THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[THE TEN KINDS OF SKILL IN ABSORPTION]
42. However, if this does not happen while he is practising in this way,
then he should have recourse to the ten kinds of skill in absorption. Here
is the method. Skill in absorption needs [to be dealt with in] ten aspects:
(1) making the basis clean, (2) maintaining balanced faculties, (3) skill
in the sign, (4) he exerts the mind on an occasion when it should be
exerted, (5) he restrains the mind on an occasion when it should be
restrained, (6) he encourages the mind on an occasion when it should be
encouraged, (7) he looks on at the mind with equanimity when it should
be looked on at with equanimity, (8) avoidance of unconcentrated per-
sons, (9) cultivation of concentrated persons, (10) resoluteness upon that
(concentration).
43. 1. Herein, making the basis clean is cleansing the internal and the
external basis. For when his head hair, nails and body hair are long, or
when the body is soaked with sweat, then the internal basis is unclean
and unpurified. But when an old dirty smelly robe is worn or when the
lodging is dirty, then the external basis is unclean and unpurified. [129]
When the internal and external bases are unclean, then the knowledge in
the consciousness and consciousness-concomitants that arise is unpuri-
fied, like the light of a lamp's flame that arises with an unpurified
lampbowl, wick and oil as its support; formations do not become evident
to one who tries to comprehend them with unpurified knowledge, and
when he devotes himself to his meditation subject, it does not come to
growth, increase and fulfilment.
44. But when the internal and external bases are clean, then the knowl-
edge in the consciousness and consciousness-concomitants that arise is
clean and purified, like the light of a lamp's flame that arises with a
purified lamp bowl, wick and oil as its support; formations become
evident to one who tries to comprehend them with purified knowledge,
and as he devotes himself to his meditation subject, it comes to growth,
increase and fulfilment.
45. 2. Maintaining balanced faculties is equalizing the [five] faculties
of faith and the rest. For if his faith faculty is strong and the others weak,
then the energy faculty cannot perform its function of exerting, the mind-
fulness faculty its function of establishing, the concentration faculty its
function of not distracting, and the understanding faculty its function of
seeing. So in that case the faith faculty should be modified either by
reviewing the individual essences of the states [concerned, that is, the
objects of attention] or by not giving [them] attention in the way in
which the faith faculty became too strong. And this is illustrated by the
story of the Elder Vakkali (S.iii,l 19).
46. Then if the energy faculty is too strong, the faith faculty cannot
perform its function of resolving, nor can the rest of the faculties per-
form their several functions. So in that case the energy faculty should be
modified by developing tranquillity, and so on. And this should be illus-
trated by the story of the Elder Sona (Vin.i, 179-85; A.iii, 374-76). So too
with the rest; for it should be understood that when any one of them is
too strong the others cannot perform their several functions.
47. However, what is particularly recommended is balancing faith with
understanding, and concentration with energy. For one strong in faith
and weak in understanding has confidence uncritically and groundlessly.
One strong in understanding and weak in faith errs on the side of cun-
ning and is as hard to cure as one sick of a disease caused by medicine.
With the balancing of the two a man has confidence only when there are
grounds for it.
Then idleness overpowers one strong in concentration and weak in
energy, since concentration favours idleness. [130] Agitation overpowers
one strong in energy and weak in concentration, since energy favours
agitation. But concentration coupled with energy cannot lapse into idle-
ness, and energy coupled with concentration cannot lapse into agitation.
So these two should be balanced; for absorption comes with the balanc-
ing of the two.
48. Again, [concentration and faith should be balanced]. One working
on concentration needs strong faith, since it is with such faith and confi-
dence that he reaches absorption. Then there is [balancing of] concentra-
tion and understanding. One working on concentration needs strong uni-
fication, since that is how he reaches absorption; and one working on
insight needs strong understanding, since that is how he reaches penetra-
tion of characteristics; but with the balancing of the two he reaches
absorption as well.
49. Strong mindfulness, however, is needed in all instances; for mind-
fulness protects the mind from lapsing into agitation through faith,
energy and understanding, which favour agitation, and from lapsing
into idleness through concentration, which favours idleness. So it is
as desirable in all instances as a seasoning of salt in all sauces, as a
prime minister in all the king's business. Hence it is said [in the com-
mentaries (?)]: 'And mindfulness has been called universal by the Blessed
One. For what reason? Because the mind has mindfulness as its refuge,
and mindfulness is manifested as protection, and there is no exertion and
restraint of the mind without mindfulness'.
50. 3. Skill in the sign is skill in producing the as yet unproduced sign
of unification of mind through the earth kasina, etc.; and it is skill in de-
veloping [the sign] when produced, and skill in protecting [the sign]
when obtained by development. The last is what is intended here.
