THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
156. So these are the thirty-six formations that should be understood to
come into association with the first profitable consciousness of the sense
sphere (1). And as with the first, so with the second (2), the only differ-
ence here being promptedness.
(3)-(4) Those associated with the third (3) should be understood as
all the foregoing except non-delusion (xv). Likewise with the fourth (4),
the only difference here being promptedness.
(5)-(6) All those stated in the first instance, except happiness (v),
come into association with the fifth (5). Likewise with the sixth (6), the
only difference here being promptedness.
(7)-(8) [Those associated] with the seventh (7) should be understood
as [the last] except non-delusion (xv). Likewise with the eighth (8), the
only difference here being promptedness.
157. (9)-(13) All those stated in the first instance, except the three absti-
nences (xxxiv-xxxvi), come into association with the first of the fine-
material profitable [kinds of consciousness] (9). With the second (10)
applied thought (iii) is also lacking. With the third (11) sustained thought
(iv) is also lacking. With the fourth (12) happiness (v) is also lacking.
With the fifth (13) compassion (xxxii) and gladness (xxxiii), among the
inconstant, are also lacking.
(14)-(17) In the case of the four kinds of immaterial [profitable con-
sciousness] these are the same as the last-mentioned, for it is only the
immaterialness that is the difference here.
158. (18)-(21) As regards the supramundane, firstly, in the case of the
path consciousness having the first jhana they should be understood to
be as stated in the case of the first fine-material-sphere consciousness
(9). The paths classed as belonging to the second jhana, etc., should be
understood to be as stated in the cases [respectively] of the second fine-
material-sphere jhana, and so on (10)-(13). But the difference here is
absence of compassion (xxxii) and gladness (xxxiii),
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constancy of the
abstinences (xxxiv-xxxvi), and supramundaneness. [468]
159. II. (22) As regards the unprofitable, there are firstly seventeen asso-
ciated with the first unprofitable consciousness rooted in greed (22), that
is to say, thirteen constant given in the texts as such and four or-what-
ever-states.
Herein, the thirteen given as such are these:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
happiness (v),
energy (vi),
life (vii),
concentration (viii),
(xxxvii) consciencelessness,
(xxxviii) shamelessness,
(xxxix)
(xl)
(xli)
greed,
delusion,
wrong view.
The four or-whatever-states are these:
(xlii)
zeal (xxviii),
resolution (xxix),
agitation,
attention (xxx).
160. Herein, (xxxvii) it has no conscientious scruples, thus it is con-
sciencelessness. (xxxviii) It is unashamed, thus it is shamelessness. Of
these, consciencelessness has the characteristic of absence of disgust at
bodily misconduct, etc., or it has the characteristic of immodesty. Shame-
lessness has the characteristic of absence of dread on their account, or it
has the characteristic of absence of anxiety about them. This is in brief
here. The detail, however, is the opposite of what was said above under
conscience (xi) and shame (xii).
161. (xxxix) By its means they are greedy, or it itself is greedy, or it is
just the mere being greedy, thus is it greed, (xl) By its means they are
deluded, or it itself is deluded, or it is just the mere being deluded, thus it
is delusion.
162. Of these, greed has the characteristic of grasping an object, like
birdlime (lit. 'monkey lime'). Its function is sticking, like meat put in a
hot pan. It is manifested as not giving up, like the dye of lamp-black. Its
proximate cause is seeing enjoyment in things that lead to bondage.
Swelling with the current of craving, it should be regarded as taking
[beings] with it to states of loss, as a swift-flowing river does to the great
ocean.
163. Delusion has the characteristic of blindness, or it has the characteris-
tic of unknowing. Its function is non-penetration, or its function is to
conceal the individual essence of an object. It is manifested as the ab-
sence of right theory (see Ch. XVQ, §52), or it is manifested as darkness.
Its proximate cause is unwise (unjustified) attention. It should be re-
garded as the root of all that is unprofitable.
164. (xli) By its means they see wrongly, or it itself sees wrongly, or it is
just the mere seeing wrongly, thus it is wrong view. Its characteristic
[469] is unwise (unjustified) interpreting. Its function is to preassume. It
is manifested as wrong interpreting. Its proximate cause is unwillingness
to see noble ones, and so on. It should be regarded as the most reprehen-
sible of all.
165. (xlii) Agitation is agitatedness. It has the characteristic of disquiet,
like water whipped by the wind. Its function is unsteadiness, like a flag
or banner whipped by the wind. It is manifested as turmoil, like ashes
flung up by pelting with stones. Its proximate cause is unwise attention
to mental disquiet. It should be regarded as distraction of consciousness.
