VI. Compendium of the Thread's Meaning (continued) (PE8)

Details

601. (i) [Now] (1) he who has undisturbed intention keeps the meditation factors in being in the first meditation; and precisely because he is one who recollects that [fact], happiness too is a meditation factor in the first meditation; [and also because,] when he possesses the factors, his ideas are drenched by that [happiness].

(2) In the second meditation too happiness is a meditation-factor; but rather [is it so] as the essential idea [here], owing to the very pleasantness of the meditation-factor ideas that accompany [meditation] occurring in this [second] way. Confidence (clarification) in oneself is a meditation-factor in the second meditation owing to clarification of the mind, and it is owing to its being drenched by that [clarification] that the happiness is [also] a meditation-factor in the second meditation; [for] it is happiness concentrated by the confidence (clarification) in oneself that is a meditation-factor in the second meditation. Singleness of heart is [also] a meditation-factor in the second meditation.

(3) The state of contact [accompanied] by onlooking-equanimity is a meditation-factor in the third meditation, and pleasure is a factor of it too. Singleness of heart is [also] a meditation-factor in the third meditation.

(4) Onlooking-equanimity [and] neither-painful-nor-pleasant feeling are also meditation-factors in the fourth meditation; [but] the onlooking-equanimity is that belonging to the plane of directive-management. Purity-of-mindfulness is a meditation-factor in the fourth meditation; [but] purity-of-mindfulness [itself alone] is a meditation-factor in more than one plane unassociated with happiness. Singleness of heart is [also] a meditation-factor in the fourth meditation.

602. (ii) Herein, what is the Meditation-Plane?

(1) In the first meditation with thinking and with exploring the meditation-plane is that which goes with seclusion. (2) In the second meditation without thinking and without exploring the meditation-plane is that which goes with the happiness born of confidence (clarification) in oneself. (3) In the third meditation the meditation-plane is that which has no happiness since it has abandoned excitement due to pleasure. (4) In the fourth meditation the meditation-plane is that unaccompanied by pleasure or pain [and] accompanied by directive-management.

[Again] (1) the first meditation, the meditation-plane is that accompanied by the Measureless States [and] has creatures for its object. (2) In the second meditation, the meditation-plane is that accompanied by [those] Bases for Transcendence which are [found] among those percipient of form [in themselves, namely the first two such Bases]. (3) In the third meditation, the plane of meditation is that accompanied by the Liberations among those having the [eight (?)] Liberations. (4) The plane of the fourth meditation is rightly that which has bodily-determinations unaccompanied by in-breath and out-breath (?).

603. (iii) Herein, what is the meditation-distinction? (1) [It is that when] “quite secluded from sensual desires, secluded from evil unprofitable ideas” [there is] surmounting of the sensual-desire element, [which surmounting is] accompanied by cognizance and cognizance-concomitants, this is a meditation-distinction. (2) [That] perception and attention take place without thinking and without exploring and are accompanied by happiness owing to their being accompanied by mindfulness with happiness, this is a meditation-distinction. (3) [That] also in the plane without thinking and without exploring [perception and] attention that go with mindfulness accompanied by onlooking-equanimity take place, and [that] in virtue of the essential idea of this [meditation] mindfulness is established, and [that], having entered upon that plane, he abides [in it], this is a meditation-distinction. (4) [That] perception and attention accompanied by purity of mindfulness take place, [and that], having entered upon that plane, he abides [in it], this is a meditation-distinction.

[That] perception and attention accompanied by the Base-Consisting-of-Non-Owning take place on the plane of that accompanied by the Base-Consisting-of-Infiniteness-of-Consciousness, [and that], having entered upon that plane, he abides [in it], this is a meditation-distinction.

604. (iv) Meditation-Accessories? The state of purporting removal of sensual-desire thinking is the accessory consisting in renunciation thinking. The state of purporting removal of ill-will thinking is the accessory consisting in non-ill-will thinking. The state of purporting removal of cruelty thinking is the accessory consisting in non-cruelty thinking. The state of abiding without action as door-guardedness in the [five] faculties [beginning with the eye] is the accessory consisting in fewness-of-wishes, and it is purified livelihood as accessory of the four attainments. The state of right practice is the accessory consisting in the path. The state of meditation's having been generated is the accessory consisting in the fruit.

605. (v) The Meditation's Coming About? Meditations that have come to be originated (are aroused) in any instance whatever (?) with the profitable as cause. (1) These come about when they have reached renunciation. (2) They come about when there is the concentration due to cessation of objective-support (?) [of thinking and exploring (?)]. (3) They come about with the absence of happiness. (4) They come about with the abandoning of the pleasure faculty and joy faculty and with the absence of affection.

They come about with non-burning, they come about with non-fever.

This is the meditation's coming about.

606. (vi) Herein, what is the stipulate? Having a good friend is a stipulate for meditation. Close relationship with the good is a stipulate for meditation. Door-guardedness in the faculties [beginning with the eye] is a stipulate for meditation. Discontent with [mere] profitable ideas is a stipulate for meditation. Hearing the true object of faith is a stipulate for meditation. The measure-gauge of one who has a sense of urgency with regard to an urgent instance, this is a stipulate for meditation.

607. (vii) Herein, what is the keeping in being? Cultivation of loving-kindness is the keeping of non-ill-will thinking in being. Cultivation of compassion is the keeping of non-cruelty thinking in being. Keeping gladness in being is the state of one who acts with happiness, pleasure, and awareness. [There is (?)] keeping onlooking-equanimity in being as productivity (?) [and there is (?)] keeping onlooking-equanimity in being as unproductivity (?), [which are respectively (?)] onlooking-equanimity and looking on at. [There is (?)] keeping perception of ugliness in being [which is (?)] the painful way with sluggish acquaintance, [such (?)] acquaintance being that tied to existence (?) [belonging] to those tied to existence (?). That keeping in being in the six ways is kept in being, made much of, established, made the basis, made the vehicle, consolidated, and thoroughly well instigated.

608. (viii) For one who keeps [it] in being thus, the disappointment is as follows.

(1) In the case of the first meditation: this idea possesses determinations, this idea is still unpurified (?), and has taints, this idea has this habit (?) and has a near-opposite, this idea has sensual desire to shadow [and] haunt [it], and it is the grossest of all the attainments. It has thinking and exploring [which still] disturb cognizance, and the body [still] gets tired there, and when the body gets tired cognizance is harrassed, and the body is unamenable to directive management for the [five worldly] kinds of supernormal acquaintance. These are the disappointments in the first meditation.

609. (2) In the case of the second meditation the disappointments are these: this idea is accompanied by the extension of happiness; [while] cognizance is no longer accessible to disturbance by thinking and exploring (?) [yet] this idea [still] has a danger that has access to it, [for] this idea has grief for its enemy; [and] this idea is at the mercy of the happiness [belonging] to the associated [ideas] there, [and accordingly] it has difficulty in avoiding the plane of anxiety about the non-occurrence [of the ceased happiness (?)], and this idea, in regard to the four kinds of painfulness, is interpenetrated by [them,] namely by the painfulness in fear, by the painfulness in impediment, by the painfulness in acquaintance, and by the painfulness in lust. These are the disappointments in the second meditation.

