THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
46. (i) To the kinds of supernormal power (see §20): to the components
of supernormal power, or to the departments of supernormal power. He
directs, he inclines, his mind: when that bhikkhu's consciousness has be-
come the basis for direct-knowledge in the way already described, he
directs the preliminary-work consciousness with the purpose of attaining
the kinds of supernormal power, he sends it in the direction of the kinds
of supernormal power, leading it away from the kasina as its object.
Inclines: makes it tend and lean towards the supernormal power to be
attained.
47. He: the bhikkhu who has done the directing of his mind in this way.
The various: varied, of different sorts. Kinds of supernormal power:
departments of supernormal power. Wields: paccdnubhoti = paccanu-
bhavati (alternative form); the meaning is that he makes contact with,
realizes, reaches.
48. Now, in order to show that variousness, it is said: 'Having been one,
[he becomes many; having been many, he becomes one. He appears and
vanishes. He goes unhindered through walls, through enclosures, through
mountains, as though in open space. He dives in and out of the earth as
though in water. He goes on unbroken water as though on earth. Seated
cross-legged he travels in space like a winged bird. With his hand he
touches and strokes the moon and sun so mighty and powerful. He
wields bodily mastery even as far as the Brahma-world]' (D.i,77).
Herein, having been one: having been normally one before giving
effect to the supernormal power. He becomes many: wanting to walk
with many or wanting to do a recital or wanting to ask questions with
many, he becomes a hundred or a thousand. But how does he do this? He
accomplishes, (1) the four planes, (2) the four bases (roads), (3) the eight
steps, and (4) the sixteen roots of supernormal power, and then he (5)
resolves with knowledge.
49. 1. Herein, the four planes should be understood as the four jhanas;
for this has been said by the General of the Dhamma [the Elder SAriputta]:
* What are the four planes of supernormal power? They are the first jhana
as the plane born of seclusion, the second jhana as the plane of happi-
ness and bliss, the third jhana as the plane of equanimity and bliss, the
fourth jhana as the plane of neither pain nor pleasure. These four planes
of supernormal power lead to the attaining of supernormal power, to the
obtaining of supernormal power, to the transformation due to supernor-
mal power, to the majesty7
of supernormal power, to the mastery of
supernormal power, to fearlessness in supernormal power' (Ps.ii,205).
And he reaches supernormal power by becoming light, malleable and
wieldy in body after steeping himself in blissful perception and light
perception due to the pervasion of happiness and pervasion of bliss,
[385] which is why the first three jhanas should be understood as the
accessory plane since they lead to the obtaining of supernormal power in
this manner. But the fourth is the natural plane for obtaining supernor-
mal power.
50. 2. The four bases (roads) should be understood as the four bases
of success (iddhi-pdda—roads to power); for this is said: 'What are the
four bases (pdda—roads) for success (iddhi—power)? Here a bhikkhu
develops the basis for success (road to power) that possesses both con-
centration due to zeal and the will to strive (endeavour); he develops the
basis for success (road to power) that possesses both concentration due
to energy and the will to strive; he develops the basis for success (road to
power) that possesses both concentration due to [natural purity of] con-
sciousness and the will to strive; he develops the basis for success (road
to power) that possesses both concentration due to inquiry and the will to
strive. These four bases (roads) for success (power) lead to the obtaining
of supernormal power (success) ... to the fearlessness due to supernor-
mal power (success)' (Ps.ii, 205).
51. And here the concentration that has zeal as its cause, or has zeal out-
standing, is concentration due to zeal; this is a term for concentration
obtained by giving precedence to zeal consisting in desire to act. Will
(formation) as endeavour is will to strive; this is a term for the energy of
right endeavour accomplishing its fourfold function (see §53). Possesses:
is furnished with concentration due to zeal and with the [four] instances
of the will to strive.
