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

2nd Example

732. (“The virtues, Blessed One, what is their aim, what is their reward?”—“The virtues, Ānanda, have non-remorse for their aim, … down to … deliverance”).

733. [The Thread's Demonstration.]

Herein, “aim (meaning)” is twofold: man's aim (meaning)? and word's aim (meaning).

Herein, what is the man's aim (meaning)? That there is no subsequent regret, this is (ii) the “non-remorse”; this is the man's aim (meaning). As [for instance] when someone fosters this aim, cultivates it, he might say “Whatever it is I am dependent on, that is the aim (meaning) for which I instigate this task”. This is the man's aim (meaning).

Herein, what is the word's aim (meaning)? (i) The kinds of virtue, [whether] bodily or verbal good conduct, [have (?)] (ii) non-remorse [for their aim (?)]. Herein, it is only the radiance (?) of virtue and duty as good conduct due to the state of action well done, nothing else, that is (ii) the “non-remorse” [here].

And so, down to (xi) “deliverance”, there are the two aims (meanings), the man's aim and the word's aim, in the case of each term [in the text]. And as in this Thread, so in all Threads, there are the two aims (meanings).

734. And the ultimate aim (meaning), the supreme aim (meaning), is this, namely what can be verified for oneself on one's own, depending on what is verifiable as extinction: this is called one's own aim effected. This again is a synonym. That one understands, by this [synonym] the concluded (?) aim (meaning) referred to, this is the word's aim (meaning). Herein, the [actual] obtaining of whatever aim (meaning) the hearer wants is the man's aim (meaning), while the intimation of the aim (meaning) of whatever idea the Blessed One teaches is the [word's (?)] aim (meaning). Herein, (ii) non-remorse is the aim (meaning) and the reward of (i) the kinds of virtue. And the reward is this, namely that one does not go to bad destination, according as [it is said] by the Blessed One (The True Idea's reward when walked in right is this: Who walks therein has no bad destination).

This is the aim (meaning): that a man associated with power on the plane of mastery has been instigated by virtue. And so down to (xi) “deliverance”.

735. Likewise the Three Categories: herein, both (ii) the non- remorse demonstrated by means of underlying tendency (?) and that (i) virtue are the Virtue Category. And in virtue of (vii) the concentration faculty the (iii) gladness, (iv) happiness and (v) tranquillity are the Concentration Category. And that one concentrated (viii) understands how this is, this is the Understanding Category. These are the three Categories: Virtue, Concentration, and Understanding.

736. Likewise [in the case of the Faculties] when he fulfils virtue: the (B) energy faculty is the reason whereby he fulfils (i) virtue and makes efforts for the non-arising of the unarisen unprofitable, for the abandoning of the arisen unprofitable, for the arising of the unarisen profitable, and for the increase of the arisen [profitable], thus the (B) Energy Faculty is demonstrated. And herein, the (vii) concentration category is the (C) Concentration Faculty, and (viii) the understanding category is the (E) Understanding Faculty.

That can also be seen in the case of the four Right Endeavours likewise: [for] when someone makes efforts for the non-arising of unarisen unprofit, this is the first Right Endeavour, and that for the [abandoning of the] arisen is the second, [and so on.] These are the four Right Endeavours.

737. [Also it] can be seen in the case of the four Meditations likewise:

[First Meditation:] With (i) the virtue category, there comes the renunciation element as the beginning [i.e. renunciation of sensual-desire], and the three kinds of thinking, namely renunciation-thinking, non-ill-will-thinking, and non-cruelty-thinking, accompanied by exploring. [Then] (iv) the happiness (?) that is born in one happy-minded through (iii) gladness is happiness; and the (vi) bodily pleasure induced through the (v) tranquillization of the body is pleasure; and the non-distraction there is (vii) concentration. This is the five-factored first meditation.

738. [Second Meditation:] What is the mental tranquillity? Any obstruction with the thinking and exploring, which is defilement and fever, has ceased in the first meditation; and any such (v) tranquillization of defilement [in the first meditation], and any (v) tranquillization of thinking and exploring [in the second meditation], this is tranquillization of both these ideas. Herein, any (vi) pleasure and pleasing of the body and of cognizance, this is the (v) tranquillity of one who has (iv) happiness and (vi) pleasure, and also any singleness of cognizance and confidence in oneself due to that singleness, this is the fourth meditation factor [in the second meditation]. So the confidence in oneself and the singleness of cognizance and the happiness and the pleasure are the four-factored second meditation.

739. [Third Meditation:] As to (One whose body is (v) tranquil feels (vi) pleasure), after dispensing with that outstanding [bodily] pleasure [only] mental (vi) pleasure [remains], this being fading of happiness; with the fading of happiness he obtains onlooking-equanimity, and he feels (vi) pleasure, and he obtains mindfulness and awareness, and also (vii) unification of cognizance. This is the five-factored third meditation.

740. [Fourth Meditation:] As to (When he is (vi) pleased, his cognizance is (vii) concentrated), this is unification. Now this [unification], of the kind dealing with meditation, is there also in the first meditation, [but] owing to its being accompanied there by pleasant feeling it does not come altogether to fulfilment there as in the fourth meditation. Accordingly, onlooking-equanimity, purified mindfulness, neither-painful-nor-pleasant feeling, and unification, these are the fourth meditation.

741. And just as (C) the Concentration [Faculty] can be shown [thus in the four Meditations,] so too (E) the Understanding Faculty can be shown in (I–IV) the four Truths. [For] as to (He who is (vii) concentrated (viii) understands how it is), this act-of-understanding is fourfold, namely [understanding] as ugly, as impermanent, as painful, and as not-self, and then its object is (I) the Noble Truth of Suffering. Then as to (When he understands, he (ix) finds dispassion) [and ((x) his lust fades), this is (IV) the Path, when] (he is (xi) liberated), the abandoning accordingly of the taint of sensual desire, the taint of being, the taint of view, and the taint of ignorance, [on reaching Arahantship,] is (III) [the Noble Truth of] Cessation. (III) The Origin of taints is on the plane of unabandoned [defilement]. This is how (E) the Understanding Faculty can be seen as the four Noble Truths.

742. Likewise [with the 4 Paths and Fruits]: as to “He who is (vii) concentrated (viii) understands how it is”, this is the plane of seeing. And then when he (viii) understands how the fruit of Stream-Entry is he (ix) finds dispassion, and this is then the attenuation of lust for sensual desires and of ill will [furnished by the Path of Once-Return]. And when (ix) he finds dispassion, and (x) his lust fades, for the Fruit of Once-Return, this is the first plane of keeping meditation in being as (xi) the heart-deliverance due to fading of lust and it is the Fruit of Non-Return. What is called (xi) “deliverance” is the understanding-deliverance, and it is Arahantship.

