Visuddhimagga - CONCLUSION (EPILOGUE)

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


CONCLUSION
After we quoted this stanza,
'When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious
He succeeds in disentangling this tangle' (Ch. I, §1),
we then said:
'My task is now to set out the true sense,
Divided into virtue and the rest,
Of this same verse composed by the Great Sage.
There are here in the Victor's Dispensation
Seekers gone forth from home to homelessness,
And who although desiring purity
Have no right knowledge of the sure straight way—
Comprising virtue and the other two,
Right hard to find, that leads to purity—
Who, though they strive, here gain no purity.
To them I shall expound the comforting Path
Of Purification, pure in expositions
Relying on the teaching of the dwellers
In the Great Monastery; let all those
Good men who do desire purity
Listen intently to my exposition' (Ch. I, §4).
Now at this point that has all been expounded. And herein:
Now that the exposition as set forth
Is almost free from errors and from flaws
After collating all the expositions
Of all these meanings classed as virtue and so on
Stated in the commentarial system
Of the five Nikayas—for this reason
Let meditators pure in understanding
Desiring purification duly show
Reverence for this Path of Purification,
* * *
What store of merit has been gained by me
Desiring establishment in this Good Dhamma


In doing this, accepting the suggestion
Of the venerable Sanghapala,
One born into the line of famous elders
Dwelling within the Great Monastery,
A true Vibhajjavadin, who is wise,
And lives in pure simplicity, devoted
To discipline's observance, and to practice,
Whose mind the virtuous qualities of patience,
Mildness, lovingkindness, and so on, grace—
By the power of that store of merit
May every being prosper happily.
And now just as the Path of Purification,
With eight and fifty recitation sections
In the text, has herewith been completed
Without impediment, so may all those
Who in the world depend on what is good
Glad-hearted soon succeed without delay.
[POSTSCRIPT]
This Path of Purification was made by the elder who is adorned
with supreme and pure faith, wisdom and energy, in whom are gathered
a concourse of upright, gentle, etc., qualities due to the practice of virtue,
who is capable of delving into and fathoming the views of his own and
others' creeds, who is possessed of keenness of understanding, who is
strong in unerring knowledge of the Master's Dispensation as divided
into three Pitakas with their commentaries, a great expounder, gifted
with sweet and noble speech that springs from the ease born of perfec-
tion of the vocal instrument, a speaker of what is appropriately said, a
superlative speaker, a great poet, an ornament in the lineage of the elders
who dwell in the Great Monastery, and who are shining lights in the
lineage of elders with unblemished enlightenment in the superhuman
states that are embellished with the special qualities of the six kinds of
direct-knowledge and the categories of discrimination, who has abundant
purified wit, who bears the name Buddhaghosa conferred by the vener-
able ones, and who should be called 'of Morandacetaka'.
May it continue here to show
The way to purity of virtue, etc.,
For clansmen seeking out the means
To ferry them across the worlds


For just as long as in this world
Shall last that name 'Enlightened One',
By which, thus purified in mind,
Is known the Greatest Sage, World Chief.
[The following verses are only in Sinhalese texts:]
By the performance of such merit
As has been gained by me through this
And any other still in hand
So may I in my next becoming
Behold the joys of Tavatimsa,
Glad in the qualities of virtue
And unattached to sense desires.
By having reached the first fruition,
And having in my last life seen
Metteyya, Lord of Sages, Highest
Of persons in the World, and Helper
Delighting in all beings' welfare,
And heard that Holy One proclaim
The Teaching of the Noble Dhamma,
May I grace the Victor's Dispensation
By realizing its highest fruit.
[The following verses are only in the Burmese texts:]
The exposition of the Path of Purification
Has thus been made for gladdening good people;
But this, by reckoning the Pali text,
Has eight and fifty recitation sections.
END

Visuddhimagga - The Benefits of Understanding - Worthiness to receive gifts

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[D. WORTHINESS TO RECEIVE GIFTS]
53. And not only the ability to attain the attainment of cessation but also
achievement of worthiness to receive gifts should be understood as a
benefit of this supramundane development of understanding.
54. For, generally speaking, it is because understanding has been devel-
oped in these four ways that a person who has developed it is fit for the
gifts of the world with its deities, fit for its hospitality, fit for its offer-
ings, and fit for its reverential salutation, and an incomparable field of
merit for the world.
55. But in particular, firstly, one who arrives at development of under-
standing of the first path with sluggish insight and limp faculties is


called *one who will be reborn seven times at most'; he traverses the
round of rebirths seven times in the happy destinies. One who arrives
with medium insight and medium faculties is called 'one who goes from
noble family to noble family'; with two or three rebirths in noble fami-
lies he makes an end of suffering. One who arrives with keen insight and
keen faculties is called 'one who germinates only once'; with one rebirth
in the human world he makes an end of suffering (see A.i,133).
By developing understanding of the second path, he is called a once-
returner. He returns once to this world and makes an end of suffering.
[710]
56. By developing understanding of the third path he is called a non-
returner. According to the difference in his faculties he completes his
course in one of five ways after he has left this world: he becomes 'one
who attains nibbana early in his next existence' or 'one who attains nib-
bana more than half way through his next existence' or 'one who attains
nibbana without prompting' or 'one who attains nibbana with prompt-
ing' or 'one who is going upstream bound for the Highest Gods' (see
D.iii,237).
57. Herein, one who attains nibbana early in his next existence attains
nibbana after reappearing anywhere in the Pure Abodes, without reach-
ing the middle of his life span there. One who attains nibbana more than
half way through his next existence attains nibbana after the middle of
his life span there. One who attains nibbana without prompting gener-
ates the highest path without prompting, with little effort. One who at-
tains nibbana with prompting generates the highest path with prompting,
with effort. One who is going upstream bound for the Highest Gods
passes on upwards from wherever he is reborn [in the Pure Abodes] to
the Highest Gods' becoming and attains nibbana there.
58. By developing understanding of the fourth path one becomes 'liber-
ated by faith', another 'liberated by understanding', another 'both-ways
liberated', another 'one with the triple clear vision', another 'one with
the six kinds of direct-knowledge', another 'one of the great ones whose
cankers are destroyed who has reached the categories of discrimination'.
It was about one who has developed the fourth path that it was said: 'But
it is at the moment of the path that he is said to be disentangling that
tangle: at the moment of fruition he has disentangled the tangle and is
worthy of the highest offerings in the world with its deities' (Ch. I, §7).
59. The noble understanding, when
Developed, will these blessings win;
Accordingly discerning men
Rejoice exceedingly therein.


60. And at this point the development of understanding with its benefits,
which is shown in the Path of Purification with its headings of virtue,
concentration, and understanding, in the stanza,
*When a wise man, established well in virtue,
Develops consciousness and understanding,
Then as a bhikkhu ardent and sagacious,
He succeeds in disentangling this tangle' (Ch. I, §1),
has been fully illustrated.
The twenty-third chapter called 'The Descrip-
tion of the Benefits of Understanding' in the Path
of Purification composed for the purpose of glad-
dening good people.

Visuddhimagga - The Benefits of Understanding - The attainment of cessation

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[C. THE ATTAINMENT OF CESSATION]
16. And not only the experience of the taste of the noble fruit but also
the ability to attain the attainment of cessation should be understood as a
benefit of the development of understanding.
17. Now in order to explain the attainment of cessation there is this set
of questions:
(i) What is the attainment of cessation?
(ii) Who attains it?
(iii) Who do not attain it?
(iv) Where do they attain it?
(v) Why do they attain it?
(vi) How does its attainment come about?
(vii) How is it made to last?
(viii) How does the emergence from it come about?
(ix) Towards what does the mind of one who has emerged tend?
(x) What is the difference between one who has attained it and
one who is dead?
(xi) Is the attainment of cessation formed or unformed, mun-
dane or supramundane, produced or unproduced?


18. Herein, (i) What is the attainment of cessation! It is the non-occur-
rence of consciousness and its concomitants owing to their progressive
cessation.
(ii) Who attains it! (iii) Who do not attain it! No ordinary men,
no stream-enterers or once-returners, and no non-returners and Arahants
who are bare-insight workers attain it. But both non-returners and those
with cankers destroyed (Arahants) who are obtainers of the eight attain-
ments attain it. For it is said: * Understanding that is mastery, owing to
possession of two powers, to the tranquillization of three formations, to
sixteen kinds of exercise of knowledge, and to nine kinds of exercise of
concentration, is knowledge of the attainment of cessation' (Ps.i,97).
And these qualifications are not to be found together in any persons
other than non-returners and those whose cankers are destroyed, who are
obtainers of the eight attainments. That is why only they and no others
attain it.
19. But which are the two powers! And the [three formations] ... and
mastery! Here there is no need for us to say anything; for it has all been
said in the description of the summary [quoted above], according as it is
said:
20. '0 / the two powers: of the two powers, the serenity power and the
insight power. [703]
'What is serenity as a power? The unification of the mind and non-
distraction due to renunciation are serenity as a power. The unification
of the mind and non-distraction due to non-ill will are serenity as a
power. The unification of the mind and non-distraction due to perception
of light ... [to non-distraction ... to defining of states (dhamma) ... to
knowledge ... to gladness ... to the eight attainments, the ten kasinas,
the ten recollections, the nine charnel-ground contemplations, and the
thirty-two modes of mindfulness of breathing]
8
... the unification of the
mind and non-distraction due to breathing out in one who is contemplat-
ing relinquishment
9
is serenity as a power.
21. 'In what sense is serenity a power! Owing to the first jhana it does
not waver on account of the hindrances, thus serenity is a power. Owing
to the second jhana it does not waver on account of applied and sus-
tained thought, thus serenity is a power ... (etc.) ... Owing to the base
consisting of neither perception nor non-perception it does not waver
on account of the perception of the base consisting of nothingness, thus
serenity is a power. It does not waver and vacillate and hesitate on
account of agitation and on account of the defilements and the aggre-
gates that accompany agitation, thus serenity is a power. This is the
serenity power.
22. 'What is insight as a power? Contemplation of impermanence is


