The Nettipakaraṇa (Pali, also called Nettippakarana, abbreviated Netti) is a mythological Buddhist scripture, sometimes included in the Khuddaka Nikaya of Theravada Buddhism's Pali Canon. The main theme of this text is Buddhist Hermeneutics through a systematization of the Buddha's teachings. It is regarded as canonical by the Burmese Theravada tradition, but isn't included in other Theravada canons.[1]
The nature of the Nettipakarana was a matter of some disagreement among scholars. Initially, Western scholars classified it as a commentary, rather than as a canonical text.[2] Further study and comparison with a closely related text, the Petakopadesa eventually revealed that it was a guide to interpretation and the composition of definitive commentaries.[2]
Its translator, supported by Professor George Bond of Northwestern University, described it is a guide to help those who already understand the teaching present it to others.[3] However, A. K. Warder disagreed, maintaining that it covers all aspects of interpretation, not just this.[4] Consensus among contemporary scholars is that it was primarily intended as a guide to interpreting and providing explanation of canonical texts, similar to the Petakopadesa, whose content it resembles.[2]
Verses in the Nettipakarana composed in a poetic meter unknown in Sri Lanka suggest a northern Indian origin for the text that predates the Christian era.[2] It is one of the few post-canonical texts composed in Pāli that predates the work of Buddhaghosa, who quotes from it and uses its methods and technical terms in his own commentaries.[5][2] The structure of the text- where the later verses are constructed as commentaries on a summary verse- became popular in the first centuries CE, while the āryā meter used for its verses was already being used for such verses around 150 BCE.[6]
The Nettipakarana is ascribed to the Buddha's disciple Kaccana by the text's colophon, introductory verses, and the commentary attributed to Dhammapala.[2][6] The text's colophon says he composed the book, that it was approved by the Buddha and that it was recited at the First Council.[6] Scholars do not take this literally, but the translator admits the methods may go back to him. The translator holds that the book is a revised edition of the Petakopadesa, though this has been questioned by Professor von Hinüber.[7]K.R. Norman concludes that the Nettipakarana is not a continuation of the Petakopadesa, but a rewritten version that eliminates unimportant content and provides improved and clarified versions of material shared by both sources.[2]Dhammapala composed a commentary on the Nettipakarana, the Nettipakarana-atthakatha, but not the Petakopadesa, a fact that K.R. Norman attributes to the Nettipakarana superseding the older text.[2]
Both the use of āryā meter and summary verses suggest a North Indian origin for the text, possibly Ujjain, where Buddhist tradition connects the name Mahākaccāna to Avanti, the region suggested as the origin of the Pāli texts brought to Sri Lanka.[6] The text contains quotations from sources outside the Theravada canon, some of which have been traced to texts from the Mulasarvastivada canon.[6] Other quotations are as yet unidentified, but suggest that the Nettipakarana is unusual for being a text drawn from beyond the Theravada tradition that influenced the composition of the definitive commentaries composed by Buddhaghosa.[6]
The Nettipakarana was regarded as canonical by the head of the Burmese sangha around two centuries ago, and included in the Khuddaka Nikaya.[8][1] It is included in the Burmese Phayre manuscript of the Canon, dated 1841/2,[9] the inscriptions of the Canon approved by the Burmese Fifth Council,[10] the 1956 printed edition of the Sixth Council,[11] the new transcript of the Council text being produced under the patronage of the Supreme Patriarch of Thailand[12] and the Sinhalese Buddha Jayanti edition of the Canon. A recent Burmese teacher has not regarded it as canonical.[13]
Structure and Content
The Nettipakarana is divided into two divisions (vāra):
Sangahavāra: 'Summary', a short section consisting of only five verses that identifies its author as 'Mahakaccāna'.[6]
Vibhāgavāra: 'Explanations', which is divided into three sub-sections:[6]
Uddesavāra ('Specification Section')
Niddesavāra ('Demonstrative Section')
Patiniddesavāra ('Counter-demonstrative Section')
Uddesavāra
The Uddesavāra enumerates three separate categories (Pali terms with Nanamoli's translations):[14]
The sixteen hāras (conveyings, or modes of conveying) are : Desanā (teaching), vicaya (investigation), yutti (construing), Padatthāna (footings), Lakkhana (characteristics), Catuvyūha (fourfold array), Āvatta (conversion), Vibhatti (analysis), Parivattana (reversal), Vevacana (synonyms), Paññatti (descriptions), otarana (ways of entry), sodhana (clearing up), adhitthāna (terms of expression), parikkhāra (requisites), and samāropana (co-ordination).
The five naya (guidelines) are : Nandiyāvatta (conversion of relishing); tipukkhala (trefoil); sīhavikkīlita (play of lions) ; disālocana (plotting of directions); ankusa (the hook).
The eighteen mūlapadas consist of nine Kusala and nine akusala.
