THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
42. 17. In the fourth tetrad:
(a) The virtue described by the Blessed One thus: 'Here a bhikkhu
dwells restrained with the Patimokkha restraint, possessed of the [proper]
conduct and resort, and seeing fear in the slightest fault, he trains himself
by undertaking the precepts of training' (Vbh.244), is virtue of Pati-
mokkha restraint.
(b) That described thus: 'On seeing a visible object with the eye,
[16] he apprehends neither the signs nor the particulars through which, if
he left the eye faculty unguarded, evil and unprofitable states of covet-
ousness and grief might invade him; he enters upon the way of its re-
straint, he guards the eye faculty, undertakes the restraint of the eye fac-
ulty. On hearing a sound with the ear ... On smelling an odour with the
nose ... On tasting a flavour with the tongue ... On touching a tangible
object with the body ... On cognizing a mental object with the mind, he
apprehends neither the signs nor the particulars through which, if he left
the mind faculty unguarded, evil and unprofitable states of covetousness
and grief might invade him; he enters upon the way of its restraint, he
guards the mind faculty, undertakes the restraint of the mind faculty,
(M.i,180), is virtue of restraint of the sense faculties.
(c) Abstinence from such wrong livelihood as entails transgression
of the six training precepts announced with respect to livelihood and en-
tails the evil states beginning with 'Scheming, talking, hinting, belittling,
pursuing gain with gain' (M.ii,75) is virtue of livelihood purification.
(d) Use of the four requisites that is purified by the reflection
stated in the way beginning 'Reflecting wisely, he uses the robe only for
protection from cold' (M.i.10) is called virtue concerning requisites.
43. Here is an explanatory exposition together with a word commentary
starting from the beginning.
(a) Here: in this dispensation. A bhikkhu: a clansman who has gone
forth out of faith and is so styled because he sees fear in the round of
rebirths (sarhsdre bhayarh ikkhanatd) or because he wears cloth gar-
ments that are torn and pieced together, and so on.
Restrained with the Patimokkha restraint: here 'Patimokkha' (Rule
of the Community)
11
is the virtue of the training precepts; for it frees
(mokkheti) him who protects (pdti) it, guards it, it sets him free (mocayati)
from the pains of the states of loss, etc., that is why it is called Pati-
mokkha. 'Restraint' is restraining; this is a term for bodily and verbal
non-transgression. The Patimokkha itself as restraint is 'Patimokkha re-
straint'. 'Restrained with the Patimokkha restraint' is restrained by means
of the restraint consisting in that Patimokkha; he has it, possesses it, is
the meaning. Dwells: bears himself in one of the postures. [17]
44. The meaning of possessed of [the proper] conduct and resort, etc.,
should be understood in the way in which it is given in the text. For this
is said: 'Possessed of [the proper] conduct and resort: there is [proper]
conduct and improper conduct. Herein, what is improper conduct? Bod-
ily transgression, verbal transgression, bodily and verbal transgression—
this is called improper conduct. Also all unvirtuousness is improper con-
duct. Here someone makes a livelihood by gifts of bamboos, or by gifts
of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks,
or by flattery, or by bean-soupery, or by fondling, or by going on errands
on foot, or by one or other of the sorts of wrong livelihood condemned
by the Buddhas—this is called improper conduct. Herein, what is [proper]
conduct? Bodily non-transgression, verbal non-transgression, bodily and
verbal non-transgression—this is called [proper] conduct. Also all re-
straint through virtue is [proper] conduct. Here someone 'does not make
a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of
flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by
bean-soupery, or by fondling, or by going on errands on foot, or by one
or other of the sorts of wrong livelihood condemned by the Buddhas—
this is called [proper] conduct.