610. (3) Herein, what is the disappointment in the third meditation? Owing to its state of being accompanied by pleasure-due-to-onlooking-equanimity, this idea is subordinate to the onlooking-equanimity pleasure [belonging to] the perceptions (?) possessing the liking there (?), hence the pleasure [there] is constantly perceived as accessible to pain, [and so] on account of the disturbance of cognizance it goes with pleasure and pain, and on account of its [still] going with pleasure and pain, cognizance is [still] unamenable to directive management for the verification of the five worldly supernormal acquaintances, and all these ideas, in regard to the [first] three meditation-attainments, are interpenetrated by the four painfulnesses, namely by the painfulness in fear, by the painfulness in impediment, by the painfulness in acquaintance, and by the painfulness in lust. These are the disappointments in the third meditation.

611. (4) What is the disappointment in the fourth meditation? Up to the Non-Owning Attainment these ideas have further co-attainments, and on that plane various types of views arise in foolish ordinary men who like [them]. And the meditations are interpenetrated by gross and subtle perceptions of form. Always sentimental Loving-kindness [etc.] is shared with each fraction and sub-fraction of meditation, and all the four accessories are difficult. And these meditations come about [through something else], each coming about in dependence on another [below it], and when come about here these ideas are [still] uncompleted, and with the sign not properly taken up these ideas fall away. And [since] these ideas are cessative, they do not arouse [emergent qualities]. The meditations belonging to these ideas have factors of [successive] cessation, and the signs may not be conformable [with (?)] the meditation-sign perception, and that [perception] comes about as something not previously obtained and [only] in virtue of the [right type of] meditator.

612. (ix) With these disappointments the falling away from the meditation is this.

In one who has some residual perception [while in the fourth Formless State], by his not deliberating upon the cessation-attainment, perception and attention accompanying the Base Consisting of Non-Owning [which is the third Formless State] take place in him, [and so] he falls away from the cessation-attainment.

In one who, being percipient of imperturbability, has entered upon the Non-percipient Base, [perception and] attention accompanying the Base-Consisting-of-Non-Owning take place in him, and since he does not understand that plane he falls away from it.

In one who has entered upon [the third Formless State, namely] the Base-Consisting-of-Non-Owning perception and attention [accompanying] the Base-Consisting-of-Infiniteness-of-Consciousness take place in him, and since he does not understand that plane he falls away from it.

In one who has entered upon [the second Formless State, namely] the Base-Consisting-of-Infiniteness-of-Consciousness [perception and attention] accompanied by perception of form … in detail down to … in the first meditation perception of sensual desire … can be cited.

613. (x) For whom does it fall away? In “colt meditation” [the meditator] meditates as a “colt” he meditates misapprehending, he meditates interrupting, he meditates destroying (?), he meditates accumulating [action], he meditates without consolidating anything (i), he meditates overrunning, he meditates slighting, he meditates without tranquillizing the bodily determination, he meditates without knowing the escape from obsession, he meditates while still overcome (transcended) by hindrances.

614. (xi) It is when [the meditator] gives attention to his having attained [meditation that there is] the gratification of the meditation. And the abandoning of the obsession by lust for sensual desires is the gratification of meditation. While they owe their origin to ideas whose cause is lust for sensual desires, the meditations have [in the first instance] factors cessative of those ideas, and, beyond [the first], of the pleasure [by means of which the happiness is abandoned], [and so] it is the abandoning of defilements due to sensual desire and to action that is the gratification.

615. Again the gratification of meditation is as follows: that while still in the life-in-a-world oppressed as it is by the major kinds of habit there may yet come about an opportunity for non-constraint, this is the abandoning offered by meditation; [nevertheless] this benefit of meditation here in the life-in-a-world, which consists in obstructing and disobstructing, does not have the benefit of abandoning the roundabout [of births] for creatures who are involved in the roundabout that evolves without ultimate goal. This is the gratification of meditation.

616. (xii) [Gratification] for whom? For the “thoroughbred” meditator; for a meditator who has meditated as a “thoroughbred” meditates without misapprehending what he has meditated as a “thoroughbred”, and the clauses for the “colt” meditator can be set up in parallel fashion in the opposite [sense].

617. (xiii) Herein, what is skill in meditation? Skill in attaining is skill in meditation, skill in distinction of meditations is skill in meditation, skill in succession of meditations is skill in meditation, skill in emerging from attainment is skill in meditation, skill in the meditations' individual essences is skill in meditation, skill in the meditations' disappointments is skill in meditation, skill in escape in the case of the meditations is skill in meditation.

618. (xiv) Through the Meditation Power skill in means [is obtained]. Through the Meditation Power the non-falling-away that is the essential idea [of a power] in the Deliberating Power [is obtained] and also the [higher] meditation dealing with distinction that is due to playing (?) with the meditation [already] generated is obtained. Now this, also in one [as just described] and who does not apprehend any sign in the object externally (?), is the Directive-Management Power [for supernormal acquaintance]. The signs of unification of cognizance are well apprehended by the Quiet Power, and it is in meditation made to occur by the quiet due to the Path and its Fruit that there is no more foundering. Concentration's purity that is due to onlooking-equanimity, which is that in one who apprehends well the consecutivity of the signs, is the Mindfulness Power. Insight with respect to [ideas] made to occur thereby is the Understanding Power.

619. (xv) Herein, what is meditation-perfection? Loving-kindness [brought to] thorough perfection …

(xvi) …

[End of Chapter VI]

VII. The 16 Modes of Conveying in Combined Treatment

I. Type of Thread Dealing with Corruption

1st Example

Clung to desires, clung with sensual clinging
… .

621. (1) By the Mode of Conveying a Teaching two truths are demonstrated [here] in This Thread, namely Suffering and Origin.

622. (2)–(3) By the Mode of Conveying an Investigation, that those who see nothing blameworthy in ideas provocative of fetters will cross the flood, no such instance is found; that they will not cross, [such an instance is found.] There is this Construing and Investigation.

623. (4) What is this the Footing for? “Clung to desires” is the five strands of sensual desires; that is the footing for craving for sensual desires. “Seeing nothing blameworthy in fetters” is the footing for ignorance. “Assuredly those clung with fetter-clinging never cross the vast abounding flood” is the footing for assuming.

624. (5) “Clung to desires”: sensual desires are twofold, namely sensual desire as thing and sensual desire as defilement.

625. Herein, sensual desire as defilement is craving for sensual desires [as things]; when craving for sensual desires is stated, craving for form and craving for being are stated under the Mode of Conveying Characteristics.

626. “Seeing nothing blameworthy in Fetters”: Any will and lust herein, for the fetter, what is the footing for that? It is pleasant feeling, and the two faculties, namely the pleasure faculty and the joy faculty.

627. Now when pleasant feeling is admitted, the three kinds of feeling are admitted. When the feeling category is admitted all the five categories are admitted. When sensual desires as things—forms, sounds, odours, flavours, tangibles—are admitted, all the six external bases are admitted. When the in-oneself and external bases [are admitted all] the existent [is admitted]. This is called the Mode of Conveying Characteristics.

628. Herein, he who becomes free from lust for a gross defilement resided in does not [thereby become necessarily free from lust] for all the defilements subtler than that.