166. The remaining formations here should be understood as already stated
under the profitable. For it is only the unprofitableness that differentiates
them as bad.
So these are the seventeen formations that should be understood to
come into association with the first unprofitable consciousness (22).
(23) And as with the first, so with the second (23), but here the dif-
ference is promptedness and inconstant [occurrence] of
(xliii) stiffening and torpor.
167. Herein, (xliii) stiffening (thinanata) is stiffness (thina); making tor-
pid (middhanatd) is torpor (middha). The meaning is, paralysis due to
lack of urgency, and loss of vigour. The compound thinamiddha (stiff-
ness-and-torpor) should be resolved into tfiinah ca middhah ca. Herein,
stiffness has the characteristic of lack of driving power. Its function is to
remove energy. It is manifested as subsiding. Torpor has the characteris-
tic of unwieldiness. Its function is to srhother. It is manifested as lazi-
ness, or it is manifested as nodding and sleep.
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The proximate cause of
both is unwise attention to boredom, sloth, and so on.
168. (24) With the third [unprofitable consciousness] (24) there should
be understood to be associated those given for the first (22), excepting
wrong view (xli). But here the difference is that there is inconstant
[occurrence] of
(xliv) pride (conceit).
That has the characteristic of haughtiness. Its function is arrogance.
It is manifested as vaingloriousness. Its proximate cause is greed dissoci-
ated from views. It should be regarded as like madness.
(25) With the fourth (25) should be understood to be associated
those given for the second (23), excepting wrong view (xli). And here
pride (xliv) is among the inconstant too.
169. (26) Those given for the first (22), excepting happiness (v), come
into association with the fifth (26).
(27) And as with the fifth (26), so with the sixth too (27); but the
difference here is promptedness and the inconstant [occurrence] of stiff-
ness-and-torpor (xliii).
(28) With the seventh (28) should be understood to be associated
those given for the fifth (26), except views (xli); but pride (xliv) is
inconstant here.
(29) With the eighth (29) should be understood to be associated
those given for the sixth (27), except views (xli); and here too pride
(xliv) is among the inconstant.
170. (30)-(31) As regards the two [kinds of unprofitable consciousness]
rooted in hate, [470] there are, firstly, eighteen associated with the first
(30), that is, eleven constant given in the texts as such, four or-whatever-
states, and three inconstant. Herein the eleven given as such are these:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
energy (vi),
life (vii),
concentration (viii),
consciencelessness (xxxvii),
shamelessness (xxxviii),
(xlv) hate,
delusion (xl).
The four or-whatever-states are these:
zeal (xxviii),
resolution (xxix),
agitation (xlii),
attention (xxx)
The three inconstant are these:
(xlvi) envy,
(xlvii) avarice,
(xlviii) worry.
171. Herein, (xlv) by its means they hate, or it itself hates, or it is just
mere hating, thus it is hate (dosa). It has the characteristic of savageness,
like a provoked snake. Its function is to spread, like a drop of poison, or
its function is to burn up its own support, like a forest fire. It is mani-
fested as persecuting (dusana), like an enemy who has got his chance.
Its proximate cause is the grounds for annoyance (see A.v,150). It should
be regarded as like stale urine mixed with poison.
172. (xlvi) Envying is envy. It has the characteristic of being jealous of
other's success. Its function is to be dissatisfied with that. It is mani-
fested as averseness from that. Its proximate cause is another's success.
It should be regarded as a fetter.
173. (xlvii) Avariciousness is avarice. Its characteristic is the hiding of
one's own success that has been or can be obtained. Its function is not to
bear sharing these with others. It is manifested as shrinking, or it is
manifested as meanness. Its proximate cause is one's own success. It
should be regarded as a mental disfigurement.
174. (xlviii) The vile (kucchita) that is done (kata) is villany (kukata).
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The state of that is worry (kukucca). It has subsequent regret as its char-
acteristic. Its function is to sorrow about what has and what has not been
done. It is manifested as remorse. Its proximate cause is what has and
what has not been done. It should be regarded as slavery.
175. The rest are of the kind already described.
So these eighteen formations should be understood to come into as-
sociation with the first [unprofitable consciousness] rooted in hate (30).
(31) And as with the first (30), so with the second (31), the only dif-
ference, however, being promptedness and the presence of stiffness and
torpor (xliii) among the inconstant.
