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

VI. Type of Thread dealing with Corruption and dealing with Penetration

1st Example

879. Herein, what is the type of Thread dealing with corruption and dealing with penetration? [An example is] the verse:

The steadfast will never call that a strong bond
….

880. [The Thread's Meaning.]

For what reason is that bond [not] strong? For four reasons: One can get free from it by [one's own] lordly position, or by riches, or else through another by petitioning, or by legal (?) procedure. But as to [the bond consisting in] “lusting for jewels and gems And concern for a wife and for children as well”, they are a mental bond for one, from which one cannot get free by [one's own] lordly position or by riches or else through another by petitioning or by legal (?) procedure, and there is no agent divine or human, [to whom one could say] “Get [me] free from the bond with this”.

881. By means of the underlying tendency to lust, this bond binds one to the six external bases: craving for forms binds one to forms, … down to … craving for ideas to ideas. He who is bound here in the world [of this life] is guided to the next world bound, is born bound, dies bound, and goes from this world to the next bound. He can never get free except by way of the Noble Path. For it is through finding this bond and the state of dying and the state of reappearing to be fearful that he comes to abandon will and lust. By abandoning will and lust he surmounts both this world and the other world that is its double.

882. Herein, the abandoning of determinations that are due to bondage is [elsewhere] stated thus (Having put away will for both these extremes … With chattels a Stilled One [remains] unbesmirched), since in regard to chattels consisting in children and wives he (has extracted the barb); [and one such as] this shows the abandoning of that same craving with the abandoning of the craving's root.

883. [He does so] (Wandering diligent); for it is owing to negligence that sensual desire occurs. He who delights in the renunciation due to their abandoning is one who abides diligent. And it is with his abandoning of hope [from these] that he hopes neither for this world nor for a next world. He does not wish for anything endearing and gratifying that has this world for its support, nor does he wish for anything endearing and gratifying that has another world for its support. Hence it is said that (He hopes for neither this world nor a next). His abandoning is the “severance”.

884. [Now] the “Stilled One” [thus] demonstrated in the Chapter of Octets is the “steadfast” one here; and the “non-hoping” demonstrated in the Chapter of Octets is the “unconcern” here. So, since all these sensual desires have been taught in the [first] verse alone with craving for the chattel as an objective sensual desire, hence the Blessed One teaches [in the verse that follows]

But that too they sever and wander [in freedom]
Unconcerned, and all sensual desires foregone.

885. The demonstration of this verse has been twofold: as demonstration by collation [with another verse] and demonstration by occasion. Just as this verse [as an answer to the question asked in the Saṃyutta] is the type [of Thread] dealing with corruption and dealing with penetration, so too the answer to [the question asked in] that verse [in the Chapter of Octets] is the type [of Thread] dealing with corruption and dealing with penetration. So in the case of all verses and prose-expositions.

The Thread has been demonstrated.

886. (1) Herein, what is the Teaching? With what purport is this Thread taught? Those creatures that are of lusting temperament will abandon sensual desires: this is the Blessed One's purport.

887. (2) Herein, what is the Investigation? He who had the ten-grounded defilements has outstripped them, rejected them, put them away. How are these sensual desires as defilement tenfold? As hither-side and further-side fetters and as the ten-grounded bases [eye-cum-forms, … body-cum-tangibles (?)]. This is the Investigation.

888. (3) Herein, what is the Construing? Those who lust are bound by the strong bond. This is the construing.

889. (4) Herein, what are the Footings? [That someone] “lusts after jewels and gems” is the footing for my-making. “Concern” is the footing for lust for past things. “But that too they sever” is the footing for keeping in being.

890. (5) Herein, what are the Characteristics? One whose cognizance lusts after jewels and gems is attached in regard to I-making, attached in regard to my-making, and also he who lusts after children and wives, who lusts after fields and lands. This is the Mode of Conveying Characteristics.

891. (6) Herein, what is the Mode of Conveying a Fourfold Array? What is the Blessed One's Purport here? It is that those who have the will for extinction will abandon craving for children and wives. This is the Blessed One's purport. *//*

892. (7) Herein, what is the Conversion? Craving for children and wives is Origin. As to categories assumed, these are simply the form-chattels in external forms (?); this is Suffering. The severance of craving is Cessation. That whereby it is severed is the Path. */ These are the four Truths /*.

893. (8) Analysis? There is no plane of analysis.

894. (9) Reversal? The opposite has [already] been demonstrated.
[in the two parts of the verse].

895. (10) Herein, what are the Synonyms? The synonyms have

[already] been demonstrated.

896. (12) Herein, what are the Ways of Entry? Where there is craving, there determinations are made the way of entry. With that as condition, consciousness; … down to … ageing-and-death. What is not found (?) is ignorance: with the arising of science, cessation of ignorance; … down to … ageing-and-death.

897. (13) Herein, what is the Clearing Up? The verse's instigation has already been cleared up.

898. (14) Herein, what are the Terms of Expression? “The steadfast will never call that a strong bond” is described by a unity, not by a diversity. There are four kinds of lust, namely lust for sensual desires, lust for form, lust for being, and lust for views, which are described by a unity.

899. (15) Herein, what are the Requisites? When people have “lust for jewels and gems” the cause of that is perception of beauty, and apprehending of the sign [of beauty] through [personal] features is its condition. Perception of ugliness is the cause whereby they are severed, and removal of apprehension of signs is the condition.

900. (16) Herein, what is the Coordination? Those “lusting after jewels and gems” are confused and affected by hate as well. “But that too they sever and wander [in freedom]”: that is abandoned because of its having being diagnosed and because of its having being avoided. This is the Coordination.

2nd Example

901. [The Thread's Meaning.]

(What is chosen, what is asserted, [what is allowed to have underlying tendency]) in detail [in the three paragraphs].

902. [The Thread's Meaning.]