45. '[Proper] resort: there is [proper] resort and improper resort. Herein,
what is improper resort? Here someone has prostitutes as resort, or he
has widows, old maids, eunuchs, bhikkhunis, or taverns as resort; or he
dwells associated with kings, kings' ministers, sectarians, sectarians' dis-
ciples, in unbecoming association with laymen; or he cultivates, fre-
quents, honours, such families as are faithless, untrusting, abusive and
rude, who wish harm, wish ill, wish woe, wish no surcease of bondage,
for bhikkhus and bhikkhunis, for male and female devotees [18]—this is
called improper resort. Herein, what is [proper] resort? Here someone
does not have prostitutes as resort ... or taverns as resort; he does not
dwell associated with kings ... sectarians' disciples, in unbecoming asso-
ciation with laymen; he cultivates, frequents, honours, such families as
are faithful and trusting, who are a solace, where the yellow cloth glows,
where the breeze of sages blows, who wish good, wish well, wish joy,
wish surcease of bondage, for bhikkhus and bhikkhunis, for male and
female devotees—this is called [proper] resort. Thus he is furnished
with, fully furnished with, provided with, fully provided with, supplied
with, possessed of, endowed with, this [proper] conduct and this [proper]
resort. Hence it is said "Possessed of [the proper] conduct and resort"
f
(Vbh. 246-47).
46. Furthermore, [proper] conduct and resort should also be understood
here in the following way; for improper conduct is twofold as bodily and
verbal. Herein, what is bodily improper conduct? 'Here someone acts
disrespectfully before the Community, and he stands jostling elder
bhikkhus, sits jostling them, stands in front of them, sits in front of
them, sits on a high seat, sits with his head covered, talks standing up,
talks waving his arms ... walks with sandals while elder bhikkhus walk
without sandals, walks on a high walk while they walk on a low walk,
walks on a walk while they walk on the ground ... stands pushing elder
bhikkhus, sits pushing them, prevents new bhikkhus from getting a seat
... and in the bath house ... without asking elder bhikkhus he puts wood
on [the stove] ... bolts the door ... and at the bathing place he enters the
water jostling elder bhikkhus, enters it in front of them, bathes jostling
them, bathes in front of them, comes out jostling them, comes out in
front of them ... and entering inside a house he goes jostling elder
bhikkhus, goes in front of them, pushing forward he goes in front of
them ... and where families have inner private screened rooms in which
the women of the family ... the girls of the family, sit, there he enters
abruptly, and he strokes a child's head' (Nd. 1,228-29). This is called
bodily improper conduct.
47. Herein, what is verbal improper conduct? 'Here someone acts disre-
spectfully before the Community. Without asking elder bhikkhus he talks
on the Dhamma, answers questions, recites the Patimokkha, talks stand-
ing up, [19] talks waving his arms ... having entered inside a house, he
speaks to a woman or a girl thus: "You, so-and-so of such-and-such a
clan, what is there? Is there rice gruel? Is there cooked rice? Is there any
hard food to eat? What shall we drink? What hard food shall we eat?
What soft food shall we eat? Or what will you give me?"— he chatters
like this' (Nd. 1,230). This is called verbal improper conduct.
48. Proper conduct should be understood in the opposite sense to that.
Furthermore, a bhikkhu is respectful, deferential, possessed of conscience
and shame, wears his inner robe properly, wears his upper robe properly,
his manner inspires confidence whether in moving forwards or back-
wards, looking ahead or aside, bending or stretching, his eyes are down-
cast, he has (a good) deportment, he guards the doors of his sense fac-
ulties, knows the right measure in eating, is devoted to wakefulness,
possesses mindfulness and full awareness, wants little, is contented, is
strenuous, is a careful observer of good behaviour, and treats the teach-
ers with great respect. This is called (proper) conduct.
This firstly is how (proper) conduct should be understood.
