THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
74. Now as to the words, one that suits his temperament (§28): there are
six kinds of temperament, that is, greedy temperament, hating tempera-
ment, deluded temperament, faithful temperament, intelligent tempera-
ment, and speculative temperament. Some would have fourteen, taking
these six single ones together with the four made up of the three double
combinations and one triple combination with the greed triad and like-
wise with the faith triad. But if this classification is admitted, there are
many more kinds of temperament possible by combining greed, etc.,
with faith, etc.; therefore the kinds of temperament should be understood
briefly as only six. As to meaning the temperaments are one, that is to
say, personal nature, idiosyncrasy. According to [102] these there are
only six types of persons, that is, one of greedy temperament, one of
hating temperament, one of deluded temperament, one of faithful tem-
perament, one of intelligent temperament, and one of speculative tem-
perament.
75. Herein, one of faithful temperament is parallel to one of greedy
temperament because faith is strong when profitable [kamma] occurs in
one of greedy temperament, owing to its special qualities being near to
those of greed. For, in an unprofitable way, greed is affectionate and not
over-austere, and so, in a profitable way, is faith. Greed seeks out sense
desires as object, while faith seeks out the special qualities of virtue and
so on. And greed does not give up what is harmful, while faith does not
give up what is beneficial.
76. One of intelligent temperament is parallel to one of hating tempera-
ment because understanding is strong when profitable [kamma] occurs in
one of hating temperament, owing to its special qualities being near to
those of hate. For, in an unprofitable way, hate is disaffected and does
not hold to its object, and so, in a profitable way, is understanding. Hate
seeks out only unreal faults, while understanding seeks out only real
faults. And hate occurs in the mode of condemning living beings, while
understanding occurs in the mode of condemning formations.
77. One of speculative temperament is parallel to one of deluded tem-
perament because obstructive applied thoughts arise often in one of de-
luded temperament who is striving to arouse unarisen profitable states,
owing to their special qualities being near to those of delusion. For just
as delusion is restless owing to perplexity, so are applied thoughts that
are due to thinking over various aspects. And just as delusion vacillates
owing to superficiality, so do applied thoughts that are due to facile
conjecturing.
78. Others say that there are three more kinds of temperament with
craving, pride, and views. Herein craving is simply greed; and pride
18
is
associated with that. So neither of them exceeds greed. And since views
have their source in delusion, the temperament of views falls within the
deluded temperament.
79. What is the source of these temperaments? And how is it to be
known that such a person is of greedy temperament, that such a person is
of one of those beginning with hating temperament? What suits one of
what kind of temperament?
80. Herein, as some say,
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the first three kinds of temperament to begin
with have their source in previous habit; and they have their source in
elements and humours. Apparently one of greedy temperament has for-
merly had plenty of desirable tasks and gratifying work to do, or has
reappeared here after dying in a heaven. And one of hating temperament
has formerly had plenty of stabbing and torturing and brutal work to do
or has reappeared here after dying in one of the hells or the naga (ser-
pent) existences. And one [103] of deluded temperament has formerly
drunk a lot of intoxicants and neglected learning and questioning, or has
reappeared here after dying in the animal existence. It is in this way that
they have their source in previous habit, they say.
81. Then a person is of deluded temperament because two elements are
prominent, that is to say, the earth element and the fire element. He is of
hating temperament because the other two elements are prominent. But
he is of greedy temperament because all four are equal. And as regards
the humours, one of greedy temperament has phlegm in excess and one
of deluded temperament has wind in excess. Or one of deluded tempera-
ment has phlegm in excess and one of greedy temperament has wind in
excess. So they have their source in the elements and the humours, they
say.
82. [Now it can rightly be objected that] not all of those who have had
plenty of desirable tasks and gratifying work to do, and who have reap-
peared here after dying in a heaven, are of greedy temperament, or the
others respectively of hating and deluded temperament; and there is no
such law of prominence of elements (see Ch. XIV, §43f.) as that as-
serted; and only the pair, greed and delusion, are given in the law of
humours, and even that subsequently contradicts itself; and no source for
even one among those beginning with one of faithful temperament is
given. Consequently this definition is indecisive.
83. The following is the exposition according to the opinion of the
teachers of the commentaries; or this is said in the 'explanation of promi-
nence': 'The fact that these beings have prominence of greed, promi-
nence of hate, prominence of delusion, is governed by previous root-
cause.
'For when in one man, at the moment of his accumulating [rebirth-
producing] kamma, greed is strong and non-greed is weak, non-hate and
non-delusion are strong and hate and delusion are weak, then his weak
non-greed is unable to prevail over his greed, but his non-hate and non-
delusion being strong are able to prevail over his hate and delusion. That
is why, on being reborn through rebirth-linking given by that kamma, he
has greed, is good-natured and unangry, and possesses understanding
with knowledge like a lightning flash.