insight as a power. Contemplation of pain ... Contemplation of not-self
... Contemplation of dispassion ... Contemplation of fading away ...
Contemplation of cessation ... Contemplation of relinquishment is in-
sight as a power. Contemplation of impermanence in materiality ... (etc.)
... Contemplation of relinquishment in materiality is insight as a power.
Contemplation of impermanence in feeling ... in perception ... in forma-
tions ... in consciousness is insight as a power ... Contemplation of
relinquishment in consciousness is insight as a power. Contemplation of
impermanence in the eye ... (etc., see Ch. XX, §9) ... Contemplation of
impermanence in ageing-and-death ... (etc.) ... Contemplation of relin-
quishment in ageing-and-death is insight as a power.
23. 'In what sense is insight a powerl Owing to the contemplation of
impermanence it does not waver on account of perception of perma-
nence, thus insight is a power. Owing to the contemplation of pain it
does not waver on account of perception of pleasure ... Owing to the
contemplation of not-self it does not waver on account of the perception
of self... Owing to the contemplation of dispassion it does not waver on
account of delight... Owing to the contemplation of fading away it does
not waver on account of greed ... Owing to the contemplation of cessa-
tion it does not waver on account of arising ... Owing to the contempla-
tion of relinquishment it does not waver on account of grasping, thus
insight is a power. It does not waver and vacillate and hesitate on ac-
count of ignorance and on account of the defilements and the aggregates
that accompany ignorance, thus insight is a power.
24. 'Owing to the tranquillization of three formations: owing to the
tranquillization of what three formations? In one who has attained the
second jhana the verbal formations consisting in applied and sustained
thought are quite tranquillized. In one who has attained the fourth jhana
the bodily formations consisting in in-breaths and out-breaths are quite
tranquillized. In one who has attained cessation of perception and feeling
the mental formations consisting in feeling and perception are quite tran-
quillized. It is owing to the tranquillization of these three formations.
25. 'Owing to sixteen kinds of exercise of knowledge: owing to what
sixteen kinds of exercise of knowledge? Contemplation of imperma-
nence is a kind of exercise of knowledge. Contemplation of pain ...
Contemplation of not-self ... Contemplation of dispassion ... Contem-
plation of fading away ... Contemplation of cessation ... Contemplation
of relinquishment ... Contemplation of turning away is a kind of exer-
cise of knowledge. [704] The stream-entry path is a kind of exercise
of knowledge. The attainment of the fruition of stream-entry ... The
once-return path ... The attainment of the fruition of once-return ... The
non-return path ... The attainment of the fruition of non-return ... The


Arahant path ... The attainment of the fruition of Arahantship is a kind
of exercise of knowledge. It is owing to these sixteen kinds of exercise
of knowledge.
26. 'Owing to nine kinds of exercise of concentration: owing to what
nine kinds of exercise of concentration? The first jhana is a kind of
exercise of concentration. The second jhana ... [The third jhana ... The
fourth jhana ... The attainment of the base consisting of boundless space
... The attainment of the base consisting of boundless consciousness ...
The attainment of the base consisting of nothingness ... ]. The attain-
ment of the base consisting of neither perception nor non-perception is a
kind of exercise of concentration. And the applied thought and sustained
thought and happiness and bliss and unification of mind that have the
purpose of attaining the first jhana ... (etc.) ... And the applied thought
and sustained thought and happiness and bliss and unification of mind
that have the purpose of attaining the attainment of the base consisting of
neither perception nor non-perception. It is owing to these nine kinds of
exercise of concentration.
10
27. 'Mastery: there are five kinds of mastery. There is mastery in ad-
verting, in attaining, in resolving, in emerging, in reviewing. He adverts
to the first jhana where, when, and for as long as he wishes, he has no
difficulty in adverting, thus it is mastery in adverting. He attains the first
jhana where, when, and for as long as he wishes, he has no difficulty in
attaining, thus it is mastery in attaining. He resolves upon [the duration
of] the first jhana where, ... thus it is mastery in resolving. He emerges
from the first jhana, ... thus it is mastery in emerging. He reviews the
first jhana where, when, and for as long as he wishes, he has no diffi-
culty in reviewing, thus it is mastery in reviewing. He adverts to the
second jhana ... (etc.) ... He reviews the attainment of the base consist-
ing of neither perception nor non-perception where, when, and for as
long as he wishes, he has no difficulty in reviewing, thus it is mastery in
reviewing. These are the five kinds of mastery' (Ps.i,97-100).
28. And here the words * Owing to sixteen kinds of exercise of knowl-
edge' state the maximum. But in a non-returner the mastery is owing to
fourteen kinds of exercise of knowledge. If that is so, then does it not
come about also in the once-returner owing to twelve? And in the stream-
enterer owing to ten?—It does not. Because the greed based on the cords
of sense desire, which is an obstacle to concentration, is unabandoned in
them. It is because that is not abandoned in them that the serenity power
is not perfected. Since it is not perfected they are not, owing to want of
power, able to attain the attainment of cessation, which has to be attained
by the two powers. But it is abandoned in the non-returner and so his
power is perfected. Since his power is perfected he is able to attain it.


Hence the Blessed One said: 'Profitable [consciousness] of the base
consisting of neither perception nor non-perception in one emerging from
cessation is a condition, as proximity condition, for the attainment of
fruition* (Ptn.1,159). For this is said in the Great Book of the PatthAna
11
with reference only to non-returners' emerging from cessation. [705]
29. (iv) Where do they attain it! In the five-constituent becoming. Why?
Because of the necessity for the succession of [all] the attainments (cf.
S.iv,217). But in the four-constituent becoming there is no arising of the
first jhana, etc., and so it is not possible to attain it there. But some say
that is because of the lack of a physical basis [for the mind there].
12
30. (v) Why do they attain it! Being wearied by the occurrence and dis-
solution of formations, they attain it thinking, 'Let us dwell in bliss by
being without consciousness here and now and reaching the cessation
that is nibbana'.
13
31. (vi) How does its attainment come about! It comes about in one
who performs the preparatory tasks by striving with serenity and insight
and causes the cessation of [consciousness belonging to] the base con-
sisting of neither perception nor non-perception. One who strives with
serenity alone reaches the base consisting of neither perception nor non-
perception and remains there, while one who strives with insight alone
reaches the attainment of fruition and remains there. But it is one who
strives with both, and after performing the preparatory tasks, causes the
cessation of [consciousness belonging to] the base consisting of neither
perception nor non-perception, who attains it. This is in brief.
32. But the detail is this. When a bhikkhu who desires to attain cessa-
tion has finished all that has to do with his meal and has washed his
hands and feet well, he sits down on a well-prepared seat in a secluded
place. Having folded his legs crosswise, set his body erect, established
mindfulness in front of him, he attains the first jhana, and on emerging
he sees the formations in it with insight as impermanent, painful, not-
self.
33. This insight is threefold as insight that discerns formations, insight
for the attainment of fruition, and insight for the attainment of cessation.
Herein, insight that discerns formations, whether sluggish or keen, is the
proximate cause only for a path. Insight for the attainment of fruition,
which is only valid when keen, is similar to that for the development of a
path. Insight for the attainment of cessation is only valid when it is not
over-sluggish and not over-keen. Therefore he sees those formations
with insight that is not over-sluggish and not over-keen.
34. After that, he attains the second jhana, and on emerging he sees for-
mations with insight in like manner. After that, he attains the third jhana
... (etc.) ... After that, he attains the base consisting of boundless con-


sciousness, and on emerging he sees the formations in it in like manner.
Likewise he attains the base consisting of nothingness. On emerging
from that he does the fourfold preparatory task, that is to say, about (a)
non-damage to others' property, (b) the Community's waiting, (c) the
Master's summons, and (d) the limit of the duration. [706]
35. (a) Herein, non-damage to others' property refers to what the bhikkhu
has about him that is not his personal property: a robe and bowl, or a bed
and chair, or a living room, or any other kind of requisite kept by him
but the property of various others. It should be resolved14
that such
property will not be damaged, will not be destroyed by fire, water, wind,
thieves, rats, and so on. Here is the form of the resolve: 'During these
seven days let this and this not be burnt by fire; let it not be swept off by
water; let it not be spoilt by wind; let it not be stolen by thieves; let it not
be devoured by rats, and so on'. When he has resolved in this way, they
are not in danger during the seven days.
36. If he does not resolve in this way, they may be destroyed by fire,
etc., as in the case of the Elder MahA-Naga. The elder, it seems, went
for alms into the village where his mother, a lay follower, lived. She
gave him rice gruel and seated him in the sitting hall. The elder sat down
and attained cessation. While he was sitting there the hall caught fire.
The other bhikkhus each picked up their seats and fled. The villagers
gathered together, and seeing the elder, they said, 'What a lazy monk!
What a lazy monk!'. The fire burned the grass thatch, the bamboos
and timbers, and it encircled the elder. People brought water and put
it out. They removed the ashes, did repairs,
15
scattered flowers, and
then stood respectfully waiting. The elder emerged at the time he had
determined. Seeing them, he said, 'I am discovered!', and he rose up
into the air and went to Piyahgu Island. This is 'non-damage to others'
property'.
37. There is no special resolving to be done for what is his own personal
property such as the inner and outer robes or the seat he is sitting on. He
protects all that by means of the attainment itself, like those of the
venerable Sanjlva. And this is said: 'There was success by intervention
of concentraion in the venerable Sanjiva. There was success by interven-
tion of concentration in the venerable Sariputta' (Ps.i,212—see Ch. XII,
§30).
38. (b) The Community's waiting is the Community's expecting. The
meaning is: till this bhikkhu comes there is no carrying out of acts of the
Community. And here it is not the actual Community's waiting that is
the preparatory task, but the adverting to the waiting. So it should be
adverted to in this way: 'While I am sitting for seven days in the attain-
ment of cessation, if the Community wants to enact a resolution, etc., I


