Visuddhimagga - Purification By Knowledge and Vision - The four functions

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


[THE FOUR FUNCTIONS]
92. (6) Functions of full-understanding and the rest
As stated when truths are penetrated to,
(7) Each one of which ought to be recognized
According to its individual essence (§32).
[THE FOUR FUNCTIONS IN A SINGLE MOMENT]
6. Now at the times of penetrating to the truths each one of the
four [path] knowledges is said to exercise four functions in a single
moment. These are full-understanding, abandoning, realizing, and devel-
oping; and each one of them ought to be recognized according to its
individual essence. [690] For this is said by the Ancients: 'Just as a lamp
performs four functions simultaneously in a single moment—it burns the
wick, dispels darkness, makes light appear, and uses up the oil—, so too,
path knowledge penetrates to the four truths simultaneously in a single
moment—it penetrates to suffering by penetrating to it with full-under-
standing, penetrates to origination by penetrating to it with abandoning,
penetrates to the path by penetrating to it with developing, and pene-


trates cessation by penetrating to it with realizing' (see Pe. 134). What is
meant? By making cessation its object it reaches, sees and pierces the
four truths'.
93. For this is said: 'Bhikkhus, he who sees suffering sees also the
origin of suffering, sees also the cessation of suffering, sees also the way
leading to the cessation of suffering' (S.v,437), etc., and so it should be
understood [for all the other three truths]. And further it is said: 'The
knowledge of one who possesses the path is knowledge of suffering and
it is knowledge of the origin of suffering and it is knowledge of the
cessation of suffering and it is knowledge of the way leading to the
cessation of suffering' (Ps.i,119).
94. As the lamp burns the wick, so his path knowledge fully under-
stands suffering; as the lamp dispels the darkness, so the knowledge
abandons origin; as the lamp makes the light appear, so the knowledge
[as right view] develops the path, in other words, the states consisting in
right thinking, etc., [by acting] as conascence, etc., for them; and as the
lamp uses up the oil, so the knowledge realizes cessation, which brings
defilements to an end. This is how the application of the simile should be
understood.
95. Another method: as the sun, when it rises, performs four functions
simultaneously with its appearance—it illuminates visible objects, dis-
pels darkness, causes light to be seen, and allays cold—, so too, path
knowledge ... penetrates to cessation by penetrating to it with realizing.
And here also, as the sun illuminates visible objects, so path knowledge
fully understands suffering; as the sun dispels darkness, so path knowl-
edge abandons origin; as the sun causes light to be seen, so path knowl-
edge [as right view] develops the [other] path [factors] by acting as
[their] conascence condition, etc.; as the sun allays cold, so path knowl-
edge realizes the cessation, which is the tranquillizing of defilements.
This is how the application of the simile should be understood.
96. Another method: as a boat performs four functions simultaneously
in a single moment—it leaves the hither shore, it cleaves the stream, it
carries its cargo, [691] and it approaches the further shore—, so too, path
knowledge ... penetrates to cessation by penetrating to it with realizing.
And here, as the boat leaves the hither shore, so path knowledge fully
understands suffering; as the boat cleaves the stream, so path knowledge
abandons origin; as the boat carries its cargo, so path knowlege develops
the [other] path [factors] by acting as [their] conascence condition, etc.;
as the boat approaches the further shore, so path knowledge realizes
cessation, which is the further shore. This is how the application of the
simile should be understood.
97. So when his knowledge occurs with the four functions in a single


