THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[THE CONSCIOUSNESS AGGREGATE / VINNANAKKHANDHA]
81. Among the remaining aggregates, however, whatever has the char-
acteristic of being felt
34
should be understood, all taken together, as the
feeling aggregate; and whatever has the characteristic of perceiving, all
taken together, as the perception aggregate; and whatever has the charac-
teristic of forming, all taken together, as the formations aggregate; and
whatever has the characteristic of cognizing, all taken together, as the
consciousness aggregate. Herein, since the rest are easy to understand
when the consciousness aggregate has been understood, we shall there-
fore begin with the commentary on the consciousness aggregate.
82. 'Whatever has the characteristic of cognizing should be understood,
all taken together, as the consciousness aggregate' was said above. And
what has the characteristic of cognizing (vijanana)! Consciousness
(vinnana); according as it is said, 'It cognizes, friend, that is why "con-
sciousness" is said* (M.i,292). The words vinnana (consciousness), citta
(mind, consciousness), and mano (mind) are one in meaning.
[THE 89 KINDS OF CONSCIOUSNESS—SEE TABLE II]
That same [consciousness], though one in its individual essence
with the characteristic of cognizing, is threefold according to kind, namely,
(I) profitable, (II) unprofitable, and (III) indeterminate.
35
83. I. Herein, the profitable is fourfold according to plane, namely,
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere, and (D) supramundane.
36
I. A. Herein, (1)-(8) that of the sense sphere is eightfold, being
classified according to joy, equanimity, knowledge, and prompting, that
is to say: (1) when accompanied-by-joy it is either associated-with-knowl-
edge and unprompted, or (2) prompted; or (3) it is dissociated-from-
knowledge and likewise [unprompted, or (4) prompted]; and (5) when
accompanied-by-equanimity it is either associated-with-knowledge and
prompted, or (6) unprompted; or (7) it is dissociated-from-knowledge
[453] and likewise [unprompted, or (8) prompted].
84. (1) When a man is happy on encountering an excellent gift to be
given, or recipient, etc., or some such cause for joy, and by placing right
view foremost that occurs in the way beginning 'There is [merit in]
giving' (M.i,288), he unhesitatingly and unurged by others performs
such merit as giving, etc., then his consciousness is accompanied by joy,
associated with knowledge, and unprompted. (2) But when a man is
happy and content in the way aforesaid, and, while placing right view
foremost, yet he does it hesitantly through lack of free generosity, etc.,
or urged on by others, then his consciousness is of the same kind as the
last but prompted; for in this sense 'prompting' is a term for a prior
effort exerted by himself or, others.
85. (3) But when young children have a natural habit due to seeing the
behaviour of relatives and are joyful on seeing bhikkhus and at once give
them whatever they have in their hands or pay homage, then the third
kind of consciousness arises. (4) But when they behave like this on
being urged by their relatives, 'Give; pay homage', then the fourth kind
of consciousness arises. (5)-(8) But when the consciousnesses are devoid
of joy in these four instances through encountering no excellence in the
gift to be given, or in the recipient, etc., or through want of any such
cause for joy, then the remaining four, which are accompanied by equa-
nimity, arise.
So sense-sphere profitable [consciousness] should be understood as
of eight kinds, being classed according to joy, equanimity, knowledge,
and prompting.
86. I. B. The consciousness of the fine-material sphere is fivefold, being
classed according to association with the jhana factors. That is to say, (9)
the first is associated with applied thought, sustained thought, happiness,
bliss, and concentration, (10) the second leaves out applied thought from
that, (11) the third leaves out sustained thought from that, (12) the fourth
makes happiness fade away from that, (13) the fifth is associated with
equanimity and concentration, bliss having subsided.
87. I. C. That of the immaterial sphere is fourfold by association with
the four immaterial states; for (14) the first is associated with the jhana
of the base consisting of boundless space in the way aforesaid, while
(15)-(17) the second, third, and fourth, are [respectively] associated with
those of the base consisting of boundless consciousness, and so on.