[(i) First Paragraph of the Thread.] As to “what is chosen”, this is a condition for bodily and verbal action. What is the reason? It is because what is chosen is choice, and that is called “mind-action”. That choice as action is the mental kind, and that and the bodily and verbal kinds are the three kinds of action demonstrated.

903. [Now] though the bodily action and the verbal action that one instigates may [in themselves] be profitable, when one misapprehends them this is what is called “misapprehension of virtue and duty”.

904. “Asserting” is the threefold determinations, namely those consisting in merit, those consisting in demerit, and those consisting in imperturbability. With those as condition, consciousness; thus these are an “object whereby consciousness has a steadying-point”.

905. “Any perception of beauty, [perception of permanence,] perception of pleasure, and perception of self, is what is chosen”.

906. That consciousness passing on by means of form is steadied with form as its object, with form as its standing-point, comes to growth, increase, and abundance through its being infected with relishing: this is “asserting”.

907. When thus steadied in the steadying-points for consciousness, the first generating [of consciousness] is an assuming by way of an object; that is what is called “chosen”.

908. [Then] any attachment, cleaving to, [on the part of] the formless steadied thereon is what is called “asserted”.

909. Concern for agreeable forms that are agreeable and pleasing is “what is chosen”. [For] (Whatever one chooses) among the wished-for and agreeable is the Body-Tie of covetousness, and among those provocative of resistance it is the Body-Tie of ill will, … and so all four Body-Ties.

910. This is cognizance's first instance in the five strands of sensual desires. When someone is a contemplator of gratification therein [in those sensual desires] then owing to that choice of his many evil unprofitable ideas have parallel occurrence with his cognizance. [For when] a person is bound by lust through sensual desire as defilement he can be done with as [Māra] desires. This is the “asserting” in [the case of the Flood of] Sensual Desires, and so with all four Floods.

911. In so far as he abides associated with these sensual desires, with them kept in being (?), cleaved to them, this is “choice”.

912. In so far likewise as, when someone is not without lust, has a propensity for loving, when any change and alteration arise for him, then with the sorrow and lamentation, pain, grief, and despair [consequent thereon in him], that consciousness of his has parallel occurrence with pain as the [thought-]arising that what is remembered is inseparable from the idea of its subsidence grips his cognizance; this is called “asserting”.

913. He “chooses” and “asserts” for each single steadying-point for consciousness, and that steadying-point is twofold, namely steadying-point-as-object and steadying-point-as-nutriment. Herein, the steadying-point-as-object is a condition for name-and-form; and for the steadying-point-as-nutriment and for any steadying-point for that generated renewal of being and for any steadying-point as renewal of being. Hence it is said that [in the Thread] (That becomes the object whereby consciousness has a steadying-point). With that consciousness as condition, name-and-form; … down to … ageing-and-death.

914. [(ii) Second paragraph of the Thread.] Again, he does not choose and does not assert in order that (?) [that steadying-point] may not give renewal of being in a future physical basis: this opposite is demonstrated as follows [in the Thread]: ([If] he does not choose and [if] he does not assert, yet he lets tendencies underlie), the demonstration here being the second.

915. What he had formerly “chosen” and had “asserted” is [still] uneradicated, and with that as condition there is [still] this steadying-point for consciousness. Or else his underlying tendencies reveal themselves, and with that as condition renewal of being is generated for him.

916. Or else he does not bother (?) to assert (?) [any preference for] houses with a refined (?) living-standard (?). Since he does not bother (?) to assert (?) it, he is thus [re-]born in houses of low standard (?). That guides him to assert [preference]. Any such determinations chosen and asserted are objects, both the choice and the assertion for the purpose of (?) generating a physical basis being an object for consciousness.

917. As by choice and by assertion aspiring creatures “that already are” (that already have existence) choose and assert, not so those “that yet seek to be”, who neither choose nor assert. What are the “creatures that already are”? They are those actually (?) born, and the egg-born already broken out of the egg, and the moisture-born, [all] so long as they have not yet reached dissolution [of the body]; it is these that “already are”. What are those “that yet seek to be”? They are those traversing the roundabout while still in the womb or in the egg; it is these latter that “neither choose nor assert”: and yet their renewal of being is generated by underlying tendency. Those “that already are” are “frail”, while those “that yet seek to be” are “firm”. It is the “frail” that choose and assert, while the “firm” neither choose nor assert; and yet they still pursue the roundabout owing to underlying tendency.

918. Another way: there are the Noble Persons who are Initiates. Herein, they neither choose nor assert, yet they appear again owing to underlying tendency.

919. Another way: there are subtle breathing things in the soil and in water that do not come within the eye's horizon; and they neither choose nor assert, yet they pursue the roundabout owing to underlying tendency.

920. Another way: all outsider (?) mendicants are over-estimators (?). They neither choose nor assert, and yet they pursue the roundabout owing to underlying tendency.

921. [(iii) Third paragraph of the Thread.] ([If] one no more chooses, and no more asserts and no more lets tendencies underlie, then there is no object whereby consciousness might have a steadying-point).

[With the words] “He no more chooses” he shows eradication of obsession, and with “he no more lets tendencies underlie” he shows eradication of underlying tendencies.

With “he no more chooses” he shows abandoning of gross defilements, and with “he no more lets tendencies underlie” he shows abandoning of subtle defilements.

With “he no more chooses” he shows the plane of seeing (?), with “he no more asserts” he shows the Once-Returner and the Non-Returner, and with “he no more lets tendencies underlie” the arahant.

With “he no more chooses” he shows abandoning by means of the Virtue Category's opposition, with “he no more asserts” he shows abandoning by means of the Concentration Category's opposition, and with “he no more lets tendencies underlie” he shows abandoning by means of the Understanding Category's opposition.

With “he no more chooses” he shows abandoning of determinations consisting in demerit, with “he no more asserts” he shows abandoning of determinations consisting in merit, and with “he no more lets tendencies underlie” he shows abandoning of determinations consisting in imperturbability.

