THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[B. DESCRIPTION OF THE FIVE AGGREGATES / PANCA KHANDHA]
33. When it was said above *the things classed as aggregates, bases, ele-
ments, faculties, truths, dependent origination, etc., are the soil\ the
aggregates here are the five aggregates, that is to say, the materiality
aggregate, the feeling aggregate, the perception aggregate, the forma-
tions aggregate, and the consciousness aggregate.
[THE MATERIALITY AGGREGATE / RUPAKKHANDHA]
34. Herein, all kinds of states whatsoever that have the characteristic of
'being molested' (ruppana) by cold, etc., taken all together should be
understood as the materiality (rupa) aggregate.
1. That is of one kind with the characteristic of 'being molested'.
2. It is also of two kinds when classed as (a) primary entity (bhuta)
and (b) derived [by clinging] (upadaya).
35. Herein (a) primary materiality is of four kinds as the earth element,
water element, fire element, and air element. Their characteristic, func-
tion, and manifestation have been given under the definition of the four
elements (Ch. XI, §§87, 93); but as to the proximate cause, each has the
other three as its proximate cause. [444]
36. (b) Derived materiality is of twenty-four kinds as eye, ear, nose,
tongue, body, visible datum, sound, odour, flavour,
13
femininity faculty,
masculinity faculty, life faculty, heart-basis; bodily intimation, verbal in-
timation; space element; lightness of matter, malleability of matter, wieldi-
ness of matter, growth of matter, continuity of matter, ageing of matter,
impermanence of matter, and physical nutriment.
37. 1. Herein, the eye's characteristic is sensitivity of primary elements
that is ready for the impact of visible data; or its characteristic is sensitiv-
, ity of primary elements originated by kamma sourcing from desire to see.
14
Its function is to pick up [an object]
15
among visible data. It is mani-
fested as the footing of eye-consciousness. Its proximate cause is pri-
mary elements born of kamma sourcing from desire to see.
38. 2. The ear's characteristic is sensitivity of primary elements that is
ready for the impact of sounds; or its characteristic is sensitivity of
primary elements originated by kamma sourcing from desire to hear. Its
function is to pick up [an object] among sounds. It is manifested as the
footing of ear-consciousness. Its proximate cause is primary elements
born of kamma sourcing from desire to hear.
39. 3. The nose's characteristic is sensitivity of primary elements that
is ready for the impact of odours; or its characteristic is sensitivity of
primary elements originated by kamma sourcing from desire to smell. Its
function is to pick up [an object] among odours. It is manifested as the
footing of nose-consciousness. Its proximate cause is primary elements
born of kamma sourcing from desire to smell.
40. 4. The tongue's characteristic is sensitivity of primary elements
that is ready for the impact of flavours; or its characteristic is sensitivity
of primary elements originated by kamma sourcing from desire to taste.
Its function is to pick up [an object] among flavours. It is manifested as
the footing of tongue-consciousness. Its proximate cause is primary ele-
ments bom of kamma sourcing from desire to taste.
41. 5. The body's characteristic is sensitivity of primary elements that
is ready for the impact of tangible data; or its characteristic is sensitivity
of primary elements originated by kamma sourcing from desire to touch.
Its function is to pick up [an object] among tangible data. It is mani-
fested as the footing of body-consciousness. Its proximate cause is pri-
mary elements born of kamma sourcing from desire to touch.
42. Some,
16
however, say that the eye is sensitivity of primary elements
that have fire in excess, and that the ear, nose, and tongue are sensitivity
of primary elements that have [respectively] air, earth, and water in
excess, and that the body is that of all [four equally]. Others say that the
eye is sensitivity of those that have fire in excess, and that the ear, nose,
tongue, and body are [sensitivity] of those that have [respectively] aper-
ture, air, water, and earth in excess. They should be asked to quote a
sutta. They will certainly not find one.
43. But some give as their reason that it is because these [several sensi-
tivities] are [respectively] aided by visible data, etc., as qualities of fire,
and so on.
