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TitleNetti Ppakaranam by Bhikku Nanamoli
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Page 1

PALI
TEXT

SOCIETY

THE

[GUIDE

NANAMOLI

1977

Page 2

THE GUIDE

Page 202

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).

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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.

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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 t i /

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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 / /

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