Akusala: Tanhā (craving), avijja (Ignorance), Lobha (greed), Dosa (Hatred), Moha (Delusion), Subha saññā (perception of attractiveness), Nicca saññā (perception of permanence), Sukha saññā (perception of pleasant). Attasaññā (perception of self)
Kusala: samatha (calming of mind), vipassanā (insight), alobha (non-greed), adosa (non-hatred), amoha (non-delusion), asubhasaññā (perception of unattractiveness), Dukkhasaññā (perception of stress), Aniccasaññā (perception of impermanence), and Anattasaññā (perception of non-self)
Niddesavāra
The Niddesavāra repeats the hāras and nayas of the previous section along with 12 padas ('terms'), of which six refer to linguistic forms and six to meaning and describes their relations.[6]
Patiniddesavāra
The Patiniddesavāra forms the main body of the text and is itself divided into three parts.[6] Each section illustrates technical terms from previous sections by quoting the verses that contain them and illustrating them with quotations from the Sutta Pitaka.[6] In some cases, terms are dealt with in a different order or using different terminology from that presented in previous chapters.[6] A colophon at the end of the text again attributes it to Mahākaccāna.[6]
Editions, Translations and Commentaries
The Sri Lankan scholar Dhammapala wrote a commentary on this text in the fifth century.[15] An English translation titled The Guide by Bhikkhu Nanamoli was published in 1962 by the Pali Text Society.
A Pali Text Society edition of the Pali text, together with extracts from Dhammapala's commentary, was published in 1902 by Edmund Hardy.[6]
^Von Hinüber (2004). "Buddhist Literature in Pāli". MacMillan Encyclopedia of Buddhism. Vol. 1. New York: MacMillan Reference USA. pp. 625–28. ISBN0-02-865719-5.
^Sailendra Nath Sen; Ancient Indian History and Civilization, 91.
January 30, 2023
nettipakaraṇa, pali, also, called, nettippakarana, abbreviated, netti, mythological, buddhist, scripture, sometimes, included, khuddaka, nikaya, theravada, buddhism, pali, canon, main, theme, this, text, buddhist, hermeneutics, through, systematization, buddha. The Nettipakaraṇa Pali also called Nettippakarana abbreviated Netti is a mythological Buddhist scripture sometimes included in the Khuddaka Nikaya of Theravada Buddhism s Pali Canon The main theme of this text is Buddhist Hermeneutics through a systematization of the Buddha s teachings It is regarded as canonical by the Burmese Theravada tradition but isn t included in other Theravada canons 1 NettipakaraṇaTypeParacanonical TextParent CollectionKhuddaka NikayaAttributionKaccanaPTS AbbreviationNettPali literature Contents 1 Origins and Dating 2 Structure and Content 2 1 Uddesavara 2 2 Niddesavara 2 3 Patiniddesavara 3 Editions Translations and Commentaries 4 NotesOrigins and Dating EditThe nature of the Nettipakarana was a matter of some disagreement among scholars Initially Western scholars classified it as a commentary rather than as a canonical text 2 Further study and comparison with a closely related text the Petakopadesa eventually revealed that it was a guide to interpretation and the composition of definitive commentaries 2 Its translator supported by Professor George Bond of Northwestern University described it is a guide to help those who already understand the teaching present it to others 3 However A K Warder disagreed maintaining that it covers all aspects of interpretation not just this 4 Consensus among contemporary scholars is that it was primarily intended as a guide to interpreting and providing explanation of canonical texts similar to the Petakopadesa whose content it resembles 2 Verses in the Nettipakarana composed in a poetic meter unknown in Sri Lanka suggest a northern Indian origin for the text that predates the Christian era 2 It is one of the few post canonical texts composed in Pali that predates the work of Buddhaghosa who quotes from it and uses its methods and technical terms in his own commentaries 5 2 The structure of the text where the later verses are constructed as commentaries on a summary verse became popular in the first centuries CE while the arya meter used for its verses was already being used for such verses around 150 BCE 6 The Nettipakarana is ascribed to the Buddha s disciple Kaccana by the text s colophon introductory verses and the commentary attributed to Dhammapala 2 6 The text s colophon says he composed the book that it was approved by the Buddha and that it was recited at the First Council 6 Scholars do not take this literally but the translator admits the methods may go back to him The translator holds that the book is a revised edition of the Petakopadesa though this has been questioned by Professor von Hinuber 7 K R Norman concludes that the Nettipakarana is not a continuation of the Petakopadesa but a rewritten version that eliminates unimportant content and provides improved and clarified versions of material shared by both sources 2 Dhammapala composed a commentary on the Nettipakarana the Nettipakarana atthakatha but not the Petakopadesa a fact that K R Norman attributes to the Nettipakarana superseding the older text 2 Both the use of arya meter and summary verses suggest a North