51. 4. How does he exert the mind on an occasion when it should be
exerted! When his mind is slack with over-laxness of energy, etc., then,
instead of developing the three enlightenment factors beginning with
tranquillity, he should develop those beginning with investigation-of-
states. For this is said by the Blessed One: 'Bhikkhus, suppose a man
wanted to make a small fire burn up, and he put wet grass on it, put wet
cowdung on it, put wet sticks on it, sprinkled it with water, and scattered
dust on it, would that man be able to make the small fire burn up? [131]
—No, venerable sir. — So too, bhikkhus, when the mind is slack, that is
not the time to develop the tranquillity enlightenment factor, the concen-
tration enlightenment factor or the equanimity enlightenment factor. Why
is that? Because a slack mind cannot well be roused by those states.
When the mind is slack, that is the time to develop the investigation-of-
states enlightenment factor, the energy enlightenment factor and the hap-
piness enlightenment factor. Why is that? Because a slack mind can well
be roused by those states.
'Bhikkhus, suppose a man wanted to make a small fire burn up, and
he put dry grass on it, put dry cowdung on it, put dry sticks on it, blew
on it with his mouth, and did not scatter dust on it, would that man be
able to make that small fire burn up? —Yes, venerable sir* (S.v,112).
52. And here the development of the investigation-of-states enlighten-
ment factor, etc., should be understood as the nutriment for each one
respectively, for this is said: 'Bhikkhus, there are profitable and unprofit-
able states, reprehensible and blameless states, inferior and superior states,
dark and bright states the counterpart of each other. Wise attention much
practised therein is the nutriment for the arising of the unarisen investi-
gation-of-states enlightenment factor, or leads to the growth, fulfilment,
development and perfection of the arisen investigation-of-states enlight-
enment factor'. Likewise: 'Bhikkhus there is the element of initiative,
the element of launching, and the element of persistence. Wise attention
much practised therein is the nutriment for the arising of the unarisen
energy enlightenment factor, or leads to the growth, fulfilment, develop-
ment and perfection of the arisen energy enlightenment factor'. Like-
wise: 'Bhikkhus, there are states productive of the happiness enlighten-
ment factor. Wise attention much practised therein is the nutriment for
the arising of the unarisen happiness enlightenment factor, or leads to the
growth, fulfilment, development and perfection of the arisen happiness
enlightenment factor' (S.v,104). [132]
53. Herein, wise attention given to the profitable, etc., is attention
occurring in penetration of individual essences and of [the three] general
characteristics. Wise attention given to the element of initiative, etc., is
attention occurring in the arousing of the element of initiative, and so on.
Herein, initial energy is called the element of initiative. The element of
launching is stronger than that because it launches out from idleness.
The element of persistence is still stronger than that because it goes on
persisting in successive later stages. States productive of the happiness
enlightenment factor is a name for happiness itself; and attention that
arouses that is wise attention.
54. There are, besides, seven things that lead to the arising of the inves-
tigation-of-states enlightenment factor: (i) asking questions, (ii) making
the basis clean, (iii) balancing the faculties, (iv) avoidance of persons
without understanding, (v) cultivation of persons with understanding,
(vi) reviewing the field for the exercise of profound knowledge,
(vii) resoluteness upon that [investigation of states].
55. Eleven things lead to the arising of the energy enlightenment factor:
(i) reviewing the fearfulness of the states of loss such as the hell realms,
etc., (ii) seeing benefit in obtaining the mundane and supramundane dis-
tinctions dependent on energy, (iii) reviewing the course of the journey
[to be travelled] thus: 'The path taken by the Buddhas, Paccekabuddhas,
and the great disciples has to be taken by me, and it cannot be taken by
an idler', (iv) being a credit to the alms food by producing great fruit for
the givers, (v) reviewing the greatness of the Master thus: 'My Master
praises the energetic, and this unsurpassable Dispensation that is so help-
ful to us is honoured in the practice, not otherwise', (vi) reviewing the
greatness of the heritage thus:
4
It is the great heritage called the Good
Dhamma that is to be acquired by me, and it cannot be acquired by an
idler', (vii) removing stiffness and torpor by attention to perception of
light, change of postures, frequenting the open air, etc., (viii) avoidance
of idle persons, (ix) cultivation of energetic persons, (x) reviewing the
right endeavours, (xi) resoluteness upon that [energy].
56. Eleven things lead to the arising of the happiness enlightenment
factor: the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of
the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities, (vii) the
recollection of peace, [133] (viii) avoidance of rough persons,
(ix) cultivation of refined persons, (x) reviewing encouraging discourses,
(xi) resoluteness upon that [happiness].
So by arousing these things in these ways he develops the investiga-
tion-of-states enlightenment factor, and the others. This is how he exerts
the mind on an occasion when it should be exerted.
