THE PATH
OF PURIFICATION
(VISUDDHIMAGGA)
BY
BHADANTACARIYA BUDDHAGHOSA
Translated from the Pali
by
BHIKKHU NANAMOLI
FIFTH EDITION
BUDDHIST PUBLICATION SOCIETY
Kandy Sri Lanka
[9. CONFORMITY KNOWLEDGE]
128. As he repeats, develops and cultivates that equanimity about forma-
tions, his faith becomes more resolute, his energy better exerted, his
mindfulness better established, his mind better concentrated, while his
equanimity about formations grows more refined.
129. He thinks 'Now the path will arise'. Equanimity about formations,
after comprehending formations as impermanent, or as painful, or as not-
self, sinks into the life-continuum. Next to the life-continuum, mind-
door adverting arises making formations its object as impermanent or as
painful or as not-self according to the way taken by equanimity about
formations. Then next to the functional [adverting] consciousness that
arose displacing the life-continuum, the first impulsion consciousness
arises making formations its object in the same way, maintaining the
continuity of consciousness.
41
This is called the 'preliminary work*. Next
to that a second impulsion consciousness arises making formations
its object in the same way. This is called the 'access'. Next to that [670]
a third impulsion consciousness also arises making formations its object
in the same way. This is called 'conformity'.
130. These are their individual names. But it is admissible to call all three
impulsions 'repetition' or 'preliminary-work' or 'access' or 'conformity'
indiscriminately.
Conformity to what? To what precedes and to what follows. For it
conforms to the functions of truth both in the eight preceding kinds of
insight knowledge and in the thirty-seven states partaking of enlighten-
ment that follow.
131. Since its occurrence is contingent upon formations through [com-
prehending] the characteristics of impermanence, etc., it, so to speak,
says, 'Knowledge of rise and fall indeed saw the rise and fall of pre-
cisely those states that possess rise and fall' and 'Contemplation of dis-
solution indeed saw the dissolution of precisely those states that possess
dissolution' and 'It was indeed precisely what was terrible that appeared
as terror to [knowledge of] appearance as terror' and 'Contemplation of
danger indeed saw danger in precisely what was dangerous' and 'Knowl-
edge of dispassion indeed became dispassionate towards precisely that
which should be regarded with dispassion' and 'Knowledge of desire for
deliverance indeed produced desire for deliverance from precisely what
there should be deliverance from' and 'What was reflected upon by
knowledge of reflexion was indeed precisely what should be reflected
upon' and 'What was looked on at with equanimity by equanimity about
formations was indeeed precisely what should be looked on at with
equanimity'. So it conforms to the functions of truth both in these eight
kinds of knowledge and in the thirty-seven states partaking of enlighten-
ment which follow, because they are to be reached by entering upon it.
132. Just as a righteous king, who sits in the place of judgement hearing
the pronouncements of the judges while excluding bias and remaining
impartial, conforms both to their pronouncements and to the ancient
royal custom by saying 'So be it', so it is here too.
133. Conformity is like the king. The eight kinds of knowledge are like
eight judges. The thirty-seven states partaking of enlightenment are like
the ancient royal custom. Herein, just as the king conforms by saying
'So be it' both to the judges' pronouncements and to the royal custom,
so this conformity, which arises contingent upon formations through
[comprehending] impermanence, etc., conforms to the function of truth
both in the eight kinds of knowledge and in the thirty-seven states par-
taking of enlightenment that follow. Hence it is called 'knowledge in
conformity with truth*. [671]
Knowledge of conformity is ended.
134. Though this conformity knowledge is the end of the insight leading
to emergence that has formations as its object, still change-of-lineage
knowledge is the last of all the kinds of insight leading to emergence.
[SUTTA REFERENCES]
135. Now the following sutta references should be understood in order
not to be confused about insight leading to emergence. For this insight
leading to emergence is called 'aloofness' (atammayata)42
in the Sal-
ayatana-vibhariga Sutta thus, 'Bhikkhus, by depending and relying on
aloofness abandon, surmount, equanimity that is unified, based on unity'
(M.iii,220). In the Alagadda Sutta it is called 'dispassion' (nibbida) thus,
'Being dispassionate his greed fades away. With the fading away of
greed he is liberated' (M.i,139).
In the Susima Sutta it is called 'knowledge of the relationship of
states' (dhammatthiti-nana) thus, 'Previously, Susima, there is knowl-
edge of relationship of states; subsequently there is knowledge of nib-
bana' (S.ii,124). In the PotthapAda Sutta it is called the 'culmination of
perception' (sannagga) thus, 'First, PotthapAda, the culmination of per-
ception arises, and afterwards knowledge' (D.i,185). In the Dasuttara
Sutta it is called the 'principal factor of purity' (parisuddhi-padhaniyanga)
thus, 'Purification by knowledge and vision of the way is the principal
factor of purity' (D.iii,288).
In the PatisambhidAmagga it is called by the three names thus, 'Desire
for deliverance, and contemplation of reflexion, and equanimity about
formations: these things are one in meaning and only the letter is differ-
ent' (Ps.ii,64). In the Patthana it is called by two names thus, 'confor-
mity to change-of-lineage' and 'conformity to cleansing'
43
(Ptn.1,159).
In the Rathavinita Sutta it is called 'purification by knowledge and
vision of the way' thus, 'But how, friend, is it for the purpose of the
purification by knowledge and vision of the way that the life of purity is
lived under the Blessed One?' (M.i,147).
136. The Greatest Sage did thus proclaim
This insight stilled and purified,
That to emergence leads beside,
With many a neatly chosen name.
The round of rebirth's slough of pain
Is vast and terrible; a man
Wisely should strive as best he can,
If he would this emergence gain.
The twenty-first chapter called 'The Descrip-
tion of Purification by Knowledge and Vision of
the Way' in the Treatise on the Development of
Understanding in the Path of Purification com-
posed for the purpose of gladdening good people.
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