“He no more chooses” is the I-shall-come-to-know-finally-the-as-yet-not-finally-known faculty, “he no more asserts” is the final-knowledge faculty, and “he no more lets tendencies underlie” is the final-knower faculty.

“He no more chooses” is a blunt Keeping of Faculties in Being, “he no more asserts” is a medium Keeping of Faculties in Being, and “he no more lets tendencies underlie” is an outstanding Keeping of Faculties in Being.

This is the Thread-meaning.

922. (1) Herein, what is the Teaching? Here the four Truths are taught in the Thread.

923. (2)–(3) (i) “What is chosen and what is asserted”: There is, [still] that object [whereby] cognizance finds a standing-point: such investigation is construable. (ii) “He does not choose and does not assert”: there is still that object in the underlying tendency whereby consciousness has a standing-point: such investigation is construable. (iii) “He no more chooses and no more asserts”: with the abandoning of underlying tendencies he does not seek any steadying-point for consciousness: such investigation is construable. This is the Investigation and the Construing.

924. (4) Herein, what are the Footings? The [previous] obsession of choice is the footing for the [subsequent] obsession of choice. The asserting is the footing for assuming. The underlying tendency is the footing for obsession. The keeping in being of destruction of will and lust for these is the [footing for the] abandoning of lust for being.

925. (5) Herein, what are the Characteristics? “What is chosen” is what is felt (?), “what is asserted” is what is taken up, cognized, the consciousness of that, also the object, also the condition.

926. (6) Herein, what is the Fourfold Array? Here in the Thread what is the Blessed One's Purport? It is that those who do not wish for renewal of being will not choose and will not assert. This is the purport.

927. (7) Conversion? The choosing, the asserting and the underlying tendency [on the one hand], and the abandoning of the steadying-points for consciousness [on the other] are two Truths, [respectively Origin and Path].

928. (8) Analysis? There is no plane of Analysis.

929. (9) Reversal, however, is the Thread with the opposition [contained in its three paragraphs].

930. (10) Herein, what are the Synonyms? The Choice is mind-choice of forms down to mind-choice of ideas. “Underlying tendency” is the seven underlying tendencies.

931. (11) Descriptions? “Choice” is described by a description in terms of obsession. “Asserting” is described by a description in terms of assuming. “Underlying tendency” is described by a description in terms of cause. “Steadying-point for consciousness” is described by a description in terms of cause-of-rearising. The severance of the choice and assertion and underlying tendency is described by a description in terms of the outguiding of will and lust. With the first two paragraphs [of the three in this Thread] dependent origination [and] specific conditionality [are described respectively]; by the last one, stopping.

932. (12) Ways of Entry? With the [first] two paragraphs there are Suffering and Origin. With the last one, the Path and Cessation.

933. (13) Clearing Up? The Thread's instigation is cleared up [already].

934. (14) Terms of Expression? As expression (?), “what is chosen” is all described by a unity. As assuming, “what is asserted” is described by a unity. “Consciousness” is described by a unity.

935. (15) Reguisites? A beautiful object and unreasoned attention [given to it] are a condition by cause-conditionality for the choice. For consciousness the idea that is its steadying-point is a condition by object-conditionality, while attention is a condition for it by cause-conditionality.

936. (16) Herein, what is the Coordination? This Thread deals with what is perceived (?). Herein, “he chooses” can be demonstrated as cognizing. Then owing to its having a steadying-point, with consciousness as condition, name-and-form; … down to … ageing-and-death. This is the coordination.

937. As to “there is no object whereby consciousness might have a steadying-point” it can be demonstrated thus: With cessation of consciousness, cessation of name-and-form; … down to … cessation of ageing-and-death.

VII. Type of Thread Dealing with Corruption, Dealing with Penetration, and Dealing with the Adept.

1st Example

938. Here, what is the type of Thread dealing with corruption, dealing with penetration, and dealing with the Adept?

[The words] (This world is born to anguish, … down to … whoever have declared liberation from being [to come about] through [some kind of] being) deal with corruption. [The words] (It is by depending on the essentials of existence that this suffering has actual being … down to … His craving for being comes to be abandoned. And he no more expectantly relishes non-being) deal with penetration. [The words (That] bhikkhu being quenched, through not assuming, no more his being comes to be renewed … [down to] … one such as this outstrips all kinds of being) deal with the Adept.

939. [The Thread's Meaning.

(i) Corruption.] Herein, “born to anguish”: the anguish is that it is born to lust, born to hate, and born to delusion, and thus [with the words] “the world is born to anguish” he shows how these creatures stand.

940. The “contact” is threefold, namely to be felt as pleasure, to be felt as pain, and to be felt as neither-pain-nor-pleasure. Herein, contact to be felt as pleasure brings the anguish of lust, that to be felt as pain brings the anguish of hate, and that to be felt as neither-pain-nor-pleasure brings the anguish of delusion. And according as the Blessed One said to Hatthaka Āḷavaka in the Anguttara (Householder's son, such kinds of lust-born, hate-born, and delusion-born anguish as those whereby one sleeps in pain are absent in me).

941. “It is sickness that it calls self” he who is anguished by these kinds of anguish obtains the threefold perversion, namely (1) perversion of perception, (2) perversion of cognizance, and (3) perversion of view. Herein, (1) perversion of perception is that there is beauty in the ugly, (2) perversion of cognizance is that there is pleasure in the painful, and (3) perversion of view is that there is permanence in the impermanent and that there is self in the not-self.

942. Similarly, the perversion of cognizance [and those of] perception and view, these are the threefold [logical (?)] thinking: (a) thinking based on [the affective state of] cognizance is a perversion, (b) thinking based on perception is a perversion, and (c) thinking based on view is a perversion, too.