shall emerge before any bhikkhu comes to summon me'. [707] One who
attains it after doing this emerges at exactly that time.
39. But if he does not do so, then perhaps the Community assembles,
and not seeing him, it is asked, 'Where is the bhikkhu so and so?'. They
reply, 'He has attained cessation'. The Community despatches a bhikkhu,
telling him 'Go and summon him in the name of the Community'. Then
as soon as the bhikkhu stands within his hearing and merely says, 'The
Community is waiting for you, friend', he emerges. Such is the impor-
tance of the Community's order. So he should attain in suchwise that, by
adverting to it beforehand, he emerges by himself.
40. (c) The Master's summons: here too it is the adverting to the Mas-
ter's summons that is the preparatory task. So that also should be ad-
verted to in this way: 'While I am sitting for seven days in the attainment
of cessation, if the Master, after examining a case, makes known a course
of training, or teaches the Dhamma, the origin of which discourse is
some need that has arisen,
16
I shall emerge before anyone comes to
summon me'. For when he has seated himself after doing so, he emerges
at exactly that time.
41. But if he does not do so, when the Community assembles, the Mas-
ter, not seeing him, asks, 'Where is the bhikkhu so and so?'. They reply,
'He has attained cessation'. Then he despatches a bhikkhu, telling him
'Go and summon him in my name'. As soon as the bhikkhu stands
within his hearing and merely says, 'The Master calls the venerable one',
he emerges. Such is the importance of the Master's summons. So he
should attain in suchwise that, by adverting to it beforehand, he emerges
himself.
42. (d) The limit of duration is the limit of life's duration. For this
bhikkhu should be very careful to determine what the limit of his life's
duration is. He should attain only after adverting in this way: 'Will my
own vital formations go on occurring for seven days or will they not?'.
For if he attains it without adverting when the vital formations are due to
cease within seven days, then since the attainment of cessation cannot
ward off his death because there is no dying during cessation,
17
he conse-
quently emerges from the attainment meanwhile. So he should attain
only after adverting to that. For it is said that while it may be permissible
to omit adverting to others, this must be adverted to.
43. Now when he has thus attained the base consisting of nothingness
and emerged and done this preparatory task, he then attains the base con-
sisting of neither perception nor non-perception. Then after one or two
turns of consciousness have passed, he becomes without consciousness,
he achieves cessation. But why do consciousnesses not go on occurring
in him after the two consciousnesses? Because the effort is directed to


cessation. For this bhikkhu's mounting through the eight attainments,
coupling together the states of serenity and insight, [708] is directed to
successive cessation, not to attaining the base consisting of neither per-
ception nor non-perception. So it is because the effort is directed to
cessation that no more than the two consciousnesses occur.
44. But if a bhikkhu emerges from the base consisting of nothingness
without having done this preparatory task and then attains the base con-
sisting of neither perception nor non-perception, he is unable then to
become without consciousness: he returns to the base consisting of noth-
ingness and settles down there.
45. And here the simile of the man and the road not previously travelled
may be told. A man who had not previously travelled a certain road
came to a ravine cut by water, or after crossing a deep morass he came to
a rock heated by a fierce sun. Then without arranging his inner and outer
garments, he descended into the ravine but came up again for fear of
wetting his belongings and remained on the bank, or he walked up on to
the rock but on burning his feet he returned to the near side and waited
there.
46. Herein, just as the man, as soon as he had descended into the ravine,
or walked up on to the hot rock, turned back and remained on the near
side because he had not seen to the arrangement of his inner and outer
garments, so too as soon as the meditator has attained the base consisting
of neither perception nor non-perception, he turns back and remains in
the base consisting of nothingness because the preparatory task has not
been done.
47. Just as when a man who has travelled that road before comes to that
place, he puts his inner garment on securely, and taking the other in his
hand, crosses over the ravine, or so acts as to tread only lightly on the
hot rock and accordingly gets to the other side, so too, when the bhikkhu
does the preparatory task and then attains the base consisting of neither
perception nor non-perception, then he achieves cessation, which is the
other side, by becoming without consciousness.
48. (vii) How is it made to last! It lasts as long as the time predeter-
mined for its duration, unless interrupted meanwhile by the exhaustion
of the life span, by the waiting of the Community, or by the Master's
summons.
49. (viii) How does the emergence from it come about! The emergence
comes about in two ways thus: by means of the fruition of non-return in
the case of the non-returner, or by means of the fruition of Arahantship
in thg case of the Arahant.
50. (ix) Towards what does the mind of one who has emerged tend! It
tends towards nibbana. For this is said: 'When a bhikkhu has emerged


from the attainment of the cessation of perception and feeling, friend
Visakha, his consciousness inclines to seclusion, leans to seclusion, tends
to seclusion' (M.i,302). [709]
51. (x) What is the difference between one who has attained and one
who is dead! This is also given in a sutta, according as it is said: 'When
a bhikkhu is dead, friend, has completed his term, his bodily formations
have ceased and are quite still, his verbal formations have ceased and are
quite still, his mental formations have ceased and are quite still, his life
is exhausted, his heat has subsided, and his faculties are broken up.
When a bhikkhu has entered upon the cessation of perception and feel-
ing, his bodily formations have ceased and are quite still, his verbal for-
mations have ceased and are quite still, his mental formations have ceased
and are quite still, his life is unexhausted, his heat has not subsided, his
faculties are quite whole' (M.i,296).
52. (xi) As to the question Is the attainment of cessation formed or un-
formed, etc.? It is not classifiable as formed or unformed, mundane or
supramundane. Why? Because it has no individual essence. But since it
comes to be attained by one who attains it, it is therefore permissible to
say that it is produced, not unproduced.
18
This too is an attainment which
A noble one may cultivate;
The peace it gives is reckoned as
Nibbana here and now.
A wise man by developing
The noble understanding can
With it himself endow;
So this ability is called
A boon of understanding, too,
The noble paths allow.

Visuddhimagga - The Benefits of Understanding - The taste of the noble fruit

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


CHAPTER XXIH
THE BENEFITS IN DEVELOPING
UNDERSTANDING
(Pannabhavananisamsa-niddesa)

1. (vi) WHAT ARE THE BENEFITS IN DEVELOPING UNDER-
STANDING? (See Ch. XIV, §1.) [698]
To that question, which was asked above, we reply that this devel-
opment of understanding has many hundred benefits. But it would be
impossible to explain its benefits in detail, however long a time were
taken over it. Briefly, though, its benefits should be understood as these:
(A) removal of the various defilements, (B) experience of the taste of the
noble fruit, (C) ability to attain the attainment of cessation, and (D)
achievement of worthiness to receive gifts and so on.
[A. REMOVAL OF THE DEFILEMENTS]
2. Herein, it should be understood that one of the benefits of the mun-
dane development of understanding is the removal of the various defile-
ments beginning with [mistaken] view of individuality. This starts with
the delimitation of mentality-materiality. Then one of the benefits of the
supramundane development of understanding is the removal, at the path
moment, of the various defilements beginning with the fetters.
With dreadful thump the thunderbolt
Annihilates the rock.
The fire whipped by the driving wind
Annihilates the wood.
The radiant orb of solar flame
Annihilates the dark.
Developed understanding, too,
Annihilates inveterate
Defilements' netted overgrowth,
The source of every woe.
This blessing in this very life
A man himself may know.
[B . THE TASTE OF THE NOBLE FRUIT]
3. Not only the removal of the various defilements but also the experi-
ence of the taste of the noble fruit is a benefit of the development of
understanding. [699] For it is the fruitions of stream-entry, etc.—the


fruits of asceticism—that are called the 'noble fruit'. Its taste is experi-
enced in two ways, that is to say, in its occurrence in the cognitive series
of the path, and in its occurrence in the attainment of fruition. Of these,
only its occurrence in the cognitive series of the path has been shown
(Ch. XXII, §3f.).
4. Furthermore, when people say that the fruit is the mere abandoning
of fetters
1
and nothing more than that, the following sutta can be cited
in order to convince them that they are wrong: 'How is it that under-
standing of the tranquillizing of effort is knowledge of fruit? At the
moment of the stream-entry path right view in the sense of seeing emerges
from wrong view, and it emerges from the defilements and from the
aggregates that occur consequent upon that [wrong view], and exter-
nally it emerges from all signs. Right view arises because of the tran-
quillizing of that effort. This is the fruit of the path' (Ps.i,71), and this
should be given in detail. Also such passages as, 'The four paths and
the four fruits—these states have a measureless object' (Dhs. §1408),
and, 'An exalted state is a condition, as proximity condition, for a meas-
ureless state' (Ptn.l, vol.ii, 227, Burmese ed.), establish the meaning
here.
5. However, in order to show how it occurs in the attainment of frui-
tion there is the following set of questions:
(i) What is fruition attainment?
(ii) Who attains it?
(iii) Who do not attain it?
(iv) Why do they attain it?
(v) How does its attainment come about?
(vi) How is it made to last?
(vii) How does the emergence from it come about?
(viii) What is next to fruition?
(ix) What is fruition next to?
6. Herein, (i) What is fruition attainment ? It is absorption in the cessa-
tion in which the noble fruition consists.
(ii) Who attains it? (iii) Who do not attain it? No ordinary men
attain it. Why? Because it is beyond their reach. But all noble ones attain
it. Why? Because it is within their reach. But those who have reached a
higher path do not attain a lower fruition because the state of each
successive person is more tranquillized than the one below. And those
who have only reached a lower path do not attain a higher fruition
because it is beyond their reach. But each one attains his appropriate
fruition. This is what has been agreed here.
7. But there are some who say that the stream-enterer and once-re-