49. (Proper) resort is of three kinds: (proper) resort as support, (proper)
resort as guarding, and (proper) resort as anchoring. Herein, what is
(proper) resort as support? A good friend who exhibits the instances of
talk,
12
in whose presence one hears what has not been heard, corrects
what has been heard, gets rid of doubt, rectifies one's view, and gains
confidence; or by training under whom one grows in faith, virtue, learn-
ing, generosity and understanding—this is called (proper) resort as sup-
port,
50. What is (proper) resort as guarding? Here
4
A bhikkhu, having en-
tered inside a house, having gone into a street, goes with downcast eyes,
seeing the length of a plough yoke, restrained, not looking at an ele-
phant, not looking at a horse, a carriage, a pedestrian, a woman, a man,
not looking up, not looking down, not staring this way and that'
(Nd. 1,474). This is called {proper) resort as guarding.
51. What is (proper) resort as anchoring? It is the four foundations of
mindfulness on which the mind is anchored; for this is said by the
Blessed One: 'Bhikkhus, what is a bhikkhu's resort, his own native
place? It is these four foundations of mindfulness' (S.v,148). This is
called (proper) resort as anchoring.
Being thus furnished with ... endowed with, this (proper) conduct
and this (proper) resort, he is also on that account called 'one possessed
of (proper) conduct and resort'. [20]
52. Seeing fear in the slightest fault (§42): one who has the habit (sila)
of seeing fear in faults of the minutest measure, of such kinds as uninten-
tional contravening of a minor training rule of the Patimokkha, as an
unprofitable thought. He trains himself by undertaking (samdddya) the
precepts of training: whatever there is among the precepts of training to
be trained in, in all that he trains by taking it up rightly (sammd dddya)
And here, as far as the words 'one restrained by the Patimokkha re-
straint', virtue of Patimokkha restraint is shown by discourse in terms of
persons.
13
But all that beginning with the words 'possessed of (proper)
conduct and resort' should be understood as said in order to show the
way of practice that perfects that virtue in him who so practises it.
53. (b) Now as regards the virtue of restraint of faculties shown next to
that in the way beginning 'on seeing a visible object with the eye',
herein he is a bhikkhu established in the virtue of Patimokkha restraint.
On seeing a visible object with the eye: on seeing a visible object with
the eye-consciousness that is capable of seeing visible objects and has
borrowed the name 'eye' from its instrument. But the Ancients (pordnd)
said: 'The eye does not see a visible object because it has no mind. The
mind does not see because it has no eyes. But when there is the impinge-
ment of door and object he sees by means of the consciousness that has
eye-sensitivity as its physical basis. Now (an idiom) such as this is called
an "accessory locution" (sasambhdrakathd), like "He shot him with his
bow", and so on. So the meaning here is this: "On seeing a visible object
with eye-consciousness" \
14
54. Apprehends neither the signs: he does not apprehend the sign of
woman or man, or any sign that is a basis for defilement such as the sign
of beauty, etc.; he stops at what is merely seen. Nor the particulars: he
does not apprehend any aspect classed as hand, foot, smile, laughter,
talk, looking ahead, looking aside, etc., which has acquired the name
'particular' (anubyanjana) because of its particularizing (anu anu byahja-
nato) defilements, because of its making them manifest themselves. He
only apprehends what is really there. Like the Elder Maha-Tissa who
dwelt at Cetiyapabbata.
55. It seems that as the elder was on his way from Cetiyapabbata to
AnurAdhapura for alms, a certain daughter-in-law of a clan, who had
quarrelled with her husband and had set out early from AnurAdhapura
all dressed up and tricked out like a celestial nymph to go to her rela-
tives' home, saw him on the road, and being low-minded, [21] she laughed
a loud laugh. [Wondering] 'What is that?', the elder looked up and find-
ing in the bones of her teeth the perception of foulness (ugliness), he
reached Arahantship.
15
Hence it was said:
'He saw the bones that were her teeth,
And kept in mind his first perception;
And standing on that very spot
The elder became an Arahant'.
But her husband, who was going after her, saw the elder and asked,
'Venerable sir, did you by any chance see a woman?'. The elder toldhim:
'Whether it was a man or woman
That went by I noticed not,
But only that on this high road
There goes a group of bones'.