moment at the time of penetrating the four truths, then the four truths
have a single penetration in the sense of trueness (reality) in sixteen
ways, as it is said: 'How is there single penetration of the four truths in
the sense of trueness? There is single penetration of the four truths in
the sense of trueness in sixteen aspects: suffering has the meaning of
oppressing, meaning of being formed, meaning of burning (torment),
meaning of change, as its meaning of trueness; origin has the meaning
of accumulation, meaning of source, meaning of bondage, meaning
of impediment, as its meaning of trueness; cessation has the meaning
of escape, meaning of seclusion, meaning of being not formed, meaning
of deathlessness, as its meaning of trueness; the path has the meaning
of outlet, meaning of cause, meaning of seeing, meaning of dominance,
as its meaning of trueness. The four truths in these sixteen ways are
included as one. What is included as one is unity. Unity is penetrated
by a single knowledge. Thus the four truths have a single penetration'
98. Here it may be asked: 'Since there are other meanings of suffering,
etc., too, such as "a disease, a tumour" (Ps.ii,238; M.i,435), etc., why
then are only four mentioned for each?'. We answer that in this context
it is because of what is evident through seeing the other [three truths in
each case].
Firstly, in the passage beginning, 'Herein, what is knowledge of suf-
fering? It is the understanding, the act of understanding ... that arises
contingent upon suffering' (Ps.i,119), knowledge of the truths is pre-
sented as having a single truth as its object [individually]. But in the
passage beginning, 'Bhikkhus, he who sees suffering sees also its origin'
(S.v,437), it is presented as accomplishing its function with respect to
the other three truths simultaneously with its making one of them its
object.
99. As regards these [two contexts], when, firstly, knowledge makes
each truth its object singly, then [when suffering is made the object],
suffering has the characteristic of oppressing as its individual essence,
but its sense of being formed becomes evident through seeing origin
because that suffering is accumulated, formed, agglomerated, by the ori-
gin, which has the characteristic of accumulating. Then the cooling path
removes the burning of the defilements, [692] and so suffering's sense
of burning becomes evident through seeing the path, as the beauty's
(Sundari's) ugliness did to the venerable Nanda through seeing the celes-
tial nymphs (see Ud. 23). But its sense of changing becomes evident
through seeing cessation as not subject to change, which needs no ex-
plaining.
100. Likewise, [when origin is made the object,] origin has the character-


istic of accumulating as its individual essence; but its sense of source
becomes evident through seeing suffering, just as the fact that unsuitable
food is the source of a sickness becomes evident through seeing how
a sickness arises owing to such food. Its sense of bondage becomes
evident through seeing cessation, which has no bonds. And its sense
of impediment becomes evident through seeing the path, which is the
outlet.
101. Likewise, [when cessation is made the object,] cessation has the
characteristic of an escape. But its sense of seclusion becomes evident
through seeing origin as unsecluded. Its sense of being not formed be-
comes evident through seeing the path; for the path has never been seen
by him before in the beginningless round of rebirths, and yet even that is
formed since it has conditions, and so the unformedness of the condi-
tionless becomes quite clear. But its sense of being deathless becomes
evident through seeing suffering; for suffering is poison and nibbana is
deathless.
102. Likewise, [when the path is made the object,] the path has the char-
acteristic of the outlet. But its sense of cause becomes evident through
seeing origin thus, 'That is not the cause, [but on the contrary] this is the
cause, for the attaining of nibbana'. Its sense of seeing becomes evident
through seeing cessation, as the eye's clearness becomes evident to one
who sees very subtle visible objects and thinks, 'How clear my eye is!'.
Its sense of dominance becomes evident through seeing suffering, just as
the superiority of lordly people becomes evident through seeing wretched
people afflicted with many diseases.
103. So in that [first] context four senses are stated for each truth be-
cause in the case of each truth [individually] one sense becomes evident
as the specific characteristic, while the other three become evident through
seeing the remaining three truths.
At the path moment, however, all these senses are penetrated simul-
taneously by a single knowledge that has four functions with respect to
suffering and the rest. But about those who would have it that [the
different truths] are penetrated to separately, more is said in the
Abhidhamma in the KathAvatthu (Kv. 212-20).
[THE FOUR FUNCTIONS DESCRIBED SEPARATELY]
104. 7. Now as to those four functions beginning with full-understanding,
which were mentioned above (§92):
(a) Full-understanding is threefold;
So too (b) abandoning, and (c) realizing,
And (d) two developings are reckoned—
Thus should be known the exposition.


