THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
65. Here it might be said: 'Let us then firstly agree that ignorance is a
condition for formations. But it must now be stated for which forma-
tions, and in which way it is a condition'.
Here is the reply: 'Twenty-four conditions have been stated by the
Blessed One as follows'.
[The 24 Conditions]
66. '(1) Root-cause condition, (2) object condition, (3) predominance
condition, (4) proximity condition, (5) contiguity condition, (6) conas-
cence condition, (7) mutuality condition, (8) support condition, (9) deci-
sive-support condition, (10) prenascence condition, (11) postnascence
condition, (12) repetition condition, (13) kamma condition, (14) kamma-
result condition, (15) nutriment condition, (16) faculty condition, (17)
jhana condition, (18) path condition, (19) association condition, (20) dis-
sociation condition, (21) presence condition, (22) absence condition, (23)
disappearance condition, (24) non-disappearance condition' (Ptn.1,1).
67. (1) Herein, it is a root-cause and a condition, thus it is root-cause
condition. It is by its being a root-cause that it is a condition; what is
meant is that it is a condition owing to its status as root-cause. The same
method applies in the case of object condition and the rest.
Herein, 'cause' (hetu) is a term for a part of a syllogism, for a
reason, and for a root. For with the words 'proposition' (patinna), 'cause'
(hetu = middle term), etc., in the world it is a member of a syllogism that
is called a cause. But in the Dispensation, in such passages as 'Those
states that are produced from a cause' (Vin.i,40), it is a reason (karana);
and in such passages as 'Three profitable [root-]causes, three unprofit-
able [root-]causes' (Dhs. §1053), it is a root (mula) that is called a cause.
The last is intended here.
68. As to 'condition* (paccaya), the word-meaning here is this: It [the
fruit] comes from that, depending thereon (paticca etasma eti), thus that
is a condition (paccaya, see note 2); the meaning is, [a state] occurs by
not dispensing with that. What is meant is: when a state is indispensable
to another state's presence or arising, the former is a condition for the
latter. But as to characteristic, a condition has the characteristic of assist-
ing; for any given state [533] that assists the presence or arising of a
given state is called the latter's condition. The words condition, cause,
reason, source, originator, producer, etc., are one in meaning though
different in the letter. So, since it is a cause in the sense of a root, and a
condition in the sense of assistance, briefly a state that is assistantial in
the sense of a root is a [root-]cause condition.
69. The intention of [some] teachers is that it establishes the profitable,
etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy,
etc., and as the colour of gems, etc., do for the lustre of gems, and so
on.
10
But if that is so, then [it follows that] the state of root-cause condi-
tion does not apply to the kinds of materiality originated by it, for it does
not establish any profitableness, etc., in them. Nevertheless, it is a condi-
tion for them, for this is said: 'Root-causes are a condition, as root-cause
condition, for the states associated with a root-cause and for the kinds of
materiality originated thereby' (Ptn.1,1). Again, the indeterminateness of
root-causeless consciousness is established without it. And the profita-
bleness, etc., of those with root-cause is bound up with wise attention,
etc., not with the associated root-causes. And if the profitableness, etc.,
resided in the associated root-causes as an individual essence, then either
the non-greed bound up with the root-cause in the associated states would
be only profitable or it would be only indeterminate; but since it can be
both, profitableness, etc., in the root-causes must still be sought for, just
as in the associated states [such as wise attention, and so on],
70. But when the root-causes' sense of root is taken as establishing
stableness, rather than as establishing profitableness, etc., there is no
contradiction. For states that have obtained a root-cause condition are
firm, like trees, and stable; but those without root-cause are, like moss
[with roots no bigger than] sesamum seeds, etc., unstable. So an assis-
tantial state may be understood as a root-cause condition, since it estab-
lishes stableness through being of assistance in the sense of a root.
71. (2) As to the others that follow, a state that assists by being an
object is an object condition. Now there are no states that are not object
conditions; for the passage beginning 'The visible-data base [is a condi-
tion, as object condition,] for the eye-consciousness element' concludes
thus: 'When any states, as states of consciousness and consciousness-
concomitants, arise contingent upon any states, these [latter] states are
conditions, as object condition, for those [former] states' (Ptn.1,1).
