THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
69. He appears and vanishes: the meaning here is that he causes appear-
ance, causes vanishing. For it is said in the Patisambhida with reference
to this: ' "He appears": he is not veiled by something, he is not hidden,
he is revealed, he is evident. "Vanishes": he is veiled by something, he is
hidden, he is shut away, he is enclosed' (Ps.ii,207).
13
Now this possessor of supernormal power who wants to make an ap-
pearance, makes darkness into light, or he makes revealed what is hid-
den, or he makes what has not come into the visual field come into the
visual field.
70. How? If he wants to make himself or another visible even though
hidden or at a distance, he emerges from the basic jhana and adverts
thus, 'Let this that is dark become light' or 'Let this that is hidden be re-
vealed' or 'Let this that has not come into the visual field come into the
visual field'. Then he does the preliminary work and resolves in the way
already described. It becomes as resolved simultaneously with the re-
solve. Others then see even when at a distance; and he himself sees too,
if he wants to see.
71. But by whom was this miracle formerly performed? By the Blessed
One. For when the Blessed One had been invited by Cula-Subhadda and
was traversing the seven-league journey between Savatthi and Saketa
with five hundred palanquins
14
created by Vissakamma (see DhA.iii,470),
he resolved in suchwise that citizens of SAketa saw the inhabitants of
Savatthi and citizens of Savatthi saw the inhabitants of Saketa. And
when he had alighted in the centre of the city, he split the earth in two
and showed Avici, and he parted the sky in two and showed the Brahma-
world.
72. And this meaning should also be explained by means of the Descent
of the Gods (devorohana). When the Blessed One, it seems, had per-
formed the Twin Miracle
15
and had liberated eighty-four thousand beings
from bonds, he wondered, 'Where did the past Enlightened Ones go to
when they had finished the Twin Miracle?'. He saw that they had gone
to the heaven of the Thirty-three. [391] Then he stood with one foot on
the surface of the earth, and placed the second on Mount Yugandhara,
Then again he lifted his first foot and set it on the summit of Mount
Sineru. He took up the residence for the Rains there on the Red Marble
Terrace, and he began his exposition of the Abhidhamma, starting from
the beginning, to the deities of ten thousand world-spheres. At the time
for wandering for alms he created an artificial Buddha to teach the
Dhamma.
73. Meanwhile the Blessed One himself would chew a toothstick of
ndgalata wood and wash his mouth in Lake Anotatta. Then, after col-
lecting alms food among the Uttarakurus, he would eat it on the shores
of that lake. [Each day] the Elder Sariputta went there and paid homage
to the Blessed One, who told him, 'Today I taught this much Dhamma',
and he gave him the method. In this way he gave an uninterrupted
exposition of the Abhidhamma for three months. Eighty million deities
penetrated the Dhamma on hearing it.
74. At the time of the Twin Miracle an assembly gathered that was
twelve leagues across. Then, saying 'We will disperse when we have
seen the Blessed One', they made an encampment and waited there.
Anathapindika the Less
16
supplied all their needs. People asked the Elder
Anuruddha to find out where the Blessed One was. The elder extended
light, and with the divine eye he saw where the Blessed One had taken
up residence for the Rains. As soon as he saw this, he announced it.
75. They asked the venerable Maha-Moggallana to pay homage to the
Blessed One. In the midst of the assembly the elder dived into the earth.
Then cleaving Mount Sineru, he emerged at the Perfect One's feet, and
he paid homage at the Blessed One's feet. This is what he told the
Blessed One: 'Venerable sir, the inhabitants of Jambudipa pay homage
at the Blessed One's feet, and they say, "We will disperse when we have
seen the Blessed One" '. The Blessed One said, 'But, Moggallana, where
is your elder brother, the General of the Dhamma?'.—'At the city of
Sahkassa, venerable sir'.—'Moggallana, those who wish to see me should
come tomorrow to the city of Sahkassa. Tomorrow being the Uposatha
day of the full moon, I shall descend to the city of Sahkassa for the
Mahapavarana ceremony'.
76. Saying 'Good, venerable sir', the elder paid homage to Him of the
Ten Powers, and descending by the way he came, he reached the human
neighbourhood. And at the time of his going and coming he resolved that
people should see it. This, firstly, is the miracle of becoming apparent
that the Elder MahA-MoggallAna performed here. Having arrived thus, he
related what had happened, and he said, 'Come forth after the morning
meal and pay no heed to distance' [thus promising that they would be
able to see in spite of the distance].
77. The Blessed One informed Sakka, Ruler of Gods, 'Tomorrow, O
King, I am going to the human world'. The Ruler of Gods [392] com-
manded Vissakamma, 'Good friend, the Blessed One wishes to go to the
human world tomorrow. Build three flights of stairs, one of gold, one of
silver and one of crystal'. He did so.
78. On the following day the Blessed One stood on the summit of Sineru
and surveyed the eastward world element. Many thousands of world-
spheres were visible to him as clearly as a single plain. And as the
eastward world element, so too he saw the westward, the northward and
the southward world elements all clearly visible. And he saw right down
to Avici, and up to the Realm of the Highest Gods. That day, it seems,
was called the day of the Revelation of Worlds (loka-vivarana). Human
beings saw deities, and deities saw human beings. And in doing so the
human beings did not have to look up or the deities down. They all saw
each other face to face.
79. The Blessed One descended by the middle flight of stairs made of
crystal; the deities of the six sense-sphere heavens by that on the left side
made of gold; and the deities of the Pure Abodes, and the Great Brahma,
by that on the right side made of silver. The Ruler of Gods held the bowl
and robe. The Great Brahma held a three-league-wide white parasol.
Suyama held a yak-tail fan. Five-crest (Pancasikha), the son of the
gandhabba, descended doing honour to the Blessed One with his bilva-
wood lute measuring three quarters of a league. On that day there was no
living being present who saw the Blessed One but yearned for enlighten-
ment. This is the miracle of becoming apparent that the Blessed One
performed here.
80. Furthermore, in Tambapanni Island (Ceylon), while the Elder Dham-
madinna, resident of Talangara, was sitting on the shrine terrace in the
Great Monastery of Tissa (Tissamahdvihdra) expounding the Apannaka
Sutta, 'Bhikkhus, when a bhikkhu possesses three things he enters upon
the untarnished way* (A.i,l 13), he turned his fan face downwards and an
opening right down to Avici appeared. Then he turned it face upwards
and an opening right up to the Brahma-world appeared. Having thus
aroused fear of hell and longing for the bliss of heaven, the elder taught
the Dhamma. Some became stream-enterers, some once-returners, some
non-retumers, some Arahants.
81. But one who wants to cause a vanishing makes light into darkness,
or he hides what is unhidden, or he makes what has come into the visual
field come no more into the visual field. How? If he wants to make
himself or another invisible even though unconcealed or nearby, he
emerges from the basic jhana and adverts thus, 'Let this light become
darkness' or [393] 'Let this that is unhidden be hidden' or 'Let this that
has come into the visual field not come into the visual field'. Then he
does the preliminary work and resolves in the way already described. It
becomes as he has resolved simultaneously with the resolution. Others
do not see even when they are nearby. He too does not see, if he does not
want to see.
82. But by whom was this miracle formerly performed? By the Blessed
One. For the Blessed One so acted that when the clansman Yasa was
sitting beside him, his father did not see him (Vin.i,16). Likewise, after
travelling two thousand leagues to meet [King] Maha-Kappina and es-
tablishing him in the fruition of non-return and his thousand ministers in
the fruition of stream-entry, he so acted that Queen Anoja, who had
followed the king with a thousand women attendants and was sitting
nearby, did not see the king and his retinue. And when he was asked,
'Have you seen the king, venerable sir?', he asked, 'But which is better
for you, to seek the king or to seek [your] self?' (cf. Vin.i,23). She
replied, '[My] self, venerable sir'. Then he likewise taught her the
Dhamrna as she sat there, so that, together with the thousand women
attendants, she became established in the fruition of stream-entry, while
the ministers reached the fruition of non-return, and the king that of
Arahantship (see AA.i,322; DhA.ii,124).
83. Furthermore, this was performed by the Elder Mahinda, who so
acted on the day of his arrival in Tambapanni Island that the king did not
see the others who had come with him (see Mahavamsa, i, p. 103).
84. Furthermore, all miracles of making evident are called an appear-
ance, and all miracles of making unevident are called a vanishing. Herein,
in the miracle of making evident, both the supernormal power and the
possessor of the supernormal power are displayed. That can be illus-
trated with the Twin Miracle; for in that both are displayed thus: 'Here
the Perfect One performs the Twin Miracle, which is not shared by
disciples. He produces a mass of fire from the upper part of his body and
a shower of water from the lower part of his body ...' (Ps.i,125). In the
case of the miracle of making unevident, only the supernormal power is
displayed, not the possessor of the supernormal power. That can be illus-
trated by means of the Mahaka Sutta [S.iv,200], and the Brahmanirnan-
tanika Sutta (M.i,330). For there it was only the supernormal power of
the venerable Mahaka and of the Blessed One respectively that was
displayed, not the possessors of the supernormal power, according as it
is said:
85. 'When he had sat down at one side, the householder Citta said to the
venerable Mahaka, "Venerable sir, it would be good if the lord would
show me a miracle of supernormal power belonging to the higher than
human state".— "Then, householder, spread your upper robe out on the
terrace [394] and scatter
17
a bundle of hay on it".—"Yes, venerable sir",
the householder replied to the venerable Mahaka, and he spread out his
upper robe on the terrace and scattered a bundle of hay on it. Then the
venerable Mahaka went into his dwelling and fastened the latch, after
which he performed a feat of supernormal power such that flames came
out from the keyhole and from the gaps in the fastenings and burned the
hay without burning the upper robe' [S.iv,290].
86. Also according as it is said: 'Then, bhikkhus, I performed a feat of
supernormal power such that Brahma and Brahma's retinue, and those
attached to Brahma's retinue might hear my voice and yet not see me,
and having vanished in this way, I spoke this stanza:
I saw the fear in [all kinds of] becoming,
Including becoming that seeks non-becoming;
And no becoming do I recommend;
I cling to no delight therein at all' (M.i,330).
87. He goes unhindered through walls, through enclosures, through
mountains, as though in open space: here through walls is beyond walls;
the yonder side of a wall, is what is meant. So with the rest. And wall is
a term for the wall of a house; enclosure is a wall surrounding a house,
monastery (park), village, etc.; mountain is a mountain of soil or a moun-
tain of stone. Unhindered: not sticking. As though in open space: just as
if he were in open space.
88. One who wants to go in this way should attain the space-kasina
[jhana] and emerge, and then do the preliminary work by adverting to
the wall or the enclosure or some such mountain as Sineru or the World-
sphere Mountains, and he should resolve, 'Let there be space'. It be-
comes space only; it becomes hollow for him if he wants to go down or
up; it becomes cleft for him if he wants to penetrate it. He goes through
it unhindered.
89. But here the Elder Tipitaka Cula-Abhaya said: 'Friends, what is the
use of attaining the space-kasina Ijhana]? Does one who wants to create
elephants, horses, etc., attain an elephant-kasina jhana or horse-kasina
jhana, and so on? Surely the only standard is mastery in the eight attain-
ments, and after the preliminary work has been done on any kasina, it
then becomes whatever he wishes'. The bhikkhus said, 'Venerable sir,
only the space kasina has been given in the text, so it should certainly be
mentioned'.
90. Here is the text: 'He is normally an obtainer of the space-kasina at-
tainment. He adverts: "Through the wall, through the enclosure, through
the mountain". [395] Having adverted, he resolves with knowledge: "Let
there be space". There is space. He goes unhindered through the wall,
through the enclosure, through the mountain. Just as men normally not
possessed of supernormal power go unhindered where there is no ob~
struction or enclosure, so too this possessor of supernormal power, by
his attaining mental mastery, goes unhindered through the wall, through
the enclosure, through the mountain, as though in open space' (Ps.ii,208).
91. What if a mountain or a tree is raised in this bhikkhu's way while he
is travelling along after resolving; should he attain and resolve again?—
There is no harm in that. For attaining and resolving again is like taking
the dependence (see Vin.i,58; ii,274) in the preceptor's presence. And
because this bhikkhu has resolved, 'Let there be space', there will be
only space there, and because of the power of his first resolve it is im-
possible that another mountain or tree can have sprung up meanwhile
made by temperature. However, if it has been created by another posses-
sor of supernormal power and created first, it prevails; the former must
go above or below it.
92. He dives in and out of the ground (pathaviydpi ummujjanimmujjam)\
here it is rising up that is called "diving out
9
(ummujja) and it is sinking
down that is called * diving in' (nimmujja). Ummujjanimmujjam = urn-
mujjan ca nimmujjah ca (resolution of compound).
One who wants to do this should attain the water-kasina [jhana] and
emerge. Then he should do the preliminary work, determining thus, 'Let
the earth in such an area be water', and he should resolve in the way
already described. Simultaneously with the resolve, that much extent of
earth according as determined becomes water only. It is there he does the
diving in and out.
93. Here is the text: 'He is normally an obtainer of the water-kasina at-
tainment. He adverts to earth. Having adverted, he resolves with knowl-
edge: "Let there be water". There is water. He does the diving in and out
of the earth. Just as men normally not possessed of supernormal power
do diving in and out of water, so this possessor of supernormal power,
by his attaining mental mastery, does the diving in and out of the earth
as though in water' (Ps.ii,208).
94. And he does not only diving in and out, but whatever else he wants,
such as bathing, drinking, mouth washing, washing of chattels, and so
on. And not only water, but there is whatever else (liquid that) he wants,
such as ghee, oil, honey, molasses, and so on. When he does the prelimi-
nary work, after adverting thus, 'Let there be so much of this and this'
and resolves, [396] it becomes as he resolved. If he takes them and fills
dishes with them, the ghee is only ghee, the oil, etc., only oil, etc., the
water only water. If he wants to be wetted by it, he is wetted, if he does
not want to be wetted by it, he is not wetted. And it is only for him that
that earth becomes water, not for anyone else. People go on it on foot
and in vehicles, etc., and they do their ploughing, etc., there. But if he
wishes, 'Let it be water for them too', it becomes water for them too.
When the time determined has elapsed, all the extent determined, except
for water originally present in water pots, ponds, etc., becomes earth
again.
95. On unbroken water: here water that one sinks into when trodden on
is called 'broken', the opposite is called 'unbroken'. But one who wants
to go in this way should attain the earth-kasina [jhana] and emerge. Then
he should do the preliminary work, determining thus, 'Let the water in
such an area become earth', and he should resolve in the way already
described. Simultaneously with the resolve, the water in that place be-
comes earth. He goes on that.
96. Here is the text: 'He is normally an obtainer of the earth-kasina at-
tainment. He adverts to water. Having adverted, he resolves with knowl-
edge: "Let there be earth". There is earth. He goes on unbroken water.
Just as men normally not possessed of supernormal power go on unbro-
ken earth, so this possessor of supernormal power, by his attaining of
mental mastery, goes on unbroken water as if on earth' (Ps.ii,208).
97. And he not only goes, but he adopts whatever posture he wishes.
And not only earth, but whatever else [solid that] he wants such as gems,
gold, rocks, trees, etc. he adverts to that and resolves, and it becomes as
he resolves. And that water becomes earth only for him; it is water for
anyone else. And fishes and turtles and water birds go about there as
they like. But if he wishes to make it earth for other people, he does so
too. When the time determined has elapsed, it becomes water again.
98. Seated cross-legged he travels: he goes seated cross-legged. Like a
winged bird: like a bird furnished with wings. One who wants to do this
should attain the earth kasina and emerge. [397] Then if he wants to go
cross-legged, he should do the preliminary work and determine an area
the size of a seat for sitting cross-legged on, and he should resolve in the
way already described. If he wants to go lying down, he determines an
area the size of a bed. If he wants to go on foot, he determines a suitable
area the size of a path, and he resolves in the way already described: 'Let
it be earth'. Simultaneously with the resolve it becomes earth.
99. Here is the text: ' "Seated cross-legged he travels in space like a
winged bird": he is normally an obtainer of the earth-kasina attainment.
He adverts to space. Having adverted, he resolves with knowledge: "Let
there be earth". There is earth. He travels (walks), stands, sits, and lies
down in space, in the sky. Just as men normally not possessed of super-
normal power travel (walk), stand, sit, and lie down on earth, so this
possessor of supernormal power, by his attaining of mental mastery,
travels (walks), stands, sits, and lies down in space, in the sky' (Ps.ii,208).
100. And a bhikkhu who wants to travel in space should be an obtainer of
the divine eye. Why? On the way there may be mountains, trees, etc.,
that are temperature-originated, or jealous nagas, supannas, etc., may
create them. He will need to be able to see these. But what should be
done on seeing them? He should attain the basic jhana and emerge, and
then he should do the preliminary work thus, 'Let there be space', and
resolve.
101. But the Elder [Tipitaka Cula-Abhaya] said: 'Friends, what is the use
of attaining the attainment? Is not his mind concentrated? Hence any
area that he has resolved thus, "Let it be space" is space'. Though he
spoke thus, nevertheless the matter should be treated as described under
the miracle of going unhindered through walls. Moreover, he should be
an obtainer of the divine eye for the purpose of descending in a secluded
place, for if he descends in a public place, in a bathing place, or at a
village gate, he is exposed to the multitude. So, seeing with the divine
eye, he should avoid a place where there is no open space and descend in
an open space.
Showing posts with label samadhi. Show all posts
Showing posts with label samadhi. Show all posts
Saturday, July 9, 2011
Visuddhimagga - THE SUPERNORMAL POWERS - The five kinds of direct-knowledge
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
CHAPTER XII
THE SUPERNORMAL POWERS
(Iddhividha-niddesa)
[THE BENEFITS OF CONCENTRATION (CONTINUED)]
1. [373] It was said above with reference to the mundane kinds of
direct-knowledge that this development of concentration 'provides ...
the benefit of the kinds of direct-knowledge' (Ch. XI, §122). Now in or-
der to perfect those kinds of direct-knowledge the task must be under-
taken by a meditator who has reached the fourth jhana in the earth
kasina, and so on. And in doing this, not only will this development of
concentration have provided benefits in this way, it will also have be-
come more advanced; and when he thus possesses concentration so de-
veloped as to have both provided benefits and become more advanced,
he will then more easily perfect the development of understanding. So
meanwhile we shall deal with the explanation of the kinds of direct-
knowledge now.
