Arahant Upatossa - Vimuttimagga - Path of Freedom.pdf

The Path of Freedom

(vimuttimagga)

THE PATH OF FREEDOM

(Vimuttimagga)

of

Arahant Upatissa

Translated from the Chinese

by

Rev. N. R. M. Ehara

Soma Thera

Kheminda Thera

The Vimuttimagga is probably the
work of a famous Buddhist monk of
Ceylon living in the first century after
Christ. The original text in the Pali no
longer exists; but the work has survived
in a sixth century Chinese translation;
and it is from this that the present
translation has been made.

In contrast to the somewhat aca-
demic approach of the later and better
known V isuddhimagga, the Vimuttimagga
gives the impression of having been
written by one whose heart was in his
work. Though it covers approximately
the same ground as the Visuddhimagga
it is marked by a lively sense of urgency
for which one looks in vain in the later
work. It is above all a call to practise .
This work, which rivals the Visuddhi-
magga in historical importance (it
almost certainly inspired the Visuddhi-
magga) and in many ways surpasses it
as an exposition of the Buddha's teach-
ing, has now for the first time been made
generally accessible in an English trans-
lation.

THE PATH OF FREEDOM — VIMUTTIMAGGA

kJlth ike compliments

4

cJxIieminda (Oh*

vera

Vajirarama,
Colombo 5,
CEYLON.

Forwarded by

BUDDHIST PUBLICATION SOCIETY

"• O. BOX 6, . KANDy . CEyLoN

Amupubbena medhavl thokathokarh khane khane
kammaro rajatass' eva niddhame malam attano.

Dh. 239.

Gradually should the perspicacious one,
Momentarily, little by little, expel
His own dross, as would the smith
That which is in silver.*

Soma Thera's Translation.

The Sinhalese translation of this work is being made by

the Venerable Madilie Pannaslha Maha Nayaka Thera

of Vajirarama, Colombo, Ceylon.

THE PATH

OF

FREEDOM

BY

THE ARAHANT UPATISSA

Translated into Chinese (Gedatsu Do Ron)
by
Tipitaka Sanghapala of Funan

Translated from the Chinese

by

The Rev. N. R. M. Ehara, Soma Thera and Kheminda Thera

Published by

Dr. D. Roland D. Weerasuria,

Balcombe House, Balcombe Place,

Colombo 8, Ceylon.

1961

printed at 4 .

The Saman Press,

Maharagama,

Ceylon

Sole Distributors: M. D. Gunasena & Co., Ltd. — Colombo, Ceylon

DEDICATED

to

the memory of

The Venerable Maha Nayaka Thera,

Paelaene Siri Vajiranana of Vajirarama,

Colombo, Ceylon

and

The Venerable Myin Mu Myo Sayadaw,

Pagdava Maha Thera of the Satipatthana Monastery,

Moulmein, Burma.

In Memoriam

SOMA MAHA THERA

(1898 — 1960)

Aciram vat 9 ayarh kayo pathavim adhisessati
Chuddho apetavinndno, nirattharh va kalingaram. 1

Truly it will not be long before this body lies in the earth, bereft of con-
sciousness, like a useless piece of wood, which is thrown away.

— Soma Thera's translation in
"Words Leading to Disenchant-
ment", Bosat, Oct. 1959.

Truly, indeed, it was not long after — just four months since he wrote this
article — that he suddenly passed away. Often he used to say that this was
the sort of death he preferred.

It is fitting to record here the life and work of the Venerable Soma Maha
Thera, for, but for his indomitable energy and earnestness this work would
not have been undertaken, persisted in, and brought to a conclusion in just
four months. Whenever any difficulty arose it was to him that the others
turned. When we were tempted to give up the work on encountering really
hard patches, he was always ready with encouragement and with a way out of
the difficulty. He loved to work hard, and half-hearted effort was unknown
to him. Not infrequently he used to say, "Better wear out than rust out".

Soma Maha Thera was born on December 23, 1898, in Kotahena, Colombo,
and passed away at Vajirarama, Bambalapitiya, Colombo, Tuesday, February
23, 1960. His father was Emmanuel Marian Perera Pulle, and his mother,
Theresa Rodrigo Babapulle. His name was Victor Emmanuel Perera Pulle.
He received his education at St. Benedict's College, Kotahena.

Once at the age of eleven, when he was told by his teacher that God made
man, he promptly asked him, "Who made God?". The teacher, apparently
unused to this sort of question from his pupils, snapped back, "Do not question
the antecedents of God". However, this incident pleased neither the teacher
nor the pupil. He began to read and think for himself. One day his mother
gave him one rupee as pocket-money, and Victor walked about three miles to
a bookshop in the Fort, Colombo, looking out for a book priced at one rupee
or less, as that was all he had. Finding an English translation of the Dhamma-
pada being sold for a rupee he quickly bought and read it again and again.
This was his introduction to the Buddhadhamma. From that day on he

1. Dh. 41.

rx

In Memoriam

eagerly attended lectures and sermons on the Dhamma, the while reading
what literature came his way on philosophy, art, archaeology, history — in fact
anything that would add to his knowledge. And thus he moved further and
further away from the faith of his fathers. During these years, as his mother
objected to his reading late into the night, he would, after she had gone to
sleep, begin reading by candle light under the bed. Sometimes he found that
when he had finished reading it was already day. Such was his thirst for
knowledge.

Sometime in 1920 he had met Mr. W. Joseph Soysa, one of the founder-
members of the Servants of the Buddha, the well-known association which has
its headquarters at Lauries Road, Bambalapitiya, and of which the Venerable
Kassapa Thera is the founder-patron. After being actively engaged for some-
time in the publication of the "Blessing" which was edited by the then president
of the association, Dr. Cassius A. Pereira, he, along with Mr. Soysa,
joined the Colombo Buddhist Union in the early twenties, and presented a
large collection of books to the Union library. He composed "A formula of
associate worship" 1 to be used by members of the Union at their monthly
joint flower-offering at one of the many shrines in the city.

Shortly after this, once again with his equally keen friend Mr. Soysa, he
founded the Fort Study Circle and was elected its organizing secretary. Later,
as work increased, assistance was needed and Mr. W. Don Michael was
elected joint secretary.

The following extracts are from Mr. Michael's article entitled "Apostle
of the Dhamma", written on the passing away of Soma Maha Thera:

The sudden death of Soma Thera has uprooted from our -midst a -per-
sonality distinguished at once by the versality of his talents, self-sacrifice,
personal sanctity, and crusading apostleship of the Dhamma. A deep
understanding of human nature and the human problem of suffering had
mellowed him and bred in him, in an unusual degree, qualities of tolerance,
patience, restraint and sympathy with fellow-beings. Opposition and
frustration left in him no sense of defeat or bitterness. He was the working
bee in the Master's hive and, in His service, the very juice of the bitter thyme
turned into honey at his touch. No wonder that, in the Augustan age of
Buddhist renascence in Ceylon, Soma Thera was considered to represent
the fine flower of Buddhist culture. He shed its fragrance wherever he
moved. As scholar, preacher, organiser, monk and friend it may be aptly
said of him: "Nihil tetigit quod non ornavit".

1. Associate Offering Of Flowers, Incense And Light To The Buddha.

We have gathered here to pay homage to the Blessed One, who found the way to Happi-
ness for all beings. With these flowers we honour the mainfold purity of the Master; with
incense, his compassion; with the light of these lamps, his perfect enlightenment.

By our joint worship of the Buddha, may we gain the strength to work together in
friendliness, sympathising with those in trouble, rejoicing with those who are are fortunate,
and avoiding all the evil courses of action, namely, the evil courses of selffish desire, hate,
fear and delusion.

In Memoriam

These sterling qualities of Soma Thera were happily blended in a character
in which humility and service formed the keynote. He never spared himself.
He gave till it hurt. He gave UNTO THIS LAST— unto death. Over-
work, fatigue, were the proximate causes of the dire malady which struck
down this mighty oak of the Dhamma which was a shade and refuge of
many a seeker after Truth. Today a void is left standing which may take
years to fill.

'To those of us who knew him and enjoyed his friendship and affection
for nearly four decades both as the dashing young layman Victor E. P.
Pulle, and as a monk of blessed memory, Soma Thera presents a remarkable
character study. The child was the father of the man, Thera. Yet in his
twenties, he was a rebel from the faith of his fathers and questing for the
knowledge of the truth. In the 1930's, still hot on the pursuit, he was the
leader of a band of young men who formed the Fort Study Circle under
the Presidency of Mr. J. Tyagarajah, with Dr. L. A. (now Sir Lalita)
Rajapakse and the late Mr. R. Nadarajah as Vice-Presidents.

'Their motto was sacrifice and service and their main object was the
economic and cultural development of the country. The regular weekly
programme of the Circle, all planned by Victor, included classes in Pah,
Hindi, Layman's Law, History, Economics and politics. With what
resourcefulness, with what prevision of judgement and success, he organised
and directed its activities towards the cultural and literary formation of the
day are now matters of history. . .

*Young Victor's reputation for literary and critical scholarship was such
that Dr. Lucian De Zilwa prefaced his talk by saying that he accepted the
invitation for a lecture with the major object of making the acquaintance
of Mr. V. E. P. Pulle; and Mr. K. P. S. Menon, one of the most graceful
and eloquent public speakers this country has ever had, began his lecture
by saying that he was always anxious to see the set of young men who could
produce an annual report of such literary excellence as that turned out by
the Fort Study Circle.

'For Victor Pulle reason was the touchstone of truth. In this quest, he
studied comparative religion, logic, philosophy — Dahlke and Schopenhauer
had a particular appeal to him — art, sculpture, archaeology, history, music
and even astrology. Indeed, like Bacon, he took all knowledge for his
province. There was not a single individual in the Fort of his day who

Service of the world is the highest homage we can pay to the Buddha, the friend and
helper of all beings. Let this act of homage with flowers, incense and light, be the symbol
of the homage of service of the world every Buddhist has to fulfil. Let us dedicate ourselves
anew today to tread the Path of Service trodden by the Master — the Path of Charity, Virtue
and Clear Thought.

Let us remind ourselves now and frequently that the greatest charity is in giving the
gift of fearlessness (abhaya dand) to the world by refraining from killing, stealing, unchastity,
lying and drink. Thus we shall be able to become merciful, honest, chaste, truthful and
sober, and make the society in which we live a noble one.

May right understanding and right thought grow in the world!

XI

In Memoriam

combined in himself such a vast amalgam of knowledge. Literary and
economic studies, however, could not satisfy his ardent mind and he joined
the Sangha. It was in this august calling that his scholarship ripened and
Buddhist revival throughout the World received from the results of his
labour a new life and orientation.

'Meditation, study, teaching the Dhamma, canonical research and his own
trials and tribulation in the process produced a vast transformation in Soma
Thera. The Han and impulsiveness of the layman turned into serene calm.
The combative debater of yesteryear became the sedate teacher and friendly
adviser. The glint of battle which earlier rose to his eyes when argument
waxed high grew into sparks of sympathy and compassion. The chiselled
square jaws which hurled challenge softened their contours. Above all,
the terrific right fist which characteristically swung menacingly in debate
would swing no more. It was obvious even to us his old boon companions
to whom he still accorded the privilege of "ragging" him once in. a way,
that this great pioneer and savant, by a terrific ordeal of trial and error,
had at last subdued himself and that he had not only found the Middle
Path but had established himself so firmly in it that he was a fitting exemplar
of his Master's Way of Life.

'As a writer, Soma Thera belongs to the genre whom Buff on' s dictum

"Le style est Vhomme meme" is perfectly applicable. In his Study Circle

days, he had a massive style. The exposition and, argument would at times

be obscured by the weight of movement. .He used his pen as a tomahawk.

When Carthage had to be destroyed, he made no bones about it but went

and destroyed. As a Thera, the old asperity and venom disappeared and

the style assumed a precision, clarity, mellowness and gentle movement

which reflected the repose and sureness of his own mind. It is significant

that, in recent years, his thoughts turned to poetry. They all centre on the

Dhamma. One of them recalls so naturally the self-abnegation of the bees

in Virgil's lines "Sic vos, non vobis, mellificatis, apes" — not for yourself, ye

bees, your cells ye fill — that the verses "Giving Up" deserve quotation'. 1

One day, towards the end of 1928, our common friend, Mr. W. Joseph

Soysa (Oliver as we call him), introduced me to Victor. But it was hardly

necessary. Simultaneously Victor and I knew that we had been friends before,

in an earlier life. 2 But we were always grateful to Oliver for this. Later I was

happy to find that the Buddha taught that it was not easy to find a being, who,

during the vast period of time covered in the process of birth and death, and

birth again and death, had not, at one time or another, been a mother, a father,

a brother, a sister, a son, a daughter. The Blessed One then asks the question,

"What is the reason for this"? and himself answers: "Not to be known is the

1 . See page xvi.

2. Since writing this the Ven. Vinita Thera of Vajirarama was kind enough to draw my
attention to a sonnet in which Lord Tennyson describes how he recognised a friend o

XII

In Memoriam

start of beings enmeshed in ignorance and fettered by craving, running on,
speeding on through interminable births and deaths. Nor can it be said' of the
running on and the speeding on of ignorant and craving beings that they are
tending to an end. And in this interminable process, for long have you all
experienced grief bitter and sharp and made the graveyards bigger and bigger.
Because of that you should turn away from the formations (sankhdras), cut
them off, and become free of them"— S. II, 190 (Soma Thefa's translation).
This is no poetic fancy, as at first sight it may appear to be. This is the word
of the Supremely Enlightened One who has done with poetic fancy. His is the
vision of things as they are (yathdhhutandandassana). And this vision he
describes without exaggeration; for exaggeration the Buddhas do not indulge
in.

In the late twenties, Victor and I had heard from the late Mr. Wong
Mow Lam, the Chinese scholar, who was in Ceylon" for sometime, that there
were great possibilities for spreading the Theravdda in his country and that
there was much that could be translated from the Mahay ana literature of
China. So when we went to Burma in 1934, remembering the words of our
scholar friend, we decided after careful thought to go to the Far East and
return later to Burma for ordination. We began our journey to China by way
of Kawkerik, over the misty Dawna Mountains and across the border for four
days on foot to Raehaeng in Thailand, and thence by bus, river boat and
train through Svankaloke (Svargaloka — heaven world), Pisaloke (Visnuloka —
Visnu's world), we arrived in Krum Teb (Deva Nagara — the city of the
gods) which is Bangkok. Then again, after travelling by train to Penang,
and by ship to Singapore and Hong Kong, we arrived in Shanghai. Finding
there no facilities for study we proceeded to Tokyo. There we met Prof.
Nichiki Kimura of Rissho University, who invited us to attend his English
lectures on Mahay ana. Towards the end of 1935, through his good offices,
v/e were invited to Jozaiji, the Nichiren temple in Kawatana-Machi, Nagasaki-
ken. The head of that temple, the Rev. N. R. M. Ehara, had been a lecturer at
Rissho for sometime. He was the perfect host — a most understanding, patient,
pleasant, witty character with abundant laughter, and he was young. He did
everything within his power to make our stay as comfortable as possible.

an earlier life, thus :

"As when with downcast eyes we muse and brood,
And ebb into a former life, or seem
To lapse far back in some confused dream
To states of mystical similitude;
If one but speaks or hems or stirs his chair,
Ever the wonder waxeth more and more,
So that we say, 'All this hath been before,
All this hath been, I know not when or where'.
So, friend, when first I looked upon your face,
Our thought gave answer each to each, so true —
Opposed mirrors each reflecting each —
That tho' I knew not in what time or place,
Methought that I had often met with you,
And either lived in either 's heart and speech".

XIII

In Memoriam

When we arrived at Kawatana-Machi, Jozaiji was being rebuilt. By the
end of April, the building operations over, our host set apart the new guest-
house for our use and called it the Lion Hall, "in honour", as he said,
"of the Lion Isle, the home of my friends". We spent a most pleasant and
fruitful year in our Lion Hall, for, it was here that the whole of the Gedatsu
Do Ron (the Chinese translation of the Vimuttimagga) was translated into
English for the first time. Perhaps it will not be out of place to mention here
that when the late Ven. Nyanatiloka Maha Thera was in Japan during the
years that followed the First World War, he tried, but failed, to persuade any
Japanese scholar to undertake this translation. So when we sent him a copy of
our translation he heartily welcomed it. The word for word translation
the draft translation, copying, cyclostyling, binding, packing for the post,
were all done by the three of us and that during the brief space of four months.
Besides, the section on virtue had to be cyclostyled thrice before Victor was
satisfied with it.

This is how the translation began. Some days after we went into residence
in the Lion Hall, our friend showed us around his new library. Pointing to
three thin volumes he said that that was the Chinese translation of the Vimutti-
magga, and that originally it was supposed to have been written in Pali in
Ceylon by a Sinhalese Thera. With one voice both of us exclaimed that we
were ready to begin translating it that very instant,— of course, with his help.
And our friend, with his great big ringing laughter, readily agreed. And we
immediately translated the first few pages though he had much to do, it being
very close to Hanamatsuri, the Flower Festival, which corresponds to Vesak
in Theravdda lands. Working incessantly we managed to issue the translation
of the first fascicle on Hanamatsuri, May 28, 1936. Continuing to work
even up to twenty hours a day sometimes we were able to post the last copy
of the last section of the translation to fifty scholars by the last day of September,
1936. During this period Victor knew no fatigue in that most agreeable
climate of South Japan.

Jozaiji is beautifully situated a third of the way up the hill which rises
abruptly from the broad paddy fields that stretch right up to the sea. In
front is the river Kawa, the beauty of which they sing in Kawa-no-Kawatana,
the song of the Kawa of Kawatana. Behind, the hill rises higher and higher
and is level at the top. The temple was here in ancient times, and here Victor
and I used to stroll under those attractively twisted and gnarled sungi trees,
the cypresses, that adorn the grounds of Japanese temples. One summer day
while walking there our attention was drawn to some plants we seemed to
recognize. At first we thought they were well-grown violets. But soon found
they were gotukola (Hydrocotyle Asiatica). Their stalks were nearly eighteen
inches long with large leaves. We took a handful of them to the temple, and
our host was agreeably surprised to hear that this was eaten in Ceylon. He
liked it so much that he introduced it to the whole village. They call it
horseshoe.

XIV

In Memoriam

During these four months of translation work the thought that repeatedly
arose in our minds was how soon could we return to Burma for ordination
and put into practice the teaching of the Sambuddha so clearly set forth in the
Vimuttimagga. It was plain, open, and easy to understand. What it said
reached the heart direct — hadayangama seemed to be the correct word to
describe one's reaction on reading the Vimuttimagga for the first time. There
was no point in delaying.

So we left Jozaiji with our friend the Rev. N. R. M. Ehara and a few
others, went to Nagasaki and took ship to Rangoon. Our friend was much
grieved that we were leaving so soon and repeatedly said as the ship was leaving,
"Come back, come back again". That was the last time we were to see him.
For, though we had hoped some day to see him again, word came shortly
after the Second World War that he had suddenly passed away. This was
sometime after he had been appointed head of the Nichiren sect for the district
of Omura.

Before we decided to translate the Vimuttimagga our host was keen on
translating some of the smaller treatises of Nichiren Shonin which Victor did.
Some of them were published in the Young East, the journal of the Japanese
Buddhist Associations. Tokyo.

We reached Moulmein by the end of October, and found that U. Chit Swe,
our ddyaka, had made all arrangements for our ordination in an aranhdvdsa
(forest residence), as requested by us, and had gone over to India on pilgrimage.
His close friend, U. Chit Su, deputised for him. And on November 6, 1936,
Victor and I received our higher ordination with the Venerable Pandava Maha
Thera of Taungwainggyi Shewgyin Kyaung Taik, Moulmein, as teacher. Here
we came to hear of the Venerable Narada Maha Thera, also known as Jetavana
Sayadaw. As he was then living in nearby Thaton, we visited him. A lay
pupil of his who had earlier instructed us in the practice of the Satipatthdna
method of meditation, too, accompanied us to see the Sayadaw. His method
was strictly in accordance with the Satipatthdna Suttas of the Digha and Majj-
hima Nikdyas and their commentaries. He said that the necessary instruction
was found in them and no new interpretation was necessary; the Buddha
called it the sole way and that there was no other 'sole' way to the purification
of beings.

On reaching Ceylon by way of India in the middle of 1937, Bhikkhu Soma
met a companion of his childhood days who became so attached to him that
he would not leave him till his death — that distressing thing called asthma.
It would have rendered many a strong man useless for work quite early. But
asthma or no asthma, he worked on and on up to the end with increasing vigour.
Hearing that we were returning to Ceylon, a ddyaka, the late Mr. W. M. Barnes
de Silva, had set apart a small house for our use in a quiet place at Belihuloya.
We could not stay there long as the Venerable Soma fell ill and had to go to
Colombo for treatment and we stayed at the Vidyalankara Oriental College,
Kelanjya, for a time.

XV

In Memoriam

After he recovered from his illness, and wishing to live in quiet surroundings
for a while, we were able to go into residence at the MahanadI Arama at
Gampolawela. Then at the invitation of the late Sir Baron Jayatilaka we
visited Bangalore in 1939 with the Venerable Naravila Dhammaratana Maha
Thera, as leader of the Mission of Goodwill to India. There the mission was
able to secure from the Government of Mysore a site for a Buddhist Centre,
and both of us returned to Ceylon in 1940 owing to illness.

As Bhikkhu Soma needed rest for sometime, Mr. A. B. C. de Soysa
placed his bungalow, in his estate in Kurunegala, at our disposal. After a
few months' stay there we were invited by the Venerable Nyanaponika Maha
Thera to the Island Hermitage, Dodanduwa. As the Second World War had
begun, all the German Theras of the Hermitage were interned and the Vener-
able Nyanaloka Maha Thera, the present adhipati (chief resident Thera) was
then in charge of the place. During this period the attacks of asthma were
most severe. At one time the only available medicament was Himrod's
Asthma Cure. It had to be lit with a match and the fumes inhaled. Bhikkhu
Soma could hardly walk two yards without this Himrod's cure, and could
not sleep at night without filling the room with these fumes. One night
even this failed to help. So about 2 a.m. he sat at his table and scribbled
these verses:

Out of the womb of sightless night

Rang out a word of healing strong,

And put to flight the evil throng

That stood betwixt the eye and light.

Where lies, friend, the golden mean ?
Where's the heart forever clean ?
Where is life at its best seen ?
Where reaches one Peace Serene ?

In giving up.
In giving up.
In giving up.
In giving up.

When does one always see things clear ?
When is one to all beings dear ?
When does one wipe away all fear ?
When does one to Truth adhere ?

In giving up.
In giving up.
In giving up.
In giving up.

How does one give full measure ?
How, end poverty's pressure?
How, come to rarest treasure?
How, know the purest pleasure ?

By giving up.
By giving up.
By giving up.
By giving up.

Why on self a tight hand keep ?
Why the heart in culture steep ?
Why turn, on to wisdom deep?
Why care not to sow or reap ?

XVI

For giving up.
For giving up.
For giving up.
For giving up.

In Memoriam

He lived in this "our little island home", as he liked to call the Hermitage,
from 1940-45 and from 1948-54. These were years he treasured much.
For it was here that the first edition of The Way of Mindfulness (1941) and
His Last Performance (1943) were written. He also edited here in 1943
Andpdna Sati of Dr. Cassius A. Pereira. In spite of his failing health he
wrote unceasingly. He contributed articles to various Buddhist journals
regularly. The quiet of the Hermitage appealed to him a great deal.
Frequently he sat beneath the trees by the water's edge in deep thought, and
the following verses might indicate some of the thoughts that occupied his
mind then:

Away against the lip of sea and sky
A tiny fisher craft tanned brown by sun,
Pops up and down, like monk in russet clout.
Upon the choppy sea of doubt and lust.

The tender palms of gold and light green fronds
Remind me of my youth and boyhood's days.
Amidst their plumy, wavy forms I throve
Imbibing nature's simple silent ways.

Once it was thought that his asthma might improve if he had a change
and so he stayed at Asokarama in Nuwara Eliya for sometime. There,
walking along in Moon Plains once, he was absorbed in the beauty of a
waterfall. He used to watch the water rushing down in a silver streak, and
very often the asthma left him on those occasions or he forgot it. This tiresome
friend, Asthma, has a peculiar trait. He wants attention. And, sometimes,
if no attention is paid to him, he sharply retorts in return by paying no attention.
These were the times when Soma Thera would say, "I am thoroughly fit. I
can work even the whole day", reminiscent of the Lion Hall days when he
really worked almost the whole day. It is about this waterfall in Nuwara
Eliya that he wrote :

E'er let me live and die where waters flow
From hidden springs on heights that probe the sky.
And come to light as white foam falling by
The negrc face of rocks that shine and glow.

Childlikeness was a prominent characteristic of his, and perhaps the
following verses illustrate some aspect of it:

E'er let me live and die with childlike sight,
Beholding elfin gold and jewels bright,
And dream-made treasure in the silent night
Of travel on and on the Path of Light,

xvn

In Memoriam

At the invitation of the late Venerable Tai Tsu, the well known Buddhist
leader of China, the Venerable Madihe Pannasiha Thera (now Maha Nayaka
Thera), the Venerable Soma Thera, and I, went to China to establish a Pali
College at Sianfu, the ancient Buddhist Centre in Shensi Province, the home
of Fa Hsien the famous pilgrim. Arriving in Shanghai in early July, we
found that fighting had broken out in Shensi between the Nationalist and the
Communist forces. There was no possibility of proceeding further. The
Vassa-vdsa, the rainy season residence, was spent in Shanghai after which the
mission returned. During this period Soma Thera's radio sermons were much
appreciated. Besides, he addressed many gatherings in various parts of the city.
The Shanghai Y.M.B.A. which he founded had, by the time the mission left,
nearly three hundred members. He also conducted a Pali class, which was
well attended. In November that year the Mission returned to Hong Kong
where, too, Soma Thera addressed various groups of Buddhists. Arriving in
Singapore in January 1947, the mission had to wait two months for a boat.
Meanwhile Soma Thera delivered sermons and lectures to large gatherings
both in Singapore and Kuala Lumpur. The Mission returned to Ceylon in
March that year. Soma Thera returned to the Island Hermitage at the end
of 1948 and remained there till 1954. After his return from China, on his
initiative, two important Buddhist associations in Colombo, The Sasanadhara
Kanta Samitiya and The Banks' Asoka Society, were formed in 1950 and
1956 respectively. He was the founder-patron of the latter.

With the approach of the Buddha Jayanti celebrations, it was suggested
that a bi-monthly called 'Buddha JayantV be published for the duration of
these celebrations for the benefit of the English reading public. When in
1953 the organizers came to ask Soma Maha Thera for his help, he threw
himself wholeheartedly into the work, for half-hearted effort was alien to his
nature. Most of the editorials on the Dhamma in the 'Buddha Jayanti*
and a large number of translations from the Pali and the German, besides
original articles, and the Jayanti Miscellany, were from his versatile pen. His
masterly articles on 'The Greatest Mahanayaka Thera of Our Time' and the
editorial 'A Maker of Good Men' on the passing away of the Venerable
Paelaene Siri Vajirafiana Maha Nayaka Thera, were written at a time when
he was much harassed by asthma. Finding that the long stay at the Island
Hermitage had worsened his asthma and seeing the advantage of being with
the Venerable Paelaene Siri Vajirafiana Maha Nayaka Thera at Vajirarama
with its well equipped library, Soma Thera came to reside once more at
Vajirarama. Both the Maha Nayaka Thera and Soma Thera were happy
to meet; for, as far back as 1919, the former had inspired the latter by his
great knowledge, understanding, and kindness. Soma Thera's regard and
respect for him kept on increasing during the years. They used to converse
on the Dhamma and on allied subjects such as literature, history, grammar,
folk-lore, and so on, for hours at a time. The Maha Nayaka Thera, too,
was always ailing, but when both of them began to converse they forgot their

xvui

In Memoriam

ailments. It might be wondered how it was possible for one to get so interested
in such a theme as grammar. But the Maha Nayaka Thera was such a master
of the subject and an accomplished conversationalist that he was able to make
even a subject like grammar interesting. I remember in the early thirties
how the Maha Nayaka Thera discoursed on the Dhamma to a group of us
young men whose leader was Victor. Once the questions put by Victor so
interested the Maha Nayaka Thera that he continued the conversation till
three o'clock in the morning.

This early earnestness he maintained to the very end. How this long
and earnest practice of the Dhamma moulded Soma Maha Thera' s character
is briefly shown in the following extracts from an article by Ceylon's Director
of Education, Mr. S. F. de Silva: 'I came to know the Venerable Soma Thera

as Mr. Victor Pulle some thirty years ago My first impression was of a

remarkably earnest man who was determined to seek and find out the Truth.
His face was an index to his earnestness and I often listened to him arguing

a point We became very good friends and week in and week out I used

to watch and realise that of the band that gathered together, he was one of
the most earnest and untiring in his study of the Dhamma. . . .As a member
of the Order he became a changed man. I noticed a strength of character
and calmness of demeanour in everything he said and wrote. I used to visit
him in his room and talk things over many an evening. Occasionaly the eye
would flash and I could see the old time fighter but there was an unmistak-
able sense of toleration of others and a remarkable kindliness in everything
he said. The Venerable Soma Maha Thera was very well known to English
speaking audiences in the Island. Many may remember his thoughtful talks
over Radio Ceylon. I am aware how deeply he was respected by Buddhist

students in schools all over the island To me his translation, edition and

notes of the Satipatthdna Sutta is characteristic of the man. He was one who
wanted to practise the Dhamma, and the Satipatthdna Sutta was to him 'the
one way for the ending of unhappiness'. I can see his mind in his introductory
notes and his interpretations of the text. The Venerable Soma Thera's edition
of the Satipatthdna Sutta is a part of his own life because he was one who
wanted to practise the Dhamma. I miss him very much as a friend but
those who knew him have no cause to grieve for a life that had been so
nobly spent. He had acquitted himself heroically in all things he did to the

end Alert and intensely alive in the search and practice of the Truth, it

is of these that the Buddha has said that 'those who are heedful do not
die'. His life is an example to all those who knew him, that there is nothing
nobler for a Buddhist than to live the life that the Buddha has preached, to
walk the way He had walked and to follow Him on the Noble Quest. May
the Venerable Soma Thera attain the Noble Quest he started some forty
years ago'.

When one happens to be the only person in a powerful group to accept
another teaching, much opposition may be expected. This Victor had in

XIX

In Memoriam

plenty. At these times he resorted to the calm atmosphere of Vajirarama,
where the late Venerable Maha Nayaka Thera and the Venerable Narada
Maha Thera always found the time to speak with him, sometimes for hours,
and he went away stimulated. Later, as a bhikkhu, when the Venerable
Soma, while residing at the Vidyalankara Oriental College, Kelaniya, found
that the opposition had grown into hostility, he had the ready sympathy and
unstinted support of the late Venerable Lunupokune Dhammananda Nayaka
Thera, the Venerable Kirivattuduve Siri Pannasara Nayaka Thera (now
Vice-Chancellor) and the other venerable theras of the College. It is also
fitting to record here the help readily given by the late Mr. Sagara
Palansuriya and Mr. K. M. W. Kuruppu during th^s difficult period. But both
as layman and as monk his attitude to those who were opposed to him, and
who later became hostile, was one of kindness and understanding. True foll-
ower of the Master, he bore his sufferings without rancour, like the fragrant
sandal wood tree which perfumes the axe that lays it low, and like the sugar-
cane which sweetens the mouth where it is being crushed.

Soma Thera participated in the making of the simd, chapter house,
at the Mahabodhi Society's Centre in Bangalore during the Buddha Jayanti
celebrations in 1956. Some of the older members of the Buddhist Association
there were pleasantly surprised to see him, for this was the site that the Mission
of Goodwill had, in 1940, secured from the Government of Mysore for a
Buddhist Centre, On his return to Ceylon in early 1957, Soma Thera was
invited by the German Dharmaduta Society to lead the first Buddhist Mission
to Germany in June that year, the other members being Vinita Thera, Mr. W.
Joseph Soysa and myself. But though he underwent a serious operation just
two weeks before the mission was due to leave, he insisted on not altering the
travel arrangements. Actually he went on board ship direct from the hospital.
The wound had not healed completely then, and the dressing had to be
continued for another five weeks. At the end of this period he could not move
his left arm. It was after a further three months' treatment that he recovered.
Yet during all this time Soma Thera worked with a fortitude which evoked
the admiration of all around him. Though the dry climate of Berlin helped
his asthma he was not entirely free of attacks. Referring to his fortitude, a
friend wrote, "No other monk except another Soma Thera would have ventured
forth on such a mission after the serious operation he had to stand only a
couple of weeks before".

Yet the work which he had undertaken absorbed all Soma Thera's time
and attention. He met the leading Buddhists in Berlin, who were anxious
to co-operate with the mission's work, and soon there began a series of weekly
meetings at which Soma Thera read a paper in German which was
followed by answering questions that the audience liked to ask. The inter-
preting at these meetings was done by Mr. F. Knobelock, the then President
of the Congress of German Buddhist Associations, or by Mr. Guido Auster.
This programme was continued till the mission left Berlin. Meanwhile

xx

In Memoriam

Soma Thera addressed schools in various parts of the city. The children
listened to him with the greatest interest. Just before leaving Berlin, the
mission received an invitation from the Municipality of Iserlohn to conduct
a Meditation Seminar during the "Indian Week" which was a part of the
'Sauerland Cultural Season'. About one hundred people from all walks of
life attended it. The late Mr. Egon Vietta was the organiser of the Seminar.
On the last day of the Seminar he announced that he had brought a few
questions from his teacher, the well-known Existentialist philosopher, Prof.
Heidegger, who was ill and unable to travel. When these questions were put
to the Ven. Soma Maha Thera his answers were prompt and so convincing
that Mr. Vietta said that these same questions had been put by him to European
scholars, individually and in groups, but he had not received such satisfying
answers as had been given by Soma Maha Thera.

Another invitation that the mission accepted was that of the Buddhists
of Hamburg. They were anxious to have us with them during Vesak time. So
from Islerlohn the mission left for Hamburg, where Mr. W. Stegemann, the
President of the Buddhist Society of Hamburg, welcomed us. From here,
after making a brief visit to London, Oxford, and Cambridge, the mission
returned to Hamburg where Soma Thera conducted classes in meditation,
and delivered lectures and led discussions on the Dhamma. These meetings
were well attended. He much liked working among the Hamburg Buddhists
because, as he said, they were well informed, organized, and greatly interested
in their work as a body. In response to numerous requests, all the addresses
delivered in Germany by Soma Maha Thera were published by the Hamburg
Buddhist Society in their Bulletin the Mitteilungsblatt.

With all this incessant work and travel Soma Thera grew weak, and when
he returned to Ceylon from Germany in June 1958 he was very tired; but
with skilful medical attention and another operation he regained his former
vigour and worked hard which he loved to do. Then again he fell ill — this
time with renal colic — and after another spell in hospital he was once more
in a fit condition to continue his work. This time he slept hardly four hours
a day, from about midnight to 4 a.m. When told that he tired himself over-
much, he used to say, "I have gathered enough now but I have not time enough
to give". So he worked on to the end never caring for his health. Yet he
was happy doing it.

He was held in affectionate and highest regard by all those who knew
him for his qualities of heart and head. One of them wrote from England
thus: "I was mentioning to the Dons of the Faculty of Eastern Religions at
Oxford that there was in Ceylon a monk (referring to Soma Thera) who was
eminently qualified by way of knowledge and learning to fill the Chair of
Eastern Religions which is now vacant". Mr. Guido Auster, the Director
of the Oriental Department of the German State Library, Berlin, hearing of
his death wrote, "He contacted many personalities of the religious and in-
tellectual life in Berlin and Germany. He delivered lectures at various places,

XXI

In Memoriam

among them — most important in my opinion — several to pupils in our schools.
He had an especially lucky hand in dealing with children and young people
who admired him. He was most patient towards enquirers and beginners".
Again, he says, "This impressive personality, reminding me in his dignity of
a high prelate during the Middle Ages, weilding not only spiritual but also
temporal power, has dissolved".

The President of the Servants of the Buddha, Mr. Ananda Pereira, who,
long before his 'teens, knew Soma Thera wrote thus of him in the Ceylon Daily
News of February, 27, 1960.

'With the death of the Venerable Soma Thera, Lanka loses one of her
noblest sons. Born of Roman Catholic parents on December 23, 1898,
duly baptised and brought up in the faith of his parents, the youthful Victor
Pulle began asking questions — deep, simple, direct questions — the answers
to which as given by his parents and spiritual advisors did not satisfy him.
'His inquiries in due course led him to Buddhism, where at last he found
the answers, or at least the hope of satisfactory answers to his questions.

'He plunged into the study of the Buddha Dhamma. It was at this
period that he laid the foundation of that sure grasp of the Teachings that
served him so well in later years as a missionary. He was associated with
Dr. Cassius A. Pereira (later Ven. Kassapa Thera) in the preparation of the
Blessing. He was an enthusiastic and hard-working member of the Servants
of the Buddha. He made many friends.

'Never one to be satisfied with half measures, he was ordained as a
Bhikkhu in 1936. From the day he joined the Sangha, he adorned it. As
scholar, translator, writer, preacher and missionary, he strove mightily in
the Buddhist cause. He never spared himself.

'But those who knew him, will remember him most for his humanity.
His was not the cold way of the anaemic academician. He lived his
Buddhism with every beat of his warm generous heart. Sometimes he
seemed impulsive, sometimes even a shade pugnacious, but never, never, did
he say or do a mean, false, or deliberately unkind thing.

'He was generous — with his advice, with his time, with himself. Though
to outward appearance he was strong, his health was never particularly
robust. But he never let ill-health interfere with his work, and his work
was always giving. I have seen him preaching sermons or reciting Pirith at
times when the mere act of breathing was acutely difficult because of
asthma.

'Soma Thera was a genuine monk. He observed the Vinaya rules with
absolute strictness, never permitting himself the slightest infringement,
His standards were the highest. His life was a shining example to others,
Bhikkhus and lay-folk alike.

'One does not need to feel sorrow on his behalf. His road is the road of
the Buddha, the Arahats, the mighty ones. He lived here a while and has

XXII

In Memoriam

gone on, strong and assured, brave and smiling, kind, gentle, untiring.
The story is not done. We too must fare onward when our time comes.
We shall meet again'.

During the last few months of his life he often spoke and wrote on death,
quoting from the Suttas and other writings, for instance, his own translations
from the Sanskrit of Visnusarman thus :

In him who ever and again,

Reflects on death's hard hand of pain, -

The drive for gross material gain

Grows limp like hide soaked through with rain;

and from the commentary to the Dhammapada: "Uncertain is life, certain
is death; it is necessary that I should die; at the close of my life there is death.
Life is indeed unsure but death is sure, death is sure" — Dh.-a. Ill, 170; and
from the Sutta — S. IV, 211: "Mindfully and with complete awareness should
a bhikkhu meet his end. This is the advice I give you".

'I knew the Venerable Soma Maha Thera intimately for nearly thirty-two
years. During this period if the number of days we were absent from each
other be added up it will not amount to more than a few months. Yet during
all these years our interests centred round the Dhamma only. When I met
him I knew very little Dhamma, having but recently accepted the Teaching
of the Buddha. What Dhamma I now know was gleaned from him or in
his company. So when he passed away suddenly the blow was difficult to
bear. Before this event "the separation" referred to in the words of the
Buddha: Piyehi vippayogo dukkho, "the separation from the loved is ill",
did not seem so difficult a thing to bear. Now it appeared in a different light.

The passing away of the Venerable Sariputta Thera caused in the Venerable
Ananda Thera, who was then only Sotdpanna, Stream-entrant (he became
Arahat later), great agitation of mind, in spite of his having been with the
Buddha and learned the Dhamma from him for twenty-five years. How he
served the Buddha during those years is shown in the following verses, beauti-
fully rendered by Mrs. C. A. F. Rhys Davids, thus:

For five-and-twenty years a learner I;
No sensual consciousness arose in me.
O see the seemly order of the Norm!
For five-and-twenty years a learner I;
No hostile consciousness arose in me.

see the seemly order of the Norm!

For five-and-twenty years on the Exalted One

1 waited, serving him by loving deeds,
And like his shadow followed after him.

For five-and-twenty years on the Exalted One

xxiii

In Memoriam

I waited, serving him with loving speech,
And like his shadow followed after him.
For five-and-twenty years on the Exalted One
I waited, serving him with loving thoughts,
And like his shadow followed after him.
When pacing up and down, the Buddha walked,
Behind his back I kept the pace alway;
And when the Norm was being taught, in me
knowledge and understanding of it grew. 1

And it is this 'knowledge and understanding' that he refers to as being
'confused' for him in the following verses, when the Venerable Sariputta Thera
passed away:

The firmament on every hand
Grows dim, yea, all confused stand
The truths I seemed to understand.
Gone is the noble friend we love,
And dark is earth and heaven above}

The following is a description by Soma Thera (Bosat, October 1959, pp.
170-71) of how the Buddha comforted the Venerable Ananda Thera on this
occasion:

'When the Buddha was told of the passing away of the Venerable Sariputta
Thera, who was considered to be the Commander of the Army of Righteous-
ness, the Blessed One said this to the Venerable Ananda Thera, who was upset,
"Tell me Ananda, did Sariputta take the aggregate of virtue along with him
and become extinct? Or did he take the aggregate of concentration along
with him and become extinct? Or did he take along with him the aggregate
of wisdom and become extinct ? Or did he take along with him the aggregate
of freedom and become extinct? Or did he take along with him the aggregate
of the knowledge and insight of freedom and become extinct?' — 'No Vener-
able Sir'. — 'Have I not, indeed, told you before that with all that is dear,
pleasing, involved are change, separation, and variation?"

'The Buddha shows that it is not possible to stop the breaking up of
what is born, produced, and put together, and of what has the nature of
breaking, and compares the Venerable Sariputta Thera to one of the greater
branches of the mighty tree of the Community of Bhikkhus. Comparable to
the breaking of a bigger branch of a mighty tree, says the Buddha, is the
Venerable Sariputta Thera's passing away and no one can stop the breaking
of what is breakable by ordering that thing not to break'.

But when this peerless comforter, the Blessed One himself, passed away

1. Psalms of the Brethren, 1039-44. 2. Psalms of the Brethren, 1034.

XXIV

In Memoriam

shortly afterwards the Venerable Ananda Thera uttered the following verses :

And is the comrade passed away,
And is the Master gone from hence ?
No better friend is left, methinks,
Than to mount guard o'er deed and sense.
They of the older time are gone;
The new men suit me not at all.
Alone to-day this child doth brood,
Like nesting-bird when rain doth fall. 1

Thus did the Venerable Ananda Thera find comfort, and we, too, find
solace at the feet of the Teacher of divine and human beings.

Sometimes birds fly into houses and, staying a while, sing and cheer those
there; but suddenly they fly away, casting no glance behind, none knowing
where. In like manner even as it is said: Anavhdto tato dga, anunndto ito
gato 2 — 'uncalled he hither came, unbidden soon to go', Soma Maha Thera,
too, came uninvited and unbidden went away, the while having cheered some
weary traveller on the way.

To me Soma Maha Thera was a kalydnamitta. In life he blessed me with
the friendship extolled by the Blessed One in no uncertain terms: Sakalam
eva h-idam Ananda brahmacariyarh yad idam kalydna-mittatd kalydna-sahdyatd
kalydna-sampavankatd, 3 — 'the whole of this holy life consists in noble friendship,
in association, in intimacy with what is noble'. And in death he has drawn me
ever near to the Dhamma, that sure refuge and support, as has been sung by
the ancients, thus:

Dhammam vind natthi pita ca maid
Tameva tdnam saranam patitthd
Tasmd hi bho kiccamahnam pahdya
Sundtha dhdretha cardtha dhamme}

Except the Dhamma of the Perfect One,
There is no father and no mother here;
The Dhamma is your refuge and support,
And in the Dhamma is your shelter true,
So hear the Dhamma, on the Dhamma think
And spurning other things, live up to it. 5

May that 'trusty, staunch, true friend', the Venerable Soma Maha Thera,
attain to that happiness, higher than which there is none — Nibbdna, the
Happiness Supreme!

Vissdsaparamd ndti, nibbdnarh paramam sukham. 6

Vajirarama,

Bambalapitiya, KHEMINDA THERA

Colombo, September 3, 1960.

* Psalms of the Brethren, 1035-36. 2. J. Ill, 165 (Uraga Jataka). 3. S. I, 87-8.

. Rasavahini. 5, Soma Thera's translation, 6. Dh. 204.

XXV

Prefatory Note to Original Draft Translation

In the following pages is a draft translation of the

first fascicle of Gedatsu Do Ron (Vimuttimagga) , No.

1648 of the Taisho Edition of the Chinese Tripitaka (No.

1293 in Nanjws Catalogue). The pages of the text are

given in square brackets.

This is circulated with the hope of receiving sugges-
tions and criticisms helpful towards bringing out a
complete translation of the Vimuttimagga.

We have derived much help from Prof R. Higata's
Japanese translation of the Gedatsu Do Ron, and Prof . Pe
Maung Tins English Translation of the Visuddhimagga.

N. R. M. Ehara
V. E. P. Pulle
G. S. Prelis

Jozaiji,

Kawatana- Machi,
Nagasaki- Ken . Japan .

Hanamatsuri, the eighth day of the fourth
lunar month, May 28, 1936.

XXVII

Acknowledgments (Original Draft Translation)

Jozaiji,
Kawatana-Maehi,
Nagasaki-Ken,
Japan.

August 29, 1936.

For having encouraged us, we offer our hearty thanks
to Dr. C. A. F. Rhys Davids, J. F. McKechnie Esq.,
(England); Prof. Dr. Wilh, Geiger (Germany) ; Dr. B. C.
Law, Ven. Nyanatiloka Maha Thera, Ven. Narada Thera
(India and Ceylon); Dr. Unrai Woghihara, Dr. Makoto
Nagai, Prof. Nichiki Kimura, Prof. Giokei Umada, Dr.
Baiye Henmi, Prof. Chotatsu Ikeda, Prof Kaijo Ishikawa,
Prof. Kairyu Yamamoto, Prof. Yukio Sakamoto, Rev.
Sho-on Mizuno (Tokyo); Dr. Giei Honda, Prof. Chizen
Akanuma (Kyoto); Prof Ryusho Higata (Fukuoka).

N. R. M. Ehara
V. E. P. Pulle
G. S. Prelis

XXIX

PREFACE

As stated elsewhere (In Memoriam (p. xv) the draft translation of
the Gedatsu Do Ron (being the Chinese name for the Vimuttimagga) was
completed in four months. Therefore it was thought that it needed some
revision. This the Venerable Soma Thera intended to do on his return to
Ceylon in 1937. But he fell ill and by the end of 1939 the Second World War
was already three months old. All hope of publishing the revised edition
of the Original Draft Translation during the war had to be given up. With
the end of the war, however, conditions were even less favourable. Mean-
while, though the Venerable Soma Thera wished to complete the revision
and await a favourable occasion to publish it, other work he had undertaken
prevented him from doing so. Further, asthma robbed him of much of
his time. Thus the work he intended to do on the Vimuttimagga translation
had to be postponed each time he took it up.

When he passed away many venerable theras and ddyakas were much
interested in publishing, at least, the Original Draft Translation as it was,
and they requested me to prepare it for publication. Knowing my own
limitations, I was at first rather disinclined to undertake this work, but later
acceded to their earnest request for the following reasons.

The Venerable Soma Thera had originally wished to have the English
translation of the Vimuttimagga (The Path of Freedom) revised and published
some day. But later, seeing difficulties, he modified the idea and was
even content with merely revising the Draft Translation, leaving the publica-
tion itself to some future time. He said that the important thing, the Draft
Translation, had been done, and that if people felt that they needed it they
would see to its publication.

It was a work that had inspired both the Venerable Soma Thera and me,
and there were many who welcomed its publication.

Dr. D. Roland D. Weerasuria of Balcombe House, Balcombe Place,
Colombo, invited the Venerable Soma Thera sometime in 1959 to write an
abridged version of the Visuddhimagga as he felt that such an edition would
supply a long felt want. But shortly after he began writing it death inter-
vened. Dr. Weerasuria then requested the Venerable Nanamoli Thera to
take up the work which, after some hesitation, he agreed to finish within
a year. But he, too, passed away within a week. Sometime after this
Dr. Weerasuria, having seen the Original Draft Translation of the Vimutti-
magga, was keen on its publication.

This was a fitting occasion to pay a tribute to the memory of the two
senior co-translators of the Vimuttimagga, the Reverend N. R. M. Ehara
and the Venerable Soma Maha Thera.

XXXI

Preface

And finally the urgent personal need to keep myself immersed in the
Dhamma throughout the waking hours during this period of stress prompted
me to take up the work.

From the above it will be seen that this work was taken up due to sheer
force of circumstances and not because of any special qualification on my
part. Therefore, perhaps, some things stated here could have been said in
other and better ways. Inexpert as I am in scholarly per suits there is bound
to be many a lack in my portion of this work and so I ask reader to bear with
me should he detect any errors of commission or omission here.

In preparing this work for printing I have made a few alterations in the
rendering of certain terms and passages, as they appeared in the Original
Draft Translation, in accordance with notes and instructions left by
the Venerable Soma Thera. The lacunae in the Draft Translation were
filled, as far as possible, with the help of the word for word translation in
consultation with Soma Thera's notes. All the longer Pali quotations in
the footnotes, except a few from the Visuddhimagga and some from the
Dhammasahgani etc., were inserted by me. They are given in full mainly
with the idea of helping the general reader conversant with the Pali but to
whom reference books are not easily accessible. By this attempt of mine
if but just a few readers happen to be benefitted, to any extent, I should
consider myself amply rewarded.

Since the Introduction had already been sent to the Printers by the time
the 'Encyclopaedia of Buddhism' (1961 Government of Ceylon, Fascicule
A-Aca) was out, the following is included here. In his article, Abhidharma
Literature, Dr. Kogen Mizuno makes three statements on page 78 of the
Encyclopaedia regarding the Vimuttimagga: (1) that the Vimuttimagga (along
with the Dhammapada, the Atthakavagga of the Suttanipata etc.) "probably
belonged to the Abhayagiri sect and not to the Mahavihara sect" (paragraph b
continued from the previous page); (2) that "He (i. e., the Venerable
Buddhaghosa Thera) evidently studied the Vimuttimagga, which was a manual
of the Abhayagirivihara sect" (paragraph c); and (3) "That the Vimutti-
magga, was Upatissa's work and belonged to the Abhayagirivihara sect is
mentioned in the tika (sub-commentary, i.e., Dhammapala's Paramattha-
maojusa) of the Visuddhimagga''' (paragraph c).

The first statement, (1) above, says that the Vimuttimagga "probably
belonged to the Abhayagiri sect", while the second, (2) above, says ''Vimutti-
magga, which was a manuel of the Abhayagirivihara sect". How, precisely,
did probability in paragraph b became certainty in paragraph c? As for the
third statement, (3) above, the Paramatthamahjusd does not say that the
Vimuttimagga "belonged to the Abhayagirivihara sect" as is claimed here.
What it says is that the Vimuttimagga is the work of the Venerable Upatissa
Thera. The fact that certain teachings are common to both the Abhayagiri-

XXXII

Preface

viliara and the Vimuttimagga does not prove that the latter belonged to the
Abhayagirivihara sect. For details see Introduction pp. xxxvi, xxxvn and
n. 2, p. 57 of the present translation.

I have derived much help from Prof. Dr. P. V. Bapat's Vimuttimagga
and Visuddhimagga — a Comparative Study, and the Venerable Nanamoli
Thera' s translation of the Visuddhimagga — The Path of Purification. The
Pali Text Society's Pali-English Dictionary 1921, and Trenchner's Critical
Pali Dictionary, Copenhagen 1924-1948 have been equally helpful.

It is with great pleasure that I make the following acknowledgements
to all those whose help and encouragement made my work less difficult.

To the Venerable Madihe Pafmaslha Maha Nayaka Thera of Vajira-
rama for his kindly and ready help and advice at all times lacking which
this work would not have been completed.

To all those venerable monks who encouraged me by word and deed
when that encouragement was most needed.

To the Venerable Nanavjra Thera for his welcome suggestions and the
readiness with which he helped in many ways.

To Mr. W. Joseph Soysa who helped in reading over some of the proofs.
He has always been much interested in the Vimuttimagga and in its publica-
tion.

To Mr. Lakshman de Mel who read through the type-script and made
valuable suggestions.

To Mr. R. D. Piyasena and those who helped him for taking a great
deal of trouble in preparing the English Index.

Lastly, to Dr. D. Roland D. Weerasuria who has generously borne the
entire cost of publishing this translation. Provision has been made by him
to keep the price of this book within reach of the modest purse. He has
performed this meritorious act (puhnakamma) with great faith (saddhd) wishing
his father, Mudaliyar D. D. Weerasuria j.p., who passed away on 25. 5. 1949,
the happiness of Nibbdna. May the result of this pure deed redound in full
measure to his lasting happiness.

The Printers have to be thanked for their patience and high quality of
work.

Vijirarama, kheminda thera,

Colombo, Ceylon, October 2505/1961.

xxxm

INTRODUCTION

IN the Journal of the Pali Text Society of 1919, there appeared an article
* by Prof. Dr. M. Nagai on "The Vimutti-Magga, The Way to Deliverance' ".
Referring to it Mrs. C. A. F. Rhys Davids in a letter dated September 20,
1936 to the translators of the Gedatsu Do Ron (Vimuttimaggd) said, "Then
as to the issuing of the book (referring to the Path of Freedom) in a volume
of print: Were this society in easier circumstances enjoyed by it up to the
Great War, when we were immensely helped by the princely donations of
your wealthy men, I would undertake at once to publish the work with Prof.
Nagai's excellent article in our Journal, 1919, as preface, with anything he
liked to add. Or, if you objected, I should ask you three to write your own
preface, making such references to his article as you thought fit".

This article of Prof. Nagai took the Buddhist world by surprise; for,
according to the Culavamsa chapter xxxvn, 236-39, when the Venerable
Buddhaghosa Thera had written the Visuddhimagga at the behest of the Mahd-
sangha, the devas had hidden it and he had to write it afresh. When this
was done, it too was hidden by the devas. So, when he wrote it for the third
time and presented it to the Mahdsangha, it is said, the devas produced the
first two copies. It was then found that the three copies agreed in every detail.
The record goes on to say (Cv. Ch. xxxvn, 241-43): 'Then the bhikkhus
read out all the three books together. Neither in composition and content,
nor also as regards the sequence (of the subjects), in the teaching of the Theras,
in the quotations, in words, and sentences was there any kind of deviation
in all three books. Then the community satisfied and exceedingly well pleased,
cried again and again: "without doubt, this is Metteyya!" and handed over
to him the books of the three Pitakas together with the commentary' —
Dr. Geiger's translation. By this statement it was, perhaps, only intended to
stress the Venerable Buddhaghosa Thera's great ability, which is amply borne
out by this (i.e., the Visuddhimagga) and his later works. No other view
seems to be warranted, or else it has to be conceded that the Mahavihara
Theras knew very well that the Bodhisatta Metteyya could not have been
born in this world at this time; — see, for instance, the earlier statement of
the Mahdvamsa at Ch. xxxn, 73 : 'Awaiting the time when he shall become
a Buddha, the compassionate Bodhisatta Metteyya dwells in the Tusita-city' —
Dr. Geiger's translation. Further, that the Venerable Buddhaghosa Thera
and the Bodhisatta Metteyya are two different persons has been established
by the Venerable Buddhaghosa Thera himself in his Postscript to the Visuddhi-
magga (found only in the Sinhalese texts and translated by Nanamoli Thera) :
«

So may I in my last becoming
Behold the joys of Tavatimsa,

And having in my last life seen
Metteyya, Lord of Sages, Highest
Of persons in the World, and Helper
Delighting in all beings' welfare,
And heard that Holy One proclaim
The Teaching of the Noble Law,
May I grace the Victor's Dispensation
By realizing its Highest Fruit'.

xxxv

Introduction

And this, too, the Mahavihara Theras would have known. But in thus
stressing his ability, the Culavamsa account seems to make out that the visuddhi-
magga was written without recourse to other works. There is a discrepancy
in this account of the Culavamsa. It will be noted that 'the three Pitakas
together with Commentary' were handed over to the Venerable Buddhaghosa
Thera by the Mahasangha only after he had written the Visuddhimagga, which
is correctly designated the General Commentary to the three Pitakas. Now,
if he had access to the three Pitakas, and the Commentary only after he had
written this General Commentary to the three Pitakas, how did he do it?
This is difficult to comprehend. Here is where the article of Prof. Dr. Nagai
appears to fit in.

Bearing No. 1293 in Prof. Nanjio's Catalogue is a work in Chinese called
Cie-to-tdo-lun. It is also called Gedatsu Do Ron. Prof. Nanjio has rendered
the title of this work in Sanskrit as ' Vimoksa-Marga', the author being Arahant
Upatissa. In trying to identify him with a Ceylon Thera, Prof. Nagai adduces
the following reasons:

1. It cannot be the Venerable Sariputta Thera, who was also called
Upatissa, because he is often quoted in the Venerable Upatissa Thera's text.

2. In the Samantapdsadikd (I, p. 263), it is said that there were two elders,
named Upatissa Thera and Phussadeva Thera, pupils of the same teacher
who was proficient in the Vinaya. Upatissa Thera was superior to the other;
and he had two pupils named Mahapaduma Thera and Mahasumana Thera.
The latter learned the Vinaya Pitaka nine times from his teacher, while Maha-
paduma Thera learned it eighteen times and was, therefore, the superior.
When the former left his teacher to live elsewhere Mahapaduma Thera remained
with his teacher saying that as long as one's teacher was alive one should be
with him and learn the Vinaya and the Commentaries many times more. The
teacher, the Venerable Upatissa Thera, and his pupil the Venerable Maha-
paduma Thera, recited the Vinaya in this manner for many years more. During
this period they expounded the Vinaya and on one occasion the Venerable
Upatissa Thera, at the request of the Mahasangha in assembly, pronounced
a ruling on a question that arose regarding the first Pdrdjika.

3. A teacher such as the Venerable Upatissa Thera was the most appropri-
ate person to be the author of a work of such importance as the Vimuttimagga.
Then he goes on to mention the account of the gift of King Vasabha's queen
to the Venerable Mahapaduma Thera who accepted it as his teacher's share.

4. To show that the Venerable Buddhaghosa Thera was aware of the
existence of the Vimuttimagga, Prof. Nagai refers to the comments of the Ven-
erable Buddhaghosa Thera regarding the "fourteen cariya's" of the
Vimuttimagga.

It is quite probable that the Venerable Buddhaghosa Thera had the Vimutti-
magga in mind when he made this comment; for there is the definite statement
of the Venerable Dhammapala Thera in his commentary to the Visuddhimagga
{Paramatthamahjusd, Venerable Morontuduve Dhammananda Nayake Thera's
Sinhalese ed. p. 103) which says: Ekacce ti Upatissattheram sandhdydha. Tena
hi Vimuttimagge tat ha vuttam, — " 'Some' is said with reference to the Venerable
Upatissa Thera. It is said thus by him in the Vimuttimagga". From the fore-
going it is clear that the Venerable Buddhaghosa Thera had the Vimuttimagga
of Venerable Upatissa Thera before him when he wrote the Visuddhimagga.

xxxvi

Introduction

In his Pali Literature of Ceylon, Dr. G. P. Malalasekera has this to say
on the subject:

(a) "The Vimutti-magga is an Abhidhainma exegesis, serving as a com-
pendium for that portion of Buddhist literature . . . , and in some points
the Chinese work seems to have been influenced by the Mahayana doctrine"
(p. 86).

(b) He says, further, that if it is granted that the Vimuttimagga was
taken to China by some of the schools of approximately the same tradition, "it
would not be difficult to conclude that the Visuddhi-magga and Vimutti-magga
are more or less independent works, written by men belonging to much the
same school of thought — the Thera-vdda" (pp. 87-88).

Regarding the statement (a) above, it will be seen that very little Abhi-
dhamma is found in the Vimuttimagga, though of course, it begins by saying
that he who wishes to "lead those on the other shore to perfection, should be
versed in the Sutta, Abhidhamma and Vinaya". Here, the late Venerable Nana-
moli Thera's opinion on the subject will be of interest: "However the Vimutti-
magga itself contains nothing at all of the Mahayana, its unorthodoxies being
well within the 'Hinayana' field". Again he says : "Also Abhidhamma, which
is the keystone of Bhadantacariya Buddhaghosa's exegesis, is not used at all
in the Vimuttimagga (Aggregates, Truths, etc., do not in themselves constitute
Abhidhamma in the sense of that Pitaka). There is, for instance, even in its
description of the Consciousness Aggregate, no reference to the Dhamma-
sanganVs classification of 89 types, and nothing from the Patthdna; and though
the 'Cognitive Series' is stated once in its full form (in Ch. ii) no use is made
of it to explain conscious workings. This Vimuttimagga is in fact a book of
practical instruction, not of exegesis" (Path of Purification Introduction pp.
xxvii-xxviii). The statement of the Venerable Dhammapala Thera in the
Paramatthamanjusd quoted earb'er seems to disallow (b) above.

The Venerable Buddhadatta Maha Nayaka Thera in the Pali Text Society's
edition of the Saddhammappajotikd refers to Prof. Nagai's view that the
author of the Vimuttimagga was the Venerable Upatissa Thera who flourished
during King Vasabha's reign, 66-109 A. c. He says, "However, there is no
such great difference as cannot be bridged between his supposition and mine"
(Introduction p. vm).

Regarding the view that the Vimuttimagga was a work written at the
Abhayagiri Monastery, the late Venerable Jsjanamoli Thera rightly says, "That
it (the Vimuttimagga) contains some minor points accepted by the Abhayagiri
Monastery does not necessarily imply that it had any special connection with
that centre. The sources may have been common to both. The disputed
points are not schismatical. Bhadantacariya Buddhaghosa himself never men-
tions it" (Introduction, xxvin).

Prof. Dr. P. V. Bapat in the Introduction (p. liv) to his careful work
"Vimuttimagga and Visuddhimagga, A Comparative Study" (1937), has
examined a great deal of material. In support of his theory that the Vimutti-
magga originated in India, he puts forward, among others, the following
reasons (p. liv): (a) "It is very likely that Vimuttimagga was one of the books
brought over from India. From the internal evidence of the book we may say
that there is no reference to any name 2 or place in Ceylon". If the view of

"2. Unless the name Narada (p. 134) referred to any high personage from Ceylon, which
seems to be very improbable". This name is found at S. II, 117-18. See p. 321.

XXXVII

Introduction

the late Venerable Nanamoli Thera, that the "Vimuttimagga is in fact a book
of practical instruction, not of exegesis" — which is also the view of the late
Venerable Soma Thera and myself — is accepted, and if it is recognized that
the whole style of the Vimuttimagga makes for brevity — it is even abrupt
sometimes — , then it will be seen that the exclusion of any 'name or place in
Ceylon' is not surprising.

(b) "We find in this book many words which are transliterations of
Indian words. The list of worms residing in different parts of the body gives
names which are transliterations of Indian names. These names must have been
taken by Upatissa from some old work or works on medical science" (p. liv).
This is as it should be, seeing that the Dhamma is of Indian origin, and when
medicine or anything related to medical science is mentioned it is natural for
Ceylon writers to use Indian terms: for what medical knowledge Ceylon
possessed at the time was of Indian origin. The standard Ayurvedic medical
works in use even now are Susruta and Vagbhata. Caraka is not unknown.*
The first two works have been in use in Ceylon through the ages. But if the
list of worms is not derived from the first two works or one of them, then the
Vimuttimagga most probably bases itself here on some other medical work
of Indian origin known in Ceylon at the time.

Regarding the statement, "We find Upatissa going into the details of the
development of the foetus week by week" (p. Ivi), it will be seen from pp. 173-74,
n. 3 that here the Vimuttimagga follows the Sutta and its commentary.

(c) "Besides, the reference to a Canddla, which we have already noticed,
also points to the origin of the book in India, 3 particularly, in South or Dravi-
dian India where there is a very strong prejudice against Candalas" (p. liv).
References to Candalas are found eslewhere, in the texts and commentaries.
For instance, as pointed out by Prof. Bapat himself (p. xlvi), at A. I, 107 and
A. Ill, 214, canddla is mentioned. Here it should be borne in mind that in the
society of the time, and also later, the canddla was a person looked down upon.
To illustrate certain points in a way that the large mass of the people would
understand, appropriate similes were used by the Buddha and his Disciples,
and the commentators who came after them. It does not mean that they
thereby endorsed some of the statements made in their similes. For instance,
when the Buddha, in the Satipatthdna Suttas, says, "Just as if a clever butcher
or butcher's apprentice, having slaughtered a cow and divided it into portions
were sitting at the main cross-road," and so on, it does not follow that the
Buddha upheld the buchers' profession. If the word canddla was used in a
simile, the motive behind it was nothing else than to facilitate the understanding
of the point under discussion. The upholding of the caste system does not
come in here. On the contrary, the Buddha and his disciples were opposed
to it as we see in the use of the word canddla in a different context referring to
an updsaka (i.e., one who has gone to the Buddha, the Dhamma, and the
Sangha for refuge) but who does not observe the silas etc. — he being called
updsakacanddla (A. Ill, 206). The Vasala Sutta (Sn. 116-42) may also be
mentioned here. Further, these sentences occur in the Vimuttimagga itself,
thus: "Virtue is called excellent joy, the highest of all castes . . . This is to

*Since writing the above the Caraka Samhitd has been translated into Sinhalese by Ayurveda
Sastri R. Buddhadasa, Colombo.
"3. Upatissa's change of the 'yellow' colour of the earth for kasina (as said by B.) into
'black' (p. 43) may be considered as significant. Can it suggest the black soil of the
country of origin of Upatissa?" The soil in many parts of Ceylon, too, is black.

XXXVIII

Introduction

wear the thread which must be worn. This is the sacred caste" (p. 8).

What has largely prompted Prof. Bapat to protest seems to be the statement
found in Chapter in dealing with the Austerities, and his objection runs thus:
"Let us note one peculiar fact about Upatissa. He seems to have some kind
of contempt for, or low opinion of, a Canddla" (p. xlvi). Then on the same
page he goes on to say the following, which are possibly the reasons for the
statement mentioned above.

(1) "In one place, there is a reference to a Canddla where we are told
in a simile that he has no desire for a princely throne" (p. xlvi). The relevant
passage is, "As an outcast has no desire for a king's throne" (p. 25 of the
present translation). The same idea is found in the Visuddhimagga too, namely,
"Nirdso saddhamme canddlakumdrako viya rajje" (p. 54) — "He is desireless
for the Good Law as a canddla (outcast) is for a kingdom". It is therefore
not a statement peculiar to the Venerable Upatissa Thera.

(2) With regard to the next objection: "At another place, to see a Canddla
on the way is considered to be a sufficient reason for the laxity in the observance
of the practice of sapaddna-cdrikd (going from house to house in succession
for begging one's food)" (p. xlvi). This is not quite what the text says, as
will be seen later. There is no question of laxity. Then the next sentence
continues, "Upatissa says that if a mendicant sees a Canddla on the way,
he should cover his begging-bowl and may skip over some houses and go
further. In the third place we find a lack of conscientiousness (ahirika) is
compared to a Canddla" (pp. xlvi-xlvii). Further, at p. 23, "Even if he has
taken up the practice of a sapaddnacdrika, he should avoid elephants or horses
that may be coming in his way. Seeing a canddla, he should cover his begging-
bowl. 'Following one's acariya or upajjhdya? is also mentioned as an occasion
for exception". Here is the relevant passage from the present translation
(p. 36): "What is the teaching as regards expedience in the observance of
'regular almsround'? If a bhikkhu on seeing elephants or horses fighting
or in rut, at the gate, avoids them, or on seeing an outcast {canddla, trans-
literation) covers his bowl, or goes behind his preceptor, teacher or a visiting
bhikkhu, and thus commits certain faults for expedience' sake, he does not
fail in 'regular almsround' ".

Now let us consider why the expedience in regard to elephants and horses
may be resorted to. It is plain that it is to avoid being hurt or even killed.
Regarding the preceptor or teacher — it is out of respect due to them. It is
an offence not to do so. Again, covering the bowl on seeing a canddla is
for self-protection. The society at that time was very much caste-conscious.
If the people objected to, or did not favour, the receiving of alms from one
they considered an outcast, the support from the large majority of the people
would be liable to be withdrawn and the life of the bhikkhu rendered difficult,
to say the least. Here the story of the son and heir of the King Dutthagamani
comes readily to mind. It is said that the people were prosperous and happy
during his reign and that he had a son named Salirajakumara, concerning
whom the following is recorded.

"Greatly gifted was he and ever took delight in works of merit; he tenderly
loved a candala woman of exceedingly great beauty. Since he was greatly
enamoured of the Asokamaladevi, who already in a former birth had been
his consort, because of her loveliness, he cared nothing for kingly rule" (Mv.
Ch. xxxiii, 2-4). Therefore King Dutthagamani, after his death, was succeeded
by his brother, Saddhatissa, who reigned for eighteen years.

xxxix

Introduction

"He cared nothing for kingly rule", — So rajjam neva kdmayi. Surely
there is something similar in this statement and the simile which is common
to both the Vimuttimagga and the Visuddhimagga, namely, Nirdso saddhamme
canddlakumdrako viya rajjel — Vimuttimagga p. 25: He has no desire for
the Noble (Law), as an outcast has no desire for a king's throne"; Visuddhi-
magga p. 54: "He is desireless for the Good Law as an outcast (canddla) is
for a kingdom" ! Have not both the Vimuttimagga and the Visuddhimagga
been making some sort of allusion to this event, which would, no doubt,
have shocked the whole land? Might it not seem that here was an actual
story well-known in the land and even recent history as far as the Venerable
Upatissa Thera of King Vasabha's reign was concerned (King Dutthagamani
reigned from 161-137 b.c. and King Vasabha from 66-110 a.c.)? If our
author is in fact this Upatissa Thera, this story will provide him with the
most appropriate material for a simile to illustrate the regardlessness of an
un virtuous man for the Good Law. How appropriate the background provided
by the prince's story is for purposes of the simile, which was perhaps even
inspired by it, can be seen from the present translation, p. 25.

That the author of the Vimuttimagga, whoever it was, knew such passages as

1 . Mdjdtim puccha caranan ca puccha.
Katthd have jdyati jdtavedo ;
nlcdkulino pi muni dhitlma
djdniyo hoti hirinisedho — Sn. 462

Judge not by birth but life.
As any chips feed fire
Mean birth may breed a sage
Noble and staunch and true*

2, Najaccd 'vasalo' hoti; — najacca hoti brdhmano;
kammand 'vasalo' hoti kammand hoti brdhmano — Sn. 136

No birth a wastrel — or a Brahmin — makes;
'tis conduct wastrels makes — and Brahmins too*

is beyond doubt. And it is inconceivable that he had a prejudice which he
put down in writing knowing full well that it was entirely against the Teaching
of the Buddha.

As for the statement that the Vimuttimagga "reveals no special mastery
of the Yinaya which is claimed by Prof. Nagai for that Upatissa who lived
in the first century a.d. in Ceylon" (p. lvi), the Vimuttimagga is hardly the
place to display such special knowledge.

Finally, to this following statement: "My discovery of the Tibetan version
of the third chapter on 'dhutas' is also important . . . This Tibetan text
provides an additional evidence to show the Indian origin of the book. It
does not appear to be probable that a text from Ceylon was taken over to
India and there it was studied in Buddhist schools and that it assumed such
importance as to be translated, in part at least, in Tibetan" (pp. liv - lv). An
article which the late Lama Geshe La Gedum Chomphell originally contributed

* Lord Chalmers' translation.

XL

Introduction

to The Buddhist, the journal of the Y.M.B.A., Colombo, and which was reprinted
in the Buddha Jayanti of July 22, 1956, begins — The horse of Buddhism
is dead in India; only the tops of the horse's ears are still visible in the east
and the west of the land'. This saying which had gained currency in Tibet
once, perhaps originated with the monk Vanaratana, known, in Tibetan
history, as the last great Indian Mahdpandita who came to live and teach
in Tibet. A native of Bengal, he was ordained young, as a sdmanera, in a
monastery of one thousand monks. He received full ordination in Ceylon,
with two well-known Theras, the Venerable Buddhaghosa and the Venerable
Dhammakitti as preceptor and teacher respectively. He studied the Vinaya
Prabhd (Splendour of the Discipline), a Sarvdstivdda work. Then he returned
to his native country and, after studying the Kdlacakra, went to Tibet by way
of Assam. The Lama says: "During the journey he is believed to have
remembered his Sinhalese preceptor, and inscribed on a wayside rock these
words: 'I salute Buddhaghosa the teacher of thousands of beings' ". And
he says further that in the middle of the seventeenth century the lama king of
Bhutan, when at war with the Central Tibet government, had seen and men-
tioned it in one of his writings. On reaching Tibet his interpreter died, and
so after a short stay there he returned to Bengal. "Vanaratana's second
visit to Ceylon lasted six years; during that time he studied all branches of
Buddhism", says the lama. The Venerable Vanaratana in his account of a
pilgrimage he made to Sri Pada in Ceylon states that he received two bone relics
there. Then again the lama goes on "to say, "With the relics and some books he
had collected, Vanaratana returned to his country and not long afterwards re-
entered Tibet. This time he was able to speak Tibetan well; he made many lamas
his disciples through his preaching. The chief of Vanaratana's disciples was
Rong-Thong-Pa, the founder of a new sect; to him Vanaratana gave one of the
relics he had got in Ceylon. Rong-Thong-Pa built near Lhasa a monastery called
Nalanda". The Venerable Vanaratana died fifteen years after he re-entered Tibet
"at a monastery in Singpori in Tsang province; his tomb can still be seen in that
monastery . . . The full admission of Vanaratana to the Sangha by Ceylon
theras, and the long stay here, point to the existence of cordial relations between
the Indian and Ceylon Sangha of his time. Tibetan books show that Ratna-
kara Gupta of Vikramasila stayed in Ceylon for seven years on his way to
Dhanyakataka; and Atlsa (Dlpamkara Sri Jhana), who became abbot of Vik-
ramasila, was here in the eleventh century". Further, I myself remember the
late lama, when he was preparing this article, mentioning to the Venerable
Soma Thera that he had seen in a monastery in Tibet a Sinhalese manuscript
which, he said, probably dated back to the Venerable Vanaratana Thera's time. 1

In view of the above we are entitled to say that, while it is not proved
that the Vimuttimagga was written in Ceylon, it has been shown that the very
reasons put forward to support the view that it must have been written in
India, support equally well the view that it may well have been written in
Ceylon. To this can be added the idea that the simile of the outcast having
no desire for a king's throne, possibly drew inspiration from the story of
Salirajakumara, which must certainly have been current at the time, though

1. Since writing the above, the Ceylon Daily News reported, in its issue of September 9,
1960, of the discovery of a Singhalese manuscript in a Buddhist monastery of Saiskya
in Tibet by Prof. Rahula Sankrityayana of the Vidyalankara University, Kelaniya, in the
years between 1929 and 1938. This manuscript has been assigned to the twelfth, or the
thirteenth, century and is now deposited in the library of the Vidyalankara University.

XLI

Introduction

the account of it in the Mahdvamsa came to be written later. Yet the
Mahdvamsa, according to Dr. Geiger (Introduction, Mv. translation p. ix), was
"based upon older material", the "Atthakathd-Mahdvamsa", as he calls it,
and "existed as did the Atthakatha generally, in different monasteries of the
Island, in various recensions which diverged only slightly from one another"
(p. x). He further says, "The chronicle must originally have come down
only to the arrival of Mahinda in Ceylon. But it was continued later, and
indeed to all appearance, down to the reign of Mahasena (beginning of the
fourth century a.d.)".

Tipitaka Sanghapdla Thera of Funan

Below is given the Life of Tipitaka Sanghapala Thera of Funan, being a
translation from Kosoden, Biographies of Famous Clerics, in Vol. 50, No.
2059, Taisho edition of the Chinese Tripitaka:

In the early years of the Ryo dynasty there was Sanghapala; he was a
foreign scholar. His bearing was noble and he was handsome of feature.
He was a skilful debater. Coming to the capital he stayed at Shokwanji
(Mahavidarsanarama). The Emperor Bu honoured and respected him, and
treated him with great consideration. He was requested by the emperor to
translate Buddhist scriptures in Jukoden (Ayus-prabha vihara) and Sen-un-
kwan (. . . megha- vihara). He translated the Mahd Asoka Sutra, Vimoksa-
Mdrga-sdstra, and others. Hosho, En-don-u and others assisted (lit. wrote).

This occurs under the Biography of Gunavrddhi of Mid-India who built
Shokwanji and died in Shokwanji in the second year of Chuko (p. 345).

The following is from Zokukosoden, Further Biographies of Famous
Clerics, number 2060, volume 50 of the Taisho edition of the Chinese
Tripitaka. Here the life of Sanghapala is given first. Sanghapala: In the
language of Ryo his name may be translated thus: So: Order; and Yd:
Nurse. Or So: Order; and Gui: Protector. He was a Funan-man. From
his youth, he was very clever. Having mastered the Law, he became a monk.
He was expert in the knowledge of the Abhidharma, and was famous in the
lands of the Southern Sea. After completing (possibly the study of the
Abhidhamma), he studied the Vinayapitaka. He was zealous in the propa-
gation of the Vanquisher's Faith, and hearing that the time was propitious
for the spreading of the Truth in the country of Sai (Canton), he took ship
and came to the capital. He stayed in Shokwanji and became a disciple of
Gunabhadra, a sramana of India and studied Vaipulya under him. Sangha-
pala's knowledge was wide and deep and he was conversant with the languages
and books of several countries . , , Pala was clean of body and of mind and
was reluctant to engage in conversation. In the seclusion of his room he
stayed and worked, taking very simple fare.

In the 5th year of Tenkwan, he was offered by the emperor these five
places of residence : Jukoden, Karinenden (Flower-forest-garden), Shokwanji
Senunkwan and Funankwan of the Capital Yoto (Sun City). He translated for
seventeen years. His translations amounted to eleven cases of forty-eight fasci-
cles. They are the great Asoka sutra, the Vimoksa-Mdrga-sdstra and others.
When the translations began the Emperor Bu himself came to Jukoden,
attended to the exposition of the Law by Sanghapala and himself wrote (down
the translations). After that he handed them over to the writer who was to
make the printing blocks. The emperor commanded the sramana Hosho, the

xlii

Introduction

sramana Echo and the sramana Sochi to assist Sanghapala. His translations
were in elegant Chinese and faithful to the original. The emperor treated him
most cordially and respectfully and made him the court chaplain. It is said
that he altered many customs of the people. Pala did not hoard treasure. With
offerings that were made to him Pala built the Ryujuji (Arabdha-vlryarama).
The minister Rinsenoko was deeply attached to him. In the fifth year of
Futsu, he died at Shokwanji. He was sixty five years old.

About the beginning of the Ryo dynasty another sramana of Funan
named Mandara came to China. He brought many Sanskrit texts and
presented them to the emperor. The emperor ordered him to translate them
together with Pala. They translated Ho-ung-ho-kai-taisho-monju-hanna-kyo:
Ratna-megha-dharma-dhdtu-kdya-svabhdva-manjusri-prajnd-sutra . Though he
translated, he could not understand Chinese well. So in his translations there
are many vague renderings (p. 426, fascicle 1).

The Visuddhimagga

Much has been written about the Visuddhimagga from the earliest times
right down to the present day. King Parakrama-Bahu II (1236-68 A.c.)
is reported to have written the paraphrase to the Visuddhimagga after he
had handed over the kingdom to his son Bodhisatta Vijaya-Bahu (1271-72
AC-)- During the last century Pandit M. Dharmaratna revised this work.
Of him and his work on the Visuddhimagga, the Venerable Soma Thera wrote
in the Buddha Jayanti of April 5, 1955 thus: "Had he not written any of the
works mentioned above and not edited the paper, still people of this country
would have been obliged to remember him for his great gift of the translation
of the Visuddhimagga, with his edition of the Visuddhi Text, and the revised
version of the ancient paraphrase of the Visuddhi by Parakrama-Bahu II, a
comprehensive work which is of never-failing interest and great usefulness to
all students of the Dhamma and the Sinhalese language". Then again there
is the late Venerable Pandita Matara &rl Dharmavamsa Maha Stavira's more
recent translation which was completed by his pupil the Venerable Pandita
Batuvita Nandarama Maha Thera in 1957. There is also the English trans-
lation of the Pali Text Society by Prof. Pe Maung Tin of Rangoon, completed
in 1931, and that of the late Venerable Nanamoli Thera of the Island Hermit-
age, Dodanduwa in 1956. The German translation is by the late Venerable
Nyanatiloka Maha Thera, founder of the Island Hermitage, Dodanduwa, the
publishers being Verlag Christiani, Konstanz, 1952.

The Visuddhimagga is a household word in all Theravdda lands. No
scholar of Buddhism whether of Theravdda or of Mahdydna is unacquainted
with it. Therefore there is no need of repeating what has already been said
at one time or another. But an introduction to the Vimuttimagga, can hardly
avoid all mention of the Visuddhimagga, and I may be excused if I go over
ground already covered by others. An endeavour, however, is made to
present some of these facts briefly and with a slightly new approach. It is
for the reader to assess how far this has been achieved.

In the introduction to his translation of the Visuddhimagga, The Path
of Purification, the late Venerable Nanamoli Thera, after carefully sifting a
large collection of material, points out that the influence of Sanskrit Buddhism,
the centre of which was the Abhayagiri monastery in Anuradhapura, was so
great in the first century a.c that it became a threat to the Mahavihara's

XLIII

Introduction

position as the central authority of orthodox Pali Buddhism in Ceylon. Indeed
that threat grew into open rivalry and even enmity between these two institu-
tions, culminating in King Mahasena's (277-304) giving protection to
Sanghamitta, "a Cola monk, follower of Vetullavada", and driving away the
monks of the Mahavihara from Anuradhapura for nine years. Then, Maha-
sena, repenting of his deeds, restored the Mahavihara to its former position
and burnt the Vetulyan books. But by then Sanghamitta had got the Loha-
pasada destroyed, and he and his friend, the minister Sona, were killed by a
labourer on the orders of the queen when they attempted to destroy the
Thuparama. The efforts of the Mahavihara monks since the beginning of the
dispute with those of the Abhayagiri in the first century a. c. were solely directed
to the establishment, says the Venerable Nanamoli Thera, of "Pali as the lang-
uage for the study and discussion of Buddhist teachings, and the founding of
a school of Pali literary composition" (Intro, p. xiv). He then goes on to say,
"It is not known what was the first original Pali composition in this period;
but the Dipavamsa (dealing with historical evidence) belongs here (for it ends
with Mahasena's reign and is quoted in the Samantapdsddikd), and quite
possibly the Vimuttimagga (dealing with practice — see below) was another
early attempt by the Great Monastery in this period (4th cent.) to reassert
its supremacy through original Pali literary composition: there will have
been others too. Of course, much of this is very conjectural" (Intro, p. xiv).
It will be noted here that the Venerable Nanamoli Thera does not place the
Vimuttimagga during the reign of King Vasabha, but in the 4th century.
Still it does not contradict the fact that the Venerable Buddhaghosa Thera
had access to the Vimuttimagga of the Venerable Upatissa Thera when he
wrote the Visuddhimagga.

If the suggestion that the Vimuttimagga "was another early attempt by
the Great Monastery in this period to reassert its supremacy through Pali
composition" is acceptable, it would then not be difficult to suppose that the
Venerable Buddhaghosa Thera, with what knowledge^he had already acquired
of the Dhamma in India — (for he had written the Ndnodaya, the Atthasdlini
and had begun "to compose a commentary to the Partita", Cv. Ch. xxxvn,
225-26 — ), was able to write the Visuddhimagga, perhaps with the assistance of
the Mahavihara Theras. This work is more comprehensive than the Vimutti-
magga and in every sense more scholarly, with a wealth of material drawn
from every imaginable source and interspersed with numerous Ceylon stories.
Thus, not only did it provide instruction for those needing it in the practice
of the Dhamma, but it was also capable of holding its own as a work of
literary composition.

Two things seem to have played an important part in making available
for later generations, even up to the present day, a work of such excellence as
is the Visuddhimagga. They are: (1) The desperate need of the Mahavihara
for a work which would prove its claim to be the centre of Buddhist learning
in Ceylon ; (2) the equally urgent need of the Venerable Buddhaghosa Thera
to prove his ability as a worthy scholar in the eyes of the Theras of the Maha-
vihara. Without this recognition he could not have obtained from them the
commentaries and the expositions of the teachers (dcariyavdda) for translation
into Pali as required by his teacher in India, the Venerable Revata Maha
Thera, and for which express purpose he came to Ceylon (Cv. Ch. xxxvn,
227-32). That this dual need was supplied to the complete satisfaction of
both parties is amply borne out by the recorded history of the centuries that
followed.

XLIV

Introduction

The Vimuttimagga and the Visuddhimagga.

On certain points the Vimuttimagga and the Visuddhimagga hold contrary
views. For instance, the latter says that by developing the Buddhdnussati
(the recollection of the Buddha) the factors of meditation, jhdna, arise in
a single moment; that as the qualities of the Buddha are unfathomable or else
owing to reflection on his numerous qualities appand (fixed meditation) is
not attained, and only upacdra (access-concentration) is reached. The Vimutti-
magga on the other hand says that "from the recollection of the Buddha
the four meditations, jhdnas arise". This statement seems to agree with the
sutta and its commentary quoted in note 3 on pp. 148-49.

They agree that in practising Andpdnasati (mindfulness of respiration)
the breath should not be followed inside or outside because it distracts the
mind. This causes the body and the mind to waver and tremble. The simile
of the man sawing wood illustrating where the breath should be noted (i.e., at
nose-tip or on the lip) is common to both works. The Visuddhimagga quotes
other similes in illustration. It also quotes (p. 280) the Patisambhiddmagga
(I, p. 165) which warns against the practice of trying to follow the inhaled
breath to the heart (hadaya) and the navel (ndbhi) and the outgoing breath
back from the navel to the heart and nose-tip, for, both the mind and the
body become 'disquieted and perturbed and shaky' if this practice is resorted
to. The Visuddhimagga (p. 278) says that there are eight stages in the practice
of Andpdnasati, the first four of which are (1) counting, (2) connection,
(3) touching, and (4) fixing. Here the Venerable Buddhaghosa Thera
does not quote authority for this statement as he usually does. The Vimutti-
magga (p. 159) supplies this omission by saying that 'certain predecessors'
taught these four ways. Here both base themselves on authority outside
the texts and the commentaries.

In discussing the earth kasina, the Visuddhimagga (p. 123) says, 'The four
blemishes of the earth kasina are due to the intrusion of blue, yellow, red,
or white'. But it does not give any reason. The Vimuttimagga (p. 72)
says, 'By dwelling on white, black, or red, he practises colour kasina'. It
is seen here that by practising one subject of meditation another cannot be
developed — for instance, when one practises Andpdnasati one does not
become proficient in, say, Buddhdnussati, though this is sometimes imagined
to be possible. If, for instance, one sees the form of the Buddha or a
Buddha statue while developing any other meditation, then it is a clear case
of failure in the practice of that particular meditation, though the seeing of
these signs in itself is a good thing. The proper occasion for these signs
to appear is when Buddhdnussati is practised.

That the Vimuttimagga is an inspiring work is stated elsewhere. It is
confirmed by the spontaneous testimony of those who have read the

xlv

Introduction

original draft translation. It has inspired men of ancient times. That is
shown by the fact that the people of Ryo in the early years of the sixth cen-
tury a.c. called the author of the Vimuttimagga 'Great Light'.