743. [Now] these are the kinds of (ii) non-remorse; and the (B) Energy Faculty and the four right endeavours are [also] the kinds of non-remorse.

744. And (iii–vi) what follows down to (vii) the concentration which is the four meditations in this way is (D) the Concentration Faculty.

745. As to “he who is (vii) concentrated (viii) understands how it is”, this is the four foundations of mindfulness. Consequent upon the fulfilment of virtue due to its being connected with generosity, they provide an undisturbed state of mind for signs penetrative [of the Truths]. This is (C) the Mindfulness Faculty, namely the four foundations of mindfulness.

746. Again, the faculty that, owing to this teaching of the True Idea, is, in the three instances, without inclusion (?) of [wrong] views, and has the virtue that is [only] the Initiate's owing to the abandonment of [only] a portion of what is given up [by the Arahant] is (A) the Faith Faculty. And these are the four factors of Stream-Entry. The fruits as the concentration faculties (?) that are accompanied by what is deferred till higher [in the subsequent attainments (?)] can be demonstrated in all Threads (?).

747. (E) Knowledge in one who remembers that the obtaining of meditation is got only through energy is understanding consisting in what is heard (learnt). The concentration possessing illumination of the successive signs in their due order owing to non-lapse in procedure is understanding consisting in cogitation. And since one who is thus “concentrated understands how it is”, this is understanding consisting in keeping-in-being.

This is a demonstration of the Thread.

748. This Thread is one dealing with penetration. It requites a discoverer, it can be discovered; it is by means of the factors with which it is endowed that it will be discovered (will enlighten); its factors will discover (enlighten); hence Enlightenment (Discovery) Factors.

749. Accordingly in so far as at the beginning [of this Thread it is said] (No virtuous man has to choose), how does he fulfil (i) the kinds of virtue? Energy for the non-arising of the unarisen unprofitable, for the abandoning of the arisen unprofitable, for the arousing of the unarisen profitable, and for the increase of the arisen profitable, is a factor for that [virtue's] being brought to enlightenment (discovery), thus this is (c) the Energy Enlightenment Factor.

750. It is owing to this energy that there are the two ideas [stated] at the beginning [of this Thread], namely (ii) non-remorse and (iii) gladness; and again, any (iv) happiness with (ii) the non-remorse as condition and with (iii) the gladness as condition is (d) the Happiness Enlightenment Factor.

751. As to (When his mind is (iv) happy his body becomes (v) tranquillized), this is (e) the Tranquillity Enlightenment Factor.

752. The (v) bodily pleasure induced thereby since (When he is (vi) pleased his cognizance is (vii) concentrated) is (f) the Concentration Enlightenment Factor.

753. As to (He who is (vii) concentrated (viii) understands how it is), this is (f) the Investigation-of-Ideas Enlightenment Factor.

754. That, owing to (i) the virtue, the employment of a sign that is in conformity with the arising of the (b-f) five enlightenment factors [so far mentioned] is accompanied by their non-floating-away [when] partaking of steadiness and partaking of distinction, [and] does not come to lapse, this is the (a) Mindfulness Enlightenment Factor.

755. As to [the clause] he (viii) “understands how it is”: he works over-energetically; this being taken as the plane of agitation, he drives it over-slackly (?); this being censured as the plane of idleness, he becomes, by means of these factors, enlightened about (discovers) how the course of the eye [understanding coupled with] quiet is onlooking-equanimity; hence, taking it that it is on this account that the onlooking-equanimity is a factor of that enlightenment, it is called (g) the Onlooking-Equamimity Enlightenment Factor.

This is the Thread-Demonstration.

756. (1) Herein, what is the Teaching? In this Thread the four noble Truths are taught.

757. (2) Herein, what is the Investigation? [In the case of each clause from] “No virtuous man [has to choose ‘how shall I have] no remorse?’,” down to “deliverance”: he framed [the reply] to the question “what is the aim of …?”, thus [each] asking having two terms [and each] answer two terms, the two terms by means of which there are the two instances of getting acquainted are the very two terms by which the answer [is given]. What is he asking about? About penetrative (?) bodily plane for action; for it is accordingly that the standing-point (?) arouses the ideas that belong to the Adept,

758. (3) Herein, what is the Construing? One who is virtuous has no remorse. How? He is without wilfulness and has fading of lust. There is this construing.

759. (4) Herein, what are the Footings? Energy is the footing for the energy faculty, concentration is the footing for the concentration faculty, understanding is the footing for the understanding faculty. Energy is the footing for non-hate, concentration is the footing for non-greed, understanding is the footing for non-delusion. The energy faculty is the footing for three path-factors, for right effort, right action, and right livelihood; the concentration faculty is the footing for three path-factors, for right intention, right speech, and right concentration; the understanding faculty is the footing for two path-factors, for right mindfulness, and right view.

760. (5) Herein, what are the Characteristics? When the virtue category is stated all the categories are stated. When virtue is stated, since virtue is the cause and condition for all the remaining [ten] ideas [in this Thread], all those ideas are stated too. When one idea siding with enlightenment is stated all the ideas that arrive at enlightenment are stated.

761. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport in this Thread? It is that those with will for non-remorse are fulfillers of virtue, those with will for gladness are fulfillers of non-remorse, … and soon … This is the Blessed One's purport here. This is the Mode of Conveying a Fourfold Array.

762. (7) Herein, what is the Conversion? This Thread is one dealing with penetration. Penetration is Cessation, that whereby he finds dispassion is the Path, that which ceases is Suffering, and that which is abandoned by the path leading to penetration is Origin. This is the Conversion.

763. (8) Herein, what is the Analysis? “The virtuous man has no remorse” is a statement declarable after analysis. For (One who misapprehends [his virtue] does not have no remorse, … down to … he instigates what is unprofitable done out of hate by body or by speech); so although that is so nevertheless even when such good conduct [misapprehended] is well done, still he has no gladness due to non-remorse … down to deliverance. [So the statement] “The virtuous man has no remorse” is one declarable after analysis. This is the Mode of Conveying an Analysis.

764. (9) Herein, what is the Reversal? By means of these seven excellences in the stipulate when abandoning abandon the eleven failures in the stipulate. This is the Reversal.

765. (10) Herein, what are the Synonyms? These are synonyms for the following noble ideas, namely the Powers, Enlightenment Factors, Liberations, Concentrations, and Excellences.