[THE FIVE KINDS OF DIRECT-KNOWLEDGE]
2. In order to show the benefits of developing concentration to clans-
men whose concentration has reached the fourth jhana, and in order to
teach progressively refined Dhamma, five kinds of mundane direct-knowl-
edge have been described by the Blessed One. They are: (1) the kinds of
supernormal power, described in the way beginning 'When his concen-
trated mind is thus purified, bright, unblemished, rid of defilement, and
has become malleable, wieldy, steady, and attained to imperturbability,
1
he directs, he inclines, his mind to the kinds of supernormal power. He
wields the various kinds of supernormal power. Having been one, he
becomes many ...' (D.i,77); (2) the knowledge of the divine ear element;
(3) the knowledge of penetration of minds; (4) the knowledge of recol-
lection of past life; and (5) the knowledge of the passing away and reap-
pearance of beings.
[(1)THE KINDS OF SUPERNORMAL POWER]
If a meditator wants to begin performing the transformation by
supernormal power described as 'Having been one, he becomes many',
etc., he must achieve the eight attainments in each of the eight kasinas
ending with the white kasina. He must also have complete control of
his mind in the following fourteen ways: [374] (i) in the order of the
kasinas, (ii) in the reverse order of the kasinas, (iii) in the order and
reverse order of the kasinas, (iv) in the order of the jhanas, (v) in the
reverse order of the jhanas (vi) in the order and reverse order of the
jhanas, (vii) skipping jhanas, (viii) skipping kasinas, (ix) skipping jhanas
and kasinas, (x) transposition of factors, (xi) transposition of object, (xii)
transposition of factors and object, (xiii) definition of factors, and (xiv)
definition of object.
3. But what is
4
in the order of the kasinas' here? ... What is 'definition
of object'?
(i) Here a bhikkhu attains jhana in the earth kasina, after that in the
water kasina, and so progressing through the eight kasinas, doing so
even a hundred times, even a thousand times, in each one. This is called
in the order of the kasinas, (ii) Attaining them in like manner in reverse
order, starting with the white kasina, is called in the reverse order of the
kasinas. (iii) Attaining them again and again in forward and reverse
order, from the earth kasina up to the white kasina and from the white
kasina back to the earth kasina, is called in the order and reverse order
of the kasinas.
4. (iv) Attaining again and again from the first jhana up to the base
consisting of neither perception nor non-perception is called in the order
of the jhanas. (v) Attaining again and again from the base consisting of
neither perception nor non-perception back to the first jhana is called in
the reverse order of the jhanas. (vi) Attaining in forward and reverse
order, from the first jhana up to the base consisting of neither perception
nor non-perception and from the base consisting of neither perception
nor non-perception back to the first jhana, is called in the order and
reverse order of the jhanas.
5. (vii) He skips alternate jhanas without skipping the kasinas in the
following way: having first attained the first jhana in the earth kasina, he
attains the third jhana in that same kasina, and after that, having removed
[the kasina (Ch. X, §6), he attains] the base consisting of boundless
space, after that the base consisting of nothingness. This is called skip-
ping jhanas. And that based on the water kasina, etc., should be con-
strued similarly, (viii) When he skips alternate kasinas without skipping
jhanas in the following way: having attained the first jhana in the earth
kasina, he again attains that same jhana in the fire kasina and then in the
blue kasina and then in the red kasina, this is called skipping kasinas.
(ix) When he skips both jhanas and kasinas in the following way: having
attained the first jhana in the earth kasina, he next attains the third in the
fire kasina, next the base consisting of boundless space after removing
the blue kasina, next the base consisting of nothingness [arrived at] from
the red kasina, this is called skipping jhanas and kasinas.
6. (x) Attaining the first jhana in the earth kasina [375] and then at-
taining the others in that same kasina is called transposition of factors.
(xi) Attaining the first jhana in the earth kasina and then that same jhana
in the water kasina ... in the white kasina is called transposition of
object, (xii) Transposition of object and factors together takes place in
the following way: he attains the first jhana in the earth kasina, the
second jhana in the water kasina, the third in the fire kasina, the fourth in
the air kasina, the base consisting of boundless space by removing the
blue kasina, the base consisting of boundless consciousness [arrived at]
from the yellow kasina, the base consisting of nothingness from the red
kasina, and the base consisting of neither perception nor non-perception
from the white kasina. This is called transposition of factors and object.
7. (xiii) The defining of only the jhana factors by defining the first
jhana as five-factored, the second as three-factored, the third as two-
factored, and likewise the fourth, the base consisting of boundless space,
... and the base consisting of neither perception nor non-perception, is
called definition of factors, (xiv) Likewise, the defining of only the ob-
ject as 'This is the earth kasina', 'This is the water kasina' ... 'This is the
white kasina', is called definition of object. Some would also have 'de-
fining of factors and object'; but since that is not given in the commen-
taries it is certainly not a heading in the development.
8. It is not possible for a meditator to begin to accomplish transforma-
tion by supernormal power unless he has previously completed his de-
velopment by controlling his mind in these fourteen ways. Now the
kasina preliminary work is difficult for a beginner and only one in a
hundred or a thousand can do it. The arousing of the sign is difficult for
one who has done the preliminary work and only one in a hundred or a
thousand can do it. To extend the sign when it has arisen and to reach
absorption is difficult and only one in a hundred or a thousand can do it.
To tame one's mind in the fourteen ways after reaching absorption is
difficult and only one in a hundred or a thousand can do it. The transfor-
mation by supernormal power after training one's mind in the fourteen
ways is difficult and only one in a hundred or a thousand can do it.
Rapid response after attaining transformation is difficult and only one in
a hundred or a thousand can do it.
9. Like the Elder Rakkhita who, eight years after his full admission to
the Order, was in the midst of thirty thousand bhikkhus possessing su-
pernormal power who had come to attend upon the sickness of the Elder
MahA-Rohana-Gutta at Therambatthala. [376] His feat is mentioned un-
der the earth kasina (Ch. IV, §135). Seeing his feat, an elder said, 'Friends,
if Rakkhita had not been there, we should have been put to shame. [It
could have been said] "They were unable to protect the royal naga." So
we ourselves ought to go about [with out abilities perfected], just as it is
proper (for soldiers) to go about with weapons cleaned of stains'. The
thirty thousand bhikkhus heeded the elder's advice and achieved rapid
response.
10. And helping another after acquiring rapidity in responding is diffi-
cult and only one in a hundred or a thousand can so it. Like the elder
who gave protection against the rain of embers by creating earth in the
sky, when the rain of embers was produced by Mara at the
Giribhandavahana offering.
2
11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who
have vast previous endeavour behind them, that this transformation by
supernormal power and other such special qualities as the discrimina-
tions are brought to success simply with the attainment of Arahantship
and without the progressive course of development of the kind just de-
scribed.
12. So just as when a goldsmith wants to make some kind of ornament,
he does so only after making the gold malleable and wieldy by smelting
it, etc., and just as when a potter wants to make some kind of vessel, he
does so only after making the clay well kneaded and malleable, a begin-
ner too must likewise prepare for the kinds of supernormal powers by
controlling his mind in these fourteen ways; and he must do so also by
making his mind malleable and wieldy both by attaining under the head-
ings of zeal, consciousness, energy, and inquiry,
3
and by mastery in
adverting, and so on. But one who already has the required condition for
it owing to practice in previous lives need only prepare himself by ac-
quiring mastery in the fourth jhana in the kasinas.
13. Now the Blessed One showed how the preparation should be done
in saying 'When his concentrated mind', and so on. Here is the explana-
tion, which follows the text (see §2). Herein, he is a meditator who has
attained the fourth jhana. Thus signifies the order in which the fourth
jhana comes; having obtained the fourth jhana in this order beginning
with attaining the first jhana, is what is meant. Concentrated: concen-
trated by means of the fourth jhana. Mind: fine-material-sphere con-
sciousness.
14. But as to the words 'purified', etc., it is purified by means of the
state of mindfulness purified by equanimity. [377] It is bright precisely
because it is purified; it is limpid (see A.i,10), is what is meant. It is
unblemished since the blemishes consisting of greed, etc., are eliminated
by the removal of their conditions consisting of bliss, and the rest. It is
rid of defilement precisely because it is unblemished; for it is by the
blemish that the consciousness becomes defiled. It has become malleable
because it is well developed; it suffers mastery, is what is meant, for
consciousness that suffers mastery is called 'malleable'. It is wieldy
(Jkammaniya) precisely because it is malleable; it suffers being worked
{kammakkhama), is fit to be worked (kammayogga), is what is meant.
15. For a malleable consciousness is wieldy, like well-smelted gold; and
it is both of these because it is well developed, according as it is said:
'Bhikkhus, I do not see any one thing that, when developed and culti-
vated, becomes so malleable and wieldy as does the mind' (A.i,9).
16. It is steady because it is steadied in this purifiedness, and the rest. It
is attained to imperturbability (anehjappatta) precisely because it is
steady; it is motionless, without perturbation (nirinjana), is what is meant.
Or alternatively, it is steady because steady in its own masterability
through malleability and wieldiness, and it is attained to imperturbabil-
ity because it is reinforced by faith, and so on.
17. For consciousness reinforced by faith is not perturbed by faithless-
ness; when reinforced by energy, it is not perturbed by idleness; when
reinforced by mindfulness, it is not perturbed by negligence; when rein-
forced by concentration, it is not perturbed by agitation; when reinforced
by understanding, it is not perturbed by ignorance; and when illumi-
nated, it is not perturbed by the darkness of defilement. So when it is
reinforced by these six states, it is attained to imperturbability.
18. Consciousness possessing these eight factors in this way is suscep-
tible of being directed to the realization by direct-knowledge of states
realizable by direct-knowledge.
19. Another method: It is concentrated by means of fourth-jhana con-
centration. It is purified by separation from the hindrances. It is bright
owing to the surmounting of applied thought and the rest. It is unblem-
ished owing to absence of evil wishes based on the obtainment of jhana.
4
It is rid of defilement owing to the disappearance of the defilements of
the mind consisting in covetousness, etc.; and both of these should be
understood according to the Anangana Sutta (M. Sutta 5) and the Vattha
Sutta (M. Sutta 7). It is become malleable by masterability. It is wieldy
by reaching the state of a road to power (§50). It is steady and attained
to imperturbability by reaching the refinement of completed develop-
ment; the meaning is that according as it has attained imperturbability so
it is steady. And the consciousness possessing these eight factors in this
way [378] is susceptible of being directed to the realization by direct-
knowledge of states realizable by direct-knowledge, since it is the basis,
the proximate cause, for them.
20. He directs, he inclines, his mind to the kinds of supernormal power
(iddhi-vidha—lit. kinds of success): here 'success' (iddhi) is the success
of succeeding (ijjhana); in the sense of production, in the sense of ob-
tainment, is what is meant. For what is produced and obtained is called
'successful', according as it is said, 'When a mortal desires, if his desire
is fulfilled' (samijjhati) (Sn. 766), and likewise: 'Renunciation succeeds
(ijjhati), thus it is a success (iddhi) ... It metamorphoses (patiharati)
[lust], thus it is a metamorphosis (pdtihdriya)
5
... The Arahant path suc-
ceeds, thus it is a success ... It metamorphoses [all defilements], thus it
is a metamorphosis' (Ps.ii,229).
21. Another method: success is in the sense of succeeding. That is a
term for the effectiveness of the means; for effectiveness of the means
succeeds with the production of the result intended, according as it is
said: 'This householder Citta is virtuous and magnanimous. If he should
aspire, "Let me in the future become a Wheel-turning Monarch", being
virtuous, he will succeed in his aspiration, because it is purified (S.iv,303).
22. Another method: beings succeed by its means, thus it is success.
They succeed, thus they are successful; they are enriched, promoted, is
what is meant.
That [success (power)] is often kinds, according as it is said, 'Kinds
of success: ten kinds of success', after which it is said further: 'What ten
kinds of success? Success by resolve, success as transformation, success
as the mind-made [body], success by intervention of knowledge, success
by intervention of concentration, noble ones' success, success born of
kamma result, success of the meritorious, success through the sciences,
success in the sense of succeeding due to right exertion applied here or
there' (Ps.ii,205).
23. (i) Herein, the success shown in the exposition [of the above sum-
mary] thus, 'Normally one, he adverts to [himself as] many or a hundred
or a thousand or a hundred thousand; having adverted, he resolves with
knowledge "Let me be many" ' (Ps.ii,207), is called success by resolve
because it is produced by resolving.
24. (ii) That given as follows, 'Having abandoned his normal form, he
shows [himself in] the form of a boy or the form of a serpent ... or he
shows a manifold military array' (Ps.ii,210), is called success as trans-
formation because of the abandoning and alteration of the normal form.
[379]
25. (iii) That given in this way, 'Here a bhikkhu creates out of this body
another body possessing visible form, mind-made' (Ps.ii,210), is called
success as the mind-made (body) because it occurs as the production of
another, mind-made, body inside the body.
26. (iv) A distinction brought about by the influence of knowledge ei-
ther before the arising of the knowledge or after it or at that moment is
called success by intervention of knowledge', for this is said: 'The mean-
ing (purpose) as abandoning perception of permanence succeeds through
contemplation of impermanence, thus it is success by intervention of
knowledge ... The meaning (purpose) as abandoning all defilements suc-
ceeds through the Arahant path, thus it is success by intervention of
knowledge. There was success by intervention of knowledge in the ven-
erable Bakkula. There was success by intervention of knowledge in the
venerable Sahkicca. There was success by intervention of knowledge in
the venerable Bhutapala' (Ps.ii,211).
27. Herein, when the venerable Bakkula as an infant was being bathed
in the river on an auspicious day", he fell into the stream through the
negligence of his nurse. A fish swallowed him and eventually came to
the bathing place at Benares. There it was caught by a fisherman and
sold to a rich man's wife. The fish interested her, and thinking to cook it
herself, she slit it open. When she did so, she saw the child like a golden
image in the fish's stomach. She was overjoyed, thinking 'At last I have
got a son'. So the venerable Bakkula's safe survival in a fish's stomach
in his last existence is called 'success by intervention of knowledge'
because it was brought about by the influence of the Arahant-path knowl-
edge due to be obtained by [him in] that life. But the story should be told
in detail (see MA.iv,190).
28. The Elder Sahkicca's mother died while he was still in her womb.
At the time of her cremation she was pierced by stakes and placed on a
pyre. The infant received a wound on the corner of his eye from the
point of a stake and made a sound. Then, thinking that the child must be
alive, they took down the body and opened its belly. They gave the child
to the grandmother. Under her care he grew up, and eventually he went
forth and reached Arahantship together with the discriminations. So the
venerable Sahkicca's safe survival on the pyre is called 'success by
intervention of knowledge' in the way just stated (see DhA.ii,240).
29. The boy BhutapAla's father was a poor man in Rajagaha. [380] He
went into the forest with a cart to get a load of wood. It was evening
when he returned to the city gate. Then his oxen slipped the yoke and
escaped into the city. He seated the child beside the cart and went into
the city after the oxen. Before he could come out again the gate was
closed. The child's safe survival through the three watches of the night
outside the city in a place infested by wild beasts and spirits is called
'success by intervention of knowledge' in the way just stated. But the
story should be told in detail.
30. (v) A distinction brought about by the influence of serenity either
before the concentration or after it or at that moment is called success by
intervention of concentration, for this is said: 'The meaning (purpose) as
abandoning the hindrances succeeds by means of the first jhana, thus it
is success by intervention of concentration ... The meaning (purpose) as
abandoning the base consisting of nothingness succeeds by means of the
attainment of the base consisting of neither perception nor non-percep-
tion, thus it is success by intervention of concentration. There was suc-
cess by intervention of concentration in the venerable SAriputta ... in the
venerable Sanjiva ... in the venerable Khanu-Kondanna ... in the
lay woman devotee Uttara ... in the lay-woman devotee SAmAvati'
(Ps.ii,211-12).
31. Herein, while the venerable SAriputta was living with the Elder Maha-
Moggallana at Kapotakandara he was sitting in the open on a moonlit
night with his hair newly cut. Then a wicked spirit, though warned by
his companion, gave him a blow on the head, the noise of which was like
a thunder clap. At the time the blow was given the elder was absorbed in
an attainment; consequently he suffered no harm from the blow. This
was success by intervention of concentration in that venerable one. The
story is given in the UdAna too (Ud. 39).
32. While the Elder Sanjiva was in the attainment of cessation, cow-
herds, etc., who noticed him thought he was dead. They brought grass
and sticks and cowdung and set fire to them. Not even a corner of the
elder's robe was burnt. This was success by intervention of concentra-
tion in him because it was brought about by the influence of the serenity
occurring in his successive attainment [of each of the eight jhanas pre-
ceding cessation]. But the story is given in the Suttas too (M.i,333).
33. The Elder Khanu-Kondanna was naturally gifted in attainments. He
was sitting absorbed in attainment one night in a certain forest. [381]
Five hundred robbers came by with stolen booty. Thinking that no one
was following them and needing rest, they put the booty down. Believ-
ing the elder was a tree stump (khdnuka), they piled all the booty on him.
The elder emerged at the predetermined time just as they were about to
depart after resting, at the very time in fact when the one who had put his
booty down first was picking it up. When they saw the elder move, they
cried out in fear. The elder said, 'Do not be afraid, lay followers; I am a
bhikkhu'. They came and paid homage. Such was their confidence in the
elder that they went forth into homelessness, and they eventually reached
Arahantship together with the discriminations. The absence here of harm
to the elder, covered as he was by five hundred bundles of goods, was
success by intervention of concentration (see DhA.ii,254).
34. The lay woman devotee UttarA was the daughter of a rich man called
Punnaka. A harlot called SirimA, who was envious of her, poured a basin
of hot oil over her head. At that moment UttarA had attained [jhana in]
lovingkindness. The oil ran off her like water on a lotus leaf. This was
successs by intervention of concentration in her. But the story should be
given in detail (see DhA.iii,310; AA.i,451).
35. King Udena's chief queen was called SAmavati. The brahman
Magandiya, who aspired to elevate his own daughter to the position of
chief queen, put a poisonous snake into Samavati's lute. Then he told the
king, 'SAmAvati wants to kill you, sire. She is carrying a poisonous snake
about in her lute*. When the king found it, he was furious. Intending to
kill her, he took his bow and aimed a poisoned arrow. Samavatf with her
retinue pervaded the king with lovingkindness. The king stood trem-
bling, unable either to shoot the arrow or to put it away. Then the queen
said to him,
4
What is it, sire, are you tired?'.—*Yes, I am tired'.—'Then
put down the bow'. The arrow fell at the king's feet. Then the queen
advised him, 'Sire, one should not hate one who has no hate'. So the
king's not daring to release the arrow was success by intervention of
concentration in the lay woman Samavati (see DhA.i,216; AA.i,443).