What connection there is between these two works has been shown,
though briefly, in the foregoing pages. No mere can be expected in an intro-
duction. For a detailed study the reader may consult the thorough investi-
gation made by Prof. Bapat in his "Vimuttimagga and Visuddhimagga, &
comparative Study", Poona 1937.

XL VI

BIBLIOGRAPHY

Visuddhimagga
Text —

1. Edition of the Pali Text Society, London 1920.

2. Edition of the Harvard Oriental Series, Vol. 41, Cam-
bridge, Mass., 1950.

Translations — English

German:

1, The Path of Purity (3 Vols.) by Prof.
Pe Maung Tin, P.T.S., London, 1922, 1928,
1931.

2. The Path of Purification by the Venerable
Bhikkhu Nanamoli, Colombo, 1956.

1. Der Weg zur Reinheit, 1 Band, by the
Venerable Nyanatiloka Maha Thera (Vor-
wort pp. iv-vn), Benares Verlag, Munchen
Neubiberg, 1931.

2. Der Weg zur Reinheit, complete edition,
by the Venerable Nyanatiloka Maha
Thera (Vorwort pp. vm-x, xn), Verlag
Christani, Konstanz, 1952.

Sinhalese; 1. The Ancient Paraphrase by King Parakra-
mabahu II (1236-68 a.c).

2. Sinhala Visuddhimargaya by Pandita
Matara &rl Dharmavarhsa Sthavira,
Matara, 1953.

Paramatthamanjusd ( V idsuddhimagga commentary) by Bhadantacariya
Dhammapala — Venerable Morontuduve Dhammananda Nayaka Thera's
Sinhalese edition, 1908.

Mahdvamsa

Edition of the Pali Text Society, London, 1908.

Text —

Translation

Culavamsa
Translation —

English: The Mahdvamsa or The Great Chronicle of
Ceylon by Dr. Wilhelm Geiger, Ceylon
Government Information Department,
Colombo, 1950 (Reprint).

English: Culavamsa, being the more recent part of the
Mahdvamsa by Dr. Wilhelm Geiger and Mrs.
C. Mabel Rickmers, (2 Parts). P.T.S London
1929, 1930.

xlvii

Bibliography

The Pali Literature of Ceylon by Dr. G. P. Malalasekera, Royal Asiatic Society's
Prize Publication Fund Vol. X, London, 1928.

History of Indian Literature by Dr. M. Winternitz, English translation by
Mrs. S. Ketkar and Miss H. Kohn, University of Calcutta, 1933.

Early History of Buddhism in Ceylon by Dr. E. W. Adikaram, Colombo, 1953
(Second Impression).

Vimuttimagga and Visuddhimagga, a Comparative Study by Prof. P. V. Bapat,
Poona, 1937.

Vimuttimagga

Translation — Chinese: Cie-to-tdo-lun or Gedatsu Do Ron by Tipitaka

Sanghapala of Funan (6th cent. A. a).

XLVIII

ABBREVIATIONS

A.

Anguttara Nikaya

Abhms.

Abhidhammattha-Sangaha

Abhmv.

Abhidhammavatara

Ap.

Apadana of the Khuddaka Nikaya

As.

Atthasalini = Dhammasangani Atthakatha

It.

Itivuttaka

It.-a.

Itivuttaka Atthakatha = Par amattha-DIpani

Ud.

Udana

Ud.-a.

Udana Atthakatha

C.Pit.

Cariya-pitaka

Cv.

Culavamsa

J.

Jataka (Fausboll's ed.)

Th.

Thera-gatha

Thi.

Theri-gatha

D.

Digha Nikaya

Dh.

Dhammapada

Dh.-a.

Dhammapada Atthakatha

Dhs.

Dhammasangani

Nd 1 (and Nidd. I)

Maha Niddesa

Netti.

Netti-Pakarana

Pts.

Patisambhidamagga

Pts.-a.

Patisambhida Atthakatha = Saddhammappakasini

Petaka.

Petakopadesa

Pm.

Paramatthamnjusa = Visuddhimagga Att hakatha = Maha

Tlka

Ps.

Papahcasudani=Majjhima Nikaya Atthakatha

M.

Majjhima Nikaya

Mv. (and Mhv.)

Mahavamsa

Mil.

Milindapanha (V. Trenckner s ed.)

M. Vyut.

Mahavyutpatti

Ruparup.

Ruparupavibhaga

Lal.V.

Lalitavistara

Vin.

Vinaya

Vis. Mag.

Visuddhimagga

Vbh.

Vibhanga

Vbh.-a.

Vibhanga Atthakatha = Sammoha-vinodani

S.

Sarhyutta Nikaya

Saddh,

Saddhammopayana

Sn.

Sutta-nipata (Harvard Oriental Series)

Sn.-a.

Sutta-nipata Atthakatha = Paramatthajotika

Sp.

Samantapasadika^ Vinaya Atthakatha

Spk.

Sarattha-ppakasinl^Samyutta Nikaya Atthakatha

Sv.

Sumangala-vilasini=DIgha Nikaya Atthakatha

XLJX

CONTENTS

FASCICLE I, CHAPTER I

INTRODUCTORY DISCOURSE

Page

Salutation 1

Introductory Stanza

Path of Freedom Described 2

Merits of Acknowledgement of the Path

Three Trainings 3

Meaning of Training 4

Removal of the Impurities
The Three Kinds of Good

The Three Kinds of Happiness 5

Perfection of the Middle Way

CHAPTER II

ON DISTINGUISHING VIRTUE

Virtue Defined 6

Salient Characteristic of Virtue . 7

Function, Manifestation, Near Cause of Virtue ..... 8

Benefits of Virtue
Meaning of Virtue

Virtue and Mode of Life 9

Three Kinds of Virtue

What Produces Virtue

Stages of Virtue

Impediments and Causes of Virtue

Groups of Virtue (Various) 10

What Purifies Virtue 24

Causes Through Which One Dwells in Virtue 25

FASCICLE II, CHAPTER III

ON AUSTERITIES

The Thirteen Austerities 27

Brief Explanation of the Thirteen Austerities 28

'Dirt -rags'

LI

Contents

PAGE

'Three Robes' 29

'Begged Food' 30

'Regular Alms-round'

'One-eating' . . , 31

'Measured Food'

'No Food After Time' 32

'Dwelling in a Peaceful Place'

'Dwelling Under a Tree' 33

'Dwelling in a Dewy Place'

'Dwelling Among Graves' 34

'Any Chanced Upon Place' 35

'Always Sitting and Not Lying Down'

'Expedience in the Observance of the Austerities

Miscellaneous Teachings 37

CHAPTER IV

ON DISTINGUISHING CONCENTRATION

Meaning of Concentration 39

Salient Characteristic etc.

Benefits Produced by Concentration 40

Obstacles to Concentration 41

Causes of Concentration

Requisites of Concentration 42

Kinds of Concentrarion (Various)

Why Four and Five Meditations are Taught ...... 46

CHAPTER V

ON APPROACHING A GOOD FRIEND

Qualities of a Good Friend 48

The Search for a Good Friend 50

A Beginner's Duties 51

FASCICLE III, CHAPTER VI

THE DISTINGUISHING OF BEHAVIOUR

Kinds of Behaviour 54

Fourteen Kinds of Persons

Fourteen Kinds Reduced to Seven ....... 55

Modes of Practice 56

LII

Contents

PAGE

Seven Reduced to Three 57

Causes of Behaviour

Elements as Causes of Behaviour 58

The Humours as Causes of Behaviour

Seven Aspects of Behaviour

On Robing, Begging, Sitting, Sleeping, and Resort .... 61

Miscellaneous Teachings 62

CHAPTER VII

THE DISTINGUISHING OF THE SUBJECTS
OF MEDITATION

Thirty-eight Subjects of Meditation 63

Method of Discerning the Qualities
By Way of Meditation

By Way of Transcending 64

By Way of Increasing 65

By Way of Cause
By Way of Object

By Way of Speciality 67

By Way of Plane 68

By Way of Seizing
By Way of Person

FASCICLE IV, CHAPTER VIII, SECTION I

ENTRANCE INTO THE SUBJECT OF MEDITATION

Earth Kasina, Its Practice, Salient Characteristic, Function and

Near Cause 71

Benefits

Meaning of Kasina . 72

Kinds of Earth
Non-Prepared Earth

On Making a Mandate 73

Method of Earth Kasina Meditation

Tribulations of Sense-Desires Illustrated in Twenty Similes

Renunciation and Its Benefits 74

Method of Practice of Earth Kasina 75

Three Ways of Sign-Taking 76

Grasping Sign 77

The After-image

LIU

Contents

PAGE

The Sign 78

Protecting the Sign

Access-Meditation 79

Fixed Meditation, Jhana

Increasing the Kasina 80

Skilfulness in Fixed Meditation, Jhana

Ten Ways 81

Simile of the Horse-Chariot
Simile of the Inked-String

The First Meditation, Jhana 83

Three Kinds of Separation From Lust and Demeritorious States

Two Kinds of Lust 84

Roots of Demerit

Reasons for Treating Lust and Demerit Separately .... 85

Separation From Demeritorious States

Difference Between Lust and Demerit

Initial and Sustained Application of Thought 86

Initial and Sustained Application of Thought Discriminated . . 87

Similes of the Bell etc.
Similes of the Bird etc.

Solitude 88

Joy and Bliss

Five Kinds of Joy 89

Bliss

Five Kinds of Bliss 90

Difference Between Joy and Bliss
First Meditation, (Jhana)

Five Hindrances 91

Five Factors 92

Similes of Chariot and Army . 93

Three Kinds of Goodness 94

Ten Characteristics

Twenty-five Benefits 95

Simile of the Bath- Attendant

Three Kinds of Rebirth 96

Meditation Which Partakes of Deterioration, Stability, Distinction and
Penetration 97

FASCICLE V, CHAPTER VIII, SECTION II

The Simile of the Young Cow 99

Entrance Into the Second Meditation, Jhana 100

Simile of the Pool of Water 103

The Third Meditation, Jhana 104

LIV

Contents

PAGE

Simile of the Calf 107

Simile of the Lotus Pond 108

The Fourth Meditation, Jhana 109

Simile of the White Cloth 112

The Sphere of the Infinity of Space 113

The Concentration of the Sphere of Infinite Consciousness . . . 116

The Sphere of Nothingness 117

The Sphere of Neither Perception Nor Non-Perception . . . 118

Miscellaneous Teachings 120

The Water Kasina 121

The Fire Kasina 122

The Air Kasina 123

The Blue-Green Kasina 124

The Yellow Kasina 125

The Red Kasina 126

The White Kasina 127

The Light Kasina 128

FASCICLE VI, CHAPTER VIII, SECTION III

The (Separated) Space Kasina 129

The Consciousness Kasina 130

Miscellaneous Teachings

THE TEN PERCEPTIONS OF PUTRESCENCE

(1) The Perception of Bloatedness 132

(2) The Perception of Discolouration 135

(3) The Perception of Festering

(4) The Perception of the Fissured 136

(5) The Perception of the Gnawed

(6) The Perception of the Dismembered 137

(7) The Perception of the Cut and the Dismembered

(8) The Perception of the Blood-Stained 138

(9) The Perception of Worminess
(10) The Perception of the Bony

Miscellaneous Teachings 139

The Recollection of the Buddha 140

The Recollection of the Law 149

The Recollection of the Community of Bhikkhus . . . . 150

The Recollection Virtue 152

The Recollection of Liberality 153

The Recollection of Deities 154

LV

Contents
FASCICLE VII, CHAPTER VIII, SECTION IV

PAGE

Mindfulness of Respiration 156

Benefits

Procedure 157

Counting, Connection, Contacting and Fixing 159

Sixteen Ways of Training in Mindfulness of Respiration . . . 160

The Three Trainings 161

The Four Foundations of Mindfulness 164

The Seven Enlightenment Factors

Mindfulness of Death 166

Similes of the Foam, Plantain Trunk and Bubble . . . . 168

Mindfulness of Body 170

Thirty- two Parts of the Body 171

Mindfulness in Thirteen Ways 172

The Worms that Rely on the Body 174

Bones of the Body 176

Impurity of the Body 177

Some Diseases

The Recollection of Peace

Miscellaneous Teachings 179

FASCICLE VIII, CHAPTER VIII, SECTION V

The Immeasurable Thought of Loving-kindness . . . 181

Disadvantages of Anger and Resentment . . . . . . 182

Simile of the Saw

Twelve Means of Removing Hatred 185

Simile of the Pond

Ten Perfections 188

The Four Resolves 190

The Immeasurable Thought of Compassion

The Immeasurable Thought of Appreciative Joy . . . . 192

The Immeasurable Thought of Equanimity

Miscellaneous Teachings 193

The Determining of the Four Elements 197

Twenty Ways of Grasping the Element of Earth .... 198

Twelve Ways Grasping the Element of Water
Four Ways of Grasping the Element of Fire
Six Ways of Grasping the Element of Air

The Four Elements ' . . . 200

Simile of the Puppet ....... ... 204

The Loathsomeness of Food 205

The Dwelling of the Homeless 206

LVI

Contents

FASCICLE IX, CHAPTER IX
THE FIVE FORMS OF HIGHER KNOWLEDGE

PAGE

Three Kinds of Supernormal Power 209

Seven Kinds of Supernormal Power 210

Procedure of Developing Supernormal Power 212

Supernormal Power of Resolve 214

Supernormal Power of Transformation 217

Supernormal Power Caused by Mind 218

Miscellaneous Teachings

Divine Hearing 219

Knowledge of Others' Thoughts 220

Recollection Past Lives 221

Divine Sight 224

Miscellaneous Teachings 228

CHAPTER X
ON DISTINGUISHING WISDOM

Wisdom Defined 229

Benefits of Wisdom 230

Meaning of Wisdom 231

Two Kinds of Wisdom
Groups of Wisdom (Various)

FASCICLE X, CHAPTER XI, SECTION I
THE FIVE METHODS

The Aggregate of Form 237

Four Primaries Defined

Derived Material Qualities 238

Sense-Organ of Eye

Sense-Organ of Ear 239

Sense-Organ Nose
Sense-Organ of Tongue

Sense-Organ of Body 240

Difference Between the Four Primaries and Derived Matter

Similes of the Three Sticks 241

Material Qualities by Way of Arising
Material Qualities by Way of Group

Material Qualities by Way of Birth 243

Material Qualities by Way of Diversity, — Groups of Two in Material

Qualities 244

LVII

Contents

PAGE

Groups of Three in Material Qualities

Four Kinds of Material Qualities 245

Material Qualities by Way of Unity

Aggregate of Feeling 246

Aggregate of Perception

Aggregate of Formations 247

Thirty-one Similies

Aggregate of Consciousness 250

Through Sense-Organ-Object 251

Through Object

Through States 252

Through Word Meaning
Through Characteristic

Through Discrimination 253

Through Comprehension

Twelve Sense-Organs and Sense-Objects 254

Through Word Meaning

Through Limits 255

Through Condition

Simile of the Thread 256

Simile of the Mango

Element Method 257

Conditioned Arising Method 259

(a) Direct Order

(b) Reverse Order
Ignorance

Formations 260

Simile of the Seeds

Simile of the Sun

Simile of the Two Bundles of Reeds

Simile of the Seed, Shoot and Plant 261

What Conditions Ignorance

Simile of the Colours of a Painter 263

Conditioned Arising to be Known in Seven Ways
First Three links

Death of the Ignorant Craving Evil-Doer 264

Action, Action-Sign, Destiny, Destiny-Sign

Four Group Division 265

Twenty Modes

Direct and Reverse Order 266

Mundane and Supramundane Conditioned Arising .... 267
Four Kinds of Conditioned Arising
Through Comprehension

lviii

Contents

PAGE

FASCICLE XI, CHAPTER XI, SECTION II

THE FIVE METHODS

The Four Noble Truths 269

Truth of 111

Five Groups of Clinging 270

Two Kinds of 111

Three Kinds of 111 271

Truth of the Origin of 111

Truth of the Cessation of 111 272

Truth of the Path Leading to Cessation of 111

Through Word Meaning 274

Through Characteristics

Through Series 275

In Brief

Similes of the Poisonous Tree, The Ship, The Burden 276

Through Discrimination

Through Enumeration 277

Through Sameness 278

Through Difference

Through One Kind etc 279

Through Inclusion 281

CHAPTER XII, SECTION I

ON DISCERNING TRUTH

Aggregates, Elements, Sense-Spheres 283

Similes of the Three Hundred Halberds and of the Burning Head
Procedure

Differences Between Name and Form 284

Summary of the Truth of 111 285

Cause and Condition of 111

The purity of Transcending Uncertainty

Truth of Cessation 286

Truth of the Path

One Hundred and Eighty Ways of Knowing the Five Clinging Aggregates

Impermanence, 111, Not-Self 288

The Signless, the Unhankered, and the Void

The Knowledge of the Rise and Fall 289

Defilement-Grasp

Concentration-Grasp 290

Insight-Grasp

ltx

Contents

PAGE

Two Ways of Grasping Thought-Characteristics . , . 291

Characteristics of Rise and Fall in Three Ways

Acquiring the Highest Knowledge . 293

Simile of the Bird Surrounded by Fire
Four States

Non-Effort in the Rising of the Formations 294

Reviewing of Breaking Up 295

Breaking Up in Three Ways — (a) Through assemblage

(b) Through Duality

(c) Through Understanding 296

Similes of Drum-Sound, Town of Gods, Lightning

FASCICLE XII, CHAPTER XII, SECTION II
ON DISCERNING TRUTH

Fear Knowledge 299

Similes of the Man with the Sword, Poisonous Snake, and Heap of Fire

Knowledge of the Desire For Release 300

Adaptive Knowledge 301

Knowledge of Adoption

Similes of the Boat, Lamp, and Sun 302

Simile of the Burning City 304

Three Fetters 305

Once-Returner 306

Non-Returner 307

Saintship

Three Kinds of Stream-Entrant 308

Five Kinds of Non- Returner

Simile of the Fiery Sparks 309

Miscellaneous Teachings 310

Serenity and Insight

Initial Application of Thought and Bare Insight

Joy 311

Feeling
Plane

Faculties . . 312

The Three Emancipations

Emancipation and the Entrance Into it 314

One Hundred and Thirty-four Defilements

Three Immoral Roots

The Three Kinds of Seeking

LX

Contents

PAGE

The Four Corruptions 315

The Four Knots
The Four Floods
The Four Yokes
The Four Clingings

The Four Wrong Courses of Action 316

The Five Kinds of Meanness

The Five Hindrances

The Six Roots of Contention

The Seven Latencies 317

The Eight Worldy Conditions
The Nine Conciets

The Ten Defilements 318

The Ten Courses of Unskilful Actions
The Ten Fetters
The Ten Errors

The Twelve Reversals 319

The Twelve Arisings of Unskilful Thought

The Two Enjoyments 320

Enjoyment of the Fruit
A Second Point of View

A Third Point of View 321

The Signless Concentration of the Mind

The Enjoyment of the Dissolution of Perception and Sensation . . 322

Indexes

1. Names and subjects 327

2. Pali words in footnotes 343

Appendix (with index of Pali words in footnotes) .... 353

LXI

[399] THE PATH OF FREEDOM 1

FASCICLE THE FIRST

WRITTEN

BY

THE ARAHANT UPAT1SSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
INTRODUCTORY DISCOURSE

CHAPTER THE FIRST

SALUTATION

Homage to the Blessed One, the Consummate One, the Supremely
Enlightened One. 2

INTRODUCTORY STANZA

Virtue, concentration, :

Wisdom and the peerless freedom:
To these verities awoke
Illustrious Gotama?

He who wishes to be released from all trouble, wishes to be unloosed
from all attachment, wishes to gain the pre-eminent mind, wishes to be rid
o f birth, old age and death, wishes to enjoy bliss and freedom, wishes to achieve
the yet unachieved extinction, Nibbana, and lead those on the other shore to
perfection, should be versed in the Sutta, Abhidhamma and Vinaya. This is
the Path of Freedom.

Now will 1 expound. Hearken.
Question: What is 'virtue' ?

Answer: 'Virtue' means restraint. 1 'Concentration' means non-distractedness.
'Wisdom' means comprehension. 'Freedom' means freedom from bondage.
'Peerless' means canker-free. 'Awoke' means realized and understood
through wisdom. 'These verities' means the four noble verities. 5 'Gotama'

1. Vimuttimagga 2. Namo tassa bhagavato arahato sammasambuddhassa.

3. A. II, 2; D. II, 123: Silarit samadhi pahna ca vimutti ca anuttara

Anubuddha ime dhamma Gotamena yasassiml.

4. Satitvara. 5, Cattaro arivadhamma.

2 Vimuttimagga

is the name of a family. 'Illustrious' means blessed. Through the excellent
merits: virtue, concentration, wisdom and freedom, he gained boundless and
highest fame.
PATH OF FREEDOM DESCRIBED

What is the meaning of the Path of Freedom? 'Freedom' means the five
kinds of freedom : freedom of suppression, 1 freedom of parts, 2 freedom of
eradication, 3 freedom of tranquillity, 4 and freedom of emancipation. 5

What is 'freedom of suppression' ? It is the suppression of the passions
through the practice of the first meditation. This is called 'freedom of
supression'. 'Freedom of parts' is the freedom from views through the
practice of concentration which partakes of penetration. 7 This is called
'freedom of parts'. 'Freedom of eradication' is the destruction of the fetters
through the practice of the supramundane path. 8 This is called 'freedom
of eradication'. 'Freedom of tranquillity' is (to be understood) as the happy
heart of a man who acquires fruit. This is called [400] 'freedom of tranquillity'.
'Freedom of emancipation' is extinction without residue of the substratum of
being. 9 This is called 'freedom of emancipation'. This Path of Freedom is
for the attainment of liberation. This perfect path is called the Path of Freedom
through virtue, concentration and wisdom.

Now will I preach concerning the Path of Freedom. Q. For what
reason is the Path of Freedom taught? A. There is a good man. He is like
a blind man who wanders to a distant land without guidance, because, although
he wishes to gain freedom, he does not listen to the teaching of freedom;
because he does not acknowledge freedom and because he wrongly acknow-
ledges freedom. Since he is hemmed in by much suffering he cannot gain
freedom. Although he wishes to gain freedom, he has not the means. To
gain freedom means are necessary. The Buddha has declared: "There are
beings covered with but a little dust. They will fall away unless they hear
the Truth". 10 Again the Buddha has declared: "O bhikkhus, through two
occasioning causes can one arouse Right Understanding. Which two? Hearing
from others is the first. Intelligent attention is the second". 11 Therefore do I
preach freedom.

I preach freedom to those who do not acknowledge freedom in order to
produce in them the feeling of detachment. This is like a traveller to a distant
land getting a good guide.

MERITS OF ACKNOWLEDGEMENT OF THE PATH

If a man acknowledges this Path of Freedom, he fulfills three groups. 12
What are the three? They are the group of virtue, 13 the group of concentra-
tion, 14 and the group of wisdom. 15

1. Vikkhambana-vimuttL 2. Tadanga-vimulti. 3. Samuccheda-vumitti. 4. Patippassaddha-
vimutti. 5. Nissarana-vimutti. 6. Palhamqjjhana. 7. Nibbedhabhdgiya-samddhi.

8. Lokuttara-magga. 9. Anupddisesanibbdna. 10. S. I, 105-6: Santi sattd apparajakkha-
jatika assavanatd dhammassa parihdyanti. 11. A. I, 87: Dve'me bhikkhave paccayd

sammddltthiyd uppdddya. Katame dvel Parato ca ghoso yoniso ca manasikdro. 12. Khandhd.
\~h.Silakkhandha, 14. Samadhikkhandha, 15, Pannakkhandha.

Introductory Discourse 3

What is the group of virtue? It is Right Speech, Right Action, Right
Livelihood and the like. Or the group of virtue is the merit-mass of diverse
virtues.

What is the group of concentration? It is Right Effort, Right Mindfulness,
Right Concentration and the like. Or (the group of concentration is) the
merit-mass of diverse forms of concentration.

What is the gioup of wisdom? It is Right Understanding, Right Thought
and the like. Or (the group of wisdom is) the merit-mass of diverse kinds of
wisdom. Thus these three groups are completed.

THREE TRAININGS

A man who acknowledges the Path of Freedom should be versed in the
triple training: the training of the higher virtue, 1 the training of the higher
thought, 2 and the training of the higher wisdom. 3

(It is said:) Virtue is the training of the higher virtue; concentration is
the training of the higher thought; wisdom is the training of the higher
wisdom.

And again (it is said:) There is virtue which is the training of virtue and
there is virtue which is the training of the higher virtue. There is concentra-
tion 4 which is the training of thought and there is concentration which is the
training of the higher thought. There is wisdom which is the training of wisdom
and there is wisdom which is the training of the higher wisdom.

0. What is the training of virtue? A, Indicated virtue 5 — this is called
the training of virtue. Virtue partaking of penetration 6 — this is called the
training of the higher virtue. Again, the virtue of the commoner — this' is,
called the training of virtue. Ariyan virtue — this is called the training of the
nig he i virtue.

Q. What is the training of thought? A. It is concentration pertaining
to (the) sense (plane) 7 . 0. What is the training of the higher thought?
A. It is concentration pertaining to (the) form (plane) 8 and (the) formless
(plane) 9 . This is called the training of the higher thought. And again, indi-
cated concentration 10 is the training of thought. Concentration partaking of
penetration and concentration of the Path are called the training of the
higher thought.

What is the training of wisdom? Worldly knowledge — this is called the
training of wisdom. The four truths, (enlightenment) factors' knowledge 11
and the knowledge of the Path — these are called the training of the higher
wisdom.

The Blessed One expounded the training of the higher virtue to a man of
the lower type, the training of the higher thought to a man of the middle type
and the training of the higher wisdom to a man of the higher type.

1. Adhisllasikkha. 2. Adhicittasikkha. 3. AdhipanMsikkhd. 4. Lit. Samadhisikkhd .

5. The virtue that can be appreciated by ordinary men. 6. Nibbedhahhdgiya. 7. Kdmdvacara
scwhjdhi. 8. Rupavacara samddhi. 9. Arupavacara samddhi. 10. The concentration
that can be appreciated by ordinary men. 11. Bodhipakkhiyadhamma nana.

4 Vimuttimagga

THE MEANING OF TRAINING

Q. What is the meaning of training? A. To be trained in the things
wherein training is necessary, to be trained in the excellent training and to be
trained to transcend all training. Thus to be trained in these three trainings
is called the acknowledgement of the Path of Freedom.

REMOVAL OF THE IMPURITIES

Through these three kinds of training one attains to purity: purity of
virtue,i purity of thought, 2 and purity of views. 3 Thus virtue is purity of
virtue, concentration is purity of thought, and wisdom is purity of views.

Virtue cleanses away the impurities caused through transgression of
precepts ( — this is called the purification of virtue). Concentration cleanses
away the encompassing impurities-— this is called the purification of the mind.
Wisdom removes the impurities of ignorance — this is called the purification
of views. And again, virtue removes the impurities of demeritorious action.
Concentration removes the encompassing impurities. Wisdom removes the
impurities of the latencies. 4 Through these three purities a man
acknowledges Freedom's Path.

THE THREE KINDS OF GOOD

Again, a man acknoweldges the path through three kinds of good: the
initial good, the medial good, the final good. 5 Virtue is the initial (good);
concentration is the medial (good); wisdom is the final (good). Why is virtue
the initial good? There is a man who is energetic; he attains to the stage of
non-retrogression; on account of non-retrogression, he is joyful; on account
of joy, he becomes buoyant; on account of buoyancy, his body is thrilled;
on account of his body being thrilled, lie is happy; on account of happiness,
his mind is at ease — this is called 'the initial good'. 'Concentration is the
medial good' thus : Through concentration a man understands things as they
are — this is called the medial good. 'Wisdom is the final good' thus : Under-
standing things as they are, a man is disgusted; through disgust he separates
from passion; through separation from passion, he frees himself; having freed
himself, he knows it (the nature of his freedom). 6 Thus a man accomplishes
the Path of the triple good.

1. Silavisuddhi . 2. Cittavisuddhi. 3. Ditthivisuddhi. 4 Cp. Vis. Mag. 5, 6: Tat ha

sitena kilesdnam vitikkamapatipakkho pakdsito hoti; samadhina pariyutthdnapatipakkho;
pahhdya anusayapatipakkho. Silena ca duccaritasankilesavisodhanam pakdsitam hoti;
samadhina tanhdsankilesavisodhanam ; parmdya ditthisankilcsa visodhanarh.

5. Adi-, majjha-, pariyosana-kalydna. 6. Cp. A. V, 2: hi kho Ananda kusalani silarti

avippatisdratthdni avippatisdrdnisamsdni, avippatisdro pdrnujjattho pdmujjanisamso,
pdmujjam pftattham pitdnisariisam, piti passaddhatthd passaddhdnisamsd, passaddhi
sukhatthd sukhdnisamsd, sukham samddhattham samddhdnismmam, samddhi yaihdbhutand-
nadassanattho yathdbhutahdnadassandnisamso, yathdbhiltandnadassanam nibbidavhagattham
tiibbidavitdgdnisamsam, nibbida virago vimuttindnadassanatiho vimuttindnadassandnisamso ,

Introductory Discourse 5

THE THREE KINDS OF HAPPINESS

After acknowledging the Path of Freedom, a man acquires three kinds
of happiness: the happiness of the fault-free, the happiness of tranquillity
and the happiness of Enlightenment. He acquires the happiness of the fault-
free through virtue; he acquires the happiness of tranquillity through
concentration; and he acquires the happiness of Enlightenment through
wisdom. Thus a man acquires the three kinds of happiness.

PERFECTION OF THE MIDDLE WAY

After a man acknowledges the Path of Freedom, he attains to the perfection
of the middle way 1 rejecting the two extremes. Through this virtue he removes
well the attachment to diverse sense-desires and arouses within him the joy of
the fault-free. Through concentration he removes the weariness of the body.
In the case of tranquillity he increases joy and bliss. Through wisdom he
understands the four noble truths 2 reaches the middle way and deeply cherishes
the delectable happiness of Enlightenment. Thus, he, rejecting the extremes, 3
attains to the perfection of the middle way.

After acknowledging the Path of Freedom, through virtue he transcends
the way to states of regress; 4 through concentration he transcends the sense
plane; 5 through wisdom he transcends all becoming. 6 If he practises virtue
to the full and practises little of concentration and wisdom, he will reach the
stage of the Stream-entrant 7 and the stage of the Once-returner. 8 If he practises
virtue and concentration to the full and practises little of wisdom, he will reach
the stage of the Non-returner. 9 If he practises virtue, concentration and wisdom
to the full, he will reach the peerless freedom of the Consummate One. 10

1. Majjhimd patipadd, 2. Cattdri ariya-saccatii. 3. Antd. 4. Apdya.

5. Kamdvacara. 6. Sabba bhava. 7. Cp. A. IV, 381: Puna ca par am Sariputta
idK ekacco puggalo silesu paripurakari hoti samadhismim mattasokari panhaya
mattasokari. So tinnam samyojandnam parikkhaya sattakkhattuparamo hoti.

8. Cp. Ibid. 380; Puna ca par am Sariputta idK 'ekacco puggalo silesu paripurakari hoti,
samadhismim na paripurakari panhaya na paripurakari. So tinnam samyojanam parik-
khaya ragadosamohdnam tanuttd sakaddgdmi hoti.

9. Cp. Ibid. Puna ca par am Sariputta idK 'ekacco puggalo silesu paripurakari hoti,
samadhismim paripurakari panhaya na paripurakari. So pancannam orambhdgiydnam
samyojananam parikkhaya — uddhamsoto hoti akanitthagdmi. 10. Araham.

ON DISTINGUISHING VIRTUE

CHAPTER THE SECOND

Q. What is virtue? What is its salient characteristic? 1 What is its
function? 2 What is its manifestation? 3 What is its near cause? 4 What are
its benefits? 5 What is the meaning of virtue? What is the difference between
virtue and mode of life? 6 How many kinds of virtue are there? What
produces (virtue)? What are the initial, medial and final stages in virtue?
How many states 7 are obstacles to progress in virtue? How many are the
causes of virtue? How many groups of virtue are there? What purifies
virtue? Owing to how many causes does one dwell in virtue?

VIRTUE DEFINED

A. 'What is virtue?' It is virtue of volition, 8 virtue of abstention 9 and
virtue of non-transgression. 10 What is 'virtue of volition'? It is this resolve:
"I will do no evil, because, if I do evil, 1 shall have to suffer for it". What
is 'virtue of abstention'? It is keeping away from occasions of evil. What
is 'virtue of non-transgression' ? (Here) a virtuous man has no fault of body
and speech. Again, the meaning of cutting is 'abstention'. All good activities 11
are virtue. It is said in the Abhidhamma 12 thus: "The destruction of sense
desires by renunciation (is virtue). This virtue can remove evil. It is the
'virtue of volition', the 'virtue of restraint' 13 , the 'virtue of abstention'. The
destruction of ill will by not-ill will, the destruction of rigidity and torpor
by the perception of brightness, the destruction of agitation and anxiety by
non-distraction, the destruction of uncertainty by the determination of states,
the destruction of ignorance by knowledge, the destruction of discontent by
gladness, the destruction of the five hindrances by the first meditation, the
destruction of initial and sustained application of thought by the second
meditation, the destruction of happiness by the third meditation, the destruction
of bliss by the fourth meditation, the destruction (of perceptions ranging) from
the perception of form to (the perception of) sense-reaction and the perception
of diversity by the concentration of the sphere of the infinity of space, 14 the
destruction of the perception of the sphere of the infinity of space by the

I. Lakkhana. 2. Rasa. 3. Puccuppatthdna. 4. Padatthana. 5. Anisamsa
6. Vata. 7. Dhamma. 8. Cetana sila. 9. Veramani sila. 10. Avitikkama sila.

II. Sabbe kusald dhamma. 12. Cp. parallel passage in the Vis. Mag. 49-50, beginning
with " Vuttarii Ketam Patisambhidayarh" '. The beginning of the quotation from "Abhi-
dhamma" in the Vim. Mag. is confused, possibly due to copyist's error. The repetition
of 'destruction' or 'severance' (or is it 'rejection'?) is perhaps due to the needs of Chinese
composition. 13. Sam vara sila.

14, The ideograph for 'pafigha' is 'hatred'.

6

On Distinguishing Virtue 7

concentration of the sphere of the infinity of consciousness, the destruction of the
perception of the sphere of the infinity of consciousness by the concentration
of the sphere of nothingness, the destruction of the (perception of the) sphere
of nothingness by the concentration of the sphere of neither perception nor
non-perception, the destruction of the perception of permanence by the view
of impermanence, the destruction of the perception of bliss by the view of ill,
the destruction of the perception of self by the view of not-self, the destruction
of the perception of the pure by the view of the impure, 1 the destruction of the
perception of craving by the view of tribulation, 2 the destruction of the percep-
tion of passion by the view of the stainless, the destruction of origination
by the view of cessation, 3 the destruction of density by the view of evanescence,
the destruction of union by the view of separation, the destruction of fixity by
the view of change, the destruction of the sign by the view of the signless, the
destruction of yearning by the view of non-yearning, the destruction of
adherence by the view of the void, the destruction of clinging and adherence
(to essence ?) by the view of the higher wisdom, the destruction of the
adherence to delusion by the knowledge and discernment of things as they
are, the destruction of adherence to dwelling 4 by the view of tribulation,
the destruction of non-reflection by the view of reflection, the destruction
of adherence to fetters by the view of the rolling back (of delusion), the des-
truction of adherence to the cankers of views by the path of the Stream-
entrant, the destruction of the gross cankers by the path of the Once-returner,
the destruction of the subtle cankers by the path of the Non-returner,
and the destruction of all cankers by the path of the Consummate One" —
these are called the 'virtue of non-transgression', the 'virtue of volition', the
virtue of restraint' and the 'virtue of abstention'. These are called virtue. -

SALIENT CHARACTERISTIC OF VIRTUE

'What is the salient characteristic of virtue' ?: The removal of non-dignity
by dignity. What is called 'non-dignity 1 ? A. It is transgression of virtue.
There are three kinds of transgression of virtue: transgression of the virtue
pertaining to the rules of the Community of Bhikkhus; 5 transgression
of the virtue pertaining to the requisites; 6 transgression of the virtue
pertaining to the faculties. 7 What is 'transgression of the virtue pertaining
to the Community of Bhikkhus'? [401]. It is loss of faith in the Tathagata
owing to immodesty 8 and indecorum. 9 What is 'transgression of the virtue
pertaining to the requisites'? When a man's life is concerned with the
adornment of the body, he loses contentment. What is 'transgression of
virtue pertaining to the faculties' ? It is separation from wise attentiveness
through not closing the six sense doors. These three constitute 'non-dignity'.
This is called the 'salient characteristic of virtue'.

1, 2. Not in Vis. Mag. And, 'mhkuianupassanayanandiya of Pts. 1,46, quoted in Vis. Mag.,
is not here.

3. After this Vis. Mag. has 'patinissaggdnupassandya dddnassa\

4. Alaya. 5. Lit. Pdtimokkha dhamma. 6. Lit. Paccaya dhamma.
7. Indriya dhamma. 8. Ahiri. 9. Anottappa.

8 Vimuttimagga

FUNCTION, MANIFESTATION AND NEAR CAUSE OF VIRTUE

What are its 'function', 'manifestation' and 'near cause' ? Excellent joy
is its 'function'. Non-repentance is its 'manifestation'. The three meritorious
activities are its 'near cause'. And again, excellent delight is its 'function'.
Non-repentance is its manifestation. The shielding of all faculties is its near
cause.

BENEFITS OF VIRTUE

What are the 'benefits' of virtue? Non-repentance is the benefit of virtue.
This is in accord with the words of the Blessed One addressed to (the Venerable
Elder) Ananda: "Non-repentance is the benefit and gain of virtue." 1 And
again, virtue is called excellent joy, the highest of all castes, the treasure 2
and the noble. This is the ground of the Buddhas. This is to bathe without
water. 3 This is to permeate with fragrance. 4 This is the shadow accompanying
form. This is to wear the thread which must be worn. This is the sacred
caste. This is the peerless training. This is the course of well-faring. If a
man practises virtue, on account of that virtue, he will become fearless, ennoble
his friends and be dear to the holy ones. This is the good ornament. 5 This
rules all conduct. This is the place of merit. This is the field of offering.
This is the ground of growth in noble companionship.

(He who practises virtue) will be steadfast in all good. He will fulfil
purity of aspiration. Even in death he will be self-possessed. 6 Accomplishing
the freedom of suppression he will experience the bliss of artifice ('?). Thus
there are many merits of virtue.

MEANING OF VIRTUE

'What is the meaning of virtue'? A. It means coolness, the higher excel-
lence, action, nature and natural condition of the nature of suffering and
joy. Again, it means the head, coolness 7 and peace. Why is it said that
virtue is the 'head'? A. If a man has no head he cannot get rid of the dust
of passion from his faculties. Then it is called death. Thus the virtue of
the bhikkhu is the head. Beheaded, (he) loses all good qualities. Thus
in the teaching of the Buddha it is called death. This is the meaning of 'head'
in virtue. Why is it said that virtue means 'coolness' ? A. Just as the exceedingly
cool sandal allays the fever-heat of the body, just so does virtue allay the
fever of the mind that fears after breaking the precepts, and induce joy. This
is the meaning of virtue as 'coolness'. Why is it said that 'peace' is the meaning

1. A.V,1: Avippatisdratthdni kho Ananda kusaldni silani avippatisdrdnisamsdni.

2. Dhana. 3. Th. 613: Tit than ca sabbabuddhdnam tasmd silam visodhaye.

4. Cp. Th. 615: Silam vilepanam settham. 5. Cp. Th. 614: Silam dbharanam seftham,

6. D. II, 86: Silavd silasampanno asammdlho kdlam karoti. 7. See Vis. Mag. 8:

AMe pana sirattho sitalattho ti evam ddind pi nayen ev 9 ettha attham vannayanti.

On Distinguishing Virtue 9

of virtue? A. If a man practises vhtue he will be quiet of behaviour. He
will not arouse fear. This is the meaning of virtue as 'peace'.

VIRTUE AND MODE OF LIFE

'What is the difference between (virtue) and mode of life'? 1 Practice, 2
energy, 3 resolution, 4 austerities. 5 These are modes of life, not virtue. Virtue
is also called mode of life. Virtue is called dignity. Feeling (?) is also called
mode of life.

THREE KINDS OF VIRTUE

'How many (kinds of) virtue are there'? There are three kinds of virtue:
skilful virtue, unskilful virtue and non-charactriezable virtue. 6 What is
skilful virtue? Bodily and verbal meritorious activities and right livelihood.
(Here), because of absence of tribulation, good result ensues. What is unskilful
virtue? Bodily and verbal demeritorious activities and wrong livelihood.
(Here), because of tribulation, good result does not ensue. What is 'non-
characterizable virtue'? It is bodily and verbal canker-free activities and
spotless livelihood. (Here) there is neither tribulation nor good result.

WHAT PRODUCES VIRTUE

'What produces virtue'? Virtue produced in a good heart is skilful
virtue. Virtue produced in an evil heart is unskilful virtue. Virtue produced
in a non-characterizable heart is non-characterizable virtue. 7

STAGES IN VIRTUE

'What are the initial, medial, and final (stages in) virtue'? The keeping
of precepts is the initial (stage), non-transgression is the medial (stage) and
rejoicing is the final (stage) in virtue. 8

How many are the 'obstacles' to and how many are the 'causes' of virtue?
A. Thirty-four states 9 are 'obstacles'. Thirty-four states are 'causes' of virtue.

IMPEDIMENTS AND CAUSES OF VIRTUE

Anger, malice, hypocrisy, agitation, covetousness, jealousy, wile, craftiness,
resentment, disputatiousness, pride, self-conceit, arrogance, negligence, idleness,
lust, non-contentment with little, not following the wise, non-mi ndfulness,
harsh speech, evil companionship, evil knowledge, evil views, impatience,
want of faith, immodesty, indecorum, indulgence of body mouth and palate,

\. Vata, Vatta. Cp. Nd* 66, 92, 104,106,188. 2. Patipatti. 3. Viriya. 4. Adifthana.

5. Dhutanga. 6. Lit. Indescribable virtue. Pts. I, 44: Kati silanftn Tini silani,

kusalasilam, akusalasilam abyakatasilam. 7. and 8. Not in Vis. Mag. 9. Dhanmid.

10 Vimuttimagga

vulgarity, contact with women, not honouring the teacher, non-practice of
restraint of the senses, non-practice of concentration in the first and last watches
of the night, not reciting the discourses in the first and last watches of the
night — these thirty-four states are 'obstacles'. A man impeded by any one
of these cannot perfect his virtue. If his virtue is not perfected he will surely
retrogress. The thirty-four slates which counteract these ('obstacles') are the
'cause' of virtue. 1

FIRST GROUP OF TWO IN VIRTUE

'How many groups of virtue are there' ? Group of two, group of three
and group of four. What is the group of two ? Precepts governing usage 2
and precepts governing prohibitions. 3 Those decisions of the Buddha which
indicate what ought to be done by body and speech are 'precepts governing
usage'. Those decisions of the Buddha which indicate what ought not to be
done by body and speech are 'precepts governing prohibitions'. 'Precepts
governing usage' are accomplished through the effort of faith. 'Precepts
governing prohibitions' are accomplished through being mindful of faith.

SECOND GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue : the virtue of discarding 4
and the virtue of undertaking. 5 What is called 'discarding'? It is the des-
truction of non-virtue. What is called 'undertaking'? It is the undertaking
to keep many good precepts. Just as light dispels darkness, just so a man who
discards non-virtues, by the discarding of those non-virtues, will be freed from
ill-faring. Through undertaking to keep good precepts he can enter the path
of merit. Through the destruction of non-virtue he fulfils steadfastness. 6

THIRD GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue. Mundane virtue 7 and supra-
mundane virtue. 8 What is 'supramundane virtue'? The virtue which is
fulfilled together with the fruit of the noble Path — this is 'supramundane
virtue'. The rest is 'mundane virtue'. Through the fulfilment of 'mundane
virtue' pre-eminence is accomplished. Through the fulfilment of 'supramun-
dane virtue' freedom is accomplished.

I. Not in Vis. Mag. 2. Carina s f la. 3. Varina si/a. 4. Pahdna.

5. Samadana. Cp. with reference to both (1 and 2) D. I, 63: Kathan ca maharqja
bhikkhu sila-sampanno hoti'l Idha maharqja bhikkhu pcinatipatam pahaya panatipata
pativirato hoti, nihita-dando nihita-sattho lajji dayapanno sahba-patui-bhuta-hitanukampi
viharati. Adinndddnam pahaya ... .

6. Not in Vis. Mag. 7. Lokiya sila. 8, Lokuttara site.

On Distinguishing Virtue 1 1

FOURTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue: measurable virtue 1 and
immeasurable virtue. 2 Incomplete virtue — this is called 'measurable virtue'.
Complete virtue — this is called 'immeasurable' (virtue), according to the
declaration of the Buddha.

FIFTH GROUP OF TWO IN VIRTUE

And again, there is -i group of two in viitue: with limit and without limit. 3
What is 'with limit' ? If a man undertakes to keep any precept but transgresses
it for the sake of worldly welfare, for the sake of fame, for the sake of friends*,
for the sake of the body** and for the sake of life, then his virtue makes worldly
welfare its limit, makes fame its limit, makes the body its limit, makes life
its limit. What is 'without limit'? Here a bhikkhu undertakes to keep a
precept rightly and does not entertain even the thought of transgressing (the
precept) for the sake of worldly welfare, for the sake of fame, for the sake of
the body and for the sake of life. How then will he transgress it? This is
called virtue 'without limit*.

SIXTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue : dependent and non-dependent. 4
Virtue that is connected with becoming is dependent on craving. The virtue
that is connected with addiction to rites and ceremonies is dependent on
opinions. The virtue that is connected with self-praise and blame of others is
dependent on pride. 5 These are 'dependent' virtues. Virtue that is for the
sake of freedom is 'non-dependent' virtue. 'Dependent' virtue is not for
wise men. 'Non-dependent' virtue is for the wise.

SEVENTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue: the virtue of the fundamentals
of the holy life 6 and the virtue of enhanced practice. 7 What is 'the virtue of
the fundamentals of the holy life'? The virtue comprising purified bodily

1. Pamdna si la. 2. Appamdna si la.

3. Pariyanta-\ apariyanta-si/a. Cp. Pts. 1,43-44: Atthi silam par iy ant am, at tin silam apari-

yantam. Tattha katamam tarn silam pariyantam? Atthi silam labhapariyantariu
atthi silam yasapariyantam, atthi silam Mtipariyantam, atthi silam ahgapariyantam,
atthi silam jivitapariyantam. Katamam tarn silam lahhapariyantam ? Idh' ekacco lahhahetu
Icibhapaccaya fdbhakdrand yathasamadinnam sikkhapadam vitikkamati — idam tarn silam
lahhapariyantam.... Katamam tarn silam na angapwiyantariil fdh % ekacco ahgahetu
angapaccayd ahgakarand yathasamadinnam sikkhapadam vitikkamdya cittam pi na uppadeti
kim so vitikkamissati, idam tarn silam na ahgapariyantam. Katamam tarn silam na jivita-
pariyantam ? ld)i ekacco jivitahetu jivitapaccayd jivitakdratid yathasamadinnam sikkha-
padam vitikkamdya cittam pi na uppadeti, kim so vitikkamissati\ idam tarn silarii na
jivitapariyantam .
* Pis. passage quoted above reads had (relatives), **ariga (limb).

4. Nissita, Anissita. 5. Mdna. 6. Adihrahmacarivaka. 7. Abhisamacdrika.

12 Vimuttimagga

action, purified verbal action and pure livelihood 1 is called 'the virtue of the
fundamentals of the holy life'. The remaining virtue of training is called 'the
virtue of enhanced practice'.

EIGHTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue: connected with mind and
not connected with mind. What is 'connected with mind"? It is 'the virtue
of the fundamentals of the holy life'. What is 'not connected with mind'?
The other, 'the virtue of enhanced practice'. In observing 'the virtue of the
fundamentals of the holy life' the hearer 2 accomplishes the austere and the
lofty virtue. By this 'virtue of enhanced practice' one does evil. Because
the Buddha did not declare that (i.e., the virtue of enhanced practice), it is
a hindrance to Enlightenment. (Therefore one does evil).

NINTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue : inviolable virtue and spotless
virtue. 3 What is 'inviolable'? It is hearer's virtue. What is 'spotless'? It is
the virtue of the Buddhas and the Paccekabuddhas.

TENTH GROUP OF TWO IN VIRTUE

And again, there is a group of two in virtue: virtue practised within a
time-limit 4 and virtue practised till the dissolution of the body. 5 What is
practised for a short time and is not connected with life is called 'virtue practised
within a time-limit'. What is practised to the end of life from the time a man
follows his teacher and undertakes the precepts is called the 'virtue practised
till the dissolution of the body'. There is time in the reward of virtue practised
within a time-limit. There is no time in the reward of virtue practised till
the dissolution of the body.

FIRST GROUP OF THREE IN VIRTUE

What (is the group of) three (in virtue)? It is (the virtue of) quelling evil
and not transgressing, experiencing and not transgressing, extirpating and not
transgressing. 6 What is 'quelling evil and not transgressing'? Though
hitherto not experienced feelings not belonging to one's practice arise, yet one
does not suffer even the thought of transgression, in his mind — this is called
'quelling evil and not transgressing'.

1. Samma kammanta, sammd vaca, samma djiva. 2. Sdvaka. 3. Not in Vis. Mag.

4. Kalapariyanta. 5. Apdnakotika. 6. Not in Vis. Mag.

On Distinguishing Virtue 13

What is 'experiencing and not transgressing'? Having experienced a
feeling one does not on that account transgress ever after — this is called
'experiencing and not transgressing'.

What is 'extirpating and not transgressing'? The noble individual 1
extirpates various causes of evil through the noble Path — this is called 'ex-
tirpating and not transgressing'.

SECOND GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue thus: tarnished virtue, 2
not-tarnished virtue, 8 tranquillized virtue. 4

What is 'tarnished virtue' ? One clings to the appearance of a put-together-
thing at first sight — this is called 'tarnished virtue'.

The virtue of the commoner 5 which is also the means of entering into
the Path — this is called 'not-tarnished' virtue.

What is 'tranquillized virtue' ? It is the virtue of the Consummate One.

THIRD GROUP OF THREE IN VIRTUE

And again, there is a group of three (in virtue) thus: the virtue swayed
by the world, the virtue swayed by the body and life, 7 the virtue swayed by
the Law. 8

■ What is virtue swayed by the world' ? A man, through fear, removes
various evils following the will of the world — this is called 'virtue swayed
by the world'.

What is 'virtue swayed by the body and life'? A man, through fear,
removes various evils in order to protect his life — this is called 'virtue swayed
by the body and life'.

What is 'virtue swayed by the Law'? A man, through reverence, removes
various demeritorious states for the sake of the True Law — - this is called
'virtue swayed by the Law/

FOURTH GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue [402] thus: virtue allied to
disparate desires, virtue allied to like desires, virtue allied to no desires. 9

I. Ariya puggala. 2. Paramattha siia. Cp. S. II, 94: Digharaitam he tarn bhikkhave

assutavato puthujjanassa ajjhositam mamdyitam pardmattham etam mama eso 'ham as mi
eso me attdti. 3. Apardmattha sila. Cp. A. II, 56-7: Puna ca pararh bhikkhave

ariyasavako ariyakantehi silehi samanndgato hoti akkhandehi achiddehi asabalehi
akammasehi bhujissehi vitihuppasatthehi apardrnaUhehi samddhisamvattanikehi.

4. Pafippassaddha sila. 5. Puthujjana.

6, 7, 8. A. I, 147: Tin itndni bhikkhave adhipateyyan't. Katamdni //"///?

Attadhipatteyyarii lokadhipateyyam dhammddhipateyyarii. 9. Not in Vis. Mag,

14 Viinuttimagga

What is 'virtue allied to disparate desires'? (A man, while) tormenting
others, undertakes to observe the precepts — this is called 'virtue allied to
disparate desires'.

What is 'virtue allied to like desires'? A man undertakes to observe
the precepts for the sake of happiness in the present life and for the sake of the
happiness of freedom in the future — this is called 'virtue allied to like desires'.

What is 'virtue allied to no desires'? A man undertakes to observe the
precepts, does not repent and benefits others — this is called 'virtue allied to
no desires'.

FIFTH GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue thus: pure virtue, 1 impure
virtue, 2 doubtful virtue. 3

What is 'pure virtue'? Through two causes 'pure virtue' is fulfilled:
the first is non-transgression; the second is confession after transgression —
this is called 'pure virtue'.

Through two causes 'impure virtue' is fulfilled: the first is wilful trans-
gression; the second is non-confession after transgression — this is called
'irapuie virtue'.

What is 'doubtful virtue'? Through three causes 'doubtful virtue' is
fulfilled: the first is the non-distinguishing of place; the second is the non-
distinguishing of transgression; the third is the non-distinguishing of
wrongful deeds— this is called, 'doubtful virtue'..

If a yogin's virtue is impure he confesses and experiences the bliss of the
purified. If he had doubt, he presently finds out the blemish and acquires
peace.

SIXTH GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue: learner's virtue, 4 learning-
ender's virtue, 5 neither learner's nor learn ing-ender's virtue.

What is learner's virtue'? It is the virtue of the seven learner-individuals. 7

What is 'learning-endefs virtue'? It is the virtue of the Consummate
One.

What is 'neither learner's nor learning-ender's virtue'? It is the virtue
of the commoner.

SEVENTH GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue thus: fearful virtue, anxious
virtue, fatuous virtue. 8

1. Visuddha sila, 2. Avisuddha sila. 3. Vematika sila. Cp. Vis. Mag. 14.

4. Sekha sila. 5. Asekha sila. 6. Nevasekhandsekha sila. Cp. Vis. Mag. 14.

7. Sattasekhiyapuggala sila. 8. Not in Vis. Mag.

On Distinguishing Virtue 15

What is Tearful virtue'? There is a man who through fear does not
commit evil — this is called 'fearful virtue'.

What is 'anxious virtue'? A certain man, remembering an intimate
friend from whom he is separated, is troubled with anxiety; owing to anxiety
he does not commit evil — this is called 'anxious virtue'.

What is 'fatuous virtue'? There is a man; he observes the precepts of
cow-asceticism 1 or dog-asceticism 2 — this is called 'fatuous virtue'.

If a man fulfils 'fatuous virtue', he will become a cow or a dog. If he
does not fulfil, he will fall into hell. 3

EIGHTH GROUP OF THREE IN VIRTUE

And again, there is a group of three in virtue: inferior, 1 middlings
superior. 6

What is 'inferior' ? (A certain man) is affected with much passion, excessive
passion, great passion and is impregnated with non-paucity of wishes — this
is called 'inferior' virtue.

What is 'middling' ? (A certain man) is affected with subtle passion and
is impregnated with paucity of wishes — this is called 'middling' virtue.

What is 'superior'? (A certain man) is not affected with passion and is
impregnated with paucity of wishes — this is called 'superior' virtue.

Through the fulfilment of 'inferior' virtue, one is reborn as a man ; through
the fulfilment of 'middling' virtue, one is reborn as a god; through the fulfilment
of 'superior' virtue, one attians to freedom.

FIRST GROUP OF FOUR IN VIRTUE

And again, there is a group of four in virtue: partaking of deteriora-
tion, 7 partaking of stagnation, 8 partaking of excellence, 9 partaking of penetra-
tion. 10

What is 'partaking of deterioration'? A certain man does not remove
what shuts out the attainment of the Path; he is not energetic; and he wilfully
transgresses (the precepts) and thereafter conceals (his fault) — this is called
'partaking of deterioration'.

What is 'partaking of stagnation'? A certain man keeps the precepts
and is not heedless, but he does not arouse aversion — - this is called 'partaking
of stagnation'.

1 . Go Slla. 2. Kukkura sila. For details of 1 and 2. see M.J, 388 f. (note 3).

3. ML J, 388-9: So go vat am bhdvetvd paripumiam abbokhmarii... kdyassa hhedd parammarand
gum /am sahavyatam uppajjati. Sace kho panassa evarii ditthi hoti: im'md 'ham silena vd
vatena vd tapena vd brahmacariyena vci devo vd bhavissdmi devamiataro vdti sdssa hoti
micchdditthi. Micchdditthikassa kho aham Seniya dvinnam gat mam amiataram gatim
vaddmi: nirayam vd tiracchdnayonhh vd. A similar result follows in the case of dog-
asceticism.

4. Hina sila. 5. Majjhima sila. 6. Pam'ta si/a. Cp. Vis. Mag. 13.
7. Hdnabhdgiya. 8. Thitibhdgiya. 9. Visesabhd<?iva,

10. Nibbedhabhdgiya. For 7-10; see A. in, 427, Vis. Mag. 15.

16 Vitmittimagga

A certain man fulfils virtue and concentration, is not heedless, but does
not arouse aversion — this is called 'partaking of excellence'.

A certain man fulfils virtue and concentration, is not heedless and arouses
aversion — this is called 'partaking of penetration'.

SECOND GROUP OF FOUR IN VIRTUE

And again, there is a group of four in virtue: the precepts for bhikkhus,
the precepts for bhikkhunls, the precepts for the not-yet-ordained, 1 and
precepts for the white-clothed householders. 2

What are 'the precepts for bhikkhus'? 3 The Pdtimokkha-Tcsimxnts —
these are 'the precepts for bhikkhus'.

(What are) 'the precepts for bhikkhunls'? 4 The Pdtimokkha~T.estra\nt$ —
these are 'the precepts for bhikkhunls'.

The ten precepts for male and female novices 5 and the precepts for female
probationers" — these are called 'the precepts for the not-yet ordained'.

The five precepts and the eight precepts for lay-disciples, male and female —
these are 'the precepts for the white-clothed householders'.

THIRD GROUP OF FOUR IN VIRTUE

And again, there is a group of four in virtue thus: Virtue that is natural, 7
virtue that is good manners, 8 virtue that is law 9 and virtue that is (the result of)
former conditions. 10

What is 'virtue that is natural' ? The virtue of the people of Uttarakuru —
this is called 'virtue that is natural'.

What is 'virtue that is good manners'? Conduct conforming to rules of
clan, caste, country, beliefs and the like — this is called 'virtue that is good
manners'.

What is 'virtue that is law'? The virtue (of the mother of the Bodhisatta)
when he enters the womb — this is called 'virtue that is law'.

What is 'virtue that is (the result of) former conditions'? The virtue of
the Bodhisatta and the Venerable Elder Maha Kassapa — this is called 'virtue
that is (the result of) former conditions'.

FOURTH GROUP OF FOUR IN VIRTUE

And again, there is a group of four in virtue: virtue as virtue, virtue as
accumulation, virtue as ending, virtue as complete path of ending. 11

1. Anupasampanna sila. 2. Odata-vasana gahattha sila. Cp. D. Ill, 125: Santi kho puna
me Cunda etarahi updsakd savaka gihi odata-vasana brahmacdrino. 3. Bhikkhu sila.

4. Bhikkhimi sila. 5. Sdmanera-samanen dasa sila. Cp. Vis. Mag. 15.

6. Sikkhamana sila. 7. Pakati sila. 8. Acara sila. 9. Dhammata sila. D. II, 13:
Dhammata esa bhikkave, yada Bodhisatta mat it kucchim okkanto hoti, na Bodhisatta-
mdtu purisesu mdnasam uppajjati kdmaguniipasamhitam, anatikkamaniyd ca Bodhisatta-
mat a hoti kenaci purisena ratta-cittena. A) am eitha dhammata.

10. Pubbahetuka sila. ' Cp. Vis. Mag. 15.

11. Not in Vis. Mag. — Kusala sila. samutthdna sila, nirodha sila, nivodha patipddd sila,

On Distinguishing Virtue 17

What is Virtue as virtue'? Two kinds: skilful and unskilful virtue — these
are called 'virtue as virtue'. 1

What is 'virtue as accumulation'? A good heart accumulates skilful
virtue; a bad heart accumulates unskilful virtue. 2

What is 'virtue as ending'? A man ends unskilful virtue through
the acquisition of skilful virtue; a man ends skilful virtue through the
accomplishment of sanctity. 3

What is 'virtue as complete path of ending'? Namely, the four-fold
right effort 1 — this is called 'virtue as complete path of ending'. The four-fold
activity is to be understood thus: It is called energy and is not real observance
of virtue — this is named 'right effort'.

FIFTH GROUP OF FOUR IN VIRTUE

And again, there is a group of four in virtue: virtue of the rules-of-the-
order restraint, 5 virtue of the purity of livelihood, 6 virtue of faculty restraint, 7
virtue connected with the requisites. 8

What is 'virtue of the rules-of-the-order-restraint'? Here a bhikkhu
dwells, being restrained by rules-of-the-order restraint, is endowed with good
behaviour and lawful resort, fears even a small fault and well trains himself
in the precepts in which he should be trained. 9 'Here' means in this Masters
teaching. 'Bhikkhu' means good commoner. Also it means learner, learning-
ender, unshakable one. 10 'Rules-of-the-order-restraint' means virtue, manifes-
tation, beginning, activities, protection, restraint, sloughing and unbinding.
This is the entrance into the doctrines. By this the Good Law 11 is accepted.
This is the meaning of 'rules-of-the-order'. Not transgressing through bodily
and verbal action is 'restraint'. 'Restrained' means accomplished in the
rules-of-the-order-restraint. 'Dwells' means guards the four postures. 'Is
endowed with good behaviour and lawful resort' : — (In his) there is good
behaviour 12 and there is misbehaviour. 13

1. Cp. (a) M. II, 27: Katame ca, thapati, kusalasild! Kusalam kayakammam, kusalam
vacikammam, djivapdrisuddhim pi kho aham, thapati, silasmirh vaddtni. Ime kho, thapati,
kusalasild; (b) M. II, 26: Katame ca, thapati, akusalasild? Akusalam kayakammam,
akusalam vacikammam, pdpako djivo. — ime vuccanti, thapati, akusalasild.

2. Cp. (a) M. II, 27: Yam cittam vitardgam viiadosam vitamoham, itosamutthdnd kusalasild,
(b) M. IT, 26: Sacittam sardgam sadosam samoham, itosamutthdnd akusalasild.

3. Cp. M. 11,26 (a): Idha, thapati, bhikkhu kdyaduccaritam pahdya kdyasucaritam bhdveti...
manoduccaritam pahdya manosucariiam bhdveti, micchd-djivam pahdya sammd-djivena
jivikam kappeti. EttKete akusalasild aparisesd nirujjhanti, (b) M. II, 27: Idha, thapati,
bhikkhu silavd hoti, no ca silamayo, tail ca cetovimutlim panndvimuttim yathdbhutam
pajdndti, yatth'assa te kusalasild aparisesd nirujjhanti.

4. Cp. M. IT, 27: Idha, thapati, bhikkhu anuppanndnam pdpakdnam akusaldnam dhammdnam
amippdddya chandam janeti vdyamati viriyam drabhati cittam pagganhdti padahati, uppart-
ndnam akusaldnam dhammdnam pahdndya — pe — anuppanndnam akusaldnam dhammdnam
uppadaya, uppanndnam kusaldnarh dhammdnam thitiyd asammosdya bhiyyobhdvdya
vepullaya bhdvandya pdripuriyd chandam janeti vdyamati viriyam drabhati cittam
pagganhdti padahati. Exam patipanno kho, thapati, ku said nam sildnam nirodhdya
patipanno hoti.

5. Pdtimokkhasamvara sila. 6. Ajivaparisuddhi sila. 7. Indriyasamvara si la.

8. Paccayanissita sila. 9. D. I, 63-70. 10. Sekha* asekha, akuppam, 11. Saddhamma,
12. Acdra. 13. Andcdra.

IB Vimuttimagga

What is "misbehaviour 1 ? "Here a bhikkhu gives someone bamboo
staves, or flowers, leaves and fruits, or tooth-sticks and bath-powder; or he
courts favour, speaking well or ill of others; or he is given to fawning; or he
runs hither and thither and to far off places contrary to the rule, in order to
invite folk to an assembly; or does such other actions censured by the Buddha
and thus subsists by wrong livelihood — this is called 'misbehaviour'. 1

And again, there are two kinds of 'misbehaviour': bodily and verbal
misbehaviour. What is 'bodily misbehaviour' ? A certain bhikkhu goes to
the midst of the assembly of the Order with pride in his heart, brushing past
the venerable ones; he recklessly pushes them, or goes forward, or haughtily
stands, or sits on a high seat before the venerable ones (sit), or keeps back
the venerable ones, or sits pompously, or disdainful of the venerable ones
disposes himself on a seat ; or patting them (the venerable ones) on the shoulder,
he speaks lightly to them. While the venerable ones go barefooted, he wears
sandals. When aged and venerable ones walk on the path below, he walks
on the high and broad road above. In various ways he slights and troubles
(others). He withholds what is good from the younger bhikkhus. He gives
what is mean to the venerable ones. Without permission, he burns fuel in
the bath-room and opens and shuts the door. Or when he goes to the water-
side, he enters it (the water) before them (the venerable ones) and twists and
turns his body, or pats, in the fashion of rustics. When he goes to another's
house he enters abruptly, either by the back or by the front door; sits down
and gets up in a disorderly manner; or he enters screened places and jokes
with women and young girls and strokes their necks. Such misconduct is
called 'misbehaviour' of body. 2

What is 'verbal misbehaviour'? A certain bhikkhu has no reverence in his
mind. Without rinding out the wishes of the venerable ones he preaches on
the Law or he preaches on the Pdtimokkha; or he speaks to others patting
them on the shoulder; or he enters another's house and asks of a woman
bluntly thus: "Madam so and so of such and such a family, is there or is
there not anything to eat? If there is, let me have it. I want to get food".
Such words are 'verbal misbehaviour'. 3

What is 'good behaviour'? It is the opposite of 'misbehaviour'. A
certain bhikkhu has reverence in his mind, is obedient, is possessed of modesty
and decorum and is thoroughly skilled in the postures. He has enough
always, guards his senses and is abstemious as regards food and drink. He

1. Kdyika andcara. Cp. Vbh. 246: Idh'ekacco veluddnena vd pattaddnena vd pupphaddnena

vd phaladdnena vd sinanadanena vd dantakatthaddnena vd cdlukamyatdya vd muggasu-
patdya vd pdribhatthataya vd janghapesanikena vd annataranhat arena buddhapatikutthena
micchd ajivena jlvitam kappeti: ay am vuccati andedro.

Cp. also Th. 937, 938 : Mattikarh telarh cunnari ca udakdsanabhojanam
gihinam upandmenti dkankhantd bahuttaram
danta-ponam kapitthah ca pupphakhddaniydni ca
pindapdte ca sampanne ambe dmalakdni ca.

2. Kdyika andcara. Cp. Ndi 228-9.

3. Vdcasika andcara. Cp. Nd 1 230.

On Distinguishing Virtue 19

never sleeps in the first and last watches of the night. He is endowed with

wisdom and is aware of the paucity of his wishes. He is not troubled with

worldly cares, is of energetic mind and deeply honours his companions. This
is called 'good behaviour'.

'Lawful resort' means lawful resort and unlawful resort. What is
'unlawful resort'? "A certain bhikkhu goes to a harlot's abode, a widow's
abode, a virgin's abode, a eunuch's abode, a bhikkunf s abode, to liquor
shops; he associates with kings, ministers, heretical monks, evil monks and
with such fellows as have no heart of faith, never benefit the four classes and
who are disliked by them (the four classes). This is called 'unlawful resort' ". 1
The Buddha has declared: "A bhikkhu transgresses (the precept against)
impure unlawful resort. What is 'impure unlawful resort'? It is to go to a
harlot's abode". 'Lawful resort' is obvious.

And again, there are three kinds of 'lawful resort': lawful resort as close
reliance, 2 lawful resort as protection, 3 lawful resort as a bond. 4

[403] What is 'lawful resort as close reliance'? It is a good friend
endowed v/ith the ten meritorious qualities. 5 Owing to these qualities a man
hears what he has not heard before and what has been heard is further
expounded to him, he destroys doubt, attains to right views and clarity (of
mind); and training himself well in the Law, believes strongly and deeply,
and increases in virtue, learning, liberality and wisdom. 6 This is called 'lawful
resort as close reliance'.

What is 'lawful resort as protection'? When a certain bhikkhu goes to
others' houses or to the village, he walks looking groundwards and not further
than a fathom's distance; his bearing is dignified, calm and orderly; he is
reverenced by the people; he does not look at elephant-chariots 01 horse-
chariots, or at men and women making merry, or at the balcony of the palace,
or at street-stalls. Thus he does not look up and down in the four directions.
This is called 'lawful resort as protection'.

What is 'lawful resort as a bond'? It is as the Buddha has said: "A
bhikkhu dwells within the precincts of his home and land" 7 — this is called
'lawful resort as a bond'. These are called 'lawful resort'. Thus 'lawful
resort' is fulfilled. Therefore, it is said, 'endowed with lawful resort'.

1. Gocctra and agocara. Cp. Vbh. 247: Idh'ekacco vesiydgocaro vd hoti, vidhavagocaro vd
thullakumdrigocaro vd pandakagocaro vd bhikkhunigocaro vd pdndgdragocaro vd, sarii-
sattho viharati rdjuhi rdjamahdmattehi titthiyehi titthiyasdvakehi ananulomikena gihi-
samsaggena, ydni vd pana tdni kuldni assaddhdni appasanndni anopdnabhutdni akkosaka-
paribhdsakdni anaithakdmdni ahitakdmdni aphdsukdmdni ayogakkhemakamdni bhikkhimam
bhikkhuninain iipdsakdnarh updsikdnam, tathdrupdni kuldni sevati bhajati payirupdaati:
ay aril vuccati agocaro.

2. (jpanissay agocara. 3. Arakkhagocara. 4. Upanibandhagocara.

5. Dasakathdvatthugunasamanndgatakalydnamitta. Cp. A. IV, 357: Puna ca pararii Meghiya
bhikkhu ydyarii kathd abhisallekhikd cetovivaranasappdyd, seyyathidarii appicchakathd
santutfhikathd pavivekakathd asamsaggakathd viriydrambhakathd silakatha samddhi kathd
panndkathd vimuttikathd vimuttindnadassanakathd.

6. Cp. Vis. Mag. 19.

7. Cp. S. V, 148: Ko ca bhikkhave bhikkhuno gocaro sako pettiko visayo yad idath cat tdro
satipafthdnd.

20 Vimiittimagga

Tears even a small fault' means fears the small faults committed in the
course of training — this is called "fears even a small fault'.

And again, there is another teaching: One arouses unskilful states of
consciousness — this is called slight error. One wishes to dwell far from this
'slight error seeing and fearing the retribution thereof. This is called seeing
danger in 'slight error'.

'Trains himself in the precepts in which he should be trained' — What is
the meaning of 'should be trained'? It means the seven groups of restraint. 1
'Trains himself means follows all (as taught above). This is called 'trains
himself (in the precepts) in which he should be trained'. This is called 'virtue
of the rules-of-the-order-restraint'.

Q. What is 'virtue of purity (of livelihood)'? A. It is to be not
guilty of wrong livelihood. What is wrong livelihood? It is trickery, 2 talka-
tiveness, 3 insinuation, 4 detraction, 5 and giving in order to get more. 6

What is 'trickery' ? There are three bases of 'trickery' : —

One schemes, and wants to have the four requisites, coarse and different
(from the fine requisites offered to one): a certain bhikkhu corrects his
behaviour, temporarily, advertises himself widely, or harbours evil desires;
coveting property, he hands over excellent robes and food (to others), and
for himself wants what is coarse ; or, he pretends as if he did not want to get
(any); or, he accepts the four requisites simulating compassion for others — this
is called the 'trickery' of scheming for requisites. 7

A certain bhikkhu having evil desires and coveting property, simulates
dignified demeanour, and says: T have attained to meditation (jhana) 9 and
recites the Discourses wishing to receive offerings — this is called the 'trickery'
of the postures. 8

A certain bhikkhu who is covetous and talkative, declares to others:
"I possess the Ariyan Truth and dwell in solitude;" or, "I practise meditation,"
"My preaching is deep and subtle," "I possess the signs of a superman." 9
Thus, desiring gain, he extols himself. This is called the 'trickery' (of round-
about talk). 10

Talkativeness means one is not genuine, flatters, jests and poses, hoping
for gain. One causes amusement longing to attract gain to oneself. This is
called talkativeness.

What is 'insinuation' ? A bhikkhu preaches the Law to a rich man whose
support he desires. He longs for benefits and does not endeavour for mastery
over his own heart. This is called 'insinuation'.

1. Sattdpattikkhandha: pdrajika, sanghadisesa, thuliaccaya, pacittiya, pdtidesaniya, dukkala,
duhhhdsita. 2. Should read kuhana. The ideograph means kosajja. 3. Lapand.
The ideograph also means vankata. 4. Nemittikatd. 5. Nlppesikatd. 6. Ldbhena

labharh nijigimsanatd. For 2-6 Cp. Vbh. 352-3. 7. Ndi 224: Paceayapatisevanasarh-
khdtarh kuhanavatthu. 8. Ibid: Iriydpathasamkhdtam kuhanavatthit.

9. These are quite different from the details given at pp. 25-6 in the Vis. Mag. on the same
subject. 10. Ndi 226: Samantajappcmasamkhdtam kuhanavatthu.

On Distinguishing Virtue 21

'Detraction' means that a man wishing to gain benefits, causes people to
fear him, because he abuses them, or because he creates dissensions among
them; or terrifies people with harmful actions.

What is 'giving in order to get more'? He makes small offerings and
expects great returns. This is called 'giving in order to get more'. These
many evil actions constitute wrong livelihood.

And again, there is another (teaching concerning) wrong livelihood:
(It is) giving bamboo staves, or flowers, leaves and fruits, or tooth-sticks and
bath-powder; or, it is to divine, or to interpret dreams, or to make astrological
predictions, or to interpret the language of birds, or to conjectuie concerning
the auspiciousness or inauspiciousness of modes of walking; it is to worship
fire 1 and to offer flowers to it; or it is to drive a prosperous trade; or it is to
lead armies; or it is to deal in sharp weapons. These, and such other activities
constitute wrong livelihood. The not doing of these is called 'virtue of the
purity (of livelihood)'.

Q. What is 'virtue of the restraint of the faculties'?

A. On seeing a form, hearing a sound, smelling an odour, tasting a
flavour or contacting a tangible, a man resolves to be not entranced by the
defiling aspects thereof, and he does not transgress. 2 This is called 'virtue
of the restraint of the faculties'. This 'virtue of the restraint of the faculties'
is fulfilled through nine activities 3 :—

Through cutting down the signs of evil which arise in the faculties; through
overcoming non-mindfulness ; through not letting (evil states of consciousness)
to continue, as (in the simile of) the man who saves his burning head ; 4 through
restraint comparable to that of the Venerable Elder Nanda; 5 through conquering
evil states of consciousness; through attaining to concentration of mind with
ease; through living apart from men who do not guard the faculties; and
through living in the company of those who guard the faculties.

Q. What is 'virtue connected with the requisites'?

A. Through eight ways one wisely reflects in accepting alms thus:

The first: one does not take (food and drink) for the sake of violent sport
or intoxication ; the second : one does not take (food and drink) for the sake
of personal charm or beautification; the third; one takes (food and drink)
in order to sustain the body and to preserve it; the fourth: one takes (food
and drink) in order to stay hunger and thirst; the fifth: one takes (food
and drink) in order to observe the holy life; the sixth: one always thinks
that food and drink are intended to remove old ills and not to allow new ills

1. D. I. 9: Aggi-homa,

2. Cp. D. I, 70. 3. Only eight are treated in the explanation which follows.

4. Cp. S. II F, 143: Evam khandhe avekkheyya bhikkhu araddhaviriyo

diva vd yadi vd rattim sampajano patissato.
Jaheyya sabbasahnogam kareyya saranattamo
Careyyddittasiso va patthayam accutam padam.

5. Cp. A. i, 25: Etad aggam indriyesu-gutta-dvaranam yadidom Nando.

22 Vimuttimagga

to arise; the seventh: one takes (food and drink) finding satisfaction with
little; the eighth : one takes (food and drink) faultlessly and dwells in comfort. 1

Q. What is 'one does not take (food and drink) for the sake of violent
sport or intoxication' ?

A. "I take food greedily. I am strong. Therefore, I like violent sport,
rough play, competing with others and running." These constitute 'violent
sport'. 'Intoxication' means self-arrogance and dissatisfaction. It is likened
to the state of an angry man who beats another. 'Not for the sake of personal
charm and beautification' : (Not like) those who wish to be loved for the
fullness of their body and limbs and good looks, and do not know contentment,
being full of desires. 'One takes (food and drink) in order to sustain the body
and to preserve it': As a hub needs oil, so one yearns for the peaceful preser-
vation of the body. 'One takes (food and drink) in order to stay hunger and
thirst' : One, always, takes little food. As a man uses medicine for a disease
of the skin, so one takes. 'One takes (food and drink) in order to observe the
holy life': One wishes to reach the Noble Path through the advantages of
abstemiousness. Feeling as a man who eats the flesh of his child, one takes. 2
'Intended to remove old ills and not to allow new ills to arise': One takes
not too little and not too much. As a man taking a mixture, so one takes.
'One takes (food and drink) finding satisfaction in little': One keeps one's
body safe accepting little, always treating one's body as a nurse (treats a
patient). 'Faultlessly' means one sets one's body at ease with little. Using
in this way, one makes the body faultless and escapes the reproof of the wise.
Thus 'one takes (food and drink) faultlessly and dwells in comfort'.

If one's food is suitable, one never feels tired and one does not sleep in
the first, middle and last watches of the night. In this way one fulfils tranquillity.
Thus 'through eight ways one wisely reflects in accepting alms'. Thus one
should accept.

And again, these eight ways are shortened to four considerations: the
consideration of what ought to be cut down, the consideration of reality, the
consideration of being satisfied with little, the consideration of accepting little.

Q. What is 'the consideration of what ought to be cut down' ?

A. The state of not being addicted to 'violent sport', not being in a state
of 'intoxication' and the state of not being concerned with 'personal charm
and beautification' — these are called 'the consideration of what ought to be
cut down'.

Using 'in order to sustain the body and to preserve it', 'in order to stay
hunger and thirst', and 'in order to observe the holy life' — these are called
'the consideration of reality'.

1. A. IT, 40: Idha bhikkhave bhikkhu patlsankhd yoniso aharam dhdreti, neva clavdya na
maddya na mandandya na vibhusandya ydvad eva iniassa kdyassa thitiya ydpandya
vihimsuparatiya brahmaeariydnuggahdya: iti purdnah ca vedanarh patihankhdmi navan
ca vedanam na uppddessdmi, ydtrd ca me bhavissati anavajjatd ca phasu-vihdro cdti.

2. S. II, 98. Also Th. 445: Uppajje ce rase tanha puttamamsupamam sara.

On Distinguishing Virtue 23

"I shall subdue the old ills and I shall cause no new ills to arise" — this
is called 'the consideration of being satisfied with little'.

"I shall satisfy myself with little and, being faultless, I shall dwell in
comfort" — this is called 'the consideration of accepting little'. These are
the four considerations.

These four considerations are further shortened to three thus: consideration
of cutting down, consideration of mean (lit. taking the middle between two
ends), consideration of completion.

A man cuts down the attachment to sense-pleasures through the 'considera-
tion of cutting down' i.e., removes hunger and thirst, destroys the old ills and
does not cause new ills to arise. And again, by this 'consideration' a man
destroys karmic weariness of the body. The others should be practised in the
'consideration of mean' and the 'consideration of completion'.

And when one reflects on robes he understands that robes are for protec-
tion against wind, cold, heat, mosquitoes, gadflies and ants and for covering
one's unsightly shame-producing parts. Thus one practises 'consideration
of completion'. 1

And again, one reflects on medicines for ailments. 2
If that is so, when should one make consideration?

As regards food and the taking of medicine one should make consideration
whenever one takes (food and medicine). As regards robes and bedding one
should make consideration at the time one accepts. And every day and every
hour should one think thus: My life depends on others; therefore, I ought
always to reflect'. 3 Thus one should consider everything.

There are four kinds of use taught by predecessors thus: use as theft,
use as debt, use as inheritance and use like a master. 4

What is 'use as theft'? Use (of requisites) by the transgressor of the
precepts.

What is 'use as debt'? Use (of requisites) by individuals guilty of
immodesty, indecorum and wrong livelihood.

What is 'use as inheritance' ? Use (of requisites) by individuals who are
strenuous.

What is 'use like a master' ? Use (of requisites) by the consummate ones.

And again, there are two kinds of use. Namely, unclean use and clean
use.

What is 'unclean' ? (Use of requisites by an) individual having modesty
and decorum but who is not capable of wise reflection — this is called 'unclean'.

1. M. T, 10: Patisankhd yoniso civaram patisevati yavad eva sitassa patighataya unhassa
pafighcltdya damsamakasavdtdtapasirimsapa samphassdnarh patighataya yavad eva
lurikoplnapaticchddanattham.

2. Ibid.

3. A.V, 87 — 8: Parapatibaddhd me jivikd ti pabbajitena abhinham paccavekkhitabbam.

4. J. V, 253 : Theyyaparibhoga, inaparibhoga, ddyajjaparibhoga, sdmiparibhoga. Vis. Mag.
does not attribute these four to the 'ancients' (pordna) as it is done here.

24 Vimuttimagga

(Use of requisites by an) individual having modesty and decorum, who
reflects wisely, knows, is self-moderated and is possessed of aversion — this
is called 'clean'. In this cleanliness one ought to train oneself always. Thus
one should understand the four requisites. This is called 'virtue connected
with the requisites'.

FIFTH GROUP OF FOUR IN VIRTUE SUMMARIZED

Thus 'virtue of the ruies-of-the-order-restraint' should be fulfilled through
higher faith; 'virtue of purity of livelihood' should be fulfilled through higher
energy; [404] 'virtue of the restraint of faculties' should be fulfilled through
higher faith and 'virtue connected with the requisites' should be fulfilled through
higher wisdom.

Thus 'virtue of the purity of livelihood' goes together with the rules of the
order, Pdtimokkha. Why? Because, through separation from worldly affairs
owing to non-attachment, one becomes quiet of behaviour and acquires restraint
of bodily and verbal actions. These two kinds of virtue belong to the 'virtue
of the restraint of faculties'. What is the reason? If a man guards his mind
in goodness, he can well protect his bodily and verbal actions. '(Virtue)
connected with the requisites' is 'restraint of faculties'. What is the reason?
One knows the aggregations and their dependence and is disgusted with them,
and dwells in Right Mindfulness and Right Concentration. It is as taught by
the Blessed One thus: "A bhikkhu understands material food and the five-
fold lust".

'Rules-of-the-order-restraint' and 'purity of livelihood' belong to the
'group of virtue' ; 'virtue of the restraint of faculties' belongs to the 'group of
concentration' and 'virtue connected with the requisites' belongs to the 'group
of wisdom'.

WHAT PURIFIES VIRTUE

'What purifies virtue'? If a bhikkhu who has accepted the teaching of
meditation 1 and is mindful of the seven groups of offences, sees another
committing a Defeat-offence 2 he falls from the state of a bhikkhu and lives in
incomplete virtue. If he lives in complete virtue, he will acquire the excellent
virtue. If he lives in complete virtue, he will acquire the excellent truth.
This is the teaching of the predecessors.

If a bhikkhu sees another committing a Suspension-offence 3 he confesses
fully. If he sees another committing any other offence, then he confesses
concerning that transgression to one person. 4

If a bhikkhu sees another 5 committing wrong livelihood, he makes a
proper confession concerning that transgression. After he confesses, he
resolves: "I will not do it again." Thus having seen, he resolves.

1. Jhana dhamma. 2. Parajika. 3. Sanghadm-.m. 4. Apattidesana.

5. Probably should read "himself".

On Distinguishing Virtue 25

When he transgresses '(virtue of) the restraint of faculties' or '(virtue)
connected with the requisites' he says: "1 will not do it again". If he resolves
he will acquire excellent restraint in the future.

When a bhikkhu practises the purity of virtue, he does bodily and verbal
actions that ought to be done. He reflects on his actions. He does well and
removes ill. Reflecting thus he dwells in the purity of virtue, day and night.
Thus doing he is able to purify his virtue.

What is the salient characteristic of the purity of virtue? 1 One can control
the passions, 2 destroy rigidity 3 and fulfil concentration. 4 This is the salient
characteristic of the purity of virtue.

CAUSES THROUGH WHICH ONE DWELLS IN VIRTUE

'Owing to how many causes does one dwell in virtue?' Through two,
one dwells in virtue. The first : one considers the tribulation of the transgression
of virtue; the second: one considers the merits of virtue.

What is to consider 'tribulation'? If a man transgresses virtue, lie makes
demerit and prepares evil places (for himself) and fears the four classes 5 and
doubting, blames the wise. Those who are virtuous avoid him. He is not
taught meditation. Heavenly beings despise him. He is hated and slighted
by all. When he hears others praising the merit of those who are virtuous,
he feels sorrowful but does not believe it (the merit of those who are virtuous).
He is always angry when he is amongst those of the four classes. He dislikes
and hates (good) companions. He opposes those who are virtuous and takes
the side of evil companions.

And again, he has not the patience to enter into the way of excellent con-
centration. If he adorns himself, he looks, especially, ugly. He is disliked
even as excrement and urine are disliked by men. (He does not endure) even
as a makeshift article does not last long. (He is worthless) even as mud is
of no value in the present or the future. He is anxious and dejected always.
He is ashamed and remorseful of the evil he has done and he has no peace
of mind, like a thief in prison. He has no desire for the Noble (Law), as an
outcast has no desire for a king's throne. 6 Though he is learned in the doctrine
of wisdom, yet none honour him, even as a dung-fire (is honoured by none). He
cannot find a good place in this life and after death he will go to an evil state.

If a man wishes to forsake evil and fulfil the merits of virtue, he should
consider thus : The mind of the transgressor of virtue is disti acted and dejected.
The virtuous man, through strenuous endeavour, grows in belief and becomes
an energetic individual endowed with faith.

1. Silavisuddhi. 2. Kiiesa. 3. Thlna. 4. Samadhi.

5. Cp. D. II, 85 : Puna caparam gahapatayo dussilo slla-vipanno yam yad eva parisam upasaih-
kamati yadi khattiya-parisam yadi hramana-parisam yadi gahapati-parisam yadi samami-
parisam, avisarado upasamkamati mahku-bhuto.

6, Vis, Mag. 54: Niraso saddhamme caiidalakumdrako viya rajje.

26 Vimuttimagga

A man should protect his virtue, with all his strength, as an ant protects
her egg, as a yak loves his tail, as one protects an only son or one's sole eye, 1
as a diviner protects himself, as a poor man protects his treasure and
as a fisherman protects his boat. More (strenuously) than these should he
honour and protect the virtue he has undertaken to observe. If he thus observes,
his mind will be guarded, he will dwell in the peace of concentration and his
virtue will acquire protection.

1. (a) J. Ill, 375: Satthd attano sdvake rattiyd tayo vdre divasassa tayo vdre ti rattimdivam
cha vdre olokento kiki vd andarh viya camari va vdladhim viya mdtd piyaputtam viya
ekacakkhuko puriso cakkhum viya rakkhati, tasmim tasmirh yeva khane uppannakilesam
nigganhati.

(b) Vis Mag. 36, and Sddh.v. 621 :

Kiki va andarh camariva vdladhim
Piyam va puttarh nayanam va ekakaih,
Tattf eva silarii anurakhamanakd,
Supesald hotha sadd sagdravd.