766. (11) Herein, what are the Descriptions? “The virtuous man has no remorse” is described under the Virtue Category by a description in terms of renunciation and by a description in terms of relinquishment. Thus there are ten factors each described by two factors.

767. (12) Herein, what are the Ways of Entry? This as a Thread dealing with penetration provides a way of entry in the five [faculties (?)]: just as was demonstrated above with (?) faculties, etc., so too they can be demonstrated in categories, elements, and bases.

768. (13) Herein, what is the Mode of Conveying a Clearing Up? [When] “The virtuous man has no remorse” [is said] the instigation is not yet cleared up, [and when] “he who has no remorse is glad” [is said] the instigation is not yet cleared up, [but] when the eleven terms have been taught then the instigation is cleared up. This is the Clearing Up.

769. (14) Herein, what are the Terms of Expression? It is described in terms of diversity of virtue. Thus the ten [remaining] terms are all the reward of the virtue category.

770. (15) [Requisites?] And for these (Living in befitting places) is the condition and (Right disposition in self-guidance) the cause. For the concentration category the “pleasure” is the cause and the “tranquillity” the condition, on which account, there being also conascence with meditation, in that instance they are meditation factors.

771. Another way: For concentration, contemplation of disappointment in sensual desires is the condition and the state of seeing reward in renunciation is the cause.

772. (16) Herein, what is the Coordination? The energy faculty is the virtue category. The virtue consists in the four ideas that are basic [for the meditations], any practice of ideas in accordance with the True Idea being restraint by Patimokkha-Rule.

IV. Type of Thread Dealing with the Adept

1st Example

773. The verse:

Whose cognizance is steady as a rock,
….

774. [The Thread's Meaning.] As to the simile “as a rock”: just as a rock neither shudders with the wind nor wavers with heat or with cold, as do many choiceless [animate things]; while they wither with heat, shrivel with cold and flatter with the wind, not so a rock, “Is free from lust for lust-provoking things, Untroubled too by trouble”: cognizance thus free from lust for lust-provoking things through fading-of-lust is untroubled by trouble. What is the reason? No grief about what is hate-provoking makes it hate; not hating, it will not be troubled; hence it is untroubled by trouble.

“Whose cognizance is kept in being, like this, How shall suffering come to him?” because virtue (sīla) is itself like a rock (sela). Just as a rock cannot be made to shudder by any kind of opposition at all, so too such cognizance does not “shudder” with any defilement at all: this is non-delusion. That it is “free from lust for lust-provoking things” is non-greed. That it is “untroubled too by any trouble” is non-hate.

775. Herein, the profitable root non-delusion is understanding, the non-greed is simply non-greed, and the non-hate is simply non-hate. One steadied in the Initiate's plane by these three profitable roots arouses the Adept's path. He arouses ideas that surmount the Initiate's plane, and these are the ten ideas belonging to Arahantship, namely the Adept's right view, … down to … his right concentration right deliverance, and knowing and seeing of the taste of deliverance.

776. Herein, with the eight-factored path the fourfold keeping-in-being is also obtained, namely keeping virtue in being, keeping the body in being, keeping cognizance in being, and keeping understanding in being. Herein, the body is kept in being by right action and right livelihood, virtue is kept in being by right speech and right effort, cognizance is kept in being by right intention and right concentration, and understanding is kept in being by right view and right mindfulness.

777. With this fourfold keeping-in-being two ideas come to fulfilment through keeping in being namely cognizance and understanding. Through the keeping-in-being the cognizance becomes Quiet, and through the keeping-in-being the understanding becomes Insight.

778. Herein, cognizance is made unadulterated by imperfections with the abandoning of ignorance that is owed to understanding. The keeping of cognizance in being is itself brought to [complete] fulfilment by the keeping of [the Arahant's] understanding in being. When his cognizance is well “kept in being, like this, How shall suffering come to him?”.

779. Furthermore, that venerable one believed in the element of non-ill-will, and also he had entered upon [a higher attainment] when the spirit gave him the blow, [so] no pain was felt in his physical frame when attacked by the spirit.

This is the Thread-meaning.

780. (1) Herein, what is the Teaching? In this Thread the ten ideas of Arahantship belonging to the Adept are taught, and keeping of measureless concentration in being.

781. (2) Herein, what is the Investigation? The state of being like a rock: whatever ideas are included in what can be felt as pleasure and pain have all been left behind for those who contemplate only the unformed. The requisite for what is felt as a body not being made to occur, he does not feel pain.

782. (3) Herein, what is the Construing? “Whose cognizance is thus kept in being, How shall suffering come to him?”. There are three kinds of keeping-in-being in which cognizance does not suffer pain, namely in keeping cognizance in being [which is the Meditations], in keeping Cessation in being [which is the Paths], and in keeping straight-resulting concentration in being [which is the Paths' Fruits].

783. (4) So “Whose cognizance is thus kept in being”, this is the footing for the fruit of the concentration.

784. (5) Herein, what are the Characteristics? “Whose cognizance is thus kept in being” is the four kinds of what is kept in being demonstrated above, namely understanding, virtue, body, and cognizance. Virtue is well kept in being, and because he is bodily and mentally “steady” he does not “shudder”, and so also feeling and perception and determinations. “How shall suffering come to him?”: also no pleasure follows after him, and no neither-pain-nor-pleasure comes.

785. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport here? It is that those who are beyond suffering abide in such attainments [as these]. This is the Blessed One's purport here. And it is that those with no confidence will become confident, and when they are confident they will have happiness and gladness. This is the Blessed One's purport here,

786. (7) Conversion? there is no plane of conversion here.

787. (8) Analysis? As to “Whose cognizance is thus kept in being, How shall suffering come to him?”, the demonstration is twofold as demonstration of the cause of suffering and as demonstration of the opposite. What is the cause of suffering? It is that from which suffering comes. And as to the demonstration of the opposite, it is demonstrated thus: “How will suffering come to one such as this?”

788. (9) Reversal? as to “How shall suffering come to him?”, there is no mental pleasure in the [case of the extinction element] without trace left, [but] there is in the [case of that] with trace left. Again [at the same time, however,] they have said thus: “At that moment, at that period, in both cases it is not felt in [that] with trace left nor in [that] without trace left. The pleasure that one who has entered upon [the attainment of cessation of perception and feeling] has does not belong to the [actual] occasion”. This distinction is the Reversal here.

789. (10) Herein, what are the Synonyms? “Whose cognizance is thus kept in being”: kept in being, well kept in being, established, made the basis, well instigated. “Cognizance”: mind consciousness, mind faculty, mind-consciousness element.