36. (vi) That which consists in dwelling perceiving the unrepulsive in
the repulsive, etc., is called noble ones* success, according as it is said:
'What is noble ones' success? Here if a bhikkhu should wish, "May I
dwell perceiving the unrepulsive in the repulsive", he dwells perceiving
the unrepulsive in that ... he dwells in equanimity towards that, mindful
and fully aware' (Ps.ii,212). [382] This is called 'noble ones' success'
because it is only produced in noble ones who have reached mind mas-
tery.
37. For if a bhikkhu with cankers destroyed possesses this kind of suc-
cess, then when in the case of a disagreeable object he is practising per-
vasion with lovingkindness or giving attention to it as elements, he dwells
perceiving the unrepulsive; or when in the case of an agreeable object he
is practising pervasion with foulness or giving attention to it as imper-
manent, he dwells perceiving the repulsive. Likewise, when in the case
of the repulsive and unrepulsive he is practising that same pervasion
with lovingkindness or giving attention to it as elements, he dwells per-
ceiving the unrepulsive; and when in the case of the unrepulsive and
repulsive he is practising that same pervasion with foulness or giving at-
tention to it as impermanent, he dwells perceiving the repulsive. But
when he is exercising the six-factored equanimity in the following way,
'On seeing a visible object with the eye, he is neither glad nor ... '
(Ps.ii,213), etc., then rejecting both the repulsive and the unrepulsive, he
dwells in equanimity, mindful and fully aware.
38. For the meaning of this is expounded in the PatisambhidA in the way
beginning: 'How does he dwell perceiving the unrepulsive in the repul-
sive? In the case of a disagreeable object he pervades it with lovingkind-
ness or he treats it as elements' (Ps.ii,212). Thus it is called 'noble ones'
success' because it is only produced in noble ones who have reached
mind mastery.
39. (vii) That consisting in travelling through the air in the case of
winged birds, etc., is called success born of kamma result, according as
it is said: 'What is success born of kamma result? That in all winged
birds, in all deities, in some human beings, in some inhabitants of states
of loss, is success born of kamma result' (Ps.ii,213). For here it is the
capacity in all winged birds to travel through the air without jhana or
insight that is success born of kamma result; and likewise that in all
deities, and some human beings, at the beginning of the aeon, and like-
wise that in some inhabitants of states of loss such as the female spirit
Piyahkara's mother (see SA.), Uttara's mother (PvA.140), PhussamittA,
DhammaguttA, and so on.
40. (viii) That consisting in travelling through the air, etc., in the case of
Wheel-turning Monarchs, etc., is called success of the meritorious,
according as it is said: 'What is success of the meritorious? The Wheel-
turning Monarch travels through the air with his fourfold army, even
with his grooms and shepherds. The householder Jotika had the suc-
cess of the meritorious. The householder Jatilaka had the success of the
meritorious. [383] The householder Ghosita had the success of the meri-
torious. The householder Mendaka had the success of the meritorious.
That of the five very meritorious is success of the meritorious' (Ps.ii,
213). In brief, however, it is the distinction that consists in succeeding
when the accumulated merit comes to ripen that is success of the merito-
rious.
41. A crystal palace and sixty-four wishing trees cleft the earth and
sprang into existence for the householder. Jotika. That was success of the
meritorious in his case (DhA.iv,207). A golden rock of eighty cubits
[high] was made for Jatilaka (DhA.iv,216). Ghosita's safe survival when
attempts were made in seven places to kill him was success of the meri-
torious (DhA.i,174). The appearance to Mendaka (=Ram) of rams
(mendaka) made of the seven gems in a place the size of one sitd6
was
success of the meritorious in Mendaka (DhA.iii,364).
42. The 'five very meritorious' are the rich man Mendaka, his wife
Candapadumasiri, his son the rich man Dhananjaya, his daughter-in-law
SumanadevI, and his slave Punna. When the rich man [Mendaka] washed
his head and looked up at the sky, twelve thousand five hundred meas-
ures were filled for him with red rice from the sky. When his wife took a
nAli measure of cooked rice, the food was not used up though she served
the whole of Jambudipa with it. When his son took a purse containing a
thousand [ducats (kahdpana)], the ducats were not exhausted even though
he made gifts to all the inhabitants of Jambudipa. When his daughter-in-
law took a pint (tumha) measure of paddy, the grain was not used up
even when she shared it out among all the inhabitants of Jambudipa.
When the slave ploughed with a single ploughshare, there were fourteen
urrows, seven on each side (see Vin.i,240; DhA.i,384). This was suc-
cess of the meritorious in them.
43. (ix) That beginning with travelling through the air in the case of
masters of the sciences is success through the sciences, according as it is
said: 'What is success through the sciences? Masters of the sciences,
having pronounced their scientific spells, travel through the air, and they
show an elephant in space, in the sky ... and they show a manifold
military array' (Ps.ii,213).
44. (x) But the succeeding of such and such work through such and such
right exertion is success in the sense of succeeding due to right exertion
applied here or there, according as it is said: 'The meaning (purpose) of
abandoning lust succeeds through renunciation, thus it is success in the
sense of succeeding due to right exertion applied here or there ... The
meaning (purpose) of abandoning all defilements succeeds through the
Arahant path, thus it is success in the sense of succeeding due to right
exertion applied here or there' (Ps.ii,213). [384] And the text here is
similar to the previous text in the illustration of right exertion, in other
words, the way. But in the Commentary it is given as follows: 'Any
work belonging to a trade such as making a cart assemblage, etc., any
medical work, the learning of the Three Vedas, the learning of the Three
Pitakas, even any work connected with ploughing, sowing, etc.—the
distinction produced by doing such work is success in the sense of suc-
ceeding due to right exertion applied here or there'.
45. So, among these ten kinds of success, only (i) success by resolve is
actually mentioned in the clause 'kinds of supernormal power (success)',
but (ii) success as transformation and (iii) success as the mind-made
[body] are needed in this sense as well.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
CHAPTER XII
THE SUPERNORMAL POWERS
(Iddhividha-niddesa)
[THE BENEFITS OF CONCENTRATION (CONTINUED)]
1. [373] It was said above with reference to the mundane kinds of
direct-knowledge that this development of concentration 'provides ...
the benefit of the kinds of direct-knowledge' (Ch. XI, §122). Now in or-
der to perfect those kinds of direct-knowledge the task must be under-
taken by a meditator who has reached the fourth jhana in the earth
kasina, and so on. And in doing this, not only will this development of
concentration have provided benefits in this way, it will also have be-
come more advanced; and when he thus possesses concentration so de-
veloped as to have both provided benefits and become more advanced,
he will then more easily perfect the development of understanding. So
meanwhile we shall deal with the explanation of the kinds of direct-
knowledge now.
[THE FIVE KINDS OF DIRECT-KNOWLEDGE]
2. In order to show the benefits of developing concentration to clans-
men whose concentration has reached the fourth jhana, and in order to
teach progressively refined Dhamma, five kinds of mundane direct-knowl-
edge have been described by the Blessed One. They are: (1) the kinds of
supernormal power, described in the way beginning 'When his concen-
trated mind is thus purified, bright, unblemished, rid of defilement, and
has become malleable, wieldy, steady, and attained to imperturbability,
1
he directs, he inclines, his mind to the kinds of supernormal power. He
wields the various kinds of supernormal power. Having been one, he
becomes many ...' (D.i,77); (2) the knowledge of the divine ear element;
(3) the knowledge of penetration of minds; (4) the knowledge of recol-
lection of past life; and (5) the knowledge of the passing away and reap-
pearance of beings.
[(1)THE KINDS OF SUPERNORMAL POWER]
If a meditator wants to begin performing the transformation by
supernormal power described as 'Having been one, he becomes many',
etc., he must achieve the eight attainments in each of the eight kasinas
ending with the white kasina. He must also have complete control of
his mind in the following fourteen ways: [374] (i) in the order of the
kasinas, (ii) in the reverse order of the kasinas, (iii) in the order and
reverse order of the kasinas, (iv) in the order of the jhanas, (v) in the
reverse order of the jhanas (vi) in the order and reverse order of the
jhanas, (vii) skipping jhanas, (viii) skipping kasinas, (ix) skipping jhanas
and kasinas, (x) transposition of factors, (xi) transposition of object, (xii)
transposition of factors and object, (xiii) definition of factors, and (xiv)
definition of object.
3. But what is
4
in the order of the kasinas' here? ... What is 'definition
of object'?
(i) Here a bhikkhu attains jhana in the earth kasina, after that in the
water kasina, and so progressing through the eight kasinas, doing so
even a hundred times, even a thousand times, in each one. This is called
in the order of the kasinas, (ii) Attaining them in like manner in reverse
order, starting with the white kasina, is called in the reverse order of the
kasinas. (iii) Attaining them again and again in forward and reverse
order, from the earth kasina up to the white kasina and from the white
kasina back to the earth kasina, is called in the order and reverse order
of the kasinas.
4. (iv) Attaining again and again from the first jhana up to the base
consisting of neither perception nor non-perception is called in the order
of the jhanas. (v) Attaining again and again from the base consisting of
neither perception nor non-perception back to the first jhana is called in
the reverse order of the jhanas. (vi) Attaining in forward and reverse
order, from the first jhana up to the base consisting of neither perception
nor non-perception and from the base consisting of neither perception
nor non-perception back to the first jhana, is called in the order and
reverse order of the jhanas.
5. (vii) He skips alternate jhanas without skipping the kasinas in the
following way: having first attained the first jhana in the earth kasina, he
attains the third jhana in that same kasina, and after that, having removed
[the kasina (Ch. X, §6), he attains] the base consisting of boundless
space, after that the base consisting of nothingness. This is called skip-
ping jhanas. And that based on the water kasina, etc., should be con-
strued similarly, (viii) When he skips alternate kasinas without skipping
jhanas in the following way: having attained the first jhana in the earth
kasina, he again attains that same jhana in the fire kasina and then in the
blue kasina and then in the red kasina, this is called skipping kasinas.
(ix) When he skips both jhanas and kasinas in the following way: having
attained the first jhana in the earth kasina, he next attains the third in the
fire kasina, next the base consisting of boundless space after removing
the blue kasina, next the base consisting of nothingness [arrived at] from
the red kasina, this is called skipping jhanas and kasinas.
6. (x) Attaining the first jhana in the earth kasina [375] and then at-
taining the others in that same kasina is called transposition of factors.
(xi) Attaining the first jhana in the earth kasina and then that same jhana
in the water kasina ... in the white kasina is called transposition of
object, (xii) Transposition of object and factors together takes place in
the following way: he attains the first jhana in the earth kasina, the
second jhana in the water kasina, the third in the fire kasina, the fourth in
the air kasina, the base consisting of boundless space by removing the
blue kasina, the base consisting of boundless consciousness [arrived at]
from the yellow kasina, the base consisting of nothingness from the red
kasina, and the base consisting of neither perception nor non-perception
from the white kasina. This is called transposition of factors and object.
7. (xiii) The defining of only the jhana factors by defining the first
jhana as five-factored, the second as three-factored, the third as two-
factored, and likewise the fourth, the base consisting of boundless space,
... and the base consisting of neither perception nor non-perception, is
called definition of factors, (xiv) Likewise, the defining of only the ob-
ject as 'This is the earth kasina', 'This is the water kasina' ... 'This is the
white kasina', is called definition of object. Some would also have 'de-
fining of factors and object'; but since that is not given in the commen-
taries it is certainly not a heading in the development.
8. It is not possible for a meditator to begin to accomplish transforma-
tion by supernormal power unless he has previously completed his de-
velopment by controlling his mind in these fourteen ways. Now the
kasina preliminary work is difficult for a beginner and only one in a
hundred or a thousand can do it. The arousing of the sign is difficult for
one who has done the preliminary work and only one in a hundred or a
thousand can do it. To extend the sign when it has arisen and to reach
absorption is difficult and only one in a hundred or a thousand can do it.
To tame one's mind in the fourteen ways after reaching absorption is
difficult and only one in a hundred or a thousand can do it. The transfor-
mation by supernormal power after training one's mind in the fourteen
ways is difficult and only one in a hundred or a thousand can do it.
Rapid response after attaining transformation is difficult and only one in
a hundred or a thousand can do it.
9. Like the Elder Rakkhita who, eight years after his full admission to
the Order, was in the midst of thirty thousand bhikkhus possessing su-
pernormal power who had come to attend upon the sickness of the Elder
MahA-Rohana-Gutta at Therambatthala. [376] His feat is mentioned un-
der the earth kasina (Ch. IV, §135). Seeing his feat, an elder said, 'Friends,
if Rakkhita had not been there, we should have been put to shame. [It
could have been said] "They were unable to protect the royal naga." So
we ourselves ought to go about [with out abilities perfected], just as it is
proper (for soldiers) to go about with weapons cleaned of stains'. The
thirty thousand bhikkhus heeded the elder's advice and achieved rapid
response.
10. And helping another after acquiring rapidity in responding is diffi-
cult and only one in a hundred or a thousand can so it. Like the elder
who gave protection against the rain of embers by creating earth in the
sky, when the rain of embers was produced by Mara at the
Giribhandavahana offering.
2
11. It is only in Buddhas, Paccekabuddhas, chief disciples, etc., who
have vast previous endeavour behind them, that this transformation by
supernormal power and other such special qualities as the discrimina-
tions are brought to success simply with the attainment of Arahantship
and without the progressive course of development of the kind just de-
scribed.
12. So just as when a goldsmith wants to make some kind of ornament,
he does so only after making the gold malleable and wieldy by smelting
it, etc., and just as when a potter wants to make some kind of vessel, he
does so only after making the clay well kneaded and malleable, a begin-
ner too must likewise prepare for the kinds of supernormal powers by
controlling his mind in these fourteen ways; and he must do so also by
making his mind malleable and wieldy both by attaining under the head-
ings of zeal, consciousness, energy, and inquiry,
3
and by mastery in
adverting, and so on. But one who already has the required condition for
it owing to practice in previous lives need only prepare himself by ac-
quiring mastery in the fourth jhana in the kasinas.
13. Now the Blessed One showed how the preparation should be done
in saying 'When his concentrated mind', and so on. Here is the explana-
tion, which follows the text (see §2). Herein, he is a meditator who has
attained the fourth jhana. Thus signifies the order in which the fourth
jhana comes; having obtained the fourth jhana in this order beginning
with attaining the first jhana, is what is meant. Concentrated: concen-
trated by means of the fourth jhana. Mind: fine-material-sphere con-
sciousness.
14. But as to the words 'purified', etc., it is purified by means of the
state of mindfulness purified by equanimity. [377] It is bright precisely
because it is purified; it is limpid (see A.i,10), is what is meant. It is
unblemished since the blemishes consisting of greed, etc., are eliminated
by the removal of their conditions consisting of bliss, and the rest. It is
rid of defilement precisely because it is unblemished; for it is by the
blemish that the consciousness becomes defiled. It has become malleable
because it is well developed; it suffers mastery, is what is meant, for
consciousness that suffers mastery is called 'malleable'. It is wieldy
(Jkammaniya) precisely because it is malleable; it suffers being worked
{kammakkhama), is fit to be worked (kammayogga), is what is meant.
15. For a malleable consciousness is wieldy, like well-smelted gold; and
it is both of these because it is well developed, according as it is said:
'Bhikkhus, I do not see any one thing that, when developed and culti-
vated, becomes so malleable and wieldy as does the mind' (A.i,9).
16. It is steady because it is steadied in this purifiedness, and the rest. It
is attained to imperturbability (anehjappatta) precisely because it is
steady; it is motionless, without perturbation (nirinjana), is what is meant.
Or alternatively, it is steady because steady in its own masterability
through malleability and wieldiness, and it is attained to imperturbabil-
ity because it is reinforced by faith, and so on.
17. For consciousness reinforced by faith is not perturbed by faithless-
ness; when reinforced by energy, it is not perturbed by idleness; when
reinforced by mindfulness, it is not perturbed by negligence; when rein-
forced by concentration, it is not perturbed by agitation; when reinforced
by understanding, it is not perturbed by ignorance; and when illumi-
nated, it is not perturbed by the darkness of defilement. So when it is
reinforced by these six states, it is attained to imperturbability.
18. Consciousness possessing these eight factors in this way is suscep-
tible of being directed to the realization by direct-knowledge of states
realizable by direct-knowledge.
19. Another method: It is concentrated by means of fourth-jhana con-
centration. It is purified by separation from the hindrances. It is bright
owing to the surmounting of applied thought and the rest. It is unblem-
ished owing to absence of evil wishes based on the obtainment of jhana.
4
It is rid of defilement owing to the disappearance of the defilements of
the mind consisting in covetousness, etc.; and both of these should be
understood according to the Anangana Sutta (M. Sutta 5) and the Vattha
Sutta (M. Sutta 7). It is become malleable by masterability. It is wieldy
by reaching the state of a road to power (§50). It is steady and attained
to imperturbability by reaching the refinement of completed develop-
ment; the meaning is that according as it has attained imperturbability so
it is steady. And the consciousness possessing these eight factors in this
way [378] is susceptible of being directed to the realization by direct-
knowledge of states realizable by direct-knowledge, since it is the basis,
the proximate cause, for them.
20. He directs, he inclines, his mind to the kinds of supernormal power
(iddhi-vidha—lit. kinds of success): here 'success' (iddhi) is the success
of succeeding (ijjhana); in the sense of production, in the sense of ob-
tainment, is what is meant. For what is produced and obtained is called
'successful', according as it is said, 'When a mortal desires, if his desire
is fulfilled' (samijjhati) (Sn. 766), and likewise: 'Renunciation succeeds
(ijjhati), thus it is a success (iddhi) ... It metamorphoses (patiharati)
[lust], thus it is a metamorphosis (pdtihdriya)
5
... The Arahant path suc-
ceeds, thus it is a success ... It metamorphoses [all defilements], thus it
is a metamorphosis' (Ps.ii,229).
21. Another method: success is in the sense of succeeding. That is a
term for the effectiveness of the means; for effectiveness of the means
succeeds with the production of the result intended, according as it is
said: 'This householder Citta is virtuous and magnanimous. If he should
aspire, "Let me in the future become a Wheel-turning Monarch", being
virtuous, he will succeed in his aspiration, because it is purified (S.iv,303).
22. Another method: beings succeed by its means, thus it is success.
They succeed, thus they are successful; they are enriched, promoted, is
what is meant.
That [success (power)] is often kinds, according as it is said, 'Kinds
of success: ten kinds of success', after which it is said further: 'What ten
kinds of success? Success by resolve, success as transformation, success
as the mind-made [body], success by intervention of knowledge, success
by intervention of concentration, noble ones' success, success born of
kamma result, success of the meritorious, success through the sciences,
success in the sense of succeeding due to right exertion applied here or
there' (Ps.ii,205).
