Khuddaka Nikaya - Nettippakarana - Specification Section Part 3-9

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 3-9

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
Mode 9
[The Ninefold Thread in the Mode of Conveying a Reversal]
277. Herein, what is the Mode of Conveying a Reversal ? [It is
this:]
'That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Reversal' (§13).
278. 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 (cf.
M. iii, 76).
In a mature person with right intention . . .
. . . right speech . . .
. . . right action . . .
. . . right livelihood . . .
. . . right effort . . .
. . . right mindfulness . . .
. . . right concentration . . .
. . . right deliverance . . .
In a mature person with right knowing and seeing of deliverance
wrong knowing and seeing of deliverance is abolished, and the many
evil unprofitable ideas that might arise in him with wrong knowing
and seeing of deliverance for their condition are also abolished in
him, and the many profitable ideas that gain actual being with

right knowing and seeing of deliverance for their condition come to
perfection in him through keeping in being.
1
279. Killing of breathing things has been abandoned in one who
abstains from killing breathing things.
Taking what is not given has been abandoned in one who abstains
from taking what is not given.
What is not the divine life has been abandoned in one who lives
the divine life.
False speech has been abandoned in one who speaks truth.
Malicious speech has been abandoned in one who speaks un-
maliciously.
Harsh speech has been abandoned in one who speaks in a timely
manner.
Covetousness [52] has been abandoned in one who is uncovetous.
Ill will has been abandoned in one who has no cognizance of ill
will.
Wrong view has been abandoned in one who has right view.
280. If there are any who censure the eight-factored path, then
from their assertions certain legitimate deductions to be seen for
oneself come up which are censurable (M. iii, 77) [as follows].
281. For when those worthy ones censure the idea of right view, the
consequence is that those who have wrong view must be honoured
and praised by those worthy ones.
For when those worthy ones censure the idea [of] right inten-
tion .. .
. . . right speech . . .
. . . right action . . .
. . . right livelihood . . .
. . . right effort .. .
. . . right mindfulness . . .
. . . right concentration .. .
. . . right deliverance . . .
For when those worthy ones censure the idea of right knowing
and seeing of deliverance, the consequence is that those who have
wrong knowing and seeing of deliverance must be honoured and
praised by those worthy ones (cf. M. iii, 77).
282. And if there are any who say 'Sensual desires should be
278/1 The '10 Tightnesses' are usually made up of the 8 factors of the path
plus 'right knowledge' and 'right dehverance' (M. iii, 78). This Mode of
Conveying is drawn directly from M. Sutta 117, end.

enjoyed, sensual desires should be rejoiced in, sensual desires should
be repeated, sensual desires should be used, sensual desires should be
kept in being, sensual desires should be made much of (cf. M. i,
130), then abstention from sensual desires is not the True Idea
according to them.
Or if there are any who say 'The True Idea is devotion to self-
torment' (cf. M. i, 92f.), then the True Idea that is the outlet is not
the True Idea according to them.
And if there are any who say 'The True Idea is painful' (cf. M. i,
93f.), then the True Idea that is pleasant is not the True Idea
according to them.
283. According as a bhikkhu's perception of beauty in all deter-
minations is abandoned when he abides contemplating ugliness,
according as his perception of pleasure is abandoned when he abides
contemplating pain, according as his perception of permanence is
abandoned when he abides contemplating impermanence, and
according as his perception of self is abandoned when he abides
contemplating not-self (cf. Ps. i, 46-7), then whatever idea he elects
or approves, [thereby] he has implicated the contrary-opposite of
any such idea as un-wished-for.
284. That is why the venerable Maha-Kaccana said:
'That into opposites reversing
Ideas of profit and unprofit
Shown to be kept in being and left
Is called the Mode Conveying Eeversal' (§13).
The Mode of Conveying a Eeversal is ended.