790. (11) Herein, what are the Descriptions? Cognizance is described by a description in terms of pacification of mind-determinations. Concentration is described by a description in terms of the Adept. Suffering is described by a description in terms of what is annihilated.

791. (12) Herein, what are the Ways of Entry? When cognizance is demonstrated the five categories are demonstrated; this is the way of entry in the case of the categories. When the mind-consciousness element is demonstrated the eighteen elements are demonstrated; this is the way of entry in the case of the elements. When the mind base is demonstrated all the bases are demonstrated. Herein, the mind base [as consciousness] is the footing for name-and-form; with name-and-form as condition, the sixfold base; … so this is the way of entry in the case of dependent arising.

792. (13) Herein, what is the Clearing up? The instigation is already cleared up.

793. (14) Herein, what are the Terms of Expression? The keeping of the sixth faculty in being is described by a unity, through being based on the sixth the body is described by a unity.

794. (15) Herein what is the Requisite? The prior cause for the arising of cognizance is attention and a leaning thereto since it is owing to not keeping ideas partaking of distinction in being that cognizance goes on continuously in the unconcentrated plane. The cause of concentration is pleasure and its condition is non-remorse. This is the Requisite.

795. (16) Herein, what is the Coordination? “Whose [cognizance] is thus kept in being”: the ideas to be coordinated with that [are as follows]: the body, the virtue, the understanding, and the cognizance, kept in being. They being each uninflected, undeflected, unsuperfluous, undeficient, their attainability unclung-to, this is the right concentration that belongs to the [Adept] Monk's State, not to that of the Initiate. [So] all the Adept's ten Arahant-ideas have been demonstrated.

The type of Thread dealing with the Adept.

2nd Example

796. (Surely, venerable sir, it is one who failed to keep Mindfulness Occupied with the Body in being who might go wandering in the country after insulting a certain companion in the divine life without apologising). In this [Thread there are two terms] this venerable one disclaims and two terms he claims: they are abandonment of craving in keeping cognizance in being and abandonment of views in keeping the body in being. The first simile he gives is thus: (Earth is neither distressed nor disgusted with the impure and the pure nor does it gain happiness and gladness therefrom; so too I abide with an abundant measureless heart without risk and all will).

797. [Demonstration of the Thread.]

What is it that the venerable one claims? He claims abandoning of the [bodily-]pleasure faculty through keeping the body in being [i.e. contemplation of the body as a body] and he claims abandoning of the [mental] joy faculty through keeping cognizance in being [i.e. contemplation of cognizance as cognizance]. Bodily [pleasant] feeling is underlain by the underlying tendency to lust and that kind of pleasure faculty he rejects, [but] not the [whole] feeling category. Any mental pleasant feeling that arises there [does so] with the obtaining [of the concentration attainment] as condition; he rejects the joy that is [the mental] pleasure, [but] not [all] feeling born of mind-contact.

798. Herein, under the four Great Entities he mentions the abandoning of approval and resistance in regard to the form category; and the sensual desires as well as the form, and that too in the Adept's plane. And while the contemplation of the body as a pleasant abiding here and now, it is through power and through activity, that there is abandoning of all kinds of attention.

799. With [the similes of] the Grease-Pot and the Man Fond of Ornaments, [there is shown] his reviewing of [this body] given its being by a mother and a father.

800. With the body and with contemplation of the body, and with cognizance and with contemplation of cognizance, he remembers two ideas: with the body the ground for defilement, and with cognizance cognizance's dependence [i.e. the body]. With cognizance well kept in being he claims to abide in the seven attainments.

801. With cognizance kept in being that venerable one claims this eightfold keeping in being, namely the keeping of the body in being in [the similes of] the four Great Entities and the keeping of cognizance in being in [the similes of] the bull, the savage, the man, and the grease-pot, [doing so] in virtue of these kinds of keeping in being. With the former kind of keeping in being he implies fulfilment of quiet, and with the latter four he implies the fulfilment of understanding.

802. */ And in the simile of the Householder, just as, were a householder's son to have a clothes-chest full of variously dyed [clothes, then] whatever pair of clothes he wanted in the morning he would put on in the morning, and similarly at noon and in the evening, so too, because this venerable one's cognizance is well kept in being, whatever kind of abiding he wants to abide in in the morning, such he abides in in the morning, [and similarly] at noon and in the evening, with this simile there is stated by that same venerable one the following fivefold unsurpassed Keeping of Faculties in Being.

803. (i) How does he abide percipient of the unrepulsive in repulsive ideas? The body is by nature repulsive. Perception of the bloated [corpse-stage] in the body, [etc.,] in brief, the nine [corpse-stage] perceptions, these are repulsive ideas. And this venerable one, undisgusted with the repulsive, abides devoted to the pursuit of keeping in being Mindfulness Occupied with the Body; for his cognizance has no repulsion through his having abandoned disgust.

804. (ii) How does he abide percipient of the repulsive in unrepulsive ideas? To all the world the body is unrepulsive. This venerable one abides with perception of it as ugly. That is how he abides percipient of the repulsive in unrepulsive ideas.

805. (iii) How does he abide percipient of the unrepulsive in repulsive-and-unrepulsive [ideas]? It is repulsive to all the world that shaven and with bowl in hand there wanders for alms among the clans this venerable one with golden-coloured unrepulsive body. Therein he is percipient of the unrepulsive with cognizance accompanied by dispassion. That is how he abides percipient of the unrepulsive in repulsive-and-unrepulsive ideas.

806. (iv) How does he abide percipient of the repulsive in [unrepulsive-and-]repulsive ideas? In [the case of] ideas such as the female form that are un-repulsive to one percipient of beauty [therein], and [in the case of] ideas such as the discoloured and festering [corpse-stages] that are repulsive to one disgusted [by them], therein this venerable one abides percipient of the repulsive.

807. (v) How does he avoid both the repulsive and unrepulsive and abide in onlooking-equanimity mindful and aware? In [the case of] ideas such as the female form that are unrepulsive to one percipient of beauty [therein], and in [the case of] ideas such as the discoloured and festering [corpse-stages] that are repulsive to one disgusted [by them], avoiding both these, he abides [seeing them thus]: (This is not mine, this is not I, this is not my self). That is how he avoids both and abides in onlooking-equanimity mindful and aware.

808. Another way. (iia) All foolish ordinary men have perception of the unrepulsive in life-in-a-world in the triple element [of existence]. Herein, the venerable Sāriputta abides percipient of the repulsive. That is how he abides percipient of the repulsive in unrepulsive ideas.

