Introduction to Nettippakarana

The Nettippakarana is a Para-canonical text which was written in post canonical and
pre-commentary period means Guide treatise, by the name of Ven. Mahakaccna
who was great disciple of the Buddha. But there is no taking attention deserver of this
text than other Canonical books. And its very difficult to understand. Its translation
is the name of Guide.
The word Netti which occurs already in Pli canonical, means guide. The text, it
seem was composed with the purpose of systematically developing methods for an
interpretation of the Tripiaka. Thus it may be a manual for commentators, although
the possible influence of Nettippakarana on the composition of the Ahakath has not
been sufficiently investigated. According to the very end of Nettippakarana the third
verse of the Uddeasavra containing the name Mahkaccna, is quoted and it is said
that after he had spoken the text of Nettippakarana, the Buddha had approved it, and
that it had been recited at the first Buddhist council. This date is certainly by far too
early, although the only hint to the time when Nettippakarana have been composed is
a quotation from the Tripiaka. It is important for dating Nettippakara that the
introductory verses have been written in the rya metre, which was not in use in
Ceylon before Buddhaghosa. This seems to indicate that at least these verses have
been composed at the early date on the continent and that the text may have grown
over a considerable period.
At main text of Nettippakarana is a commentary on the introductory verses; these may
be called Krika summary verses which influenced to Abhidhamma piaka. And
thus the literary form of Nettippakarana can be connected to the main streams of
Indian philosophical literature, where Krik been popular during the first centuries
AD. Hover ever this does not prove to be helpful for dating Nettippakarana because
Krik in loka and rya metres are found already in patajlis Mahbhsya. The use
of Krik and their metres seem to pointe to North India, perhaps even to Ujjain, for a
Buddhist tradition connects the name of Mhkaccna, the assumed author of
Nettippakarana, to Avanti the very region from which the Pli text are supposed to
have been brought to Ceylon.

Inclusion of Nettippakarana
Whole Nettippakarana consists of two parts as sagahvra (Comprehensive Section)
and vibhgavra (Specification Section) in accidents of the content of Netippakarana.
The extremely brief Comprehensive section comprises only five verses. The intention
and inclusion of Nettippkarana in briefly included in the first section.
In the Second, vibhgavra (specification section) which divided in two three
subsections is described. The first subsection is named Uddesahra (Indicative
subscription) in some manuscripts and in the commentary. It enumerates the 16 Hras
(modes of conveying), pacanaya (five guide lines), and 18 Mlapada (root-terms)
and is, at same time, a kind of short commentary on the Sagahvra. The next
subscription called Niddesavra (demonstrative subscription) again gives Hr and
Naya, followed by a new group of Pad (terms) which six refers to the linguistic form
(Vyajana) and six to the meaning (Atta). This last group at the same time constitutes
a Sutta (tread) comprising the entire utterance of the Buddha. The final verses of the
Niddesahra combine these deferent groups explaining how Naya and Pada related to
the Atta.
After, the sketch of the Nettippakarana has been described. The section called
Painiddesa (counter demonstrative subscription) in the commentary begins, which
form is main body of the text. It is subdivided into three parts. The first, in the
Hravibhga (separate treatment of the modes of conveying), 16 Hra are dealt with
in such a way that the representative verse from the Niddesahra is quoted and
illustrated by examples draw from the Suttapiaka. Only the first subscription of the
following chapter, called Hrasampta (combined treatment of modes of conveying)
is built in same way as Hravibhga. The base is Niddesahra verse 22 in which all
16 Hra are combined with three Naya. While in the Hravibhga all 16 Hra have
been illustrated by different examples from the Suttanta, the Hrasampata applies all
16 Hra to a single verse.
The third part, Nayasamuhna moulding of the guide lines is divided into five
Bhm (planes) and based on verses of the Niddesasavra astonishingly, the sequence
of the nay in these verses is not the same as in the Nayasamuhna. The
Ssanapahna (the pattern of dis-pension) deals with Mlapada in very loose

connection to the Niddesavra, for the Mlapada found here are different from those
named at the beginning of Nettippakarana. They are simply illustrated by quotations
from the Tripiaka without any further explanation.