17
They should be asked, 'But who has said that visible data,
etc., are qualities of fire and so on? [445] For it is not possible to say of
primary elements, which remain always inseparable,
18
that "This is a
quality of this one, that is a quality of that one" '.
44. Then they may say: 'Just as you assume, from excess of some pri-
mary element in such and such material things, the [respective] functions
of upholding (sandhdrana), etc., for earth, etc., so from finding visibil-
ity, etc., [respectively] in a state of excess
19
in material things that have
fire in excess, one may assume that visible data, etc., are [respectively]
qualities of these'. They should be told: 'We might assume it if there
were more odour in cotton, which has earth in excess, than in fermented
liquor, which has water in excess, and if the colour of cold water were
weaker than the colour of hot water, which has heat in excess.
45. 'But since neither of these is a fact, you should therefore give up
conjecturing the difference to be in the supporting primary elements.
Just as the natures of visible objects, etc., are dissimilar from each other
though there is no difference in the primaries that form a single group, so
too are eye-sensitivity, etc., though no other cause of their difference
exists'.
20
This is how it should be taken.
But what is it that is not common to them all?21
It is the kamma
itself that is the reason for their difference. Therefore their difference is
due to difference of kamma, not to difference of primary elements; for if
there were difference of primary elements, sensitivity itself would not
arise, since the Ancients have said: * Sensitivity is of those that are equal,
not of those that are unequal'.
46. Now among these [sensitivities thus] possessed of difference due to
difference of kamma, the eye and the ear apprehend non-contiguous
objective fields, since consciousness is caused even if the supporting
[primaries] of the objective fields do not adhere to the [faculties'] own
supporting primaries.
22
The nose, tongue and body apprehend contiguous
objective fields, because consciousness is caused only if their objective
fields' [primaries] adhere to their own supporting [primaries], [that is to
say, if the objective fields' primaries adhere] as support [in the case of
odours and flavours], and themselves [directly in the case of tangible
data, which are identical with the three primaries excluding water].
47. 1. There is what is called the 'eye' in the world. That looks like a
blue lotus petal and is surrounded by black eyelashes and varied with
dark and light circles. The eye [sensitivity as meant] here is to be found
in the place in the middle of the black circle surrounded by the white
circle in that [feature of the] eye with its accessories where there appears
the image of the bodies of those who stand in front of it. It pervades the
eye's seven layers like oil sprinkled on seven layers of cotton. It is
assisted by the four primary elements whose [respective] functions are
upholding, cohering, maturing* and moving, as a warrior prince is by
four nurses whose functions are holding, bathing, dressing, and fanning.
It is consolidated by temperature, consciousness, and nutriment; it is
maintained by life; it is furnished with colour, odour, flavour, etc. (see
Ch. XVIII, §5); it is the size of a mere louse's head; and it duly serves
both as physical basis and as door for eye-consciousness, and the rest [of
the consciousness of the cognitive series]. [446]
48. And this is said by the General of the Dhamma:
'The sensitivity with which he sees a visible object
Is small and it is subtle, too, no bigger, than a louse's head'(?).
49. 2. The ear [sensitivity] is to be found inside the [feature of the]
ear-hole with its accessories in the place that is shaped like a finger-stall
and surrounded by fine brown hairs. It is assisted by the elements in the
way aforesaid. It is consolidated by temperature, consciousness, and
nutriment; it is maintained by life; it is equipped with colour, etc.; and it
duly serves both as physical basis and as door for ear-consciousness, and
the rest.
50. 3. The nose [sensitivity] is to be found inside the [feature of the]
nose-hole with its accessories in the place shaped like a goat's hoof. It
has assistance, consolidation and maintenance in the way aforesaid; and
it duly serves both as physical basis and as door for nose-consciousness,
and the rest.
51. 4. The tongue [sensitivity] is to be found in the middle of the [fea-
ture of the] tongue with its accessories in the place shaped like a lotus
petal tip. It has assistance, consolidation and maintenance in the way
aforesaid; and it duly serves both as physical basis and as door for
tongue-consciousness, and the rest.