809. (ia) How does he abide percipient of the unrepulsive in repulsive ideas? All Initiates are percipient of here—where?—in the triple element, in all the world. With regard to that [world] one who has reached the plane of Him Who Has Done and has verified the fruits of concentration abides percipient of the unrepulsive. What is the reason? Because there is no [longer] any [reason why] he should arouse perception of the repulsive for the purpose of abandoning any world [since that has been completed by him].

810. (iva) How does he abide percipient of the repulsive in repulsive-and-unrepulsive ideas? In the [case of] life-in-a-world in the triple element there is that constancy of repulsion which [Non-Returners] without lust for the plane of the sensual-desire world have [towards that world, and] constancy of unrepulsion [they have towards] the form-element and formless element: and as to that the venerable Sāriputta abides percipient of the repulsive. That is how he abides percipient of the repulsive in repulsive-and-unrepulsive ideas.

811. (iiia) How does he abide percipient of the unrepulsive in repulsive-and-unrepulsive ideas? Whatever there is from another of verbal modes ill-spoken and unwelcome, that speech is repulsive [to the ordinary hearer (?)] but as to the speaker with regard to such [speech] such person has perception of the unrepulsive. With regard to that [kind of speech] the venerable Sāriputta, having verified it by direct acquaintanceship, abides percipient of the unrepulsive. That is how he abides percipient of the unrepulsive in repulsive-and-unrepulsive ideas.

812. (va) How does he avoid both the repulsive and the unrepulsive and abide in onlooking-equanimity mindful and aware? When someone does not see ideas consisting in misconduct as such, those are unrepulsive [to him]. Herein, the venerable Sāriputta considers thus: “Ideas consisting in misconduct have unwished-for ripening; ideas consisting in good conduct lead to amassing”, but after taking good conduct to lead to dispersal and by taking misconduct to have unwished-for ripening, avoiding both these, he abides in onlooking-equanimity.

813. Then again: (ivb) he abides percipient of the repulsive in repulsive-and-unrepulsive ideas. Craving is a repulsive idea. What is the reason? It is because creatures (sattā) are clung (sattā) by two ideas: they are clung to physical nutriment by craving for taste, and they are clung to contact (presence) by perception of pleasure. Herein, the venerable Sāriputta abides percipient of the repulsive in physical nutriment and he abides percipient of pain in contact (presence). That is how he abides percipient of the repulsive in repulsive-and-unrepulsive [ideas].

814. (ib) How does he abide percipient of the unrepulsive in repulsive ideas? Exhaustion of craving is the unsurpassed extinction: therein foolish ordinary men have perception of repulsiveness and perception of being killed. Herein the venerable Sāriputta has perception of unrepulsiveness and perception of non-ill-will, having seen for himself with understanding. That is how he abides percipient of the unrepulsive in repulsive ideas.

815. (iiib) How does he abide percipient of the unrepulsive in repulsive-and-unrepulsive ideas? There are those who are percipient of the repulsive in extinction and are percipient of the unrepulsive in fame and renown. The venerable Sāriputta, who understands with right understanding of how the gratification, the disappointment, and the escape come to be, herein abides *//* percipient of the unrepulsive.

816. (vb) How does he avoid both the repulsive and the unrepulsive and abide in onlooking-equanimity mindful and aware? According as he sees it, approval is an unrepulsive idea, and according as he sees it, resistance is a repulsive idea; herein the venerable Sāriputta, owing to his abandoning of approval and resistance, */ avoiding both the repulsive and the unrepulsive, /* abides in onlooking-equanimity mindful and aware.

817. This is the fivefold unsurpassed Keeping of the Faculties in Being.

This is the Thread-Demonstration.

818. (1) Herein, what is the Mode of Conveying a Teaching? What is taught in this Thread? Herein, it can be stated that a pleasant abiding here and now is taught, likewise liberated cognizance and reviewing, and the idea of the higher understanding is taught.

819. (2) Herein, what is the Investigation? When [people] abide contemplating the body, their cognizance does not abide with approval and resistance, and when someone does not delight in approval and resistance his cognizance will become even (?), so this is the power of keeping in being. This is the Mode of Conveying an Investigation.

820. (3) Herein, what is the Mode of Conveying a Construing? Owing to keeping the body in being and owing to keeping cognizance in being he will not slight companions in the divine life at all. There is this construing. This is the Mode of Conveying a Construing.

821. (4) Herein, what is the Mode of Conveying Footings? Keeping the body in being is the footing for the first Foundation of Mindfulness. Cognizance's being as even as earth is the footing for the contemplation of impermanence.

822. (5) Herein, what are the Characteristics? In that he abides with cognizance as even as earth, he abides also contemplating himself as even as earth. What does “as even as earth” mean? Like those unassociated with shuddering owing to resemblance to a rock, so, too, this [venerable one] is as even as earth owing to ashamedness [of this body]. This is the Characteristic.

823. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the venerable one's Purport in this prose-exposition? It is that all Arahants who wish for the keeping of the Faculties in Being will arouse earth(-like) evenness. This is the purport.

824. (7) Herein, what is the Conversion? There is no plane of conversion.

825. (8) Herein, what is the Analysis? That he who abides contemplating the body will obtain cognizance as even as earth is unilaterally [always so]. What is the reason? Those who have [their virtue] torn, etc., rent, etc., do not obtain cognizance as even as earth; but all mindfulness occupied with the body [ends in (?)] extinction and the fruit [of the Path] in the Initiate's keeping-in-being. This is the Analysis,

826. (9) Herein, what is the Mode of Conveying a Reversal? Those who will abide contemplating the body, for them too may arise taints and fever of distress with the body as condition. This is the Mode of Conveying a Reversal.

827. (12) Herein, what are the Ways of Entry? In the case of creatures the five categories are made ways of entry, and the twenty-two faculties likewise. The mind faculty is the mind element and mind base; the concentration faculty is the idea element and the idea base. This is the Mode of Conveying Ways of Entry.

828. (13) Herein, what is the Mode of Conveying a Clearing Up? The four that should be kept in being by the mind have all been kept in being. That which can be reached by the mind in abandoning has all been reached, and since the instigation was for the purpose of that, that purpose has been cleared up. This is the Mode of Conveying a Clearing Up.

829. (14) Herein, what are the Terms of Expression? This concentration is described by a unity. The six bodies are described by a unity; [for] the five faculties with form [beginning with the eye] are the form-body, the six bodies of feeling are the feeling-body, the six bodies of perception are the perception-body, the six bodies of choice are the choice-body, and the six bodies of consciousness are the consciousness-body; and all these are the “idea-body” as it is called. These are the Terms of Expression.