Interpretation method of Nettippakarana

The interpretation of Nettippakarana streams to guide to twelve kinds of Pada (term)
in the sutta, named byajana (phrease) and attha (aim) as follows,
Dvdasa padni sutta, ta sabba byajanaca attho ca1
According to the commentary of Nettippakarana written by Ven. Dhammapla, these
twelve kinds of Pada (terms) in the sutta; represent whole Buddha Ssana or
Ssanavara. The literal meaning of the sutta is thread. Nettippakaraa gives a
special meaning to sutta as, the sutta usually stands for the material texts of the
Sutta, the sermons of the Buddha and a sutta of the Buddha is to be memorized
because it represents the essence of his teachings. Regarding this fact, Ven. Nnamoli
illustrates a simile which is mentioned in Vinaya to show the meaning of the term
sutta. In the Vinaya, the simile is given of flowers placed on an altar without being
tied together and thus soon blown away, whereas those tied together by thread remain
longer, and likewise the Buddhas teaching lasts longer if given in the 'threaded' form
of connected discourse (sutta). It is described in the commentary of Nettippakarana
quoted from Sumagalavilsin Dganikyahakat.
Atthna scanato, suvuttato savanatotha sdanato;
Sutt suttasabhgato ca, suttanti akkhtanti2
A much used word of many shades, of which the principal are the three given here in
the heading. Here, when opposed to byanjana what is referred to be the aim of the
teaching
There are two sections which twelve Pada are existed, named byajana (phrease) and
attha (aim) in Sutta. It is controversial idea that there is never classified entire
Triipitaka with only byajana (phrease) and attha (aim) in canon. It is related with
only Sutta piaka not for all tripiaka. The term Attha are properly only word1
2

nd

Nettippakarana 2 vers in sangahavara

Nettippakaraahakath, p. 09, Simon Hewavitarane Bequest, Vol. IX, 1921.

meaning and the meanings-as-aim of the Buddha's teaching. The word Byajana
appears in two types of context in Nettippakarana as one of the six phrasing-terms,
namely phrase, and in opposition to attha (meaning-as-aim), namely phrasing.
These Byajana and Attha which called twelve terms are represented by Hra and
Naya in the Nettippakarana. The author of Nettippakarana it defined in sagahvra.
Hr byajanavicayo, suttassa nay tayo ca suttattho
Ubhaya pariggahta, vuccati sutta yathsutta3
Hra represent the Byajana, Naya represent attha, with these both the Sutta called
as sutta
The Author of Netttippakarana introduced Hra and Naya to make understanding
about the sutta not for Tripiaka. It is clear from above stanza. However it makes a
good understanding or a guide to the Sutta from this interpretation.

Sixteen Hra (modes of conveyings)

Among them first section is 16 Hra (modes of conveying). Those are Desan
(teaching), vicaya (investigation), yutti (construing), Padahna (footings), Lakkhaa
(characteristics), Catuvbha (fourfold array), vatta (conversion), Vibhatti (analysis),
Parivattana (reversal), Vevacana (synonyms), Paatti (descriptions), Otaraa (ways
of entry), Sodhana (clearing up), Adhihna (terms of expression), Parikkhra
(requisites), and Samropana (co-ordination). It can be realized how 16 Hra (modes
of conveying) guide to understand the Tripiaka when modes of conveying are
inquired one by one.
1. Desan hra (The Nine fold Thread in the Mode of Conveying a Teaching)
In the explanation of Desan hra (The Nine fold Thread in the Mode of Conveying a
Teaching), The Mode of Conveying a sermon by the Buddha is pointed out in 6 ways.
The author of Nettippakaraa mentions that Buddha preached Dhamma in the aspects
of gratification, disappointment, escape, fruit, means and injunction. These 6 ways
have been analysed one by one in detail:
3

Nettippakarana sangahavara stanza 4

o What is the gratification? (Tattha katamo assdo?)

o What is the disappointment? (Tattha katamo dnavo?)
o What is the escape? (Tattha katama nissaraa?)
o What is the fruit? (Tattha katama phala?)
o What is the means? (Tattha katamo upyo?)
o What is the injunction? (Tattha katam atti?)
According to the Nettippakarana Ahakath this is the real method to understand the
Buddhas teaching. In another words according to the Nettippakarana there is no even
a single sutta without showing above 6 ways. However it is not a true emphasis to
insist that almost all the teachings are centred upon above 6 ways. The Blessed One
teaches escape to a person who gains knowledge by what is condensed, he teaches
disappointment and escape to a person who gains knowledge by what is expanded, he
teaches gratification, disappointment, and escape, to a person who is guidable.
According to the understanding capacity of the listener, the teaching method of the
Buddha was totally different. He preached Dhamma to the little intelligent from the
gratification. When more advanced persons are taught Dhamma, there is no need of
preaching Dhamma from the Assda to injunction. Instead, it is important to start
from the escape what Buddha has followed. Upatissa wanted only means from the
Buddha because he had already understood gratification and disappointment. There is
no need of making him aware of Assda again and again. Therefore it can be said that
this is a place where an empty rooms are manifested.