23. (i) Herein, the success shown in the exposition [of the above sum-
mary] thus, 'Normally one, he adverts to [himself as] many or a hundred
or a thousand or a hundred thousand; having adverted, he resolves with
knowledge "Let me be many" ' (Ps.ii,207), is called success by resolve
because it is produced by resolving.
24. (ii) That given as follows, 'Having abandoned his normal form, he
shows [himself in] the form of a boy or the form of a serpent ... or he
shows a manifold military array' (Ps.ii,210), is called success as trans-
formation because of the abandoning and alteration of the normal form.
[379]
25. (iii) That given in this way, 'Here a bhikkhu creates out of this body
another body possessing visible form, mind-made' (Ps.ii,210), is called
success as the mind-made (body) because it occurs as the production of
another, mind-made, body inside the body.
26. (iv) A distinction brought about by the influence of knowledge ei-
ther before the arising of the knowledge or after it or at that moment is
called success by intervention of knowledge', for this is said: 'The mean-
ing (purpose) as abandoning perception of permanence succeeds through
contemplation of impermanence, thus it is success by intervention of
knowledge ... The meaning (purpose) as abandoning all defilements suc-
ceeds through the Arahant path, thus it is success by intervention of
knowledge. There was success by intervention of knowledge in the ven-
erable Bakkula. There was success by intervention of knowledge in the
venerable Sahkicca. There was success by intervention of knowledge in
the venerable Bhutapala' (Ps.ii,211).
27. Herein, when the venerable Bakkula as an infant was being bathed
in the river on an auspicious day", he fell into the stream through the
negligence of his nurse. A fish swallowed him and eventually came to
the bathing place at Benares. There it was caught by a fisherman and
sold to a rich man's wife. The fish interested her, and thinking to cook it
herself, she slit it open. When she did so, she saw the child like a golden
image in the fish's stomach. She was overjoyed, thinking 'At last I have
got a son'. So the venerable Bakkula's safe survival in a fish's stomach
in his last existence is called 'success by intervention of knowledge'
because it was brought about by the influence of the Arahant-path knowl-
edge due to be obtained by [him in] that life. But the story should be told
in detail (see MA.iv,190).
28. The Elder Sahkicca's mother died while he was still in her womb.
At the time of her cremation she was pierced by stakes and placed on a
pyre. The infant received a wound on the corner of his eye from the
point of a stake and made a sound. Then, thinking that the child must be
alive, they took down the body and opened its belly. They gave the child
to the grandmother. Under her care he grew up, and eventually he went
forth and reached Arahantship together with the discriminations. So the
venerable Sahkicca's safe survival on the pyre is called 'success by
intervention of knowledge' in the way just stated (see DhA.ii,240).
29. The boy BhutapAla's father was a poor man in Rajagaha. [380] He
went into the forest with a cart to get a load of wood. It was evening
when he returned to the city gate. Then his oxen slipped the yoke and
escaped into the city. He seated the child beside the cart and went into
the city after the oxen. Before he could come out again the gate was
closed. The child's safe survival through the three watches of the night
outside the city in a place infested by wild beasts and spirits is called
'success by intervention of knowledge' in the way just stated. But the
story should be told in detail.
30. (v) A distinction brought about by the influence of serenity either
before the concentration or after it or at that moment is called success by
intervention of concentration, for this is said: 'The meaning (purpose) as
abandoning the hindrances succeeds by means of the first jhana, thus it
is success by intervention of concentration ... The meaning (purpose) as
abandoning the base consisting of nothingness succeeds by means of the
attainment of the base consisting of neither perception nor non-percep-
tion, thus it is success by intervention of concentration. There was suc-
cess by intervention of concentration in the venerable SAriputta ... in the
venerable Sanjiva ... in the venerable Khanu-Kondanna ... in the
lay woman devotee Uttara ... in the lay-woman devotee SAmAvati'
(Ps.ii,211-12).
31. Herein, while the venerable SAriputta was living with the Elder Maha-
Moggallana at Kapotakandara he was sitting in the open on a moonlit
night with his hair newly cut. Then a wicked spirit, though warned by
his companion, gave him a blow on the head, the noise of which was like
a thunder clap. At the time the blow was given the elder was absorbed in
an attainment; consequently he suffered no harm from the blow. This
was success by intervention of concentration in that venerable one. The
story is given in the UdAna too (Ud. 39).
32. While the Elder Sanjiva was in the attainment of cessation, cow-
herds, etc., who noticed him thought he was dead. They brought grass
and sticks and cowdung and set fire to them. Not even a corner of the
elder's robe was burnt. This was success by intervention of concentra-
tion in him because it was brought about by the influence of the serenity
occurring in his successive attainment [of each of the eight jhanas pre-
ceding cessation]. But the story is given in the Suttas too (M.i,333).
33. The Elder Khanu-Kondanna was naturally gifted in attainments. He
was sitting absorbed in attainment one night in a certain forest. [381]
Five hundred robbers came by with stolen booty. Thinking that no one
was following them and needing rest, they put the booty down. Believ-
ing the elder was a tree stump (khdnuka), they piled all the booty on him.
The elder emerged at the predetermined time just as they were about to
depart after resting, at the very time in fact when the one who had put his
booty down first was picking it up. When they saw the elder move, they
cried out in fear. The elder said, 'Do not be afraid, lay followers; I am a
bhikkhu'. They came and paid homage. Such was their confidence in the
elder that they went forth into homelessness, and they eventually reached
Arahantship together with the discriminations. The absence here of harm
to the elder, covered as he was by five hundred bundles of goods, was
success by intervention of concentration (see DhA.ii,254).
34. The lay woman devotee UttarA was the daughter of a rich man called
Punnaka. A harlot called SirimA, who was envious of her, poured a basin
of hot oil over her head. At that moment UttarA had attained [jhana in]
lovingkindness. The oil ran off her like water on a lotus leaf. This was
successs by intervention of concentration in her. But the story should be
given in detail (see DhA.iii,310; AA.i,451).
35. King Udena's chief queen was called SAmavati. The brahman
Magandiya, who aspired to elevate his own daughter to the position of
chief queen, put a poisonous snake into Samavati's lute. Then he told the
king, 'SAmAvati wants to kill you, sire. She is carrying a poisonous snake
about in her lute*. When the king found it, he was furious. Intending to
kill her, he took his bow and aimed a poisoned arrow. Samavatf with her
retinue pervaded the king with lovingkindness. The king stood trem-
bling, unable either to shoot the arrow or to put it away. Then the queen
said to him,
4
What is it, sire, are you tired?'.—*Yes, I am tired'.—'Then
put down the bow'. The arrow fell at the king's feet. Then the queen
advised him, 'Sire, one should not hate one who has no hate'. So the
king's not daring to release the arrow was success by intervention of
concentration in the lay woman Samavati (see DhA.i,216; AA.i,443).
36. (vi) That which consists in dwelling perceiving the unrepulsive in
the repulsive, etc., is called noble ones* success, according as it is said:
'What is noble ones' success? Here if a bhikkhu should wish, "May I
dwell perceiving the unrepulsive in the repulsive", he dwells perceiving
the unrepulsive in that ... he dwells in equanimity towards that, mindful
and fully aware' (Ps.ii,212). [382] This is called 'noble ones' success'
because it is only produced in noble ones who have reached mind mas-
tery.
37. For if a bhikkhu with cankers destroyed possesses this kind of suc-
cess, then when in the case of a disagreeable object he is practising per-
vasion with lovingkindness or giving attention to it as elements, he dwells
perceiving the unrepulsive; or when in the case of an agreeable object he
is practising pervasion with foulness or giving attention to it as imper-
manent, he dwells perceiving the repulsive. Likewise, when in the case
of the repulsive and unrepulsive he is practising that same pervasion
with lovingkindness or giving attention to it as elements, he dwells per-
ceiving the unrepulsive; and when in the case of the unrepulsive and
repulsive he is practising that same pervasion with foulness or giving at-
tention to it as impermanent, he dwells perceiving the repulsive. But
when he is exercising the six-factored equanimity in the following way,
'On seeing a visible object with the eye, he is neither glad nor ... '
(Ps.ii,213), etc., then rejecting both the repulsive and the unrepulsive, he
dwells in equanimity, mindful and fully aware.
38. For the meaning of this is expounded in the PatisambhidA in the way
beginning: 'How does he dwell perceiving the unrepulsive in the repul-
sive? In the case of a disagreeable object he pervades it with lovingkind-
ness or he treats it as elements' (Ps.ii,212). Thus it is called 'noble ones'
success' because it is only produced in noble ones who have reached
mind mastery.
39. (vii) That consisting in travelling through the air in the case of
winged birds, etc., is called success born of kamma result, according as
it is said: 'What is success born of kamma result? That in all winged
birds, in all deities, in some human beings, in some inhabitants of states
of loss, is success born of kamma result' (Ps.ii,213). For here it is the
capacity in all winged birds to travel through the air without jhana or
insight that is success born of kamma result; and likewise that in all
deities, and some human beings, at the beginning of the aeon, and like-
wise that in some inhabitants of states of loss such as the female spirit
Piyahkara's mother (see SA.), Uttara's mother (PvA.140), PhussamittA,
DhammaguttA, and so on.
40. (viii) That consisting in travelling through the air, etc., in the case of
Wheel-turning Monarchs, etc., is called success of the meritorious,
according as it is said: 'What is success of the meritorious? The Wheel-
turning Monarch travels through the air with his fourfold army, even
with his grooms and shepherds. The householder Jotika had the suc-
cess of the meritorious. The householder Jatilaka had the success of the
meritorious. [383] The householder Ghosita had the success of the meri-
torious. The householder Mendaka had the success of the meritorious.
That of the five very meritorious is success of the meritorious' (Ps.ii,
213). In brief, however, it is the distinction that consists in succeeding
when the accumulated merit comes to ripen that is success of the merito-
rious.
41. A crystal palace and sixty-four wishing trees cleft the earth and
sprang into existence for the householder. Jotika. That was success of the
meritorious in his case (DhA.iv,207). A golden rock of eighty cubits
[high] was made for Jatilaka (DhA.iv,216). Ghosita's safe survival when
attempts were made in seven places to kill him was success of the meri-
torious (DhA.i,174). The appearance to Mendaka (=Ram) of rams
(mendaka) made of the seven gems in a place the size of one sitd6
was
success of the meritorious in Mendaka (DhA.iii,364).
42. The 'five very meritorious' are the rich man Mendaka, his wife
Candapadumasiri, his son the rich man Dhananjaya, his daughter-in-law
SumanadevI, and his slave Punna. When the rich man [Mendaka] washed
his head and looked up at the sky, twelve thousand five hundred meas-
ures were filled for him with red rice from the sky. When his wife took a
nAli measure of cooked rice, the food was not used up though she served
the whole of Jambudipa with it. When his son took a purse containing a
thousand [ducats (kahdpana)], the ducats were not exhausted even though
he made gifts to all the inhabitants of Jambudipa. When his daughter-in-
law took a pint (tumha) measure of paddy, the grain was not used up
even when she shared it out among all the inhabitants of Jambudipa.
When the slave ploughed with a single ploughshare, there were fourteen
urrows, seven on each side (see Vin.i,240; DhA.i,384). This was suc-
cess of the meritorious in them.
43. (ix) That beginning with travelling through the air in the case of
masters of the sciences is success through the sciences, according as it is
said: 'What is success through the sciences? Masters of the sciences,
having pronounced their scientific spells, travel through the air, and they
show an elephant in space, in the sky ... and they show a manifold
military array' (Ps.ii,213).
44. (x) But the succeeding of such and such work through such and such
right exertion is success in the sense of succeeding due to right exertion
applied here or there, according as it is said: 'The meaning (purpose) of
abandoning lust succeeds through renunciation, thus it is success in the
sense of succeeding due to right exertion applied here or there ... The
meaning (purpose) of abandoning all defilements succeeds through the
Arahant path, thus it is success in the sense of succeeding due to right
exertion applied here or there' (Ps.ii,213). [384] And the text here is
similar to the previous text in the illustration of right exertion, in other
words, the way. But in the Commentary it is given as follows: 'Any
work belonging to a trade such as making a cart assemblage, etc., any
medical work, the learning of the Three Vedas, the learning of the Three
Pitakas, even any work connected with ploughing, sowing, etc.—the
distinction produced by doing such work is success in the sense of suc-
ceeding due to right exertion applied here or there'.
45. So, among these ten kinds of success, only (i) success by resolve is
actually mentioned in the clause 'kinds of supernormal power (success)',
but (ii) success as transformation and (iii) success as the mind-made
[body] are needed in this sense as well.
Visuddhimagga - Concentration—Conclusion: Nutriment and the Elements - Development of concentration—conclusion
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[DEVELOPMENT OF CONCENTRATION—CONCLUSION]
118. This completes in all its aspects the commentary on the meaning of
the clause 'How should it be developed?', in the set of questions begin-
ning with 'What is concentration?', which was formulated in order to
show the method of development of concentration in detail (see Ch. III,
§1).
119. This concentration as intended here is twofold, that is to say, access
concentration and absorption concentration. Herein, the unification [of
mind] in the case of ten meditation subjects and in the consciousness
preceding absorption [in the case of the remaining meditation subjects]
44
is access concentration. The unification of mind in the case of the
remaining meditation subjects is absorption concentration. And so it is
developed in two forms with the development of these meditation sub-
jects. Hence it was said above: 'This completes in all its aspects the
commentary on the meaning of the clause "How should it be devel-
oped?" '.
[THE BENEFITS OF DEVELOPING CONCENTRATION]
120. The question (viii) WHAT ARE THE BENEFITS OF THE DEVEL-
OPMENT OF CONCENTRATION ? was also asked, however (Ch. III,
§1). Herein, the benefits of the development of concentration are five-
fold, as a blissful abiding here and now, and so on. For the development
of absorption concentration provides the benefit of a blissful abiding
here and now for the Arahants with cankers destroyed who develop con-
centration, thinking 'We shall attain and dwell with unified mind for a
whole day'. Hence the Blessed One said: 'But, Cunda, it is not these that
are called effacement in the noble ones' discipline; these are called bliss-
ful abidings in the noble ones' discipline' (M.i,40).
121. When ordinary people and trainers develop it, thinking, 'After emerg-
ing we shall exercise insight with concentrated consciousness', the de-
velopment of absorption concentration provides them with the benefit of
insight by serving as the proximate cause for insight, and so too does
access concentration as a method of arriving at wide open [conditions] in
crowded [circumstances].
45
Hence the Blessed One said: 'Bhikkhus, de-
velop concentration; a bhikkhu who is concentrated understands cor-
rectly' (S.iii,13).
122. But when they have already produced the eight attainments and
then, aspiring to the kinds of direct-knowledge described in the way
beginning 'Having been one, he becomes many' (Ch. XII, §2), they pro-
duce them by entering upon jhana as the basis for direct-knowledge and
emerging from it, then the development of absorption concentration pro-
vides for them the benefit of the kinds of direct-knowledge, since it
becomes the proximate cause for the kinds of direct-knowledge when-
ever there is an occasion. Hence the Blessed One said: 'He attains the
ability to be a witness, through realization by direct-knowledge, of any
state realizable by direct-knowledge to which his mind inclines, when-
ever there is an occasion' (M.iii,96; A.i,254). [372]
123. When ordinary people have not lost their jhana, and they aspire to
rebirth in the BrahmA-world thus, 'Let us be reborn in the Brahma-
world', or even though they do not make the actual aspiration, then the
development of absorption concentration provides them with the benefits
of an improved form of existence since it ensures that for them. Hence
the Blessed One said: 'Where do they reappear after developing the first
jhana limitedly? They reappear in the company of the deities of Brahma's
Retinue' (Vbh. 424), and so on. And even the development of access
concentration ensures an improved form of existence in the happy desti-
nies of the sensual sphere.
124. But when noble ones who have already produced the eight attain-
ments develop concentration, thinking, 'We shall enter upon the attain-
ment of cessation, and by being without consciousness for seven days
we shall abide in bliss here and now by reaching the cessation that is
nibbana', then the development of absorption concentration provides for
them the benefit of cessation. Hence it is said: 'Understanding as mas-
tery owing to ... sixteen kinds of behaviour of knowledge, and to nine
kinds of behaviour of concentration, is knowledge of the attainment of
cessation' (Ps.i,97; see Ch. XXIII, 18f.).
125. That is how this benefit of the development of concentration is
fivefold as a blissful abiding here and now, and so on.
So wise men fail not in devotion
To the pursuit of concentration:
It cleans defiling stains* pollution,
46
And brings rewards past calculation.
126. And at this point in the Path of Purification, which is taught under
the headings of virtue, concentration and understanding in the stanza,
'When a wise man, established well in virtue ...' , concentration has been
fully explained.
The eleventh chapter concluding 'The Descrip-
tion of Concentration' in the Path of Purification
composed for the purpose of gladdening good
people.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[DEVELOPMENT OF CONCENTRATION—CONCLUSION]
118. This completes in all its aspects the commentary on the meaning of
the clause 'How should it be developed?', in the set of questions begin-
ning with 'What is concentration?', which was formulated in order to
show the method of development of concentration in detail (see Ch. III,
§1).
119. This concentration as intended here is twofold, that is to say, access
concentration and absorption concentration. Herein, the unification [of
mind] in the case of ten meditation subjects and in the consciousness
preceding absorption [in the case of the remaining meditation subjects]
44
is access concentration. The unification of mind in the case of the
remaining meditation subjects is absorption concentration. And so it is
developed in two forms with the development of these meditation sub-
jects. Hence it was said above: 'This completes in all its aspects the
commentary on the meaning of the clause "How should it be devel-
oped?" '.
[THE BENEFITS OF DEVELOPING CONCENTRATION]
120. The question (viii) WHAT ARE THE BENEFITS OF THE DEVEL-
OPMENT OF CONCENTRATION ? was also asked, however (Ch. III,
§1). Herein, the benefits of the development of concentration are five-
fold, as a blissful abiding here and now, and so on. For the development
of absorption concentration provides the benefit of a blissful abiding
here and now for the Arahants with cankers destroyed who develop con-
centration, thinking 'We shall attain and dwell with unified mind for a
whole day'. Hence the Blessed One said: 'But, Cunda, it is not these that
are called effacement in the noble ones' discipline; these are called bliss-
ful abidings in the noble ones' discipline' (M.i,40).
121. When ordinary people and trainers develop it, thinking, 'After emerg-
ing we shall exercise insight with concentrated consciousness', the de-
velopment of absorption concentration provides them with the benefit of
insight by serving as the proximate cause for insight, and so too does
access concentration as a method of arriving at wide open [conditions] in
crowded [circumstances].