(c) Ap. 61, v.16: Kiki va andarh rakkheyya camari-r-iva vdladhim

nipako silasampanno mamam rakkhi mahamuni.
In the Pali passages, (a), (b) and (c) above instead of ant the bird, blue jay \ (kiki) occurs,

THE PATH OF FREEDOM

FASCICLE THE SECOND

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIP1TAKA SANGHAPALA OF FUNAN
ON AUSTERITIES 1

CHAPTER THE THIRD

Q. Now, if a yogin who dwells in pure virtue aspires to accomplish
excellent good merits and wishes to acquire the benefits of the austerities, he
should consider thus: "Why should one acquire the benefits of the austerities" ?

A. Because of the varying disposition of the yogin. For paucity of
wishes, for contentment with little, for freedom from doubt, for the destruction
of craving, for the increase of energy, for the sake of using little and not
accepting the offerings made to others, for solitude, for the cutting down of
clinging and for the protection of moral virtue. These (the merits of the
austerities) are the equipment of concentration. These are (practices of)
the ancient lineage of the Ariyas. 2 These are the excellent considerations.

THE THIRTEEN AUSTERITIES

What are the austerities? There are thirteen teachings: 3 two teachings
connected with robes, namely, dirt-rags* 4 and three robes ;t 5 five teachings
connected with alms, namely, begged food,t 6 regular alms-round,* 7 one eating,* 8
measured food,* 9 no food after time ;* 10 five teachings connected with residence :
the first: dwelling in a peaceful place,* 11 the second: dwelling under a tree,* 12
the third: dwelling in a dewy place,* 13 the fourth: dwelling among the graves,* 14
the fifth: any chanced upon place;* 15 and there is a kind of sitting connected
with energy, namely, always sitting and not lying down.* 16

1. Dhuta (transliteration). 6. Pindapdtika-\ 11. Aramika- '.

2. Cp. Vis. Mag. 59. 7. Sapaddnacdrika-\ 12. RukkhamuUka- .

3. Ibid. 8. Ekdsanika- . 13. Abbhokdsika- '.

4. Pamsukfdika-anga. 9. Pattapindika- . 14. Sosdnika- .

5. Tecivarika- '. 10. Khalupacchdbhatika-\ 15. Yathdsanthatika^

t A. I, 38. * A. Ill, 219-20 16. Ne$ajjika-\

27

28 Vimuttimagga

BRIEF EXPLANATION OF THE THIRTEEN AUSTERITIES

What is the quality of 'dirt-rags' ? A. The quality of enabling to observe —
this is the quality of dirt-rags'. Others are similar.

What is the meaning of the observance of dirt-rags'? The non-acceptance
of gifts of householders.

What is the meaning of the observance of 'three robes'? The rejection
of extra robes.

What is the meaning of the observance of 'begged food'? The non-
acceptance of the invitations of others.

What is the meaning of the observance of 'regular alms-round'? The
abandoning of skipped begging.

What is the meaning of the observance of 'one-eating'? The not sitting
again.

What is the meaning of the observance of 'measured food' ? The abandon-
ing of greed.

What is the meaning of the observance of 'refusing food after time' ? The
abandoning of the desire to eat afterwards.

What is the meaning of the observance of 'dwelling in a peaceful place'?
The abandoning of dwelling in a village.

What is the meaning of the observance of 'dwelling under a tree' ? The
abandoning of dwelling in a house.

What is the meaning of the observance of 'dwelling in a dewy place' ?
The abandoning of dwelling in sheltered places.

What is the meaning of the observance of 'dwelling among the graves'?
The abandoning of dwelling in other and in good places.

What is the meaning of the observance of 'any chanced upon place'?
The abandoning of desire for pleasant places.

What is the meaning of the observance of 'always sitting and not lying
down'? The abandoning of beds.

'DIRT-RAGS'

How does one undertake to observe (the austerity of) 'dirt-rags'? One
sees the fault of asking householders for robes and the merit of 'dirt-rags'
(and undertakes thus:) "I refuse the offerings of householders and observe
(the austerity of) 'dirt-rags'".

What are the benefits of the observance of 'dirt-rags' ? ('Dirt-rags') are
just as useful as householders' robes 1 and are enough. One does not depend
on others. There is no fear of losing, and one is not attached. Thieves do
not want 'dirt-rags'. ('Dirt-rags') are always sufficient for one's purpose.

I . Gahapatkivara, robes offered by householders.

On Austerities 29

In getting ('dirt-rags') one is not troubled and (this observance) will be an
example to good folk. This observance is proper to those who are doubt-free
and virtuous. One lives happily in this life. (This observance) will cause
one to be liked by the people, and cause them to practise rightly. These are
the benefits of the observance of 'dirt-rags' praised by the Buddha, 1

O, How many kinds of 'dirt-rags' are there? Who observes?" How
does one fail?

A. There are two kinds of 'dirt-rags'. The first: 'dirt-rags' which are
ownerless, the second: 'dirt-rags' which are thrown away by people.

Those which one picks up in a cemetery, from a dirt-heap, in the street,
or from the road-side and cuts, dyes, pieces together, sews to completion and
uses, are called " 'dirt-rags' which are ownerless". Remnants of cut-cloth,
torn pieces of cattle-bitten, mouse-gnawed or burnt cloth and cloth thrown
away, cloth on corpses, and cast-off cloth of ascetics are called " 'dirt-rags'
which are thrown away by people".

What is the observance of 'dirt-rags'? When a bhikkhu refuses the
offerings of householders, it is called the observance of 'dirt-rags'.

How does one fail? When a bhikkhu accepts the offerings of house-
holders, it is called failing.

'THREE ROBES'

How does one undertake to observe (the austerity of) 'three robes'?
One immediately gives up one's extra robes. Knowing the fault of keeping
(extra robes) and seeing the benefits of the observance of 'three robes', (one
undertakes thus :) "I refuse extra robes from today and observe (the austerity
of) 'three robes'".

What are the benefits of the observance of 'three robes'? It is an obser-
vance of good men. A bhikkhu gives up the hoarding of unnecessaries,
lessens troubles and becomes modest. As a bird on wing that does not yearn
for what it leaves behind is filled with content, so is he. [405] One gets a
following of good men. This observance is doubt-free.

Q. What are 'three robes'? What is the observance? How does one
fail?

A. Shoulder cloak, 3 upper garment 4 and waist-cloth. 5 These are called
'three robes'.

What is the observance of 'three robes'? When a bhikkhu does not
hoard extra robes, it is called the observance of 'three robes'. When a bhikkhu
accepts a fourth robe, it is called failing.

1. A. Iir, 219: "Vannitam buddhehi ' buddhasavakehf.

2. According to the explanation which follows, this should be "what is the observance of
'dirt-rags* ?"

3. SanghSti. 4. Uttamsanga. 5. Antaravasaka.

30 Viniuttimagga

' BEGGED FOOD'

How does one undertake to observe (the austerity of) 'begged food"?
If a bhikkhu accepts an invitation, he interrupts his activities and is not
at ease. One sees these draw-backs and the merits of the observance of
'begged food' (and undertakes thus:) "I refuse invitations from today and
observe (the austerity of 'begged food')".

What are the benefits of the observance of 'begged food' ? One is free
to go or stay according to one's wishes. One does not need food to be prepared.
One destroys rigidity and pride. One is not greedy of delicacies. One
permits others to be benefitted and is never attached to any quarter. One
gets a following of good men. This observance is doubt- free.

Q. How many kinds of invitations are there? What is the observance?
How does one fail?

A. There are three kinds of invitations.

The first: (general) invitation, the second: invitation to visit, the third:
repeated invitation. 1

The non-acceptance of these three kinds of invitations is the observance
of 'begged food'. If a bhikkhu accepts these three kinds of invitations, he
fails in the observance of 'begged food'.

'REGULAR ALMS-ROUND'

How does one undertake to observe (the austerity of) 'regular alms-round'?
When a bhikkhu is able to obtain tasty food from any house by making a
'regular alms-round', he does not go again (in that direction). If he goes
again, it is an ordinary alms-round. If there is a doubtful place he avoids it.
One sees these faults (of going again etc.) and the benefits of the observance
of 'regular alms-round' (and undertakes thus :) "I abandon the irregular alms-
round from today and observe (the austerity of) 'regular alms-round'".

What are the benefits of the observance of 'regular alms-round' ? One
thinks of benefitting ail beings equally, and destroys the fault of enjoyment.
One is not pleased when invited, is not pleased with many words, and does
not call on householders. One does not walk hurriedly. Rare as the moon
at full, one appears and is appreciated and honoured. One gets a following
of good men. This observance is doubt-free.

Q. What is a 'regular alms-round'? What is the observance? How
does one fail?

A. When a bhikkhu enters a village for alms, he begs in regular order
from the last house backwards. This is called 'regular alms-round'.

How does one fail? Skipped begging — this is called failing.

1. Cp. Vis. Mag. 66. The Chinese is unclear.

On Austerities 31

'ONE-EATING'

How does one undertake to observe (the austerity of) 'one-eating'?
Eating in two places, eating frequently, taking food frequently, washing the
bowl frequently — the opposite of these is 'one-eating'. This is an observance
of good men. This observance is doubt-free. One sees the faults (of eating
at two places etc.) and the merits of the observance of 'one-eating' (and under-
takes thus:) 'T abandon eating at two places from today and observe (the
austerity of) 'one-eating'".

What are the benefits of the observance of 'one-eating'? One takes
neither more nor less. One is not greedy of improper offerings, is not troubled
with many ills, is untroubled as regards livelihood, and is happy. This is an
observance of good men. This observance is doubt-free.

Q. What is the observance of 'one-eating'? What are the limits? 1
How does one fail?

A. There are three limits: sitting-limit, water-limit, food-limit.

What is 'sitting-limit'? After one ends eating one (cannot) sit again.

After a bhikkhu fetches water and washes his bowl, he cannot eat again.
This is called 'water-limit'. What is 'food-limit'? After one thinks: "This
lump of food is the last," he should not drink or eat any more. This is called
'food-limit'.

If a bhikkhu sits twice, except in taking liquid-medicine and such other
things, he fails in the observance of 'one-eating'. This has been disapproved
by the Buddhas. This is called 'food-limit'.

'MEASURED FOOD'

How does one undertake to observe (the austerity of) 'measured food'?
If a bhikkhu drinks and eats too much, he increases sleepiness, always hankers
for much food, and sets no limit to his appetite. One sees these faults and
the merits of the observance of 'measured food' (and undertakes thus:) "From
today, I take food without greed, and observe (the austerity of) 'measured
food'". This is called undertaking to observe (the austerity of) 'measured
food'.

What are the benefits of the observance of 'measured food'? One
measures one's meal. One does not eat for belly's sake. One knows that
too much eating induces fatigue and therefore one does not desire much, and
causes diseases to perish, and abandons rigidity. This is an observance of
good men. This observance is doubt-free.

Q. What is the observance of 'measured food'? How does one fail?
1. Cp. Vis. Mag. 69.

32 Vimuttimagga

A. When a bhikkhu receives drink and food, he considers the measure
of his wants. He does not take too much food and knows well the (proper)
quantity and does not exceed the limit. (This is) called the observance of
'measured food'. If he does otherwise, he fails.

'NO FOOD AFTER TIME'

How does one undertake to observe (the austerity of) 'no food after time' ?
One abandons expectation and avoids extra food. One knows these faults
(expectation etc.) and sees the benefits of the observance of 'no food after
time' (and undertakes thus:) "I abandon extra food from today and observe
(the austerity of) 'no food after time'".

What are the benefits of the observance of 'no food after time'? One
abandons greed, and experiences the joy of self-restraint. One protects the
body, and avoids taking food in advance, does not hanker, does not ask others
for things, does not follow his inclinations. This is an observance of good
men. This observance is doubt-free.

0. How many kinds of '(no food) after time' are there? What is the
observance? How does one fail?

A. There are two kinds of '(no food) after time': immoderate limit,
accepting limit.

What is 'immoderate limit'? If a bhikkhu accepts extra food, his offence
is (equal to) that of one who accepts food offered to a particular person or
persons. 1 He should not eat again. What is 'accepting limit'? A bhikkhu
should not accept after he has eaten twenty-one handfuls. Tf he observes 'no
food after time', he abandons extra food. If he accepts extra food he fails
in the observance of 'no food after time'.

'DWELLING IN A PEACEFUL PLACE'

How does one undertake (the austerity of) 'dwelling in a peaceful place' ?
When the village is crowded, one's mind is touched by the five objects of sense
and saturated with the desire for pleasure. When one dwells in a crowded
place, one is disturbed by people going and coming. One sees these faults
and the merits of the observance of 'dwelling in a peaceful place' (and under-
takes thus:) "I abandon dwelling in the village from today and observe (the
austerity of) 'dwelling in a peaceful place'".

What are the merits of 'peaceful place' ? Even when the village is crowded,
one's mind is not touched by the five objects of sense and is kept away from
attachment. If one dwells in a crowded place, one is disturbed by the going
and coming of many: One knows the excellence of the ten kinds of words

1. Uddesabhatta.

On Austerities 33

praised by gods and men. One does not wish to become worldly, and wishes
to gain tranquillity. One dwells in solitude, speaks little and meditates,
according to one's bent of mind. This is an observance of good men. This
observance is doubt-free.

Q. What is the nearest distance of 'dwelling in a peaceful place' ?
What is the observance? How does one fail?

A. One dwells outside (the village) keeping some distance from the
walls and avoiding the far end of the suburb. The nearest distance of 'dwelling
in a peaceful place' is five-hundred bow-lengths. 1 One bow-length is four
cubits of an average man. Avoidance of dwelling in a village is called
'dwelling in a peaceful place'. If bhikkhu dwells in a village, he fails in the
observance of 'dwelling in a peaceful place'.

'DWELLING UNDER A TREE'

How does one undertake to observe (the austerity of) 'dwelling under a
tree'? One avoids roofed places. One does not keep animals. One does
not build or long for (roofed places). One does not search (for roofed places).
One sees the faults (of dwelling in roofed places) and the merits of the observance
of '(dwelling) under a tree' (and undertakes thus:) "I abandon roofed places
from- today and observe (the austerity of) 'dwelling under a tree'. Thus one
undertakes to observe.

What are the benefits of '(dwelling) under a tree'? One relies on the
place one likes, one does not hold intercourse with the world, one is pleased
because one is free from all work, one dwells with the gods, cuts down
resentment due to residence, and is free from attachment. This is an obser-
vance of good men. This observance is doubt-free.

Q. Under what trees should a bhikkhu dwell? What trees should he
avoid? What is the observance? How does one fail?

A, The place on which shadows of trees fall during the day and the
place where leaves of trees fall when there is no wind are the places to dwell
in. One avoids dangerous decayed trees, rotten trees with hollows and trees
haunted by evil spirits. One avoids roofed places. This is the observance
of 'dwelling under a tree'. If a bhikkhu goes to (live in) a roofed place, he
fails in the observance of 'dwelling under a tree'.

'DWELLING IN A DEWY PLACE'

How does one undertake to observe (the austerity of) 'dwelling in a dewy
place'? One does not desire to dwell in roofed places, under trees, and in
places where animals and goods are kept. One sees the faults of these, and

1. Vin. IV, 183: Arannakaih senasanmh panca-dhamisatlkam pacchimam.

34 Vimuttimagga

the benefits of 'dwelling in a dewy place' (and undertakes thus:) "I avoid
unpleasant places from today and observe (the austerity of) 'dwelling in a
dewy place'.

What are the benefits of 'dwelling in a dewy place' ? One does not go
to unpleasant places and abandons negligence and torpor. One goes whither-
soever one wills, like a forest-deer and is not attached to any particular place. 1
This is an observance of good men. This observance is doubt-free.

What is the observance? How does one fail? One avoids roofed places
and the shelter of trees. This is the observance of 'dwelling in a dewy place'.
If one dwells in roofed places and under the shelter of trees, one fails in the
observance of 'dwelling in a dewy place'.

'DWELLING AMONG THE GRAVES'

How does one undertake to observe (the austerity of) 'dwelling among
the graves'? One who dwells in other places becomes careless and does not
fear wrongdoing. One sees these faults and the merits of 'dwelling among
the graves' (and undertakes thus:) "I avoid other places from today and
observe (the austerity of) 'dwelling among the graves' ".- This is the under-
taking to observe.

What are the merits of the observance of '(dwelling) among the graves' ?
One understands the feeling of the time of death. One perceives that all is
impure. One acquires the homage of non-humans. One does not cause
heedlessness to arise, overcomes passion and is much detached, One does
not fear what common folk dread. One contemplates on the emptiness of
the body and is able to reject the thought of permanence. This is an obser-
vance of good men. This observance is doubt-free.

Q. (What are the merits of 'dwelling among the graves'?). Where
should one dwell? What is the observance? How does one fail?

A. If in a place of graves there is always weeping and wailing and smoke
and fire, one should consider, find out a calm place, and go to dwell there.

If a bhikkhu dwells 'among the graves', he should not build a hut or
make a comfortable bed. He should sit with his back to the wind. He should
not sit facing the wind. He should not fall into deep sleep. He should not
eat fish. He should not drink milk or buttermilk or eat sesamum or flesh of
animals [406]. He should not dwell in a house or use a platter. When a
person taking his mat and robes leaves (the monastery) and goes to dwell
'among the graves', he, as it were, flings all his belongings afar. At dawn,
he takes mat and robes and returns to the monastery 2 and avoids other dwelling-
places. If he dwells in any other place, he breaks or fails in the observance
of 'dwelling among the graves'.

1. Sn. 39: Migo araftnamhi yathd abandho

yerC icchakarh gacchati gocardya,

2, Sanghdrdma (transliteration).

On Austerities 35

'ANY CHANCED UPON PLACE'

How does one undertake to observe (the austerity of) 'any chanced upon
place'? One does not like the place which men want greedily. One is not
troubled when others wish him to leave any place. One sees these faults
(greed for place etc.) and the merits of the observance of 'any chanced upon
place', (and undertakes thus:) "I abandon the greed for residence and observe
(the austerity of) 'any chanced upon place' ". This is the undertaking to
observe.

What are the benefits of 'any chanced upon place' ? One dwells satisfied
with any place, longs for tranquillity, abandons various comforts, is honoured
by others, dwells with heart of compassion. This is an observance of good
men. This observance is doubt-free.

What is the observance? How does one fail?

To abandon the longing which is dependent on dwelling— this is called
dependence on 'any chanced upon place'. If a bhikkhu goes to dwell in a
pleasant place, it is called failing.

'ALWAYS SITTING AND NOT LYING DOWN'

How does one undertake to observe (the austerity of) 'always sitting and
not lying down'? One sees the faults of sleeping and idling in the dwelling-
place and the benefits of 'always sitting and not lying down' (and undertakes
thus:), "I abandon sleeping and lying down from today and observe (the
austerity of) 'always sitting and not lying down' ". This is the undertaking
to observe.

What are the benefits of 'always sitting and not lying down' ? One avoids
the place where idleness arises. One removes resentment produced on account
of one's body, and is freed from the pleasures which taint the organ of touch.
One diminishes the enshrouding torpor. One is always tranquil and becomes
fit for the practice of excellent concentration. This is an observance of good
men. This observance is doubt-free.

What is the observance? How does one fail?

(Its observance is in) the abandoning of sleep and not lying down. If
one lies down, it is called failing.

EXPEDIENCE IN THE OBSERVANCE OF THE AUSTERITIES

What are not 'dirt-rags'? They are hemp, cotton, silk and woollen
robes 1 and others 2 offered by house-holders. If a bhikkhu accepts these for
expedience' sake, he does not fail in the observance of 'dirt-rags'.

1. Khoma, kappdsa, koseyya, kambala — all transliterations.

2. According to the Chinese " Samantapdsddikd" these are sdna and bhanga^ two varieties
of hemp.

36 Vimuttimagga

What are (not) 'three-robes'? Extra robes stored for more than ten
days; kathina robes and those other extra robes used as bedding-holders,
bed-spreads, 1 cloth for skin-ailments and the like, 2 napkins, 3 rain-bath cloth, 4
should not be kept if they are not spotless gifts. If a bhikkhu uses these for
expedience' sake, he does not fail in the observance of 'three robes'.

What is the teaching as regards expedience in the observance of 'begged-
food' ? To partake of food given to the Order as a whole, 5 of assured food, 6
of ticket food, 7 of food offered on lunar fortnights, 8 of food offered on a
sacred day, 9 of food offered to the many 10 and of food given in honour of a
monastery, 11 for expedience' sake is not to fail in the observance of 'begged
food'. If one sees faults, one should reject such food.

What is the teaching as regards expedience in the observance of 'regular
alms-round' ? If a bhikkhu on seeing elephants or horses fighting or in rut,
at the gate, avoids them, or on seeing an outcast 12 covers his bowl, or goes
behind his preceptor, teacher or a visiting bhikkhu, and thus commits certain
faults for expedience' sake, he does not fail in 'regular alms-round'.

What is the teaching as regards expedience in the observance of 'one-
eating' ? If in the course of taking a meal at the proper time, one sees elephants,
horses, cattle or snakes, or if it rains, or if one sees one's preceptor 13 or
teacher, 14 or a visiting bhikkhu, and stands up for expedience' sake, and after
that resumes one's meal, one does not fail in the observance of 'one-eating'.

In 'measured food' and 'no food after time', there is nothing by way of
expedience.

What is the teaching as regards expedience in the observance of 'dwelling
in a peaceful place' ? If one goes to the village for causing people to undertake
the precepts, confession of faults, hearing the Law, the service of the sacred
day, 15 the service of the termination of the rainy season residence, 16 sickness,
nursing the sick, inquiries regarding doubts on the discourses, and the like,
it is not failing in the observance of 'dwelling in a peaceful place'.

What is the teaching as regards expedience in the observance of 'dwelling
under a tree' ? If a bhikkhu, because of rain, goes to a roofed place and returns
when it is bright, he does not fail in the observance of 'dwelling under a tree'.

Expedience in the observance of 'dwelling in a dewy place', 'dwelling
amongst the graves', and 'any chanced upon place' is also like this. A bhikkhu
may dwell elsewhere.

There is nothing by way of expedience regarding 'always sitting and not
lying down'. Yet there is a tradition as regards the expediency of pouring
(medicine) into the nose. By this one does not fail in 'always sitting and not
lying down'.

1. Paccattharana. 5. Sanghabhatta. 9. Uposathabhatta.

2. Kandupaticcadi. 6. Niccabhatta. 10. Ganabhatta.

3. Mukhapunchana. 7. Salakabhatta. 11. Vihdrabhatta.

4. Vassikasdfika. 8. Pakkhikabhatta. 12. Canddla (transliteration).

13. Upajjhaya (probably transliteration).

14. Ac ariya (transliteration). 15. Uposatha, 16. Pavarana.

On Austerities 37

MISCELLANEOUS TEACHINGS

And again one fulfils eight teachings through these thirteen austerities.
In the Abhidhamma these eight are taught: " 'Measured food' and 'one-
eating' are involved in 'no food after time'. 'Dwelling under a tree', 'dwelling
in a dewy place', 'dwelling among the graves' are involved in 'dwelling in a
peaceful place', because, if one gathers funds for building a house, or if one
likes to (do remunerative) work, keeps animals or is attached to 'dwelling in a
peaceful place', one's mind is not at ease. Thus thinking one dwells in peace
'under a tree', 'among the graves' or 'in a dewy place' ". Thus the eight are
fulfilled.

By these eight austerities three teachings are fulfilled: the first: 'dwelling
in a peaceful place', the second: 'dirt-rags', the third: 'begged food'. If
these three are pure, the austerities are fulfilled. Therefore the Buddha taught
the Venerable Elder Nanda thus: "Always you should observe 'dwelling in a
peaceful place', 'dirt-rags' and 'begged food'. You should not nurse your
body and life. You should not see the objects of lust." 1

Q. Who is called observer of the austerity-factors ? 2 How many kinds
of teachings are there regarding austerities ? Which of three persons observe
the austerities ? How many seasons are there for the observance of austerities ?
Who is an observer and teacher of the austerities ?

A. There are thirteen austerities taught by the Buddha. These are
precepts of the Buddha. These are called austerity-factors. Here the skilful,
unskilful and the non-characterizable 3 should not be taught, because the unskil-
ful man is full of lust. He does not remove lust. He lives in wickedness.
He is greedy of worldly advantages. Therefore, unskill is (not) austerity.

How many kinds of teachings are there? There are two teachings of
austerities : non-greed and non-delusion. The Buddha has said, "If a bhikkhu
who observes (the austerity of) 'dirt-rags' is endowed with paucity of wishes,
is contented with little, enjoys tranquillity, is doubt-free and relies on freedom,
then he is called one who observes (the austerity of) 'dirt-rags'". 4 The other
austerities are all greedless and delusion-free. By means of this greedlessness,
a bhikkhu removes ignorance in thirteen places. And again by this greed-
lessness which the Buddha made possible (a bhikkhu) arouses in his mind
aversion, and being free from doubt, reasonably removes the stain of lust and
crookedness. By this freedom from delusion, he removes weariness of the
flesh and crookedness. These are the two teachings of austerities. These
are greedlessness and freedom from delusion.

1. S.II, 281 : Evam kho te Nanda yam tvam arannako ca assasi pindapdtiko ca pamsu-

kitliko ca kdmesu ca anapekkho vihareyydsi.

2. Dhutanga. 3. Kusala, akusala, avyakata.

4. Cp. A.III, 219: Imesam kho bhikkhave pahcannam drannakdnam yvdyam arannako
appicchatarh yeva nissdya santutthim yevanissdya sallekham yeva nissdya pavivekam yeva
nissdya idam afthitam yeva nissdya arannako hoti, ayarh imesam pancannam drannakdnam
aggo ca sett ho ca mokkho ca uttamo ca pavaro ca.

38 Vimuttimagga

'Which of the three persons observe the austerities' ? The man of greed
and the man of delusion observe the austerities. The man of hate cannot
observe the austerities. The man of greed and the man of delusion can observe
the austerities. The man of greed accomplishes heedfulness through attachment.
If he becomes heedless, he overcomes greed. Delusion is non-doubting. By
means of the austerities a bhikkhu can fulfil heedfulness. If he is heedful,
he can overcome delusion well. That is why the man of greed and the man of
delusion observe the austerities.

Heedless men suffer and do evil. A heedless man should not observe
(because if he does, he will increase his sufferings), just as a person afflicted
with a disease of phlegm worsens on taking hot drinks.

And again there is a tradition. A heedless man should dwell 'in a peaceful
place' or 'under a tree'. Why should he dwell 'in a peaceful place'? Because
there are no worldly troubles there.

How many seasons are there for the observance of austerities? Eight
months are the period for three austerities, namely, 'dwelling under a tree',
'dwelling in a dewy place' and 'dwelling among the graves'. The Buddha has
permitted dwelling in roofed places in the rainy season. 1

Q. 'Who is an observer and teacher of the austerities' ?

A. There is one who is an observer and teacher of the austerities. There
is one who is an observer but not a teacher of austerities. There is one who is
not an observer but only a teacher of austerities, and there is one who is neither
an observer nor a teacher of austerities.

Who is 'an observer and teacher of austerities' ? The Consummate One
who has fulfilled the observance of the austerities.

Who is 'an observer but not a teacher of austerities' ? The Consummate
One who has not fulfilled the observance of the austerities.

Who is 'not an observer but only a teacher of austerities' ? The learner
or the commoner who has fulfilled the observance of the austerities.

Who is 'neither an observer nor a teacher of austerities'? The learner
or the commoner who has not fulfilled the observance of the austerities.

Q. What is the salient characteristic, function and manifestation of the
austerities ?

A. Paucity of wishes is the salient characteristic. Contentment is the
function. Non-doubting is the manifestation.

And again non-attachment is the salient characteristic. Moderation is
the function. Non-retrogression is the manifestation.

What are the initial, medial and final stages of the austerities ? The under-
taking to observe is the initial stage. Practice is the medial stage and re-
joicing is the final stage.

1 . Vassana.

ON DISTINGUISHING CONCENTRATION

CHAPTER THE FOURTH

Q. Now, what should the yogin who dwells in pure virtue do, when he
has already observed the austerities and has reached an excellent station ?

A, Let him bring out concentration.

Q. What is concentration? What is its salient characteristic? What is
its function ? What is its manifestation ? What is its near cause ? Who
observes it? What differences are there between meditation, freedom, con-
centration and right observance ? How many are the causes which produce
concentration? How many states are obstacles to progress in concentration?
How many benefits of concentration are there? What are the requisites of
concentration? How many kinds of concentration are there? What is the
bringing out of concentration?

MEANING OF CONCENTRATION

A. Concentration means that one has purity of mind, endeavours stead-
fastly, dwells with the truth having the benefit of tranquillity and is not
distracted. This is called concentration.

And again, it means not allowing one's mind to be bent by the strong
wind of passion. It is comparable to the unflickering flame of the lamp
behind the palace.

It is said in the Abhidhamma thus: "What fixes the mind aright, causes it
to be not dependent on any, causes it to be unmoved, undisturbed, tranquillized
and non-attached, and rightens the faculty of concentration and the power
of concentration [407] is called concentration." 1

SALIENT CHARACTERISTIC ETC.

What are its salient characteristic, function, manifestation and near
cause? Dwelling of mind is its salient characteristic; overcoming of hatred
is its function; tranquillity is its manifestation; non-association with defilement
and the mind obtaining freedom are its near cause.

Who observes concentration? Namely, he who maintains the mind
and the mental properties in a state of equilibrium. It is like the hand which
holds a pair of scales evenly.

The even practice of mindfulness and energy is concentration. It is
comparable to the evenness of oil in an oiled bowl. Equilibrated thought,

1. In his Vimuttimagga and Visuddhimagga, p. 26, Prof. Dr. P. V. Bapat has traced this
passage to Vbh. 217: Yd cittassa thiti santhiti avatthiti avisaharo avikkhepo avisahata-
mdnasatd samatho samddhindriyam samddhibalam sammdsamddhi: ay am vuccati samddhi.

39

40 Vimuttimagga

like the equalized energy of four horses of a chariot, is concentration. It is
like the attentiveness of a fletcher scrutinizing the straightness of a shaft.
It is like a drug which counteracts poison, because it removes resentment.
It is said in the Abhidhamma thus: "* is the meaning of concentra-
tion." This explanation of concentration is comprehensive.

'Meditation' means the four meditations, namely, the first meditation
and others.

'Freedom' means the eight kinds of freedom, namely, one having internal
perception of form reflects on external form and so on. 1

'Concentration' means the three kinds of concentration, namely, initial
and sustained application of thought and others.

'Right observance' means the right observance of the nine gradually
ascending states. 2

'What is 'meditation' ? It is to contemplate on reality, to remove resent-
ment, to make the mind happy, to discard the hindrances, to gain freedom,
to equalize, to arouse concentration skilfully, to acquire liberation, to dwell
in right observance, to wish to arouse concentration and to aspire to possess
freedom.

BENEFITS PRODUCED BY CONCENTRATION

How many benefits can concentration produce? There are four benefits
which concentration can produce. What are the four? Pleasant dwelling
in the happiness of truth in the present life; enjoyment of all objects through
investigation; acquisition of worldly knowledge; the attainment of perfection.

What is 'pleasant dwelling in the happiness of truth in the present life' ?
Namely, one acquires concentration and is freed from corruption. One's
mind arouses joy, partakes of the joy of the supramundane and dwells pleasantly
in the happiness of truth in the present life. Therefore, has the Blessed One
said: "He produces joy from quietude, acquires coolness and becomes
perfect gradually." 3 And again, the Buddha declared to the bhikkhus: "At

* Unintelligible.

1. Attha Vimokkha. Cp. D.II, 70, 71. A. IV, 306. Rupi rupani passati etc. In the
Abhidharma Sangiti Paryaya PadaSastra, the following account of the eight deliverances
or kinds of freedom is given:- "Having (or with) form one reflects on form; not having
internal perception of form, one reflects on external form; attaining to and realizing
the emancipation of purity through one's body, one dwells; transcending all perceptions
of form, destroying all perceptions of sense-reactions, becoming heedless of perceptions
of diversity, one enters limitless space, and, attaining to the sphere of the infinity of
space, dwells; entirely transcending the sphere of the infinity of space, one enters limit-
less consciousness, and, attaining to the sphere of the infinity of consciousness, dwells;
entirely transcending, the sphere of the infinity of consciousness, one enters nothingness
and. attaining to the sphere of nothingness, dwells; entirely transcending the sphere of
nothingness, one enters the sphere of neither perception nor non-perception and,
attaining to it, dwells; and entirely transcending the sphere of neither perception nor
non-perception, one enters the state of the dissolution of perception and sensation
and, attaining to and realizing it through the body, dwells".

2. A. IV, 410: Nava anupubbavihara. 3. Not traced.

On Distinguishing Concentration 41

first I was a naked ascetic; I did not move my body or open my mouth for
seven days and seven nights; I sat in silence enwrapped in bliss." 1 This is
the meaning, in the Noble Teaching, of 'pleasant dwelling in the happiness
of truth in the present life'.

'Enjoyment of all objects through investigation' means that a yogin
acquires concentration and is not hindered by objects. Being pliant of mind,
he is able to concentrate. He investigates the aggregations, the sense-spheres,
the elements and others. He is well-disposed. Therefore, the Blessed One
taught the bhikkhus thus: 'Thus should you train yourselves. Everything
depends on mind. Know this as it is." 2

'Acquisition of worldly knowledge' means that one having acquired
concentration, develops the five faculties of knowledge, namely, psychic power,
divine ear, knowledge of others' thoughts, recollection of past existences,
and the divine eye. Therefore, the Blessed One has declared: "With concen-
trated mind one is able to change one's body at will. Thus one produces
psychic power in the various modes." 3

'The attainment of perfection' means that one having a concentrated
mind, although one has yet to reach the stage of the learning-ender, may
not fall back at all. One gains (a good) reward through concentration. One
attains to 'the form', 'the formless' and to perfection. The Buddha has
declared: "Those who practise a little of the first meditation ate able to join
the retinue of Brahma. All such are born in such a world." 4 These four
benefits can be produced by concentration. Each of them causes to arouse.

OBSTACLES TO CONCENTRATION

How many states are obstacles to progress in concentration? Namely,
eight states: lust, hatred, indolence, rigidity, agitation, uncertainty, delusion,
absence of joy and bliss. All other evil demeritorious states are obstacles.

CAUSES OF CONCENTRATION

How many causes of concentration are there? Namely, eight states
are causes: renunciation, non-hatred, brightness, non-disturbedness, all
skilful states, sustained application of thought, gladness, and those states
that arouse knowledge of the truth. These are causes of concentration.

1. Cp. Ud. 3.

2. Cp. Dh. 1 : Manopubbangama dhammd.

3. M. II, 18.

4. A. II, 126: Idha bhikkhave ekacco puggalovivic'eva kamehi vivicca akusalehi dhammehi

pathamajjhdnam upasampajja viharati. So tad assadeti tarn nikameti tena

ca vittim dpajjati, tattha thito tad-adhimutto tabbahulavihari aparihino kalarii kurumdno
Brahma-kayikanarii devdnam sahavyatam uppajjati.

42 Vimuttimagga

REQUISITES OF CONCENTRATION

What are the requisites of concentration? There are seven, namely:
virtue, contentment, shielding of the faculties, moderation in drink and food,
not sleeping in the first, middle and last watches of the night, the being intent
on wisdom and a calm and quiet dwelling-place.

TWO KINDS OF CONCENTRATION

How many kinds of concentration are there ?

There are two kinds of concentration. The first is mundane concentration ;
the second is supramundane concentration. The acquisition of the Noble
Fruit is called 'supramundane concentration' ; the others are named 'mundane'.
Mundane concentration is accompanied by corruption, is connected with
the fetters and is bound. This is the flood. This is the bond. This is hind-
rance. This is the corruption of virtue and views. This is clinging. This is
defilement. Such are the qualities of 'mundane concentration'. The opposite
of this is named 'supramundane concentration'.

And again, there are two kinds in concentration: wrong concentration 1
and Right Concentration. What is wrong concentration? Unskilful unifi-
cation of mind is called 'wrong concentration'. Skilful unification of mind
is called 'Right Concentration'. Wrong concentration should be abandoned.
Right concentration should be practised.

And again, there are two kinds of concentration: access concentration
and fixed concentration. The antecedent portion — this is called 'access
concentration'. Suppression of the hindrances — this is called 'fixed concen-
tration'.

THREE KINDS OF CONCENTRATION

And again, there are three kinds: concentration with initial and sustained
application of thought; without initial and only with sustained application
of thought; with neither initial nor sustained application of thought. 2

What is 'with initial and sustained application of thought'? The first
meditation is 'with initial and sustained application of thought'. In the
second meditation there is no initial application of thought, but there is sustained
application of thought. In the other meditations there is 'neither initial nor
sustained application of thought'.

And again, there are three kinds of concentration. Namely, the concen-
tration that is produced together with joy; the concentration that is produced

1. Micchdsamddhi.

2. D.IJI, 219: Tayo samddhi. Savitakko savicdro samddhi, avitakko vicdramatto samddhi,
avitakko avicdro samddhi.

On Distinguishing Concentration 43

together with bliss ; the concentration that is produced together with indiffe-
rence. The first and the second meditations (jhdnas) are 'produced together
with joy', the third is 'produced together with bliss' and the fourth meditation
(jhdna) is 'produced together with equanimity'.

And again, there are three kinds of concentration : skilful concentration ;
skilful result (producing) concentration; real concentration.

What is 'skilful concentration' ? The concentration pertaining to the form
and the formless practised by the learner of the Noble Path and the commoner
is called 'skilful concentration'. The concentration of the learner who is
established in the Noble Fruit (in the spheres of form and the formless) and
of the commoner who is reborn in the spheres of the form and the formless is
called 'result producing concentration'. The concentration of the form
and the formless practised by the learning-ender is called 'real concentration'.

FOUR KINDS OF CONCENTRATION

And again, there are four kinds of concentration : the sense plane concen-
tration; 1 the form plane concentration; 2 the formless plane concentration; 3
unincluded concentration. 4

The putting away of each of the five hindrances by its opposite and the
maintaining of it is called 'the sense plane concentration' ; the four meditations
are called 'the form plane concentration'; the four formless plane meditations
and the result of good action (?) are called 'the formless plane concentration'.
The concentration of the four Paths and the four Fruits is called 'unincluded
concentration'.

And again, there are four practices in concentration: painful practice
(of a man of) slow wit; painful practice (of a man of) quick wit; pleasant
practice (of a man of) quick wit; pleasant practice (of a man of) slow wit. 5
(Here) the first of these four kinds of men has dense passion, and the second,
rare passion; the third has keen faculties, and the fourth, dull faculties.

To a man of dense passion and dull faculties practice is 'painful'; he
gains concentration with 'slow wit'.

To a man of dense passion and keen faculties practice is 'painful', though
he gains concentration with 'quick wit'.

To a man of rare passion and dull faculties practice is 'pleasant', though
he gains concentration with 'slow wit'.

To a man of rare passion and keen faculties practice is 'pleasant'; he
gains concentration with 'quick wit'.

1. Kdmdvacara samddhi. Lit., 'That that' practice and 'true keeping'. The rendering is
tentative.

2. Rupdvacara samddhi. 3. Arupdvacaia samddhi. 4. Apariydpanna samddhi.
5. A.II, 149: Dukkhdpatipadd dandhdbhifind, dukkhdpatipadd khippdbhifind, sukhdpafipadd

dandhdbhihfid, sukhdpatipadd khippdbhihM.

44 Vimuttimagga

Because of the density of passion, a densely passionate man overcomes
passion with difficulty. Therefore, his practice is painful.

Because of the dullness of faculties, a man of dull faculties has to practise
meditation assiduously for a long time and wake up his sluggish wit. Therefore,
he is called (a man of) dull faculties.

In this way the others also should be understood.

And again, there are four kinds in concentration, namely, restricted
concentration with restricted object; restricted concentration with immeasurable
object; immeasurable concentration with restricted object; immeasurable
concentration with immeasurable object. 1 What is 'restricted concentration
with restricted object' ? The concentration that is not able to keep pace with
the mind and an object 2 that is weak — these are called 'restricted concentration
with restricted object'. What is 'restricted concentration with immeasurable
object' ? The concentration that is not able to keep pace with the mind and an
object that is powerful — these are called 'restricted concentration with immeasu-
rable object'. What is 'immeasurable concentration with restricted object'?
The concentration capable of keeping pace with the mind and an object that
is weak — these are called 'immeasurable concentration with restricted object'.
What is 'immeasurable concentration with immeasurable object'? The con-
centration that is capable of keeping pace with the mind and an object that is
powerful — these are called 'immeasurable concentration with immeasurable
object'.

And again, there are four kinds in concentration: will-concentration;
effort-concentration ; mind-concentration ; scrutiny-concentration. 3

4 Will-concentration' is attained by means of the will ; 'effort-concentration'
is attained by means of effort; what is attained by means of the mind is 'mind-
concentration' ; what is attained by means of scrutiny is 'scrutiny-concentration'.

And again, there are four kinds in concentration: the concentration to
which the Enlightened One attains but not the hearer; the concentration to
which the hearer attains but not the Enlightened One; the concentration to
which both the Enlightened One and the hearer attain; the concentration to
which neither the Enlightened One nor the hearer attains.

The concentration of great commiseration 4 and the concentration of the
twin-miracle 5 are attainments of the Enlightened One and not of the hearer.
The fruition concentration of the learner 6 is an attainment of the hearer and
not of the Enlightened One. The concentration of the nine gradually ascending
states and the fruition concentration of the learning-ender are attainments of

1. Paritta-samddhi, paritta-drammaiia; paritta-samddhi, appamdna-drammana ; appamdna-
samddhi, paritta-drammana; appamdna-samddhi, appamdna-drammana.

2. Lit. samddhi. Possibly an error.

3. A.T, 39, 297 — Chanda, viriya, citta and vimamsa. 5. Maha karund samdpatti.

4. Yamakapdtihdriya. 6. Sek hiya-phala-samddhi.

On Distinguishing Concentration 45

both the Enlightened One and the hearer. And the concentration of incon-
science 1 is an attainment neither of the Enlightened One nor the hearer.

And again, there are four kinds in concentration: the concentration that
is a cause of origination and not of cessation; of cessation and not of origination;
of both origination and cessation; of neither origination nor cessation.

Q. What are causes of 'origination and not of cessation' ? Skilful and
unskilful concentration of the sense plane are causes of 'origination and not of
cessation'. The concentration of the fourfold Noble Path causes cessation
and not origination. Skilful concentration of the learner and the commoner
pertaining to the form plane and the formless plane cause 'origination and
cessation'. [408] The concentration of the Noble Fruit and object concen-
tration cause 'neither origination nor cessation'.

And again, there are four kinds in concentration: the first meditation ; the
second meditation; the third meditation; the fourth meditation.

Freedom from the five hindrances, the fulfilment of initial and sustained
application of thought, joy, ease and unification of mind are called 'the first
meditation'.

Freedom from initial and sustained application of thought and the ful-
filment of the other three (are called 'the second meditation').

Freedom from joy and the fulfilment of the other two (are called 'the
third meditation').

Freedom from ease and the fulfilment of equanimity and unification of
mind are called the fourth meditation.

FIVE KINDS OF CONCENTRATION

And again, there are five kinds in concentration, namely the first meditation ;
the second meditation; the third meditation; the fourth meditation; the fifth
meditation. This fivefold (classification of) meditation is based on the five
factors of meditation, namely, initial application of thought, sustained applica-
tion of thought, joy, bliss, unification of mind.

The separation from the five hindrances and the fulfilment of the five
factors are called 'the first meditation'.

The separation from initial application of thought and the fulfilment of
the other four factors are called 'the second meditation'.

The separation from initial and sustained application of thought and the
fulfilment of the other three factors are called 'the third meditation'.

The separation from (initial and sustained application of thought, joy)
and the fulfilment of the other two factors are called 'the fourth meditation'.

1, The concentration that causes rebirth among the unconscious gods (asanna samapatti).

46 Vimuttimagga

The separation from (initial and sustained application of thought, joy,)
bliss and the fulfilment of two factors are called 'the fifth meditation. (The two
factors are) equanimity and unification of mind.

WHY FOUR AND FIVE MEDITATIONS ARE TAUGHT

Q. Why are four and five meditations taught?

A. Because the result depends on two sorts of men. In the second
meditation there are two divisions: without initial and sustained application
of thought, and without initial and only with sustained application of thought.

Q. How does a yogin induce the second meditation from the first?

A. He considers the coarseness of initial and sustained application of
thought, knows the disadvantages of initial and sustained application of thought,
and induces the second meditation which is free from initial and sustained
application of thought. This is the way of progress in the four meditations.

And again, there is another man. He is able to induce freely the second
meditation out of the first meditation. He considers the coarseness of initial
application of thought and knows the disadvantages of initial application of
thought. He discerns the state of being free from initial application of thought.
Possessing restricted sustained application of thought, he induces the second
meditation. This is the way of progress in the five meditations. Therefore,
the five meditations are. taught.

And again, there are five kinds in concentration, namely, complete fixed
meditation in the five factors : joyfulness, blissfulness, mindfulness, luminous-
ness and the perception of steadily moving thought. Here 'joyfulness' is in the
first and the second meditations. 'Blissfulness' is in the third meditation.
'Mindfulness' is in the knowledge of others* thoughts. 'Luminousness' is in
the knowledge of the divine eye. The knowledge of steadily moving thought
is born of reflection 1 concentration. This is called 'the perception of steadily
moving thought'.

And again there are five kinds in concentration, namely, Right Concen-
tration connected with the fivefold knowledge. These are consequences of
present bliss and the bliss to be. These arise depending on the knowledge
of the body.

(1) This concentration is practised by the Noble Ones and is passion-free.

(2) This concentration is practised by wise men.

(3) This is the excellent bliss of solitude and the attainment of tranquillity.
Although this accomplishes the unique, yet it does not overcome birth and
death.

1. Lit. "That that knowledge".

On Distinguishing Concentration 47

(4) This concentration is most pleasant and peaceful. This becomes
one endowed with tranquillity. This does not overcome the (belief in) self
(which is the cause) of birth and death.

(5) This concentration moves in mindfulness and is a cause of mindful-
ness. These arise owing to knowledge of the body.

And now, (the acceptance of) objects of meditation, what is connected with
the requisites, and the inferior, the middling and the superior have been dis-
tinguished. Thus there are many divisions of concentration.

(Further), it should be known that all concentration may be classified
under the four meditations. 1

. D. II, 313: Katamo ca bhikkhave sammd-samddhi*! Idha bhikkhave bhikkhu vivic 'eva
kdmehi vivicca akusalehi dhammehi savitakkam savicdram vivekajam piti-sukham patha-
majjhdnam upasampajja viharati. Vitakkavicdrdnam vupasamd ajjhattarh sampasddanam
cetaso ekodi-bhdvam avitakkam avicdram samddhijam piti-sukham dutiyajjhdnam upa-
sampajja viharati. Pitiyd ca virdgd upekhako viharati sato ca sampajdno, sukham ca
kdyena pafisamvedeti yan tarn ariyd dcikkhanti: 'upekhako satimd sukha-vihdri tV tatiya-
jjhdnam upasampajja viharati. Sukhassa ca pahdnd dukkhassa ca pahdnd puW eva
somanassa-domanassdnam atthagamd adukkham asukham upekha-sati-parisuddhim
catutthajjhdnam upasampajja viharati. Ayarh vuccati bhikkhave sammd-samddhi.

ON APPROACHING A GOOD FRIEND

CHAPTER THE FIFTH

Q. Then how is concentration brought out?

A. If a man wishes to bring out concentration, he, at first, should approach
a pre-eminent friend. Why? If, at first, when a yogin wishes to accomplish
excellent concentration, he dwells apart from a good friend, he will not acquire
steadfastness. In a Discourse it is said: "Meghiya bhikkhu partakes of
deterioration." 1 It is comparable to a man who sets out alone on a distant
journey. None guides him. When a man sets out alone, he is like an elephant
that is not guided by the goad. If, when a yogin practises, he listens to the
discourses and instructions of a good friend, he is able to remove his many
difficulties and get into the right method and practice. If he strenuously
endeavours and strictly trains himself, then he is able to acquire excellent
concentration.

QUALITIES OF A GOOD FRIEND

A good friend who may be likened to a wealthy chief of merchants honoured
by all, to a kind good-hearted person, to a dearly loved parent, steadies one,
as the chain the elephant.

A good friend on whom one relies and accomplishes all meritorious
activities is like a mahout who causes (the elephant) to go backwards and
forwards, is like a good road on which a man can take a yoke of oxen, like
a physician who cures diseases and removes pain, like the rain from heaven
which moistens everything, like a mother who nurses her child, like a father
who guides his son, like parents who ward their children from perils and
like a teacher who instructs (his pupils). Therefore, the Blessed One declared

1. Hdnabhdgiya. Cp. A. IV, 357: Idha Meghiya bhikkhu kalyanamitto hoti kalydnasahdyo
kalyansampavanko. Aparipakkdya Meghiya cetovimuttiyd ayam pathamo dhammo
paripakkdya samvattnti. The following is a more or less free rendering of the relative
passage from the Chinese Chu Agon (Madhyama Agama) No. 5, Fascicle X, Sutra
No. 56: "Thus have I heard. At one time, when the Enlightened One was wandering
in the land of Magadha, he arrived at Jantugama, and his sole attendant was the Venerable
Elder Meghiya.

And in the morning, the Venerable Elder Meghiya taking bowl and robe went to
the village of Jantugama for alms. And after completing his alms-round, he wended
his way to the bank of the river Kimilala. The land there was level meadow, and
it was known as the Grove of Sweet Mango. Beside it ran the excellent waters of Kimi-
lala, sparklingly clear. Seeing the pleasant place, the Venerable Elder Meghiya was
delighted and thought: 'The land here is level meadow and is known as the Grove
of Sweet Mango. Beside it runs the excellent waters of Kimilala, sparklingly clear.
Meet is this spot for a clansman for the exercise of energy'.

And having finished his meal, put aside his bowl and robe, washed his hands and
feet, he, with one shoulder bared, went to the presence of the Enlightened One, bowed
at the Enlightened One's feet, and sat on one side. And being seated he spoke thus :
"Venerable Sir, in the morning, having taken bowl and robe, I went to the village of

Jantugama for alms and T thought : 'The land here is level meadow and

is known as the Grove of Sweet Mango. Beside it runs the excellent waters of Kimilala,

48

On Approaching a Good Friend 49

to (A)nanda : "Good companionship is the whole of the holy life." 1 Therefore,
one should search for the pre-eminently good man and make him the good
friend.

What is meant by pre-eminent good friend? (Here), the fulfilment of
acquisition is the meaning (of 'pre-eminent'). The understanding of the
Sutta, Abhidhamma and Vinaya is called 'fulfilment of acquisition'.

One understands the seed (?) of kamma and is endowed with beneficient
worldly knowledge. One knows the Four Noble Truths.

These two kinds of men are merit-fulfillers. They should be searched for.

If these two kinds of merit-fulfillers cannot be found, the fulfiller of seven
qualities should be considered as a good friend. Such (a man) should also
be searched for.

What are the seven qualities? 2 Loveableness, esteem ableness, vcnerablc-
ness, the ability to counsel well, patience (in listening), the ability to deliver
deep discourses and the not applying oneself to useless ends.

What is 'lovableness'? Led by two kinds of practice, a man preaches
well: dwelling together happily, having come to a mutual understanding
and not abusing one another.

sparklingly clear. Meet is this spot for a clansman for the exercise of energy'. How,
Venerable Sir, if I should go to that calm place in the Grove of Sweet Mango and exercise
energy ?" .. " :. ~ ;. „i z ' _ -•

Then the Blessed One said: 'Meghiya, there is no one except you here. Stay
awhile until another bhikkhu comes to wait on me. Then you may go to that calm
place in the Grove of Sweet Mango to exercise energy'. ...

A second and a third time the Venerable Elder Meghiya requested permission
and for a second and third time did the Blessed One refuse it.

Then the Venerable Elder Meghiya said: 'Venerable Sir, the Blessed One has
nothing more to do. The Blessed One need not exert energy any longer. But I,
Venerable Sir, have much to do yet. Therefore, Venerable Sir, I wish to enter that
calm place in the Grove of Sweet Mango and exercise energy'.

Then the Blessed One said: 'Meghiya, if you wish to exert yourself, I do not stop
you. Go Meghiya and do as you please'.

The Venerable Elder Meghiya hearing the words of the Enlightened One and accept-
ing them, bowed at the Enlightened One's feet, walked round Him three times and
departed. Arriving at the Grove of Sweet Mango, he went to the foot of a tree,
prepared a seat and sat down.

And when he was thus seated in the forest, three demeritorious states of mind arose
in him. namely, discursive thoughts connected with lust, discursive thoughts connected
with hate and discursive thoughts connected with harming. Then the Venerable Elder
Meghiya thought of the Blessed One, arose from his seat and forthwith returned to the
presence of the Blessed One (and told the Blessed One everything) and the Blessed One
said: 'Your mind is not yet ripe for deliverance. If you wish to cause it to ripen,
you should train yourself in the five trainings. What are the five? Meghiya, a bhikkhu
is a good friend and he should be in the company of a good friend, he should closely
associate with a good friend.

'Msghiya, if your mind is not ripe for deliverance, and if you wish to cause it to
ripen, this is the first training '

1. S.I, 87-8: Sakalam eva h-idarh Ananda brahmacariyam yad idam kalyaiui-mittata kalyana-

sahiiyatd kalyiina-sampavankata.

2. A. TV, 32: Sattahl bhikkhave dhammehi samannagato bhikkhu initio sevitabbo bhqjitabbo
payirupdsitabbo apt panujjamanena pi. Katamehi sattahP. Piyo hoti manapo ca, gam ca,
bhavaniyo ca, vatta ca, vacanukkhamo ca, gambhiran ca kathom hat tit hoti, no ca atthane
niyojeti. Cp. Vis. Mag. 98; Netti 164 r

50 Vimuttimagga

'Esteemableness' means that one is tranquillized through the action of
virtue, fulfils the protection of mindfulness, is not over-desirous and does
not speak much. This is called 'esteemableness'.

' Venerableness' means that one is endowed with the merit of much learning
and appreciates well the value of meditation. This is 'venerableness'.

'The ability to counsel well' means that one considers thus: "Let my
speech be lovable, esteemable, venerable and fruitful", and benefits others
and esteems the truth. Therefore, one restrains oneself from things that
ought not to be done. Thus one observes to the end and does not forsake.
This is called 'the ability to counsel well'.

'Patience (in listening)' means that one is like a saint, understands well,

never hesitates in one's speech and does not flatter* This is

called 'patience (in listening)'.

'(The ability to deliver) deep discourses' means that one well understands
* This is called '(the ability to deliver) deep discourses'.

'The not applying oneself to useless ends' means that he understands
well the place of kamma. This is 'the not applying oneself to useless ends'.

Thus the seven qualities are completed. These (are qualities of) a good
friend who should be searched for.

THE SEARCH FOR A GOOD FPJEND

Q. How should one search ?

A. If in such and such a place there is one who knows the accomplishment
of these merits and is a teacher of meditation, one should go to that teacher.
Though one may not know, yet if a fellow-student knows, one should go
and serve him.

At the proper time in a befitting way (one approaches a fellow-student)
and without expressing one's wishes, one worships him and exchanges the
customary greetings and consults him as to what one should do, thus: "In
which country and in which place is it safe for a bhikkhu to dwell? Which
is the suitable place of meditation for a bhikkhu ? What is the name of the
teacher who dwells there? For what practices and for what merits is he
honoured by all" ? Thus one should inquire.

The fellow-student will answer: "In such and such a country, in such
and such a monastery, in such and such a place of meditation set apart for
the Order, such and such a teacher of meditation is honoured by all".

On hearing this, one should think on this and be happy, and going thither
serve that teacher and practise under him.

Unintelligible.

On Distinguishing Concentration 51

Adjusting one's robes one should go to the presence of one's preceptor 1
and open to him one's happy heart: "O preceptor, hear me. I wish to go
and serve such and such a teacher of meditation".

Hearing this the preceptor will reply: 4< Sadhu! I too am glad. Your
action is praiseworthy. It is called co-residence with a good man and is the
action of a good man. It is the practice that accompanies the truth. Great
is the merit of learning it and greater that of co-residence. You should go to
him. After you go there, you should not be negligent".

A BEGINNER'S DUTIES

If one is good, one studies earnestly, honours (one's teacher) whole-
heartedly, not for a while but always. If one uses gentle speech and guards
the body and the mouth, then, one may understand and fulfil the practice.

One relies completely on the teacher in all things, does not slight him
and obeys him just as a newly-wed bride her mother-in-law. If one sees
other bhikkhus lacking robes or liquid-medicine, one prepares (what is lacking)
in the customary way.

When on going there one is instructed (through) exposition, precept and
posture — in the Good Law — one should adjust one's robes, bow at the feet
of the teacher and circumambulate him.

At. the water-side which may be by the road or outside the village, he
goes to a certain spot, keeps his bowl, robe, sandals, washing-vessel and the
meditation mat on a high place. He does not use the water which is near by,
and without noise he bathes. After bathing he wears the upper-garment, 2
arranges his robes and, carrying bowl 3 and robe and the meditation mat on
his right shoulder, rolls the shoulder-cloak 4 or throws it across the shoulder.

On entering a monastery, he lowers his umbrella and circumambulates
the relic mound. If he sees any bhikkhu, he goes to him and asks: "Is there
a yogin living here ? is there a 'dirt-rags' man living here ? Is there a 'begged-
food' man living here ? Is there a teacher of discipline living here ? Where
does he dwell? Which is the way to his dwelling? [409] If there is one,
I wish to see him. If there are no such persons and if there is a (sub-) teacher
of discipline, I wish to see him. If there is no teacher of discipline, who is
the elder here? I wish to see him".

If that bhikkhu is a senior or a venerable one, one should not hand one's
bowl and robe. But if he is junior, one should. If there is none, one places
one's bowl and robe on the ground. When one sees the elder, one bows
at his feet and sits at one side.

A bhikkhu who lives there will give one a seat and water, show the washing-

1. Upajjhdya. 3. Patta (transliteration).

2. Uttardsanga (transliteration), 4. Sanghdti (transliteration).

52 Vimuttimagga

place, serve, give information, take care of bowl and robe and point out the
place for easing.

According to the rules for visiting bhikkhus, one should go round, within
the precincts of the monastery, before sundown.

If one sees a teacher of discipline, one should talk with him and ask him
concerning any faults with regard to which one is in doubt, and which one has
not yet committed. Or, if one sees a teacher of Abhidhamma, one should
inquire concerning the method of acquiring wisdom and about the aggregates,
sense-spheres, elements and kamma. If one sees an observer of austerities,
one should inquire concerning the benefits of the austerities connected with
wisdom. If one dwells there, one should go to many and daily make inquiries.
If one wishes to leave, one folds one's bedding and bows at the seniors' feet
and informs them and leaves. These are the rules for visiting bhikkhus.

How does a yogin dwell in a monastery ? When the teacher of meditation
comes, one should take his bowl and robe, even if he be a junior. According
to the rule of the teacher of meditation, one should practise that which ought
to be practised or not practise the ought-not-to-be-practised, and one should
not abandon the practising (of that which ought to be practised and of that
which ought not to be practised). This is the practice that should be observed
at first. Thus should one practise.

If the yogin wishes to let others learn the Law at first, he watches the
dwelling-place and keeps the bowls and robes. After sometime has passed,
he, at the proper time, approaches the teacher of meditation, salutes him
respectfully, and remaining silent a while, sits.

Should the teacher of meditation question the yogin, he expresses his
desire. If the teacher of meditation does not question, the yogin should not
speak. Thereupon he should ask for tooth-sticks and water for washing,
and should use them in the proper way.

When the time for the alms-round comes, he should ask permission of
the teacher and follow the usual way.

When the meal-time arrives, one should wash the teacher's feet, arrange
his seat, give him the bowl and inquire of the teacher what he wants from
one's own bowl. Having partaken of the remainder, one gives what is left
over to the juniors. Thus one observes and abstains from quarrelling.

After finishing one's meal, one washes the teacher's bowl and puts it in
the proper place.

Seeing a suitable time, one approaches the teacher, respectfully salutes
him, and remaining silent a while, sits. Should the teacher question, one
should express one's desires. Should the teacher not question, one worships
and says: "I will now say what I wanted to say from the first. If I am
permitted, I wish to ask what I want". Should the teacher permit, one
expresses everything. Should the teacher not question, one should worship
him.

On Distinguishing Concentration 53

Finding a suitable opportunity, one should inform him (the teacher)
concerning the reason for one's coming there thus : "O teacher, kindly listen
to me". If the teacher listens, one should tell him regarding all one's wants.
The teacher will say, "Sadhu, I will instruct you in the regular manner. You
should observe well. Therefore, the Blessed One uttered these stanzas:- 1

'One goes, when 'tis the right and proper time,

with lowly heart devoid of thoughts of pride,
to him who guards the Law with holiness.

As when no wayward winds assail a tree,
in pleasant practice of the Law he dwells,

feeding on the joyous calm of truth.
Thus dwelling in the Law he knows the Law

and so expounds that others too may know
The Sublime Law, just as it truly is.

He never speaks in dispraise of the Law,
jests not, flatters not, speaks no fearful words.

He has done with ill will and slothfulness.
He dwells not in anger, revenge, greed or pride,

is not deluded, craves not, is not attached.
Thus does he practise, conquer, and reject.

Conceit of righteous life he does not nurse.
Sincere are his words and always true.

For meditation's sake he knows and learns.
The self-indulgent, heedless, feckless man,

unsuited ever is to know the truth,
and is not one who grows in wisdom's light.

If there's a man conversant with the Law,
a winner of the homage of gods and men,

whose lustrous splendour adds to his faith,
who by much learning ably guards the Law,

who is a happy hearer of tidings glad,
possessor of an ample stock of virtues good,

a follower of truth and a practiser-well,
who causes the arising of excellent wit,

and who has himself reached high wisdom's peak —
if there is such a teacher — under him,

should one with zeal unremitting practise well'".

1. Not traced.

THE PATH OF FREEDOM

FASCICLE THE THIRD

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
THE DISTINGUISHING OF BEHAVIOUR 1

CHAPTER THE SIXTH

KINDS OF BEHAVIOUR

Now, when the teacher 2 on whom one depends has observed one's
behaviour for several months and has fixed upon a suitable subject of medita-
tion, 3 he will instruct.

Here, 'behaviour' means the fourteen kinds 4 of behaviour: passion-
behaviour, hate-behaviour, infatuation-behaviour, faith-behaviour, intelligence-
behaviour, excogitation-behaviour, passion-hate-behaviour, passion-infatuation-
behaviour, hate-infatuation-behaviour, passion-hate-infatuation-behaviour,
faith-intelligence-behaviour, faith excogitation-behaviour, intelligence-excogi-
tation-behaviour, faith-intelligence-excogitation-behaviour.

And again, there are other kinds of behaviour such as craving-behaviour,
opinion-behaviour, pride-behaviour. 5

Here, in the case of greed and the rest, the meaning does not defer
from the above. 6

FOURTEEN KINDS OF PERSONS

There are fourteen kinds of persons corresponding to the fourteen kinds
of behaviour thus:

The person walking in passion,

The person walking in hate,

The person walking in infatuation,

1. Cariyd. 2. Acariya. 3. Kammatthana. 4. Rdga-°, dosa-\ moha-\ saddhd-*, buddhi-°,
vitakka- , rdga-dosa-° , rdga-moha-° , dosa-moha-° , rdga-dosa-moha-*, saddhd-buddhi-* ',
saddhd-vitakka-°, huddhi-vitakka-° , saddhd-buddhi-vitakka-cariyd* . (*Lit. qualities of
equal measure).

5. Tanhd-, ditthi-% mdna-cariyd. 6. The Chinese is unintelligible.

54

The Distinguishing of Behaviour 55

The person walking
The person walking
The person walking
The person walking
The person walking
The person walking
The person walking
The person walking

in faith,

in intelligence,

in excogitation,

in passion-hate,

in passion-infatuation,

in hate-infatuation,

in passion-hate-infatuation, 1

in faith-intelligence,

The person walking in faith-excogitation,

The person walking in intelligence-excogitation,

The person walking in faith-intelligence-excogitation. 2

Thus 'the person walking in passion', 'the person walking in passion-
infatuation' and 'the person walking in passion-hate-infatuation' are called
'persons walking in passion'. 3

One always behaves passionately and increases passion. This is called
'passion-behaviour'. The others should be distinguished in the same way.

FOURTEEN KINDS REDUCED TO SEVEN

These fourteen kinds of men may be reduced to seven kinds: through
the walker in passion and the walker in faith becoming one, the walker in
hate and the walker in intelligence becoming one, the walker in infatuation
and the walker in excogitation becoming one, the walker in passion-hate and
the walker in faith-intelligence becoming one, the walker in passion-infatuation
and the walker in faith-excogitation becoming one, the walker in hate-infatu-
ation and the walker in intelligence-excogitation becoming one, the walker
in passion-hate-infatuation and the walker in faith-intelligence-excogitation
becoming one. 4

Q. Why does a walker in passion become one with a walker in faith?

A. In a passionate person, when he does good, faith is strong, because
this quality approaches passion.

And again, passion and faith are alike owing to three traits: clinging,
searching for the good, non-repulsion.

Here 'passion' means the being intent on passion. 'Faith' means the
being intent on good. 'Passion' means the search for what is passionally
good. 'Faith' means the search for what is morally good. The nature of
'passion' is not to forsake what is bad. The nature of 'faith' is not to forsake
what is good. Therefore, a walker in 'passion' becomes one with a walker
in 'faith'.

1. & 2. Qualities of equal measure. 3. Tentative rendering.

4. Raga^saddhd; dosa=buddhi; mohd=vitdkka; raga-dosa=sdddha-buddhi; raga-moha =

saddhd-vitakka; dosa-moha= buddhi-vitakka; the last literally means: Through the

two who walk in qualities of equal measure becoming one.

56 Vimuttimagga

Q. Why does a walker in hate become one with walker in intelligence?

A. In a hating person, when he does good, intelligence is strong, because
this quality approaches hate.

And again, hate and intelligence are alike owing to three traits: non-
clinging, searching for faults, repulsion.

As a hating person does not cleave (to what is good), so an intelligent
person does not cleave (to what is bad). As a hating person is given to fault-
finding, so an intelligent person is given to the search for the faults 1 of wrongful
conduct. As a hating person repulses others, so an intelligent person
repulses the conformations. Therefore, the walker in hate becomes one
with the walker in intelligence. They are alike.

Q. Why does a walker in infatuation become one with a walker in
excogitation?

A. In an infatuated person who endeavours to arouse virtuous states,
incertitude increases, because this quality approaches infatuation and because
of separation from faith and wisdom.

And again, infatuation and excogitation are alike owing to two traits:
instability and movement. As infatuation is not peaceful because it is disturbed,
so excogitation is not peaceful because of various trends of discursive thought.
As infatuation moves, not knowing where to go, so excogitation moves because
of levity. Therefore, a walker in infatuation becomes one with a walker in
excogitation. They are equal.

The others should be distinguished in the same way. Thus they are
reduced to seven persons.

MODES OF PRACTICE

Among the seven which persons are of quick practice and which are of
slow practice?

The walker in passion is of quick practice, because he is easily led, is
strong in faith and because of the rarity of infatuation and excogitation in him.

The walker in hate is of quick practice, because he is easily led, is strong
in intelligence and because of the rarity of infatuation and excogitation in him.

The walker in infatuation is of slow practice, because he is led with difficulty
owing to infatuation and excogitation and because of the rarity of faith and
intelligence in him.

The walker in passion-hate is of quick practice, because he is easily led,
strong in faith and intelligence and because of the rarity of infatuation and
excogitation in him.

1. Adinava.

The Distinguishing of Behaviour 57

The walker in passion-infatuation is of slow practice, because he is led
with difficulty, is not believing and because infatuation and excogitation are
strong in him.

The walker in hate-infatuation is of slow practice, because he is led with
difficulty, lacks intelligence and because infatuation and excogitation are
strong in him.

The walker in qualities of equal measure (passion-hate-infatuation or
faith-intelligence-excogitation) is of slow practice, because he is led with
difficulty, does not dwell in intelligence and because infatuation and excogitation
are strong in him.

SEVEN REDUCED TO THREE

Now, these seven persons may be reduced to three according to their
basic defilement. They are: the walker in passion, the walker in hate and
the walker in infatuation.

CAUSES OF BEHAVIOUR

Q. What are the causes of these three kinds of behaviour? How may
it be known that this man is a walker in passion, that man is a walker in hate
and yet another is a walker in infatuation? 1 How may they be distinguished
through robes, food, bedding, resort and postures?

A. Deeds done in the past are causes of behaviour. The elements are
causes of behaviour. The cardinal humours 2 are causes of behaviour.

How do deeds done in the past become causes of behaviour?

One who had accumulated good actions, in past existences, through
lovable means, becomes a walker in passion, and also one who passing away
from a heavenly mansion is reborn here.

One who (in past existences) had perpetrated inimical deeds of killing,
maiming and capturing, becomes a walker in hate, and also one who passing
away from a hell or a serpent-state, is reborn here.

One who (in past existences) had partaken freely of intoxicating drink
and was devoid (of learning and conversation) becomes a walker in infatuation,
and also one who passing away from a bestial state is reborn here. Thus
deeds done in the past become causes of behaviour. 3

1. Cp. Vis. Mag. 102: Td pan' eta cariya kirn niddndl etc. 2. Dosa (Sk. dosa).

3. Cp. Vis. Mag. 102-3: Tatra purimd tdva tisso cariya pubbacinnaniddna dhdtudosaniddnd
cd ti ekacce vadanti. Pubbe kira iffhappayogasubhakammabahulo rdgacarito hoti;
saggd va cavitvd idhupapanno. Pubbe chedanavadhabandhanaverakammabahulo dosacarito
hoti; nirayandgayonihi yd cavitvd idhupapanno. Pubbe majjapdnabahulo sutaparipucchd-
vihino ca mohacarito hoti, tiracchdnayoniyd va cavitvd idhupapanno ti. Ekacce above
is commented thus by the Venerable Dhammapala Thera: Ekacce ti upatissattheram
sandhdydha. Tena hi Vimuttimagge tathd vuttath — Pm. 103 (MoroMucJuve Dhamma-
nanda Thera's Sinhalese ed.).

58 Vimuttimagga

ELEMENTS AS CAUSES OF BEHAVIOUR

How do elements become causes of behaviour?

Because of the heightening of two elements one becomes a walker in
infatuation. They are the element of extension and the element of cohesion.

Because of the heightening of two elements, one becomes a walker in
hate. They are the element of mobility and the element of heat.

Because of the equalizing of all elements, one becomes a walker in passion.
Thus the different elements become causes of behaviour.

THE HUMOURS AS CAUSES OF BEHAVIOUR

How do the cardinal humours become causes of behaviour? One who
has an excess of phlegm becomes a walker in passion. One who has an excess
of choler becomes a walker in hate, and one who has an excess of wind becomes
a walker in infatuation.

And again, there is another teaching : One who has an excess of phlegm
becomes a walker in infatuation, and one who has an excess of wind becomes
a walker in passion. Thus the cardinal humours become causes of behaviour. 1

How may it be known that this man is a walker in passion, that man is a
walker in hate and yet another is a walker in infatuation?

SEVEN ASPECTS OF BEHAVIOUR

A. It may be known through the seven aspects of behaviour, namely,
through (the manner of seeing) objects, through the defilements, through
(the manner of) walking, through (the manner of) robing, through (the manner
of) eating, through work and through (the manner of) sleeping. 2

How may it be known 'through (the manner of seeing) objects'?

One who walks in passion looks at an object as if he had not seen it before.
He does not see its faults, and does not consider them. He does not make
light of even a little merit (of the object). He cannot free himself of the desire
for it. Even after he reflects he cannot mend his ways. Towards the other
objects of sense also he behaves in the same way. Thus it may be known
that one is a walker in passion.

One who walks in hate looks at an object thus: he does not look long
at an object, as though he were tired. When he is affected by the humours,

1. Cp. Vis. Mag. 103: Dvinnam pana dhdtunam ussannatta puggalo mohacarito hoti: patha-
vidhdtuyd ca dpodhdtuyd ca. Itardsarh dvinnam ussanattd dosacarito. Sabbdsam samattd
pana rdgacarito ti. Dosesu ca semhddhiko rdgacarito hoti, vdtddhiko mohacarito, semhd-
dhiko vd mohacarito, vdtddhiko vd rdgacarito ti evam dhdtudosaniddna ti vadanti.

2. Cp. Vis. Mag. 104 ff : Iriydpatho kiccd bhojand dassanddito

dhammappavattito c'eva cariydyo vibhdvaye ti.

The Distinguishing of Behaviour 59

he quarrels with others often. Even with very good things he is not pleased.
Thus he rejects all things. His way of life is determined by the humours.
Towards other objects of sense also he behaves in the same way. Thus it
may be known that one is a walker in hate.

One who walks in infatuation looks at an object thus : he believes others
as regards merits and demerits (of anything). He considers worthless what
others consider worthless. He praises what others praise, because he does
not know. Towards the other objects of sense also he behaves in the same
way. Thus it may be known that one is a walker in infatuation. Thus it may
be known 'through (the manner of seeing) objects'.

Q. How may it be known 'through the defilements' ?

A. Five are the defilements of one who walks in passion. They are
jealousy, pride, wiliness, deceitfulness, sensuality. These are the five.

Five are the defilements of one who walks in hate. They are anger,
vindictiveness, hypocrisy, niggardliness, hatred. These are the five.

Five are the defilements of one who walks in infatuation. They are
rigidity, negligence, uncertainty, anxiety, infatuation. These are the five.
Thus it may be known, 'through the defilements'.

Q. How may it be known 'through (the manner of) walking'?

A. The natural gait of him who walks in passion is thus: Lifting up
his feet, he walks swiftly, with even pace. He raises his feet evenly and does
not bring them down flat. In walking, he lifts his feet gracefully. Thus is
one who walks in passion known 'through (the manner of) walking'.

The natural gait of him who walks in hate is thus: He lifts up his feet
jerkily and jerkily puts them down. His feet rub against each other as he
puts them down half-way, as if digging the ground. Thus is one who walks
in hate known, 'through (the manner of) walking'.

The natural gait of him who walks in infatuation is thus: Shufflingly
he lifts his feet up and shufflingly he puts them down. His feet graze against
each other. Thus is one who walks in infatuation known, 'through (the
manner of) walking'. Thus it may be known 'through (the manner of) walking'.

Q. How may it be known 'through (the manner of) robing'?

A. The natural manner of robing of him who walks in passion is thus:
He robes neither shabbily nor tardily. His robes do not sit too low and are
well-rounded, elegantly worn and, in many ways, pleasing to see.

The natural manner of robing of him who walks in hate is thus: He
robes hurriedly. The robes sit too high, are not well-rounded, are inelegantly
worn and, in many ways, are not pleasing to see.

The natural manner of him who walks in infatuation is thus : He dresses
tardily. His robes are not well-rounded, are inelegantly worn, and in many

60 Vimuttimagga

ways are not pleasing to see. Thus it may be known, 'through (the manner of)
robing'.

Q. How may it be known 'through (the manner of) eating'?
A. A walker in passion relishes tasty, succulent, sweet food.
A walker in hate relishes acid food.
A walker in infatuation relishes anything at all.

And again, when a walker in passion eats, he serves himself a moderate
quantity of food, takes it (to the mouth) in well-rounded, moderate lumps,
and slowly enjoys its taste. Even if it is of little taste, he enjoys it very much.

When a walker in hate eats, he takes in big mouthfuls of immoderate
lumps of food, not well-rounded. If the food is of little taste, he is displeased.

When a walker in infatuation eats, he takes in small, not well-rounded
lumps of food. He smears his mouth with food. A part of the food enters
his mouth and a part falls back into the vessel. In the act of eating, he is
not mindful. Thus it may be known, 'through (the manner of) eating'.

Q. How may it be known, 'through work' ?

A walker in passion takes hold of the broom evenly, 1 and unhuriedly
sweeps. Without scattering the sand, he cleans well.

A walker in hate hurriedly takes the broom and sweeps, quickly, one
end to the other, scattering the sand on both sides and making a harsh noise.
He sweeps clean, but not evenly.

A walker in infatuation takes hold of the broom tardily. Though he
goes over the ground, certain parts are not swept well and not evenly.

One who washes, dyes, sews and does everything evenly without letting
his mind go astray, is a walker in passion.

A walker in hate does all things unevenly, but does not let his mind go
astray.

A walker in infatuation is disturbed in mind. He does many things,
but nothing successfully. Thus it may be known 'through work'.

Q. How may it be known, 'through (the manner of) sleeping'?

A. A walker in passion prepares his bed unhurriedly and in proper
order. He lies down gently and sleeps drawing in his limbs. On being
awakened at night, he gets up immediately and answers hesitatingly.

A walker in hate hurries and lies down in any place he gets. He frowns
in his sleep. On being awakened at night, he gets up immediately and answers
angrily.

1. Lit. With even body.

The Distinguishing of Behaviour 6-1

A walker in infatuation does not prepare his bed in an orderly manner.
In sleep, his limbs are out, and only his body is covered. On being
awakened at night, he murmurs and answers long after. Thus it may be
known 'through (the manner of) sleeping'.

ON ROBING, BEGGING, SITTING, SLEEPING, AND RESORT

Q. In what manner and with what thought should one wear the robes,
beg, sit, and sleep and what should be one's resort?

A. A walker in passion should robe himself humbly, and his robes
should not sit too low. He should not wear bright robes. Thus should he
robe himself.

A walker in hate should robe himself with minute care, cleanly and with
robes of bright colour. His robes should sit low and be elegant, Thus should
he robe himself.

A walker in infatuation should wear whatever robes he gets.

A walker in passion 1 should beg humbly, should not look for clean and
tasty food. He should beg little.

A walker in hate may look for succulent, pure and tasty food, and for
as much as he likes.

A v/alker in infatuation should be satisfied with what he gets.

A walker in passion should sleep and sit under shade of trees, by the
water's edge, in small secluded woodland glades, or in some half-built shrine,
or in a place where there are no beds. Thus should he sleep and sit.

A walker in hate should sleep and sit under shade of trees, by the water's
edge, in a level place, in a completed shrine, or in a place provided with beds
and sheets.

A walker in infatuation should dwell near his teacher, relying on him.

The resort of a walker in passion should be a place of humble drink and
food. When he enters the village for alms, he should, facing the sun, go to
the meanest quarter. To such a place he should go.

The resort of a walker in hate is the place where rice, water, meat and
drink are complete. When he enters the village for alms, he should not face
the sun, and should go where there are many men of faith. To such a place
he should go.

The walker in infatuation should take what he gets.

The walker in passion should adopt the posture of standing or walking
to and fro; the walker in hate should adopt the posture of sitting or lying
down; 1 the walker in infatuation [411] should adopt the posture of walking.

1. Text, Mohacarita. Obviously an error. 2. Cp.Vis. Mag. 108-9.

62 Vimuttimagga

MISCELLANEOUS TEACHINGS

Here, there are miscellaneous teachings. A passionate man gains faith
through lovable objects. A hating man gains faith through being bound up
with unlovely things. An infatuated man gains (faith) through non-investi-
gation.

A passionate mau is like a servant. A hating man is like a master. An
infatuated man is like venom.

A passionate man is little affected by the humours. He does not remove
the defilements.

A hating man is much affected by the humours, and does not allow himself
to be stained by the defilements.

An infatuated man is much affected by the humours. He does not remove
the defilements.

A man walking in passion is sensuous.

A man walking in hate is quarrelsome.

A man walking in infatuation is negligent.

THE DISTINGUISHING OF THE
SUBJECTS OF MEDITATION 1

CHAPTER THE SEVENTH

THIRTY-EIGHT SUBJECTS OF MEDITATION

Now, the teacher on whom one depends, having observed one's behaviour,
teaches one the thirty-eight subjects of meditation. And again, he teaches
one the two associated subjects of meditation.

Q. What are the thirty-eight subjects of meditation?

A. Namely, the ten kasinas, — earth, water, fire, air, blue-green, yellow,
red, white, space, consciousness; 2 the ten perceptions of putrescence, namely,
the perception of bioatedness, the perception of discolouration, the perception
of festering, the perception of the dismembered, the perception of the gnawed,
the perception of the cut and the dismembered, the perception of the fissured,
the perception of the blood-stained, the perception of worminess and the per-
ception of the bony; 3 the ten recollections, namely, Recollection of the Buddha,
Recollection of the Law, Recollection of the Community of Bhikkhus, re-
collection of virtue, recollection of liberality, recollection of deities, mindful-
ness of death, mindfulness of body, mindfulness of respiration, recollection
of peace; 4 the four immeasurable thoughts: loving-kindness compassion,
appreciative joy, equanimity; 5 the Determining of the elements; 6 the Per-
ception of the foulness of food; 7 the sphere of nothingness, the sphere of
neither perception nor non-perception. 8

METHOD OF DISCERNING THE QUALITIES

These are the thirty-eight subjects of meditation. The distinctive qualities
of these thirty-eight subjects of meditation may be known (1) by way of medi-
tation, (2) by way of transcending, (3) by way of increasing, (4) by way of
cause, (5) by way of object, (6) by way of speciality, (7) by way of plane, (8) by
way of seizing, (9) by way of person. 9

BY WAY OF MEDITATION

Q. How, 'by way of meditation' ?

A. Namely, ten subjects of meditation fulfil access-meditation; eleven

1. Cp. Vis. Mag. 110 ff. 2. A.I, 41: Pathavi, dpo, tejo, vdyo, nita, pita, lohita, odata,
akasa, vinfidna. For the last two kasinas Vis. Mag. substitutes dloka-° and paricchinn-
akasa-kasinas.

3. Pts. 1,49: Uddhumdtaka, vinilaka, vipubbaka, vikkhittdka, vikkhdyitaka, hatavikkhittaka,
vicchiddaka, iohitaka, puluvaka, atthika. The order here is altered to suit the passage
above.

4. Buddhdnussati, Dhammdnussati, Sanghdnussati. sildnussati, cdgdnussati, devatdnussati,
marandnussati ', kdyagatd-S dndpdna-sati, upasamdnussati.

5. Lit. appamdna citta. Cp. D. Ill, 223-4: catdsso appamanndyo. — Metta, karund, muditd,
upekkhd.

6. Catudhdtuvavatthdna. 7. Ahdre patikkula-sannd. 8. Akincanndyatana, nevasanfidnd-
sahndyatana. 9. Cp. Vis. Mag. Ill ff.

63

64 Vimuttimagga

subjects of meditation fulfil the first meditation; three subjects of meditation
fulfil the three-fold meditation.

And again, one subject of meditation fulfils the four-fold meditation;
nine subjects of meditation fulfil the four-fold and five-fold meditation. And
again, four subjects of meditation fulfil the four-fold formless meditation.

Q. Which ten subjects of meditation fulfil access-meditation?

A. Excepting mindfulness of respiration and mindfulness of body,
the remaining eight recollections, the determining of the four elements and
the perception of the foulness of food are called the ten (objects of) access-
meditation.

Q. Which of the eleven subjects of meditation produce the fiist
meditation?

A, The ten perceptions of putrescence and mindfulness of body produce
the first meditation.

Q. Which three subjects of meditation produce the three-fold meditation ?

A. Namely, loving-kindness compassion and appreciative joy.

Q. Which subject of meditation produces the four-fold meditation?

A. Namely, equanimity.

, Q. Which nine subjects of meditation comprise the four- fold and five-fold
meditations? -' ■'•-• : - -■"•.'*•"

A. Excepting space-kasina and consciousness-tower, the remaining eight
kasinas and Mindfulness of respiration.

Q. Which four subjects of meditation comprise the four-fold formless
meditation ?

A. Space-kasina, consciousness-/:^/^, the sphere of nothingness,
the sphere of neither perception nor non-perception — these are called the
four subjects of meditation.

Thus these should be known 'by way of meditation'.
BY WAY OF TRANSCENDING

Q. How 'by way of transcending'?

A. The sphere-subjects of meditation transcend form. Excepting the
formless-towas, the remaining eight kasinas and what remain of the thirty
subjects of meditation, do not transcend form.

Three subjects of meditation transcend the object: the two formless-
kasinas and the sphere of nothingness. The other thirty-five subjects of medi-
tation do not transcend the object.

Subjects of Meditation 65

And again, one subject of meditation transcends perception and sensation,
namely, the sphere of neither perception nor non-perception. The other
thirty-seven subjects of meditation do not transcend perception and sensation.

Thus these should be known 'by way of transcending'.

BY WAY OF INCREASING

Q. How, 'by way of increasing' ?

A. Fourteen subjects of meditation should be increased, namely, the
ten kasinas and the four immeasurables. The other twenty-four should
not be increased.

Thus these should be known 'by way of increasing'.
BY WAY OF CAUSE

Q How, 'by way of cause' ?

A. Nine subjects of meditation are causes of supernormal power, namely,
excepting the formless kasinas, the remaining eight kasinas and limited-space
kasina. What remain of the other thirty subjects of meditation do not become
causes of supernormal power. Thirty-seven subjects of meditation become
insight-causes, namely, (all) except the sphere of neither perception nor non-
perception.^ And again,- one subject of meditation does not become insight-
cause, namely, the sphere; of neither." perception nor non-perception. Thus
these should be known 'by way of cause'. ._......,........

BY WAY OF OBJECT

Q. How, 'by way of object' ?

A. Twenty-one subjects of meditation have the sign as object. Twelve
subjects of meditation have their intrinsic nature as object.

O. Which twenty-one subjects of meditation have the sign as object?

A. Excepting the consciousness kasina, the remaining nine kasinas,
the ten perceptions of putrescence, mindfulness of respiratic n and mindfulness
of body.

Q. Which twelve (subjects of meditation) have their intrinsic nature
as object?

A. Consciousness kasina, the sphere of neither perception nor non-
perception and the ten objects of access-meditation.

O. Which five have neither the sign nor their intrinsic nature as object ?

A. Namely, the four immeasurables and the sphere of nothingness.

1. A. IV, 426: /// kho bhikkhave yavatd sanndsamapatti, tuvatd anhdpativedho.

66 Vimuttimagga

And again, two subjects of meditation have: internally developed object;
internal object.

And again, two subjects of meditation: internally developed object;
external object.

And again, one subject of meditation: externally developed object
and internal object.

And again, twenty-one subjects of meditation: externally developed
object; external object.

And again, four subjects of meditation: internally developed object;
internal object; prepared external object.

And again, four subjects of meditation: prepared internal object; prepared
developed external object; external object.

And again, two subjects of meditation: prepared internally developed
object; prepared externally developed external object; prepared internal
object; prepared external object.

And again, one subject of meditation: internal-external developed
object; internal object.

And again, one subject of meditation: developed internal object; indes-
cribable internal object; external object.

Two subjects of meditation: developed internal object; internal object,
namely, consciousness kasina and sphere of neither perception nor non-
perception.

And again, two subjects of meditation: internally developed object;
external object, namely: mindfulness of respiration and mindfulness of
body.

And again, one subject of meditation: externally developed object;
internal object, namely: recollection of death.

And again, twenty-one subjects of meditation: externally developed
object; external object, namely, the ten perceptions of putrescence, the four
immeasurable thoughts, the four colour kasinas, (limited-) space kasina,
recollection of the Buddha and recollection of the Community of Bhikkhus.

And again, four subjects of meditation: internally developed object;
internal object; prepared (object); prepared external object, namely, recol-
lection of virtue, recollection of liberality, the determining of the four elements
and the perception of the foulness of food.

And again, four subjects of meditation: prepared internally developed
object; prepared externally developed object; prepared external object, namely,
the four colour kasinas.