2. Vicayahra (Mode of Conveying an Investigation)

The Mode of Conveying an Investigation is explained in the Nettippakarana as the
investigating of question and answer. Furthermore it is pointed out all the areas for
investigating under four categories:
A. Term, question, answer, consecutive
B. Gratification, disappointment, escapes; fruit, means, injunction
C. paraphrasing-verse
D. All that is in the nine fold Thread-of-Argument

For the sound understanding of question and answer, here, author extracts a Question
of venerable Ajita and its answer of the Buddha appeared in the Pryana vagga of
Suttanipta.
Question:
Kenassu nivuto loko
Kenassu nappaksati
Kissbhilepana brsi
ki su tassa mahabbhayanti
What is the world shut in by?
and whereby is it not displayed?
And what is it besmeared with?
And what will be its greatest fear?
Answer:
Avijjya nivuto loko
Vivicch pamd nappaksati
Jappbhilepana brmi,
dukkhamassa mahabbhayanti
By ignorance is the world shut in,
This un-displayed through miswishing and neglect,
And hankering smears it,
Suffering is its greatest fear.
'By ignorance is the world shut in' is the answer to what is the world shut in by.
"This un-displayed through mis-wishing and neglect' is the answer to wherefore is it
un-displayed. Hankering smears it, is the answer to what is it besmeared with.
Suffering is its greatest fear is the answer to what will be its greatest fear. When
paying the attention to the whole section in which vicayahra is explained, we can
identify many explanations regarding the Buddhism for the wellbeing of the people in
understanding the doctrine.
However, even though the meaning of vicayahra is to investigate the question and
answer, here the author only takes examples to show that this is the question this is its

answer. It doesnt say anything more than that. He doesnt say how to investigate the
question. Though it is mentioned at the beginning that it should be investigated the
pada, paha, vissajjana, pubbpara and so on things in identifying the teachings of
the Buddha, those are not explained. Instead it mentioned questioning stanza in which
a question and answer are included.
3. Yutti Hara (The Nine fold Thread in the Mode of Conveying a Construing)
This Mode of Conveying a Construing is this: 'Looking for right and wrong
construing, In the case of all the Conveying, Plane and

demonstrate The Mode

Conveying a Construing'. What does it construe? There are the four principal appeals
to the authority.
These are the appeal to the enlightened one as authority, the appeal to a community as
authority, the appeal to several elders as authority, and the appeal to a single elder as
authority. These are the four principal appeals to authority.
So therefore, Nettippakarana teaches that before we accept something, it is vital to put
in to Dhamma and vinaya comparing with the four noble truths and dependent
origination, and then accepts it. This is called yutti. This seems a successful method of
understanding the Buddhas teachings. However every one cant understand like that.
When we though to compare with something, the Four Noble Truths what if we dont
know Four Noble Truths, Dependent Origination. Most advanced persons are able to
do that.
4. Padahna hra (The nine fold Thread in the Mode of Conveying Footings)
It is mentioned in Nettippakarana what the Mode of Conveying Footings is: The
Victor teaching an idea, Teaches what that idea has too, as footing; so with each idea:
This is the Mode Conveying Footings. What does this (Mode) teach? It teaches as
follows: Ignorance has the characteristic of not penetrating ideas according to
actuality; its footing is the (four) perversions. Craving has the Characteristic of
cleaving to; its footing is endearing form or alluring form. Greed has the characteristic
of aspiring; its footing is the taking of what is not given. Hate has the characteristic of
willing ill; its footing is killing breathing things. Delusion has the characteristic of
wrongly theorizing about things; its footing is wrong theory. In the same way the
Nettippakarana has mentioned the definitions of 18 root terms.