84. 'When, at the moment of another's accumulating kamma, greed and
hate are strong and non-greed and non-hate weak, and non-delusion is
strong and delusion weak, then in the way already stated he has both
greed and hate but possesses understanding with knowledge like a light-
ning flash, like the Elder Datta-Abhaya.
'When, at the moment of his accumulating kamma, greed, non-hate
and delusion are strong and the others are weak, then in the way already
stated he both has greed and is dull but is good-tempered20
and unangry,
like the Elder Bahula.
'Likewise when, at the moment of his accumulating kamma, the
three, namely, greed, hate and delusion are strong and non-greed, etc.,
are weak, then in the way already stated he has both greed and hate and
is deluded. [104]
85. 'When, at the moment of his accumulating kamma, non-greed, hate
and delusion are strong and the others are weak, then in the way already
stated he has little defilement and is unshakable even on seeing a heav-
enly object, but he has hate and is slow in understanding.
'When, at the moment of his accumulating kamma, non-greed, non-
hate and non-delusion are strong and the rest weak, then in the way
already stated he has no greed and no hate, and is good-tempered but
slow in understanding.
'Likewise when, at the moment of his accumulating kamma, non-
greed, hate and non-delusion are strong and the rest weak, then in the
way already stated he both has no greed and possesses understanding but
has hate and is irascible.
'Likewise when, at the moment of his accumulating kamma, the
three, that is, non-hate, non-greed, and non-delusion, are strong and greed,
etc., are weak, then in the way already stated he has no greed and no hate
and possesses understanding, like the Elder Maha-Sangharakkhita*.
86. One who, as it is said here, 'has greed' is one of greedy tempera-
ment; one who 'has hate' and one who 'is dull' are respectively of hating
temperament and deluded temperament. One who 'possesses understand-
ing' is one of intelligent temperament. One who 'has no greed' and one
who 'has no hate' are of faithful temperament because they are naturally
trustful. Or just as one who is reborn through kamma accompanied by
non-delusion is of intelligent temperament, so one who is reborn through
kamma accompanied by strong faith is of faithful temperament, one who
is reborn through kamma accompanied by thoughts of sense desire is of
speculative temperament, and one who is reborn through kamma accom-
panied by mixed greed, etc., is of mixed temperament. So it is the kamma
productive of rebirth-linking and accompanied by some one among the
things beginning with greed that should be understood as the source of
the temperaments.
87. But it was asked, and how is it to be known that 'This person is of
greedy temperament' (§79), and so on. This is explained as follows:
By the posture, by the action,
By eating, seeing, and so on,
By the kind of states occurring,
May temperament be recognized.
88. Herein, by the posture: when one of greedy temperament is walking
in his usual manner, he walks carefully, puts his foot down slowly, puts
it down evenly, lifts it up evenly, and his step is springy.
21
One of hating temperament walks as though he were digging with
the points of his feet, puts his foot down quickly, lifts it up quickly, and
his step is dragged along.
One of deluded temperament walks with a perplexed gait, puts his
foot down hesitantly, lifts it up hesitantly, [105] and his step is pressed
down suddenly.
And this is said in the account of the origin of the Magandiya Sutta:
The step of one of greedy nature will be springy;
The step of one of hating nature, dragged along;
Deluded, he will suddenly press down his step;
And one without defilement has a step like this.'
(See SnA. 544.)
89. The stance of one of greedy temperament is confident and graceful.
That of one of hating temperament is rigid. That of one of deluded tem-
perament is muddled. Likewise in sitting. And one of greedy tempera-
ment spreads his bed unhurriedly, lies down slowly, composing his limbs,
and he sleeps in a confident manner. When woken, instead of getting up
quickly, he gives his answer slowly as though doubtful. One of hating
temperament spreads his bed hastily anyhow; with his body flung down
he sleeps with a scowl. When woken, he gets up quickly and answers as
though annoyed. One of deluded temperament spreads his bed all awry
and sleeps mostly face downwards with his body sprawling. When woken,
he gets up slowly, saying 'Hum'.
90. Since those of faithful temperament, etc., are parallel to those of
greedy temperament, etc., their postures are therefore like those described
above.
This firstly is how the temperaments may be recognized by the
posture.
91. By the action: also in the acts of sweeping, etc., one of greedy tem-
perament grasps the broom well, and he sweeps cleanly and evenly with-
out hurrying or scattering the sand, as if he were strewing sinduvdra
flowers. One of hating temperament grasps the broom tightly, and he
sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing
up the sand on each side. One of deluded temperament grasps the broom
loosely, and he sweeps neither cleanly nor evenly, mixing the sand up
and turning it over.
