4. Chapter ii 16 Modes of Conveying: Combined Treatment

“Soḷasa hārā paṭhamaṁ,

Disalocanato disā viloketvā;

Saṅkhipiya aṅkusena hi,

Nayehi tīhi niddise suttan”ti.

Vuttā, tassā niddeso kuhiṁ daṭṭhabbo?

Hārasampāte.

Tattha katamo desanāhārasampāto?

“Arakkhitena cittena,

micchādiṭṭhihatena ca;

Thinamiddhābhibhūtena,

vasaṁ mārassa gacchatī”ti.

Arakkhitena cittenāti kiṁ desayati, pamādaṁ taṁ maccuno padaṁ.

Micchādiṭṭhihatena cāti micchādiṭṭhihataṁ nāma vuccati yadā “anicce niccan”ti passati, so vipallāso.

So pana vipallāso kiṁlakkhaṇo?

Viparītaggāhalakkhaṇo vipallāso.

So kiṁ vipallāsayati?

Tayo dhamme saññaṁ cittaṁ diṭṭhimiti.

So kuhiṁ vipallāsayati?

Catūsu attabhāvavatthūsu, rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ.

Evaṁ vedanaṁ …pe…

saññaṁ …pe…

saṅkhāre …pe…

viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ.

Tattha rūpaṁ paṭhamaṁ vipallāsavatthu “asubhe subhan”ti.

Vedanā dutiyaṁ vipallāsavatthu “dukkhe sukhan”ti.

Saññā saṅkhārā ca tatiyaṁ vipallāsavatthu “anattani attā”ti.

Viññāṇaṁ catutthaṁ vipallāsavatthu “anicce niccan”ti.

Dve dhammā cittassa saṅkilesā—

taṇhā ca avijjā ca.

Taṇhānivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “asubhe subhan”ti “dukkhe sukhan”ti.

Diṭṭhinivutaṁ cittaṁ dvīhi vipallāsehi vipallāsīyati “anicce niccan”ti “anattani attā”ti.

Tattha yo diṭṭhivipallāso, so atītaṁ rūpaṁ attato samanupassati,

atītaṁ vedanaṁ …pe…

atītaṁ saññaṁ,

atīte saṅkhāre …

atītaṁ viññāṇaṁ attato samanupassati.

Tattha yo taṇhāvipallāso, so anāgataṁ rūpaṁ abhinandati,

anāgataṁ vedanaṁ …pe…

anāgataṁ saññaṁ,

anāgate saṅkhāre,

anāgataṁ viññāṇaṁ abhinandati.

Dve dhammā cittassa upakkilesā—

taṇhā ca avijjā ca.

Tāhi visujjhantaṁ cittaṁ visujjhati.

Tesaṁ avijjānīvaraṇānaṁ taṇhāsaṁyojanānaṁ pubbā koṭi na paññāyati sandhāvantānaṁ saṁsarantānaṁ sakiṁ nirayaṁ sakiṁ tiracchānayoniṁ sakiṁ pettivisayaṁ sakiṁ asurakāyaṁ sakiṁ deve sakiṁ manusse.

Thinamiddhābhibhūtenāti.

Thinaṁ nāma yā cittassa akallatā akammaniyatā;

middhaṁ nāma yaṁ kāyassa līnattaṁ.

Vasaṁ mārassa gacchatīti kilesamārassa ca sattamārassa ca vasaṁ gacchati, so hi nivuto saṁsārābhimukho hoti.

Imāni bhagavatā dve saccāni desitāni dukkhaṁ samudayo ca.

Tesaṁ bhagavā pariññāya ca pahānāya ca dhammaṁ deseti dukkhassa pariññāya samudayassa pahānāya.

Yena ca parijānāti yena ca pajahati, ayaṁ maggo.

Yaṁ taṇhāya avijjāya ca pahānaṁ, ayaṁ nirodho.

Imāni cattāri saccāni.

Tenāha bhagavā “arakkhitena cittenā”ti.

Tenāhāyasmā mahākaccāyano “assādādīnavatā”ti.

Niyutto desanāhārasampāto.

PTS vp En 119489.PTS vp Pli 85 It 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”.

490. Now where is a demonstration of that to be found? In the Modes of Conveying in Combined Treatment.

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491. Herein, what is the Mode of Conveying a Teaching in Combined Treatment? [It is, for example, as follows]

With an unguarded cognizance,
Encumbered by wrong view, oppressed
By lethargy and drowsiness,
One travels on in Mara’s power.

492. What does “with an unguarded cognizance” teach? Negligence. 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. What does it cause perversion in? The four grounds for self-hood. [It does so] as follows (He sees form as self, or self as possessed of form, or form in self or self in form) PTS vp En 120. Likewise with feeling, perception, determinations, 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 perversion, 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.

495. PTS vp Pli 86 Two ideas are corruptions of cognizance: they are craving and ignorance. Cognizance shut in (hindered) by craving is perverted 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 as they run on and on and go the roundabout, 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.

501.“One travels on in Māra’s power”: he travels on in the power of Māra (the Death-Dealer) as Defilement and Māra 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 PTS vp En 121 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 cognizance …”.

504. That is why the venerable Mahā-Kaccāna said:

“Gratification, Disappointment,
Escape, Fruit, Means, the Blessed One’s
Injunction to devotees: this Mode
Is the Conveying of a Teaching”.

The Mode of Conveying a Teaching in Combined Treatment is ended.