And again, two subjects of meditation: prepared internally developed
object; prepared externally developed object; prepared internal object;

Subjects of Meditation 67

prepared external object, namely, recollection of the Law and recollection
of peace.

And again, one subject of meditation: internal-external prepared object;
internal object, namely, recollection of deities.

And again, one subject of meditation: inner developed object; inner
object; outer object; sphere object; namely, the sphere of nothingness.

And again, two subjects of meditation belonging to the past, namely,
consciousness kasina and the sphere of neither perception nor non-perception.

And again, one subject of meditation is of the future, namely, recollection
of death.

And again, one subject of meditation is of the present, namely, recollection
of deities.

And again, six subjects of meditation: prepared past object; prepared
future object; namely recollection of the Buddha, recollection of the Com-
munity of Bhikkhus, recollection of virtue, recollection of liberality, the
determining of the four elements and the perception of the foulness of food.

And again, two subjects of meditation: prepared past object; prepared
present object; prepared non-characterizable past-future; namely, nine
kasinas, the ten perceptions of putrescence, the four immeasurable thoughts,
mindfulness of respiration, mindfulness of body and the sphere of nothingness.

And again, four subjects of meditation, namely, fire kasina, air kasina,
the perception of worminess and mindfulness of respiration, have unsteady
objects. Movement is their medium, but their after-image is steady. All
the other thirty-four have steady objects.

Thus these should be known 'by way of object'.

BY WAY OF SPECIALITY

Q. How, 'by way of speciality' ?

A. Eight kasinas and the four formless (objects of) concentration are
named special. The eight kasinas, being true objects, are called (objects of)
speciality in concentration. And because in the fourth meditation, jhdna, one
reaches a special plane, the four formless (objects of) concentration become
special.

The ten perceptions of putrescence and the perception of the foulness of
food are called special perception, because of colour, form, space, direction,
distinctiveness, combination and coherence, and because of the impurity-
perception-obj ect .

The ten recollections are called special recollections, because of their
subtility and because of attend veness.

68 Vimuttimagga

[412] The four immeasurable thoughts are called special, because they
cannot be surpassed.

The determining of the four elements is called the speciality of wisdom,
because of its connection with the void.

Thus these should be known 'by way of speciality'.
BY WAY OF PLANE

Q. How, 'by way of plane' ?

A. Twelve subjects of meditation do not arise in the higher heavens.
Namely, the ten perceptions of putrescence, mindfulness of body and the
perception of the foulness of food.

And again, thirteen subjects of meditation do not arise in the form
existence. 1 Namely, the first twelve and mindfulness of respiration do not
arise in the form existence.

No subject of meditation except the four formless (ones) arise in the
formless existence. 2

Thus these should be understood 'by way of plane'.
BY WAY OF SEIZING

Q. How, 'by way of seizing' ?

A. Seventeen subjects of meditation seize the sign through sight,- i.e.,
excepting air kasina and the formless kasinas, the remaining seven kasinas
and ten perceptions of putrescence.

And again, one subject of meditation seizes the sign through contact.
Namely, mindfulness of respiration.

And again, one subject of meditation seizes the sign through sight or
contact. Namely, air kasina.

The remaining nineteen subjects of meditation seize the sign through
audition.

And again, five subjects of meditation should not be practised by the
beginner. Namely, the formless and equanimity. The remaining thirty-five
may be practised by the beginner.

Thus these should be known 'by way of seizing'.

BY WAY OF PERSON

Q. How 'by way of person' ?

A. A walker in passion should not practise the four immeasurables,

1. Riipahhava. According to Vis. Mag. 113, Brahmaloka. 2. Ariipabhava.

Subjects of Meditation 69

because of their auspicious sign. Why? A walker in passion is not good at
appreciating the auspicious sign. It (the practice of the four immeasurables
by a walker in passion) is comparable to a man affected of a disorder of phlegm
partaking of very rich food that is harmful to him.

A walker in hate should not practise the ten perceptions of putrescence,
because of the arising of resentment-perception. A walker in hate is not
good at appreciating it and is comparable to a man with a bilious ailment
partaking of hot drinks and food which are harmful to him.

A walker in infatuation, who has not gathered wisdom, should not work
at any subject of meditation, because of his lack of skill. Owing to lack of
skill, his efforts will be fruitless. It (the practice of meditation by a walker
in infatuation) is comparable to a man who rides an elephant without a goad.

A walker in passion should practise the perception of impurity and
mindfulness of body, because these help overcome lust.

A walker in hate should practise the four immeasurables, because these
help overcome hatred. Or he should practise colour kasina, because his
mind attends to such.

A walker in faith should practise the six recollections beginning with
recollection of the Buddha. Then his faith will gain fixity.

A walker in intelligence should practise the determining of the four
elements, the perception of the foulness of food, recollection of death and
recollection of peace because he is profound.

And again, a walker in intelligence is not debarred from working at any
subject of meditation.

A walker in excogitation should practise mindfulness of respiration,
because it eradicates discursive thought. 1

A walker in infatuation should make inquiries regarding the Law, should
hear expositions of the Law in due season, with reverential mind, and should
honour the Law. He should live with his teacher. He should heap up
wisdom and should practise what pleases him of the thirty-eight subjects of
meditation. Recollection of death and the determining of the four elements
are specially suited to him.

And again, there is another teaching: "When I investigate the subjects
of meditation, I see their distinctive qualities. The six persons may, through
discernment, be reduced to three".

Q. If that be so, will there be difficulties at the beginning?

A. There are two kinds of men who walk in passion, namely, (the man)
of dull faculties and (the man) of keen faculties. A walker in passion who
has dull faculties should practise the investigation of impurity in order to
overcome lust. Thus he should practise and overcome lust.

1. A. I, 449: Cetaso vikkhepassa pahanaya dndpdnasati bhdvetabbd.

70 Vimuttimagga

The walker in passion who has keen faculties should, at first, increase
faith. He should practise the recollections. Thus he should practise and
overcome lust.

There are two kinds of men who walk in hate, namely, (the man) of dull
faculties and (the man) of keen faculties. A walker in hate who has dull faculties
should practise the four immeasurables. By this he will be able to overcome
hatred.

The walker in hate who has keen faculties, being one endowed with
wisdom, should practise the (meditation of the) special sphere. Thus should
one practise and dispel hatred.

There are two kinds of men who walk in infatuation, namely, (the man)
of no faculties and (the man) of dull faculties. The walker in infatuation
who has no faculties should not work at any subject of meditation. The
walker in infatuation who has dull faculties should practise mindfulness of
respiration in order to dispel discursive thinking.

Thus (the six persons) can be reduced to three. Therefore, there should
be no difficulty. According to this teaching, the kasiyas and mindfulness
of respiration are developed (further) through space. All the activities can
be fulfilled without difficulty. If a man is endowed with merit, he will have
no difficulty in fulfilling all the excellent subjects of meditation.

THE PATH OF FREEDOM

FASCICLE THE FOURTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
ENTRANCE INTO THE SUBJECT OF MEDITATION

CHAPTER THE EIGHTH

Section One

Q. What is the earth kasina! 1 What is the practice of it? What is its
salient characteristic? What is its function? What is its near cause? What
are its benefits? What is the meaning of kasina! How many kinds of earth
are there? What is the earth sign? How is a mandala made? What is the
method of meditating on the earth kasina!

EARTH KASINA, ITS PRACTICE, SALIENT CHARACTERISTIC,
FUNCTION AND NEAR CAUSE

A. The thought that is produced relying on the earth sign — this is called
earth kasina. The undisturbed dwelling of the mind — this is called practice.
Delight in being linked to the earth sign is its salient characteristic. Non-
abandonment is its function. Non-differentiated thought is its near cause.

BENEFITS

What are its benefits? 2 Twelve are its benefits, namely, the sign is easy
of acquisition through meditation on the earth kasina; at all times and in all
actions, mental activity is unimpeded; acquiring supernormal power, a man
is able to walk on water just as on earth and to move freely in space; he gains
the supernormal power of manifoldness, the knowledge of past lives, the
heavenly ear and worldly higher knowledge; he fares well and draws near to
the verge of the ambrosial.

1. In this text the ideograph for pafhavikasina = prthxikrtsndyatana (Sk.)

2. Cp. Vis. Mag. 175.

71

72 Vimuttimagga

MEANING OF KASINA

Q. What is the meaning of kasina°t

A. Pervasiveness — this is called kasina. It is even as the Enlightened
One taught in the stanza:- 1

" When a man remembers

the worth of the 'wakened ones,
the joy that wells within him

floods his body through.
So, when with spreading earth-thought

Rose-apple Isle's suffused,
the earth-wrought state is likened

to the body with bliss perfused".

Meditating thus one causes this mandala to prevail everywhere.

KINDS OF EARTH

Q. How many kinds of earth are there? Taking which earth as sign
should one practise?

A. There are two kinds of earth. 2 1. Natural earth. 2. Prepared
earth. Solidity is the property of natural earth. This is called natural earth.
What is made of earth dug out by a man himself or by another is called prepared
earth. Earth is of four colours, namely, white, black, 3 red and the colour of
dawn. Here a yogin should not add anything to natural earth. He should
exclude white, black and red. Why? When he meditates on earth of these
colours, he does not get the after-image. By dwelling on white, black or
red, he practises colour kasina. Why? If a yogin meditates on natural earth
or prepared earth, he will get the (after-) image. If it (i.e., earth) is of dawn-
colour, he should take that sign.

NON-PREPARED EARTH

Q. What is non-prepared earth sign?

A. Level ground which is free from thickets, free from roots of trees
or tufts of grass, within the range of vision and which arouses steady mental
activity — this is earth perception. This is called non-prepared earth.

A practised yogin gains the after-image of earth following either the
difficult or the easy way, and dwells without falling. A beginner in the first

1. Not traced. Cp. Th. 381: Buddham appameyyam anussara pasanno pitiyd phufasan'ro
hohisi sat at am udaggo.

2. Cp. Vis. Mag. 123 ff.

3. Nila — also sometimes rendered dark-blue, blue-black, black.

Subjects of Meditation 73

meditation, jhana, takes prepared earth and makes a mandala. He should
not meditate on non-prepared earth.

ON MAKING A MANDALA

Q. How is a mandala made?

A. If a yogin desires to make a mandala on the ground, let him at first
select a calm place in the monastery, or a cave, or a place under a tree, or a
deserted, covered place unlit by the sun, or a place on an unused road. In
all such places, let him keep a distance of one fathom, sweep the place clean
and make it smooth. In such places let him, with clay of the colour of dawn,
prepare the ground in order to cause the arising of the sign. Taking a moderate
quantity in a vessel, let him carefully mix it with water and remove grass,
roots and dirt from it. With the edge of a cloth let him remove any dirt that
may be on the swept place. Let him screen the sitting place and exclude the
light, and make a couch of meditation. Let him make a circle according
to rule, neither too near nor too far. Let the circle be flat and full and without
markings. After that let watery clay unmixed with any other colour or un-
mixed with special colour be applied. It should be covered and protected
until it is dry. When it is dry, [413] it should be edged with another colour.
It may be of the size of a round rice-sifter, a metal gong and may be circular,
rectangular, triangular or square. Thus it should be understood.

According to the principal teacher's instructions, a circle is the best.
The mandala may be made on cloth, on a board or on a wall. But it is best
on the ground. This is the teaching of predecessor teachers.

METHOD OF EARTH KASINA MEDITATION

Q. How should one meditate upon the earth kasinal

A. A yogin who wishes to meditate upon the earth kasina should at

first consider the tribulations of sense-desires, and again he should consider

the benefits of renunciation.

TRIBULATIONS OF SENSE-DESIRES ILLUSTRATED
IN TWENTY SIMILES

Q. How should he consider the tribulations of sense-desires?

A. Because they produce little pleasure and severe pain, they are full of
tribulations. 1 (1) Sense-desires are likened to a bone because of scanty

1 . The first ten simi es are at A. Ill, 97 : Atthisankhalupamd kdmd vuttd Bhagavatd, bahudukkhd

bahupdydsd, ddinavo ettha bhiyo. Mamsapesupama kdmd vuttd Bhagavatd

Tinukkupamd kdmd Angdrakdsupamd kdmd Supinakupamd kdmd

Ydcitakupamd kdmd Rukkhaphalupamd kdmd Asisunupamd kdmd

Sattisulupama kdmd Sappasirupamd kdmd vuttd Bhagavatd, bahudukkhd bahupdydsd

ddinavo ettha bhiyo.

74 Vimuttimagga

yield of pleasure; (2) sense-desires are likened to a piece of flesh because
they are followed by many (sufferings); (3) sense-desires are likened to a
(flaming) torch carried against the wind because they burn; (4) sense-desires
are likened to a pit of glowing embers because of the great and the small (?);

(5) sense-desires are likened to a dream because they vanish quickly;

(6) sense-desires are likened to borrowed goods because they cannot be
enjoyed long; (7) sense-desires are likened to a fruit tree because they are
chopped down by others; (8) sense-desires are likened to a sword because
they cut; (9) sense-desires are likened to a pointed stake because they impale;
(10) sense-desires are likened to the head of a venomous snake because they
are fearful; 1 (11) sense-desires are likened to a flock of cotton blown about
by the wind because they are unresisting by nature; (12) sense-desires are
likened to a mirage because they bewilder the fool; (13) sense-desires are
likened to darkness because they are blinding; (14) sense-desires are likened
to hindrances because they obstruct the way of good; (15) sense-desires are
likened to infatuation because they cause the loss of Right Mindfulness;

(16) sense-desires are likened to ripening because they are subject to decay;

(17) sense-desires are likened to fetters because they bind one to another;

(18) sense-desires are likened (to thieves) because they rob the value of
merit; (19) sense-desires are likened to a house of hate because they provoke
quarrels; (20) and sense-desires are pain-laden because they cause trials
innumerable. Having considered the tribulations of sense-desires, in this
manner, he should consider the benefits of renunciation.

RENUNCIATION AND ITS BENEFITS

Renunciation. Namely, good practices, like the first meditation, jhdna,
from the time one retires from the world — these are named renunciation.

Simile No. 14 — A. Ill, 63: Kdmacchando bhikkhave dvarano nivarano.

Simile No. 17 — D. I, 245: Kdma-guna ariyassa vinaye anduti pi vuccanti, bandhanan

ti pi vuccanti.

In the Chinese 'Potaliya' (transliteration) Sutta, the simile of the snake is also found, and
the eight doctrines taught in this sutta are illustrated with as many examples, though it is
difficult to say exactly which illustration refers to which doctrine. In the Pali there are
only seven illustrations. The following is taken from the Chu Agon {Madhyama Agama)
No. 203 : "Householder, it is as if, not far from a village, there were a huge venomous
snake, very vicious, poisonous, black and terrible of aspect, and a man not foolish, not
deluded, not insane, in full possession of his senses, desirous of weal and shunning woe,
disliking sorrow very much, wishing to live, not wishing to die and disliking death very
much, were to come. What do you think, householder, would that man stretch out his
hand or any other member of his body to the snake, saying, 'Bite me, bite me' ?" Then
the householder answered: "No, venerable Gotama, because on seeing the venomous
snake he would think : 'If I were to stretch forth my hand or other member of my body
and let the snake bite it, I should die or suffer severely'. And so, on seeing that veno-
mous snake, he wishes to flee from it". Householder, the learned, noble disciple also
thinks in the same way : 'Sense-desires are like a venomous snake. It was taught by
the Blessed One that sense-desires are like a venomous snake. They yield little pleasure,
produce much suffering and are pain-laden'. And he abandons sense-desires, becomes
freed from evil states of mind and causes to perish all worldly enjoyment and clings
to nothing".

Subjects of Meditation 75

Q. What are the benefits of renunciation? A. Separation from the
hindrances; 1 the dwelling in freedom; the joy of solitude; the dwelling in
happiness and mindfulness and the ability to endure suffering; accomplishment
of much good and attainment of the ground of great fruition; the benefitting
of two places 2 through acceptance of gifts. This (renunciation) is profound
wisdom. This is the best of all stations. This is called 'beyond the three
worlds'.

And again, what is called renunciation is the renunciation of sense-desires.
This is solitude. This is freedom from all hindrances. This is happiness.
This is the absence of defilement. This is the super-excellent path. This
washes away the dirt of the mind. Through this practice is merit gathered.
Through this practice inward calm is won.

Sense-desires are coarse; renunciation is fine. Sense-desires are defiling;
renunciation is non-defiling. Sense-desires are inferior; renunciation is
superior. Sense-desires are connected with hate; renunciation is unconnected
with hate. Sense-desires are not friendly towards fruition; renunciation is
the friend of fruition. Sense-desires are bound up with fear; renunciation
is fearless.

METHOD OF PRACTICE OF EARTH KASINA

Having, in this manner, considered the tribulations of sense-desires and
the benefits of renunciation, one accomplishes happiness through renunciation.
One arouses the heart of faith and reverence, and meditates either on the
non-prepared or the prepared. Taking food in moderation, one observes
the rules regarding the bowl and robes, well. Bodily or mentally one is not
heedless, and accepts little.

Having taken a moderate meal, one washes the hands and feet, and sits
down and meditates on the Buddha's Enlightenment, 3 the Law and the Order.
Through the doing of good actions and through these recollections one
becomes happy and thinks: "Now it is possible for me to acquire perfection.
Had I not renounced, long would it have been before I reached peace. There-
fore, I should endeavour earnestly". And taking the mat of meditation to
a place neither too far from nor too near the mandala, i.e., about the length
of a plough-pole or a fathom (from the mandala), one sits down with legs
crossed under him, faces the mandala, holds the body erect and arouses mind-
fulness from the very depths of his being, with closed eyes.

After sometime, one is able to exclude all disturbances of body and mind,
collect his thoughts and unify his mind. Then opening the eyes neither too
wide nor too narrowly, one should fix one's gaze on the mandala.

1. Panca nivaranani.

2. Cp. A. II, 80: Atthi bhikkhave dakkhina dayakato c'eva visujjhati pafiggahakato ca.

3. Bodhi — transliteration.

76 Vimuttimagga

THREE WAYS OF SIGN-TAKING

The yogin should meditate on the form of the mandala and take the sign
through three ways: through even gazing, skilfulness and neutralizing
disturbance.

Q. How, through even gazing?

A. When the yogin dwells on the mandala, he should not open his eyes
too wide nor shut them entirely. Thus should he view it. If he opens his
eyes too wide, they will grow weary, he will not be able to know the true nature
of the mandala, and the after-image will not arise. If he faces the mandala
closing the eyes fast, he will not see the sign because of darkness, and he will
arouse negligence. Therefore, he should refrain from opening his eyes too
wide and closing them fast. He should dwell with earnestness on the mandala.
Thus should the yogin dwell (on the mandala) in order to gain fixity of mind.
As a man looking at his own face in a mirror sees his face because of the
mirror, i.e., because the face is reflected by the mirror, so the yogin dwelling
on the mandala sees the sign of concentration which arises, because of the
mandala. Thus should he take the sign by fixing the mind through even
gazing. Thus one takes the sign through even gazing.

Q. How, through skilfulness?

A. Namely, through four ways. The first is to put away any internal
lack; the second is to view the mandala squarely; third is to supply the
deficiency should a partial sign or half the mandala appear; (fourth:) at
this time if his mind is distracted and becomes negligent, he should endeavour
like a potter at the wheel 1 and, when his mind acquires fixity, he should gaze
on the mandala, and letting it pervade (his mind) fully and without faults
consider calmness (?). Thus should skilfulness be known.

Q. How, through neutralizing disturbance?

A. There are four kinds of disturbance: the first is endeavour that is
too quick; the second is endeavour that is too slow; the third is elation;
the fourth is depression.

Q. What is endeavour that is too quick?

A. It is hurried practice. The yogin is impatient. He sits (to meditate)
in the morning. By evening he ceases (to endeavour), because of weariness
of body. This is called hurried doing.

Q. What is endeavour that is too slow?

A. It is to stray away from the way of meditation. Though the yogin
sees the mandala he does not dwell on it with reverence. Often he gets up.
Often he lies down.

1. Cp. M. II, 18: Seyyathdpi Uddyi, dakkho kumhhakaro vd kumbhakdrantevdsi yd supari-
kamrnakatdya mattikdya yam yad eva bhajanavikatim dkankheyya, tarn tad eva kareyya
abhinipphddeyya.

Subjects of Meditation 77

When a yogin endeavours too vigorously, his body becomes weary and
his mind flags. Or, the mind wanders and loses itself in frivolous thoughts.
When he endeavours too slowly, his body and mind become dull and lazy
and sleep overtakes him. 1

Elation: If the yogin's mind becomes lax through losing itself in frivolous
thoughts, he becomes discontented with the subject of meditation. If he,
at first, does not delight in frivolous thoughts, his mind becomes elated through
willing. Or again, it becomes elated, if he does many deeds through the will
for happiness and bliss.

Depression: The yogin fails owing to agitation and thereby partakes of
uneasiness, and dislikes the subject of meditation. If he dislikes the subject
of meditation from the start he resents activity and, accordingly through resent-
ment, his mind becomes depressed. And again, his mind becomes weary of
initial and sustained application of thought, falls from distinction and, owing
to craving, becomes depressed.

When this yogin's mind falls into a state of agitation, quickly, he over-
comes and abandons agitation, with the faculty of mindfulness and the faculty
of concentration. When his mind falls into a state of negligence, he should
overcome and abandon that state of mind-negligence with the faculty of
mindfulness and the faculty of energy. When the man of elated mind falls
into a lustful state, he should abandon lust forthwith. When the man of
depressed mind falls into an angry state, he should abandon anger forthwith.
In these four places a man accomplishes and makes his mind move in" one
direction. If his mind moves in one direction, the sign can be made to arise.

GRASPING SIGN

There are two kinds of signs, namely, the grasping sign and the after-
image. What is the grasping sign? When a yogin, with undisturbed mind
dwells on the mandate, he gains the perception of the mandala and sees it
as it were in space, sometimes far, sometimes near, sometimes to the left,
sometimes to the right, sometimes big, sometimes small, sometimes ugly,
sometimes lovely. Occasionally (he sees it multiplied) many (times) and
occasionally few (times). He, without scanning the mandala, causes the
grasping sign to arise through skilful contemplation. This is named grasping
sign.

THE AFTER-IMAGE

Through the following of that (the grasping sign) again and again the
after-image arises. The after-image means this: what when a man contem-

1. A. Ill, 375 : Accdraddhavhiyam uddhaccdya samvattati atilinaviriyam kosajjdya samvattati.
Tasrha ti ha tvam Sana viriyasamatam adhitthaha indriydnah ca samatam pativijjha tattha
ca nimlttam ganhdhi 'ti.

78 Vimuttimagga

plates appears together with mind. Here the mind does not gain collectedness
through viewing the mandala, but it (the after-image) can be seen with closed
eyes as before (while looking at the mandala) only in thought. If he wills to
see it far, he sees it afar. As regards seeing it near, to the left, to the right,
before, behind, within, without, above and below, it is the same. It appears
together with mind. This is called the after-image.

THE SIGN

What is the meaning of sign ?

The meaning of (conditioning) cause is the meaning of sign. It is even
as the Buddha taught the bhikkhus: [414] "All evil demeritorious states occur
depending on a sign". 1 This is the meaning of conditioning cause. And
again, it is said that the meaning of wisdom is the meaning of the sign. The
Buddha has declared: "With trained perception one should forsake". 2 This
is called wisdom. And again, it is said that the meaning of image is the meaning
of the sign. It is like the thought a man has on seeing the reflection of his
own face and image. The after-image is obvious.

PROTECTING THE SIGN

After acquiring the sign the yogin should, with heart of reverence towards
his teacher, protect that excellent sign. If he does not protect, he will, surely,
lose it.

Q. How should he protect it?

A. He should protect it through three kinds of actions : through refraining
from evil, practice of good and through constant endeavour.

How does one refrain from evil? One should refrain from pleasure of
work, of various kinds of trivial talk, of sleeping, of frequenting assemblies,
immoral habits; (one should refrain from) the non-protection of the faculties, 3
intemperance as regards food, non-practice of the meditations, jhdnas, and
non-watchfulness in the first and last watches of the night, non-reverence for
that which he has learned (the rule), the company of bad friends and seeing
improper objects of sense. To partake of food, to sit and to lie down, at
the improper time, are not wholesome. To conquer these states is (to do)
good. Thus he should always practise.

Q. What is the meaning of constant endeavour?

1. Cp. D.I, 70: Idha mahd-raja bhikkhu cakkhund ruparh disvd na nimittaggdhi hoti
ndnuvyanjanaggdhi. Yatvddhikaranam enam cakkhundriyath asamvutam viharantam
abhijjhd-domanassd pdpakd akusald dhammd anvdssaveyyum tassa samvardya pdfipaijati,
rakkhati cakkhundriyam, cakkhundriye sarhvaram dpajjati.

2. Cp. D.I, 181 : Sikkhd ekd sanhd uppajjanti, sikkhd ekd sannd nirujjhanti.

3; A. HI, 116: Pane* ime bhikkhave dhammd sekhassa (=sekhassdti sikkhakassa sakaranlyassa
— Mp. Ill, 274) bhikkhuno parihdndya samvattanti. Katame pahcal Kammdrdmatd,
bhassdrdmatd niddardmatd, sanganikdramatd, yathdvimuttam cittam na pacchavekkhati.

Subjects of Meditation 79

A. That yogin having taken the sign always contemplates on its merit
as if it were a precious jewel. He is always glad and practises. He practises
constantly and much. He practises by day and by night. He is glad when
he is seated. He is at ease when he lies down. Keeping his mind from
straying hither and thither, he upholds the sign. Upholding the sign, he
arouses attention. Arousing attention, he meditates. Thus meditating,
he practises. In his practice, he contemplates on the mandala. Through
this constant endeavour, he sees the sign and protecting the sign in this way,
he acquires facility. And if the (after-) image appears in his mind, he gains
access-meditation. And if access-meditation appears in his mind, he, by means
of this, accomplishes fixed meditation. 1

ACCESS-MEDITATION

Q. What is access-meditation?

A. It means that the man follows the object unimpeded by his inclinations.
Thus he overcomes the hindrances. But he does not practise initial and
sustained application of thought, joy, bliss, unification of mind and the five
faculties of faith and so forth. Though he gains meditation-strength, diverse
trends of thought occur yet. This is called access-meditation.

FIXED MEDITATION, JHANA

Fixed meditation, jhdna, follows access. This state acquires the power
of mental progress. This is the power of application of thought, faith and
the others. This state does not move in the object. This is called fixed medi-
tation, jhdna.

Q. What is the difference between access and fixed meditation, jhdnal

A. The overcoming of the five hindrances is access. One overcomes
these five and thereby fulfils fixed meditation, jhdna. Through access one
approaches distinction in meditation, jhdna. When distinction in meditation
is accomplished, it is fixed meditation, jhdna. In access-meditation mind
and body, not having attained to tranquillity, are unsteady like a ship on
waves. In fixed meditation, jhdna, mind and body having attained to tran-
quillity are steady like a ship on unruffled water. Because the factors 2 are
not powerful the mind does not dwell long on the object, in access-meditation,
like a child. 3 All factors 4 being powerful (in fixed meditation, jhdna) one
dwells on the object peacefully and long, like a powerful man. 5 In access-

1. Appand jhdna.

2. and 4. Text has anga. 3. and 5. Cp. Vis. Mag., 126: Yathd ndma daharo kumarako
ukkhipitvd thapiyamdno punappunarh bhumiyam patati, evam eva upacdre uppanne cittarh
kdlena nimittam drammanam karoti, kdlena bhavahgam otarati. Appandya pana angani
thdmajdtdni honti, tesarh thdmajdtattd. Yathd ndma balavd puriso dsand vutthdya diva-
sam pi tittheyya, evam eva appandsamddhimhi uppanne cittarh, sakirh bhavangavdram
chinditvd, kevalam pi rattirh kevakam pi divasam tifthati, kusalajavanapatipdtivaserfeva
pavattati ti.

80 Vimuttimagga

meditation one does not practise with facility. Therefore yoga is not accomp-
lished. It is like the forgetfulness of a discourse-reciter who has stopped
(reciting) for a long time. 1 In fixed meditation, jhdna, practice being facile,
yoga is accomplished. It is like a discourse-reciter who keeps himself in
training, always, and who does not forget when he recites.

If a man does not overcome the (five) hindrances, he is blind as regards
access-meditation. 2 These are the teachings regarding impurity. If a man
overcomes the hindrances well, he gains sight (lit. becomes not-blind).

Concerning the accomplishment of fixed meditation, jhdna, these are
the teachings of purity : — From the state of facility in the sign to (the state of)
repelling is called access. Continued repelling of the hindrances is called
fixed meditation, jhdna.

Q. What is the meaning of access?

A. Because it is near meditation, jhdna, it is called access, as a road
near a village is called a village road. The meaning is the same, though the
names differ.

What is the meaning of fixed meditation, jhdnal Fixed meditation, jhdna,
means yoga. Fixed meditation, jhdna, is like the mind entering the mandala.
There is no difference in meaning between renunciation, meditation {jhdna)
and fixed meditation, {jhdna). Here the yogin, dwelling in access, fixed medi-
tation {jhdna) or the first meditation {jhdna) should increase the kasina.

INCREASING OF THE KASINA

Q. How should he increase?

A. Namely, the kasina which is a span and four fingers, at the start,
should be gradually increased. Thus should he contemplate; and he will be
able gradually to increase with facility. Let him progressively increase it
to the size of a wheel, a canopy, the shadow of a tree, a cultivated field, a
small neighbourhood, a village, a walled village and a city. Thus should he
progress gradually until he fills the great earth. He should not contemplate
on such things as rivers, mountains, heights, depths, trees and protuberances,
all of which are uneven; he should contemplate on earth as if it were the
great ocean. Increasing it in this way, he attains to distinction in meditation.

SKILFULNESS IN FIXED MEDITATION, JHANA

If the yogin attains to access-meditation but is unable to obtain fixed
meditation, jhdna, he should effect the arising of skilfulness in fixed meditation,
jhdna, in two ways: the first, through causes; the second, through "good
standing".

1. A. IV, 195: Asajjhayamala bhikkhave manta.

2. Cp. S. V, 97 : Pahcime bhikkhave nivarana andhakarana ackkhukarana.

Subjects of Meditation 81

TEN WAYS

By means of ten ways he effects the arising of skilfulness in fixed medi-
tation, jhdna, through causes: (1) By the consideration of cleansing the
physical basis. (2) By the consideration of equalizing (the work of) the faculties.
(3) By skilfulness in taking the sign. (4) By restraining and regulating the
mind. (5) By repressing negligence. (6) By (overcoming) mental inactivity.
(7) By gladdening the mind. (8) By steadying the mind and fulfilling equani-
mity. (9) By separation from him who does not practise concentration and
by associating with a concentration-practiser. (10) By intentness on fixed
meditation concentration. 1

(1). Q. What is the consideration of cleansing the physical basis?

A. Through three kinds of action one accomplishes the cleansing of
the physical basis. Namely, through the partaking of suitable food, the
enjoyment of the ease of agreeable weather and the practice of a posture that
is pleasant.

SIMILE OF THE HORSE-CHARIOT

(2). By the consideration of equalizing (the work) of the faculties, i.e.,
faith or any of the other four faculties should not be allowed to fall back,
through negligence. It is comparable to a swift horse-chariot. 2

SIMILE OF THE INKED-STRING

(3). Skilfulness in taking the sign: The mind-faculty takes (the sign)
well, i.e., neither too hastily nor too slowly. It is like a skilful carpenter,
who, having determined well, pulls the inked-string, lets it go at the right
moment and thereby marks an even, uncurved line.

(4). By restraining and regulating the mind: There are two ways.
By these two, the mind is regulated: the first, through intense effort; the
second, through profound investigation of the spheres or the mind becomes
discursive, wandering to distant and unsuitable spheres and is thus disturbed.

Through two ways one restrains the mind: One arouses energy. One
takes (food) temperately every day. If the mind wanders to unsuitable spheres
and objects, one restrains the mind having considered the evil results (of such

1. Cp. Vbh.-a. 283: Api ca ekddasa dhamma samddhi-sambojjhangassa uppdddya samvat-
tanti: vatthuvisadakiriyatd, indriyasamattapatipddanatd, nimittakusalatd, samaye cittassa
paggahanatd, samaye cittassa niggahanatd, samaye sampahamsanatd, samaye ajjhupekk-
hanatd, asamdhitapuggalaparivajjanatd, samdhitapuggalasevanatd, jhdnavimokkhapaccave-
kkhanatd, tad-adhimuttatd ti.

2. S.IV, 176; M.III, 97; A.III, 28; Seyyathdpi bhikkhave subhumiyam cdtummahdpathe
djahharatho yutto assa thito odhastapatodo tarn enarh dakkho yoggdcariyo assadamma-
sdrathi abhiruhitvd vdmena hatthena rasmiyo gahetvd dakkhinena hatthena patodam
gahetvd yerf icchakarh yad icchakam sdreyya pi paccdsareyya pi.

82 Vimuttimagga

actions). Thus one overcomes in two ways : through investigation of various
sufferings and through the search for the reward of evil deeds.

(5) (6) and (7). By repressing negligence: Through two ways negligence
of mind is fulfilled : through lack of distinction in concentration and through
mental inactivity. When there is much negligence, the mind becomes sluggish
and torpid. This means that, if the yogin does not gain distinction in con-
centration, his mind is steeped in negligence because of mental inactivity.
Through two ways one should repress. Namely, through the consideration
of merit and through the arousing of energy. He should repress negligence
of torpor and idleness of mind in four ways : — If he is a voracious person
he considers (the faults of) negligence and practises the four restraints. Fixing
his mind on the sign of brightness, he dwells in a dewy place, makes his mind
rejoice and gets rid of attachment. Through three ways mental inactivity
takes place: through insufficiency of skill, dullness of wit, non-obtainment
of the ease of solitude. If a yogin's mind is inactive he makes it active in
these two ways: through fear and through gladness.

If he considers birth, decay, death and the four states of woe, owing
to fear, anxiety and mental agony arise in his mind. 1 If he practises the re-
collections of the Buddha, the Law, the Community of Bhikkhus, virtue, libera-
lity and deities, he sees the merits of these objects and is gladdened.

(8). By the mind becoming steady and fulfilling equanimity: Through
two actions (the mind) fulfils access-meditation : by destroying the hindrances
the mind fulfils fixity. Or, arousing the meditation (jhdna) factors on already
acquired earth (kasina), the mind attains to fixity.

After a yogin attains to calmness, there are two states to be abandoned:
that which causes inattention, and that which causes middling skill.

(9). Separation from those who do not practise concentration means
that a man who has not attained to fixed meditation, access-meditation or
restraint meditation, and he who does not train himself in these or practise
these should not be served. Association with a meditation practiser means
that if a man has attained to fixed meditation, jhdna, he should be followed.
Under him one should learn. Him should one serve.

(10). By intentness on fixed meditation, jhdna, means that the yogin
alv/ays reverences, enjoys (meditation) and practises much (regarding it)
as the deepest depth, as a fountain and as a tender plant.

Through the practice of these ten, fixed meditation, jhdna, is obtained.

Q. How (does the yogin) produce skilfulness in fixed meditation, jhdna,
well, through good standing?

A. That yogin, having well understood the causes (which induce concen-
tration), enters into solitude. With the sign of concentration which he has
practised, he induces, in mind, desirous ease, with facility. Through this

1. Cp. Nd 1 . 371 : Jdtibhayam jardbhayarh byddhibhayam maranabhayarh duggatibhayam.

Subjects of Meditation 83

state, the mind acquires good standing. Through the arising of joy, the
mind acquires good standing. [415] Through the arising of body-bliss,
the mind acquires good standing. Through the arising of brightness, the
mind acquires good standing. Through the arising of harmlessness, the mind
attains to calmness. Through this calmness, the mind acquires good standing.
Thus observing well, the mind attains to equanimity and acquires good standing.
Liberating itself from limitless passions, the mind acquires good standing.
By reason of freedom, the mind accomplishes the one-function-of-the-Law 1
and practises. Therefore, owing to this excellence, the mind gains increase.
Thus established in good standing, the yogin causes the arising of skilfulness
in fixed meditation, jhdna. Understanding causes and good standing well,
in this way, he, in no long time, brings out concentration.

THE FIRST MEDITATION, JHANA

That yogin, having separated himself from lust, having separated himself
from demeritorious states, attains to the first meditation, jhdna, which is
accompanied by initial and sustained application of thought, born of solitude,
and full of joy and bliss. 2 This is the merit of earth kasina.

THREE KINDS OF SEPARATION FROM LUST AND
DEMERITORIOUS STATES

Now,. there are three kinds 6f.Tepair4ii6hTrbm..lu^,.yfe., pY the body,.*of
the mind and of the defilements. 3

Q. What is separation from (lust of) the body?

A. (A man) separates himself from desires, goes to a hill or moor and
dwells there. What is separation from (lust of) the mind. With pure heart
a man reaches a station of distinction. What is separation from (lust of) the
defilements? A man is cut off from kindred, birth and death.

And again, there are five kinds of separation, namely, suppression-
separation, part-separation, eradication-separation, tranquillity-separation,
emancipation-separation. What is suppression-separation? Namely, practise
of the first meditation jhdna, and the suppression of the five hindrances. What
is part-separation? Namely, practice of penetration-concentration and the
suppression of views. What is eradication-separation? Namely, the practice

1 . A. IV, 203 : Seyyathdpi Pahdrdda mahdsamuddho ekaraso lonaraso, evam eva kho Pahdrdda
ayam dhammavinayo ekaraso vimuttiraso.

2. A. Ill, 25 : Idha bhikkhave bhikkhu vivicc'eva kdmehi vivicca akusalehi dhammehi savitakkam
savicdram vi'vekajam piri-sukham pathamajjhdnam upasampajja viharati.

3. (a) Nd 1 . 26: Vivekd ti tayo vivekd, kdyaviveko, cittaviveko, upadhiviveko.

(b) Ibid. 27: Kdyaviveko ca viipakatthakdydnam nekkhammdbhiratdnam; cittaviveko ca.
parisuddhacittdnam paramavoddnappattdnam; upadhiviveko ca nirupadhinam puggaldnarh
visamkhdragatdnam.

84 Vimuttimagga

of the supramundane Path and the cutting down of many defilements. What
is tranquillity-separation? It is the joy of the time when one acquites the
(Noble) Fruit. What is emancipation-separation? Namely, Nibbdna. 1

TWO KINDS OF LUST

There are two kinds of lust: the first is lust for things; the second is lust
for pleasure. The lust for heavenly mansions and forms, odours, flavours and
tangibles which men love is called lust for things. A man clings to this lust
for things and attends to it. 2 The separation from these lusts through mind
and through suppression — this is solitude, this is renunciation, this is freedom,
this is the unassociated, this is called separation from lust.

ROOTS OF DEMERIT

Q. What is separation from demeritorious states?

A. Namely, there are three kinds of roots of demerit: the first is lust,
the second is hatred and the third is ignorance. 3 The sensations, perceptions,
formations and consciousness connected with these and the actions of body,
speech and mind (connected with these) are called demeritorious states.

According to another tradition, there are three kinds of demerit: the
first is natural; the second is associated; the third is causally produced. The
thiee roots of demerit aie named natural. Sensations, perceptions, formations
and consciousness which are connected with these are named associated.
The actions of body, speech and mind which are produced are called causally
produced. The separation from these three demeritorious states is called
renunciation, freedom, the unassociated. This is called separation from
demeritorious states. And again, separation from lust means the separation
from the hindrance of lust. Separation from demeritorious states is separation
from the other hindrances. 4

1. Pts. II, 220: Sammaditthiya katame panca vivekal Vikkhambhanaviveko tadangaviveko
samucchedaviveko pafippassaddhiviveko nissaranaviveko. Vikkhambhanaviveko ca
nivarananam pathamajjhanam bhavayato, tadangaviveko ca ditthigatdnam nibbedhabha-
giyam samadhim bhavayato, samucchedaviveko ca lokuttaram khayagdmimaggam
bhavayato, pafippassaddhiviveko ca phalakkhane, nissaranaviveko ca nirodho nibbdnam.

2. Ndi 1 — 2: Dve kdmd, vatthukama ca kilesakama ca. Katame vatthukama? Mandpikd

rupd, mandpikd saddd, mandpikd gandha, mandpikd rasa, mandpikd photthabbd;

dibba kdmd; ime vuccanti vatthukama. Katame kilesakama ? Chando kdmo, rdgo

kdmo, chandardgo kdmo, samkappardgo kdmo; yo kdmesukdmacchando kamardgo

kdmanandi kdmatanha kdmasneho kdmaparijdho kdmamucchd kdmajjhosdnam kamogho
kdmayogo kdmupdddnam kdmacchandanivaranam. ime vuccanti kilesakama.

3. D. Ill, 214: Tini akusala-muldni. Lobho akusala-mulam, doso akusala-mularh, moho
akusala-midam.

4. Vbh. 256: Vivicc'eva kamehi vivicca akusalehi dhammehiti: tattha katame kdmd? Chando
kdmo, rdgo kdmo, chandardgo kdmo; samkappo kdmo, rdgo kdmo, samkappardgo kdmo;
ime vuccanti kdmd.

Tattha katame akusald dhammdl

Kamacchando vydpado thinamiddham uddhaccakukkuccam vicikicchd: ime vuccanti

akusald dhammd. — Here see Vis. Mag. 141 : Vivicca akusalehi dhammehi ti imind

pahcannam pi nivarananam, agahitaggahanena pana pathamena kamacchandassa, dutiyena

sesanivarandnam,

Subjects of Meditation 85

REASONS FOR TREATING LUST AND DEMERIT SEPARATELY

Q. Since separation from demeritorious states is preached and lust as
a demeritorious state is already within it, why should separation from lust be
separately preached?

A. Lust is conquered through emancipation. Every Buddha's teaching
can remove the defilements well. "The separation from lust is renunciation". 1
This is the teaching of the Buddha. It is like the attainment of the first
meditation, jhdna. The thought connected with the perception of lust
partakes of the state of deterioration.

Thereby lust is connected with the defilements. With the dispersion of
lust all defilements disperse. Therefore, separately, the separation from lust
is preached.

And again, thus is separation from lust: After gaining emancipation, a
man accomplishes the separation from lust.

SEPARATION FROM DEMERITORIOUS STATES

Separation from demeritorious states is thus : Through the acquisition of
non-hatred, a man fulfils separation from hatred; through the acquisition of
the perception of brightness, he fulfils separation from torpor; through the
acquisition of non-distraction, he fulfils separation from agitation and anxiety;
through the acquisition of non-rigidity, he fulfils separation from rigidity;
through the acquisition of fixed meditation, jhdna, he fulfils separation from
uncertainty; through the acquisition of wisdom, he fulfils separation from
ignorance; through the acquisition of right thought, he fulfils separation
from wrong mindfulness; through the acquisition of bliss, he fulfils separation
from non-bliss; through the acquisition of the twin bliss of the mind, he fulfils
separation from suffering; through the acquisition of all meritorious states,
he separates from all demerit. This is just as it is taught in the Tipitaka thus :
"He is full of dispassion, therefore he fulfils separation from lust. He is full
of non-hatred and non-delusion, therefore he fulfils separation from demeri-
torious states". 2

DIFFERENCE BETWEEN LUST AND DEMERIT

And again, separation from lust is taught as the emancipation of the
body, and separation from demeritorious states is taught as the emancipation
of the mind.

1. It. 61 : Kdmdnam-etam nissaranarh yad-idam nekkhammam,

2. Prof. Bapat in his Vimuttimagga and Visuddhimagga, p.46 traces this passage to Petako-
padesa. He quotes from the printed Burmese edition =P.T.S. Ed. 141 : Tattha
alobhassa paripuriyd, vivitto hoti kdmehi. Tattha adosassa paripuriya amohassa pari-
puriyd ca vivitto hoti pdpakehi akusalehi dhammehi.

86 Vimuttimagga

And again, separation from lust is taught as the abandoning of discursive
sensuous thought, and the separation from demeritorious states is taught as
the abandoning of discursive thoughts of hate and harm.

And again, separation from lust is taught as eschewing of sense-pleasures,
and separation from demeritorious states is taught as the eschewing of
negligence thiough indulgence of the body.

And again, separation from lust is taught as the abandoning of the sixfold
pleasures of sense and of delight therein. Separation from demeritorious
states is taught as the abandoning of discursive thoughts of hate and harm,
anxiety and suffering. Also it is taught as (1) the mowing down of pleasure,
(2) as indifference.

And again, separation from lust is present bliss of relief from sense-
pleasures, and separation from demeritorious states is present bliss of relief
from non-subjection to tribulation.

And again, separation from lust is to get beyond the sense-flood entirely.
Sepaiation from demeritorious states is the surpassing of all other defilements
which cause rebirth in the sense and form (planes).

INITIAL AND SUSTAINED APPLICATION OF THOUGHT

Accompanied by initial application and sustained application of thought :
What is initial application of thought? To perceive, to think, to be composed,
to excogitate and to aspire rightly, though without understanding, constitute
initial application of thought. Such are the qualities of initial application of
thought. Owing to the fulfilment of initial application of thought there is
initial application of thought in the first meditation, jhdna. And again, one
dwells on the earth kasina and considers the earth sign without end. These
constitute initial application of thought. It is comparable to the reciting of
discourses by heart.

Q. What are the salient characteristic, function, manifestation and
near cause cf initial application of thought?

A. 1

What is sustained application of thought? When one practises sustained
application of thought, the mind dwells in non-indifference following that
which sustained application of thought investigates. This state is called
sustained application of thought. In association with this one accomplishes
the first meditation, jhdna. The first meditation, jhdna, is (conjoined) with
sustained application of thought. And again, the meditator who dwells on
the earth kasina considers many aspects which his mind discerns when working
on the earth sign. This is sustained application of thought.

1 . This passage is unintelligible.

Subjects of Meditation 87

Q. What are the salient characteristic, function, manifestation and near
cause of sustained application of thought?

A. Reflection following investigation is its salient characteristic. The
brightening of the mind — this is its function. The seeing that follows initial
application of thought — this is its near cause.

INITIAL APPLICATION AND SUSTAINED APPLICATION
OF THOUGHT DISCRIMINATED

Q. What is the difference between initial application and sustained
application of thought ?

SIMILES OF THE BELL ETC.

A. It is comparable to the striking of a bell. The fust sound is initial
application of thought. The reverberations that follow constitute sustained
application of thought. And again, it is comparable to the relation of the
mind to its object. The beginning is initial application of thought; the rest
is sustained application of thought. And again, to wish for meditation,
jhdna, is initial application of thought; to maintain is sustained application
of thought. And again, to recall is initial application of thought; to dwell
on the recollection is sustained application of thought. And again, the state
of the coarse mind is initial application of thought and the state of the fine
mind is sustained application of thought. Where there is initial application
of thought there is sustained application of thought, but where there is sustained
application of thought, there may or may not be initial application of thought.
It is taught in the Tipitaka thus: "The mind beginning to dwell on anything
is initial application of thought. If, having acquired initial application of
thought, the mind is still unfixed, it is sustained application of thought". 1 To
see a person coming in the distance, without knowing whether one is a man
or woman and to distinguish the form as male or female is initial application
of thought. Thereafter to consider whether he or she is virtuous or not, is
rich or poor, noble or humble, is sustained application of thought. Initial
application of thought wants (a thing), draws it and brings it near. 2 Sustained
application of thought keeps it, holds it, follows and goes after it.

SIMILES OF THE BIRD ETC.

Like a bird taking off from a hill flapping its wings, is initial application

1. Dhs. 10, paras 7, 8; 20, paras 84, 85; Yo tasmirh samaye takko vitakko sankappo appand-
vyappand cetaso abhiniropand sammdsahkappo — ayarh tasmirh samaye vitakko hoti.

Yo tasmirii samaye cdro vicdro anuvicdro upavicdro cittassa anusandhanatd anupekkhanatd
— ayam tasmirh samaye vicdro hoti.

2. Petaka. 142: Yathd puriso diirato purisam passati dgacchantam na ca tdva jdndti — eso
itthi ti vd puriso ti vd. Yadd tu patilabhati: itthi ti vd puriso ti vd evamvanno ti vd
evamsanthdno ti vd, ime vitakkayanto uttari upaparikkhanti: kirn nu kho ayarh silavd
udddu dussilo addho vd duggato ti vdl Evarh vicdro vitakke apeti vicdro cariyati, ca,
anuvattati ca, — Traced by Prof. Bapat.

88 Vimuttimagga

of thought and the planing movement (of a bird in the sky) is sustained appli-
cation of thought. The first spreading (of the wings) is initial application of
thought. The spreading (of the wings) when it is continued long is sustained
application of thought. 1 With initial application of thought one protects;
with sustained application of thought one searches. With initial application
of thought one considers; with sustained application of thought one continues
to consider. The walker in initial application of thought does not think of
wrong states; the walker in sustained application of thought induces
meditation.

Sustained application of thought is like a man who is able, while reciting
the discourses in mind, to gather the meaning. Initial application of thought
is like a man who sees what he wants to see and after seeing understands it
well. Expertness in etymology and dialectic is initial application of thought;
expertness in theory and practice is sustained application of thought. 2 To
appreciate distinction is initial application of thought; to understand the
distinction of things is sustained application of thought. These are the differ-
ences between initial application and sustained application of thought.

SOLITUDE

Born of solitude. It is called solitude because of separation from the
five hindrances. This is named solitude. And again, it is the merit-faculty
of the form plane. And again, it is taught as the access of the first meditation,
jhdna. And again, it is taught as the meditation-thought. What is produced
from this is called born of solitude, as the flower which grows on earth is
called earth-flower and the flower which grows in water, water-flower.

JOY AND BLISS

Joy and bliss. The mind at this time is greatly glad and at ease. The
mind is filled with coolness. This is called joy.

Q. What are the salient characteristic, function, manifestation and near
cause of joy and how many kinds of joy are there?

A. Joy: the being filled with joy is its salient characteristic; to gladden
is its function; the overcoming of mental disturbance is its manifestation;
buoyancy is its near cause.

How many kinds of joy are there? There are six kinds of joy: one

1. Vis. Mag. 142: Dukanipdtatthakathdyam pana dkdse gacchato mahdsakunassa ubhohi
pakkhehi vdtarh gahetvd pakkhe sannisiddpetvd gamanam viya drammane cetaso abhi-
niropanabhdvena pavatto vitakko; (so hi ekaggo hutvd appeti;) vdtagahanattham pakkhe
phanddpayamdnassa gamanam viya anumajjanasabhdvena pavatto vicar o ti vuttam. — This
simile is not in the Cy., i.e., Manorathapurani.

2. Here again Prof. Bapat has traced this passage to the Petaka, 142; Yathd paliko tunhiko
sajjhdyam karoti evam vitakko, yathd tarn yeva anupassati evam vicdro. Yathd aparihnd
evam vitakko, yathd parihna evam vicdro. Niruttipatisambhiddyah ca patibhdnapatisam-
bhiddyah ca vitakko, dhammapatisambhiddyah ca atthapafisambhiddyan ca vicdro.

Subjects of Meditation 89

proceeds from lust; one, from faith; one, from non-rigidity; one from solitude;
one, from concentration and one, from enlightenment factors.

Which, from lust? The joy of passion and the joy that is bound up with
the defilements are called joy that proceeds from lust. 1

Which, from faith ? The joy of a man of great faith and the joy produced
on seeing a potter. 2

Which, from non-rigidity? [416] The great joy of the pure-hearted
and the virtuous.

Which, from solitude? The joy of the individual who enters the first
meditation, jhana?

Which, from concentration? The joy of the individual who enters the
second meditation, jhana^

Which, from the enlightenment factors ? The joy that follows the treading
of the supramundane path in the second meditation, jhana.

FIVE KINDS OF JOY

And again, it is taught that there are five kinds of joy, namely, the lesser
thrill, momentary joy, streaming joy, swiftly going joy, all-pervading joy. 5

The lesser thrill is like the raising of the hairs of the body caused by being
wet with fine rain. Momentary joy suddenly arises and suddenly passes away.
It is comparable to showers at night. Streaming joy is like oil that streaks
down the body without spreading. Swiftly going joy is joy that spreads through
the mind and vanishes not long after. It is comparable to the store of a poor
man. All-pervading joy permeating the body, continues. It is like a thunder-
cloud that is full of rain. Thus the lesser thrill and momentary joy cause the
arising of the access through faith. Streaming joy becoming powerful
causes the arising of the access. Swiftly going joy dwelling on the mandate
causes the arising of both the good and the bad, and depends on skill. All-
pervading joy is produced in the state of fixed meditation.

BLISS

Q. What is bliss? A. Contact with the lovable and the ease-giving is
bliss.

1. S.IV, 235: Katamd ca bhikkhave sdmisd piti. Pahcime bhikkhave kdmagund. Katame

panca. Cakkhuvihheyyd rupd itthd kantd mandpd piyariipd kdmupasamhitd rajaniyd

pe kdyavinneyyd photthabbd itthd kantd rajaniyd. Ime kho bhikkhave panca-

kdmagund. Yd kho bhikkhave ime pancakdmagune paficca uppajjati piti, ayarh vuccati
bhikkhave sdmisd piti.

2. What is meant by potter is not clear.

3. A.II, 126: Idha ekacco puggalo vivicc'eva kdmehi vivicca akusalehi dhammehi savitakkam
sayicdram vivekajam pitisukham pathamajjhdnam upasampajja viharati.

4. Ibid. 127: Vitakkavicdrdnam vupasamd ajjhattam sampasddo cetaso ekodibhdvam
avitakkam avicdram samddhijam pitisukkam dutiyajjhdnam upasampajja viharati.

5. Dhs.-a. 115. Khuddakd piti, khanikd piti, okkantikd piti, pharand piti, ubbegd piti ti
pahcavidhd hoti.

90 Vimuttimagga

Q. What are the salient characteristic, function, manifestation and near
cause of bliss ? How many kinds of bliss are there ? What are the differences
between joy and bliss ? A. Its function is its salient characteristic. Dependence
on an agreeable object — this is its agreeable function. Peaceful persuasion
is its manifestation. Tranquillity is its near cause.

FIVE KINDS OF BLISS

How many kinds of bliss are there ? There are five kinds of bliss, namely,
caused bliss, fundamental bliss, the bliss of solitude, the bliss of non-defilement,
the bliss of feeling.

What is called caused bliss ? Thus it is according to the Buddha's teaching :
"The bliss of virtue lasts long". This is called caused bliss. This is a merit
of bliss. Thus is fundamental bliss according to the Buddha's teaching: 'The
Enlightened One produces worldly bliss". 1 The bliss of solitude is the develop-
ment of concentration-indifference and the destruction of meditation, jhdna.
The bliss of non-defilement is according to the Buddha's teaching "highest
Nibbdna".' 2, The bliss of dwelling is generally called the bliss of dwelling.
According to this treatise, the bliss of dwelling should be enjoyed. 3

DIFFERENCES BETWEEN JOY AND BLISS

What are the differences between joy and bliss? Buoyancy is joy, ease
of mind is bliss. Tranquillity of mind is bliss. Concentration of mind is joy.
Joy is coarse; bliss is fine. Joy belongs to the formations-group; bliss belongs
to the sensation-group. Where there is joy there is bliss, but where there is
bliss there may or may not be joy.

FIRST MEDITATION (JHANA)

The first is the basis for producing the second. After accomplishing the
access one enters the first meditation, jhdna. The meditation-factors are
initial application of thought and sustained application of thought, joy, bliss
and unification of mind.

What is meditation, jhdnal It is equalized meditation on an object. It
is the plucking out of the five hindrances. It is to meditate and to overcome.

Enters the first meditation, jhdna, and acquires good standing: Having
already acquired, having already touched, having already proved, one dwells.

And again, thus is separation from lust and demeritorious states: The
first meditation, jhdna, is called the special characteristic of separation from the
world of sense. The second meditation, jhdna, has the special characteristic of

1. Dh. 194: Sukho Buddhdnarh uppado. 2. Dh. 204: Nibbdnam paramam sukharh.
3. Cp. I, 75: Puna ca pararh maha-rdja bhikkhu pitiyd ca virdgd ca upekhako ca viharati

sato ca sampajdno, sukhafi ca kdyena patisarhvedeti yan tarn ariyd dckkihanti: '"''upekhako

satimd sukka-vihdri" ti tatiyajjhdnarh upasampajja viharati.

Subjects of Meditation 91

separation from initial application and sustained application of thought.
In solitude are joy and bliss; therefore joy and bliss are called the special
characteristics of solitude. 1

And again, thus is separation from lust and demeritorious states: It is
to remove well, and to overcome well.

With initial application and sustained application of thought: This is
said to be the characteristic of (the first) meditation, jhdna.

Joy and bliss born of solitude : This state resembles meditation.

Acquires good standing enters and dwells : One acquires the first medita-
tion, jhdna, separates from five factors, fulfils five factors, three kinds of good-
ness, ten characteristics, 2 and accomplishes the twenty-five merits. With
these merits one can obtain rebirth in the Brahma or the deva world. 3

FIVE HINDRANCES

Separation from five factors : This is separation from the five hindrances.
What are the five? Sense-desire, ill will, rigidity and torpor, agitation and
anxiety, uncertainty. 4

Sense-desire : (This refers to) a mind defiled by the dust of passion. Ill
will: This is the practice of the ten defilements. Rigidity: This is negligence
of the mind. Torpor : This is the desire for sleep owing to heaviness of the
body. There are three kinds of torpor: the first, proceeds from food; the
second, from time ; the third, from the mind. If it proceeds from the mind,
one removes it with meditation. If it proceeds from food and time as in the
case of the Arahant, because it does not proceed from the mind, it is not a hin-
drance. If it proceeds from food and time, one cuts it with energy as the
Venerable Elder Anuruddha taught: "Since first I destroyed the cankers
for fifty-five years, have I not slept the sleep that proceeds from the mind.
And during this period for twenty-five years, have I removed the sleep that
proceeds from food and time". 5

1. Petaka. 147-8: Tattha katame jhdnavisesd? Vivicc 'eva kdmehi vivicca pdpakehi akusalehi
dhammehi cittacetasikasahagatd kdmadhdtusamatikkamanatd pi, ayath jhdnaviseso.
Avitakkd c'eva avicdrd ca sappltikdya satisahagatdya pitisahagatd sahhdmanasikdrd
samuddcaranti; ayarh jhdnaviseso.

2. (a) M.I, 294-5: Pathamarh kho dvuso jhdnarh pancangavippahinam pancahgasamannd-
gatam: IdK dvuso pathamarh jhdnarh samdpannassa bhikkhuno kdmacchando pahino hoti
bydpddo pahino hoti, thinamiddham pahinam hoti, uddhaccakukkuccam pahinarh hoti,
vicikicchd pahind hoti.

(b) Vis. Mag. 139: Pancangavippahinam pahcangasamanndgatam tividhakalydnam dasa-
lakkhanasampannam pathamajjhdnam .

(c) Petaka 136: Tat t ha katamam pathamarh jhdnaml Pahcangavippayuttam pahcanga-
samanndgatam.

3. From "The first is the basis for producing the second" (p. 90, above) to "the Brahma or
the deva world", refers to the first meditation, jhdna, formula (p. 83 above) : Vivicc' eva
kdmehi vivicca akusalehi dhammehi savitakkam savicdram vivevakajam pitisukkam
pathamarh jhdnarh upasampajja viharatV\ Vis. Mag. 139.

4. Kdmacchanda, vydpdda, thina-middha, uddhaccakukkucca, vicikicchd.

5. Th. 904 Pahcapahhdsa vassdni yato nesajjiko aharh

pahcavisati vassdni yato middham samuhatam.

92 Vimuttimagga

Q. If torpor is a bodily state, how can it be a mental defilement? A. The
body is produced only by mental defilement. It is like a man drinking wine and
taking food. Thus should it be known.

Q. If torpor is a bodily state and rigidity is a mental property, how do
these two states unite and become one hindrance? A. These two states have
one object and one function. What are called torpor and rigidity become one.
Agitation is non-tranquillity of mind; anxiety is unsteadiness of mind; the
characteristics of these are equal. Therefore they become one hindrance.
Uncertainty is the clinging of the mind to diverse objects. There are four
kinds of uncertainty : the first is a hindrance to serenity, 1 the second, to insight, 2
the third, to both and the fourth, to things non-doctrinal.

Here, is serenity won through the ending of these uncertainties, or is it
possible or not to win tranquillity while having these uncertainties or the
uncertainty concerning the self? If one has that uncertainty, it is called a
hindrance to serenity; uncertainty concerning the Four Noble Truths and
the three worlds is called a hindrance to insight; uncertainty concerning the
Buddha, the Law and the Community of Bhikkhus is called a hindrance to
both. Uncertainty concerning things like country, town, road, name of man
or woman is called hindrance to things non-doctrinal. Uncertainty concerning
the Discourses is a hindrance to solitude. Thus should these be understood.
What is the meaning of hindrance? Hindrance to vehicle; 3 superposing,
defilement, fetter. These are obvious.

Q. There are many fetters such as those which cover the defilements,
and others. They are fetters. Then, why are only five hindrances taught?

A. Because these five include all. And again, the attachment to sense-
desires includes all attachment to passion ; all demeritorious states (of hatred)
are included in the attachment to anger ; and all demeritorious states of infatu-
ation are included in the attachment to rigidity and torpor, agitation and
anxiety and uncertainty. Thus all defilements are included in the attachment
to the five hindrances. Because of this the five hindrances are taught.

FIVE FACTORS

Five factors: These are fulfilled (through the fulfilment of) initial and
sustained application of thought, joy, bliss, and unification of mind.

Q. It is said that the five factors together constitute the first meditation,
jhdna. Therefore, it cannot be said that there is a meditation (jhdna) outside
the five factors. If there is a meditation, jhdna, outside the five factors, how
can it be said that the first meditation, jhdna, consists of the five factors ?

1. Samatha (transliteration). 2. Vipassand (transliteration).

3. Yana.

Subjects of Meditation 93

SIMILES OF CHARIOT AND ARMY

A. By means of the meditation, jhdna, factors, meditation (jhdna) is
fulfilled. There is no meditation, jhdna, separate from meditation (jhdna)
factors. Such meditation, jhdna, there is not. One can speak of a chariot
because of all the parts of a chariot. 1 There is no chariot outside the parts.
Owing to all the parts of an army, one can speak of an army. There is no
army separate from the parts. Thus owing to meditation (jhdna) factors, it
is called meditation, jhdna. There is no meditation, jhdna, separate from the
meditation (jhdna) factors. 2 The factors combined are named meditation,
jhdna. Separately, they are named factors. It is taught that the object is
called meditation, jhdna, and the attributes, factors. By way of clan they
are meditation, jhdna. By way of caste they are factors.

Q. In spite of there being mindfulness, energy and others, why are only
five factors taught?

A. Because these five through combination accomplish meditation,
jhdna.

Q. What are the characteristics of combination?

A. Initial application of thought follows the object of mind and acquires
fixed meditation. Sustained application of thought goes together with the
observing mind. When initial and sustained application of thought are
unmixed, they cause the arising of skilfulness. If one is skilful, one produces
joy and bliss. If one is skilful, one can produce the heart of joy, and after
increasing that, produce the heart of bliss. With these four qualities the
mind becomes peaceful. If the mind becomes peaceful, it acquires concen-
tration. These are called the characteristics of combination. Thus, these
five, through combination, accomplish (meditation, jhdna).

And again, the hindrances are overcome by the perfection of the five.
The overcoming of the first hindrance is the first meditation, jhdna. Thus
the overcoming of the five hindrances results in five meditations, jhdnas. In
the first meditation, jhdna, initial application of thought is the special factor;
through initial application of thought lust is abandoned. If initial application
of thought enters into right concentration, the other factors are also awakened.
Among the five factors, sustained application of thought is the beginning of
the second meditation; joy, of the third meditation; bliss, of the fourth;
and unification of mind, of the fifth. These are the special factors of the
meditations, jhdnas.

And again, with the overcoming of the five hindrances, the five are fulfilled,
as it is taught in the Tipitaka: "Unification of mind is the overcoming of
sensuous desire, joy is the overcoming of anger, initial application of thought

1. S. I, 135: Yatha hi angasambhdrd hoti saddo ratho iti.

2. Sp. I, 146: Yatha pana sarathd sapattisend ti vutte senangesu eva send eva send samutti —
evam idha pancasu angesu yeva jhdnasammuti veditabbd.

94 Vimuttimagga

is the overcoming of rigidity and torpor, bliss is the overcoming of agitation
and anxiety, sustained application of thought is the overcoming of uncer-
tainty". 1 Thus, through the overcoming of the hindrances, the five are
fulfilled.

Q. Meditating on the earth kasina sign, [417] how does the yogin cause
the arising of joy and bliss?

A. The earth kasina does not bring joy and bliss. They (joy and bliss)
naturally follow the separation from the five hindrances. Thus the son of
truth 2 causes the arising of joy and bliss.

Q. If that be so, why does the son of truth not arouse joy and bliss in
the fourth meditation, jhdnal

A. Because it is not a suitable state, and because he removes joy and
bliss in the fourth meditation, jhdna. And again because of his having skilfully
rooted out the joy and bliss which he caused to arise at first, and because, he,
seeing the tribulation of bliss, forsakes it, and attaches himself to deep tran-
quillity. For these reasons, he does not cause the arising of joy and bliss.

THREE KINDS OF GOODNESS

The three kinds of goodness : These are the initial, medial and final stages
of goodness. Purity of practice is the initial stage; the increase of equanimity
is the medial stage; rejoicing is the final stage. 3 What is purity of practice?
It is the foundation of all goodness. What is the increase of equanimity?
It is fixed meditation. What is rejoicing? It, is reflection. 1 Thus there are
three kinds of goodness in the first meditation, jhdna.

TEN CHARACTERISTICS

Fulfilment of the ten characteristics : These comprise the three charac-
teristics of the purity of practice, the three characteristics of the increase of
equanimity and the four characteristics of rejoicing. 5 What are the three
characteristics of the purity of practice? A. The mind purifies itself of that
hindrance to the meditation, jhdna. Because of purity, the mind acquires
the middle sign of serenity, and from that *hc mind leaps forward. These
are called the three characteristics of the purity of practice.

Q. What are the three characteristics of the increase of equanimity?

1. Vis. Mag. 141 : Tathd hi samddhi kdmacchandassa patipakkho, piti vydpddassa, vitakko
thinamiddhassa, sukkham uddhacca-kukkuccassa, vicdro vicikicchdyd ti Petake vuttarh.
— But it is not in the Pefaka.

2. Dhammaputta,

3. Cp. Vis. Mag. 147: Pathamassa jhdnassa patipadd-visuddhi ddi, upekkhdnubruhand majjhe,
sampahamsand pariyosdnam .

4. Cp. Vis. Mag. 148: Patipadd-visuddhi ndma sasambhdriko upacdro, upekkhdnubruhand
ndwa appana, samapahamsand ndma paccavekkhand ti evam eke vannayanti. The com-
ment (in Pm. Sinh. Ed. I, 144:) eketi Abhayagirivdsino, is quoted by Prof. Bapat in his
Vim. Mag. and Vis. Mag. p. 49.

5. Cp.Ibid. 147. ff.

Subjects of Meditation 95

A. If the mind is pure, it fulfils equanimity; if it attains to solitude, it
fulfils equanimity; if it dwells on one object, it fulfils equanimity. These are
called the three characteristics. Q. What are the four characteristics of
rejoicing? A. Among these ten characteristics, there is rejoicing by reason
of the gradual arising of the states produced; there is rejoicing by reason of
the functions of the faculties becoming one; there is rejoicing by reason of
the possession of energy; and there is rejoicing by reason of devotion (to
these states). These are called the four characteristics. Thus, in the first
meditation, jhdna, the ten characteristics are fulfilled.

TWENTY-FIVE BENEFITS

Twenty-five benefits: In the first meditation, initial and sustained applica-
tion of thought, joy, bliss and unification of mind are accomplished. Faith,
energy, mindfulness, concentration and wisdom are accomplished. The

initial, medial and final stages (of goodness) are accomplished. . . . . x

is accomplished. Practice is accomplished. Solitude is accomplished.
Dependence is accomplished 2 is accomplished 3 is accomp-
lished. Reflection is accomplished. .......... . 4 is accomplished, Power is

accomplished. Freedom is accomplished. Purity is accomplished, and the
super-excellent purity is accomplished. Thus a man dwells together with
the twenty-five benefits. These are the excellent stations of the deities. They
are produced from tranquillity and are called the abodes of joy and bliss. In
such excellent abodes surpassing the human do the deities. dwell... Hence the
Blessed One, the Buddha* declared to the bhikkhus:

SIMILE OF THE BATH-ATTENDANT

"Just as a skilful bath-attendant or his apprentice heaps up bath-powder
in a lovely copper vessel, adds water to it, kneads it, and makes it round,
saturating it so that it adheres and does not scatter, just so a bhikkhu, having
calmed his body and mind, produces joy and bliss and lets it evenly moisten
and saturate (him) in such a way that there is no part of him that is not saturated
with it. There is no place in his body or mind that is not saturated
with joy and bliss born of solitude". 5 Like the skilful bath-attendant or his
apprentice is the yogin. The copper vessel is the kasina sign. Thus it should
be known.

Q. What is the kasina sign? A. As the copper vessel contains the hard

1 — 4. These terms are not clear, Prof. Bapat has rendered them as: sankhepa-sangaha,
sangaha, anunaya and sevana respectively at p. 49, Vim. Mag. and Vis. Mag.

5. D.I, 74 and A. Ill, 25 : Seyyathdpi bhikkhave dakkho nahdpako vd nahdpakantevdsi vd kam-
sathdle nahdniyacuwidni dkiritvd udakena paripphosakam paripphosakarh sanneyya, sd'ssa
nahdniyapindi snehdnugatd snehaparetd santarahdhird phutd snehena na ca paggharati,
evam eva kho bhikkhave bhikkhu imam eva kdyam vivekajena pitisukhena abhisandeti
parisandeti paripureti parippharati, ndssa kind sabbdvato kdyassa vivekajena pitisukhena
apphutam hoti.

96 Vimuttimagga

bath-powder which is made fine and bright, so the kasina sign contains the hard
(earth) out of which one produces joy which is soft and pure and therefore
bright. Because the mind and the mental properties fill the object, the copper
vessel is said to be like the kasina sign. Mind and the mental properties are
like the bath-powder. Thus it should be understood.

Q. Why is the bath-powder likened to the mind and the mental properties ?

A. As bath-powder, owing to coarseness, does not adhere and is scattered
by the wind, so the mind and mental properties when they are separated from
joy and bliss, become coarse. And if they are separated from concentration
they do not adhere and are scattered by the winds of the five hindrances. There-
fore it is said that the bath-powder is like the mind and mental properties.
What is comparable to water? Namely, joy and bliss and concentration. As
water moistens, renders malleable, makes it round, so joy and bliss moisten
and render malleable the mind and mental properties, and produce con-
centration. Therefore water is like joy and bliss. Like the stirring of the
bath-powder with water are initial and sustained application of thought.
Thus they should be understood.

Q. What is likened to the rounded thing?

A. Namely, initial and sustained application of thought. As a skilful bath-
attendant puts the bath-powder into the copper vessel, mixes it with water,
makes it round with his hand, and having made it round, he rounds it further
with more wet powder and puts it into the vessel without scattering, so does the
yogin place his mind and mental properties in the object and produce tranquillity
well. In the first meditation, jhdna, joy and bliss should be regarded as water,
initial and sustained application of thought as the hand that stirs and makes
it (the powder) round. Thus one is able to produce tranquillity well. The
mind and mental properties become rounded with joy and bliss and are not
scattered because of the mind being kept on the object of meditation. Thus
the rounded bath-powder is like initial and sustained application of thought.
Just as the bath-powder is moistened thoroughly and just as it, through adhering,
does not scatter, so the yogin in the first meditation, jhdna, is filled with joy
from head to foot and from foot to skull, skin and hair, and dwells without
falling. Thus one dwells in the realm of Brahma.

Q. Joy and bliss are called formless states. How then can they fill the
body?

A. Name depends on form. Form depends on name. Therefore, if
name is full of joy, form also is full of joy. If name is full of bliss, form also is
full of bliss. And again, form that is bliss-produced, causes calm of body,
and owing to the bliss of form the entire body is tranquillized. Thus there is
no contradiction.

THREE KINDS OF REBIRTH

The merit which can produce rebirth in the world of Brahma is thus; In

Subjects of Meditation 97

the first meditation, jhdna, there are three kinds : lower, middling and upper.
When a man considers the special means, but does not remove the five hind-
rances well and does not reach the state of freedom, it is called lower
meditation, jhdna. When a man considers the special means and removes the
five hindrances, but does not reach the state of freedom, it is called middling
meditation, jhdna. When a man considers the special means, removes the
hindrances well and reaches the state of freedom, it is called higher medi-
tation, jhdna. If a yogin attains to the lower first meditation, jhdna, after
his death he will join the retinue of Brahma, and his life-span will be a third
of an aeon; if he practises the middling first meditation, jhdna, he will, after
his death, be reborn as a chief Brahma, and his life-span will be half an aeon;
if he practises the higher first meditation, jhdna, he will be reborn as a Great
Brahma, and his life-span will be one aeon. 1

MEDITATION WHICH PARTAKES OF DETERIORATION,
STABILITY, DISTINCTION AND PENETRATION

There are four kinds of men who acquire the merit of rebirth in the world
of Brahma. A man partakes of deterioration, a man partakes of stability, a
man partakes of distinction and a man partakes of penetration. 2

A man of dull faculties causes the arising of meditation, jhdna, but is
heedless. And again, through two kinds of conduct in meditation, jhdna, a
man partakes of deterioration: — (1) Owing to the denseness of the encom-
passing impurities 3 , a man has not sufficient energy to destroy the evil
discursive thinking which he caused to arise in the past. Thus, owing to the
denseness of the encompassing impurities, he deteriorates. (2) Or, a man
who is desirous of meditation, jhdna, is given to talk, addicted to sleep, and
does not endeavour. Hence he deteriorates.

Q. Who falls back and how?

A. There is an opinion that if a man becomes impure of mind, he will
fall back. And again, there is an opinion: Through slow pollution of the
mind, one falls back. And again, there is another opinion: If a man loses
serenity, he falls back. And there is yet another opinion: If a man does not
practise for a long time on the sign he caused to arise in the past, he becomes
incapable of making it to arise as he likes and does not attain to concentration.
So, he falls back. If a man of dull faculties dwells heedfully, he acquires the
recollectedness of that state and partakes of stability in meditation, jhdna.

1. Brahma-pdrisajja, Brahma-purohita, Mahd-Brahmd.

2. Cp. Pts. I, 35 — 6: Pathamajjhdnassa Idbhim kdmasahagatd samidmanasikdrd samudd-
caranti, hdnabhdgiyo dhammo; tadanudhammatd sati santitthati, (hitihhdgiyo dhammo;
avitakkasahagatd sahhd manasikdrd samuddcaranti, visesabhdgiyo dhammo; nibbiddsahagatd
sahhd manasikdrd samuddcaranti virdgupasamhitd, nibbdehabhdgiyo dhammo.

3. Pariyutthdna kilesa: — Cp. Thi. vv. 77 — 8: Ayonisomanasikdrd kdmardgena additd,

ahosim uddhatd pubbe citte avasavattini.
Pariyutthitd kilesehi sukhasahhdnuvattini,
samam cittassa ndlabhim rdgacittavasdnugd.

98 Vimuttimagga

If a man of keen faculties dwells heedfully, he can acquire facility in the second
meditation, jhdna, which has no initial application of thought. If he develops
further, he partakes of distinction in meditation, jhdna. If a man of keen
faculties dwells heedfully, he can attain to insight with ease. Dispelling the
thoughts of agitation and anxiety, and developing further, he, through absence
of passion, partakes of penetration in meditation, jhdna.

[418] THE PATH OF FREEDOM

FASCICLE THE FIFTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN

CHAPTER THE EIGHTH

Section Two

Here I show how to get the second meditation, jhdna. I consider the tribu-
lation of the first meditation, jhdna, and the benefits of the second meditation,
jhdna}

THE SIMILE OF THE YOUNG COW

Now, the yogin who practises the first meditation, jhdna, with facility
wishes to cause the arising of the second meditation, jhdna. Why ? If the
yogin is not able to practise the first meditation, jhdna, with facility, though
he wishes to remove initial and sustained application of thought and attain to
the second meditation, jhdna, he falls back and is not able to enter the second
meditation, jhdna. Further, he cannot re-enter the first meditation, jhdna.
Hence the Blessed One taught the simile of the young mountain cow which,
being foolish, knows not good pasturage, and which, though inexperienced,
wanders to a far off precipitous place. She thinks: "How, if I were to enter
the place I never entered before, eat the grass I never ate before and drink the
water I never drank before"? Without planting her fore leg firmly, she raises
her hind leg, becomes restless and is not able to go forwaid. And not being
able to enter the place she never entered before, eat the grass she never ate before,
drink the water she never drank before, she thinks thus : "I cannot go forward.
I must return to the old pasturage". 2

1. The passage in italics does not occur in the Sung Dynasty edition in the library of the
Japanese Imperial household. This applies to all passages in italics in Section Two of
Chapter Eight.

2. This passage does not occur in the Chinese Ekottara Agama. A. IV, 418: Seyyathd
pi bhikkhave gdvi pabbateyyd bald avyatta akhettahnu akusald visame pabbate caritum,
tassa evam assa 'yan nunaham agatapubban ceva disarh gaccheyyani, akhaditapubbani

99

100 Vimuttimagga

There is a bhikkhu. He has not yet attained (meditation, jhdna). He
does not know a subject of meditation. 1 He has not yet separated himself
from lust and does not know how to enter the first meditation, jhdna. He does
not practise this teaching nor study it, but thinks thus: "How, if I were to
enter the second meditation, jhdna, and rid myself of initial and sustained
application of thought" ? Being not at ease, he again thinks: "I cannot enter
the second meditation, jhdna, and I cannot rid myself of initial and sustained
application of thought. I must retire, (from this), enter the first meditation,
jhdna, and separate myself from lust". This foolish bhikkhu is as ignorant
and inexperienced as the young mountain cow. Therefore, he should practise
the first meditation, jhdna. He should make the mind free (from lust).

ENTRANCE INTO THE SECOND MEDITATION, JHANA

Before and after his meal, in the first and in the last watches of the night,
according to his wish, a bhikkhu practises adverting, entering, establishing,
rising and reflecting. 2 If he enters (the meditation, jhdna,) often and goes out
of it often and acquires facility in the practice of the first meditation, jhdna,
he can acquire the bliss of facility, cause the arising of the second meditation,
jhdna, and surpass the first meditation, jhdna. And again he thinks thus:
"This first meditation, jhdna, is coarse; the second meditation, jhdna, is fine".
And he sees the tribulations of the first and the merits of the second meditation,
jhdna.

Q. What are the tribulations of the first meditation, jhdnal

A. The hindrances as the near enemy (of this meditation, jhdna,) stir
up initial and sustained application of thought and cause negligence of body
and disturbance of mind. Thereby the concentration becomes coarse and
incapable of producing higher knowledge. Therefore, one does not relish
the first meditation, jhdna, or partake of distinction in it. These are the
tribulations of the first meditation, jhdna? The merits of the second medita-
tion, jhdna, consist in the overcoming of these. Thus we have seen the tribula-
tions of the first meditation, jhdna, and the merits of the second.

Here the mind separates itself from the first meditation, jhdna, and taking
the kasina sign as the object of the second meditation, jhdna, dwells on it.
The mind, dissociated from initial and sustained application of thought, at

ca tindni khddey yam, apitapubbdni ca paniyani piveyyarC ti; sd pur inam padam na suppatitthi-
tarh patitthdpetvd pacchimam padam uddhareyya, sd na c'eva agatapubbam disarh gaccheyya,
na ca akhdditapubbdni tindni khddeyya, na ca apitapubbdni paniyani piveyya; yasmirh
c*assd pdde thitaya evam assa 'yan nundham agatapubbah c'eva disam gaccheyyam, akhddi-
tapubbdni ca tindni khddeyyam, apitapubbdni ca paniyani piveyyarf ti, tan ca padesam na
sotthind pacchdgaccheyya. Tarn kissa hetu ? Tattha hi sd bhikkhave gdvi pabbateyya
bdid avyattd akhettaiinu akusald visame pabbate caritum.

1. Kammatthdna. 2. Pts. I, 99 — 100: Panca vasiyo — dvajjandvasi samdpajjandvasi

adhitthdnavasi vutthdnavasi paccavekkhandvasi.

3. A. IV, 440: So kho aharh Ananda aparena samayena vivicc* eva kdmehi pathamam

jhdnarh upasampajja vihardmi. Tassa mayhath Ananda imind vihdrena viharato kdmasaha-
gatd sahhdmanasikdrd samuddcaranti, svdssa me hoti dbddho.

Subjects of Meditation 101

ease in joy and bliss born of concentration, attains (to the second meditation,
jhdna). If the yogin strives, he accomplishes the destruction of initial and
sustained application of thought quickly. He is at ease in joy and bliss born
of concentration and cause the mind to abide tranquilly.

Here I show the four factors of the second meditation, jhdna.

That yogin "attains to and dwells in the second meditation, jhdna, which,
through the stilling of initial and sustained application of thought, develops
internal tranquillity and the state of mind-predominance, is without initial and
sustained application of thought, born of concentration, full of joy and bliss". 1
This is the merit of the earth kasina. The stilling of initial and sustained
application of thought is the stilling of initial and sustained application of
thought through clear understanding. And also it is named ending.

Q. What is "the stilling of initial and sustained application of thought" ?

A. It is the destruction of the tribulations of initial and sustained appli-
cation of thought pertaining to the first meditation, jhdna. It is the destruction
of the roots of all initial and sustained application of thought. It is the co-
destruction of the tribulations of initial and sustained application of thought,
roots of initial and sustained application of thought, and initial and sustained
application of thought themselves. This is "the stilling of initial and sustained
application of thought".

And again, after separating himself from the lower coarse meditation,
jhdna, the yogin attains to the upper fine meditation, jhdna, and causes it
(the lower) to perish.

"Internal": what is one's own is named "internal". There are three kinds
in what is internal: the first is internal in the sense of personal; the second is
internal concentration; the third is internal object.

What is "internal in the sense of personal"? The six internal sense spheres.
"Internal concentration": The contemplation on one's own bodily state is
called "internal concentration". The thought which is inward (subjective),
does not go outwards, and the nature of which is to understand is called
"internal object". In this treatise "internal in the sense of personal" means
"to be in a state of blissfulness".

Faith, 2 right faith and the faith which develops meditation, jhdna, are
called "tranquillity". In internal concentration this is internal tranquillity.

What are the salient characteristic, function, manifestation and near
cause of internal tranquillity? Non-disburbance is the salient characteristic
of internal tranquillity. Repose is its function. Non-defilement is its mani-
festation. Initial and sustained application of thought are its near cause.

1. A. I, 53: Vitakka-vicdrdnam vupasamd ajjhattam sampasddanam cetaso ekodibhdvarh
avitakkarh avicdram samddhijam pitisukkarh dutiyajjhdnam upasampajja viharati.

2. Saddhd.

102 Vimuttimagga

"Develops the state of mind-predominance": the dwelling of the mind
in right concentration is called the development of the state of mind-predomi-
nance. What is the meaning of "development of the state of mind-predomi-
nance" ? "Mind" means mentality. "Predominance" is a name for mindfulness.
"State" has the same meaning as that of "natural state" which is taught in
the science of sound. "State" means nature. The stilling of initial and
sustained application of thought and the arousing of the state of mind-
predominance through unification of mind is called "the development of the
state of mind-predominance".

What are the salient characteristic, function, manifestation and near
cause of 'the state of mind-predominance' ?

Pure righteousness is its salient characteristic; repose is its function;
unruffledness is its manifestation; and the stilling of initial and sustained
application of thought is its near cause.

Q. (It is said that the yogin) "develops internal tranquillity and the
state of mind-predominance". If that be so, why are these not included in
the first meditation, jhdnal

A. In the first meditation, jhdna, owing to the waves of initial and
sustained application of thought, the mind is muddied.

"Internal tranquillity and the state of mind-predominance": just as,
owing to waves, water becoming turbid, does not clearly reflect any image,
cast on it, just so in the first meditation, jhdna, because of turbidity due to
the movement of the waves of initial and sustained application of thought,
internal tranquillity and the state of mind-predominance are not clear.
Therefore, they are not included in the first meditation, jhdna.

'Without initial and sustained application of thought" : After the stilling
of initial application of thought, there is no initial application of thought.
After the stilling of sustained application of thought, there is no sustained
application of thought.

Q. The stilling of initial and sustained application of thought is the
state that is without initial and sustained application of thought. Are there
two kinds of ending of initial and sustained application of thought? Why
are two kinds taught?

A. The stilling of initial and sustained application of thought develops
internal tranquillity. The state of mind-predominance becomes the cause of
the state that is without initial and sustained application of thought, owing
to the appearance of the excellent characteristic of joy and bliss which is born
of solitude.

And again, the stilling of initial and sustained application of thought is
thus : Seeing through initial and sustained application of thought, the tribula-
tion of initial and sustained application of thought, he abandons them. The

Subjects of Meditation 103

state that is without initial and sustained application of thought is the stilling
of initial and sustained application of thought of the form element.

And again, in what is without initial and sustained application of thought
there are two divisions: the first is "without initial and sustained application
of thought" that is not due to the stilling of initial and sustained application
of thought; (the second) is "without initial and sustained application of
thought" that is due to the stilling of initial and sustained application of thought.
Thus, without the stilling of initial and sustained application of thought, the
five branches of higher knowledge and the third meditation, jhdna, are without
initial and sustained application of thought. The second meditation, jhdna,
is without initial and sustained application of thought through skilful
seclusion and the stilling of initial and sustained application of thought.
These are the two divisions.

"Born of concentration" : This refers to concentration. The first medi-
tation, jhdna, comes from that consciousness and the second meditation,
jhdna, comes from the first meditation, jhdna. And again, "concentration"
means that the second meditation, jhdna, comes together with unification of
mind.

"Joy and bliss born of concentration": Joy and bliss have already been
expounded.

"The second meditation, jhdna" : It is called so because it follows the
first.

"Attains to the second meditation, jhdna", means that he enters the second
meditation, jhdna.

"Meditation, jhdna" : Internal tranquillity, joy and bliss and unification
of mind are called "meditation, jhdna".

"Attains to and dwells in the second meditation, jhdna''' : He acquires
the second meditation, jhdna, which is free from two factors, endowed with
two factors, three kinds of goodness and ten characteristics and is associated
with twenty-three merits. This is the heavenly abode. This is merit. This
is birth in the Abode of Resplendence. 1 This has been expounded at length
before.

SIMILE OF THE POOL OF WATER

"Heavenly abode" means that he dwells in a plane surpassing the human
because of joy and bliss that proceed from concentration. Therefore it is
called "heavenly abode". Hence the Blessed One taught the bhikkhus thus:

1. A.II, 127: Puna ca pararh bhikkhave idtf ekacco puggalo vitakkavicdrdnam viipasamd
ajjhattam sampasado cetsao ekodibhdvam avitakkam avicdram samddhijam pitisukham

dutiyajjhdnam upasampajja viharati. So tad assddeti tabbahulavihdri apirihino kdlarh

kurumdno Abhassardnam devdnarh sahavyatam uppajjati.