629. Herein, the external fetter is “mine” while the fetter in oneself is “I”.

630. (6) Herein, what is the Blessed One's Purport? It is that those who desire to cross the flood will abide contemplating disappointment in ideas provocative of fetters: this is the Blessed One's purport here.

631. (7) “Clung to desires” [Those who cling], the things to which they cling, those who do not cling, and that whereby they do no cling: this mood is fourfold.

632. *The three perversions* deal with what is inferior for all Herein, what are the three footings for the perversions The three unprofitable roots are the footing for the perversion of cognizance, for the perversion of view, and for the perversion of perception **.

633. The three unprofitable roots are the footing for the action of a doer of what is inferior and superior and for the four kinds of assuming. [For instance] the unprofitable root hate is met with as the footing for the action of a doer of what is inferior and superior, as when someone gives freedom from fear to (provide for the safety of) a mother or a father or some important bhikkhu, and someone else might misbehave towards them by body or by speech. [Then] when persevering with the protection, guarding and preservation of those important [persons, even while] assuming ill will towards that [other]: he [still] sees to the safety of the important [persons]. In their safety being seen to, when he assumes ill will towards him who might misbehave towards them, he performs action born of hate, which is a hindrance due to an improper (?) faculty (?). [Then] any perception herein of their freedom from fear as an offering is action of a doer of what is superior, but any ill will regarding the misbehaviour towards them is action of a doer of what is inferior. Greed and hate are terms for hindrances. These are the four assumings. When anyone—whether woman or man—has assuming in virtue of these four assumings, their five categories [are Suffering, while] that same assuming is Origin. This Suffering and this Origin [are] also the Mode of Conveying a Teaching.

634. Herein, those who do not cling to sensual desires do not cling owing to contemplation of disappointment.

635. So desirousness to renounce with respect to this element of sensual desire is called will for renunciation; any determinative act that does not upset any (?) whether frail or firm (?) is will for non-ill-will, [and which does not] show cruelty is will for non-cruelty. So three kinds of will are directed to renunciation: will for renunciation, will for non-ill-will, and will for non-cruelty.

636. Herein, will for renunciation is non-greed, will for non-ill-will is non-hate, and will for non-cruelty is non-delusion.

637. These three roots of profit, when produced (?) in the eight Rightnesses (?), conduce to cessation of those same four assumings. Or if one should again do action, whether black or white, they conduce to the diminution of its ripening: this is the neither-black-nor-white kind of action that conduces to exhaustion of action.

638. Herein, cessation of the three roots of unprofit is Cessation, and the way thereto is the Path, so these are two Truths: these are the four Truths.

[This is] the Mode of Conveying a Conversion

639. (8) “Clung to desires”: those who are Initiates cling only in one mood, while those who are ordinary men cling in two moods. Therefore this question must be called one declarable after analysis.

640. Although the Stream-Enterer [still] clings, it is in using, not in insisting; for he exerts himself for dispersal, not for amassing. The Initiate [still] uses sensual desires with defilement (?), but the ordinary man uses sensual desires in order to mould defilement. That is why [the question, namely] “One who clings to sensual desires will not cross the fourfold flood” is one that is declarable after analysis. This is Analysis.

641. (9) Reversal? Those who are not clung to sensual desires and not bound by fetters will cross over the vast abounding flood. This is the opposite of this Thread.

642. (10) Synonyms? one who is clinging (satto) to sensual desires, and the strand of sensual desires there: [a synonym] therefore is this term “creature who clings” (satto). Herein, synonyms for sensual desires are as follows: mire, dirt, barb, a boil, calamity, menace, or any other synonyms; also for this [term] “creature who clings” (satto) the synonyms are: clung (satto), bound, infatuated, seized, cleaved to, implicated in sensual desire, not released, much abiding in, or any other synonyms. This is Synonyms.

643. (11) Sensual desires are described by a description in terms of indulging in sensual desires, and by a description in terms of the province of defilement. The synonyms are varied, namely “creature who clings, … much abiding in, or any other”, and these sensual desires described by a description in terms of indulging in sensual desires and by a description in terms of province of defilement, are [also] described by a description in terms of seed, described by a description in terms of the fetter of determinations. The assuming is described by a description in terms of cause. The person is described by a description in terms of the ordinary [man].

644. (12) Ways of Entry? with this [verse, the way of entry is (?)] dependent arising, suffering and origin, the defilements, the determinations, and the fetters: in the case of the Categories, the determinations category [is the way of entry], in the case of the Bases, the unprofitable ideas are the idea base, in the case of the faculties, the pleasure faculty and joy faculty. This is the way of entry by faculties.

645. (13) Clearing Up? the Thread's meaning is demonstrable as having this much instigation.

646. (14) Terms of Expression? some of these ideas are described by a unity and some by a diversity, of which [ideas] any external sensual desires are described by a diversity. [In the case of] those who “cling” to the five strands of sensual desires, the obsessions and perversions are described in terms of a diversity. “Cross the vast abounding flood”: ignorance is described in terms of a unity.

647. (15) Requisites? what is the cause, what the condition, for that? [The strands of sensual desire (?)] are a condition by object-conditionality, and unreasoned attention is a condition by the conditionality of dependence, ignorance is a condition by immediate-proximity conditionality, the underlying tendency to lust is a condition by cause-conditionality. This is the cause, this is the condition.

648. Coordination? [the opinion] that “those who have clung to sensual desires have a good destination, are fair of form”, this is will and lust for the sense-desire element. That is determinations consisting of demerit. What have they for their condition? They have ignorance of their condition. What are they a condition for? They are a condition for consciousness. So, with ignorance as condition, determinations; with determinations as condition, consciousness; … down to … ageing and death; that is how there is an origin to this whole great category of suffering.

One Thread is gone.

2nd Example

649. The Thread dealing with the five Hindrances can be quoted.

650. (1) Herein, what is the Mode of Conveying a Teaching? (i) Covetousness and (ii) ill will and (iva) agitation are craving. (iiia) Lethargy and (iiib) drowsiness and (ivb) worry and (v) uncertainty are [wrong] view. But although unwieldiness of the body is (iiib) drowsiness, yet it is not a defilement by its individual essence. Accordingly stickiness of cognizance and unwieldiness of body are an imperfection by what they side with, not a defilement by their own individual essence. Herein, (iiia) [the kind of lethargy] belonging to cognizance obeying perception of self (?) is weariness, [while] worry is stickiness of cognizance. So these are the five hindrances. Four hindrances are defilements by their individual essence, but lethargy-and-drowsiness is an imperfection by its siding with the hindrances. Just as the four taints are taints through their being taints by their own individual essences [as such], not through cognizance's taintedness, [nevertheless, while these are the four] taints [that are] through their own individual essences [as such, there are also] taints [that are taints only] through the taintedness of what they side with. But then it was said Whatever any taints are associated with or dissociated from in the Thread-of-Argument [concerned], it is by that alone that they can be called tainted or untainted.

651. (2) Herein, what is the Investigation? (i) Covetousness is craving for sensual desires, craving for form, and craving for being, or anything that comes under cleaving-to. (ii) And the nine Grounds for Annoyance can be cited thus, namely how tainted Loving-kindness-contemplators of someone coveted [think about someone] (He is working—has worked—will work—for [his] harm)? and arouse ill will therefore. (iii) Such defilement of this contemplator of ill will [in the form of] fever, bodily weariness [or] unwieldiness [is] drowsiness, [while] a cognizance-contemplator's resistance [or] demurring is lethargy-and-drowsiness. (iv) Disquiet due thereto is agitation, while the state of wondering what to do is worry. (v) Any judgment similar to that is uncertainty.