45
Hence the Blessed One said: 'Bhikkhus, de-
velop concentration; a bhikkhu who is concentrated understands cor-
rectly' (S.iii,13).
122. But when they have already produced the eight attainments and
then, aspiring to the kinds of direct-knowledge described in the way
beginning 'Having been one, he becomes many' (Ch. XII, §2), they pro-
duce them by entering upon jhana as the basis for direct-knowledge and
emerging from it, then the development of absorption concentration pro-
vides for them the benefit of the kinds of direct-knowledge, since it
becomes the proximate cause for the kinds of direct-knowledge when-
ever there is an occasion. Hence the Blessed One said: 'He attains the
ability to be a witness, through realization by direct-knowledge, of any
state realizable by direct-knowledge to which his mind inclines, when-
ever there is an occasion' (M.iii,96; A.i,254). [372]
123. When ordinary people have not lost their jhana, and they aspire to
rebirth in the BrahmA-world thus, 'Let us be reborn in the Brahma-
world', or even though they do not make the actual aspiration, then the
development of absorption concentration provides them with the benefits
of an improved form of existence since it ensures that for them. Hence
the Blessed One said: 'Where do they reappear after developing the first
jhana limitedly? They reappear in the company of the deities of Brahma's
Retinue' (Vbh. 424), and so on. And even the development of access
concentration ensures an improved form of existence in the happy desti-
nies of the sensual sphere.
124. But when noble ones who have already produced the eight attain-
ments develop concentration, thinking, 'We shall enter upon the attain-
ment of cessation, and by being without consciousness for seven days
we shall abide in bliss here and now by reaching the cessation that is
nibbana', then the development of absorption concentration provides for
them the benefit of cessation. Hence it is said: 'Understanding as mas-
tery owing to ... sixteen kinds of behaviour of knowledge, and to nine
kinds of behaviour of concentration, is knowledge of the attainment of
cessation' (Ps.i,97; see Ch. XXIII, 18f.).
125. That is how this benefit of the development of concentration is
fivefold as a blissful abiding here and now, and so on.
So wise men fail not in devotion
To the pursuit of concentration:
It cleans defiling stains* pollution,
46
And brings rewards past calculation.
126. And at this point in the Path of Purification, which is taught under
the headings of virtue, concentration and understanding in the stanza,
'When a wise man, established well in virtue ...' , concentration has been
fully explained.
The eleventh chapter concluding 'The Descrip-
tion of Concentration' in the Path of Purification
composed for the purpose of gladdening good
people.
Visuddhimagga - Concentration—Conclusion: Nutriment and the Elements - Definition of the four elements III
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(3) WITH CHARACTERISTICS IN BRIEF]
84. But if his meditation subject is still not successful when he gives his
attention to it in this way, then he should develop it with characteristics
in brief How? In the twenty components the characteristic of stiffened-
ness should be defined as the earth element, and the characteristic of
cohesion, which is there too, as the water element, and the characteristic
of maturing (ripening), which is there too, as the fire element, and the
characteristic of distension, which is there too, as the air element. In the
twelve components the characteristic of cohesion should be defined as
the water element, the characteristic of maturing (ripening), which is
there too, as the fire element, the characteristic of distension, which is
there too, as the air element, and the characteristic of stiffenedness,
which is there too, as the earth element. In the four components the char-
acteristic of maturing (ripening) should be defined as the fire element,
the characteristic of distension unresolvable (inseparable) from it as the
air element, [364] the characteristic of stiffenedness as the earth element,
and the characteristic of cohesion as the water element. In the six compo-
nents the characteristic of distension should be defined as the air ele-
ment, the characteristic of stiffenedness there too as the earth element,
the characteristic of cohesion as the water element, and the characteristic
of maturing (ripening) as the fire element.
As he defines them in this way the elements become evident to him.
As he adverts to them and gives attention to them again and again access
concentration arises in him in the way already stated.
[(4) WITH CHARACTERISTICS BY ANALYSIS]
85. However, if he still does not succeed with his meditation subject
when he gives his attention to it in this way, then he should develop it
with characteristics by analysis. How? After discerning head hairs, etc.,
in the way already described, the characteristic of stiffenedness in head
hairs should be defined as the earth element, the characteristic of cohe-
sion there too as the water element, the characteristic of maturing (ripen-
ing) as the fire element, and the characteristic of distension as the air
element. The four elements should be defined in this way in the case of
each component.
As he defines them in this way the elements become evident to him.
As he adverts and gives attention to them again and again access concen-
tration arises in him in the way already described.
[ADDITIONAL WAYS OF GIVING ATTENTION]
86. In addition, attention should be given to the elements in the follow-
ing ways: (1) as to word meaning, (2) by groups, (3) by particles, (4) by
characteristic, etc., (5) as to how originated, (6) as to variety and unity,
(7) as to resolution (separability) and non-resolution (inseparability), (8)
as to the similar and the dissimilar, (9) as to distinction between internal
and external, (10) as to inclusion, (11) as to condition, (12) as to lack of
conscious reaction, (13) as to analysis of conditions.
87. 1. Herein, one who gives his attention to them as to word meaning
should do so separately and generally thus: [separately] it is earth (pa-
thavi) because it is spread out (patthata); it flows (appoti) or it glides
(dpiyati) or it satisfies (appdyati), thus it is water (dpo); it heats (tejati),
thus it is fire (tejo)\ it blows (vdyati), thus it is air (ydyo). But without
differentiation they are elements (dhdtu) because of bearing (dhdrana)
their own characteristics, because of grasping (dddna) suffering, and be-
cause of sorting out (adhdna) suffering (see Ch. XV, §19).
29
This is how
they should be given attention as to word meaning.
88. 2. By groups: there is the earth element described under the twenty
aspects (modes) beginning with head hairs, body hairs, and also the
water, element described under the twelve (modes) aspects beginning
with bile, phlegm, etc. Now as to these:
Colour, odour, taste, and nutritive
Essence, and the four elements—
From combination of these eight
There comes the common usage head hairs;
And separately from these eight
30
There is no common usage head hairs.
Consequently, head hairs are only a mere group of eight states. Likewise
body hairs, [365] and the rest. A component here that is kamma-origi-
nated is a group of ten states, [that is to say, the former eight] together
with the life faculty and sex. But it is on account of respective promi-
nence [of stiffenedness or cohesion] that it comes to be styled *earth
element' or 'water element'. This is how they should be given attention
'by groups'.
89. 3. By particles: in this body the earth element taken as reduced to
fine dust and powdered to the size of the smallest atom31
might amount
to an average dona measure full; and that is held together
32
by the water
element measuring half as much. Being maintained33
by the fire element,
and distended by the air element, it does not get scattered or dissipated.
Instead of getting scattered or dissipated, it arrives at the alternative
states of the female and male sex, etc., and manifests smallness, bigness,
length, shortness, toughness, rigidity, and so on.
90. The liquid water element that is the mode of cohesion, being founded
on earth, maintained by fire, and distended by air, does not trickle or run
away.
34
Instead of trickling or running away it provides continued re-
freshments.
35
91. And here the fire element that cooks what is eaten, drunk, etc., and
is the mode of warming and has the characteristic of heat, being estab-
lished on earth, held together by water, and distended by air, maintains
this body and ensures its proper appearance. And this body, being main-
tained by it, shows no putrefaction.
92. The air element that courses through all the limbs and has the char-
acteristic of moving and distending, being founded upon earth, held
together by water, and maintained by fire, distends this body. And this
body, being distended by the latter kind of air, does not collapse, but
stands erect, and being propelled36
by the other [motile] air, it shows
intimation and it flexes and extends and it wriggles the hands and feet,
doing so in the postures comprising walking, standing, sitting and lying
down. So this mechanism of elements carries on like a magic trick,
deceiving foolish people with the male and female sex and so on.
This is how they should be given attention by particles.
93. 4. As to characteristic, etc.: he should advert to the four elements
in this way: 'The earth element—what are its characteristic, function,
manifestation?', [defining them in this way]: The earth element has the
characteristic of hardness. Its function is to act as a foundation. It is
manifested as receiving. The water element has the characteristic of
trickling. Its function is to intensify. It is manifested as holding together.
The fire element has the characteristic of heat. Its function is to mature
(maintain). It is manifested as a continued supply of softness. The air
element has the characteristic of distending. Its function is to cause mo-
tion. It is manifested as conveying.
37
This is how they should be given
attention by characteristic, and so on. [366]
94. 5. As to how originated: among the forty-two components begin-
ning with head hairs shown in the detailed treatment of the earth ele-
ment, etc., the four consisting of gorge, dung, pus, and urine are tem-
perature-originated only; the four consisting of tears, sweat, spittle, and
snot are temperature-originated and consciousness-originated only. The
fire that cooks what is eaten, etc., is kamma-originated only; in-breath
and out-breath are consciousness-originated only; all the rest are of four-
fold origination. This is how they should be given attention as to how
originated.
95. 6. As to variety and unity: there is variety in the specific character-
istics, etc., of all the elements; for the characteristic, function, and mani-
festation of the earth element is one, and those of the water element, etc.,
are different. But there is unity in them as materiality, great primary,
element, state (dhamma), impermanence, etc., notwithstanding the fact
that they are various according to [specific] characteristic, etc., and ac-
cording to origination by kamma and so on.
96. All these elements are 'instances of materiality' (rupdni) because
they do not exceed the characteristic of 'being molested' (ruppana).
They are 'great primaries' (mahdbhuta) by reason of 'great manifesta-
tion', and so on. 'By reason of "great manifestation", and so on' means
that these elements are called 'great primaries' for the following reasons,
namely, (a) manifestation of greatness, (b) likeness to great creatures,
(c) great maintenance, (d) great alteration, and (e) because they are great
and because they are entities.
97. Herein, (a) manifestation of greatness: they are manifested as great
both in a continuity that is not clung to (acquired through kamma) and in
a continuity that is clung to. For their manifestation of greatness in a
continuity that is not clung to is given in the description of the recollec-
tion of the Buddha in the way beginning:
Two times a hundred thousand [leagues]
And then four nahutas as well:
This earth, this "bearer of all wealth",
Has that much thickness, as they tell' (Ch. VII, §41).
And they are manifested on a great scale also in a continuity that is clung
to, for instance, in the bodies of fishes, turtles, deities, Danava demons,
and so on. For this is said: *Bhikkhus, there are individual creatures of a
hundred leagues in the great ocean' (A.iv,207), and so on.
98. (b) Likeness to great creatures: just as a magician turns water that is
not crystal into crystal, and turns a clod that is not gold into gold, and
shows them, and being himself neither a spirit nor a bird, shows himself
as a spirit or a bird, so too, being themselves not blue-black, they turn
themselves into blue-black derived materiality, being themselves not yel-
low ... not red ... not white, [367] they turn themselves into white
derived materiality and show that. In this way they are *great primaries'
(rnahdbhuta) in being like the great creatures (mahdbhuta) of a magi-
cian.
38
99. And just as, whomsoever the great creatures such as the spirits
(yakkha) grasp hold of (possess), they have no standing place either
inside him or outside him and yet they have no standing independently
of him, so too, these elements are not found to stand either inside or
outside each other yet they they have no standing independently of one
another. Thus they are also great primaries (mahdbhuta) in being equal
to the great creatures (mahdbhuta) such as the spirits because they have
no thinkable standing place [relative to each other].
100. And just as the great creatures known as female spirits (yakkhini)
conceal their own fearfulness with a pleasing colour; shape and gesture
to deceive beings, so too, these elements conceal each their own charac-
teristic and function classed as hardness, etc., by means of a pleasing
skin colour of women's and men's bodies, etc., and pleasing shapes of
limbs and pleasing gestures of fingers, toes and eyebrows, and they de-
ceive simple people by concealing their own functions and characteris-
tics beginning with hardness and do not allow their individual essences
to be seen. Thus they are great primaries (mahdbhuta) in being equal to
the great creatures (mahdbhuta), the female spirits, since they are de-
ceivers.
101. (c) Great maintenance: this is because they have to be sustained by
the great requisites. For these elements are great primaries (mahdbhuta)
since they have become (bhuta)y have occurred, by means of the food,
clothing, etc., which are great (mahant) [in importance] because they
have to be found every day. Or alternatively, they are great primaries
(mahdbhuta) since they are primaries whose maintenance is great.
102. (d) Great alteration: the unclung-to and the clung-to are the [basis
of] great alterations. Herein, the great alteration of the unclung-to evi-
dences itself in the emergence of an aeon (see Ch. XIII, §34), and that of
the clung-to in the disturbance of the elements [in the body]. For accord-
ingly:
The conflagration's flame bursts up
Out of the ground and races higher
And higher, right to the Brahma heaven,
When the world is burnt up by fire.
A whole world system measuring
One hundred thousand millions wide
Subsides, as with its furious waters
The flood dissolves the world beside.
One hundred thousand million leagues,
A whole world system's broad extent
Is rent and scattered, when the world
Succumbs to the air element.
The bite of wooden-mouths can make
The body stiff; to all intent,
When roused is its earth element,
It might be gripped by such a snake.
The bite of rotten-mouths can make
The body rot; to all intent,
When roused its water element,
It might be gripped by such a snake. [368]
The bite of fiery-mouths can make
The body burn; to all intent,
When roused is its fire element,
It might be gripped by such a snake.
The bite of dagger-mouths can make
The body burst; to all intent,
When roused is its air element,
It might be gripped by such a snake.
So they are great primaries {mahdbhuta) because they have become
{bhuta) [the basis of] great {mahant) alteration.
103. (e) Because they are great and because they are entities: 'great'
{mahant) because they need great effort to discern them, and 'entities'
{bhuta = become) because they are existent; thus they are great primaries
(mahdbhuta) because they are great {mahd) and because they are entities
{bhuta).
This is how all these elements are 'great primaries' by reason of
'great manifestation', and so on.
104. Again, they are elements {dhdtu) because of bearing {dhdrana) their
own characteristics, because of grasping (addnd) suffering, and because
of sorting out {ddhdna) suffering (see Ch. XV, §19), and because none
of them are exempt from the characteristic of being elements.
They are states {dhamma) owing to bearing {dhdrana) their own
characteristics and owing to their so bearing {dhdrana) for the length of
the moment appropriate to them.
39
They are impermanent in the sense of
[liability to] destruction; they are painful in the sense of [causing] terror;
they are not self in the sense of having no core [of permanence, and so
on]. Thus there is unity of all since all are materiality, great primaries,
elements, states, impermanent, and so on.
This is how they should be given attention 'as to variety and unity'.
105. 7. As to resolution {separability) and non-resolution {inseparabil-
ity): they are positionally unresolvable (inseparable) since they always
arise together in every single minimal material group consisting of the
bare octad and the others; but they are resolvable (separable) by charac-
teristic. This is how they should be given attention 'as to resolution (sep-
arability) and non-resolution (inseparability)'.
106. 8. As to the similar and dissimilar: and although they are unre-
solved (inseparable) in this way, yet the first two are similar in heavi-
ness, and so are the last two in lightness; but [for this reason] the first
two are dissimilar to the last two and the last two to the first two. This is
how they should be given attention 'as to the similar and dissimilar'.
107. 9. As to distinction between internal and external: the internal ele-
ments are the [material] support for the physical bases of consciousness,
for the kinds of intimation, and for the material faculties. They are asso-
ciated with postures, and they are of fourfold origination. The external
elements are of the opposite kind. This is how they should be given at-
tention 'as to distinction between internal and external'.
108. 10. As to inclusion: kamma-originated earth element is included
together with the other kamma-originated elements because there is no
difference in their origination. Likewise the consciousness-originated is
included together with other consciousness-originated elements. This is
how they should be given attention 'as to inclusion'.
109. 11. As to condition: the earth element, which is held together by
water, maintained by fire and distended by air, is a condition for the
other three great primaries by acting as their foundation. The water ele-
ment, which is founded on earth, maintained by fire and distended by
air, is a condition for the other three great primaries by acting as their
cohesion. The fire element, which is founded on earth, held together by
water [369] and distended by air, is a condition for the other three great
primaries by acting as their maintaining. The air element, which is founded
on earth, held together by water, and maintained by fire, is a condition
for the other three great primaries by acting as their distension. This is
how they should be given attention 'as to condition'.
110. 12. As to lack of conscious reaction: here too the earth element
does not know 'I am the earth element' or 'I am a condition by acting as
a foundation for three great primaries'. And the other three do not know
'The earth element is a condition for us by acting as a foundation for
three great primaries'. And the other three do not know 'The earth ele-
ment is a condition for us by acting as our foundation'. And similarly in
each instance. This is how they should be given attention 'as to lack of
conscious reaction'.
111. 13. As to analysis of conditions: there are four conditions for the
elements, that is to say, kamma, consciousness, nutriment, and tempera-
ture.
Herein, kamma alone is a condition for what is kamma-originated,
not consciousness and the rest. And consciousness, etc., alone are the re-
spective conditions for what is consciousness-originated, etc., not the
others. And kamma is the producing condition40
for what is kamma-
originated; it is indirectly decisive-support condition for the rest.
41
Con-
sciousness is the producing condition for what is consciousness-origi-
nated; it is postnascence condition and presence and non-disappearance
conditions for the rest. Nutriment is the producing condition for what is
nutriment-originated; it is nutriment condition and presence and non-dis-
appearance conditions for the rest. Temperature is the producing condi-
tion for what is temperature-originated; it is presence and non-disappear-
ance conditions for the rest. A kamma-originated great primary is a con-
dition for a kamma-originated great primary, and also for the conscious-
ness-originated, and so on. Likewise the consciousness-originated and
the nutriment originated. A temperature-originated great primary is a
condition for a temperature-originated great primary, and for the kamma-
originated, and so on (cf. Ch. XX, §27f.).
112. Herein, the kamma-originated earth element is a condition for the
other kamma-originated elements both as conascence, mutuality, sup-
port, presence, and non-disappearance conditions and as foundation, but
not as producing condition. It is a condition for the other [three] great
primaries in a triple continuity (see Ch. XX, §22) as support, presence
and non-disappearance conditions, but not as foundation or producing
condition. And here the water element is a condition for the remaining
three elements both as conascence, etc., conditions and as cohesion, but
not as producing condition. And for the others in a triple continuity it is
a condition as support, presence, and non-disappearance conditions too,
but not as cohesion or producing condition. And the fire element here is
a condition for the other three elements both as conascence, etc., condi-
tions and as maintaining but not as producing condition. And for the
others in a triple continuity it is a condition as support, presence, and
non-disappearance conditions too, but not as maintaining or producing
condition. And the air element here is a condition for the other three
elements [370] both as conascence, etc., conditions and as distension,
but not as producing condition. And for the others in a triple continuity it
is a condition as support, presence, and non-disappearance conditions
too, but not as distension or producing condition.