943. Herein, the plane for the perversions' province of predominance is ignorance; for according as [ignorance (?)] perceives it, according as it cognizes, according as it perceives and cognizes, and according as liking chooses, these four as the [three] perversions whereby creatures call “self” the fourfold ground for selfhood that is [in fact] a sickness [and] a boil. Thus the words “it is sickness that it calls self” are a conversion [to the opposite]; for “however it conceives [it] 'Tis [ever] otherwise than that”, it conceives that there is beauty, which is not so, and likewise pleasure, permanence, and self. “Maintaining its being otherwise [than it conceives]”: while being, it aspires to future being; hence it is said [here] that it “clings to being”.

944. “Expectantly relishes only being, but what it relishes brings fear”: [by this] he demonstrates the five categories; for sorrow, lamentation and pain with that fear as condition will be kept in being for him.

Up to this point corruption.

945. [(ii) Penetration.] “Now this divine life is lived in order to abandon being”: The outguiding of will and lust is the abandoning of the three [kinds of being]. While “it is [by depending on] the essentials of existence that this suffering has actual being” , since that pain will be kept in being for anyone who relishes being, he stated the abandoning of that pain thus “With the exhaustion of all kinds of assumption suffering has no actual being”: what he calls “assumption” as demonstrated here is the four perversions. Of that the first perversion is sensual-desire assumption, the second is view-assumption, while the third is virtue-and-duty assumption and self-theory assumption. Their exhaustion is pain's having no more actual being, [and with this] he states the cessation of pain that has the essentials of existence for its source. “So when a man thus sees with right understanding how this is, [his] …”: he has no craving for being. By “He no more expectantly relishes non-being” he alludes to the plane of seeing. By “That is the utter exhaustion … extinction” he explains two deliverances: fading of lust and fading of ignorance.

946. [(iii) The Adept.] By “That bhikkhu … [no more] his..” he alludes to the extinction element without trace left. This is the demonstration of the Thread's meaning.

947. (2)–(3) Herein what is the Investigation? When someone has a fever then while he is feverish he has no seeing how it is and finds no dispassion. This is the Investigation and the Construing.

948. (4) Footings? lust-born fever is the footing for the pleasure faculty and for the joy faculty, hate-born fever is the footing for the pain faculty and for the grief faculty, delusion-born fever is the footing for the onlooking-equanimity faculty and for the grief faculty.

949. (5) Herein, what is the Mode of Conveying Characteristics? “Subject to [painful] contact” [implies also] subject to feeling and subject to perception and subject to determinations, “For however it conceives [it]” whether by the sign of beauty, or by the sign of pleasure, or by the sign of permanence, or by the sign of self, it conceives that there is beauty in the ugly, and all [the rest]. When lust-born fever is stated [all] the four fevers are stated, namely the lust-born, the hate-born, the delusion-born, and the view-born, “It is sickness that it calls self” it calls all the fifty terms—impermanent, painful, and so on—[self].

950. (6) Herein, what is the Fourfold Array? What is the Blessed One's Purport in the Thread here? Those who do not remain with fever do not expectantly relish being; those who do not expectantly relish being will attain extinction. This is the Purport.

951. (7) Herein, what is the Conversion? With the [section] dealing with corruption he demonstrates Suffering and Origin. With that dealing with penetration, the Path and Cessation.

952. (8) Herein, what is the Analysis? “Born to anguish”, born to sickness, “it is sickness that it calls self”: that is not unilaterally [always so]; for there may be one who is born to anguish (is anguished) through inattention yet he does not call the sickness self.

953. (9) Herein, what is the Reversal? It is with the reversal of plane for the purpose of showing the proposition and its opposite.

954. (10) Herein, what is the Mode of Conveying Synonyms? “It is sickness that it calls self”: it is a barb that it calls self, … and all the fifty terms can be cited.

955. (11) Herein, what are the Descriptions? “,‘Born to anguish” is the footing for grief; he describes all that by a description in terms of synonyms. “It is sickness that it calls self”: he describes the perversions by a description in terms of defilement. “What it expectantly relishes brings fear”: the perversions are described by a description in terms of presentation.

956. (12) Herein, what are the Ways of Entry? “Born to anguish” is the three unprofitable roots. They, being determinations, are included in the determinations category; in the case of the elements, the idea element; in the case of the bases, the idea base; in the case of the faculties, the femininity faculty and masculinity faculty.

957. (13) Herein, what is the Clearing Up? The Thread's instigation has been cleared up already.

958. (14) Herein, what is the Mode of Conveying Terms of Expression? Fever: Those worlds described [first] by a description in terms of a unity as “clinging [to being]” are the worlds described in the middle by a description in terms of a diversity, doing without the clinging (?).

959. (15) Herein, what are the Requisites? “Born to anguish”: unreasoned attention is the cause and the perversions are the condition. Herein, self is insisted upon by way of two kinds of ideas: namely cognizance and cognizance-concomitant ideas for one who is misapprehending both distortedly.

Another way: perception of not-self eradicates perception of self [conceived] by means of cognizance-concomitant ideas.

Another way: there is perception of impermanence by means of cognizance-concomitant ideas but no perception of not-self thus: (This is called “cognizance” and “mind” and “consciousness”) down to (For long has this been cleaved to thus: This is mine, this is I, this is my self). Herein, such (?) seeing (?) is perception of self. What is the cause, what the condition, for that? I-making is the cause, my-making is the condition.

960. (16) Herein, what is the Coordination? By “this world is born to anguish” the unprofitable consciousness he alludes to is the condition for name-and-form; … down to … ageing-and-death. This is the coordination.

“So when he sees with right understanding how it is, [his] …” is the abandoning of the unprofitable. Herein, there is cessation of ignorance; with cessation of ignorance, … down to … cessation of ageing-and-death. This is the coordination.

2nd Example

961. (Four kinds of person: (1) one who goes with the stream, (ii) one who goes against the stream, (iii) one who has steadied himself, and (iv) one who has crossed over, gone to the further shore, and stands on firm ground as one divine).

962. [The Thread's Meaning.]

