Visuddhimagga - Notes VIII

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


CHAPTER XVIII
1. 'Mentality should be taken here as the four aggregates beginning with feel-
ing and belonging to the three planes, not omitting consciousness as in the case
of "With consciousness as condition, mentality-materiality" and not including
the supramundane aggregates associated with nibbana' (Pm. 744, Burmese ed.).
2. Serenity (samatha) is a general term for concentration, as the complement
of insight (yipassana), which is roughly the equivalent of understanding (panna).
3. 'One who is beginning this work has difficulty in discerning the highest
form of becoming, that is, the base consisting of neither perception nor non-
perception* (Pm. 744). This is owing to the diminished perception (see M.iii,28).
4. See S.ii,23-24. 'Bending in the direction of the object means that there is no
occurrence without an object; it is in the sense of that sort of bending, or it is in
the sense of bestowing a name (ndma-karanaY (Pm. 744). 'Name-and-form' has
many advantages over 'mentality-materiality' if only because it preserves the
integrity of ndma and excludes any metaphysical assumption of matter existing
as a substance behind apparent forms.
5. 'Because sweat, etc., arise owing to heat, fatigue, etc., and owing to mental
perturbation, they are called "originated by temperature and by consciousness" '
(Pm. 745). There are seven kinds of decads: those of the physical basis of mind
(heart), sex, living, physical eye, ear, nose, tongue, and body. The first nine
components of a decad are the same in all instances, and by themselves they are
called the 'life ennead'. The first eight components by themselves are called the
'octad-with-nutritive-essence-as-eighth'. This octad plus sound is called the 'sound
ennead'. In general these are called 'material groups' (rupa-kaldpa). But this
kind of group (kalapa) has nothing to do with the 'comprehension by groups'
(kaldpa-sammasana) of Ch. XX, which is simply generalization (from one's own
particular experience to each of the five aggregates as past, etc., i.e. as a 'group').
The 'material groups' are not in the Pitakas.
6. The ten are four aspects of the fire element and six aspects of the air
element; what heats, what consumes, what burns up, what digests; up-going
winds (or forces), down-going winds, winds in the stomach, winds in the bowels,
winds in the limbs, breath. See Ch. XI, §37 and §82.


7. 'The exalted consciousness of the fine-material and immaterial spheres is
only quite plain to one who has attained the attainments' (Pm. 746).
8. 'As well as by means of the elements, etc., materiality can also be dis-
cerned through the faculties, the truths, and the dependent origination. How?
'Firstly, through the faculties. These seven, namely, the five beginning with
the eye plus femininity and masculinity are materiality; the eleven consisting of
the mind faculty, the five feeling faculties, and the five beginning with faith, are
mentality; the life faculty is both mentality and materiality. The last three, being
supramundane, are not intended here.
'The truth of suffering is both mentality and materiality; the truth of origin
is mentality; the other two are not intended here because they are supramundane.
'In the structure of conditions, the first three members are mentality; the
fourth and fifth are mentality and materiality; the sixth, seventh, eighth and ninth
are mentality; the tenth is both mentality and materiality; the last two are each
mentality and materiality' (Pm. 747-48).
9. ' "A// states of the three planes" is said ail-inclusively owing to the neces-
sity not to omit anything suitable for comprehension. For it must be fully under-
stood without any exception, and greed must be made to fade away absolutely so
that the mind may be liberated by the fading away of greed. That is why the
Blessed One said: "Bhikkhus, without directly knowing, without fully under-
standing all, without causing the fading away of greed for it, without abandoning
it, the mind is incapaSle of the destruction of suffering. Bhikkhus, it is by
directly knowing, by fully understanding all, by causing the fading away of
greed for it, by abandoning it, that the mind is capable of the destruction of
suffering" (S.iv,17). If all the states of the three planes are taken as mentality-
materiality without exception, then how should one deal with what has been
conceived by those outside the Dispensation as verbal meanings, such as the
Primordial Essence (pakati), etc. [e.g. of the Samkhya], the substance (drabya),
etc. [e.g. of the Vaisesika], the soul (jiva), etc., and the body (kdya), etc. [ ? ]?
Since these are like the hallucination of lunatics and are taught by the not fully
enlightened, what other way of dealing with them is there than to ignore them?
Or alternatively, their existence or non-existence can be understood as estab-
lished by their inclusion within mentality-materiality' (Pm. 751-52). There fol-
lows a long paragraph showing how the concepts of these systems are to be
assimilated into mentality-materiality whereby they lose their significance and
are shown to be impermanent and formed. Pm. concludes by saying 'Wherever
the verbal meaning of self is expressed by some such metaphor as world-soul
(puma), self (ATTA, atmari), soul (jiva), etc., these being themselves conceived in
their various ways on the basis of mere mentality-materiality, are mere mental-
ity-materiality, too' (Pm. 754-55).
CHAPTER XIX
1. 'If the fruit were to arise from present kamma, the fruit would have arisen
in the same moment in which the kamma was being accumulated; and that is not
seen, nor is it desirable. For in the world (i.e. among non-Buddhists) kamma has


