THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[DEVELOPMENT OF CONCENTRATION—CONCLUSION]
118. This completes in all its aspects the commentary on the meaning of
the clause 'How should it be developed?', in the set of questions begin-
ning with 'What is concentration?', which was formulated in order to
show the method of development of concentration in detail (see Ch. III,
§1).
119. This concentration as intended here is twofold, that is to say, access
concentration and absorption concentration. Herein, the unification [of
mind] in the case of ten meditation subjects and in the consciousness
preceding absorption [in the case of the remaining meditation subjects]
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is access concentration. The unification of mind in the case of the
remaining meditation subjects is absorption concentration. And so it is
developed in two forms with the development of these meditation sub-
jects. Hence it was said above: 'This completes in all its aspects the
commentary on the meaning of the clause "How should it be devel-
oped?" '.
[THE BENEFITS OF DEVELOPING CONCENTRATION]
120. The question (viii) WHAT ARE THE BENEFITS OF THE DEVEL-
OPMENT OF CONCENTRATION ? was also asked, however (Ch. III,
§1). Herein, the benefits of the development of concentration are five-
fold, as a blissful abiding here and now, and so on. For the development
of absorption concentration provides the benefit of a blissful abiding
here and now for the Arahants with cankers destroyed who develop con-
centration, thinking 'We shall attain and dwell with unified mind for a
whole day'. Hence the Blessed One said: 'But, Cunda, it is not these that
are called effacement in the noble ones' discipline; these are called bliss-
ful abidings in the noble ones' discipline' (M.i,40).
121. When ordinary people and trainers develop it, thinking, 'After emerg-
ing we shall exercise insight with concentrated consciousness', the de-
velopment of absorption concentration provides them with the benefit of
insight by serving as the proximate cause for insight, and so too does
access concentration as a method of arriving at wide open [conditions] in
crowded [circumstances].
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Hence the Blessed One said: 'Bhikkhus, de-
velop concentration; a bhikkhu who is concentrated understands cor-
rectly' (S.iii,13).
122. But when they have already produced the eight attainments and
then, aspiring to the kinds of direct-knowledge described in the way
beginning 'Having been one, he becomes many' (Ch. XII, §2), they pro-
duce them by entering upon jhana as the basis for direct-knowledge and
emerging from it, then the development of absorption concentration pro-
vides for them the benefit of the kinds of direct-knowledge, since it
becomes the proximate cause for the kinds of direct-knowledge when-
ever there is an occasion. Hence the Blessed One said: 'He attains the
ability to be a witness, through realization by direct-knowledge, of any
state realizable by direct-knowledge to which his mind inclines, when-
ever there is an occasion' (M.iii,96; A.i,254). [372]
123. When ordinary people have not lost their jhana, and they aspire to
rebirth in the BrahmA-world thus, 'Let us be reborn in the Brahma-
world', or even though they do not make the actual aspiration, then the
development of absorption concentration provides them with the benefits
of an improved form of existence since it ensures that for them. Hence
the Blessed One said: 'Where do they reappear after developing the first
jhana limitedly? They reappear in the company of the deities of Brahma's
Retinue' (Vbh. 424), and so on. And even the development of access
concentration ensures an improved form of existence in the happy desti-
nies of the sensual sphere.
124. But when noble ones who have already produced the eight attain-
ments develop concentration, thinking, 'We shall enter upon the attain-
ment of cessation, and by being without consciousness for seven days
we shall abide in bliss here and now by reaching the cessation that is
nibbana', then the development of absorption concentration provides for
them the benefit of cessation. Hence it is said: 'Understanding as mas-
tery owing to ... sixteen kinds of behaviour of knowledge, and to nine
kinds of behaviour of concentration, is knowledge of the attainment of
cessation' (Ps.i,97; see Ch. XXIII, 18f.).
125. That is how this benefit of the development of concentration is
fivefold as a blissful abiding here and now, and so on.
So wise men fail not in devotion
To the pursuit of concentration:
It cleans defiling stains* pollution,
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And brings rewards past calculation.
126. And at this point in the Path of Purification, which is taught under
the headings of virtue, concentration and understanding in the stanza,
'When a wise man, established well in virtue ...' , concentration has been
fully explained.
The eleventh chapter concluding 'The Descrip-
tion of Concentration' in the Path of Purification
composed for the purpose of gladdening good
people.
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