11
For
just as a weak man both gets up and stands by hanging on to (alambitva)
a stick or rope, so states of consciousness and consciousness-concomi-
tants always arise and are present contingent upon visible data, etc., as
their object (arammana = alambana). Therefore all states that are ob-
jects of consciousness and consciousness-concomitants should be under-
stood as object condition. [534]
72. (3) A state that assists in the sense of being foremost is a predomi-
nance condition. It is of two kinds as conascent and as object. Herein,
because of the passage beginning 'Predominance of zeal is a condition,
as predominance condition, for states associated with zeal and for the
kinds of materiality originated thereby' (Ptn.1,2), it is the four states
called zeal, [purity of] consciousness, energy, and inquiry, that should be
understood as predominance condition; but not simultaneously, for when
consciousness occurs with emphasis on zeal and putting zeal foremost,
then it is zeal and not the others that is predominant. So with the rest.
But the state, by giving importance to which, immaterial states occur, is
their object-predominance. Hence it is said: 'When any states, as states
of consciousness and consciousness-concomitants, arise by giving im-
portance to any states, these [latter] states are a condition, as predomi-
nance condition, for those [former] states' (Ptn.1,2).
73. (4), (5) A state that assists by being proximate is a proximity condi-
tion. A state that assists by being contiguous is a contiguity condition.
The explanation of this pair of conditions is very diffuse, but substan-
tially it is this:
12
the regular order of consciousness begins thus, mind
element is proximate (next) after eye-consciousness, mind-consciousness
element is proximate (next) after mind element, and this is established
only by each preceding consciousness, not otherwise; consequently, a
state that is capable of arousing an appropriate kind of consciousness
proximate (next) to itself is a proximity condition. Hence it is said:
'Proximity condition: eye-consciousness and the states associated there-
with are a condition, as proximity condition, for mind element and for
the states associated therewith' (Ptn.1,2).
74. (5) Proximity condition is the same as contiguity condition. The
difference here is only in the letter, there is none in the meaning; just
as in the case of the words 'growth' and 'continuity' (Ch. XIV, §66),
etc., and as in the case of the 'terminology dyad', 'language dyad'
(Dhs. §1306), and so on.
75. The opinion of [certain] teachers
13
is that proximity condition refers
to proximity of aim (fruit) and contiguity condition refers to proximity
of time. But that is contradicted by such statements as 'The profitable
[consciousness] belonging to the base consisting of neither perception
nor non-perception in one who emerges from cessation is a condition, as
contiguity condition, for fruition attainment [consciousness]' (Ptn.1,160).
76. Now they say in this context that 'the ability of states to produce
[their fruit] is not diminished, but the influence of meditative develop-
ment prevents states from arising in proximity'. But that only establishes
that there is no proximity of time; and we also say the same, namely, that
there is no proximity of time there owing to the influence of develop-
ment. [535] But since there is no proximity of time, the state of con-
tiguity condition is therefore impossible [according to them] since their
belief is that the contiguity condition depends on proximity of time
(cf. MA.ii,363). Instead of adopting any such misinterpretation, the
difference should be treated as residing in the letter only, not in the
meaning. How? There is no interval (antara) between them, thus they
are proximate (anantara); they are quite without interval because [even
the distinction of] co-presence is lacking, thus they are contiguous
(samanantara).
14
77. (6) A state that, while arising, assists [another state] by making it
arise together with itself is a conascence condition, as a lamp is for illu-
mination. With the immaterial aggregates, etc., it is sixfold, according as
it is said: '(i) The four immaterial aggregates are a condition, as conas-
cence condition, for each other; (ii) the four great primaries are ... for
each other; (iii) at the moment of descent into the womb mentality and
materiality are ... for each other; (iv) states of consciousness and its con-
comitants are ... for the kinds of materiality originated by consciousness;
(v) the great primaries are ... for derived materiality; (vi) material states
are sometimes [as at rebirth-linking] a condition, as conascence condi-
tion, and sometimes [as in the course of an existence] not a condition as
conascence condition, for immaterial states' (Ptn.1,3). This refers only to
the heart-basis.