56. As to the words through which, etc., the meaning is: by reason of
which, because of which non-restraint of the eye faculty, // he, if that
person, left the eye faculty unguarded, remained with the eye door un-
closed by the door-panel of mindfulness, these states of covetousness,
etc., might invade, might pursue, might threaten, him. He enters upon
the way of its restraint: he enters upon the way of closing that eye
faculty by the door-panel of mindfulness. It is the same one of whom it
is said he guards the eye faculty, undertakes the restraint of the eye
faculty.
57. Herein, there is neither restraint nor non-restraint in the actual eye
faculty, since neither mindfulness nor forgetfulness arises in dependence
on eye-sensitivity. On the contrary when a visible datum as object comes
into the eye's focus, then, after the life-continuum has arisen twice and
ceased, the functional mind-element accomplishing the function of ad-
verting arises and ceases. After that, eye-consciousness with the function
of seeing; after that, resultant mind-element with the function of receiv-
ing; after that, resultant root-causeless mind-consciousness-element with
the function of investigating; after that, functional root-causeless mind-
consciousness-element accomplishing the function of determining arises
and ceases. Next to that, impulsion impels.
16
Herein, there is neither
restraint nor non-restraint on the occasion of the life-continuum, or on
any of the occasions beginning with adverting. But there is non-restraint
if unvirtuousness or forgetfulness or unknowing or impatience or idle-
ness arises at the moment of impulsion. When this happens, it is called
'non-restraint in the eye faculty'. [22]
58. Why is that? Because when this happens, the door is not guarded,
nor are the life-continuum and the consciousnesses of the cognitive se-
ries. Like what? Just as, when a city's four gates are not secured, al-
though inside the city house doors, storehouses, rooms, etc., are secured,
yet all property inside the city is unguarded and unprotected since rob-
bers coming in by the city gates can do as they please, so too, when
unvirtuousness, etc., arise in impulsion in which there is no restraint,
then the door too is unguarded, and so also are the life-continuum and
the consciousnesses of the cognitive series beginning with adverting. But
when virtue, etc., has arisen in it, then the door too is guarded and so
also are the life-continuum and the consciousnesses of the cognitive se-
ries beginning with adverting. Like what? Just as, when the city gates are
secured, although inside the city the houses, etc., are not secured, yet all
property inside the city is well guarded, well protected, since when the
city gates are shut there is no ingress for robbers, so too, when virtue,
etc., have arisen in impulsion, the door too is guarded and so also are the
life-continuum and the consciousnesses of the cognitive series beginning
with adverting. Thus although it actually arises at the moment of impul-
sion, it is nevertheless called 'restraint in the eye faculty'.
59. So also as regards the phrases on hearing a sound with the ear and
so on. So it is this virtue, which in brief has the characteristic of avoiding
apprehension of signs entailing defilement with respect to visible objects,
etc., that should be understood as virtue of restraint of faculties.
60. (c) Now as regards the virtue of livelihood purification mentioned
above next to the virtue of restraint of the faculties (§42), the words of
the six precepts announced on account of livelihood mean, of the follow-
ing six training precepts announced thus: 'With livelihood as cause, with
livelihood as reason, one of evil wishes, a prey to wishes, lays claim to a
higher than human state that is non-existent, not a fact', the contraven-
tion of which is defeat (expulsion from the Order); 'With livelihood as
cause, with livelihood as reason, he acts as go-between', the contraven-
tion of which is an offence entailing a meeting of the Order; 'With live-
lihood as cause, with livelihood as reason, he says "A bhikkhu who lives
in your monastery is an Arahant", the contravention of which is a serious
offence in one who is aware of it; 'With livelihood as cause, with liveli-
hood as reason, a bhikkhu who is not sick eats superior food that he has
ordered for his own use', the contravention of which is an offence re-
quiring expiation: 'With livelihood as cause, with livelihood as reason, a
bhikkhuni who is not sick eats superior food that she has ordered for her
own use', the contravention of which is an offence requiring confession;
'With livelihood as cause, with livelihood as reason, one who is not sick
eats curry or boiled rice [23] that he has ordered for his own use', the
contravention of which is an offence of wrongdoing (Vin.v,146). Of
these six precepts.