The same method applies in the case of the consciousness-origi-
nated, the nutriment-originated, and the temperature-originated earth ele-
ment, and the rest.
113. And when these elements have been made to occur through the in-
fluence of the conascence, etc., conditions:
With three in four ways to one due,
And likewise with one due to three;
With two in six ways due to two—
Thus their occurrence comes to be.
114. Taking each one, beginning with earth, there are three others whose
occurrence is due to that one, thus with three due to one their occurrence
takes place in four ways. Likewise each one, beginning with earth, oc-
curs in dependence on the other three, thus with one due to three their
occurrence takes place in four ways. But with the.last two dependent on
the first two, with the first two dependent on the last two, with the
second and fourth dependent on the first and third, with the first and
third dependent on the second and fourth, with the second and third
dependent on the first and fourth, and with the first and fourth dependent
on the second and third, they occur in six ways with two elements due to
two.
115. At the time of moving forward and moving backward (M.i,57), the
earth element among these is a condition for pressing. That, seconded by
the water element, is a condition for establishing on a foundation. But
the water element seconded by the earth element is a condition for low-
ering down. The fire element seconded by the air element is a condition
for lifting up. The air element seconded by the fire element is a condition
for shifting forwards and shifting sideways (see Ch. XX, §62f. and MA.i,
160).
This is how they should be given attention 'as to analysis of condi-
tions.'
116. As he gives his attention to them 'as to word meaning', etc., in this
way, the elements become evident to him under each heading. As he
again and again adverts, and gives attention to them access concentration
arises in the way already described. And this concentration too is called
'definition of the four elements' because it arises in one who defines the
four elements owing to the influence of his knowledge.
117. This bhikkhu who is devoted to the defining of the four elements
immerses himself in voidness and eliminates the perception of living
beings. Since he does not entertain false notions about wild beasts, spir-
its, ogres, etc., because he has abolished the perception of living beings,
he conquers fear and dread and conquers delight and aversion (bore-
dom); he is not exhilarated or depressed42
by agreeable and disagreeable
things; and as one of great understanding, he either ends in the deathless
or he is bound for a happy destiny.
Defining the four elements
Is ever the wise man's resort;
The noble meditator lion43
Will make this mighty theme his sport.
This is the description of the development of the defining of the four
elements. [371]
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[(3) WITH CHARACTERISTICS IN BRIEF]
84. But if his meditation subject is still not successful when he gives his
attention to it in this way, then he should develop it with characteristics
in brief How? In the twenty components the characteristic of stiffened-
ness should be defined as the earth element, and the characteristic of
cohesion, which is there too, as the water element, and the characteristic
of maturing (ripening), which is there too, as the fire element, and the
characteristic of distension, which is there too, as the air element. In the
twelve components the characteristic of cohesion should be defined as
the water element, the characteristic of maturing (ripening), which is
there too, as the fire element, the characteristic of distension, which is
there too, as the air element, and the characteristic of stiffenedness,
which is there too, as the earth element. In the four components the char-
acteristic of maturing (ripening) should be defined as the fire element,
the characteristic of distension unresolvable (inseparable) from it as the
air element, [364] the characteristic of stiffenedness as the earth element,
and the characteristic of cohesion as the water element. In the six compo-
nents the characteristic of distension should be defined as the air ele-
ment, the characteristic of stiffenedness there too as the earth element,
the characteristic of cohesion as the water element, and the characteristic
of maturing (ripening) as the fire element.
As he defines them in this way the elements become evident to him.
As he adverts to them and gives attention to them again and again access
concentration arises in him in the way already stated.
[(4) WITH CHARACTERISTICS BY ANALYSIS]
85. However, if he still does not succeed with his meditation subject
when he gives his attention to it in this way, then he should develop it
with characteristics by analysis. How? After discerning head hairs, etc.,
in the way already described, the characteristic of stiffenedness in head
hairs should be defined as the earth element, the characteristic of cohe-
sion there too as the water element, the characteristic of maturing (ripen-
ing) as the fire element, and the characteristic of distension as the air
element. The four elements should be defined in this way in the case of
each component.
As he defines them in this way the elements become evident to him.
As he adverts and gives attention to them again and again access concen-
tration arises in him in the way already described.
[ADDITIONAL WAYS OF GIVING ATTENTION]
86. In addition, attention should be given to the elements in the follow-
ing ways: (1) as to word meaning, (2) by groups, (3) by particles, (4) by
characteristic, etc., (5) as to how originated, (6) as to variety and unity,
(7) as to resolution (separability) and non-resolution (inseparability), (8)
as to the similar and the dissimilar, (9) as to distinction between internal
and external, (10) as to inclusion, (11) as to condition, (12) as to lack of
conscious reaction, (13) as to analysis of conditions.
87. 1. Herein, one who gives his attention to them as to word meaning
should do so separately and generally thus: [separately] it is earth (pa-
thavi) because it is spread out (patthata); it flows (appoti) or it glides
(dpiyati) or it satisfies (appdyati), thus it is water (dpo); it heats (tejati),
thus it is fire (tejo)\ it blows (vdyati), thus it is air (ydyo). But without
differentiation they are elements (dhdtu) because of bearing (dhdrana)
their own characteristics, because of grasping (dddna) suffering, and be-
cause of sorting out (adhdna) suffering (see Ch. XV, §19).
29
This is how
they should be given attention as to word meaning.
88. 2. By groups: there is the earth element described under the twenty
aspects (modes) beginning with head hairs, body hairs, and also the
water, element described under the twelve (modes) aspects beginning
with bile, phlegm, etc. Now as to these:
Colour, odour, taste, and nutritive
Essence, and the four elements—
From combination of these eight
There comes the common usage head hairs;
And separately from these eight
30
There is no common usage head hairs.
Consequently, head hairs are only a mere group of eight states. Likewise
body hairs, [365] and the rest. A component here that is kamma-origi-
nated is a group of ten states, [that is to say, the former eight] together
with the life faculty and sex. But it is on account of respective promi-
nence [of stiffenedness or cohesion] that it comes to be styled *earth
element' or 'water element'. This is how they should be given attention
'by groups'.
89. 3. By particles: in this body the earth element taken as reduced to
fine dust and powdered to the size of the smallest atom31
might amount
to an average dona measure full; and that is held together
32
by the water
element measuring half as much. Being maintained33
by the fire element,
and distended by the air element, it does not get scattered or dissipated.
Instead of getting scattered or dissipated, it arrives at the alternative
states of the female and male sex, etc., and manifests smallness, bigness,
length, shortness, toughness, rigidity, and so on.
90. The liquid water element that is the mode of cohesion, being founded
on earth, maintained by fire, and distended by air, does not trickle or run
away.
34
Instead of trickling or running away it provides continued re-
freshments.
35
91. And here the fire element that cooks what is eaten, drunk, etc., and
is the mode of warming and has the characteristic of heat, being estab-
lished on earth, held together by water, and distended by air, maintains
this body and ensures its proper appearance. And this body, being main-
tained by it, shows no putrefaction.
92. The air element that courses through all the limbs and has the char-
acteristic of moving and distending, being founded upon earth, held
together by water, and maintained by fire, distends this body. And this
body, being distended by the latter kind of air, does not collapse, but
stands erect, and being propelled36
by the other [motile] air, it shows
intimation and it flexes and extends and it wriggles the hands and feet,
doing so in the postures comprising walking, standing, sitting and lying
down. So this mechanism of elements carries on like a magic trick,
deceiving foolish people with the male and female sex and so on.
This is how they should be given attention by particles.
93. 4. As to characteristic, etc.: he should advert to the four elements
in this way: 'The earth element—what are its characteristic, function,
manifestation?', [defining them in this way]: The earth element has the
characteristic of hardness. Its function is to act as a foundation. It is
manifested as receiving. The water element has the characteristic of
trickling. Its function is to intensify. It is manifested as holding together.
The fire element has the characteristic of heat. Its function is to mature
(maintain). It is manifested as a continued supply of softness. The air
element has the characteristic of distending. Its function is to cause mo-
tion. It is manifested as conveying.
37
This is how they should be given
attention by characteristic, and so on. [366]
94. 5. As to how originated: among the forty-two components begin-
ning with head hairs shown in the detailed treatment of the earth ele-
ment, etc., the four consisting of gorge, dung, pus, and urine are tem-
perature-originated only; the four consisting of tears, sweat, spittle, and
snot are temperature-originated and consciousness-originated only. The
fire that cooks what is eaten, etc., is kamma-originated only; in-breath
and out-breath are consciousness-originated only; all the rest are of four-
fold origination. This is how they should be given attention as to how
originated.
95. 6. As to variety and unity: there is variety in the specific character-
istics, etc., of all the elements; for the characteristic, function, and mani-
festation of the earth element is one, and those of the water element, etc.,
are different. But there is unity in them as materiality, great primary,
element, state (dhamma), impermanence, etc., notwithstanding the fact
that they are various according to [specific] characteristic, etc., and ac-
cording to origination by kamma and so on.
96. All these elements are 'instances of materiality' (rupdni) because
they do not exceed the characteristic of 'being molested' (ruppana).
They are 'great primaries' (mahdbhuta) by reason of 'great manifesta-
tion', and so on. 'By reason of "great manifestation", and so on' means
that these elements are called 'great primaries' for the following reasons,
namely, (a) manifestation of greatness, (b) likeness to great creatures,
(c) great maintenance, (d) great alteration, and (e) because they are great
and because they are entities.
97. Herein, (a) manifestation of greatness: they are manifested as great
both in a continuity that is not clung to (acquired through kamma) and in
a continuity that is clung to. For their manifestation of greatness in a
continuity that is not clung to is given in the description of the recollec-
tion of the Buddha in the way beginning:
Two times a hundred thousand [leagues]
And then four nahutas as well:
This earth, this "bearer of all wealth",
Has that much thickness, as they tell' (Ch. VII, §41).
And they are manifested on a great scale also in a continuity that is clung
to, for instance, in the bodies of fishes, turtles, deities, Danava demons,
and so on. For this is said: *Bhikkhus, there are individual creatures of a
hundred leagues in the great ocean' (A.iv,207), and so on.
98. (b) Likeness to great creatures: just as a magician turns water that is
not crystal into crystal, and turns a clod that is not gold into gold, and
shows them, and being himself neither a spirit nor a bird, shows himself
as a spirit or a bird, so too, being themselves not blue-black, they turn
themselves into blue-black derived materiality, being themselves not yel-
low ... not red ... not white, [367] they turn themselves into white
derived materiality and show that. In this way they are *great primaries'
(rnahdbhuta) in being like the great creatures (mahdbhuta) of a magi-
cian.
38
99. And just as, whomsoever the great creatures such as the spirits
(yakkha) grasp hold of (possess), they have no standing place either
inside him or outside him and yet they have no standing independently
of him, so too, these elements are not found to stand either inside or
outside each other yet they they have no standing independently of one
another. Thus they are also great primaries (mahdbhuta) in being equal
to the great creatures (mahdbhuta) such as the spirits because they have
no thinkable standing place [relative to each other].
100. And just as the great creatures known as female spirits (yakkhini)
conceal their own fearfulness with a pleasing colour; shape and gesture
to deceive beings, so too, these elements conceal each their own charac-
teristic and function classed as hardness, etc., by means of a pleasing
skin colour of women's and men's bodies, etc., and pleasing shapes of
limbs and pleasing gestures of fingers, toes and eyebrows, and they de-
ceive simple people by concealing their own functions and characteris-
tics beginning with hardness and do not allow their individual essences
to be seen. Thus they are great primaries (mahdbhuta) in being equal to
the great creatures (mahdbhuta), the female spirits, since they are de-
ceivers.
101. (c) Great maintenance: this is because they have to be sustained by
the great requisites. For these elements are great primaries (mahdbhuta)
since they have become (bhuta)y have occurred, by means of the food,
clothing, etc., which are great (mahant) [in importance] because they
have to be found every day. Or alternatively, they are great primaries
(mahdbhuta) since they are primaries whose maintenance is great.
102. (d) Great alteration: the unclung-to and the clung-to are the [basis
of] great alterations. Herein, the great alteration of the unclung-to evi-
dences itself in the emergence of an aeon (see Ch. XIII, §34), and that of
the clung-to in the disturbance of the elements [in the body]. For accord-
ingly:
The conflagration's flame bursts up
Out of the ground and races higher
And higher, right to the Brahma heaven,
When the world is burnt up by fire.
A whole world system measuring
One hundred thousand millions wide
Subsides, as with its furious waters
The flood dissolves the world beside.
One hundred thousand million leagues,
A whole world system's broad extent
Is rent and scattered, when the world
Succumbs to the air element.
The bite of wooden-mouths can make
The body stiff; to all intent,
When roused is its earth element,
It might be gripped by such a snake.
The bite of rotten-mouths can make
The body rot; to all intent,
When roused its water element,
It might be gripped by such a snake. [368]
The bite of fiery-mouths can make
The body burn; to all intent,
When roused is its fire element,
It might be gripped by such a snake.
The bite of dagger-mouths can make
The body burst; to all intent,
When roused is its air element,
It might be gripped by such a snake.
So they are great primaries {mahdbhuta) because they have become
{bhuta) [the basis of] great {mahant) alteration.
103. (e) Because they are great and because they are entities: 'great'
{mahant) because they need great effort to discern them, and 'entities'
{bhuta = become) because they are existent; thus they are great primaries
(mahdbhuta) because they are great {mahd) and because they are entities
{bhuta).
This is how all these elements are 'great primaries' by reason of
'great manifestation', and so on.
104. Again, they are elements {dhdtu) because of bearing {dhdrana) their
own characteristics, because of grasping (addnd) suffering, and because
of sorting out {ddhdna) suffering (see Ch. XV, §19), and because none
of them are exempt from the characteristic of being elements.
They are states {dhamma) owing to bearing {dhdrana) their own
characteristics and owing to their so bearing {dhdrana) for the length of
the moment appropriate to them.
39
They are impermanent in the sense of
[liability to] destruction; they are painful in the sense of [causing] terror;
they are not self in the sense of having no core [of permanence, and so
on]. Thus there is unity of all since all are materiality, great primaries,
elements, states, impermanent, and so on.
This is how they should be given attention 'as to variety and unity'.
105. 7. As to resolution {separability) and non-resolution {inseparabil-
ity): they are positionally unresolvable (inseparable) since they always
arise together in every single minimal material group consisting of the
bare octad and the others; but they are resolvable (separable) by charac-
teristic. This is how they should be given attention 'as to resolution (sep-
arability) and non-resolution (inseparability)'.
106. 8. As to the similar and dissimilar: and although they are unre-
solved (inseparable) in this way, yet the first two are similar in heavi-
ness, and so are the last two in lightness; but [for this reason] the first
two are dissimilar to the last two and the last two to the first two. This is
how they should be given attention 'as to the similar and dissimilar'.
107. 9. As to distinction between internal and external: the internal ele-
ments are the [material] support for the physical bases of consciousness,
for the kinds of intimation, and for the material faculties. They are asso-
ciated with postures, and they are of fourfold origination. The external
elements are of the opposite kind. This is how they should be given at-
tention 'as to distinction between internal and external'.
108. 10. As to inclusion: kamma-originated earth element is included
together with the other kamma-originated elements because there is no
difference in their origination. Likewise the consciousness-originated is
included together with other consciousness-originated elements. This is
how they should be given attention 'as to inclusion'.
109. 11. As to condition: the earth element, which is held together by
water, maintained by fire and distended by air, is a condition for the
other three great primaries by acting as their foundation. The water ele-
ment, which is founded on earth, maintained by fire and distended by
air, is a condition for the other three great primaries by acting as their
cohesion. The fire element, which is founded on earth, held together by
water [369] and distended by air, is a condition for the other three great
primaries by acting as their maintaining. The air element, which is founded
on earth, held together by water, and maintained by fire, is a condition
for the other three great primaries by acting as their distension. This is
how they should be given attention 'as to condition'.
110. 12. As to lack of conscious reaction: here too the earth element
does not know 'I am the earth element' or 'I am a condition by acting as
a foundation for three great primaries'. And the other three do not know
'The earth element is a condition for us by acting as a foundation for
three great primaries'. And the other three do not know 'The earth ele-
ment is a condition for us by acting as our foundation'. And similarly in
each instance. This is how they should be given attention 'as to lack of
conscious reaction'.
111. 13. As to analysis of conditions: there are four conditions for the
elements, that is to say, kamma, consciousness, nutriment, and tempera-
ture.
Herein, kamma alone is a condition for what is kamma-originated,
not consciousness and the rest. And consciousness, etc., alone are the re-
spective conditions for what is consciousness-originated, etc., not the
others. And kamma is the producing condition40
for what is kamma-
originated; it is indirectly decisive-support condition for the rest.
41
Con-
sciousness is the producing condition for what is consciousness-origi-
nated; it is postnascence condition and presence and non-disappearance
conditions for the rest. Nutriment is the producing condition for what is
nutriment-originated; it is nutriment condition and presence and non-dis-
appearance conditions for the rest. Temperature is the producing condi-
tion for what is temperature-originated; it is presence and non-disappear-
ance conditions for the rest. A kamma-originated great primary is a con-
dition for a kamma-originated great primary, and also for the conscious-
ness-originated, and so on. Likewise the consciousness-originated and
the nutriment originated. A temperature-originated great primary is a
condition for a temperature-originated great primary, and for the kamma-
originated, and so on (cf. Ch. XX, §27f.).
112. Herein, the kamma-originated earth element is a condition for the
other kamma-originated elements both as conascence, mutuality, sup-
port, presence, and non-disappearance conditions and as foundation, but
not as producing condition. It is a condition for the other [three] great
primaries in a triple continuity (see Ch. XX, §22) as support, presence
and non-disappearance conditions, but not as foundation or producing
condition. And here the water element is a condition for the remaining
three elements both as conascence, etc., conditions and as cohesion, but
not as producing condition. And for the others in a triple continuity it is
a condition as support, presence, and non-disappearance conditions too,
but not as cohesion or producing condition. And the fire element here is
a condition for the other three elements both as conascence, etc., condi-
tions and as maintaining but not as producing condition. And for the
others in a triple continuity it is a condition as support, presence, and
non-disappearance conditions too, but not as maintaining or producing
condition. And the air element here is a condition for the other three
elements [370] both as conascence, etc., conditions and as distension,
but not as producing condition. And for the others in a triple continuity it
is a condition as support, presence, and non-disappearance conditions
too, but not as distension or producing condition.