88. I. D. The supramundane is fourfold (18)-(21) by association with
the four paths.
So firstly, profitable consciousness itself is of twenty-one kinds.
[454]
89. II. The unprofitable is one kind according to plane, being only of
the sense sphere. It is of three kinds according to root, as (a) rooted in
greed, (b) rooted in hate, and (c) rooted in delusion.
90. II. (a) Herein, (22)-(29) that rooted in greed is of eight kinds, being
classed according to joy, equanimity, [false] view, and prompting, that is
to say: (22) when accompanied by joy it is either associated-with-[false-]
view and unprompted, or (23) prompted; or (24) it is dissociated-from-
[false-] view and likewise [unprompted or (25) prompted]; and (26)
when accompanied-by-equanimity it is either associated-with- [false-] view
and unprompted, or (27) prompted; or (28) it is dissociated-from-[false-]
view and likewise [unprompted, or (29) prompted].
91. (22) When a man is happy and content in placing wrong view fore-
most of the sort beginning 'There is no danger in sense desires' (M.i,307),
and either enjoys sense desires with consciousness that in its own indi-
vidual essence is eager without being urged, or believes auspicious sights,
etc., have a [real substantial] core, then the first kind of unprofitable con-
sciousness arises; (23) when it is with consciousness that is sluggish and
urged on, then it is the second kind. (24) But when & man is happy and
content only, without placing wrong view foremost, and indulges in
sexual intercourse, or covets others' good fortune, or steals others' goods,
with consciousness that in its own individual essence is eager without
being urged, then it is the third kind. (25) When it is with consciousness
that is sluggish and urged on, then it is the fourth kind. (26)-(29) But
when the consciousnesses are devoid of joy in these four instances through
encountering no excellence in the sense desires, or through want of any
such cause for joy, then the remaining four, which are accompanied by
equanimity, arise.
So that rooted in greed should be understood as of eight kinds, being
classed according to joy, equanimity, [false] view and prompting.
92. n. (b) That rodted in hate is of two kinds: (30)-(31) being accom-
panied-by-griefand associated-with-resentment, it is cither prompted or
unprompted. It should be understood to occur at the times when [con-
sciousness] is either keen [if unprompted] or sluggish [if prompted] in
the killing of living things, and so on.
93. II. (c) That rooted in delusion is of two kinds: (32)-(33) being
accompanied-by-equanimity, it is either associated-with uncertainty or
associated-with-agitation. It should be understood to occur at the time of
indecision or of distraction.
So unprofitable consciousness is of twelve kinds.
94. III The indeterminate is of two kinds: (i) resultant and (ii) func-
tional. Herein, III. i. resultant is of four kinds according to plane; namely,
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere, and (D) supramundane. Herein, III. i. A. that of the sense
sphere is of two kinds, namely, (a) profitable result and (b) unprofitable
result. And III. i. A. (a) the profitable resultant is of two kinds, namely,
(1) without root-cause and (2) with root-cause.
95. m. i. A. (a) i. Herein, that without root-cause is that devoid of
non-greed, etc., as the cause of result. It is of eight kinds as (34) eye-
consciousness, (35)-(38) ear-, nose-, tongue-, and body-consciousness,
(39) mind-element with the function of receiving, (40)-(41) the two mind-
consciousness-elements with the functions of investigating, and so on
[455].
96. Herein, (34) eye-consciousness has the characteristic of being sup-
ported by the eye and cognizing visible data. Its function is to have only
visible data as its object. It is manifested as occupation with visible data.
Its proximate cause is the departure of (70) the functional mind-element
that has visible data as its object.
(35)-(38) Ear-, nose-, tongue-, and body-consciousness [respectively]
have the characteristic of being supported by the ear, etc., and of cogniz-
ing sounds, and so on. Their functions are to have only sounds, etc., as
their [respective] objects. They are manifested as occupation with [re-
spectively] sounds, and so on. Their proximate cause is the departure of
(70) the functional mind-element that has [respectively] sounds, etc., as
its object.