78. (7) A state that assists by means of mutual arousing and consoli-
dating is a mutuality condition, as the three sticks of a tripod give each
other consolidating support. With the immaterial aggregates, etc., it is
threefold, according as it is said: 'The four immaterial aggregates are a
condition, as mutuality condition, [for each other]; the four great prima-
ries are a condition, as mutuality condition, [for each other]; at the moment
of descent into the womb mentality and materiality are a condition, as
mutuality condition, [for each other]' (Ptn.1,3).
79. (8) A state that assists in the mode of foundation and in the mode of
support is a support condition, as the earth is for trees, as canvas is for
paintings, and so on. It should be understood in the way stated for conas-
cence thus: *The four immaterial aggregates are a condition, as support
condition, for each other' (Ptn.1,3), but the sixth instance has been set
forth in this way here:
'The eye base [is a condition, as support condi-
tion,] for the eye-consciousness element [and for the states associated
therewith]; the ear base ... the nose base ... the tongue base ... the body
base is a condition, as support condition, for the body-consciousness
element and for the states associated therewith; the materiality with which
as their support the mind element and the mind-consciousness element
occur is a condition, as support condition, for the mind element, for the
mind-consciousness element, and for the states associated therewith'
(Ptn.1,4).
80. (9) Decisive-support condition: firstly, here is the word-meaning:
[536] it is treated as support, not dispensed with, by its own fruit because
[its own fruit's] existence is dependent on it, thus it is the support. But
just as great misery is despair, so great support is decisive support. This
is a term for a cogent reason. Consequently, a state that assists by being
a cogent reason should be understood as a decisive-support condition.
It is threefold, namely, (a) object-decisive-support, (b) proximate-
decisive-support, and (c) natural-decisive-support condition.
81. (a) Herein, firstly, object-decisive-support condition is set forth with-
out differentiating it from object-predominance in the way beginning:
'Having given a gift, having undertaken the precepts of virtue, having
done the duties of the Uposatha, a man gives that importance and re-
views it; he gives importance to former things well done and reviews
them. Having emerged from jhana, he gives jhana importance and re-
views it. Trainers give importance to change-of-lineage and review it.
They give importance to cleansing and review it.
15
Trainers, having
emerged from a path, give importance to the path and review it'
(Ptn.1,165). Herein, the object in giving importance to which conscious-
ness and consciousness concomitants arise, is necessarily a cogent one
among these objects. So their difference may be understood in this way:
object-predominance is in the sense of what is to be given importance to,
and object-decisive-support is in the sense of a cogent reason.
82. (b) Also proximate-decisive-support condition is set forth without
differentiating it from the proximity condition in the way beginning,
'Any preceding profitable aggregates are a condition, as decisive-support
condition, for any succeeding aggregates' (Ptn.1,165). But in the exposi-
tion there is a distinction, because in the exposition of the schedule
(matikanikkhepa) they are given as proximity in the way beginning,
'Eye-consciousness element and the states associated therewith are a
condition, as proximity condition, for mind element and for the states
associated therewith' (Ptn.1,2) and as decisive-support in the way begin-
ning, * Any preceding profitable states are a condition as decisive-support
condition, for any succeeding profitable states' (Ptn.1,4), though it comes
to the same thing as regards the meaning. Nevertheless, proximity may
be understood as the ability to cause the occurrence of an appropriate
conscious arising proximate (next) to itself, and decisive support as the
preceding consciousnesses cogency in the arousing of the succeeding
consciousnesses.
83. For while in the cases of root-cause and other such conditions con-
sciousness can arise actually without any of those conditions, there is no
arising of consciousness without a proximate consciousness [to precede
it], so this is a cogent condition. Their difference, then, may be under-
stood in this way: proximity condition arouses an appropriate conscious-
ness proximate (next) to itself, while proximity-decisive-support condi-
tion is a cogent reason.
