Abhidhammattha Sangaha ( A Manual of Abhidhamma )
Translated by Narada Maha Thera
Published By the Buddhist Missionary Society
(Visuddhibhedo)
§6.Vipassanakammatthane pana 1. Silavisuddhi,
2.Cittavisuddhi, 3. Ditthivisuddhi, 4. Kankhavitaranavisud-
dhi, 5. Maggamaggananadassanavisuddhi, 6. Patipadanana
dassanavisuddhi, 7. ¥anadassanavisuddhi’ cati sattavidhena
Visuddhisangaho.
Aniccalakkhanam, Dukkhalakkhanam, Anattalakkha-
nan c’ati tini Lakkhanani.
Aniccanupassana, Dukkhanupassana, Anattanupassana
c’ati tisso Anupassana.
1. Sammasanananam, 2. Udayavyayananam, 3.Bhan-
gananam 4. Bhayananam, 5. âdinavananam, 6.¥ibbi-
dananam, 7. Muncitukamyatananam, 8.Patisankhananam,
9.Samkharupekkhananam, 10. Anulomananam, c’ati dasa
Vipassanananani.
Sunnato Vimokkho, Animitto Vimokkho, Appanihito
Vimokkho c’ati tayo Vimokkha.
Sunnatanupassana, Animittanupassana, Appanihitanu-
passana c’ati tini Vimokkhamukhani ca veditabbani.
Katham? Patimokkhasamvara Silam, Indriyasamvara
Silam, âjivaparisuddhi Silam, Paccayasannissita Silam
c’ati catuparisuddhi Silam Silavisuddhi nama.
Upacarasamadhi, Appanasamadhi c’ati duvidho’pi
Samadhi Cittavisuddhi nama.
Lakkhana-rasa – paccupatthana – padatthana – vasena
nama-rupapariggaho Ditthivisuddhi nama.
Tesam’eva ca nama-rupanam paccayapariggaho
Kankhavitarana-visuddhi nama.
Tato param pana tathapariggahitesu sappaccayesu
tebhumakasankharesu atitadibhedabhinnesu khandhadina-
yam’ arabbha kalapavasena sankhipitva aniccam khayat-
thena, dukkham bhayatthena, anatta asarakatthena’ ti
addhanavasena santativasena khanavasena va sammasana-
nanena lakkhanattayam sammasantassa tes’veva paccaya-
vasena khanavasena ca udayavyayananena udayavyayam
samanupassantassa ca,
Obhaso piti passaddhi adhimokkho ca paggaho
Sukham nanamupatthanamupekkha ca nikanti c’ati.
Obhasadi vipassanupakkilese paripanthapariggaha-
vasena maggamaggalakkhanavavatthanam Maggamagga-
¥anadassanavisuddhi nama.
Tatha paripanthavimuttassa pana tassa udayavyayana-
nato patthaya yavanuloma tilakkhanam vipassanaparam-
paraya patipajjantassa nava vipassanananani Patipadana-
nadassanavisuddhi nama.
Tass’evam patipajjantassa pana vipassanaparipakam’-
agamma idani appana uppajjissati’ti bhavangam vocchin-
ditva uppannamanodvaravajjananantaram dve tini vipas-
sanacittani yam kinci aniccadilakkhanam’arabbha pari-
kammopacaranulomanamena pavattanti. Ya sikhap-
patta sa sanulomasankharupekkhavutthanagaminivipas-
sana’ti’ ca pavuccati. Tato param gotrabhucittam
nibbanam’ alambitva puthujjanagottamabhibhavantam
ariyagottamabhisambhontan ca pavattati. Tass’anantaram
eva maggo dukkhasaccam parijananto samudayasaccam
pajahanto nirodhasaccam sacchikaronto maggasaccam
bhavanavasena appanavithim’ otarati. Tato param dve tini
phalacittani pavattitva bhavangapato’va hoti. Puna
bhavangam vocchinditva paccavekkhanananani pavattanti.
Maggam phalas ca nibbanam paccavekkhati panóito
Hine kilese sese ca paccavekkhati va nava.
Chabbisuddhikam’ en’ evam bhavetabbo catubbidho
Nanadassanavisuddhi nama maggo pavuccati.
Ayam’ ettha visuddhibhedo.
_______
Different Kinds of Purity
§6.In the exercises on mental culture pertaining to
Insight (24) the section on ‘Purity’ is sevenfold:—
1.Purity of Morals, 2. Purity of Mind, 3. Purity of
Views, 4. Purity of Transcending Doubts, 5. Purity of
Vision in discerning the Path and Non-Path, 6. Purity of
Vision in discerning the method, 7. Purity of Vision regard-
ing intuitive wisdom.