104 Vimuttimagga

"As in a pool of water with a spring and into which no water flows from
the four directions, nor rain descends, the water wells up cool and pure from
within, saturates the entire pool and over-flowing spreads afar, even so [419]
joy and bliss, cool and pure, welling up from concentration saturates every
part of the body of a bhikkhu. Thus joy which is produceed from
concentration saturates the body and the mind". 1

A yogin entering the second meditation, jhdna, should consider his body
in the light of this simile of the pool with water welling up from within. The
absence of any stream flowing from any of the four directions is to be under-
stood as the stilling of initial and sustained application of thought. As the
water welling up from within fills the pool without causing waves to arise in it,
[419] so joy and bliss springing from concentration fills the mental and bodily
factors and there is no disturbance of mind. As water that is cold cools the
body, so joy and bliss born of concentration causes all the mental and bodily
factors to be at ease.

Thus is the reward of the practice of concentration : One is reborn in the
Abode of Resplendence. There are three kinds of rewards pertaining to the
three divisions of the second meditaton, jhdna: lower, middling and higher.
The yogin who practises the lower meditation, jhdna, will, after his death, be
reborn in the Abode of Lesser Light. His life-span will be two aeons. 2 If he
practises the middling meditation, jhdna, he will, after his death, be reborn in the
Abode of Measureless Light. His life-span will be four aeons. 3 If he practises
the higher meditation, jhdna, he will, after his death, be reborn in the Abode of
Resplendence and his life-span will be eight aeons. 4

THE THIRD MEDITATION, JHANA

/ consider the tribulations of the second meditation, jhdna.

Now a yogin having practised the second meditation, jhdna, and acquired
facility therein thinks: "The second meditation, jhdna, is coarse; the third
meditation, jhdna, is fine". Knowing the tribulations of the second medita-

1. Chu Agon No. 98: M.I, 276—7; D.I, 74; A.III, 25—6: Seyyathd pi bhikkave udakarahado
ubbhidodako tassa nev' assa puratthimaya disdya udakassa dyumukham na pacchimdya
disdya udakassa dyamukham na uttardya disdya udakassa dyamukham na dakkhindya
disdya udakassa dyamukham, devoca na kdlena kdlam sammddhdram anuppaveccheyya atha
kho tamhd ca udakarahadd sitd vdridhdrd ubbhijjitvd tarn eva udakarahadam sitena vdrind
abhisandeyya parisandeyya paripureyya paripphareyya, ndssa kind sabbdvato udakara-
hadassa sitena vdrind apphutam assa, evam eva kho bhikkhave bhikkhu imam eva kayarh
samddhijena pitisukhena abhisandeti parisandeti paripureti, parippharati, ndssa kind sabbd-
vato kdyassa samddhijena pitisukhena apphutam hoti.

2. Vbh. 424: Dutiyam jhdnam parittam bhdvetva parittdbhdnam devdnam sahavyatam
uppajjanti. Tesam kittakam dyuppamdnam ? Dve kappa.

3. Ibid: Dutiyam jhdnam majjhimam bhdvetva appamdndbhdnam devdnam sahavyatam
uppajjanti. Tesam kittakam dyuppamdnaml Cattdro kappa.

4. Ibid : Dutiyam jhdnam panitam bhdvetva dbhassardnam devdnam sahavyatam uppajjanti.
Tesam kittakam dyuppamdnaml Attha kappa.

Subjects of Meditation 105

tion, jhdna, and seeing the merits of the third meditation, jhdna, he causes the
third meditation, jhdna, to arise.

What are the tribulations of the second meditation, jhdna! This concen-
tration has initial and sustained application of thought as its near enemy.
This meditation, jhdna, being accompanied by joy, is coarse. The mind exults
in the possession of joy and is not able to arouse other (higher) meditation
(jhdna) factors. To be attached to joy is a fault. If he understands these
faults, he becomes fault-free. One is not able to acquire supernormal power;
or one gains the second meditation, jhdna, and is not able to partake of distinc-
tion. Thus should one understand the tribulations of the second meditation,
jhdna. The merits of the third meditation, jhdna, lie in the overcoming of
these (tribulations). If one considers the tribulations of the second meditation,
jhdna, and the merits of the third, he can remove joy through meditation,
jhdna, on the kasina sign and be at ease because of freedom from joy. Con-
sidering thus he can in no long time attain to fixed meditation, jhdna, through
bliss free from joy.

/ will elucidate the factors of the third meditation, jhdna.

That yogin "through the absence of the desire for joy, abides in equanimity,
mindful and completely conscious, experiencing in the body that bliss of which
the Noble Ones say: "Endowed with equanimity and mindfulness, and com-
pletely conscious, he abides in bliss. So he abides in the attainment of the
third meditation, jhdna". 1

"Through absence of desire for joy": Joy has already been explained.
"Absence of desire": Removing joy one dwells in equanimity. What is
"equanimity"? Equipoise, protection, non-retreating, non-advancing, serenity
and evenness of mind are called "equanimity". There are eight kinds of
equanimity: equanimity of feeling, of effort, of insight, of the enlightenment
factors, of the immeasurable states, of the six members (senses), of the medita-
tion (jhdna) factors and of purity 2 . The equanimity of feeling is the equanimity
of the five faculties. Reflection on the sign of equanimity from time to time —
this is the equanimity of effort. If, saying, "I will remove the cause of suffering",
one attains to equanimity, it is called the equanimity of insight. The practising
of the enlightenment factors is the equanimity of the enlightenment factors.
Kindness, compassion, appreciative joy and equipoise — these are called the
equanimity of the immeasurable states.

If, on seeing a form, one, being indifferent, is neither glad nor sad, it is
called the equanimity of the six members. The dwelling in the attainment of

1. A.I, 53: Pitiyd ca virdgd upekkhako ca viharati sato ca sampajdno sukhah ca kdyena
patisamvedeti yan tarn ariyd dcikkhanti upekkhako satimd sukha-vhdri ti tatiyajjhdnam
upasampajja viharati.

2. Vedanupekkhd, viriyupekkhd, vipassanupekkhd, bojjhangupekkhd, appamdnupekkhd, cha/an-
gupekkhd, jhdnupekkhd, pdrisuddhupekkhd, Cp. Vis. Mag. 160 where brahmavihdrupekkhd
is substituted for appamdnupekkhd.

106 Vimuttimagga

equanimity because of dispassion is called the equanimity of the meditation
(jhdna) factors. Equanimity-mindfulness purity is the equanimity of purity.

And again, there are three kinds of equanimity : equanimity regarded as a
vehicle of concentration; regarded as the state of little activity; and regarded
as non-action. The equalized skilfulness that is present in all meditations,
jhdnas, and is neither hasty nor slow is "equanimity considered as a vehicle of
concentration". This inferior equanimity is near the second meditation, jhdna,
and removes exultation of mind. If the mind is not active, it is called "equani-
mity regarded as a state of little activity". This equanimity is near the third
meditation, jhdna, and removes all exultation of mind. If one's mind is not
actively concerned with objects, through imperturbability of thought and body,
it is called "equanimity regarded as non-action". This equanimity is near the
fourth meditation, jhdna.

What are the salient characteristic, function, manifestation and near cause
of equanimity? Equipoise is its salient characteristic. Non-attachment is
its function. Non-action is its manifestation. Dispassion is its near cause.

Q. Why is it taught that equanimity is in this meditation, jhdna, and not
in the second and the first meditations, jhdnas 1

A. In the second and the first meditations, jhdnas, the mind, being full
of joy, does not become detached. Because of joy and bliss, exultation of
mind is not removed. Therefore, this equanimity is not taught as being present
in the second and the first meditations, jhdnas. Owing to absence of joy and
bliss, owing to dispassion and owing to the removal of the process of combi-
nation in the third meditation, jhdna, this meditation (jhdna) factor arises.
Because of the mastering of the meditation (jhdna) factors, it is said "abides
in equanimity, mindful and completely conscious".

Q. What are the salient characteristic, function, manifestation and near
cause of "mindfulness"?

A. Recollectedness is its salient characteristic; non-forgetting is its
function; protection is its manifestation; and the four foundations of mind-
fulness are it near cause.

What is it to be "completely conscious" ? To be conscious is to be aware.
It is to be completely conscious rightly. There are four kinds in being completely
conscious rightly. 1 They are the being completely conscious of oneself;
the being completely conscious of one's distinctive mark; the being completely
conscious undeludedly; the being completely conscious basically. Here, to be
completely conscious of the four postures, is to be completely conscious of
oneself. Entering solitude is to be completely conscious of one's distinctive
mark. To know the eight worldly conditions 2 is to be completely conscious

1. Cp. D.- a. I, 184: Sdtthaka-sampajahham sappdya-sampajannam gocara-sampajanham
asammoha-sampajahnan ti catubbidham sampajannam.

2. Affha loka-dhammd.

Subjects of Meditation 107

undeludedly. To dwell on the object of concentration is to be completely
conscious basically. In this treatise ("completely conscious" in the sense of)
"being completely conscious basically" has been taken.

What are the salient characteristic, function, manifestation and near cause
of the being "completely conscious" ? Non-bewilderment is its salient charac-
teristic; decision is its function; investigation of states is its manifestation; to
consider rightly is its near cause.

Q. Should one be mindful and completely conscious in all places ?

A. If a man is not mindful and is not completely conscious he is not even
able to cause the arising of the access stage of meditation, jhdna.

Q. Why is it taught in the third meditation, jhdna and not in the second
and the first meditations, jhdnasl

A. Here, joy and all other coarse meditation (jhdna) factors are stilled.
Concentration becomes fine, enters a place of fineness, and through the state of
being completely conscious remains firm in the third meditation, jhdna. Thus
he gains facility in the exercise of the meditation (jhdna) factors.

Again, the foolish mind longs for happiness and easily turns to the bliss of
this meditation, jhdna, for its exceedingly sweet and named "alluring". Thus
(through mindfulness and through the state of being completely conscious)
one is able to remove joy and acquires facility in this meditation, jhdna.

SIMILE OF THE CALF

Again, joy and bliss are intimate. So, understanding mindfulness and the
state of being completely conscious one dwells on the object in bliss separate
from joy. It is like a calf following its mother. Unless someone holds it
back by the ears, it will follow its mother with its head against her side. One
understands bliss that is separate from joy, conjoined with mindfulness, and the
state of being completely conscious, and dwells on the object of concentration. 1
On the contrary, if one does not understand, one re-enters joy and partakes of
deterioration in concentration. For the acquiring of mastery over the medita-
tion (jhdna) factors, mindfulness and the state of being completely conscious
are taught. Thus equanimity, mindfulness and the state of being completely
conscious are accomplished. Therefore, it is said "abides in equanimity,
mindful and completely conscious, experiencing in the body that bliss".

Q. What is mental bliss?

A. Bliss experienced in mind is mental bliss. It comes from mental
contact. This is the meaning of mental bliss. This is called "bliss".

Q. What is "body" ? The perception-group, formations-group and cons-
ciousness-group — these are called "body".

1. Cp. Vis. Mag. 163: Yathd dhenupago vaccho dhenuto apanito arakkhiyamdno punad-eva
dhenum upagacchati. This simile, common to both the Vis. Mag and the Vim. Mag.,
has not been traced to its source.

108 Vimuttimagga

"Experiencing in the body that bliss" means to acquire ease of body.

Q. Then, why is it said that there is no joy in this bliss and that it is not
experienced in the body?

A. In the third meditation, jhdna, the faculty of bliss is removed. This
is according to the teaching of the Blessed One which says, that in the third
meditation, jhdna, the faculty of bliss is removed.

"That bliss of which the Noble Ones say": "Noble Ones" means the
Buddha and his disciples. "Say" means to reveal, establish, explain, point
out. Thus is "that bliss of which the Noble Ones say" to be known.

Q. Why do the Noble Ones praise this state of body and not any other?

A. In the third meditation, jhdna, although the yogin can easily dwell
in pleasing bliss, he does not hold to bliss. The Noble Ones dwell looking
beyond bliss. This is an accomplishment of the Noble Ones. Therefore,
the Noble Ones praise this excellent meditation, jhdna.

"Endowed with equanimity and mindfulness, he abides in bliss" : Equani-
mity, mindfulness and bliss have already been explained.

"Abides in the attainment of the third meditation, jhdna" : It is called
"third" because of the second. The third meditation, jhdna, comprises equani-
mity, mindfulness, the state of being completely conscious, bliss and unification
of mind. The accomplishment of these is called (the third) meditation, jhdna.
"Abides in the attainment" means that one who acquires the third meditation,
jhdna, separates from one factor, fulfils five factors, three kinds of goodness,
ten characteristics and is associated with twenty-two merits.

To dwell in the heaven world means to be born in the Abode of All Lustre. 1
It is to be understood in the same way as it was taught in the first meditation,
jhdna. "To dwell in the heaven world" is to dwell in that pleasant dwelling
which is free from joy. "To dwell in the heaven world" is to dwell in a
manner surpassing humans.

SIMILE OF THE LOTUS POND

Hence, the Buddha taught the bhikkhu thus : "Just as in a pond of blue
and white lotuses, the blue, red and white lotuses are born, grow and stand
in the water and are immersed in the cold water from root to neck, so this
body is filled and saturated with bliss that is free from joy". 2 As the blue,
red and white lotuses stand in the water, so he abides in the third meditation,

h Subhakinna.

2. Chu Agon No. 98; M.II, 16; A. Ill, 26: Seyyathd pi bhikkhave uppaliniyam vd padumi-
niyam vd pundarikiniyam vd app' ekacce uppaldni vd padumdni vd pundarikdni vd udake
jdtdni udake samvaddhdni udakdnuggatdni antonimuggaposini tdni ydva c'aggd ydva ca
muld sitena vdrind abhisanndni parisanndni paripurdni paripphutdni, ndssa kind sabbdvatam
uppaldnarh vd padumdnam vd pundarikdnam vd sitena vdrind apphutam assa, evam eva
kho bhikkhave bhikkhu imam eva kdyam nippitikena sukhena abhisandeti parisandeti
paripureti parippharatU ndssa kind sabbdvato kdyassa nippitikena sukhena apphutam hoti.

Subjects of Meditation 109

jhdna. His body should be known thus : as the lotuses born in the water [420]
are immersed in the water from root to neck, so he abides in the third medi-
tation, jhdna, with body and mind filled and saturated with bliss that is free
from joy.

Thus is the reward of the practice of concentration : One is reborn in the
Abode of the All Lustrous. There are three kinds of rewards pertaining to the
three divisions of the third meditation, jhdna, namely: higher, middling and
lower. If a yogin practises the lower meditation, jhdna, he will, after his
death, be reborn in the Abode of Lesser Lustre. His life-span will be sixteen
aeons. If he practises the middling meditation, jhdna, he will, after his death,
be reborn in the Abode of Measureless Lustre. His life-span will be thirty-
two aeons. If he practises the higher meditation, he will be reborn in the
Abode of All Lustre. His life-span will be sixty-four aeons 1 .

THE FOURTH MEDITATION, JHANA

/ consider the tribulations of the third meditation, jhdna.

Now, a yogin, having practised the third meditation, jhdna, and acquired
facility therein, wishes to cause the arising of the fourth meditation, jhdna, and
to transcend the third meditation, jhdna. (He thinks), "The third is coarse.
The fourth is fine". He sees the tribulations of the third meditation, jhdna,
and the merits of the fourth meditation, jhdna. What are the tribulations of
the third meditation, jhdna? Joy is the hear enemy. Right concentration
with bliss is coarse. So he is not able to acquire supernormal power. The
third meditation, jhdna, does not partake of distinction. Thus he sees the
tribulations of the third meditation, jhdna. The merits of the fourth meditation,
jhdna, consist in the over-coming of these (tribulations).

Thus the yogin, on seeing the tribulations of the third meditation, jhdna,
and the merits of the fourth meditation, jhdna, meditates on the kasina sign
and removes bliss at once. After removing it he can dwell with the mind of
equanimity. Thus meditating his mind quickly attains to fixed meditation,
jhdna, owing to equanimity.

/ will elucidate the factors of the fourth meditation, jhdna.

That yogin, "having abandoned pleasure and pain, leaving behind former
joy and grief, painless, pleasureless, in the purity of equanimity-mindfulness,

1. Vbh. 424 — 5: Tatiyam jhdnarh parittarh bhdvetvd parittasubhdnarh devdnam sahavyatarh

uppajjanti. Tesam kittakarh dyuppamdnarh? Solasa kappa Tatiyam jhdnarh

majjhimam bhdvetvd appamdnasubhdnarh devdnam sahavyatarh uppajjanti. Tesam kittakarh

dyuppamdnarhl Dvattirhsa kappa Tatiyam jhdnarh panitarh bhdvetvd subhakinhdnarh

devdnam sahavyatarh uppajjanti. Tesam kittakarh dyuppamdnarhl Catusatthi kappa.

1 10 Vimuttimagga

accomplishes the fourth meditation, jhdna, and dwells". 1 This is a merit of
the earth kasina.

"Having abandoned pleasure" : This is the abandoning of bodily pleasure.
Having abandoned "pain" : This is the abandoning of bodily pain. "Leaving
behind former joy and giief " : Joy is the bliss of the mental properties. 2 This
is the leaving behind of these.

Q. It is said, "having abandoned pleasure and pain, leaving behind
grief". Where were these abandoned and left behind? A. They were
abandoned and left behind at the access moments of the meditation, jhdna.
The Buddha taught the removal of pain in this fourth meditation, jhdna. .
Q. Where does the faculty of pain that has arisen cease entirely? A. The
Buddha taught the bhikkhus thus: "In the first meditation, jhdna, separation
from sense-desires is fulfilled. There the faculty of pain which has arisen
ceases entirely". 3 Q. Why does the faculty of pain cease entirely in the first
meditation, jhdna! A. Because of the fullness of joy, there is bodily ease. 4
Because of bodily ease, the faculty of pain is ended, i.e., through transcending,
it is abandoned. Therefore, in the first meditation, jhdna, the faculty of pain
is removed. In the second meditation, jhdna, the faculty of grief is removed.
According to the teaching of the Buddha, the removal of the faculty of grief
is thus: "Where does the faculty of grief that has arisen cease entirely? Here,
bhikkhus, initial and sustained application of thought are stilled, and he
abides in the attainment of the second .meditation, jhdna. Here, the faculty
of grief which has arisen ceases entirely". 5 Why does the faculty of grief,
cease in the second meditation, jhdna! If a man has initial and sustained
application of thought for long, his body and mind become negligent. If
his mind becomes negligent, the faculty of grief arises immediately, in the
second meditation, jhdna, initial and sustained application of thought are
stilled. In the third meditation, jhdna, the faculty of bliss is removed. The
Buddha taught thus: "Where does the faculty of bliss which has arisen cease
entirely? Here, bhikkhus, owing to the distaste for joy, one abides, in the
attainment of the third meditation, jhdna. Here the faculty of bliss which

1. A. Ill, 26 — 7; M. II, 16: Puna ca param, Uddyi, bhikkhu sukhassa ca pahdnd dukkhassa
ca pahdnd pubbe va somanassadomanassdnam atthagarnd adukkharh asukham upekhdsati-
pdrisuddhim catutthajjhdnam upasampajja viharati.

2. Cetasika.

3. S. V, 213: Idha bhikkhave bhikkhuno appamattassa dtdpino pahitattassa viharato

uppajjati dukkhindriyam Kattha cuppannam dukkhindriyam aparisesam nirujjhati!

Idha bhikkhave bhikkhu vivicc* eva kdmehi vivicca akusalehi dhammehi savitakkarh
savicdrarh vivekajam pitisukham pathamam jhdnarh upasampajja viharati. Ettha cuppan-
nam dukkhindriyam aparisesam nirujjhati.

4. A. Ill, 285 : Pitimanassa kayo passambhati, passaddhakdyo sukham vediyati.

5. S. V, 213 — 4: Idha pana bhikkhave bhikkhuno appamattassa dtdpino pahitattassa viharato

uppajjati domanassindriyam Kattha cuppannam domanassindriyam aparisesam

nirujjhati! Idha bhikkhave bhikkhu vitakkavicdrdnam vupasamd ajjhattam sampasddanam
cetaso ekodibhdvam avitakkam avicdram samddhijam pitisukham dutiyam jhdnarh upa-
sampajja viharati. Ettha cuppannam domanassindriyam aparisesam nirujjhati.

Subjects of Meditation 1 1 1

has arisen ceases entirely". 1 Q. Why does the faculty of bliss cease in the
third meditation, jhdna ? A. Joy perishes, and so, bliss that arises depending
on joy also perishes. Therefore, in the third meditation, jhdna, the faculty
of bliss perishes.

Q. If the faculties of pain, bliss and grief were removed in the third
meditation, jhdna, why is their ending taught in the fourth meditation, jhdna ?

A. These faculties were removed in the third meditation, jhdna. The
third meditation, jhdna, is an approach to the fourth meditation, jhdna. In
the third meditation, jhdna, these having arisen, passed away. Therefore,
their removal is taught in the fourth meditation, jhdna.

And again, "accomplishes" the "painless" and "pleasureless" means the
overcoming of pain and pleasure. 2 Therefore, the overcoming of pain and
pleasure is taught as the accomplishment of the painless and pleasureless.
And again, it is because in the fourth meditation, jhdna, attainment and over-
coming occur together. And again, equanimity removes the defilements
immediately and entirely. The attaining to the "painless" and "pleasureless"
means that the mind does not receive and thought does not reject. This is
called the attaining to the "painless" and "pleasureless".

What are the salient characteristic, function, manifestation and near
cause of the accomplishing of the "painless" and "pleasureless" ?

Middleness is the salient characteristic. Dwelling in a middle position
is the function. Abandoning is the manifestation. Removal of joy is the
near cause.

What is the purity of. equanimity-mindfulness ? Neutrality is called
equanimity. That is called equanimity. "Mindfulness" is called attentiveness,
recollectedness and Right Mindfulness. These are called "mindfulness".
The mindfulness that is clarified and purified by equipoise is called "purity
of equanimity-mindfulness".

Q. How is mindfulness clarified and purified by equipoise? A. Here
imperturbability and non-action are fulfilled, owing to the abandoning of all
defilements and owing to resemblance and closeness to that attainment. This
non-action is associated with equipoise. Therefore, mindfulness reaches
imperturbability and fulfils impassivity. Therefore, this mindfulness is
equanimity and acquires clarity and purity.

"Fourth": This means that because of the third, the fourth is fulfilled.
"Accomplishes the meditation": This refers to the equanimity-mindfulness

1. S.V, 214: Idha bhikkhave bhikkhuno appamattassa atdpino pahitattassa viharato uppajjati

sukhindriyam Kattha cuppannam sukhindriyarh aparisesam nirujjhati 1 Idha

bhikkhave bhikkhu pitiya ca viragd upekhako ca viharati sato sampajdno sukharh ca kayena
patisamvedeti tatiyam jhanam upasampajja viharati. Ettha cuppannam sukhin-
driyam aparisesam nirujjhati.

2. S.V., 215: Idha pana bhikkhave bhikkhuno appamattassa atdpino pahitattassa viharato

uppajjati somanassindriyam Kattha cuppannam somanassindriyam aparisesam

nirujjhati. Idha bhikkhave bhikkhu sukhassa ca pahdnd dukkhassa ca pahdnd pubbeva
somanassadomanassanam atthagamd adukkhamasukham upekhdsatipdrisuddhim catuttham
jhanam upasampajja viharati. Ettha cuppannam somanassindriyam aparisesam nirujjhati.

112 Vimuttimagga

and unification of mind of the fourth meditation, jhdna. This is the meaning
of "accomplishes the meditation". "Accomplishes" and "dwells": One
separates from one factor, fulfils three factors, three kinds of goodness and
ten characteristics, and is associated with twenty-two merits. Thus one
abides in the attainment of the fourth meditation, jhdna. The reward of this
(meditation) is rebirth in the heaven world. The merit of this causes rebirth
in the Abode of Great Fruition. 1 This was taught fully before. "To dwell
in the heaven world": This is to dwell in a manner surpassing humans. This
is to dwell in the bliss of equanimity. This is called dwelling in the heaven
world.

SIMILE OF THE WHITE CLOTH

Therefore the Blessed One taught the bhikkhus thus: "As a man might
sit down and cover his body with a white cloth from head to foot, in such a
way that no part of his body is left uncovered, so a bhikkhu covers his body
and limbs with purified mindfulness, in such a way that no part of him is not
covered with purified mindfulness". 2 The yogin is like a man who has covered
himself with a white cloth. Freed from all subtle defilements, he dwells in
the fourth meditation, jhdna. Thus should it be known. As the man who
covers his body from head to foot with a white cloth is protected from
extremes of heat and cold, experiences an even temperature and is undisturbed
in body and mind, so that yogin who enters the fourth meditation, jhdna,
experiences neither pain nor pleasure. This is the bliss of equanimity. With
it he fills his body.

Thus is the merit of concentration: One is reborn in the Abode of Great
Fruition. A commoner who practises the fourth meditation, jhdna, will,
after his death, be reborn in the Abode of Great Fruition. If his mind dislikes
effort, he will be reborn in the Abode of the Unconscious. His life-span will
be fifty aeons. 3 If the yogin is a recluse, he will be reborn in the Abode of
Great Fruition, or in one of the five Pure Abodes. 4 Such are the retributory
fruits of this meditation, jhdna.

Q. Why are the lower, middling and upper (meditation, jhdnas) and the
partaking of distinction of the fruition-ground taught in the third and not in
the fourth meditation, jhdnal

1. Vehapphala.

2. Chu Agon No. 98. M. II, 16, 17; A. Ill, 27: Seyyathd pi bhikkhave puriso oddtena vatthena
sasisam pdrupitvd nisinno assa, ndssa kind sabbdvato kdyassa oddtena vatthena apphutam
assa, evam eva kho bhikkhave bhikkhu imam eva kdyam parisuddhena cetasd pariyoddtena
pharitvd nisinno hoti, ndssa kind sabbdvato kdyassa parisuddhena cetasd pariyoddtena
apphutam hoti.

3. Vbh. 425: Catuttham jhdnam bhdvetd appekacce asahhasattdnam devdnam sahav-

yatam uppajjanti Asdhnasattdnah ca vehapphaldnah ca devdnam kittakam dyuppa-

mdnarh ? Panca kappasatdni 'Fifty aeons' is obviously an error and it should read 'five

hundred'.

4. (a) D.III, 237: Panca Suddhdvdsa: Avihd, Atappd, Sudassd, Sudassi, Akanifthd.

(b) Vbh. 425: Catunnam jhdnam bhdvetvd appekacce avihdnam devdnam sahavyatam

uppajjanti appekacce atappdnam devdnam ^appekacce sudassdnam devdnam

, appekacce sudassinam devdnam ,appekacce akanitthdnam devdnam sahav-
yatam uppajjanti.

Subjects of Meditation 113

A. There are differences of "coarse" and "fine", according to result,
in the third meditation, jhdna. Therefore, the excellence of the fruition-
ground is taught through the partaking of distinction. In the fourth medita-
tion, jhdna, the yogin reaches the limit of the partaking of distinction. Outside
this there is no other partaking of distinction. Therefore, there is no
partaking of distinction of the fruition-ground.

THE SPHERE OF THE INFINITY OF SPACE

/ consider the tribulations of the fourth meditation, jhdna.

Now, the yogin who has acquired boundless happiness in the fourth
meditation, jhdna, wishes to enjoy the space-concentration and to transcend the
realm of form. He considers thus: "Concentration of form is coarse; space-
concentration is fine". That yogin sees the tribulations of form and the
merits of space-concentration. What are the tribulantions of form? There
are many (tribulations) such as the taking up of sticks and weapons, beating,
quarrelling, slander, lying, maiming and the like. There are many sufferings
such as pain of the eye and other bodily ills, cold and heat, hunger and thirst.
These are the severe trials of the sensuous form.

What are the tribulations of the fourth meditation, jhdnal The depending
on form objects has satisfaction for near enemy. It is called coarse. One
who is attached to form and delights in it cannot partake of distinction. But
depending on space, one liberates oneself peacefully. In this concentration
one fulfils the gross. Thus the yogin sees the tribulations of the fourth medi-
tation, jhdna, in form. The merits of space-concentration consist of the over :
coming of these.

/ have considered the troubles of the fourth meditation, jhdna. And now I
show how to enter the concentration of the sphere of the infinity of space.

That yogin having seen form and the great tribulations thereof and the
merits of space-concentration, rises from that (form) concentration, abandons
the earth kasina, the earth sign^andj)ractises space-concentration.

He should dwell on space regarding it as an infinite object. If he meditates
thus, he quickly completes the destruction of the earth sign and his mind
rises out of the earth sign and goes beyond the earth sign to space. Through
the acquisition of facility in the perception of the sphere of the infinity of space
he attains to fixed meditation, jhdna.

That yogin "by passing entiiely beyond perception of form, by the dis-
appearance of the perception of impact, by being freed from attention to

1 14 Vimuttimagga

perceptions of diversity, thinking, 'Infinite is space', enters into and abides
in the sphere of infinite space. 1

"Entirely" means without remainder. "By passing beyond perception
of form": What is perception of form? The perception, the perceiving,
the state of having perceived pertaining to one who dwells in the concentration
of the form-element — these are called perception of form. "Passing beyond"
means the surpassing of this. [421] "By the disappearance of the perception
of impact": What is the perception of impact? The perception of visible
objects, of sounds, of odours, of flavours, and of tangibles — these are called
the perception of impact. "Disappearance" means the ending of these various
kinds of (impact-) perception. "By being freed from attention to perceptions
of diversity": What are perceptions of diversity? The perception, the
perceiving, the state of having perceived pertaining to one who has not attained
to concentration and who is endowed with the mind element and the conscious-
ness element — these are called perceptions of diversity. "Freed from
attention to perceptions of diversity" means that one is freed from attending
to these perceptions of diversity.

Q. Why is it that only the surpassing of perception is taught and not
the surpassing of feeling, formations and consciousness ?

A. If a man passes beyond perception of form, he passes beyond all
the others; and if a man is not freed from perception of form, his mind is
not capable of passing beyond the others. Hence the Blessed One taught the
surpassing of perception of form with the intention of setting forth the surpassing
of all form-objects, because all (form) objects of concentration are dependent
on perception.

Q. If that does not happen (i.e., if he does not transcend the perception
of form) is there or is there not perception of impact and diversity?

A, There is the perception of impact and diversity in form concentration,
because these are removed (later).

Q. Why does he not proceed further in that concentration?

A. He dislikes form, therefore, he does not remove (these perceptions)
in that (concentration). This is according to the teaching of the Buddha
which says that, owing to the non-removal of these (perceptions of impact)
in that (form concentration), sound is a thorn to one entering the first medi-
tation, jhdna. 2 Thus disliking form, he goes further. He destroys them here.
Therefore, he attains to the imperturbability of the formless attainment and
the peacefulness of liberation. Alaia Kalama and Uddaka Ramaputta when
they entered the formless attainment, did not see nor hear those five hundred

1. D. I, 183: Puna ca pararh Potfhapdda bhikkhu sabbaso rupasanndnam samatikkamd
pafigha-sanfidnam atthagamd ndnatta-sanhdnam amanasi-kdrd "ananto dkdso //" dkdsdn-
ancdyatanam upasampajja viharati.

2. A. V, 134 — 5: Pathamassa jhdnassa saddo kanfako.

Subjects of Meditation 1 1 5

carts passing and repassing. 1 Therefore, it is taught as the destruction of the
(sense) spheres; and thus, surpassing of all form perception is taught as the
destruction of the form states and the perception of impact. "By being freed
from attention to perceptions of diversity" means the destruction of the sense
states. Again, the surpassing of all form perception is taught as the attainment
of the realm of the formless. The disappearance of the perception of impact
is taught as the destruction of the outer disturbance to that concentration
(of the formless) and the purification of imperturbability. "Freed from
attention to perceptions of diversity" is taught as destruction of the inner
disturbance to that concentration and the purification of the peacefulness
of liberation.

Q. "The sphere of infinite space": What is space?

A. It is the sphere of space, the element of space and vacuity. 2 That
which is untouched by the four primaries — this is called vacuity. When a
man tranquillizes the mind by means of the perception of limitless space,
it is said that he thinks, "Infinite is space". Infinite space means the entering
into limitless space. The mind and the mental properties which enter space
are called "sphere of space". What is "sphere of space"? Boundlessness
is the nature of space. This boundless nature is the "sphere of space". This is
taught as the meaning of space. As dwelling in heaven is called heaven,
so (dwelling in) the concentration of the sphere of space is called "sphere of
space". "Enters into and abides in the sphere of infinite space" means that
he acquires the concentration of the sphere of infinite space, passes beyond
all form objects, fulfils three factors, three kinds of goodness and ten characteris-
tics, is associated with twenty-two merits and dwells peacefully in the enjoyment
of the reward of concentration practice. By reason of these good qualities,
he will be reborn in the sphere of infinite space, as it was fully taught before.
"By these good qualities he will be reborn in (the sphere of infinite) space"
means that he who practises the concentration of the sphere of space will,

1. D. II, 130 — 31: Bhuta-pubbam bhante A/dro Kdldmo addhdnamaggapatipanno maggd
okkamma avidure ahhatarasmim-rukkha-mule divd-vihdre nisidi. Atha kho bhante
pahcamattdni sakata-satdni Alar am Kdldmam nissdya nissdya atikkamimsu. Atha kho
bhante annataro puriso tassa sakata-satthassa pitthito dgacchanto yena A\dro Kdldmo
tertupasamkami, upasamkamitvd A\dram Kdldmam etad avoca:

"Api bhante paficamattdni sakata-satdni atikkamantdni addasdtiV

"No kho aham dvuso addasan" ti.

"Kim pana bhante saddam assositiT'

"Na kho aham dvuso saddam assosin" ti.

"Kim pana bhante sutto ahositiV

"Na kho aham dvuso sutto ahosin" ti.

"Kim pana bhante sanni ahositiT*

"Evam dvuso" ti.

'So tvam bhante saniii samdno jdgaro paficamattdni sakata-satdni nissdya nissdya

atikkamantdni rfeva addasa na pana saddam assosi, api hi ie bhante samghdti rajena

okinnd' ti.

k Evam dvuso" ti.

''Atha kho bhante tassa purisassa etad ahosi: "Acchariyam vata bho, abbhutam vata

bhol Santena vata bho pabbajitd vihdrena viharanti yatra hi ndma sanni samdno

jdgaro paficamattdni sakata-satdni na pana saddam sossatitV\ Aldre Kdldme

uldrarh pasddam pavedetvd pakkdmitV .

2. Lit. Empty hole.

116 Vimuttimagga

after his death, be reborn in the sphere of infinite space. His life-span will be
two thousand aeons. 1

THE CONCENTRATION OF THE SPHERE OF INFINITE
CONSCIOUSNESS

/ consider the tribulations of the concentration of the sphere of infinite space.

Now, that yogin having acquired mastery in the practice of (the concen-
tration of) the sphere of infinite space wishes to cause the arising of the concen-
tration of the infinite consciousness kasina and to transcend the infinite space
kasina. Considering the concentration of (the sphere of) space as coarse,
he sees the fineness (of the concentration) of the sphere of infinite consciousness.

And again, he sees the tribulations of the sphere of infinite space and
the merits of the sphere of infinite consciousness. What are the tribulations
of the sphere of infinite space ? This concentration has form for near enemy.
The object of the concentration of the sphere of infinite space is gross, and the
perception of impact and the perceptions of diversity have not yet broken
away from each other. Here, owing to attachment, the yogin is not able to
partake of distinction. Thus he sees the tribulations of the concentration
of the sphere of infinite space. The merits of the consciousness kasina lie
in the overcoming of these.

/ show infinite consciousness.

That yogin, having seen the severe troubles of the concentration of the
sphere of infinite space and the merits of the sphere of infinite consciousness,
should consider the sphere (of infinite consciousness) as calm, and steadily
attend to the arising of the consciousness which proceeds spreading through
space with the thought, "Infinite is consciousness". Thus his mind is held
in the perception of the sphere of infinite consciousness. Thus he meditates
and in no long time the mind rises out of the perception of the sphere of infinite
space, and passes into the sphere of infinite consciousness. In this perception
of the sphere of infinite consciousness, the mind attains to fixed meditation,
jhdna. Thus "passing entirely beyond the sphere of infinite space, that yogin,
thinking, 'Infinite is consciousness', enters into, and abides in the sphere
of infinite consciousness". "Entirely" means without remainder. "Passing
beyond the sphere of infinite space" means the passing beyond the sphere
of infinite space. "Passing beyond" means to go rightly beyond. This is
called "passing entirely beyond the sphere of infinite space". "Infinite space" :
"He attends to that consciousness as infinite with which space is filled".

1. Here 'two thousand* is obviously an error. Should read 'twenty thousand'. Cp.
Vbh. 425 ; A. I, 267 : AkasanaHcayatanupaganam bhikkhave devdnarh visatim kappa-
sahassdni dyuppamariam.

Subjects of Meditation 117

Q. Among the form and formless states, which are infinite?

A. Only formless states are infinite, because there are no bounds to the
formless, and because they cannot be held. And again, space is limitless.
Therefore, it is called infinite. The word "infinite" (ananta) means infinite
(ananta). Thus, the word "infinite" is used. So is the word consciousness.

"Abides in the sphere" means abides in the sphere of infinite consciousness.
The mind and the mental properties are called the sphere of infinite conscious-
ness. What is the "sphere of infinite consciousness" ? It is boundless con-
sciousness. This is called "the sphere of infinite consciousness". As dwelling
in heaven is called heaven, so (dwelling in) the concentration of infinite con-
sciousness is called the sphere of infinite consciousness. When this conscious-
ness is held in concentration, it is called "the sphere of infinite consciousness".
"Enters into and abides in the sphere of infinite consciousness" means that he
surpasses the spatial object in that concentration of the sphere of infinite
consciousness. He fulfils three factors, three kinds of goodness, ten characteris-
tics and is associated with twenty-two merits, and dwells peacefully in the
enjoyment of the reward of concentration-practice. By reason of these good
qualities, he will be reborn in the sphere of infinite consciousness. This was
fully taught before.

Thus is the merit of the practice (of the concentration) of the sphere
of infinite consciousness. A man who practises the concentration of infinite
consciousness will, after his death, be reborn in the sphere of infinite conscious-
ness. His life-span will be four thousand aeons. 1

(The exposition of) the sphere of infinite* consciousness has ended.

THE SPHERE OF NOTHINGNESS

/ consider the tribulations of the sphere of infinite consciousness.

Nov/, that yogin, having acquired mastery in the practice of the concen-
tration of the sphere of infinite consciousness, wishes to cause the arising
of the concentration of the sphere of nothingness, and to transcend the sphere
of infinite consciousness.

Again, he considers thus: "The concentration of the sphere of infinite
consciousness is coarse; the concentration of the sphere of nothingness is
fine". And he sees the tribulations of the sphere of infinite consciousness
and the merits of the concentration of the sphere of nothingness. What are
the tribulations of the concentration of the sphere of infinite consciousness ?
This concentration has space for near enemy. The consciousness object
is coarse. Here, the yogin, owing to attachment, is not able to partake of

1. Again an error; should read 'forty thousand'. Cp. Vbh. 425; A. I, 267: Vinndnancdya-
tanupagdnam bhikkhave devanarh cattdrisam kappasahassdni dyuppamdnam.

118 Vimuttimagga

distinction through the considering of infinite perception. The merits of the
sphere of nothingness lie in the overcoming of these. That yogin, having
seen the tribulations of the sphere of infinite consciousness and the merits
of the sphere of nothingness, rises out of the sphere of infinite consciousness
peacefully, does not proceed along that consciousness again, does not reflect
on it again and puts away that consciousness. Seeing the freedom of the
sphere of nothingness, he wishes to attain to it, and considering thus he quickly
rises out of consciousness perception. Owing to the perception of the sphere
of nothingness, he attains to fixed meditation, jhdna. Passing entirely beyond
the sphere of infinite consciousness, that yogin, thinking, "There is nothing
whatsoever", enters into and abides in the sphere of nothingness.

"Entirely" means without remainder. "Passing beyond the sphere of
infinite consciousness" means to go rightly beyond consciousness. This
is called "passing entirely beyond the sphere of infinite consciousness".
"Nothingness" means that he does not practise (consciousness concentration)
again; does not discern again; goes out of that consciousness (sphere), and sees
only nothingness. Thus should nothingness be known. "Sphere (of nothing-
ness)" : The mind and the mental properties which enter the sphere of nothing-
ness, are called "sphere of nothingness". What is the sphere of nothingness?
That which is without the nature of consciousness and empty. The sphere
of nothingness is taught as "holding to nothing*'. "Enters into the sphere"
means "attains to the concentration of the sphere of nothingness". "Enters
into and dwells": He attains to the concentration of (the sphere of) nothing-
ness, passes beyond the consciousness object, fulfils three factors, three kinds
of goodness, ten characteristics and is associated with twenty-two merits, and
dwells peacefully in the enjoyment of the reward of concentration. By reason
of these good qualities, he is reborn in the sphere of nothingness. This was
fully taught before. The merit by which a man is reborn in the sphere of
nothingness is thus : He who practises the concentration of the sphere of
nothingness will be reborn, after his death, in the sphere of nothingness. His
life-span will be six thousand aeons. 1

(The exposition of) the concentration of the sphere of nothingness has
ended.

THE SPHERE OF NEITHER PERCEPTION NOR NON-PERCEPTION

/ consider the tribulations of the sphere of nothingness.

Now, the yogin having acquired mastery in the practice of concentration
of the sphere of nothingness wishes to cause the arising of the concentration
of neither perception nor non-perception, and to transcend the sphere of

1. Again an error; should read 'sixty thousand'. Cp. Vbh. 426; A. I, 268; Akincannaya-
tanupaganam bhikkhave devanam satthirh kappasahassani ayuppamanam.

Subjects of Meditation 119

nothingness. He considers thus: "The sphere of nothingness is coarse; the
sphere of neither perception nor non-perception is fine". And again, he sees
the tribulations of the sphere of nothingness and the merits of the sphere of
neither perception nor non-perception. [422] What are the tribulations of
the sphere of nothingness ? It has consciousness for near enemy. It is accom-
panied by coarse perception. Therefore it is gross. Owing to attachment to it
one does not partake of distinction. Thus he sees the tribulations of the sphere
of nothingness. The merits of the sphere of neither perception nor non-percep-
tion lie in the overcoming of these. And again, this perception is a disease,
a boil, a thorn. Non-perception — this is right, tranquil and lofty. Thus he
sees the sphere of neither perception nor non-perception. And having seen
the sphere of nothingness, having entered it and having reflected upon it,
that yogin practises the other concentration by causing calmness to arise out
of the solitude of the sphere of nothingness. Meditating thus he passes out
of the perception of the sphere of nothingness in no long time, and attains to
fixed meditation, jhdna, in the sphere of neither perception nor non-perception.

/ will show the sphere of neither perception nor non-perception.

"Passing entirely beyond the sphere of nothingness, that yogin enters into
and dwells in the sphere of neither perception nor non-perception". "Entirely"
means without remainder. "Passing beyond the sphere of nothingness"
means the surpassing of the sphere of nothingness and the going beyond it,
rightly. This is called "passing entirely beyond the sphere of nothingness".
"Neither perception nor non-perception": He, piactises the other concentra-
tion by causing calmness to arise out of the solitude of the sphere of nothingness.
This is called the sphere of neither perception nor non-perception. "Sphere of
neither perception nor non-perception": The mind and the mental properties
which enter the sphere of neither perception nor non-perception are called the
sphere of neither perception nor non-perception. What is the meaning of
"sphere of neither perception nor non-perception"? Through the removal
of coarse perception, he is endowed with non-perception. Through there
being a remainder of fine perception, he enters the sphere of neither perception
nor non-perception. Thus should "sphere" and "neither perception nor
non-perception" be understood. "Enters into and abides" : He attains to the
concentration of the sphere of neither perception nor non-perception, passes
beyond the sphere of nothingness, fulfils three factors, three kinds of goodness
and ten characteristics, is associated with twenty-two merits and dwells in the
enjoyment of the reward of concentration practice. By reason of these good
qualities, he will be reborn in the sphere of neither perception nor non-percep-
tion. This was fully taught before. "By reason of these good qualities he
will be reborn in the sphere of neither perception nor non-perception" means
that he who practises the concentration of neither perception nor non-

120 Vimuttimagga

perception will be reborn, after his death, in the sphere of neither perception
nor non-perception. His life-span will be eighty-four thousand aeons. 1

Q. Why is this called "sphere of neither perception nor non-perception",
and not "sphere of the infinity of consciousness" ?

A. He separates from the attachment to infinitude and causes the arising
of subtle perception. Therefore, he does not attain to the sphere of the infinity
of consciousness.

Q. Why are the cankers not destroyed through this concentration?

A. If a man separates himself from gross perception, he will not be able
to see the Path. And again this concentration is exceedingly fine. So he
cannot discern the nature of neither perception nor non-perception. Therefore
he is not able to destroy the cankers.

(The exposition of the) sphere of neither perception nor non-perception
has ended.

MISCELLANEOUS TEACHINGS

I further elucidate the meaning of the above.

Q. What are the miscellaneous teachings in the field of concentration ?

A. Stoppage of sounds; overturning; rising; transcending; access; initial
application of thought; feeling; uncertainty. "Stoppage of sounds": In
the first meditation, jhdna, speech is stopped. On entering the fourth medit-
ation, jhdna, the yogin stops breathing. 2 Gradual stoppage of sounds : When
the yogin enters into concentration, he hears sounds, but he is not able to speak
because the faculty of hearing and that of speech are not united. To a man
who enters form concentration, sound is disturbing. Hence the Buddha taught:
"To a man who enters meditation, jhdna, sound is a thorn". 3 "Overturning": 4
A man, concentrating on the earth kasina develops earth perception through
non-earth perception.

Q. If that be so, does he not fulfil "overturning" ?

A. This earth perception should be known as that perception. It differs
from the four kinds of overturning of perception. Therefore, it does not
fulfil "overturning". 5 "Rising": 6 The rising from concentration is conditioned

1 . Vbh. 426 : Neva-sannd-ndsanndyatanupagdnam devdnam kittakarh dyuppamdnam ? Caturdsiti
kappasahassdni.

2. D. Ill, 266 : Catutthajjhdnarh samdpannassa assdsa-passdsd niruddhd honti.

3. A. V, 134 — 5: Saddakanfakd hi bhikkhave jhdna vuttd mayd Pafhamassa jhdnassa

saddo kanlako.

4. Vipalldsa.

5. This is after Prof. Higata. But the text is as follows: "It does not differ from the four
kinds of overturning of perception. Therefore it does not fulfil overturning".

6. Vufthdna.

Subjects of Meditation 121

by five causes, namely, painfullness of posture; many bonds; arising of
hindrances; unequal skill; and inclination.

When a man enters formless concentration, he does not "rise" owing
to "many bonds", because he dwells in imperturbability. If he enters the
attainment of dissolution and the attainment of fruition, 1 he can "rise" through
previous action 2 and not through any other cause. "Transcending": In
transcending there are two kinds, namely, transcending the factor 3 and trans-
cending the object. 4 To pass from form meditation, jhdna, to form meditation,
jhdna, is called "transcending the factor". To pass from form meditation,
jhdna, to formless concentration, and from formless concentration to formless
concentration is called "transcending the object". "Access" is the access
of all meditation, jhdna. It consists of five factors. "Initial application of
thought": In the second meditation, jhdna, and the others through continued
suppression, the state that is without initial and sustained application of thought
is fulfilled. "Feeling": In the fourth meditation, jhdna, and the others,
through continued suppression, the state that is with equanimity arises without
extremes. "Uncertainty" : Owing to this, one does not remove the hindrances
of sense-desires and the others, and abides in the sphere of neither perception
nor non-perception. This is called "with remainder". It is as if, fearing
a poisonous snake, a man were to climb up a tree.

There are four kinds of men who cannot enter into concentration. They,
surely, will be reborn in states of woe. Without cause they commit the five
immediately effective deeds. 5 They are of perverted vision.

(The exposition of) Miscellaneous teachings has ended.

(The exposition of) the earth kasina has been concluded.

THE WATER KASINA

Q. What is the water kasinal What is the practising of it? What are
its salient characteristic, function and manifestation? What are its benefits?
How is the sign grasped ?

A. The thought that is produced relying on the water sign — this is called
the water kasina. The undisturbed dwelling of the mind — this is called

1. Nirodha- and phala-samdpatti.

2. Cp. Vis. Mag. 705 : Tat ha dkihcahhdyatanam samdpajjitvd vuffhaya catubbidham pubba-
kiccam karoti: ndndbaddha-avikopanam, sanghapafimdnanam, satthu pakkosanam
addhdnaparicchedan ti.

3. Aiiga samatikkama. 4. Arammana samatikkama.
5. Vbh. 378: Tattha katamdni pahca kammdni dnantarikdnP. Mdtd jivitd voropetd hoti,

pita jivitd voropetd hoti, arahd jivitd voropetd hoti, dutthena cittena tathdgatassa lohitam
uppdditam hoti, sarhgho bhinno hoti: imdni pahca kammdni dnantarikdni.

122 Vimuttimagga

practising. Absorption in the water kasina is its salient characteristic. Non-
abandonment of water perception is its function. Undivided thought is its
near cause. 1

There are five distinctive kinds of benefits belonging to (the practice of)
the water kasina: a man is able to dive into the earth and come out of it
easily; to shake palaces, mountains or the earth; to bring down rain; cause
water to gush from his body and make that (v/ater) appear as it were the ocean.
The (other) benefits of the water kasina are the same as those of the earth
kasina. One who practises the water kasina well, sees water in all places.

"How is the sign grasped"?: The man who accepts the water kasina
grasps the sign in water, i.e., natural or prepared water. Here, a practised
yogin grasps the water sign in a place where there is no water or on seeing
water in various places, i.e., in a well, pot, pond, swamp, river, lake or lagoon.
Thus he can see (the sign) wherever he likes, and can arouse the after-image
of water. He is unlike a new yogin. A new yogin has to grasp the sign
in a prepared place. He is not able to practise the water kasina with skill in
an unprepared place. Thus that yogin, at first, should find out a calm place,
in the monastery or in a rock cave or under a tree, which is not too dark and
where the sun does not scorch. It should be a place where there is no dust
or wind and where there are no mosquitoes, gadflies or other impediments.
In such a place, he buries a bowl or a water pot in clean earth, and makes the
rim level with the ground. The circumference should be one fathom. It
should be filled with rain-water and unmixed with any colour. The bowl or
pot should be full to the brim. Here, he should dwell on the perception
of water, and take the sign through three ways : through even gazing, skil-
fulness and the elimination of disturbance. The rest is as fully taught before
under the earth kasina and the sphere of neither perception nor non-perception.

The water kasina has ended.

THE FIRE KASINA

Q. What is the fire kasina? What is the practising of it? What are its
salient characteristic, function and near cause? What are its benefits? How
is the sign grasped?

A. The thought that is produced relying on fire —this is called the fire
kasina. The undisturbed dwelling of the mind —- this is called practising.
The skilfulness of sending the mind forth into the fire sign is its salient
characteristic. Non-abandonment of fire perception is its function. Undivided
thought is its near cause.

"What are its benefits"? There are five distinctive benefits. These are
displayed in the fire kasina. A man is able to produce smoke and flame,
is able to reveal things through producing brightness, is able to destroy the

1. In the question it is "manifestation".

Subjects of Meditation 123

light of other forms, is able to burn whatever he likes, 1 is able to know fire
through the arising of brightness. The other benefits are equal to those of
the earth kasina. Owing to the practice of the fire kasina, a man is able to
see fire everywhere.

"How is the sign grasped"?: The man who takes up the fire sign grasps
the sign in fire, i.e., in a natural or a prepared place. Here, a practised yogin
grasps the natural sign. (He grasps the sign) on seeing any fire, i.e., a grass-fire,
a wood-fire, a forest-fire or a house that is on fire. He develops the natural or
the prepared as he pleases and sees the appropriate sign. Thus the after-
image of fire occurs to him. The new yogin is different. He is able to grasp
the sign only in a prepared place and not in an unprepared place. He follows
what is expedient in the practice of the fire kasina. The new yogin should
at first gather fuel, heap it up in a clean place and burn it. He burns it from
below, at about the time the sun rises or sets. He does not think of the smoke
or the flames that rise up. He sends his mind towards the fire sign by directing
it to the middle of the thick flames and grasps the sign through three ways :
through even gazing, skilfulness [423] and the elimination of disturbance.
(The rest) is as was fully taught before.

The fire kasina has ended.

THE AIR KASINA

Q. What is the air kasina! What is the practising of it? What are its
salient characteristic, function and near cause? What are its benefits? How
is the sign grasped?

A. The thought that is produced relying on the air sign — this is called
the air kasina. The training and the undisturbed dwelling of the mind are called
the practising of the air kasina. Sending forth the mind into the air sign is its
salient characteristic. The non-abandoning of air perception is its function.
Undivided thought is its near cause.

"What are its benefits?": There are three distinctive benefits in air
kasina: a man is able to go about with the speed of air, to cause wind
to rise and coolness to prevail. The other benefits are the same as those
taught in the earth kasina. One follows what is expedient in the practice
of the air kasina.

"How is the sign grasped?": A new yogin grasps the air kasina through
two ways: through sight and touch. How does he grasp the sign through
sight? That yogin, seeing a field of sweet potatoes, a bamboo grove or a
grass-land moved by the wind, reflects on air perception. He grasps the
sign through three ways : through even gazing, skilfulness and the elimination

1 , The first four are similar to those of Vis. Mag. : 175 — 6.

124 Vimuttimagga

of disturbance. Thus he grasps the sign through sight. How does he grasp
the sign through touch? In a calm abode, a new yogin makes an opening
in the wall, inserts a pipe of bamboo or reed into it and sits near it, letting
the wind that comes through it touch his body. Thus he grasps the air sign
through touch.

A practised yogin is able to grasp the sign whenever the wind touches
his body whether he is sitting, walking, standing or lying down. Thus the
after-image of air occurs to him. He is unlike the new yogin.

The air kasina has ended.

THE BLUE-GREEN KASINA

Q. What is the blue-green kasinal What is the practising of it? What
are its salient characteristic, function and near cause ? What are its benefits ?
How is the sign grasped ?

A. The thought that is produced relying on the blue-green kasina — this
is called the blue-green kasina. The training and undisturbed dwelling of the
mind are called practising. Sending forth the mind into the blue-green sign
is its salient characteristic. Non-abandoning of the blue-green perception is
its function. Undivided thought is its near cause.

"What are its benefits?": There are five benefits. In the blue-green
kasina, a man attains to the emancipation of the beautiful. He acquires
the position of mastery of the blue 1 that is like a blue flower. He can change
all things to blue. He sees the colour of blue anywhere through the practice
of the blue kasina. 2

"How is the sign grasped ?" : The yogin grasps the sign in a prepared
place or in a natural place. That yogin sees (the sign) in blue flowers, blue
clothes or in blue-coloured things everywhere. He sees it always before him,
in pleasure or in pain, and thus the after-image of the blue-green sign occurs
to him. A new yogin is different. He grasps the sign in a prepared place.
He is not able to grasp it in an unprepared place. He follows what is expedient

Lit. Nlla abhibhdyatana. D. Ill, 260: Attha abhibhdyatandni, the eight positions of

mastery.

The following is from the Abhidharma Sangiti Par y ay a Pada Sdstra:- One having no

internal perception of form sees external forms, blue, indigo-coloured, indigo in

appearance, indigo in brightness. As cloth of Benares dyed the colour of the Ummaka

flower, deeply blue, is blue, indigo-coloured, indigo in appearance so it is when one

having no internal perception of form sees external forms Seeing such forms, he

thinks: "I know, I see". Thus he perceives. This is the fifth position of mastery.
D. II, 110: Ajj hat tarn arupa-sanhi eko bahiddhd-rupdni passati nildni nila-vanndni
nila-nidassandni nila-nibhdsdni — seyyathd pi ndma ummd-puppharh nilarh nila-vannam
nila-nidassanam nila-nibhasarh — seyhathd vd pana tarn vattham Bdrdnaseyyakam ubhato-
bhago-vimaftharh nilarh nila-vannam nila-nidassanam nila-nibhasarh — evam eva ajjhattam
arupa-sanili eko bahiddhd-nlpdni passati nildni nila-vanndni nila-nidassandni nila-nibhdsdni,
"Tdni abhibhuyya jdndmi passdmiti" evaih-sanni hoti, idarh pancamam abhibhdyatanam.

Only three are treated in Vis. Mag. 176.

Subjects of Meditation 125

in the practice of the blue-green kasina. This yogin makes a mandala on a cloth,
plank or wall with blue of the colour of the Asita 1 flower, in the form of a
triangle or a square. He edges it round with another colour. Thus he prepares
the blue-green sign. He grasps the sign through three ways: even gazing,
skilfulness and the elimination of disturbance. The rest is as was fully taught
before.

The blue-green kasina has ended.

THE YELLOW KASINA

Q. What is the yellow kasinal What is the practising of it? What are its
salient characteristic, function and near cause? What are its benefits? How
is the sign grasped?

A. The thought that is produced relying on the yellow sign— this is called
the yellow kasina. The training and the undisturbed dwelling of the mind —
these are called the practising of it. Sending forth the mind into the yellow sign
is its salient characteristic. Non-abandoning of the perception of yellow is
its function. Undivided thought is the near cause.

"What are its benefits?": There are five distinctive benefits. A man is
able to attain to the emancipation of the beautiful. He acquires the position
of mastery of the yellow. He considers various yellow colours similar to
that of the Kanikara flower. 2 Practising the yellow kasina, he sees yellow
everywhere.

"How is the sign grasped?": The man who takes up the yellow kasiria
grasps the yellow sign either in a prepared place or in a natural place. (The
practised yogin) grasps the sign in a non-prepared place. That yogin sees
the yellow colour of yellow flowers or yellow clothes anywhere. He sees it
always, in pleasure or in pain. Thus the after-image of yellow occurs to him.
The new yogin is different. The new yogin grasps the sign in a prepared

1. Indigo plant. Black colour (of ashes) black-blue, black — P.T.S. Diet.

2. According to the Sdstra quoted in note 1 on page 124, the sixth abhibhdyatana differs
from the fifth in colour and flower. For Ummaka, Karnikara is substituted. D. II, 111,
confirms this. — Seyyathd pi ndma kanikdra-puppham pitarh pita-vannam pita-nidassanarh
pita-nibhdsam.

The late Venerable Soma Maha Thera, one of the co-translators of the Vimuttimagga,
seeing the karnikara (Sinhala, kinihiri; Pterospermum acerifolium) tree at the Island
Hermitage in Dodanduwa, in bloom in the early forties, and, recalling this passage of
the Vimuttimagga, wrote the following verses: —

In our little island home
Where free the winged and reptile roam,
The spirit weaves on silent loom:
The Karnikara is in bloom.

There may frolic elf and gnome,
Ay, hearts grow happy in the loam
Of quiet! 9 tis the fecund womb
Of thought serene, the grave of gloom.

126 Vimuttimagga

place, and is not able to grasp it in a non-prepared place. He follows what
is expedient in the practice of the yellow kasina. This yogin makes a mandala
with yellow of the colour of the Kanikara flower, on cloth, plank or wall,
in the shape of a triangle or square. He edges it with another colour. Thus
he prepares the yellow sign. He grasps the sign through three ways: even
gazing, skilfulness and the elimination of disturbance. The rest is as was
fully taught before.

The yellow kasina has ended.

THE RED KASINA

Q. What is the red kasina! What is the practising of it? What are its
salient characteristic, function and near cause ? What are its benefits ? How
is the sign grasped?

A. The thought that is produced relying on the red sign — this is called
the red kasina. The training and the undisturbed dwelling of the mind —
these are called the practising of it. Sending forth the mind into the red sign
is its salient characteristic. The non-abandoning of the perception of red is
its function. Undivided thought is its near cause.

"What are its benefits?": There are four distinctive benefits. A man is
able to attain to the emancipation of the beautiful in the red kasina. He
acquires the position of mastery of the red. 1 He is able to change things into
the colour of red. The other benefits are equal to those taught under the earth
kasina. He who practises the red kasina sees the colour of red prevailing
everywhere.

"How is the sign grasped?": A man who takes up the red kasina, grasps
the red sign either in a prepared place or in a natural place. The practised
yogin grasps the sign in a natural place, i.e., on seeing red flowers or red
clothes anywhere. He sees always, in pleasure or in pain. Thus the after-
image of the red sign occurs to him. The new yogin is different. The new

Lean grey tree with outstretched hands,
Your golden flower, a symbol, stands
For inward vision yoga-wrought,
For lustrous power nobly bought.

Upward flows life's current strong,
Should it for cool, calm, clean bliss long,
Should it, to sense the silence, throng,
To sense the golden flower's song.

Stem will you the outward flow
Of mind caught fast in maya-glowl
Illusion's lure will you lay low!
Then, let the golden flower blow.

1 . In the seventh abhibhayatana, according to the sdstra quoted above, the flower associated
with the red abhibhdyatana is the Bandhujivaka. D. II, 111 confirms: Seyyathd pi nama
bandhujivaka-puppham lohitakam lohitaka-vannam lohitaka-nidassanam lohitaka-nibhasam.

Subjects of Meditation 127

yogin grasps the sign in a prepared place, and is not able to do so in a non-
prepared place. He follows what is expedient in the practice of the red kasina.
This yogin applies a red colour resembling that of the Bandhujivaka flower
on cloth, plank or wall, in the shape of a triangle or a square. Or, he makes
a mandala of red flowers. He edges it with another colour. Thus he prepares
the red sign. He grasps the sign through three ways: through even gazing,
skilfulness and the elimination of disturbance. The rest is as was fully taught
before.

The red kasina has ended.

THE WHITE KASINA

Q. What is the white kasina ? What is the practising of it? What are
its salient characteristic, function and near cause? How is the sign grasped?

A. The thought that is produced relying on the white sign — this is called
the white kasina. The training and the undisturbed dwelling of the mind — these
are called the practising of it. Sending forth the mind into the white sign is
its salient characteristic. The non-abandoning of the perception of white is
its function. Undivided thought is its near cause.

"What are its benefits?": There are eight distinctive benefits. A man is
able to attain to the emancipation of the beautiful, and the positions of mastery
of the white. 1 He overcomes rigidity and torpor, dispels darkness, produces
brightness and arouses the divine eye through the white kasina. The other
benefits are the same as those taught in the earth kasina. He who practises
the white kasina sees the colour of white prevailing everywhere.

"How is the sign grasped?": A man who takes up the white kasina grasps
the white sign either in a prepared or natural place. The practised yogin
grasps the sign in a natural place. He sees the sign in various places — in
white flowers, moonlight, sunlight, starlight or a round mirror. Beginning
with these, he sees the sign always before him, through pleasure and through
pain. Thus the after-image of the white sign occurs to him. The new yogin
is different. The new yogin grasps the sign in a prepared place. He is not
able to grasp it in a non-prepared place. He follows what is expedient in the
practice of the white kasina. This yogin makes a mandala on cloth, plank
or wall in the shape of a triangle or a square, with colour resembling that of
the morning star. He edges it with another colour. Thus he prepares the
white sign. He grasps the sign through three ways: even gazing, skilfulness
and the elimination of disturbance. (The rest) is as was fully taught before.

The white kasina has ended.

1 . Oddta abhibhdyatana. In the sdstra mentioned above, this, the seventh abhibhdyatana,
is associated with Usanastdrakd (Sk.), Osadhitdrakd (Pali), the morning star. D. II,
page 111 confirms: Seyyathd pi ndma osadhi-tdrakd oddtd oddta-vannd oddta-nidassand
oddta-nibhdsd.

128 Vimuttimagga

THE LIGHT KASINA

[424] Q. What is the light kasina! What is the practising of it? What are
its salient characteristic, function and near cause? How is the sign grasped?

A. The thought that is produced relying on the light sign — this is called
the light kasina. The training and the undisturbed dwelling of the mind — these
are called the practising of it. Sending forth the mind into the white sign is
its salient characteristic. The non-abandoning of the perception of light is
its function. Undivided thought is its near cause.

"What are its benefits?": They are equal to those of the white kasina.
He who practises the light kasiria sees light everywhere.

"How is the sign grasped?": A man who takes up the light kasina, grasps
the light sign in a prepared or in a natural place. The practised yogin grasps
the sign in a natural place. He sees the sign in various places — in moonlight,
sunlight, lamplight or in the light of gems. Beginning with these he sees (the
sign) always through pleasure or through pain. Thus the after-image of the
light sign occurs to him. The new yogin is different. The new yogin grasps
the sign in a prepared place, and is not able to do so in a non-prepared place.
He follows what is expedient in the practice of the light kasina. This yogin
chooses a wall facing east or west. He fills a bowl with water and keeps it in
a sunny place nearby. This water causes a mandala of light. From this
mandala, light rises and is reflected on the wall. Here he sees the light sign.
He grasps it in three ways: through even gazing, skilfulness and the elimina-
tion of disturbance. (The rest) is as was fully taught before.

The light kasiria has ended.

THE PATH OF FREEDOM

FASCICLE THE SIXTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN

CHAPTER THE EIGHTH

Section Three

THE (SEPARATED) SPACE KASINA

What is the (separated) space kasinal What is the practising of it?
What are its salient characteristic, function and near cause? What are its
benefits? How is the sign grasped?

A. In the space kasina, there are two kinds: The first is space that is
separate from form; the second is space that is not separate from form. The
sign of the space kasina is space that is separate from form; the space sign
that is grasped in an opening is space that is not separate from form. The
training and the undisturbed dwelling of the mind — these are called the
practising of it. Sending forth the mind into space perception is its function.
Undivided thought is its near cause.

"What are its benefits ?" : There are two distinctive benefits, thus : A man
is able to pass through obstructions such as walls, mountains and the like.
His bodily activities are not impeded, and he becomes fearless.

"How is the sign grasped?": The man who takes up the space kasina*
grasps the sign in space that is natural or prepared. The practised yogin
grasps the sign in a natural place. He sees the sign in various places — in
some opening (in a wall), in the space of an open window, in the space which is
between the branches of trees. Beginning with these, he sees it always, in
pleasure and in pain. Thus the after-image of the space sign occurs to him.
The new yogin is different. The new yogin grasps the sign in a prepared
place; and not in a non-prepared place. This yogin goes to a calm abode
on the outside of which are no obstructions. He makes a circular opening
(in the wall) and grasps the space sign, through three ways : through even

129

130 Vimuttimagga

gazing, skilfulness and the elimination of disturbance. In this space kasina,
the fourth and the fifth meditations, jhdnas, are produced. The rest is as
was fully taught before.

The {separated) space kasina has ended.

THE CONSCIOUSNESS KASINA

Q. What is the consciousness kasina!

A. It is the concentration of the sphere of infinite consciousness. This is
called the consciousness kasina. The rest is as was fully taught before.

The ten kasinas have ended. 1

MISCELLANEOUS TEACHINGS

Q. What are the miscellaneous teachings regarding these kasinas!

A. If one acquires facility in one sign, all other signs follow. If one
acquires facility in the first meditation, jhdna, through one kasina, one is
able to acquire facility through the other kasinas also and is able to cause
the arising of the second meditation, jhdna. In the same way, if one acquires
facility in the second meditation, jhdna, one is able to cause the arising of
the third meditation, jhdna. If one acquires facility in the third meditation,
jhdna, one is able to cause the arising of the fourth meditation, jhdna.

Q. Which are the most excellent of all kasinas!

A. The four colour kasinas are the most. excellent, because through them
one attains to the emancipations 2 and the positions of mastery. The white
kasina is excellent, because it illumines and because through it an unobstructed
state of mind is attained.

Here (the yogin) produces the eight attainments on eight kasinas, in
sixteen ways, peacefully. (1) He dwells wherever he likes and (2) practises
the concentration that he likes, (3) whenever he likes, (4) without hindrance,
(5) in the direct order 3 and (6) in the reverse order, 4 (7) in the direct and
in the reverse order, 5 (8) by developing separately 6 (9) by developing
together, (10) by skipping over the middle, 7 (11) by limiting 8 the factor,
(12) by limiting the object, (13) by limiting the factor and the object, (14) by
fixing 9 the factor, (15) by fixing the object, (16) by fixing the factor and
the object.

1. This and the subsequent passages in italics in this section do not occur in the Sung
edition in the library of the Japanese Imperial household.

2. Vimokkha. 3. Lit. Ascending gradually.

4. Lit. Descending gradually. 5. Lit. Ascending and descending gradually.

6. Lit. Increasing each one. 7. Lit. Making little or restricting the middle.

8. Lit. Making little or restricting the factor. 9. Lit. Together with the factor.

Subjects of Meditation 1 3 1

(1) "He stays wherever he likes": He dwells in the village or forest —
whichever he likes — and enters into concentration. (2) "Practises the concen-
tration that he likes": He produces the concentration which he desires.
(3) "Whenever": He enters into concentration at the time he likes. (4)
("Without hindrance"): He is able to remain firm in (concentration) at
all times. (5) "In the direct order": He enters the first meditation, jhdna,
and by degrees rises up to the sphere of neither perception nor non-perception.

(6) "In the reverse order": Starting from the sphere of neither perception
nor non-perception, he comes down by degrees to the first meditation, jhdna.

(7) "In the direct and in the reverse order": He excels in ascending and
in descending. He enters the third meditation, jhdna, from the first meditation,
jhdna. From the third meditation, jhdna, he enters the second, and from
the second he enters the fourth. 1 Thus he enters the concentration of the
sphere of neither perception nor non-perception. (8) "By developing sepa-
rately" : Having gradually entered the fourth meditation, jhdna, he ascends
or descends. (9) "By developing together" : He enters the fourth meditation,
jhdna. From that he enters space, and then enters the third meditation, jhdna.
Thus he enters into concentration in these two ways. (10) "Skipping over
the middle" : He enters the first meditation, jhdna. From this he enters the
sphere of neither perception nor non-perception. From this he enters the
second meditation, jhdna, and therefrom attains to the sphere of nothingness.
Thus he abides in that attainment, and understands the sphere of the infinity
of space. (11) "Limiting the factor": He enters into the concentration of
one meditation, jhdna, on eight kasinas. (12) "Limiting the object": He
enters into eight kinds of concentration on three kasinas. (13) "Limiting
the factor and the object": Two meditations, jhdnas, and one kasina. (14)
"Fixing the factor": On three kasinas, he enters (Lit. two, two meditation,
jhdnas). (15) "Fixing the object": He enters two meditations, jhdnas,
on (Lit. two, two kasinas). (16) "Fixing the factor and the object": This
consists of the two (preceding) sentences.

Miscellaneous teachings have ended.

Cp. (a) D. II, 156: 'Handa ddni bhikkhave dmantaydmi vo: "Vayadhammd samkhdrd,
appamddena sampddethdti" .

Ayarh Tathdgatassa pacchimd vdcd.

Atha kho Bhagavd pathamajjhdnarh samdpajji. Pathamajjhdnd vutthahitvd
dutiyajjhdnam samdpajji. Dutiyajjhdnd vutthahitvd tatiyajjhdnam samdpajji. Tatiyajjhdnd
vutthahitvd catutthajjhdnam samdpajji. Catutthajjhdnd vutthahitvd dkdsdnancdyatanam
samdpajji. Akdsdnahcdyatana-samdpattiyd vutthahitvd vinhdnahcdyatanam samdpajji.
Vihndnahcdyatana-samdpattiyd vutthahitvd dkihcanndyatanam samdpajji. Akincahnd-
yatana-samdpattiyd vutthahitvd nevasannd-ndsanndyatanam samdpajji. Nevasannd-
ndsafindyatana-samdpattiyd vutthahitvd sahhd-vedayita-nirodham samdpajji.

Atha kho dyasmd Anando dyasamantam Anuruddham etad avoca:

i Parinibbuto_ bhante Anuruddha Bhagavd' 7/.

l Na dvuso Ananda Bhagavd parinibbuto, sahnd-vedayita-nirodham samdpannoUi.

Atha kho Bhagavd sahhd-vedayita-nirodha-samdpattiyd vutthahitvd nevasannd-
ndsanndyatanam samdpajji. Nevasahnd-ndsahhdyatana-samdpattiyd vutthahitvd dkihca-
nndyatanam samdpajji. Akincahndyatana-samdpattiyd vutthahitvd vinhdnahcdyatanam

132 Vimuttimagga

THE TEN PERCEPTIONS OF PUTRESCENCE

(1) THE PERCEPTION OF BLOATEDNESS

Q. What is the perception of bloatedness ? What is the practising
of it? What are its salient characteristic, function and near cause? What
are its benefits ? How is the sign grasped ?

A . "The perception of bloatedness" : The state of being swollen through-
out like a cast off smelly corpse which distends its bag of skin — this is called
"bloatedness". 1 The viewing of bloatedness with right knowledge — this is
called "perception". The training and the undisturbed dwelling of the mind
in that perception — these are called the practising of it. The sending forth
of the mind into the perception of bloatedness is its salient characteristic.
The disgust connected with the perception of bloatedness is its function. Re-
flection on malodour and impurity are its near cause.

"What are its benefits?": Nine are the benefits of the perception of
bloatedness, thus: A man is able to gain mindfulness as regards the interior
of his body, is able to gain the perception of impermanence and th£ perception
of death. He increases disgust and overcomes sense-desires. He removes
the clinging to form and well-being. He fares well and approaches the
ambrosial.

"How is the sign grasped?": The new yogin who grasps the sign of the
putrescence of bloatedness goes alone, without a companion, established
in mindfulness, undeluded, with his faculties drawn in and his mind not going
to things outside, reflecting on the path of going and coming. Thus he goes to
the place of putrescent corpses. Avoiding contrary winds, he remains theie,
standing or sitting, with the putrescent sign before him, and not too far from
nor too near it. And that yogin makes a rock, an ant-hill, tree, bush or a
creeper, near the place where the putrescent thing lies, one with the sign,
one with the object, and considers thus: "This rock is impure, this is the
impure sign, this is the rock". And so also with the ant-hill and the others.

samdpajji. Vinndnancdyatana-samdpattiyd vutthahitvd dkdsdnancdyatanam samdpajji.
Akdsdnancdyatana-samdpattiyd vutthahitvd catutthajjhdnarh samdpajji. Catutthajjhdnd
vutthahitvd tatiyajjhdnam samdpajji. Tatiyajjhdnd vutthahitvd dutiyajjhdnam samdpajji.
Dutiyajjhdnd vutthahitvd pathamajjhdnam samdpajji. Pathamajjhdnd vutthahitvd dutiyajjhd-
nam samdpajji. Dutiyajjhdnd vutthahitvd tatiyajjhdnam samdpajji. Tatiyajjhdnd vutthahitvd
catutthajjhdnarh samdpajji. Catutthajjhdnd vutthahitvd samanantard Bhagavd parinibbdyi.

(b) Vis. Mag. 374 : Pathamajjhdnato pana paUhdya patipdtiyd ydva nevasahhd-ndsahnd-
yatanam, tdva punappunam samdpajjanam jhdndnulomam ndma. Nevasahhd-ndsahM-
yatanato paUhdya ydva pathamajjhdnam, tdva punappunam samdpajjanam jhdnapatilomam
ndma. Pathamajjhdnato paUhdya ydva nevasannd-ndsahndyatanam, nevasahhd-ndsanhdya-
tanato patfhdya ydva pafhamajjhdnan ti evarh anulomapatilomavasena punappunam samd-
pajjanam jhandnulomapatilomam ndma.
Cp. (a) A. Ill, 323-4; M. I, 58; D. II, 295: Puna ca param bhikkhave bhikkhu seyyathd

pi passeyya sariram sivatikdya chadditam uddhumdtakam so imam eva kdyam

upasamharati: 'Ayam pi kho kayo evam-dhammo evam-bhdvi etam anatito ti\

(b) S. V. 131: Uddhumdtakasannd bhikkhave bhdvitd bahulikatd mahato phdsuvihdraya
sarhvattati,

Subjects of Meditation 133

[425] After making the sign and making the object, he practises, considering
the putrescent sign from its intrinsic nature in ten ways: From colour, sex,
region, locality, limitation, joints, cavities, low parts, high parts and all sides.
He considers all sides of it. "From colour" means: "He determines black
as black, the neither black nor white as neither black nor white. He determines
white as white and malodorous skin as malodorous". "From sex" means:
"He determines whether it is the body of a male or a female, and whether
it is that of a young, an adult or an old person". To determine is to determine
the long as long, the short as short, the fat as fat, the small as small. "From
region" means: "He determines that in this direction is the head; in this,
a hand; in this, a leg; in this, the back; in this, the abdomen; in this, the
sitting place; in this, the putrescent sign". Thus he understands. "From
locality" means: "He determines that on this place 1 is the hand; on this,
a leg; on this, the head; on this, the sitting-place; on this, the putrescent
sign". "From limitation" means: "He determines (the limit of the body)
from head to foot, from below up to the head and the edge of the scalp, under-
standing the whole body as an assemblage of dung". "From the joints"
means: "He determines that there are six joints in the two hands, six joints
in the two legs, and that there is one joint of the neck and one at the waist".
These are known as the fourteen great joints. "From the cavities" means:
"He determines whether the mouth is open or closed, and whether the eyes
are open or closed. He determines the hollows of the hands and the feet".
"From low parts and from high parts" means: "He determines whether the
putrescent sign is in a low place or in a high place; and again, he determines
thus: 'I am in a low place, the putrescent sign is in a high place', or, The
putrescent sign is in a low place, I am in a high place' ". "He considers from
all sides" means: "He determines a distance of two or three fathoms from
the sign, because he does not grasp the sign by being too near it or too far
from it, and considering all things, he grasps the sign (saying), "Sddhu! sddhu!".
Thus observing he is contented.

That yogin having grasped the sign, noted it well and determined it well,
goes alone, without a companion, established in mindfulness, undeluded,
with his faculties drawn in and his mind not going to things outside, reflecting
on the path of going and coming. To and fro he walks on the path or he
sits absorbed in the putrescent sign.

Why does he go without a companion? It is for the sake of acquiring
calmness of body. "Established in mindfulness" means: "Owing to non-
delusion the faculties are drawn in and the mind does not go to things outside".

Why does he reflect on the path of going and coming ? It is for the sake
of acquiring calmness of body. Why does he avoid contrary winds? It is
for the sake of avoiding malodour. Why does he sit neither far nor near the
sign? If he sits far, he cannot grasp the sign. If he sits near, he cannot

1. Lit. Bright place — a double translation of avakdsa.

134 Vimuttimagga

get a dislike for it, or see its nature. If he does not know its nature, he is
not able to grasp that sign. Therefore, he sits neither too far from nor too
near it. Why does he consider the sign on all sides? It is for the sake of
non-delusion. Non-delusion is thus: When a yogin goes to a still place
and sees the putrescent sign, fear arises in him; at such a time, if the corpse
appears to stand up before him, he does not stand up, but reflects. In this
way he knows, recollects, rightly understands, regards well and fully investigates
the sign. In the same way he considers all signs. This is (the indication of)
non-delusion.

Q. Why does he grasp the sign in ten ways? A. It is for the sake of
binding the mind.

Why does one reflect on the path of going and coming? It is for the
sake of progress in the course. "Progress in the course" means: "Though
a yogin enters a still place, his mind is sometimes disturbed. If he does not
always investigate it, the putrescent sign does not arise. Therefore, a yogin
investigates the sign with all his heart by reflecting on the path of going and
coming. He investigates the place of meditation. He investigates all signs.
Thus should he investigate the sign to be grasped, in the ten ways.

That yogin thus investigates again and again, and sees the sign as if it were
with his eyes. This is (the indication of) progress in the course. A new
yogin, meditating on a corpse, perceiving (it as) a jewel, rejoices, bears it
in mind, resorts to it always, causes the hindrances to perish and arouses
the factors of meditation, jhdna. Remote form sense-desires and demeritorious
states, he abides in the attainment of the first meditation, jhdna, which is
with initial and sustained application of thought, born of solitude and full of
joy and bliss, through the perception of putrescence.

Q. Why is the first meditation, jhdna, only developed through the per-
ception of putrescence and not any other meditation, jhdnal

A. This perception always follows initial and sustained application of
thought because (they go together) and because it is tied down to a place.
When initial and sustained application of thought are present, this sign becomes
manifest. Without initial and sustained application of thought, the yogin is
not able, here, to gain the calming of the mind. Therefore, the first meditation,
jhdna, is developed and not any other.

And again, it is said that colour, sex and the others of this putrescent sign
are considered in many ways. "Are considered in many ways": These
(colour, etc.) are objects of initial and sustained application of thought.
Separate fr initial and sustained application of thought, these cannot be
considered. Therefore, only the first meditation, jhdna, is developed and not
any other.

And again, it is said that this putrescent sign is an unenduring object.
On an unenduring object the mind does not go higher. In an impure place
joy and bliss can only arise by the rejection of initial and sustained application

Subjects of Meditation 135

of thought, which, in a place such as this, depend on malodour. Therefore,
only the first meditation, jhdna, is developed and not any other.

Q. On an unenduring object how do joy and bliss occur?

A. The unenduring object is not the cause of joy and bliss. And again,
joy and bliss arise owing to the removal of the heat of the hindrances and the
training of the mind. The rest is as was fully taught above.

The perception of bloatedness has ended.

(2) THE PERCEPTION OF DISCOLOURATION

Q. What is discolouration? What is the practising of it? What are
its salient characteristic, function and near cause? What are its benefits?
How is the sign grasped?

A. One, two or three nights after death, the body becomes discoloured,
and appears as if it were stained blue. This is the discolouration sign. This
discolouration is called the blue sign. The understanding of this through
right knowledge is called the perception of discolouration. 1 The \mdisturbed
dwelling of the mind (on the sign) is the practising of it. The reflection on the
blue sign is its salient characteristic. (The perception of) disagreeableness is
its function. The thought of non-durability is its near cause. Its benefits
are equal to those of bloatedness; The way of grasping the sign is as was fully
taught above.

(The perception of) discolouration has ended.

(3) THE PERCEPTION OF FESTERING

Q. What is perception of festering ? What is the practising of it ? What
are its salient characteristic, function and near cause? What are its benefits?
How is the sign grasped?

A. "Festering": Two or three nights after death, the body festers and
matter exudes from it like ghee that is poured out. This is the festering of the
body. The understanding of this through right knowledge is called the percep-
tion of festering. 2 The undisturbed dwelling of the mind (on the sign) is the
practising of it. The reflection on the festering sign is its salient characteristic.

1. Cp. A. Ill, 323-4; M.I, 58, D. IT, 295: Puna ca param bhikkhave bhikkhu seyyatha pi

passeyya sariram sivathikaya chadditam ekdhamatam vd dvihamatarh vd tihamatam vd

vinilakam so imam eva kdyam upasamharati: 'Ayam pi kho kayo evarh-dhammo

evam-bhdvi etarh anatito ti\

2. Cp. M. Ill, 91 : Puna ca param , bhikkhave, bhikkhu seyyatha pi passeyya sariram sivathikaya
chadditam ekdhamatam vd dvihamatarh vd tihamatam vd uddhumdtakam vinilakam vipubba-
kajdtam; so imam eva kdyam upasamharati: Ayarh pi kho kayo evamdhammo evambhdvi
evamanatito ti. Tassa evam appamattassa dtdpino pahitattassa viharato ye te gehasitd
sarasamkappd te pahiyanti, tesam pahdnd ajjhattam eva cittarh santitthati sannisidati
ekodihoti samddhiyati. Evam pi, bhikkhave, bhikkhu kdyagatam satim bhdveti.

136 Vimuttimagga

(The perception of) disagreeableness is its function. The thought of non-
durability is its near cause. Its benefits are equal to those of bloatedness.
The way of grasping the sign is as was fully taught above.

(The perception of) the festering has ended.

(4) THE PERCEPTION OF THE FISSURED

Q. What is the meaning of the fissured? What is the practising of it?
What are its salient characteristic, function and near cause?

A. "The fissured" means: "What resembles the scattered parts of a
body that has been hacked with a sword" . Again, a corpse that is thrown away
is also called the fissured. The understanding of this through right knowledge
is called the perception of the fissured. 1 The undisturbed dwelling of the mind,
(on the sign), is the practising of it. The reflection on the sign of the fissured
is its salient characteristic. (The perception of) disagreeableness is its function.
The thought of putrescence is its near cause. Its merits are equal to those of
bloatedness.

Q. "How is the sign grasped?"

A. The sight of two ears or two fingers that are separated (from a body)
causes the arising of the fissured sign. The sign thus grasped appears with
one or two inches 2 of space intervening. The xest is as was fully taught
above.

(The perception of) the fissured has ended.

(5) THE PERCEPTION OF THE GNAWED

Q. What is the meaning of the gnawed? What is the practising of it?
What are its salient characteristic, function and near cause? What are its
benefits? How is the sign grasped?

A. "The gnawed": (leavings of a) corpse on which crows, magpies,
brown kites, owls, eagles, vultures, wild pigs, dogs, jackals, wolves, tigers or
leopards have fared — this is called the gnawed. 3 The understanding of the
gnawed sign through right knowledge — this is (the perception of) the gnawed.
The undisturbed dwelling of the mind (on the sign) — this is called the practising
of it. The reflection on the gnawed is its salient characteristic. (The percep-
tion of) disagreeableness is its function. The consideration of putrescence is

1. Cp. S. V, 131: Vicchiddakasanna bhikkhave bhdvitd bahulikatd mahato phdsuvihdrdya
samvattati.

2. This refers -he Chinese Sun= 1.193 inches.

3. Cp. A. Ill, 32t/ M.I, 58; D.II, 295 : Puna caparam kdkehi vd khajjamdnam kulalehi vd

khajjamdnam gijjhehi vd khajjamdnam supdnehi vd khajjamdnam sigdlehi vd khajjamdnam
vividhehi vd pdnaka-jdtehi khajjamdnam, so imam eva kdyarh upasamharati: 'Ayam
pi kho kayo evam-dhammo evam-bhdvi etarh anatito ti\

Subjects of Meditation 137

its near cause. Its merits are equal to those of bloatedness. The rest is as
was fully taught above.

{The perception of) the gnawed has ended.

(6) THE PERCEPTION OF THE DISMEMBERED

Q. What is the meaning of the dismembered? What is the practising
of it? What are its salient characteristic, function and near cause? What
are its benefits? [426] How is the sign grasped?

A. The state of (severed) limbs scattered hither and thither is called
"the dismembered". 1 The understanding of this through right knowledge —
this is called the perception of the dismembered. The undisturbed dwelling
of the mind (on the sign) is called the practising of it. The reflection on the
dismembered sign is its salient characteristic. (The perception of) disagreeable-
ness is its function. The thought of putrescence is its near cause. Its benefits
are equal to those of bloatedness.

"How is the sign grasped?": All the (scattered) limbs are gathered and
placed together so that they are about two inches apart from each other. Having
arranged them thus, one grasps the sign of the dismembered. This is how the
sign is grasped. The rest is as was fully taught above.

{The perception of) the dismembered has ended.

(7) THE PERCEPTION OF THE CUT AND THE DISMEMBERED

Q. What is the meaning of the cut and the dismembered? What is the
practising of it? What are its salient characteristic, function and near cause?
What are its benefits? How is the sign grasped?

A. "The cut and the dismembered": Corpses, lying in various places,
of those done to death with stick, sword or arrow — these are called, the cut
and the dismembered. 2 To know the put and the dismembered through right
knowledge is called the perception of the cut and the dismembered. The
undisturbed dwelling of the mind (on the sign) is the practising of it. The
reflection on the sign of the cut and the dismembered is its salient characteristic.
(The perception of) disagreeableness is its function. The thought of putrescence
is its near cause. Its benefits are equal to those of bloatedness.