57. 5. How does he restrain the mind on an occasion when it should
be restrained! When his mind is agitated through over-energeticness,
etc., then, instead of developing the three enlightenment factors begin-
ning with investigation-of-states, he should develop those beginning with
tranquillity; for this is said by the Blessed One: 'Bhikkhus, suppose a
man wanted to extinguish a great mass of fire, and he put dry grass on it
... and did not scatter dust on it, would that man be able to extinguish
that great mass of fire?—No, venerable sir.— So too, bhikkhus, when
the mind is agitated, that is not the time to develop the investigation-
of-states enlightenment factor, the energy enlightenment factor or the
happiness enlightenment factor. Why is that? Because an agitated mind
cannot well be quieted by those states. When the mind is agitated, that is
the time to develop the tranquillity enlightenment factor, the concentra-
tion enlightenment factor and the equanimity enlightenment factor. Why
is that? Because an agitated mind can well be quieted by those states'.
'Bhikkhus, suppose a man wanted to extinguish a great mass of
fire, and he put wet grass on it ... and scattered dust on it, would that
man be able to extinguish that great mass of fire?—Yes, venerable sir'
(S.v.114).
58. And here the development of the tranquillity enlightenment factor,
etc., should be understood as the nutriment for each one respectively, for
this is said: 'Bhikkhus, there is bodily tranquillity and mental tranquil-
lity. [134] Wise attention much practised therein is the nutriment for the
arising of the unarisen tranquillity enlightenment factor, or leads to the
growth, fulfilment, development and perfection of the arisen tranquillity
enlightenment factor'. Likewise: 'Bhikkhus, there is the sign of seren-
ity, the sign of non-diversion. Wise attention much practised therein is
the nutriment for the arising of the unarisen concentration enlighten-
ment factor, or leads to the growth, fulfilment, development and per-
fection of the arisen concentration enlightenment factor'. Likewise:
'Bhikkhus, there are states productive of the equanimity enlightenment
factor. Wise attention much practised therein is the nutriment for the
arising of the unarisen equanimity enlightenment factor, or leads to the
growth, fulfilment, development and perfection of the arisen equanimity
enlightenment factor' (S.v,104).
59. Herein wise attention given to the three instances is attention occur-
ring in arousing tranquillity, etc., by observing the way in which they
arose in him earlier. The sign of serenity is a term for serenity itself, and
non-diversion is a term for that too in the sense of non-distraction.
60. There are, besides, seven things that lead to the arising of the tran-
quillity enlightenment factor: (i) using superior food, (ii) living in a good
climate, (iii) maintaining a pleasant posture, (iv) keeping to the middle,
(v) avoidance of violent persons, (vi) cultivation of persons tranquil in
body, (vii) resoluteness upon that [tranquillity].
61. Eleven things lead to the arising of the concentration enlightenment
factor: (i) making the basis clean, (ii) skill in the sign, (iii) balancing the
faculties, (iv) restraining the mind on occasion, (v) exerting the mind on
occasion, (vi) encouraging the listless mind by means of faith and a
sense of urgency, (vii) looking on with equanimity at what is occurring
rightly, (viii) avoidance of unconcentrated persons, (ix) cultivation of con-
centrated persons, (x) reviewing of the jhanas and liberations,
(xi) resoluteness upon that [concentration].
62. Five things lead to the arising of the equanimity enlightenment fac-
tor: (i) maintenance of neutrality towards living beings, (ii) maintenance
of neutrality towards formations (inanimate things), (iii) avoidance of
persons who show favouritism towards beings and formations,
(iv) cultivation of persons who maintain neutrality towards beings and
formations, (v) resoluteness upon that [equanimity], [135]
So by arousing these things in these ways he develops the tranquil-
lity enlightenment factor, as well as the others. This is how he restrains
the mind on an occasion when it should be restrained.
63. 6. How does he encourage the mind on an occasion when it should
be encouragedl When his mind is listless owing to sluggishness in the
exercise of understanding or to failure to attain the bliss of peace, then
he should stimulate it by reviewing the eight grounds for a sense of
urgency. These are the four, namely, birth, ageing, sickness, and death,
with the suffering of the states of loss as the fifth, and also the suffering
in the past rooted in the round [of rebirths], the suffering in the future
rooted in the round [of rebirths], and the suffering in the present rooted
in the search for nutriment. And he creates confidence by recollecting
the special qualities of the Buddha, the Dhamma, and the Sangha. This is
how he encourages the mind on an occasion when it should be encour-
aged.
64. 7. How does he look on at the mind with equanimity on an occa-
sion when it should be looked on at with equanimity! When he is practis-
ing in this way and his mind follows the road of serenity, occurs evenly
on the object, and is unidle, unagitated and not listless, then he is not
interested to exert or restrain or encourage it; he is like a charioteer when
the horses are progressing evenly. This is how he looks on at the mind
with equanimity on an occasion when it should be looked on at with
equanimity.
65. 8. Avoidance of unconcentrated persons is keeping far away from
persons who have never trodden the way of renunciation, who are busy
with many affairs, and whose hearts are distracted.
9. Cultivation of concentrated persons is approaching periodically
persons who have trodden the way of renunciation and obtained concen-
tration.
10. Resoluteness upon that is the state of being resolute upon con-
centration; the meaning is, giving concentration importance, tending,
leaning and inclining to concentration.
This is how the tenfold skill in concentration should be undertaken.
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