550, 676ff., 698ff. (thdnaso) 551; i. and non-instance
impermanence (aniccatd) 527; i., (thdnatthdna) 551
contemplator of (aniccdnupassi) instigate, to (drabhati) 67, 890; i.
283; i., perception of (aniccasannd) oneself, to (drabbhati) 221
4, 159f., 160 (def.), 754 instigated by (drabbha) 17, 211, 905;
impermanent (anicca) 38, 96, 308, i., well (susamdraddha) 174; (ara-
486, 494f., 677, 843, 883 ddha) 518
imperturbability (dnenja) 51 If., 577 instigation (drambha) 163, 222, 295,
implanted (nivittha) 886 315, 416, 629; i. of energy (viriyd-
implicated (ajjhdpanna) 283 rambha) 218, 757
imputation (sanketa) 83, 96 intelligent (udatt(h)a) 42, 701, 728
268 The
intent (adhippdya)—see 'purport' bhdgiya) 943, 945; k. i. b., diagnosis
intention (sankappa) 87, 98, 245, 252, by (bhdvandparinnd) 104; k. i. b.
278, 595, 614 (3 kds.) is both-ways kept in being, whose
interrupted (upacchinna) 92 (ubhayatobhdvitabhdvand) 443; k. i.
interruption (upaccheda) 164 b., plane of (bhdvanabhumi) 46, 79,
investigate, to (vicinati) 62, 140, 156 248,275; k. i. b., power of (bhdvand-
investigated, should be (vicetabba) bala) 87, 209; k. i. b., skill in
126; (pavicetahba) 117 (bhdvandkosalla) 104
investigation (vicaya) 2, 6, 61ff., 140, kept in being (bhdvita) 13, 75, 443,
156, 270, 440, 505ff.; i. of i d e a s - 535, 611; k. i. b. bilaterally
see 'ideas' (ubhayamsabhdvita) 443; k. i. b.,
is (hoti) 843 should be (bhdvetabba) 109, 318,
is, how it (yathdbhuta)—see 'be' 897; k. i. b. unilaterally (ekamsa-
I - shall - come - to - know - finally - bhdvita) 443
the - as - yet - not - finally - known killing breathing things (pdndtipdta)
faculty (ananndtannassdmitindriya) (159), 160, 238, 279
81, 294, 317, 890, 951 know, to (jdndti) 186
Isidatta 791 knowable (iieyya) 104,160 (so read for
Isipatana 49 'neyya'), 224, 860, 877f., 952
isle (dlpa) 297 knowing and seeing (ndTiadassana) 96,
161, 167, 278, 520, 633, 806
knowledge (nana) 46, 81, 91, 96, 104
jasmine, wild (jdtisumand—so read
(5 kds.)f., 185, 270, 294, 315,
for 'jdtisu mand>) 803
377, 440, 481, 551, 594, 633, 757,
Jeta's Wood (Jetavana) 791, 820
860, 875f., 951; k., diamond of
jhana—see 'meditation'
(ndnavajira) 664; k., eye of (nana-
joy (somanassa) 292; j . element (so-
cakkhu) 330; k., to gain final
manassadhdtu) 565; j . faculty
(djdndti) 669; k. of inference
(somanassindriya) 178, 368, 392,
(anvaye nana) 294, 757, 951; k. of
514
meaning (atthe nana) 294; k. of
judgment (tirand) 294, 481, 951
non-arising (anuppdde nana) 81,
294, 315, 757
Kaccayana—.see 'Maha-Kaccana' known, to be (ndyati) 192fF.
Kamada 819 Kokalika 574, 604, 905
Kapila 804 Kosala 791, 794, 896
Kapilavatthu 788 Ktiru 802
Kappina 833
Kasi 791
Kassapa 799 Lamentation (parideva) 164 (def.),
Kattika 804 232, 366
keen (tiklcha) 587, 679 language (nirutti) 27, 53, 216, 602;
keenness (tilckhatd) 252 1., local (janapadanirutti) 186
keep in being, to (bhdveti) 91 leading out (niyydnika)—see 'outlet,
keeping in being (bhdvand) 79, 104, giving'
114, 175, 278, 307, 311, 337, 467, learnt (suta)—see 'heard'
482ff., 535, 597, 740, 743, 860, legitimate (sahadhammika) 280
887f., 960; k. i. b., consisting in lethargy (ihina) 500, 635
(bhdvandmaya) 46, 275, 321, 763; lethargy - and - drowsiness (thina-
k. i. b., dealing with (bhdvand- middha) 252
 General Index 269
letter (akkhara) 27, 49, 53f., 212, 216 lustful (ratta) 672
level-headed one (samaslsi) 946 lusting temperament (rdgacarita) 140,
liberated (vimutta) 352, 377, 945f.; 529, 698, 725, 947
1. through signlessness (animitta- lusts, who (ratta) 68, 367
vimutta) 946; 1. through under- luxury (dgdlha) 444, 554
standing (panndvimutta) 836, 946 lying—see 'false speech'
liberation (vimokkha) 579f., 580 (11
and other kds.), 663 (8 kds.), 757;
1. gateway to (vimokkhamukha) made (kata)—see 'done'
528 (3 kds.), 529ff. (3 kds.), 702ff., Magadha 791
754 (3 kds.) Maha-Kaccana 1, 60, 965
life faculty (jivitindriya) 164 Mahanama 788
light (dloka) 294, 440, 461, 522 Mahapaduma Hell (mahdpadumani-
light (mudu) 577; (mvduka) 747 raya) 604; see also 'Paduma Hell'
like, without (appatisama) 297 male (purisa) 548, 568
limitedly (odhiso) 69 malicious speech (pisund vdca) 238,
linguistic (nerutta) 10, 49ff., 185 279
(def.); 1., local (janapadanerutta) malleable (mudu) 51 If.
186 man (purisa)—see 'male' and 'mascu-
Hon (slha) 740 line'
lions' play (sihavikkilita) 3, 23, 44, manifestation (paccupatthdna) 162
740 manifested (paccupatthita) 520
livelihood (djlva) 245, 278; (jlvita) manner (pariydya) 66, 205, 206
546, 552, 814, 895 many (aneka) 137, 290, 568
living in befitting places (patiru- Mara (Death Angel) 49, 193, 217, 491,
padesavdsa) 167, 275 501 (2 kds.), 548, 594, 831, 833S.,
loathsome—see 'ugly' 842U 886
logic (yutti)—see 'construing' masculine gender (purisddhivacana)
longing (pihd) 137, 288 (def.), 508; 186
(pihdyana) 98 master (satthd) 45, 275, 296, 541, 547,
love (pema) 138, 292, 933 940
lovingkindness (mettd) 140f., 244, 723, materialistic (sdmisa) 443
725, 738, 917 mature person (purisapuggala) 278,
lucidity, with (sappabhdsa) 91 298
lust (rdga) 68, 79, 81, 138, 140, 181, maturing (vuddhi) 304
218, 304, 344, 378, 425, 484ff. (4 Mavidha 815
kds.), 757, 818, 907, 947; 1., barb of meaning (attha) 20, 28f., 32, 49, 57,
(rdgasalla) 484; 1., dirt oi(rdgaraja) 68, 105, 116f., 127, 131, 133, 186f.,
529; 1., disciplining of see '1., 457, 698fF., 725ff., 897; m., discri-
outguiding of; 1., fading of (rdga- mination of (atthapatisarnbhida)
viraga) 43, 218, 236, 472, 478, 509, 105; m. sequence (atthasandhi)
757; 1., fire of (rdgaggi) 529; 1. for 214
form (rupardga) 79, 81, 161; 1. for means (updya) 5, 32, 38, 62; (payoga)
the formless (arupardga) 79, 8 1 ; 202, 242; m., skilled in (upaya-
1., outguiding of (rdgavinaya) 123; kusala) 111
1., poison of (rdgavisa) 529; 1., measure (pamdna) 901;—see also
provocative of (rajaniya) 97; 1., 'ungauged m.'
stain of (rdgamala) 529; 1., without measureless (appamdna) 297, 713ff.
(vltardga) 132, 271 (4 kds.), 739, 743
270 The
meditate, to (jhdyati) 217, 832 174, 483ff., 550, 713ff., 730 (4 kds.),
meditation (jhdna) 42, 101, 147ff. 743
(4 kds.), 163, 511, 579f., 713, 743 mine (mama) 438, 779; 'm.', calling
meditator (jhdyl) 217, 442 (descr.), nothing (amama) 802
859 misapprehension (paramasa) 80, 486,
medium (majjha) 32, 55, 586 680
meeting (samosarana) 4, 412 misconduct (duccarita) 238 (3 kds.),
meeting together (sametika) 833 549, 559, 591, 753 (3 kds.), 896,
memories and intentions (sarasan- 913 (3 kds.); m., corruption by
kappa) 87 (duccaritasankilesa) 559, 760, 762,
mental (cetasika)—see 'cognizance, 851; m., dealing with cleansing
concomitant o f ; m. action (mano- from (duccaritavoddnabhdgiya) 760,
kamma) 96, 753f.; m. behaviour 854
(manosamdcdra) 937 (2 kds.); m. mislead, to (visamvddayati) 541
good conduct (manosuearita) 754; miswish, to (vivicchati) 67
m. looking over (manasdnupekkha- miswishing (vivicchd) 65, 67
nd) 46; m. misconduct (manoduc- mnemonic verse (vdddna) 4
carita) 238, 753; m. purity (mano- mode of conveying (hdra) 1, 2, 26,
soceyya) 754 44; m. o. c. in combined treatment
merit (punna) 167, 298, 552, 560, 648, (hdrasampdta) 498 (title) m. o. c ,
814, 847, 896, 917, 939; m., separate treatment (hdravibhanga)
dealing with (punnabhdgiya) 264; 31 (title)
m., ground for making (punnakiri- Moggallana 604, 905
ydvatthu) 275, 763; m. in the past, Mogharaja 40, 835
state of having made (pubbekata- moment (khana) 914
punriatd) 167; m., talk on (punnaka- monk (samana) 49, 217, 550, 843, 883,
thd) 797 886; m.'s state, fruit of the (sdma-
Meru 893 nnaphala) 259 (4 kds.)
method (naya) 2;—see also 'guide monument (thupa) 798
line' mood (dkdra) 15, 27, 49, 53, 216, 292,
middle (majjima) 190, 274, 444, 554, 431
577 morality (vdsand) 838, 848 (def.);
mind (mano) 75, 293, 308, 613, 631, m., dealing with (vdsandbhdgiya)
768, 787, 919, 935; m. base 117, 264f., 267 (def.), 269, 760,
(mandyatana) 294, 613; m.-choice 787ff., 941
(manosaflcetand) 304, 487, 676; mortal (macca) 33, 896
m.-consciousness element (mano- Mortality (maccu) 40, 129, 191, 221,
vinndnadhdtu) 565; m. element 492, 821
(manodhdtu) 290, 294, 565; m. mother (mdtd) 546, 873
faculty (manindriya) 255, 294, 613; moulded (samutthita) 46
m.-made (manomaya) (511), 787 moulding (samutthdna) 240, 243, 664;
mindful (sata) 112, 115 m. of the guide-lines (nayasam-
mindfulness (sati) 35, 74L, 83 (def.), utthdna) 644 (title)
92, 149, 163 (def.), 174, 218, 245, mount on, to (samodahati) 874
247, 278, 295 (def.), 325, 518, 757, mundane—see 'worlds, belonging to'
788, 822, 888: m. faculty (satin- my-making (mamankdra) 756
driya) 42, 86, 100, 174, 396, 482,
599, 865; m., foundation of (sati-
patthdna) 4, 42, 101 (4 kds.), 163, naked ascetic (acela) 575
 General Index 271
Nalanda 251 non-entity (vibuta) 441, 580
name (ndma) 83, 84 (def.), 136, 186, non-eradication (asamugghdta) 457f.
271, 274, 402; n.-body (ndmakdya) non-gain (aldbha) 863
159, 164, 225f., 405, 445 (def.), non-greed (aldbha) 4, 160 (def.), 754
(669); n., b y (ndmaso) 185 non-hate (adosa) 4, 160 (def.), 754
name-&-form (ndmarupa) 77, 84 non-ill-will (abydpdda) 218, 470, 565,
(def.), 92, 164 (def.), 180, 304, 354, 615, 757, 888; (abydpajja) 160, 443;
404, 462, 867 n.-i.-w., perception of (abydpdda-
naming, to have a bent for (namati) sannd) 754; n.-i.-w. thinking (abyd-
378 pddavitakka) 1£A
Nanda 810 non-insistence (anabhinivesa) 160 (so
natural virtue (pakatislla) 948 read for abhi-)
nature, talk about something's non-interruption (avupaccheda) 457
(pakatikathd) 303 non-occurrence (nivatti) 218, 659
need—(dsd) 1361, 286L non-owning (akincana) 297, 832:
negligence (pamdda) 65, 67, 72, 191, n.-o., base consisting of (dkiii-
218, 223 (2 kds.), 224 (4 kds.), canndyatana) 152f., 217, n. 524/1
230 (3 kds.), 492, 590, 756 non-penetration (appativedha) 439,
negligent (pamatta) 67, 191,916 878; (asampativedha) 159, 457f.
neither-painful-nor-pleasant (adu - non-practising (anajjhdcdra) 245
kkhamasulcha) 180, 367f., 531, 753 non-relying (andlaya) 426
neither perception nor non-perception non-remorse (avippatisdra) 167, 388,
(nevasanndndsannd) 153f., 217, n. 806
524/1 non-renewal of being (apunabbhava)
neither percipient nor non-percipient —see 'being'
(nevasanndndsanna) 441 non-restraint (asamvara) 159, 218,
neuter gender, designation for (napu- 756
msakddhivacana) 186 non-return, fruit of (andgdmiphala)
new (nava) 190 259, 945
nibbana—see 'extinction' non-returner (andgdml) 272, 274, 945
noble (ariya) 508, 520, 553, 591, 672, non-wrong-theorizing (avippatippa-
788,886,930; n. idea (ariyadhamma) dana) 160
181; n. t r u t h (ariyasacca) 101, 122 nose (ghdna) 75
non-actualization (anabhisamaya) not approaching (anupagacchanta)
439 529
non-arising (anuppdda) 336, 718 not certain (aniyata) 212, 562
non-attention (amanasikdra) 515 not-floating-away (apildpana) 83, 163
non-being (vibhava) 843; n.-b., craving 295
for (vibhavatanhd) 425, 559 not giving outlet (aniyydnika) 544
non-covetousness (anabhijjhd) 218 nothingness—see 'non-owning'
470, 518, 757, 888 notion (mdnasa) 518
non-cruelty (avihirhsd) 565, 614, 754 not-self (anattd) 38, 96, 487, 494, 677;
non-delusion (amoha) 4, 160 (def.), (anattatd) 527; n.-s., contemplator
440, 754 of (anattdnupassi) 283; n.-s., per-
non-distraction (avikkhepana) 295 ception of (anattasannd) 4, 160
non-diversifying (appapanca) 297, (def.), 754
n. 203/2—see also 'un-' not the true idea (adhamma) 282
non-doing (akarana) 245 not undertaken (asamatta) 576
non-effecting (akiriyd) 245 nutriment (dhdra) 92, 176, 304 (4
272 The
kds.), 484ff., 674ff., 742, 867; n., opposite (patipakkha) 11, 13, 283,
without (andhdra) 92; n., physical 611, 663, 739
(kabalinkdrdhdra) 304, 676ff. oppression (sampilana) 164
order (dnupubbl) 1
ordinary man (puthujjana) 272, 546
object (drammana) 83, 136, 757, 840, origin (samudaya) 48, 50, 79, 114,
952 (6 kds.)f.; o. of that (tadd- 132, 229, 232, 249, 261, 305, 307,
rammana) 260; o.-conditionality 311, 425, 502, 607, 611, 650, 867,
(arammanapaccayatd) 461 890,955f.; o. of suffering (dukkhasa-
obsession (pariyvtthdna) 73, 76, 98 mudaya) 178, 425 (def.)
(?)f., 200, 202, 204, 207 (def.), 209, original statement (dhaccavacana) 117
296, 341, 439, 455, 457£, 690, 856; origination (samutthdna)—see 'mould-
o., provocative of (pariyutfhdniya) ing'
97 other-essence (parabhdva) 456
obstruct, t o (dvdrayati) 575 otherness (annatta) 133, 135
occur, to (pavattati) 145; (samvattati) others, various (anfuimanna) 133, 136,
147f., 763 139, 212
occurrence (nibbatti) 161, 164, 304, outguidability (veneyyatta) 575
457f.; (pavatti) 218, 658; o., has outguidable (veneyya) 569
(nibbatta) 92,165, 454; o., existence outguiding (vinaya) 56, 121, 123
as (nibbattibhava) 161; o. of, to (3 kds.), 156, 297, 327, 334, 809,
cause (nibbattayati) 507; (nibbatteti) 841
104, 106, 507 outlet (niyydna) 713; o., giving
occurring, presently see 'presently- (niyydnika) 166, 175, 282, 349,
occurring' 483, 544; o., not an (aniyydnika)
odour (gandha) (72), 378 544; o., to find an (niyydti) 42, 44,
omen, good (mangala) 547 543, 668, 712, 741ff.
omniscience (sabbanriuta) 326, 594 outstanding (adhimatta) 577
omniscient (sabbannu) 875 outstandingness (adhimattatd) 252,
once-return, fruit of (sakaddgdmi- 577, 856
phala) 259, 945 overripening (paripdka) 164
once-returner (sakaddgdmi) 945 overwhelmed (abhitunna) 648
one (eka)—see 'single' & 'singular' owning (kincana) 338, 344
only (eva) 127 own statement, our (sakavacana) 860,
oneself, for (paccatta) 46, 520 891f., 954
oneself, in (ajjhatta) 887; (ajjhattika)
72,172, 196f., 385, 438, 456, 952
onlooking-equanimity (upekkhd) 144, Pacceka Buddha—see 'Hermit En-
244, 292, 723, 728, 738; o.-e. lightened One'
element (upekkhddhdtu) 565; o.-e. pacification—see 'peace'
enlightenment factor (upekkhdsam- Paduma Hell (padumaniraya) 905;—
bhojjhanga) 481; o.-e., faculty (upek- see also 'Maha-Paduma Hell'
khindriya) 180, 368, 514; o,-e., pain (dukkha) 36a, 69, 164 (def.), 233,
pleasure due to (upekkhdsukha) 327, 354, 648, 768, 843, 863, 883;—
148; o.-e., purity of mindfulness see also 'painful' & 'suffering'; p.
due to (upekkhdsatipdrisuddhi) 149 contemplator of (dukkhdnupassi)
open (vivata) 91 283; p. element (dukkhadhdtu) 565;
opportunity (okdsa) 315 p. faculty (dukkhindriya) 179, 392,
opposing (virodha) 296 514; p., perception of (dukkha-
 GeneralIndex 273
sanna) 4, 159, 160 (def.), 754; perception (sanna) 87, 104, 138, 147,
p., to be felt as (dukkhavedaniya) 283, 310, 381, 424, 445, 486, 493,
188, 530 514f., 580, 652, 684, 753 (3 kds.
painful (dukkha) 38, 42, 96, 179, 275, twice), 754 (3 kds. twice), 874, 883,
282, 308, 494, 670, 677;—see also 908; p., access to (sannupacdra)
'pain' 6s 'suffering'; p . feeling 154; p. and feeling, cessation of—
(dukkhavedana) 390, 392, 753;— see 'cessation'; p. distorted (vipa-
see also 'pain' & 'suffering' rltasannd) 753 (3 kds.); p., easy
painfulness (dukkhatd) 69 (3 kds.), 527, (sukhasannd) 874; p. element (sa-
753 (3 kds.) nnddhatu) 486; p. of beauty
Pancala 804 (subhasannd) 4, 159 (def.), 283;
parallel occurrence (anuparivatti) 91, p. of grossness (olarikasanna) 514;
96, 299 p. of impermanence (aniccasanna)
paraphrasing verse (anuqiti) 3, 6, 62, 4, 159, 160 (def.), 754; p. of
116, 896 not-self (anattasannd) 4, 160 (def.),
Parayana 63, 84, 415 754; p. of pain (dukkhasanna) 4,
Pasenadi 791, 896 159, 160 (def.), 754; p. of per-
passing on to (upaga, upika) 484ff., manence (niccasannd 4, 159 (def.),
552, 589f., 684, 694 283, 753; p. of pleasure (sukha-
past (atita) 96, 173, 212, 496, 578, sannd) 4, 159 (def.), 283, 753;
821, 952; (pubbanta) 439; p., p. of self (attasannd) 4, 159 (def.),
designation for (atltddhivacana) 186 283, 753; p. of ugliness (asubha-
path (magga) 38, 48, 79, 92, 114, sanrtd 4, 160 (def.); p., quick
166 (def.), 175, 232, 247, 249, 250, (lahusannd) 874
252, 261, 269, 280, 307, 311, 313, percipient (sanna) 441
428 (def.), 502, 526, 528, 552, 553, perdition (vibipdta) 591, 595
576, 611, 659, 672, 777, 836, 938; Perfect One (tathagata) 59, 247, 379,
p., eight-factored (atthangika- 546, 548, 782, 802, 836, 886, 901,
magga) 280; p., exterminable by 908, 939; P . O.'s power (tathdga-
the (maggavajjha) 132; p. factor tabala) 542ff.
(magganga) 440, 510; p., standing perfected (sampanna) 296, 298
on the (atthamaka) 99, 274 perfecting (upasampadd) 246
Patimokkha (pdtimokkha) 930; P. perfection (pdramitd) 511
Rule (pdtimokkhatd) 275 perfectness (sampatti) 754 (3 kds.)
patience (khanti) 894 permanent (nicca) 486, 494, 523f.,
patient (khama) 444 677;—see also 'perception of per-
pattern of the Dispensation (sdsana- manence'
patthdna) 759 (title), 964 person (puggala) 41, 42 (4 kds.),
peace (santi) 814, 877; (upasama) 56, 67, 140, 275, 278, 298, 529, 642,
647, 719; p., expression of (upasa- 676, 698ff., 725ff., 741 (4 kds.),
mddhifthdna) 720f. 752 (3 kds.), 756 (2 kds.'), 838
peaceful (santa) 297, 514 (4 kds.), 844 (4 kds.), 845, 939,
penetration (nibbedha) 839ff., 848 943 (26 kds.)ff., 947 (19 kds.), 948
(def.); (pativedha) 249, 261; (9 kds.)
(sampativedha) 159, 231, 633; p. perturbation (injand) 513
dealing with (nibbedhabhdgiya) 117, perversion (vipalldsa) 23, 159, 176,
264, 266, 268 (def.)f., 443, 760, 339, 484ff. (4 kds.), 493 (def.),
805ff., (940f.) 674ff., (697), 742; p., ground for
perceiving of (sanni) 648 (mpalldsavatthu) 494 (4 kds.)
274 The
pervert, to (vipalldsayati) 493 585; p.-conditionality (adhipateyya-
perverted, t o be (vipalldsiyati) 495 paccayatd) 461
pervertedness (vipariydsa) 740 presently-arisen (paccuppanna) 96,
physical frame (sarira) 131 173, 211, 212, 520, 578, 821, 952;
physical nutriment—see 'nutriment' p.-a., designation for (paccuppa-
phrase, phrasing (byanjana) 10, 27f., nnddhivacana) 186
32, 49, 53, 57, 116, 127, 133, 184, presentation (nikkhepa) 303, 313, 619
186, 212, 216, 689ff., 725ff.; ph. presented badly (dunnikkhitta) 116
sequence (byanjanasandhi) 214, 216 presently occurring (vattamdna) 288
pick out, to (avakaddhati) 19 preservation (drakkha) 75, 224, 337
pillar (esikd) 298 preventing (samharana) 160
pious (pesala) 275 prevention (patisamharana) 160, 231
placing (nikkhepa)—see 'presentation' previous (purimaka) 455
plane (bhumi) 7, 12, 46, 79 (2 kds.), production (nipphatti) 289, 296
140, 160, 248, 270, 275, 299, 313, profitable (kusala) 4, 13, 22, 24f., 67,
597, 740, 758, 856, 859, 960, 964 92, 98, 106, 109, 190, 218, 246,
planting (ropana) 275 275, 278, 336, 506, 508, 577, 609,
play (vikkllitd) 738, 740;—see also 718, 754, 860, 919f., 937, 952, 957;
'lion's play' p. root (kusalamiUa) 275, 754
pleasant (sukha) 42, 282, 308, 367, (3 kds.), 921 (3 kds.)
529, 670; p . abiding (sukhavihdra) profound (gambhira) 297, 379
112, 942; p . feeling (sukhavedand) prominent (ussanna) 590
367f., 390, 753 prompting-determination—.see'deter-
pleasure (sukha) 148, 167, 189, 377, mination'
485, 494, 520, 522, 646f., 677, 772, property (bhoga) 224, 230
789, 806, 863, 917; p., idea dealing prose, prose-exposition (veyydkarana)
with (sukhabhdgiya) 713 (4 kds.), 24, 446, 765
(723), 737, 743; p . element (sukha- province (visaya) 272, 859, 902
dhdtu) 565; p. faculty (sukhindriya) Punna 575
178, 368, 392, 514; p . perception Purana 791
of (sukhasafind)—see 'perception'; pureness (soceyya) 754 (3 kds.)
p., pursuit of (sukhallikdnuyoga) purification (suddhi) 547; (visuddhi)
646; p . to be felt as (sukhave- 38, 247
daniya) 529 purified (visuddha) 113; p., to be
plotting (olokana) 299; (oloketvd) 25; (visujjhati) 113,498
p . of directions (disdlocana)—see purifying (pariyoddpana) 248 (2 kds.)
'directions' purity (pdrisuddhi) 149, 582
plural, designation for the (ane- purport (adhippdya) 10, 134, 184,
kddhivacana) 186; (bavhddhivacana) 187f., 603
71 purpose (dsaya)—see 'bias'
poison (visa) 529ff. (3 kds.) pursuit (anuyoga) 646
power (bald), 87, 175, (5 kds.),
203, 294, 296, 514ff., 585, 894;
p., Perfect One's—see 'Perfect quality (guna) 67
One'; p., road to—see 'success, question (panha) 17, 62, 64, 126, 416,
basis for' 629, 897
praise (pasamsd) 863, 963 (5 kds.); quick perception—see 'perception'
(pdsamsd) 281 quiet (samatha) 4, 21, 43, 160 (def.),
predominance (adhipateyya) 87, 295, 218, 231 (def.)f., 258, 275, 371,
 General Index 275
396, 471, 519, 523, 525, 528, 534, 815; r., expectant (abhinandana)
559, 587, 597, 607, 647, 746, 757, 136,137, 213, 289; (abhinandi) 687
762, 852, 948 remainder, without (niravasesa) 79,
quieting (sama) 444 81
remembered, should be (dhdrayitabba)
423
Rddha 173, 211, 310 removal (dhatand) 315
reached (patta) 217, 832 renunciation (nekkhamma) 231, 267.
reaching (patti) 275, 336, 647 292, 565, 614, 632; r. element
reaching upwards (ukkanfhd) 514 (nekkhammadhdtu) 565; r., per-
real (taiha) 22 ception of (nekkhammasarina) 754;
realization (sacchikiriyd)—see 'veri- r., supported by (nekkhammassita)
fication' 290, 508; r. thinking (nekkhamma-
reappear, to (upapajjati) 562 vitakka) 754
reappearance (upapatti) 250, 252, repeated, should be (dsevitabba) 282
763; r., on (upapajja) 205, 578; requisite (parikkhdra) 2, 19, 139,
r., opening the way to (opapaccd- 448ff., 463 (def.), 637f.
yika) 164 (twice) resist, to (patiharinati) 72, 75
reason (kdrana) 133, 140, 669; (yoni) resistance (patigha) 401, 429; (pafi-
218; r., what is no (ayoni) 218 ghdta) 96; r., perception of (pati-
reasoned (yoniso) 46, 218, 275, 757 ghasannd) 515
recharacterization (upalakklmna) 440 resolution (adhimutti)—see 'belief'
recharacterize, to (upalakkhayati) resort (gocara) 7, 252, 740; r. to, to
437; u., failure to (anupalakkharw,) (pacceti) 547
