THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[THE FORMATIONS AGGREGATE / SANKHARAKKHANDHA —SEE TABLES II & IV]
131. Now it was said above, 'Whatever has the characteristic of forming
should be understoood, all taken together, as the formations aggregate'
(§81). And here too, what is said to have the characteristic of forming is
that which has the characteristic of agglomerating.
57
What is that? It is
formations themselves, according as it is said, 'They form the formed,
bhikkhus, that is why they are called formations' (S.iii,87).
132. They have the characteristic of forming. Their function is to accu-
mulate. They are manifested as intervening.
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Their proximate cause is
the remaining three [immaterial] aggregates. So according to characteris-
tic, etc., they are singlefold. And according to kind they are threefold,
namely, (I) profitable, (II) unprofitable, and (III) indeterminate. As re-
gards these, when associated with profitable consciousness they are prof-
itable, when associated with unprofitable consciousness they are unprof-
itable, when associated with indeterminate consciousness they are inde-
terminate.
[ACCORDING TO ASSOCIATION WITH CONSCIOUSNESS]
133. I. (1) Herein, firstly, those associated with the first sense-sphere
profitable consciousness (1) amount to thirty-six, that is to say, the con-
stant ones, which are the twenty-seven given in the texts as such, and the
four *or-whatever-states\
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and also the five inconstant ones (cf. Dhs.
§1).
Herein, the twenty-seven given as such are these:
(i) contact,
(ii) volition,
(iii) applied thought, [463]
(iv) sustained thought,
(v) happiness (interest),
(vi) energy,
(vii) life,
(viii) concentration,
(ix) faith,
(x) mindfulness,
(xi) conscience,
(xii) shame,
(xiii) non-greed,
(xiv) non-hate,
(xv) non-delusion,
(xvi) tranquillity of the [mental] body,
(xvii) tranquillity of consciousness,
(xviii) lightness of the [mental] body,
(xix) lightness of consciousness,
(xx) malleability of the [mental] body,
(xxi) malleability of consciousness,
(xxii) wieldiness of the [mental] body,
(xxiii) wieldiness of consciousness,
(xxiv) proficiency of the [mental] body,
(xxv) proficiency of consciousness,
(xxvi) rectitude of the [mental] body,
(xxvii) rectitude of consciousness.
The four 'or-whatever-states' are these:
(xxviii) zeal (desire),
(xxix) resolution,
(xxx) attention (bringing to mind),
(xxxi) specific neutrality.
And the five inconstant are these:
(xxxii) compassion,
(xxxiii) gladness,
(xxxiv) abstinence from bodily misconduct,
(xxxv) abstinence from verbal misconduct,
(xxxvi) abstinence fom wrong livelihood.
These last arise sometimes [but not always], and when they arise they do
not do so together.
134. Herein, (i) it touches (phusati), thus it is contact (phassa). This has
the characteristic of touching. Its function is the act of impingement. It is
manifested as concurrence. Its proximate cause is an objective field that
has come into focus.
[As to its characteristic], although this is an immaterial state, yet it
occurs with respect to an object as the act of touching too.
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And [as to
its function], although it is not adherent on any one side
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as eye-cum-
visible-object and ear-cum-sound are, yet it is what makes consciousness
and the object impinge. It is said to be manifested as concurrence be-
cause it has been described as its own action, namely, the concurrence of
the three [(cf. M.i,111), that is, eye, visible object, and eye-conscious-
ness]. And it is said to have as its proximate cause an objective field that
has come into focus because it arises automatically through the appropri-
ate [conscious] reaction and with a faculty when the objective field is
presented. But it should be regarded as like a hideless cow (S.ii,99)
because it is the habitat
62
of feeling.
135. (ii) It wills (cetayati), thus it is volition (cetana); it collects, is the
meaning. Its characteristic is the state of willing. Its function is to accu-
mulate. It is manifested as coordinating. It accomplish its own and
others' functions, as a senior pupil, a head carpenter, etc., do. But it is
evident when it occurs in the marshalling (driving) of associated states in
connexion with urgent work, remembering, and so on. [464]
136. (iii)-(v) What should be said about applied thought, sustained
thought, and happiness has already been said in the commentary on the
first jhana in the Description of the Earth Kasina (Ch. IV, §§88-98).
137. (vi) Energy (viriya) is the state of one who is vigorous (vira). Its
characteristic is marshalling (driving). Its function is to consolidate conas-
cent states. It is manifested as non-collapse. Because of the words 'Be-
stirred, he strives wisely' (A.ii,115), its proximate cause is a sense of
urgency; or its proximate cause is grounds for the initiation of energy.
When rightly initiated, it should be regarded as the root of all attain-
ments.
138. (vii) By its means they live, or it itself lives, or it is just mere living*
thus it is life. But its characteristic, etc., should be understood in the way
stated under material life (§59). For that is life of material things and this
is life of immaterial things. This is the only difference here.