52. 5. The body [sensitivity] is to be found everywhere, like a liquid
that soaks a layer of cotton, in this physical body where there is matter
that is clung to.
23
It has assistance, consolidation and maintenance in the
way aforesaid too; and it duly serves both as physical basis and as door
for body-consciousness, and the rest.
53. Like snakes, crocodiles, birds, dogs, and jackals that gravitate to
their own respective resorts, that is to say, ant-hills, water, space, vil-
lages, and enamel grounds, so the eye, etc., should be regarded as gravi-
tating to their own respective resorts, that is to say, visible data, and so
on (cf. DhsA. 314).
54. 6. As regards visible data, etc., which come next, a visible datum
has the characteristic of impinging on the eye. Its function is to be the
objective field of eye-consciousness. It is manifested as the resort of that
too. Its proximate cause is the four great primaries. And all the [follow-
ing] kinds of derived materiality are the same as this. Where there is a
difference we shall mention it. This [visible datum] is of various kinds as
'blue, yellow' (Dhs. §617) and so on.
55. 7. Sound has the characteristic of impinging on the ear. Its func-
tion is to be the object of ear-consciousness. It is manifested as the resort
of that too. It is of various kinds as 'drum sound, tabor sound' (Dhs.
§621) and so on. [447]
56. 8. Odour has the characteristic of impinging on the nose. Its func-
tion is to be the object of nose-consciousness. It is manifested as the
resort of that too. It is of various kinds as 'root odour, heartwood odour'
(Dhs. §625) and so on.
57. 9. Flavour has the characteristic of impinging on the tongue. Its
function is to be the object of tongue-consciousness. It is manifested as
the resort of that too. It is of various kinds as 'root flavour, trunk fla-
vour' (Dhs. §629) and so on.
58. 10. The femininity faculty has the female sex as its characteristic.
Its function is to show that 'this is a female'. It is manifested as the
reason for the mark, sign, work, and ways of the female (cf. Dhs. §633).
11. The masculinity faculty has the male sex as its characteristic.
Its function is to show that 'this is a male'. It is manifested as the reason
for the mark, sign, work, and ways of the male (cf. Dhs. §634).
Both these last are coextensive with the whole body, as body-sensi-
tivity is. But it does not follow that they have to be called either 'located
in the space where body-sensitivity is located' or 'located in the space
where that is not located'. Like the natures of visible data, etc., these are
not confoundable one with the other.
24
59. 12. The life faculty has the characteristic of maintaining conascent
kinds of matter. Its function is to make them occur. It is manifested in
the establishing of their presence. Its proximate cause is primary ele-
ments that are to be sustained. And although it has the capacity consist-
ing in the characteristic of maintaining, etc., yet it only maintains conas-
cent kinds of matter at the moment of presence, as water does lotuses
and so on. Though states (dhamma) arise due to their own conditions, it
maintains them, as a wet-nurse does a prince. And it occurs itself only
through its connexion with the states that occur, like a pilot; it does not
cause occurrence after dissolution, because of its own absence and that
of what has to be made to occur. It does not prolong presence at the
moment of dissolution because it is itself dissolving, like the flame of a
lamp when the wick and the oil are getting used up. But it must not be
regarded as destitute of power to maintain, make occur, and make pres-
ent, because it does accomplish each of these functions at the moment
stated (cf. Dhs. §635). *
60. 13. The heart-basis has the characteristic of being the (material)
support for the mind-element and for the mind-consciousness-element.
Its function is to observe them. It is manifested as the carrying of them.
It is to be found in dependence on the blood, of the kind described in the
treatise on mindfulness of the body (Ch.VUI, § 111), inside the heart. It is
assisted by the primaries with their functions of upholding, etc.; it is
consolidated by temperature, consciousness, and nutriment; it is main-
tained by life; and it serves as physical basis for the mind-element and
mind-consciousness-element, and for the states associated with them.