439 respectable (garutthdniya) 45
recognized, to be (anndtabba) 127 responsible, to be (bajjhate) 188, 771
recollection (anussati) 161, 296ff.; responsibility (bandha) 136
r. of the Community (sanghdnus- restrained (samvuta) 75, 919L
sati) 298; r. of the Enlightened restraint (samvara) 74, 218, 250, 264,
One (buddhdnussati) 296; r. of 696, 722, 757, 930, 960
past life (pubbenivdsdnussati) 161, reversal (parivattana) 2, 13, 277ff.,
(589), 592; r. of the True Idea 610f.
(dhammdnussati) 297; r. of virtue reverse, to (parivattati) 13
(slldnussati) 299 review, to (paccavekkhati) 437
refraining (sarhyama) 917 reviewed, should be (paccavekkhi-
refused (patikkhitta) 860, 933f. tabba) 518
reinvestigation (pavicaya) 6, 440 reviewing, sign for (paccavekkhd-
relative, a (ridti) 289 nanimitta) 522
reliance (dlaya) 297, 719, 734 right (sammd) 278, 443; r. action
relinking (patisandhi) 457; r., with- (sammdkammanta) 278; r. con-
out (appatisandhika) 92 centration (sammdsamddhi) (278),
relinquish, to (patinissarati) 669ff. 443; r. effort (sammdvdydma) (278);
relinquishing (patinissagga) 173, 379, r. endeavour (sammappadhdna)—
426, 722, 848 see 'endeavour'; r. deliverance
relinquishment, changing to (vossa- (sammavimutti) (278); r. knowing
ggaparindmi) 87 & seeing of deliverance (sammavi-
relish expectantly, to (abhinandati) muttindnadasmna) 278; r. liveli-
173, 497, 843 hood (sammd-djiva) 278; r. mind-
relishing (nandi) 292, 304, 425, 694, fulness (sammdsati) (278); r. speech
23
276 The
(sammdvdcd) 278; r. theory (sam- samaka-measure (sdmdkapattha—so
mdpatipatti) 160; r. thinking read) 802
(sammdsankappa) 278; r. view Sangamaji 829
(sammdditthi) 252, 275, 278, 294, Sariputta 604, 820, 824, 905
427, 440, 470, 481, 510, 533, 536, Savatthi 791
591, 600, 615, 633, 951;—see also schemer (kuhaka) 550
respective nouns 'action', etc. scheming (kuhand) 550
Tightness (sammatta) 246 (8 kds.), science (vijjd) 160 (def.), 294, 296,
(278 (10 kds.)) 354, 360, 372, 407ff., 440 (def.),
ripen, t o ; ripen out, to (vipaccati) 207 757, 820, 922, 951; s., triple
ripening (vipdka) 188, 206, 520, 549, (tevijjd) 832
572f., 578, 797, 846, 855, 860, scrutinized, should be (upaparik-
914f., 954 khitabba) 104, 673
rise (udaya) 634; r. & disappearance, scrutinizing (upaparikkhamdna) 127;
extending to (udayatihagdmini) (upaparikkhd) 46, 231, 440, 753
930; r. & subsidence (udayabbaya) (3 kds.), 754 (3 kds.)
160, 595, 634, 930~see also sea (samudda) 841 (def.)
'arising' search (pariyetthi) 1, 30; (pariyesand)
risk (vera) 443 191, 937 (2 kds.); s., to (pariyesati)
road to power (iddhipdda)—see 11
'success, basis for' secluding (viveciyamdna) 669, 870
rock, like a (selupama) 823 seclusion (viveka) 87, 275
rolling, setting (pavattand) 321 section (vara) 1 (title), 2 (title)
root (mula) 3 (3 kds.), 20, 22, 72, 99, see, to (samanupassati) 493; s.,
137, 286, 275, 439, 753 (3 kds.); hard to (duppassa) 297
r., having for its (mulaka) 91, seeing (dassana) 79, 96, 278, 332,
239,123; r., profitable (kusalamula) 342, 633, 860, 884f.; (samanupassa-
—see 'profitable'; r.-term (mula- nd) 159f.; s., abandonable by
pada) 1, 4, (159f. (def.)), 759, 860, (dassanapahdtabba) 272; s., dealing
964; r., unprofitable (akusalamula) with (dassanabhdgiya) 943f.; s.,
—see 'unprofitable' diagnosis by (dassanaparinnd) 104;
round, the (vatta) 297, 556 (3 kds. s., plane of (dassanabhumi) 46, 79,
def.), 673, 712 248, 275, 313, 597; s., power of
roundabout of births (sarhsdra) 165, (dassanabala) 209; s., skill in
218, 454, 501, 506, 555, 571, 659, (dassanakosalla) 104
673f., 687, 855; r. o. b., going seen (dittha) 174, 217
with the (sarhsdragdml) 506, 571; seen for oneself, must be (sandassa-
r., non-occurrence of the (samsdra- yitabba) 121, 123; s. f. o., to be
nivatti) 218, 659; r., occurrence of (sandissati) 125, 133
the (samsdrappavatti) 218, 658; self (attd) 197, 322, 387, 438, 487, 494,
r., to go the (samsarati) 499, 904 496, 652, 677, 818, 843, 868, 887,
rule (veld) 299;—see also 'Pati- 896, 9231, 933; s. as adduced
mokkha' example (attupanayika) 905; s.-
doctrine assuming (attavddupd-
safe (khema) 297 ddna) 228, 257, 487, 678, 687;
Saketa 791 selfhood, ground for (attabhdva-
Sakka, Kuler of Gods (Sakka) 548, vatthu) 493 (4 kds.); s.-knowledge
796, 817, 894, 917, (937) (attanriutd) 167, 460 (note: atta-
Sakyan (Sakka) 788 nnutd may mean 'knowledge of
 Index 277
what has been taken u p ' ) ; s.- 271, 274f., 452, 456, 764; s. i. c ,
direction, right disposition in not (asddhdrana) 12, 273f., 452,
(atiammmapanidhi) 167, 275; s., 456
not- —see 'not-self' s., perception shelter (tdna) 297
of (attasannd) 4, 159 (def.), 283, shield (lena) 297
753; s.-torment (attakilamatha) 282, shoot (pavdla) 76
646 short life (appdyukatd) 918
sensed (muta) 174, 217 showing, making no (anidassana) 297
sensitive, to be (ubbijjati) 69 shut in (nivuta) 63, 224, 495; s. off
sensual-desire, sensual desires (kdma) (nivdrita) 75; s. o., to (vdrayati)
33, 35, 95, 198, 202, 231, 267, 282, 235;^(vdreti) 100
327, 332, 646, 648, 669, 687; shy meditator (kukkutajjhdyi) 581
s.-d. assuming (kdmupdddna) 228, sickness (roga) 648, 843
257, 484, 678, 687; s. d., bond of side (pakkha) 4, 218, 292, 401, 513,
(kdmayoga) 679; s. d., craving for 645, 949
(kdmatanhd) 139, 331, 425, 559; sign (nimitta) 145, 224, 522
s.-d., element of (kdmadhdtu) 353, significance (attha) 2
480, 565; s. d., flood of (kdmogha) signless (ammitta) 145, 529, 703,
681; s. d., lust for (kdmardga) 147, 710f., 754
161, 272, 274, 581, 813; s. d., mis- signlessness, liberated through (ani-
conduct in (kdmesu micchdcdra) mittavimutta) 946
238; s. d., perception of (kdma- Sikhandi 803
sannd) 753, 815; s. d., strand of Sikhi 803
(kdmaguna) 161 (5 kds.), 473; s. single (eka) 127; s. characteristic
d., taint of (kdmdsava) 681; s.-d. (ekalakkhanatd) 174, 482
thinking (kdmavitakka) 99f., 753; single-seed (ekabiji) 944
s. d., will for (kdmacchunda) 79, 81 singleness (ekodibhdva) 520
separate treatment (vibhanga) 31 singular number, designation for the
(title) (ekddhivacana) 186
sequence (sandhi) 184, 198ff., 213 skill (kdsalla) 104, 111, 440, 647
(so read), 214 (def.); (anusandhi) skilled (kusala) 111, 186—see also
10, 78; s., consecutive (pubbdpara- 'profitable'; s. in good (atthaku-
sandhi) 198, 214 (4 kds.); (pubbd- sala) 111, 186; s. in ease (dya-
pardnusandhi) 10; s. of meaning kusala) 111; s. in unease (apdya-
(atthasandhi) 214f.; s. of teaching kusala) 111
(desandsandhi) 214, 217; s., state- sloth (llnatta) 500, 635
ment elucidating the (anvsandhi- sluggish (dandha)—see 'way'; s. death
vacana) 117 (daiidhamarana) 553
set rolling (pavattita) 49 small (ittara) 172
settle faith, to—see 'faith' softly, who speaks (sanhavdca) 279
seven-times-at-most (sattakkhattupa- Sona 883
rama) 886, 944 sorrow (soka) 164 (def.), 180, 304,
severed (samucchinna) 76 354, 389, 462; s.-free (visoka) 297;
shake off, to (niddhunati) 529ff. s.-less (asoka) 297
shame (ottappa) 218, 757, 922 sought (pariyesita) 217
shamelessness (anottappa) 218, 756 sound (sadda) 72, 291, 378; s. element
shape (santhdna) 159 (saddadhdtu) 290
shape itself, to (santhahati) 514, 693 source (niddna) 10, 184, 192ff.
shared in common (sddhdrana) 12, space, base consisting of infiniteness
278 The
of (dkdsdnancdyatana) 150, 217, Subha 918
515; s. element (dkdsadhdtu) 565; submit, to (khamati) 155, 894
s. wholeness (dkdsakasina) 525 subsection (vara) 2, 5, 31 (titles)
specific conditionality (idappacca- subsequent (pacchimaka) 455; s.
yata) 439 period, some (apardpariya) 205,578
specification (vibhdga) 2 (title) subsidence (vaya) 130, 160, 224, 552,
speech (vdcd) 245, 278, 784, 919, 935 595, 634
spite (upandha) 134, 756 subtle (nipuna) 297
spotless (akdca) 297 success (iddhi) 132, 900; s., basis for
stain (mala) 529ff. (3 kds.) (iddhipdda) 87f. (4 kds.), 175,
standing (titthanta) 379; s. on a path 483, 874; (sampatti) 754 (3 kds.);
(cUthamaka) 99, 274; s., without s., possessed of supernormal (id-
(appatthita) 92; s.-point (patitthd) dhimd) 131
297, #40; s.-p., has a (patitthita) suffering (dukkha) 48, 49, 65, 69
304, 840, 886; s.-p., without a (2 kds.), 79, 114, 132, 139, 179,
(apatitthita) 840 229, 249, 303, 305, 311, 424 (def.),
state of unease—see 'unease' 502, 507, 650, 843;—see also
state, basic (pada) 535 'pain'; s., cessation of (dukkhani-
statement (vacana) 891L; s. eluci- rodha) 426 (def.)—see also 'cessa-
dating a sequence of meaning tion'; s., exhaustion of (dukkha-
(anusandMvacana) 117; s., our kkhaya 310, 930; s., origin of
own (sakavacana) 860, 891f., 954; (dukkhasamudaya) 178, 425 (def.);
s., someone else's (paravacana) s., round of (dukkhavapta) 556; s.,
860, 893f., 954 way leading to cessation of
steadiness (thiti) 325, 337, 443, 718, (dukkhanirodhagdminl patipadd)
840 427 (def.)
steady (thita) 130, 265, 512f., 687, Sunakkhatta 574
689, 947; s., alteration in what is superior (panlta) 297, 568, 952;
(thitassa annathatta) 130 (ukkattha) 274
steadying-point (thiti) 176, 203, 304, supernormal success (iddhi)—see
484, 674 'success'
stealing—see 'taking what is not support (nissaya) 42, 46, 365 (2 kds.);
given' s., general- (upanissaya) 168, 463;
stiffened (upathaddha) 695 s., as (nissaya) 217, 507, 832
Stilled One (muni) 20, 203, 322, 815, supported (nissita) 87, 218, 364, 365
929 supposed, having (kappiya) 687
stopping (vivatta) 673 (def.); (viva- suppression (vikkhambhanatd) 87
tiana) 556 supramundane—see 'worlds, disso-
stored up (upacita) 188, 574f., 590 ciated from'
storing up (upacaya) 673 surcease (uparodha) 553; s., to come
stream (sota) 70 to (uparujjhati) 77
stream enterer (sotdpanna) 99, 272, surmounting (samatikkama) 480, 515
274,791 surpass, to (updtivattati) 273
stream entry, factor of (sotdpatti- surpassing (uttara) 297
yanga) 101 (4 kds.), 886 (4 kds.); surrendering (odahana) 164
s. e., fruit of (sotdpattiphala) 259, swell, to cause to (phdtikaroti) 98
313 swift (khippa) 42,444,539, 670
streaming, to keep (savati) 70, 72f. synonym (vevacana) 2, 14, 136, 285f.,
strong (balava) 341 328, 346, 467, 478ff., 612ff.
 General Index 279
taint (daava) 125, 176, 484ff. (4 kds.), 270, 446, 698f., 725ff., 760, 764f„
543, 594, 674 (4 kds.), 690 (def.), 94If.; t.-of-argument (suttanta) 62,
742, 890; t., affected by (sdsava) 156
159f., 393, 458; t., exhaustion of throws up (ukkhipiya) 25
(dsavakkhaya) 890, 907; t.-less tie (gantha—so read preferably for
l
(andmva) 206, 297, 356, 552, 559; gandha}) 176, 296, 484ff (4 kds.),
t., to (dsavati) 690 674 (4 kds.), 680, 742, 817
taking what is not given (adinndddna) time (kdla) 875
159, 238, 279 timely manner, one who speaks in
talk (hatha) 267, 797; t., persuasive a (kdlavddi) 279
(lapana) 550 Tissa 809
talker, persuasive (lapaka) 550 Todeyyaputta 918
taming (dama) 444, 917 tongue (jivhd) 75
tangible (photthabba) 72, 291, 376; torch-bearer (okkddhara) 296
t. element (photthabbadhdtu) 290 torment (kitamatha) 136, 282, 646
tangle (jatd) 753 (3 kds.) toying (kiland) 98
task (Hcca) 113, 182, 847; t., one trace (pada)—see 'idea, trace of the
who has done his (katakicca) 113— true'
see 'function' trace left, with (sopddisesa) 210, 218,
taught (desita) 177ff., 297, 502 407,545, 757; 1.1., without (anupd-
teach, to (desayati) 140, 492; (deseti) disesa) 69, 78, 210, 218, 545, 642
502 training (sikkhd) 294, 337, 481, 529ff.
teaching (desana) 2, 5, 31ff., 48, 59, (3 kds.), 666, 750, 754 (3 kds.), 895,
140ff., 186, 212, 221, 270, 273, 930, 951; t. in the higher cogniz-
303, 317, 339, 491ff„ 747; t., ance (adhicittasikkhd) 337, 529,
sequence of—see 'sequence' 587, 754; t. in the higher under-
temperament (carita) 42f., 140, 529 standing (adhipanndsikkhd) 294,
(3 kds,)f., 645ff., 947 481, 531, 587, 750, 754, 951; t. in
term (pada) 4, 27f., 49, 53, 57, 62, the higher virtue (adhisilasikkha)
64, 126ff., 185, 215f., 292, 416, 759, 530, 587, 750, 754
964; t„ as to (padaso) 126; t. and tranquillity (passaddhi) 167, 377 (2
phrasing (padabyanjana) 116, 121 kds.); (patipassaddhi) 521
terminate, to (byantikaroti) 100 tranquillized (passaddha) 518
termination (byantikiriyd) 740 transcended (abhibhiita) 843
theorizing, not wrongly (avippati- Transcendent Being, Transcender
pddana) 160; t., wrongly (vippa- (abhibhu) 252, 917
tipddana) (159) trefoil, the (tipukkhala) 3, 22, 758
theory (patipatti) (159); t„ right trifling (paritta) 172
(sammdpaiipatti) 160 trivial men, not cultivated by
thing (vatthu) 64, 160, 194f., 271, (akdpurisa-sevita) 521
559, 849 true (santa) 67; t. man (sappurisa)
thinking (vitakka) 87, 99, 147f., 885; t. men, waiting on (sappuris-
443, 753 (3 kds.), 754 (3 kds.), 818 upa?iissaya) 167, 275; t. knowledge
thirst (pipdsa) 136, 138, 297 —see 'science'
Thirty Gods, the (tidasa) 802 truth (sacca) 21, 42, 48 (4 kds.), 79,
thought (manasa)—see 'mentality' 101, 117, 122, 125, 163f„ 178,
thought (vitakkita) 217 232, 237, 249, 260, 268, 297, 303,
thread (sutia) 1, 6, 14, 26, 62, 116f. 313, 468, 502f., 559, 607, 647
(def.), 121f., 184, 213, 264 (2 kds.), 651f., 812, 816, 850, 858, 878
280 The Guide
884, 890; t., coming to (saccdga- dhiUhdna) 720f.; u., eye of (pannd-
mana) 633; t., expression of cakkhu) 343; u. faculty (paftnin-
(saccddhitthdna) 720f.; t., noble driya) 42, 86, 100, 221, 294, 374,
(ariyasacca) 101, 122; t., one who 440, 481f., 865, 951; u., goad of
speaks (saccavddi) 279 (panndpatoda) 615; u., governed
trusting (okappand) 86, 10Q, 162 by (pannuttara) 642; u., has
turn from, to (vivattate) 780 (pannavd) 930; u. illumination
(pannd-obhdsa) 440, 615; u., jewel
ugliness (asubha) 140, 160, 244; u., of (parindratana) 440, 615; u.,
contemplator of (asubhdnupassi) liberated by (panndvimutta) 836,
283; u., perception of (asubha- 946; u., light of (panndhka) 440;
sannd) 4, 160 (def.) u., lucidity of (panndpajjota) 440,
ugly (asubha) 484, 494, 677, 855, 928 615; u., (storied) palace oi(parind-
unactualized (anabhisameta) 590 pdsdda) 440, 615; u., power of
unangry (akodha, akkodha) 757, 809 (panndbala) 294, 440, 481, 951;
unanswerable (avissajjaniya) 860, u., sword of (panndkhagga) 615;
899ff., 954 u., weapon of (panndsattha) 440;
unarisen (anuppanna) 98, 336, 718 u., higher (adhipannd)—see 'train-
unawareness (asampajanria) 218, 439, ing'
756 undertake, to (samddiyati) 570
unborn (ajdta) 297, 345L undertaking (samdddna) 573, 948
un-brought to being (abhuta) 297, 345 undetermined (asankhata) 79, 110,
uncertainty (vicikicchd) 67, 79, 81, 297, 345, 939, 952f.; u. element
146 (asankhatadhatu) 260; u. object,
unconcentrated (asamdhita) 72 with (asankhatdrammana) 757
unconfident (appasanna) 275 undiagnosed (aparinfidta) 457f.
uncontempt (amakkha) 757 undisplayedness (appakdsana) 64
uncovetous (anabhijjhdlu) 279 undistorted perception (aviparita-
undeliberate cessation (appatisan- sannd) 754 (3 kds.)
khdnirodha) 429 undistracted (avikkhitta) 518f.
undeclared (abydkata) 952 undisturbed (andvila) 98, 162
undergoing, by (avecca) 885—see also undi versifying (nippapanca) 297—see
'confidence due to u.' also 'non-d.'
underlie, to (anuseti) 180, 840 undomineering (apaldsa) 757
underlying tendency (anusaya) 73, unease (apdya) 111, 250, 552, 561,
76, 99, 233, 235, 248, 455, 457, 690, 591, 636, 886
856 unforgotten (asammuttha) 518
understand, to (pajdndti) 308, 876L ungauged meaning, of (aparimdrm)
understanding (pannd) 38,46 (3 kds.), 49, 212
74, 76, 83 (def.), 86, 92, 163 (def.), unguarded (arakkhita) 491
221, 244, 275, 294, 295 (def.), 317, unhealthiness (akallatd) 500
438, 440, 570, 754, 822, 843, 933, unification (ekaggatd) 87, 325
951, 953; u., act of (pajdnana) 83, unified (ekagga) 163
163, 269, 295, 440; u. category uninstigated (asaraddha) 518
(pafindkkhandha) 294, 355, 408, unity (ekattatd) 18, 424f., 446, 631f.
459, 470, 481, 532, 533 (def.), 754, —see also 'singularity'
762, 900; u. deliverance (paflndvi- unknowing (anndna) 96, 224, 286,
mutti) 43, 218, 236, 472, 478ff., 509, 439
757, 890; u., expression of (parind- unlike (asama) 297
 General Index 281
unlimitedly (anodhiso) 551 Vakkali 217
unmade (akata) 297, 345 Vatamsaka 794
unmalicious speech (apisund vdcd) vanity, disillusionment of (mada-
279 nimmadana) 297
unmaterialistic (nirdmisa) 443, 520 Vasava 594
unmenaced (anupasagga) 297 Vepacitti 894
unmindfulness (asati) 218, 756 verbal action (vacikamma) 96, 753;
unobstructed (andvarana) 96, 579 v. behaviour (vacisamdcdra) 937
unpercipient (asanna) 441 (2 kds.); v. good conduct (vacl-
unplagued (anitika) 297 sucarita) 754; v. misconduct (vaci-
unprofitable (akusala) 13, 22, 24f., duccarita); v. purity (vaclsoceyya)
67, 98f., 106, 108, 176, 218, 238, 754, 238, 753
275, 278, 315, 506, 559, 574, 577, verification (sacchikiriyd) 67, 104,
609, 718, 753, 851, 860, 923, 937, 114, 307, 311, 740, 945, 960;
952; u. root (akusalamula) 72, v., by (sacchikatvd) 508, 890
99, 241, 439, 753 (3 kds.), 855, verified, should be (sacchikdtabba)
926 (3 kds.) 110, 318, 822 (4 kds.), 897
unreal, not (avitatha) 22 verse (gdthd) 446, 765
unreasoned (ayoniso) 164, 218, 756 versified, should be (sangdyitabba) 116
unrelished (anabhinandita) 92 very hard to see (sududdasa) 297
unremitting (anidhana) 664 victim (vadhaka) 172
unrepulsive (appatikkula) 289 view (ditthi) 204, 278, 292, 365, 371,
unresisted (appatihata) 96, 275 493, 513, 591, 687, 850 (62 kds.);
unripened out (avipakka) 574 v.-assuming (ditthupdddna) 228,
unseeing (adassana) 96, 439; (asam- 257, 486, 678, 687; v. as support
anupassand) 159 (ditthinissaya) 365; v., bond of
unshakability (akampiya) 585 (ditthiyoga) 679; v., corruption b y
unspitefulness (anupandha) 757 (ditthisankilesa) 559, 760, 850; v.,
unstable (anavatthita) 172 dealing with cleansing from (ditthi-
unsteadiness (atthiti) 513 voddnabhdgiya) 760, 853; v., failure
unsupported (anissitd) 218 in (ditthivipatti) 753; v., flood of
unsurpassed (anuttara) 297 (ditthogha) 682; v., governed by
untorn, keeping (akhandakaritd) 251 (ditthuttara) 442; v., one attained
untrammelled (apariyonaddha) 91 to right (ditthippatta) 945; v.,
unvirtue (dussllya) 923 perfect in (diithisampanna) 546;
unwieldiness (akammaniyatd) 500, v., perversion of (ditthivipalldsa)
635 446; v., right (sammdditthi)—
unwise (abudhd) 672 see 'right'; v., taint of (ditthdsava)
unwished-for (anittha) 164, 283, 296 681; v., type of (ditthigata) 559,
un-worn-away (a-palokita) 297 662, 850; v., temperament (ditthi-
Upaka 907 carita) 42f., 645f., 652, 666, 668,
Uparittha 504 676, 700f.; v., wrong (micchdditthi)
upstream, one going (uddhamsota) 945 238, 245, 278, 591
urge, to (uyydpeti) 251 vinaya—see 'outguiding'
used (nisevita) 59; u., should be virtue (sifa) 167, 264 (2 kds.), 270,
(nisevitabba) 282 299, 535, 788, 886, 895, 948; v. and
using (paribhoga) 224 duty (sllabbata) 228, 257, (895);
utterance, another's (parato ghosa) v. and duty, misapprehension of
46, 275 (silabbatapardmdsa) 79f., 486; v.
282 The
category (silakkhandha) 355, 459, wished for (ittha) 164, 296
470, 532, 533 (def.), 754, 762, 900; wishes, fewness of (appicchatd) 757;
v., consisting in (silamaya) 275; w., recourse to (icchdvacara) 160,
v., failure in (silavipatti) 753; v., 341
talk on (sllahatha) 267, 797 wisdom (pawLicm) 440
virtuous (silavd) 251, 806 wise (pandita) 39, 892,912
visible for oneself (sanditthika) 280, wit (media) 294, 440, 951
297, 886 witlessness (dummejjha) 439
voidness (sunriata) 531, 702, 754; woman (itthi) 36—see also 'female'
v., liberation through (sunnata- and 'feminine'
vimokkha) 946 womb (yoni)—see 'animal w.'; w.,
one in the (gabbhagata) 131
wonderful marvellous idea (accha-
wakefulness (jdgariya) 190 riya-abbhutadhamma) 297, 713ff.
walking (cararh) 379 wondering (kathankathd) 146
wanting (gedha) 97 wood (vana) 473ff.
water (dpo) 217, 431, 434 (def.), 438, word (pada)—see 'term'
453 world (loka) 39, 40, 49, 63, 64 (3 kds.,
watering-places, knowledge of (titth- def.), 69, 74, 103f., 128, 203, 217,
annuta 167, 460 338, 340, 518, 565f., 648, 712
way (patipadd) 42 (4 kds.), 52, 140, (3 kds.), 843, 863, 877, 886, 896;
264 (2 kds.), 275, 427 (def.), 444 w. element (lokadhdtu) 548; w.,
(def.), 554, 560f., 650, 659, 668, expressed in terms of the (lokd-
7l3ff„ 741, 743, 890; (aya) 111; dhitthana) 64; w.'s round, following
w., on the (patipannaka) 274; the (lokavattdnusdri) 673, 712;
(patipanna) 945; w. leading any- w.'s standstill, following the (loka-
where (sabbatthagaminl patipadd) vivatldnusdri) 673; w., the other
562; w., leading to cessation of (paraloka) 217, 896; w., the triple
suffering—see 'suffering' (teloka) 712
way of entry (otarana) 2, 16, 351ff., worldly idea (lokadhamma) 863 (8
412, 622ff.; w. o. e., conformable kds.)
with (otdrayitabba, otdretabba) 121f., worlds, belonging to (lokiya) 58,
412; w. o. e., to furnish (otarati) 272, 388, 443, 860ff., 941; ws.,
16, 466; w. o. e., there is a (avata- dissociated from (lokuttara) 58,
rati) 125 295, 388, 443, 653, 860, 864ff.,
wheel (cakka) 49—also 'blessing' 875, 941
wheel-turning monarch (cakkavatti) worth taking (gayhupaga) 437
548, 593, 917 wrong (micchd) 245, 248, 443; w.
white (sukka) 67, 106, 572, 827, 845 concentration (micchdsamddhi) 278,
whole (kasina) 899 443; w. view (micchdditthi)—see
wholeness, base for (kasindyatana) 'view'
n. 203/2, 524 (10 kds.), n. 524/1, wrongdoing (dukkata) 896, 920
663 wrongness (micchatta) 245 (8 kds.),
wieldy (kammaniya) 51 If. 278 (10 kds.); w., certain of
will (chanda) 34, 79, 81, 87, 98, 138, (micchattaniyata) 272, 562f., 574
242, 400, 685, 721, 767, 874, 890
wind (vdta) 436 Yamakovada Sutta 173
wish (icchd) 98, 129, 134, 136 yearning (dsd) 136, 137, 287
 List of Similes 283

