Khuddaka Nikaya - Nettippakarana - Specification Section Part 4-1

Khuddaka Nikaya - Nettippakarana ( The Guide ) - Specification Section Part 4-1

ACCORDING TO
KACCANA THERA

TRANSLATED FROM THE PALI BY
BHIKKHU NANAMOLI
Pali Text Society
[Chapter ii
16 Modes of Conveying: Combined Treatment]
489. [85] I t was said as follows:
'Sixteen Conveyings first, surveying
With Plotting then of the Directions,
And having collected with the Hook,
Three Guide-Lines demonstrate a Thread' (§26).
490. Now where is a demonstration of that to be found ? In the
Modes of Conveying in Combined Treatment.
Mode 1
*
[i]
491. Herein, what is the Mode of Conveying a Teaching in Combined
Treatment ? [It is, for example, as follows]
(With an unguarde d cognizance ,
Encumbere d by wron g view, oppresse d
By letharg y an d drowsiness ,
One travel s on in Mara' s power )
(cf. Ud. 38; counterpart verse at §595).
492. What does 'with an unguarded cognizance' teach ? Neg-
ligence. That is the state of Mortality.
493. 'Encumbered by wrong view': one is called 'encumbered by
wrong view' when he sees permanence in the impermanent. That
is a perversion. Now what is the characteristic of a perversion ?
A perversion has the characteristic of distorted apprehension.
What does it pervert ? Three ideas, namely perception, cognizance,
and view (see A. ii, 52). What does it cause perversion in % The
four grounds for self-hood.
1
[It does so] as follows (He sees form
as self, or self as possessed of form, or form in self or self in form)
490/1 The 16 Modes are here all applied to the single quotation from the
Ud in two parts, at §§491 and 595 respectively.
493/1 See Pe 121, which appears to be the earlier example of the term
attabhdva-vatthu and the only other book where it is used. There the 4 are

(M. i, 299f.; iii, 17). Likewise with feeling, perception, deter-
minations, and consciousness.
494. Herein, form is the first ground for perversion, namely that
there is beauty in the ugly; feeling is the second ground for perver-
sion, namely that there is pleasure in the painful; perception and
determinations are the third ground for perversion, namely that
there is self in the not-self; and consciousness is the fourth ground
for perversion, namely that there is permanence in the impermanent
(cf. Pe 20-1).
495. [86] Two ideas are corruptions of cognizance: they are craving
and ignorance. Cognizance shut in (hindered) by craving is per-
verted by the two perversions that there is beauty in the ugly and
that there is pleasure in the painful. Cognizance shut in (hindered)
by ignorance is perverted by the two perversions that there is
permanence in the impermanent and that there is self in the not-self.
496. Herein, any perversion of view sees past form as self, sees
past feeling . . . past perception . . . past determinations . . . sees
past consciousness as self.
497. Herein, any perversion of craving expectantly relishes future
form, expectantly relishes future feeling . . . future perception . . .
future determinations, expectantly relishes future consciousness.
498. Two ideas are imperfections of cognizance, they are craving
and ignorance. [It is when] purified from these that cognizance
is purified.
499. Of those who have ignorance for their hindrance and craving
for their fetter no first beginning is evident (see §644) as they run
on and on and go the roundabout (cf. S. ii, 178fT.), now in hell, now
among animals, now in the ghost realm, now in the body of the
Asura Demons, now among gods, now among men.
500. 'Oppressed by lethargy and drowsiness': lethargy is any
unhealthiness, unwieldiness, of cognizance; drowsiness is any sloth
of the body (cf. Pe 137).
501. 'One travels on in Mara's power': he travels on in the power
of Mara (the Death-Dealer) as Defilement and Mara as Creature; for
he faces the roundabout [of births].
502. Now these two Truths have been taught by the Blessed One:
Suffering and its Origin. The Blessed One teaches the True Idea
for their diagnosis and abandoning: for the diagnosis of Suffering
derived by subsuming the 5 Categories under the 4 Foundations of Mindful-
ness, instead of as here. For attabhdva alone as 'body' (physical and mental)
see, e.g., A. i, 279.

and for the abandoning of its Origin. That by way of which one
diagnoses and that by way of which one abandons is the Path.
The abandoning of craving and of ignorance is Cessation. These
are the four Truths.
503. That is why the Blessed One said 'With an unguarded cog-
nizance . . .' (§491).
504. That is why the venerable Maha-Kaccana said:
'Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One's
Injunction to devotees: this Mode
Is the Conveying of a Teaching' (§5).
The Mode of Conveying a Teaching in
Combined Treatment is ended.