However, when

consider the Padahna hra it is clear that it has given many synonyms together
with characteristics of 18 roots. It does not explain anything more than that.
5. Lakkhana hra (The Mode of Conveying Characteristics)
As it is mentioned in the N, The Mode of Conveying Characteristics is this: When one
idea is mentioned, all Ideas of like characteristic are mentioned too: this constitutes
The Mode Conveying Characteristics When certain ideas have a single (common)
characteristic, then when one of those ideas is stated, the rest of those ideas are stated.
Here the author of the N has pointed out many examples for the understanding of the
lakkhana hara.
Blessed one said: Bhikkhus, the eye is unstable, small, trifling, fleeting: besides (?) It
is painful, destructible, and liable to dislodgement, ashes a determination (?); it is a
victim for slaughter in the midst of enemies, now when this eye is stated, the rest of
the bases in oneself (beginning with the ear) are stated.
According to the traditional Theravada point of view N is a commentary and there are
hermeneutics methods. If we take this as a sample for hermeneutics, this is
insufficient because stating eye is impermanent, ear is impermanent and so on is not
an interpretation method it only mentions the characteristics. Through this method no
one can understand the impermanence of eye or other faculties. It doesnt explain how
we understand everything as impermanent. Therefore there can be seen a failure point.
In the context of hermeneutics it is not sufficient to understand something.

6. Catubyha hra (Mode of Conveying a Fourfold Array)

As it is mentioned in the N, By way of the phrasing, the Thread's Linguistic, its
purport (intention), its source, and its consecutive sequence, should be examined.
Here, it can be said that this is a successful method in understanding the teachings of
the Buddha. Paying attention to the etymology, the intention, circumstance and
sequence of the words of a teaching, is very important. Sometimes Buddha has stated
the same thing in different stages. We have to have an adequate understanding about
the above 4 aspects related to that atmosphere. For the sound understanding of this
hra, the Nettippakarana points out the discussion occurred between Buddha and
Dhaniya Gopala whose argument was totally defused by the Buddha stating the

opposite of what have said by the Dhaniya Gopala. This hra helps us to understand
the Buddhas teaching.

7. vaahra (the Mode of Conveying a Conversion)

The Mode of Conveying a Conversion is The Mode that, when there is one Footing,
Searches for a footing that remains and then converts the opposites. Here we are
taught to reflect from beginning to end not only one time again and again.
Instigate yourselves, launch out, devote yourselves in the Enlightened One's
Dispensation, and Scatter the armies of Mortality as does an elephant a hut of reeds
Utility of this method in understanding the teachings of the Buddha is very important
because it guides us to instigate further in search of finding footings. Therefore, this is
a substantial method.

8. Vibhatyhra (the Mode of Conveying an Analysis)

In the N this Hara is introduced as an analysis of idea, footing, Plane, the shared and
unshared: this Mode should be known as that Conveying Analysis. The main purpose
of this method is nothing but to analyse and divide every doctrinal fact. This can be
seen in the N under many categories. The two kinds of Thread, namely that dealing
with morality and that dealing with penetration are the two ways, namely that dealing
with merit and that dealing with the fruit which are the two kinds of virtue, namely
virtue as restraint and virtue as abandoning.
However, even though there can be seen an analytical method to understand the
teachings of the Buddha it is not enough for a hermeneutical task. There is only
dividing of suttas and other Dhamma factors in to many groups. If it is given a name
called hermeneutical work to Nettippakarana, there should interpretations more than
that.

9. Parivaana hra (the mode of conveying a reversal)

The Mode of Conveying a Reversal is mentioned in the Nettippakarana as follows:

That into opposites reversing, Ideas of profit and un-profit, shown to be kept in being
and left, is called the mode conveying reversal. In a mature person with right view
wrong view is abolished, and the many unprofitable ideas that might arise in him with
wrong view for their condition are also abolished in him and the many profitable ideas
that gain actual being with right view for their condition come to perfection in him
through keeping in being.
Here, It is mentioned a list of result of good actions and results of bad actions. It
emphasize that the person who does good deeds, cant engage in bad deeds. The
person who does bad deeds cant do good things.

10. Vevacana hra (The Nine fold Thread in the Mode of Conveying Synonyms)
The Mode of Conveying Synonyms is mentioned as follows in the Nettippakarana.
Knower of Threads is he that knows How many synonyms for one Idea there are in
the Thread: this Mode is that Conveying Synonyms. The author of Nettippakarana
states that the Blessed One demonstrates a single idea by Mean of many synonyms.
for example Need and longing, expectant relishing, Enticements on the several
elements based, Hankering whose being is rooted in Unknowing To all t h a t with its
root I put an end
s pih ca abhinandan ca
Anekadhtsu sar patitit
Anamlappahav pajappit
Sabb may byantikat samlak ti
However, if Nettippakarana is considered text in which hermeneutics are mentioned,
pointing out synonyms is only a mere step. Here is no any interpretative method in
stating the fact that the interpreter should search for synonym for the words he does
not understand. Therefore, it can be said that as a rule of interpretation, this method is
trivial.