139. (viii) It puts (adhiyati) consciousness evenly (samam) on the object,
or it puts it rightly (sammd) on it, or it is just the mere collecting
(samddhdna) of the mind, thus it is concentration (samddhi). Its charac-
teristic is non-wandering, or its characteristic is non-distraction. Its func-
tion is to conglomerate conascent states as water does bath powder. It is
manifested as peace. Usually its proximate cause is bliss. It should be
regarded as steadiness of the mind, like the steadiness of a lamp's flame
when there is no draught.
140. (ix) By its means they have faith (saddahanti), or it itself is the hav-
ing of faith, or it is just the act of having faith (saddahana), thus it is
faith (saddha). Its characteristic is having faith, or its characteristic is
trusting. Its function is to clarify, like a water-clearing gem, or its func-
tion is to enter into, like the setting out across a flood (cf. Sn. 184). It is
manifested as non-fogginess, or it is manifested as resolution. Its proxi-
mate cause is something to have faith in, or its proximate cause is the
things beginning with hearing the Good Dhamma (saddhamma) that
constitute the factors of stream-entry.
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It should be regarded as a hand
[because it takes hold of profitable things], as wealth (Sn. 182), and as
seed (Sn. 77).
141. (x) By its means they remember (saranti), or it itself remembers, or
it is just mere remembering (sarana), thus it is mindfulness (sati). It has
the characteristic of not wobbling.
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Its function is not to forget. It is
manifested as guarding, or it is manifested as the state of confronting an
objective field. Its proximate cause is strong perception, or its proximate
cause is the foundations of mindfulness concerned with the body, and so
on (see M. Sutta 10). It should be regarded, however, as like a pillar
because it is firmly founded, or as like a door-keeper because it guards
the eye-door, and so on.
142. (xi)-(xii) It has conscientious scruples (Jhiriyati) about bodily mis-
conduct, etc., thus it is conscience (hiri). This is a term for modesty. It is
ashamed (ottappati) of those same things, thus it is shame (ottappa).
This is a term for anxiety about evil. Herein, conscience has the charac-
teristic of disgust at evil, while shame has the characteristic of dread of
it. Conscience has the function of not doing evil and that in the mode of
modesty, while shame has the function of not doing it and that in the
mode of dread. They are manifested as shrinking from evil in the way
already stated. Their proximate causes are self-respect and respect of
others [respectively]. [465] A man rejects evil through conscience out of
respect for himself, as the daughter of a good family does; he rejects evil
through shame out of respect for another, as a courtesan does. But these
two states should be regarded as the guardians of the world (see A.i,51).
143. (xiii)-(xv) By its means they are not greedy (na lubbhanti), or it
itself is not greedy, or it is just the mere not being greedy (alubbhana),
thus it is non-greed (alobha). The same method applies to non-hate
(adosa) and non-delusion (amoha) [na dussanti, adussana = • adosa, and
na muyhanti, amuyhana = amoha (see §§171,161)]. Of these, non-greed
has the characteristic of the mind's lack of desire for an object, or it has
the characteristic of non-adherence, like a water drop on a lotus leaf. Its
function is not to lay hold, like a liberated bhikkhu. It is manifested as a
state of not treating as a shelter, like that of a man who has fallen into
filth. Non-hate has the characteristic of lack of savagery, or the charac-
teristic of non-opposing, like a gentle friend. Its function is to remove
annoyance, or its function is to remove fever, as sandalwood does. It is
manifested as agreeableness, like the full moon. Non-delusion has the
characteristic of penetrating [things] according to their individual es-
sences, or it has the characteristic of sure penetration, like the penetra-
tion of an arrow shot by a skilful archer. Its function is to illuminate the
objective field, like a lamp. It is manifested as non-bewilderment, like a
guide in a forest. The three should be regarded as the roots of all that is
profitable.
144. (xvi)-(xvii) The tranquillizing of the body is tranquillity of the body.
The tranquillizing of consciousness is tranquillity of consciousness. And
here body means the three [mental] aggregates, feeling, [perception and
formations] (see Dhs. 40). But both tranquillity of that body and of con-
sciousness have, together, the characteristic of quieting disturbance of
that body and of consciousness. Their function is to crush disturbance of
the [mental] body and of consciousness. They are manifested as inactiv-
ity and coolness of the [mental] body and of consciousness. Their proxi-
mate cause is the [mental] body and consciousness. They should be re-
garded as opposed to the defilements of agitation, etc., which cause
unpeacefulness in the [mental] body and in consciousness.
145. (xviii)-(xix) The light (quick) state of the [mental] body is lightness
of the body. The light (quick) state of consciousness is lightness of con-
sciousness. They have the characteristic of quieting heaviness in the
[mental] body and in consciousness. Their function is to crush heaviness
in the [mental] body and in consciousness. They are manifested as non-
sluggishness of the [mental] body and of consciousness. Their proximate
cause is the [mental] body and consciousness. They should be regarded
as opposed to the defilements of stiffness and torpor, which cause heavi-
ness in the [mental] body and in consciousness.