Herein, ignorance and craving: there is this. [And] obsession, obstruction, hindrance, covering up, imperfection: there is this.

652. (i) Will for sensual desires is the footing for obsession by lust for sensual desires, (ii) ill will is the footing for obsession for ill will, (iii) lethargy-and-drowsiness is the footing for obsession by lethargy-and-drowsiness, (iv) agitation-and-worry is the footing for obsession by ignorance, (v) uncertainty is the footing for obsession by uncertainty.

Obsession by lust for sensual desires is the footing for the fetter of approval. Obsession by ill will is the footing for the fetter of resistance. Obsession by lethargy-and-drowsiness is the footing for the fetter of conceit. Obsession by ignorance and obsession by uncertainty are the footing for the fetter of views.

653. (5) Herein, what is the Mode of Conveying Characteristics? When obsession by lust-for-sensual-desires is stated, all obsessions are stated. When [any one of] the fetters [is] stated, all fetters are stated. This is the Mode of Conveying Characteristics.

654. (6) Herein, what is the Fourfold Array? These five Hindrances are the opposites of the Meditations; they are the Origin of Suffering. Any fruit [thereof] is Suffering. Herein, renunciation-thinking is the opposite of will-for-sensual-desires, non-ill-will-thinking is the opposite of ill will, non-cruelty-thinking is the opposite of the three [remaining] hindrances. These are the three kinds of [right] thinking. Renunciation-thinking belongs with the Concentration Category, non-ill-will-thinking belongs with the Virtue Category, non-cruelty-thinking belongs with the Understanding Category. These are the three Categories. The Noble Eight-Factored Path occurs with abandoning of the Hindrances. Any abandoning of hindrances is Cessation. These are the four Truths. This is the Mode of Conveying a Fourfold Array.

655. (7) Herein, what is the Mode of Conveying a Conversion? The five Hindrances are ten. What one lusts for in oneself is a hindrance, what one lusts for externally is a hindrance; … and so down to … uncertainty. These are ten hindrances. There is defilement concerning what is in oneself and what is external; that is two kinds of fetter, namely fetter in oneself and fetter externally. Herein, “I” is that in oneself while “mine” is the external. The embodiment view is that in oneself while the sixty-one types of view are the external. Any will and lust regarding what is in oneself is not without lust, not without will for form, … and so down to …,for consciousness. Any cleaving to the six external bases and to the kinds of being is craving for the external. These are two Truths, namely the fetters and the ideas provocative of fetters. Herein, any contemplation of dispassion in regard to ideas provocative of fetters is the Path, and any abandoning of fetters is Cessation. This is the Mode of Conveying a Conversion.

656. (8) Herein, what is the Mode of Conveying an Analysis? “Fetter”: this is not unilaterally [always so]. “The fetter of conceit deals with views”: this is not unilaterally [always so]. For one does not abandon conceit by depending on abandoning views; and although the conceit that belongs to the further-side [fetters] may be on the side of views, [nevertheless] the abandoning of [only] the hither-side fetters does not bring about its abandoning, since the I-making is [still left] intact. Again, when it occurs to someone thus (When shall I enter upon by verification and abide in that peaceful base which peaceful base the Noble One enter upon by verification and abide in?), while this is covetousness, it is not [the first] hindrance. Again, an Arahant has the drowsiness of bodily defilement that finds a footing in him, but that is not the [third] hindrance, so [when it is said] “lethargy-and-drowsiness is a hindrance to one”, that is not unilaterally [so always]. This is the Mode of Conveying an Analysis.

657. (9) Reversal? the five hindrances come to abandonment by means of the five-factored Meditation; this is their opposite. It cannot be assessed in any other [way than this] that “So-and-so's hindrances are abandoned”. The ultimate aim (meaning) is in-oneself (?). This is the Reversal.

658. (10) Herein, what are the Synonyms? Will-for-sensual-desires, will-and-lust, love, attachment, are synonyms. Hindrance, covering up, Imperfection, obsession, are synonyms.

659. (11) Descriptions? covetousness is described by a description in terms of function, ill will is described by a description in terms of distraction (?), lethargy-and-drowsiness is described by a description in terms of non-eradication. In this way too these five hindrances in this Thread are described by a description terms of presentation.

660. (12) Herein, what is the Way of Entry? These five hindrances are ignorance and craving. Herein, hindrances have ignorance for their root; [for] any craving is determinations, and they have ignorance for their condition. These two ideas are included in the determinations category among the five categories, [in] the idea base among the bases, the idea element among the elements, while in the case of the faculties, the footing for these ideas [is that (?)] of the pleasure faculty and the joy faculty and the femininity faculty and the masculinity faculty.

661. (13) Herein, what is the Mode of Conveying a Clearing Up? This Thread [is] presented according to its instigation; that meaning is stated by these five terms.

662. (14) Herein, will for sensual desires and ill will and uncertainty are not described by a unity, and “sensual desires” is not described by a unity; on the contrary, it is described by a diversity. This is the Mode of Conveying Terms of Expression.

663. (15) Herein, what is the Requisite? Will-for-sensual-desires has for its condition unreasoned attention and a beautiful object, and for its cause a sign of beauty. Ill will has for its condition unreasoned attention and the grounds for annoyance, and for its cause the underlying tendency to resistance. Lethargy-and-drowsiness has for its condition paralysis, and for its cause the motionlessness due to weariness in occurrence. Agitation-and-worry has for its condition a lust-provoking, delightful, and gratifying faculty and knowledge that is not yet fulfilled, and for its cause perception of sensual desires and the underlying tendency to wrong view. Uncertainty has for its condition the underlying tendency to conceit whose object is the nine ways of behaviour of conceit, and for its cause the underlying tendency to uncertainty. These five ideas arise with cause and with condition.

664. (16) Herein, what is the Mode of Conveying a Coordination? These five hindrances are also the four taints and also craving and also the barbs and also the assumings. It is in regard to only these external ideas that a Thread comes under the description “Thread dealing with corruption”. This is the Mode of Conveying a Coordination.

The type of Thread dealing with Corruption has been demonstrated.

II. Type of Thread dealing with Morality

665. The verse:

Ideas are heralded by mind,
….

666. Herein, what is the Mode of Conveying a Teaching? What is the meaning in the case of this Thread? It teaches the consciousness category under the definition by categories, the mind-consciousness element under the definition by elements, the mind base under the definition by bases, and the mind faculty under the definition by faculties.

What ideas are heralds? Briefly six ideas are heralds: the roots of profit and the roots of unprofit. But here the unprofitable roots are not implied; in this Thread [only] the profitable roots are taught.

Herein, how are ideas heralded by mind? The mind is their herald: as a king is an army's herald (i.e. preceder), so too is mind ideas' herald. Herein, mind-heralding [occurs] in three ways as will for renunciation, as will for non-ill-will, and as will for non-cruelty. As will for renunciation, the [mind-]heralding [is that] of non-greed, as will for non-ill-will the [mind-]heralding [is that] of non-hate, as will for non-cruelty the [mind-]heralding [is that] of non-delusion.