11. Paatt hra (the Mode of Conveying Descriptions)

Nettippakarana introduces that The Blessed One teaches one idea By means of
manifold descriptions: This mood can thus be known to be The Mode that does
Convey Descriptions. Any teaching talking about the nature of something is a
description. Just as one single idea has several meanings; it also may be expressed in
several equivalent descriptions or paatt.
We can easily recognize the Four Noble Truths in this text. Each of these truths
represents one single idea (ekadhamma) as such an idea is not something we have an
understanding of , we have to have a knowledge of what is the suffering (dukkha).
Therefore it is very important to have descriptions.
To illustrate the hermeneutical value of this hra, it is very important to have a look at
the following as it is mentioned in the Nettippakarana.
How could a man to sensual desires stoop1
who pain has seen and that wherefrom it sources?
Who knows they make for clinging in the world
should mindfully train in guiding them away
yo dukkha maddakkhi yato nidhna
Kmesu so jantukatham nameiya
'Who pain' is a description in terms of a synonym applied to pain (suffering) and it is a
description in terms of diagnosis applied to it.
And that wherefrom it sources' is a description in terms of giving-being applied to
origin and it is a description in terms of abandoning applied to it. Has seen is a
description in terms of a synonym applied to the eye of knowledge and it is a
description in terms of penetration applied to it.
In this manner almost all the aspects of the above stanza have explained through
descriptions in order to have adequate knowledge of the suffering.

12. Otarana hra (the Mode of Conveying Ways of Entry to the Truths)

As it is mentioned in the Nettippakarana, Dependent-Rising, Faculties, Categories,

elements, and bases are ways of entry the truth this Mode that by these means gives
entry that Conveying Ways of Entry.
Above, below, in every way released
and seeing not at all that 'I am this
thus liberated, he has crossed the flood
not crossed before, for non-renewal of beings
The way of entry by Faculties, by the [two] aspects of Dependent Arising, are clearly
pointed out under this hra while mentioning the possibility of understanding the
meaning or idea according to once own ability or desire.

13. Sodhana hra (the Mode of Conveying a Clearing Up)

The Nettippakarana states what is the Mode of Conveying a Clearing-Up? In a verse
as follows,
Seeking if in a question answered
what in the verse did instigate
its asking is cleared up or not
this mode conveys a clearing up
The author of the N shows how the subject matter of the question must be covered by
the answer. The commentator understands the answer to a question correctly only if
he can point to the spirit which motivate the question if we mentions that the Netti
is about hermeneutics questions of correct and incorrect interpretations are irrelevant.
A hermeneutical will not look for rules to guide his interpretations in the right
direction. Hermeneutical have no rules, it has only principles. Hermeneutics relates to
the act of understanding itself and tries to discover the principles according to which
is operates.

14. Adihna hra (the Mode of Conveying Terms of Expression)

What is the Mode of Conveying Terms of Expression? It is the ideas when

demonstrated by [Both] unity and diversity, need thereby suffer no disjunction: This
Mode conveys Expression's Terms. Those [ideas] should be remembered according as
they are demonstrated there where they appear.
This hra introduces two technical terms: unity (ekattat) and diversity (vemattat).
The Nettippakarana illustrates with a number of examples which of these begin with a
question for example if we ask a question what is suffering means, we expect to
receive and answer which would allow to gain a clear and distinct idea of suffering.
We want to know what is suffering is but it is right to expect such an answer. The
Nettippakarana answer the questions what is suffering with a whole list of things that
are suffering birth, aging, sickness etc. and adds that is diversity. If the commentator
expects the Nettippakarana to be a help in his interpretation of the scriptures it turns
out to be doing exactly the opposite. What does the Nettippakarana want to make
clear with this Hra, it says that ideas can be explained as a unity or as a diversity
without their meaning being altered.
15. Parikkhara hra (The Mode of Conveying Requisites)
This explained the dependent origination. It can clearly understand through the
explanatory stanza as it is pointed out by the author of the Nettippakarana. It
explained what the mode of conveying requisites is.
Ideas that generate each an idea
In due relation are conditions;
And by its picking out the cause
This Mode Conveys the Requisite
Here, it is mentioned that any idea that generates an idea as a requisite of that idea.
For example there is a question what is the Requisite's characteristic? The Requisite
has the characteristic of a generator. In the same way this hra mentions the way to
understand the teachings of the Buddha as a successful guide.