1 Cp. A.III, 324; M. I, 58; D. II, 296-7: Puna caparam affhikdni apagata-sambandhdni

disd-vidisdsu vikkhittdni ahhena hatthatthikam ahhena pddatthikam ahhena Jahghaffhikam
ahhena uratthikam ahhena katatthikarh ahhena pi(jhi-kan(akam ahhena sisa-katahath,
so imam eva kdyam upasamharati: 'Ayam pi kho kayo evam-dhammo evam-bhdvi etarh
anatito ti\
2. Cp. Vis. Mag. 179: Hatah ca tarn purimanayerf eva vikkhittakah ca ti hatavikkhittakam.
Kdkapdddkarena angapaccangesu satthena hanitva vuttanayena vikkhittassa chavasarirass*
etam adhivacanam.

138 Vimuttimagga

"How is the sign grasped" ?: This is as was fully taught above.
(The perception of the) cut and the dismembered has ended.

(8) THE PERCEPTION OF THE BLOOD-STAINED

Q. What is the meaning of the blood-stained? What is practising of it?
What are its salient characteristic, function and near cause? What are its
benefits? How is the sign grasped?

A. The blood-besmeared state of the body and the severed limbs is
known as "the blood-stained". 1 The undisturbed dwelling of the mind (on
the sign) is called the practising of it. The reflection on the blood-stained
sign is its salient characteristic. (The perception of) disagreeableness is its
function. The thought of putrescence is its near cause. Its benefits are equal
to those of bloatedness.

"How is the sign grasped?": This was fully taught above.
(The percepion of) the blood-stained has ended.

(9) THE PERCEPTION OF WORMINESS

Q. What is worminess? What is the practising of it? What are its
salient characteristic, function and near cause? What are its benefits? How
is the sign grasped? ' • \

A. "Worminess": The state of a body covered with worms as with a
heap of white pearls is called worminess. The understanding of this through
right knowledge is called the perception of worminess. 2 The undisturbed
dwelling of the mind (on the sign ) is the practising of it. The reflection on
the sign of worminess is its salient characteristic. (The perception of) dis-
agreeableness is its function. The thought of putrescence is its near cause.
Its^ benefits are equal to those of bloatedness. "How is the sign grasped?":
This is as was fully taught above.

(The perception of) worminess has ended.

(10) THE PERCEPTION OF THE BONY

Q. What is the bony? What is the practising of it? What are its salient
characteristic, function and near cause? What are its benefits? How is the
sign grasped?

1. Cp. A. Ill, 324; M. I, 58; D. II, 296: Puna ca param bhikkhave bhikkhu seyyathd pi
passeyya sariram sivathikaya chadditam affhi-samkhalikam sa-mamsa-lohitam naharu-
sambandham. . . .pe. . . ., so imam eva kdyam upasamharati: ''Ay am pi kho kayo evarii-
dhammo evam-bhdvi etam anatito ti\

2. A. II, 17; A. V, 106, 310: Pujuvakasanna. Also S. V, 131: Pufavakasanna bhikkhave
bhavita bahulikata mahato phasuvihdraya samvattati.

Subjects of Meditation 139

A. "What is the bony"? The state of bones linked chain-like by means
of flesh, blood and sinews or by sinews without flesh and blood, or without
flesh and blood is called "the bony". 1 The understanding of this through
right knowledge is called the perception of the bony. The undisturbed
dwelling of the mind (on the sign) is called the practising of it. The reflection
on the sign of the bony is its salient characteristic. (The perception of)
disagreeableness is its function. The thought of putrescence is its near cause.
Its benefits are equal to those of bloatedness.

"How is the sign grasped"? This is as was fully taught above.
{The perception of) the bony has ended.
MISCELLANEOUS TEACHINGS

Q. What are the miscellaneous teachings regarding putrescence?

A. The beginner, being one who is affected by severe passion, should
not grasp the sign in that which is not of the same kind. That which is "not
of the same kind" means: "Like the body of a man to a woman".

If one is of a calling associated with the perception of putrescence, he
should not grasp the putrescent sign, because he, owing to the close connection
with these objects, does not develop the idea of their disagreeableness. One
does not cause th® arising of pure perception on the bodies of beasts (?). On$
causes the arising of the sign in one bone and grasps the .sign in -the bone with
facility.

And again, if a man grasps the sign of putrescence through colour, he
should meditate on the kasina. If a man grasps the sign of putrescence through
space, he should meditate on that element. If a man grasps the sign of
putrescence through putrescence, he should meditate on putrescence.

Q. Why are there ten putrescences and neither more nor less?

A. Because the faults of the body are of ten kinds and because there
are ten kinds of perception awing to ten kinds of persons. A passionate
person should meditate on the perception of bloatedness. A sensual person
should meditate on discolouration. A passionate lover of the beautiful
should always meditate on the festering. The others should be understood
in the same way.

And again, the sign of putrescence is grasped with difficulty. All signs
of putrescence are means of overcoming passion. Therefore, whenever the
walker in passion sees the putrescent sign, he should grasp it. Because of
these reasons, it is said that among the putrescences there are ten kinds of
putrescence perception.

1. Cp. A. Ill, 324; M. I, 58; D. II, 296: Atthi-samkhalikam apagata-marhsa-lohitarh naharu-
sambandharh. . . .pe. . . .,so imam eva kayam upasamharati: ''Ay am pi kho kayo evam-
dhammo evam-bhavi etarh anatito ti\

HO Vimuttimagga

Q. Why are these (putrescence signs) not increased?

A. When a man wishes to separate From passion, he causes the arising
of the perception regarding the nature of his body. Because, if he has the
perception of the nature of his body, he can quickly acquire the perception of
its disagreeableness and cause the arising of the after-image. If the perception
of putrescence is increased, the sign which he has grasped in his body will
disappear. If he loses the perception of his own body, he will not be able
to acquire the thought of disagreeableness quickly. Therefore, he should
not increase.

And again, it is taught that if a man is without passion, he may increase
it for the sake of developing the great thought. This is in accordance with
the teaching of the Abhidhamma: "One dwells without passion and the rest,
practises the first meditation, jhdna, rightly, dwells on the perception of bloated-
ness and causes the arising of the boundless object". 1 The great Elder
Singalapita uttered this stanza:

The heir of the Buddha, he,

the almsman, in the fearful wood,
has with "bony-precept" filled

this earth, entirely.
J think this almsman will,

in no long time, abandon lust. 2,

THE RECOLLECTION OF THE BUDDHA

Q. What is the recollection of the Buddha? What is the practising of
it? What are its salient characteristic, function and near cause? What are
its benefits? What is the procedure?

A. The Enlightened One is the Blessed One who by his own efforts, with-
out a teacher, understands the Noble Truths which were never heard before.
He knows all. He possesses power. 3 He is free. Because of these qualities,
he is called the Enlightened One. The yogin remembers the Enlightened
One, the Blessed One, the Supremely Enlightened One and the worth of
the Enlightenment, He recollects, repeatedly recollects, recollects again and
again, does not forget to recollect on these. He remembers (the Enlightened
One's) faculties and powers. He practises right recollectedness. Thus is
the recollection of the Buddha. The undisturbed dwelling of the mind (in
the recollection of the Buddha) — this is called the practising of it. The

1. Not traced.

2. Th. 18: Ahu buddhassa ddyddo bhikkhu Bhesakafdvane,

kevalam atthisahhdya aphari pathavim imam.
Mahhe 'ham kdmardgam so khippam eva pahiyatiti.

— Singalapita Thera.

3. Nidd. I, 457 : Buddho tiyo so Bhagavd sayambhu andcariyako pubbe ananussutesu dhammesu
samam saccani abhisambujjhi, tattha ca sabbanhutam patto, balesu ca vasibhdvam patto.
Also Pts. I, 174 where 'pubbe' is substituted by i Buddhe\

Subjects of Meditation 141

remembering of the Buddha's worth is its function. The growth in confidence
ts its near cause.

He who practises the recollection of the Buddha acquires the following
eighteen benefits: increase of confidence, mindfulness, wisdom, reverence,
merit, great joy, ability to endure hardship, fearlessness, shamefastness in the
presence of evil, the state of living near the Teacher, enjoyment of activity
belonging to the ground of the Buddhas, (the happiness of) faring well and
approaching the ambrosial. 1

According to the Netti Sutta, 2 if a man wishes to meditate on the Buddha,
he should worship Buddha images and such other objects. "What is the
procedure?": The new yogin goes to a place of solitude and keeps his mind
undisturbed. With this undisturbed mind, he remembers him who comes
and goes in the same way, the Blessed One, consummate, supremely
enlightened, endowed with true knowledge and conduct, sublime, knower of
the world, matchless guide of men to be tamed, teacher of divine and human
beings, enlightened, blessed. 3 Thus he reaches the further shore of merit.

"Blessed One": Because he gets the praise of the world, he is called the
Blessed One. Because he has attained to excellent truth, he is called the
Blessed One. Because he is worthy of offerings, he is called the Blessed One.
Because he has acquired the highest merits, he is called the Blessed One and
because he is the Lord of the Way-Truth, he is called the Blessed One. For
these reasons is he called the Blessed One.

"Consummate" : Because he is the recipient of gifts, he is consummate*
Because he has killed the defilement-foes, he is consummate. Because he
breaks the spokes of the wheel of birth and death, he is consummate. 4

"Supremely enlightened": Because he knows rightly all things, in
all his activities, he is called the supremely enlightened. Because he has
killed ignorance, he is called the supremely englightened and because he has
attained to the enlightenment that is unrivalled, by himself, he is called the
supremely enlightened. 5

"Endowed with true knowledge and conduct": Knowledge means the
three kinds of knowledge, i.e., the knowledge of past existences, the knowledge
of the passing away and the arising of beings and the knowledge of the extinction
of the cankers. The Blessed One has removed the ignorance of the past with
the knowledge of past existences, the ignorance of the future with the know-

1 . Only thirteen benefits are mentioned.

2. Lit. Netri Sutara.

3. Cp. D. Ill, 76; A. 1, 168; Sn. 132 (Selasutta): hi pi so Bhagavd araham Sammasambuddho
vijjdcaranasampanno sugato lokavidu anuttaro purisadammasdrathi sattha devamanussanam
buddho Bhagavd.

4. Cp. Vis. Mag. 198; Sn.-a. 441: Arakd hi so sabbakilesehi maggena savdsandnam
kilesdnarh viddhamsitattd ti drakattd araharfi; te ca nena kilesdrayo maggena hatd ti
arinam hatattd pi araham.

5. Cp. Vis. Mag. 201-2.

142 Vimuttimagga

ledge*of the passing away and the arising of beings, and the ignorance of the
present with the knowledge of the extinction of the cankers. 1 Having removed
the ignorance of the past, the Blessed One sees, when he recollects, all past
states in the course of all activities. Having removed the ignorance of the
future, the Blessed One sees, when he recollects, all future states in the course
of his activities. Having removed all present ignorance, the Blessed One sees,
when he recollects, all present states in the course of his activities.

"Conduct" means: "The being endowed with virtue and concentration".

"Virtue" means: "Endowed with all good states". He is called "perfect
in knowledge and conduct".

"Perfect" means: "Endowed with supernormal powers". Hence he is
called "perfect 'in knowledge and conduct". (Again) "endowed" means:
"possessed of all concentration".

Thus the Blessed One has great compassion and appreciative joy because
of omniscience, the three kinds of knowledge and conduct. He acquired
knowledge with facility, because he had benefitted the world [427]. He opened
the path of science, because he knew all spheres. He is perfect in knowledge
because none can surpass him, because he has destroyed all defilements and
because of pure right action. He is perfect in conduct, because he has become
the eye of the world and because he has blessed those who were unblessed.
He is perfectly enlightened through knowledge, because he has become the
mainstay of the world and because he has rescued the fear-stricken. . He saves
through conduct, because he has acquired the supernormal power of the
highest truth. He, without a teacher, has acquired that excellent equipose
of behaviour towards all things, because he has promoted the weal of the
world. Thus, through being perfect in knowledge and conduct, he is called
the Blessed One. Thus is "perfect in knowledge and conduct" to be under-
stood. 2

1. M. I, 22-4: So evam samahite citte parisuddhe pariyoddte anahgane vigatupakkilese mudu-
bhute kammaniye thite anejjappatte pubbenivasdnussatihdndya cittarh abhininndmesirh.

So anekavihitam pubbenivdsam anussardmi, seyyathidam: ekampi jdtirh dve pi jdtiyo

So evam samahite citte. . . .anejjappatte sattdnarh cutupapdtahdndya cittarh abhininndmesim.
So dibbena cakkhund visuddhena atikkantamdnusakena satte passdmi cavamdne upapajja-
mdne . . . .So evam samahite citte .... anejjappatte dsavdnam khayahdndya cittarh abhininnd-
mesim. So idarh dukkhanti yathdbhutam abbhahhdsim ....

2. Cp. (a) D. I, 100: 'Katamam pana tarn bho Gotama caranam, katamd sd vijjd tiV ^Idha
Ambattha Tathdgato loke uppajjati araharh sammdsambuddho. .. .pe. .. .evam kho Am-
battha bhikkhu silasampanno hoti.''

4 pafhamajjhdnam upasampajja viharati. Idam pi 'ssa hoti caranasmim' . . . .pe

catutthajjanarh upasampajja viharati. Idam pi 'ssa hoti caranasmim. Idarh kho tarn

Ambattha caranam.

*. . . .pe. . . .ndna-dqssandya cittarh abhiniharati abhininndmeti . . . .pe. . . .Idam pi 'ssa
hoti vijjaya. . . .pe. . . .ndpararh itthattdydti pajdndti. Idam pi 'ssa hoti vijjdya. Ayarh
kho sd Ambattha vijjd.

'Ayarh vuccati Ambattha bhikkhu vijjd-sampanno iti pi carana-sampanno iti pi vijjd-
carana-sampanno iti pi. Imdya ca Ambattha vijjd-carana-sampaddya ahhd vijjd-sampadd
carana-sampada uttaritard vd panitatard vd rfatthi.
(b) Sn.-a. II, 441 : Sammd sdmah ca saccdnarh buddhattd sammdsambuddho.

Subjects of Meditation 143

"Sublime" : Because he has reached the good road, he is named "sublime".
Because he will not return again, and because he has attained to the extinction,
Nibbdna, that is without residue of the substratum of being, 1 he is named
"sublime". Again, because his teaching cannot be overturned he is called
"sublime". And again, because his teachings are not untrue, he is called
"sublime". And again, because his teachings are without disadvantages, he
is called "sublime". And again, because his teachings are neither too many
nor too few, he is called "sublime".

"Knower of the world" : World is of two kinds, i.e., the world of beings
and the world of formations. 2 The Blessed One knows the world of being
in the course of all his actions. Through the varying desires of beings, through
the difference of faculties, through past lives, through the knowledge of the
divine eye, through the knowledge of the passing away and arising of beings,
through combination, through fulfilment, through various modes of differentia-
tion, through various states of durability and non-durability, through various
births, through various states of birth, through various planes, through various
actions, through various defilements, through various results, through various
kinds of good and evil and through various kinds of binding and unbinding,
the Blessed One knows the world of beings.

And again it is said "the world of formations" : The Blessed One knows
all action and he knows the many formations. Through concentration percep-
tion, through causes and conditions, through moral, immoral and the amoral,
through various aggregations, through various worlds, through various spheres,
through perfect understanding, through impermanence, sorrow and not-self
and through the born and the unborn, the Blessed One knows the world of
formations. Thus is "knower of the world" to be understood.

"Matchless": Because he is unsurpassable, in the world, he is called
"matchless". And again, because he is without an equal, because he is most
excellent, because he is incomparable and because others cannot excel him,
he is named "matchless". 3

"Guide of men to be tamed" : There are three kinds of persons: a man
hears the Law and quickly is able to expound it; another man elucidates the
principles of causes and conditions ; and yet another makes clear the knowledge
of past existences. But the Blessed One, having mastered the eightfold way of

1. Cp. It. 38: Anupddisesa nibbdnadhdtu.

2. Satta-loka, samkhdra-loka. — Cp. Sn.-a. II, 442: Sabbathd pi viditalokattd lokavidii,
so hi sabhdvato samudayato nirodhato nirodhupdyato ti sabbathd khandhdyatanddibhedam
samkhdralokarh avedi, 'eko loko sabbe sattd dhdrafthitikd, dve lokd ndmaft ca rupan ca,
tayo lokd tisso vedand, cattdro lokd cattdro dhdrd, pafica lokd pane* updddnakkhandhd, cha
lokd cha ajjhattikdni dyatandni, satta lokd satta viiindnatthitiyo, affha lokd atfha loka-
dhammd, nava lokd nava sattdvdsd, dasa lokd dasa dyatandni, dvddasa lokd dvddasd-
yatandni, atthdrasa lokd atthdrasa dhdtuyo 9 ti evam pi sabbathd samkhdralokarh avedi;
sattdnam dsayam jdndti anusayam jdndti caritam jdndti adhimuttim jdndti, apparajakkhe
mahdrajakkhe tikkhindriye svdkdre dvdkdre suvihndpaye duvihhdpaye bhabbe abhabbe
satte jdndti ti sabbathd sattalokam avedi.

3. Cp. Sn.-a. II, 443: Attano pana gunehi visifthatarassa kassaci abhavd anuttaro.

144 Vimuttimagga

emancipation, has tamed beings. Therefore, he is named "guide of men to be
tamed". 1

"Teacher of divine and human beings" : The Blessed One has rescued
divine and human beings from the fearful forest of birth, decay and death.
Therefore, he is called "teacher of divine and human beings". And again,
he has taught the way of insight and the way of meditation, jhdna. Therefore,
he is called "teacher of divine and human beings". Thus, in these ways should
a man recall (the qualities) of him who comes and goes in the same way.

Further, there is the teaching of the principal teacher: In four ways
should the Blessed One be remembered. He came to the world for the last
time by his own efforts in the past. He was endowed with excellent virtue.
He benefitted the world. During twenty incalculable 2 aeons from his first
aspiration to his last birth, he had seen the faculties and the bases of faculties of
countless 3 number of commoners. Therefore, he pities the world thus: "I
have attained to liberation; now, I should liberate these. I have tamed myself;
now, I should tame these. I have gained knowledge; now, I should cause
knowledge to arise in these. I have reached Nibbdna; now, I should cause
these also to reach it". 4

He has reached completion and contentment in the fulfilling of charity,
virtue, renunciation, fortitude, truth, resolution, loving-kindness, equanimity,
energy and wisdom. He revealed the birth stories of the time when he was a
Bodhisatta, in order to encourage others to gain the light. He was born as a
hare and practised charity. 5 One should recollect on virtue through the
Sarhkhapala birth-story; 6 on renunciation, through the Maha-Govinda birth-
story; 7 on fortitude, through the Khanti birth-story; 8 on truth, through the
Maha Sutasoma birth-story; 9 on resolution, through the Dumb-Cripple's birth-
story; 10 on loving-kindness, through the Sakka birth-story; 11 on equanimity,
through the Lomaharhsa birth-story; 12 on energy, through the Chief of Mer-
chants' birth-story; 13 (on wisdom), through the Deer birth-story. 14 One should
also recollect on the word of the father in the Dighiti-Kosala birth-story 15 and
one should recollect on the reverence of the White Six-tusked Elephant-sage. 16

1. Cp. Sn.-a. II, 443: Vicitrehi vinayanupdyehi purisadamme sdreti ti purisadammasdrathi.

2. Asankheyya. 3. Lit. 10,000,000,000,000.
4. Cp. (a) It. 123: Danto damayatam settho

santo samayatarh isi,
tnutto mocayatam aggo
tinno tdrayatam varo.
(b) D. Ill, 54-5 : Buddho so Bhagavd bodhdya dhammam deseti, danto so Bhagavd
damathdya dhammam deseti, santo so Bhagavd samathdya dhammam deseti,
tinno so Bhagavd tarandya dhammam deseti, parinibbuto so Bhagavd parinibbd-
ndya dhammam desetiti.
5. J. No. 316, C. Pit. 82-3. 6. J. No. 524, C. Pit. 91.

7. D. II, 230-251, C. Pit- 76. 8. J. No. 313.

9. J. No. 537, C. Pit. 101-1. 10. Temiya J. No. 538, C. Pit. 96.

11. J. No. 31. 12. Nidana-katha, p. 10, C. Pit. p. 102.

13. Kuhaka J. No. 89, Seri Vanija J. No. 3. 14. J. No. 206 (?)
15. J. No. 371. 16. J. No. 514.

Subjects of Meditation 145

Through the White-Horse birth-story 1 one should recollect the visit of the
Bodhisatta to help all beings. One should recollect that the Bodhisatta forsook
his own life and saved another's life in the Deer birth-story. 2 One should
recollect that the Bodhisatta, in the (Great) Monkey birth-story, 3 saved a being
from great suffering; and further one should remember that seeing a man who
had fallen into a pit, he rescued him with heart of compassion and offered him
roots, and fruits of trees and when that man, wishing to eat flesh, hurt the
Bodhisatta's head, he taught that man the truth and pointed out the right road
to him, in the Great Monkey birth-story. 4 Thus, one should concentrate
on the merits of the birth-stories of the Blessed One in many ways.

How should one recollect on the merits of the sacrifices of the Blessed One?
The Blessed One fulfilled all things in his previous births. When he was
young he removed the longing for all abodes. He removed the longing for
child, wife, parents and friends. He forsook that which was hard to forsake.
He lived alone in empty places. He aspired after Nibbdna. He crossed the
Neranjara in Magadha. He sat under the Bodhi tree, conquered the king of
death and the demon armies. In the first watch of the night, he remembered
his past lives; in the middle watch of the night, he gained the divine eye; and
in the last watch of the night, he understood sorrow and its cause and saw the
excellent. 5 Through the practice of the Noble Eightfold Path, he was able
to destroy the cankers and attain to Enlighenment. He removed his body
from the world and entered the highest and purest place of the extinction of
the cankers. Thus one should recollect the sacrifices of the Blessed One in
many ways.

How should one recollect the virtues with which the Blessed One was
endowed? The Blessed One acquired emancipation and the state of mind
that is together with it, thus : through being endowed with the ten powers of
him who comes and goes in the same way, the fourteen kinds of Buddha-
knowledge 6 and the eighteen Buddha- virtues; 7 through fulfilment of many
meditations, jhdnas, and through reaching the further shore of freedom. Thus
should the yogin recollect.

1. J. No. 196. 2. J. No. 12.

3. J. No. 407. 4. J. No. 516.

5. M.I, 248-9: /// sdkdram sauddesam anekavihitam pubbenivdsam anussardmi. Ayam
kho me Aggivessana rattiyd pathame ydme pafhamd vijjd adhigatd, avijja vihatd vijjd
uppannd, tamo vihato dloko uppanno

/// dibbena cakkhund visuddhena atikkantamdnusakena satte passdmi cavamdne upapajja-
mdne hine panite suvanne dubbanne sugate duggate yathdkammupage satte pajdndmi. Ayam
kho me Aggivessana rattiyd majjhime ydme dutiyd vijjd adhigatd, avijja vihatd vijjd uppannd,
tamo vihato dloko upanno

So idam dukkhanti yathdbhutam abbhanndsim, ayam dukkhasamudayoti yathdbhutam
abbhanndsim, ayam dukkhanirodhoti yathabhiitam abbhanndsim, ayam dukkhanirodha-

gdmini patipaddti yathdbhutam abbhanndsim ; khind jdti ndparam itthattdydti

abbhanndsim. Ayam kho me Aggivessana rattiyd pacchime ydme tatiyd vijjd adhigatd,
avijja vihatd vijjd uppannd, tamo vihato dloko uppanno, yathd tarn appamattassa dtdpino
pahitattassa viharato.

6. Lit. Buddhapannd. 7. Lit. Buddhadhammd.

146 Vimuttimagga

What are the ten powers of the Blessed One ? He knows the proper
from the improper, according to reality; knows the causes and consequences
of good actions of the past, future and present, according to reality; knows
the various intentions of beings, according to reality; knows the various kinds
of behaviour, according to reality ; knows the causes and consequences leading
to the world of deities, humans and others, according to reality; knows the
differences in the faculties of beings, according to reality; knows the pure and
that which is with defilement in meditation (jhdna), emancipation, concentra-
tion and attainment, according to reality; knows his past existences, according
to reality; knows the passing away and the arising of beings, according to
reality; knows the extinction of the cankers, according to reality. 1 The Blessed
One is endowed with these ten powers.

What are the fourteen kinds of Buddha-knowledge? They are, namely,
knowledge of sorrow, knowledge of sorrow's cause, knowledge of sorrow's
cessation, knowledge of the way, knowledge of the analysis of meaning,
knowledge of the analysis of the law, knowledge of the analysis of derivation,
knowledge of the analysis of argument, knowledge of the causes and consequ-
ences leading to the world of deities, humans and others, knowledge of the
differences in the faculties of beings, knowledge of the twin miracle, knowledge
of the great thought of compassion, omniscience, and knowledge that is without
the hindrances. These are the fourteen kinds of Buddha-knowledge. Thus is
the Blessed One endowed with these fourteen kinds of knowledge. 2

What are the eighteen virtues fulfilled by the Blessed One ? 3 Unobstructed
Buddha-knowledge of the past; unobstructed Buddha-knowledge of the future;
unobstructed Buddha-knowledge of the present; all bodily actions are led by
knowledge and appear in accord with it; all verbal actions are led by
knowledge and appear in accord with it; all mental actions are led by
knowledge and appear in accord with it — these six virtues has the Blessed
One fulfilled. Non-impairment of the will; non-impairment of energy; non-
impairment of mindfulness; non-impairment of concentration; non-impair-
ment of wisdom; non-impairment of freedom — these twelve virtues has the
Blessed One fulfilled. Absence of uncertainty ; absence of deception; absence
of that which is not clear; absence of hurry; absence of state that is not
known; absence of equanimity that is removed from reflection.

1. Cp. Pts. II, 175-6; S. V, 304-6: Thdndthdna-, kammavipdka-, ndnddhimutti-, ndnddhdtu-,
sabbatthagdmini-patipadd-, indriyaparopariyatti-, jhdnavimokkhasamddhi-samdpattisam-
kilesavoddnavut{hdna-, pubbenivdsdnussati-, cutupapdta-, dsavakkhaya- nana.

2. Cp. Pts. I, 3, 133: Dukkhe-, dukkha-samudaye-, dukkha-nirodhe-, dukkhanirodhagdminiyd
patipaddya-, atthapatisambhide-, dhammapatisambhide-, niruttipatisambhide-, patibhdna-
patisambhide-, indriyaparopariyatte-, sattdnam dsaydnusaye-, yamakapdtihire-, mahd-
karundsamdpattiyd-, sabbannuta-, andvarana- ndnam.

3. (a) Lai. V. 183, 343 : Atitamse, andgamse, paccuppannamse, buddhassa bhagavato appatihatam
ndnarh. Sabbam kdya kammam, sabbam vaci kammam, sabbam mano kammam ndnapub-
bangamam hdndnuparivattam. Natthi chandassa hdni, natthi dhammadesandya hdni, natthi
viriyassa hdni, natthi samddhissa hdni, natthi pahhdya hdni, natthi vimuttiyd hdni, natthi davd,
natthi ravd, natthi apphutam, natthi vegayittatam, natthi abydvatamano, natthi appatisankhd-
nupekkhd — (Afthdrasa- asddhdrana-dvenika Buddhagund). See Mil. 105, 285.

Subjects of Meditation 147

"Absence of uncertainty" means: "His bearing is dignified; there is
nothing unseemly in his action".

"Absence of deception" means: "He has no craftiness".
"Absence of that which is not clear" means: "That there is nothing that
his knowledge cannot sense".

"Absence of hurry" means : "His behaviour is free from hurry".

"Absence of state that is not known" means: "He is completely aware
of his mental processes".

"Absence of equanimity that is removed from reflection" means: "There
is no state of equanimity in him of which he is not aware".

These eighteen virtues has the Blessed One fulfilled. 1

And again, the Blessed One has reached the other shore with facility
having fulfilled all good through the skilfulness belonging to him who comes
and goes in the same way, 2 through the four foundations of mindfulness,
through the four right efforts, through the four bases of supernormal power,
through the five faculties, the five powers, the six kinds of supernormal
knowledge, the seven factors of enlightenment, through the Noble Eightfold
Path, through the eight positions of mastery, through the eight kinds of
emancipation, through the nine gradually ascending states, through the ten
Ariyan abodes and through the way of analytical science. Thus one should
recall to mind that Blessed One who has acquired the merits of the Excellent
Law through these ways.

How should one remember the benefits with which the Blessed One has
blessed the world? The Blessed One has fulfilled all merits and has reached
the further shore. No other being could have turned the Wheel, of the Law
which the Blessed One set a-rolling out of compassion for all beings. Without
making an esoteric and an exoteric division of doctrine, he has opened wide
the gate of the immortal. 3 He has caused an incalculable number of deities
and humans to acquire the fruit of holiness. He has caused an incalculable

(b) Sv. 111,994: Atthdrasa Buddhadhammd ndma: N'atthi Tathdgatassa kdya-duccaritarh,
rCatthi vaci-duccaritarh, riatthi mano-duccaritarh: atlte Buddhassa appatihatam hdnam,

andgate , paccuppanne Buddhassa appatihatam hdnam: sabbarh kdya-kammam

Buddhassa Bhagavato hdndnuparivatti, sabbarh vaci-kammam , sabbarh mano-kammarh

Buddhassa Bhagavato hdndnuparivatti: riatthi chandassa hdni, riatthi viriyassa hdni, riatthi
satiyd hdni: ri'atthi davd, riatthi ravd, riatthi balitam, ri'atthi sahasd, ri'atthi avydvafo
mano, riatthi akusala-cittan ti.

(c) M.Vyut: Atite'dhvany asahgamapratihatarhjhdnadharsanampravartate. Andgate-.
Pratyutpanne-. Sarvakayakarmajhdnapurvamgamam jhdndnuparivarti. Sarvavdkkarma-.
Sarvamanaskarma- . Ndsti chandasya hdnih: ndsti viriyasya hdnih; ndsti smrter hdnih; ndsti
samddher hdnih; ndsti prajhdya hdnih; ndsti vimukter hdnih; ndsti skalitam; ndsti ndndtva
sarhjhd; ndsty-asamdhitacittarh; ndsti ravitam; ndsti musitasmrtita; ndsty-apratisamkhiyd-
yopeksd.

1. The last six are not exactly according to the Pali or the Sanskrit. Here the text is not
quite clear.

2. M. I, 71 : Cattdrimdni Sdriputta Tathdgatassa vesdrajjdni. Cp. Vis. Mag. 524.

3. D. II, 39: Apdrutd tesarh amatassa dvdrd.

148 Vimuttimagga

number of beings to acquire merit with the three miracles, namely, the miracle
of supernormal power, the miracle of mind reading and the miracle of
instruction. 1 He has aroused confidence in the hearts of men. He has
overthrown all soothsaying and all false views. He has obliterated the bad
road and opened the good road and made men to acquire the fruit of liberation
or birth in the heaven world. He has caused his hearers to obtain peace and
dwell in the law of the hearer. 2 He has set down many precepts, preached
the PdHmokkha, established beings in excellent merit, given them the perfect
teaching of the Enlightened One and filled the world full (with the Truth).
All beings worship and honour him, and all deities and humans hear him.

Thus the Blessed One, who dwells unperturbed, has compassionated and
benefitted the world, has done what should be done.

That yogin recollects him who comes and goes in the same way, thus:
Through these ways and these virtues, he arouses confidence in his mind.
Being full of confidence and being easy in the recollection, his mind is always
undisturbed. Because of his mind being undisturbed, he attains to access-
meditation.

Q. How is it that one who meditates on the Buddha attains to access
and not to fixed meditation, jh ana ?

A. In the highest sense, the virtue of the Buddha is a subject of profound
wisdom. In this sense the yogin cannot attain to fixed meditation, jhdna,
owing to abstruseness. And again, he has to recollect not merely one virtue.
When he thinks on many virtues he cannot attain to fixed meditation, jhdna.
This is a subject of meditation of all access-concentration.

Q. Access is attained through concentration on a single object. If he
thinks on many virtues, his mind is not concentrated. How then does he
gain access?

A. If he recollects the virtues of him who comes and goes in the same
way and of the Enlightened One, the yogin' s mind becomes concentrated.
Therefore, he is untroubled.

Again it is taught that from the recollection of the Buddha, the four
meditations, jhdnas, arise. 3

The recollection of the Buddha has ended.

1. D. I, 212 ff.; Ill, 220: Tini pdtihdriydni. Iddhi-pdtihdriyam, ddesand-pafihariyam, anusdsani-

pdtihdriyam. Ime kho dvuso term Bhagavatd jdnatd passatd tayo dhammd sammad-

akkhdtd. Tattha sabheh 'eva sarhgdyitabbarh na vivaditabbarh . . . .pe . . . . atthdya hitdya
sukhdya deva-manussdnarii.

2. Sdvaka-dhamma.

3. A. Ill, 285: Yasmirh Mahdndma samaye ariyasdvako Tathdgatarh anussarati, nev* assa
tasmim samaye rdgapariyutthitam cittam hoti, na dosapariyufthitam cittam hoti, na moha-
pariyutthitam cittam hoti, ujugatam ev' assa tasmim samaye cittam hoti Tathdgatarh drabbha.
Ujugaiacitto kho pana Mahdndma ariyasdvako labhati atthavedam, labhati dhammavedam,
labhati dhammupasarhhitam pdmujjam, pamuditassa phi jdyati, pitimanassa kayo passam-

Subjects of Meditation 149

THE RECOLLECTION OF THE LAW

Q. What is the recollection of the Law? What is the practising of it?
What are its salient characteristic, function and near cause? What is the
procedure ?

A. The Law means extinction, Nibbdna, or the practice by means of
which extinction, Nibbdna, is reached. The destruction of all activity, the
abandoning of all defilements, the eradication of craving, the becoming stainless
and tranquillized — these are called extinction, Nibbdna. What are the
practices leading to extinction, Nibbdnal Namely, the four foundations of
mindfulness, the four right efforts, the five powers, the seven factors of
enlightenment, the Noble Eightfold Path — these are called the practices
leading to Nibbdna. The recollection of the Law is the virtue of renunciation
and the virtue of the Way. This recollection is recollectedness and right
recollectedness. Thus is recollection of the Law to be understood. The
undisturbed dwelling of the mind (in this recollection) is the practising of it.
The awareness of the virtues of the Law is its salient characteristic. Analysis
of the Law is its function. The understanding of the meaning is its near
cause. Its benefits are equal to those of the recollection of the Buddha.

"What is the procedure?": The new yogin goes to a place of solitude
and keeps his mind undisturbed. With undisturbed mind, he recollects thus :
The Law is well-taught by the Blessed One, is visible, not subject to time,
inviting, conducive to perfection, to be attained by the wise, each one for
himself. 1

"The Law is well-taught by the Blessed One" : It is free from extremes, 2
therefore it is called "well-taught". There are no inconsistencies in it, there-
fore it is called "well-taught". There are no contradictions in it and it is
endowed with the three kinds of goodness, therefore it is called "well-taught".
It is completely spotless, therefore it is called "well-taught". It leads beings
to extinction, Nibbdna, wherefore it is called "well-taught".

"Visible": Because one gains the Paths and the Fruits in succession, it is
called "visible". Because one sees extinction, Nibbdna, and the (other) Fruits
of the Path, it is called "visible".

"Not subject to time": Without lapse of time fruition occurs. Therefore,
it is called "not subject to time".

bhati, passaddhakdyo sukham vediyati, sukhino cittarii samadhiyati. (= Pamuditassd ti
duvidhena pitipdmujjena pamuditassa; piti jdyati ti pancavidhd phi nibbattati; kayo
passambhati ti ndmakdyo ca karajakayo ca darathapatippassadhiyd patippassambhati;
sukhan ti kdyikacetasikam sukham; samadhiyati ti arammane samma thapitam hoti. —
Corny. (Mp.) Ill, 337.).

1. S. II, 69; A. I, 207; D. Ill, 5: Savdkkhdto Bhagavatd Dhammo sanditthiko akdliko
ehi-passiko opanayiko paccattam veditabbo vinhuhiti.

2. Vin. I, 10; S. V, 421 : Dve me bhikkhave antd pabbajitena na sevitabbd. Katame dvel

Yo cay am kdmesu kdmasukhallikdmiyogo hino gammo pothujjaniko anariyo anatthasamhito.
Yo cay am attakilamathanuyogo dukkho anariyo anatthasamhito. Ete te bhikkhave
ubho ante anupagamma majjhimd patipadd Tathdgatena abhisambuddhd ....

150 Vimuttimagga

"Inviting": It says: "Come and see my worth!". In the same way ?
those who have the ability to teach are called men who say "Come and see!" #

"Conducive to perfection": If a man acknowledges it, he will reach the
immortal. Such is that which is "conducive to perfection". What leads to
the fruition of holiness is called that which is "conducive to perfection".

"To be attained by the wise, each one for himself" : If a man acknowledges
it and does not accept other teachings, he causes the arising of the know, edge
of cessation, the knowledge of the unborn and the knowledge of free dom.
Therefore, it is called that which is "to be attained by the wise, each one for
himself".

Further, the yogin should recollect the Law in other ways thus : It is the
eye; it is knowledge; it is peace; it is the way leading to the immortal; it is
renunciation; it is the expedience whereby cessation is won; it is the way to
the ambrosial; it is non-retrogression; it is the best; it is non-action, solitude,
exquisiteness. It is not soothsaying. It is the most excellent object for the
wise man's mind. It is to cross over to the other shore; it is the place of
refuge. That yogin in these ways and through these virtues recollects the
Law, and his mind is filled with confidence. On account of this confidence,
his mind is undisturbed. Because of the undisturbed state of the mind, he
destroys the hindrances, arouses the meditation, (jhdna) factors and dwells
in access-concentration. The rest is as was fully taught above.

TJie recollection of the Law has ended.

THE RECOLLECTION OF THE COMMUNITY OF BHIKKHUS

Q. What is the recollection of the Community of Bhikkhus? (What is
the practising of it?) What are its salient characteristic, function and near
cause? What is the procedure?

A. The congregation of the saints is the Community of Bhikkhus. This
is called the Community of Bhikkhus. The yogin recollects the virtue of the
observances of the Community of Bhikkhus. This recollection is recollected-
ness and right recollectedness. Such is the recollection of the Community of
Bhikkhus to be understood. The undisturbed dwelling of the mind in this
recollection is the practising of it. Awareness of the virtues of the Community
of Bhikkhus is its salient characteristic ; reverence is its function ; appreciation
of the virtues of the Community of Bhikkhus is its near cause. Its benefits
are equal to those of the recollection of the Buddha.

"What is the procedure?": The new yogin goes to a place of solitude
and keeps his mind undisturbed. With undisturbed mind, he recollects thus:
The Community of Hearers of the Blessed One is of good conduct, the Commu-
nity of Hearers of the Blessed One is of upright conduct, the Community of
Hearers of the Blessed One is of righteous conduct, the Community of

subjects of Meditation 151

Hearers of the Blessed One is of dutiful conduct. This Community of Hearers
of the Blessed One, namely, the four pairs of men and the eight kinds of indi-
viduals, is worthy of offerings, worthy of hospitality, worthy of gifts, worthy
of reverential salutation, is the incomparable field of merit of the world. 1

"The Community of Hearers of the Blessed One is of good conduct":
The Community of Hearers of the Blessed One is of "good conduct", because
it follows the good word. It is of "good conduct" and "upright conduct",
because it benefits itself and others. It is of "good conduct" and "upright
conduct" because it has no enemy. It is of "good conduct" and "upright
conduct" because it avoids the two extremes and takes the mean. It is of
"good conduct" and "upright conduct", because it is free from hypocrisy. It
is "good conduct", because it is free from wickedness and crookedness and
free from unclean action of body and speech.

"Is of righteous conduct": It is of "righteous conduct" because it follows
the Noble Eightfold Path. And again, "righteous" is an appellation of extinc-
tion, Nibbdna. It is of "righteous", "good conduct", because it follows the
Noble Eightfold Path and reaches extinction, Nibbdna. It is of "righteous",
"good conduct", because it follows the Four Noble Truths taught by the
Buddha.

"Is of dutiful conduct" : It is of "dutiful conduct" because it is perfect
in the practice of unity in the Community of Bhikkhus. It is of "dutiful
conduct", because, seeing the great fruit of virtue and the increase of virtue
which follow the practice of unity, it observes this (unity).

"The four pairs of men and the eight kinds of individuals": The Path
and the Fruit of Stream-entrance are regarded as the attainments of a pair of
men. The Path and the Fruit of Once-returning are regarded as the attainment
of a pair of men. The Path and Fruit of Non-returning are regarded as the
attainments of a pair of men. The Path and Fruit of the Consummate One
are regarded as the attainments of a pair of men. These are called "the four
pairs of men".

"The eight kinds of individuals" are they who gain the four Paths and
the four Fruits. These are called the eight kinds of individuals. Because
the Community of Bhikkhus dwells in these Paths and Fruits, it is said to consist
of the four pairs of men. Those who dwell in the four Paths and the four
Fruits are called the eight kinds of individuals.

"Hearers": It (the Community of hearers) accomplishes after having
heard. Therefore it is called (the Community of) hearers.

"Community": The congregation of saints. It is worthy of hospitality,

1. S. II, 69; A, I, 208; D. Ill, 5: Supatipanno Bhagavato savaka-samgho uju-patipanno
Bhagavato savaka-samgho, haya-patipanno Bhagavato savaka-samgho, samici-patipanno
Bhagavato savaka-samgho, yadidam cattdri purisayugani attha-purisa-puggald, esa Bhaga-
vato savaka-samgho dhuneyyo pahuneyyo dakkhineyyo anjali-karariiyo anuttaram punna-
kkhettam lokassdti.

152 Vimuttimagga

worthy of offerings, worthy of gifts, worthy of reverential salutation, and is
the imcomparable field of merit of the world.

"Worthy of hospitality" : Worthy of hospitality means worthy of receiving
invitations.

"Worthy of offerings" : Great is the fruit that could be obtained through
offerings made to it. And again, it is worthy of receiving offerings.

"Worthy of gifts: One acquires great fruit by gifting various things to it.

"Worthy of reverential salutation" : It is fit to receive worship. Therefore
it is called worthy of reverential salutation.

"Incomparable": It is possessed of many virtues. Therefore it is called
incomparable.

"Field of merit of the world": This is the place where all beings acquire
merit. Therefore it is called the field of merit of the world.

And again, the yogin should recollect through other ways thus: This
Community of Bhikkhus is the congregation that is most excellent and good.
It is called the best. It is endowed with virtue, concentration, wisdom,
freedom and the knowledge of freedom. That yogin recollects these various
virtues in different ways. Through this recollection of the various virtues,
he becomes confident. Owing to the recollection of confidence, his mind is
undisturbed. With undisturbed mind he is able to destroy the hindrances,
arouse the meditation (jhdna) factors and attain to access. The rest is as was
fully taught above.

The recollection of the Community of Bhikkhus has ended.

THE RECOLLECTION OF VIRTUE

Q. What is the recollection of virtue? What is the practising of it. What
are its salient characteristic, function and near cause? What is the procedure?

A. Through virtue one recollects pure morals. This recollectedness
is recollection and right recollectedness. Thus should the recollection of virtue
be understood. The undisturbed dwelling of the mind in the recollection of
virtue is the practising of it. Awareness of the merit of virtue is its salient
characteristic. To see the fearfulness of tribulation is its function. Appreci-
ation of the unsurpassable happiness (of virtue) is its near cause. Twelve
are the benefits of the recollection of virtue thus : One honours the Teacher,
esteems the Law, and the Community of Bhikkhus, respects the precepts of
virtue, esteems offerings, becomes heedful, sees danger in and fears the smallest
fault, 1 guards oneself, protects others, has no fear of this world, has no fear
of the other world and enjoys the many benefits accruing from the observance
of all precepts. These are the benefits of the recollection of virtue.

1. D. I, 63: Anumattesu vajjesu bhaya-dassdvi.

Subjects of Meditation 153

"What is the procedure?": The new yogin goes to a place of solitude
and keeps his mind undisturbed. With this undisturbed mind, he recollects
thus: "My virtue is unbroken, indefective, unspotted, unblemished, liberating,
praised by the wise, untainted, conducive to concentration". 1

If unbroken, they are indefective. If indefective, they are unspotted.
The others should be known in the same way.

Again, because when virtue is pure, they become the resorting-ground of
all good states, they come to be called "unbroken and indefective". As they
constitute the honour of caste, they are called unspotted and unblemished.
As they constitute the joy of the Consummate One, and bear no tribulation,
they are called "praised by the wise". As they are untouched by views, they
are called "untainted". As they lead to sure stations, they are called "conducive
to concentration".

Further, the yogin should practise recollection of virtue in other ways
thinking thus: "Virtue is the bliss of separation from tribulation. This
caste is worthy of honour. The treasure of virtue is secure. Its benefits
have already been taught". Thus should virtue be understood. That yogin
practises recollection of virtue considering its merits through these ways.
Owing to his recollectedness and confidence, his mind is not disturbed. With
this undisturbed mind he destroys the hindrances, arouses the meditation
(jhdna) factors and attains to access-meditation. The rest is as was fully
taught above.

The recollection of virtue has ended.

THE RECOLLECTION OF LIBERALITY

Q. What is the Recollection of liberality? What is the practising of it?
What are its salient characteristic, function and near cause? What is the
procedure ?

A. Liberality means that one gives one's wealth to others wishing to
benefit them, and in order to derive the happiness of benefitting others. Thus
is liberality to be understood. One dwells indifferent in the recollection of
the virtue of liberality. This recollectedness is recollection and right recol-
lectedness. This is called recollection of liberality. The undisturbed
dwelling of the mind in this recollection is the practising of it. Awareness
of the merit of liberality is its salient characteristic. Non-miserliness is its
function. Non-covetousness is its near cause.

A man who practises the recollection of liberality gains ten benefits thus :
He gains bliss through liberality; he becomes non-covetous through liberality;

1. A. Ill, 286: Puna ca param Mahanama ariyasdvako attano silani anussarati akhanddni
acchidddni asabaldni akammdsdni bhujissdni vihhupasatthdni apardmatthdni samddhisam-
vattanikdni.

154 Vimuttimagga

he is not miserly, thinks of others, becomes dear to others, does not fear in
others' company, has much joy, acquires the compassionate mind, fares well
and approaches the ambrosial.

"What is the procedure?": The new yogin goes to a place of solitude
and keeps his mind undisturbed. With undisturbed mind he practises recol-
lection of liberality thus: "Through abandoning things I have benefitted
others; therefrom I have gained much merit. The vulgar, by reason of the
dirt of covetousness, are drawn to things. I live with mind non-coveting
and not unclean. Always I give and enjoy giving to others. Always I give
and distribute". 1

That yogin in these ways practises the recollection of liberality. Through
the recollection of liberality his mind is endowed with confidence. Because of
this recollection and confidence, his mind is always undisturbed. With
undisturbed mind he destroys the hindrances, arouses the meditation (jhdna)
factors and attains to access-concentration. The rest is as was fully taught
above.

The recollection of liberality lias ended.

THE RECOLLECTION OF DEITIES

Q. What is the recollection of deities? What is the practising of it?
What are its salient characteristic, function and near cause? What is the
procedure? ......

A. Considering the benefit of birth in a heaven, one recollects one's own
merits. This recollectedness is recollection and right recollectedness. This
is called recollection of deities. The undisturbed dwelling of the mind in
this recollection is the practising of it. Awareness of one's own merits and
the merits of the deities is its salient characteristic. To admire merit is its
function. Confidence in the fruit of merit is its near cause.

A man who practises the recollection of deities gains eight benefits : he
increases five qualities, namely, confidence, virtue, learning, liberality and
wisdom; he can gain that which heavenly beings desire and to which they
are devoted; he is happy in the anticipation of the reward of merit; he honours
his body; he is reverenced by heavenly beings. Through this, he is able to
practise virtue and recollection of liberality also. He fares well and approaches
the ambrosial.

"What is the procedure?" : The new yogin goes to a place of solitude and
keeps his mind undisturbed. With undisturbed mind he practises the recollection
of deities thinking thus: "There are the Four Regents. There are the deities

1. A. Ill, 287; Puna ca pararh Mahdndma ariyasdvako attano cdgam anussarati Hdbhd vata
me suladdham vata me, yd* ham maccheramalapariyutthitdya pajdya vigatamalamaccherena
cetasd agdram ajjhdvasami muttacdgo payatapdni vossaggarato ydcayogo ddnasarhvibhd-
garato' ti.

Subjects of Meditation 155

of Tdvatimsa, Ydma, Tusita, Nimmdnarati, Paranimmitavasavatti heavens.
There are the Brahma-group deities and other deities. Those deities, being
endowed with such confidence, on dying here, were born there. I too have
such confidence. Endowed with such virtue, such learning, such liberality
and such wisdom, those deities were born there. I too have such wisdom". 1
Thus he recollects his own and the deities' confidence, virtue, learning, liberality
and wisdom.

That yogin in these ways and through these virtues practises the
recollection of deities, and is thereby endowed with confidence. Owing to
confidence and recollectedness, his mind is undisturbed. With undisturbed
mind he destroys the hindrances, arouses the meditation (jhdna) factors and
attains to access-meditation.

Q. Why does one recollect the merit of deities and not of humans?

A. The merit of the deities is the most excellent. They are born in
excellent realms and are endowed with excellent minds. Having entered a
good realm, they are endowed with good. Therefore one should recollect
the merit of the deities and not the merits of men. The rest is as was fully
taught above.

The recollection of deities has ended.

The sixth fascicle has ended.

A. TIT, 287; Puna ca pararh Mahdnama ariyasdvako devatdnussatim bhdveti ''santi devd
Cdtummahdrdjikd, santi devd Tdvatimsa, santi devd Ydma, sand devd Tusita, santi devd
Nimmdnaratino, santi devd Paranimmitavasavattino, santi devd Brahmakdyikd, santi devd
Taduttari; yathdrupdya saddhdya samanndgatd td devatd ito cuta tattha uppannd, mayham
pi tathdrupa saddhd samvijjati; yathdrupena silena samanndgatd td devatd ito cuta tattha
uppannd, mayham pi tathdrupam silam samvijjati; yathdrupena sutena samanndgatd td
devatd tato cuta tattha uppannd, mayham pi tathdrupam sutam samvijjati; yathdrupena
cagena samanndgatd td devatd ito cuta tattha uppannd, mayham pi tathdrupo cdgo
samvijjati; yathdrupdya pahhdya samanndgatd td devatd ito cuta tattha uppannd, mayham
pi tathdrupa pannd samvijjatV ti.

[418] THE PATH OF FREEDOM

FASCICLE THE SEVENTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN

CHAPTER THE EIGHTH

Section Four

MINDFULNESS OF RESPIRATION

Q. What is mindfulness of respiration? 1 What is the practising of it?
What are its salient characteristic, function and near cause? .What are its
benefits? What is the procedure?

A. Inhalation 2 is the incoming breath. Exhalation 3 is the outgoing
breath. The perceiving of the incoming breath and the outgoing breath — this
is being mindful, mindfulness and right mindfulness. The undisturbed
dwelling of the mind (in this mindfulness) is the practising of it. To cause
the arising of perception as regards respiration is its salient characteristic.
Attending to contact 4 is its function. Removal of discursive thought 5 is its
near cause.

BENEFITS

"What are its benefits?": If a man practises mindfulness of respiration, he
attains to the peaceful, the exquisite, the lovely, and the blissful life. He causes
evil and demeritorious states to disappear and to perish as soon as they arise. 6
He is not negligent as regards his body or his organ of sight. His body and
mind do not waver or tremble. 7 He fulfils the four foundations of mindfulness,
the seven enlightenment factors and freedom. This has been praised by the

1. Anapanasati. _ 2. Ana. 3. Apdna. 4. Phassa. 5. Vitakka.

6. S. V, 321-22: Anapanasati samadhi bhdvito bahulikato santo ceva panito ca asecanako
ca sukho ca vihdro uppannupanne ca pdpake akusale dhamme thanaso antaradhdpeti
vilpasameti.

7. S. V, 316: Andpdnasatisamddhissa bhikkhave bhavitatta bahulikatattd neva kdyassa
ihjitattam vd hoti phanditattam vd na cittassa ihjitattam vd hoti phanditattarh vd.

156

Subjects of Meditation 157

Blessed One. This is the abode of the Noble Ones, of Brahma and of the
Tathagata. 1

PROCEDURE

"What is the procedure?" : The new yogin having gone to a forest, to the
foot of a tree or to a wide open space, sits down, with legs crossed under him,
with the body held erect, with mindfulness established in front. He is mindful
in respiration. Mindful of the outgoing breath, that yogin knows, when he
breathes out a long breath: "I breathe out a long breath"; [430] when he
breathes in a long breath, he knows: "I breathe in a long breath"; when he
breathes in a short breath, he knows: "I breathe in a short breath"; when
he breathes out a short breath, he knows: "I breathe out a short breath".
Thus he knows. "I am breathing in, in such and such a way", thus he trains
himself. "I am breathing out, in such and such a way", thus he trains himself.
(Experiencing the whole body; calming the bodily formations), experiencing
joy, experiencing bliss, experiencing the mental formations, calming the mental
formations, (experiencing the mind), gladdening the mind, concentrating the
mind, freeing the mind, discerning impermanence, discerning dispassion,
discerning cessation, discerning renunciation, thus he trains himself.
"Discerning renunciation, I breathe out in such and such a way", thus he
trains himself; "discerning renunciation, I breathe in, in such and such a way",
thus he trains himself. 2

Here, he trains himself in "breathing in" means: "mindfulness is fixed
at the nose-tip or on the lip". 3 These are the places connected with breathing

1. S. V, 326: Andpdnasatisamddhim sammdvadamdno vadeyya ariyavihdro iti pi brahma-

vihdro iti pi tathdgatavihdro iti pi ti.

2. S. V, 311-12: Idha bhikkhave bhikkhu arahhagato vd rukkhamiilagato vd suhhdgdragato
yd nisidati pallankam dbhujitvd ujum kdyarh panidhdya parimukham satim upafthapetvd
so sato va assasati sato passasati.

Digham vd assasanto digham assasdmiti pajdndti, digham vd passasanto digham
passasdmiti pajdndti. Rassam vd assasanto rassarh assasdmiti pajdndti, rassam vd
passasanto rassam passasdmiti pajdndti.

Sabbakdyapatisamvedi assasissdmiti sikkhati, sabbakdyapatisamvedi passasissdmiti
sikkhati. Passambhayam kdyasankhdram assasissdmiti sikkhati, passambhayam kdyasan-
khdram passasissdmiti sikkhati.

Pitipatisamvedi assasissdmiti sikkhati, pitipatisamvedi passasissdmiti sikkhati.
Sukhapatisamvedi assasissdmiti sikkhati, sukhapatisamvedi passasissdmiti sikkhati.

Cittasankhdrapatisamvedi assasissdmiti sikkhati, cittasankhdrapatisamvedi passa-
sissdmiti sikkhati. Passambhayam cittasankhdram assasissdmiti sikkhati, passambhayam
cittasankhdram passasissdmiti sikkhati. Cittapatisamvedi assasissdmiti sikkhati,
cittapatisamvedi passasissdmiti sikkhati.

Abhippamodayam cittam assasissdmiti sikkhati, abhippamodayam cittam passasis-
sdmiti sikkhati. Samddaham cittam assasissdmiti sikkhati, samddaham cittam passasis-
sdmiti sikkhati. Vimocayam cittam assasissdmiti sikkhati, vimocayam cittam passasis-
sdmiti sikkhati.

Aniccdnupassi assasissdmiti sikkhati, aniccdnupassi passasissdmiti sikkhati. Vird-
gdnupassi assasissdmiti sikkhati, virdgdnupassi passasissdmiti sikkhati. Nirodhdnupassi
assasissdmiti sikkhati, nirodhdnupassi passasissdmiti sikkhati. Pafinissaggdnupassi
assasissdmiti sikkhati, patinissaggdnupassi passasissdmiti sikkhati.

3. Mp. Ill, 202; Spk. I, 238: Parimukham satim upatthapetvd ti, kammatfhdn' dbhimukham
satim thapayitvd, mukha-samipe vd katvd ti attho. Ten'* eva Vibhange, li ayam sati upatthitd
hoti supaffhitd ndsik 9 agge vd mukha-nimitte vd. Tena vuccati parimukham satim upattha-
petvd" (Vbh. 252) ti.

158 Vimuttimagga

in and breathing out. That yogin attends to the incoming breath here. He
considers the contact of the incoming and the outgoing breath, through
mindfulness that is fixed at the nose-tip or on the lip. Mindfully, he breathes
in; mindfully, he breathes out. He does not consider (the breath) when it
has gone in and also when it has gone out. 1 He considers the contact of the
incoming breath and the outgoing breath, at the nose-tip or on the lip, with
mindfulness. He breathes in and breathes out with mindfulness. It is as if a
man were sawing wood. That man does not attend to the going back and forth
of the saw. In the same way the yogin does not attend to the perception of
the incoming and the outgoing breath in mindfulness of respiration. He is
aware of the contact at the nose-tip or on the lip, and he breathes in and out,
with mindfulness. 2 If, when the breath comes in or goes out, the yogin considers
the inner or the outer, his mind will be distracted. If his mind is distracted,
his body and mind will waver and tremble. These are the disadvantages. He
should not purposely breathe very long or very short breaths. If he purposely
breathes very long or very short breaths, his mind wilt be distracted and his
body and mind will waver and tremble. These are the disadvantages.

He should not attach himself to diverse perceptions connected with breath-
ing in and breathing out. If he does so, his other mental factors will be disturb-
ed. If his mind is disturbed, his body and mind will waver and tremble.
Thus countless impediments arise because the points of contact of the incoming
breath and the outgoing breath are countless. He should be mindful and
should not let the mind be distracted. He should not essay too strenuously
nor too laxly. If he essays too laxly, he will fall into rigidity and torpor. If
he essays too strenuously, he will become restless. If the yogin falls into
rigidity and torpor or becomes restless, his body and mind will waver and
tremble. 3 These are the disadvantages.

To the yogin who attends to the incoming breath with mind that is cleansed
of the nine lesser defilements the image 4 arises with a pleasant feeling similar
to that which is produced in the action of spinning cotton or silk cotton. Also,

1. Cp. Pts. 165: Assdsddimajjhapariyosdnam satiya anugacchato ajjhat tarn vikkhepagatena
cittena kayo pi cittarh pi sdraddhd ca honti ifijitd ca phanditd ca, passdsddimajjhapariyosdnam
satiya anugacchato bahiddhd vikkhepagatena cittena kayo pi. . . .pe. . . .phanditd ca.

2. Cp. Pts. I, 171 : Seyyathdpi rukkho same bhumibhdge nikkhitto, tamenam puriso kakacena
chindeyya, rukkhe phutthakakacadantdnam vasena purisassa sati upatthitd hoti, na agate
vd gate vd kakacadante manasikaroti, na agatd vd gatd vd kakacadantd aviditd honti,
padhdnah ca pahhdyati, payogan ca sddheti, visesam adhigacchati: Yathd rukkho same
bhumibhdge nikkhitto, evam upanibandhand nimittam, yathd kakacadantd evarh assdsa-
passasd, yathd rukkhe phutthakakacadantdnam vasena purisassa sati upatthitd hoti, na
agate vd gate vd kakacadante manasikaroti, na agatd vd gatd vd kakacadantd aviditd
honti, padhdnah ca pahhdyati, payogan ca sddheti, visesam adhigacchati — evamevarh
bhikkhu ndsikagge vd mukhanimitte vd satim upatthapetvd nisinno hoti, na agate vd gate
vd assdsapassdse manasikaroti na agatd vd gatd vd assdsapassdsd aviditd honti, padhdnah ca
panndyati, payogan ca sddheti, visesam adhigacchati.

3. Pts. I, 166: Linena cittena kosajjdnupatitena kayo pi cittarh pi sdraddhd ca honti ihjitd ca
phanditd ca, atipaggahitena cittena uddhaccdnupatitena kayo pi. . . .pe. . . .phanditd ca.

4. Nimitta.

Subjects of Meditation 159

it is likened to the pleasant feeling produced by a breeze. 1 Thus in breathing
in and out, air touches the nose or the lip and causes the setting-up of air per-
ception mindfulness. This does not depend on colour or form. 2 This is
called the image. If the yogin develops the image and increases it at the nose-tip,
between the eye-brows, on the forehead or establishes it in several places, 3
he feels as if his head were filled with air. Through increasing in this way his
whole body is charged with bliss. This is called perfection.

And again, there is a yogin: he sees several images from the beginning.
He sees various forms such as smoke, mist, dust, sand of gold, or he experiences
something similar to the pricking of a needle or to an ant's bite. If his mind
does not become clear regarding these different images, he will be confused.
Thus he fulfils overturning and does not gain the perception of respiration.
If his mind becomes clear, the yogin does not experience confusion. He
attends to respiration and he does not cause the arising of other perceptions.
Meditating thus he is able to end confusion and acquire the subtle image.
And he attends to respiration with mind that is free. That image is free.
Because that image is free, desire arises. Desire being free, that yogin attends
to respiration and becomes joyful. Desire and joy being free, he attends to
respiration with equipoise. Equipoise, desire and joy being free, he attends
to respiration, and his mind is not disturbed. If his mind is not disturbed,
he will destroy the hindrances, and arouse the meditation (jhdna) factors.
Thus this yogin will reach the calm and sublime fourth meditation, jhdna.
This is as was fully taught above.

COUNTING, CONNECTION, CONTACTING AND FIXING

And again, certain predecessors 4 taught four ways of practising mindful-
ness of respiration. They are counting, connection, contacting and fixing. 5
Q. What is counting? A. A new yogin counts the breaths from one to
ten, beginning with the outgoing breath and ending with the incoming breath.
He does not count beyond ten. Again, it is taught that he counts from one
to five but does not count beyond five. He does not miss. At that time
(i.e., when he misses) he should count (the next) or stop that count. Thus
he dwells in mindfulness of respiration, attending to the object. Thus should
counting be understood.

"Connection": Having counted, he follows respiration with mindfulness,
continuously. This is called connection.

1. Vis. Mag. 285: Api ca kho kassaci sukhasamphassam uppddayamdno, tulapicu viya, kappa-
sapicu viya, vatadhara viya ca upatthdtiti ekacce ahu. Ayampana atthakathasu vinicchayo :-....

2. Cp. Vis. Mag. 286: Athd'nena tarn nimittam neva vannato manasikdtabbam, na
lakkhanato paccavekkhitabbarh.

3. Cp. Manual of a Mystic (P.T.S. translation) of Yogavacara's Manual 8 ff.

4. Possibly Pordnd.

5. Vis. Mag. 278: Tatrdyam manasikdravidhi:- ganand, anubandhana, phusand, thapand.
Here it is interesting to note that the Venerable Buddhaghosa Thera does not ascribe
this teaching to 'ekacce 9 as he usually does; nor does he go to the Atthakatha for authority.

160 Vimuttimagga

"Contacting": Having caused the arising of air perception, he dwells,
attending to the contact of respiration at the nose-tip or on the lip. This is
called contacting.

"Fixing": Having acquired facility in contacting, he should establish
the image, and he should establish joy and bliss and other states which arise
here. Thus should fixing be known.

That counting suppresses uncertainty. It causes the abandoning of un-
certainty. Connection removes gross discursive thinking and causes unbroken
mindfulness of respiration. Contacting removes distraction and makes for
steady perception. One attains to distinction through bliss.

SIXTEEN WAYS OF TRAINING IN MINDFULNESS
OF RESPIRATION

(1) and (2) "Breathing in a long breath, breathing out a short breath,
breathing in a short breath, thus he trains himself" 1

Knowledge causes the arising of non-confusion and the object. Q. What
is non-confusion and what is the object? A. The new yogin gains tranquillity
of body and mind and abides in mindfulness of respiration. The respirations
become subtle. Because of subtility they are hard to lay hold of. If at that
time, the yogin's breathing is long, he, through fixing, knows it is long. If the
image arises he considers it through its own nature. Thus should non-confusion
be known. And again he should consider the breaths, whether long or short
(as the case may be). Thus should he practise. And again, the yogin causes
the arising of the clear image through the object. Thus should one practise.

(3) "Experiencing the whole body, I breathe in', thus he trains himself":
In two ways he knows the whole body, through non-confusion and through
the object. Q. What is the knowledge of the whole body through non-
confusion? A. A yogin practises mindfulness of respiration and develops
concentration through contact accompanied by joy and bliss. Owing to the
experiencing of contact accompanied by joy and bliss the whole body becomes
non-confused. Q. What is the knowledge of the whole body through the
object? A. The incoming breath and the outgoing breath comprise the
bodily factors dwelling in one sphere. The object of respiration and the mind
and the mental properties are called "body". These bodily factors are called
"body". 2 Thus should the whole body be known. That yogin knows the
whole body thus: "Though there is the body, there is no being or soul". 3

1 . This paragraph is not clear. Unintelligibility is not an uncommon feature of this Chinese
text. The quotations (1) and (2) are not in full. The rest, (3) to (16), are from
S. V, 311-12 quoted earlier.

2. Cp. S. V, 329-30: Kdyannatardkarh Ananda etam vaddmi yad idam assasapassasarh.

3. As. 38, Sec. 93: Tasmirh kho pana sarnaye dhammd honti dhammesu dhammdnupassi
viharati ti ddisu nissattanijjivatdyam. Svdyam idhdpi nissattanijjivatdyam eva vattati.

Subjects of Meditation 161

THE THREE TRAININGS

"Thus he trains himself" refers to the three trainings. The first is the
training of the higher virtue, the second is the training of the higher thought,
the third is the training of the higher wisdom. 1 True virtue is called the training
of the higher virtue; true concentration is called the training of the higher
thought ; and true wisdom is called the training of the higher wisdom. That
yogin by these three kinds of training meditates on the object, recollects the
object and trains himself. He practises repeatedly. This is the meaning
of "thus he trains himself".

(4) " 'Calming the bodily formation, I breathe', thus he trains himself":
Which are the bodily formations? He breathes in and out with such bodily
formations as bending down; stooping, bending all over, bending forward,
moving, quivering, trembling and shaking. 2 And again, he calms the gross
bodily formations and practises the first meditation, jhdna, through the subtle
bodily formations. From there, he progresses to the second meditation,
jhdna, through the more subtle bodily formations. From there, he progresses
to the third meditation, jhdna, through the still more subtle bodily formations.
From there, he progresses to the fourth meditation, jhdna, having ended
(the bodily formations) without remainder. A. If he causes the ending of
respiration without remainder, 3 how is he able to practise mindfulness of
respiration? A. Because he has grasped well the general characteristics,
the image arises even when the respirations lapse. And because of these
many characteristics, he is able to develop the image and enter into meditation,
jhdna.

(5) " 'Experiencing joy through the object, I breathe in', thus he trains
himself". [431] He attends to respiration. He arouses joy in two meditations,
jhdnas. This joy can be known through two ways : through non-confusion
and through the object. 4 Here the yogin enters into concentration and
experiences joy through non-confusion, through investigation, through
overcoming and through the object.

(6) " 'Experiencing bliss, I breathe in', thus he trains himself" : He
attends to respiration. He arouses bliss in three meditations, jhdnas. This

1. Cp. Pts. I, 184: Sabbakdyapatisamvedi assdsapassdsdnam samvaratthena silavisuddhi,
avikkhepatthena cittavisuddhi, dassanatthena ditthivisuddhi; yo tattha samvarattho ayam
adhisilasikkhd, yo tattha avikkhepattho ayam adhicittasikkhd, yo tattha dassanattho
ayam adhipahndsikkhd.

2. Cp. Pts. I, 184-5: Yathdrupehi kdyasankhdrehi yd kdyassa dnamand, vinamand, sannamand,
panamand, injand, phandand, caland, kampand 'passambhayam kdyasankhdram assa-
sissdmitV sikkhati, 'passambhayam kdyasankhdram passasissamitC sikkhati.

3. See note 2 on page 120.

4. Cp. Vis. Mag. 287: Tattha dvihdkdrehi piti patisamviditd hoti; drammanato ca asammohato
ca. Katharh drammanato piti patisamviditd hotP. Sappitike dve jhdne samdpajjati: tassa
samdpattikkhane jhdnapatildbhena drammanato piti patisamviditd hoti, drammanassa
patisamviditattd. Katharh asammohatol Sappitike dve jhdne samdpajjitvd vufthdya
jhdnasampayuttam pitim khayato vayato sammasati, tassa vipassandkkhane lakkhanapati-
vedhena asammohato piti patisamviditd hoti.

162 Vimuttimagga

bliss can be known through two ways: through non-confusion and through
the object. The rest is as was fully taught above.

(7) " 'Experiencing the mental formations, I breathe in', thus he trains
himself": "Mental formations" means: "Perception and feeling". He
arouses these mental formations in four meditations, jhdnas. He knows
through two ways: through non-confusion and through the object. The
rest is as was fully taught above.

(8) " 'Calming the mental formations, I breathe in', thus he trains
himself": The mental formations are called perception and feeling. He
calms the gross mental formations and trains himself. The rest is as was
fully taught above.

(9) " 'Experiencing the mind, I breathe in', thus he trains himself" :
He attends to the incoming breath and the outgoing breath. The mind is
aware of entering into and going out of the object, through two ways : through
non-confusion and through the object. The rest is as was fully taught above.

(10) "'Gladdening the mind, I breathe in', thus he trains himself":
Joy means rejoicing. In two meditations, jhdnas, he causes the mind to exult.
Thus he trains himself. The rest is as was fully taught above.

(11) "'Concentrating the mind, I breathe in', thus he trains himself":
That yogin attends to the incoming breath and the outgoing breath. Through
mindfulness and through meditation, jhdna, he causes the mind to be intent
on the object. Placing the mind well he establishes it. 1 Thus he trains himself.

(12) " 'Freeing the mind, I breathe in', thus he trains himself": That
yogin attends to the incoming breath and the outgoing breath. If his mind
is slow and slack, he frees it from rigidity; if it is too active, he frees it from
restlessness. Thus he trains himself. If his mind is elated, he frees it from
lust. Thus he trains himself. If it is depressed, he frees it from hatred. Thus
he trains himself. If his mind is sullied, he frees it from the lesser defilements.
Thus he trains himself. And again, if his mind is not inclined towards the
object and is not pleased with it, he causes his mind to be inclined towards it.
Thus he trains himself.

(13) " 'Discerning impermanence, I breathe in', thus he trains himself":
He attends to the incoming breath and the outgoing breath. Discerning
the incoming and the outgoing breath, the object of the incoming and the
outgoing breath, the mind and the mental properties and their arising and
passing away, he trains himself.

(14) "'Discerning dispassion, I breathe in', thus he trains himself":
He attends to the incoming breath and the outgoing breath (thinking) thus:
"This is impermanence; this is dispassion; this is extinction, this is Nibbdna".
Thus he breathes in and trains himself.

1. Cp. Pts. I, 191 : Digham assasavasena cittassa ekaggatd avikkhepo samddhi, digharh passa-
savasena , yd cittassa thiti santhiti avatthiti avisaharo avikkhepo ....

Subjects of Meditation 163

(15) "'Discerning cessation, I breathe in', thus he trains himself":
Discerning many hindrances, according to reality, (he thinks), "These are
impermanent, the destruction of these is extinction, Nibbdna". Thus with
tranquillized vision he trains himself.

(16) "'Discerning renunciation, I breathe in', thus he trains himself":
Discerning tribulation according to reality, (he thinks), "These are imperma-
nent", and freeing himself from tribulation, he abides in the peace of extinction,
Nibbdna. Thus he trains himself and attains to bliss. The tranquil and
the sublime are to be understood thus: All activities are brought to rest.
All defilements are forsaken. Craving is destroyed. Passion is absent.
It is the peace of blowing out. 1

Of these sixteen, the first twelve fulfil serenity and insight, and are discerned
as impermanence. The last four fulfil only insight. Thus should serenity
and insight be understood. 2

And again, all these are of four kinds. The first is that practice which
leads to the completion of discernment. There is a time when one discerns
(impermanence) through attending to the incoming breath and the outgoing
breath. This is called the knowledge of the long and the short through practis-
ing. Calming the bodily formations and the mental formations, gladdening
the mind, concentrating the mind and freeing the mind — this is called the
arising of the knowledge of the whole body, bliss and the mental formations.
"Experiencing the mind" means: "The completion of discernment". "There
is a time when one discerns" and so forth refers to the four activities which
always begin with the discernment of impermanence.

And again, practice means attaining to a state (of meditation, jhdna)
through mindfulness of respiration. This is practice. Through this mind-
fulness of respiration, one attains to the state which is with (-out, even) initial
application of thought. That is the state which is with initial and sustained
application of thought, and the state of sustained application of thought. 3
The experiencing of joy is the state of the second meditation, jhdna. The
experiencing of bliss is the state of the third meditation, jhdna. The experien-
cing of the mind is the state of the fourth meditation, jhdna.

And again, all these are of two kinds. They are practice and fulfilment.
Such practice as is included within fulfilment does not cause decrease of the
sixteen bases. Practice is like a seed; it is the cause of merit. Fulfilment
is like a flower or a fruit, because it proceeds from a similar thing.

If mindfulness of respiration is practised, the four foundations of mind-
fulness are fulfilled. If the four foundations of mindfulness are practised,

1. S. I, 136; A. V, 8: Etarh santam, etarh panitam, yad idarh sabbasankhdrasamatho sabbu-
padhipatinissaggo tanhakkhayo virago nirodho nibbanan ti.

2. Vis. Mag. 291: Idarh catutthacatukkarh suddhavipassana xaserfeva vuttath. Purimani
pana tlni samathavipassana vasena. Evarh catunnam catukkanam vasena solasavatthukaya
anapanasatiya bhdvand veditabba.

3. D. Ill, 219: Tayo samddhi. Savitakko savicaro samddhi, avitakko vicar a-matto samadhi,
avitakko avicdro samddhi.

164 Vimuttimagga

the seven enlightenment factors are fulfilled. If the seven enlightenment
factors are practised, freedom and wisdom are fulfilled. 1

THE FOUR FOUNDATIONS OF MINDFULNESS

Q. How is such a state attained?

A. The foundation of mindfulness which begins with the long incoming
breath and the long outgoing breath is the reviewing of the body. That which
begins with the experiencing of joy is the reviewing of feeling. That which
begins with the experiencing of the mind is the reviewing of thought. That
which begins with the discernment of impermanence is the reviewing of states.
Thus one who practises mindfulness of respiration fulfils the four foundations
of mindfulness. 2

THE SEVEN ENLIGHTENMENT FACTORS

How are the seven enlightenment factors fulfilled through the practice
of the four foundations of mindfulness? If the yogin practises the (four)
foundations of mindfulness, he is able to abide non-confused in mindfulness;
this is called the enlightenment factor of mindfulness. That yogin, abiding
in mindfulness, investigates subjection to ill, impermanence and phenomena;
this is called the enlightenment factor of inquiry into states. Inquiring into
states (dhammd) thus, he strives earnestly without slackening; this is called
the enlightenment factor of exertion. Developing exertion, he arouses joy
that is clean; this is called the enlightenment factor of joy. Through the mind
being full of joy, his body and mind are endowed with calm; this is called the
enlightenment factor of calm. Through calmness his body attains to ease
and his mind is possessed of concentration; this is called the enlightenment
factor of concentration. Owing to concentration, the mind acquires equanimity ;
this is called the enlightenment factor of equanimity. Thus because of the

1. S. V, 329: Andpdnasatisamddhi kho Ananda eko dhammo bhdvito bahulikato cattdro
satipatthdne paripureti. Cattdro satipatthdnd bhdvitd bahuikatd satta bojjhange paripu-
renti. Satta bojjhangd bhdvitd bahulikatd vijjdvimuttim paripurenti.

2. S. V, 323-4: Yasmirh samaye Ananda bhikkhu digharh vd assasanto digharh assasdmiti
pajdndti, digharh vd passasanto digharh passasdmiti pajdndti, rassarh vd assasanto . . . . ,
rassarh vd passasanto . . . . , sabbakdyapatisamvedi assasissdmiti sikkhati, .... passasissdmiti
sikkhati, passambhayam kdyasarikhdram assasissdmiti sikkhati, .... passasissdmiti sikkhati,
kdye kdydnupassi Ananda bhikkhu tasmim samaye viharati. . . .

Yasmirh samaye Ananda bhikkhu pitipatisamvedi assasissdmiti sikkhati , sukha-

patisamvedi. . . ., cittasahkhdrapatisamvedi. . . . , passambhayam cittasankhdram . . . ., veda-
ndsu vedandnupassi Ananda bhikkhu tasmim samaye viharati. . . .

Yasmirh samaye Ananda bhikkhu cittapatisamvedi assasissdmiti sikkhati. . . ., abhippa-
modayam cittam . . . . , samddaham cittarh . . . . , vimocayam cittam . . . . , citte cittdnupassi
Ananda bhikkhu tasmim samaye viharati. . . .

Yasmim samaye Ananda bhikkhu aniccdnupassi assasissdmiti sikkhati. . . ., viragdnu-

passi , nirodhdnupassi , patinissaggdnupassi , dhammesu dhammdnupassi

Ananda bhikkhu tasmim samaye viharati (For full text of abbreviated portions see

note 2 on page 157).

Subjects of Meditation 165

practice of the four foundations of mindfulness, the seven enlightenment
factors are fulfilled. 1

How are freedom and wisdom fulfilled through the practice of the seven
enlightenment factors ? The yogin who has practised the seven enlightenment
factors much, gains in a moment 2 the wisdom of the Path and the Fruit of
freedom. Thus because of the practice of the seven enlightenment factors,
wisdom and freedom are fulfilled. 3

A. All formations 4 are endowed with initial and sustained application
of thought according to planes. 5 That being so, why is only initial application

1. S. V, 331-33: Yasmirh samaye Ananda bhikkhu kdye kdydnupassi viharati upatthitasati,
tasmirh Ananda bhikkhuno sati hoti asammutthd; yasmirh samaye Ananda bhikkhuno upatthita-
sati asammutthd, satisambojjhahgo tasmirh samaye bhikkhuno araddho hoti; satisambojjhahgam
tasmirh samaye Ananda bhikkhu bhaveti; satisambojjhahgo tasmirh samaye bhikkhuno
bhdvand pdripurim gacchati; so tathd sato viharanto tarn dhammam pahhdya pavicinati
pavicarati parivimarhsam apajjati.

Yasmim samaye Ananda bhikkhu tathd sato viharanto tarn dhammam pahhdya pavicinati
pavicarati parivimarhsam apajjati; dhammavicayasambojjhango tasmirh samaye bhikkhuno
araddho hoti; dhammavicayasambojjhahgam tasmirh samaye bhikkhu bhaveti. Dhammavicaya-
sambojjhango tasmirh samaye bhikkhuno bhdvanapdripurim gacchati; tassa tarn dhammam
pahhdya pavicinato pavicarato parivimarhsam dpajjato araddham hoti viriyam asallinarh.

Yasmim samaye Ananda bhikkhuno tarn dhammam pahhdya pavicinato pavicarato parivi-
marhsam dpajjato araddham hoti viriyam asallinarh, viriyasambojjhahgo tasmirh samaye bhikkhuno
araddho hoti; viriyasambojjhangam tasmim samaye bhikkhu bhaveti; viriyasambojjhahgo
tasmirh samaye bhikkhuno bhdvand pdripurim gacchati; draddhaviriyassa uppajjati piti nirdmisd.

Yasmim samaye Ananda bhikkhuno draddhaviriyassa uppajjati pit! nirdmisd pitisambojjhah-
go tasmim samaye Ananda bhikkhuno araddho hoti, pitisambojjhahgam tasmim samaye bhikkhu
bhaveti; pitisambojjhahgo tasmim samaye bhikkhuno bhdvand pdripurim gacchati; pitimanassa
kayo pi passambhati cittam pi passambhati.

Yasmim samaye Ananda bhikkhuno pitimanassa kayo pi passambhati cittam- pi passambhati,
passaddhisambojjhahgo tasmim samaye bhikkhuno araddho hoti; passaddhisambojjhahgam
tasmim samaye bhikkhu bhaveti; passaddhisambojjhahgo tasmim samaye bhikkhuno bhdvand
pdripurim gacchati; passaddhakdyassa sukhino cittam samddhiyati.

Yasmim samaye Ananda bhikkhuno passaddhakdyassa sukhino cittam samddhiyati,
samadhisambhojjhahgo tasmim samaye bhikkhuno araddho hoti; samddhisambojjhahgam tasmim
samaye bhikkhu bhaveti; samddhisambojjhahgo tasmim samaye bhikkhuno bhdvand pdripurim
gacchati. So tathd samahitam cittam sadhukarh ajjhupckkhitd hoti.

Yasmim samaye Ananda bhikkhu tathd samahitam cittam sadhukarh ajjhupckkhitd hoti,
upekhdsambojjhahgo tasmim samaye bhikkhuno araddho hoti; upekhdsambojjhahgam tasmim
samaye bhikkhu bhaveti; upekhdsambojjhahgo tasmim samaye bhikkhuno bhdvand pdripurim
gacchati.

Yasmim samaye Ananda^ bhikkhu vedandsu, citte, dhammesu dhammdnupassi viharati
upatthitasati tasmim samaye Ananda bhikkhuno sati hoti asammutthd.

Yasmim samaye Ananda bhikkhuno upatthitasati hoti asammutthd, satisambojjhahgo
tasmim samaye bhikkhuno araddho hoti, satisambojjhahgam tasmim samaye bhikkhu bhaveti;
satisambojjhahgo tasmim samaye bhikkhuno bhdvand pdripurim gacchati. Yatha pathamarh
satipatthdnam evarh vitthdretabbam. So tathd samahitam cittam sadhukarh ajjhupekkhitd
hoti.

Yasmim samaye Ananda bhikkhu tathd samahitam cittam sadhukarh ajjhupekkhitd hoti,
upekhdsambojjhahgo tasmim samaye bhikkhuno araddho hoti; upekhdsambojjhahgam tasmim
samaye bhikkhu bhaveti, upekhdsambojjhahgo tasmim samaye bhikkhuno bhdvand pdripurim
gacchati.

Evam bhdvitd kho Ananda cattdro satipatthdnd evarn bahulikathd sattabojjhahge paripu-
renti.

2. Kshana (transliteration).

3. Cp. S. V, 333; Katham bhdvitd ca sattabojjhahgd katharh bahulikathd vijjdvimuttim pari-
purenti?

Idhdnanda bhikkhu satisambojjhahgam bhaveti vivekanissitam . . . .pe. . . . uphekhasambojj-
hahgam bhaveti vivekanissitam viraganissitam nirodhanissitarh vossaggaparindmim.
'Evam bhdvitd kho Ananda sattabojjhahgd evam bahulikatd vijjdvimuttim paripurentiti.

4. Sahkhdrd. 5. Bhumi.

166 Vimuttimagga

of thought suppressed in mindfulness of respiration, and not the other ?

A. It 1 is used here in a different sense. Discursiveness is a hindrance to
meditation, jhdna. In this sense, it 2 is suppressed.

Why is air contact pleasant ? Because it calms the mind. It is comparable
to the soothing of a heavenly musician's (gandhabba's) mind with sweet
sounds. By this discursive thinking is suppressed. And again, it is like a
person walking along the bank of a river. His mind is collected, is directed
towards one object and does not wander. Therefore in mindfulness of
respiration, the suppression of discursive thinking is taught. 3

Mindfulness of respiration has ended. 4 "

MINDFULNESS OF DEATH

Q. What is mindfulness of death? What is the practising of it? What
are its salient characteristic, function and near cause? What are its benefits?
What is the procedure?

A. The cutting off of the life-faculty — this is called death. The undis-
turbed mindfulness of this — this is called the practising of it. The cutting
off of one's life is its salient characteristic. Disagreeableness is its function.
Well-being is its near cause.

What are its benefits ? He who practises mindfulness of death is possessed
of diligence as regards the higher meritorious states, and of dislike as regards
the demeritorious. He does not hoard clothes and ornaments. He is not
stingy. He is able to live long, does not cling to things, is endowed with the
perception of impermanence, the perception of subjection to ill and the percep-
tion of not-self. He fares well and approaches the ambrosial. When he
comes to die, he does not suffer bewilderment.

What is the procedure ? The new yogin enters a place of solitude and
guards his thoughts. He considers the death of beings with mind undistracted
thus: "I shall die; I shall enter the realm of death; I shall not escape death".
Thus it is taught in the Nettipada Sutta: 5 "If a man wishes to meditate on
death, he should contemplate a person who is on the point of being killed
and he should know the causes of death".

Here there are four kinds in mindfulness of death: (1) Associated with
anxiety. (2) Associated with fear. (3) Associated with indifference.
(4) Associated with wisdom.

The mindfulness associated with the loss of one's own beloved child is
associated with anxiety. The mindfulness connected with the sudden death

1. and 2. indicate vitakka.

3. (a) Vis. Mag. 291 quotes A. IV, 353: Anapanasati bhdvetabbd vitakkupaccheddya.
(b) A. Ill, 449: Cetaso vikkhepassa pahdndya anapanasati bhdvetabbd.

4. This and the subsequent passages in italics in this section do not occur in the Sung
Dynasty edition mentioned earlier.

5. Transliteration, Netri-pada-sutra; probably refers to Netri-pada-sdstra of Upagupta referred
to in Abhidharmakosa sdstra.

Subjects of Meditation 1 67

of one's own child is associated with fear. The mindfulness of death by a
burner (of corpses) is associated with indifference. Remembering (the nature of)
the world, one develops aversion — this is called associated with wisdom.
Here the yogin should not practise the mindfulness associated with anxiety,
fear or indifference, because [432] through them he is not able to remove tribula-
tion. Tribulation can only be removed through the mindfulness associated
with wisdom.

There are three kinds of death thus : death according to general opinion,
death as a complete cutting off, momentary death. What is "death according
to general opinion"? Death as it is understood in common parlance. This
is called "death according to general opinion". "Death as a complete cutting
off" means : "The Consummate One has cut off the defilements". "Momentary
death" means: "The momentary perishing of all formations". 1

And again, there are two kinds in death: untimely death and timely death.
Death through suicide, murder or disease, or through being cut off in the
prime of life without (assignable) cause is called untimely death. Death
through the exhaustion of the life-span or through old age is called timely
death. 2 One should recall to mind these two kinds of death.

And again, predecessor-teachers 3 have taught the practice of mindfulness
of death in these eight ways: 4 through the presence of a murderer; through
the absence of an efficient cause;* through inference; through the body being
common to the many; through the weakness of the life-principle; through
the distinguishing of time; through the absence of the sign; through the shortness
of the moment. How should one practise mindfulness of death "through
the presence of a murderer"? A. Like a man who is being taken to a place to
be killed. When that man sees the murderer drawing out a sword and following
him, he thinks thus: "This man intends to kill me; I shall be killed at any
moment; I shall be killed at any step. I shall surely be killed if I turn back.
I shall surely be killed if I sit down; I shall surely be killed if I sleep". Thus
should the yogin practise mindfulness of death "through the presence of a
murderer". Q. How should one practise mindfulness of death "through
the absence of an efficient cause" ? There is no cause or skill that can make
life immortal. When the sun and the moon rise, no cause or skill can make
them turn back. Thus the yogin practises mindfulness of death. Q. How
does one practise mindfulness of death "through inference"? A. Many
kings who possessed great treasures, great vehicle-kings, Maha Sudassana of
great supernormal power, Mandhatu and all other kings entered the state of
death. And again, many sages of old, Vessamitta and Yamataggi, who possessed

1. Cp. Vis. Mag. 229: Yam part et am arahantanam vattadukkhasamiicchedasankhdtarii
samucchedamaranam, sankhdrdnarh khanabhangasankhdtam khanikamaranam, rukkho
mato, loham mat am ti ddisu sammutimaranah ca, na tarn idha adhippetam.

2. Cp. Ibid: Kdlamarana and akdlamarana.

3. Pordnakdcariyd.

4. Vadhakapaccupatthdnato, sampattivipattito (?), upasamharanato, kdyabahusddhdranato,
ayudubbalato, addhdnaparicchedato, animittato* khanaparittato. Cp. Vis. Mag. 230.