II. LIST OF SIMILES

The uprooting of a tree 76 The privy 437
The m a n who sees the stars b u t The seed and the sprout 453
cannot count them 96 The milk and the curd 453
The names for fire 136 The lamp, the wick, and the oil 456
The cesspool 437

III. LIST OF QUOTATIONS

Netti Guide Netti Guide
page para. page para.
ANGUTTARA NIKAYA DHAMMAPADA
A. vol. i, p. 49 7^ 159 848 Dh. verse 1 = 129 768
1 0 2 ^ 172 892 2 = 133 787
1 3 4 ^ 37 206 2 1 = 34 191
152 = 22 130 49 = 184 929
201 = 184 926 66 = 131-2 781
203 = 183 921 71 = 161 861
233 # 169 886 94 = 162 864
ii, p. 5 = 157 844 1 2 6 ^ 94 552
1 8 / 129 767 131= 33 189
162 862 161 = 183 924
29 = 170 888 162 = 183 923
3 4 ^ 55 297 183= 43 238
75f. = 130 773 81 468
76 = 134 790 171 891
85 = 153 838 186 936
167 = 21 121 240 = 129 770
182f. ^ 149 822 273 = 188 938
230 = 158-9 846 277-9 = 6 38
iii, p. 24 ^ 88-9 520 167 880-2
285 = 54 296 175 898
285 = 55 297 281 = 183 919
286 = 55 298 2 8 3 = 82 477
286= 56 299 2 8 5 = 36 197
287= 56 300 293= 30 174
384f. ^ 158 845 294 = 165 873
iv, p. 32 ^ 164 870
304= 11 67
9 6 ^ 12 68
325= 34 190
36 199
157 = 162 863 129 769
373-8 150 824 3 3 8 = 42 233
v, p. 87 = 185 931 370 = 170 889
182 ^ 169 886 391 = 183 920
284 The Guide
Netti Guide Netti Guide
page para. page para.
DHA1VfMASANGANl S. vol. i, p. 48: = 148 819
L
Dhs. §292 = 76 440 5 3 ^ - 146 815
71f. 174-5 896
ITIV1JTTAKA 178 911
Iti. p. 12f. ^ 130-1 777
77 = 35 194-5
13f. ^ 139 795 839
153
14f. = 181-2 917 552
97 = 94
34 = 183 922 193
107 = 35
35^ 166 876 193
109 = 35
54 = 180 913 327
117/ 61
55 = 180 913 783
149 = 132
87-8^ 188 939 905
152 = 177
JATAKA 154 = 130 775
Ja. vol. iii, p. 47 = 181 915 157 = 40 221
1 0 3 ^ 132 784 161 = 145 811
1 8 1 ^ 24 137
MAJJHIMA NIKAYA 286
53
M. vol. i, p. 11 ^ 19 100 817
206: 147
93^ 110 648 778
209 = 131
111 = 80 461 816
214f.: 146-7
171 = 177 907 894
222f. : 172-3
182 = 10 59 927
227: 184
183 = 59 312 388
ii, p. 1 : 67
183 = 59 314 454
79
298 = 62 344 840
65f. : 153-4
300 = 85 493 304
lOlf. 57
320 ^ 169 886 306
102ff. 57-8
379 = 140 797 834
2 7 8 : 151-2
421f. ^ 75 438 810
281 145
ii, p. 11 = 18 98 809
2 8 2 : 145
74^ 33 88 833
2 8 5 : 151
130 771 879
iii, p. 21 : 167
233 160 850 883
48f. = 168
iii, p. 164-5 = 178-9 912 836
65f. : 152
171 = 179-80 912 138
107: 24
187 = 148-9 821 173
(113) 30
(202-6) 182 918 904
178 = 176
218 = 87 508 310
190: 59
262 = 148 820 308
iv, p. 80 = 58
280 = 5 32 914
126: 181-2
9 57 841
157: 154-5
842
SAMYUTTA NIKAYA 159: 155-6
75
S. vol. i, p. 6 = 185 933 200 = 13
251
7 = 132 782 312ff. : 45-7
297
13 = 146 813 368-71 55
908
40 = 22 128-9 383 = 178
940
42f. = 186 935 v, p. 168 189
 List of Quotations 285
Netti Guide Netti Guide
page para. page para.
S. vol. v, p , 1 9 3 ^ 1 6 2 865
THERAGATHA
196^ 19 101
Thag. verse 96 ^ 138 792
204 = 170 890
217-8 ^ 138 793
2 5 4 = 16 87
254 ^ 165 874 303^ 6 37
2 6 3 = 60 322 33 187
44-5 250
2 7 7 = 16 91
394 # 35 196
340= 16 87
304 181 916
348f. = 134-8 791
371 = 133-4 788
421 72 424-7 UDANA
4 2 4 = 57 303 Ud. p. 1= 145 807
424 ^ 59-60 316 2= 145 808
4 2 4 ^ 60 318 2= 151 831
424 # 60 320-1 3= 150 825
431f. = 166 878 4= 150 826
5= 150 828
SUTTANIPATA 6= 150 829
Sn. verse 33-4 = 34 192 6= 151 830
229 = 168-9 885 9= 150 827
230 = 168 884 11 = 165 871
270-3 = 147 818 12 = 130 772
576 = 170 887 12 = 134 789
658-60 = 132-3 785 32-3 = 156f. 843
663-5 = 133 786 38= 47 252
766 = 5 33 103 595
69 400 3 8 = 85 491
767 = 6 34 41 = 149 823
69 400 47 = 164 868
768 = 6 35 48 = 164 869
69 400 50= 7 39
769 = 6 36 56 = 153 837
36a 71-2 = 173-4 895
770 = 6 7 4 = 63 352
771 = 6 36b
143 805
10 63
1032 = 70 415 7 6 = 36 198
11 65 128-9 766
1033 = 70 415 7 7 = 37 203
12 70 7 9 = 62 338
8 0 = 55 297
1034 = 71 417
13 74 62 345
8 1 = 65 364
1035 = 71 417
14 77 92: 67 389
1036-7 = 71 419
17 93
1038 = 17 95 VIMANAVATTHU
1039 = 166 877 Vv. p. 4 140 796
1666-8 =
286 The Guide
Netti Guide
page para.
UNTRACED—Verses
Adhammacarl ni naro pamatto . . . 181 916
Adhammena dhanam laddha, . . . 131 779
Apare ca maggam bhavetva . . . (cf. Dh. 126) 94 552
Api ca pi pamsuthiipesu uddissakatesu . . . 140 798
Ayaih sugatte sugatassa thupo . . . 140 799
Akankhato te naradammasarathi . . . 176 899
Ul?ram vata tarn a si . . . 140-1 800
Ekatimsamhi kappamhi jino anejo . . . 142 803
E t a n caham arahami dukkhaii ca . . . 132 782
Katham khanati attanam . . . 131 780
Kapilam nama nagaram . . . 142-3 804
Kimsu hane uppatitam . . . 145-6 812
Kena te tadiso vanno . . . 140 796
Kodhamakkhagaru bhikkhu . . . 130 776
Khayanta nicaya sabbe . . . 146 814
Tarn tadisam devamanussasettham . . . 189 940
Te gunehi pakasanti . . . 11 67
Dasa kammapathe niseviya . . . 184 925
Dubbannako lukhacivaro Mogharaja sada sato . . . 152 835
Devaputtasariravanna sabbe subhagasanthiti . . . 140 799
Na hi dhammo adhammo ca ubho samavipakino . . . 181 916
Pathavisamo natthi vitthato . . . 172 893
Pindaya Kosalam puram pavisi aggapuggalo . . . 138-9 794
Punnani karitvana sagga saggam vajanti katapuniia . . . 159 847
Battimsalakkhanadharassa vijitavijayassa lokana-
thassa . . . 141 801
Yan tarn lokuttaram na nam sabbaiinu yena vuccati . . . 165 875
Yo hi atthan ca dhammaii ca bhasamane tathagate . . . 132 782
Laddhana manussattam dve kiccam akiccam eva ca . . . 59, 162 847, 866
Sattha appatisamo dhammo ca sabbo nirupadaho . . . 188 940
Santindriyam passatha iriyamanam. 151 832
Sabbalokuttaro sattha dhammo ca kusalapakkhato . . . 188 940
Samanapadumasancayo gano . . . 188 940
Samakapatthodanamattam eva hi . . . 141-2 802
Sukiccarupa vat'ime manussa . . . 130 774
Sukham sayanti munayo na te socanti Mavidha . . . 146 815
Subhena kammena vajanti suggatim . . . 184 928
Susukham vata nibbanam sammssambuddhadesi-
tam . . . 165 872