Herein, “mind heralds them”: these ideas are made emergent by mind, or they are created by mind. And mind being the head of these ideas, mind alone is the senior head of these ideas, mind alone effects the domination of these ideas, thus “mind heads them”.

667. “And they are mind-made”: where mind goes there these ideas go, thus they are mind-made. Just as the wind goes swiftly, and any other swift goer is called “wind-sped”, “a wing-goer”, so too these ideas being produced by mind, where the mind goes there these ideas go, thus they are mind-made .

They are procured by will in three ways: (1) [the threefold] thinking is undisturbed, and there is the sevenfold (2) bodily and (3) verbal good conduct. These are the ten profitable courses of action.

Herein, “If someone with a placid (pasannena) mind” is mental action, “is wont to speak” is verbal action, and “or act” is bodily action. With these in this Thread the ten profitable courses of action, being ultimate (PAramā), are settled (SANNĀ), the virtue and duty are creditable. The type of Thread dealing with morality [consists] in prosperity (?), not in the outlet from the world [provided by the Path].

This is the teaching.

668. (2) Herein, what is the Mode of Conveying an Investigation? “Ideas are heralded by mind”: the profitable roots and the eight-factored Rightness—these are what is stated.

669. (3) Construing? the ripening of the ten profitable courses of action is to be felt as pleasure, they being heralded by non-ill-will. “As does his shadow keep him company”: [this ripening] goes along with [him]. There is this construing.

670. (4) Footings? [mind is] the footing for the eighteen kinds of [mental] approach. “Ideas are heralded by mind”: these ideas are the footing for all the profitable side. “If someone with a placid mind”: the placidity (clear confidence) of cognizance is the footing for the faith faculty. “Is wont to speak” is the footing for right speech, and “or act” for right action and for right effort.

671. (5) Characteristics? ideas heralded thus [by consciousness] are also heralded by feeling; and these are also heralded by perception and also heralded by determinations. And whatever ideas are conascent [with the feeling, etc.,] all are heralds for these ideas [heralded by consciousness and the rest]. “Then bliss sure follows after him”: joy follows after him too: as a most pleasant shadow, so does that bliss follow after him.

672. (6) Herein, what is the Mode of Conveying a Fourfold Array? “Heralded by mind”: this is not the singular number. What is the reason? Because these are all the six bodies of consciousness.

673. What is the Blessed One's purport in this [Thread]? Those who seek bliss make the mind placid (clearly confident). This is the Blessed One's purport in this Thread.

The meaning has already been demonstrated.

674. (7) The three profitable roots are the cause of the eight Rightnesses; this is the eight-factored Path. The ten instances (Rightnesses (?)) are the teaching's causes (?), the teaching's conditions (?), and the demonstration (?). Herein, mind is Suffering. That (?) together with name-and-form is conditioned by consciousness, so while the unprofitable root [is being] abandoned [factor] by factor, the plane of the unabandoned [is Suffering's] Origin. The abandoning of these [factors (?)] is Cessation. These are the four Truths. This is the Mode of Conveying a Conversion.

675. (8) Analysis?

Ideas are heralded by mind,
Mind heads them, and they are mind-made,
If someone with a placid mind
Is wont to speak or act, then bliss
Sure follows after hum as does
His shadow keeps him company.

But that is not unilaterally [always so] of a monk or of a divine with wrong view; [for when] his cognizance is placid (has clear confidence) in his own aim, and [when] he “is wont to speak or act” with that kind of placid (clearly confident) cognizance, [then] bliss does not “surely follow after him as does His shadow keep him company”, but only suffering follows after him, [and] that (follows after him as does The wheel the harnessed [ox's] hoof). [So] this is declarable after analysis that the bodily action and verbal action if [done] with a placid mind is to be felt as pleasure [on ripening]: when rightly done, it is to be felt as pleasure, but when wrongly done, it is to be felt as pain. This is the analysis.

676. (9) Herein, what is the Mode of Conveying a Reversal? “Ideas are heralded by mind”: that when (someone with corrupted mind Is wont to speak or act) suffering is his companion—these two Threads being as they are stated—this is the opposition.

677. (10) Synonyms? that is to say, mind, cognizance, consciousness, mind faculty, mind-consciousness element.

678. (11) Descriptions? “Ideas are heralded by mind”: This mind is described by a description in terms of function. “Ideas”: this is described by a description in terms of the profitable courses of action. “Mind heads them”: this is described by a description in terms of what is distinguished. “Mind-made”: this is described by a description in terms of the conascent. “Cognizance” this is described by a description in terms of renunciation. “If someone with a placid mind”: this is described by a description in terms of faith. “If someone with a placid mind”: this is described by a description in terms of undisturbed intention in the second meditation. “If someone with a placid mind”: this is described by a description in terms of the opposite of the faithless. “Is wont to speak”: this is described by a description in terms of right speech. “Or act”: this is described by a description in terms of right action. “Then bliss Sure follows after him”: this is the concentrating of meditation.

679. (12) In the case of the faculties, [the way of entry here is] the mind faculty; in the case of Dependent Arising it is consciousness. “Ideas are heralded by mind”: Loving-kindness and gladness [are the ways of entry in the case of the Divine Abidings, and] in the case of the Meditations, the second meditation and the third. In the case of the Categories, it is included in the determinations category, in the case of the elements, the idea element, in the case of the Bases, the idea base, and in the case of the faculties, the pleasure faculty and joy faculty that are profitable are the ways of entry. These ideas, which are dependently arisen with contact as condition, have contact to be felt as pleasant. In the case of the [eighteen] mental approaches, pleasant feeling is the approach with joy. In the case of the thirty-six positions for creatures, the six kinds of joy based on renunciation. This is the Mode of Conveying Ways of Entry.

680. (13) Herein, what is the Mode of Conveying a Clearing Up? The meaning (aim) instigated by which this Thread was stated [is] the meaning (aim) that concludes it; the Thread is instigated by that meaning (aim). This is the Mode of Conveying a Clearing Up.

681. (14) Herein, what is the Mode of Conveying Terms of Expression? “Ideas are heralded by mind” is a description in terms of synonyms, not a description in terms of a unity. “Ideas” is a unity, not a description in terms of synonyms. “If someone with a placid mind”: this [unity], namely placidity is [as a diversity] twofold, namely non-suppression of non-ill-will in oneself and as trust externally. This placidity (confidence) in oneself is twofold as placidity due to eradication [by the Path] and placidity due to suppression [by the Meditations]. As deterrence of obsession by ill will, the placidity is due to (?) the root [namely non-hate (?)], or also the placidity is the root [itself] owing to [its] deterrence of what accompanies ill will. “Then bliss sure follows after him”: bliss (pleasure) is bodily and mental. Dissociation from the loathed and association with the loved and pleasure of renunciation and pleasure of ordinary men (?) and the happiness enlightenment factor are mental pleasure (bliss); and when one whose body is tranquil feels pleasure that is bodily pleasure. And that is the footing for the [mental (?)] pleasure as stated by the description. That [pleasure] of profitable ideas is not misapprehended. “Follows”: absorption is shown, and this [absorption-concentration] does not follow one who is given over to ill will. This Thread can be expressed by two moods: he who is placid-minded through the cause, and he who has what is to be felt as pleasure through the ripening.