61. As regards scheming, etc. (§42), this is the text: 'Herein, what is
scheming? It is the grimacing, grimacery, scheming, schemery, schemed-
ness,
17
by what is called rejection of requisites or by indirect talk, or it is
the disposing, posing, composing, of the deportment on the part of one
bent on gain, honour and renown, of one of evil wishes, a prey to wishes—
this is called scheming.
62. 'Herein, what is talking? Talking at others, talking, talking round,
talking up, continual talking up, persuading, continual persuading, sug-
gesting, continual suggesting, ingratiating chatter, flattery, bean-soupery,
fondling, on the part of one bent on gain, honour and renown, of one of
evil wishes, a prey to wishes—this is called talking.
63. 'Herein, what is hinting? A sign to others, giving a sign, indication,
giving indication, indirect talk, roundabout talk, on the part of one bent
on gain, honour and renown, of one of evil wishes, a prey to wishes—
this is called hinting.
64. 'Herein, what is belittling? Abusing of others, disparaging, reproach-
ing, snubbing, continual snubbing, ridicule, continual ridicule, denigra-
tion, continual denigration, tale-bearing, backbiting, on the part of one
bent on gain, honour and renown, of one of evil wishes, a prey to wishes
-this is called belittling.
65. 'Herein, what is pursuing gain with gain? Seeking, seeking for,
seeking out, going in search of, searching for, searching out material
goods by means of material goods, such as carrying there goods that
have been got from here, or carrying here goods that have been got from
there, by one bent on gain, honour and renown, by one of evil wishes,
a prey to wishes—this is called pursuing gain with gain' (Vbh. 352-
53).
18
66. The meaning of this text should be understood as follows: Firstly, as
regards description of scheming: on the part of one bent on gain, honour
and renown is on the part of one who is bent on gain, on honour, and on
reputation; on the part of one who longs for them, is the meaning. [24]
Of one of evil wishes: of one who wants to show qualities that he has not
got. A prey to wishes:
19
the meaning is, of one who is attacked by them.
And after this the passage beginning or by what is called rejection of
requisites is given in order to show the three instances of scheming
given in the Maha-Niddesa as rejection of requisites, indirect talk, and
that based on deportment.
67. Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely
because he wants them, he refuses them out of evil wishes. And then,
since he knows that those householders believe in him implicitly, when
they think *Oh, how few are our lord's wishes! He will not accept a
thing!' and they put fine robes, etc., before him by various means, he
then accepts, making a show that he wants to be compassionate towards
them—it is this hypocrisy of his, which becomes the cause of their
subsequently bringing them even by cartloads, that should be understood
as the instance of scheming called rejection of requisites.
68. For this is said in the Maha-Niddesa: 'What is the instance of schem-
ing called rejection of requisites? Here householders invite bhikkhus [to
accept] robes, alms food, resting place, and the requisite of medicine as
cure for the sick. One who is of evil wishes, a prey to wishes, wanting
robes ... alms food ... resting place ... the requisite of medicine as cure
for the sick, refuses robes ... alms food ... resting place ... the requisite of
medicine as cure for the sick, because he wants more. He says: "What
has an ascetic to do with expensive robes? It is proper for an ascetic to
gather rags from a chamel ground or from a rubbish heap or from a shop
and make them into a patchwork cloak to wear. What has an ascetic to
do with expensive alms food? It is proper for an ascetic to get his living
by the dropping of lumps [of food into his bowl] while he wanders for
gleanings. What has an ascetic to do with an expensive resting place? It
is proper for an ascetic to be a tree-root-dweller or an open-air-dweller.