Herein, (i) he who goes with the stream (cultivates sensual desires and does evil actions). In so far as he cultivates sensual desires this is the unprofitable root, greed. And it is since he is swept along by sensual desires, which are the streams of craving, that he is called one who “goes with the stream”. Any person who, because of his going with that [stream], with that as condition, with that as cause, does unprofitable action by body and speech is called one who “does evil action”. He has three streams: embodiment-view, uncertainty, and misapprehension of virtue and duty. In virtue of these three streams he reappears in the triple element [of existence]: in the sensual-desire element, in the form element, in the formless element.

963. In the opposite sense, (ii)-(iv) he who Does not (cultivate sensual desires) does not misapprehend virtue and duty, with the abandoning of the embodiment-view he sees how there is disappointment in sensual desires. Since he [instead] cultivates these ideas [of renunciation] and since, with that as condition he “stands as one divine',”, as it were, an Arahant, accordingly it is the Arahant who has “gone to the further shore” of that [stream]. One “gone to the further shore”, who “stands on firm ground”, has the extinction element with trace left.

964. With (i) “one who goes with the stream” he states the non-abandoning of the fetters to be abandoned by seeing. With (ii) “one who goes against the stream” he states the abandoning, in the fruit of Stream-Entry, the defilements coefficient with wrong view. With (ii) “one who has steadied himself” he states the abandoning of the five hitherside fetters.

965. Herein, with (i) “one who goes with the stream” he states one who is confused about the path, with (ii) “one who goes against the stream” and with (iii) “one who has steadied himself” he states one who is wise owing to the path, and with (iv) “one gone to the further shore” it is those hearers who are Adepts and also Fully Enlightened Ones that are stated.

966. With (i) “one who goes with the stream” he states the way leading to the origin of embodiment, with (ii) “one who goes against the stream” and with (iii) “one who has steadied himself” he states the way leading to cessation of embodiment, and with (iv) “one gone to the further shore” it is the Adept-Arahant ideas that are stated.

This is the Thread-meaning.

967. (1) Herein, what is the Teaching? In this Thread the four Noble Truths are taught, and the surmounting of the worlds of the triple element.

968. (2) Herein, what is the Mode of Conveying an Investigation? He who cultivates sensual desires would do evil, he who does not cultivate sensual desires would not do evil, and it is he who has crossed beyond both these planes who has “gone to the further shore”; any such inquiry is the Investigation.

969. (3) Construing? Any inquiry into whether this construes in the Threads or does not construe is the Construing.

970. (4) Footings? With one who “goes with the stream” there is the footing for the seven fetters. For the doing of what is unprofitable the footing is the roots of the unprofitable, with one who “goes against the stream” there is the footing for seeing how things are. With one who has “steadied himself” there is the footing for invincibility. “Gone to the further shore”: there is the footing for the plane of Him Who Has Done.

971. (5) Herein, what is the Mode of Conveying Characteristics? He who “goes with the stream” owing to craving also goes owing to all defilements. He who makes efforts “against the stream” of craving also makes efforts against the stream of defilements. He who has “steadied himself” is also steadied bodily and also steadied verbally and mentally. This is the Mode of Conveying Characteristics.

972. (6) Herein, what is the Fourfold Array? What is the Blessed One's Purport here in the Thread? It is that those who will not delight in the way leading to going with the stream will make efforts for that going against the stream … down to … in the plane of Him Who Has Done.

973. (7) Conversion? The four Truths are taught in the Thread here.

974. (8) Herein, what is the Mode of Conveying an Analysis? That “he who cultivates sensual desires and he who does evil actions is one who goes with the stream” is not unilaterally [always so]; for also a Stream-Enterer may cultivate sensual desires and may do evil actions connected therewith; but although the Initiate thus also may do such evil actions as demonstrated in the Thread yet he is not one “going with the stream”. [So] This is declarable [only] after analysis.

“And he does not cultivate sensual desires and he does no evil action and he is one who goes against the stream” is not unilaterally [always so]. All those outside [the Dispensation] who are lust-free with regard to sensual desires do not cultivate sensual desires and they do no evil yet they go with the stream, they do not go against the stream. This is the analysis.

975. (9) Herein, what is the Mode of Conveying a Reversal? It is the opposition demonstrated.

976. (10) Synonyms? In the case of sensual desires they are sensual desires as things and sensual desires as defilement, and they are forms, sounds, odours, flavours, and touches, and they are chattels consisting of children, wives, bondsmen, and workmen.

977. (11) Descriptions? *//* Those “going with the stream”, are described by a description in terms of defilement's taking place. Initiate persons are described by a description in terms of penetration. Non-Returners are described by a description in terms of invincibility. These are the descriptions.

978. (12) Ways of Entry? The one who “goes with the stream” is Suffering. His ideas are Suffering's Origin. Any form is the form category; so too the [rest of the] five categories; [and] dependent arising. These defilements, included in the determinations category, are described in the idea base, the idea element, and the faculties.

979. (13) Clearing Up? The instigation whereby this Thread is taught is cleared up.

980. (14) Terms of Expression? */ [By “one going with the stream”.] All ordinary men are described by a unity. /* By “one going against the stream” all Stream-Enterers are demonstrated by a unity. But there are those who “go against the stream” of the underlying tendency to lust who are Initiates too; the foremost is the person who has “steadied himself”, and they [under him] as the Lust-Free [Non-Returner], are described by a unity. He who has “gone to the further shore” is all Arahants, all Hermit Enlightened Ones, and all Fully Enlightened Ones, described by a unity,

981. (15) Requisites? For him who “goes with the stream” bad friends are the condition, obsession by sensual desire is the cause. One who “goes against the stream”: for him “there are two causes and two conditions for the arising of … down to … right view”. For him who has “steadied himself” the obtained path is the cause and the instigation is the condition, bodily and a portion of the cognizance-concomitant (?).

982. (16) Coordination? This Thread being an analysis, there is no plane of coordination.