* This is different from Vis. Mag.

168 Vimuttimagga

great supernormal power and who caused fire and water to issue forth from
their bodies, also entered the state of death. Great hearers of old like the
Venerable Elders Sariputta, Moggallana and others, who were possessed of
immense wisdom and power also entered the state of death. Many Pacceka-
buddhas who attained enlightenment without owning a teacher, and who were
endowed with all virtue, also entered the state of death. And again, they
who come and go in the same way, the Consummate, Supremely Enlightened,
Matchless Ones, endowed with knowledge and conduct, who have won the
further shore of merit — many such also entered the state of death. How
shall I with my brief life-span escape entry into the state of death? Thus
the yogin practises mindfulness of death "through inference". Q. How does
one practise mindfulness of death" through the body being common to the
many"? A. Through the disorder of wind and phlegm, the state of death is
fulfilled. Through the disturbance of many worms or through lack of drink
and food, the state of death is fulfilled. Or through being bitten by poisonous
snakes, centipedes, millepedes, or rats, death is fulfilled. Or through being
mauled by a lion, a tiger or a leopard, or through being attacked by a demon
(naga), or through being gored by a cow, death is fulfilled. Or through
being killed by humans or non-humans, death is fulfilled. Thus one practises
mindfulness of death "through the body being common to the many".
Q. How does one practise mindfulness of death "through the weakness of
the life-principle"? A, In two ways one practises mindfulness of death through
the weakness of the life-principle. Through the state of being placed in
powerlessness and through dependence on the powerless, the weakness of
the life-principle is fulfilled.

SIMILES OF THE FOAM, PLANTAIN TRUNK AND BUBBLE

Q. How is the life-principle weak through its being placed in powerless-
ness? A. There is no substantiality in this body as it is taught in the simile
of the foam, in the simile of the plantain trunk and in the simile of the bubble, 1
because it is devoid of reality and it is separate from reality. Thus through
the state of being placed in powerlessness, the life-principle is weak. Q. How
is the life-principle weak through dependence on the powerless? A. This is
kept together by the incoming breath and the outgoing breath, by the four
great primaries, by drink and food, by four postures and by warmth. Thus
it depends on the powerless. Therefore the life-principle is weak. Thus one
practises mindfulness of death "through the weakness of the life-principle"
in two ways. Q. How does one practise mindfulness of death "through
the distinguishing of time"? A. All beings were born is the past (and
suffered death). At present, (nearly) all enter the state of death without

1. S. Ill, 142: Phenapindupamam rupam, vedand bubbulupamd;
Maricikupama sanitd, sahkhdrd kadalupamd;
Mdyupamahca vinndnam dipitddiccabandhund.
For details of the similes see the earlier portion of the sutta.

Subjects of Meditation 169

reaching a hundred years. Thus one practises mindfulness of death "through
the distinguishing of time". And again one practises thus: "I wonder whether
it is possible for me to live a day and a night. I wonder whether during that
time I could think on the teaching of the Blessed One — could I have that
opportunity! I wonder whether I could live even for a day. Or could I live
for half a day, or for a short while. Could I live long enough to partake of
a single meal, half a meal, or even long enough to gather and partake of four
or five morsels of food! Could I live long enough to breathe out having
breathed in, or could I live long enough to breathe in having breathed out". 1
(Thus) one practises mindfulness of death "through the distinguishing of
time".

Q. How does one practise mindfulness of death "through the absence
of the sign"? A. There is no sign. Therefore there is no fixed time for
death. Thus one practises mindfulness of death "through the absence of
the sign". Q. How does one practise mindfulness of death "through the
shortness of the moment"? 2 A. If one reckons the causes of the present
and not those of the past or the future, beings exist but a single conscious
moment. Nothing exists for two moments. Thus all beings sink in the
conscious moment. 3 It is taught in the Abhidhamma thus: "In the past

1. A. Ill, 305-6: Yvdyarh bhikkhave bhikkhu evarh maranasatim bhdveti ''alio vatdham
rattindivarh jiveyyam, Bhagavato sdsanarh manasikareyyam, bahu vata me katam assd* ti,
yo cdyam bhikkhave bhikkhu evam maranasatim bhdveti 'aho vatdham divasam jiveyyatii
Bhagavato sdsanarh manasikareyyam bahu vata me katam assd 9 ti, yo cdyam bhikkhave
bhikkhu evam maranasatim bhdveti 'aho vatdham tadantaram jiveyyam yadantaram ekarh
pindapdtam bhunjdmi, Bhagavato sdsanarh manasikareyyam, bahu vata me katam assd' ti,
yo cdyam bhikkhave bhikkhu evam maranasatim bhdveti ''aho vatdham tadantaram jiveyyam
yadantaram cattdro pahca dlope sarhkhdditvd ajjhohardmi, Bhagavato sdsanarh manasik-
areyyam, bahu vata me katam assd' ti; ime vuccanti bhikkhave bhikkhu: pamattd viharanti,
dandham maranasatim bhdventi dsavdnarh khaydya.

Yo ca khvdyam bhikkhave bhikkhu evam maranasatim bhdveti ''aho vatdham
tadantaram jiveyyam yadantaram ekam dlopam samkhdditvd ajjhohardmi, Bhagavato
sdsanarh manasikareyyam, bahu vata me katam assd' ti, yo cdyam bhikkhave bhikkhu
evam maranasatim bhdveti 'aho vatdham tadantaram jiveyyam yadantaram assasitvd vd
passasdmi passasitvd vd assasdmi, Bhagavato sdsanam manasikareyyam bahu vata me
katam assd' ti; ime vuccanti bhikkhave bhikkhu: appamattd viharanti, tikkham mara-
nasatim bhdventi dsavdnarh khaydya. Tasmd ti ha bhikkhave evam sikkhitabbam: —

Appamattd viharissdma, tikkham maranasatim bhdvessdma dsavdnarh khaydya ti.

Evam hi vo bhikkhave sikkhitabban ti.

2. Transliteration of ksana. 120 ksanas = 1 tatksana;

60 tatksanas = 1 lava; 30 lavas <= 1 muhurta; 30 muhurtas == 1 day and 1 night.

(Abhidharmakosa, Fascicle 12). Therefore

24 x 60 x 60 1 nnm r a

X ksana = 30x30x60xl20 - 75 =0.0133 of a second.

The following is given in the Dirgha Agama, No. 22, Taisho Edition, p. 146: — 60 khanas =
1 laya; 30 lay as =» 1 muhutta; 100 muhuttas = 1 upamd. Below are two other tables: —

(a) 60 ksanas = 1 lava; 30 lavas =» 1 hour; 30 hours = 1 day;

24 x 60 x 60 - £ ,

1 ksana =■= ^^ ort ^ = 1.6 seconds.

30 x 30 x 60

(b) 120 ksanas = 1 tatksana; 60 tatksanas = 1 lava; 30 lavas = 1 muhurta ;
50 muhurtas = 1 hour; 6 hours = 1 day;

lft W» - 6 x » x'aSVffx 120 - 756" " 0-0013.. ..ofasecond.

3. Cittakkhana.

170 Vimuttimagga

conscious moment, one did not live, one is not living, one will not live. In
the future conscious moment, one did not live, one is not living, one will not
live. In the present conscious moment, one did not live, one will not live,
only one is living". 1

And again, it is taught in this stanza:

"Life and personality, sorrow, happiness and all
are joined to one thought; quickly the moment passes.
By the yet-not-become, nothing is born; by the present one lives.
When mind's shattered, the world dies; 2 so the world's end was taught".

Thus one practises mindfulness of death through the shortness of the
moment. That yogin through these ways practises mindfulness of death and
develops (the perception of) disagreeableness. Owing to facility in (the
perception of) disagreeableness and owing to facility in mindfulness, his mind
is not disturbed. When his mind is undisturbed, he is able to destroy the
hindrances and cause the arising of the meditation (jhdna) factors and attain
to access-concentration.

Q. What is the difference between the perception of impermanence and
mindfulness of death ?

A. The perception of the passing away of the aggregations is called the
perception of impermanence. The mindfulness of the destruction of the
faculties is called mindfulness of death. The practice of the perception of
impermanence and the perception of not-self is called the rejection of pride.
He who practises mindfulness of death can dwell in the perception of imper-
manence and the perception of subjection to ill through the thought of the
cutting off of life and the destruction of the mind. These are the differences
between them.

Mindfulness of death has ended.
MINDFULNESS OF BODY

Q. What is mindfulness of body? What is the practising of it? What
are its salient characteristic and function? What are its benefits? What is
the procedure?

1 . Looked at from the point of view of the changing khandhas, there is no important divergence
to be noted here. For instance, in Vis. Mag. 301 this occurs:

Khanikattd ca dhammdnam, yehi khandhehi te katam
amandparh niruddhd te kassa ddni 'dha kujjhasil
The so-called being of the present did not exist in the past and will not exist in the future.

2. Ndi. 42, 117-18: Jivitam attabhdvo ca sukhadukkhd ca kevald

ekacittasamdyuttd lahuso vattati-kkhano.

Anibbattena na jdto, paccuppannena jivati,
cittabhangamato loko

Subjects of Meditation 171

A. Mindfulness as regards the nature of the body is the practising of it.
That mindfulness is mindfulness and right mindfulness. Thus is mindfulness
of body to be understood. The undisturbed dwelling of the mind in this
mindfulness is the practising of it. The becoming manifest of the nature of
the body is its salient characteristic. The perception of disagreeableness is
its function. The indication of the unreal is its manifestation. 1

What are its benefits? A man who practises mindfulness of body can
endure. He can bear to see the fearful and he can bear heat, cold and the
like. He is endowed with the perception of impermanence, the perception
of not-self, the perception of impurity and the perception of tribulation. He
attains to the four meditations, jhdnas, with ease, gains a clear view of things,
is pleased with his practice, fares well and approaches the ambrosial.

What is the procedure? The new yogin enters a place of solitude, sits
down and guards his thoughts. With mind undisturbed, he meditates on the
nature of his body. How does he practise mindfulness of body?

THIRTY-TWO PARTS OF THE BODY

This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews,
bones, marrow, kidneys, liver, heart, spleen, lungs, bile, gorge, grease, fat,
brain, 2 midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm,
sweat, synovial fluid, tears, nasal mucus, saliva, and is impure. The new yogin
at first should recite vocally these thirty-two parts of the body in the direct
and in the reverse order. He should always vocally recite well and investigate
these (thirty-two parts). Vocally reciting well he should investigate always.
Thereafter he should reflect on them only mentally in these four ways:
through colour, through the formations, the form, the basis. He may, with
discrimination, take one or two [433] or more and grasp the crude sign. Thus
the yogin is able to cause the manifestation of three trends of thought, namely,
of colour, of disliking and of space. When the yogin causes the arising of
the sign through colour, he is able to meditate with facility through the colour
kasina. When he causes the arising of the sign through disliking he is able
to meditate with facility on impurity. When the yogin causes the arising of
the sign through space, he is able to meditate with facility on the elements.
If the yogin practises on the kasinas, he will get to the fourth meditation,
jhdna. If the yogin practises on impurity, he will get to the first meditation,
jhdna. If he practises on the elements, he will get to access-concentration.

Here a walker in hate causes the manifestation of the sign through colour;
a walker in passion, through disliking; and a walker in wisdom, through the
elements. And again, a walker in hate should meditate through colour; a

1. This is not among the questions.

2. M.I, 57; 111,90; D. II, 293-94; Vbh. 193: (mattholunga does not occur in these
references: — ) Atthi imasmim kaye kesa loma nakhd danta taco marhsam naharu ajthi
atthiminja vakkam hadayam yakanam kilomakarh pihakarh papphdsarh antam antagunam
udariyam karisam pittam semharh pubbo lohitam sedo medo assu vasd khelo singhanika
lasika muttan ti.

172 Vimuttimagga

walker in passion, through disliking and a walker in wisdom, through the
elements.

MINDFULNESS IN THIRTEEN WAYS

And again, one should recall to mind the nature of the body through
thirteen ways: through seed, place, condition, oozing, gradual formation,
worms, connection, 1 assemblage, loathsomeness, impurity, dependence, non-
awareness of obligation, finitude.

Q. How should a man reflect on the nature of the body through "seed" ?

A. As elaeagnus pungens, kosdtaki*, 2 and the like burn, so this body
produced from the impure seed of parents also burns. This is impure. Thus
one should recall to mind the nature of the body through "seed".

Q. How should one reflect on the nature of the body through "place" ?
A. This body does not come out of uppala** kumuda** or pundatika** This
comes out of the place where impurity, malodour and uncleanness are pressed
together. This body lies across the womb from left to right. It leans against
the back-bone of the mother, wrapped in the caul. This place is impure.
Therefore the body is also impure. Thus should one recall the nature of the
body through "place". 6

Q. How should one reflect on the nature of the body through "condi-
tion"? A, This body is not fed with gold, silver or gems. It does not
grow up through being fed with candana*, 1 tagara*, s aloe-wood and the like.
This body grows in the womb of the mother and is mixed with nasal mucus,
saliva, slobber and the tears which the mother swallows. This body is nourished
with foul-smelling food and drink produced in the mother's womb. Rice,
milk, 9 beans, nasal mucus, saliva, slobber and phlegm which are swallowed
by the mother form part of this body. On malodorous, filthy fluid is this
brought up. Thus should one recall to mind the nature of the body through
"condition".

Q. How should one reflect on the nature of the body through "oozing" ?
A. This body is like a bag of skin with many holes exuding filth and urine.
This body is filled with filth and urine. This body is a conglomeration of
drink and food taken in, of nasal mucus, saliva, filth and urine. These various

1. Lit. "dwelling peacefully". Cp Vis. Mag. 355, under Atthisu, where "ukkipitvd thitam"
"patitfhitam" are used in a similar description.

* Transliteration.

2. Trichosanthes dioeca, or luffa acutangula or luffa petandra.

3. Blue lotus (Nymphaea Coerulea). 4. Edible white water-lily (Nymphaea esculenta).

5. White lotus (Nymphaea Alba).

6. Vbh.-a. 96: Ayarh hi satto mdtuhucchimhi nibbattamdno na uppala-padwna-pundarikddisu
nibbattati; attha kho hetthd dmdsayassa upari pakkdsayassa, udarapatala-pifthikantaka-
narh vemajjhe, paramasambddhe, tibbandhakdre, ndndkunapagandha-paribhdvite, asuci-
paramaduggandha-pavana-vicarite, adhimattajegucche kucchippadese putimaccha-putikum-
masa-candanikddisu kimi viya nibbattati.

7. Sandal wood. 8. The fragrant powder of the shrub Tabernaemontana coronaria.
9. Unintelligible.

Subjects of Meditation 173

impurities ooze from the nine openings. 1 Thus should one recall to mind
the nature of the body through "oozing".

Q. How should one reflect on the nature of the body through "gradual
formation"? A. This body gradually forms itself according to its previous
kamma. In the first week the kalala* is formed.

In the second week the abbuda* is formed.

In the third week the pesi* is formed.

In the fourth week the ghana* is formed.

In the fifth week five parts 2 are formed.

In the sixth week four parts are formed.

In the seventh week again four parts are formed.

In the eighth week again twenty-eight parts are formed.

In the ninth and tenth weeks the backbone is formed.

In the eleventh week three hundred bones are formed.

In the twelfth week eight hundred parts are formed.

In the thirteenth week nine hundred parts are formed,

In the fourteenth week one hundred lumps of flesh are formed.

In the fifteenth week blood is formed.

In the sixteenth week the midriff is formed.

In the seventeenth week the skin is formed.

In the eighteenth week the colour of the skin is formed.

In the nineteenth week the wind according to kamma fills the body.

In the twentieth week the nine orifices are formed.

In the twenty-fifth week the seventeen thousand textures of the skin are

In the twenty-sixth week the body is endowed with hardness. [formed.

In the twenty-seventh week the body is endowed with the powers.

In the twenty-eighth week the ninety-nine thousand pores are produced.

In the twenty-ninth week the whole is completed. And again it is taught
that in the seventh week the child's body is complete, that it leans back
with hanging head in a crouching position. In the forty-second week, by the
aid of the kamma-produced wind, it reverses its position, turns its feet
upwards and its head down and goes to the gate of birth. At this time it is
born. In the world it is commonly known as a being. Thus one should
reflect on the nature of the body through "gradual formation". 3

1. Cp. (a) Sn. 197: AtK assa navahi sotehi asuci savati sabbada ?.

(b) Th. 1134: Najdtu bhastam dubhato mukham chupe;

dhiratthu purarh navasotasandani.

(c) Th. 394 : Aturam asucirh putirh passa Kulla samussayarh

uggharantam paggharantarh bdldnam abhinanditam.
* Transliterations. These are stages of the embryo.

2. Pasakha.

3. Cp. S. I, 206: Pathamam kalalarh hoti, kalala hoti abbudam,

abbuda jdyate pesi, pesi nibbattati ghano,

ghana pasakha jdyanti, kesd lomd nakhdni ca.

Yah cassa bhuiijate mdtd, annarh pdnah ca bhojanarh,

tena so tattha ydpeti, mdtukucchigato naro ti.
(*=Tattha pafhaman ti, pathamena patisandhi-vinnanena saddhirh Tisso ti vd Phusso ti vd
ndmarh rC atthi. Atha kho tihi jdti-imrf arhsuhi kata-sut? agge santhita-tela-binduppamdrtarh

174 Vimuttimagga

THE WORMS THAT RELY ON THE BODY

Q. How should one reflect on the nature of the body through "worms" ?

A. This body is gnawn by eighty thousand worms. The worm that
relies on the hair is called "hair-iron". The worm that relies on the skull
is called "swollen ear". The worm that relies on the brain is called "maddener".
In this class there are four kinds. The first is called ukurimba* The second
is called shibara* The third is called daraka* The fourth is called daka-
shira* The worm that relies on the eye is called "eye-licker". The worm
that relies on the ear is called "ear-licker". The worm that relies on the
nose is called "nose-licker". There are three kinds here. The first is called
rukamuka* The second is called aruka* 1 The third is called manarumuka*
The worm that relies on the tongue is called muka* The worm that relies
on the root of the tongue is called motanta* The worm that relies on the
teeth is called kuba* The worm that relies on the roots of the teeth is called
ubakuba* The worm that relies on the throat is called abasaka* The
worms that rely on the neck are of two kinds. The first is called rokara*
The second is called virokara* The worm that relies on the hair of the body

kalalm hoti ti. Yam sandhdya vuttam: —

Tila-telassa yathd bindu, sappi-mando andvilo,
evarh vanna-paUbhdgam kalalarh sampavuccati ti.

Kalald hoti abbudan ti, tasma kalald sattati accayena mamsa-dhovana-udaka-vannam
abbudam ndma hoti. Kalalan ti ndmam antaradhdyati. Vuttam hi c' etam: —
Sattdham kalalam hoti paripakkam samiihatam,
vivattamdnam tarn bhdvam abbudam ndma jdyati ti.

Abbudd jay ate pesi ti, tasmd pi abbudd sat t ah' accayena vilina-tipu-sadisd pesi ndma
sahjdyati. Sd marica-phdnitena dipetabbd. Gdma-ddrakd hi supakkdni maricdni gahetvd,
sdtak' ante bhandikam katvd, piletva mandam addya, kapdle pakkhipitvd, dtape thapenti.
Tarn sukkamdnam sabba-bhdgehi muccati. Evarupd pesi hoti. Abbudan ti ndmam
antaradhdyati. Vuttam pi c'etam: —

Sattdham abbudam hoti paripakkam samiihatam,
vivattamdnam tarn bhdvam pesi ndma ca jdyati ti.

Pesi nibattati ghano ti, tato pesito sattdK accayena kukkuf andasanfhdno ghano ndma
mamsa-pindo nibbattati. Pesi ti ndmam antaradhdyati. Vuttam pi c'etam: —
Sattdham pesi bhavati paripakkam samiihatam,
vivattamdnam tarn bhdvam ghano ti ndma jdyati ti.

Yathd kukkufiyd andam samantd parimandalam,
evarh ghanassa sanfhdnam nibbattam kamma-paccayd ti.

Ghana pasdkhd jdyanti ti, pahcame sattdhe dvinnam hattha-pddanam sisassa c' atthdya
pahca pilakd jdyanti. Yam sandhdy etam vuttam: "Pancame, bhikkhave, sattdhe pahca
pifakd santhahanti kammato" ( ?) ti. Ito param chaUha-sattamddini sattdhdni atikkamma
desanam sankhipitvd dvdcattd\ise sattdhe parinata-kdlam gahetvd dassento kesd ti ddim aha.
Tattha kesd lomd nakhdni ca ti, dvd-cattdfise sattdhe etdni jdyanti. Tena so tattha
ydpeti ti, tassa hi ndbhito ufthahitandlo mdtu-udara-patalena ekdbaddho hoti. So uppala-
dandako viya chiddo. Tena dhdra-raso samsaritva dhdrdsamutthdna-rupam samuuhdpeti.
Evan so dasamdse ydpeti. Mdtu-kucchigato naro ti, mdtuyd tiro-kucchi-gato, kucchiyd
abbhantara-gato ti attho. Iti Bhagavd 'evam kho, yakkha, ayarh satto anupubbena matu-
kucchiyam vaddhati, na ekappahdrerf eva nibbattati' ti dasseti. — Spk. I, 300-1).
* Transliterations.

1. Cp. (a) S. IV, 198: Seyyathdpi bhikkhave puriso arugatto pakkagatto saravanam paviseyya;
tassa kusakanfakd ceva pdde vijjheyyum arupakkdni gattdni vilikkheyyum.

(b) M. I., 506: Seyyathdpi Mdgandiya kuUhi puriso arugatto pakkagatto kimihi
khajjamdno nakhehi vanamukhdni vippatacchamdno

(c) Mil 357: Arugatta-pakkagatto puluvdkinna-sabbakdyo.

Subjects of Meditation 175

is called "body-hair licker". The worm that relies on the nails is called "nail-
licker". The worms that rely on the skin are of two kinds. The first is
called tuna* The second is called tunanda* The worms that rely on the
midriff are of two kinds. The first is called viramba* The second is called
maviramba* The worms that rely on the flesh are of two kinds. The first
is called araba* The second is called raba* The worms that rely on the
blood are of two kinds. The first is called bara* The second is called
badara* The worms that rely on the tendons are of four kinds. The first is
called rotara* The second is called kitaba* The third is called baravatara*
The fourth is called ranavarana* The worm that relies on the veins is called
karikuna* The worms that rely on the roots of the veins are of two kinds.
The first is called sivara* The second is called ubasisira* The worms
that rely on the bones are of four kinds. The first is called kachibida* The
second is called anabida* The third is called chiridabida* The fourth is
called kachigokara* The worms that rely on the marrow are of two kinds.
The first is called bisha* The second is called bishashira* The worms that
rely on the spleen are of two kinds. The first is called nira* The second is
called bita* The worms that rely on the heart are of two kinds. The first is
called sibita* The second is called ubadabita* The worms that rely on the
root of the heart are of two kinds. The first is called manka* The second is
called sir a* The worms that rely on the fat are of two kinds. The first
is called kara* The second is called karasira* The worms that rely on
the bladder are of two kinds. The first is called bikara* The second is
called mahakara* The worms that rely on the root of the bladder are of
two kinds. The first is called kara* The second is called karasira* The
worms that rely on the belly are of two kinds. The first is called rata* The
second is called maharata* The worms that rely on the mesentery are of
two kinds. The first is called sorata* The second is called maharata* The
worms that rely on the root of the mesentery are of two kinds. The first is
called (si-) ba* The second is called mahasiba* The worms that rely on the
intestines are of two kinds. The first is called anabaka* The second is
called kababaka* The worms that rely on the stomach are of four kinds.
The first is called ujuka* The second is called ushaba* The third is called
chishaba* The fourth is called senshiba* The worms that rely on the
ripened womb are of four kinds. The first is called vakana* The second
is called mahavakana* The third is called unaban* The fourth is called
punamaka* The worm that relies on the bile is called hitasoka* The
worm that relies on saliva is called senka* The worm that relies on sweat
is called sudasaka* The worm that relies on oil is called jidasaka* The
worms that rely on vitality are of two kinds. The first is called subakama*
The second is called samakita* The worms that rely on the root of vitality
are of three kinds. The first is called sukamuka* The second is called
darukamuka* The third is called sanamuka* There are five 1 kinds of

Transliterations. 1 . Only four are explained below.

176 Vimuttimagga

worms: those that rely on the front of the body and gnaw the front of the
body; those that rely on the back of the body and gnaw the back of the body;
those that rely on the left side of the body and gnaw the left side of the body;
those that rely on the right side of the body and gnaw the right side of the
body. These worms are called candasira* sinkasira* hucura* and so forth.
There are three kinds of worms that rely on the two lower orifices. The first
is called kurukulayuyu* The second is called sarayu* The third is called
kandupada* Thus one should recall to mind the nature of the body through
"worms".

Q. How should one reflect on the nature of the body through "connec-
tion"? A. The shin-bone is connected with the foot-bone; the shin-bone is
connected with the thigh-bone; the thigh-bone is connected with the hip-bone;
the hip-bone is connected with the backbone; the backbone is connected with
the shoulder-blade; the shoulder-blade is connected with the humerus; the
humerus is connected with the neck-bone; the neck-bone is connected with the
skull; the skull is connected with the cheek-bones. The cheek-bones are
connected with the teeth. Thus by the connection of the bones and the covering
of the skin, this unclean body is kept in position and is complete. This body is
born of kamma. Nobody makes this. Thus should one recall the nature of
the body through "connection".

BONES OF THE BODY

How should one reflect on the nature of the body through "assemblage"?
There are nine bones of the head, two cheek bones, thirty-two teeth, seven
neck-bones, fourteen ribs, twenty-four side-bones, eighteen joints of the spine,
two hip-bones, sixty-four hand-bones, sixty-four foot-bones, and sixty-four
soft-bones which depend on the flesh. These three hundred bones and eight
or nine hundered tendons are connected with each other. There are nine
hundred muscles, seventeen thousand textures of the skin, eight million hairs
of the head, ninety-nine thousand hairs of the body, sixty interstices, eighty
thousand worms. Bile, saliva and brain are each a palata* in weight — in
Ryo this is equal to four ryo — and blood is one attha* in weight — in Ryo
this is equal to three sho. All these many and varied forms are only a heap of
filth, a collection of urine and are called body. Thus should one recollect on
the nature of the body through "assemblage".

How should one reflect on the nature of the body through "loathsomeness" ?
A man esteems purification most. The things which a man holds dear are
such means of adorning himself as sweet perfume, unguents and pastes and
beautiful clothes, and bedspreads, pillows, mats and cushions used for sleeping
and sitting, bolsters, blankets, canopies, bedding, and various kinds of food
and drink, dwelling-places and gifts. A man manifests much attachment to

Transliterations.

Subjects of Meditation 177

these (at first) and afterwards dislikes them. Thus one should reflect on the
nature of the body through "loathsomeness".

IMPURITY OF THE BODY

How should one reflect on the nature of the body through "impurity"?
When clothes and adornments become dirty they can be made clean again.
Their purity can be renewed because their nature is pure. But the body is
impure. Thus should one reflect on the nature of the body through "impurity".

SOME DISEASES

How should one reflect on the nature of the body through "dependence"?
Depending on a pond, flowers are produced. Depending on a garden, fruits
are produced. In the same way, depending on this body, various defilements
and diseases are produced. Thus ache of eye, ear, nose tongue, body, head,
mouth and teeth, throat-ailments, shortness of the breath, heat and cold,
abdominal ache, heart-disease, epilepsy, flatulence, diarrhoea and vomiting,
leprosy, goitre, vomiting of blood, itch, smallpox, skin-disease, ague, contagious
diseases, gonorrhoea, chills and others give endless trouble to this body. Thus
one should reflect on the nature of the body through "dependence".

How should one reflect on the nature of the body through the "non-
awareness of obligation" ? Now, a man prepares tasty food and drink and
takes them for his body's sake. He bathes and perfumes his body and clothes
it with garments for sleeping and sitting. Thus he tends his body. But on
the contrary, ungratefully, this body which is like a poisonous tree goes to
decay, to disease and to death. The body is like an intimate friend who does
not know his obligations. Thus one should reflect on the nature of the body
through the "non-awareness of obligation".

How should one reflect on the nature of the body through "finitude"?
This body will be consumed by fire or devoured (by animals) or go to waste.
This body is finite. Thus should one reflect on the nature of the body through
"finitude".

This yogin, through these ways, practises mindfulness of body. Through
the acquisition of facility in mindfulness and wisdom, his mind becomes un-
disturbed. When his mind is undisturbed, he is able to destroy the hindrances,
cause the arising of the meditation (jhdna) factors and attain to the distinction
for which he yearns.

Mindfulness of body has ended.
THE RECOLLECTION OF PEACE

Q. What is the recollection of peace? What is the practising of it? What

178 Vimuttimagga

are its salient characteristic, function and near cause? What are its benefits?
What is the procedure? A. Peace is the stilling of the movements of the
mind and body. Complete stilling is called peace. One recalls peace to mind,
well. This is recollectedness, recollection and right recollectedness. This is
called the recollection of peace. The undisturbed dwelling of the mind in
this recollection is called the practising of it. The manifestation of lasting
merit is its salient characteristic. Non-restlessness is its function. Sublime
freedom is its near cause.

What are its benefits ? When a man practises the recollection of peace,
happily he sleeps, happily he awakes, is endowed with calm. His faculties
are tranquil and he is able to fulfil his aspirations. He is pleasant of mein,
modest of demeanour and is esteemed by others. He fares well and approaches
the ambrosial.

What is the procedure? The new yogin enters into a place of solitude
and sits down with mind intent (on the recollection of peace) and undisturbed.
If this bhikkhu calms his faculties, his mind will be quietened and he will enjoy
tranquillity immediately. This bhikkhu sees and hears, through bodily,
verbal and mental action, through the recollection of peace and through the
merits of peace. It was taught by the Blessed One thus: "That bhikkhu is
endowed with virtue, endowed with concentration, endowed with wisdom,
endowed with freedom and is endowed with the knowledge of freedom. Great,
I declare, is the gain, great is the advantage of one 1 who sees that bhikkhu.
Great, I declare, is the advantage of one who hears that bhikkhu. Great, I
declare, is the advantage of one who goes near to that bhikkhu. Great, I
declare, is the advantage of one who pays homage to that bhikkhu. Great, I
declare, is the advantage of one who reflects on that bhikkhu or lives the holy
life under him.

"How is that so ? Bhikkhus who listen to the words of that bhikkhu
will be able to gain the twofold seclusion, namely, that of the body and that
of the mind". 2

In the recollection of peace, one recollects (that bhikkhu) thus : When that
bhikkhu entered the first meditation, jhdna, he destroyed the hindrances.
One recollects : When he entered the second meditation, jhdna, he destroyed
initial and sustained application of thought. One recollects : When he entered
the third meditation, jhdna, he destroyed joy. One recollects: When he
entered the fourth meditation, jhdna, he destroyed bliss. One recollects:
When he entered the sphere of the infinity of space, he destroyed perception
of form, perception of sense reaction and perception of diversity. One

1. Bhikkhu (lit).

2. S. V, 67: Ye te bhikkhave bhikkhu silasampanna samddhisampannd pannasampannd
vimuttisampannd vimuttindnadassanasampannd dassanam pdham bhikkhave tesarh bhikkhu-

nam bahukaram vaddmi. Savanam Upasarikamanam Payirupdsanam

Anussatim Anupabbajjam pdham bhikkhave tesarh bhikkhunam bahukaram vaddmi.

Tarn kissa hetu. Tathdrupdnam bhikkhave bhikkhunam dhammam sutva dvayena viipakdsena
viipakattho viharati kdyavupakdsena ca cittavupakdsena ca.

Subjects of Meditation 17$

recollects: When he entered the sphere of the infinity of consciousness, he
destroyed space. One recollects : When he entered the sphere of nothingness,
he destroyed the perception of the sphere of the infinity of consciousness.
One recollects: When he entered the sphere of neither perception nor non-
perception, he destroyed the perception of the sphere of nothingness. One
recollects: When he entered the state of the dissolution of perception and
sensation, he destroyed perception and sensation. One recollects: When he
attained to the Fruit of Stream-entrance, he destroyed the defilements which
are together with views (Lit. as that of views) 1 . One recollects: When he
attained to the Fruit of Once-returning, he destroyed coarse passion, coarse
hatred and coarse defilements. 2 One recollects: When he attained to the
Fruit of Non-returning, he destroyed fine defilements, fine passion and fine
hate. 3 One recollects: When he attained to the Fruit of the Consummate
One, he destroyed all defilements. 4 And one recollects: When he attains
to extinction, Nibbdna, he destroys everything. Thus in the recollection of
peace (one recalls that bhikkhu to mind.)

That yogin, in these ways and through these merits recalls peace to mind,
and is endowed with confidence. Through being unrestricted in faith, he
recollects with ease, is in mind undisturbed. When his mind is undisturbed,
he destroys the hindrances, causes the arising of meditation (jhdna) factors
and attains to access-meditation.

The recollection of peace has ended.

MISCELLANEOUS TEACHINGS

The following are the miscellaneous teachings concerning these ten
recollections. One recalls to mind the merits of the Buddhas of the past and
the future — this is called the practice of the recollection of the Buddha. In
the same way one recollects on the Pacceka-buddhas. If a man recalls to
mind one of the doctrines that has been taught, it is called the practice of the
recollection of the Law. If a man recalls to mind the merits of the life of
one hearer, it is called the recollection of the Community of Bhikkhus. If a
man recalls virtue to mind, it is called the practice of the recollection of
virtue. If a man recollects liberality, it is called the recollection of liberality.
If a man rejoices in the recollection of liberality, he gives to men who are

1 . D. 1, 1 56 : Idha Mahali bhikkhu tinnam samyojandnam (sakkdyaditthi, vicikicchd, silabbata-
pardmasa) parikkhayd sotdpanno hoti.

2. Ibid. : Tinnam samyojandnam parikkhayd rdga-dosa-mohdnam tanutta sakaddgdmi hoti.

3. Ibid.: Pancannam orambhdgiydnam samyojandnam parikkhayd opapdtiko hoti.

4. Ibid. : Asavdnam khaya anasavam ceto-vimuttim pannd-vimuttim ditthe va dhamme sayarh
abhihna sacchikatvd upasampajja viharati.

180 Vimuttimagga

worthy, and resolves to make that (giving) his object. [435] If he is offered
food that is not (proper to be) offered, he should not partake of even a
handful of it. The recollection of deities endows one with confidence. There
are five doctrines. One should practise the recollection of deities.

The seventh fascicle has ended.

THE PATH OF FREEDOM

FASCICLE THE EIGHTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN

CHAPTER THE EIGHTH

Section Five

THE IMMEASURABLE THOUGHT OF LOVING-KINDNESS

Q. What is loving-kindness? 1 What is the practising of it? What are
its salient characteristic, function and manifestation? What are its benefits?
What is the procedure?

A. As parents, on seeing their dear and only child, arouse thoughts of
loving-kindness and benevolence towards that child, so one arouses thoughts
of loving-kindness and benevolence towards all beings. Thus is loving-
kindness to be known. The undisturbed dwelling of the mind in this practice
is called the practising of it. To cause the arising of benevolence is its salient
characteristic. The thought of loving-kindness is its function. Non-hatred
is its manifestation. If a man practises loving-kindness, he is benefitted in
eleven ways thus : Happily he sleeps ; happily he awakes ; he does not see bad
dreams; he is dear to humans; he is dear to non-humans; deities protect him;
fire, poison, sword and stick come not near him; he concentrates his mind
quickly; the colour of his face is pleasingly bright; at the time of death he
is not bewildered; if he attains not the sublime state, he is reborn in the
world of Brahma. 2

1. Metta.

2. A. V, 342; Pis. I J, 130: Mettdya bhikkhave cetovimuttiyd dsevitdya bhavitaya bahulikatdya
ydnikatdya vatthukatdya anutthitdya paricitdya susamdraddhdya ekddasdnisarhsd pdtikankhd.
Katame ekadasa? Sukham supati, sukham patibujjhati, na pdpakam supinam passati,
manussdnam piyo hoti, amanussdnam piyo hoti, devatd rakkhanti ndssa aggi vd visarh vd
sattham vd kamati, tuvatam cittam samddhiyati, mukkhavanno vippasidati, asammilfho kdlarii
karoti, uttarim appativijjhanto brahmalokupago hoti.

181

182 Vimuttimagga

DISADVANTAGES OF ANGER AND RESENTMENT

What is the procedure? The new yogin who aspires to practise loving-
kindness, should at first reflect on the disadvantages of anger and resentment
and on the advantages of patience and bear patience in mind. What is meant
by "should at first reflect on the disadvantages of anger and resentment"?
If a man arouses anger and resentment, his thoughts of loving-kindness will
be consumed and his mind will become impure. Thereafter he will frown;
thereafter he will utter harsh words; thereafter he will stare in the four direc-
tions; thereafter he will lay hold of stick and sword; thereafter he will convulse
with rage and spit blood; thereafter he will hurl valuables hither and thither;
thereafter he will break many things; thereafter he will kill others or kill
himself. And again, if a man is angry and resentful always, he, owing to his
wicked mind, is liable to kill his parents, or kill a Consummate One or cause
a schism in the Community of Bhikkhus, or draw blood from the body of an
Enlightened One. Such fearful acts is he liable to do. Thus should one
reflect.

SIMILE OF THE SAW

And again, one should reflect thus: I am called a hearer; I shall be put to
shame, if I do not remove anger and resentment. I remember the simile of
the Saw. 1 I like to enjoy good states (of mind); if now I arouse anger and
resentment, I shall be like a man desirous of taking a bath, entering into a
cesspool. I am one who has heard much; 2 if I do not overcome anger and
resentment, I shall be forsaken like a physician who is afflicted with vomiting
and diarrhoea. I am esteemed by the world; if I do not remove anger and
resentment, I shall be cast away by the world like a painted vase containing
filth, and uncovered. (Further, one reflects thus:) When a wise man grows
angry and resentful, he inflicts severe sufferings. So he will be poisoned out
of the fear of terrible punishment. If a man who is bitten by a snake has the
antidote and refrains from taking it, he is like one who seems to relish suffering
and not happiness. In the same way, a bhikkhu who arouses anger and
resentment and does not suppress these, quickly, is said to be one who relishes
suffering and not happiness, because he accumulates more fearful kamma
than this anger and this resentment. And again, one should reflect on anger
and resentment thus: He who arouses anger and resentment will be laughed
at by his enemies, and cause his friends to be ashamed of him. Though he
may have deep virtue, he will be slighted by others. If he was honoured
before, he will be despised hereafter. Aspiring after happiness, he will acquire
misery. Outwardly calm, he will be inwardly perturbed. Having eyes, he

1. (a) Th. 445: Uppajjate sace kodho dvajja kakacupamam.

(b) M. I, 129, 186, 189: Ubhatodandakena ce pi bhikkhave kakacena cord ocarakd
angamangdni okanteyyum, tatra piyo mono padoseyya na me so tena sdsanakaro ti.

2. Bahussuta.

Subjects of Meditation 183

will not see. Being intelligent, he will be ignorant. Thus one should reflect
on the disadvantages of anger and resentment.

Q. What is meant by "one should reflect on the advantages of patience" ?

A. Patience is power. 1 This is armour. This protects the body well
and removes anger and resentment. This is honour. This is praised by the
wise. This causes the happiness of not falling away. This is a guardian.
This guards all. This helps one to understand the meaning of things well.
This is called "putting others to shame". And further, one should reflect
thus: I have shorn off the hair of the head; now I must cultivate patience. 2
I have received the alms of the country; I will cause great merit to accrue to
the givers, through having a mind of patience. 1 bear the form and the
apparel of the Consummate Ones; 3 this patience is a practise of the Noble
Ones; therefore I will not allow anger to remain in my mind. I am called a
hearer. I will cause others to call me a hearer in truth. The givers of alms
give me many things; through this patience 1 will cause great merit to accrue
to them. I have confidence; this patience is the place of confidence in me.
I have knowledge; this patience is the sphere of knowledge in me. If there
is the poison of anger and resentment in me, this patience is the antidote
which will counteract the poison in me. Thus one should reflect on the
disadvantages of anger and resentment and on the advantages of patience,
and resolve: "I will reach patience. When people blame me, I will be patient.
I will be meek and not haughty". 4 Thus the yogin proceeds towards the
bliss of patience and benefits himself. He enters into a place of solitude,
and with mind undisturbed begins to fill his body (with the thought) thus:
"I am happy. My mind admits no suffering". What is meant by "I have
no enemy; I have no anger; I am happily free from all defilements and
perform all good".? That yogin controls his mind and makes it pliant. He
makes his mind capable of attainment. If his mind is pliant, and is able to
bear the object, he should practise loving-kindness. He should regard all
beings as (he regards) himself. In practising loving-kindness towards all
beings, the yogin cannot at the start develop loving-kindness for enemies,
wicked men, beings without merit and dead men. That yogin develops
loving-kindness for one towards whom he behaves with respectful reserve,
whom he honours, whom he does not slight, towards whom he is not indifferent,
and by whom he has been benefitted and, therefore, in regard to whom he
is not jealous or ill-disposed. He should develop loving-kindness for such a
one, thus : "I esteem a man who is of such and such a nature, namely, a man
endowed with honour, learning, virtue, concentration and wisdom. I am
benefitted through alms, sweet speech, liberality and intentness on that.
These are of advantage to me". Thus he recalls to mind the virtues he esteems

1. (a) Dh. 399: Khantibalam baldnikam. (b) Pts. II, 171: 'Bydpddassa pahinattd abydpddo
khantitV khantibalam. 2. Cp. Ps. I, 79: Avuso, pabbajito nama adhivdsanasilo hoti ti.

3. Th. 961 Sur rat tarn arahaddhajam.

4. Cp. Ud. 45: Sutvana vdkyarh pharusam udiritam adhivdsaye bhikkhu adutthacitto *ti>

184 Vimuttimagga

and the benefits he has acquired (in and through that one), and develops
loving-kindness towards that one. One should develop the benevolent mind
and always reflect and investigate. One should have a mind that is without
anger and resentment. One should wish to be endowed with tranquillity,
to be free from hatred, to be endowed with all merits and to gain good advan-
tages. One should wish to gain a good reward, a good name, to gain con-
fidence, to gain happiness, to be endowed with virtue, knowledge, liberality
and wisdom. One should wish for happy sleep and happy awaking. One
should wish to have no evil dreams. One should wish to become dear to
humans and to be honoured by them. One should wish to become dear to
non-humans and to be honoured by them. One should wish to be protected
by the gods; to be untouched by fire, poison, sword or stick and the like;
to concentrate the mind quickly; to have a pleasant complexion; to be born
in the Middle Country; 1 to meet good men ; to perfect oneself ; to end craving;
to be long-lived; and to attain to the peace and happiness of the Immortal.

And again, one should recollect thus: If one has not yet produced
demerit, one should wish not to produce it; and if one has already produced
it, one should wish to destroy it. If one has not yet produced merit, one should
wish to produce it; and if one has already produced it, one should wish to
increase it. 2 And again, one should not wish to produce undesirable states,
and if one has produced them, one should wish to destroy them. (One should
wish to produce) desirable states of mind, (and if one has) produced them,
one should wish to increase them).

That yogin is able to gain confidence by means of the heart of kindness.
Through confidence that is free, he can establish his mind. Through estab-
lishing that is free, he can dwell in mindfulness. Through mindfulness that
is free, through establishing that is free and through confidence that is free,
he is endowed with the unshakable mind, and he understands the state of
the unshakable (mind). That yogin by these means and through these activities
develops the thought 3 of loving-kindness for himself, repeats it and understands
unshakability. [436] Having by these means and through these activities
developed the thought of loving-kindness and repeated it, he makes his mind
pliant and gradually develops the thought of loving-kindness for a person
whom he holds dear. After he has developed the thought of loving-kindness
for a person whom he holds dear, he gradually develops the thought of loving-
kindness for an indifferent person. After he has developed the thought of
loving-kindness for an indifferent person, he gradually develops the thought of

1. Majjhimadesa.

2. A. II, 15; IV, 462: Imesarh kho bhikkhave pahcannam sikkhddubbalydnam pahdndya
cattdro sammappadhdnd bhdvetabbd. Katame cattdro ? Idha bhikkhave bhikkhu anuppannd-
nam akusaldnarh dhammdnam anuppdddya chandam janeti vdyamati viriyam drabhati
cittam pagganhdti padahati, uppanndnam pdpakdnam akusaldnarh dhammdnam pahdndya
. . . , anuppanndnam kusaldnam dhammdnam uppdddya. . . , uppanndnam kusaldnam
dhammdnam thitiyd asammosdya bhiyyobhdvdya vepulldya bhdvandya pdripuriyd candam
janeti vdyamati viriyam drabhati cittam pagganhdti padahati.

3. Sannd.

Subjects of Meditation 185

loving-kindness for an enemy. Thus he encompasses all beings (with loving-
kindness) and identifies himself with them. If he does not develop loving-
kindness for an indifferent person or is unable to do so and develops dislike,
he should reflect thus: "In me are states of demerit. I have dislike. Wishing
to acquire merit, I stirred up confidence and was ordained. And again, I
said, T will develop great loving-kindness and compassion for the weal of all
beings, through the merit of the Great Teacher'. If I cannot develop loving-
kindness towards one indifferent person, how shall I develop loving-kindness
towards enemies?". If that yogin is still unable to destroy dislike and hate,
that yogin should not endeavour to develop loving-kindness, but should adopt
another way to remove the hatred he has for that person.

TWELVE MEANS OF REMOVING HATRED

Q. What arc the means of success in removing hatred?

A. (1) One should share in order to benefit the other (whom one hates).
One should consider: (2) merit, (3) goodwill, (4) one's own kamma,
(5) debt-cancellation, (6) kinship, (7) one's own faults. (8) One should
not consider the suffering inflicted on oneself. One should investigate:
(9) the nature of the faculties, (10) the momentary destruction of states,
(11) and aggregation. (12) One should investigate emptiness. One should
bear these in mind.

(1) Even if one. is angry j one should give the other what, he asks, accept
willingly what he gives. And in speaking with him, one should always use
good words. One should do what the other does. By such action, the destruc-
tion of the anger of the one and the other takes place. (2) Merit — if one
sees the merits of the other, one ought to think: "This is merit. This is
not demerit".

SIMILE OF THE POND

It is like this: There is a pond covered with duckweed, and one,
having removed the duckweed, draws out water. 1 If the other has no
merit, one should develop loving-kindness for him thus: "This man has no
merit; surely, he will fare ill". 2 (3) Goodwill — one should think thus (of

1. A. Ill, 187-8: Seyyatha pi dvuso pokkharani sevdlapanakapariyonaddhd, atha puriso
dgaccheyya ghammdbhitatto ghammapareto kilanto tasito pipdsito, so tarn pokkharanim
ogahetvd ubhohi hat the hi iti c'iti ca sevdlapanakam apaviydhitvd aiijalind pivitvd pakka-
meyya, evam eva kho dvuso yvdyam puggalo aparisudhavacisamdcdro parisuddhakdya-
samdcdro, yassa aparisuddhavacisamacdratd, na sdssa tasmirh samaye manasikdtabbd,
yd ca khvdssa parisuddhakdyasamdcdratd, sdssa tasmirh samaye manasikdtabbd. Evam
tasmim puggale dghdto pativinetabbo.

2. Ibid. 189: Seyyatha pi dvuso puriso dbddhiko dukkhito bdlhagildno addhdnamaggapati-
panno, tassa purato pi 'ssa diire gdmo pacchato pi 'ssa diiregdmo, so na labheyya sappdydni
bhojandni, na labheyya sappdydni bhesajjdni na labheyya patirupam upatthdkam na labheyya
gdmantandyakam, tarn enam annataro puriso passeyya addhdnamaggapatipanno, so tasmim
purise kdmnnam yeva upatthdpeyya, anudayam yeva upafthdpeyya anukampam yeva

186 Vimuttimagga

gaining) the other's goodwill: If a man does not revere (the other) let him
arouse the thought of goodwill. If he is not revered, he should make merit.
And again, the destruction of demerit is well-faring. Thus should the changing
of hatred to goodwill be known. (4) One's own kamma — one should con-
sider one's own evil kamma 1 thus: "The evil that I do will cause anger to
arise in others". (5) Debt-cancellation — (thus one thinks:) "Owing to my
past kamma, others blame me. Now I am free from debt. Reflecting on this
evidence (of debt-cancellation), I am glad". (6) Kinship — he remembers
that beings succeed one another in (the cycle of) birth and death, thus: "This
is my kinsman", and arouses the thought of kinship. 2 (7) One's own faults —
one arouses self-perception thus: "That man's anger is produced on account
of me. I acquire demerit on account of him". Thus arousing self-percep-
tion 3 one sees one's own faults. (8) One should not consider — one should
not consider the perception (of one's own suffering) which is unrelated to
hatred. Suffering — (one thinks thus:) "Owing to folly, I see my own suffering
as a hindrance". Thus one should see. One suffers by oneself, because one
does not think on loving-kindness. It appears so (i.e., as a hindrance) because
of mental suffering. Avoiding the place where the enemy lives, one should
dwell where one does not hear (his voice) or see him. (9) Nature of the
faculties — one should investigate thus : "To be tied to the lovely and the
unlovely is the nature of the faculties. Therefore I hate. Because of this
I am unmindful". (10) The momentary destruction of states — one should
investigate thus: "That man suffers because of birth. All these states perish
in one thought-moment. With which state in him am I angry?". (1 1) Aggre-
gation — one should investigate thus: "The inner and the outer aggregates
produce suffering. It is not possible for me to be angry with any part or
place". (12) Emptiness — one should investigate thus: In the absolute
sense it cannot be said, "This man causes suffering" or "This man suffers".

upafthdpeyya L aho vatdyam puriso labheyya sappdydni bhojandni labheyya sappdydni bhesajjdni
labheyya pafirupam upatthdkam labheyya gdmantandyakarh. Tarn kissa hetu? Mdyarh
puriso idK eva anayavyasanam dpajjatV ti. Evam eva kho dvuso yvdyarh puggalo apari-
suddhakdyasamdcdro aparisuddhavacisamdcdro na ca labhati kdlena kdlarh cetaso vivaram
cetaso pasddam, evarupe dvuso puggale kdrunnam yeva upafthapetabbam anudayd yeva
upatthdpetabbd anukampd yeva upatthdpetabbd 'aho vat a ay am dyasma kdyaduccaritam
pahdya kdyasucaritam bhdveyya, vaciduccaritam pahdya vacisucaritam bhdveyya, mano-
duccaritam pahdya manosucaritam bhdveyya. Tarn kissa hetu ? Mdyam dyasma kdyassa
bhedd parammarand apdyam duggatim vinipdtam nirayam uppajjatV ti. Evam tasmirh
puggale dghdto pativinetabbo.

1. A. V, 88: Kammassako 'mhi kammaddyddo; M. I, 390: Evam paharh Punna: kamma-
ddyddd sattd ti vaddmi.

2. S. II, 189-90: Na so bhikkhave satto sulabharupo, yo na mdtdbhutapubbo imind dighena
addhund. Tarn kissa hetu ? Anamataggdyam bhikkhave samsdro pubbdkoti na pahndyati
avijjdnivarandnam sattdnam tanhdsamyojandnam sandhdvatam samsaratam.

Evam digharattam kho bhikkhave dukkham paccanubhutam tibbath paccanubhutam
vyasanam paccanubhutam katasi vaddhitd, ydvancidam bhikkhave alam eva sabbasankhdresu
nibbinditum alam virajjitum alam vimuccitunti.

Na so bhikkhave satto sulabharupo yo na pitdbhutapubbo . . .

Na so bhikkhave satto sulabharupo yo na bhdtdbhutapubbo . . .

Na so bhikkhave satto sulabharupo yo na bhaginibhutapubbo . . .

Na so bhikkhave satto sulabharupo yo na puttobhutapubbo . . .

3. Atta sanhd.

Subjects of Meditation 187

This body is the result of causes and conditions. There is no soul-entity in
the aggregates.

Therefore the Blessed One uttered this stanza :-

He who dwells amidst the village grove,

experiencing pleasure and pain,

is not burned because of self or other

but because his mind is passionate.

If one's mind were cleansed of passion's stain,

who could touch that one immaculate 7 1

Thus after that yogin has clearly understood the way of destroying
hatred, has identified friends, indifferent ones and enemies with himself, and
acquired facility in the practice, he should gradually arouse the thought of
loving-kindness and develop it for various bhikkhus in (his) dwelling-place.
After that he should develop loving-kindness for the Community of Bhikkhus
in (his) dwelling-place. After that he should develop loving-kindness for the
deities in his dwelling-place. After that he should develop loving-kindness
for beings in the village outside his dwelling-place. Thus (he develops loving-
kindness for beings) from village to village, from country to country. After
that he should develop (loving-kindness for beings) in one direction. That
yogin "pervades one quarter with thoughts of loving-kindness; and after
that, the second; and after that, the third; and after that, the fourth. Thus
he spreads loving-kindness towards all beings of the four directions, above,
below and pervades the whole world with thoughts of loving-kindness immense
immeasurable, without enmity, without ill will. 2 Thus that yogin develops
loving-kindness and attains to fixed meditation in three ways : through com-
prehending all beings, through comprehending all village-domains 3 and
through comprehending all directions. He attains to fixed meditation, jhana,
through developing loving-kindness for one being, and in the same way, for
two, three and for all beings. He attains to fixed meditation, jhana, through
developing loving-kindness for beings of one village-domain, and in the same
way for (beings of) many villages. He attains to fixed meditation, jhana,
through developing loving-kindness for one being in one direction, and in the
same way (for beings) in the four directions. Here when one develops loving-
kindness for one being, if that being is dead, that object is lost. If he loses
the object, he cannot arouse loving-kindness. Therefore he should develop
the thought of loving-kindness widely. Thus practising he can fulfil great
fruition and merit.

1. Ud. 12: Game arahfie sukhadukkhaputfho

nev* at tat o no par at o dahetha,
phusanti phassd upadhim paticca,
nirupadhim kena phuseyyum phassd Vi.

2. D. II, 186; D. Ill, 223-4: IdK dvuso bhikkhu mettd-sahagatena cetasd ekarh disath
pharitvd viharati, tathd dutiyam, tathd tatiyam, tathd catuttham. Iti uddham adho tiriyam
sabbadhi sabbattatdya sabbdvantam lokarh mettd-sahagatena cetasd vipulena mahaggatena
appamdnena averena avydpajjhena pharitvd viharati.

3. Gdmakkhetta.

188 Vimuttimagga

Q. What are the roots, manifestation, fulfilment, non-fulfilment and
object of loving-kindness ?

A. Absence of greed is a root; absence of hatred is a root; absence
of delusion is a root. Willing is a root. Right consideration 1 is a root.
What is its "manifestation"? The making visible of these roots is its manifes-
tation. What is its "fulfilment" ? When one is endowed with loving-kindness
he destroys hatred, removes impure affection and purifies his bodily, verbal
and mental actions. This is called "fulfilment". What is its "non-fulfilment" ?
Through two causes one fails in the practice of loving-kindness : through regard-
ing friends as enemies and through impure affection. "Non-fulfilment"
is produced when one arouses the feeling of enmity and rivalry. Thus should
"non-fulfilment" be known. What is its "object"? Beings are its "object". 2

TEN PERFECTIONS

Q. That is wrong. In the absolute sense there is no being. Why then
is it said that beings are its object? A. Owing to differences in faculties,
in common parlance, it is said that there are beings. Now, the Bodhisatta*
and the Mahasatta* develop loving-kindness for all beings and fulfil the ten
perfections. 3

Q. How is it so? A. The Bodhisatta and the Mahasatta develop
loving-kindness for all beings and resolve to benefit all beings and give them
fearlessness. 4 Thus they fulfil the perfection of giving. 5

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they cause separation from suffering and
do not lose the faculty of truth. It is like the relation of a father to his children.
Thus they fulfil the perfection of virtue. 6

1 . Sammd manasikdra.

2. Sattdrammana. — Cp. Mp. II, 41: Ime pana cattdro brahmavihdrd vattd honti, vattapddd
honti, vipassandpddd honti, ditthadhammasukhavihdrd honti, abhihhdpddd vd nirodhapddd
vd, lokuttara pana na honti. Kasmd ? Sattdrammanattd ti.

* Transliteration. Cp. Sv. IT, 428: Atha Mahdsatto . . . panca-mahd-vilokanam ndma vihkesi.

3. Ud.-a. 128: Yathd vd te Bhagavanto ddna-pdramim puretvd, sila-nekkhamma-pannd-
viriya-khanti-sacca-adhitthana-mettd-upekkhd-pdrami ti imd dasa pdramiyo dasa-upapd-
ramiyo, dasa paramattha-pdramiyo ti samatimsa pdramiyo puretvd, panca mahd-pariccdge
pariccajitvd, pubba-yoga-pubba-cariya-dhamnf akkhdna-iidf attha-cariyddayo puretvd,
buddhi-cariydya kotim patvd dgatd, tathd ayam pi Bhagavd dgato.

4. Abhaya. — Cp. A. IV, 246: Idha bhikkhave ariyasdvako pdndtipdtam pahdya pdndtipatd
pativirato hoti. Pdndtipatd pativirato bhikkhave ariyasdvako aparimdndnam sattdnam
abhayam deti averam deti avyapajjham deti; aparimdndnam sattdnam abhayarh datvd
averam latvd avyapajjham datvd aparimdnassa abhayassa averassa avydpajjhassa bhdgi
hoti. Idarh bhikkhave pathamam ddnam mahdddnam aggahharh rattahham vamsahham
pordnam asamkinnam asamkinnapubbam na samkiyati na samkiyissati appatikuttham
samanehi brdhmanehi vihhuhi. . .

Puna ca param bhikkhave ariyasdvako adinndddnam pahdya adinndddna pativirato
hoti ... pe. . . kdmesu micchdcdram pahdya kdmesu micchdcdrd pativirato hoti. . . pe ...
musdvddam pahdya musdvddd pativirato hoti... pe... surdmerayamajjapamddatthdnd
pativirato hoti. Surdmerayamajjapamddatthdnd pativirato bhikkhave ariyasdvako apari-
mdndnam sattdnam abhayam deti. . . pe. . . avydpajjhassa bhdgi hoti. Idarh bhikkhave
pancamam ddnam mahdddnam aggahham ... pe. . .

5. Ddna-pdrami (pdrami is transliterated in this section). 6. Sila.

Subjects of Meditation 189

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they acquire non-greed, and in order to
remove the non-merit of beings, they attain to meditation, jhdna, 1 and enter
into homeiessness. Thus they fulfil the perfection of renunciation. 2

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting ail beings, they consider merit and non-merit.
Understanding in accordance with truth, devising clean expedients, they reject
the bad and take the good. Thus they fulfil the perfection of wisdom. 3

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they, without abandoning energy, exert
themselves at all times. Thus they fulfil the perfection of energy. 4

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they practise patience and do not grow
angry when others blame or hate them. Thus they fulfil the perfection of
patience. 5

The Bodhisatta and the Mahasatta [743] develop loving-kindness for all
beings. For the sake of benefitting all beings, they speak the truth, dwell in
the truth and keep the truth. Thus they fulfil the perfection of truth. 6

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they do not break their promises but
keep them faithfully unto life's end. Thus they fulfil the perfection of
resolution. 7

The Bodhisatta and Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they identify themselves with all beings
and fulfil the perfection of loving-kindness. 8

The Bodhisatta and the Mahasatta develop loving-kindness for all beings.
For the sake of benefitting all beings, they regard friends, indifferent ones and
enemies, equally, without hatred and without attachment. Thus they fulfil
the perfection of equanimity. 9

In these ways do the Bodhisatta and the Mahasatta practise loving-
kindness and fulfil the ten perfections.

/ elucidate (further) loving-kindness and the four resolves.^

1. Nearly always this is partially transliterated. Cp. M. I, 246: Na kho panaham imdya
katukdya dukkarakdrikdya adhigacchdmi uttarim manussadhammd alamariyandnadassana-
visesam, siyd nu kho anno maggo bodhdydti. Tassa mayharh Aggivessana etadahosi:
Abhijdndmi kho panaham pitu Sakkassa kammante sitdya jambucchdydya nisinno vivicc*
eva kdmehi vivicca akusalehi dhammehi savitakkam savicdram vivekajam pitisukham
pathamam jhdnam upasampajja viharitd, siyd nu kho eso maggo bodhdydti. Tassa may ham
Aggivessana satdnusdri vinndnam ahosi: eso va maggo bodhdydti.

2. Nekkhamma.

3. Pahhd (transliteration). 4. Viriya. 5. Khanti. 6. Sacca.

7. Adhitthdna. 8. Metta. 9. Upekkhd.

t This and all subsequent passages in italics and marked t are omitted in the Sung edition
mentioned before.

190 Vimuttimagga

THE FOUR RESOLVES

Now, the Bodhisatta and the Mahasatta having practised loving-kindness,
having fulfilled the ten perfections, fulfil the four resolves. They are the resolve
of truth, the resolve of liberality, the resolve of peace and the resolve of wisdom. 1

Here, the perfection of truth, the perfection of resolution and the per-
fection of energy, fulfil the resolve of truth.

The perfection of giving, the perfection of virtue and the perfection of
renunciation, fulfil the resolve of liberality.

The perfection of patience, the perfection of loving-kindness and the per-
fection of equanimity, fulfil the resolve of peace.

The perfection of wisdom fulfil the resolve of wisdom.

Thus the Bodhisatta and the Mahasatta having practised loving-kindness
and fulfilled the ten perfections, fulfil the four resolves and attain to two states,
namely, serenity and insight. 2

Here, the resolve of truth, the resolve of liberality and the resolve of peace
fulfil serenity. The resolve of wisdom fulfils insight. Through the fulfilment
of serenity, they attain to all meditations, jhdnas, and hold to emancipation
and concentration firmly. They cause the arising of the concentration of the
twin-miracle 3 and the concentration of the attainment of great compassion. 4
With the attainment of insight, they are endowed with all supernormal
knowledge, 5 analytical knowledge, 6 the powers, 7 the confidences. 8 There-
after they cause the arising of natural knowledge 9 (?) and omniscience. 10 Thus
the Bodhisatta and the Mahasatta practise loving-kindness, and gradually
attain to Buddhahood.

Loving-kindness has endedA

THE IMMEASURABLE THOUGHT OF COMPASSION

Q. What is compassion? What is the practising of it? What are its
salient characteristic, function and manifestation? What are its benefits?
What is the procedure?

A. As parents who on seeing the suffering of their dear and only child,
compassionate it, saying, "O, how it suffers!", so one compassionates all
beings. This is compassion. One dwells undisturbed in compassion — this

1. The order is different from D. III. 229: Cattari adifthdndni. Pannd-addifthdnam
saccddifthdnam, cdgddiffhdnam, upasamddhiffhdnam.

2. Samatha, vipassand (transliteration).

3. Yamakapdtihdriya. 4. Mahdkarundsamdpatti.
5. Abhinhd. 6. Patisambhidd. 7. Bala,

8. Vesdrajja, 9. Pakati-Mna> 10. Sabbannutd-ndna.

Subjects of Meditation 191

is called the practising of it. The non-manifestation of non-advantage is its
salient characteristic. Happiness is its function. Harmlessness 1 is its mani-
festation. Its benefits are equal to those of loving-kindness.

What is the procedure ? The new yogin enters into a place of solitude
and sits down with mind collected and undisturbed. If he sees or hears of a
person stricken with disease, or a person affected by decay, or a person
who is full of greed, he considers thus: "That person is stricken with
suffering. How will he escape suffering?". 2 And again, if he sees or hears
of a person of perverted mind and bound with the defilements, or a person
entering into ignorance, or one, who, having done merit in the past does not
now train himself, he considers thus: "That person is stricken with suffering;
he will fare ill. How will he escape suffering?". 3 And again, if he sees or
hears of a person who follows demeritorious doctrines and does not follow
meritorious doctrines, or of a person who follows undesirable doctrines and
does not follow desirable doctrines, he considers thus: "That person is
stricken with suffering; he will fare ill. How will he escape suffering?". 4

That yogin by these means and through these activities develops the
thought of compassion for these persons and repeats it. Having by these means
and through these activities developed the thought of compassion and repeated
it, he makes his mind pliant, and capable of bearing the object. Thereafter
he gradually develops (compassion) for an indifferent person and an enemy.
The rest is as was fully taught above. Thus he fills the four directions.

Q. What is the fulfilment of compassion and what, non-fulfilment?
A. When a man fulfils compassion, he separates from harming and from
killing. He is not afflicted. He separates from impure affection. Through
two causes compassion is not fulfilled: through resentment produced within
himself and through affliction.

Q. All do not suffer. Suffering does not prevail always. Then how is
it possible to compassionate all beings ? A. As all beings have at some previous
time experienced suffering, they can grasp the sign well and practise compassion

1. Ahimsd, avihirhsa. (a) A. I, 151: Sabbhi ddnarh upahhattarh ahirhsdsahhamo damo
(=Ahirhsd ti karuna c'eva karund-pubbabhdgo ca — Mp. II, 250).

lb) Sv. Ill, 982: Avihirhsa ti karuna karund-pubba-bhdgopi. Vuttam pi c'etarh: tattha
katamd avihirhd? Yd sattesu karuna karundyand karundyitattarh karund-cetovimutti,
ayarh vuccati avihirhsa ti.

(c) Dh. 300: Yesarh diva ca ratto ca ahirhsdya rato mano (—Ahirhsdya rato ti 'so
karundsahagatena cetasd ekarh disarh pharitvd viharatV ti evarh vuttdya karundbhdvandya
rato^- Dh.-a. Ill, 459).

2. Cp. (a) Pts. I, 128: 'Jardya anusahagato lokasannivdso'' ti passantdnarh Buddhdnam
Bhagavantdnam sattesu mahdkarund okkamati. . . 'Byddfhi abhibhuto lokasannivdso 9 ti
. . . 'Tanhdya uddito lokasannivdso 9 ti. . .

(b) S. I, 40: Tanhdya uddito loko, jaraya parivdrito.

3. Pts. I, 128-9: 'Mahdbandhanabandho lokasannivdso . . . mohabandhanena . . . kilesbandha-
nena . . . tassa nattK anno koci bandharh moceta ahhatra mayffti; . . . Uihi duccaritehi
vippafipanno lokasannivdso' ti passantdnarh . . .

4. Ibid. 129-30: 'Pahcahi kdmagunehi rajjati lokasannivdso' ti... 'atfhahi micchattehi
niyato lokasannivdso' ti. . .

192 Vimuttimagga

in all places. Again, sorrow of birth and death is the common property of all
beings. Therefore all beings can in all places practise compassion.

Compassion has ended A

THE IMMEASURABLE THOUGHT OF APPRECIATIVE JOY

Q. What is appreciative joy? What is the practising of it? What are
its salient characteristic, function and manifestation? What are its benefits?
What is the procedure?

A. As parents, who, on seeing the happiness of their dear and only child
are glad, and say, "Sddhu!" so, one develops appreciative joy for all beings.
Thus should appreciative joy be known. The undisturbed dwelling of the
mind in appreciative joy — this is called the practising of it. Gladness is
its salient characteristic. Non-fear is its function. Destruction of dislike is
its manifestation. Its benefits are equal to those of loving-kindness.

What is the procedure ? The new yogin enters a place of solitude and sits
down with mind collected and undisturbed. When one sees or hears that some
person's qualities are esteemed by others, and that he is at peace and is joyful,
one thinks thus: "Sddhu! sddhu! may he continue joyful for a long time!".
And again, when one sees or hears that a certain person does not follow demeri-
torious doctrines, or that he does not follow undesirable doctrines and that he
follows desirable doctrines, one thinks thus: "Sddhu! sddhu! may he continue
joyful for a long time !". That yogin by these means and through these
activities develops the thought of appreciative joy and repeats it. Having by
these means and through these activities developed the thought of appreciative
joy and repeated it, he makes his mind pliant, and capable of bearing the object.
Thereafter he gradually develops appreciative joy for an indifferent person
and an enemy. The rest is as was fully taught above. Thus with appreciative
joy he fills the four directions.

Q. What is the fulfilment of appreciative joy ? What is its non-fulfilment ?
A. When one fulfils appreciative joy, he removes unhappiness, does not
arouse impure affection and does not speak untruth. Through two causes
appreciative joy is not fulfilled: through resentment produced within himself
and derisive action. The rest is as was fully taught above.

Appreciative joy has ended.

THE IMMEASURABLE THOUGHT OF EQUANIMITY

Q. What is equanimity? What is the practising of it? What are its
salient characteristic, function and manifestation? What are its benefits?
What is the procedure?

Subjects of Meditation 193

A. As parents are neither too attentive nor yet inattentive towards
any one of their children, but regard them equally and maintain an even mind
towards them, so through equanimity one maintains an even mind towards
all beings. Thus should equanimity be known. The dwelling undisturbed
in equanimity — this is called the practising of it. Non-attachment is its
salient characteristic. Equality is its function. The suppression of disliking
and liking is its manifestation. Its benefits are equal to those of loving-kindness.

Q. What is the procedure? That yogin at first attends to the third
meditation, jhdna, with loving-kindness, with compassion and with appreciative
joy. Having attained to the third meditation, jhdna, and acquired facility
therein, he sees the severe trials of loving-kindness, compassion and appreciative
joy. Liking and disliking are near. These (loving-kindness etc.) are connected
with fawning, elation and gladness. The merits of equanimity lie in the
overcoming of these severe trials. That yogin, having seen the severe trials
of loving-kindness, compassion and appreciative joy and the merits of
equanimity, develops equanimity towards a neutral person 1 and makes the
mind calm. Having developed and repeated it, he makes his mind pliant and
capable of bearing the object. Thereafter, he gradually develops (it) towards
an enemy and then towards a friend. The rest is as was fully taught above.
Thus he fills the four directions. That yogin practising thus attains to the
fourth meditation, jhdna, through equanimity. In three ways he attains to
fixed meditation, jhdna, through comprehending beings, through compre-
hending village-domains and through comprehending all directions.

Q. When the yogin practises equanimity, how does he consider beings?

A. The yogin considers thus: "In loving-kindness, compassion and
appreciative joy, one is overjoyed with beings", and removing joy, he induces
equanimity. As a man might leap for joy on meeting a long-lost friend [438]
and later, calm down, having been with him for sometime, so having lived
long with loving-kindness, compassion and appreciative joy, the yogin attains
to equanimity. And again, there is a man. He speaks concerning beings,
"Beings consider thus: What is the fulfilment of equanimity? What is its
non-fulfilment?". When equanimity is fulfilled, one destroys disliking and
liking and does not cause the arising of ignorance. Through two causes
equanimity is not fulfilled: through resentment produced within oneself
and through the arising of ignorance.

2

MISCELLANEOUS TEACHINGS

Again I elucidate the meaning of the four immeasur ablest

What are the miscellaneous teachings concerning the four immeasurables ? 3

1. Lit. neither likable nor not likable.

2. What follows is unintelligible.

3. The miscellaneous teachings are in many places unintelligible as it is here. This portion
is not in the three editions of the Sung, Yuan and Ming dynasties, i.e., roughly about 1239
A.C., 1290 A.C., and 1601 A.C., respectively. Also it is not found in the old Sung
edition, 1104-1148 A.C., belonging to the library of the Japanese Imperial Household.

194 Vimuttimagga

One attains to distinction in the four immeasurables through practising
(them) towards animals, immoral persons, moral persons, those who dislike
passion, hearers, Silent Buddhas and Supreme Buddhas regarding them as
a mother regards her children according to their stage in life 1 (lit. seasons).

g. Why is the third and not the fourth meditation, jhdna, attained
in loving-kindness, compassion and appreciative joy?

A. Through constant dwelling on the sorrows (of others) one develops
loving-kindness, compassion and appreciative joy. (And so no equanimity
is present). Therefore the third meditation, jhdna, is attained and not the
fourth.

Again the plane of equanimity belongs to the fourth meditation, jhdna,
because it is endowed with two kinds of equanimity, namely, neutral feeling 2
and neutrality as regards states. 3 Dwelling in the plane of equanimity and
regarding all beings with equal favour, one accomplishes equanimity. Owing
to the nature of the planes of the three immeasurables, the third meditation,
jhdna, and not the fourth, is produced. And again, it is said that the four
meditations, jhdnas, are produced with the four immeasurables. The Blessed
One has declared: "Further, O bhikkhu, you should develop the concentration
which is with initial and sustained application of thought; you should develop
that which is without initial, and only with, sustained application of thought;
you should develop that which is without initial and without sustained appli-
cation of thought; you should develop that which is with joy; (you should
develop that which is without joy); you should develop that which is accom-
panied by equanimity. 4

Q. Why are these four immeasurables and not five or three taught?
A. Were that so, uncertainty might arise concerning all. And again, in
order to overcome hatred, cruelty, dislike and lust, one accomplishes the
four immeasurables. And again, it is said that these four are (overcome with)
only loving-kindness. If one arouses (in oneself) hatred, cruelty, unhappiness,
one, through suppressing them in the four ways, attains to distinction.

Equanimity is the purification of loving-kindness, compassion and appre-
ciative joy, because through it hatred and lust are destroyed.

Further, it should be understood that the four immeasurables are of one
nature though their signs are different. Thus owing to the suppression of
tribulation, owing to the object which comprises beings, owing to the wish
to benefit, they fulfil one characteristic.

1. Cp. Sv. Ill, 1008: Appamanna tipamdnam agahetvd anavasesa-pharana-vasena appamanna.

2. Vedanupekkhd. 3. Dhammassa majjhattatd.

4. Lit. without sustained application of thought (vicdra) with only initial application of
thought iyitakka) which is evidently an error.
Cp. (a) S. IV, 360: Katamo ca bhikkhave asankhatagdmi maggo. Savitakko savicdro

samddhi avitakko vicdramatto samddhi avitakko avicdro samddhi. Ayam vuccati

bhikkhave asankhatagdmi maggo.

(6)D. Ill, 219: Tayo samddhi. Savitakko savicdro samddhi, avitakko vicdra-matto

samddhi, avitakko avicdro samddhi (=Samddhisu pafhama-jjhdna-samddhi savitakka-

Subjects of Meditation 195

And again, it is said that owing to the distinction in states, owing to the
appropriation of object (?) and advantage, they are different, as the Blessed
One taught in the Haliddavasana Sutta 1 : "In the sphere of the beautiful,
loving-kindness is first;* in the sphere of (infinite) space, compassion is
first;** in the sphere of (infinite) consciousness, appreciative joy is first ;t
in the sphere of nothingness, equanimity is first".!

Q. Why are they to be understood thus? A. They should be under-
stood thus because of their being the sufficing condition.

Q. How? A. If one develops the mind of loving-kindness, all beings
are dear to him. Because they are always dear to him, he causes his mind

savicdro. Pahcaka-nayena dutiya-jjhdna-samddhi avitakka-vicdramatto. Seso

avitakko-avicdro — Sv. Ill, 1003).

(c) A. IV, 300 : Mettd me cetovimutti bhdvitd bhavissati bahulikatd ydnikatd vatthukatd

anutthitd paricitd susamdraddhd ti. Evam hi te bhikkhu sikkhitabbam.

Yato kho te bhikkhu ayarh samddhi evam bhdvito hoti bahulikato, tato tvarh bhikkhu
imam samddhirh savitakkampi savicdram bhdveyydsi, avitakkampi vicdramattam bhdveyydsi,
avitakkam pi avicdram bhdveyydsi, sappitikam pi bhdveyydsi, nippitikam pi bhdveyydsi
sdtasahagatam pi bhdveyydsi, upekkhdsahagatam pi bhdveyydsi. Yato kho te bhikkhu
ayarh samddhi evam bhdvito hoti subhdvito, tato te bhikkhu evam sikkhitabbam: —

Karund me cetovimutti muditd me cetovimutti upekhd me cetovimutti

bhdvitd anutthitd paricitd susamdraddhd ti.

S. V. 119-21: Katharh bhdvitd ca bhikkhave mettdcetovimutti kimgatikd hoti kimparamd
kimphald kimpariyosdnd?

Idha bhikkhave bhikkhu mettdsahagaiam satisambojjhangam bhdveti mettdsaha-

gatarh upekhdsambojjhangam bhdveti viveka" virdga" nirodhanissitam vossaggaparindmim.
So sace dkankhati appatikkiile patikkulasahhi vihareyyanti, patikkulasahhi tattha viharati.
Sace dkankhati patikkule appatikkulasanni vihareyyanti, appatikkulasanni tattha viharati.
Sace dkankhati appatikkiile ca patikkule ca patikkulasanni vihareyyanti, patikkulasahhi
tattha viharati. Sace dkankhati patikkule ca appatikkiile ca appatikkulasanni vihareyyanti,
appatikulasahhi tattha viharati. Sace dkankhati appatikkulahca patikkulahca tad ubhayam
abhinivajjetvd upekhako vihareyyam sato sampajdno ti, upekhako tattha viharati sato sam-
pajdno. Subham vd kho pana vimokkharh upasampajja viharati, subhaparamdham
(=* Kasmd pan' etdsarh mettddinam subha-paramdditd vuttd Bhagavatd ti? Sabhdga-
vasena tassa tassa upanissayatd. Mettdvihdrissa hi sattd appatikkuld honti. AtKassa
appatikkuld-paricayd appafikkulesu parisuddha-vannesu nilddisu cittah upasamharato
appakasiren'eva tattha cittarh pakkhandati. Iti mettd subha-vimokhassa upanissayo hoti,
na tato pararh. Tasmd subha-paramd ti vuttd — Spk. Ill, 172-3), bhikkhave mettdcetovi-
muttim vaddmi. Idha pahhassa bhikkhuno uttarim vimuttim appativijjhato.

Katharh bhdvitd ca bhikkhave karundcetovimutti kimgatikd hoti kimparamd kimphald
kimpariyosdnd ?

Idha bhikkhave bhikkhu karundsahagatam satisambojjhangam bhdveti... pe ...,
karundsahagatam upekhdsambojjhangam bhdveti vossaggaparindmim. So sace dkan-
khati appatikkiile patikkulasahhi vihareyyanti, patikkulasahhi tattha viharati Sace

dkankhati appatikkulahca patikkulahca tad ubhayam abhinivajjetvd upekhako vihareyyam
sato sampajdno ti, upekhako tattha viharati sato sampajdno. Sabbaso vdpana rupasahhdnam
samatikkamd patighasahhdnam atthagamd ndnattasahhdnam amanasikdrd ananto dkdso
ti dkdsdnahcdyatanam upasampajja viharati, dkdsdnahcdyatanaparamdham** bhikkhave
karundcetovimuttirh vaddmi. Idha pahhassa bhikkhuno uttarim vimuttim appativijjhato.

Katharh bhdvitd ca bhikkhave muditdcetovimutti kimgatikd hoti kimparamd kimphata
kimpariyosdnd ?

Idha bhikkhave bhikkhu muditdsahagatam satisambojjhangam bhdveti muditdsaha-

gatarh upekhdsambojjhangam bhdveti .... Sabbaso vd pana dkdsdnahcdyatanam samatik-
kamma anantam vihhdnan ti vihhdnahcdyatanam upasampajja viharati. Vihhdnahcdyatana-
paramdhanv\ bhikkhave muditdcetovimuttim vaddmi. Idha pahhassa bhikkhuno
uttarim vimuttim appativijjhato.

Katharh bhdvitd ca bhikkhave upekhdcetovimutti . . . kimpariyosdnd?

Idha bhikkhave bhikkhu upekhdsahagatam satisambojjhangam bhdveti. . . Sabbaso vd
pana vihhdnahcdyatanam samatikkamma natthi kihciti dkihcahhdyatanam upasampajja
viharati. Akihcahhdyatanaparamdham% bhikkhave upekhdcetovimuttirh vaddmi. Idha
pahhassa bhikkhuno uttarim vimuttim appativijjhato ti.

196 Vimuttimagga

to consider the blue-green, yellow (or other) colour kasina, and attains to
fixed meditation, jhdna, without difficulty. At this time the yogin accomplishes
the fourth meditation, jhdna, of the element of form. Therefore loving-kindness
is first in (the sphere of) the beautiful. 1 At that time the yogin, depending
on loving-kindness which he has developed in the fourth meditation, jhdna,
of the element of form, surpasses that (element).

Q. How is that shallow? A. He practises loving-kindness; therefore
he knows the tribulations of the element of form. How? Seeing the sufferings
of beings he develops loving-kindness through a material cause. After that
he understands the tribulations of the element of form. He causes the mind
to consider the abandoning of forms and of space, and attains to fixed medi-
tation, jhdna, without difficulty in the sphere of the infinity of space, because
he depends on it. Therefore it is said that compassion is first in the sphere
of the infinity of space. 2 That yogin surpasses the sphere of the infinity of
space through appreciative joy.

Q. What is the meaning? A. That yogin, when he practises appreciative
joy, contemplates on limitless consciousness, and is not attached to anything.
How? (Through) this appreciative joy (the yogin) attains to fixed meditation,
jhdna, through contemplation on beings in the un-attached sphere of the
infinity of consciousness. After that, being not attached, he grasps the
object of limitless consciousness. Freed from form and attached to space,
he considers limitless consciousness and through contemplating many objects,
he attains to fixed meditation without difficulty. Therefore, in the sphere of
the infinity of consciousness, appreciative joy is first. 3

Q. That yogin transcends the sphere of the infinity of consciousness
through equanimity. What is the meaning of it?

A. That yogin, practising equanimity fulfils freedom from attachment.
How? If one does not practise equanimity, he will be attached (to things) and
(think), "This being gets happiness", (or this being) "gets suffering". Or he
depends on joy or bliss. Thereafter he turns away from all attachment. He
turns away from the sphere of the infinity of consciousness 4 and is happy.
He attains to fixed meditation, jhdna, without difficulty. His mind is not

1. See Corny. (Spk. Ill, 172-3) passage marked * included in note 1 under mettd,
page 195.

2. Karund-vihdrissa danddbhighdtddi-rupa-nimittam sattadukkharh samanupassantassa
karundya pavatti-sambhavato rupe ddinavo suparividito hoti. AtK assa suparividitaru-
pddinavattd pafhavi kasinddisu annatararh ugghdtetvd rupa-nissarane dkdse cittarh upasarh-
harato appakasirerf eva tattha cittarh pakkhandati. Iti karund dkdsdnahcdyatanassa
upanissayo hoti, na tato param. Tasmd ' 'dkdsdnancdyatanaparamd' ti vuttd. — Spk. Ill, 173,
being comment on sutta passage marked ** in note 1, page 195.

3. Muditd-vihdrissa pana tena tena pdmojja-kdranena uppanna-pdmoj'ja-sattdnam vinndnam
samanupassantassa muditdya pavatti-sambhavato vinfidna-ggahana-paricitam cittarh hoti.
AtK assa anukkamddhigatarh dkdsdnancdyatanarh atikkamma dkdsa-nimitta-gocare vihndne
cittarh upasamharato appakasirert eva tattha cittarh pakkhandati. Iti muditd vihndnahcd-
yatanassa upanissayo hoti, na tato param. Tasmd' 'vinndnaficdyatana-paramd' ti
vuttd.— Spk. Ill, 173— comment on passage marked t, page 195.

4. Lit. dkincanhdyatana.

Subjects of Meditation 197

attached to any object. Why? Because in the sphere of nothingness he
cannot be attached either to consciousness or to infinity. Therefore, in the
sphere of nothingness, equanimity is first. 1

Miscellaneous teachings have endedA

THE DETERMINING OF THE FOUR ELEMENTS

Q. What is the determining of the four elements ? What is the practising
of it ? What are its salient characteristic, function and manifestation ? What
are its benefits? What is the procedure?

A. To discern the four elements within one's form — this is called dis-
tinguishing the four elements. The undisturbed dwelling of the mind (in
determining) — this is called the practising of it. Close investigation of the
four elements is its salient characteristic. The understanding of emptiness is
its function. The removing of the thought of being 2 is its manifestation.

What are its benefits? There are eight benefits: One who practises the
determining of the four elements overcomes fear, worldly pleasure and dis-
content, is even-minded towards desirable and undesirable (objects), destroys
the idea of male and female, is endowed with great wisdom, fares well and
approaches the ambrosial. His states of mind are clear. He is able to perfect
all his actions.

What is the procedure? The new yogin grasps the elements in two ways:
briefly and in detail. Q. What is the grasping of the elements briefly? A.
That yogin enters a place of solitude, and with mind collected considers thus :
"This body should be known by the four elements. There is in this body the
nature of solidity — that is the earthy element ; 3 (there is) the nature of humidity —
that is the watery element; 4 (there is) the nature of heat — that is the fiery ele-
ment; 5 (there is) the nature of motion — that is the element of air. 6 Thus in
this body there are only elements. There is no being. 7 There is no soul". 8
In this way one grasps the elements briefly. Again it is said that the yogin
grasps the elements briefly. He understands the body through understanding
the midriff, its colour, its form, its place. Thus that yogin grasps the elements
briefly. He understands the nature of the whole body through understanding
the midriff, its colour, its form, its place. He understands this body through
understanding flesh, its colour, its form, its place. That yogin, having under-

1. Vpekkhd-vihdrissa pana 'satta sukhita vd hontu, dukkhato vd vimuccantu, sampatta-
sukhato vd md vigacchantff ti abhogdbhdvato sukha-dukkhddihi paramattha-ggdha-vimukha-
sambhavato avijjamdna-ggahana-dukkham cittarh hoti. AtK assa paramattha-ggdhato
vimukha-bhdva-paricita-cittassa paramatthato avijjamdna-ggahana-dukkha-cittassa ca
anukkamddhigatarh vihhdndnahcdyatanam samatikkama-sabhdvato avijjamdne paramattha-
bhutassa vihhdnassa abhdve cittarh upasamharato appakasirert eva tattha cittam pakkhandati.
Iti upekkhd dkihcahhdyatanassa upanissayo hoti, na tato par am. Tasmd ' ' dkihcahhdyatana-
paramd' ti vuttd ti. — Spk. Ill, 173-4 — comment on sutta passage marked % in note 1,
page 195).

2. Satta. 3. Pathavi-dhdtu. 4. Apo-dhdtu. 5. Tejo-dhdtu. 6. Vdyo-dhatu.
7 and 8. Nissatta nijjiva. See note 2, p. 229.

198 Vimuttimagga

stood the whole body through understanding flesh, its colour, its form, its
place, understands this whole body through understanding the veins, their
colour, their form, their place. That yogin, having understood the whole
body through understanding the veins, their colour, their form, their place,
understands the whole body through understanding the bones, their colour,
their form, their place. That yogin in these four ways dominates his mind.
After dominating his mind, he makes his mind pliant and capable of bearing
the object. That yogin, having in these four ways dominated his mind and
having made his mind pliant and capable of bearing the object, in these four
(other) ways knows that which has the nature of solidity as the element of
earth; that which has the nature of humidity as the element of water ; that which
has the nature of heat as the element of fire; that which has the nature of motion
as the element of air. Thus that yogin, in these four ways, knows that there
are only elements and that there is no being and no soul. Here the other
ways also are fulfilled. Thus one grasps the elements briefly.

TWENTY WAYS OF GRASPING THE ELEMENT OF EARTH

How does one grasp the elements in detail? One grasps the element of
earth in detail through twenty ways, namely, (through) hair of the head and
of the body, nails, teeth, skin, flesh, sinews, veins, bones, marrow, kidneys,
heart, liver, lungs, spleen, gorge, intestines, mesentery, midriff, excrement,
brain (that are) in this body.