UNTRACED—Prose
Atite R a d h a rupe anapekkho hohi, anagatam rupam ma
abhinandi . . . 30, 38 173, 211
Evaih janam evam passarh ariyasavako rupam aniccan
ti passati . . . 167 879
 List of Quotations 287
Netti Guide
page para.
K a t a m a n ca bhikkhave aMatavitindriyam? . . . 171 890
K a t a m a n ca bhikkhave aiifiindriyam? . . . 171 890
K a t a m a n ca bhikkhave anannataniiassamitindri-
yam? . . . 170 890
K a t a m me punnam akatam papam, ya bhavissati
gati . . . 180 912
Kayasamacaram paham devanam inda duvidhena
vadami . . . 186-6 937
Cakkhum bhikkhave anavatthitam ittaram parittam
pabhangu parato dukkham byasanam calam kukku-
lam sankharam vadhakam amittamajjhe. 30 172
Cetovisuddhattham bhikkhave Tathagato brahma-
cariyam vussati. 44 247
Tathagatassa bhikkhave arahato sammasambuddhasaa
loke uppada tinnam ratananam uppada buddharata-
nassa dhammaratanassa sangharatanassa kim pama-
nani tini ratanani? ti. 176 901
Tasmatiha tvam bhikkhu kaye kayanupassi viha-
rahi . . . 31,82 174, 482
Tini akusalamidani . . . 160-1 855
Tin' imani bhikkhave akaraniyani. K a t a m a m tini?
Kayaduccaritam . . . 186 934
Tin' imani bhikkhave karaniyani. Katamani tini?
Kayasucaritam . . . 185 932
Tin' imani bhikkhave bhikkhunam karaniyani. Kata-
mani tini? Idha bhikkhave bhikkhu patimokkha-
samvarasamvuto viharati . . . 185 930
Dvedha bhikkhave silavato gatiyo: deva ca manussa ca. 45 251
Natthi buddhanam bhagavantanarii avijanana. 176 904
Papaficeti atitanagatapaccuppanam cakkhuviiineyyam
rupam arabbha. 38 211
Punnakatha pufinavipakakatha. 140 797
Yaii ce balo idha panatipati hoti . . . 37 208
Yo kame patisevati, so lokam vaddhayati . . . 110 648
Vinfiane bhikkhave ahare sati namariipassa avakkanti
hoti. 163 867
Satiya cittam rakkhitabbam. 105 605
Sabbasattanam bhikkhave sabbapananam sabbabhu-
tanam pariyayato ekam eva nivaranam. 11 66
Savati ti kho bhikkhave chann' etam ajjhattikanam
ayatananam adhivacanam. 13 72
Sahadhammiya kho pan' assa honti ittha kanta piya
manapa gihi c'eva pabbajita ca. 169 886
So kaye pi cittam samodahati, citte pi kayam samo-
dahati . . . 165 874
So parimuccati rupena ( s i c ) . . . vinnanamha parimuccati
dukkhasma ti vadami ti. 167 879
288 The Guide

IV. PALI-ENGLISH GLOSSARY

Words marked with an asterisk (*) are not in the PED. Those marked
thus (f) have meanings other than those given in the PED. References
following these words are to PTS Netti page numbers, and when from
quotations are in italics. Otherwise, words found only in quotations are not
included.