97. (39) [The resultant] mind-element has the characteristic of cogniz-
ing [respectively] visible data, etc., immediately next to (34)-(38) eye-
consciousness, and so on. Its function is to receive visible data, and
so on. It is manifested as the state [of receiving] corresponding to that
[last-mentioned function].
37
Its proximate cause is the departure of eye-
consciousness, and so on.
(40)-(41) Also the twofold resultant mind-consciousness-element
without root-cause with the function of investigating, etc., has as its
characteristic the cognizing of the six kinds of objects. Its function is
that of investigating, and so on. It is manifested as the state [of investi-
gating] corresponding to that [last-mentioned function]. Its proximate
cause is the heart-basis.
98. But it is classed according to its association with joy or with equa-
nimity, and according to its being divisible into that with two positions
and that with five positions [in the cognitive series]. For of these, (40)
one is associated-with-joy because of its presence when entirely desir-
able objects occur, and it has two positions [in the cognitive series]
because it occurs as investigating at the five doors and as registration at
the end of impulsion. (41) The other kind is associated-with-equanimity
because of its presence when desirable-neutral objects occur, and it has
five positions since it occurs as investigation, registration, rebirth-link-
ing, life-continuum, and death.
99. And this eightfold resultant consciousness without root-cause is of
two kinds as well because of having an invariable object and a variable
object. It is of three kinds as classed according to [bodily] pleasure,
[mental] joy, and equanimity. For (34)-(38) the five consciousnesses
have each an invariable object since they occur respectively only with
respect to visible data, and so on. The others (39)-(41) have a variable
object For here (39) the mind-element occurs with respect to the five
beginning with visible data, and (40)-(41) the two mind-consciousness-
elements occur with respect to [all] six. Here, however, body-conscious-
ness is associated with [bodily] pleasure. The mind-consciousness-
element (40) with two positions is associated with [mental] joy; the
other (41) is associated with equanimity.
So firstly, the profitable resultant without root-cause should be
understood as of eight kinds.
100. III i. A. (a) 2. But that with root-cause is (42)-(49) that associated
with non-greed, etc., as the cause of the result. It is of eight kinds
because it is classed according to joy, etc., like the profitable of the sense
sphere (l)-(8). But it does not occur with respect to the six objects
38
through giving, etc., as the profitable does; for it occurs only with
respect to the six objects that are included among limited states,
39
as
rebirth-linking, life-continuum, death, and registration. But the prompted
and unprompted states should be understood here as due to the source it
has come from, and so on.
40
[456] And while there is no difference in
the associated states, the resultant should be understood as passive like
the reflection of a face in a looking-glass while the profitable is active
like the face.
101. III i. A. (b) Unprofitable resultant\ though, is without root-cause
only. It is of seven kinds as (50) eye-consciousness, (51)-(54) ear-,
nose-, tongue-, and body-consciousness, (55) mind-element with the func-
tion of receiving, and (56) mind-consciousness-element with the func-
tion of investigating, etc., and having five positions. It should be under-
stood as to characteristic, etc., in the same way as the profitable resultant
without root-cause (34)-(41).
102. Profitable resultant, though, has desirable or desirable-neutral ob-
jects only, while these have undesirable or undesirable-neutral objects
only. The former are of three kinds, being classed according to equanim-
ity, bodily pleasure, and mental joy, while these are of two kinds, being
classed according to bodily pain and equanimity. For here it is only
body-consciousness that is accompanied by bodily pain; the rest are
accompanied by equanimity. And the equanimity in these is inferior, and
not very sharp as the pain is; while in the former it is superior, and not
very sharp as the pleasure is.
So with these seven kinds of unprofitable resultant and the previous
sixteen kinds of profitable resultant, sense-sphere resultant conscious-
ness is of twenty-three kinds.