682. Requisite? together with five hundred bhikkhus the Blessed One entered the city of Rājagaha. There a poor man served the Blessed One. Placidity (confidence) arose in him with a profitable root and connected with previous devotion. To others he announced, he spoke this pronouncement: “It is gain for them whose dwelling the Blessed One enters, and if that happens to us, we too shall gain placidity (confidence) in the Blessed One”. [Then] extending his hands palms together towards where the Blessed One was: “Honour to the Blessed One! Honour to the Blessed One!” [he said] with no ill will in mind, and he stood at one side. Thereupon the Blessed One uttered this Thread: “Ideas are heralded by mind …”, namely the whole Thread.

683. That he [the poor man] spoke to others in this way is verbal action, that he extended his hands palms together is bodily action, that he was placid (confident) mind is mental action.

Herein, in that he displays and speaks praise to others, [and with] all [his utterance] namely “For them whose dwelling enters the Blessed One” [therein is manifest] in him the profitable root non-greed. In that his heart has Loving-kindness towards the Blessed One, [therein is manifest] in him the profitable root non-hate. In that he extends his hands palms together and deters conceit, therein is manifest in him the profitable root non-delusion. In that he obtains especial understanding, this is his abandoning of the perversion of view; in that he has suchlike restraint, this is his abandoning of the perversion of perception; in that he has placidity of mind, this is his abandoning of the perversion of cognizance: thus [there is] the unprofitable perversion's abandoning by suppression.

684. The condition [for all this] is the three profitable roots. The intention in the undisturbed cognizance is what is called his [reasoned] attention. There being any suppression owed to defilements, the perversions are [then] a condition through object-conditionality, and the profitable roots are a condition through co-support conditionality, and that [reasoned] attention is the cause; so with this cause and this condition this cognizance is arisen.

Herein, this cognizance that has occurred with the Teacher as its object is the Recollection of the Enlightened One; and in that he gives attention to the Blessed One's qualities, this is the Recollection of the True Idea in him. Herein, mindfulness and awareness are the cause, and they are the condition; feeling and perception are the cause, [and] thinking and exploring are the condition. With the bodily determination, the active determining of the action is either the cause and not the condition, or [it is both (?) the cause] as the amassing of the action to be felt as pleasant [and] the condition for the action.

685. (16) Herein, what is the Mode of Conveying a Coordination? “If someone with a placid mind”: here only one who is mindful is placid. Furthermore, it is with cleansing of cognizance that creatures are liberated, hence herein also the kinds of choice, being cognizance-heralded by placid cognizance, are (?) liberated (?) from resistance; this [is placidity] of the kinds of choice. The placidity whereby his (body is tranquil and uninstigated), that is the placidity whereby his perception is undistorted. This [placidity, which is] fivefold [is here placidity] as suppression (see, e.g.; the placidity as tranquillization of the body too is dependent on cognizance, but the cognizance was placid previously as well. This coordination is thus also placidity of the [rest of the] five.

686. “Then bliss sure follows after him”: what is the Blessed One describing? For it is not owing to the existence (truth) of a self that the action's ripening follows. It is that the means to that [ripening] goes along with [the action], and when with that [action] as condition joy arises, that is also the non-remorse that follows after.

This is the Coordination.

II. 2nd Example

687. The Thread of Mahānāma the Sakyan can be cited in detail, namely [how he asked] (If I were to die on that occasion unmindful and unaware, what would be my destination, what my prospect) [and the Blessed One's reply] (Do not fear, Mahānāma, since [your] heart has for long been imbued with faith, virtue, learning, generosity, [and understanding]).

688. [Demonstration of the Thread's Meaning.]

What does he show by (i) faith, (ii) virtue, (iii) generosity, and (iv) understanding?

(i) Faith is confidence (placidity) of the heart; undisturbedness of intention is faith. For what reason? Because of the characteristic of being undisturbed; for faith has the characteristic of being undisturbed.

689. Others have said that faith has the characteristic of making purification of qualities reach the goal, and still others that faith has the characteristic of accepting statements.

690. Another way: If for himself [someone] trusts thus “I know nothing” and “Herein, by agreement I am no knower”, this is faith.

691. Another way: [there is] the contemplation of disappointment in the sixty-one types of views as impermanent, painful, not-self, and thereby it is well seen just as a man with [good] eyesight sees water in a deep well without his being able to reach it with the body, so too he has a view of the noble ideas by means of liking for pondering [upon them], without his having yet verified [them for himself]. This is called faith, and that belongs to the worlds.

692. Another way: some ordinary being likes non-insistence (?) upon the twenty-based (?) embodiment-view, [though] this [non-insistence] is not [yet] the kind of understanding that belongs to finding a footing (?) in rightness (?); for on the contrary it is [only] owing to [right] view of how [things] are that by means of [all] the five faculties [even though] blunt, the defilements coefficient with [wrong] view come to be abandoned by means of the path of seeing, [which is why] this faith is called “fulfilled” [only] on the plane of the heading of Stream-Entry factors.

693. (ii) It is on that same plane that the Initiate's virtue is called “the support of Noble Ones”, and it is on that same plane that [even] blunt understanding is called “the understanding faculty”.

(iii) On that same plane the non-seeking of categories [by desiring rebirth] is generosity; [and] it is by that [non-seeking] that faith can be demonstrated through the Expression of Generosity, the more so (?) too since there may be the faithlessness that belongs to a distorted view, and owing to that (?) the essentials of existence are undertaken and completed; [but] herein the Expression of Generosity is not [merely] relinquishment of such evident evils as [the decision] “I shall indulge in sensual desires” the while the faith faculty [is still placed] there [in those essentials of existence].

(iv) The Expression of Understanding is due to the Understanding faculty, while the Expression of Peace is due to virtue.

694. [Now it is when] these ideas, namely faith, virtue, generosity, and understanding, imbue cognizance that herein one (crosses the flood by faith), [and then] the virtue is diligence, the generosity is action with understanding, and the understanding is the understanding faculty. [And] herein, the faith faculty is that in the three kinds of Confidence due to Undergoing, the generosity is that in the four Meditations, the understanding is that of the Truths, and any mindfulness [there] is conducive to all good. That Initiate has an auspicious destination, he has auspicious prospect. [Even] when he dies with mindfulness forgotten, it is not through that state of forgotten mindfulness that those faculties or that profitable root have their ripening.

This is the demonstration of the Thread's Meaning.

695. (1) [Teaching?] herein, there are the four ideas, namely faith, virtue, generosity, and understanding. The faith and the understanding are mental good conduct, the virtue is bodily and verbal good conduct, while the generosity is a cognizance-concomitant, namely good conduct as non-greed. So when cognizance is admitted the five categories are admitted. The good conduct in virtue of these [four] ideas is the Noble Truth of Suffering and the footing for the Path.

696. (2) Herein, what is the Mode of Conveying an Investigation? This faith and this virtue, [and the rest], why does he do that? It is through faith that he recollects the Blessed One, even were he to meet with a mad elephant [saying (?)] “Master Hound” [and] all [the rest of the passage (?)]. It is through virtue that he does not transgress any instance either by body or speech, and so is one free from remorse. It is through generosity (?) that his understandingness is established. [When] his virtue is untorn [then] even when forgetfulness is arisen no cognizance that is unprofitable or accompanied by wrong view arises in him. This is the Mode of Conveying an Investigation.