830. (15) Requisite? skill in attainment and skill in steadiness are the cause, and skill in resort and skill in health are the condition; skill in emerging is the cause and the health the condition. Pleasure is the cause and non-affliction the condition. This is the Requisite.

831. (16) Herein, what is the Coordination? As earth remains indifferent whether what is pure is thrown [on it] or whether what is impure is thrown [on it], so the body remains indifferent to both agreeable contacts (presences) and disagreeable contacts (presences), and so cognizance remains indifferent to resistance-contact or to pleasant: feeling.

This Thread is analysed with its similes by an analysis (?) for a person who gains knowledge from what is condensed. Herein, there is no opportunity for a coordination.

V. Type of Thread Dealing with Corruption and Dealing with Morality

1st Example

832. Herein, what is the type of Thread dealing with corruption and dealing with morality?

How one does not grow, does not increase, in profitable ideas, this disappointment the Blessed One teaches [with the] words

Rain soddens what is covered up

But then

[What is open it soddens not,]
So open out what is covered up
That rain may never sodden you.

so one should open out so as to [be safe] from that disappointment.

833. [The Thread's Meaning.]

It is in virtue of three ideas that there is no rain-soddening in virtue of perception of ugliness one is not rain-soddened by lust, in virtue of Loving-kindness one is not rain-soddened by hate, in virtue of insight one is not rain-soddened by delusion. In this way, whatever idea is the opposite of that [unprofit], in such ideas one will reach fulfilment, and any unprofitable idea which is the opposite of that idea, by that one will not be rain-soddened.

834. Another way. It is the ideas where emergence [from transgression] is not possible by oneself that are taught [by the phrase] “Rain soddens what is covered up”, though they have that [means] whereby they can [be emerged from]. Again, [in the second part of the verse] it is taught how also to keep in being, to purify, the cognizance of one who tends, leans and inclines to seclusion [from defilement so that] he enters upon maturity, growth, and abundance in profitable ideas. Like a blue or a white or a red lotus in water [when (?)] the moon comes in the bright half [then (?)] through the day or through the night only its increase is to be expected, not its diminution; in suchwise is this kind of cognizance not rain-soddened.

835. Another here also. An uncheating, unfraudulent, undeceitful, straight man reveals himself as he is. Herein, it is when someone conceals unprofitable ideas that overrun his cognizance that “,‘rain soddens what is covered up”. But when one who is an unfraudulent, uncheating, undeceitful, straight man reveals himself as he is, his cognizance is not rain-soddened by unprofitable ideas.

This is the Thread's meaning.

836. (1) Herein, what is the Teaching? Here the ten unprofitable courses of action are taught in rain-soddening and the ten profitable courses of action in non-rain-soddening. For one is not purified by unprofitable [ideas], according as was said by the Blessed One (Bhikkhus, it is by defilement of cognizance that creatures are defiled).

837. (2) Herein, what is the Investigation? Whose cognizance is thus rain-soddened, that would be an ordinary man's (?); but one who has the straight-resulting concentration (?) would open it? up (?) for the purpose of emergence therefrom again (?). This is the Investigation.

838. (3) Herein, what is the Construing? Cognizance that is not being rain-soddened thus emerges [from the defilement], and being emerged, it becomes established in profitable ideas. There is this construing.

839. (4) Footings? “Rain soddens what is covered up”: the covered up is the footing for the kinds of non-restraint. “But what is open it soddens not”: the uncovered-up is the footing for the kinds of restraint. “So open out what is covered up That rain may never sodden you”: is the footing for confession.

840. (5) Characteristics? “Rain soddens what is covered up”: whatever ideas have a single characteristic with the covered-up cognizance are all rain-soddened. “But what is open it soddens not”: whatever ideas have a single characteristic with the uncovered are all not rain-soddened. This is the Mode of Conveying Characteristics.

841. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport in this Thread? Those who have confessed unprofitable ideas in their cognizance will make amends according to the True Idea. This is the Blessed One's purport herein. This is the Fourfold Array.

842. (7) Conversion? What is covered up is of two kinds: [it is that in the case] of the negligent [i.e. ordinary men and] of those incapable of concealment through their having the straight-resulting concentration [i.e. Initiates] (?). Herein, [when there is] lack of faith conceit increases taints. And through lack of faith one comes to negligence. Through negligence one despises and comes to pride. And this is said by the Blessed One ([And] for the proud, the negligent, [While they are such] their taints increase). [Now] these are the four assumings and the four assumings are the five categories of assuming: These are the truths of Suffering and Origin. That is why one should “open what is covered up”. With the abandoning of the cause by which the taints increase the taints are abandoned. Herein, lack of faith is abandoned through diligence, and pride through the abandoning of agitation-and-worry. In him two ideas, namely quiet and insight, come to fulfilment: [this is the Path.] The exhaustion of those taints is Cessation. These are the four Truths. This is the Conversion,

843. (8) Herein, what is the Mode of Conveying an Analysis? “Rain soddens what is covered up” is not unilaterally [always so]. What is the reason? Someone may have stopped as in the Initiates' case, according as is said by the Blessed One:

Although the Initiate can still do evil
By body or by speech or by the mind,
Yet he can never hide it, and this fact
Is of one who has seen the State [of Peace].

Although his [i.e. the Initiate's] cognizance may be affected by hindrances through these [evil acts], yet that can be demonstrated as not a condition for rain-soddening [in his case]. This is the Mode of Conveying an Analysis.

844. (9) Herein, the Reversal? “Rain soddens what is covered up”: [when] someone has any [such (?)] ideas, all that are not opened up are rain-soddened. “But what is open it soddens not”: rain does not sodden what is uncovered. This is the Mode of Conveying a Reversal.

845. (10) Herein, what are the Synonyms? The “covered up” is the shut in, shut off, sealed off, closed off, covered over, buried away (?). “But what is open it soddens not”: he who has abandoned these ideas has removed them, not endured them, made an end of them. This is the Mode of Conveying Synonyms.

846. (11) Herein, what are the Descriptions? “Rain soddens what is covered up” is described in terms of what deals with corruption. “But what is open it soddens not” is any function connected with the True Idea described by a description in terms of the way. “So open out what is covered up” is described by a description in terms of instruction, “That rain may never sodden you” is described by a description in terms of source (?). This is the Mode of Conveying Descriptions.

847. (12) Herein, what is the Mode of Conveying Ways of Entry? “Rain soddens what is covered up”: There are three defilements, namely lust, hate, and delusion. In the case of the categories these are the determinations category, … etc. …; these are as demonstrated earlier in the cases of the categories, elements, and bases. This is the Mode of Conveying Ways of Entry.