105. (a) Full-understanding is threefold, that is, (i) full understanding as
the known, (ii) full-understanding as investigating (judging), and (iii)
full-understanding as abandoning (see Ch. XX, §3).
106. (i) Herein, full-understanding as the known [693] is summarized
thus: * Understanding that is direct-knowledge is knowledge in the sense
of the known' (Ps.i,87). It is briefly stated thus: 'Whatever states are
directly known are known' (Ps.i,87). It is given in detail in the way
beginning: 'Bhikkhus, all is to be directly known. And what is all that
is to be directly known? Eye is to be directly known ... ' (Ps.i,5). Its
particular plane is the direct knowing of mentality-materiality with its
conditions.
107. (ii) Full-understanding as investigating (Judging) is summarized
thus: 'Understanding that is full-understanding is knowledge in the sense
of investigation (judging)' (Ps.i,87). It is briefly stated thus: 'Whatever
states are fully understood are investigated (judged)' (Ps.i,87). It is given
in detail in the way beginning: 'Bhikkhus, all is to be fully understood.
And what is all that is to be fully understood? The eye is to be fully
understood ... ' (Ps.i,22). Its particular plane starts with comprehension
by groups, and occurring as investigation of impermanence, suffering,
and not-self, it extends as far as conformity (cf. Ch. XX, §4).
108. (iii) Full-understanding as abandoning is summarized thus: 'Under-
standing that is abandoning is knowledge in the sense of giving up'
(Ps.i,87). It is stated in detail thus: 'Whatever states are abandoned are
given up' (Ps.i,87). It occurs in the way beginning: 'Through the con-
templation of impermanence he abandons the perception of permanence
... ' (cf.Ps.i,58). Its plane extends from the contemplation of dissolution
up to path knowledge. This is what is intended here.
109. Or alternatively, full-understanding as the known and full-under-
standing as investigating have that [third kind] as their aim, too, and
whatever states a man abandons are certainly known and investigated,
and so all three kinds of full-understanding can be understood in this
way as the function of path knowledge.
110. (b) So too abandoning: abandoning is threefold too, like full-
understanding, that is, (i) abandoning by suppressing, (ii) abandoning
by substitution of opposites, and (iii) abandoning by cutting off.
111. (i) Herein, when any of the mundane kinds of concentration sup-
presses opposing states such as the hindrances, that act of suppressing,
which is like the pressing down of water-weed by placing a porous pot
on weed-filled water, is called abandoning by suppressing. But the sup-
pression of only the hindrances is given in the text thus: 'And there is
abandoning of the hindrances by suppression in one who develops the
first jhana' (Ps.i,27). However, that should be understood as so stated


because of the obviousness [of the suppression then]. For even before
and after the jhana as well hindrances do not invade consciousness sud-
denly; but applied thought, etc., [are suppressed] only at the moment of
actual absorption [in the second jhana, etc.,] and so the suppression of
the hindrances then is obvious.
112. (ii) But what is called abandoning by substitution ofopposites is the
abandoning of any given state that ought to be abandoned through the
means of a particular factor of knowledge, which as a constituent of
insight is opposed to it, like the abandoning of darkness at night through
the means of a light. [694] It is in fact the abandoning firstly of the
[false] view of individuality through the means of delimitation of men-
tality-materiality; the abandoning of both the no-cause view and the
fictitious-cause view and also of the stain of doubt through the means of
discerning conditions; the abandoning of apprehension of a conglomera-
tion as T and 4
mine' through the means of comprehension by groups;
the abandoning of perception of the path in what is not the path through
the means of the definition of what is the path and what is not the path;
the abandoning of the annihilation view through the means of seeing
rise; the abandoning of the eternity view through the means of seeing
fall; the abandoning of the perception of non-terror in what is terror
through the means of appearance as terror; the abandoning of the percep-
tion of enjoyment through the means of seeing danger; the abandoning
of the perception of delight through the means of the contemplation of
dispassion (revulsion); the abandoning of lack of desire for deliverance
through the means of desire for deliverance; the abandoning of non-
reflexion through the means of reflexion; the abandoning of not looking
on equably through the means of equanimity; the abandoning of appre-
hension contrary to truth through the means of conformity.
113. And also in the case of the eighteen principal insights the abandon-
ing by substitution ofopposites is: (1) the abandoning of the perception
of permanence, through the means of the contemplation of imperma-
nence; (2) of the perception of pleasure, through the means of the con-
templation of pain; (3) of the perception of self, through the means of the
contemplation of not-self; (4) of delight, through the means of the con-
templation of dispassion (revulsion); (5) of greed, through the means of
the contemplation of fading away; (6) of originating, through the means
of the contemplation of cessation; (7) of grasping, through the means of
the contemplation of relinquishment; (8) of the perception of compact-
ness, through the means of the contemplation of destruction; (9) of accu-
mulation, through the means of the contemplation of fall; (10) of the
perception of lastingness, through the means of the contemplation of
change; (11) of the sign, through the means of the contemplation of the