never been shown to give fruit while it is actually being effected; nor is there any
text to that effect.—But is it not also the fact that no fruit has ever been shown to
come from a vanished cause either? Or even a cock to crow because of that?—
Certainly it has not been shown where the connectedness of material things is
broken off. But the simile does not apply because there is connectedness of
immaterial things here. For when the fruit arises from kamma that is actually
past it does so because of kamma having been performed and because of storage.
For this is said: "Because profitable sense-sphere kamma has been performed,
stored up, there comes to be eye-consciousness" (Dhs. §431).
* Since consciousness has efficient power only at the instant of its arising,
with the acquisition of a proximity condition, etc., it therefore only gives rise to
materiality while it is arising. But since materiality has efficient power at the
instant of its presence, with the acquisition of a postnascence condition, etc., it is
therefore said that "temperature and nutriment are conditions at the instant of
their presence for temperature-originated and nutriment-originated materiality".
Temperature and nutriment give rise to materiality at the instant of their own
presence by acquiring outside temperature and nutriment as their condition, is
the meaning' (Pm. 768).
2. "To be experienced here and now" means kamma whose fruit is to be
experienced in this present selfhood. "To be experienced on rebirth" means
kamma whose fruit is to be experienced [in the becoming] next to the present be-
coming. "To be experienced in some subsequent existence" means kamma whose
fruit is to be experienced in some successive selfhood other than either that here
and now or next to that here and now. "Lapsed kamma" is kamma of which it
has to be said, "There has been kamma, but there has not been, is not, and will
not be kamma-result".
The volition of the first impulsion, which has efficient power by not being
prevented by opposition and by having acquired the distinction of a condition,
and which has definitely occurred as a prior kamma-formation of the appropriate
kind, giving its fruit in this same selfhood, is called "to be experienced here and
now." For while that first-impulsion volition, being effective in the way stated, is
helpful to what is associated with its special qualities in the impulsion continuity,
yet because it wields little power over aspects and because it has little result
owing to lack of repetition, it is not, like the other two kinds, kamma that looks
beyond the occurring continuity and looks to obtain an opportunity; it gives its
fruit here only as mere result during the course of becoming, like a mere flower.
"But if it cannot do so": kamma's giving of result comes about only through the
due concurrence of conditions consisting of (suitable) essentials of becoming,
means, etc., failing which it is unable to give its result in that selfhood. "That
accomplishes its purpose": that fulfils its purpose consisting in giving, etc., and
in killing, etc. For the seventh impulsion to which this refers is the final impul-
sion in the series, and when it has acquired distinction in the way already stated
and has acquired the service of repetition by the previous impulsions, it gives its
result in the next selfhood and is called "to be experienced on rebirth" ' (Pm. 769).
3. ' "Weighty" kamma is very reprehensible unprofitable kamma and very
powerful profitable kamma. "Habitual" kamma is what is habitually, continually