103. III. i. B. That of the fine-material sphere, however, is of five kinds
(57)-(61) like the profitable (9)-(13). But the profitable occurs in a cog-
nitive series with the impulsions as an attainment [of jhana], while this
occurs in an existence [in the fine-material sphere] as rebirth-linking,
life-continuum, and death.
104. III. i. C. And as that of the fine-material sphere [was like the profit-
able of that sphere] so that of the immaterial sphere (62)-(65) is of four
kinds like the profitable too (14)-(17). And its occurrence is classed in
the same way as that of the fine-material sphere.
105. III. i. D. The supramundane resultant is of four kinds (66)-(69)
because it is [respectively] the fruitions of the consciousnesses associ-
ated with the four paths (18)-(21). It occurs in two ways, that is to say, as
[fruition in] the cognitive series of the path and as fruition attainment
(see Ch. XXII).
So resultant consciousness in all the four planes is of thirty-six
kinds.
106. III. ii. The functional, however, is of three kinds according to plane:
(A) of the sense sphere, (B) of the fine-material sphere, (C) of the imma-
terial sphere. Herein, III. ii. A., that of the sense sphere, is of two kinds,
namely, (1) without root-cause, and (2) with root-cause.
III ii. A. 1. Herein, that without root-cause is that devoid of non-
greed, etc., as the cause of result. That is of two kinds, being classed as
(70) mind-element, and (71)-(72) mind-consciousness-element.
107. Herein, (70) the mind-element has the characteristics of being the
forerunner of eye-consciousness, etc., and of cognizing visible data, and
so on. Its function it to advert. It is manifested as confrontation of visible
data, and so on. Its proximate cause is the interruption of [the continued
occurrence of consciousness as] life-continuum. It is associated with
equanimity only.
108. But the mind-consciousness-element is of two kinds, namely, shared
by all and not shared by all. [457] Herein, (71) that shared by all is the
functional [mind-consciousness-element] accompanied by equanimity
without root-cause. It has the characteristic of cognizing the six kinds of
objects. Its function is to determine at the five doors and to advert at the
mind door. It is manifested as the states [of determining and adverting]
corresponding to those [last-mentioned two functions]. Its proximate cause
is the departure either of the resultant mind-consciousness-element with-
out root-cause (40)-(41) [in the first case], or of one among the kinds of
life-continuum [in the second]. (72) That not shared by all is the func-
tional [mind-consciousness-element] accompanied by joy without root-
cause. It has the characteristic of cognizing the six kinds of objects. Its
function is to cause smiling41
in Arahants about things that are not sub-
lime. It is manifested as the state corresponding to that [last-mentioned
function]. Its proximate cause is always the heart-basis.
So the sense-sphere functional without root-cause is of three kinds.
109. III ii. A. 2. That, however, with root cause is of eight kinds (73)-
(80), like the profitable (l)-(8), being classed according to joy and so on.
While the profitable arises in trainers and ordinary men only, this arises
in Arahants only. This is the difference here.
So firstly, that of the sense sphere is of eleven kinds.
III ii. B., III. ii. C. That, however, of the fine-material sphere (81)-
(85), and that of the immaterial sphere (86)-(89) are [respectively] of
five kinds and of four kinds like the profitable. But they should be un-
derstood to differ from the profitable in that they arise only in Arahants.
So functional consciousness in the three planes is of twenty kinds in
all.
110. So the 21 kinds of profitable, the 12 kinds of unprofitable, the 36
kinds of resultant, and the 20 kinds of functional, amount in all to 89
kinds of consciousness. And these occur in the fourteen modes of (a)
rebirth-linking, (b) life-continuum, (c) adverting, (d) seeing, (e) hearing,
(f) smelling, (g) tasting, (h) touching, (i) receiving, (j) investigating, (k)
determining, (1) impulsion, (m) registration, and (n) death.