92. As with sweeping, so too with any action such as washing and dye-
ing robes, and so on. One of greedy temperament acts skilfully, gently,
evenly and carefully. One of hating temperament acts tensely, stiffly and
unevenly. One of deluded temperament acts unskilfully as if muddled,
unevenly and indecisively. [106]
Also one of greedy temperament wears his robe neither too tightly
nor too loosely, confidently and level all round. One of hating tempera-
ment wears it too tight and not level all round. One of deluded tempera-
ment wears it loosely and in a muddled way.
Those of faithful temperament, etc., should be understood in the
same way as those just described, since they are parallel.
This is how the temperaments may be recognized by the actions.
93. By eating: One of greedy temperament likes eating rich sweet food.
When eating, he makes a round lump not too big and eats unhurriedly,
savouring the various tastes. He enjoys getting something good. One of
hating temperament likes eating rough sour food. When eating he makes
a lump that fills his mouth, and he eats hurriedly without savouring the
taste. He is aggrieved when he gets something not good. One of deluded
temperament has no settled choice. When eating, he makes a small un-
rounded lump, and as he eats he drops bits into his dish, smearing his
face, with his mind astray, thinking of this and that.
Also those of faithful temperament, etc., should be understood in the
same way as those just described since they are parallel.
This is how the temperament may be recognized by eating.
94. And by seeing and so on: when one of greedy temperament sees
even a slightly pleasing visible object, he looks long as if surprised, he
seizes on trivial virtues, discounts genuine faults, and when departing, he
does so with regret as if unwilling to leave. When one of hating tempera-
ment sees even a slightly unpleasing visible object, he avoids looking
long as if he were tired, he picks out trivial faults, discounts genuine
virtues, and when departing, he does so without regret as if anxious to
leave. When one of deluded temperament sees any sort of visible object,
he copies what others do: if he hears others criticizing, he criticizes; if
he hears others praising, he praises; but actually he feels equanimity in
himself—the equanimity of unknowing. So too with sounds, and so on.
And those of faithful temperament, etc., should be understood in the
same way as those just described since they are parallel.
This is how the temperaments may be recognized by seeing and so
on.
95. By the kind of states occurring: in one of greedy temperament there
is frequent occurrence of such states as deceit, fraud, pride, evilness of
wishes, greatness of wishes, discontent, foppery and personal vanity.
22
[107] In one of hating temperament there is frequent occurrence of such
states as anger, enmity, disparaging, domineering, envy and avarice. In
one of deluded temperament there is frequent occurrence of such states
as stiffness, torpor, agitation, worry, uncertainty, and holding on tena-
ciously with refusal to relinquish.
In one of faithful temperament there is frequent occurrence of such
states as free generosity, desire to see noble ones, desire to hear the
Good Dhamma, great gladness, ingenuousness, honesty, and trust in things
that inspire trust. In one of intelligent temperament there is frequent
occurrence of such states as readiness to be spoken to, possession of
good friends, knowledge of the right amount in eating, mindfulness and
full awareness, devotion to wakefulness, a sense of urgency about things
that should inspire a sense of urgency, and wisely directed endeavour. In
one of speculative temperament there is frequent occurrence of such
states as talkativeness, sociability, boredom with devotion to the profit-
able, failure to finish undertakings, smoking by night and flaming by day
(see M.i,144—that is to say, hatching plans at night and putting them
into effect by day), and mental running hither and thither (see Ud. 37).
This is how the temperaments may be recognized by the kind of
states occurring.
96. However, these directions for recognizing the temperaments have
not been handed down in their entirety in either the texts or the commen-
taries; they are only expressed according to the opinion of the teachers
and cannot therefore be treated as authentic. For even those of hating
temperament can exhibit postures, etc., ascribed to the greedy tempera-
ment when they try diligently. And postures, etc., never arise with dis-
tinct characteristics in a person of mixed temperament. Only such direc-
tions for recognizing temperament as are given in the commentaries
should be treated as authentic; for this is said: *A teacher who has ac-
quired penetration of minds will know the temperament and will explain
a meditation subject accordingly; one who has not should question the
pupil'. So it is by penetration of minds or by questioning the person, that
it can be known whether he is one of greedy temperament or one of
those beginning with hating temperament.