VIII. Type of Thread Dealing with Morality and Dealing with Penetration

1st Example

983. Herein, what is the type of Thread dealing with morality and dealing with penetration? The verse:

Merit will grow for one who gives ….

984. [The Demonstration of the Thread.]

“For one who gives”: the ground for making merit consisting in giving is stated, “No risk is stored for one restrained”: the ground for making merit consisting in virtue is stated. “One who is skilled abandons evil”: he states the abandoning of greed and delusion and ill will. “With exhaustion of lust, hate, delusion, He attains complete extinction”: he states the outguiding of will and lust for greed, for delusion, and for ill will.

985. The verse “Merit will grow for one who gives” is the profitable root non-greed. “No risk is stored for one restrained” is the profitable root non-hate. */ [“One who is skilled abandons evil” is the profitable root non-delusion. “With exhaustion of greed, hate, delusion,] He attains complete extinction”: he alludes to the fruit of the path [of Arahantship] and the extinction element without trace left.

986. By the giving he alluded to the abandoning of the gross defilements, by the virtue to that of the medium, by the understanding he alluded to that of the subtle defilements, and by “With exhaustion of lust, hate, delusion, He attains complete extinction” [he alludes to] the plane of Him Who Has Done.

987. By “Merit will grow for one who gives, No risk is stored for one restrained, One who is skilled abandons evil” the path is stated. By “With exhaustion of lust, hate, delusion, He attains complete extinction” he states the highest fruit.

988. By the three clauses “Merit will grow for one who gives, [No risk is stored] for one restrained, [One who is skilled abandons evil]” the profitable root belonging to the worlds is stated. By “With exhaustion of lust, hate, delusion, He attains complete extinction” the profitable root dissociated from worlds is stated.

989. By “Merit will grow for one who gives, No risk is stored for one restrained” he alludes to the plane of the ordinary man. By “One who is skilled abandons evil” he alludes to the Initiates' plane. By “With exhaustion of lust, hate, delusion, He attains complete extinction” the Adept's plane is stated.

990. By “Merit will grow for one who gives, No risk is stored for one restrained” the way leading to heaven is stated, by “One who is skilled abandons evil” the Initiates' deliverance, and by “With exhaustion of lust, hate, delusion, He attains complete extinction” the Adept's deliverance.

991. By “Merit will grow for one who gives, No risk is stored for one restrained” he states talk on giving, talk on virtue, and talk on heavens, namely the teaching of True Ideas belonging to the worlds. By “One who is skilled abandons evil” contemplation of disappointment [is stated]. By “With exhaustion of lust, hate, delusion, He attains complete extinction” the teaching of the True “Idea that is peculiar to Enlightened Ones” [is stated].

992. “Merit will grow for one who gives”: by his giving freedom from fear to breathing things the abstention from killing breathing things gives freedom from fear to creatures; in the same way all the training precepts can be cited. “No risk is stored for one restrained”: he restrains cognizance by establishing it in virtue, and when he is restraining, his [cognizance] comes to fulfilment. “With exhaustion of lust, hate, delusion, He attains complete extinction” is the two deliverances, [namely heart deliverance due to fading of lust and understanding-deliverance due to fading of ignorance.]

This is the Thread-Demonstration.

993. (1) Herein, what is the Teaching? What is taught in this Thread? Two good destinations, namely gods and human beings, and also the five strands of sensual desire: this is the demonstration with two terms [in the verse], namely (i) “Merit will grow for one who gives” and (ii) “No risk is stored for one restrained”. By “One who is skilled abandons evil” the path is stated. By “With exhaustion of lust, hate, delusion, He attains complete extinction” the two extinction elements are taught, that with trace left and that without trace left. This is the teaching.

994. (2) Investigation? “Merit will grow for one who gives”: by this first term the ground for making merit consisting in giving is stated; hence [the ripening (?)] of straightway[-resulting] profitable ideas. By the second term , namely “No risk is stored for one restrained”, the state of no risk, no foe, and no ill will affliction [is stated]. By the third term, namely “One who is skilled abandons evil”, cessation of unknowing with the arising of knowledge [is stated]. By the fourth term, with the exhaustion of lust and hate there is the heart-deliverance due to fading of lust, and with the exhaustion of delusion there is the understanding-deliverance due to fading of ignorance. This is the Investigation.

995. (3) Construing? One who is steadied in giving fulfils in both ways: he abandons avarice, and merit grows. There is this construing.

996. (4) Herein, what are the Footings? “Merit will grow for one who gives” is the footing for the Expression of Generosity, “No risk is stored for one restrained” is the footing for the Expression of Understanding, “One who is skilled abandons evil” is the footing for the Expression of Truth, and “With exhaustion of lust, hate, delusion, He attains complete extinction” is the footing for the Expression of Peace. This is the Footings.

997. (5) Herein, what are the Characteristics? “Merit will grow for him who gives, No risk is stored for one restrained”: also for one who gives no risk is stored up. “One who is skilled abandons evil, with exhaustion of lust, hate, delusion he attains complete extinction”: also with the exhaustion of form, also with the exhaustion of feeling, … With exhaustion, fading, cessation, of form by means of which form someone describing a Perfect One would describe a wrong view, and so with the [rest of the] five categories.

998. (6) The Fourfold Array? What is the Blessed One's Purport here? It is that those who aspire to great properties will give gifts for the abandoning of danger that those with the will for non-risk will abandon the five risks, that those who have the will for the profitable keep the eight-factored path in being for the abandoning of the eight wrongnesses, and that those who desire to attain extinction will abandon lust, hate, and delusion. This is the Blessed One's purport.

999. (7) Conversion? Avarice in one who does not give, and risk for one unrestrained, and non-abandoning of evil, are Origin through demonstration by opposites. With non-greed and non-hate and non-delusion as profitable, these are the three profitable roots. Their condition is the eight rightnesses. This is the Path. Their exhaustion of lust, hate, and delusion is Cessation.