697. (3) One who asserts the True Idea will have an auspicious destination there is this construing.

698. (4) Herein, what is the Mode of Conveying Footings? That his cognizance has for long been imbued with faith, virtue, generosity, and understanding, is, through concentration, the footing for the first Meditation. The faith is his undisturbed intention, and that is the footing for the second Meditation. There are the three kinds of confidence due to undergoing, and the virtue is that desired of Noble Ones [which together are the four factors of Stream-Entry]: that is the footing for the Virtue Category [of the Noble Path]. The understanding is the footing for the Understanding Category. And these ideas and this cognizance are the footing for the concentration become singleness. Faith is the footing for the faith faculty. Generosity is the footing for the concentration faculty. Understanding is the footing for the understanding faculty. Faith and understanding are the footing for insight. Virtue and generosity are the footing for quiet. Faith and understanding are the footing for the understanding-deliverance due to fading of ignorance. Virtue and generosity are the footing for the heart-deliverance due to fading of lust.

699. (5) Herein, what is the Mode of Conveying Characteristics? When consciousness is stated as imbued by faith, etc., all the five categories are stated. When faith is mentioned, all the seven kinds of riches are mentioned, namely faith as riches, … and so on. When the virtue category is stated the concentration category and understanding category are stated too. That when this cognizance has been long imbued it will not have parallel occurrence therewith at the last moment [of life], no such instance is found. Herein, perception too has parallel occurrence therewith, and also the ideas born therefrom have parallel occurrence therewith, namely perception of forms [and] choice, contact and attention occupied with forms, and likewise in the case of each body of consciousness in regard to the [rest of the] six bases. This is the Mode of Conveying Characteristics.

700. (6) Herein, what is the Fourfold Array? What is the Blessed One's purport in this Thread? It is that those who want an auspicious destination and an auspicious prospect will give attention to faith, virtue, generosity, and understanding: this is the purport. And other creatures, even if they do not encounter a Perfect One face to face, will, by hearing the True Idea, complete their term free from remorse.

701. (7) Herein, what is the Mode of Conveying a Conversion? Among these four ideas, faith and understanding slay faithlessness and ignorance, while virtue and generosity and craving slay hate. [Thus] two roots are [still to be (?)] abandoned in him. And the suffering on the plane of the unabandoned which he is stopping [now] is the two-rooted five-categories. [Thus] two Truths, [namely Origin and Suffering.] The quiet and insight and the abandoning of the roots: these are two Truths, namely Cessation and the Path. This is the Mode of Conveying a Conversion.

702. (8) Herein, what is the Analysis? As to this “cognizance imbued with faith”, etc.: if [it can] not [be said] unilaterally also of an ordinary man that his destination [on rebirth] will be auspicious, that is because his action either turns out to be that with only ripening here and now [in this existence]; or else it is that [some] past [unprofitable action of his] was ready manifested for ripening and that these [now] become the conditions for that [ripening], like those [instances] in the Mahākammavibhaṅga Sutta. Hence this demonstration that one who walks in the True Idea has an auspicious destination is one to be declared [only] after analysis.

703. (9) Herein, what is the Reversal? Faithlessness, unvirtuousness, avarice, and stupidity, are abandoned by their opposites. This is the Reversal.

704. (10) Herein, what are the Synonyms? The cognizance that has long been [so] imbued is cognizance, mind, consciousness, … etc. The [faith is the] faith faculty, faith power. As to virtue, good conduct, refraining, constraint, taming, untornness, are synonyms for it. Generosity (giving up) is relinquishment, non-greed, loosing-hold, Expression of Generosity. Understanding is understandingness, understanding-luminosity, understanding faculty, understanding power.

705. (11) Herein, what are the Descriptions? The cognizance is described by a description in terms of seed. The imbuing is described by a description in terms of morality. The faith is described by a description in terms of confidence. The virtue is described by a description in terms of good conduct. The generosity is described by a description in terms of making merit. The understanding is described by a description in terms of inquiry. These three ideas, namely faith, virtue, and generosity, come to purification in one possessed of understanding.

706. (12) Herein, what are the Ways of Entry? The cognizance is the consciousness category in the case of the categories, the mind-consciousness element in the case of the elements, the mind base in the case of the bases. The four ideas are included in the determinations category in the case of the categories, … etc. … in the case of the elements, … in the case of the bases …

707. (13) Herein, what is the Mode of Conveying a Clearing Up? This, which was the Blessed One's utterance when questioned by Māhānama the Sakyan: all [in the question] has been concluded [with the answer].

708. (14) Herein, what is the Mode of Conveying Terms of Expression? This cognizance, described by a diversity, is not imbued with unprofitable cognizances. “Imbued”: any [cognizances] again [so] imbued, and also what is [so] described by assumption of the others (?); also all these four ideas are described by a unity. “Auspicious destination” even for an enjoyer of sensual desires the form element, the formless element, and the human state are all described by a unity as “an auspicious destination”. This is the Description.

709. (15) Herein, what are the Requisites? For cognizance the faculties [of the eye, etc.,] are a condition by dominance-conditionality and attention is a condition by cause-conditionality. For faith worldly understanding is a condition by cause-conditionality and reasoned attention is a condition. For virtue living in befitting places is a condition and right disposition in self-guidance is the cause. For generosity non-greed is the cause and non-remorse is the cause-condition (?). For understanding another's utterance and reasoned attention in oneself are the cause and the condition.

710. (16) Herein, what is the Coordination? The cognizance has for long been imbued, and also the concomitants of cognizance. Here all ideas being [thus] imbued, the destination will be auspicious, and auspicious the reappearance in a future existence. So those human uses of possessions are all an auspicious destination, too. This is the Coordination.

III. Type of Thread Dealing with Penetration

1st Example

711. [For example,] the verse:

Above, below, in every way without lust,
….

712. [The Thread's Meaning.]

Herein, what is “Above”? Beyond this (ito uddhaṃ) is what will be, future; this is “above” (uddhaṃ). “Below” is what is bygone, past. The above and the below are called the extent (?).

713. Herein, conjecturors about a retrospective finiteness by means of the past have the eternalist-view, while some conjecturors about prospective finiteness have the annihilationist-view. These said conjecturors have these two views, namely the annihilationist-view and the eternalist-view.

714. Herein, [as to] this eternalist-view, the following fifteen [of the twenty] terms of the embodiment-view belong to eternalism, and they favour perception, in the way stated as follows: ((2) My self is possessed of form, … (3) form is in my self, … (4) my self is in form …), [and likewise three each with feeling, perception, determinations, and consciousness.] As to the annihilationist-view, [the remaining] five terms belong to annihilationism, and they see that ((1) Form is my self), [taking it that] (What the soul is, that the body is) [and similarly with the other four categories.] Such is the fourfold Embodiment-view as annihilationism and eternalism. That is how, in the case of the five categories, fifteen terms of the twenty-based [embodiment-]view belong to retrospective finiteness with the eternalist-view and five clauses belong to prospective finiteness with the annihilationist-view.