176. (32)-(33) As regards the two rooted in delusion, firstly: [associated]
with [the consciousness that is] associated with uncertainty (32) [471]
are the eleven given in the texts as such thus:
contact (i),
volition (ii),
applied thought (iii),
sustained thought (iv),
energy (vi),
life (vii),
(xlix) steadiness of consciousness,
consciencelessness (xxxvii),
shamelessness (xxxviii),
delusion (xl),
(1) uncertainty.
The or-whatever-states are these two:
agitation (xlii),
attention (xxx).
And these together total thirteen.
177. Herein, (xlix) steadiness of consciousness is weak concentration (viii)
consisting in mere steadiness in occurrence.
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(1) It is without wish to cure (vigata cikiccha), thus it is uncertainty
(vicikiccha). It has the characteristic of doubt. Its function is to waver. It
is manifested as indecisiveness, or it is manifested as taking various
sides. Its proximate cause is unwise attention. It should be regarded as
obstructive of theory (see Ch. XVII, §52).
The rest are as already described.
178. (33) [The consciousness] associated with agitation (33) has the same
[formations as the consciousness], associated with uncertainty (32), ex-
cept for uncertainty (1). But with the absence of uncertainty resolution
(xxix) arises here. So with that they are likewise thirteen, and concentra-
tion (viii) is stronger because of the presence of resolution. Also agita-
tion is given in the texts as such, while resolution (xxix) and attention
(xxx) are among the or-whatever-states.
Thus should the unprofitable formations be understood.
179. HI. As regards the indeterminate, firstly, the resultant indetermi-
nate (34)-(69) are twofold, classed as those without root-cause and those
with root-cause. Those associated with resultant consciousness without
root-cause (34)-(41), (50)-(56) are those without root-cause.
Herein, firstly, those associated with the profitable resultant (34)
and unprofitable resultant (50) eye-consciousness are the four given in
the texts as such, namely:
contact (i),
volition (ii),
life (vii),
steadiness of consciousness (xlix),
which amount to five with
attention (xxx)
as the only or-whatever-state.
These same kinds are associated with ear-, nose-, tongue-, and body-
consciousness (35)-(38), (51)-(54).
180. Those associated with both kinds of resultant mind-element (39),
(55) come to eight by adding applied thought (iii), sustained thought (iv)
and resolution (xxix). Likewise those associated with the threefold mind-
consciousness-element with root-cause (40), (41), (56). But here (40)
that accompanied by joy should be understood to have happiness (v) also
in addition to that.
181. The [formations] associated with resultant consciousness with root-
cause (42)-(49) are those with root-cause. Of these, firstly, those associ-
ated with the sense-sphere resultant [consciousness] with root-cause are
similar to the formations associated with the eight sense-sphere [con-
sciousnesses] (1)-(8). But of the inconstant ones, compassion (xxxii) and
gladness (xxxiii) are not among the resultant because they have living
beings as their object. For the resultant ones of the sense-sphere have
only limited objects. And not only compassion and gladness but also the
three abstinences (xxxiv)-(xxxvi) are not among the resultant; [472] for
it is said that 'the five training precepts are profitable only' (Vbh. 291).
182. (57)-(69) Those associated with the resultant consciousness of the
fine-material sphere (57)-(61), the immaterial sphere (62)-(65), and the
supramundane (66)-(69) are similar to the formations associated with the
profitable consciousnesses of those kinds (9)-(21) too.
183. (70)-(89) Functional indeterminate [formations] are also twofold
classed as those without root-cause (70)-(72) and those with root-cause
(73)-(80). Those without root-cause are associated with functional con-
sciousness without root-cause; and they are the same as those associated
[respectively] with profitable resultant mind-element (39) and the pair of
mind-consciousness-elements without root-cause (40)-(41). But in the
case of the two mind-consciousness-elements (71)-(72), energy (vi) is
additional, and because of the presence of energy, concentration (viii) is
strong. This is the difference here.
184. Those associated with functional consciousness with root-cause (73)-
(80) are those with root-cause. Of these, firstly, those associated with the
eight sense-sphere functional consciousnesses (73)-(80) are similar to
the formations associated with the eight sense-sphere profitable (1)-(8),
except for the abstinences (xxxiv)-(xxxvi).
Those associated with the functional [consciousnesses] of the fine-
material sphere (81)-(85) and the immaterial sphere (86)-(89) are in all
aspects similar to those associated with profitable consciousness (9)-
(17).
This is how formations should be understood as indeterminate.
This is the section of the detailed explanation dealing with the for-
mations aggregate.
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