16. Samaropana hra (the Mode of Conveying a Co-ordination)

The Mode of Conveying a Co-ordination is explained in the N as follows,

Ideas with those whose roots they are
And those shown by the Sage to have
one meaning should be co-ordinated
This Mode Conveys Co-ordination
Since this too has a direct connection with the footing it is pointed out as four kinds:
o footing,
o Synonym,
o keeping in being,
o Abandoning.
In this manner, co-ordination of the footing, synonym, keeping in being, and
abandoning has been explained in a way that one can have an adequate understanding
on the teachings of the Lord Buddha.
Solasa hra means how we understand the Buddhas teachings in the sixteen ways.
Pacanaya means the five logical methods to understand Buddhas teachings. It
mentions that without knowing solasa hra and Pacanaya no one can understand
Buddhas teachings.

Pacanaya (five guide lines)

1. Nandiyvaa - Conversion of Relishing
The first Guide line is the Conversion of Relishing (nandiyvaa) which externally
converts by means of a basic member that remains within, so too does this GuideLine, is the meaning. Or else here there is the conversion of relishing, of Craving, of
Negligence, thus it is a Conversion of Relishing.
Tahaca avijjampi ca, samathena vipassan yo neti
saccehi yojayitv, aya nayo nandiyvao4
The Guide-Line Craving and Ignorance guiding
by Quiet and Insight, and construing
4

Nettippakarana niddesavara 17

appropriately the four Truths

is the Conversion of Relishing
This Guide-Line works with the pair of Root-Dyads for conversion (of craving's
cleaving to its object in the opposite moods of lust and hate referred to by the
'relishing' (abhinandati) of all kinds of feeling) to the pattern of the four Truths, of
which the third, namely cessation, is the meaning (aim). Thus it reflects, with change
of emphasis from phrasing to meaning, the seventh Mode conveying a Conversion.
2. Tipuhkhala (the Trefoil)
The second guide line is the trefoil connected by the three members beginning with
greed on the side of corruption and by the three beginning with non-greed on the side
of cleansing it is fair (Tpukkhala), it is creditable, and thus it is the Trefoil
(tipuhkhala).
Yo akusale samlehi, neti kusale ca kusalamlehi
Bhta tatha avitatha, tipukkhala ta naya hu
Guiding [ideas of] profit and
un-profit by their [triple] roots
as they are, really, not un-really
that Guide-Line they call the Trefoil
Thus Nettippakarana presents the guide line of Tipukkala. This Guide-Line seems to
have no other characteristic than that it works with the Root-Triads.
3. Shavikkita Naya ( the guide line of lions play)
The third guide line is lions play. Taking it that the Blessed One is a Lion by his
association with the distinctions of courage, speed, persistence, etc., and that his Play
is the abiding that consists in the verbal action of teaching, here, then, is the play of a
lion in exhibiting the perversions' opposites.
Yo neti vipallsehi, kilese indriyehi saddhamme;
eta naya nayavid, shavikkita hu
The wise in Guide-Lines have called that
Lions' play which by the faculties

does faith's true objects guide, and also

by the perversions the defilements
Thus it is the Play-of-Lions Guide-Line (shavikkita naya). Or else the Guide-Line is
a lion's play because it is like the play of a lion in its exhibiting devotion to the
distinction of power. And here the distinction of power is either the five powers
beginning with faith or the ten powers of a Perfect One too. The distinguishing
characteristics of this Guide-Line are that it works with the Root-Tetrads and counters
the perversions by the four faculties of energy, mindfulness, concentration, and
understanding, made the object of the faculty of faith. These three Guide-Lines are
called 'meaning-Guide-Lines' and are alternatives. Each works in combination with
the remaining two together.
4. Dislocana Naya (the Plotting of Directions guide line)
The plotting of profitable and unprofitable ideas according to the (double, treble or
quadruple) directional state of the three meaning Guide-Lines is the Plotting of
Directions (dislocana). It is explained in Nettipakarana as follows,
Veyykaraesu hi ye, kusalkusal tahi tahi vutt;
manas volokayate, ta khu dislocana hu
What mentally plots out ideas
of profit and un-profit stated
or here or there in expositions
they called the Plotting of Directions
This decides the pairs of dyads or triads or tetrads, for employment by the three
meaning-Guide-Lines. It works in conjunction with the next guide line.
5. Akusa Naya (the guiding of the Hook)
The Hook (Akusa) is like a hook because, in conjunction with (any one of) the three
meaning-Guide-Lines, it is a guiding-together (samnyana) of the ideas thus plotted.
Oloketv disalocanena, ukkhipiya ya samneti
sabbe kusalkusale, aya nayo akuso nma