1000. (8) Analysis? “Merit will grow for him who gives” is not unilaterally [always so]. For him who gives out of fear of punishment by kings, for him who gives to the virtuous using what is not allowable, no merit grows, and he gives such a gift without profit. And with gifts of rods [for punishing] and gifts of weapons it is demerit, not merit, that grows.

1001. “No risk is stored for one restrained” is not unilaterally [always so]. What is the reason? When someone sees his state here and now thus (“If kings arrested [me], they might cut my hand off, …”), etc., he does not, by such restraint as that, unmake risk. On the contrary, it is one who undertakes thus “One who kills breathing things has evil ripening here and now and in some future existence” and so with all the [ten kinds of] unprofitable [action] that he refrains with that as cause (?); It is by this kind of restraint that non-risk is stored up.

1002. (9) Reversal? “Merit will grow for him who gives”: merit will not grow for one who does not give—[the kind of merit, that is,] that consists in giving . “No risk is stored for one restrained”: for one unrestrained risk is made.

“One who is skilled abandons evil”: one who is unskilled does not abandon it, “With exhaustion of lust, hate, delusion, he attains complete extinction”: without the complete exhaustion he has no extinction .

1003. (10) Synonyms? “Merit grows for him who gives”: merit also grows for him who shares, and also for him who concentrates his cognizance; also merit grows through performance of services.

1004. (11) Descriptions? “Merit grows for him who gives” is described by a description in terms of destruction with the support of non-greed, “No risk is stored for one restrained” is described by a description in terms of destruction with the support of non-hate. “One who is skilled abandons evil” is described by a description in terms of destruction with the support of non-delusion.

1005. (12) Ways of Entry? In the case of the five faculties [beginning with faith], “Merit will grow for him who gives, No risk is stored for one restrained” is the virtue category made a way of entry by means of restraint. In the case of the six faculties [beginning with the eye], restraint is the concentration category. That “One who is skilled abandons evil” is the understanding category. “With exhaustion of lust, hate, delusion, he attains complete extinction”: this is the deliverance category. In the case of the elements, the idea element; in the case of the bases, the mind base.

1006. (13) Clearing Up? The instigation with which this Thread is taught is cleared up [in the Thread itself].

1007. (14) Terms of Expression? Giving is described in terms of a unity. The eight kinds of giving [beginning with] generosity, giving up, giving of the True Idea, giving of material things, … can be cited in detail: this is a diversity. But “For him who gives” is not described by a description in terms of a unity, it is described by a description in terms of the blamelessness of the liking (?). “With exhaustion of lust, hate, delusion, he attains complete extinction” is described in terms of fighting courage.

1008. (15) Requisites? For giving, gladness is the condition and non-greed the cause. For one restrained, reasoned attention is the cause and giving up the condition. “One who is skilled abandons evil”: seeing how things are is the condition and obtainment of knowledge the cause. “,‘With exhaustion of lust, hate, delusion, he attains complete extinction”: another’s utterance, and reasoned attention in oneself, and the path, are the cause and the condition.

1009. (16) Coordination? The verse “Merit will grow for him who gives”: for him also virtue grows and, also restraint grows. “No risk is stored for one restrained”: also no other defilements are stored up, (and those taints and troubles that might arise with that as condition, they too do not arise in him).

1010. “With exhaustion of lust, hate, delusion, he attains complete extinction”: with the exhaustion of lust and hate there is also the exhaustion of the underlying tendency to lust and also of those to hate and to delusion.

1011. “He attains complete extinction” is the extinction element with trace left and the extinction element without trace left. This is the Coordination.

2nd Example

1012. (Five rewards can be expected of ideas that have entered the ear when they are … down to … well penetrated by [right] view) this Thread can be quoted in detail—When he “devotes himself” and “strives” and “makes efforts” [he (reaches distinction (i) here and now] … (i) when ill … (iii) the time of death … (iv) when a god … (v) [he reaches] Hermit Enlightenment).

1013. [The Thread's Meaning.]

“Entered the ear”: this is done by hearing the true object of faith; and his cognizance is not yet thirsty for the insight into ideas that consists in the higher understanding or for complete breaking-out.

1014. And this Thread is taught of the five kinds of persons: there are the Followers by Faith (1) with blunt faculties and (2) with keen faculties and the followers by Ideas (3) with blunt faculties and (4) with keen faculties; but (v) since a person of deluded temperament cannot devote himself, strive, or make efforts, the deliverance, according as it comes to be, according to the concentration it has (?), shows its (?) fruit at that moment, at that instant, in that period; and even if the devotee falls away or another (?) corrupts (?) him (?), that [deliverance (?)] is still not without its pleasant ripening for him either here and now or on reappearance or in some future period.

1015. Herein, if (2) the kind of person who is a Follower by Ideas [with keen faculties] has such ideas entered by the ear, then when he devotes himself he (i) reaches [distinction here and now]; but (1) the Follower by Ideas with blunt faculties reaches it (ii) when he is ill. (4) The Follower by Faith with keen faculties reaches it (iii) on the occasion of the time of death, and (3) he with blunt faculties reaches it (iv) when he is a god; but when he does not reach it as a god, then with that same lust for the True Idea, with that relish for the True Idea, (v) he [eventually] reaches Hermit Enlightenment.

1016. (i) He who devotes himself, strives, makes efforts, in regard to the [ideas that have] entered the ear perceives successive distinction, and perceiving, he reaches it [here and now]. (ii) If he gives attention thereto when ill, he reaches it when he devotes himself thereto. (iii) If he has the sense of urgency at the time of his death, he reaches it when he devotes himself thereto. (iv) But if he has no sense of urgency in any of these instances, then (when he becomes a god and enjoys pleasure he still has traces of the True Idea floating in him); he recognizes thus: (“This is the True Idea and outguiding Discipline in which we led a divine life formerly when we were human”). Then as a god he reaches it. Or else (v) through abiding in negligence due to cleaving to the five strands of heavenly sensual desires, he [eventually] by means of that profitable root reaches Hermit Enlightenment.