26
61. 14. Bodily intimation is the mode (conformation) and the altera-
tion (deformation) in the consciousness-originated air element that causes
the occurrence of moving forward, etc., which mode and alteration are a
condition for the stiffening, upholding, and moving of the conascent
material body. [448] Its function is to display intention. It is manifested
as the cause of bodily excitement. Its proximate cause is the conscious-
ness-originated air element. But it is called 'bodily intimation' (kaya-
vihhatti) because it is the cause of the intimating (vinndpana) of inten-
tion by means of bodily excitement, and because it is itself intimatable
through the body, in other words, through that bodily excitement. Mov-
ing forward, etc., should be understood to occur owing to the movement
of the [kinds of matter] that are temperature-born, etc., which are inter-
locked with the consciousness-born kinds moved by that [intimation].
27
(See Dhs. §636.)
62. 15. Verbal intimation is the mode (conformation) and the altera-
tion (deformation) in the consciousness-originated earth element that
causes that occurrence of speech utterance which mode and alteration
are a condition for the knocking together of clung-to matter.
28
Its func-
tion is to display intention. It is manifested as the cause of the voice in
speech. Its proximate cause is the consciousness-originated earth ele-
ment. But it is called "verbal intimation' because it is the cause of the
intimating of intention by means of the voice in speech, and because it is
itself intimatable through speech, in other words, through that voice in
speech. For, just as, on seeing a sign for water consisting of an ox skull,
etc., hung up in the forest, it is intimated that 'there is water here', so
too, on noticing either the bodily shaking or the voice in speech thus,
they intimate.
29
(See Dhs. §637.)
63. 16. The space element has the characteristic of delimiting matter.
Its function is to display the boundaries of matter. It is manifested as the
confines of matter, or it is manifested as untouchedness, as the state of
gaps and apertures (cf. Dhs. §638). Its proximate cause is the matter
delimited. And it is on account of it that one can say of material things
delimited that 'this is above, below, around, that'.
64. 17. Lightness of matter has the characteristic of non-slowness. Its
function is to dispel heaviness of matter. It is manifested as light trans-
formability. Its proximate cause is light matter (cf. Dhs. §639).
18. Malleability of matter has the characteristic of non-stiffened*
ness. Its function is to dispel stiffness of matter. It is manifested as non-
opposition to any kind of action. Its proximate cause is malleable matter
(cf. Dhs. §640).
19. Wieldiness of matter has the characteristic of wieldiness that is
favourable to bodily action. Its function is to dispel unwieldiness. It is
manifested as non-weakness. Its proximate cause is wieldy matter (cf.
Dhs. §641).
65. These three, however, are not found apart from each other. Still their
difference may be understood as follows. Lightness of matter is altera-
tion of matter such as any light (agile) state in material instances, as in
one who is healthy, any non-slowness, any manner of light transforma-
bility in them, which is originated by conditions that prevent any dis-
turbance of elements capable of creating sluggishness of matter. Mallea-
bility of matter is alteration of matter such as any malleable state in
material instances, as in a well-pounded hide, any pliable manner con-
sisting in amenableness to exercise of power over them in all kinds of
work without distinction, which [449] is originated by conditions that
prevent any disturbance of elements capable of creating stiffness of mat-
ter. Wieldiness of matter is alteration of matter such as any wieldy state
in material instances, as in well-refined gold, any manner in them con-
sisting in favourableness to the work of the body, which is originated by
conditions that prevent any disturbance of elements capable of creating
unfavourableness to the work of the body.
66. 20. Growth of matter has the characteristic of setting up. Its func-
tion is to make material instances emerge in the first instance. It is mani-
fested as launching; or it is manifested as the completed state. Its proxi-
mate cause is grown matter.
21. Continuity of matter has the characteristic of occurrence. Its
function is to anchor. It is manifested as non-interruption. Its proximate
cause is matter that is to be anchored.
Both of these are terms for matter at its birth; but owing to differ-
ence of mode, and according to [different persons'] susceptibility to
instruction, the teaching in the summary (uddesa) in the Dhammasahganf
is given as 'growth and continuity' (cf. Dhs. §596); but since there is
here no difference in meaning, consequently in the description (niddesa)
of these words, 'the setting up of the sense-bases is the growth of matter'
and 'the growth of matter is the continuity of matter' is said (Dhs. §642,
732, 865 ).
