THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(3) THE BASE CONSISTING OF NOTHINGNESS]
32. When he wants to develop the base consisting of nothingness, he
must first achieve mastery in the five ways in the attainment of the base
consisting of boundless consciousness. Then he should see the danger in
the base consisting of boundless consciousness in this way: 'This attain-
ment has the base consisting of boundless space as its near enemy, and it
is not as peaceful as the base consisting of nothingness'. So having
ended his attachment to that, he should give his attention to the base con-
sisting of nothingness as peaceful. He should give attention to the [pres-
ent] non-existence, voidness, secluded aspect, of that same [past] con-
sciousness belonging to the base consisting of boundless space which
became the object of [the consciousness belonging to] the base consist-
ing of boundless consciousness. How does he do this?
33. Without giving [further] attention to that consciousness, he should
[now] advert again and again in this way, 'there is not, there is not', or
'void, void', or 'secluded, secluded', and give his attention to it, review
it, and strike at it with thought and applied thought.
34. As he directs his mind on to that sign thus, the hindrances are
suppressed, mindfulness is established, and his mind becomes concen-
trated in access. He cultivates that sign again and again, develops and
repeatedly practises it. As he does so, consciousness belonging to the
base consisting of nothingness arises in absorption, making its object the
void, secluded, non-existent state of that same [past] exalted conscious-
ness that occurred in pervading the space, just as the [consciousness be-
longing to the] base consisting of boundless consciousness did the [then
past] exalted consciousness that had pervaded the space. And here too
the method of explaining the absorption should be understood in the way
already described.
35. But there is this difference. Suppose a man sees a community of
bhikkhus gathered together in a meeting hall or some such place and
then goes elsewhere; then after the bhikkhus have risen at the conclusion
of the business for which they had met and have departed, the man
comes back, and as he stands in the doorway looking at that place again,
he sees it only as void, he sees it only as secluded, he does not think 'So
many bhikkhus have died, so many have left the district', but rather
[334] he sees only the non-existence thus, This is void, secluded'—so
too, having formerly dwelt seeing with the jhana eye belonging to the
base consisting of boundless consciousness the [earlier] consciousness
that had occurred making the space its object, [now] when that con-
sciousness has disappeared owing to his giving attention to the prelimi-
nary work in the way beginning 'There is not, there is not', he dwells
seeing only its non-existence, in other words, its departedness when this
consciousness has arisen in absorption.
[Text and Commentary]
36. And at this point it is said: 'By completely surmounting the base
consisting of boundless consciousness, [aware that] "There is nothing",
he enters upon and dwells in the base consisting of nothingness'
(Vbh. 245).
37. Herein, completely is as already explained. By ... surmounting the
base consisting of boundless consciousness: here too the jhana is called
the 'base consisting of boundless consciousness' in the way already
stated, and its object is so-called too. For the object too is 'boundless
consciousness' (vinnanancam) in the way already stated, and then, be-
cause it is the object of the second immaterial jhana, it is its 'base' in the
sense of habitat, as the 'deities' base' is for deities, thus it is the 'base
consisting of boundless consciousness'. Likewise it is 'boundless con-
sciousness', and then because it is the cause of the jhana's being of that
species, it is its 'base' in the sense of locality of the species, as Kamboja
is the 'base' of horses, thus it is the 'base consisting of boundless con-
sciousness' in this way also. So it should be understood that the words
'By ... surmounting the base consisting of boundless consciousness'
include both [the jhana and its object] together, since this base consisting
of nothingness is to be entered upon and dwelt in precisely by surmount-
ing, by causing the non-occurrence of, by not giving attention to, both
jhana and its object.
38. There is nothing (natthi kinci): what is meant is that he gives his
attention thus, 'there is not, there is not', or 'void, void', or 'secluded,
secluded'. It is said in the Vibhariga: ' "There is nothing": he makes that
same consciousness non-existent, makes it absent, makes it disappear,
sees that "there is nothing", hence "there is nothing" is said' (Vbh. 262),
which is expressed in a way that resembles comprehension [by insight]
of liability to destruction, nevertheless the meaning should be under-
stood in the way described above. For the words 'He makes that same
consciousness non-existent, makes it absent, makes it disappear' are said
of one who does not advert to it or give attention to it or review it, and
only gives attention to its non-existence, its voidness, its secludedness;
they are not meant in the other way (cf. Ch. XXI, §17).
39. He enters upon and dwells in the base consisting of nothingness: it
has no owning (kincana),
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thus it is non-owning (akincana); what is
meant is that it has not even the mere act of its dissolution remaining.
The state (essence) of non-owning is nothingness (akincanna). This is a
term for the disappearance of the consciousness belonging to the base
consisting of boundless space. [335] That nothingness is the 'base' in the
sense of foundation for that jhana, as the 'deities' base' is for deities,
thus it is the 'base consisting of nothingness'. The rest is as before.