The same method applies in the case of the consciousness-origi-
nated, the nutriment-originated, and the temperature-originated earth ele-
ment, and the rest.
113. And when these elements have been made to occur through the in-
fluence of the conascence, etc., conditions:
With three in four ways to one due,
And likewise with one due to three;
With two in six ways due to two—
Thus their occurrence comes to be.
114. Taking each one, beginning with earth, there are three others whose
occurrence is due to that one, thus with three due to one their occurrence
takes place in four ways. Likewise each one, beginning with earth, oc-
curs in dependence on the other three, thus with one due to three their
occurrence takes place in four ways. But with the.last two dependent on
the first two, with the first two dependent on the last two, with the
second and fourth dependent on the first and third, with the first and
third dependent on the second and fourth, with the second and third
dependent on the first and fourth, and with the first and fourth dependent
on the second and third, they occur in six ways with two elements due to
two.
115. At the time of moving forward and moving backward (M.i,57), the
earth element among these is a condition for pressing. That, seconded by
the water element, is a condition for establishing on a foundation. But
the water element seconded by the earth element is a condition for low-
ering down. The fire element seconded by the air element is a condition
for lifting up. The air element seconded by the fire element is a condition
for shifting forwards and shifting sideways (see Ch. XX, §62f. and MA.i,
160).
This is how they should be given attention 'as to analysis of condi-
tions.'
116. As he gives his attention to them 'as to word meaning', etc., in this
way, the elements become evident to him under each heading. As he
again and again adverts, and gives attention to them access concentration
arises in the way already described. And this concentration too is called
'definition of the four elements' because it arises in one who defines the
four elements owing to the influence of his knowledge.
117. This bhikkhu who is devoted to the defining of the four elements
immerses himself in voidness and eliminates the perception of living
beings. Since he does not entertain false notions about wild beasts, spir-
its, ogres, etc., because he has abolished the perception of living beings,
he conquers fear and dread and conquers delight and aversion (bore-
dom); he is not exhilarated or depressed42
by agreeable and disagreeable
things; and as one of great understanding, he either ends in the deathless
or he is bound for a happy destiny.
Defining the four elements
Is ever the wise man's resort;
The noble meditator lion43
Will make this mighty theme his sport.
This is the description of the development of the defining of the four
elements. [371]
Visuddhimagga - Concentration—Conclusion: Nutriment and the Elements - Definition of the four elements II
THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
55. As to the bones, the heel bone is to be found holding up the ankle
bone, the ankle bone holding up the shin bone, the shin bone the thigh
bone, the thigh bone the hip bone, the hip bone the backbone, the back-
bone the neck bone, and the neck bone is to be found holding up the
cranium bone. The cranium bone rests on the neck bone, the neck bone
on the backbone, the backbone on the hip bone, the hip bone on the thigh
bone, the thigh bone on the shin bone, the shin bone on the ankle bone,
the ankle bone on the heel bone.
56. Herein, just as, when bricks, timber or [blocks of dried] cowdung
are built up, those below do not know 'We each stand holding up those
above us', nor do those above know 'We each rest on those below us',
so too, the heel bone does not know 'I stand holding up the ankle bone',
nor does the ankle bone know 'I stand holding up the shin bone', nor
does the shin bone know 4
I stand holding up the thigh bone', nor does
the thigh bone know 'I stand holding up the hip bone', nor does the hip
bone know 'I stand holding up the backbone', nor does the backbone
know 'I stand holding up the neck bone', nor does the neck bone know 'I
stand holding up the cranium bone', nor does the cranium bone know * I
rest on the neck bone', nor does the neck bone know 'I rest on the
backbone', nor does the backbone know 'I rest on the hip bone', nor
does the hip bone know 'I rest on the thigh bone', nor does the thigh
bone know 'I rest on the shin bone', nor does the shin bone know 'I rest
on the ankle bone', nor does the ankle bone know 'I rest on the heel
bone'. These things are devoid of mutual concern and reviewing. So
what are called bones [356] are a particular component of this body,
without thought, indeterminate, void, not a living being, rigid earth ele-
ment.
57. Bone marrow is to be found inside the various bones. Herein, just
as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc.,
the bamboo joints, etc., do not know *Bamboo sprouts, etc., are put in
us', nor do the bamboo sprouts, etc., know 'We are inside bamboo joints,
etc.', so too, the bones do not know * Marrow is inside us', nor does the
bone marrow know 'I am inside bones'. These things are devoid of
mutual concern and reviewing. So what is called bone marrow is a par-
ticular component of this body, without thought, indeterminate, void, not
a living being, rigid earth element.
58. Kidney is to be found on each side of the heart flesh, being fastened
by the stout sinew that starts out with a single root from the base of the
neck and divides into two after going a short way. Herein, just as, when
a pair of mango fruits are bound together by their stalk, the stalk does
not know 'A pair of mango fruits is bound together by me' , nor do the
pair of mango fruits know 'We are bound together by a stalk', so too, the
stout sinew does not know 'Kidneys are bound together by me', nor does
the kidney know 'I am bound together by a stout sinew'. These things
are devoid of mutual concern and reviewing. So what is called kidney is
a particular component of this body, without thought, indeterminate,
void, not a living being, rigid earth element.
59. Heart is to be found in the inside of the body near the middle of the
frame of the ribs. Herein, just as, when a piece of meat is placed near the
framework of an old cart, the inside of the framework of the old cart
does not know 'A piece of meat is placed near the middle of me', nor
does the piece of meat know 'I am near the middle of the inside of the
framework of an old cart', so too, the inside of the framework of the ribs
does not know 'A heart is near the middle of me', nor does the heart
know 'I am near the middle of the inside of a framework of ribs'. These
things are devoid of mutual concern and reviewing. So what is called
heart is a particular component of this body, without thought, indetermi-
nate, void, not a living being, rigid earth element.
60. Liver is to be found inside the body, near the right side between
the two breasts. Herein, just as, when a twin lump of meat is stuck on the
side of a cooking pot, the side of the cooking pot does not know 'A twin
lump of meat is stuck on me', nor does the twin lump of meat know
[357]
'I am stuck on the side of a cooking pot', so too, the right side
between the breasts does not know 'Liver is near me*, nor does the liver
know 'I am near a right side between two breasts'. These things are
devoid of mutual concern and reviewing. So what is called liver is a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
61. As to the midriff, the concealed midriff is to be found surrounding
the heart and kidney, while the unconcealed midriff is to be found cover-
ing the flesh under the skin in the whole body. Herein, just as, when
meat is wrapped in a rag, the meat does not know 'I am wrapped in a
rag', nor does the rag know 'Meat is wrapped in me', so too, the heart
and kidney, and the flesh in the whole body, do not know 'I am con-
cealed by midriff, nor does the midriff know 'Heart and kidney, and
flesh in a whole body, are concealed by me'. These things are devoid of
mutual concern and reviewing. So what is called midriff is a particular
component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
62. Spleen is to be found near the upper side of the belly lining on the
left side of the heart. Herein, just as, when a lump of cowdung is near the
upper side of a barn, the upper side of the barn does not know 'A lump
of cowdung is near me', nor does the lump of cowdung know 'I am near
the upper side of a barn,' so too, the upper side of the belly lining does
not know 'Spleen is near me', nor does the spleen know 'I am near the
upper side of a belly lining'. These things are devoid of mutual concern
and reviewing. So what is called spleen is a particular component of this
body, without thought, indeterminate, void, not a living being, rigid
earth element.
63. Lungs are to be found inside the body between the two breasts,
hanging over the heart and liver and concealing them. Herein, just as
when a bird's nest is hanging inside an old barn, the inside of the old
barn does not know 'A bird's nest is hanging in me', nor does the bird's
nest know 'I am hanging inside an old barn', so too, [358] the inside of
the body does not know 'Lungs are hanging in me', nor do the lungs
know 'We are hanging inside such a body'. These things are devoid of
mutual concern and reviewing. So what is called lungs is a particular
component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
64. Bowel is to be found inside the body extending from the base of the
neck to the excrement passage. Herein, just as, when the carcase of a
large beheaded rat snake
27
is coiled up and put into a trough of blood, the
red trough does not know 'A rat snake's carcase has been put in me', nor
does the rat snake's carcase know 'I am in a red trough', so too, the
inside of the body does not know 'A bowel is in me', nor does the bowel
know 'I am in a body'. These things are devoid of mutual concern and
reviewing. So what is called the b6wel is a particular component of this
body, without thought, indeterminate, void, not a living being, rigid
earth element.
65. Entrails are to be found in the interspaces between the twenty-one
coils of the bowel, binding them together. Herein, just as, when ropes are
found sewing together a rope ring for wiping the feet, the rope ring for
wiping the feet does not know 'Ropes are to be found sewing me to-
gether', nor do the ropes know 'We are to be found sewing together a
rope ring', so too, the bowel does not know 'Entrails are to be found
binding me together', nor do the entrails know 'We are to be found
binding a bowel together'. These things are devoid of mutual concern
and reviewing. So what is called entrails is a particular component of
this body, without thought, indeterminate, void, not a living being, rigid
earth element.
66. Gorge is what is eaten, drunk, chewed and tasted that lies in the
stomach. Herein, just as, when a dog's vomit lies in a dog's bowl, the
dog's bowl does not know 'Dog's vomit is lying in me', nor does the
dog's vomit know 'I am lying in a dog's bowl', so too, the stomach does
not know 'Gorge is lying in me', nor does the gorge know 'I am lying in
a stomach'. These things are devoid of mutual concern and reviewing.
So what is called gorge is a particular component of this body, without
thought, indeterminate, void, not a living being, rigid earth element.
67. Dung is to be found at the end of the bowel, which resembles a
bamboo joint eight fingerbreadths long and is called the 'receptacle for
digested food'. [359] Herein, just as, when soft brown clay is impacted
in a bamboo joint, the bamboo joint does not know 'Brown clay is in
me', nor does brown clay know 'I am in a bamboo joint', so too, the
receptacle for digested food does not know 'Dung is in me' , nor does the
dung know 'I am in a receptacle for digested food'. These things are
devoid of mutual concern and reviewing. So what is called dung is a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
68. Brain is to be found in the interior of the skull. Herein, just as, when
a lump of dough is put inside an old gourd rind, the gourd rind does not
know *A lump of dough is in me*, nor does the lump of dough know 'I
am inside a gourd rind', so too, the inside of the skull does not know
'Brain is in me', nor does the brain know 'I am inside a skull'. These
things are devoid of mutual concern and reviewing. So what is called
brain is a particular component of this body, without thought, indetermi-
nate, void, not a living being, rigid earth element.
69. As to bile, the free bile, which is bound up with the life faculty, is to
be found soaking the whole body, while the local bile is to be found in
the bile container (gall-bladder). Herein, just as, when oil has soaked a
cake, the cake does not know 'Oil soaks me', nor does the oil know 'I
soak a cake', so too, the body does not know 'Free bile soaks me', nor
does the free bile know 'I soak a body'. And just as, when a kosdtaki
(loofah) creeper bladder is filled with rain water, the kosdtaki creeper
bladder does not know 'Rain water is in me', nor does the rain water
know 'I am in a kosdtaki creeper bladder', so too, the bile bladder does
not know 'Local bile is in me', nor does the local bile know 'I am in a
bile bladder'. These things are devoid of mutual concern and reviewing.
So what is called bile is a particular component of this body, without
thought, indeterminate, void, not a living being, liquid water element in
the mode of cohesion.
70. Phlegm is to be found on the surface of the stomach and measures a
bowlful. Herein, just as, when a cesspool has a surface of froth, the
cesspool does not know *A surface of froth is on me', nor does the
surface of froth [360] know 'I am on a cesspool', so too, the surface of
the stomach does not know 'Phlegm is on me' nor does the phlegm
know * I am on the surface of a stomach'. These things are devoid of
mutual concern and reviewing. So what is called phlegm is a particular
component of this body, without thought, indeterminate, void, not a liv-
ing being, liquid water element in the mode of cohesion.
71. Pus has no fixed location. It is to be found wherever the blood stag-
nates and goes bad in a part of the body damaged by wounds caused by
splinters and thorns, and by burns due to fire, or where boils, carbuncles,
etc., appear. Herein, just as, when a tree oozes gum through being hit by,
say, an axe, the parts of the tree that have been hit do not know 'Gum is
in us', nor does the gum know 'I am in a part of a tree that has been hit',
so too, the parts of the body wounded by splinters, thorns, etc., do not
know 'Pus is in us', nor does the pus know 'I am in such places'. These
things are devoid of mutual concern and reviewing. So what is called pus
is a particular component of this body, without thought, indeterminate,
void, not a living being, liquid water element in the mode of cohesion.
72. As to blood, the mobile blood is to be found, like the bile, soaking
the whole body. The stored blood, is to be found filling the lower part of
the liver's site to the extent of a bowlful, wetting the kidney, heart, liver
and lights. Herein, the definition of the mobile blood is similar to that of
the free bile. But as to the other, just as, when rain water seeps through
an old pot and wets clods and stumps below, the clods and stumps do not
know 'We are being wetted with water', nor does the water know 'I am
wetting clods and stumps', so too, the lower part of the liver's site, or the
kidney, etc., respectively do not know 'Blood is in me', or 'We are being
wetted', nor does the blood know 'I fill the lower part of a liver's site,
am wetting a kidney, and so on'. These things are devoid of mutual con-
cern and reviewing. So what is called blood is a particular component of
this body, without thought, indeterminate, void, not a living being, liquid
water element in the mode of cohesion.
73. Sweat is to be found filling the openings of the pores of the head
hairs and body hairs when there is heat due to fires, etc., and it trickles
out of them. Herein, just as, when [361] bunches of lily bud stems and
lotus stalks are pulled up out of water, the openings in the bunches of
lilies, etc., do not know 'Water trickles from us', nor does the water
trickling from the openings in the bunches of lilies, etc., know 'I am
trickling from openings in bunches of lilies, etc.', so too, the openings of
the pores of the head hairs and body hairs do not know 'Sweat trickles
from us', nor does the sweat know 'I trickle from openings of pores of
head hairs and body hairs'. These things are devoid of mutual concern
and reviewing. So what is called sweat is a particular component of this
body, without thought, indeterminate, void, not a living being, liquid
water element in the mode of cohesion.
74. Fat is the thick unguent to be found pervading the whole body of
one who is stout, and on the shank flesh, etc., of one who is lean. Herein,
just as, when a heap of meat is covered by a yellow rag, the heap of meat
does not know 'A yellow rag is next to me', nor does the yellow rag
know 'I am next to a heap of meat', so too, the flesh to be found on the
whole body, or on the shanks, etc., does not know 'Fat is next to me',
nor does the fat know 'I am next to flesh on a whole body, or on the
shanks, and so on'. These things are devoid of mutual concern and re-
viewing. So what is called fat is a particular component of this body,
without thought, indeterminate, void, not a living being, thick-liquid
water element in the mode of cohesion.
75. Tears, when produced, are to be found filling the eye sockets or
trickling out of them. Herein, just as, when the sockets of young palm
kernels are filled with water, the sockets of the young palm kernels do
not know 'Water is in us', nor does the water in the sockets of the young
palm kernels know 'I am in sockets of young palm kernels', so too, the
eye sockets do not know 'Tears are in us', nor do the tears know 'We are
in eye sockets'. These things are devoid of mutual concern and review-
ing. So what is called tears is a particular component of this body,
without thought, indeterminate, void, not a living being, liquid water
element in the mode of cohesion.
76. Grease is the melted unguent to be found on the palms and backs of
the hands, on the soles and backs of the feet, on the nose and forehead
and on the points of the shoulders, when heated by fire, and so on.
Herein, just as, when rice gruel has oil put on it, the rice gruel does not
know 'Oil is spread over me', nor does the oil know 'I am spread over
rice gruel', so too, the place consisting of the palm of the hand, etc.,
[362] does not know 'Grease is spread over me', nor does the grease
know 'I am spread over places consisting of the palm of the hand, and so
on'. These things are devoid of mutual concern and reviewing. So what
is called grease is a particular component of this body, without thought,
indeterminate, void, not a living being, liquid water element in the mode
of cohesion.
77. Spittle is to be found on the surface of the tongue after it has de-
scended from the cheeks on both sides, when there is a condition for the
arising of spittle. Herein, just as, when a hollow in a river bank is
constantly oozing with water, the surface of the hollow does not know
'Water lies on me', nor does the water know 'I lie on the surface of a
hollow', so too, the surface of the tongue does not know 'Spittle that has
descended from cheeks on both sides is on me', nor does the spittle
know 'I have descended from cheeks on both sides and am on the sur-
face of a tongue'. These things are devoid of mutual concern and review-
ing. So what is called spittle is a particular component of this body,
without thought, indeterminate, void, not a living being, liquid water
element in the mode of cohesion.
78. Snot, when produced, is to be found filling the nostrils or trickling
out of them. Herein, just as, when a bag28
is loaded with rotting curd, the
bag does not know 'Rotting curd is in me', nor does the rotting curd
know 'I am in a bag', so too, the nostrils do not know 'Snot is in us', nor
does the snot know 'I am in nostrils'. These things are devoid of mutual
concern and reviewing. So what is called snot is a particular component
of this body, without thought, indeterminate, void, not a living being,
liquid water element in the mode of cohesion.
79. Oil of the joints is to be found in the hundred and eighty joints
serving the function of lubricating the joints of the bones. Herein, just as,
when an axle is lubricated with oil, the axle does not know 'Oil lubri-
cates me', nor does the oil know 'I lubricate an axle', so too, the hundred
and eighty joints do not know 'Oil of the joints lubricates us', nor does
the oil of the joints know 'I lubricate a hundred and eighty joints'.
These things are devoid of mutual concern and reviewing. So what is
called oil of the joints is a particular component of this body, without
thought, indeterminate, void, not a living being, liquid water element in
the mode of cohesion.
80. Urine is to be found inside the bladder. Herein, just as, when a
porous pot is put upside down in a cesspool, the porous pot does not
know 'Cesspool filtrate is in me', nor does the cesspool filtrate know 'I
am in a porous pot', so too, the bladder does not know [363] 'Urine is in
me', nor does the urine know 'I am in a bladder'. These things are
devoid of mutual concern and reviewing. So what is called urine is a
particular component of this body, without thought, indeterminate, void,
not a living being, liquid water element in the mode of cohesion.
81. When he has given his attention in this way to the body hairs, etc.,
he should then give his attention to the [four] fire components thus: That
whereby one is warmed—this is a particular component of this body,
without thought, indeterminate, void, not a living being; it is fire element
in the mode of maturing (ripening).
That whereby one ages .. .
That whereby one burns up .. .