done and repeated. "Death-threshold" kamma is what is remembered with great
vividness at the time next before death; what is meant is that there is no question
about what is done at the time of death. "That has been often repeated": he
draws a distinction between this kind of kamma as stated and the "habitual" kind
and he likewise excludes kamma to be experienced here and now from it because
the bringing on of rebirth-linking is admitted; for the tetrad beginning with the
"weighty" is stated as productive of rebirth-linking.
'Herein, the weighty ripens first of all and that is why it is so called. When
weighty kamma is lacking, what has been much done ripens. When that is
lacking, death-threshold kamma ripens. When that too is lacking, then kamma
done in previous births, which is called "kamma [stored up] by being performed",
ripens. And the last three when produced can be strong or weak' (Pm. 769-71).
Pm. then cites various Birth Stories and Majjhima Nikaya Sutta 136 in order to
show how, for various reasons, the result of one kind of kamma may be delayed
or displaced by the result of another. Pm. concludes: 'This is the province of the
Tathagata's Knowledge of the Great Exposition of Kamma, in other words, the
mastery of the order of ripening of such and such kamma for such and such
reasons'.
4. * "Productive" kajnma is what produces resultant continuity by providing
rebirth-linking and so on. "Consolidating" kamma prolongs the occurrence of
the continuity of pleasure or pain, or the endurance of materiality. "Frustrating"
kamma slowly diminishes the endurance of pleasure or pain when they occur. It
cuts off the result of other kamma without giving any result of its own. "Sup-
planting" kamma, however, cuts off weak kamma and makes its own result arise.
This is their difference' (Pm. 771).
5. See the various meanings of 'arisen' given in Ch. XXII, §81f.
'Another method is this: when some kamma has been done and there is,
either in rebirth-linking or in the course of an existence, the arising of material
instances due to the result of kamma performed, that kamma is "productive".
When some kamma has been performed and the desirable or undesirable fruit
generated by other kamma has its production facilitated and its endurance aided
and lengthened by the suppression of conditions that would interfere with it and
by the arousing of conditions that would strengthen it, that kamma is "support-
ing". When some kamma has been performed and profitable fruit or unprofitable
fruit generated by productive kamma is obstructed by it respectively in the form
of sickness or of disquieting of elements, that is "frustrating" kamma. But when
some kamma has been done by which the fruit of other kamma is ruined and cut
off by being supplanted by what cuts it off although it was fit for longer endur-
ance because of the efficacy of the kamma that was producing it, that kamma is
"supplanting" ' (Pm. 772).
6. 'Because it is a speciality of the Buddha and because it is the province of
the knowledge that is not shared by disciples (see Ps.i,121f.), it is called "not
shared by disciples". That is why only a part can be known; it cannot all be
known because it is not the province of such knowledge' (Pm. 772).


CHAPTER XX
1. 'Comprehension by placing together in groups (totals) the states that are
differentiated into past, future and present is "comprehension by groups" This, it
seems, is the term used by the inhabitants of Jambudipa (India). However, in-
sight into states by means of the method beginning "Any materiality whatever"
(M.iii,16) is "inductive insight". This, it seems, is the term used by the inhabi-
tants of Tambapannidipa (Ceylon). That is why he said "to inductive insight
called comprehension by groups" ' (Pm. 778).
2. Tirana could also be rendered by 'judging'. On specific and general charac-
teristics Pm. says: 'Hardness, touching, etc., as the respective characteristics of
earth, contact, etc., which are observable at all three instants [of arising, presence
and dissolution], are apprehended by their being established as the respective
individual essences of definite materialness. But it is not so with the characteris-
tics of impermanence, and so on. These are apprehended as though they were
attributive material instances because they have to be apprehended under the
respective headings of dissolution and rise and fall, of oppression, and of insus-
ceptibility to the exercise of mastery' (Pm. 779). See Ch. XXI, note 3.
3. The 'planes' given here in §4 are not quite the same as described in Ch.
XXII, §107.
' "Contemplating as impermanent" is contemplating, comprehending, for-
mations in the aspect of impermanence. "The perception of permanence" is the
wrong perception that they are permanent, eternal; the kinds of consciousness
associated with wrong view should be regarded as included under the heading of
"perception". So too with what follows. "Becoming dispassionate" is seeing for-
mations with dispassion by means of the contemplation of dispassion induced by
the contemplations of impermanence, and so on. "Delighting" is craving accom-
panied by happiness. "Causing fading away" is contemplating in such a way that
greed (rdga) for formations does not arise owing to the causing of greed to fade
(virajjana) by the contemplation of fading away (virdgdnupassand); for one who
acts thus is said to abandon greed. "Causing cessation" is contemplating in such
a way that, by the contemplation of cessation, formations cease only, they do not
arise in the future through a new becoming; since one who acts thus is said to
abandon the arousing (originating) of formations because of producing the nature
of non-arising. "Relinquishing" is relinquishing in such a way that, by the con-
templation of relinquishment, formations are not grasped anymore; hence he said
"He abandons grasping"; or the meaning is that he relinquishes apprehending
[them] as permanent, and so on' (Pm. 780).
4. ' "Liking that is in conformity" is a liking for knowledge that is in confor-
mity with the attainment of the path. Actually the knowledge itself is the "liking"
(khanti) since it likes (khamati), it endures, defining by going into the individual
essence of its objective field. The "certainty of rightness" is the noble path; for
that is called the rightness beginning with right view and also the certainty of an
irreversible trend' (Pm. 784).
5. Upasatthata—'being menaced'; abstract noun from pp. of upa + saj; not as
such in P.T.S. Diet.