84. (c) As to natural-decisive-support: the decisive-support is natural,
thus it is a natural-decisive-support. Faith, virtue, etc., produced in, or
climate, food, etc., habitual to, one's own continuity are called natural.
Or else, it is a decisive-support by nature, [537] thus it is a natural-
decisive-support. The meaning is that it is unmixed with object and
proximity. It should be understood as variously divided up in the way
beginning: 'Natural-decisive-support: with faith as decisive-support a
man gives a gift, undertakes the precepts of virtue, does the duties of the
Uposatha, arouses jhana, arouses insight, arouses the path, arouses
direct-knowledge, arouses an attainment. With virtue ... With learning
... With generosity ... With understanding as decisive-support a man
gives a gift ... arouses an attainment. Faith, virtue, learning, generosity,
understanding, are conditions, as decisive-support condition, for [the
repeated arising of] faith, virtue, learning, generosity, understanding'
(Ptn.1,165). So these things beginning with faith are natural-decisive-
support since they are both natural and decisive-supports in the sense of
a cogent reason.
85. (10) A state that assists by being present, having arisen previously,
is a prenascence condition. It is elevenfold as physical basis and object
in the five doors, and as the heart-basis, according as it is said: 'The eye
base is a condition, as prenascence condition, for the eye-consciousness
element and for the states associated therewith. The ear base ... The nose
base ... The tongue base ... The body base ... The visible-data base ...
The sound base ... The odour base ... The flavour base ... The tangible-
data base is a condition, as prenascence condition, for the body-con-
sciousness element and for the states associated therewith. The visible-
data base ... The sound base ... The odour base ... The flavour base ...
the tangible data base [is a condition, as prenascence condition,] for the
mind element. The materiality with which as their support the mind
element and mind-consciousness element occur is a condition, as prenas-
cence condition, for the mind-element and for the states associated there-
with, and it is sometimes [as in the course of an existence] a condition,
as prenascence condition, sometimes [as at rebirth-linking] not a condi-
tion, as prenascence condition, for the mind-consciousness element and
for the states associated therewith' (Ptn. 1,4-5).
86. (11) An immaterial state that [while present] assists prenascent
material states [also present] by consolidating them is a postnascence
condition, like the volition of appetite for food, which assists the bodies
of vultures' young. Hence it is said: Tostnascent [538] states of con-
sciousness and its concomitants are a condition, as postnascence condi-
tion, for the prenascent [co-present] body' (Ptn. 1,5).
87. (12) A state that assists the efficiency and power of the proximate
(next) in the sense of repetition is a repetition condition, like repeated
application to books and so on. It is threefold as profitable, unprofitable,
and functional impulsion; for it is said: 'Preceding profitable states are a
condition, as repetition condition, for succeeding profitable states ...
Preceding unprofitable ... Preceding functional indeterminate states are
a condition, as repetition condition, for succeeding functional indetermi-
nate states' (Ptn. 1,5).
88. (13) A state that assists by means of the action called intervening of
consciousness is a kamma condition. It is twofold as (a) profitable and
unprofitable volition acting from a different time, and (b) as all conas-
cent volition (see Ptn. 1,172), according as it is said: 'Profitable and
unprofitable kamma is a condition, as kamma condition, for resultant
aggregates and for the kinds of materiality due to kamma performed.
Conascent volition is a condition, as kamma condition, for associated
states and for the kinds of materiality originated thereby' (Ptn. 1,5).
89. (14) A resultant state that, by effortless quiet, assists effortless quiet
[in other states] is a kamma-result condition. In the course of an exis-
tence it is a condition for states originated by it, and at rebirth-linking for
the kinds of materiality due to kamma performed, and in both cases for
the associated states, according as it is said: 'One resultant indeterminate
aggregate is a condition, as kamma-result condition, for three aggregates
and for the kinds of materiality originated by consciousness.... At the
moment of rebirth-linking one resultant indeterminate aggregate [is a
condition ... ] for three aggregates ... Three aggregates [are a condition
... ] for one aggregate ... Two aggregates are a condition, as kamma-
result condition, for two aggregates and for the kinds of materiality due
to kamma performed. Aggregates are a condition, as kamma-result con-
dition, for the physical basis' (Ptn. 1,173).