52. Road to power (basis for success): the meaning is, the total of con-
sciousness and its remaining concomitants [except the concentration and
the will], which are, in the sense of resolve, the road to (basis for) the
concentration due to zeal and will to strive associated with the direct-
knowledge consciousness, which latter are themselves termed 'power
(success)' either by treatment as 'production' (§20) or in the sense of
'succeeding' (§21) or by treatment in this way, 'beings succeed by its
means, thus they are successful; they are enriched, promoted' (§22). For
this is said: 'Basis for success (road to power): it is the feeling aggregate,
[perception aggregate, formations aggregate, and] consciousness aggre-
gate, in one so become' (Vbh. 217).
53. Or alternatively: it is arrived at (pajjate) by means of that, thus that
is a road (pdda—basis); it is reached, is the meaning. Iddhipdda = iddhiyd
pdda (resolution of compound): this is a term for zeal, etc., according as
it is said: 'Bhikkhus, if a bhikkhu obtains concentration, obtains unifica-
tion of mind supported by zeal, this is called concentration due to zeal.
He [awakens zeal] for the non-arising of unarisen evil, unprofitable states,
[strives, puts forth energy, strains his mind and] struggles. [He awakens
zeal for the abandoning of arisen evil, unprofitable states ... He awakens
zeal for the arousing of unarisen profitable states ... He awakens zeal for
the maintenance, non-disappearance, increase, growth, development and
perfection of arisen profitable states, strives, puts forth energy, strains
his mind and struggles]. These are called instances of the will to strive.
So this zeal and this concentration due to zeal and these [four] instances
of will to strive are called the road to power (basis for success) that pos-
sesses concentration due to zeal and the will to strive' (S.v,268). And the
meaning should be understood in this way in the case of the other roads
to power (bases for success).
8
54. 3. The eight steps should be understood as the eight beginning
with zeal; for this is said: 'What are the eight steps? If a bhikkhu obtains
concentration, obtains unification of mind supported by zeal, then the
zeal is not the concentration; the concentration is not the zeal. [386] The
zeal is one, the concentration is another. If a bhikkhu ... supported by
energy ... supported by [natural purity of] consciousness ... supported
by inquiry ... then the inquiry is not the concentration; the concentration
is not the inquiry. The inquiry is one, the concentration is another. These
eight steps to power lead to the obtaining of supernormal power (suc-
cess) ... to fearlessness due to supernormal power (success)' (Ps.ii,205).
For here it is the zeal consisting in desire to arouse supernormal power
(success), which zeal is joined with concentration, that leads to the ob-
taining of the supernormal power. Similarly in the case of energy, and so
on. That should be understood as the reason why they are called the
'eight steps'.
55. 4. The sixteen roots: the mind's unperturbedness
9
should be un-
derstood in sixteen modes, for this is said: 'What are the sixteen roots of
success (power)? Undejected consciousness is not perturbed by indo-
lence, thus it is unperturbed. Undated consciousness is not perturbed by
agitation, thus it is unperturbed. Unattracted consciousness is not per-
turbed by greed, thus it is unperturbed. Unrepelled consciousness is not
perturbed by ill will, thus it is unperturbed. Independent consciousness is
not perturbed by [false] view, thus it is unperturbed. Untrammelled con-
sciousness is not perturbed by greed accompanied by zeal, thus it is
unperturbed. Liberated consciousness is not perturbed by greed for sense
desires, thus it is unperturbed. Unassociated consciousness is not per-
turbed by defilement, thus it is unperturbed. Consciousness rid of barri-
ers is not perturbed by the barrier of defilement, thus it is unperturbed.
Unified consciousness is not perturbed by the defilement of variety, thus
it is unperturbed. Consciousness reinforced by faith is not perturbed by
faithlessness, thus it is unperturbed. Consciousness reinforced by energy
is not perturbed by indolence, thus it is unperturbed. Consciousness rein-
forced by mindfulness is not perturbed by negligence, thus it is unper-
turbed. Consciousness reinforced by concentration is not perturbed by
agitation, thus it is unperturbed. Consciousness reinforced by under-
standing is not perturbed by ignorance, thus it is unperturbed. Illumi-
nated consciousness is not perturbed by the darkness of ignorance, thus
it is unperturbed. These sixteen roots of success (power) lead to the ob-
taining of supernormal power (success) ... to fearlessness due to super-
normal power (success)' (Ps.ii,206).