This is the detailed explanation of the base consisting of nothingness
as a meditation subject.
[(4) THE BASE CONSISTING OF NEITHER PERCEPTION NOR
NON-PERCEPTION]
40. When, however, he wants to develop the base consisting of neither
perception nor non-perception, he must first achieve mastery in the five
ways in the attainment of the base consisting of nothingness. Then he
should see the danger in the base consisting of nothingness and the
advantage in what is superior to it in this way: 'This attainment has the
base consisting of boundless consciousness as its near enemy, and it is
not as peaceful as the base consisting of neither perception nor non-
perception', or in this way: 'Perception is a boil, perception is a dart ...
this is peaceful, this is sublime, that is to say, neither perception nor non-
perception' (M.ii,231). So having ended his attachment to the base con-
sisting of nothingness, he should give attention to the base consisting of
neither perception nor non-perception as peaceful. He should advert again
and again to that attainment of the base consisting of nothingness that
has occurred making non-existence its object, adverting to it as 'peace-
ful, peaceful', and he should give his attention to it, review it and strike
at it with thought and applied thought.
41. As he directs his mind again and again on to that sign in this way,
the hindrances are suppressed, mindfulness is established, and his mind
becomes concentrated in access. He cultivates that sign again and again,
develops and repeatedly practises it. As he does so, consciousness be-
longing to the base consisting of neither perception nor non-perception
arises in absorption, making its object the four [mental] aggregates that
constitute the attainment of the base consisting of nothingness, just as
the [consciousness belonging to the] base consisting of nothingness did
the disappearance of the [previous] consciousness. And here too the
method of explaining the absorption should be understood in the way
already described.
[Text and Commentary]
42. And at this point it is said: 'By completely surmounting the base
consisting of nothingness he enters upon and dwells in the base consist-
ing of neither perception nor non-perception' (Vbh. 245).
43. Herein, completely is as already explained. By ... surmounting the
base consisting of nothingness: here too the jhana is called the 'base con-
sisting of nothingness' in the way already stated, and its object is so
called too. For the object too is 'nothingness' (dkincannam) in the way
already stated, and then, because it is the object of the third immaterial
jhana, it is its 'base' in the sense of habitat, as the 'deities' base' is for
deities, thus it is the 'base consisting of nothingness'. Likewise: it is
'nothingness', and then, because it is the cause of the jhana's being of
that species, it is its 'base' in the sense of locality of the species, as
Kamboja is the 'base' of horses, thus it is the 'base consisting of noth-
ingness' in this way also. [336] So it should be understood that the
words 'By ... surmounting the base consisting of nothingness' include
both [the jhana and its object] together, since the base consisting of nei-
ther perception nor non-perception is to be entered upon and dwelt in
precisely by surmounting, by causing the non-occurrence of, by not giv-
ing attention to, both the jhana and its object.
44. Base consisting of neither perception nor non-perception: then there
is he who so practises that there is in him the perception on account of
the presence of which this [attainment] is called the 'base consisting of
neither perception nor non-perception', and in the Vibhahga, in order to
point out that [person], firstly one specified as 'neither percipient nor
non-percipient', it is said, 'gives attention to that same base consisting
of nothingness as peaceful, he develops the attainment with residual
formations, hence "neither percipient nor non-percipient" is said' (Vbh.
263).
45. Herein, he gives attention ...as peaceful, means that he gives atten-
tion to it as 'peaceful' because of the peacefulness of the object thus:
'How peaceful this attainment is; for it can make even non-existence its
object and still subsist!'.
If he brings it to mind as 'peaceful' then how does there come to be
surmounting? Because there is no actual desire to attain it. For although
he gives his attention to it as 'peaceful', yet there is no concern in him or
reaction or
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attention such as 'I shall advert to this' or 'I shall attain this'
or 'I shall resolve upon [the duration of] this'. Why not? Because the
base consisting of neither perception nor non-perception is more peace-
ful and better than the base consisting of nothingness.
46. Suppose a king is proceeding along a city street with the great pomp
of royalty,
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splendidly mounted on the back of an elephant, and he sees
craftsmen wearing one cloth tightly as a loin-cloth and another tied
round their heads, working at the various crafts such as ivory carving,
etc., their limbs covered with ivory dust, etc.; now while he is pleased
with their skill, thinking 'How skilled these craft-masters are, and what
crafts they practise!', he does not, however, think, 'Oh that I might aban-
don royalty and become a craftsman like that!'. Why not? Because of the
great benefits in the majesty of kings; he leaves the craftsmen behind
and proceeds on his way. So too, though this [meditator] gives attention
to that attainment as 'peaceful', yet there is no concern in him or reac-
tion or attention such as 'I shall advert to this attainment' or 'I shall
attain this' or 'I shall resolve upon [the duration of] it' or 'I shall emerge
from it* or 'I shall review it'.