akata—unmade anfiindriya—final-knowing faculty

akanitthagami—bound for the High- attiyitum—to be distressed
est (Not-Junior) Gods atthangika-magga — eight-factored
akampiya—unshakable path
akammaniyata—unwieldiness fatthamaka—standing on the path
akarana—non-doing ' ( V t h a ) : p p . 19,49,50
akallata—unhealthiness atthiti—unsteadiness
akaca—spotless atidullabha—the very hard to find
akapurisasevita—not cultivated by atita—past; - a dhivacana—designa -
trivial men tion for the p. (tense)
akiiicana—non-owning atta-kilamatha — self - torment;
akiriya—non-effecting -aMuta—s.-knowledge (or k. of
akusala—unprofitable what has been taken up); -bhava-
ak(k)odha—unanger vatthu—ground for s.-hood;
akkhara—letter (of alphabet) -vadupadana—s. -theory assum-
akkhama—impatience ing; -saniia—perception of s.;
akhandakarita — keeping (virtue) -sammapanidhi—right disposition
untorn in s.-guidance
agati—bad way atta—self
agga-phala—the highest fruit ( = attupanayika—with oneself as
arahantship) guiding-example
aggi—fire attha—meaning (significance), aim,
ankusa—the Hook (one of the 5 benefit (good); -patisambhida—
naya) discrimination of m.s.; -sandhi—
anga—factor, limb m.-sequence
angana—blemish atthan-gama—disappearance
acchariya-abbhuta—wonderful and atthi—there is (to exist)
marvellous atthe nana—knowledge of meaning
ajajjara—ageless adassana—unseeing
ajata—unborn adinnadana—taking what is not
ajjhattika—in oneself given
fajjhapanna—implicated: p. 52 adukkhamasukha—neither painful-
ajjhasaya—inclination nor-pleasant
ajjhosana—cleaving to adosa—non-hate
ajjhosita—cleaved to adhamma—not the True Idea
aniiatta—otherness adhigama—arrival
fannamanfia—various others: p . 23 adhicitta—higher cognizance (con-
anfiana—unknowing nected with jhdna or magga)
afmatabba—to be recognized fadhitthahati—to express: p. 97
annatavitindriya — final - knower | adhitthana—expression, expressed
faculty in terms of: pp. 1, 72ff., 107
 Index of Pali-English Glossary 289
fadhitthaya—with the expression anasava—taintless
of:'p. 15 anahara—without nutriment
adhipaniiasikkha—training in the anicca—impermanent; -ta—imper-
higher understanding (connected manence; -saniia—perception of
with magga) i.; -anupassl—contemplator of i.
adhipateyya—predominance; -pac- anittha—un-wished-for
cayata—conditionally of p . anidassana—that makes no showing
adhippa ya—purport *anidhana—unremitting: p. 112
adhimatta—outstanding; - ta—o. animitta—signless; -vimutta—liber-
-ness ated through the s.
adhimuccati—to believe aniyata—not certain
adhimutta—believing in aniyyanika—not an outlet
adhimutti—belief anissita—unsupported
adhicavana—designation anitika—unplagued
adhisilasikkha—training in the *anugiti—paraphrasing-verse: pp. 3,
higher virtue (connected with 21
jhdna or magga) anufmata—agreed
anangana—without blemish anuMata—agreement
anaj j hacara—non-practising anuttara—unsurpassed
anannataMassamitindriya—the I- anunaya—approval
shall - come - to - know - finally - anupagacchanta—not approaching
the - as - yet - not - finally - known anupana ha—unspitefulness
faculty fanuparivatti—parallel occurrence:
anattata—not-self pp. 16, 17, 56
anattasanna—perception of not-self anupalakkhana—failure to sub-
anatta—not -self; -nupassi—contem - characterize
plator of n.-s. anupasagga—unplagued
ananubodha—failure to be enlight- *anupassita (/.)—state of a con-
ened by another templator: pp. 28, 123
ananta—infinite anupassl—contemplator
anabhij j ha—non-covetousness anupadana—free from consuming
anabhijjhalu—uncovetous anupadisesa—without trace left
anabhifina—having no acquaintance anuppaddava—hazard-free
of anuppada—non-arising
anabhinandita—unrelished anuppade nana—knowledge of non-
anabhinivesa — non-insistence (so arising
read for abhi- at §160) •anubandha—keeping bound to-
anabhisamaya—non-actualization gether: p. 38
anariya—ignoble anubyanjana—feature
anavaj j a—blameless anubhavana—coessential
anavasesadhigama—arrival by re- anuminitabba—should be assessed
mainderlessness anuyoga—pursuit, devotion
anagata—future; -adhivacana—de- anurodha—favouring
signation for the f. anuloma—in conformity with
anagami—non-returner; -phala— •anusantata—continuous: p. 112
fruit of n.-r. anusandhi — sequence; -vacana —
analaya—non-reliance statement elucidating a s. (of
anavarana—unobstructed meaning)
anavila—undisturbed anusaya—underlying tendency
290 The Guide
anuseti—to underlie appamana—measureless
anussati—recollection appama da—diligence
aneka—many; -adhivacana—desig- appameyya—immeasurable
nation for the plural (number) appasanna—unconfident
anotappa—shamelessness appayukata—short Mfe
anodhiso—unlimitedly appicchata—fewness of wishes
anta—end, extreme •abudha—unwise: p. 113
antaraparinibbayi—one who attains abbhattharh gacchati—to disappear
extinction early in his next abyakata—undeclared
existence (1st kd. of Non-Re- abyapajj(h)a—non-ill-will
turner) abyapanna—unaffected by ill will
anvaye nana—knowledge of infer- abyapada—non-ill-will; -vitakka—
ence thought with n.; -saiina—per-
anvayika—attendant ception of n.
apacaya—dispersal abrahmacariya—not the divine life
apaccupalakkhana — failure to abhabba—incapable
counter-characterize abhikkanta—advancing
apadesa—see mahapadesa abhijappa—great hankering
aparanta—the future abhijjha—covetousness
aparapariya—in some subsequent abhinna—acquaintanceship
period abhinneyya—that one should be
aparinnata—undiagnosed acquainted with
aparimana—of ungauged measure abhitunna—overwhelmed
apariyonaddha—untrammelled abhinandati—to relish expectantly
apalasa—undomineering abhinandana—expectant relishing
*a-palokita—un-worn-away; p. 55 abhinandi—expectant relishing
apaya—state of unease; -kusala— *abhinighata—counter-action
skilled in u. abhinxbbhida—complete breaking
fa-pilapana—not-floating-away: pp. out
15, 28, 54 abhiniropeti—to apply
apisuna-vaea—unmalicious speech fabhinivisati—to insist: pp. 95,
apunna—demerit 97, 160
appakasana—undisplayedness fabhinivesa—insistence: pp. 61, 84,
appaccakkhakamma—inexperience 115
appaccaya—without conditions abhinihara—directive -management
appatikkulato—as unrepulsive *abhipatt(h)iyana—credence: p. 28
appativedha—non-penetration abhisankhata—actively determined
•appatisankha-nirodha—undeliberate abhisankhara—determinative act
cessation: p. 73 abhisanga—clinging
appatisandhika—without relinking abhivadati—to be in concord about
appatisama—that has no like abhisaddahati—to settle faith
appatihata—unresisted abhisamaya—actualization
appatthita—without standing abhuta—un-brought-to-being
appanihita — dispositionless; -vi- amakkha—uncontempt
mutta—liberated through the d. amata—deathless
appatitthita — without standing- amanasikara—^non-attention
point amanapika—disagreeable
appapanca—non-diversifying amoha—non-delusion
appamatta—diligent aya—way
 Pali-Engl Glossary 291
ayoni—what is not a reason asamahita—unconcentrated
ayoniso—unreasoned asamugghata—non-eradication
a-rana—without conflict asampaj anna—una wareness
arati—boredom asampativedha—non-penetration
arahatta—arahantship asambodha—failure to enlighten
araha—arahant oneself
ariya—noble; -dhamma—n. idea; asammuttha—unforgotten
-sacca—n. truth asallakkhana—failure to recharac-
arupa—formless; -kkhandha—f. terize
category; -dhatu—f. element; asaddha—faithlessness
-raga—lust for the f. asadharana—not shared in common
arupi—formless asaraddha—uninstigated
alobha—non-greed asubha—ugly, ugliness
favakaddhayitva—picking out: p. 4 asekha—adept (possessor of the
avakkanti—finding a footing in fruit of arahantship); -bhagiya
•avatarati—there is a way of entry: —dealing with the a.
p. 22 asoka—sorrowless
avikkhitta—undistracted asmi—(I) am
avikkhepana—non-distraction assaddhiya—faithlessness
avijjandakosa—shell of ignorance assada—gratification
avijjandhakara—murk of i. assasapassasa—in-breath and out-
avijja—ignorance; -langi—lock of breath
i.; -viraga—fading of i. aham—I
avitatha—not unreal ahanka ra—I-making
avipakka—as yet unripened ahiri—consciencelessness
aviparita—undistorted
•avippatipadana — non-wrong-theor- akara—mood
izing: p. 27 akasa—space; -anaiicayatana—base
avippatisa ra—non-remorse consisting of infiniteness of s.
a vissaj j aniy a—unanswerable akificannayatana—base consisting
avihimsa—non-cruelty of no-owning
aviipaccheda—non-interruption agati—coming
aveccappasada—confidence due to agalha.—luxury
undergoing aghata-vatthu—ground for annoy-
avera—without risk ance
asamvara—non-restraint acara—conduct
asankhata—undetermined ajanati—(1) to know, (2) to gain
asankhara — without prompting- final knowledge
determinations ajlva—livelihood
asankheyya—incalculable anatti—injunction
asafina—without perception atapl—ardent
asati—unmindfulness adi—beginning
asaddhammasavana—not hearing adinava^—disappointment
what is faith's true object anisamsa—benefit
asantutthi—discontent anupubbi—order (of succession)
asama—unlike aneiija—imperturbability
asamatta—not yet undertaken apo—water
asamanupassana—not seeing aya-kusala—skilled in ease
asamapekkhana—disregard ayatana—base
24
292 The Guide
ayati—future ukkhipiya—that throws up
arakkha—preservation *ugghatana—condensing: p . 9
araddha—instigated fugghatita—condensed: p. 7
arabhati—to instigate fugghatitafinu—one who gains know-
arambha— instigation ledge from what is condensed:
arammana—object; -paccayata— p. 7, 8, 9, 125
o.-conditionality *ugghatiyanta—when being con-
alaya—reliance densed: p. 9
aloka—light fugghateti—to condense: p. 9
avatta—conversion *ugghata—exhilaration: p. 110
avattati—to convert uccheda—annihilation
avattana—converting unhatta—heating
avarayati—to obstruct uttamanga—topmost limb ( = head)
*avinchati—to be attracted: p. 13 uttara—surpassing
a satti—clutching uttanikamma—exhibiting
asaya—bias *udatt(h)a—intelligent: pp. 7, 118,
asava—taint 123
asavati—to taint udaya—rise; -bbaya—r. and sub-
asa—need sidence
asimsana—hoping uddi na—mnemonic verse
*asatika—grub: p. 59 uddesa—indicative, indication
fahacca-vacana—original statement: uddhamsota—one going upstream,
p. 21 Upstreamer (5th kd. of non-
asevitabba—to be repeated returner)
•ahatana—removal: p. 59 uddhacca—agitation
aha ra—nutriment uddhambhagiya—further-side
upakkilesa—imperfection
iccha—wish upaga—(1) ( = upika) passing on
icchavacara—having recourse to to, (2) worth: pp. 74-5
wishes upagacchati—to approach
ifij ana—perturbation upagamana—approaching
ittha—wished for upacaya—storing up
itthi—female, woman; -vacana— upaca ra—access
designation for the feminine upacita—stored up
gender upacchinna—interrupted
idamsaccabhinivesa—insistence that upaccheda—interruption
'only this is true' upatthita—established
idappaccayata—specific condition- upathaddha—stiffened
a l l y ( = dependent arising) upadisati—to disclose
iddhi—supernormal success; -pada upadhi—essential of existence
—basis for s.; -ma—possessed of upanayana—guiding example
s. s. upanayika—as guiding example
indriya—faculty; -paropariyatta - upanaha—spite
nana—knowledge of diversity in upanikkhittabba—adaptable
the several f. upanissaya—general-support
issa—envy upapajja—on reappearance
upapajjati—to reappear
ukkattha—superior upapatti—reappearance
ukkantha—reaching upwards upaparikkhamana—scrutinizing
 Pali-Engh m Glossary 293
upaparikkha—scrutiny ekalakkhanata—estate of single char-
uparodha—surcease acteristic
upalakkhana—recharacterizing ekadhivacana—designation for the
upalakkhati—to recharacterize singular number (gram.)
upasama—peace Ekuttarika—the Anguttara Nikaya
upasampada—perfecting ekodibhava—singleness
upasecana—infection feva-—also only: p. 22; also too
upahacca-parinibbayi—one who at-
tains extinction early in his next okappana—trusting
existence (2nd kd. of non-re- okara—degradation
turner) okasa—opportunity
upativattati—to surpass okkamati—to find a footing in
upadana—assuming, assumption; *okkadhara—torch-bearer; p . 54
-kkhandha—category for a. ogha—flood
upadaya—assu ming otarana—way of entry
upadiyati—to assume otarati—to offer a way of entry
upaya—means otarayitabba (otaretabba)—must be
upa yasa—despair conformable with a way of entry
upika—see upaga ottappa—shame
upekkha—onlooking-equanimity *odahana—surrendering: p. 29
upeti—to assume odhiso—limitedly
uppajjati—to arise •opapaccayika—opening the way to
uppanna—arisen reappearance: p. 28 (twice)
uppada—arising obhasa—illumination
uppadayati—to arouse *oramattika—belonging to the hither
uppadavaya—arising and subsi- side: p. 62
dence orambhagiya—hither-side
ubbijjati—to be sensitive olokana—plotting (surveying)
ubhatobhagavimutta — both-ways olarika-saniia—perception of gross-
liberated (kind of arahant) ness
ubhayamsabhavita—kept in being ovada—advice
bilaterally
ubhatobhavitabhavana — keeping- kanha—black
in-being both-ways kept in being kata—done, made
ummujjanimmujja—diving in and katakicca—whose task is done
out kathankatha—wondering
•uyyapeti—to urge: p. 45 katha—talk
fusira—fibre: p. 163 kappa—aeon
ussanna—prominent kappiya—allowable
ussahana—commitment kabalinkarahara»—physical nutri-
ussukka—care ment
kamma—action
eka—single, one kammaniya—wieldy
ekamsabhavita—kept in being uni- kammanta—act, action
laterally kamma-patha—course of action;
ekagga—unified; -ta—unification -samadana,—undertaking of a.;
ekatta—singularity; -ta—unity -ssakata—ownership of a
ekabiji—'Single-Germ (one of 3 kds. karana—(1) instrument, (2) doing
of Stream-Enterer) karuna—compassion
294 The Guide
kalyanata—good (subst.) kesa—head-hair
kallata,—health kodha—anger
fkasina—whole: p. 176 kolankola—a Clan-to-Clan (one of
kasinayatana—base for wholeness 3 kds. of Stream-Enterer)
kama—sensual desire; -guna— kosajja—idleness
strand of s. d.; -cchanda—will for kosalla—skill
s. d.; -tanha—craving for s. d.;
-dhatu—s. d. element; -yoga— *khanati—to consume: p. 131
bond of s. d.; -raga—lust for s. d.; khandha—category
-vitakka—thinking with s. d.; khama—patient
-sanna—perception of s. d.; -asava khamati—to submit
—taint of s. d.; -upadana—s. d. khaya—exhaustion; -dhamma—in-
assuming; -ogha—flood of s. d. separable from the idea of e.
kamesu micchacara—misconduct in khaye nana—knowledge of ex-
sensual desires haustion
k a y a — body; -kamma — bodily khippa—swift
action; -gata sati—mindfulness khlna—exhausted
occupied with the b . ; -gantha—
b.-tie; -duccarita—bodily mis- ganda—boil
conduct ; -dhatu—b. -element; gati—going (subst.)
-sakkhi—b. -witness; -sucarita— gantha—tie (so read for gandha)
bodily good conduct; -anupassita gandha—odour
(/.)—state of a contemplator of gabbhagata—one in the womb
the b . ; -soceyya—bodily purity gambhira—profound
kayika—bodily garahati—to censure
karana—treason garutthaniya—respectable
kalavadl—one who speaks in a gavesitabba—should be examined
timely manner gahana—apprehending (subst.)
kicca—task gatha—verse
kiiicana—owning garayha—censurable
kiriya—effecting guttadvara — with sense - doors
kilamatha—torment guarded
kilesa—defilement; -gocara—resort gedha—wanting (subst.)
of d.; -kama—sensual desire as gehasita—based on the house-life
d.; -puiija—conglomeration of d.; gocara—resort
-bhumi—plane of d.; -mara—
Mara of d.; -loka—world of d.; ghana—nose
-vatta—around of d. ghosa—see parato-ghosa
kilana—toying
•kukkuta-jjhayi—a shy meditator: cakka—(1) wheel, (2) blessing
p. 100 cakkavatti — Wheel-Turning Mon-
kukkula—ashes (?) arch
fkutuhala-mangala—good omen open cakkhu—eye; -dhatu—e. element;
to the tumult of debate: p. 93 -vinnana—e. consciousness; -viii-
kusala—(1) skilled, (2) (morally) nanadhatu — e. -consciousness
profitable; -mula—profitable root element
kuhana—scheming *catukka-magga — tetrad p a t h : p.
kuhaka—schemer 113
kevala —entire catubyuha—fourfold array
 Pali-Engl Glossary 295
caram—walking (ppr.) thana—instance; -so—as to i.;
carita—temperamen t -tthana—i. and non-i.
cariya—conduct, way of life thita—steady
caga—generosity, giving u p ; -adh- thiti—steadiness
itthana—expression of g.
citta—cognizance; -anupassita (/.)
tanha—craving; -carita—c. temper-
—state of a contemplator of c ; ament; -jaliniya vicarita—ways
-ekaggata—unification of c.; explored b y the net of c.; -nissaya
sahabhu—coexistent with c. —c. as support; -anusaya—under-
cinta—cogitation lying tendency to c ; -mulaka—
cintamaya—consisting in cogitation rooted in c ; -vicarita—way ex-
cutupapata—decease-and-reappear- plored by c ; -vipallasa—per-
ance version of c ; -vodanabhagiya—
cetasika—mental, concomitant of dealing cleansing from c ; -sanki-
cognizance lesa—corruption by c ; -sanki-
ceto—heart, cognizance lesika—belonging to corruption
cetovimutti—heart-deliverance by c ; -uttara—governed by c.
tatha—real
chatthayatana—the sixth (i.e. mind) tathagata—Perfect One; -bala—
base P. O.'s power
chanda—will tad-arammana—which is the object
of that (not 'with that as object'
jata—tangle as in Vis usage)
j anaka—generator tapo—ardour
janati, janayati—to generate tana—shelter
janapada-nirutti—local language tikkha—keen; -ta—k.-ness
janapada-nerutta—local linguistic titthanta—standing
j appa—yearning titthanfiuta—knowledge of water-
jara—ageing ing-places
j agariya—wakefulness tipukkhala—the Trefoil (one of the
jati—birth 5 naya)
*jatisumana (so read for jatisu mana) tiracchanayoni—animal womb
—wild jasmine: p. 142 tirana—judgment
janati—to know, tulana—estimation
jivha—tongue tuleti—to estimate
jivita—life; -indriya—1. faculty tejo—fire
j otan a—illustration tedhatuka—the triple element (of
being or existence)
j hana—meditation teloka—the triple world
jhayati—to meditate
jhayi—meditator thava—eulogy
thina—lethargy
iiati—a relative thera—elder
nana—knowledge; -cakkhu—eye of
k.; -dassana—knowing and seeing; dandha — sluggish; -marana — s.
-vajira—diamond of k. death
fiayati—to be known dama—taming
neyya—knowable dassana—seeing; -kosalla—skill in
296 The Guide
s.; -parinna—diagnosis by s.; desana—teaching; -anusandhi—se -
-pahatabba—abandonable by s.; quence of t.
-bala—power of s.; -bhagiya— desayati, deseti—to teach
dealing with s.; -bhiimi—plane desita—taught
of s. domanassa—grief; -dhatu—g. ele-
dana-katha—talk on giving ment; -indriya—g. faculty
dana-maya—consisting in giving dovacassa—difficult to admonish
dittha—seen; -dhamma (- 'eva - dosa—hate; -carita—h. tempera-
dhamme)—here and now ment; -vinaya—outguiding of h.;
ditthi—view; -asava—taint, of v.; -samutthana—moulded by h.;
-gata—type of v.; -carita—v. -salla—barb of h.
temperament; -nissaya—v. as dvara—the door
support; -ppatta—attained to
right v.; -yoga—bond of v.; dhamma—idea, true idea; -ajjho-
-vipatti—failure in v.; -vipallasa sana—cleaving to the t. i.; -kusala
—perversion of v.; -vodana- —skilled in the t. i.; -cakka—wheel
bhagiya—dealing with cleansing (blessing) of the t. i.; -desana—
from v.; -sankilesabhagiya— teaching of the t. i.; -ta—essential
dealing with corruption by v.; nature of an i.; -dhatu—i. ele-
-sampanna—perfect-in v.; -uttara ment; -nandi—relish for the t. i.;
—governed by v.; -iipadana— -patisambhida—discrimination of
v.-assuming; -ogha—flood of v. i. s.; -vicaya—investigation of i. s.;
dibba-cakkhu—heavenly eye -pema—love of the t. i.; -saiina—
disa—direction perception of i. s.; -svakkhatata—
disalocana—plotting of directions well-proclaimedness of the t. i.;
(one of the 5 naya) -adhitthana—expressed in terms
dipa—isle of i.s.; -adhimutta—believing in
dukkata—wrongdoing i. s.; -anupassita (/.)—state of a
dukkha—painful, pain, suffering; contemplator of i.s.; -anusari—
-dukkhata—painfullness in p . ; follower by i.s.; -anussati—re-
-dhatu—p. element; -nirodha— collection of the t. i.; -ayatana—
cessation of s.; -nirodhagamini i. base;
patipada—way leading to cessa- dhamme nana—knowledge of the
tion of s.; -vatta—round of s.; True Idea
-vedana—p. feeling; -vedaniya— dhatu—element
to be felt as p . ; -safina—per- dharayitabba—should be remem-
ception of p . ; -samudaya—origin bered
of s.; -anupassana—contempla- dhuva—everlasting
tion of p . ; -indriya—p. faculty *dhupayana—harrassment: p. 24
duggati—bad destination *dhupayita—harrassed: p. 22
duccarita—misconduct; -vodana-
bhagiya—dealing with cleansing nandi—relish
from m.; -sankilesabhagiya— nandiyavatta—the Conversion of
dealing with corruption by m. Relishing (one of the 5 naya)
dunnaya—bad guide-line napumsaka—neuter gender (gram.)
dunnikkhitta—badly presented namati—to have a bent for naming
dummanku—contumacious naya—(1) guide-line, (2) method
dummej j ha—witlessness naya-samutthana—moulding of the
deva—god guide-lines
 Pali-English Glossary 297
nava—new niyyana—outlet
nanatta-sanfia—perception of dif- niyyanika—giving outlet, leading
ference out
nana—different; -adhimuttikata— niraya—hell
d. in belief niravasesa—without remainder
nama—name; -kaya—n. body; niramisa—unmaterialistic
-rupa— n.-and-form; -so—by n. nirujjhati—to cease
nikkhepa—presentation (of sub- nirutti—language
ject-matter) *nirulha—cured: p. 54
nigganhati—to deter *nirupadaha—without essentials of
niggaha—deterrence existence: p. 188
*nigghata—depression: p. 110, line nirodha—cessation; -dhamma—in-
20 separable from the idea of c ;
nighata—counteraction -dhatu—c. element; -samapatti
*ni(g)ghataka — counteracting: p. —c. attainment
110, line 25 (cf. abhinighata) nivatti—non-occurrence, stopping
nicca—permanent; -safina—percep- nivarita—~ihut off
tion of p. nivuta—shut in, hindered
nijjinna—abolished nisevitabba—should be used
nijjhama—austerity nissaya—support
nittanhata—freedom from craving nissarana—escape
nida na—source nissaya—as support
niddittha—demonstrated nissita—supported
niddisitabba—can be demonstrated nitattha—with meaning already
niddesa—demonstration; -sandhi— guided
sequence of d. nivarana—hindrance, in-shutting
*niddhunati—to shake off: p. 90 nekkhamma—renunciation; -dhatu
nipuna—subtle —r. element; -vitakka—think-
nippapaiica—non-diversifying (term ing with r.; -safina—perception
for nibbana, see papaiica) of r.
nippitika—free from happiness netti—guide
nipphatti—production nepuiina—cleverness, subtlety
nibbatta—occurred, made to occur nemittika—a hinter
nibbattayati—to cause occurrence neyya—guidable (person)
nibbatti — occurrence; -bhava— neyyattha—with meaning still to
existence as o. be guided
nibbateti—to cause occurrence nerutta—linguistic
nibbana^—extinction (of greed, hate nevasanfianasafina—neither percip-
and delusion); -garni—leading to ient nor non-percipient
e.; -dhatu—e. element nevasannanasanfia — neither per-
nibbida—dispassion ception nor non-perception
nibbindati—to find dispassion
nibbedha—penetration; -bhagiya— pakatikatha—talk about some-
dealing with p . thing's nature
nimitta—sign pakatisila—natural virtue
niyata—certain pakasana—displaying
niyama—certainty; -avakkanti— pakkha—side
finding a footing in c. paggahita—exerted
niyyati—to find an outlet paccatta—for oneself
298 The
paccanubhoti—to be co-essential paticca—depending on; -samuppa-
with anna—dependently arisen; -samu-
paccaya—condition (sine qua non); ppada—dependent arising
-samuppanna — conditionally patinissagga—relinquishing
arisen patinissarati—to relinquish (mean-
paccavekkhana-nimitta — sign for ing closely allied to patinissagga)
reviewing patiniddesa — counter - demonstra-
paccavekkhati—to review tion
paccavekkhitabba—should be re- patipakkha—(contrary) opposite
viewed tpatipatti—theory: p. 27 (samma-)
paccupatthana—manifestation patipada—way
paccupatthita—manifested patipanna—on the way, practising
paccupalakkhana—counter-charac- patipannaka—progressing on the
teristic way (i.e. who stands on one of the
paccuppanna — presently arisen; 4 paths 'on the way' to its fruit)
-adhivacana—designation for the patirupadesavasa—living in be-
p. a. fitting places
pacceka-buddha—Hermit Enlight- pativiranta—abstaining
ened One pativedha—penetration
pacceti—to resort patisamharana—prevention
pacchimika—subsequent *patisankha -nirodha—deliberate ces-
pajahati—to abandon sation: p. 73
pajanana—act of understanding patisankhana-bala—power of de-
pajanati—to understand liberation
pannatti—description tpatisandhi — relinking (i.e. 1st
panfiapeti—to describe moment of cognizance in new
pannava—having understanding life after death-cognizance)
panfia—understanding; -kkhandha patisambhida—discrimination
—u. category; -aloka—light of *patihannati—to resist (as vb. for
u.; -obhasa—illumination of u.; patigha)
-khagga—sword of u.; -cakkhu— patthana—pattern
eye of u.; -adhitthana—ex- pathavi—earth
pression of u.; -pajjota—lucidity panita—supreme, superior
of u.; -patoda—goad of u.; pandicca—wisdom
-pasada—palace of u.; -bala— patittha—stand-point
power of u.; -ratana—u. jewel; patoda—goad
-vimutta—liberated by u.; -vi- patta—reached
mutti—u. dehverance; -sattha— patti—reaching, causing to reach
weapon of u.; -indriya — u. patthana—aspiration
faculty; -uttara—governed by u. pada—trace: see dhamma-
pannapayati—to make understood pada—(basic) state
pannayati—to be evident pada—term (word); -so—as to t.
panha—question padatthana—footing
*patikkamam (parikkamam?) katum padalana—bursting open
—to get b y : p. 23 padhana—endeavour
patikkhitta—refused papaiica—diversification (the idea
patigha—resistance; -saiifia—per- includes the diversification of
ception of r. multiplicity/unity = n a n a t t a /
patighata—resistance ekatta)
 Pali-English Glossary 299
pabbajita—gone forth (as a bhik- pariyetthi—search
khu) pariyesati—to search
pabhava—giving being, giving ex- pariyesana—search
istence pariyesita—sought
pamatta—negligent pariyogahati—to fathom
pamana—(standard) measure, cri- pariyogahitabba—should be fath-
terion omed
pam: da—negligence pariyosa na—end
pamoha—illusion parivattati—to reverse
payoga—means parivattana—reversing, reversal
parato-ghosa—another's utterance parivara—equipment
parato—'as alien' (?) or 'besides' parivimamsati—to inquire into
(?):p.30 pariipanayika—with another as
•parabha va—other-essence (opposed guiding-example
to sabhava): p. 79 paroparafifiuta—knowledge of di-
parampara—relation; -hetu—cause versity in others
in remote r.; -hetuta—causality palasa—domineering
in remote r. palibodha—impediment
paraloka—the other world pavattati—to occur
paravacana—someone else's state- pavattana—setting rolling
ment (i.e. not the Buddha's or his pavatti—occurrence
disciples') pavala—shoot (sprout)
paramasa—misapprehension pavicaya—(re)investigation
parikkhaya—exhaustion pavicetabba—should be investig-
parikkhara—requisite ated
parigganhati—to comprise pasamsa—praise
pariggaha—comprising pasada—confidence
pariggaha—chattel *pasuna—blossom: p. 56
pariggahita—comprised pasaddha—tranquillized
parigga haka—comprising passaddhi—tranquillity
pariccaga—giving up pahatabba—should be abandoned
parij a nana—diagnosing pahana—abandoning
parijanati—to diagnose pahanabhisamaya—actualization by
parinfia—diagnosis abandoning
parinfia ta—diagnosed pahina—abandoned
parina yika—guidance pahiyyati—to be abandoned
parideva—lamentation panatipata—killing breathing things
parinibbayati—to attain extinction patimokkhata—Patimokkha Rule
paripaka—over-ripening patubhavana—act of giving mani-
paripiireti—to fulfil fest being
*paribriihana—growing: p. 79 papa, papaka—bad, evil
paribhoga—using pamujja—gladness
pariyadaya—gripping para—the further shore
pariyadinna—gripped paramita—perfection
pariyapanna—included paripuri—fulfilment
pariyaya—manner parisuddhi—purity
pariyutthana—obsession pasamsa—praise
pariyutthaniya—provocative of ob- pipasa—thirst
session piya—dear
300 The Guide
piyarupa—endearing phati-karoti—to cause to swell
pisuna vaca—malicious speech photthabba—tangible; -dhatu—t.
piha, pihayana—longing element
pitannuta—knowledge of what it
is to have drunk enough
fbajjhate—to be responsible: p. 33
piti—happiness; -manata—happi-
fbandha—responsibility (name for
ness, happy-mindedness; -sukha
craving): p. 24
pleasure of h.
bala—power; -vanta, -va—strong
puggala—person
bavhadhivacana — designation for
pucchita—asked
the plural number (gram.)
pujja—should be honoured
Baranasi—Benares
punna — merit; -kiriya-vattJiu—
balya—folly
ground for making m.; -bhagiya
bahira—external
—dealing with m.
buddha—Enlightened One; -anus-
puthujjana—ordinary man
sati—recollection of the E. 0 .
punabbhava—new existence, re-
buddhi—discovery
newed being
bojjha—discoverable
pubbangama—heralded by
bojjhanga—enlightenment factor
pubbanta—the past
bodhangama—tending to enlighten-
pubba koti—past term, past be-
ment
ginning
bodhipakkhiya—partaking of en-
pubbapara—consecutive (syntax),
lightenment
consecutivity; -sandhi—c. se-
byanjana—phrase, phrasing; -anu-
quence; -anusandhi—c. sequence
sandhi—sequence of phrasing
pubbe-kata-punnata—state of hav-
byanj ana—feature
ing made merit in the past
byanti-karoti—to terminate
pubbe-nivasanussati — recollection
byanti-kiriya—termination
of past life
byakarana—prose exposition
purimaka—previous
byapajja—see sa and a-
pura—before
byapada—ill will; -dhatu—ill-will
purisa—man, male; -adhivacana—
element; -vitakka—thinking with
designation for the masculine
i.-w.; -safifia—perception of i.-w.
gender (gram.)
brahma—divine; -cariya—the d.
pettivisaya—ghost world
life; -cari—one who lives the
pema—love
d. life
pesala—pious
brahma—High Divinity
ponobbhavika—that renews being
brahmana—a divine, the Divine
Caste, priestly divine
pharana—extension; -ta—extend -
edness, extension
pharusa vaca—harsh speech bhagava—the Blessed One
phala—fruit, fruition; -ta-kusala— bhabba—capable
skilled in f.; -bhagiya—dealing bhaya—fear
with f.; -samapatti—f.-attain- bhava—being, existence; -anga—
ment factor of b . ; -tanha—craving for
phassa — contact; -pancamaka — b . ; -nirodha—cessation of b . ;
with c. as fifth; -samudita— -yoga—bond of b . ; -raga—lust
originated by c ; -ahara—c. as for b . ; -loka—world of b . ; -asava
nutriment —taint of being; -iipasama—
 Pali-Engl sh Glossary 301
pacification of b . ; -iipadana—e. element; -sancetana—m. -choice;
-assuming; -ogha—flood of b . -soceyya—mental purity
bhavati—to be (to become) manda—dull
bhavissa — future participle of mamankara—my-making
bhavati: p . 53 marana—death
bhava—essence mala—stain
bhavana—keeping in being; -kos- mahadhigama—arrival at greatness
alla—skill in k. i. b . ; -parifina— mahapadesa (maha + apadesa) —
diagnosis by k. i. b . ; -bala—power principal appeal to authority
of k. i. b . ; -bhagiya—dealing with mahapaduma-niraya—the Mahapa-
k. i. b . ; -bhumi—plane of k. i. b . ; duma Hell
-maya—consisting in k. i. b . mahabhuta—great entity (i.e. pa-
bhavita—kept in being thavi, apo, tejo, vayo)
bhavetabba—should be k e p t in mata—mother
being mana—conceit; -salla—barb of c.
bhaveti—to keep in being manasa—notion, mentality
bhumi—plane maya—deceit
bhuri—breadth mara—death-angel, Mara
bhoga—property micchatta — wrongness; -niyata
bhojana—eating certain of w.
miccha—wrong; -ditthi—w. view
middha—drowsiness
makkha—contempt muccati—to be freed
magga—path; -vajjha—extermin- muccha—infatuation (so read at
able by the p. p. 18 for 'puccha')
mangala—good omen muta—sensed (i.e. smelt, tasted or
maccu—mortality touched)
macchariya—avarice mudita—gladness
majjha medium mudu—malleable
majjhima—middle; -patipada—the mudu, muduka—blunt, light
m. way musavada—false speech, lying
mannana—conceiving mula—root; -pada—r.-term, -ka—
mattafinuta—knowledge of the having for its root
(right) amount (in eating) metta—lovingkindness
madanimmadana — disillusionment medha—wit
of vanity moha—delusion; -carita—deluded
manasanupekkhana—mental look- temperament; -jala—delusion's
ing over net ( = craving); -vinaya—out-
manasanuvicintita—cogitated with guiding of d.; -samutthana—
the mind moulded by d.; -salla—barb of d.
manasikaroti—to give attention to
manasikara—attention yathabhiita—how it is, how it
manapika—agreeable comes to be, how (things) are
manussa—human, human being yasa—fame
mano—mind; -ayatana—m. base; yathava—according to actuality
-indriya—m. faculty; -kamma— yujjati—to be construable
mental action; -duccarita—m. yutta—devoted to
misconduct; -dhatu—m. element; yutti—appropriate construing
- vinnanadhatu—m. -consciousness yunjati—to devote oneself to
302 The Guide
yoga—(1) devotion, (2) bond lokiya—belonging to worlds
yogi—devotee lokuttara—dissociated from worlds
yojeti—to add (i.e. pertaining to nibbana)
yoni—(1) womb, (2) reason, source; lobha — greed; - samutthana —
-so—reasoned (according to con- moulded by g.
dition sine qua non)
vaci—verbal; -kamma—v. action;
rakkhati—to guard -duccarita—v. misconduct; -suca-
rakkhana—guarding rita—v. good conduct; -soceyya—
rajaniya—provocative of lust v. purity
rajo—dirt vaj ira—diamond
rananjaha—abandoner of conflict vatta—round
ratta—lustful, lusting vanna—colour
rasa—flavour vattamana—presently occurring
raga—lust; -aggi—fire of 1.; -carita vatthu—(1) ground, (2) circum-
—Ling temperament; -mala— stance, (3) thing, (4) object
stain of L; -rajo—dirt of L; vana—wood
-Vinaya—outguiding of 1;; -viraga fvanatha—woodedness: p. 81
—fading of 1.; -visa—poison of 1.; vaya—subsidence, fall; -dhamma—
-salla—barb of 1. inseparable from the idea of s.
rasi—class vavatthana—definition
ruppati—to be deformed vaca—speech
riipa—form; -kaya—f. -body; ru - vata—wind, force
pakkhandha—f. category; -dhatu vadanuvada—deduction from an
—f. element; -raga—lust for f.; assertion
-sankhaya—complete exhaustion vayamati—to make efforts
of f.; -sanna—perception of f.; vayama—effort
-adhimutta — believing in f. vayo—air, force
(materialist); -indriya — faculty vara—section, subsection
having f. (i.e. the eye, etc.) varayati, vareti—to shut off
rupi—having form vasana—morality; -bhagiya—deal-
roga—sickness ing with m.
rocayati—to elect, to like vikappayitabba, na—need suffer no
ropana—planting disjunction
vikkilita—play
lakkhana—characteristic vikkhambhana—suppression
lakkhayati—to characterize vikkhepa—distraction
lanjaka—formula vighata—prevention
lapaka—persuasive talker vicaya—investigation
lapana—persuasive talk vicarita—explored
lahusanna—quick (light) perception vicarita—behaviour
lata—the 'Creeper' ( = craving) vicara—exploring
lalappa—wish to cry out vicikiccha—uncertainty, indecision
lena—shelter vicinati—to investigate
loka—world; -dhatu—w. -element; *vicinati—to cast (a die), to store up:
-vattanusari—following the w.'s p. 132
round; -vivattanusari—following vicetabba—should be investigated
the w.'s standstill; -adhitthana— vijanana—act-of being conscious
expressed in terms of the w. vijanitatta^—cognizedness
 Pali-English Glossary 303
vij j a—science vibha ga—specification
vinfiana—consciousness (in widest vimala—immaculate
sense possible); -kasina—c. as vibhuta—non-entity (being not)
wholeness; vififianaficayatana— tvimana—design (?): 151
base consisting in infiniteness of vimutta—liberated
c.; -tthiti—steadying-point for c.; vimutti—deliverance; -adhigama—-
-dhatu—c. element; -ahara—c. arrival a t d.; -nanadassana —
as nutriment knowing and seeing of d.
vifinata—cognized vimokkha — liberation; -mukha—
vitakka—thinking gateway to 1.
vitakkita—thought (pp.) virajjati—to fade out, to fade lust
vitthara—detail; -ta—detail viraga—fading (of lust); -dhamma—
vittharana—detailing inseparable from the idea of f.
vitthareti—to detail viriya—energy; -arambha—instiga-
vidita—found tion of e.; -indriya—e. faculty
vinaya—outguiding, discipline (re- viruhana—development
moval) virodha—-opposing
vinipata—perdition •virohana—(causing) development:
vinilaka—discoloured (corpse) p. 28
vineti—to guide out, to discipline vilakkhana—differentiating charac-
vindati—to find teristic
vipaccati—to ripen, to ripen out vilometi—to run counter to
tvipancana—expanding (of a state- vivata—open
ment: p. 9 vivatta—stopping, non-occurrence
tvipaficayati—to expand (a state- vivattana—stopping, not occurring
ment): p. 9 vivarana—divulging
tvipaficayati—one who gains know- vivicchati—to miswish
ledge from what is expanded: viviccha—miswishing
p. 7, 8, 9, 125 viveka—seclusion
vipatti—failure viveciyamana—secluding
viparinama—change visa.—poison
*vipariyasa—pervertedness: p. 124 visamvadayati—to mislead
viparlta—distorted; -safifia—d. per- visaya—province
ception visattika—attachment
vipallasa — perversion; -vatthu — visujjhati—to be purified
ground for (object of) p. visuddha—purified
vipallasiyati—to be perverted visesa—distinction; -bhagiya—deal-
vipassaka—one practising insight ing with d.
vipassana—insight; -nana—i. -know- visoka—sorrow-free
vissajjana—answer
vipaka—ripening vissajjaniya—answerable
vipubbaka—festering (corpse) vissajjita—answered
vipuladhigama—arrival a t abun- viharati—to abide
dance vihara—abiding
vibhanga—separate treatment vihimsa—cruelty; -dhatu—c. ele-
vibhajana—analysis, analysing ment ; -vitakka—thinking with
vibhatti—analysis c ; -sanfia—perception of c.
vibhava-tanha—craving for non- vihesa—cruelty, violence
being vitaraga—without lust
304 The Guide
vimamsa—inquiry ariya-puggala); -phala — o.-r.'s
vutthana—emergence fruit
vekalla—deficiency sakkaya — embodiment; -ditthi—
vedana — feeling (affectivity); e. view; -pariyapanna—included
-kkhandha—f. category; -dhatu in e.; -vitivatta—beyond e.
—f. element; anupassita (/.)— sagga—heaven; -katha—talk on h.
state of a contemplator of f. sankappa—intention
vedaniya—can be felt, experience- sankasana—explaining
able sankaseti—to explain
vedayita—felt, experienced sankilesa—corruption; -bhagiya—
veneyya—outguidable; -tta—out- dealing with c.
guidability fsanketa—imputation
vepulla—abundance sankham gacchati—to be calculated
vebhabya—elucidation as
vemattata—diversity sankhata—determined; -lakkhana
veyyakarana — prose - exposition, —characteristic of the d.
prose sankhaya—exhaustion
vera—risk sankhara—determination; -kkhand-
veramani—abstention ha—d.s category; -dukkhata—
vela—rule painfulness in d.s; -dhatu—d.s
vevacana—synonym element
voks ra—constituting, constituent sankhitta—brief
vodana—cleansing sankhipiya (ger.)—having abbrev-
vodayati—to cleanse iated, abbreviating
vossagga-parinami—changing to re- sankhepa—(in) brief, abbreviation
linquishment sangaha—comprising
vy—see by- sangahita—comprised
sangayitabba—should be versified
sa-upadana—with assumption sangha — community; -sutthuta —
sa-upadisesa—with trace left goodness of the c.; -supatipannata
*samyapeti—see sanfiapeti —the c.'s practising the good way;
samyutta—fettered -supatipatti—the c.'s good prac-
samyoj ana—fetter tice ; -ariussati—recollection of
fsamvattati—to occur: p. 25 (to the c.
occur for, to conduce to) sanghata—conj oining
samvara—restraint sacca—truth; -vadi—one who
samvuta—restrained speaks to.; -agamana—coming to
sarhsandati—to collate t.; -adhitthana—expression of t.
samsarati—to go the roundabout (of sacchikatabba—should be verified
births) sacchikiriya—verification
samsara — the roundabout (of safice tana—man o -
births); -garni—leading to the r.; sancetanika—by one's choice
-nivatti—non-occurrence of the sanna—percipient
r.; -ppavatti—occurrence of the sanfia—perception; -dhatu—p. ele-
r. ment ; - vedayitanirodha—cessa-
samharana—preventing tion of p. and feeling; -upacara—
samhita—connected with access to p.
saka-vacana—our own statement •safmapenti (sam + y a p e n t i = sarh-
sakadagami—once-returner (second yapenti—they coerce: p. 45
 Pali-English Glossary 305
saniii—percipient samatha—quiet
santhati (santhahati)—to shape it- samanantara-hetu—cause in im-
self mediate proximity; -ta—causality
santha na—shape i. i. p.
sanhavaca—soft speech samanupassati—to see (to see ac-
sata—mindful cordingly)
sati — mindfulness; -indriya — m. samanupassana — seeing (accord-
faculty; -patthana — foundation ingly
of m. samavadhana—concurrence
satta — creature; -aditthana — ex- samasisl—same-headed (one who
pressed in terms of c.s attains arahantship at his death-
sattakkhattuparama — seven-times- moment)
at most (one of the 3 kds, of samadana—undertaking
Stream Enterer) samadiyati—to undertake
sattha—master samadhi—concentration; -kkhan-
sadda—sound; -dhatu—s. element dha—c. category; -indriya—c.
saddahana—act of having faith faculty; -bhavana—keeping c. in
saddhamma—true object of faith being
saddha—faith; -anusari—follower samanayitabba—can be guided in
b y f.; -vimutta—liberated b y f.; samaneti—to guide in
-indriya—f. faculty samapajjati—to attain
santa—peaceful sam apatti—attainment
santati—continuity samarulha—coordinated
santirana—adjudgment sama ropana—coordination
santutthi—content samahita—concentrated
sandassayitabba—must be seen for samugghata—eradication
oneself samucchinna—severed
sanditthika—can be seen for one- samu ttha na—moulding
self" samutthita—moulded
sandissati—to be seen for oneself samudaya—origin
sandhi—sequence samudagacchati—to come about
sannipata—concurrence samuppanna—arisen
sannissayata,—co-support samuhanati—to eradicate
sappacaya—with condition fsametika—meeting together: p. 151
sappabhasa—with lucidity samosarana—meeting
sappitika—with happiness sampajafina—awareness
sappurisiipanissaya — waiting on sampaj ana—aware
true men sampajjati—to reach excellence
sabba—all; -afinuta—omniscience; sampativedha—penetrating
-atthagamini patipada—the way sampatti—excellence
that leads everywhere sampada,—excellence, success
sabyapajja—with ill-will sampanna—perfect, excellent
sabrahmacarl—companion in the sampayutta—associated
divine life sampalibodha—impediment
sabhava—individual essence sampasidana—confiding
sama—quieting sampata—combined treatment
samana—monk sampadana—producing excellence
samatikkama—surmounting sampilana-—oppression
samatta—undertaken samphappalapa—gossip
306 The Guide
sambuddha — Fully Enlightened samanna-phala—fruit of the monk's
One state
sambojjhanga—enlightenment fac- samisa—materialistic
tor samaka—kind of rye, samaka
sambhavati—to come to be, to have savaka—hearer (disciple)
actual existence savaj j a—blameworthy
sambhavana—having actual exist- sasana — dispensation; -patthana
ence pattern of the d.
sammatta—lightness; -niyata—cer- sasava—affected by taints
tain of r.; -niyama—certainty of sikkha—training
r. sineha—(1) sentimental affection,
samma—right, rightly, complete, (2) moisture
completely; -ditthi—r. view; siva—blissful
-ppadhana—r. endeavour; -sam- slla—virtue (custom); -bbata—v.
buddha—completely (self-) en- and duty; -bbataparamasa—
lightened one; -sambodhi—com- misapprehension of v. and d u t y ;
plete (self-) enlightenment -maya—consisting in v.; -va—
tsammapatipatti—right theory: p. virtuous; -vipatti—failure in v.;
27 -anussati—recollection of v.
sammulha—confused siha — lion; -vikkilita — l.s' play
sammoha—confusion (one of the 5 naya)
sammohana—confusing (subst.) sukka—white (bright)
sa-rana—with conflict sukha—pleasure, pleasant, bliss;
sara-sankappa—memories and in- -dhatu—p. element; -bhagiya—
tentions dealing with p . ; -allikanuyoga—
sara—enticement pursuit of p . ; -vihara—p. abiding;
sarita—the 'current' ( = craving) -vedana—p. feeling; -vedaniya—
sarira—physical frame must be felt as p . ; -sanna—(1)
salakkhanne nana—knowledge of perception of p., (2) easy (light)
individual characteristics perception; -indriya—p. faculty
salla—barb sucarita—good conduct
sallakkhana—recharacterization sunfiata-vimutta—liberated through
sallekha—effacement voidness
salayatana—the sixfold base sunilata—void, voidness
savati—to keep streaming suta—heard, learnt; -maya—con-
savitakka-savicara—with thinking sisting of what is h.
and exploring sutta — Thread, Thread-of-Argu-
savera—with risk ment (presenting the Buddha's
sasankhara—with prompting deter- teaching); -anta — Thread-of-
mination Argument
sassata—eternal sududdasa—the hard-to-see
sahagata—accompanied by suddha—cleared up
sahabhu—coexistent with suddhi—purification
sahetu—with cause subha—beautiful, beauty; -sanna—
satheyya—fraud perception of b.
satariipa alluring *surabhi—fragrance: p. 56
sadharana—shared in common *suhatam kareyya—would assassin-
samaggi—harmony a t e : p. 92
sa manna—generality sekha—initiate (an ariya-puggala
 Pali-Engl ?A Glossary 307
who has not yet reached the fruit fhatabba—can be brought to aband-
of arahantship); -sila—i.'s virtue oning
settha—best hadaya—heart
seyya—better hana—inferiority; -bhagiya—deal-
selupama—like a rock ing with i. (loss, diminution)
soka—sorrow hara—mode of conveying (a com-
soceyya—pureness munication); -vibhanga—m.s of
sota—ear; -dhatu—e. element c. in separate treatment; -sam-
sotapatti—stream entry; -phala— pata—m.s. of c. in combined
fruit of s.e. treatment
sotapanna—stream enterer (1st Himava—Himalaya
ariya puggala) hiri—conscience
sodhana—clearing up hlna—inferior, abandoned
somanassa—joy; -dhatu—j. ele- hetu—cause; -ka—has for c ; -so
ment; -indriya—j. faculty —of c , b y c , causally; -samup-
sovacassata—easy admonishability panna—causally arisen