848. (13) Herein, what is the Mode of Conveying a Clearing Up? The instigation with which this Thread was uttered has been completed.

849. (14) Terms of Expression? “Rain soddens what is covered up” is described by a unity. What is the reason? Since this diversity namely that rain soddens, and for him it rain-soddens and thus it rain-soddens, is described by characteristics that are qualities shared in common, the description is in terms of a unity.

850. (15) Herein, what are the Requisites? There are two causes and two conditions for its being rain-soddened: concern with what is unprofitable, and delight in having oneself [well (?)] spoken of. These are the two causes; and unreasoned attention, and relinquishment of profitable ideas, these are the two conditions.

851. (16) Herein, what is the Coordination? “Rain soddens what is covered up”: he sees indecision in whether [not] to accept that not to confess the covered-up is of no concern. [Now] with the unprofitable root [delusion thus] unevident, owing to wondering, and with craving, these defects increase. So interpreting it thus, these are determinations consisting in determinative-acts. With determinations as condition, consciousness; … down to … ageing-and-death. This is the coordination. And again, while with the teaching thus [in the form of Arising] his unprofitable ideas attain maturity, growth, and abundance, [nevertheless] with Cessation of his determinations […] This is the Coordination.

2nd Example

852. ((i) Four types of persons: the dark with a dark supreme value, …).

853. [The Thread's Meaning.]

(i) Herein, what is “dark”? “,‘Dark” is gloom, as stated by the Blessed One (Just as in gloom [so] fearful that a man does not see his own element (?), so too, as to unknowing there is dark as gloom; there one has no faith about evil with its action and its ripening). So it is any thus-characterized unknowing, dark, ignorance, delusion, whereby creatures do not understand how it is. So it is called “dark”. [And] that is dark for the three eyes, namely for the fleshly eye, for the heavenly eye, and for the eye of understanding: for these three eyes. Here dark is demonstrated as unknowing.

854. Herein, what is unknowing? It is unseeing in the eight instances, namely unknowing [about the four Noble Truths,] unknowing about past finiteness, unknowing about future finiteness, unknowing about past-and-future finiteness, unknowing about [specific conditionality in the forms of unknowing about] cause and unknowing about condition. When someone is possessed of this unknowing, the outcome is this: that he does not know “This should be cultivated, … … this should not be given attention”. It is by that kind of dark that he is demonstrated as “dark”; just as he is called “deluded”, so this (?). [Now] the dark by which that type of person is called “dark” is the dark by which, when uneradicated, when unsevered, he comes to have that for the ultimate, has that for his supreme value, which is why this type of person is called “dark with a dark supreme value”.

855. (ii) */ Herein what is the “dark with a bright supreme value”? /* The True Idea is the only supreme value to be given attention (?). [Hearing it] he gives ear prepares his cognizance for knowledge. And he likes pondering those ideas. He sees with understanding-consisting-in-what-is-heard. *//* He comports himself in that kind of understanding. When he comports himself thus, he has that for his supreme value. This type of person is called “dark with a bright supreme value”.

856. Herein, how does that type of person have a “bright supreme value”? Herein, the light of knowledge that is inseparable from the idea of one willing to hear about an idea that is a guide-line of the opposite kind to that same dark is what is called “bright”. This is the type of person that is “dark with a bright supreme value”.

857. Herein, it may be stated [as follows]: This type of person, who is “dark with a bright supreme value”, if he obtains a good friend such as will keep him from unprofit and encourage him in only keeping what is profitable in being, and teach him the true object of faith thus: “These ideas are profitable, these ideas are unprofitable; these ideas are blameworthy, these ideas are blameless; these ideas are to be cultivated, these ideas are not to be cultivated; these ideas are to be kept in being, these ideas are not to be kept in being; these ideas should be entered upon and abode in, these ideas should not be entered upon and abode in; these ideas should be given attention, these ideas should not be given attention”; and when the mindfulness faculty ripens with perception according as [this] this is perceived [to be so], then he understands thus: “These ideas are profitable, these ideas are unprofitable; these ideas are blameworthy, these ideas are blameless; these ideas are to be cultivated, these ideas are not to be cultivated; these ideas are to be kept in being, these ideas are not to be kept in being; these ideas should be entered upon and abode in, these ideas should not be entered upon and abode in; these ideas should be given attention, these ideas should not be given attention”.

858. He is willing to hear those ideas, he gives ear, prepares his cognizance for knowledge, and he likes pondering those ideas. Being possessed of understanding-consisting-in-what is heard, he comports himself with that kind of understanding. When he comports himself thus he comes to have that as the ultimate, to have that for supreme value. This is called the “dark person with a bright supreme value”.

859. (iii) Herein, what is the “bright person with a dark supreme value”? The light of knowledge that is inseparable from the idea of one willing to hear about an idea that is a guide-line of the opposite kind to that same dark is what is called “bright”. What is he called? In regard to understanding, he is called “wise”: he understands thus: “These ideas are profitable, these ideas are unprofitable; these ideas are blameworthy, these ideas are blameless; these ideas are to be cultivated, these ideas are not to be cultivated; these ideas are to be kept in being, these ideas are not to be kept in being; these ideas should be entered upon and abode in, these ideas should not be entered upon and abode in; these ideas should be given attention, these ideas should not be given attention”.

860. But here he cultivates evil friends, obeys the power of evil friends, he increases unprofitable ideas and abandons profitable ideas. Owing to this negligence, giving no attention to perception of conditions, he cultivates unmindfulness and unawareness. He increases the dark, which is the opposite [of that same light]; overcome (transcended) by dark, he has a dark supreme value, has dark as the ultimate. This is called the type of person that is “bright with a dark supreme value”.

861. (iv) Herein, what is the “bright person with a bright supreme value”? Herein, it may be stated as follows: This type of person, with a good friend for his support, is one who is an able seeker after what is profitable. Approaching good friends, he asks, he questions thus: “What is profitable? What is unprofitable? What is blameworthy? What is blameless? What is to be cultivated? What is not to be cultivated? What is to be kept in being? What is not to be kept in being? What should be entered upon and abode in? What should not be entered upon and abode in? What should be given attention? What should not be given attention? How is there corruption? How is there cleansing? How is there occurrence? How is there arising? How is there a tether [i.e. bond of responsibility for action]? How is there liberation? How is there an origin to embodiment? How is there a cessation to embodiment?”, and it being taught how it appears established here, when he practises [rightly] accordingly, he understands thus: “These ideas are profitable, these ideas are unprofitable; … and so on down to … how there is an origin to embodiment; how there is a cessation to embodiment” to be given in detail. He [rightly] practises (?) those ideas, and thus he increases vision (?), knowledge, science, light. That type of person comes to have that as the ultimate, that as supreme value. This is called the “bright person with a bright supreme value”.