67. And in the Commentary, after saying 'It is genesis that is called
"setting up", increase that is called "growth", occurrence that is called
"continuity" ', this simile is given: 'Genesis as setting up is like the time
when water comes up in a hole dug in a river bank; increase as growth is
like the time when it fills [the hole]; occurrence as continuity is like the
time when it overflows'. And at the end of the simile it is said: 'So what
is stated? Setting up is stated by sense-base; sense-base is stated by
setting up'. Consequently, it is the first genesis of material instances that
is their setting up; the genesis also of others that are generated in addi-
tion to those is growth since it appears in the aspect of increase; the
repeated genesis also of others that are generated in addition to those is
continuity since it appears in the aspect of anchoring. This is how it
should be understood to have been declared thus.
68. 22. Ageing has the characteristic of maturing (ripening) material
instances. Its function is to lead on towards [their termination]. It is
manifested as the loss of newness without the loss of individual essence,
like oldness in paddy. Its proximate cause is matter that is maturing (rip-
ening). This is said with reference to the kind of ageing that is evident
through seeing alteration in teeth, etc., as their brokenness, and so on (cf.
Dhs. §644). But that of immaterial states, which has no such [visible]
alteration, is called hidden ageing. And that in earth, water, rocks, the
moon, the sun, etc., is called incessant ageing. [450]
69. 23. Impermanence of matter has the characteristic of complete
breaking up. Its function is to make material instances subside. It is
manifested as destruction and fall (cf. Dhs. §645). Its proximate cause is
matter that is completely breaking up.
70. 24. Physical nutriment has the characteristic of nutritive essence.
Its function is to feed kinds of matter. It is manifested as consolidating.
Its proximate cause is a physical basis that must be fed with physical
food. It is a term for the nutritive essence by means of which living
beings sustain themselves (cf. Dhs. §646).
7.1. These, firstly, are the material instances that have been handed down
in the texts.
30
But in the Commentary others have been added as follows:
matter as power, matter as procreation, matter as birth, matter as sick-
ness; and, in the opinion of some, matter as torpor.
31
In the first place, matter as torpor is rejected as non-existent by the
words:
'Surely thou art a sage enlightened,
There are no hindrances in thee' (Sn. 541).
As to the rest, matter as sickness is included by ageing and by
impermanence; matter as birth by growth and continuity; matter as pro-
creation, by the water element; and matter as power by the air element
So taken separately not even one of these exists: this was the agreement
reached.
So this derived matter of twenty-four sorts and the aforesaid matter
of the primary elements, which is of four sorts, together amount to
twenty-eight sorts, neither more nor less.
72. And all that [matter of twenty-eight sorts] is of one kind as 'not-
root-cause, root-causeless, dissociated from root-cause, with conditions,
mundane, subject to cankers' (Dhs. §584), and so on.
It is of two kinds as internal and external, gross and subtle, far and
near, produced (nipphanna) and unproduced, sensitive matter and insen-
sitive matter, faculty and non-faculty, clung to and not-clung to, and so
on.
73. Herein, the five kinds beginning with the eye are internal because
they occur as an integral part of the selfhood (in oneself); the rest are
external because they are external to that selfhood (personality). The
nine beginning with the eye and the three elements excepting the water
element, making twelve kinds in all, are to be taken as gross because of
impinging; the rest are subtle because they are the opposite of that. What
is subtle is far because it is difficult to penetrate, the other is near
because it is easy to penetrate. The eighteen kinds of matter, that is to
say, the four elements, the thirteen beginning with the eye, and physical
nutriment, are produced because they can be discerned through their
own individual essences, having exceeded the [purely conceptual] states
of [matter as] delimitation, [matter as] alteration, and [matter as] charac-
teristic (see §77); the rest, being the opposite, are unproduced. The five
kinds beginning with the eye are sensitive matter through their being
conditions for the apprehension of visible data, etc., because they are, as
it were, bright like the surface of a looking glass; the rest are insensitive
matter because they are the opposite of that. [451] Sensitive matter it-
self, together with the three beginning with the femininity faculty, is
faculty in the sense of predominance; the rest are not-faculty because
they are the opposite of that. What we shall later describe as 'kamma-
born' (§75 and Ch. XX, §27) is clung to because that is *clung to', [that
is, acquired] by kamma. The rest are not-clung to because they are the
opposite of that.