turner do not attain it, and that only the two above them attain it. The
reason they give is that only these two show achievement in concentra-
tion. But that is no reason, since even the ordinary man attains such
mundane concentration as is within his reach. But why argue here over
what is and what is not a reason? Is it not said in the texts as follows?
'Which ten states of change-of-lineage arise [700] through insight?
'For the purpose of obtaining the stream-entry path it overcomes
arising, occurrence ... (etc., see Ch. XXII, §5) ... despair, and externally
the sign of formations, thus it is change-of-lineage.
'For the purpose of attaining the stream-entry fruition ...
'For the purpose of attaining the once-return path ...
'For the purpose of attaining the once-return fruition ...
'For the purpose of attaining the non-return path ...
'For the purpose of attaining the non-return fruition ...
'For the purpose of attaining the Arahant path ...
'For the purpose of attaining the Arahant fruition ...
'For the purpose of attaining the void abiding ...
'For the purpose of attaining the signless abiding it overcomes aris-
ing, occurrence ... (etc.) ... despair, and externally the sign of forma-
tions, thus it is change-of-lineage' (Ps.i,68).
2
From that it must be con-
cluded that all noble ones attain each their own fruit.
8. (iv) Why do they attain it ? For the purpose of abiding in bliss here
and now. For just as a king experiences royal bliss and a deity experi-
ences divine bliss, so too the noble ones think, 'We shall experience
the noble supramundane bliss', and after deciding on the duration, they
attain the attainment of fruition whenever they choose.
3
9. (v) How does its attainment come about ? (vi) How is it made to
last ? (vii) How does the emergence from it come about ?
(v) In the first place its attainment comes about for two reasons:
with not bringing to mind any object other than nibbana, and with bring-
ing nibbana to mind, according as it is said: 'Friend, there are two
conditions for the attainment of the signless mind-deliverance; they are
the non-bringing to mind of all signs, and the bringing to mind of the
signless element' (M.i,296).
10. Now the process of attaining it is as follows. A noble disciple who
seeks the attainment of fruition should go into solitary retreat. He should
see formations with insight according to rise and fall and so on. When
that insight has progressed [as far as conformity], then comes change-of-
lineage knowledge with formations as its object.
4
And immediately next
to it consciousness becomes absorbed in cessation with the attainment of
fruition. And here it is only fruition, not path, that arises even in a
trainer, because his tendency is to fruition attainment.


11. But there are those
5
who say that when a stream-enterer embarks
on insight, thinking *I shall attain fruition attainment', he becomes a
once-returner, and a once-returner a non-returner. They should be told:
'In that case a non-returner becomes an Arahant and an Arahant a
Paccekabuddha and a Paccekabuddha a Buddha. For that reason, and
because it is contradicted as well by the text quoted above, none of
that should be accepted. Only this should be accepted: fruition itself,
not path, arises also in the trainer. And if the path he has arrived at
had the first jhana, his fruition will have the first jhana too when it
arises. If the path has the second, so will the fruition. And so with the
other jhanas'.
This, firstly, is how attaining comes about. [701]
12. (vi) It is made to last in three ways, because of the words: 'Friend,
there are three conditions for the persistence of the signless mind-deliv-
erance: they are the non-bringing to mind of all signs, the bringing to
mind of the signless element, and the prior volition' (M.i,296-97). Herein,
the prior volition is the predetermining of the time before attaining;
6
for
it is by determining it thus, 'I shall emerge at such a time', that it lasts
until that time comes. This is how it is made to last.
13. (vii) Emergence from it comes about in two ways, because of the
words: Triend, there are two conditions for the emergence from the
signless mind-deliverance: they are the bringing to mind of all signs, and
the non-bringing to mind of the signless element' (M.i,297). Herein, of
all signs means the sign of materiality, sign of feeling, perception, for-
mations, and consciousness. Of course, a man does not bring all those to
mind at once, but this is said in order to include all. So the emergence
from the attainment of fruition comes about in him when he brings to
mind whatever is the object of the life-continuum.
7
14. (viii) What is next to fruition! (ix) What is fruition next tol In the
first case (viii) either fruition itself is next to fruition or the life-con-
tinuum is next to it. But (ix) there is fruition that is (a) next to the path,
(b) there is that next to fruition, (c) there is that next to change-of-
lineage, and (d) there is that next to the base consisting of neither per-
ception nor non-perception.
Herein, (a) it is next to the path in the cognitive series of the path,
(b) Each one that is subsequent to a previous one is next to fruition, (c)
Each first one in the attainments of fruition is next to change-of-lineage.
And conformity should be understood here as 'change-of-lineage'; for
this is said in the Patthana: 'In the Arahant conformity is a condition, as
proximity condition, for fruition attainment. In trainers, conformity is a
condition, as proximity condition, for fruition attainment' (Ptn.1,159). (d)
The fruition by means of which there is emergence from the attainment


of cessation is next to the base consisting of neither perception nor non-
perception,
15. Herein, all except the fruition that arises in the cognitive series of
the path occur as fruition attainment. So whether it arises in the cogni-
tive series of the path or in fruition attainment:
Asceticism's fruit sublime,
Which tranquillizes all distress,
Its beauty from the Deathless draws,
Its calm from lack of worldliness. [702]
Of a sweet purifying bliss
It is the fountainhead besides,
Whose honey-sweet ambrosia
A deathless sustenance provides.
Now if a wise man cultivates
His understanding, he shall know
This peerless bliss, which is the taste
The noble fruit provides; and so
This is the reason why they call
Experience here and now aright
Of flavour of the noble fruit
A blessing of fulfilled insight.

Visuddhimagga - Purification By Knowledge and Vision - The four functions

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


[THE FOUR FUNCTIONS]
92. (6) Functions of full-understanding and the rest
As stated when truths are penetrated to,
(7) Each one of which ought to be recognized
According to its individual essence (§32).
[THE FOUR FUNCTIONS IN A SINGLE MOMENT]
6. Now at the times of penetrating to the truths each one of the
four [path] knowledges is said to exercise four functions in a single
moment. These are full-understanding, abandoning, realizing, and devel-
oping; and each one of them ought to be recognized according to its
individual essence. [690] For this is said by the Ancients: 'Just as a lamp
performs four functions simultaneously in a single moment—it burns the
wick, dispels darkness, makes light appear, and uses up the oil—, so too,
path knowledge penetrates to the four truths simultaneously in a single
moment—it penetrates to suffering by penetrating to it with full-under-
standing, penetrates to origination by penetrating to it with abandoning,
penetrates to the path by penetrating to it with developing, and pene-


trates cessation by penetrating to it with realizing' (see Pe. 134). What is
meant? By making cessation its object it reaches, sees and pierces the
four truths'.
93. For this is said: 'Bhikkhus, he who sees suffering sees also the
origin of suffering, sees also the cessation of suffering, sees also the way
leading to the cessation of suffering' (S.v,437), etc., and so it should be
understood [for all the other three truths]. And further it is said: 'The
knowledge of one who possesses the path is knowledge of suffering and
it is knowledge of the origin of suffering and it is knowledge of the
cessation of suffering and it is knowledge of the way leading to the
cessation of suffering' (Ps.i,119).
94. As the lamp burns the wick, so his path knowledge fully under-
stands suffering; as the lamp dispels the darkness, so the knowledge
abandons origin; as the lamp makes the light appear, so the knowledge
[as right view] develops the path, in other words, the states consisting in
right thinking, etc., [by acting] as conascence, etc., for them; and as the
lamp uses up the oil, so the knowledge realizes cessation, which brings
defilements to an end. This is how the application of the simile should be
understood.
95. Another method: as the sun, when it rises, performs four functions
simultaneously with its appearance—it illuminates visible objects, dis-
pels darkness, causes light to be seen, and allays cold—, so too, path
knowledge ... penetrates to cessation by penetrating to it with realizing.
And here also, as the sun illuminates visible objects, so path knowledge
fully understands suffering; as the sun dispels darkness, so path knowl-
edge abandons origin; as the sun causes light to be seen, so path knowl-
edge [as right view] develops the [other] path [factors] by acting as
[their] conascence condition, etc.; as the sun allays cold, so path knowl-
edge realizes the cessation, which is the tranquillizing of defilements.
This is how the application of the simile should be understood.
96. Another method: as a boat performs four functions simultaneously
in a single moment—it leaves the hither shore, it cleaves the stream, it
carries its cargo, [691] and it approaches the further shore—, so too, path
knowledge ... penetrates to cessation by penetrating to it with realizing.
And here, as the boat leaves the hither shore, so path knowledge fully
understands suffering; as the boat cleaves the stream, so path knowledge
abandons origin; as the boat carries its cargo, so path knowlege develops
the [other] path [factors] by acting as [their] conascence condition, etc.;
as the boat approaches the further shore, so path knowledge realizes
cessation, which is the further shore. This is how the application of the
simile should be understood.
97. So when his knowledge occurs with the four functions in a single