signless; (12) of desire, through the means of the contemplation of the
desireless; (13) of misinterpreting (insisting), through the means of the
contemplation of voidness; (14) of misinterpreting (insisting) due to grasp-
ing at a core, through the means of insight into states that is higher
understanding; (15) of misinterpreting (insisting) due to confusion, through
the means of correct knowledge and vision; (16) of misinterpreting (in-
sisting) "due to reliance [on formations], through the means of the con-
templation of danger [in them]; (17) of non-reflexion, through the means
of the contemplation of reflexion; (18) of misinterpreting (insisting) due
to bondage, through the means of the contemplation of turning away (cf.
Ps.i,47).
114. Herein, (l)-(7) the way in which the abandoning of the perception of
permanence, etc., takes place through the means of the seven contempla-
tions beginning with that of impermanence has already been explained
under the contemplation of dissolution (Ch. XXI, §15f.).
(8) Contemplation of destruction, however, is the knowledge in one
who effects the resolution of the compact and so sees destruction as
* impermanent in the sense of destruction'. Through the means of that
knowledge there comes to be the abandoning of the perception of com-
pactness.
115. (9) Contemplation of fall is stated thus:
* Defining both to be alike
By inference from that same object.
Intentness on cessation—these
Are insight in the mark of fall' (Ps.i,58).
It is intentness on cessation, in other words, on that same dissolution,
after seeing dissolution of [both seen and unseen] formations by personal
experience and by inference [respectively]. Through the means of that
contemplation there comes to be the abandoning of accumulation. When
a man sees with insight that 'The things for the sake of which I might
accumulate [kamma] are thus [695] subject to fall', his consciousness no
longer inclines to accumulation.
116. (10) Contemplation of change is the act of seeing, according to the
material septad, etc., how [momentary] occurrences [in continuity] take
place differently by [gradually] diverging from any definition; or it is the
act of seeing change in the two aspects of the ageing and the death of
what is arisen. Through the means of that contemplation the perception
of lastingness is abandoned.
117. (11) Contemplation of the signless is the same as contemplation of
impermanence. Through its means the sign of permanence is abandoned.
(12) Contemplation of the desireless is the same as the contempla-


tion of pain. Through its means desire for pleasure and hope for pleasure
are abandoned.
(13) Contemplation ofvoidness is the same as the contemplation of
not-self. Through its means the misinterpreting (insisting) that 'a self
exists' (see S.iv,400) is abandoned.
118. (14) Insight into states that is higher understanding is stated thus:
'Having reflected on the object,
Dissolution he contemplates,
Appearance then as empty—this
Is insight of higher understanding' (Ps.i,58).
Insight so described occurs after knowing materiality, etc., as object,
by seeing the dissolution both of that object and of the consciousness
whose object it was, and by apprehending voidness through the dissolu-
tion in this way: 'Only formations break up. It is the death of formations.
There is nothing else'. Taking that insight as higher understanding and
as insight with respect to states, it is called 'insight into states that is
higher understanding'. Through its means misinterpreting (insisting) due
to grasping at a core is abandoned, because it has been clearly seen that
there is no core of permanence and no core of self.
119. (15) Correct knowledge and vision is the discernment of mentality-
materiality with its conditions. Through its means misinterpreting (in-
sisting) due to confusion that occurs in this way, 'Was I in the past?'
(M.i,8), and in this way, 'The world was created by an Overlord', are
abandoned.
120. (16) Contemplation of danger is knowledge seeing danger in all
kinds of becoming, etc., which has arisen owing to appearance as terror.
Through its means misinterpreting (insisting) due to reliance is aban-
doned, since he does not see any [formation] to be relied on for shelter.
(17) Contemplation of reflexion is the reflexion that effects the means
to liberation. Through its means non-reflexion is abandoned.
121. (18) Contemplation of turning away is equanimity about formations
and conformity. For at that point his mind is said to retreat, retract and
recoil from the whole field of formations, as a water drop does on a lotus
leaf that slopes a little. That is why through its means misinterpreting
(insisting) due to bondage is abandoned. [696] The meaning is: abandon-
ing of the occurrence of defilement that consists in misinterpreting
defiled by the bondage of sense desires, and so on.
Abandoning by substitution of opposites should be understood in
detail in this way. But in the texts it is stated in brief thus: 'Abandoning
of views by substitution of opposites comes about in one who develops
concentration partaking of penetration' (Ps.i,27).