That whereby what is eaten, drunk, chewed and tasted becomes
completely digested—this is a particular component of this body, with-
out thought, indeterminate, void, not a living being; it is fire element in
the mode of maturing (ripening).
82. After that, having discovered the up-going winds (forces) as up-
going, the down-going winds (forces) as down-going, the winds (forces)
in the belly as in the belly, the winds (forces) in the bowels as in the
bowels, the winds (forces) that course through all the limbs as coursing
through all the limbs, and in-breath and out-breath as in-breath and out-
breath, he should give his attention to these [six] air components in this
way: What is called up-going winds (forces) is a particular component of
this body, without thought, indeterminate, void, not a living being; it is
air element in the mode of distending.
What is called down-going winds (forces) ... '
What is called winds (forces) in the belly ...
What is called winds (forces) in the bowels ...
What is called winds (forces) that course through all the limbs ...
What is called in-breath and out-breath is a particular component of
this body, without thought, indeterminate, void, not a living being; it is
air element in the mode of distending.
83. As he gives his attention in this way the elements become evident to
him. As he adverts and gives attention to them again and again access
concentration arises in him in the way already described.
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
55. As to the bones, the heel bone is to be found holding up the ankle
bone, the ankle bone holding up the shin bone, the shin bone the thigh
bone, the thigh bone the hip bone, the hip bone the backbone, the back-
bone the neck bone, and the neck bone is to be found holding up the
cranium bone. The cranium bone rests on the neck bone, the neck bone
on the backbone, the backbone on the hip bone, the hip bone on the thigh
bone, the thigh bone on the shin bone, the shin bone on the ankle bone,
the ankle bone on the heel bone.
56. Herein, just as, when bricks, timber or [blocks of dried] cowdung
are built up, those below do not know 'We each stand holding up those
above us', nor do those above know 'We each rest on those below us',
so too, the heel bone does not know 'I stand holding up the ankle bone',
nor does the ankle bone know 'I stand holding up the shin bone', nor
does the shin bone know 4
I stand holding up the thigh bone', nor does
the thigh bone know 'I stand holding up the hip bone', nor does the hip
bone know 'I stand holding up the backbone', nor does the backbone
know 'I stand holding up the neck bone', nor does the neck bone know 'I
stand holding up the cranium bone', nor does the cranium bone know * I
rest on the neck bone', nor does the neck bone know 'I rest on the
backbone', nor does the backbone know 'I rest on the hip bone', nor
does the hip bone know 'I rest on the thigh bone', nor does the thigh
bone know 'I rest on the shin bone', nor does the shin bone know 'I rest
on the ankle bone', nor does the ankle bone know 'I rest on the heel
bone'. These things are devoid of mutual concern and reviewing. So
what are called bones [356] are a particular component of this body,
without thought, indeterminate, void, not a living being, rigid earth ele-
ment.
57. Bone marrow is to be found inside the various bones. Herein, just
as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc.,
the bamboo joints, etc., do not know *Bamboo sprouts, etc., are put in
us', nor do the bamboo sprouts, etc., know 'We are inside bamboo joints,
etc.', so too, the bones do not know * Marrow is inside us', nor does the
bone marrow know 'I am inside bones'. These things are devoid of
mutual concern and reviewing. So what is called bone marrow is a par-
ticular component of this body, without thought, indeterminate, void, not
a living being, rigid earth element.
58. Kidney is to be found on each side of the heart flesh, being fastened
by the stout sinew that starts out with a single root from the base of the
neck and divides into two after going a short way. Herein, just as, when
a pair of mango fruits are bound together by their stalk, the stalk does
not know 'A pair of mango fruits is bound together by me' , nor do the
pair of mango fruits know 'We are bound together by a stalk', so too, the
stout sinew does not know 'Kidneys are bound together by me', nor does
the kidney know 'I am bound together by a stout sinew'. These things
are devoid of mutual concern and reviewing. So what is called kidney is
a particular component of this body, without thought, indeterminate,
void, not a living being, rigid earth element.
59. Heart is to be found in the inside of the body near the middle of the
frame of the ribs. Herein, just as, when a piece of meat is placed near the
framework of an old cart, the inside of the framework of the old cart
does not know 'A piece of meat is placed near the middle of me', nor
does the piece of meat know 'I am near the middle of the inside of the
framework of an old cart', so too, the inside of the framework of the ribs
does not know 'A heart is near the middle of me', nor does the heart
know 'I am near the middle of the inside of a framework of ribs'. These
things are devoid of mutual concern and reviewing. So what is called
heart is a particular component of this body, without thought, indetermi-
nate, void, not a living being, rigid earth element.
60. Liver is to be found inside the body, near the right side between
the two breasts. Herein, just as, when a twin lump of meat is stuck on the
side of a cooking pot, the side of the cooking pot does not know 'A twin
lump of meat is stuck on me', nor does the twin lump of meat know
[357]
'I am stuck on the side of a cooking pot', so too, the right side
between the breasts does not know 'Liver is near me*, nor does the liver
know 'I am near a right side between two breasts'. These things are
devoid of mutual concern and reviewing. So what is called liver is a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
61. As to the midriff, the concealed midriff is to be found surrounding
the heart and kidney, while the unconcealed midriff is to be found cover-
ing the flesh under the skin in the whole body. Herein, just as, when
meat is wrapped in a rag, the meat does not know 'I am wrapped in a
rag', nor does the rag know 'Meat is wrapped in me', so too, the heart
and kidney, and the flesh in the whole body, do not know 'I am con-
cealed by midriff, nor does the midriff know 'Heart and kidney, and
flesh in a whole body, are concealed by me'. These things are devoid of
mutual concern and reviewing. So what is called midriff is a particular
component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
62. Spleen is to be found near the upper side of the belly lining on the
left side of the heart. Herein, just as, when a lump of cowdung is near the
upper side of a barn, the upper side of the barn does not know 'A lump
of cowdung is near me', nor does the lump of cowdung know 'I am near
the upper side of a barn,' so too, the upper side of the belly lining does
not know 'Spleen is near me', nor does the spleen know 'I am near the
upper side of a belly lining'. These things are devoid of mutual concern
and reviewing. So what is called spleen is a particular component of this
body, without thought, indeterminate, void, not a living being, rigid
earth element.
63. Lungs are to be found inside the body between the two breasts,
hanging over the heart and liver and concealing them. Herein, just as
when a bird's nest is hanging inside an old barn, the inside of the old
barn does not know 'A bird's nest is hanging in me', nor does the bird's
nest know 'I am hanging inside an old barn', so too, [358] the inside of
the body does not know 'Lungs are hanging in me', nor do the lungs
know 'We are hanging inside such a body'. These things are devoid of
mutual concern and reviewing. So what is called lungs is a particular
component of this body, without thought, indeterminate, void, not a
living being, rigid earth element.
64. Bowel is to be found inside the body extending from the base of the
neck to the excrement passage. Herein, just as, when the carcase of a
large beheaded rat snake
27
is coiled up and put into a trough of blood, the
red trough does not know 'A rat snake's carcase has been put in me', nor
does the rat snake's carcase know 'I am in a red trough', so too, the
inside of the body does not know 'A bowel is in me', nor does the bowel
know 'I am in a body'. These things are devoid of mutual concern and
reviewing. So what is called the b6wel is a particular component of this
body, without thought, indeterminate, void, not a living being, rigid
earth element.
65. Entrails are to be found in the interspaces between the twenty-one
coils of the bowel, binding them together. Herein, just as, when ropes are
found sewing together a rope ring for wiping the feet, the rope ring for
wiping the feet does not know 'Ropes are to be found sewing me to-
gether', nor do the ropes know 'We are to be found sewing together a
rope ring', so too, the bowel does not know 'Entrails are to be found
binding me together', nor do the entrails know 'We are to be found
binding a bowel together'. These things are devoid of mutual concern
and reviewing. So what is called entrails is a particular component of
this body, without thought, indeterminate, void, not a living being, rigid
earth element.
66. Gorge is what is eaten, drunk, chewed and tasted that lies in the
stomach. Herein, just as, when a dog's vomit lies in a dog's bowl, the
dog's bowl does not know 'Dog's vomit is lying in me', nor does the
dog's vomit know 'I am lying in a dog's bowl', so too, the stomach does
not know 'Gorge is lying in me', nor does the gorge know 'I am lying in
a stomach'. These things are devoid of mutual concern and reviewing.
So what is called gorge is a particular component of this body, without
thought, indeterminate, void, not a living being, rigid earth element.
67. Dung is to be found at the end of the bowel, which resembles a
bamboo joint eight fingerbreadths long and is called the 'receptacle for
digested food'. [359] Herein, just as, when soft brown clay is impacted
in a bamboo joint, the bamboo joint does not know 'Brown clay is in
me', nor does brown clay know 'I am in a bamboo joint', so too, the
receptacle for digested food does not know 'Dung is in me' , nor does the
dung know 'I am in a receptacle for digested food'. These things are
devoid of mutual concern and reviewing. So what is called dung is a
particular component of this body, without thought, indeterminate, void,
not a living being, rigid earth element.
68. Brain is to be found in the interior of the skull. Herein, just as, when
a lump of dough is put inside an old gourd rind, the gourd rind does not
know *A lump of dough is in me*, nor does the lump of dough know 'I
am inside a gourd rind', so too, the inside of the skull does not know
'Brain is in me', nor does the brain know 'I am inside a skull'. These
things are devoid of mutual concern and reviewing. So what is called
brain is a particular component of this body, without thought, indetermi-
nate, void, not a living being, rigid earth element.
69. As to bile, the free bile, which is bound up with the life faculty, is to
be found soaking the whole body, while the local bile is to be found in
the bile container (gall-bladder). Herein, just as, when oil has soaked a
cake, the cake does not know 'Oil soaks me', nor does the oil know 'I
soak a cake', so too, the body does not know 'Free bile soaks me', nor
does the free bile know 'I soak a body'. And just as, when a kosdtaki
(loofah) creeper bladder is filled with rain water, the kosdtaki creeper
bladder does not know 'Rain water is in me', nor does the rain water
know 'I am in a kosdtaki creeper bladder', so too, the bile bladder does
not know 'Local bile is in me', nor does the local bile know 'I am in a
bile bladder'. These things are devoid of mutual concern and reviewing.
So what is called bile is a particular component of this body, without
thought, indeterminate, void, not a living being, liquid water element in
the mode of cohesion.
70. Phlegm is to be found on the surface of the stomach and measures a
bowlful. Herein, just as, when a cesspool has a surface of froth, the
cesspool does not know *A surface of froth is on me', nor does the
surface of froth [360] know 'I am on a cesspool', so too, the surface of
the stomach does not know 'Phlegm is on me' nor does the phlegm
know * I am on the surface of a stomach'. These things are devoid of
mutual concern and reviewing. So what is called phlegm is a particular
component of this body, without thought, indeterminate, void, not a liv-
ing being, liquid water element in the mode of cohesion.
71. Pus has no fixed location. It is to be found wherever the blood stag-
nates and goes bad in a part of the body damaged by wounds caused by
splinters and thorns, and by burns due to fire, or where boils, carbuncles,
etc., appear. Herein, just as, when a tree oozes gum through being hit by,
say, an axe, the parts of the tree that have been hit do not know 'Gum is
in us', nor does the gum know 'I am in a part of a tree that has been hit',
so too, the parts of the body wounded by splinters, thorns, etc., do not
know 'Pus is in us', nor does the pus know 'I am in such places'. These
things are devoid of mutual concern and reviewing. So what is called pus
is a particular component of this body, without thought, indeterminate,
void, not a living being, liquid water element in the mode of cohesion.
72. As to blood, the mobile blood is to be found, like the bile, soaking
the whole body. The stored blood, is to be found filling the lower part of
the liver's site to the extent of a bowlful, wetting the kidney, heart, liver
and lights. Herein, the definition of the mobile blood is similar to that of
the free bile. But as to the other, just as, when rain water seeps through
an old pot and wets clods and stumps below, the clods and stumps do not
know 'We are being wetted with water', nor does the water know 'I am
wetting clods and stumps', so too, the lower part of the liver's site, or the
kidney, etc., respectively do not know 'Blood is in me', or 'We are being
wetted', nor does the blood know 'I fill the lower part of a liver's site,
am wetting a kidney, and so on'. These things are devoid of mutual con-
cern and reviewing. So what is called blood is a particular component of
this body, without thought, indeterminate, void, not a living being, liquid
water element in the mode of cohesion.
73. Sweat is to be found filling the openings of the pores of the head
hairs and body hairs when there is heat due to fires, etc., and it trickles
out of them. Herein, just as, when [361] bunches of lily bud stems and
lotus stalks are pulled up out of water, the openings in the bunches of
lilies, etc., do not know 'Water trickles from us', nor does the water
trickling from the openings in the bunches of lilies, etc., know 'I am
trickling from openings in bunches of lilies, etc.', so too, the openings of
the pores of the head hairs and body hairs do not know 'Sweat trickles
from us', nor does the sweat know 'I trickle from openings of pores of
head hairs and body hairs'. These things are devoid of mutual concern
and reviewing. So what is called sweat is a particular component of this
body, without thought, indeterminate, void, not a living being, liquid
water element in the mode of cohesion.
74. Fat is the thick unguent to be found pervading the whole body of
one who is stout, and on the shank flesh, etc., of one who is lean. Herein,
just as, when a heap of meat is covered by a yellow rag, the heap of meat
does not know 'A yellow rag is next to me', nor does the yellow rag
know 'I am next to a heap of meat', so too, the flesh to be found on the
whole body, or on the shanks, etc., does not know 'Fat is next to me',
nor does the fat know 'I am next to flesh on a whole body, or on the
shanks, and so on'. These things are devoid of mutual concern and re-
viewing. So what is called fat is a particular component of this body,
without thought, indeterminate, void, not a living being, thick-liquid
water element in the mode of cohesion.
75. Tears, when produced, are to be found filling the eye sockets or
trickling out of them. Herein, just as, when the sockets of young palm
kernels are filled with water, the sockets of the young palm kernels do
not know 'Water is in us', nor does the water in the sockets of the young
palm kernels know 'I am in sockets of young palm kernels', so too, the
eye sockets do not know 'Tears are in us', nor do the tears know 'We are
in eye sockets'. These things are devoid of mutual concern and review-
ing. So what is called tears is a particular component of this body,
without thought, indeterminate, void, not a living being, liquid water
element in the mode of cohesion.
76. Grease is the melted unguent to be found on the palms and backs of
the hands, on the soles and backs of the feet, on the nose and forehead
and on the points of the shoulders, when heated by fire, and so on.
Herein, just as, when rice gruel has oil put on it, the rice gruel does not
know 'Oil is spread over me', nor does the oil know 'I am spread over
rice gruel', so too, the place consisting of the palm of the hand, etc.,
[362] does not know 'Grease is spread over me', nor does the grease
know 'I am spread over places consisting of the palm of the hand, and so
on'. These things are devoid of mutual concern and reviewing. So what
is called grease is a particular component of this body, without thought,
indeterminate, void, not a living being, liquid water element in the mode
of cohesion.
77. Spittle is to be found on the surface of the tongue after it has de-
scended from the cheeks on both sides, when there is a condition for the
arising of spittle. Herein, just as, when a hollow in a river bank is
constantly oozing with water, the surface of the hollow does not know
'Water lies on me', nor does the water know 'I lie on the surface of a
hollow', so too, the surface of the tongue does not know 'Spittle that has
descended from cheeks on both sides is on me', nor does the spittle
know 'I have descended from cheeks on both sides and am on the sur-
face of a tongue'. These things are devoid of mutual concern and review-
ing. So what is called spittle is a particular component of this body,
without thought, indeterminate, void, not a living being, liquid water
element in the mode of cohesion.
78. Snot, when produced, is to be found filling the nostrils or trickling
out of them. Herein, just as, when a bag28
is loaded with rotting curd, the
bag does not know 'Rotting curd is in me', nor does the rotting curd
know 'I am in a bag', so too, the nostrils do not know 'Snot is in us', nor
does the snot know 'I am in nostrils'. These things are devoid of mutual
concern and reviewing. So what is called snot is a particular component
of this body, without thought, indeterminate, void, not a living being,
liquid water element in the mode of cohesion.
79. Oil of the joints is to be found in the hundred and eighty joints
serving the function of lubricating the joints of the bones. Herein, just as,
when an axle is lubricated with oil, the axle does not know 'Oil lubri-
cates me', nor does the oil know 'I lubricate an axle', so too, the hundred
and eighty joints do not know 'Oil of the joints lubricates us', nor does
the oil of the joints know 'I lubricate a hundred and eighty joints'.
These things are devoid of mutual concern and reviewing. So what is
called oil of the joints is a particular component of this body, without
thought, indeterminate, void, not a living being, liquid water element in
the mode of cohesion.
80. Urine is to be found inside the bladder. Herein, just as, when a
porous pot is put upside down in a cesspool, the porous pot does not
know 'Cesspool filtrate is in me', nor does the cesspool filtrate know 'I
am in a porous pot', so too, the bladder does not know [363] 'Urine is in
me', nor does the urine know 'I am in a bladder'. These things are
devoid of mutual concern and reviewing. So what is called urine is a
particular component of this body, without thought, indeterminate, void,
not a living being, liquid water element in the mode of cohesion.
81. When he has given his attention in this way to the body hairs, etc.,
he should then give his attention to the [four] fire components thus: That
whereby one is warmed—this is a particular component of this body,
without thought, indeterminate, void, not a living being; it is fire element
in the mode of maturing (ripening).
That whereby one ages .. .
That whereby one burns up .. .
That whereby what is eaten, drunk, chewed and tasted becomes
completely digested—this is a particular component of this body, with-
out thought, indeterminate, void, not a living being; it is fire element in
the mode of maturing (ripening).
82. After that, having discovered the up-going winds (forces) as up-
going, the down-going winds (forces) as down-going, the winds (forces)
in the belly as in the belly, the winds (forces) in the bowels as in the
bowels, the winds (forces) that course through all the limbs as coursing
through all the limbs, and in-breath and out-breath as in-breath and out-
breath, he should give his attention to these [six] air components in this
way: What is called up-going winds (forces) is a particular component of
this body, without thought, indeterminate, void, not a living being; it is
air element in the mode of distending.
What is called down-going winds (forces) ... '
What is called winds (forces) in the belly ...
What is called winds (forces) in the bowels ...
What is called winds (forces) that course through all the limbs ...
What is called in-breath and out-breath is a particular component of
this body, without thought, indeterminate, void, not a living being; it is
air element in the mode of distending.
83. As he gives his attention in this way the elements become evident to
him. As he adverts and gives attention to them again and again access
concentration arises in him in the way already described.
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