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THE DOOR OF DISQUISITION, CALLED NIKKHEVA
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This is the jhavaņā as essence, with scriptural knowledge.
590. Then what is jhavaņā as essence, without scriptural knowledge? Jhavana as essence, without scriptural knowledge, is stated to be twofold, viz.
(i) auspicious; and
(ii) inauspicious. 591. Then what is (jhavaņā as essence, which is) auspicious ? (Jhavaņā as essence, which is) auspicious is stated to be fourfold, viz.
(1) jhavaņā of anger; (2) jhavana of pride; (3) jhavaņā of deceit;
(4) jhavaņā of greed. This is (jhavana as essence, which is) auspicious.
592. Then what is (jhavaņā as essence, which is) inauspicious? (Jhavaņā as essence, which is) inauspicious is stated to be threefold, viz.
(1) jhavana of determinate knowledge; (2) jhavana of indeterminate intuition;
(3) jhavaņā of correct conduct. This is (jhavaņā as essence, which is) inauspicious,
This is (ihavana as essence, without scriptural knowledge. This is the jhavana as essence. This is jhavana. This is (the nikkheva) pertaining to general nomenclature.”
593. Then what is the nikkheva) pertaining to particularized name? (The nikkheva) pertaining to particularized name is Sāmāja. This is briefly stated to be fourfold, viz,
(1) samaia as name; (2) sāmäia as arbitrary attribution; (3) sämãia as substance-potential;
(4) såmăia as essence. 594. (Sāmāja as) name and arbitrary attribution (are as) were described previously. (Vide sutta No. 10-12),
595. Samaia as substance-potential is also like that...up to... This is sāmă ia as substance-potential (namely) body of the competent person.
1. Vide supra, sutta No. 580. 2. Vide supra, sutta No. 535. 3. Vide supra, sutta No. 534. We have translated nāma as particularized name.
While ogha stands for a general title of a book, nāma stands for the name of particular chapter. Thus if Avasyaka, which is the title of a book, is ogha, Samāyika, which is the designation of one of its chapters, is nama.