715. Herein, one who sees thus, namely “I am this”, when he sees form as self, he has the annihilationist-theory, [but when] he sees thus, namely (Self is possessed of form, … and form is in self, … and self is in form …), he has the eternalist-theory. The annihilationist-view treats in terms of self[-identification with the particular category,] and the eternalist-view treats in terms of retrospective finiteness.

716. [When] he does not see “I am this”, his taints of [wrong] view come to abandonment. [When] by this door, by this instrumentality, by this means, namely “Above, below, in every way without lust. And seeing not at all that ‘I am this’,”, it is thus demonstrated in the several instances in retrospective finiteness and prospective finiteness in the three [temporal] periods, [then] this is the Plane of Seeing and the Fruit of Stream-Entry, [and so] this noble means [occurs] for non-renewal of being through the Roundabout's becoming non-extant, thus, there being any noble means at all [in the guise of one of the four paths], for non-renewal of being it is the five faculties [beginning with faith], whether blunt, medium, or outstanding, that occur for all non-renewal of being. “I” is the flood of views, the flood of sensual desire, the flood of being, the flood of ignorance, according to limitation.

717. (1) Herein, as to the four Truths by the Mode of Conveying a Teaching: with the five faculties [beginning with faith] and with the fruit of Stream Entry [there are respectively] two Truths, namely the Path and Cessation. And with embodiment and its origin there are two Truths, namely Suffering and its Origin. This is the Mode of Conveying a Teaching.

718. (2) Herein, what is the Investigation? When he does not see “I am this”, he abandons the three fetters to be abandoned by Seeing. This is the investigation.

719. (3) Herein, what is the Construing? Persons are of three types, namely one type gains knowledge by a condensed statement, one gains knowledge by an expanded statement, and one is guidable. The type that gains knowledge by a condensed statement has keen faculties, the type that gains knowledge by an expanded statement has blunter faculties than that, and the guidable type has [still] blunter faculties than that. Herein, the type that gains knowledge by a condensed statement, after his coming to the plane of seeing with keenness in his faculties, reaches the fruit of Stream-Entry and becomes a Single-Seed: this is the first kind of Stream-Enterer. The type that gains knowledge by an expanded statement, after his coming to the plane of seeing with blunter faculties, reaches the fruit of Stream-Entry and becomes a Clan-to-Clan: this is the second type of Stream-Enterer. Herein, the guidable type, after his coming to the plane of seeing, reaches the fruit of Stream-Entry and becomes a Seven-times-at-Most: this is the third kind of Stream-Enterer. There is this construing. Whether he verifies the blunt or medium or outstanding plane with blunt or medium or outstanding faculties, he abandons [all] the types of views with the abandoning of the embodiment-view. This is the Construing.

720. (4) Herein, what are the Footings? Herein, the embodiment- view is the footing for all wrong view. Embodiment is the footing for name-and-form. Name-and-form is the footing for the embodiment-view. The five faculties having form [beginning with the eye] are the footing for lust for form. The sixfold base is the footing for I-making.

721. (5) Herein, what are the Characteristics? When two kinds of view are abandoned, herein the sixty-one types of view come to abandonment both “above” and “below”, and he is “without lust”, that is, without lust for all things provocative of lust. When he sees in the plane born of that [view its] specific conditionality [by seeing] how [the view] comes to be, he grasps all dependent arising. This is the Mode of Conveying Characteristics,

722. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport in this Thread? It is that any creatures who will not delight [in lust-provoking things] will make efforts for the abandoning of views. This is the Blessed One's purport here. This is the Mode of Conveying a Fourfold Array.

723. (7) Herein, what is the Mode of Conveying a Conversion? The five faculties [beginning with faith], when blunt, are five hither-side faculties. They eradicate covetousness and ill will altogether with the means of keeping-in-being [by the Non-Return Path], faith being a power [then] in virtue of the Initiate's deliverance. [When] they [come to] belong to the further side, faith is [then] a power in virtue of [the Arahant's Right] View, because exerted by the energy faculty and based on memory by the mindfulness faculty and it reaches the goal. Herein, the faculties are the Path, and the abandoning of defilement is Cessation. What is no more inseparable from the idea of future arising is Suffering. This is the Mode of Conveying a Conversion.

724. (8) Herein, what is the Mode of Conveying an Analysis? “And seeing not at all that ‘I am this’,” [this is not unilaterally always so; for when] someone [does this merely] by outstanding [intellectual effort] in the plane of the worlds, he certainly has not abandoned the embodiment-view by the noble instrumentality, [his effort being merely that] which is called outstandingness in the plane born of that [embodiment-view]. Herein, one acquires outstandingness in the plane born of that [embodiment-view] in five moods: by virtue, duty, much learning, concentration, and pleasure in renunciation. Herein, one who perceives something as reached when it is not reached overestimates. And it was on account of this very need arisen that the Blessed One delivered this Thread: (One virtuous merely by duty …). Herein, when he is one who perceives something as reached when it is not reached, his concentration is materialistic, it is that cultivated by trivial men, and it is ordinary men that are called “trivial men”. And thismaterialistic [concentration] belongs to the worlds and is ignoble through its not having come to the Noble Path, that is why [such] concentration is ignoble and of the kind cultivated by trivial men. But he who understands and sees in the noble mood how [this] is abandons overestimation. He is guided by the noble concentration cultivated by untrivial men and unmaterialistic. Herein, it is noble persons that are called “untrivial men”, and the concentration cultivated by them is [what is called] concentration cultivated by untrivial men. Therefore this is declarable after analysis, namely the passage (?) “Seeing not at all that ‘I am this’,”

725. (9) Herein, what is the Reversal? It is owing to this plane of seeing that defilements are abandonable; for they are abandonable [here]. Both any not demonstrated [in this Thread] by the Blessed One and any demonstrated by the Blessed One [here] can be demonstratedhere.

726. (10) Herein, what are the Synonyms? Any embodiment-view, this is the plane of self-view. Defilements abandonable are abandoned also when undemonstrated by the Blessed One. They are [for instance] the eternalist-view and the annihilation-view, the latter being the finitist-view and the infinitist-view the eternalist-view. The annihilationist-view is the non-existence[-of-giving-etc.-]view, and the eternalist-view is the no-need-for-action-view. These are synonyms.

727. (11) Herein, what are the Descriptions? Craving is described by a description in terms of fetters, the Path is described by a description in terms of obtaining, the faculties are described by a description in terms of obtaining.

728. (12) Herein, what are the Ways of Entry? Embodiment is Suffering; its Origin is what is abandonable by seeing, [which is] the Path. Such faculties as are demonstrated [can be similarly made ways of entry and likewise] in the cases of the categories, elements, and bases.

729. (13) Herein, what is the Mode of Conveying a Clearing Up? The instigation, instigated whereby the Blessed One uttered this Thread, has been completed.

730. (15) Herein, what are the Requisites? Name-and-form has cause and condition; consciousness is the cause as seed; through it ignorance and determinations are the condition. What has to be stopped is the renewal of being in a further existence and the individual-essence as cause and the other-essence as condition . For any such right view another's utterance and reasoned attention are the condition, and any understanding that is aroused is the cause, [since] from the right view right intention has its being [and so] right view is the requisite.

731. (16) Herein, what is the Coordination? He who “sees not at all that ‘I am this’,” [sees it] as painful as an ailment, … etc. … with the eleven terms.