74. Again, all matter is of three kinds according to the visible (sanidas-
sana) triad, the kamma-born triad, etc. (see Dhs., p.2). Herein, as regards
the gross, a visible datum is visible with impact; the rest are invisible
with impact; all the subtle kinds are invisible without impact. So firstly it
is of three kinds according to the visible triad.
75. According to the kamma-born triad, etc., however, that born from
kamma is kamma-born; that born from a condition other than that is not-
kamma-born; that not bom from anything is neither-kamma-born-nor-
not-kamma-born.
That born from consciousness is consciousness-born; that born from
a condition other than consciousness is not-consciousness-born; that not
born from anything is neither-consciousness-born-nor-not-consciousness-
born.
That born from nutriment is nutriment-born; that born from a condi-
tion other than that is not-nutriment-born; that not born from anything is
neither-nutriment-born-nor-not-nutriment-born.
That born from temperature is temperature-born; that born from a
condition other than that is not-temperature-born; that not born from
anything is neither-temperature-born-nor-not-temperature-born.
So it is of three kinds according to the kamma-born triad, and so on.
76. Again, it is of four kinds as seen, etc., as concrete matter, etc., and
as the physical basis tetrads, and so on.
Herein, the visible-data base is seen because it is the objective field
of seeing. The sound base is heard because it is the objective field of
hearing. The three, that is to say, odours, flavours, and tangible data, are
sensed (lit. contacted) because they are the objective fields of faculties
that take contiguous [objective fields]. The rest are cognized because
they are the objective field of consciousness (cognition) only. So firstly
it is of four kinds according to the seen, etc., tetrad.
32
77. Here, however, 'produced matter' is concrete matter; the space-
element is delimiting matter; those from 'bodily intimation' up to 'wieldi-
ness' are matter as alteration; birth, ageing and dissolution are matter as
characteristic. So it is of four kinds as concrete matter and so on.
78. Here, however, what is called the materiality of the heart is physical
basis, not door (see DhsA. 82f.); the two intimations are doort not physi-
cal basis; sensitive matter is both physical basis and door; the rest are
neither physical basis nor door. So it is four kinds according to the
physical basis tetrad.
79. Again, it is of five kinds as born of one, born of two, born of three,
born of four, and not bom of anything.
Herein, what is kamma-born only or consciousness-born only is
called born of one. Of these, materiality of the faculties, together with
the heart-basis, is kamma-born only; the two intimations are conscious-
ness-born only. But what is born [now] of consciousness and [now] of
temperature is called born of two. That is the sound base only.
33
What is
born of temperature, consciousness, and nutriment [452] is called born
of three. But that is the three beginning with 'lightness' only. What is
bom from the four beginning with kamma is called born of four. That is
all the rest except 'matter as characteristic'.
80. But 'matter as characteristic' is called not born of anything. Why?
Because there is no arising of arising, and the other two are the mere
maturing and breakup of what has arisen. Though in the passage, 'The
visible-data base, the sound base, the odour base, the flavour base, the
tangible-data base, the space element, the water element, lightness of
matter, malleability of matter, wieldiness of matter, growth of matter,
continuity of matter, and physical food—these states are consciousness-
originated' (cf. Dhs. §667) and so on, a state of birth [that is, growth]
being bom from somewhere can be understood as allowable since the
point of view here is the moment when the conditions that are giving
birth to the kinds of materiality are exercising their function.
This, firstly, is the section of the detailed explanation dealing with
the materiality aggregate.
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