122. (iii) The abandoning of the states beginning with the fetters by the
noble path knowledge in such a way that they never occur again, like a
tree struck by a thunderbolt, is called abandoning by cutting off. With
reference to this it is said: 'Abandoning by cutting off comes about in
one who develops the supramundane path that leads to the destruction
[of defilements]' (Ps.i,27).
123. So of these three kinds of abandoning, it is only abandoning by
cutting off that is intended here. But since that meditator's previous
abandoning by suppression and by substitution by opposites have that
[third kind] as their aim, too, all three kinds of abandoning can therefore
be understood in this way as the function of path knowledge. For when a
man has gained an empire by killing off the opposing kings, what was
done by him previous to that is also called 'done by the king'.
124. (c) Realizing is divided into two as (i) mundane realizing, and (ii)
supramundane realizing. And it is threefold too with the subdivision of
the supramundane into two as seeing and developing.
125. (i) Herein, the touch (phassana) of the first jhana, etc., as given in
the way beginning, * I am an obtainer, a master, of the first jhana; the
first jhana has been realized by me' (Vin. iii,93-94), is called mundane
realizing, 'Touch' (phassana) is the touching (phusana) with the contact
(phassa) of knowledge by personal experience on arriving, thus, 'This
has been arrived at by me'.
21
With reference to this meaning realization
is summarized thus, 'Understanding that is realization is knowledge in
the sense of touch' (Ps.i,87), after which it is described thus, 'Whatever
states are realized are touched' (Ps.i,87).
126. Also, those states which are not aroused in one's own continuity and
are known through knowledge that depends on another are realized; for
it is said, referring to that, 'Bhikkhus, all should be realized. And what is
all that should be realized? The eye should be realized' (Ps.i,35), and so
on. And it is further said: 'One who sees materiality realizes it. One who
sees [697] feeling ... perception ... formations ... consciousness realizes
it. One who sees the eye ... (etc., see Ch. XX, §9) ... ageing and death
realizes it. [One who sees suffering] ... (etc.)
22
... One who sees nib-
bana, which merges in the deathless [in the sense of the end] realizes it.
Whatever states are realized are touched' (Ps.i,35).
127. (ii) The seeing of nibbana at the moment of the first path is realiz-
ing as seeing. At the other path moments it is realizing as developing.
And it is intended as twofold here. So realizing of nibbana as seeing and
as developing should be understood as a function of this knowledge.
128. (d) And two developings are reckoned', but developing is also reck-
oned as twofold, namely as (i) mundane developing, and (ii) as supra-
mundane developing.


(i) Herein, the arousing of mundane virtue, concentration and
understanding, and the influencing of the continuity by their means, is
mundane developing. And (ii) the arousing of supramundane virtue, con-
centration and understanding, and the influencing of the continuity by
them, is supramundane developing. Of these, it is the supramundane that
is intended here. For this fourfold knowledge arouses supramundane
virtue, etc., since it is their conascence condition, and it influences the
continuity by their means. So it is only supramundane developing that is
a function of it. Therefore these are the
Functions of full-understanding, and the rest
As stated when truths are penetrated to,
Each one of which ought to be recognized
According to its individual essence.
[CONCLUSION]
129. Now with reference to the stanza:
'When a wise man, established well in virtue,
Develops consciousness and understanding' (Ch. I, §1),
it was said above 'After he has perfected the two purifications that are
the "roots", then he can develop the five purifications that are the "trunk" '
(Ch. XIV, §32). And at this point the detailed exposition of the system
for developing understanding in the proper way as it has been handed
down is completed. So the question 'How should it be developed?' (Ch.
XIV, §32) is now answered.
The twenty-second chapter called 'The Descrip-
tion of Purification by Knowledge and Vision' in
the Treatise on the Development of Understand-
ing in the Path of Purification composed for the
purpose of gladdening good people.