Indian origin for the text possibly Ujjain where Buddhist tradition connects the name Mahakaccana to Avanti the region suggested as the origin of the Pali texts brought to Sri Lanka 6 The text contains quotations from sources outside the Theravada canon some of which have been traced to texts from the Mulasarvastivada canon 6 Other quotations are as yet unidentified but suggest that the Nettipakarana is unusual for being a text drawn from beyond the Theravada tradition that influenced the composition of the definitive commentaries composed by Buddhaghosa 6 The Nettipakarana was regarded as canonical by the head of the Burmese sangha around two centuries ago and included in the Khuddaka Nikaya 8 1 It is included in the Burmese Phayre manuscript of the Canon dated 1841 2 9 the inscriptions of the Canon approved by the Burmese Fifth Council 10 the 1956 printed edition of the Sixth Council 11 the new transcript of the Council text being produced under the patronage of the Supreme Patriarch of Thailand 12 and the Sinhalese Buddha Jayanti edition of the Canon A recent Burmese teacher has not regarded it as canonical 13 Structure and Content EditThe Nettipakarana is divided into two divisions vara Sangahavara Summary a short section consisting of only five verses that identifies its author as Mahakaccana 6 Vibhagavara Explanations which is divided into three sub sections 6 Uddesavara Specification Section Niddesavara Demonstrative Section Patiniddesavara Counter demonstrative Section Uddesavara Edit The Uddesavara enumerates three separate categories Pali terms with Nanamoli s translations 14 The sixteen haras conveyings or modes of conveying are Desana teaching vicaya investigation yutti construing Padatthana footings Lakkhana characteristics Catuvyuha fourfold array Avatta conversion Vibhatti analysis Parivattana reversal Vevacana synonyms Pannatti descriptions otarana ways of entry sodhana clearing up adhitthana terms of expression parikkhara requisites and samaropana co ordination The five naya guidelines are Nandiyavatta conversion of relishing tipukkhala trefoil sihavikkilita play of lions disalocana plotting of directions ankusa the hook The eighteen mulapadas consist of nine Kusala and nine akusala Akusala Tanha craving avijja Ignorance Lobha greed Dosa Hatred Moha Delusion Subha sanna perception of attractiveness Nicca sanna perception of permanence Sukha sanna perception of pleasant Attasanna perception of self Kusala samatha calming of mind vipassana insight alobha non greed adosa non hatred amoha non delusion asubhasanna perception of unattractiveness Dukkhasanna perception of stress Aniccasanna perception of impermanence and Anattasanna perception of non self Niddesavara Edit The Niddesavara repeats the haras and nayas of the previous section along with 12 padas terms of which six refer to linguistic forms and six to meaning and describes their relations 6 Patiniddesavara Edit The Patiniddesavara forms the main body of the text and is itself divided into three parts 6 Each section illustrates technical terms from previous sections by quoting the verses that contain them and illustrating them with quotations from the Sutta Pitaka 6 In some cases terms are dealt with in a different order or using different terminology from that presented in previous chapters 6 A colophon at the end of the text again attributes it to Mahakaccana 6 Editions Translations and Commentaries EditThe Sri Lankan scholar Dhammapala wrote a commentary on this text in the fifth century 15 An English translation titled The Guide by Bhikkhu Nanamoli was published in 1962 by the Pali Text Society A Pali Text Society edition of the Pali text together with extracts from Dhammapala s commentary was published in 1902 by Edmund Hardy 6 Notes Edit a b Norman 1983 p 31 a b c d e f g h Norman Kenneth Roy 1983 Pali Literature Wiesbaden Otto Harrassowitz pp 109 10 ISBN 3 447 02285 X See his paper in Buddhist Studies in Honour of Walpola Rahula Gordon Fraser London 1980 Indian Buddhism 3rd edition Motilal Banarsidass Delhi 2000 Von Hinuber 2004 Buddhist Literature in Pali MacMillan Encyclopedia of Buddhism Vol 1 New York MacMillan Reference USA pp 625 28 ISBN 0 02 865719 5 a b c d e f g h i j k l m n Von Hinuber Oskar 1997 A Handbook of Pali Literature 1st Indian ed New Delhi Munishiram Manoharlal Publishers Pvt Ltd pp 77 80 ISBN 81 215 0778 2 Handbook of Pali Literature Walter de Gruyter Berlin 1996 Journal of the Pali Text Society volume XXVIII JPTS 1882 page 61 Bollee in Pratidanam Kuiper Festscrift Mouton Paris the Hague 1968 The Guide Mahasaṅgiti Tipiṭaka Buddhavasse 2500 see http www dhammasociety org mds content blogcategory 18 37 retrieved 2007 05 22 Rewata Dhamma The Buddha and His Disciples Dhamma Talaka Pubns Birmingham 2001 section on Kaccana Vipallasa Sutta Perversions AN 4 49 translated from the Pali by Thanissaro Bhikkhu Access to Insight Legacy Edition 30 November 2013 http www accesstoinsight org tipitaka an an04 an04 049 than html Sailendra Nath Sen Ancient Indian History and Civilization 91 Retrieved from https en wikipedia org w index php title Nettipakaraṇa amp oldid 996008285, wikipedia, wiki, book, books, library,