There are three Characteristic Marks:—
1.The Characteristic Mark of Impermanence
(25), 2. The Characteristic Mark of Suffering (26), and
3.The Characteristic Mark of No-soul (27).
There are three Contemplations:—
1.The Contemplation on Impermanence, 2. The
Contemplation on Suffering and 3. The Contemplation on
No-soul.
There are ten kinds of Insight:—
1.Investigating knowledge (28), 2. Knowledge
with regard to the arising and passing away (of conditioned
things), 3. Knowledge with regard to the dissolution (of
things), 4. Knowledge (of dissolving things) as fearful,
5.Knowledge of (fearful) things as baneful, 6.Knowledge of
(baneful) things as disgusting, 7. Knowledge as regards the
wish to escape therefrom, 8. Knowledge of reflecting con-
templation (29), 9. Knowledge of equanimity towards con-
ditioned things (30), and 10.Knowledge of adaptation (31).
There are three Emancipations (32):—
1.Emancipation through Void (33), 2. Emancipa-
tion through Signlessness (34) and 3. Emancipation through
Desirelessness (35).
There are three Doors of Emancipation:—
1.Contemplation on the Void, 2. Contemplation on
the Signlessness and 3. Contemplation on Desirelessness.
How?
Purity of morals (36) consists of four kinds of perfect
discipline — namely,
1.Moral Discipline as regards the Fundamental
Precepts,
2.Discipline as regards sense-restraint,
3.Discipline as regards purity of livelihood,
4.Discipline as regards the four requisites.
Purity of Mind (37) consists of two kinds of concentration
— namely, ‘proximate concentration’, and ‘established or
ecstatic concentration.’
Purity of Views (38) is the understanding of mind
and matter with respect to their characteristics, function,
mode of appearance, and proximate cause.
Purity of Transcending Doubts (39) is the compre-
hension of the causes of those very mind and matter.
After comprehending the causes, the meditator, con-
sidering the modes of aggregates etc, formulates in groups
the conditioned things of the triple plane, that have arisen
with causes, differing according to the past etc., and that
have been comprehended in the foregoing manner. Now
he meditates on the three characteristics — impermanence
in the sense of dissolution, suffering in the sense of fearful-
ness, and soullessness in the sense of unsubstantiality —
by way of duration, continuity, and momentariness. To
him who meditates on the arising and passing away of
things by means of the knowledge so named with respect
to causes and momentariness there arise—
an aura, joy, quietude, excessive faith, effort,
happiness, wisdom, mindfulness, equanimity
and a liking (for that state).
Purity of Vision in discerning what is the Path and
what is not the Path (40), is the determining of character-
istics of Path and not Path by understanding aura etc. as
inimical impediments of insight.
Getting rid of these inimical impediments, the medi-
tator reflects on the three Characteristics. Now to him,
starting from the knowledge of arising and passing away,
and extending up to the knowledge of adaptation, there
arise in one continuous stream of contemplation, nine
kinds of Insight. By Purity of Vision that discerns the
method (41) is meant these nine kinds of knowledge.
_______
Realization
When he thus practises contemplation, owing to the ripen-
ing of insight (he feels) ‘Now the development (of the
path) (42) will arise’. Thereupon arresting the life-
continuum, arises mind-door consciousness, followed by
two or three (moments of) insight consciousness, having
for their object any of the Characteristics such as imperma-
nence etc. They are termed ‘preliminary’, ‘proximate’, and
‘adaptation’ (moments) (43).
That knowledge of equanimity towards conditioned
things, together with knowledge that conforms (to the
Truths), when perfected, is also termed ‘Insight of emer-
gence leading to the Path’ (44).
Thereafter the Gotrabhu-consciousness (45), hav-
ing Nibbana as its object, occurs, overcoming the line-
age of the worldlings, and evolving the lineage of the
Ariyas.
136
Immediately after that consciousness, the Path (of
the Stream-Winner), realizing the Truth of suffering, erad-
icating the Truth of its cause, realizing the Truth of its ces-
sation, and developing the Truth of the Way to its cessa-
tion, descends into the transcendental stream.
After that Path-consciousness two or three moments
of Fruit-consciousness arise and subside into the life-
continuum (46). Then arresting the life-continuum, the
knowledge of reflection occurs.
The wise man reflects (47) on the Path, Fruit, Nib-
bana, defilements destroyed, and either reflects or does
not reflect on the remaining defilements.
136.The thought-process of a Stream-Winner:—
• • • •
Manodvaravajjana, parikamma, upacara,anuloma,
• • •• •
gotrabhu,magga,phala,bhavanga.
Thus the fourfold Path which has to be developed by
degrees by means of the sixfold purity is called the ‘Purity
of Intuitive Knowledge’ (48).
Herein this is the section on Purity.
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