moment at the time of penetrating the four truths, then the four truths
have a single penetration in the sense of trueness (reality) in sixteen
ways, as it is said: 'How is there single penetration of the four truths in
the sense of trueness? There is single penetration of the four truths in
the sense of trueness in sixteen aspects: suffering has the meaning of
oppressing, meaning of being formed, meaning of burning (torment),
meaning of change, as its meaning of trueness; origin has the meaning
of accumulation, meaning of source, meaning of bondage, meaning
of impediment, as its meaning of trueness; cessation has the meaning
of escape, meaning of seclusion, meaning of being not formed, meaning
of deathlessness, as its meaning of trueness; the path has the meaning
of outlet, meaning of cause, meaning of seeing, meaning of dominance,
as its meaning of trueness. The four truths in these sixteen ways are
included as one. What is included as one is unity. Unity is penetrated
by a single knowledge. Thus the four truths have a single penetration'
98. Here it may be asked: 'Since there are other meanings of suffering,
etc., too, such as "a disease, a tumour" (Ps.ii,238; M.i,435), etc., why
then are only four mentioned for each?'. We answer that in this context
it is because of what is evident through seeing the other [three truths in
each case].
Firstly, in the passage beginning, 'Herein, what is knowledge of suf-
fering? It is the understanding, the act of understanding ... that arises
contingent upon suffering' (Ps.i,119), knowledge of the truths is pre-
sented as having a single truth as its object [individually]. But in the
passage beginning, 'Bhikkhus, he who sees suffering sees also its origin'
(S.v,437), it is presented as accomplishing its function with respect to
the other three truths simultaneously with its making one of them its
object.
99. As regards these [two contexts], when, firstly, knowledge makes
each truth its object singly, then [when suffering is made the object],
suffering has the characteristic of oppressing as its individual essence,
but its sense of being formed becomes evident through seeing origin
because that suffering is accumulated, formed, agglomerated, by the ori-
gin, which has the characteristic of accumulating. Then the cooling path
removes the burning of the defilements, [692] and so suffering's sense
of burning becomes evident through seeing the path, as the beauty's
(Sundari's) ugliness did to the venerable Nanda through seeing the celes-
tial nymphs (see Ud. 23). But its sense of changing becomes evident
through seeing cessation as not subject to change, which needs no ex-
plaining.
100. Likewise, [when origin is made the object,] origin has the character-


istic of accumulating as its individual essence; but its sense of source
becomes evident through seeing suffering, just as the fact that unsuitable
food is the source of a sickness becomes evident through seeing how
a sickness arises owing to such food. Its sense of bondage becomes
evident through seeing cessation, which has no bonds. And its sense
of impediment becomes evident through seeing the path, which is the
outlet.
101. Likewise, [when cessation is made the object,] cessation has the
characteristic of an escape. But its sense of seclusion becomes evident
through seeing origin as unsecluded. Its sense of being not formed be-
comes evident through seeing the path; for the path has never been seen
by him before in the beginningless round of rebirths, and yet even that is
formed since it has conditions, and so the unformedness of the condi-
tionless becomes quite clear. But its sense of being deathless becomes
evident through seeing suffering; for suffering is poison and nibbana is
deathless.
102. Likewise, [when the path is made the object,] the path has the char-
acteristic of the outlet. But its sense of cause becomes evident through
seeing origin thus, 'That is not the cause, [but on the contrary] this is the
cause, for the attaining of nibbana'. Its sense of seeing becomes evident
through seeing cessation, as the eye's clearness becomes evident to one
who sees very subtle visible objects and thinks, 'How clear my eye is!'.
Its sense of dominance becomes evident through seeing suffering, just as
the superiority of lordly people becomes evident through seeing wretched
people afflicted with many diseases.
103. So in that [first] context four senses are stated for each truth be-
cause in the case of each truth [individually] one sense becomes evident
as the specific characteristic, while the other three become evident through
seeing the remaining three truths.
At the path moment, however, all these senses are penetrated simul-
taneously by a single knowledge that has four functions with respect to
suffering and the rest. But about those who would have it that [the
different truths] are penetrated to separately, more is said in the
Abhidhamma in the KathAvatthu (Kv. 212-20).
[THE FOUR FUNCTIONS DESCRIBED SEPARATELY]
104. 7. Now as to those four functions beginning with full-understanding,
which were mentioned above (§92):
(a) Full-understanding is threefold;
So too (b) abandoning, and (c) realizing,
And (d) two developings are reckoned—
Thus should be known the exposition.


105. (a) Full-understanding is threefold, that is, (i) full understanding as
the known, (ii) full-understanding as investigating (judging), and (iii)
full-understanding as abandoning (see Ch. XX, §3).
106. (i) Herein, full-understanding as the known [693] is summarized
thus: * Understanding that is direct-knowledge is knowledge in the sense
of the known' (Ps.i,87). It is briefly stated thus: 'Whatever states are
directly known are known' (Ps.i,87). It is given in detail in the way
beginning: 'Bhikkhus, all is to be directly known. And what is all that
is to be directly known? Eye is to be directly known ... ' (Ps.i,5). Its
particular plane is the direct knowing of mentality-materiality with its
conditions.
107. (ii) Full-understanding as investigating (Judging) is summarized
thus: 'Understanding that is full-understanding is knowledge in the sense
of investigation (judging)' (Ps.i,87). It is briefly stated thus: 'Whatever
states are fully understood are investigated (judged)' (Ps.i,87). It is given
in detail in the way beginning: 'Bhikkhus, all is to be fully understood.
And what is all that is to be fully understood? The eye is to be fully
understood ... ' (Ps.i,22). Its particular plane starts with comprehension
by groups, and occurring as investigation of impermanence, suffering,
and not-self, it extends as far as conformity (cf. Ch. XX, §4).
108. (iii) Full-understanding as abandoning is summarized thus: 'Under-
standing that is abandoning is knowledge in the sense of giving up'
(Ps.i,87). It is stated in detail thus: 'Whatever states are abandoned are
given up' (Ps.i,87). It occurs in the way beginning: 'Through the con-
templation of impermanence he abandons the perception of permanence
... ' (cf.Ps.i,58). Its plane extends from the contemplation of dissolution
up to path knowledge. This is what is intended here.
109. Or alternatively, full-understanding as the known and full-under-
standing as investigating have that [third kind] as their aim, too, and
whatever states a man abandons are certainly known and investigated,
and so all three kinds of full-understanding can be understood in this
way as the function of path knowledge.
110. (b) So too abandoning: abandoning is threefold too, like full-
understanding, that is, (i) abandoning by suppressing, (ii) abandoning
by substitution of opposites, and (iii) abandoning by cutting off.
111. (i) Herein, when any of the mundane kinds of concentration sup-
presses opposing states such as the hindrances, that act of suppressing,
which is like the pressing down of water-weed by placing a porous pot
on weed-filled water, is called abandoning by suppressing. But the sup-
pression of only the hindrances is given in the text thus: 'And there is
abandoning of the hindrances by suppression in one who develops the
first jhana' (Ps.i,27). However, that should be understood as so stated


because of the obviousness [of the suppression then]. For even before
and after the jhana as well hindrances do not invade consciousness sud-
denly; but applied thought, etc., [are suppressed] only at the moment of
actual absorption [in the second jhana, etc.,] and so the suppression of
the hindrances then is obvious.
112. (ii) But what is called abandoning by substitution ofopposites is the
abandoning of any given state that ought to be abandoned through the
means of a particular factor of knowledge, which as a constituent of
insight is opposed to it, like the abandoning of darkness at night through
the means of a light. [694] It is in fact the abandoning firstly of the
[false] view of individuality through the means of delimitation of men-
tality-materiality; the abandoning of both the no-cause view and the
fictitious-cause view and also of the stain of doubt through the means of
discerning conditions; the abandoning of apprehension of a conglomera-
tion as T and 4
mine' through the means of comprehension by groups;
the abandoning of perception of the path in what is not the path through
the means of the definition of what is the path and what is not the path;
the abandoning of the annihilation view through the means of seeing
rise; the abandoning of the eternity view through the means of seeing
fall; the abandoning of the perception of non-terror in what is terror
through the means of appearance as terror; the abandoning of the percep-
tion of enjoyment through the means of seeing danger; the abandoning
of the perception of delight through the means of the contemplation of
dispassion (revulsion); the abandoning of lack of desire for deliverance
through the means of desire for deliverance; the abandoning of non-
reflexion through the means of reflexion; the abandoning of not looking
on equably through the means of equanimity; the abandoning of appre-
hension contrary to truth through the means of conformity.
113. And also in the case of the eighteen principal insights the abandon-
ing by substitution ofopposites is: (1) the abandoning of the perception
of permanence, through the means of the contemplation of imperma-
nence; (2) of the perception of pleasure, through the means of the con-
templation of pain; (3) of the perception of self, through the means of the
contemplation of not-self; (4) of delight, through the means of the con-
templation of dispassion (revulsion); (5) of greed, through the means of
the contemplation of fading away; (6) of originating, through the means
of the contemplation of cessation; (7) of grasping, through the means of
the contemplation of relinquishment; (8) of the perception of compact-
ness, through the means of the contemplation of destruction; (9) of accu-
mulation, through the means of the contemplation of fall; (10) of the
perception of lastingness, through the means of the contemplation of
change; (11) of the sign, through the means of the contemplation of the