90. (15) The four kinds of nutriment, which assist material and immate-
rial states by consolidating them, are nutriment conditions, according as
it is said: 'Physical nutriment is a condition, as nutriment condition, for
this body. Immaterial nutriments are conditions, as nutriment condition,
for associated states and for the kinds of materiality originated by them'
(Ptn. 1,5). But in the Question Section it is said: 'At the moment of
rebirth-linking, resultant indeterminate nutriments are conditions, as nu-
triment condition, for aggregates associated therewith and for the kinds
of materiality due to kamma performed' (Ptn. 1,174).
91. (16) Leaving out the femininity and masculinity faculties, the twenty
remaining faculties (see Ch. XVI, §1), which assist in the sense of pre-
dominance, [539] are faculty conditions. Herein, the five, namely, the
eye faculty, etc., are conditions only for immaterial states, the rest are
conditions for material and immaterial states, according as it is said:
The eye faculty [is a condition, as faculty condition,] for eye-conscious-
ness element [and for the states associated therewith]. The ear faculty ...
The nose faculty ... The tongue faculty ... The body faculty is a condi-
tion, as faculty condition, for the body-consciousness element and for
the states associated therewith. The material life faculty is a condition, as
faculty condition, for the kinds of materiality due to kamma performed.
The immaterial faculties are a condition, as faculty condition, for the
states associated therewith and for the kinds of materiality originated
thereby' (Ptn. 1,5-6). But in the Question Section it is said: 'At the moment
of rebirth-linking resultant indeterminate faculties are a condition, as
faculty condition, for associated aggregates and for the kinds of material-
ity due to kamma performed' (Ptn. 1,175)
92. (17) All the seven jhana factors classed as profitable, etc.—leaving
out the pair, pleasant and painful feeling, in the case of the two sets of
five consciousnesses—which factors assist in the sense of constituting a
state of jhana, are jhana conditions, according as it is said: 'The jhana
factors are a condition, as jhana condition, for the states associated with
jhana and for the kinds of materiality originated thereby' (Ptn. 1,6). But
in the Question Section it is said: 'At the moment of rebirth-linking,
resultant indeterminate jhana factors are a condition, as jhana condition,
for associated aggregates and for the kinds of materiality due to kamma
performed' (Ptn. 1,175).
93. , (18) The twelve path factors classed as profitable, etc., which assist
in the sense of an outlet from whatever it may be, are path conditions,
according as it is said: 'The path factors are a condition, as path condi-
tion, for states associated therewith and for the kinds of materiality origi-
nated thereby' (Ptn.1,6). But in the Question Section it is said: 'At the
moment of rebirth-linking, resultant indeterminate path factors are a
condition, as path condition, for aggregates associated therewith and for
the kinds of materiality due to kamma performed' (Ptn.1,176).
But these two, namely, jhana and path conditions, should be under-
stood as inapplicable to the two sets of five consciousnesses and to the
consciousnesses without root-cause ((34)-(41), (50)-(56), (70)-(72)).
94. (19) Immaterial states that assist by the kind of association consist-
ing in having the same physical basis, same object, same arising, same
cessation, are association conditions, according as it is said: 'The four
immaterial aggregates are a condition, as association condition, for each
other' (Ptn.1,6).