56. Of course, this meaning is already established by the words 'When
his concentrated mind', etc., too, but it is stated again for the purpose of
showing that the first jhana, etc., are the three planes, bases (roads),
steps, and roots, of success (to supernormal powers). And the first-men-
tioned method is the one given in the Suttas, but this is how it is given in
the Patisambhida. So it is stated again for the purpose of avoiding confu-
sion in each of the two instances.
57. 5. He resolves with knowledge (§48): when he has accomplished
these things consisting of the planes, bases (roads), steps, and roots, of
success (to supernormal power), [387] then he attains jhana as the basis
for direct-knowledge and emerges from it. Then if he wants to become a
hundred, he does the preliminary work thus, 'Let me become a hundred,
let me become a hundred', after which he again attains jhana as basis for
direct-knowledge, emerges, and resolves. He becomes a hundred simul-
taneously with the resolving consciousness. The same method applies in
the case of a thousand, and so on. If he does not succeed in this way, he
should do the preliminary work again, and attain, emerge, and resolve a
second time. For it is said in the Sarhyutta Commentary that it is allow-
able to attain once, or twice.
58. Herein, the basic-jhana consciousness has the sign as its object; but
the preliminary-work consciousnesses have the hundred as their object
or the thousand as their object. And these latter are objects as appear-
ances, not as concepts. The resolving consciousness has likewise the
hundred as its object or the thousand as its object. That arises once only,
next to change-of-lineage [consciousness], as in the case of absorption
consciousness already described (Ch. IV, §78), and it is fine-material-
sphere consciousness belonging to the fourth jhana.
59. Now it is said in the Patisambhida: 'Normally one, he adverts to
[himself as] many or a hundred or a thousand or a hundred thousand;
having adverted, he resolves with knowledge "Let me be many". He
becomes many, like the venerable Cula-Panthaka' (Ps.ii,207). Here he
adverts is said with respect only to the preliminary work. Having ad-
verted, he resolves with knowledge is said with respect to the knowledge
of the direct-knowledge. Consequently, he adverts to many. After that he
attains with the last one of the preliminary-work consciousnesses. After
emerging from the attainment, he again adverts thus, 'Let me be many',
after which he resolves by means of the single [consciousness] belong-
ing to the knowledge of direct-knowledge, which has arisen next to the
three, or four, preparatory consciousnesses that have occurred, and which
has the name 'resolve' owing to its making the decision. This is how the
meaning should be understood here.
60. Like the venerable Cula-Panthaka is said in order to point to a
bodily witness of this multiple state; but that must be illustrated by the
story. There were two brothers, it seems, who were called 'Panthaka
(Roadling)' because they were born on a road. The senior of the two was
called Maha-Panthaka. He went forth into homelessness and reached
Arahantship together with the discriminations. When he had become an
Arahant, he made Cula-Panthaka go forth too, and he set him this stanza:
[388]
'As a scented kokanada lotus
Opens in the morning with its perfume,
See the One with Radiant Limbs who glitters
10
Like the sun's orb blazing in the heavens'
(A.iii,239; S.i,81).
Four months went by, but he could not get it by heart. Then the elder
said, 'You are useless in this dispensation', and he expelled him from the
monastery.
61. At that time the elder had charge of the allocation of meal [invita-
tions]. JIvaka approached the elder, saying, 'Take alms at our house,
venerable sir, together with the Blessed One and five hundred bhikkhus'.
The elder consented, saying, 'I accept for all but Cula-Panthaka'. Cula-
Panthaka stood weeping at the gate. The Blessed One saw him with the
divine eye, and he went to him. 'Why are you weeping?', he asked, and
he was told what had happened.