6. The eight worldly states are: gain and non-gain, fame and non-fame, blame
and praise, and pleasure and pain (D.iii,160).
7. Avatthd— 'occasion': not in P.T.S. Diet.
8. Alliyitum—'to give shelter': not in P.T.S. Diet., but see lena.
9. Allindnam—'for the unsheltered": alVina = pp. of A + liyati (see note 8 above),
the 'un-sheltered'. Not in P.T.S. Diet. Not to be confused witth allina = adherent
(pp. of A + liyati, to stick, to be contiguous); see e.g. Ch. XIV, §46.
10. Pm. has 'Jdti-ddi-bhaydnam himsanarh vidhamanam bhayasdranattarh\
which suggests the rendering 'because of not being a refuge from fear'.
11. Adina—'misery' or 'miserable': not in P.T.S. Diet.
12. Abyosdna—'not stopping halfway' (another less good reading is accosdna):
not in P.T.S. Diet; but it is a negative form of vosdna (q.v), which is used of
Devadatta in the Vinaya Culavagga (= Iti. 85) and occurs in this sense at M.i,
193. Not in T.C.P. Diet.
13. 'First it has to be Sfeen by inference according to the texts. Afterwards it
gradually comes to be seen by personal experience when the knowledge of de-
velopment gets stronger' (Pm.790).
14. 'It is first generated from kamma because the temperature-born kinds, etc.,
are rooted in that' (Pm. 790).
15. The relationship of the duration of moments of matter and moments of con-
sciousness is dealt with in greater detail in the Sammohavinodani (VbhA. 25f.).
See also Introduction, note 18.
16. ' "By obtaining as its condition kamma-born materiality that is clung-to":
by this he points out that external un-clung-to nutritive essence does not perform
the function of nourishing materiality. He said "and basing itself on that" mean-
ing that its obtaining of a condition is owing to its being supported by what is
kamma-born. And "clung-to" is specifically mentioned in order to rule out any
question of there being a "kamma-born" method for "materiality originated by
consciousness that has kamma as its condition" just because it happens to be
rooted in kamma. [There is no such method.]' (Pm. 793-94).
17. 'What is intended is head hair, body hair, nails, teeth, skin, callosities,
warts, etc., which are separate from the flesh in a living body; otherwise a
corpse, and so on' (Pm. 795).
18. 'When the generation of materiality is seen its dissolution also is seen, and
so he said, "One who sees the generation of materiality thus is said to compre-
hend the material at one time" because of the brevity of states' occurrence; for it
is not the seeing of mere generation that is called comprehension but there must
be seeing of rise and fall besides. So too the apprehending of generation in the
other instances' (Pm. 795).
19. 'This refers to determining' (Pm. 795).
20. 'No one, not even the Blessed One, has such mastery; for it is impossible
for anyone to alter the three characteristics. The province of supernormal power
is simply the alteration of a state' (Pm. 797).