What has an ascetic to do with an expensive requisite of medicine as
cure for the sick. It is proper for an ascetic to cure himself with putrid
urine
20
and broken gall nuts". Accordingly he wears a coarse robe, eats
coarse alms food, [25] uses a coarse resting place, uses a coarSe requisite
of medicine as cure for the sick. Then householders think, "This ascetic
has few wishes, is content, is secluded, keeps aloof from company, is
strenuous, is a preacher of asceticism", and they invite him more and
more [to accept] robes, alms food, resting places, and the requisite of
medicine as cure for the sick. He says: "With three things present a
faithful clansman produces much merit: with faith present a faithful
clansman produces much merit, with goods to be given present a faithful
clansman produces much merit, with those worthy to receive present a
faithful clansman produces much merit. You have faith; the goods to be
given are here; and I am here to accept. If I do not accept, then you will
be deprived of the merit. That is no goqjd to me. Rather will I accept out
of compassion for you". Accordingly he accepts many robes, he accepts
much alms food, he accepts many resting places, he accepts many requi-
sites of medicine as cure for the sick. Such grimacing, grimacery, schem-
ing, schemery, schemedness, is known as the instance of scheming called
rejection of requisites' (Nd.l, 224-25).
69. It is hypocrisy on the part of one of evil wishes, who gives it to be
understood verbally in some way or Qther that he has attained a higher
than human state, that should be understood as the instance of scheming
called indirect talk, according as it is said: *What is the instance of
scheming called indirect talk? Here someone of evil wishes, a prey to
wishes, eager to be admired, [thinking] "Thus people will admire me",
speaks words about the noble state. He says, "He who wears such a robe
is a very important ascetic". He says, "He who carries such a bowl,
metal cup, water filler, water strainer, key, wears such a waist band,
sandals, is a very important ascetic". He says, "He who has such a pre-
ceptor ... teacher ... who has the same preceptor, who has the same
teacher, who has such a friend, associate, intimate, companion; he who
lives in such a monastery, lean-to, mansion, villa,
21
cave, grotto, hut,
pavilion, watch tower, hall, barn, meeting hall, [26] room, at such a tree
root, is a very important ascetic". Or alternatively, all-gushing, all-grim-
acing, all-scheming, all-talkative, with an expression of admiration* he
utters such deep, mysterious, cunning, obscure, supramundane talk sug-
gestive of voidness as "This ascetic is an obtainer of peaceful abidings
and attainments such as these". Such grimacing, grimacery, scheming,
schemery, schemedness, is known as the instance of scheming called
indirect talk' (Nd. 1,226-27).
70. It is hypocrisy on the part of one of evil wishes, which takes the
form of deportment influenced by eagerness to be admired, that should
be understood as the instance of scheming dependent on deportment,
according as it is said: 'What is the instance of scheming called deport-
ment? Here someone of evil wishes, a prey to wishes, eager to be ad-
mired, [thinking] "Thus people will admire me", composes his way of
walking, composes his way of lying down; he* walks studiedly, stands
studiedly, sits studiedly, lies down studiedly; he walks as though concen-
trated, stands, sits, lies down as though concentrated; and he is one who
meditates in public. Such disposing, posing, composing, of deportment,
grimacing, grimacery, scheming, schemery, schemedness, is known as
the instance of scheming called deportment' (Nd. 1,225-26).
71. Herein, the words by what is called rejection of requisites (§61)
mean: by what is called thus 'rejection of requisites'; or they mean: by
means of the rejection of requisites that is so called. By indirect talk
means: by talking near to the subject. Of deportment means: of the four
modes of deportment (postures). Disposing is initial posing, or careful
posing. Posing is the manner of posing. Composing is prearranging;
assuming a trust-inspiring attitude, is what is meant. Grimacing is mak-
ing grimaces by showing great intenseness; facial contraction is what is
meant. One who has the habit of making grimaces is a grimacer. The
grimacer's state is grimacery. Scheming is hypocrisy. The way (dyana)
of a schemer (kuha) is schemery (kuhdyana). The state of what is schemed
is schemedness.
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