signless; (12) of desire, through the means of the contemplation of the
desireless; (13) of misinterpreting (insisting), through the means of the
contemplation of voidness; (14) of misinterpreting (insisting) due to grasp-
ing at a core, through the means of insight into states that is higher
understanding; (15) of misinterpreting (insisting) due to confusion, through
the means of correct knowledge and vision; (16) of misinterpreting (in-
sisting) "due to reliance [on formations], through the means of the con-
templation of danger [in them]; (17) of non-reflexion, through the means
of the contemplation of reflexion; (18) of misinterpreting (insisting) due
to bondage, through the means of the contemplation of turning away (cf.
Ps.i,47).
114. Herein, (l)-(7) the way in which the abandoning of the perception of
permanence, etc., takes place through the means of the seven contempla-
tions beginning with that of impermanence has already been explained
under the contemplation of dissolution (Ch. XXI, §15f.).
(8) Contemplation of destruction, however, is the knowledge in one
who effects the resolution of the compact and so sees destruction as
* impermanent in the sense of destruction'. Through the means of that
knowledge there comes to be the abandoning of the perception of com-
pactness.
115. (9) Contemplation of fall is stated thus:
* Defining both to be alike
By inference from that same object.
Intentness on cessation—these
Are insight in the mark of fall' (Ps.i,58).
It is intentness on cessation, in other words, on that same dissolution,
after seeing dissolution of [both seen and unseen] formations by personal
experience and by inference [respectively]. Through the means of that
contemplation there comes to be the abandoning of accumulation. When
a man sees with insight that 'The things for the sake of which I might
accumulate [kamma] are thus [695] subject to fall', his consciousness no
longer inclines to accumulation.
116. (10) Contemplation of change is the act of seeing, according to the
material septad, etc., how [momentary] occurrences [in continuity] take
place differently by [gradually] diverging from any definition; or it is the
act of seeing change in the two aspects of the ageing and the death of
what is arisen. Through the means of that contemplation the perception
of lastingness is abandoned.
117. (11) Contemplation of the signless is the same as contemplation of
impermanence. Through its means the sign of permanence is abandoned.
(12) Contemplation of the desireless is the same as the contempla-


tion of pain. Through its means desire for pleasure and hope for pleasure
are abandoned.
(13) Contemplation ofvoidness is the same as the contemplation of
not-self. Through its means the misinterpreting (insisting) that 'a self
exists' (see S.iv,400) is abandoned.
118. (14) Insight into states that is higher understanding is stated thus:
'Having reflected on the object,
Dissolution he contemplates,
Appearance then as empty—this
Is insight of higher understanding' (Ps.i,58).
Insight so described occurs after knowing materiality, etc., as object,
by seeing the dissolution both of that object and of the consciousness
whose object it was, and by apprehending voidness through the dissolu-
tion in this way: 'Only formations break up. It is the death of formations.
There is nothing else'. Taking that insight as higher understanding and
as insight with respect to states, it is called 'insight into states that is
higher understanding'. Through its means misinterpreting (insisting) due
to grasping at a core is abandoned, because it has been clearly seen that
there is no core of permanence and no core of self.
119. (15) Correct knowledge and vision is the discernment of mentality-
materiality with its conditions. Through its means misinterpreting (in-
sisting) due to confusion that occurs in this way, 'Was I in the past?'
(M.i,8), and in this way, 'The world was created by an Overlord', are
abandoned.
120. (16) Contemplation of danger is knowledge seeing danger in all
kinds of becoming, etc., which has arisen owing to appearance as terror.
Through its means misinterpreting (insisting) due to reliance is aban-
doned, since he does not see any [formation] to be relied on for shelter.
(17) Contemplation of reflexion is the reflexion that effects the means
to liberation. Through its means non-reflexion is abandoned.
121. (18) Contemplation of turning away is equanimity about formations
and conformity. For at that point his mind is said to retreat, retract and
recoil from the whole field of formations, as a water drop does on a lotus
leaf that slopes a little. That is why through its means misinterpreting
(insisting) due to bondage is abandoned. [696] The meaning is: abandon-
ing of the occurrence of defilement that consists in misinterpreting
defiled by the bondage of sense desires, and so on.
Abandoning by substitution of opposites should be understood in
detail in this way. But in the texts it is stated in brief thus: 'Abandoning
of views by substitution of opposites comes about in one who develops
concentration partaking of penetration' (Ps.i,27).


122. (iii) The abandoning of the states beginning with the fetters by the
noble path knowledge in such a way that they never occur again, like a
tree struck by a thunderbolt, is called abandoning by cutting off. With
reference to this it is said: 'Abandoning by cutting off comes about in
one who develops the supramundane path that leads to the destruction
[of defilements]' (Ps.i,27).
123. So of these three kinds of abandoning, it is only abandoning by
cutting off that is intended here. But since that meditator's previous
abandoning by suppression and by substitution by opposites have that
[third kind] as their aim, too, all three kinds of abandoning can therefore
be understood in this way as the function of path knowledge. For when a
man has gained an empire by killing off the opposing kings, what was
done by him previous to that is also called 'done by the king'.
124. (c) Realizing is divided into two as (i) mundane realizing, and (ii)
supramundane realizing. And it is threefold too with the subdivision of
the supramundane into two as seeing and developing.
125. (i) Herein, the touch (phassana) of the first jhana, etc., as given in
the way beginning, * I am an obtainer, a master, of the first jhana; the
first jhana has been realized by me' (Vin. iii,93-94), is called mundane
realizing, 'Touch' (phassana) is the touching (phusana) with the contact
(phassa) of knowledge by personal experience on arriving, thus, 'This
has been arrived at by me'.
21
With reference to this meaning realization
is summarized thus, 'Understanding that is realization is knowledge in
the sense of touch' (Ps.i,87), after which it is described thus, 'Whatever
states are realized are touched' (Ps.i,87).
126. Also, those states which are not aroused in one's own continuity and
are known through knowledge that depends on another are realized; for
it is said, referring to that, 'Bhikkhus, all should be realized. And what is
all that should be realized? The eye should be realized' (Ps.i,35), and so
on. And it is further said: 'One who sees materiality realizes it. One who
sees [697] feeling ... perception ... formations ... consciousness realizes
it. One who sees the eye ... (etc., see Ch. XX, §9) ... ageing and death
realizes it. [One who sees suffering] ... (etc.)
22
... One who sees nib-
bana, which merges in the deathless [in the sense of the end] realizes it.
Whatever states are realized are touched' (Ps.i,35).
127. (ii) The seeing of nibbana at the moment of the first path is realiz-
ing as seeing. At the other path moments it is realizing as developing.
And it is intended as twofold here. So realizing of nibbana as seeing and
as developing should be understood as a function of this knowledge.
128. (d) And two developings are reckoned', but developing is also reck-
oned as twofold, namely as (i) mundane developing, and (ii) as supra-
mundane developing.


(i) Herein, the arousing of mundane virtue, concentration and
understanding, and the influencing of the continuity by their means, is
mundane developing. And (ii) the arousing of supramundane virtue, con-
centration and understanding, and the influencing of the continuity by
them, is supramundane developing. Of these, it is the supramundane that
is intended here. For this fourfold knowledge arouses supramundane
virtue, etc., since it is their conascence condition, and it influences the
continuity by their means. So it is only supramundane developing that is
a function of it. Therefore these are the
Functions of full-understanding, and the rest
As stated when truths are penetrated to,
Each one of which ought to be recognized
According to its individual essence.
[CONCLUSION]
129. Now with reference to the stanza:
'When a wise man, established well in virtue,
Develops consciousness and understanding' (Ch. I, §1),
it was said above 'After he has perfected the two purifications that are
the "roots", then he can develop the five purifications that are the "trunk" '
(Ch. XIV, §32). And at this point the detailed exposition of the system
for developing understanding in the proper way as it has been handed
down is completed. So the question 'How should it be developed?' (Ch.
XIV, §32) is now answered.
The twenty-second chapter called 'The Descrip-
tion of Purification by Knowledge and Vision' in
the Treatise on the Development of Understand-
ing in the Path of Purification composed for the
purpose of gladdening good people.

Visuddhimagga - Purification By Knowledge and Vision - States to be abandoned

THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka


47. 4. The kinds of states that ought to be abandoned, 5. also the act
of their abandoning: now which states are to be abandoned by which
kind of knowledge among these four should be understood, and also the
act of abandoning them. For they each and severally bring about the
abandoning of the states called fetters, defilements, wrongnesses, worldly
states, kinds of avarice, perversions, ties, bad ways, cankers, floods,
bonds, hindrances, adherences, clingings, inherent tendencies, stains, un-
profitable courses of action, and unprofitable thought-arisings.
48. Herein, the fetters are the ten states beginning with greed for the


fine material, so called because they fetter aggregates [in this life] to
aggregates [of the next], or kamma to its fruit, or beings to suffering.
For as long as those exist there is no cessation of the others. And of these
fetters, greed for the fine material, greed for the immaterial, conceit
(pride), agitation, and ignorance are called the five higher fetters because
they fetter beings to aggregates, etc., produced in the higher [forms of
becoming], [683] while false view of individuality, uncertainty, adher-
ence to rites and rituals, greed for sense desires, and resentment are
called the five lower fetters because they fetter beings to aggregates, etc.,
produced in the lower [forms of becoming].
49. The defilements are the ten states, namely, greed, hate, delusion,
conceit (pride), [false] view, uncertainty, stiffness [of mind], agitation,
consciencelessness, shamelessness. They are so called because they are
themselves defiled and because they defile their associated states.
50. The wrongnesses are the eight states, namely, wrong view, wrong
thinking, wrong speech, wrong action, wrong livelihood, wrong effort,
wrong mindfulness, wrong concentration, which with wrong knowledge
and wrong deliverance,
14
come to ten. They are so called because they
occur wrongly.
51. The worldly states are the eight, namely, gain, loss, fame, disgrace,
pleasure, pain, blame, and praise. They are so called because they con-
tinually succeed each other as long as the world persists. But when the
worldly states are included, then by the metaphorical use of the cause's
name [for its fruit], the approval that has the gain, etc., as its object and
the resentment that has the loss, etc., as its object should also be under-
stood as included.
52. The kinds of avarice are the five, namely, avarice about dwellings,
families, gain, Dhamma, and praise, which occur as inability to bear
sharing with others any of these things beginning with dwellings.
53. The perversions are the three, namely, perversion of perception, of
consciousness, and of view, which occur apprehending objects that are
impermanent, painful, not-self, and foul (ugly), as permanent, pleasant,
self, and beautiful.
54. The ties are the four beginning with covetousness, so called because
they tie the mental body and the material body. They are described as
4
the bodily tie of covetousness, the bodily tie of ill will, the bodily tie of
adherence to rites and rituals, and the bodily tie of insisting (misinter-
preting) that "This [only] is the truth" ' (Vbh. 374).
55. Bad ways is a term for doing what ought not to be done and not
doing what ought to be done, out of zeal (desire), hate, delusion, and
fear. They are called 'bad ways' because they are ways not to be trav-
elled by noble ones.