[THE 14 MODES OF OCCURRENCE OF CONSCIOUSNESS]
111. How so? (a) When, through the influence of the eight kinds of
sense-sphere profitable [consciousness] (l)-(8), beings come to be re-
bom among deities and human beings, then the eight kinds of sense-
sphere resultant with root-cause (42)-(49) occur, and also the resultant
mind-consciousness-element without root-cause associated with equa-
nimity (41), which is the weak profitable result with two root-causes in
those who are entering upon the state of eunuchs, etc., among human
beings—thus nine kinds of resultant consciousness in all occur as re-
birth-linking; and they do so making their object whichever among the
kamma, sign of kamma, or sign of destiny has appeared at the time of
dying (see also Ch. XVII, §120).
42
112. When, through the influence of the profitable of the fine-material
sphere (9)-(13) and the immaterial sphere (14)-(17), beings are reborn
[respectively] in the fine-material and immaterial kinds of becoming,
then the nine kinds of fine-material (57)-(61) and immaterial (62)-(65)
resultant occur as rebirth-linking; and they do so making their object
only the sign of kamma that has appeared at the time of dying.
43
113. When, through the influence of the unprofitable (22)-(33), they are
reborn in a state of loss, then the one kind of unprofitable resultant mind-
consciousness-element without root-cause (56) occurs as rebirth-linking;
and it does so making its object whichever among the kamma, sign of
kamma, and sign of destiny has appeared at the time of dying. [458]
This firstly is how the occurrence of nineteen kinds of resultant con-
sciousness should be understood as rebirth-linking.
114. (b) When the rebirth-linking consciousness has ceased, then, fol-
lowing on whatever kind of rebirth-linking it may be, the same kinds,
being the result of that same kamma whatever it may be, occur as life-
continuum consciousness with that same object; and again those same
kinds.
44
And as long as there is no other kind of arising of consciousness
to interrupt the continuity, they also go on occurring endlessly in periods
of dreamless sleep, etc., like the current of a river.
45
This is how the occurrence of those same [nineteen kinds of] con-
sciousness should be understood as life-continuum.
115. (c) With the life-continuum continuity occurring thus, when living
beings' faculties have become capable of apprehending an object, then,
when a visible datum has come into the eye's focus, there is impinging
upon the eye-sensitivity due to the visible datum. Thereupon, owing to
the impact's influence, there comes to be a disturbance in [the continuity
of] the life-continuum.
46
Then, when the life-continuum has ceased, the
functional mind-element (70) arises making that same visible datum its
object, as it were, cutting off the life-continuum and accomplishing the
function of adverting. So too in the case of the ear door and so on.
116. When an object of any one of the six kinds has come into focus in
the mind door, then next to the disturbance of the life-continuum the
functional mind-consciousness-element without root-cause (71) arises ac-
companied by equanimity, as it were, cutting off the life-continuum and
accomplishing the function of adverting.
This is how the occurrence of two kinds of functional consciousness
should be understood as adverting.
117. (d)-(h) Next to adverting,
47
taking the eye door first, eye-conscious-
ness (d) arises accomplishing the function of seeing in the eye door and
having the eye-sensitivity as its physical basis. And [likewise] (e) ear-,
(f) nose-, (g) tongue-, and (h) body-consciousness arise, accomplishing
respectively the functions of hearing, etc., in the ear door and so on.
These comprise the profitable resultant [consciousnesses] (34)-(38)
with respect to desirable and desirable-neutral objective fields, and the
unprofitable resultant (50)-(54) with respect to undesirable and undesir-
able-neutral objective fields.
This is how the occurrence of ten kinds of resultant consciousness
should be understood as seeing, hearing, smelling, tasting, and touching.
118. (i) Because of the words 'Eye-consciousness having arisen and
ceased, next to that there arises consciousness, mind, mentation ... which
is appropriate mind-element' (Vbh. 88), etc., next to eye-consciousness,
etc., arid receiving the same objective fields as they [deal with], mind«
element arises as (39) profitable resultant next to profitable resultant
[eye-consciousness, etc.,] and as (55) unprofitable resultant next to [459]
unprofitable resultant [eye-consciousness, and so on].