95. (20) Material states that assist immaterial states, and immaterial
states that assist material states by not having sameness of physical
basis, etc., are dissociation conditions. This is threefold as conascent,
postnascent, and prenascent, for this is said: 'Conascent profitable aggre-
gates are a condition, as dissociation condition, for the kinds of material-
ity originated by consciousness. Postnascent [540] profitable [mental]
aggregates are a condition, as dissociation condition, for this prenascent
body' (Ptn.1,176). But in the analysis of the conascent in the indetermi-
nate clause it is said: 'At the moment of rebirth-linking, resultant inde-
terminate aggregates are a condition, as dissociation condition, for the
kinds of materiality due to kamma performed. The aggregates are a
condition, as dissociation condition, for the physical basis, and the physi-
cal basis for the aggregates' (Ptn.1,176). But the prenascent should be
understood as the eye faculty, etc., and the physical basis, according as it
is said: 'The prenascent eye base [is a condition, as dissociation condi-
tion,] for eye-consciousness ... The body base is a condition, as dissocia-
tion condition, for body-consciousness. The physical basis [is a condi-
tion, as dissociation condition,] for resultant-indeterminate and functional-
indeterminate aggregates.... The physical basis [is a condition, as disso-
ciation condition,] for profitable aggregates. ... The physical basis [is a
condition, as dissociation condition,] for unprofitable aggregates' (Ptn.
1,176-77).
96. (21) A state that, by means of existingness characterized by pres-
ence, assists a like state by consolidating it, is a presence condition. A
sevenfold summary is laid down for it according to immaterial aggre-
gates, great primaries, mentality-materiality, consciousness and conscious-
ness-concomitants, great primaries, bases, and physical [heart] basis, ac-
cording as it is said: 'The four immaterial aggregates are a condition, as
presence condition, for each other. The four great primaries ... are ... for
each other. At the time of descent into the womb mentality and material-
ity [are a condition, as presence condition,] for each other. States of
consciousness and consciousness-concomitants are ... for the kinds of
materiality originated by consciousness. The four great primaries are ...
for derived materiality. The eye base is ... for the eye-consciousness
element [and for the states associated therewith]. The [ear base ... nose
base ... tongue base ...] body base is ... for the body-consciousness
element ... The visible-data base [is ... for the eye-consciousness ele-
ment ... The sound base ... odour base ... flavour base ...] tangible-data
base is a condition, as presence condition, for the body-consciousness
element and for the states associated therewith. The visible-data base ...
The [sound base ... odour base ... flavour base ...] tangible-data base is
a condition, as presence condition, for the mind element and for the
states associated therewith. The materiality with which as their support
the mind element and mind-consciousness element occur is a condition,
as presence condition, for the mind element, for the mind-consciousness
element, and for the states associated therewith' (Ptn. 1,6).
97. But in the Question Section, after setting forth conascence, prenas-
cence, postnascence, nutriment, and faculty, the description is given first
under conascence in the way beginning, 'One aggregate is a condition,
as presence condition, for three aggregates and for materiality originated
thereby' (Ptn. 1,178). Under prenascence the description is given accord-
ing to the prenascent eye and so on. Under postnascence the description
is given according to postnascent consciousness and consciousness-con-
comitants as conditions for this body. Under nutriments and faculties
[respectively] the description is given thus: 'Physical nutriment is a con-
dition, as presence condition, for this body', [541] and 'The material life
faculty is a condition, as presence condition, for materiality due to kamma
performed' (Ptn. 1,178).
i6
98. (22) Immaterial states that, by their ceasing in contiguity [before],
assist by giving opportunity to immaterial states that arise proximately
(next) after them are absence conditions, according as it is said: 'States
of consciousness and consciousness-concomitants that have ceased in
contiguity are a condition, as absence condition, for present states of
consciousness and consciousness-concomitants' (Ptn. 1,7).
99. (23) Those same states, because they assist by their disappearance,
are a disappearance condition, according as it is said: 'States of con-
sciousness and consciousness-concomitants that have disappeared in
contiguity are a condition, as disappearance condition, for present states
of consciousness and consciousness-concomitants' (Ptn. 1,7).
100. (24) The same states that are presence condition, because they as-
sist by their non-disappearance, should be understood as a non-disap-
pearance condition. Or this dyad is stated as an embellishment of teach-
ing to suit the needs of those who are teachable, just as [in the Matika of
the Dhammasangani] the 'dissociated-from-cause dyad' is given after
the 'causeless dyad'.
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