62. The Blessed One said, 'No one in my dispensation is called useless
for being unable to do a recitation. Do not grieve, bhikkhu'. Taking him
by the arm, he led him into the monastery. He created a piece of cloth by
supernormal power and gave it to him, saying, 'Now, bhikkhu, keep rub-
bing this and recite over and over again "Removal of dirt, removal of
dirt" '. While doing as he had been told, the cloth became black in col-
our. What he came to perceive was this: 'The cloth is clean; there is
nothing wrong there. It is this selfhood that is wrong'. He brought his
knowledge to bear on the five aggregates, and by increasing insight he
reached the neighbourhood of conformity [knowledge] and change-of-
lineage [knowledge],
63. Then the Blessed One uttered these illuminative stanzas:
'Now greed it is, not dust, that we call "dirt",
And "dirt" is just a term in use for greed;
This greed the wise reject, and they abide
Keeping the Law of him that has no greed.
'Now hate it is, not dust, that we call "dirt",
'Delusion too, it is not dust, that we call "dirt",
And "dirt" is just a term used for delusion;
Delusion the wise reject, and they abide
Keeping the Dhamma of him without delusion'
(Nd.1,505). [389]
When the stanzas were finished, the venerable Cula-Panthaka had at his
command the nine supramundane states attended by the four discrimina-
tions and six kinds of direct-knowledge.
64. On the following day the Master went to Jivaka's house together
with the Community of Bhikkhus. Then when the gruel was being given
out at the end of the water-offering ceremony,
11
he covered his bowl.
Jivaka asked, 'What is it, venerable sir?'.—'There is a bhikkhu at the
monastery'. He sent a man, telling him 'Go, and return quickly with the
lord'.
65. When the Blessed One had left the monastery:
'Now, having multiplied himself
Up to a thousand, Panthaka
Sat in the pleasant mango wood
Until the time should be announced' (Thag. 563).
66. When the man went and saw the monastery all glowing with yellow,
he returned and said, 'Venerable sir, the monastery is crowded with
bhikkhus. I do not know which of them the lord is*. Then the Blessed
One said, 'Go and catch hold of the hem of the robe of the first one you
see; tell him "The Master calls you" and bring him here'. He went and
caught hold of the elder's robe. At once all the creations vanished. The
elder dismissed him, saying, 'You may go', and when he had finished
attending to his bodily needs such as mouth washing, he arrived first and
sat down on the seat prepared.
It was with reference to this that it was said 'like the venerable
Cula-Panthaka'.
67. The many who were created there were just like the possessor of the
supernormal power because they were created without particular specifi-
cation. Then whatever the possessor of the supernormal powers does,
whether he stands, sits, etc., or speaks, keeps silent, etc., they do the
same. But if he wants to make them different in appearance, some in the
first phase of life, some in the middle phase, and some in the last phase,
and similarly some long-haired, some half-shaved, some shaved, some
grey-haired, some with lightly dyed robes, some with heavily dyed robes,
or expounding phrases, explaining Dhamma, intoning, asking questions,
answering questions, cooking dye, sewing and washing robes, etc., or if
he wants to make still others of different kinds, he should emerge from
the basic jhana, do the preliminary work in the way beginning 'Let there
be so many bhikkhus in the first phase of life', etc.; then he should once
more attain and emerge, and then resolve. They become of the kinds
desired simultaneously with the resolving consciousness.
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68. The same method of explanation applies to the clause having been
many, he becomes one: but there is this difference. After this bhikkhu
has thus created a manifold state, then he again thinks, 'As one only I
will walk about, do a recital, [390] ask a question', or out of fewness of
wishes he thinks, 'This is a monastery with few bhikkhus. If someone
comes, he will wonder, "Where have all these bhikkhus who are all alike
come from? Surely it will be one of the elder's feats?", and so he might
get to know about me'. Meanwhile, wishing 'Let me be one only', he
should attain the basic jhana and emerge. Then, after doing the prelimi-
nary work thus, 'Let me be one', he should again attain and emerge and
then resolve thus, 'Let me be one'. He becomes one simultaneously with
the resolving consciousness. But instead of doing this, he can automati-
cally become one again with the lapse of the predetermined time.
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