25
 APPENDIX
Exposition of the Nettippakarana and Petakopadesa method in the
Majjhima-Nikdya Tikd (vol. 1, pp. 124-46) applied to the 1st Sutta
of the Majjhima Nikdya. (A few minor corrections have been
made.)
idani pakarananayena paliya atthavannanam karissama/ sa
panayam atthavannana yasma desanaya (1-3) samutthdnapayo-
janabhdjanesu pindatthesu ca niddharitesu sukara hoti suvinneyya
ca/ tasma suttadesanaya samutthdnddini pathamam niddhara-
yissama//

[samutthdnan ca payojanan ca]

tattha (1-2) samutthdnarh tava pariyattirh nissaya manuppado/
payojanam manamaddanam/ vuttarh hi atthakathayam 'sutapari-
yattim/ pa/ arabhf ti (MA. i, 16-7)// api ca veneyyanam pathavi-
adibhiitadibhedabhinne sakkaye puthujjanassa sekkhadi-ariyassa
ca saddhim hetuna mannanamannanavasena pavattivibhaganava-
bodho samutthdnarh J yathavuttavibhagavabodho payojanam j ve-
neyyanam vuttappakare visaye yathavuttanarh puggalanam
saddhim hetuna mannanamannanavasena pavattivibhagavabodho
payojanam j j (1) api ca samutthdnarh nama desananidanam/ tarn
sddhdranam asddhdranan ti duvidham// tattha sMhdranarh pi
ajjhattikabahirabhedato duvidham// tattha asddhdranarh ajjha-
ttikasamutthdnarh nama lokanathassa mahakaruna/ taya hi samussa-
hitassa bhagavato veneyyanam dhammadesanaya cittarh udapadi/
yam sandhaya vuttarh 'sattesu ca karunnatam paticca buddha-
cakkhuna lokarh volokesi' ti adi (Vin. i, 6)// ettha ca hetavatthaya
pi mahakarunaya sangaho datthabbo/ yavadeva sarhsarama-
hoghato saddhammadesanahatthadanehi sattasantaranattham ta-
duppattito// yatha ca mahakaruna/ evarh sabbannutananam dasa-
balaiianadini ca desanaya abbhantarasamutthanabhave vattabbani/
sabbarh pi hi neyyadhammam tesarh desetabbappakaram sattanan
ca asayanusayadirh yathavato jananto bhagava thanathanadisu
kosallena veneyyajjhasayanuruparh vicittanayadesanarh pavatte-
siti / / bdhiram pana sddhdranam samutthdnarh dasasahassa-
308
 Appendix 309
brahmaparivaritassa sahampatimahabrahmuno ajjhesanam/ tada-
jjhesanuttarakalam hi dhammagambhirata paccavekkhanajanitam
apposukkarii patippassambhetva dhammasami dhammadesanaya
ussahajato ahosi// asddhdranam pi abbhantarabdhirabhedato duvi-
dham eva// tattha abbhantaram yaya mahakarunaya yena ca
desanananena idam suttam pavattitam/ tadubhayam veditabbam//
bdhiram pana pancasatanam brahmanajatikanam bhikkhunam
pariyattim nissaya manuppadanam/ vuttam eva tarn atthakatha-
yam// (2) payqjanam pi sddhdranam asddhdraTian ti duvidham//
tattha sadhdraimm j anukkamena yava anupadaparinibbanam
vimuttirasatta bhagavato desanaya/ ten' ev'aha 'etad-attha katha
etad-attha mantana' ti adi ( ) eten'eva ca samsaracakkanivatti
saddhammacakkappavatti sassatadimicchavadanirakaranam sam-
mavadapurekkharo akusalamulasamuhananam kusalamulasamro-
panam apayadvarapidahanam saggamokkhadvaravivaranam pari-
yutthanavupasamanam anusayasamugghatanam mutto mocessami
ti purimapatinna-avisamvadanam tappatipakkhamaramanoratha-
visamvadanam tittMyadhammanimmathanam buddhadhammapa-
titthapanan ti evam adinam pi payqjandnam sangaho datthabbo//
asddhdratiam pana tesam bhikkhunam manamaddanam/ vuttan
c'etam atthakathayam 'desanakusalo bhagava manabhanjanattham
"sabbamulapariyayan" ti desanam arabhi' ti (MA. i, 17)// ubhayam
p'etam bahiram eva/ sace pana veneyyasantanagatam pi desanaba-
lasiddhisankhatam payojanam adhippayasamij jhanabhavato yatha-
dhippetatthasiddhiya mahakarunikassa bhagavato pi payojanam
eva ti ganheyya/ imina pariyayena abbhantarata pi veditabba//
api ca veneyyanam pathavi-adibhutadivibhagabhinne sakkaye
puthujjanassa sekkhadi-ariyassa ca saddhim hetuna mannana-
mannanavasena pavattivibhaganavabodho samutthdnarh imassa
suttassa/ yathavuttavibhagavabodho payojanan ti vuttoVayam
attho/ veneyyanam hi vuttappakare visaye yathavuttanam
puggalanam saddhim hetuna mannanamannananam vasena pavatti-
vibhagavabodho imam desanam payojeti tannipphadanaparayam
desana ti katva/ yan hi desanaya sadhetabbam phalam tarn
akankhitabbatta desakam desanaya payojeti ti payojanan ti
vuccati/ tatha veneyyanam sabbaso ekadesato ca maMananam
appahanam tattha ca adinavadassanam nirankusanam manna-
nanam anekakaravoharassa sakkaye pavattivisesassa ajananam
tattha ca pahinamannananam patipattiya ajananam tanhamukhena
paccayakarassa ca anavabodho ti evam-adini ca payojanani idha
veditabbani// (3) bhumittayapariyapannesu asankhatadhamma-
25*
310 The Guide
vippakatapariMadiHccasanldiatadhammanam sammasambudd-
hassa ca patipattim ajananta asaddhammasavanadharanaparicaya-
manasikarapara saddhammasavanadharanaparicayapativedhavi-
mukha ca veneyya imissa desanaya bhdjanarh/ \

[16 hard—7. desana]

pindattha pana assutavd ti adina ayonisomanasikarabahulikaro
akusalamulasamayogo oliyanatidhavanapariggaho upayaviniba-
ddhanubruhana niicchabhinivesasamannagamo avijjatanhapari-
suddhi vattattayanuparamo asavoghayogaganthagatitanhupada-
naviyogo cetokhilacetovinibandha-abhinandananlvaranasangana-
tikkamo vivadamulapariccago anusayanupacchedo micchattanati-
vattanam tanhamuladhammasaiuiissayata akusalakammapathanu-
yogo sabbakilesaparilahasaraddhakayacittata ti evamadayo dipita
honti// 'pathavim pathavito sanjdndti' ti (M. i, 1) adina tanhavicari-
taniddeso manajappanavipariyesabbiniveso sankileso sakkayapari-
ggaho balalakkhanapadeso vankattayavibhavananuyogo bahukara-
patipakkhadipana tividhanissayasariisucaiia asavakkhayakathanan
ti evam-adayo dipita honti// tattha ye upadanakkhandhadhamme
upadaya pathavi-adibhiitadibheda pannatti/ te pannattipatipa-
danabhavena jatijaramaranavisesanadukkliapariyayena ca vutta
tanhavajja tebhumakadhamma dukkhasaccam/ mannanabhina-
ndananindipariyayehi vutta tanha samudayasaccam/ ayam tava
suttantanayo//
Abhidhammanaye pana yathavuttatanhaya saddhim 'assutavd'
ti adina dipita avijjadayo mannanapariyayena gabita manaditthiyo
bhavapadena gahito kammabhavo ca ti sabbe pi kilesabhisankhara
samudayasaccam/ ubhinnam appavatti nirodhasaccam/ ariya-
maggaggahanena pariMa-selddiobnima-asekldiobliinnagahanehi
ragadikhayavacanehi sammasambodnigahanena ca maggasaccam//
keci pana tanhakkhayadivacanehi nirodhasaccam uddharanti/ tarn
atthakathaya virujjhati/ tattha tanhakkhayadinam maggakicca-
bhavassa uddhatthatta// tattha samudayena assado/ dukkhena
adinavo/ magganirodhehi nissaranam/ tesam bhikkhunam mana-
bhanjanam phalam/ tatha yathavuttavibhagavabodho ti adina
vuttam payojanan ca/ tassa nipphattikaranatta desanaya vicittata
catunnam puggalanam yathavato sabhavupadharanan ca upayo/
pathavi-adisu puthujjanadinam pavattidassanapadesena pathavi-
§dayo ekantato parijanitabba mannana ca pahatabba ti ayam ettha
bhagavato anatti t i / / ayam desandhdro//
 Appendix 311

[2. vicayo]
mannananam sakkayassa avisesahetubhavato kassaci pi tattha
adesitabbato (sabba-gahanam sabhavadharanato nissattanijjivato
ca dAammaggahanam/ patittihabhavato avenikahetubhavato ca
m^Zaggahanam/ karanabhavato desanatthasambhavato ca pari-
ydyaggsih.s.nsnh / sammukhabhavato sampadanatthasambhavato ca
W ti vacanam/ tathariipagunayogato abhimukhikaranato ca
'bhikJchave9 ti alapanam/ desetum samatthabhavato tesam satuppa-
danatthan ca 'desessami9 ti patijananam/ desetabbataya patinna-
tabhavato yatha-patinnan ca desanato 'tan9 ti paccamasanam/
sotabbabhavato savanatthassa ca ekantena nipphadanato 'suiiatha"
ti vuttam// sakkatabbato sakkaccakriyaya eva ca tadatthasiddhito
'sddhukari* ti vuttam// dhammassa manasikaraniyato tadadhinatta
ca sabbasampattinam 'manasiJcarotha' ti vuttaih// yatha-parinna-
taya desanaya paribyattabhavato vittharatthasambhavato ca
'bhasissami* ti vuttam// bhagavato sadevakena lokena sirasa
sampaticchitabbavacanatta tassa ca yathadhippetatthasadhanato
(
evan' ti vuttam// satthu uttamagaravatthanabhavato tattha ca
garavassa ularapunnabhavato 'bhante' ti vuttam// bhikkhunam
tatha-kriyaya nicchitabhavato vacanalankarato ca ikhoi ti vuttam//
savanassa patijanitabbato tatha tehi patipannatta ca 'paccassosun9
ti vuttam// paccakkhabhavato sakalassa pi ekajjham karanato
c
etan9 ti vuttam// vuccamanassa puggalassa lokapariyapannatta ca
lokam upadaya 'idha' ti vuttam// pativedhabahusaccabhavato
pariyattibahusaccabhavato ca 'assutavd* ti vuttam// puthusu
puthu va janabhavato 'puthujjano' t i / / ariyadhammavirahato
ariyadhammasamannagamato ca 'ariyanari* ti vuttam// ariya-
bhavakaraya patipattiya abhavato tattha ca kosalladamathabha-
vato 'ariyanam adassdvi* ti vuttam// asantadhammasavanato
santadhammasamannagamato sabbhi pasamsiyato ca 'sappuri-
sanan' ti vuttam// sappurisabhavakaraya patipattiya abhavato
tattha ca kosalladamathabhavato 'sappurisdnarh adasSdvi' ti adi
vuttam// pathavivatthukanam mannananam uparivuccamananan
ca mannananam mulakatta papancasankhanam lpathavim pathavito
sanjdndti* ti vuttam// andhaputhujjanassa ahankaramamankara-
narii katthaci pi appahmatta cpathavim mannaVC ti adi vuttam//
pubbe agahitatta samannato ca gayhamanatta puggalassa pathavi-
adi-arammanikasabhavataya labbamanatta ca cyo pi9 ti vuttam//
'yo'-ti-aniyamena gahitassa niyametabbato patiniddisitabbato ca
'so9 ti vuttam// satisayam sarusare bhayassa ikkhanato kilesabheda-
312 The Guide
e 9
nasambhavato ca bhikkhu ti vuttam// bhikkhahi samannagamato
sekMiadhainmapatilabhato ca 'sekkho9 ti vuttam// manasa laddha-
bbassa arahattassa anadhigatatta adhigamanlyato ca 'appatta-
mdnaso9 ti vuttam// aparena anuttaraniyato param anucchavi-
kabhavena uttaritva thitatta ca 'anuttaran9 ti vuttam// yogena
bhavanaya kamayogadito ca khemam sivam anupaddavan ti
'yogakkheman9 ti vuttam// khandappavattiya ussakkapattiya ca
'jxitthayamdno9 ti vuttam// tadatthassa sabbaso sabba-iriyapatha-
viharassa samathavipassanaviharassa dibbaviharassa ca vasena
'viharati' ti vuttam// sekkhassa sabbaso abhinneyyabhavan c'eva
parinneyyabhavaii ca nanena abhibhavitva jananato 'abhijanati9 ti
vuttam// sekkhassa sabbaso appahinamannanataya abhavato 'ma
mannl9 ti vuttam// sesam vuttanayanusarena veditabbam// imina
nayena param sabbapadesu vinicchayo katabbo/ sakka hi attha-
katham tassa linatthavannanan ca anugantva ayam attho vinntihi
vibhavetun ti ativittharabhayena na vittharayimha/ iti anupada-
vicayato vicayo hdro//