This is how the occurrence of two kinds of resultant consciousness
should be understood as receiving.
119. (j) Because of the words * Mind-element having arisen and ceased,
also, next to that there arises consciousness, mind, mentation ... which is
appropriate mind-element' (Vbh. 89),
48
then resultant mind-conscious-
ness-element without root-cause arises investigating the same objective
field as that received by the mind-element. When next to (55) unprofit-
able-resultant mind-element it is (56) unprofitable-resultant, and when
next to (39) profitable-resultant [mind-element] it is either (40) accom-
panied by joy in the case of a desirable object, or (41) accompanied by
equanimity in the case of a desirable-neutral object.
This is how the occurrence of three kinds of resultant consciousness
should be understood as investigating.
120. (k) Next to investigation, (71) functional mind-consciousness-ele-
ment without root-cause arises accompanied by equanimity determining
that same objective field.
This is how the occurrence of one kind of resultant consciousness
should be understood as determining.
121. (1) Next to determining, if the visible datum, etc., as object is vivid,
49
then six or seven impulsions impel with respect to the objective fields as
determined. These are one among (1)-(8) the eight kinds of sense-sphere
profitable, or (22)-(33) the twelve kinds of unprofitable, or (72)-(80) the
nine remaining sense-sphere functional. This, firstly, is the way in the
case of the five doors.
But in the case of the mind door those same [impulsions arise] next
to (71) mind-door adverting.
Beyond [the stage of] change-of-lineage
50
any [of the following 26
kinds of impulsion] that obtains a condition51
impels; that is, any kind
among (9)-(13) the five profitable, and (81)-(85) the five functional, of
the fine-material sphere, and (14)-(17) the four profitable, and (86)-(89)
the four functional of the immaterial sphere, and also (18)-(21) the four
path consciousnesses and (66)-(69) four fruition consciousnesses of the
supramundane.
This is how the occurrence of fifty-five kinds of profitable, unprofit-
able, functional, and resultant consciousness should be understood as im-
pulsion.
122. (m) At the end of the impulsions, if the object is a very vivid one
52
in the five doors, or is clear in the mind door, then in sense-sphere
beings at the end of sense-sphere impulsions resultant consciousness
occurs through any condition it may have obtained such as previous
kamma, impulsion consciousness, etc., with desirable, etc., object.
53
[It
occurs thus] as one among the eight sense-sphere resultant kinds with
root cause (42)-(49) or the three resultant mind-consciousness elements
without root-cause (40), (41), (56), and it [does so] twice or [460] once,
following after the impulsions that have impelled, and with respect to an
object other than the life-continuum's object, like some of the water that
follows a little after a boat going upstream. Though ready to occur with
the life-continuum's object after the impulsions have ended, it neverthe-
less occurs making the impulsions' object its object. Because of that it is
called registration (taddrammana—lit. *having-that-as-its-object').
This is how the occurrence of eleven kinds of resultant conscious-
ness should be understood as registration.
123. (n) At the end of registration the life-continuum resumes its occur-
rence. When the [resumed occurrence of the] life-continuum is again
interrupted, adverting, etc., occur again, and when the conditions obtain,
the conscious continuity repeats its occurrence as adverting, and next to
adverting seeing, etc., according to the law of consciousness, again and
again, until the life-continuum of one becoming is exhausted. For the
last life-continuum consciousness of all in one becoming is called death
(cuti) because of falling (cavanatta) from that [becoming]. So that is of
nineteen kinds too [like rebirth-linking and life-continuum].
This is how the occurrence of nineteen kinds of resultant conscious-
ness should be understood as death.
124. And after death there is rebirth-linking again; and after rebirth-link-
ing, life-continuum. Thus the conscious continuity of beings who hasten
through the kinds of becoming, destiny, station [of consciousness], and
abode [of beings] occurs without break. But when a man attains Ara-
hantship here, it ceases with the cessation of his death consciousness.
This is the section of the detailed explanation dealing with the con-
sciousness aggregate.
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