1017. What, owing to another's utterance, is “consolidated by word of mouth” is understanding consisting in what is heard. Those ideas, when “looked over by the mind”, are understanding consisting in cogitation. In that they are “,‘well penetrated by right view” is understanding consisting in keeping in being.

1018. When [ideas] that have entered the ear are “consolidated by word of mouth”, then (i)–(iii) when someone attains extinction here and now that person is an Arahant; but he who reaches it (iv) on reappearance as a god and attains extinction there is a Non-Returner. (v) He who reaches Hermit Enlightenment through that profitable root is the type of person whose actual being has for its accessories his previous devotion.

1019. “Ideas that have entered the ear” is the first Base for Deliverance, “consolidated by word of mouth” is the second and third Base for Deliverance, “looked over by the mind” is the fourth Base for Deliverance, and “well penetrated by [right] view” is the fifth Base for Deliverance.

1020. “Ideas that have entered the ear, consolidated by word of mouth”: having heard through his ear successive ideas he fulfils the virtue category. “Looked over by the mind”: he fulfils the concentration category. “Well penetrated by [right] view”: he fulfils the understanding category.

1021. “Ideas that have entered the ear”: (he has heard much …), which can be quoted in detail; this is the first Exploit of Faith. “Looked over by the mind”: (he abides much in retreat …) can be quoted in detail; this is the second Exploit of Faith. “Well penetrated by [right] view”: (… heart-deliverance that is taintless … down to … there is no more of this beyond); this is the third Exploit of Faith.

1022. By “ideas that have entered the ear” the Master shows an Initiate. By “looked over by the mind” the Master shows an Arahant. By “Well penetrated by [right] view” the Master shows a Perfect One, accomplished and fully enlightened.

1023. By “Ideas that have entered the ear”: he shows the escape in the case of sensual desires. By “looked over by the mind” he shows the escape in the case of the form element. By “well penetrated by [right] view” he shows the escape in the case of the triple element.

This is the Thread-meaning.

1024. (1) Herein, what is the Mode of Conveying a Teaching? In this Thread the three Searches are taught: the path of quiet in sensual-desire search is through “ideas that have entered the ear”; [the path of quiet in the existence search is] through the “verbally consolidated”; the path of quiet in the divine-life search is through the “well penetrated by [right] view”.

1025. (2) Investigation? According as he is giving attention to, is investigating, what is heard he obtains understanding consisting in what is heard. According as he gives attention to the ideas as heard, then he obtains understanding consisting in cogitation. According as he gives attention to ideas here and now, then he obtains understanding consisting in keeping in being. This is the Investigation.

1026. (3) It is through what is heard that he obtains understanding consisting in what is heard, it is through cogitation that he obtains [understanding] consisting in cogitation, it is through [right] view that he obtains understanding consisting in keeping in being. There is this Construing.

1027. (4) Footings? “Ideas that have entered the ear” is the footing for hearing the True Idea. “Consolidated by word of mouth” is the footing for devotion. “Looked over by the mind” is the footing for insight into ideas according to the True Idea, “[Well penetrated] by [right] view” [is the footing for the Path (?)].

1028. (5) [Characteristics? …] “Looked over [by the mind]” is both looked over by understanding and looked over by right view […]

1029. (6) The Fourfold Array? What is the Blessed One's Purport in this Thread? As to possessors of these three kinds of understanding, they an outlet find, thus the Dispensation gives outlet. This is the purport.

1030. (7) With no hearing and with no attention and with no penetration, the way leading to the origin of embodiment is stated. With hearing and with attention and with penetration, the way leading to cessation of embodiment is stated. This is the Conversion.

1031. (8) Analysis? Since this is unilaterally declarable, there is no plane of analysis here.

1032. (9) Reversal? By their opposites the five rewards are five dependencies, which one reaches here and now or on reappearing or in some subsequent period.

1033. (10) Synonyms? “Ideas that have entered the ear”: what is heard is also seen by the understanding faculty, and also intimated. What is “well penetrated by understanding” is also clarified.

1034. (11) Descriptions? The teaching, namely “ideas that have entered the ear”, is described by a description in terms of science. Attention is described by a description in terms of gladness. [Distinctions] here and now are described by a description in terms of reward.

1035. (12) Ways of Entry? The three kinds of understanding: “Consolidated by word of mouth” is understanding consisting in what is heard, “looked over by the mind” is understanding consisting in cogitation, and “well penetrated by [right] view” is understanding consisting in keeping in being. These are the Noble Truths. The arising of science is the cessation of ignorance, which is Dependent Arising. In the case of the Faculties, the three faculties [dissociated from worlds]; in the case of the Bases, this is included in the idea base; in the case of the Elements, it is included in the idea element.

1036. (13) Clearing Up? The Thread's instigation is completed at the beginning (?).

1037. (14) Terms of Expression? The “five rewards” are described by a diversity. The ideas (?) that have “entered the ear” are the Noble Ones' Usage described by a diversity. The hearing of the ideas is described by a unity.

1038. (15) Requisite? Paying respect [to true men] is the condition for hearing the True Idea, faith being the cause. “Looked over by the mind”: experience of the meaning is the condition and experience of the idea the cause. “Well penetrated by [right] view”: hearing faith's true object and attention are the condition, and understanding consisting in what is heard and in cogitation are the cause.

1039. (16) Coordination? The Thread having been analysed, there is no need (?) to produce another way, since the plane of coordination is there [already].

1040. In the Elder Mahā-Kaccayāna's Piṭaka-Disclosure the chapter on the Modes of Conveying in Combined Treatment is completed.

Translated from the Pāḷi by Bhikkhu Ñāṇamoli, 1964.

Published by The Pali Text Society, Oxford.

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