' "Because of precluding a self* means because of precluding the self con-
ceived by those outside the Dispensation; for the non-existence in dhammas of
any self as conceived by outsiders is stated by the words "because void"; but by
this expression [it is stated] that there is no self because there is no such individ-
ual essence' (Pm. 797).
21. Vltiharana—'shifting sideways', sannikkhepana—'placing down', and 'san-
nirujjhana—'fixing down', are not in P.T.S. Diet.; cf. MA.i,260.
22. Omatta—'subordinate': not in P.T.S. Diet.
23. This verse is quoted twice in the Maha Niddesa (pp. 42 and 118). For Pm.'s
comment see Ch. VIII, note 11. Pm. and the Sinhalese translation have been
taken as guides in rendering this rather difficult verse. There is another stanza in
the Niddesa not quoted here:
' ... this concept will allow.
States happen as their tendencies dictate;
And they are modelled by desire; their stream
Uninterruptedly flows ever on
Conditioned by the sixfold base of contact.
No store of broken states ... '
24. The 'contact pentad' (phassa-pancamaka) is a term used for the first five
things listed in Dhs. §1, that is, contact, feeling, perception, volition, and con-
sciousness, which are invariably present whenever there is consciousness.
25. The 'Discourse on Purification' (yisuddhi-kathd) and the 'Discourse on the
Noble Ones' Heritages' (ariyavamsa-katha) are presumably names of chapters in
the old Sinhalese commentaries no longer extant.
26. 'Said in the Discourse on the Noble Ones' Heritages' (Pm. 804).
27. The first seven of the eighteen principal insights are known as the 'seven
contemplations'; see Ch. XX, §4. Further descriptions are given in Ch. XXII,
§113f.
28. For Pm.'s comments on the first seven see note 3 to this ch.
4
 "Contemplation of destruction" is the contemplation of the momentary
dissolution of formations. "Perception of compactness" is the assumption of
unity in a continuity or mass or function or object. "Contemplation of destruc-
tion" is contemplation of non-existence after having been, they say. Contempla-
tion of destruction is the understanding by means of which he resolves the
compact into its elements and sees that it is impermanent in the sense of destruc-
tion. Its completion starts with contemplation of dissolution, and so there is
abandoning of perception of compactness then, but before that there is not,
because it has not been completed. (9) The seeing of the dissolution of forma-
tions both by actual experience and by inference and the directing of attention to
their cessation, in other words, their dissolution, is "contemplation of fall"; through
it accumulation [of kamma] is abandoned; his consciousness does not incline
with craving to the occurrence of that [aggregate-process of existence] for the
purpose of which one accumulates [kamma]. (10) Seeing change in the two ways
through ageing and through death in what is born, or seeing another essence


subsequent to the delimitation of such and such [an essence supervening] in what
was discerned by means of the material septad, and so on, is "contemplation of
change"', by its means he abandons the "perception of lastingness", the assump-
tion of stability. (11>—<13) The three beginning with "contemplation of the signless"
are the same as the three beginning with contemplation of impermanence. (11)
"The sign" is the mere appearance of formations as if graspable entities, which is
due to the individualization of particular functions and which, owing to percep-
tion of unity in continuity and in mass, is assumed to be temporarily enduring or
permanent. (12) "Desire" is longing for pleasure, or it is desire consisting in
greed, and so on; it means inclination to formations owing to craving. (13) "Mis-
interpreting" is misinterpreting as self. It is owing to their opposing the "sign",
etc., that the contemplations of impermanence, etc., are called by the names of
"signless", etc.; so they should be regarded as opposed to the apprehension of a
sign, etc., just as they aff e to the perception of permanence, and so on. (14)
Insight that occurs by knowing an object consisting of a visible datum, etc., and
by seeing the dissolution of the consciousness that had that visible datum, etc., as
its object, and by apprehending voidness through the dissolution thus, "Only
formations dissolve, there is nothing beyond the death of formations", is the
higher understanding, and that is insight into states, thus it is "insight into states
that is higher understanding"; by its means he abandons the view accompanied
by craving that is the misinterpretation occurring as grasping at a permanent
core, and so on. (15) "Correct knowledge and vision" is a term for the seeing of
mentality-materiality with its conditions; by its means he abandons the "misin-
terpreting due to confusion" that begins thus, "Was I in the past?" (M.i,8), and
that begins thus, "Thus the world is created by an Overlord" (?). (16) The knowl-
edge consisting in the seeing of danger in all kinds of becomings, etc., which has
arisen owing to the appearance of terror is "contemplation of danger"; by its
means he abandons the craving occurring as "misinterpreting due to reliance"
because he does not see any reliance or support. (17) The knowledge of reflexion
that is the means to deliverance from formations is "contemplation of reflexion";
by its means he abandons the ignorance that is "non-reflexion" on imperma-
nence, etc., and is opposed to reflexion on them. (18) Equanimity about forma-
tions and conformity knowledge are "contemplation of turning away"; for owing
to it the mind retreats and recoils from all formations, like a water drop on a
lotus leaf, so by its means he abandons the "misinterpretation due to bondage",
which is the occurrence of the defilements consisting of the fetters of sense
desire, and so on' (Pm. 806-7)
29. See Ch. XXII, §113f. 'When (1) the contemplation of impermanence is
established, then the contemplations of (6) cessation, (8) destruction, (9) fall, and
(10) change are partly established. When (2) the contemplation of pain is estab-
lished, then the contemplations of (4) dispassion and (16) danger are partly es-
tablished. And when (3) the contemplation of not-self is established, then the rest
are partly established' (Pm. 807).
30. 'The interpreting of rise and fall must be done on a state that is present
according to continuity or present according to instant but not on one that is past
or future, which is why "of present states" is said' (Pm. 808). 'Present material-