146. (xx)-(xxi) The malleable state of the [mental] body is malleability
of body. The malleable state of consciousness is malleability of con-
sciousness. They have the characteristic of quieting rigidity in the [men-
tal] body and in consciousness. Their function is to crush stiffening in
the [mental] body and in consciousness. They are manifested as non-
resistance. Their proximate cause is the [mental] body and conscious-
ness. They should be regarded as opposed to the defilements of views,
conceit (pride), etc., which cause stiffening of the [mental] body and of
consciousness.
147. (xxii)-(xxiii) The wieldy state of the [mental] body is wieldiness of
body. The wieldy state of consciousness is wieldiness of consciousness.
They have the characteristic of quieting unwieldiness in the [mental]
body and in consciousness. [466] Their function is to crush unwieldiness
in the [mental] body and in consciousness. They are manifested as suc-
cess in making [something] an object of the [mental] body and con-
sciousness. Their proximate cause is the [mental] body and conscious-
ness. As bringing trust in things that should be trusted in and as bringing
susceptibility of application to beneficial acts,.like the refining of gold,
they should be regarded as opposed to the remaining hindrances, etc.,
that cause unwieldiness in the [mental] body and in consciousness.
148. (xxiv)-(xxv) The proficient state of the [mental] body is proficiency
of body. The proficient state of consciousness is proficiency of con-
sciousness. They have the characteristic of healthiness of the [mental]
body and of consciousness. Their function is to crush unhealthiness of
the [mental] body and of consciousness. They are manifested as absence
of disability. Their proximate cause is the [mental] body and conscious-
ness. They should be regarded as opposed to faithlessness, etc., which
cause unhealthiness in the [mental] body and in consciousness.
149. (xxvi)-(xxvii) The straight state of the [mental] body is rectitude of
body. The straight state of consciousness is rectitude of consciousness.
They have the characteristic of uprightness of the [mental] body and of
consciousness. Their function is to crush tortuousness in the [mental]
body and in consciousness. They are manifested as non-crookedness.
Their proximate cause is the [mental] body and consciousness. They
should be regarded as opposed to deceit, fraud, etc., which cause tortu-
ousness in the [mental] body and in consciousness.
65
150. (xxviii) Zeal {desire) is a term for desire to act. So that zeal has the
characteristic of desire to act. Its function is scanning for an object. It is
manifested as need for an object. That same [object] is its proximate
cause. It should be regarded as the extending of the mental hand in the
apprehending of an object.
151. (xxix) The act of resolving66
is resolution. It has the characteristic
of conviction. Its function is not to grope. It is manifested as decisive-
ness. Its proximate cause is a thing to be convinced about. It should be
regarded as like a boundary-post owing to its immovableness with re-
spect to the object.
152. (xxx) It is the maker of what is to be made, it is the maker in the
mind (manamhi karo), thus it is attention (bringing-to~mind—manasi-
kara). It makes the mind different from the previous [life-continuum]
mind, thus it is attention. It has three ways of doing this: as the controller
of the object, as the controller of the cognitive series, and as the control-
ler of impulsions. Herein, the controller of the object is the maker in the
mind, thus it is attention. That has the characteristic of conducting
(sdrana). Its function is to yoke associated states to the object. It is
manifested as confrontation with an object. Its proximate cause is an
object. It should be regarded as the conductor (sdrathi) of associated
states by controlling the object, itself being included in the formations
aggregate. Controller of the cognitive series is a term for five-door ad-
verting (70). Controller of impulsions is a term for mind-door adverting
(71). These last two are not included here.
153. (xxxi) Specific neutrality (tatra-majjhattatd—lit 'neutrality in re-
gard thereto') is neutrality (majjhattata) in regard to those states [of con-
sciousness and consciousness-concomitants arisen in association with it].
It has the characteristic of conveying consciousness and consciousness-
concomitants evenly. Its function is to prevent deficiency and excess,
[467] or its function is to inhibit partiality. It is manifested as neutrality.
It should be regarded as like a conductor (driver) who looks with equa-
nimity on thoroughbreds progressing evenly.
154. (xxxii)-(xxxiii) Compassion and gladness should be understood as
given in the Description of the Divine Abodes (Ch. IX, §§92, 94, 95),
except that those are of the fine-material sphere and have attained to
absorption, while these are of the sense sphere. This is the only differ-
ence. Some, however, want to include among the inconstant both loving-
kindness and equanimity. That cannot be accepted for, as to meaning,
non-hate itself is lovingkindness, and specific neutrality is equanimity.
155. (xxxiv)-(xxxvi) Abstinence from bodily misconduct: the compound
kayaduccaritavirati resolves as kayaduccaritato virati; so also with the
other two. But as regards characteristic, etc., these three have the char-
acteristic of non-transgression in the respective fields of bodily conduct,
etc.; they have the characteristic of not treading there, is what is said.
Their function is to draw back from the fields of bodily misconduct, and
so on. They are manifested as the not doing of these things. Their proxi-
mate causes are the special qualities of faith, conscience, shame, fewness
of wishes, and so on. They should be regarded as the mind's averseness
from evil-doing.
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