56. Cankers (asava): as far as (a) change-of-lineage [in the case of
states of consciousness] and as far as (a) the acme of becoming [in the
case of the kinds of becoming, that is to say, the fourth immaterial state,]
there are exudations (savana) owing to the [formed nature of the] object.
This is a term for greed for sense desires, greed for becoming, wrong
view, and ignorance, because of the exuding (savana) [of these defile-
ments] from unguarded sense-doors like water from cracks in a pot in
the sense of constant trickling, or because of their producing (savana)
the suffering of the round of rebirths.
15
[684]
The floods are so called in the sense of sweeping away into the
ocean of becoming, and in the sense of being hard to cross.
The bonds are so called because they do not allow disengagement
from an object and disengagement from suffering. Both * floods' and
'bonds' are terms for the cankers already mentioned.
57. The hindrances are the five, namely lust, [ill will, stiffness and tor-
por, agitation and worry, and uncertainty,] in the sense of obstructing
and hindering and concealing [reality] from consciousness (Ch. IV, §86).
58. Adherence (misapprehension—pardmdsa) is a term for wrong view,
because it occurs in the aspect of missing the individual essence of a
given state (dhamma) and apprehending (dmasana) elsewise (parato) an
unactual individual essence.
59. The clingings are the four beginning with sense-desire clinging de-
scribed in all their aspects in the Description of the Dependent Origina-
tion (Ch. XVII, §240f.).
60. The inherent tendencies are the seven, namely, greed for sense
desires, etc., in the sense of inveterate ness, stated thus: the inherent ten-
dency to greed for sense desires, the inherent tendency to resentment,
conceit (pride), [false] view, uncertainty, greed for becoming, and igno-
rance. For it is owing to their inveteracy that they are called inherent
tendencies (anusaya) since they inhere (anusenti) as cause for the arising
of greed for sense desires, etc., again and again.
61. The stains are the three, namely, greed, hate, and delusion. They are
so called because they are themselves dirty like oil, black, and mud, and
because they dirty other things.
62. The unprofitable courses of action are the ten, namely, killing living
things, taking what is not given, sexual misconduct; false speech, mali-
cious speech, harsh speech, gossip; covetousness, ill will, and wrong
view. They are so called since they are both unprofitable action (kamma)
and courses that lead to unhappy destinies.
63. The unprofitable thought-arisings are the twelve consisting of the
eight rooted in greed, the two rooted in hate, and the two rooted in
delusion (Ch. XIV, §89f.).


64. So these [four kinds of knowledge] each and severally abandon
these states beginning with the fetters. How?
The five states eliminated by the first knowledge in the case of the
fetters, firstly, are: false view of personality, doubt, adherence to rites
and rituals, and then greed for sense desires and resentment that are
[strong enough] to lead to states of loss. The remaining gross greed for
sense desires and resentment are eliminated by the second knowledge.
Subtle greed for sense desires and resentment are eliminated by the third
knowledge. The five beginning with greed for the fine material are only
[actually] eliminated by the fourth knowledge.
In what follows, we shall not in every instance specify the fact with
the expression 'only [actually]'; nevertheless, whatever we shall say is
eliminated by one of the [three] higher knowledges should be understood
as only the [residual] state eliminated by the higher knowledge; for that
state will have already been rendered not conducive to states of loss by
the preceding knowledge.
65. In the case of the defilements, [false] view and uncertainty are elimi-
nated by the first knowledge. Hate is eliminated by the third knowledge.
Greed, delusion, conceit (pride), mental stiffness, agitation, conscienceless-
ness, and shamelessness are eliminated by the fourth knowledge.
66. In the case of the wrongnesses, wrong view, false speech, wrong
action, and wrong [685] livelihood are eliminated by the first knowl-
edge. Wrong thinking, malicious speech, and harsh speech are elimi-
nated by the third knowledge. And here only volition is to be understood
as speech. Gossip, wrong effort, wrong mindfulness, wrong concentra-
tion, wrong deliverance, and wrong knowledge are eliminated by the
fourth knowledge.
67. In the case of the worldly states, resentment is eliminated by the
third knowledge, and approval is eliminated by the fourth knowledge.
Some say that approval of fame and praise is eliminated by the fourth
knowledge.
The kinds of avarice are eliminated by the first knowledge only.
68. In the case of the perversions, the perversions of perception, con-
sciousness, and view, which find permanence in the impermanent and
self in the not-self, and the perversion of view finding pleasure in pain
and beauty in the foul, are eliminated by the first knowledge. The per-
versions of perception and consciousness finding beauty in the foul are
eliminated by the third path. The perversions of perception and con-
sciousness finding pleasure in the painful are eliminated by the fourth
knowledge.
69. In the case of ties, the bodily ties of adherence to rites and rituals
and of the insistence (misinterpretation) that 'This is the truth' are elimi-


nated by the first knowledge. The bodily tie of ill will is eliminated by
the third knowledge. The remaining one is eliminated by the fourth path.
The bad ways are eliminated by the first knowledge only.
70. In the case of the cankers, the canker of view is eliminated by the
first knowledge. The canker of sense desire is eliminated by the third
knowledge. The other two are eliminated by the fourth knowledge.
The same thing applies in the case of the floods and the bonds.
71. In the case of the hindrances, the hindrance of uncertainty is elimi-
nated by the first knowledge. The three, namely, lust, ill will, and worry,
are eliminated by the third knowledge. Stiffness and torpor and agitation
are eliminated by the fourth knowledge.
Adherence is eliminated by the first knowledge only.
72. In the case of the clingings, since according to what is given in the
texts all worldly states are sense desires, that is, sense desires as object
(see Nd.1,1-2), and so greed both for the fine material and the immaterial
falls under sense-desire clinging, consequently that sense-desire clinging
is eliminated by the fourth knowledge. The rest are eliminated by the
first knowledge.
73. In the case of the inherent tendencies, the inherent tendencies to
[false] view and to uncertainty are eliminated by the first knowledge.
The inherent tendencies to greed for sense desires and to resentment are
eliminated by the third knowledge. The inherent tendencies to conceit
(pride), to greed for becoming, and to ignorance are eliminated by the
fourth knowledge.
74. In the case of the stains, the stain of hate is eliminated by the third
knowledge, the others are eliminated by the fourth knowledge.
75. In the case of the unprofitable courses of action, killing living things,
taking what is not given, sexual misconduct, false speech, and wrong
view are eliminated by the first knowledge. The three, namely, malicious
speech, harsh speech, and ill will, are eliminated by the third knowledge.
Gossip and covetousness are eliminated by the fourth knowledge.
76. In the case of the unprofitable thought-arisings, the four associated
with [false] view, and that associated with uncertainty, making five, are
eliminated by the first knowledge. The two associated with resentment
are eliminated by the third knowledge. The rest are eliminated by the
fourth knowledge.
77. And what is eliminated by any one of them is abandoned by it. That
is why it was said above,
4
So these [four kinds of knowledge] each and
severally abandon these states beginning with the fetters'.
78. 5. The act of the abandoning: but how then? Do these [knowledges]
abandon these states when they are past, or when they are future, or
when [686] they are present? What is the position here? For, firstly, if


[they are said to abandon them] when past or future, it follows that the
effort is fruitless. Why? Because what has to be abandoned is non-
existent. Then if it is when they are present, it is likewise fruitless be-
cause the things to be abandoned exist simultaneously with the effort,
and it follows that there is development of a path that has defilement, or
it follows that defilements are dissociated [from consciousness] though
there is no such thing as a present defilement dissociated from con-
sciousness.
16
79. That is not an original argument; for in the text first the question is
put: 'When a man abandons defilements, does he abandon past defile-
ments? Does he abandon future defilements? Does he abandon present
defilements?'. Then the objection is put in this way: 'If he abandons past
defilements, he destroys what has already been destroyed, causes to
cease what has already ceased, causes to vanish what has already van-
ished, causes to subside what has already subsided. What is past, which
is non-existent, that he abandons'. But this is denied in this way: 'He
does not abandon past defilements'. Then the objection is put in this
way: 'If he abandons future defilements, he abandons what has not been
born, he abandons what has not been generated, he abandons what has
not arisen, he abandons what has not become manifest. What is future,
which is non-existent, that he abandons'. But this is denied in this way:
'He does not abandon future defilements'. Then the objection is put in
this way: 'If he abandons present defilements, then though inflamed with
greed he abandons greed, though corrupted with hate he abandons hate,
though deluded he abandons delusion, though shackled17
he abandons
conceit (pride), though misconceiving he abandons [false] view, though
distracted he abandons agitation, though not having made up his mind he
abandons uncertainty, though having inveterate habits he abandons in-
herent tendency, dark and bright states occur coupled together, and there
is development of a path that has defilement'. But this is all denied in
this way: 'He does not abandon past defilements, he does not abandon
future defilements, he does not abandon present defilements'. Finally it
is asked: 'Then there is no path development, there is no realization of
fruition, there is no abandoning of defilements, there is no penetration to
the Dhamma (convergence of states)?'. Then it is claimed: 'There is path
development ... there is penetration to the Dhamma (convergence of
states)'.
And when it is asked, 'In what way?', this is said: 'Suppose there
were a young tree with unborn fruit, and a man cut its root, then the
unborn fruits of the tree would remain unborn and not come to be born,
remain ungenerated and not come to be generated, remain unarisen and
not come to be arisen, remain unmanifest and not come to be manifested.