862. (ia) Herein, what is the “dark person with a dark supreme value”? He is one who illustrates the unprofitable idea, who, owing to keeping that in being, shows reappearance in inferior destinations. He comes to have that as the ultimate, that as supreme value. This is called the “dark person with a dark supreme value”.

(iia) Herein, the “dark person with a bright supreme value”? By the dark he shows the ripening of unprofitable action, yet he may have a good friend through whom he abandons unprofitable ideas and increases profitable ideas. Herein, since he shows reappearance in the superior destinations, having that as the ultimate, he is therefore said to have a “bright supreme value”.

(iiia) Herein, the “bright person with a dark supreme value” shows the ripening of profitable action. Yet by association with bad friends, by waiting on bad friends, by obeying the power of bad friends, he increases the unprofitable idea. Owing to the keeping of that in being he shows reappearance in inferior destinations, [he comes to have] that as the ultimate, hence he is called “bright with a dark supreme value”.

(iva) Herein, the “bright person with a bright supreme value”? Owing to brightenedness he shows reappearance in superior destinations, [he comes to have] that as the ultimate, hence they say that he is “bright with a bright supreme value”.

863. (i–ivb) By the “dark” person he shows the ripening of unprofitable kinds of action; by the “,‘bright” one he shows the ripening of profitable action. By the “dark” he shows the eight wrongnesses, by the “bright” he shows the eight rightnesses. By the “bright with a dark supreme value” he shows the ten unprofitable courses of action; by the “bright with a bright supreme value” he shows superiority; by the “dark with a bright supreme value” he shows the idea not to be mortified; by the “dark with a dark supreme value” he shows the idea to be mortified.

This is the Thread-Meaning.

864. (1) Herein, what is the Mode of Conveying a Teaching? What is taught in this Thread? Herein it may be stated that in this Thread profitable and unprofitable ideas (actions) are taught and the ripening of profitable and unprofitable ideas (actions) is taught, and the occasion for the difference in the destinations of inferior and superior creatures is taught. This is the Mode of Conveying a Teaching.

865. (2)–(3) Herein, what is the Mode of Conveying an Investigation? He who exists coessentially with the ripening of unprofitable action is steadied therein through having assumed unprofitable ideas: such investigation is construable. He who exists coessentially with the ripening of profitable action is steadied therein through having assumed unprofitable ideas: such investigation is construable. This is the Investigation and the Construing.

866. (4) Herein, what is the Mode of Conveying Footings? [By] the “bright” type of person [he shows] the footing for reviewing, while [by] the “dark” type of person he shows the footing for non-contemplation of disappointment in dark. By the “dark with a bright supreme value” he shows the footing for diligence. By the “dark” he shows the footing for ignorance and for [wrong] view. By the “bright with a dark supreme value” he shows the footing for negligence and [wrong] view. These are the Footings.

867. (5) Herein, what is the Mode of Conveying Characteristics? With the “dark with a dark supreme value”, when cognizance is demonstrated as “dark” all defiling ideas are demonstrated. With the “bright with a bright supreme value”, when science is demonstrated all ideas siding with enlightenment are demonstrated. By the “bright with a dark supreme value”, negligence is demonstrated. By the “dark with a bright supreme value”, diligence is demonstrated. This is the Mode of Conveying Characteristics.

868. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport in this Thread? [It is this:] even those creatures that belong to low-born clans, on hearing this will undertake and carry out profitable ideas, and those creatures that belong to high-born clans, on hearing this teaching of the True Idea, will so much the more undertake and carry out profitable ideas. This is the Mode of Conveying a Fourfold Array.

869. (7) Herein, what is the Mode of Conveying a Conversion? The craving given existence by ignorance is the Origin [of Suffering]. The “dark with a dark supreme value” is Suffering. These are two Truths, namely Suffering and Origin. Whatever Thread-idea the “bright” is described by, that idea is the footing for the understanding faculty. By means of such non-delusion the three profitable roots come to fulfilment, which is the footing for heaven.

870. (8) Herein, what is the Analysis? “Dark with a dark supreme value” is not unilaterally [always so]. What is the reason? There is the “dark” kind, and [yet its] existence [is] in a state with future reappearance as the “bright” type of person owing to profitable [action] to be felt in some future period; and there is the “bright” kind, and [yet its] existence [is] in a state with future rearising as the “dark” type of person owing to unprofitable [action] to be felt in some future period.

871. (9) Reversal? In the case of the “dark” types, the opposite is the “bright” types (?).

872. (10) Herein, what are the Synonyms? He who is “dark” is thus practising for his own affliction through lack of faith, is a fool, unskilled [in profit], unexpert, uncontemplating of disappointment. He who is “bright” is practising for his own welfare, is wise, skilled [in profit], expert, and a contemplator of disappointment. These are the Synonyms,

873. (11) Herein, what are the Descriptions? This [“dark”] person is described by a description in terms of ripening; he is described by [a description in terms of] the state of being gripped in the unprofitable. The “bright” type is described by a description in terms of reappearance due to profitable ideas and by a description in terms of ripening of profitable ideas.

874. (12) Ways of Entry? With ignorance as condition, determinations; … down to … ageing-and-death; and ignorance is the footing by demonstration. With the arising of science, … down to … cessation of ageing-and-death [this is the way of entry by dependent arising.] And these two ideas are included in the determinations category. The idea element and the idea base are the footing, by demonstration, in the case of the elements, [etc.].

875. (13) Herein, what is the Clearing Up? It is the instigation of this Thread as taught.

876. (14) Terms of Expression? When the Blessed One spoke of the “dark” type [for instance] he does not teach a single type of person; [but rather] in so far as creatures have destination he demonstrates as “dark” in the plural those who have reappeared there through an action (idea) consisting in misconduct. “Bright” is reappearance due to profitable actions (ideas) in the case of all creatures, and all that is what he refers to as “bright”. With this unity as condition this is a description in terms of reasoned attention of the four persons as principal entity-types.

877. (15) Herein, what are the Requisites? For unprofit having evil friends is the condition and unreasoned attention the cause; for profit having good friends is the condition and reasoned attention the cause.

878. (16) Herein, what is the Coordination? Here someone is born again in a low-born clan. Being born again in a low-born clan, he has reappeared among [inferior unprofitable] forms, sounds, odours, flavours, and tangibles, and all human use of possessions. The “bright” type has reappeared among superior profitable kinds and all human use of possessions.