After [thus] plotting with the Plotting

of Directions, what then throws up
all profit [ideas] and un-profit
and guides them in is called the Hook
It is what 'guides them together' marshals' them on the two sides of un-profit and
profit.

Hermeneutics in early Buddhism

In according of Buddhas teaching or early Buddhism, there can be seen a certain
hermeneutics theory in many Suttas such as Smaaphala sutta, Ambaha sutta,
Soadaa sutta, Kadanta sutta, Mahli sutta, Subha sutta, Lohicca sutta,
Mahpadna sutta, Cakkavatti sutta, Sagti sutta, Dasuttara sutta in Dganikya,
Cahatthipadopama sutta, Mahgosiga sutta, Mahtahsakhaya sutta, Sleyyaka
sutta etc. in majjhima nikya and in other Nikyas. In vivid places Buddha emphasise
that special theory of Buddhas preaching as follows,
..so dhamma deseti dikalya majjhekalya pariyosnakalya sttha
sabyajana; kevalaparipua parisuddha brahmacariya pakseti.
He teaches the Dhamma admirable in its beginning, admirable in its middle,
admirable in its end. He proclaims the holy life both in its particulars (phrasing) and
in its essence (meaning or aim), entirely perfect, surpassingly pure
According to above quotation, Buddhas preaching is always admirable in the three
places of Beginning, middle and end. But in the interpretation of Nettippakaran does
not discuss about that. It couldnt be rejected as non-appreciable theory because it is
mention in sufficient suttas. The Buddha present is as qualities of Buddhas teaching.
Beside there mention others qualities of teaching that those are fulfil with both
phrasing and aim, entirely perfect and surpassingly pure. Nittippakarana discussed
about phrasing and aim. In accordant of Nettippakarana, the interpretation of phrasing
and aim examine the entirely Sutta. Nettippakarana Ahakath says that interpretation
of phrasing and aim examine the entirely Tripiaka. It is controversial ideas that if
phrasing and aim are substantial to interpretation whole Buddhas teaching, why
Buddha mentions others separate qualities as entirely perfect and surpassingly

pure.

Those

entirely

perfect

(kevalaparipua)

and

surpassingly

pure

(parisuddha) are also essential qualities of the sutta.

The interpretation of Nettippakarana takes many examples from Anguttara nikya,
Sayutta nikya and Khuddaka Nikya and few from Dga nikya and Majjima
Nikya. It never gives interpretation for Vinaya or Abhhidhamma taking example
from them. When come to the conclusion we can confirm that interpretation of
Nettippakaran is very essential and it guide to understand the Buddhas teaching very
well. And it is the successfully interpretation text among whole canonical texts. But
only it is not sufficient to understand Buddhas teachings. Finally can affirm that the
16 Hrs and 5 Nayas in the Nittippakarana are successful steps interpreting Buddhist
texts in according of above examples but those are not the only too successive steps
interpreting Buddhist texts.

References
Ven. Bhikkhu Nanamoli, The Guide (nettippakarana), The Pali Text Society, London,
1977
Ven. Lankananda labugama, Nettippakarana sinhala translation, Buddhajayanti
triputaka serious, Democratic socialistic public of Sri Lanka, 1980
Nettippakaraahakath, Simon Hewavitarane Bequest, Vol. IX, 1921
Buddhajayanti tripiaka series, Darma Chakra Child Foundation, re-edition 2006,
Bandaragama
David, Mrs. Rhys. The Book of the kindred sayings, (English translation of Sanyutta
Nikya), Vol. I, Pali Text Society, 1999. Oxford
Hare, E. M. The book of gradual sayings, (English translation of Anguttara Nikya),
Vol. III, Pali Text Society, 2008. Oxford