47. As he gives attention to it as 'peaceful' in the way already de-
scribed, [337] he reaches the ultra-subtle absorbed perception in virtue of
which he is called 'neither percipient nor non-percipient', and it is said
of him that 'He develops the attainment with residual formations'.
The attainment with residual formations is the fourth immaterial
attainment whose formations have reached a state of extreme subtlety.
48. Now in order to show the meaning of the kind of perception that has
been reached, on account of which [this jhana] is called the 'base con-
sisting of neither perception nor non-perception', it is said: ' "Base con-
sisting of neither perception nor non-perception": states of consciousness
or its concomitants in one who has attained the base consisting of neither
perception nor non-perception or in one who has been reborn there or in
one who is abiding in bliss there in this present life' (Vbh. 263). Of
these, what is intended here is the states of consciousness and its con-
comitants in one who has attained.
49. The word meaning here is this: that jhana with its associated states
neither has perception nor has no perception because of the absence of
gross perception and the presence of subtle perception, thus it is 'neither-
perception-nor-non-perception' (n'eva-sanna-nasannam). It is 'neither-
perception-nor-non-perception' and it is a 'base' (ayatana) because it is
included in the mind base (manayatana) and the mental-object base
(dhammayatana), thus it is the 'base consisting of neither perception nor
non-perception' (nevasannanasannayatana).
50. Or alternatively: the perception here is neither perception, since it is
incapable of performing the decisive function of perception, nor yet non-
perception, since it is present in a subtle state as a residual formation,
thus it is 'neither-perception-nor-non-perception'. It is 'neither-percep-
tion-nor-non-perception' and it is a 'base' in the sense of a foundation
for the other states, thus it is the 'base consisting of neither perception
nor non-perception'.
And here it is not only perception that is like this, but feeling as well
is neither-feeling-nor-non-feeling, consciousness is neither-consciousness-
nor-non-consciousness, and contact is neither-contact-nor-non-contact,
and the same description applies to the rest of the associated states; but it
should be understood that this presentation is given in terms of percep-
tion.
51. And the meaning should be illustrated by the similes beginning with
the smearing of oil on the bowl. A novice smeared a bowl with oil, it
seems, and laid it aside. When it was time to drink gruel, an elder told
him to bring the bowl. He said, 'Venerable sir, there is oil in the bowl'.
But then when he was told, 'Bring the oil, novice, I shall fill the oil
tube', he replied, 'There is no oil, venerable sir'. Herein, just as 'There is
oil' is in the sense of incompatibility with the gruel because it has been
poured into [the bowl] and just as 'There is no oil' is in the sense of
filling the oil tube, etc., so too this perception is 'neither perception'
since it is incapable of performing the decisive function of perception
and it is 'nor non-perception' because it is present in a subtle form as a
residual formation. [338]
52. But in this context what is perception's function? It is the perceiving
of the object, and it is the production of dispassion if [that attainment
and its object are] made the objective field of insight. But it is not able to
make the function of perceiving decisive, as the heat element in tepid11
water is not able to make the function of burning decisive; and it is not
able to produce dispassion by treatment of its objective field with insight
in the way that perception is in the case of the other attainments.
53. There is in fact no bhikkhu capable of reaching dispassion by com-
prehension of aggregates connected with the base consisting of neither
perception nor non-perception unless he has already done his interpret-
ing with other aggregates (see Ch. XX, §2f. and XXI, §23). And further-
more, when the venerable Sariputta, or someone very wise and naturally
gifted with insight as he was, is able to do so, even he has to do it by
means of comprehension by groups (Ch. XX, §2) in this way, 'So it
seems, these states, not having been, come to be; having come to be,
they vanish' (M.iii,28), and not by means of [actual direct] insight into
states one by one as they arise. Such is the subtlety that this attainment
reaches.
54. And this meaning should be illustrated by the simile of the water on
the road, as it was by the simile of the oil-smearing on the bowl. A
novice was walking in front of an elder, it seems, who had set out on a
journey. He saw a little water and said, *There is water, venerable sir,
remove your sandals'. Then the elder said, *If there is water, bring me
the bathing cloth and let us bathe', but the novice said, 'There is none,
venerable sir'. Herein, just as 'There is water' is in the sense of mere
wetting of the sandals, and 'There is none' is in the sense of bathing, so
too, this perception is 'neither perception' since it is incapable of per-
forming the decisive function of perception, and it is 'nor non-percep-
tion' because it is present in a subtle form as a residual formation.
55. And this meaning should be illustrated not only by these similes but
by other appropriate ones as well.
Enters upon and dwells in is as already explained.
This is the detailed explanation of the base consisting of neither per-
ception nor non-perception as a meditation subject.
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