Nettippakaraṇapāḷi

The mundane sutta, based on beings, should be indicated by nineteen individuals.

Those individuals, designated by their temperaments, are to be sought out: some are of a greedy temperament (rāgacaritā), some of a hateful temperament (dosacaritā), some of a deluded temperament (mohacaritā); some are of a greedy temperament and a hateful temperament; some are of a greedy temperament and a deluded temperament; some are of a hateful temperament and a deluded temperament; some are of a greedy temperament, a hateful temperament, and a deluded temperament. An individual whose temperament is greedy, standing at the door of greed (rāgamukhe ṭhito rāgacarito); an individual whose temperament is hateful, standing at the door of greed (rāgamukhe ṭhito dosacarito); an individual whose temperament is deluded, standing at the door of greed (rāgamukhe ṭhito mohacarito); an individual whose temperament is greedy, hateful, and deluded, standing at the door of greed (rāgamukhe ṭhito rāgacarito ca dosacarito ca mohacarito ca). An individual whose temperament is hateful, standing at the door of hatred (dosamukhe ṭhito dosacarito); an individual whose temperament is deluded, standing at the door of hatred (dosamukhe ṭhito mohacarito); an individual whose temperament is greedy, standing at the door of hatred (dosamukhe ṭhito rāgacarito); an individual whose temperament is greedy, hateful, and deluded, standing at the door of hatred (dosamukhe ṭhito rāgacarito ca dosacarito ca mohacarito ca). An individual whose temperament is deluded, standing at the door of delusion (mohamukhe ṭhito mohacarito); an individual whose temperament is greedy, standing at the door of delusion (mohamukhe ṭhito rāgacarito); an individual whose temperament is hateful, standing at the door of delusion (mohamukhe ṭhito dosacarito); an individual whose temperament is greedy, hateful, and deluded, standing at the door of delusion (mohamukhe ṭhito rāgacarito ca dosacarito ca mohacarito cāti). The mundane discourse (lokiya sutta), based on beings (sattādhiṭṭhānaṃ), is to be designated by these nineteen individuals.

The discourse pertaining to wholesome dispositions (vāsanābhāgiya sutta) is to be designated by virtuous individuals (sīlavantehi). These five virtuous individuals are: those with natural virtue (pakatisīlaṃ), those with undertaken virtue (samādānasīlaṃ), those with mental clarity (cittappasādo), those with tranquility (samatho), and those with insight (vipassanā). The discourse pertaining to wholesome dispositions is to be designated by these five individuals.

The supramundane discourse (lokuttara sutta), based on phenomena (dhammādhiṭṭhānaṃ), is to be designated by three discourses: the discourse pertaining to vision (dassanabhāgiyena), the discourse pertaining to development (bhāvanābhāgiyena), and the discourse pertaining to the perfected (asekkhabhāgiyena).

Both the mundane and the supramundane, based on beings and based on phenomena, are to be designated by both. Knowledge (ñāṇaṃ) is to be designated by wisdom (paññāya): by the faculty of wisdom (paññindriyena), the power of wisdom (paññābalena), the training in higher wisdom (adhipaññāsikkhāya), the enlightenment factor of investigation of phenomena (dhammavicayasambojjhaṅgena), right view (sammādiṭṭhiyā), discernment (tīraṇāya), thorough discernment (santīraṇāya), knowledge of phenomena (dhamme ñāṇena), inferential knowledge (anvaye ñāṇena), knowledge of destruction (khaye ñāṇena), knowledge of non-arising (anuppāde ñāṇena), the faculty of knowing the unknown (anaññātaññassāmītindriyena), the faculty of final knowledge (aññindriyena), the faculty of one who knows (aññātāvindriyena), the eye (cakkhunā), true knowledge (vijjāya), understanding (buddhiyā), insight (bhūriyā), and intelligence (medhāya); or by whatever other term for wisdom is found, by that term it is to be designated.

The knowable (ñeyyaṃ) is to be designated by past, future, and present; by internal and external; by inferior and superior; by far and near; by conditioned and unconditioned; by wholesome, unwholesome, and indeterminate; or in brief, by the six sense objects.

Both knowledge and the knowable are to be designated by both. Wisdom itself, being an object, is the knowable. Whatever is an object, whether internal or external, all that is to be designated by the conditioned and the unconditioned.

Vision (dassanaṃ), development (bhāvanā), one's own speech (sakavacanaṃ), others' speech (paravacanaṃ), that which is to be answered (visajjanīyaṃ), that which is not to be answered (avisajjanīyaṃ), action (kammaṃ), and result (vipāko)—in all these, both are to be designated by observing what is found in the discourse as designated, or whatever the Blessed One speaks as a certain saying, all that is to be upheld as designated.

There are two kinds of causes: actions (kammaṃ) and defilements (kilesā). The origin (samudayo) is defilements.

Therein, defilements are to be designated by the discourse pertaining to defilement (saṃkilesabhāgiyena suttena).

The origin is to be designated by the discourse pertaining to defilement and the discourse pertaining to wholesome dispositions.

Therein, the wholesome (kusalaṃ) is to be designated by four discourses: the discourse pertaining to wholesome dispositions, the discourse pertaining to vision, the discourse pertaining to development, and the discourse pertaining to the perfected.

The unwholesome (akusalaṃ) is to be designated by the discourse pertaining to defilement.

Both the wholesome and the unwholesome are to be designated by both.

That which is permitted (anuññātaṃ) is to be designated by what is permitted by the Blessed One. This is fivefold: restraint (saṃvaro), abandonment (pahānaṃ), development (bhāvanā), realization (sacchikiriyā), and conformity to what is allowable (kappiyānulomaṃ). Whatever is seen in those various stages is to be designated as conformity to what is allowable.

That which is prohibited (paṭikkhittaṃ) is to be designated by the reason for prohibition by the Blessed One.

Both the permitted and the prohibited are to be designated by both.

Praise (thavo) is to be designated as commendation (pasaṃsāya).

This is to be understood as fivefold: of the Blessed One, of the Dhamma, of the Noble Saṅgha, of the Noble Dhamma, and of the attainment of mundane qualities.

Thus, the praise (thavo) should be expounded in five ways.

The sphere of faculties (indriyabhūmi) should be expounded with nine terms, and the sphere of defilements (kilesabhūmi) should be expounded with nine terms. Thus, there are these eighteen terms: nine skillful terms and nine unskillful terms. As it was said: "Where are the eighteen root terms (mūlapadā) to be seen? In the foundation of the Dispensation."

Therefore, the Venerable Mahākaccāyana said:

“The skillful are with nine terms, and the unskillful factions contend with nine (terms);

These indeed are the root terms (mūlapadā), there are eighteen terms.”

To this extent is complete the Netti which was spoken by the Venerable Mahākaccāyana and approved by the Blessed One, having been recited in the Mūlasaṅgīti.