[3. yutti]
sakkayassa sabbamannananam mulabhavo yujjati parikappa-
mattakatta lokavicittassa// bahusaccadvayarahitassa andhaputhu-
jjanabhavo yujjati puthu kilesabhisankharajananadisabhavatta//
yathavuttaputhujjanassa va vuttappakarabahusaccabhavo yujjati
tasmim sati sabbhavato// tattha assutavato puthujjanassa ariyanam
sappurisanan ca adassavitadi yujjati ariyakaradhammanam ariya-
bhavassa ca tena aditthatta appatipannatta ca// tatha tassa
pathaviya aham pathavi mama pa^havi paro pathavi ti sanjananam
yujjati ahankaramamankaranam sabbena sabbam appahinatta//
tatha sanjanato c'assa pathavim kammadikaranadivasena gahetva
nanappakarato mannanapavatti yujjati sannanidanatta papanca-
sankhanam// yo mannati tassa apariniiatavatthukata yujjati
parinnaya vina mannanapahanabhavato// 'dpam dpato sanjdndti9
ti adisu pi es'eva nayo// apariyositasikkhassa appattamanasata
yujjati katakiccatabhavato// sekkhassa sato yogakkhemapatthana
yujjati tadadhimuttabhavato// tatha tassa pathaviya abhijanana
yujjati parinnapahanesu mattaso-karibhavato// tato eva c'assa
'ma mannl9 ti vattabbata yujjati vatthupariyaya viya mannanapa-
hanassa pi vippakatabhavato// sekkhassa pathaviya parinneyyata
yujjati parinnatum sakkuneyyatta sabbaso aparinnatatta ca//
'dpam dpctto9 ti adisu es'eva nayo// arahattadiyuttassa pathavi-
adinam abhijanana mannanabhavo ca yujjati sankhatadhammatta
 Appendix 313
sabbaso kilesanaih pahinatta// tato eva c'assa vitaragadibhavo tato
sammadeva ca paticcasamuppadassa patividdhata t i / / ayam yutti
hdrojj

[4. padatthanam]
tisso pi maiinana sakkayassa padatthanam/ mannananam
ayoniso manasikaro padatthanam/ sutadvayaviraho andhaputhu-
jjanabhavassa padatthanam/ so ariyanam adassavitaya padattha-
nam/ sa ariyadhammassa akovidataya padatthanam/ sa ariya-
dhamme avinitataya padatthanam// 'sappurisdnam adassavi' ti
etthapi es'eva nayo// saimavipallaso mannananam padatthanam/
sannanidana hi papancasankha t i / / maiinanasu ca tanhamannana
itaramannananam padatthanam/ tathagatanam paritassitavippha-
nditan ti tanhapaccaya upadanan ti ca vacanato tanhagatass' eva
ca seyyo'ham asmi ti adina manajappanasambhavato// sabba pi
va mannana sabbasam mannananam padatthanam/ upadana-
paccaya tanha ti vacanato (Vbh. 141)// ditthi tanhaya padattha-
nam 'aham asmi brahma mahabrahma' ti adi-vacanato (Z). i, 221)//
mano pi ditthiya padatthanam/ tatha asmi ti sati ittham'smi ti
hoti evam'smi ti hoti annatha'smi ti hoti ti adi-vacanato// manassa
pi tanhaya padatthanam labbhate'va// sekkha dhamma sappa-
desato mannanapahanassa padatthanam/ asekkha dhamma nippa-
desato mannanapahanassa padatthanam/ kammabhavo ca jatiya
padatthanam/ jati jaramaranassa padatthanam/ paccayakarassa
yathabhutavabodho sammasambodhiya padatthanan t i / / ayam
padatthdnahmo j /

[5. fakkhaTiam]
'sabbadlwmmamulapariydyarf ti ettha mulaggahanena mulapari-
yayaggahanena va, yatha tanhamanaditthiyo gayhanti/ evam
dosamohadinam pi sakkayamuladhammanarh sangaho datthabbo
sakkayassa mulabhavena ekalakkhanatta// 'assutavd' ti imina
yatha tassa puggalassa pariyattipativedhasaddhammanam abhavo
gayhati/ evam patipattisaddhammassapi abhavo gayhati saddha-
mmabhavena ekalakkhanatta// 'ariyanam adassdvi' ti imina
ariyakaradhammanam sabhavabodhapaticchadako sammoho vutto/
micchaditthi eva va vutta/ sa hi ariyanam adassanakamatadila-
kkhana// (ariyadhammassa akovido' ti imina ariyadhammadhiga-
massa vibandhabhtitam annanam// cariyadhamme avinito* ti imina
ariya vinayabhavo// so pan'atthato ariyavinayo appatipatti eva
va ti tihi pi padehi yathavuttavisaya micchaditthi vicikiccha ca
314 The Guide
gahita'va honti/ taggahanena ca sabbe pi akusala dhamma sanga-
hita'va honti sankilesalakkhanena ekalakkhanatta// 'sappurisanam
adassavi' ti es'eva nayo// 'pathavim pathavito sanjanati9 ti idarii
ditthimannanadinarii sannaya karanabhavadassanarii/ tattha yatha
sanna evarh vitakkaphassavijja-ayonisomanasikaradayo pi tasarii
karanan ti atthato tesarii p'ettha sangaho vutto hoti mannananarii
karanabhavena ekalakkhanatta// 'mannati9 ti imina mannana-
kiccena tanhamanaditthiyo gahita/ tasarii kilesasabhavatta tagga-
hanen'eva vicikicchadinam pi sangaho datthabbo kilesalakkhanena
ekalakkhanatta// tatha tanhaya hetu sabhavatta taggahanen'eva
avasitthakusalahetunarii sangaho datthabbo hetulakkhanena eka-
lakkhanatta// tatha tanhaditthinarii asavadisabhavatta taggaha-
nen'eva avasitthasavoghayogaganthamvaranadinam pi sanga-
ho datthabbo asavadi lakkhanena ekalakkhanatta// tatha (pathavim
manwxVC ti adina pathavi-adinarii rupasabhavatta tabbisayanan
ca mannananarii rupavisayatta taggahanen'eva sakalariipakkha-
ndhavisaya pi mannana dassita honti rupavisayalakkhanena tasarii
ekalakkhanatta// evarii cakkhayatanadivisaya pi mannana ni-
ddharetabba (cf. /S. iv, 22f.)// 'aparinnatan' ti parinnapatikkhepena
tappatibaddhakilesanarii pahanapatikkhepo pi datthabbo magga-
kiccabhavena parinnapahananarii ekalakkhanatta// imina nayena
sesesu pi yatharaharii ekalakkhana niddharetabba t i / / ayarii
lakkhano hcirojj

[6. catubyuho]
pathavi-adisu vatthusu byanjanacchayaya attharh gahetva
dhammagambhiratarii asallakkhetva asaddhammasavanadina
vancita hutva saddhammasavanadharanaparicayamanasikaravi-
mukha pathavi-adisu vatthusu puthujjanasekkhatathagatanarii
patipattivisesarii ajananta ca veneyya imissa desanaya niddnamj te
'katharii nu kho yathavuttadosavinimutta yathavuttan ca visesarii
jananta sammapatipattiya ubhayahitaparayana bhaveyyun' ti
ayam ettha bhagavato adhippdyo/l padanibbacanara niruttimjj
tarii 'evan9 ti-adi-nidanapadanarii 's<ibbadhammamufapariyayan9
ti-adi-palipadanan ca atthakathayarii tassa linatthavannanayan
c'eva vuttanayena suvinneyyatta ativittharabhayena na vitthara-
yimha / / padapadatthadesananikkhepasuttasandhivasena panca-
vidha sandhijl tattha (1) padassa padantarena sambandho pada-
sandhi// (2) tatha padatthassa padatthantarena sambandho
padatthasandhi/ yo kriyakarakasambandho ti vuccati// (3) nana-
nusandhikassa suttassa tan tarii anusandhihi sambandho ekanu-
 Appendix 315
sandhikassa pana pubbaparasambandho desanasandhi/ ya attha-
kathayam 'pucchanusandhi-ajjhasayanusandhiyathanusandhi' ti
(MA. i, 175) tividha vibhatta/ ajjhasayo c'ettha ajjhasayo parajjha-
sayo ti dvidha veditabbo/ yam pan'ettha vattabbam/ tarn hettha
nidanavannanayam (MAA. i, 20ff.) vuttam eva// (4) nikkhepa-
sandhi catunnam suttanikkhepanam vasena (MA. i, 15) veditabbo//
(5) suttasandhi idha pathamanikkhepavasen'eva veditabbo// kasma
pan'ettha mulapariyayasuttam eva pathamam nikkhittan? t i / /
nayam anuyogo katthaci nappavattati/ api ca yasma maniiana-
mulakanam sakkayam/ sabbamannana ca tattha eva anekabheda-
bhinna pavattati/ tassa savisayaya lesamattam pi saram atthi
ti pathavi-adivibhagabhinnesu mannanasu ca satisayam nibbedha-
viragasanjanani uparisekkhasekkhatathagatagunavibhavani ca
ayaru desana// suttantadesana ca visesato ditthivinivethanakatha/
tasma sanissayassa ditthigahassa adito asarabhavadipanam upari
ca sabbesam ariyanam gunavisesavibhavanam idam suttam
pathamam nikkhittam// kin ca sakkaye manfianamannanamukhena
pavattinivattisu adinavanisamsavibhavanato sabbesam pugga-
lanam patipattivibhagato ca idam eva suttam pathamam ni-
kkhittam// yam pana ekissa desanaya desanantarena saddhim
saihsandanam/ ayam pi desanasandhi/ sa evam veditabba/
'assutavd puihujjanoj pa/ abkinandati' ti ayam desana cidha bhi-
kkhave assutava puthujjano/ pa/ manasikaraniye dhamme nappa-
janati/ pa/ uppanno va avijjasavo pavaddhati' ti (M. i, 7) imaya
desanaya samsandati/ tatha 'tass'etam patikankham subhanimittam
manasikarissati/ tassa subhanimittassa manasikaroto rago cittam
anudamsessati/ so satago sadoso samoho sangano sankilitthacitto
kalam karissati' ti (M. i, 26) imaya desanaya samsandati/ tatha
'cakkhun c'avuso paticca rupe ca uppajjati cakkhuvinnanam/
tinnam sangati phasso/ phassapaccaya vedana/ yam vedeti tarn
sanjanati/ yam sanjanati tarn vitakketi/ yam vitakketi tarn
papaiiceti/ yam papanceti tato-nidanam purisam papancasanna-
sankha samudacaranti' ti (M. i. 111-2) imaya desanaya samsandati/
tatha 'idha bhikkhave assutava puthujjano/ pa/ rupam "etam
mama eso'ham asmi eso me atta" ti samanupassati/ vedanam/
pa/ sannam/ pa/ sankhare/ pa/ vinnanam "etam mama eso'ham
asmi eso me atta" ti samanupassati/ yam pi 'dam dittham/ pa/
yam pi 'dam ditthitthanam "so loko so atta so pecca bhavissami
nicco dhuvo sassato aviparinamadhammo sassatisamam tath'eva
thassami" ti tarn pi "etam mama eso'ham asmi eso me atta" ti
samanupassati' ti (M. i, 135-6) imaya desanaya samsandati// cyo
316 The Guide
pi so bhikkhave bhikkhuj pa/ nibbdnarh mdbhinandi' ti ayam desana
'idha devanam inda bhikkhuno sutam hoti "sabbe dhamma nalarii
abhinivesanaya" ti/ so sabbam dhammam abhijanati/ sabbam
dhammam abhinnaya sabbam dhammam parijanati/ sabbam
dhammam parinnaya yam kinci vedanam vedeti sukham va
dukkham va adukkhamasukham va/ so tasu vedanasu anuccanu-
passi viharati viraganupassi viharati nirodhanupassi viharati
patinissagganupassi viharati' ti (M. i, 251)imaya desanaya samsandati
// 'yopiso bhikkhave bhikkhu araharhj pa/ abhisambuMho ti vaddmi'
ti ayam desana csutava ca kho bhikkhave ariyasavako/ pa/ rupam
"n'etam mama n'eso'ham asmi na me'so atta" ti samanupassati /
vedanam/ pa/sannam/pa/ sankhare/pa/ vinnanam "n'etam mama
n'eso'ham asmi na me'so atta" ti samanupassati/yam pi'dam ditt-
ham/ pa/ yam pi 'dam ditthitthanam "so loko/ pa/ thassami" ti
tarn pi "n'etam mama n'eso'ham asmi ne me'so atta" ti samanu-
passati// so evam samanupassanto / (asati) na paritassatl' ti (M.
i, 136) evamadi-desanahi samsandati t i / / ayam catubyuho haroj\

[7. dvatto]
(
assutava puthujjano' ti imina yoniso manasikarapatikkhepamu-
khena ayonisomanasikarapariggaho dipito// 'ariyanam adassdvi'
ti-adina sappurisupanissayadipatikkhepamukhena asappurisupa-
nissayadipariggaho dipito// tesupurimanayena asayavipatti kittita/
dutiyena payogavipatti/ purimena c'assa kilesavattam/ tan ca
yato vipakavattan ti sakalam samsaracakkam avattati// 'pathavim
manwiVC ti-adina tattha tisso maniiana vutta// tasu tanhamannana
'etam mama' ti tanhagaho/ manamannana 'eso'ham asmi' ti
managaho/ ditthimannana 'eso me atta' ti ditthigaho// tattha
tanhagahena ctanham paticca pariyesana' ti-adika (D. i, 58) nava
tanhamulaka dhamma avattanti/ managahena cseyyo'ham asmi'
ti-adika (S. iii, 48) nava manavidha avattanti/ ditthigahena 'rupam
attato samanupassati' ti-adika (M. i, 300) visativatthuka sakkaya-
dit^hi avattati// tisu ca gahesu yaya sannaya tanhagahassa vikkha-
mbhana/ sa dukkhasanna dukkhanupassana/ yaya sannaya mana-
gahassa vikkhambhana/ sa aniccasaiina aniccanupassana/ yaya
pana sannaya ditthigahassa vikkhambhana/ sa anattasanna anatta-
nupassana// tattha pathamagahavisabhagato appanihihitavi-
mokkhamukkham avattati/ dutiyagahavisabhagato animittavi-
mokkhamukham avattati/ tatiyagahavisabhagato sunnatavimo-
kkhamukham avattati// sekkhaggahena ariyaya sammaditthiya
 Appendix 317
sangaho tato ca paratoghosayonisomanasikara dipita honti// para-
toghosena ca 'sutavd ariyasdvak6> ti avattati/ yonisomanasikarena
nava yonisomanasikaramulaka dhamma avattanti/ catubbidhan
ca sampatticakkam// lmd mannX ti maiinananam vippakatappa-
hanatagahanena ekaccasavaparikkhayo dipito hoti// tena ca
saddhavimuttaditthippattakayasakkhibhava avattanti// 'araham
khindsavo' ti-adina asekkha silakkhandhadayo dassita honti/
silakkhandhadiparipiiriya ca dasa nathakarana dhamma avattanti//
'na mafinaW ti maniianapatikkhepena pancasu upadanakkhandhesu
'n'etam mama n'eso'ham asmi na me'so atta' ti sammapatipatti
dassita/ taya ca satisaya nikantipariyadanamanasamugghatanaditt-
hiugghatanani pakasitani ti appanihitanimittasuiinatavimokkha
avattanti// 'tathagato* ti-adina sabbannuguna vibhavita ti tadavina-
bhavato dasabalacatuvesaraj j a-asadharananana-avenikabuddha-
dhamma avattanti// 'nandi dukkhassa mufan9 ti-adina saddhim
hetuna vattavivattam kathitan ti pavattinivattitadubhayahetu-
vibhavanena cattari ariyasaccani avattanti// Hanhdnam khaya*
ti-adina tanhappahanapadesena tadekatthabhavato diyaddhassa
kilesasahassassa pahanam gahanam avattati// 'sabbaso tanhdnam
khayd sammdsambodhi abhisambuMho* ti ca vuttatta ' "nandi
dukkhassa miilan" ti iti viditvd" ti-adina vuttassa mannanabhava-
hetubhutassa paccayakaravedanassa savakehi asadharananana-
dharabhavo dassito/ tena catuvisatikotisatasahassasamapatti-
sancari bhagavato mahavajirananam avattati ti / / ayam dvattahdro/ /

[8. vibhatti]
'sabbadhamm<imulapariydyan' ti ettha sabbadhamma nama
tebhumaka dhamma sakkayassa adhippetatta/ tesam mannana
padatthanam papancasankhanimittatta lokavicittassa// tayime
f
kusala akusala avyakata' ti (Dhs. p. 1) tividha// tesa kusalanam
yonisomanasikaradi padatthanam/ akusalanam ayonisomanasi-
karadi/ abyakatanam kammabhava-avajjanabhiitarupadi pada-
tthanam// tattha kusala kamavacaradivasena bhumito vividha/
tatha abyakata cittuppadasabhava/ acittuppadasabhava pana
kamavacara/ tatha akusala// pariyattipatipattipativedhasutakicca-
bhavena tividho assutavdjj andhakalyanavibhagena duvidho puthu-
jjano/l sammasambuddhapaccekabuddhasavakabhedena tividha
ariydjj mamsacakkhudibbacakkhupannacakkhuhi dassanabhavena
tividho adassdvlj j maggaphalanibbanabhedena tividho navavidho
va ariyadhammo JI savanadharanaparicayamanasikarapativedhava-
318 The Guide
sena pancavidha ariyadhammassa kovidata/ tadabhavato akovido//
samvarapahanabhedena duvidho dasavidho va ariyadhamma-
vinayo/ tadabhavato ariyadhamme avinUoj j ettha padatthanavi-
bhago hettha dassito yeva// csappurisdnam adassdvi9 ti-adisu es'eva
nayo// 'pathavim mannati9 ti-adisu mannanavatthu vibhago
paliyam agato'va// Tatha ajjhattikabahiradiko ca antaravibhago//
maiinana pana tanhamanaditthivasena sankhepato tividha/ vi-
ttharato pana tanhamannana tava kamatanhadivasena atthasa-
tavidha/ tatha ( "asml" ti sati "ittham'smi" ti hoti' ti-adina
(Vbh. 392) evam manamannana pi ' "asml" ti sati "ittham'smi" ti
hoti' ti-adina papancattayam udittham nidditthan ca ti/ etena
ditthimannanaya pi atthasatavidhata vutta ti vedit&bba// api ca
seyyassa 'seyyo'ham asml' ti-adina (S. iii, 48) manamannanaya
navavidhata tadantarabhedena anekavidhato ca veditabba// ayan
ca attho hinattikatthavannanaya (DhsA. 45) ca veditabbo//
ditthimannanaya pana brahmajale (D Sutta 1) agatanayena dva-
satthividhata tadantarabhedena anekavidhata ca veditabba//
'aparinndtan' ti ettha nataparinnadivasena c'eva riipamukhadi-
abhinivesabhedadivasena ca parinnanam anekavidhata veditabba//
tatha atthamadivasena sekkhavibhago ca// ayam ettha dhamma-
vibhago/padatthanavibhago ca bhumivibhago ca vnttanayanu-
sarena veditabbo t i / / ayam vibhatti haroj/