ity is called born materiality; it is included in the trio of instants [of arising, pres-
ence and dissolution], is what is meant. But that is hard to discern at the start, so
the interpreting by insight should be done by means of presence according to
continuity' (Pm. 808).
For the elision represented by * .... (etc.) ... ' see Ch. XX, §9. In this case,
however, the last two members of the dependent origination are left out. 'Al-
though states possessed of ageing-and-death are mentioned under the heading of
birth and of ageing-and-death in comprehension by groups, etc., nevertheless
here in the description of knowledge of rise and fall, if it were said "present birth
is born; the characteristic of its generation is rise, the characteristic of its change
is fall", etc., it would be tantamount to an affirmation and approval of the
proposition that birth and ageing-and-death were possessed of birth and of age-
ing-and-death. So the text ends with "becoming" in order to avoid that (Pm.
808).
31. 'With the seeing of rise and fall not only the characteristics of imperma-
nence and pain become evident, but also the characteristics, in other words, the
individual essences, of earth, contact, etc., termed hardness, touching, etc., re-
spectively, become clearly evident and discrete (avacchinna) in their individual
essences' (Pm. 814).
32. 'The inclusion of only rise and fall here is because this kind of knowledge
occurs as seeing only rise and fall, not because of non-existence of the instant of
presence' (Pm. 814). See Introduction, note 18.
33. 'He adverts to it as nibbana or as the path or as fruition'(Pm. 816). 'The
agitation, the distraction, that occurs about whether or not the illumination, etc.,
are noble states is "agitation about higher states'"' (Pm. 815). In this connexion
Pm. quotes the following text: 'Friends, any bhikkhu or bhikkhuni who declares
the attainment of Arahantship in my presence has always arrived there by four
paths or by one of them. What four? Here, friends, a bhikkhu develops insight
preceded by serenity. While he is developing insight preceded by serenity the
path is born in him. He cultivates, develops, repeats that path. As he does so his
fetters are abandoned and his inherent tendencies are brought to an end. Again,
friends, a bhikkhu develops serenity preceded by insight... He develops serenity
and insight yoked equally ... Again, friends, a bhikkhu's mind is seized by
agitation about highest states. When that consciousness settles down internally,
becomes steady, unified and concentrated, then the path is born in him ... his
inherent tendencies are brought to an end' (A.ii,157).
34. '"Illumination due to insight" is the luminous materiality originated by
insight consciousness, and that originated by temperature belonging to his own
continuity. Of these, that originated by insight consciousness is bright and is
found only in the meditator's body. The other kind is independent of his body
and spreads all round over what is capable of being experienced by knowledge.
It becomes manifest to him too, and he sees anything material in the place
touched by it' (Pm. 816).
35. Caturanga-samannagatam tamam—'four-factored gloom' is mentioned also
at SA.i,170, MA.v,16 (c. andhakdra), and UdA. 66, 304.


36. Okkhandati—-'to descend into': not in P.T.S. Diet.; see Ch. XXII, §34 and
MA.i,238.
37. * "Equanimity about insight" is neutrality in the investigation of formations
owing to the objective field having been already investigated. But in meaning,
when it occurs thus, it is only neutrality. The volition associated with mind-door
adverting is called "equanimity (upekkha) in adverting" because it occurs in
adverting as onlooking (ajjhupekkhana)' (Pm. 819).
38. Burmese ed. of Pm. reads 'ayam kho so'
 instead of the 'ayam kho me' in the
P.T.S. and Harvard eds.