So too, arising is a cause, arising is a condition, for the generation of
defilements. Seeing danger in defilements, consciousness enters into non-
arising. With consciousness's entering into non-arising the defilements
that would be generated with arising as their condition remain unborn
and do not come to be born ... remain unmanifest and do not come to be
manifested. So with the cessation of the cause there is the cessation of
suffering. [687] Occurrence is a cause ... The sign is a cause ... Accu-
mulation is a cause, accumulation is a condition, for the generation of
defilements. Seeing danger in accumulation, consciousness enters into
non-accumulation. With consciousness's entering into non-accumulation
the defilements that would be generated with accumulation as their con-
dition remain umborn and do not come to be born ... remain unmanifest
and do not come to be manifested. So with the cessation of the cause
there is cessation of suffering. So there is path development, there is
realization of fruition, there is abandoning of defilements, and there is
penetrating to the Dhamma' (Ps.ii,217-19).
80. What does that show? It shows abandoning of defilements that have
soil [to grow in]. But are defilements that have soil [to grow in] past,
future or present? They are simply those described as 'arisen by having
soil [to grow in]'.
81. Now there are various meanings of'arisen' , that is to say, (i) arisen
as 'actually occurring', (ii) arisen as 'been and gone', (iii) arisen 'by
opportunity made', and (iv) arisen 'by having [soil to grow in]'.
Herein, (i) all that is reckoned to possess [the three moments of]
arising, ageing, [that is, presence,] and dissolution, is called arisen as
actually occurring.
(ii) Profitable and unprofitable [kamma-result] experienced as the
stimulus of an object and ceased—reckoned as 'experienced and gone'
(anubhutapagata)—, and also anything formed, when it has reached the
three instants beginning with arising and has ceased—reckoned as 'been
and gone' (hutvapagata)—, are called arisen as been and gone
(bhutapagata).
(iii) Kamma described in the way beginning 'Deeds that he did in
the past' (M.iii,164), even when actually past, is called arisen by oppor-
tunity made because it reaches presence by inhibiting other [ripening]
kamma and making that the opportunity for its own result (see Ch. XIX,
§16.) And kamma-result that has its opportunity made in this way, even
when as yet unarisen, is called 'arisen by opportunity made', too, be-
cause it is sure to arise when an opportunity for it has been made in this
way.
(iv) While unprofitable [kamma] is still unabolished in any given
soil (plane)
18
it is called arisen by having soil [to grow in].


82. And here the difference between the soil and what has soil should be
understood. For 'soil' (plane) means the five aggregates in the three
planes of becoming, which are the object of insight.
19
'What has soil' is
an expression for defilements capable of arising with respect to those
aggregates. Those defilements have that soil (plane). That is why 'by
having soil [to grow in]
1
is said.
83. And that is not meant objectively. For defilements occupied with an
object arise with respect to any aggregates including past or future ones
as well [as present], and also with respect to the [subjectively] fully-
understood aggregates in someone [else] whose cankers are destroyed,
like those that arose in the rich man Soreyya with respect to the aggre-
gates in Maha-Kaccana (DhA.i,325) and in the brahman student Nanda
with respect to UppalavannA (DhA.ii,49), and so on. And if that were
what is called 'arisen by having soil [to grow in]' no one could abandon
the root of becoming because it would be unabandonable. But 'arisen by
having soil [to grow in]' should be understood [subjectively] with re-
spect to the basis [for them in oneself].
20
For the defilements that are the
root of the round are inherent in [one's own] aggregates not fully under-
stood by insight from the instant those aggregates arise. And that is what
should be understood as 'arisen by having soil [to grow in]', in the sense
of its being unabandoned. [688]
84. Now when defilements are inherent, in the sense of being unaban-
doned, in someone's aggregates, it is only those aggregates of his that
are the basis for those defilements, not aggregates belonging to another.
And only past aggregates, not others, are the basis for defilements that
inhere unabandoned in past aggregates. Likewise in the case of future
aggregates, and so on. Similarly too only sense-sphere aggregates, not
others, are the basis for defilements that inhere unabandoned in sense-
sphere aggregates. Likewise in the case of the fine material and immate-
rial.
85. But in the case of the stream-enterer, etc., when a given defilement,
which is a root of the round, has been abandoned by means of a given
path in a given noble person's aggregates, then his aggregates are no
longer called 'soil' for such defilement since they are no longer a basis
for it. But in an ordinary man the defilements that are the root of the
round are not abandoned at all, and so whatever kamma he performs is
always either profitable or unprofitable. So for him the round goes on
revolving with kamma and defilements as its condition.
86. But while it is thus the root of the round it cannot be said that it is
only in his materiality aggregate, and not in his other aggregates begin-
ning with feeling ... that it is only in his consciousness aggregate, and
not in his other aggregates beginning with materiality. Why? Because it


is inherent in all five aggregates indiscriminately. How? Like the juice
of humus, etc., in a tree.
87. For when a great tree is growing on the earth's surface supported by
the essences of humus and water and, with that as condition, increases its
roots, trunks, branches, twigs, shoots, foliage, flowers, and fruit, till it
fills the sky, and continues the tree's lineage through the succession of
the seed up till the end of the aeon, it cannot be said that the essence of
humus, etc., are found only in its root and not in the trunk, etc., ... that
they are only in the fruit and not in the root, etc., Why? Because they
spread indiscriminately through the whole of it from the root onwards.
88. But some man who felt revulsion for that same tree's flowers, fruits,
etc., might puncture it on four sides with the poison thorn called 'manduka
thorn', and then the tree, being poisoned, would be no more able to
prolong its continuity since it would have become barren with the con-
tamination of the essences of humus and water.
So too the clansman who feels revulsion (dispassion) for the occur-
rence of aggregates, undertakes to develop the four paths in his own
continuity which is like the man's application of poison to the tree on all
four sides. Then the continuity of his aggregates is rendered incapable of
prolonging the continuity to a subsequent becoming. It is now unproduc-
tive of future becoming since all the kinds of kamma beginning with
bodily kamma are now merely functional: for the effect of the four
paths' poison has entirely exterminated the defilements that are the root
of the round. [689] Being without clinging, he inevitably attains with the
cessation of the last consciousness the complete extinction [of nibbana],
like a fire with no more fuel. This is how the difference between the soil
and what has soil should be understood.
89. Besides these there are four other ways of classing 4
arisen', namely,
(v) arisen as happening, (vi) arisen with apprehension of an object, (vii)
arisen through non-suppression, (viii) arisen through non-abolition.
Herein, (v) arisen as happening is the same as (i) 'arisen as actually
occurring.'
(vi) When an object has at some previous time come into focus in
the eye, etc., and defilement did not arise then but arose in full force
later on simply because the object had been apprehended, then that de-
filement is called arisen with apprehension of an object. Like the defile-
ment that arose in the Elder MahA-Tissa after seeing the form of a person
of the opposite sex while wandering for alms in the village of Kalyana
(cf. MA.i,66 and AA. to A.i,4).
(vii) As long as a defilement is not suppressed by either serenity or
insight, though it may not have actually entered the conscious continuity,
it is nevertheless called arisen through non-suppression because there is


no cause to prevent its arising [if suitable conditions combine], (viii) But
even when they are suppressed by serenity or insight they are still called
arisen through non-abolition because the necessity for their arising has
not been transcended unless they have been cut off by the path. Like the
elder who had obtained the eight attainments, and the defilements that
arose in him while he was going through the air on his hearing the sound
of a woman singing with a sweet voice as she was gathering flowers in a
grove of blossoming trees.
90. And the three kinds, namely, (vi) arisen with apprehension of an
object, (vii) arisen through non-suppression, and (viii) arisen through
non-abolition, should be understood as included by (iv) arisen by having
soil [to grow in].
91. So as regard the kinds of 'arisen' stated, the four kinds, namely, (i)
as actually occurring, (ii) as been and gone, (iii) by opportunity made,
and (v) as happening, cannot be abandoned by any [of these four kinds
of] knowledge because they cannot be eliminated by the paths. But the
four kinds of 'arisen', namely, (iv) by having soil [to grow in], (vi) with
apprehension of an object, (vii) through non-suppression, and (viii) through
non-abolition, can all be abandoned because a given mundane or supra-
mundane knowledge, when it arises, nullifies a given one of these modes
of being arisen.
So here 'the kinds of states that ought to be abandoned, also the act
of their abandoning' (§32) should be known in this way.