[9. parivattanarh]
'sabbadhammamulapariydyan9 ti ettha 'dhammd9 ti paiicupada-
nakkhandha gahita/ tesam mulakaranan ti tanhamanaditthiyo//
tatha 'assutavd puihujjanoj pa/ sappurisadhamme avinito' t i / /
yava kivan ca pancasu upadanakkhandhesu subhato sukhato
niccato attato samanupassanavasena 'etam mama eso'ham asmi
eso me atta' ti tanhamanaditthigaha na samucchijjanti/ tava nesam
pabandhuparamo supinante pi na kenaci laddhapubbo// yada
pana nesam asubhato sukkhato aniccato anattato samanupassana-
vasena 'n'etam mama n'eso'ham asmi na me'so atta' ti pavatta-
mana appanihitanimittasuiinatanupassana ussakitva ariyamagga-
dhigamaya samvattanti/ atha nesam pabandhuparamo hoti
accanta-appannattikabhavtipagamanato/ tena vuttam ' "sabba-
dhamma" ti pancupadanakkhandha gahita/ tesam mulakaranan
ti ca tanhamanaditthiyo' ti ( ) / / tatha assutavd puihujjanoj
pa/ sappurisadhamme avintto tihi mannanahi pathavim mannati
yava nibbdnam abhinandati tihi pariiinahi tassa tarn vatthu (-a)pa-
 Appendix 319
rinndtan ti katva/ yassa pana tarn vatthurii tihi parinnahi parinna-
tam/ na so itaro viya tarn mannati/ ten'aha bhagava 'sutava ca
kho bhikkhave ariyasavako/ pa/ sappurisadhamme suvinito ruparii
"n'etarii mama n'eso'ham asmi na me'so atta" ti samanupassati/
vedanam/ pa/ asati na paritassati' t i / / sekkho pathavim ma manni
yava nibbdnam mdhhinandij sammasambuddho ca pathavim na
mannati yava nibbdnam ndbhinadati maniianamannitesu vatthusu
mattaso sabbaso ca parinnabhisamayasamsiddhiya pahanabhisa-
mayanibbattito// yassa pana tesu vatthusu sabbaso mattaso va
pariiiiia eva natthi kuto pahanam ? / so yathaparikappam niranku
sahi maiinanahi 'etam mama' tiadina maiiiiat'eva / ten'aha bhagava
'idha bhikkhave assutava puthujjano/ pa/ sappurisadhamme
avinlto rtipam "etam mama eso'ham asmi eso me atta" ti samanu-
passati/ vedanam/ pa/sannan' ti-adi// ayam parivatta(na)hdro//

[10. vevacanam]
sabbadhamma sakaladhamma anavasesadhamma ti pariyaya va-
canam/ mulapariyayam miilakaranarii asadharanahetun ti pariya-
ya vacanam/ mulapariyayan ti va muladesam karanakathanan ti
pariyaya vacanam/ vo tumhakaih tumhan ti pariyaya vacanam/
bhikkhave samana tapassino ti pariyaya vacanam/ desessami
kathessami pannapessami ti pariyaya vacanam/ sunatha sotam
odahatha sotadvaranusarena upadharetha ti pariyaya vacanam/
sadhukam samma sakkacca ti pariyaya vacanam/ manasikarotha
citte thapetha samannaharatha ti pariyayavacanam/bhasissami
byattam kathessami vibhajjissami ti pariyaya vacanam/ evam
sante sadhu sutthu bhante ti pariyayavacanam/ paccassosum
sampaticchimsu sampatiggahesun ti pariyayavacanam// imina
nayena sabbapadesesu vevacanam vattabban t i / / ayarh vevaca-
nahdrojj

[11. pannatti]
'sabbadhammamulapariydyart ti ettha sabbadhamma nama
sakkayadhamma// te khandhavasena pancadha pannatta/ ayata-
navasena dvadasadha/ dhatuvasena attharasadha pannatta//
'mulan' ti va 'mulapariyayan9 ti va maiinana vutta/ ta tanhamana-
ditthivasena tidha antarabhedena anekadha ca pannatta// atha
va 'sabbadhamma9 ti tebhumakadhammanarh sangahapannatti/
'mulapariyayan9 ti tesam pabhavapaiinatti// 'vo9 ti sampadana-
pannatti// 'desessami bhdsissdmi9 ti patinnapannatti/ 'sunatha
320 The Guide
9
sddhukam manasikarothd ti ca anapanapannatti// 'assutavd' ti
pativedhavimukliatapannatti c'eva pariyattivimukhatapannatti
ca// 'puthujjano9 ti anariyapaiinatti/ sa ariyadhammapatikkhe-
paiinatti c'eva ariyadhammavirahapannatti ca// 'ariydnan' ti
asamapannatti c'eva samapannatti ca/ tattha asamapannatti
tathagatapannatti/ samapannatti paccekabuddhanan c'eva ubha-
tovibhagavimuttadinan ca vasena atthavidha veditabba// 'ariyd-
nam adassdvi* ti-adi dassanabhavanapatikkhepapannatti// 'pathavirh
mannaW ti-adi pancannam upadanakkhandhanam dvadasannam
ayatananam attharasannam dhatunam sammasanupaganam indri-
yanam nikkhepapannatti c'eva pabhavapannatti ca / tatha vipula-
sanam kiccapannatti pariyutthananam dassanapannatti kilesanam
phalapannatti abhisankharanam viruhanapannatti tanhaya assada-
pannatti ditthiya vipphandanapaniiatti// 'seJckho9 ti saddhanusari-
saddhavimuttaditthippattakayasakkhinam dassanapannatti c'eva
bhavanapannatti ca// ' affattamdwisc? ti sekkhadhammanam
thitipaiinatti// 'anuttaram yogakkhemam yatihayamdno' ti paiiiiaya
abhinibb(h)idapannatti// 'abhijdndti' ti abhinneyyadhammanam
abhinnapannatti dukkhassa parinnapannatti samudayassa paha-
napannatti nirodhassa sacchikiriyapannatti maggassa bhavana-
pannatti// 'ma manwC ti mannananam patikkhepannatti samuda-
yassa pahanapannatti// imina nayena sesapadesu vittharetabbam//
ayam pannattihdro / /

[12, otaranam]
'sabbadhammamulapariydyan' ti ettha sabbadhamma nama lokiya
pancakkhandha dvadasayatanani attharasa dhatuyo dve saccani
ekiinavisati indriyani dvadasapadiko paccayakaro ti ayam sabba-
dhammaggahanena khandhadimukhena desanaya otaranam//
'mulcm' ti va 'mulapariydyan9 ti va mannana vutta// ta atthato
tanha mano ditthi ca ti tesam sankharakkhandhasangaho ti ayam
khandhamukhena otaranam// tatha dhammayatanadhammadha-
tuhi sangaho ti ayam ayatanamukhenadhatumukhena ca otara-
nam// 'assutavd' ti imina sutassa vibandhabhuta avijjadayo
gahita// 'puihujjano* ti imina yesarii kilesabhisankharanam jana-
nadina ^uthujjano' ti vuccati/ te kilesabhisankharadayo gahita//
'ariydnam adassdvi' ti-adina yesarii kilesadhammanarii vasena
ariyanarh adassavi-adibhavo hoti/ te ditthimanavijjadayo gahita
ti sabbehi tehi sankharakkhandhasangaho ti pubbe vuttanayen'eva
otaranarh veditabbarii// 'sanjdndti mannati abhinandati na
mantiati9 ti etthapi sanjananamannana-abhijanananupassananarii
 Appendix 321
sankharakkhandhapariyapannatta vuttanayen'eva otaranam vedi-
tabbam// tatha sekkhaggahanena sekkha arahan ti-adina asekkha
silakkhandhadayo gahita ti evam pi khandhamukhena otaranam
ayatanadhatadimukhena ca otaranam veditabbam// tatha 'na
mannati' ti tanhagahadipatikkhepena dukkhanupassanadayo gahita
etesarii vasena appanihitavimokkhamukhadlhi otaranam vedi-
tabbam// 'parinndtarf ti imina parijananakiccena pavattamana
bodhipakkhiyadhamma gayhanti ti satipatthanadimukhehi otara-
nam veditabbam// nandiggahanena bhavaggahanena tanhagaha-
nena ca samudayasaccam/ dukkhaggahanena jatijaramaranagga-
hanena ca dukkhasaccam/ 'tanhdnam khayo' ti-adina nirodhasaecam/
abhisambodhiya gahanena maggasaccam gahitan ti ariyasaccehi
otaranan t i / / ayarh otarano hdroj/

[13. sodhano]
' sabbadhammamvlapariydyam vo bhikkhave/ pa/ idha bhikkhave
assutavdj pa/ pathavim pathavito sanjdndti* ti arambho// 'pathavim
pathavito sannatvd pathavim mannati' ti padasuddhi/ no arambha-
suddhi// tatha 'pathaviyd mannati pathavito mannati pathavim
me ti mannati pathavim abhinandati' ti padasuddhi/ no arambha-
suddhi// 'tarn kissa hetu ? aparinndtam tassd ti vaddmV ti pada-
suddhi c'eva arambhasuddhi ca// sesavadesu pi es'eva nayo//
ayam sodhano hdroj I

[14. adhitthanam]
'sabbadhammamulapariydyan' ti ettha sabbadhammaggahanam
samannato adhitthanam/ 'pathavi-dpan' ti-adi pana tarn avikappetvd
visesavacanam// tatha 'mulapariydyan' ti samannato adhitthanam/
tarn avikappetva visesavacanam 'pathavim mannati/ pa/ abhina-
ndati' t i / / 'pathavim mannati' ti ca samannato adhitthanam tanha-
digahanam sadharanatta mannamaya/ tarn avikappetva visesa-
vacanam 'etam mama eso 'ham asmi eso me atta' ti evam suttanta-
rapadani pi anetva visesavacanam niddharetabbarh// sesavaresu
pi es'eva nayo// 'sekkho' ti samannato adhitthanam/ tarn avika-
ppetva visesavacanam kayasakkhi ditthippatto saddhavimutto
saddhanusari dhammanusari t i / / tatha 'sekkho9 ti samannato
adhitthanam/ tarn avikappetva visesavacanam 'idha bhikkhave
bhikkhu sekkhaya sammaditthiya samannagato hoti/ pa/ sekkhena
sammasamadhina samannagato hoti' ti ( ) / / 'arahan9 ti
samannato adhitthanam/ tarn avikappetva visesavacanam ubhato-
322 The Guide
bhagavimutto pannavimutto tevijjo chalabhinno ti ca// 'khindsavo9
ti samannato adhitthanam/ tarn avikappetva visesavacanam
'kamasava pi cittam vimuccittha bhavasava pi cittam vimuccittha'
ti-adi (M. i, 23)// sesapadesu pi es'eva nayo// 'abhijdndti' ti
samannato adhitthanam/ tarn avikappetva visesa vacanam 'mannati9
ti/ mannanabhavo hi'ssa pahanapativedhasiddho// pahanapati-
vedho ca 'parinnasacchikiriyabhavanapativedhehi na vina ti sabbe
pi abhinnavisesa mannanapatikkhepena atthato gahita'va honti t i / /
tatha 'arahan' ti samannato adhitthanam/ tarn avikappetva vise-
sa vacanam Vitaragatta vitadosatta vitamohatta' t i / / imina nayena
sesapadesu pi samannavisesaniddharano veditabbo// ayam adhi-
tthano harojl

\J5. parikkhdro]
l
sabbadhammamula$ariyayarf ti ettha sabbadhamma nama
pariyapannadhamma// te kusalakusalabyakatabhedena tividha//
tesu kusalanam yonisomanasikaro alobhadayo ca hetu/ akusalanam
ayonisomanasikaro lobhadayo ca hetu/ abyakatesu vipakanam
yathasakam dhammam itaresam bhavangamavajjanasamannaha-
radi ca hetu// ettha ca sappurisupanissayadiko paccayo hetumhi eva
samavarulho/ so tattha adisaddena sangahito ti datthabbo//
'mulari ti vuttanam mannananam hetubhavo paliyam vutto eva//
mannanasu pana tanhamannanaya assadanupassana hetu/ 'sanno-
janiyesu dhammesu assadanupassino tanha pavaddhati' ti (S. ii, 86)
hi vuttam// manamannanaya ditthipayuttalobho hetu kevalam
samsaggavasena caham asmi' ti pavattanato// ditthimannanaya eka-
ttamyaduiarh ayathavaggaho hetu// assutabhavo puthujjanabha-
vassa hetu/ so ariyanam adassanasilataya/ sa ariyadhamassa
akovidataya/ sa ariyadhamme acinitataya hetu// sabba cayam
hetuparampara pathavi-adisu fetam mama eso 'ham asmi eso
me atta' ti tissannam mannananam heyu// sekkharahadibhava pana
mattaso sabbaso ca maiinanabhavassa hetii t i / / ayam parikkhdro
hdro/l

[16. samdropano]
'sabbadhammamulapariydyan' ti-adisu mulapariyayaggahanena
assutavagahanena sanjananamannanaparinnagahanehi ca sankile-
sadhamma dassita// te ca sankhepato tividho tanhasankileso
ditthisankileso duccaritasankileso t i / / (1) tattha tanhasankileso
tanhasankilesassa ditthisankilesassa duccaritasankilesassa ca pa-
datthanam// tatha ditthisankileso ditthisankilesassa tanhasanki-
 Appendix 323
lesassa duccaritasanldlesassa ca padatthanam// duccaritasankileso
pi duccaritasanldlesassa tanhasankilesassa ditthisankilesassa ca
padatthanam// (2) tesu tanhasankileso atthato lobho/ yo'lobho
lubbhana lubbhitattarh sarago sarajjana sarajjitattan' ti-adina
( ) anekehi pariyayehi bivhatto// tatha, ditthisankileso/
yo'ditthigatarh ditthigahanarh ditthikantaro ditthivisukarh ditthi-
vipphanditan' ti-adina (M. i, 8) anekehi pariyayehi 'santi bhikkhave
eke samanabrahmana' ti-adina (M. i, 80ff.) dvasatthiya pabhedehi
ca vibhatto// duccaritasankileso pana atthato dussilyacetana c'eva
cetanasampayuttadhamma ca/ ya 'kayaduccaritarh vaciduccari-
tarh' 'kayavisamam vacivisaman' ti 'panatipato adinnadanan' ti
(cf. M. i, 286ff.) ca adina anekehi pariyayehi anekehi pabhedehi ca
vibhatto// (3) tesu tanhasankilesassa samatho patipakkho/ ditthi-
sankilesassa vipassana/ duccaritasanldlesassa silarh patipakkho//
te pana siladayo dhamma idha parinnaggahanena sekkhaggahanena
arahan ti-adina ariyatadigahanena ca gahita// (4) tattha silena
duccaritasankilesappahanarh sijjhati/ tatha tadangappahanarh viti-
kkamappahanan ca// samathena tanhasankilesappahanarh sijjhati/
tatha vikkhambhanappahanan pariyutthanappahanan ca// vipassa-
naya ditthisankilesappahanarh sijjhati/ tatha samucchedappahanarh
anusayappahanan ca// Tattha pubbabhage sile patitthitassa
samatho samathe patitthitassa vipassana/ maggakkhane pana
samakalam eva bhavanti// pubbe yeva a hi suparisuddhakayavaci-
kammassa suparisuddhajivassa ca samathavipassana araddha
gabbharh ganhantiyo paripakarh gacchantiyo vutthanagaminivi-
passanam paribruhenti/ vutthanagaminivipassana, bhavana-
paripurirh gacchanti maggena ghatenti maggakkhane samatha-
vipassana, paripureti// atha maggakkhane samathavipassana bha-
vanaparipuriya anavasesasankilesadhammam samucchindantiyo
nirodharh nibbanam sacchikaronti t i / / ayarh samaropano hdroj/

[nandiyavattassa bhumi]
'sabbadhammamulapariydyan> ti-adisu sabbadhammamulaggaha-
nena mannanagahanena ca tanhamanaditthiyo gahita/ mannana-
narh pi hi mannanakaranan ti dassito'yam attho// 'assutavd'
ti-adina avijjamanaditthiyo gahita/ sabbe pi va sankilesadhamma//
tatha sanna, aparinnataggahanena/ 'khinasavo parikkkinabhava-
sannqjano* ti ettha pana asava sannojanani ca sampato gahitani//
tatha nandiggahanena tanhagahanena ca tanha// evam p'ettha
sarupato pariyayato ca tanha avijja tappakkhiyadhamma ca
324 The Guide
gahita// tattha tanhaya visesato rupadhamma adhitthanam/
avijjaya arupadhamma/te pana sabbadhammaggahanena pathavi-
adiggahanena ca dassita eva// tasarn samatho vipassana ca pati-
pakkha// tesam ettha gahetabbakaro hettha dassito eva// sama-
thassa cetovimutti phalarii/ vipassanaya pannavimutti// tatha hi
ta ragaviraga ti-adina visesetva vuccanti// imasam ettha gahanam.
sammadanna-vimutti vitaragadivacanehi veditabbarh// tattha
tanhavijja samudayasaccarii/ tappakkhiyadhamma pana tagga-
hanen'eva gahita ti veditabba// tesarh adhitthanabhuta vuttappa-
bheda rupampadhamma dukkhasaccarii// tesarii appavatti niro-
dhasaccarii// nirodhapajananapatipada maggasaccarh// tanhagga-
hanena c'ettha mayasatheyyamanatimanamadappamadapapiccha-
tapapamittata-ahirikanottappadivasena akusalapakkho netabbo//
avijjagahanena viparitamanasikarakodhupanahamakkhapalasa-
issamacchariyasarambhadovacassatabhavaditthivibhavaditthi - adi-
vasena akusalapakkho netabbo// vuttavipariyayena amaya-asa-
theyyadiaviparitamanasikaradivasena tatha samathapakkhiyanarii
saddhindriyadmarii vipassanapakkhiyanarii aniccasannadinan ca
vasena vodanapakkho netabbo// ayarii nandiydvattassa nayassa
bhumijj
Tathavuttanayena sarupato pariyayato ca gahitesu tanhavijja-
tappakkhiyadhammesu tanha lobho/ avijja moho/ avijjaya sampa-
yutto lohite sati pubbo viya tanhaya sati bhijjamano aghato doso//
iti tihi akusalamulehi gahitehi tappatipakkhato mannanapatikkhe-
paparinnagahanadihi ca kusalamulani siddhaniyeva honti// idhapi
lobho sabbani va sasavakusalakusalamulani samudayasaccarii/
tehi nibbatta tesarii adhitthanagocarabhiita ca upadanakkhandha
dukkhasaccan ti-adina saccayojana veditabba// phalarii pan'ettha
tayo vimokkha// tihi pana akusalamulehi tividhaduccaritasankile-
samalavisama-akusalasannavitakkadivasena akusalapakkho ne-
tabbo// tatha tihi kusalamulehi tividhasucaritasamakusalasanna-
vitakkasaddhammasamMhivimokkhamukhavimokkhadivasena ku-
salapakkho netabbo t i / / ayarii tipuJckhalassa nayassa bhumijj
Tathavuttanayena sarupato pariyayato ca gahitesu tanhavijja-
tappakkhiyadhammesu visesato tanhaditthinarh vasena asubhe
subhan ti dukkhe sukhan ti ca vipallasa/ avijjaditthinarh vasena
anicce niccan ti anattani atta ti ca vipallasa veditabba// tesarii
patipakkhato mannanapatikkhepaparinnagahanadisiddhehi satt
viriyasamadhipannindriyehi cattari satipatthanani siddhan'eva
honti// tattha catuhi indriyehi cattaro puggala niddisitabba//
katharh?// duvidho hi tanhacarito mudindriyo tikkhindriyo ti/
 Appendix 325
tatha ditthicarito / / tesam pathamo asubhe subhan ti vipariyesaggahl
satibalena yathabhutarh kayasabhavam sallakkhento tarn vippalla-
sam samugghatetva sammattaniyamam okkamati// dutiyo asukhe
sukhan ti vipariyesaggahl 'uppannam kamavitakkam nadivaseti'
ti-adina (M. i, 11) vuttena viriyasamvarabhutena viriyabalena tarn
vipallasam vidhamento sammattaniyamam okkamati// tatiyo
anicce niccan ti ayathavaggahi samadhibalena samahitacitto
sankharanam khanikabhavasallakkhanena tarn vipallasam samu-
gghatento ariyabhumim okkamati// catuttho santatisamuhakicca-
rammanaghanavancitataya phassadidhammapunjamattena ana-
ttani atta ti micchabhinivesi catukotikasunnatamanasikarena tarn
micchabhinivesam viddhamsento samannaphalam sacehikaroti//
idhapi subhasaiinasukhasannahi catuhi pi va vipallasehi samuda-
yasaccam/tesam adhitthanarammanabhuta pancupadanakkhandha
dukkhasaccan ti-adina saccayojana veditabba// phalam pan'ettha
cattari samannaphalani// catuhi cittavipallasehi caturasavoghayo-
gakayagantha-agatitanhuppadasallupadanavinnanatthiti - aparinna-
divasena akusalapakkhonetabbo// tatha catuhi satipatthanehi catu-
bbidhajhanaviharadhitthanasukhabhagiyadhamma - appamannasa-
mmappadhana-iddhipadadi vasena vodanapakkho netabbo ti / /
ayam sihavikkilitassa nayassa bhumijj

[disdlocananayo ca anhusanayo ca]

Imesam pana tinnam atthanayanam siddhiya voharena naya-
dvayam siddham eva hoti/ tatha hi atthanayanam disabhtita-
dhammanam samalocanam disdlocanam j tesam samanayanam
ankuso ti panca pi naya, veditabba//

[sdsanapaMMnam]
Idan ca suttam solasavidhe suttantapatthdne sankilesanibbedhd-
sekkhabhdgiyam I sabbabhagiyam eva va 'sabbadlwmmamulapari-
ydyarC ti ettha sabbadhammaggahanena lokiyakusalanam pi
sangahitatta//
atthavisatividhe pana suttantoqpatthdne lokiyalokuttarasabba,-
dhammddhitthdnam Mnaneyyam dassanabhdvanarh sakavacanam
vissajjaniyam kusaldkusalam anunndtam patikkhittan cati vedi-
tabbam//
mulapariyayasuttavannanaya linatthappakasana / /