97. What suits one of what kind of temperament'} (§79). A suitable
lodging for one of greedy temperament has an unwashed sill and stands
level with the ground, and it can be either an overhanging [rock with an]
unprepared [drip-ledge] (see Ch. II, note 15), a grass hut, or a leaf house,
etc. It ought to be spattered with dirt, full of bats,
23
dilapidated, too high
or too low, in bleak surroundings, threatened [by lions, tigers, etc.,] with
a muddy, uneven path, [108] where even the bed and chair are full of
bugs. And it should be ugly and unsightly, exciting loathing as soon as
looked at. Suitable inner and outer garments are those that have torn-off
edges with threads hanging down all round like a 'net cake',
24
harsh to
the touch like hemp, soiled, heavy and hard to wear. And the right kind
of bowl for him is an ugly clay bowl disfigured by stoppings and joints,
or a heavy and misshapen iron bowl as unappetising as a skull. The right
kind of road for him on which to wander for alms is disagreeable, with
no village near, and uneven. The right kind of village for him in which to
wander for alms is where people wander about as if oblivious of him,
where, as he is about to leave without getting alms even from a single
family, people call him into the sitting hall, saying, 'Come, venerable
sir', and give him gruel and rice, but do so as casually as if they were
putting a cow in a pen. Suitable people to serve him are slaves or work-
men who are unsightly, ill-favoured, with dirty clothes, ill-smelling and
disgusting, who serve him his gruel and rice as if they were throwing it
rudely at him. The right kind of gruel and rice and hard food is poor,
unsightly, made up of millet, kudusaka, broken rice, etc., stale butter-
milk, sour gruel, curry of old vegetables, or anything at all that is merely
for filling the stomach. The right kind of posture for him is either stand-
ing or walking. The object of his contemplation should be any of the
colour kasinas, beginning with the blue, whose colour is not pure. This is
what suits one of greedy temperament.
98. A suitable resting place for one of hating temperament is not too
high or too low, provided with shade and water, with well-proportioned
walls, posts and steps, with well-prepared frieze work and lattice work,
brightened with various kinds of painting, with an even, smooth, soft
floor, adorned with festoons of flowers and a canopy of many-coloured
cloth like a BrahmA-god's divine palace, with bed and chair covered
with well-spread clean pretty covers, smelling sweetly of flowers, and
perfumes and scents set about for homely comfort, which makes one
happy and glad at the mere sight of it.
99. The right kind of road to his lodging is free from any sort of danger,
traverses clean, even ground, and has been properly prepared. [109] And
here it is best that the lodging's furnishings are not too many in order to
avoid hiding-places for insects, bugs, snakes and rats: even a single bed
and chair only. The right kind of inner and outer garments for him are of
any superior stuff such as China cloth, Somara cloth, silk, fine cotton,
fine linen, of either single or double thickness, quite light, and well dyed,
quite pure in colour to befit an ascetic. The right kind of bowl is made of
iron, as well shaped as a water bubble, as polished as a gem, spotless,
and of quite pure colour to befit an ascetic. The right kind of road on
which to wander for alms is free from dangers, level, agreeable, with the
village neither too far nor too near. The right kind of village in which to
wander for alms is where people, thinking 'Now our lord is coming',
prepare a seat in a sprinkled, swept place, and going out to meet him,
take his bowl, lead him to the house, seat him on a prepared seat and
serve him carefully with their own hands.
100. Suitable people to serve him are handsome, pleasing, well bathed,
well anointed, scented25
with the perfume of incense and the smell of
flowers, adorned with apparel made of variously-dyed clean pretty cloth,
who do their work carefully. The right kind of gruel, rice, and hard food
has colour, smell and taste, possesses nutritive essence, and is inviting,
superior in every way, and enough for his wants. The right kind of pos-
ture for him is lying down or sitting. The object of his contemplation
should be any one of the colour kasinas, beginning with the blue, whose
colour is quite pure. This is what suits one of hating temperament.
101. The right lodging for one of deluded temperament has a view and is
not shut in, where the four quarters are visible to him as he sits there. As
to the postures, walking is right. The right kind of object for his contem-
plation is not small, that is to say, the size of a winnowing basket or the
size of a saucer, for his mind becomes more confused in a confined
space; so the right kind is an amply large kasina. The rest is as stated for
one of hating temperament. This is what suits one of deluded tempera-
ment.
102. For one of faithful temperament all the directions given for one of
hating temperament are suitable. As to the object of his contemplation,
one of the recollections is right as well.
For one of intelligent temperament there is nothing unsuitable as far
as concerns the lodging and so on.
For one of speculative temperament an open lodging with a view,
[110] where gardens, groves and ponds, pleasant prospects, panoramas
of villages, towns and countryside, and the blue gleam of mountains, are
visible to him as he sits there, is not right; for that is a condition for the
running hither and thither of applied thought. So he should live in a
lodging such as a deep cavern screened by woods like the Overhanging
Rock of the Elephant's Belly (Hatthikucchipabbhdra), or Mahinda's Cave.
Also an ample-sized object of contemplation is not suitable for him; for
one like that is a condition for the running hither and thither of applied
thought. A small one is right. The rest is as stated for one of greedy
temperament. This is what suits one of speculative temperament.
These are the details, with definition of the kind, source, recogni-
tion, and what is suitable, as regards the various temperaments handed
down here with the words 'that suits his own temperament' (§28).
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