TWELVE WAYS OF GRASPING THE ELEMENT OF WATER

One grasps the element of water in detail through twelve ways, namely,
(through) bile, saliva, pus, blood, sweat, fat, tears, grease, slobber, nasal mucus,
synovial fluid, [439] urine (that are) in the body.

FOUR WAYS OF GRASPING THE ELEMENT OF FIRE

One grasps the element Of fire in detail through four ways, namely, (through)
fever heat and normal heat of the body, weather, equality of cold and heat and
(the heat) by means of which one digests the fluid or solid nutriment which
one takes. These are called the element of fire.

SIX WAYS OF GRASPING THE ELEMENT OF AIR

One grasps the element of air in detail through six ways, namely, (through)
the air discharged upwards, the air discharged downwards, the air which
depends on the abdomen, the air which depends on the back, 1 the air which
depends on the limbs, the air inhaled and exhaled. 2

1. Vbh.-a. 5: Vdtd ti kucchivdta-pitthivdtddi-vasena veditabbd.

2. Netti 74: Katamehi chahi dkdrehi vdyoddtum vitthdrena pariganhdti? Uddhamgamd vdtd
adhogamd vdtd kucchisayd vdtd kotfhdsayd vdtd angamangdnusdrino vdtd assdso passdso.

Subjects of Meditation 199

Thus when one sees this body in forty-two ways, only the elements manifest
themselves. There is no being. There is no soul. Thus the elements are
grasped in detail.

And again, predecessor-teachers 1 have said that one should determine
the four elements through ten ways, namely, through the meaning of terms, 2
through object, aggregation, powder, 3 non-separation, condition, 4 characteris-
tic, 5 similarity and dissimilarity, 6 sameness and difference, 7 puppet.

First, the chapter which refers to the meaning of terms is as follows : —

Q. How should one determine the elements through terms?

A. Two terms, viz., the common and the special terms. Here the four
primaries are common (terms). Earth-element, water-element, fire-element,
air-element are special terms.

Q. What is the meaning of "four primaries"?

A. Great manifestation is called primary. They are great; they are
illusory; but they appear real. Therefore they are called "primaries" "Great" :
By way of yakkha and others" the term great is applied.

Q. Why is the "great manifestation" called great?

The elements are "great manifestation" as the Blessed One has declared
in the following stanza:

"/ declare the size of earth to be
two hundred thousand nahutas and four.
Four hundred thousand nahutas and eight
is of water the bulk; air's in space
which reckoned is at nahutas six
and nine times a hundred thousand; in that
this world of ours lies. There is in the world
consuming fire that will in mighty flames
rise up to Brahma's world for seven days". 8

"Great manifestation" is thus. Therefore they are called the primaries.
Q. How do the primaries that are unreal appear as real?

A. What are called primaries are neither male nor female. They are
seen through the form of a man or a woman. And element is neither long
nor short: It is seen through the form of the long and the short. An element
is neither a tree nor a mountain, but it is seen through the form of a tree or
a mountain. Thus the primaries are not real, but appear real and are called
primaries.

What is the meaning of "by way of yakkha and others"? It is as if a
yakkha were to enter into a man and take possession of him. Through the
possession of the yakkha that man's body would manifest four qualities:

1. Pordnd. 2. Vacanatthato. 3. Cunnato. 4. Paccayato. 5. Lakkhanddito.

6. Sabhdgavisahhdgato. 1. Ndnattekattato. 8. Not traced.

200 Vimuttimagga

hardness, (excess of) water, heat and lightness of movement. In the same way
the four elements in union with the body fulfil four qualities. Through the
union of the earthy element hardness is fulfilled. Through the union of the
watery element fluidity is fulfilled. Through the union of the fiery element
heat is fulfilled. And through the union of the airy element lightness of
movement is fulfilled. Therefore the primaries are to be known "by way of
yakkha and others". Primary is the meaning of the word.

THE FOUR ELEMENTS

Q. What is the meaning of earth-element, water-element, fire-element
and air-element?

A. Extensiveness and immensity are called the meaning of earth.
Drinkability and preservation — these constitute the meaning of water. Lighting
up is the meaning of fire. Movement back and forth is the meaning of air.

What is the meaning of element? It means the retention of own form,
and next the essence of earth is the earthy element. The essence of water
is the watery element. The essence of fire is the fiery element. The essence
of air is the airy element.

What is the essence of earth? The nature of hardness; the nature of
strength; the nature of thickness; the nature of immobility; the nature
of security ; and the nature of supporting. These are called the essence of earth.

What is the essence of water? The nature of oozing; the nature of
humidity; the nature of fluidity; the nature of trickling; the nature of
permeation; the nature of increasing; the nature of leaping; and the nature
of cohesion. These are called the essence of water.

What is called the essence of fire? The nature of heating; the nature
of warmth; the nature of evaporation; the nature of maturing; the nature of
consuming; and the nature of grasping. These are called the essence of fire.

What is the essence of air? The nature of supporting; the nature of
coldness; the nature of ingress and egress; the nature of easy movement;
the nature of reaching low; and the nature of grasping. These are called the
essence of air.

These are the meanings of the elements. Thus one should determine
the elements through the meaning of words.

Q. How should one determine the elements through "objects"?

A. In the element of earth, stability is the object. In the element of
water, cohesion is the object. In the element of fire, maturing is the object.
In the element of air interception is the object.

And again, in the element of earth, upstanding is the object; in the element
of water, flowing down is the object; in the element of fire, causing to go
upwards is the object; in the element of air, rolling on is the object. And

Subjects of Meditation 201

again, owing to the proximity of two elements, one, at first, (in stepping for-
ward) raises up one foot; and afterwards, owing to the proximity of two ele-
ments, one lifts up the (other) foot. Owing to the proximity of two elements,
one at first sits or sleeps. And owing to the proximity of two elements, one
afterwards gets up and walks. Owing to the proximity of two elements,
at first, rigidity and torpor are induced. Owing to the proximity of two
elements, one becomes energetic afterwards. Owing to the proximity of
two elements, there is heaviness in one at first. Owing to the proximity of two
elements, there is lightness afterwards. Thus one should determine the four
primaries through "object" 1 .

How should one determine the four primaries through "aggregation"?
Aggregation consists of the earth-element, the water-element, the fire-element
and the air-element. By means of these elements form, smell, taste and touch
take place. These eight are produced generally together; they co-exist and
do not go apart. This combination is named aggregation. And again,
there are four kinds, namely, aggregation of earth, aggregation of water,
aggregation of fire and aggregation of air. In the aggregation of earth, the
earth-element predominates; and the water-element, the fire-element and
the air-element gradually, in order, become less. In the aggregation of water,
the water-element predominates; and the earth-element, the air-element
and the fire-element gradually, in order, become less. In the aggregation
of fire, the fire-element predominates; and the earth-element, the air-element
and the water-element gradually, in order, become less. In the aggregation
of air, the air-element predominates; and the fire-element, the water-element
and the earth-element gradually, in order, become less. 2 Thus one should
determine the elements through "aggregation".

Q. How should one determine the four primaries through "powder"?

A. One determines the element of earth that is next the finest particle of
space. 3 This earth is mixed with water; therefore it does not scatter. Being
matured by fire, it is odourless; being supported by air, it rolls. Thus one
should determine. Again, predecessors have said: "If pulverized into dust,
the earth-element in the body of an average person will amount to one koku

1. Cp. Ps. I, 260-61: Tass' evarh abhikkamato ekekapdduddharane pathavidhdtu dpodhdtu
ti dve dhdtuyo omattd honti mandd, Hard dve adhimattd honti balavatiyo. Tathd atiharana-
vitiharanesu. Vossajjane tejodhdtu-vdyodhdtuyo omattd honti mandd, itard dve adhimattd
balavatiyo. Tathd sannikkhepana-sannirumbhanesu. Tattha uddharane pavattd rupd-
rupadhammd atiharanam na pdpunanti. Tathd atiharane pavattd vitiharanam, vitiharane
pavattd vossajjanam, vossajjane pavattd sannikkhepanam, sannikkhepane pavattd sanni-
rumbhanam na pdpunanti. Tattha tattK eva pabbapabbam sandhisandhim odhi-odhim
hutva tattakapdle pakkhitta-tild viya tafatafdyantd bhijjanti.

2. Cp. A. Ill, 340-41: Atha kho dyasmd Sdriputto ahhatarasmim padese mahantam

ddrukkhandham disvd bhikkhu dmantesi: — Passatha no tumhe dvuso amum mahantam
ddrukkhandlian ti? Evam dvuso ti.

Akankhamdno dvuso bhikkhu iddhimd cetovasippatto amum ddrukkhandham pafhavi
tveva adhimucceyya. Tarn kissa hetu ? Atthi dvuso amusmim ddrukkhandhe pathavidhdtu,
yam nissdya bhikkhu iddhimd... pe... pathavi tveva adhimucceyya. Akankhamdno
dvuso bhikkhu iddhimd cetovasippatto amum ddrukkhandham dpo tveva adhimucceyya . . .
pe. . . tejo tveva adhimucceyya. . . vdyo tveva adhimucceyya. . . 3. Akdsaparamdnu.

202 Vimuttimagga

and two sho? Then, if mixed with water, it will become six sho and five go. 2
Matured by fire, it is caused to roll by the wind". Thus one should determine
the body through "powder".

Q. How should one determine the body through "non-separation"?
A. The earth-element is held together by water; is matured by fire; is sup-
ported by air. Thus the three elements are united. The element of water
rests on earth; is matured by fire; is supported by air. Thus the three elements
are held together. The element of fire rests on the earth; is held together
by water; is supported by air. Thus the three elements are matured. The
element of air rests on earth; is held together by water; is matured by fire.
Thus the three elements are supported. The three elements rest on earth.
Held together by water, the three elements do not disperse. Matured by
fire, the three elements are odourless. Supported by air, the three elements
roll on, and dwelling together, they do not scatter. Thus the four elements
in mutual dependence dwell and do not separate. Thus one determines
the elements through non-separation.

Q. How should one determine the elements through "condition"?
A. Four causes and four conditions produce the elements. What are the
four? They are kamma, consciousness, season and nutriment. What is
kammal The four elements that are produced from kamma fulfil two condi-
tions, namely, the producing-condition 3 and /camma-condition. 4 The other
elements fulfil the decisive-support-condition. 5 Consciousness:- The four
elements that are produced from consciousness fulfil six conditions, namely,
producing-condition, co-nascence-condition, 6 support-condition, 7 nutriment-
condition, 8 faculty-condition, 6 presence-condition. 10 The other elements fulfil
condition, 11 support-condition and presence-condition.

In the consciousness at the moment of entry into the womb, corporeality
fulfils seven conditions, namely, co-nascence-condition, mutuality-condition, 12
support-condition, nutriment-condition, faculty-condition, result-condition, 13
presence-condition.

The consciousness of the birth-to-be fulfils three conditions in regard
to the pre-born body, namely, post-nascence-condition, 14 support-condition
and presence-condition. The four primaries that are produced from season
fulfil two conditions, namely, producing-condition and presence-condition.
The other elements fulfil two conditions, namely, support-condition and
presence-condition. Nutriment:- The four primaries that are produced
from food fulfil three conditions, namely, producing-condition, nutriment-
condition and presence-condition. The other elements fulfil two conditions,

1. 1 koku=10sho.

2. 10 go=»l sho=1.588 quart, 0.48 standard gallon, 1.804 litres.

3. Janaka-paccayd. 4. Kamma-paccayd. 5. Upanissaya-paccayd.
6. Saha-jdta-paccayd. 7. Nissaya-paccayd. 8. Ahdra-paccayd.

9. Indriya-paccayd. 10. Atthi-paccayd. 11. Paccayd.

12. Anna-manna-paccayd. 13. Vipdka-paccayd. 14. Pacchd-jdta-paccayd.

Subjects of Meditation 203

namely, support-condition and presence-condition. Here the four elements
that are produced by kamma are co-nascent elements. (Elements that are
mutually dependent) * fulfil four conditions, namely, co-nascence-condition,
mutuality-condition, support-condition, presence-condition. Other elements
fulfil two conditions, namely, support-condition and presence-condition.
Thus one should know (the elements) produced from consciousness, produced
from season and produced from food. The earth-element becomes a condition
of the other elements by way of resting-place. The water-element becomes
a condition of the other elements by way of binding. The fire-element becomes
a condition of the other elements by way of maturing. The air-element
becomes a condition of the other elements by way of supporting. Thus one
determines the elements through "condition".

f440] How should one determine the elements through "characteristic"?
A. The characteristic of the earth-element is hardness. The characteristic
of the water-element is oozing. The characteristic of the fire-element is heating.
The characteristic of the air-element is coldness. Thus one determines the
elements according to "characteristic".

Q. How should one determine the elements through "similarity and
dissimilarity"? A. The earthy element and the watery element are similar
because of ponderability. The fire-element and the air-element are similar
because of lightness. The water-element and the fire-element are dissimilar.
The water-element can destroy the dryness of the fire-element; therefore
they are dissimilar. Owing to mutuality, the earth-element and the air-element
are dissimilar. The earth-element hinders the passage of the air-element;
the air-element is able to destroy the earth-element. Therefore they are
dissimilar. And again, the four elements are similar owing to mutuality or
they are dissimilar owing to their natural characteristics. Thus one determines
the elements according to "similarity and dissimilarity".

Q. How should one determine the elements through "sameness and
difference"? A. The four elements that are produced from kamma are
of one nature, because they are produced from kamma; from the point of
characteristics they are different. In the same way one should know those
that are produced from consciousness, from season and from nutriment.

The (portions of the) earth-element of the four causes and conditions
are of one nature owing to characteristics; from the point of cause they are
different. In the same way one should know the air-element, the fire-element
and the water-element of the four causes and conditions. The four elements
are of one nature owing to their being elements, owing to their being great
primaries; are of one nature owing to their being things; are of one nature
owing to their impermanence ; are of one nature owing to their suffering;
are of one nature owing to their being not-self. They are different owing
to characteristics; are different owing to object; are different owing to
kamma; are different owing to differing nature of consciousness; are different
owing to the differing nature of the season; are different owing to the different

204 Vimuttimagga

nature of nutriment; are different owing to differences of nature; are different
owing to differences of arising; are different owing to the differences in birth;
are different owing to differences in faring. Thus one determines the elements
through "sameness and difference".

SIMILE OF THE PUPPET

Q. How should one determine the elements through "puppet"? A. It
is comparable to a skilful master of puppets who makes of wood (effigies) of
humans, complete in every part, in the form of man or woman, and makes
these walk, dance, sit or squat through the pulling of strings. Thus these
puppets are called bodies; the master of puppets is the past defilement by
which this body is made complete; the strings are the tendons; the clay is
flesh; the paint is the skin; the interstices are space. (By) jewels, raiment
and ornaments (they) are called men and women. Thoughts (of men and
women) are to be known as the tugging by the element of air. Thus they
walk, dwell, go out, or come in, stretch out, draw in, converse or speak. 1

These puppet-men, born together with the element of consciousness,
are subject to anxiety, grief and suffering through the causes and conditions
of anxiety and torment. They laugh or frolic or shoulder. Food sustains
these puppets; and the faculty of life 2 keeps these puppets going. The ending
of life results in the dismembering of the puppet. If there happens to be defiling
kamma, again a new puppet will arise. The first beginning of such a puppet
cannot be seen; also, the end of such a puppet cannot be seen. 3 Thus one
determines the elements through "puppet". And that yogin by these ways
and through these activities discerns this body through "puppet" thus:
"There is no being; there is no soul".

When that yogin has investigated through the object of the elements
and through the arising of feeling, perception, the formations and consciousness,
he discerns name and form. Thenceforward he sees that name-and-form is
suffering, is craving, is the source of suffering; and he discerns that in the
destruction of craving lies the destruction of suffering, and that the Noble

1. (a) Sn. 193-94: Car am vd yadi vd tittham, nisinno uda vd sayam,

samminjeti pasdreti, — esd kdyassa ifijand.
A tthinahdrusarhyutto tacamamsdvalepano
Chaviyd kayo paticchanno yathdbhiitam na dissati.

(b) Ps. I, 252: "Ndvd mdlutavegena jiydvegena tejanam

Yathd ydti tathd kayo ydti vdtdhato ayarh.
Yantasuttaveserf eva cittasuttavaseri' idarh
payuttam kdyayantam pi ydti thdti nisidati.
Ko ndma ettha so satto yo vind hetupaccaye
attano dnubhdvena titthe vd yadi vd vaje* ti.

(c) Ps. I, 265; Sv. I, 197: Abbhantare attd ndma koci samminjento va pasdrento vd
rtatthi. Vutta-ppakdra-citta-kiriya-vdyodhdtu-vipphdrena pana suttdkaddhana-vasena
ddru-yantassa hattha-pdda-ldlanarh viya sammifijana-pasdranam hotiti evam pajdnanam
parC ettha asammoha-sampajanfian ti veditabbam.

2. Jivitindriya.

3. S. II, 178; III, 149, 151: Anamataggdyam bhikkhave samsdro pubbdkoti na panndyati
avijjdnivarandnam sattdnam tanhdsamyojandnam sandhdvatam samsaratam.

Subjects of Meditation 205

Eightfold Path leads to the complete destruction of suffering. Thus that
yogin discerns the Four Noble Truths fully. At that time he sees the tribula-
tion of suffering through impermanence, sorrow and not-self. Always attend-
ing to these, his mind is undisturbed. He sees the merit of the destruction
of suffering through wisdom, tranquillity and dispassion. In this way that
yogin, seeing the tribulation of suffering and the merits of cessation, dwells
peacefully endowed with the faculties, the powers and the factors of enlighten-
ment. 1 He makes manifest the consciousness that proceeds from perception
of the formations and attains to the element of the most excellent. 2

The determining of the four elements has ended.

THE LOATHSOMENESS OF FOOD

Q. What is the perception of the loathsomeness of food? 3 What is the
practising of it? What are its salient characteristic, function, near cause 4 and
manifestation? What are its benefits? What is the procedure?

A. The yogin, attending to the loathsomeness of what in the form of
nourishment is chewed, licked, drunk or eaten, 5 knows and knows well this
perception. This is called the perception of the loathsomeness of food. The
undisturbed dwelling of the mind in this perception is the practising of it.
The understanding of the disadvantages of food is its salient characteristic.
Disagreeableness is its function. The overcoming of desire is its manifestation.

What are its benefits? The yogin can acquire eight benefits: He who
develops the perception of the loathsomeness of food knows the nature of
morsels of food; he understands fully the five-fold lust; he knows the material
aggregate; he knows the perception of impurity; he develops fully the mind-
fulness as to the interior of his body; his mind shrinks from desiring what
is tasty; 6 he fares well; he approaches the ambrosial.

What is the procedure? The new yogin enters into a place of solitude,
sits down with mind composed and undisturbed, and considers the loathsome-
ness of what in the form of nourishment is chewed, licked, drunk or eaten as
follows: "Such and such are the several hundred sorts of tasty food cooked
clean. They are relished of the people. Their colour and smell are perfect.
They are fit for great nobles. But after these foods enter into the body, they
become impure, loathsome, rotten, abominable".

One develops the perception of the loathsomeness of food in five ways :
through (the task of) searching for it; through (the thought of) grinding it;
through receptacle; through oozing; and through aggregation.

1. Indriya, bala, bojjhanga. 2. Sappi-manda dhatu.

3. Ahare pafikkula sannd. 4. Not answered in comment.

5. Khajja, leyya, peyya i bhojja.

6. Cp. Th. 580: Rasesu anugiddhassa jhdne na ramati mano.

206 Vimuttimagga

Q. How should the yogin develop the perception of the loathsomeness
of food through (the task of) "searching for it" ?

A. This yogin sees that many beings encounter trouble in searching for
drink and food; they commit many evil deeds such as killing and thieving
(for the sake of food). Further, he sees that these beings are the recipients
of various forms of suffering and are killed or deprived of liberty. And
again, he sees that such beings commit diverse evil actions such as eagerly
searching for things, deceiving and pretending to be energetic. Thus these
beings perform evil. Seeing food thus, he develops dislike through the thought :
"Impure urine and excrement are due to drink and food". 1

THE DWELLING OF THE HOMELESS

And again, he sees the dwelling of the homeless man in the clean forest-
retreat where fragrant flowers bloom, where birds sing and the cry of the wild
is heard. In that prosperous field which the good man cultivates, are shadows
of trees, groves and water which captivate the mind of others. The ground
is flat and exceedingly clean; so there is nothing uneven. 2 Seeing this, men
admire them with awe. Here are no quarrels and noises. This place where
the homeless man trains for enlightenment is like the dwelling of Brahma. 3
In such a place the mind is unfettered; and he, reciting (the Law) and develop-
ing concentration always, enjoys the practice of good deeds. (Leaving such
a place) the homeless man goes in search of food in cold and heat, wind and
dust, mud and rain. He traverses steep paths. With bowl in hand, he begs
for food, and in begging enters others' houses. 4 Seeing that, the yogin stirs
up the thought of tribulation in his mind as follows: "Drink and food are
impure. They come out in the form of excrement and urine. For that one
goes in search of food". Thus abandoning, he should look for the highest
bliss.

And again, the yogin sees the practice of the homeless man. When he
(the homeless man) begs, he has to pass the places where fierce horses, elephants
and other animals gather and the places where dogs and pigs live. He has
to go to the places where evil-doers live. He has to tread on mud or excreta

1 . In the text this precedes the previous sentence.

2. Cp. Th. 540: Supupphite Sitavane sitale girikandare

gattani parisihcitvd cankamissami ekako.
1 103: Kada mayurassa sikhandino vane dijassa sutvd girigabbhare rutam

paccutfhahitva amatassa pattiyd samcihtaye tarn nu kada bhavissati.
1135: Vardhaeneyyavigalhasevite pabbhdrakute pakate ' va sundare

navambund pdvusasittakdnane tahim guhdgehagato ramissasi.
1136: Sunilagiva susikha supekhuna sucittapattacchadand viharhgamd

sumanjughosatthanitdbhigajjino te tarn ramissanti vanamhi jhdyinam.
1 137: Vutfhamhi deve caturangule tine sampupphite meghanibhamhi kdnane

nagantare vitapisamo sayissarh tarn me mudu hohiti tidasannibham,

3. Cp. Th. 245 : Yathd Brahma tathd eko yathd devo tathd duve,

yathd gdmo tathd tayo koldhalam tatuttarin ti.

4. Cp. Th. 1118: Mundo virupo abhisdpam dgato kapdlahattho 'va kulesu bhikkhasu,

yunjassu satthu vacane mahesino, itissu math citta pure niyunjasi.

Subjects of Meditation 207

in unclean places. He has to stand at the gates of other's houses, silently, for
sometime. He has to conceal his body with a cloth. Further, he doubts as
regards obtaining alms. 1 This yogin thinks: "This man's food is like dog's
food", and he arouses disagreeableness as regards food thus : "This searching
for food is most hateful. How could I take this food? I will simply beg
from others". Thus one develops the perception of the loathsomeness of
food through "searching for it".

Q. How should the yogin develop the perception of the loathsomeness
of food through "grinding"?

A. That yogin sees a man who, having searched for and obtained drink
and food, sits down in front of these. He makes the (solid food) soft, by
mixing it with fish sauce. He kneads it with his hand, grinds it in his mouth,
gathers it with his lips, pounds it with his teeth, turns it with his tongue, unites
it with his saliva and serum. 2 These are most repulsive and unsightly as the
vomit of a dog. Thus one develops the perception of the loathsomeness of
food through "grinding".

Q. How should one develop the perception of the loathsomeness of
food through "receptacle"?

A. Thus these foods are swallowed and go into the stomach mixed with
impurities and remain there. After that they go to the intestines. They
are eaten by hundreds of kinds of worms. Being heated, they are digested.
Thus they become most repugnant. It is like one's vomit thrown into an
unclean vessel. Thus one develops the perception of the loathsomeness of
food through "receptacle".

Q. How should one develop the perception of the loathsomeness of
food through "oozing"?

A. These foods are digested by heat and mixed with new and old impuri-
ties. Like fermented liquor escaping from a broken vat, they flood the body.
By flowing, they enter into the veins, the textures of the skin, face and eyes.
They ooze out of nine openings and ninety-nine thousand pores. Thus through
flowing, [441] these foods separate into five parts: one partis eaten by worms;
one part is changed to heat; one part sustains the body; one part becomes
urine; and one part is assimilated with the body. Thus one develops the
perception of the loathsomeness of food through "oozing".

Q. How should one develop the perception of the loathsomeness of
food through "aggregation"?

A. This drink and food which flow become hair of the head and the
body, nails and the rest. They cause to set up one hundred and one parts

1. Cp. Sn. 711-12: Na muni gdmam agamma kulesu sahasd care,

ghasesanam chinnakatho na vdcam payutam bhane.

'Alattham yad, idarh sadhu; nalattharh kusaldm itV;
ubhayert eva so tadi rukkham va upanivattati.

2. Lit. Thin blood.

208 Vimuttimagga

of the body. If they do not trickle out, they cause one hundred and one diseases.
Thus one develops the perception of the loathsomeness of food through
"aggregation".

That yogin by these ways and through these activities develops the percep-
tion of the loathsomeness of food. Through disliking, his mind becomes
free and is not distracted. His mind being undistracted he destroys the
hindrances, arouses the meditation (jhdna) factors and dwells in access-
concentration.

The perception of the loathsomeness of food has endedA

The sphere of nothingness and the sphere of neither perception nor
non-perception are as was taught under the earth kasina before.

Here the stanza says: —

The subjects of meditation are here

indicated to the yogin in brief

as if a man were pointing out the way

to Pataliputta. 1

What's told concisely he can know in full.

He sees what lies before and what behind

and with discernment viewing understands

truth from untruth.

From what have been here in detail set forth,

namely, the marks and the merits complete,

one ought to know, just as it is, the scope

of Freedom's Path.

The chapter of the thirty-eight subjects of meditation has ended.

The eighth chapter of the subjects of meditation has ended.

THE EIGHTH FASCICLE OF THE PATH OF FREEDOM.

1 . Paliputat (transliteration).

THE PATH OF FREEDOM

FASCICLE THE NINTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
THE FIVE FORMS OF HIGHER KNOWLEDGE

CHAPTER THE NINTH

Now, when that yogin, having practised concentration, dwells easy in
the fourth meditation, jhdna, he is able to cause the arising of the five
forms of higher knowledge, namely, supernormal power, 1 divine hearing, 2
knowledge of others' thoughts, 3 recollection of former lives, 4 divine sight. 5
"Supernormal power" means "transformation". "Divine hearing" means
"beyond the reach of human audition". "Knowledge of others' thoughts"
means "the understanding of others' thoughts". "Recollection of former
lives" means "the remembrance of past lives". "Divine sight" means "beyond
the reach of human vision".

Q. How many kinds of supernormal power are there? Who develops
it? What is the procedure?

THREE KINDS OF SUPERNORMAL POWER

A. There are three kinds of supernormal power, namely, the supernormal
power of resolve, the supernormal power of transformation, the supernormal
power caused by mind. What is the supernormal power of resolve? That
yogin being one becomes many; and being many becomes one. Developing
the body, he reaches the world of Brahma. This is called the supernormal
power of resolve. 6 What is the supernormal power of transformation? That
yogin discards his natural body and appears in the form of a boy or a snake

1. Iddhividha. 2. Dibbasotandna 3. Cetopariyandna. 4. Pubbenivdsdnussatindna.

5. Dibbacakkhuhdna.

6. Cp. Pts. II, 207-10: Katamd aditthdnd iddhil Idha bhikkhu anekaviditam iddhividham

paccanubhoti: eko pi hutvd bahudhd hoti, bahudhd pi hutvd eko hoti ydva Brahmalokd

pi kdyena vasam vatteti. . . Ay am aditthdnd iddhi.

209

210 Vimuttimagga

or a king of Brahmas. These constitute the supernormal power of trans-
formation. 1 What is the supernormal power caused by mind? That yogin
calls up from this body another body, readily, and endows it with all members
and faculties, according to his will. This is called the supernormal power
caused by mind. 2

SEVEN KINDS OF SUPERNORMAL POWER

And again, there are seven kinds of supernormal power, namely, the
supernormal power diffused by knowledge, the supernormal power diffused
by concentration, the supernormal power of the Ariyas, the supernormal
power born of kamma-result, the supernormal power of the meritorious,
the supernormal power accomplished by magic, the supernormal power accom-
plished by the application of the means of success.

Q. What is the supernormal power diffused by knowledge? A. By
the view of impermanence, one rejects the perception of permanence and
accomplishes the supernormal power diffused by knowledge. By the Path
of Sanctity, one rejects all defilements and accomplishes the supernormal
power diffused by knowledge. Thus should supernormal power diffused
by knowledge be understood. It is as in the case of Venerable Elder Bakkula,
of the Venerable Elder Sankicca and of the Venerable Elder Bhutapala. Thus
is supernormal power diffused by knowledge. 3

Q. What is the supernormal power diffused by concentration? A. By
the first meditation, jhdna, one rejects the hindrances and accomplishes the
supernormal power diffused by concentration. By the attainment of the
sphere of neither perception nor non-perception, one rejects the perception
of nothingness and accomplishes the supernormal power diffused by concen-
tration. It is as in the case of the Venerable Elder Sariputta, of the Venerable
Elder Khanukondanna, of the lay-sister Uttara and of the lay-sister Samavati.
Thus is the supernormal power diffused by concentration. 4

1. Pts. II, 210: Katamd vikubband iddhi t. . . .So pakativannarh vijahitvd kumdrakavannam
vd dasseti, ndgavannam vd dasseti, supannavannam vd dasseti, yakkhavannarh vd dasseti,
indavannam vd dasseti, devavannam vd dasseti, Brahmavannam vd dasseti .... Ayarh
vikubband iddhi.

2. Ibid. 210-11 : Katamd manomayd iddhi? Idha bhikkhu imamhd kdyd ahharh kdyam

abhinimmindti rupirh manomayam sabbahgapaccahgam ahinindriyam Ayarh manomayd

iddhi.

3. Ibid. 211: Katamd hdnavipphdrd iddhi? i Aniccdnupassandya niccasahndya pahdnatfho
ijjhatitV hdnavipphdrd iddhi, ' ' dukkhdnupassandya sukhasahhdya, anattdnupassandya

attasahhdya patinissaggdnupassandya dddnassa pahdnatfho ijjhatitV hdnavipphdrd iddhi.

Ayasmato Bakkulassa hdnavipphdrd iddhi, dyasmato Sahkiccassa hdnavipphdrd iddhi,
dyasmato Bhutapdlassa hdnavipphdrd iddhi. Ayarh hdnavipphdrd iddhi.

4. (a) Ibid., 211-12: Katamd samddhivipphdrd iddhi? k Pathamajjhdnena nivarandnam pahd-
natfho ijjhatitV samddhivipphdrd iddhi, ... pe . . . i nevasahhdndsanndyatanasamdpattiyd
dkihcahhdyatanasahhdya pahdnatfho ijjhatitV samddhivipphdrd iddhi. Ayasmato Sdriputtassa
samddhivipphdrd iddhi, dyasmato Sahjivassa samddhivipphdrd iddhi, dyasmato Khdnu-
kondahhassa samddhivipphdrd iddhi; Ut tardy a updsikdya samddhivipphdrd iddhi, Sdmd-
vatiyd updsikdya samddhivipphdrd iddhi. Ayarh samddhivipphdrd iddhi.

(b) A. I, 26: Etacl aggarh bhikkhave mama sdvikdnam updsikdnam pafhamarh jhdyinam
yadidam Uttara Nandamdtd.

Subjects of Meditation 211

Q. What is the supernormal power of the Noble Ones? A. Here
if a bhikkhu wishes to dwell perceiving non-repugnance in the repugnant,
he could dwell perceiving non-repugnance. Here if a bhikkhu wishes to
dwell perceiving repugnance in the non-repugnant, he could dwell perceiving
repugnance. Here if a bhikkhu wishes to dwell perceiving non-repugnance
in the non-repugnant and in the repugnant, he could dwell perceiving non-
repugnance. Here if a bhikkhu wishes to dwell perceiving repugnance in
the repugnant and in the non-repugnant, he could dwell perceiving repugnance.
Q. How does one dwell perceiving repugnance in the non-repugnant ? A. One
fills the non-repugnant with the thought that is impure or regards it as imper-
manent. Q. How does one dwell perceiving non-repugnance in the re-
pugnant and in the non-repugnant? A. One diffuses the repugnant and
the non-repugnant with thoughts of loving-kindness and regards them as
elements. Q. How does one dwell perceiving repugnance in the non-
repugnant and in the repugnant? A. One fills the non-repugnant and the
repugnant with the thought that they are impure or regards them as imper-
manent. Q. How does one dwell indifferent, conscious and knowing
separate from the non-repugnant and the repugnant? A. Here a bhikkhu,
seeing a form with the eye is not delighted, is not anxious, dwells indifferent,
aware, knowing. It is the same as to the (objects appearing at) the other
doors. This is called the supernormal power of the Noble Ones. 1 Q. What
is the supernormal power born of kamma-result ? A. All deities, all birds,
some men, some born in states of suffering, perform the supernormal power
of traversing the sky. This is called the supernormal power born of kamma-
result. 2 Q. What is the supernormal power of the meritorious? A. It is
as in the case of a wheel-king; of Jotika, the rich householder; of Jatila, the

1. Pts. II, 212-13: Katama ariyd iddhi! Idha bhikkhu sace dkankhati ' Patikkfile apatikkfila-
sahhi vihareyyarf ti, apatikkulasahhi tattha viharati; sacce dkankhati 'Apatikkiile patikkula-
sahhi vihareyyarC ti, patikkulasahhi tattha viharati; sace dkankhati 'Patikkfile ca apatikkiile
ca apatikkulasahhi vihareyyarf ti, apatikkulasahhi tattha viharati; sace dkankhati ' Apati-
kkiile ca patikkfile ca patikkulasahhi vihareyyarf ti, patikkfilasahhi tattha viharati; sace
dkankhati "Patikkule ca apat ikk file ca tadubhayam abhinivajjetvd upekkhako vihareyyam
sato sampajdno'' ti, upekkhako tattha viharati sato sampajdno.

Katharh patikkule apatikkulasahhi viharati! Anitthasmim vatthusmim mettdya vd
pharati, dhdtuto vd upasamharati. Evam patikkule apatikkulasahhi viharati.

Katharh apatikkiile patikkulasahhi viharati! Itthasmim vatthusmim asubhdya vd
pharati, aniccato vd upasamharati. Evam apatikkiile patikkulasahhi viharati.

Katham patikkfile ca apatikkiile ca apatikkulasahhi viharati! Anitthasmim ca ittthas-
mim ca vatthusmim mettdya vd pharati, dhdtuto vd upasamharati. Evam patikkfile ca
apatikkiile ca apatikkulasahhi viharati.

Katham apatikkiile ca patikkfile ca patikkulasahhi viharati! Itthasmim ca anitthasmim
ca vatthusmim asubhdya vd pharati, aniccato vd upasamharati. Evam apatikkiile ca
patikkfile ca patikkulasahhi viharati.

Katham patikkfile ca apatikkiile ca tadubhayam abhinivajjetvd upekkhako viharati
sato sampajdno! Idha bhikkhu cakkhund rfiparh disvd n' eva sumano hoti na dummano,
upekkhako viharati sato sampajdno; sotena saddam sutvd, ghdnena gandham ghdyitvd,
jivhdya rasarh sdyitvd, kdyena photthabbam phusitvd, manasd dhammam vihhdya n'eva
sumano hoti na dummano, upekkhako viharati sato sampajdno. Evam patikkfile ca apati-
kkiile ca tadubhayam abhinivajjetvd upekkhako viharati sato sampajdno. Ayarh ariyd
iddhi.

2. Ibid 213: Katama kammavipdkajd iddhi! Sabbesam pakkhinam, sabbesam devanam,
ekaccdnam manussdnam, ekaccdnam vinipdtikdnam. Ayarh kammavipdkajd iddhi.

212 Vimuttimagga

rich householder; of Ghosita, the rich householder. And again, it is said
that it is as in the case of the five persons of great merit. This is called the
supernormal power of the meritorious. 1 Q. What is the supernormal
power accomplished by magic? A. A magician recites spells and goes
through the sky. There he causes to appear elephants, horses, chariots,
infantry or various other groups of an army. This is called the supernormal
power accomplished by magic. 2 Q. What is the supernormal power accom-
plished by the application of the means of success. A. By renunciation,
one accomplishes the rejection of lustful desire; by the Path of Sanctity, one
accomplishes the rejection of all defilements. It is like a potter finishing
his work. Thus through the application of the means of success, all things
are accomplished. This is called the supernormal power accomplished by the
application of the means of success. 3

PROCEDURE OF DEVELOPING SUPERNORMAL POWER

Q. Who practises supernormal power? How is supernormal power
developed? A. It is said that there are nine connected with space. Again
it is said that there are five in space. All men who attain to the fourth medi-
tation, jhdna, with facility, develop supernormal power. Again it is said
that the fourth meditation, jhdna, of the realm of form, makes for distinction.
Therefore one develops supernormal power. Again it is said that two of
the four meditations, jhdna, are ease-giving. Thus is supernormal power
practised. Q. How is supernormal power developed ? A . Here a bhikkhu
develops the basis of supernormal power which is endowed with the activities
of endeavour and the concentration of will. It is the same with the concen-
tration of energy, the concentration of thought and the concentration of
scrutiny. 4 "Will" is the wish to do. "Concentration" is non-distraction
of the mind. That yogin wishes for supernormal power and the bases of
supernormal power, and practises concentration and resolves upon the four
kinds of endeavour. He endeavours to preclude the arising of evil demerit-
orious states that have not yet arisen; he endeavours to reject the evil demerit-

1. Pts. II, 213: Katamd puhhavato iddhil Raja Cakkavatti vehdsarh gacchati saddhim catu-
rahginiyd sendya antamaso assabandhagopake purise updddya; Jotikassa gahapatissa puhha-
vato iddhi, Jafilassa gahapatissa puhhavato iddhi, Mendakassa gahapatissa puhhavato iddhi,
Ghositassa gahapatissa puhhavato iddhi, pahcannarh mahdpuhhdnam puhhavato iddhi.
Ayarh puhhavato iddhi.

2. Ibid.: Katamd vijjdmayd iddhil Vijjddhard vijjam parijapetvd vehdsam gacchanti: dkdse
antalikkhe hatthim pi dassenti, assam pi dassenti, ratharh pi dassenti, pattirh pi dassenti,
vividham pi sendbyuham dassenti. Ayam vijjdmayd iddhi.

3. Ibid. 213-14: Katharh tattha tattha sammdpayogapaccayd ijjhanatthena iddhP. 'Nekkham-
mena kdmacchandassa pahdnattho ijjhatitV tattha tattha sammdpayogapaccayd ijjhanatthena
iddhi, . . . Arahattamaggena sabbakilesdnam pahdnattho ijjhatitV tattha tattha sammd-
payogapaccayd ijjhanatthena iddhi. Evam tattha tattha sammdpayogapaccayd ijjhanatthena
iddhi.

4. D. II, 213: Ydva supahhattd v'ime tena Bhagavatd jdnatd passatd arahatd sammdsambud-
dhena cattdro iddhipddd iddhipahutdya iddhi-visavitdya iddhi-vikubbanatdya. Katame
cattaro ? Idha bho bhikkhu chanda-samddhi-padhdna-samkhdra-samanndgatam iddhipddam
bhdveti, viriya-samddhi . . . citta-samddhi . . . vimamsd-samddhi-padhdna-samkhdra-saman-
ndgatam iddhipddam bhdveti.

Subjects of Meditation 2 1 3

orious states that have already arisen; he endeavours to cause the arising
of meritorious states that have not yet arisen; he endeavours to increase
and to consciously reproduce the meritorious states that have already arisen;
and to develop them fully. These are called "the activities of endeavour".
"Endowed" means that one is endowed with these three qualities. Thus
the six parts of the term are completed. "Basis of supernormal power":
That by which one attains to supernormal power — the "basis of supernormal
power" is only that. Therefore that state is called "basis of supernormal
power". And again, the fulfilment of the activities of endeavour and the
concentration of will — this is called the "basis of supernormal power". It is
the means of attending to supernormal power. This is the principal meaning.
"Develops" means: "Practises and repeats it". This is called "the develop-
ment of the basis of supernormal power endowed with the activities of en-
deavour and the concentration of will". Thus that yogin practises. This is
the means of success :- Sometimes he falls back ; sometimes he abides. He
causes the arising of energy. He fulfils [442] this basis of supernormal power
which is endowed with concentration of energy and the activities of endeavour.
(In) this means of success, he sometimes slackens, sometimes falls back,
sometimes is perturbed. When the mind slackens, he produces the mental
characteristic of alacrity; when the mind falls away, he produces concentration
of mind; when the mind is perturbed, he produces the characteristic of equani-
mity. Thus his mind acquires the basis of supernormal power which is endowed
with concentration of mind and the activities of endeavour. If one has a
mind that is without defilement, one understands advantage and disadvantage
with ease. He practises (saying): "Now is the time to develop", or "now
is not the time to develop". Thus he accomplishes "the basis of supernormal
power which is endowed with concentration of scrutiny and the activities of
endeavour". Thus that yogin develops the four bases of supernormal power.
His mind, being wieldy, responds to the body, and his body responds to the
mind. Thus that yogin sometimes controls the body with his mind, and
sometimes the mind with his body. Depending on the body, the mind
changes; depending on the mind, the body changes. Depending on the
body, the mind resolves; depending on the mind, the body resolves. The
perception of bliss and lightness adheres to the body. In that state he accom-
plishes and abides. Practising thus, that yogin reaches the acme of lightness,
makes his body exceedingly pliant, and attains to the capacity-limit of resolve,
even as a ball of iron made red-hot is capable of being fashioned into any shape
easily. Thus having through mental culture made his body light, he, owing to
the lightness of body, enters the fourth meditation, jhdna , and is mindful and
tranquil. Rising therefrom, he knows space, and resolves through knowledge.
Thus his body is able to rise up in space. Having resolved through knowledge,

214 Vimuttimagga

he can rise up in space. It is comparable to cottonwool blown by the wind. 1
Here the new yogin should not go far quickly, because he might, in the course
of his application, arouse fear. If he stirs up fear, his meditation, jhdna, will
fall away. Therefore the new yogin should not go far quickly. He should go
gradually. At first one shakuf then he gradually rises and applies himself.
And again, he attempts one fathom according to his size. Thus one should
reach gradually the point he desires to reach.

Q. Is it possible that the yogin will fall down from the sky, if he loses
his meditation, jhdna, there? A. No. This begins from one's meditation-seat.
If, having gone far, the meditation, jhdna, is lost, one reaches the sitting place.
One sees the body in the first posture (and thinks): "This is the possessor
of supernormal power. This is his serenity-practice".

SUPERNORMAL POWER OF RESOLVE

That yogin applies himself gradually, and becomes capable of easy attain-
ment. "He is able to enjoy supernormal power in the various modes. Being
one, he becomes many; being many, he becomes one. Or he becomes visible
(or invisible) or he goes across a wall; he goes across a barrier; he goes across a
hill; he goes unimpeded as if he were in space. He can sink into the earth or
come out of it, as if in water. He can walk on water as on dry land. He can
move in space as a bird on the wing. In the greatness of supernormal power
and might, he can handle the sun and the moon. He raises up his body and
reaches the world of Brahma.

"Being one, he becomes many": He, being one, makes himself many. He
makes himself appear a hundred or a thousand, or a ten thousand and so on
through supernormal power. He enters the fourth meditation, jhdna, and
rising therefrom peacefully resolves through knowledge: "May I be many!",
like Cullapanthaka, the Consummate One (arahant).

1. Cp. S. V, 283-85: Yasmim Ananda samaye Tathdgato kdyam pi citte samddahati cittam pi
ca kdye samddahati sukhasahhanca lahusahhahca kdye okkamitvd viharati, tasmith Ananda
samaye Tathdgatassa kayo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassa-
rataro ca.

Seyyathdpi Ananda ayogufo divasam santatto lahutaro ceva hoti mudutaro ca kamma-
niyataro ca pabhassarataro ca, evam eva kho Ananda yasmim samaye Tathdgato kdyam
pi citte samddahati, cittam pi kdye samddahati, sukhasahhanca lahusahhahca kdye okkamitvd
viharati, tasmith Ananda samaye Tathdgatassa kayo lahutaro ceva hoti mudutaro ca kamma-
niyataro ca pabhassarataro ca .

Yasmim Ananda samaye Tathdgato kdyam pi citte samddahati, cittam pi kdye samdda-
hati, sukkhasahhahca lahusahhahca kdye okkamitvd viharati, tasmirh Ananda samaye
Tathdgatassa kayo appakasireneva pathaviyd vehdsam abbhuggacchati, so anekavihitam
iddhividham paccanubhoti, eko pi hutvd bahudhd hoti, ... pe . . . Yava Brahmaloka pi
kdyena vasam vatteti.

Seyyathdpi Ananda tulapicu vd kappdsapicu vd lahuko vdtupdddno appakasireneva
pathaviyd vehdsam abbhuggacchati, evam eva kho Ananda yasmim samaye Tathdgato
kdyam pi citte samddahati, cittam pi kdye samddahati, sukhasahhanca lahusahhhaca
kdye okkamitvd viharati, tasmith Ananda samaye Tathdgatassa kayo appakasireneva
pathaviyd vehdsam abbhuggacchati, so anekavihitam iddhividham pacchanubhoti, eko pi
hutvd bahudhd hoti, ... pe . . . yava Brahmaloka pi kdyena vasam vattetiti ,
2, Nearly a foot.

Subjects of Meditation 215

"Being many, he becomes one": Desiring to change from many to one,
he resloves through knowledge thus: "May I change from many to one!",
like Cullapanthaka, the Consummate One. 1

"He becomes visible or invisible. He goes across a wall; he goes across
a barrier; he goes across a hill; he goes unimpeded as if in space": That
yogin, having practised on the space kasina enters the fourth meditation, jhdna,
and rising therefrom peacefully, goes across a wall, goes across a barrier,
goes across a hill. In going along, he resolves through knowledge thus:
"Let there be space!". Having attained to space, that yogin, in space, goes
across a wall, goes across a barrier, goes across a hill. He goes unimpeded
as if in space.

What is the meaning of "He becomes visible" ? It means "opens". What
is the meaning of "He becomes invisible"? It means "not open". That
yogin causes to open what is not open, and he goes across a wall; he goes
across a barrier; he goes across a hill. What is the meaning of "He goes
unimpeded"? "He can sink into the earth and come out of it as if in water".
That yogin practises on the water kasina and enters the fourth meditation,
jhdna. Rising therefrom peacefully, he marks off a part of the earth, and
resolves through knowledge: "Let there be water!". That yogin can sink into
the earth and come out of it as if in water. 2

Without obstruction "he can walk on water as if on earth". That yogin
practises on the earth kasina and enters the fourth meditation, jhdna. Rising
therefrom peacefully, he marks off a part of water and resolves through know-
ledge thus: "Let there be earth!". Having produced earth, that yogin is
able to move on water without difficulty as if on land.

1. Cp. (a) A. I, 24: Etad aggarh bhikkhave mama sdvakdnam bhikkhiinam manomayam

kdyam abhinimminantdnam yadidam Cullapanthako (=» So hdnaparipdkam
dgamma tattha khayavayam patfhapetvd cintesi: idarh cojakhandam pakatiyd
pandaram parisuddham upddinnakasariram nissdya kilittham jdtarh, cittam pi
evamgatikam evd ti. Samddhim bhdvetvd cattdri rupdvacarajjhdndni padakdni
katvd saha patisambhiddhi arahattam pdpuni. So manomayahdnaldbhi hutvd
eko hutvd bahudhd, bahudhd hutvd eko bhavitum samattho ahosi. — Mp. I, 216).
(b) Pts. IT, 207: ''Eko pi hutvd bhudhd hotitV . Pakatiyd eko bahulam dvajjati,
satarh vd sahassam vd satasahassam vd dvajjati; dvajjitvd hdnena adhitthdti 'bahulo
homitV, bahulo hoti. Yathdyasmd Cullapanthako eko pi hutvd bahudhd hoti,
evamevam so iddhimd cetovasippatto eko pi hutvd bahudhd hoti.
'Bahudhd pi hutvd eko hotitV . Pakatiyd bahulo ekarh dvajjati; dvajjitvd hdnena
adhitthdti 'eko homitV , eko hoti. Yathdyasmd Cullapanthako bahudhd pi hutvd
eko hoti, evamevam so iddhimd cetovasippatto bahudhd pi hutvd eko hoti .

2. Pts. II, 207-8: 'Avibhavan' ti. Kenaci andvatam hoti appaticchannam vivatam pakafam.

'Tirobhavan" 1 ti. Kenaci dvatarh hoti paticchannam pihitam patikujjitam .

'Tirokuddam tiropdkdram tiropabbatam asajjamdno gacchati, seyyathdpi dkdse* ti.

Pakatiyd dkdsakasinasamdpattiyd labhi hoti, tirokuddam tiropdkdram tiropabbatam
dvajjati; dvajjitvd hdnena adhitthdti 'dkdso hotutV, dkdso hoti . So tirokuddam tiropdkdram
tiropabbatam dvajjamdno gacchati . Yathd manussd pakatiyd aniddhimanto kenaci andvate
aparikkhitte asajjamdnd gacchanti, evamevam so iddhimd cetovasippatto tirokuddam
tiropdkdram tiropabbatam asajjamdno gacchati, seyyathdpi dkdse .

'Pathaviyd pi ummujjanimujjam karoti, seyyathdpi udake 9 ti. Pakatiyd dpokasina-
samdpattiyd labhi hoti, pathavim dvajjati; dvajjitvd hdnena adhitthdti 'udakarh hotutV,
udakarh hoti. So pathaviyd ummujjanimujjam karoti. Yathd manussd pakatiyd aniddhi-
manto udake ummujjanimujjam karonti evamevam so iddhimd cetovasippatto pathaviyd
ummujjanimujjam karoti, seyyathdpi udake.

216 Vimuttimagga

"He moves like a bird on the wing in space": Here there are three kinds
of movement: movement on foot; movement on air; and mind-movement.
Here the yogin gets the concentration of the earth kasina and resolves through
knowledge for a path in space, and moves on foot. Or if he gets the concen-
tration of the air kasina he resolves upon air, and goes through air like cotton-
wool. Or he fills his body and mind with the movement of the mind. The
perception of bliss and lightness adheres to his body. Thus his body becomes
buoyant, and he goes by the movement of the mind like a bird on the wing.
Thus he goes by the movement of the mind.

"In the (greatness of) supernormal power and might, 1 he can handle the
sun and the moon" : Having supernormal power, that yogin gets control of the
mind. Having trained his mind, he enters the fourth meditation, jhdna, and
rising from it peacefully, he handles the sun and the moon with the resolve
through knowledge thus: "Let my hand reach them!", and he reaches them
with his hand. Sitting or lying down, that yogin can handle the sun and the
moon. 2

"He raises up his body and reaches the world of Brahma": Having
supernormal power that yogin gets control of the mind and goes up even to
the world of Brahma r happily. These are the four bases of supernormal
power.

By training the mind thus he resolves that the distant should be near, or
that the near should become distant. He resolves that many should become
few, or that the few should become many. He sees Brahma's form with
divine sight. He hears the voice of Brahma 3 with divine hearing and he knows
Brahma's mind with the knowledge of others' thoughts. That yogin has three
formations. 4 He goes to Brahma's world through two formations. This is

1. Lit. Supernormal power and divine might.

2. Pts. II, 208-9: 'Udake pi abhijjamane gacchati, seyyathapi pathaviyari ti. Pakatiyd
pathavikasinasamdpattiyd labhi hoti, udakam avajjati; dvajjitvd hdnena adhitthdti 'pathavi
hotutV pathavi hoti. So abhijjamane udake gacchati. Yathd mantissa pakatiyd aniddhimanto
abhijjamdndya pathaviyd gacchanti, evamevam so iddhimd cetovasippatto abhijjamane udake
gacchati, seyyathapi pathaviyam.

'Akase pi pallankena cahkamati, seyyathapi pakkhi sakuno' ti. Pakatiyd pathavi-
kasinasamapattiya labhi hoti, dkdsam avajjati; dvajjitvd hdnena adhitthdti 'pathavi hotutV,
pathavi hoti. So dkdse antalikkhe cahkamati pi titthati pi nisidati pi seyyam pi kappeti.
Yathd manussd pakatiyd aniddhimanto pathaviyd cahkamanti pi titthanti pi nisidanti pi
seyyam pi kappenti, evamevam so iddhimd cetovasippatto dkdse antalikkhe cahkamati pi
titthati pi nisidati pi seyyam pi kappeti, seyyathapi pakkhi sakuno,

'Ime pi candimasuriye evam-mahiddhike evam-mahdnubhdve pdnind paramasati
parimajjatitV . Idha so iddhimd cetovasippatto nisinnako vd nipannako vd candimasuriye
avajjati; dvajjitvd hdnena adhitthdti 'hatthapdse hotutV, hatthapdse hoti, So nisinnako
vd nipannako vd candimasuriye pdnind dmasati paramasati parimajjati, Yathd manussd
pakatiyd aniddhimanto kihcid eva rupagatam hatthapdse dmasanti pardmasanti parimajjanti,
evamevam so iddhimd cetovasippatto nisinnako vd nipannako vd candimasuriye pdnind
dmasati paramasati parimajjati,

3. Lit. Devd. 4. Sankhdrd.

Subjects of Meditation 217

the teaching of the supernormal power of resolve in full. 1
Supernormal power of resolve has ended.%

SUPERNORMAL POWER OF TRANSFORMATION

Now the yogin, wishing to acquire the supernormal power of transforma-
tion, practises the four bases of supernormal power. He gets control of the
mind. He makes his body easy in his mind; and he makes his mind easy in
his body. He makes his mind easy with his body; and he makes his body easy
with his mind. He resolves upon his mind with his body; and he resolves
upon his body with his mind. The perception of bliss and the perception of
lightness adhere to his body. In that he abides. Practising thus that yogin
reaches the acme of lightness, making his body exceedingly pliant and reaches
the capacity-limit of resolve, even as an iron ball made red-hot is capable of
being fashioned into any shape easily. Thus having through mental culture
made his mind pliant and capable of resolve, he resolves to fill his body with
his mind. If that yogin wishes to take the form of a boy, he, discarding his
form, enters the fourth meditation, jhdna, and rising from it peacefully changes
into the form of a boy, gradually. In changing his body, he resolves through
knowledge: "May I fulfil the form of a boy!". Thus resolving, he can fulfil
the form of a boy. In the same way in changing into the form of a snake or of
a garulq, a yakkha, an asura, or into the form of Sakka-Inda or Brahma, the
ocean, a mountain, a forest, a lion, a tiger, a leopard, an elephant, a horse,
infantry, groups of an army, he resolves through knowledge thus: "May I
fulfil the form of infantry !". Resolving thus, he fulfils the form of infantry
(and so on). 2

1. Pts. IT, 209-10: l Ydva Brahmalokd pi kayena vasam vattetiti. Sace so iddhima cetovasip-
patto Brahmalokam gantukamo hoti, dure pi santike adhitthati 'santike hotutV santike hoti,
santike pi dure adhitthati 'dure hotutV dure hoti; bahukam pi thokam adhitthati 'thokam
hotutV thokam hoti, thokam pi bahukam adhitthati 'bahukam hotutV bahukam hoti; dibbena
cakkhund tassa Brahmuno rupam passati, dibbdya sotadhdtuyd tassa Brahmuno saddam
sundti, cetopariyahdnena tassa Brahmuno cittam pajdndti. Sace so iddhima cetovasippatto
dissamdnena kayena Brahmalokam gantukamo hoti, kdyavasena cittam parindmeti, kdya-
vasena cittam adhitthati; kdyavasena cittam parindmetvd kdyavasena cittam adhitthahitvd
sukhasanhah ca lahusanhah ca okkamitvd dissamdnena kayena Brahmalokam gacchati.
Sace so iddhima cetovasippatto adissamdnena kayena Brahmalokam gantukamo hoti,
cittavasena kdyarh parindmeti, cittavasena kdyarh adhitthati; cittavasena kdyarh parind-
metvd cittavasena kayam adhitthahitvd sukhasanhah ca lahusanhah ca okkamitvd adissamd-
nena kayena Brahmalokam gacchati. So tassa Brahmuno purato rupam abhinimmindti
manomayam sabbahgapaccahgam ahinindriyam. Sace so iddhima cahkamati, nimmito pi
tattha cahkamati; sace so iddhima titthati, nimmito pi tattha titthati; sace so iddhima
nisidati, nimmito pi tattha nisidati; sace so iddhima seyyarh kappeti, nimmito pi tattha
seyyam kappeti; sace so iddhima dhupdyati, nimmito pi tattha dhupdyati; sace so iddhima
pajjalati, nimmito pi tattha pajjalati; sace so iddhima dhammam bhdsati, nimmito pi tattha
dhammam bhdsati; sace so iddhima pahharh pucchati, nimmito pi tattha pahham pucchati;
sace so iddhima pahham puttho vissajjeti, nimmito pi tattha pahham puttho vissajjeti; sace
so iddhima tena Brahmund saddhim santitthati sallapati sdkaccham samdpajjati, nimmito
pi ti tattha tena Brahmund saddhim santitthati sallapati sdkaccham samdpajjati; Yah had
eva hi so iddhima karoti, tan tad eva hi so nimmito karotiti. Ayarh adhitthdnd iddhi.

2. Pts. II, 210: Katamd vikubband iddhi?

Sikhissa Bhagavato Arahato Sammdsambuddhassa Abhibhu nama sdvako Brahmaloke
fhito sahassihkadhdtum sarena vihhdpeti. So dissamdnena pi kayena dhammam deseti,

218 Vimuttimagga

Q. What is the difference between the supernormal power of resolve
and the supernormal power of transformation? A. In the supernormal
power of resolve, one resolves without discarding the form. In the supernormal
power of transformation, one discards the form. This is the difference.

The supernormal power of transformation has ended. X

SUPERNORMAL POWER CAUSED BY MIND

Now the yogin wishes to acquire the supernormal power caused by the
mind. Having got control of mind, he develops the bases of supernormal
power and enters into the fourth meditation, jhdna. Rising therefrom peaceful-
ly, he attends to the interior of his body with the thought: "It is like an
empty pot". Further that yogin meditates thus: "Within this hollow body of
mine I will cause changes as I like. I will cause it to change". And in chang-
ing, he resolves through knowledge thus: "Following it I will accomplish!".
Thus considering, he accomplishes the change. By this means, he makes
many forms. Thereafter he engages himself in various activities. If the
yogin wishes to go to the world of Brahma with a created body, he creates it
in the form of a Brahma before entering the Brahma world. The form which
is made according to his will is complete with all factors, and there is no
faculty wanting in it. If [443] the possessor of supernormal power walks
to and fro, that created man also walks to and fro. If the possessor of
supernormal power sits, or lies down, or sends forth vapour and flame, or
asks questions, or answers, that created man also sits or lies down, sends forth
vapour and flame, or asks questions, or answers. Because that made form
springs from supernormal power, it does so. 1

The supernormal power caused by mind has endedX
MISCELLANEOUS TEACHINGS

What are the miscellaneous teachings? The form which supernormal

adissamdnena pi kdyena dhammarh deseti, dissamdnena pi hetthimena upaddhakayena
adissamdnena pi uparimena upaddhakayena dhammarh deseti, dissamdnena pi uparimena
upaddhakayena adissamdnena pi hetthimena upaddhakayena dhammarh deseti. So pakati-
vannam vijahitvd kumdrakavannam vd dasseti, ndgavannam vd dasseti, supannavannam
vd dasseti, yakkhavannam vd dasseti, Indavannam vd dasseti, devavannam vd dasseti,
Brahmavannam vd dasseti, samuddavannam vd dasseti, pabbatavannam vd dasseti, vana-
vannarh vd dasseti, sihavannam vd dasseti, byagghavannam vd dasseti, dipivannam vd dasseti,
hatthivannam vd dasseti, assarh pi dasseti, ratham pi dasseti, pattim pi dasseti, vividham pi
sendbyuham dasseti. Ayam vikubband iddhi.

Pts. II, 210-11: Katamd manomayd iddhi? Idha bhikkhu imamhd kdyd ahham kdyam
abhinimmindti rupirh manomayam sabbahgapaccangam ahinindriyam. Seyyathdpi puriso
muhjamhd isikam pavdheyya, tassa evam assa — 'Ayam muhjo ayam isikd, anno muhjo ahhd
isikd, muhjamhd tv eva isikd pavdfhd'ti; seyyathdpi vd pana puriso asim kosiyd pavdheyya,
tassa evam assa — 'Ayam asi ayam kosi, anno asi ahhd kosi, kosiyd tv eva asi pavdlho* ti;
seyyathdpi vd pana puriso ahirh karandd uddhareyya, tassa evam assa — 'Ayam asi ayam
karando, anno asi anno karando, karandd tv eva ahi ubbhato' ti. Evam evam bhikkhu imamhd
kdyd ahham kdyam abhinimmindti rupirh manomayam sabbahgapaccangam ahinindriyam.
Ayam manomayd iddhi.

Subjects of Meditation 219

power creates could be distinguished at any time. At this time he does not
appear. He knows when it is not the time. During that time should he
wish to speak, he makes himself invisible. He does not appear at any moment.
The created form has no life-principle. Drinks, foods, things, and various
forms of knowledge created proceed by way of nine objects, namely, limited
object, sublime object, limitless object, past object, future object, present
object, internal object, external object, internal-external object.

Miscellaneous Teachings have endedX

DIVINE HEARING

Q. Who practises divine hearing? How is it developed?

A. One who enters the fourth meditation, jhdna, with facility on eight
kasinas and two kasinas causes the arising of divine hearing relying on the
physical organ of hearing.

Q. How is the form element of the fourth meditation, jhdna, set free?

A. It occurs then. 1

Q. How is it developed? A. The new yogin practises the four bases
of supernormal power and controls his mind. He enters the fourth meditation,
jhdna. Rising therefrom peacefully and depending on the physical organ
of hearing, he attends to the sound sign. Hearing a sound afar off, or hearing
a sound nearby, he attends to the sound sign. Hearing a gross sound or
hearing a fine sound, he attends to the sound sign. Hearing a sound from
the east, he attends to the sound sign. Thus as to all regions. Through the
practice of the purity of mind and the purification of the ear element, that
yogin strengthens the mental formations. That yogin hears what is beyond
the reach of human ears owing to the purified divine hearing. He hears
both sounds, namely, divine sounds and human sounds, also sounds afar
and sounds near. 2 Here the predecessors have said: "At first the new yogin
hears the sound of beings within himself after that he hears the sound of beings
outside his body. Thence he hears the sound of beings anywhere. Thus
he strengthens attention gradually". Again it is said: "At first the new
yogin cannot hear the sound of beings within himself, because he is not able
to hear fine sounds. He cannot reach the field of these (sounds) with the
physical ear. But the new yogin could hear the sound of conchs, drums
and the like, with the physical ear".

1 . The question and the answer are not clear.

2. D. I, 79 : Seyyathd pi mahd-rdja puriso addhdna-magga-patipanno so suneyya bheri-saddam
pi mutinga-saddam pi sankha-panava-dendima-saddam pi. Tassa evam assa: "Bheri-saddo"
hi pi, " mutinga-saddo" iti pi, " sankha-panava-dendima-saddo" iti pi. Evam eva kho mahd-
rdja bhikkhu evam samdhite citte parisuddhe pariyoddte anangane vigatupakkiJese mudu-
bhute kammaniye thite dnejjappatte dibbdya sota-dhdtuyd cittam abhiniharati abhininndmeti.
So dibbdya sota-dhdtuyd visuddhdya atikkanta-mdnusikdya ubho sadde sundti, dibbe ca
mdnuse ca, ye dure santike ca.

220 Vimuttimagga

Fine sounds or gross sounds, sounds afar off or sounds nearby could be
heard with divine hearing. Here the new yogin should not attend to extremely
fearful sounds, because he will (going to the other extreme) become attached
to lovable sounds, and because he will stir up fear in his mind.

Knowledge of divine hearing proceeds in three objects, namely, limited
object, present object and external object. If one loses physical hearing,
one also loses divine hearing. Here, the hearer, who acquires facility (in the
practice), is able to listen to the sounds of a thousand world-systems. The
Silent Buddhas can hear more. There is no limit to the power of hearing
of the Tathagata.

Divine hearing has ended.%

KNOWLEDGE OF OTHERS' THOUGHTS

Q. Who develops the knowledge of others' thoughts? How is
it developed?

A. One entering the fourth meditation, jhdna, on the light kasina and
acquiring facility therein, gains divine sight and causes the arising of the know-
ledge of others' thoughts.

How is it developed ? The new yogin having acquired the bases of super-
normal power and having got control of the mind, enters the light kasina
which is pure and immovable. Rising from the fourth meditation, jhdna,
peacefully, he, at first, fills his body with light. He sees the colour of his
own heart through divine sight. Through this colour he perceives his own
states of consciousness, and knows through the changes in colour the changes
in his own mind: "This colour proceeds from the faculty of joy; this colour
proceeds from the faculty of fear; this colour proceeds from the faculty of
equanimity". If the consciousness which is accompanied by the faculty
of joy arises, the heart is of the colour of curds and ghee. If the consciousness
which is accompanied by the faculty of melancholy arises, it (the heart) is
purple in colour. If the consciousness which is accompanied by the faculty
of equanimity arises, it (the heart) is of the colour of honey. If the conscious-
ness which is accompanied by lustful desire arises, it (the heart) is yellow
in colour. If the consciousness which is accompanied by anger arises, it
(the heart) is black in colour. If the consciousness which is accompanied
by ignorance arises, it (the heart) is muddy in colour. If the consciousness
which is accompanied by confidence and knowledge arises, it (the heart) is
pure in colour. Thus that yogin understands the changes in colour through
the changes within himself. At this time he diffuses other bodies with light
and sees the colour of others' hearts through divine sight. He understands
the changing colours through the changes in their hearts, and the changes

Subjects of Meditation 221

in their hearts through the changing colours. 1 Having understood thus, he
causes the arising of the knowledge of others' thoughts. Having aroused
the knowledge of others' thoughts, he leaves off attending to the changes
of colour and holds to the heart only as object. That yogin practises thus.
Therefore his mind becomes pure.

If a certain individual has the heart of loving-kindness, he (the yogin)
knows that that individual possesses the heart of loving-kindness. If a certain
individual has the heart of hate, he knows that that individual has the heart
of hate. If a certain individual has not the heart of hate, he knows that that
individual has not the heart of hate. 2 Thus he knows all.

The knowledge of others' thoughts proceeds in eight objects, namely,
limited object, lofty object, the path object, the immeasurable object, the
past object, the future object, the present object and the external object. 3 The
knowledge of the thoughts of those who are freed from the cankers is not
within the power of the commoner. The thoughts of the beings of the formless
realms are knowable only by the Buddhas. If the hearer gains freedom,
he knows the thoughts (of beings) of a thousand world-systems. The Silent
Buddhas know more. As to the Tathagata, there is no limit.

The knowledge of others' thoughts has ended. X

RECOLLECTION OF PAST LIVES

Q. Who practises the knowledge of the recollection of past lives ? How
many kinds of knowledge of the recollection of past lives are there? How is
it developed?

A. He who enters the fourth meditation, jhdna, with facility on the
eight kasinas and the two kasinas, is able to cause the arising of the knowledge
of the recollection of past lives.

Again it is asked: What is the form plane meditation?

The fourth meditation, jhdna, of the form plane where there is freedom
of the mind.

Again it is asked: "In the fourth meditation, jhana, how many kinds

Cp. Vis. Mag. 409, where only three colours are given and are different from those mentioned
here.
. Cp. A. I, 255; D.I, 79-80; S. II, 121-22; V, 265: Evarh bhavitesu kho bhikkhu catusu
iddhipddesu evarh bahulikatesu parasattdnarh parapuggaldnarh cetasd ceto paricca pajdndti.
Sardgam vd cittarh sardgarh cittanti pajdndti, ntardgarh vd cittarh ... pe . . . , sadosarh
vd cittarh ... pe . . . , vitadosarh vd cittarh ... pe . . . , samoham vd cittarh ... pe . . . ,
vitamoharh vd cittarh. . . pe . . ., sankhittarh vd cittarh. . . pe . . ., vikkhittarh vd cittarh. . .
pe . . . , mahaggatarh vd cittarh ... pe . . . , amahagattarh vd cittarh ... pe . . . , sauttararh
vd cittarh ... pe . . . , anuttararh vd cittarh ... pe . . . , asamdhitarh vd cittarh ... pe . . . ,
samdhitarh vd cittarh ... pe . . . , avimuttarh va cittarh ... pe . . . , vimuttarh vd cittarh
vimuttarh cittan ti pajdndti.

Vis. Mag. 431 : Cetopariyandnarh paritta-mahaggata-appamdna-magga-atitdndgata-paccup-
panna-bahiddhdrammana-vasena atfhasu drammanesu pavatti.

222 Vimuttimagga

of knowledge of the recollection of past lives can be made to arise" ? A. There
are three kinds of knowledge of the recollection of past lives.

Q. With the fourth meditation, jhdna, how many kinds of recollection
of past lives are possible ?

A. There are three kinds of recollection of past lives: many lives,
birth made, practice made.

"Many lives" means: recollection of past lives produced through four
ways, viz., one develops the sign well, then one grasps the mental sign, one
calms one's faculties and one develops that ability. These four ways produce
the recollection of past lives. Of these the recollection of seven past lives
is the best. Through "birth made" means: deities, ndgas (demons) and
garulas (mythical birds) remember their past lives naturally. Of these the
best remember fourteen past lives.

"Practice made" means to produce by way of the four bases of supernormal
power.

Q. How is the knowledge of the recollection of past lives developed ?
A. The new yogin, having practised the four bases of supernormal power,
gains control of the mind through confidence, and becomes immovable and
pure. He, having sat down, remembers what he had done in the day or all
that he had done bodily, mentally and verbally. Thus also as regards the
actions of the night. In the same way he recollects all that he had done during
a day, during two days and thus backwards to one month. In the same way
he remembers all that he had done during two months, one year, two years,
three years, a hundred years up to his last birth. At this time the mind and
the mental properties of the preceding birth and the mind and the mental
properties of the succeeding birth appear. Owing to the mind and the mental
properties of the preceding birth, he gets (the succeeding) birth. Owing
to mind-succession, he is able to see the causes and conditions and remember
the (backward) rolling of consciousness. The two (the preceding and the
succeeding) are not disjoined and are produced in this world, having been
produced in that world. Through such practice of the mind that is purified,
that yogin remembers his varied lot in the past. Thus (he remembers) one
life, two lives, three lives, four lives and so forth. The new yogin remembers
all pertaining to this life. If any yogin is not able to remember his past births
he should not give up exerting himself. He should develop meditation, jhdna,
again and again. He, in developing meditation, jhdna, well, should purify
the mind with action similar to the correct method of burnishing a mirror. 1
Having purified his mind, he remembers his past exactly. If he continues

1. D. I, 80; M. II, 19-20: Seyyathdpi, Uddyi, itthi vd puriso vd daharo yuvd mandakajdtiko
dddse vd parisuddhe pariyoddte acche vd udakapatte sakath mukhanimittarh paccavek-
khamdno sakanikam vd sakanikan ti jdneyya, akanikam vd akanikan ti jdneyya, — evam eva
kho, Uddyi, akkhdtd mayd sdvakdnarh patipadd, yathd patipannd me sdvakd parasattdnam
parapuggaldnam cetasd ceto paricca pajdnanti, sardgam vd cittarh: sardgam cittan ti
pajdndti. . .

Subjects of Meditation 223

to remember [444] his past beginning with one life, he is exceedingly glad.
Having found out the way he should not recall to mind his states of existence
in the animal world and in the formless realm, and, because of inconscience,
births in the plane of the unconscious deities. In this the Venerable Elder
Sobhita is most excellent. 1

The knowledge of the recollection of past lives proceeds in seven objects.
They are limited, lofty, immeasurable, past, internal, external and internal-
external. 2

His lot in the past, the country and the village should be recalled to mind. 3
To remember the past is knowledge of the recollection of past lives. To
remember the continuity of aggregates through knowledge is knowledge
of the recollection of past lives. Outsiders remember forty aeons. They
cannot remember more than that, because of their feebleness. The noble
hearers remember ten thousand aeons; more than this, the chief hearers;
more than this, the Silent Buddhas; and more than this, the Tathagatas,
the Supremely Enlightened Ones, who are able to recall to mind their own
and others' previous lives, activities, spheres and all else. 4 The rest remember
only their own previous lives and a few of the previous lives of others. The
Supremely Enlightened Ones recall to mind everything they wish to recall.
Others recall gradually. The Supremely Enlightened Ones, either through

1. A. I, 25: Etad aggam bhikkhave mama sdvakdnam bhikkhunam pubbenivdsam annussa-
rantdnarh yadidarh Sobhito.

2. Cp. Vis. Mag. 433 : Pubbenivdsahdnarh paritta-mahaggata-appamdna-magga-atita-ajjhatta-
bahiddhd na vattabbdrammanavasena atthasu drammanesu pavattati.

3. D. I, 81-2; M. II, 20-1 : Seyyathdpi, Uddyi, puriso sakamhd gdmd ahham gdmarh gaccheyya,
tarhha pi gdmd ahham gdmarh gaccheyya, so tamhd gdmd sakam yeva gdmam paccdgacchey-
ya; tassa evam assa: — Aharh kho sakamhd gdmd amum gdmarh agahchim, tatra evam
atthdsirh evam nisidirh evam abhdsirh evam tunhi ahosirh, tamhd pi gdmd amum gdmam
agahchim, tatrdpi evam atthdsirh evam nisidirh evam abhdsirh evam tunhi ahosirh, so 'mhi
tamhd gdmd sakam yeva gdmarh paccdgato ti. Evam eva kho, Uddyi, akkhdtd mayd
sdvakdnam patipadd, yathd patipannd me sdvakd anekavihitam pubbenivdsam anussaranti,
seyyathidarh: ekarh pi jdtirh... pe ... Tatra ca pana me sdvakd bahu abhihhdvosdna-
pdramippattd viharanti.

4. Cp. S. II, 190-92: Bhutapubbarh bhikkhave imissa Vepullassa pabbatassa Pdcinavamso
tveva samahhd udapddi. Tena kho pana bhikkhave samayena manussdnarh Tivard tveva
samahhd udapddi. Tivardnam bhikkhave manussdnam cattdrisarh vassasahassdni dyuppa-
mdnam ahosi. Tivard bhikkhave manussd Pdcinavamsarh pabbatam catuhena drohanti
catuhena orohanti.

Tena kho pana bhikkhave samayena Kakusandho bhagavd araharh sammdsambuddho
loke uppanno hoti. . . pe ...

Bhutapubbarh bhikkhave imassa Vepullassa pabbatassa Vahkako tveva samahhd
udapddi. Tena kho pana bhikkave samayena manussdnarh Rohitassd tveva samahhd
udapddi. Rohitassdnarh bhikkhave manussdnarh tirhsavassasahassdni dyuppamdnam ahosi.
Rohitassd bhikkhave manussd Vahkakam pabbatam tihena drohanti tihena orohanti.

Tena kho pana bhikkhave samayena Kondgamano bhagavd araham sammdsambuddho
uppanno hoti. . . pe ...

Bhutapubbarh bhikkhave imassa Vepullassa pabbatassa Supasso tveva samahhd udapddi.
Tena kho pana bhikkhave samayena manussdnarh Suppiyd tveva samahhd udapddi.
Suppiydnarh bhikkhave manussdnam visativassasahassdni dyuppamdnam ahosi. Suppiyd
bhikkhave manussd Supassarh pabbatam dvihena drohanti dvihena orohanti.

Tena kho pana bhikkhave samayena Kassapo bhagavd araham sammdsambuddho loke
uppanno hoti. . . pe ...

Etarahi kho pana bhikkhave imassa Vepullassa pabbatassa Vepullo tveva samahhd
udapddi. Etarahi kho pana bhikkhave imesarh manussdnarh Magadhakd tveva samahhd
udapddi. Mdgadhakdnarh bhikkhave manussdnarh appakarh dyuppamdnam parittarh

224 Vimuttimagga

entering into concentration 1 or without entering into concentration, are able
to recall to mind always. The rest can recall only through entering into con-
centration.

The knowledge of the recollection of past lives has ended. %

DIVINE SIGHT

Q. Who practises divine sight? How many kinds of divine sight are
there? How is divine sight developed?

A. He who enters the fourth meditation, jhdna, on the light kasina and
acquires facility therein, and by him who is in possession of natural sight.

How many kinds of divine sight are there? A. There are two kinds
of divine sight, namely, that which is produced by well-wrought kamma 2 and
that which is produced by the strength of energetic developing. 3 Here,
divine sight which is accumulated kamma is born of (kamma) result. Thereby
one can see whether there are jewels or not in a treasury. "That which is
produced by the strength of energetic developing" means that which is produced
by the practice of the four bases of supernormal power.

How is divine sight developed? Having practised the four bases of super-
normal power and gained control of the mind, the new yogin, being pure and
immovable, enters the light kasina. Attaining to the fourth meditation,
jhdna, he attends to and resolves upon the perception of light and the perception
of day thus: "This day is like night; this night is like day". 4 His mind being
free from all obstruction and from all clinging, he is able to strengthen his
mind and increase light. To that yogin who strengthens and increases his
light, there is nothing obscure. There is nothing covered, and he surpasses
the sun in splendour. Practising thus, that yogin diffuses his body with light
and attends to colour and form. With the purified divine sight which sur-
passes human vision, that yogin "sees beings disappearing and reappearing,
coarse and fine, beautiful and ugly, faring well or faring ill, according to their
deeds. 5 Here, if one wishes to cause the arising of divine sight, he should
suppress these defilements: uncertainty, wrong mindfulness, rigidity and
torpor, pride, wrong joy, slanderous talk, excessive exercise of energy, too
little exercise of energy, frivolous talk, perceptions of diversity, excessive

lahukam. Yo cirarh jivati so vassasatam appam vd bhiyyo. Mdgadhakd bhikkhave
mantissa Vepullam pabbatam muhuttena drohanti muhuttena orohanti.

Etarahi kho pandham bhikkhave araharh sammdsambuddho loke uppanno ... pe ...

1. Samddhi (transliteration).

2. Sucaritakammanibbatta.

3. Viriyabhdvdnd balanibbatta.

4. Cp. D. Ill, 223 : IdK avuso bhikkhu dlokasafinam manasi-karoti, divd-sahham adhiffhdti
yathd diva tathd rattim, yathd rattim tathd diva, iti vivatena cetasd apariyonaddhena
sappabhdsam cittam bhdveti.

5. It. 100; A. IV, 178: Iti dibbena cakkhund visuddhena atikkantamdnusakena satte passdmi
cavamdne upapajjamdne, hine panite suvanne dubbanne sugate duggate yathdkammupage
satte pajdndmi.

Subjects of Meditation 225

investigation of forms. If any one of these defilements appears in the course
of the practice of divine sight, concentration is lost. If concentration is lost,
light is lost, vision of objects is lost. Therefore these defilements should be
well suppressed. If he suppresses these defilements, but does not acquire
facility in concentration, his power of divine sight is limited, owing to non-
acquirement of facility. That yogin sees a limited splendour with limited
divine sight. His vision of forms is also limited; therefore the Blessed One
taught thus: "At a time when my concentration is limited, my eye is limited;
and with a limited eye I know a limited splendour and I see limited forms.
At a time when my concentration is immeasurable, my eye is possessed of
immeasurable divine sight; and with an immeasurable divine sight, I know
immeasurable splendour and I see immeasurable forms". 1

1. M. Ill, 157-162: Aham pi sudarh, Anuruddha, pubbe va sambodhd anabhisambuddho
Bodhisatto va samdno obhasan c' eva sahjdndmi dassanan ca rupdnam. So kho pana me
obhdso na cirass' eva antaradhdyati dassanan ca rupdnam. Tassa mayham, Anuruddha,
etad ahosi: Ko nu kho hetu ko paccayo yena me obhdso antaradhdyati dassanan ca rupdnan
ti? Tassa mayham, Anuruddha, etad ahosi: Vicikicchd kho me udapddi, vicikicchddhi-
karanah ca pana me samddhi cavi, samadhimhi cute obhdso antaradhdyati dassanan ca
rupdnam; so 'ham tat ha karissdmi yathd me puna na vicikicchd uppajjissatiti. So kho
aham, Anuruddha, appamatto atdpi pahitatto viharanto obhasan c' eva sahjdndmi dassanan
ca rupdnam. So kho pana me obhdso na cirass' eva antaradhdyati dassanan ca rupdnam.
Tassa mayham, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yena me obhdso
antaradhdyati dassanan ca rupdnan ti ? Tassa mayham, Anuruddha, etad ahosi: Amanasikdro
kho me udapddi, amanasikdrddhikaranah ca pana me samddhi cavi, samadhimhi cute obhdse
antaradhdyati dassanan ca rupdnam. So 'ham tatha karissdmi yathd me puna na vicikicchd
uppajjissati na amanasikdro ti. So kho aham, Anuruddha, — pe — tassa mayham, Anuruddha,
etad ahosi; Thinamiddham kho me udapddi, thinamiddhddhikaranah ca pana me samddhi
cavi, samadhimhi cute obhdso antaradhdyati dassanan ca rupdnam. So 'ham tatha karissdmi
yathd me puna na vicikicchd uppajjissati na amanasikdro na thinamiddhan ti. So kho aham,
Anuruddha,— pe — tassa mayham, Anuruddha, etad ahosi: Chambhitattam kho me udapddi,
chambhitattddhikaranah ca pana me samddhi cavi, samadhimhi cute obhdso antaradhdyati
dassanan ca rupdnam. (Seyyathdpi, Anuruddha, puriso addhdnamaggapafipanno, tassa
ubhatopasse vadhaka uppateyyum, tassa ubhatoniddnam chambhitattam uppajjeyya, — evam
eva kho me, Anuruddha, chambhitattam udapddi, chambhitattddhikaranah ca pana me
samddhi cavi, samadhimhi cute obhdso antaradhdyati dassanan ca rupdnam.) So 'ham
tatha karissdmi yathd me puna na vicikicchd uppajjissati na amanasikdro na thinamiddham
na chambhitattan ti. So kho aham, Anuruddha, — pe — tassa mayham, Anuruddha, etad
ahosi: Ubbillarh kho me udapddi, ubbillddhikaranan ca pana me samddhi cavi, samadhimhi
cute obhdso antaradhdyati dassanan ca rupdnam. {Seyyathdpi, Anuruddha, puriso ekarh
nidhimukham gavesanto sakideva pahca nidhimukhdni adhigaccheyya, tassa tatoniddnam
ubbillarh uppajjeyya, — evam eva kho, Anuruddha, ubbillarh kho me udapddi, ubbillddhi-
karanan ca pana me samddhi cavi, samadhimhi cute obhdso antaradhdyati dassanan ca
rupdnam.) So 'ham tatha karissdmi yathd me puna na vicikicchd uppajjissati na amanasikdro
na thinamiddham na chambhitattam na ubbillan ti. So kho aham, Anuruddha— pe —
tassa mayham, Anuruddha, etad ahosi: Dutthullam kho me udapddi, dufthullddhikaranah ca
pana me samddhi cavi, samadhimhi cute obhdso antaradhdyati dassanan ca rupdnam. So
'ham tatha karissdmi yathd me puna na vicikicchd uppajjissati na amanasikdro na thina-
middham na chambhitattam na ubbillarh na dutthullan ti. So kho aham, Anuruddha— pe —
tassa mayham, Anuruddha, etad ahosi: Accdraddhaviriyarh kho me udapddi, accdraddha-
viriyadhikaranah ca pana me samddhi cavi, samadhimhi cute obhdso antaradhdyati dassanan
ca rupdnam. (Seyyathdpi, Anuruddha, puriso ubhohi hatthehi vattakarh gd\ham ganheyya,
so tatth' eva matameyya, — evam eva kho, Anuruddha, accdraddhaviriyarh udapddi
accaraddhaviriyadhikaranah ca . . . dassanan ca rupdnam!) So 'ham tatha karissdmi
yathd me puna na vicikicchd uppajjissati na amanasikdro na thinamiddham na chambhitattam
na ubbillarh na dutthullam na accdraddhaviriyan ti. So kho aham, Anuruddha— pe — tassa
mayham, Anuruddha, etad ahosi: Atilinaviriyam kho me udapddi atilinaviriyddhikaranah
ca . . . dassanan ca rupdnam. (Seyyathdpi, Anuruddha, puriso vattakarh sithilam ganheyya,
so tassa hatthato uppateyya, — evam eva kho me, Anuruddha, atilinaviriyam udapddi . . .
dassanan ca rupdnam.) So 'ham tatha karissdmi yathd me puna na vicikicchd upajjissati
na amanasikdro . . . na accdraddhaviriyarh na atilinaviriyan ti. So kho aham, Anuruddha —

226 Vimuttimagga

Here, the new yogin should neither cling to forms nor fear forms. These
faults are to be understood as in the explanation given before.

Divine sight proceeds in five objects: limited-object, present object

pe — tassa may ham, Anuruddha, etadahosi: Abhijappa kho me udapadi abhijappddhikaranah
ca pana . . . dassanah ca rupanam. So 'ham tatha karissami yathd me puna na vicikicchd
uppajjissati . . . na atilinaviriyam na abhijappa ti. So kho aham, Anuruddha— pe — tassa
mayham, Anuruddha, etad ahosi: Ndnattasahnd kho me udapadi . . . dassanan ca rupanam.
So 'ham tatha karissami yathd me puna na vicikicchd uppajjissati . . . na abhijappa na
ndnattasahnd ti.

So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto obhdsah c' eva sahjdndmi
dassanan ca rupanam. So kho pana me obhdso na cirass' eva antaradhdyati dassanan ca
rupanam. Tassa mayham, Anuruddha, etad ahosi: Ko nu kho hetu ko paccayo yena me
obhdso antaradhdyati dassanan ca rupdnan ti? Tassa mayham, Anuruddha, etad ahosi:
Atinijjhdyitattam kho me rupanam udapadi . . . dassanan ca rupanam. So 'ham tatha
karissami yathd me puna na vicikicchd uppajjissati . . . na ndnattasahnd na atinijjhdyitattam
rupdnan ti. So kho aham, Anuruddha, Vicikicchd cit tassa upakkileso ti iti viditvd
vicikiccham cittassa upakkilesam pajahim; Amanasikdro cittassa upakkileso ti iti viditvd
amanasikdram cittassa upakkilesam pajahim; Thinamiddham cittassa upakkileso ti ...
pajahim; Chambhitattam . . . pajahim; Ubbillam . . . pajahim; Dutthullam . . . pajahim;
Accdraddhaviriyam . . . pajahim; Atilinaviriyam . . . pajahim; Abhijappa . . . pajahim;
Ndnattasahnd . . . pajahim; Atinijjhdyitattam rupanam cittassa upakkileso ti iti viditvd
atinijjhdyitattam rupanam cittassa upakkileso ti iti viditvd atinijjhdyitattam rupanam cittassa
upakkilesam pajahim.

So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto obhdsam hi kho sahjdndmi
na ca rupdni passdmi; rupdni hi kho passdmi na ca obhdsam sahjdndmi kevalam pi rattim
kevalam pi divasam kevalam pi rattindivam. Tassa mayham, Anuruddha, etad ahosi:
Ko nu kho hetu ko paccayo yo ham obhdsam hi kho sahjdndmi na ca rupdni passdmi, rupdni
hi kho passdmi na ca obhdsam sahjdndmi kevalam pi rattim kevalam pi divasam kevalam
pi rattindivan ti? Tassa mayham, Anuruddha, etad ahosi: Yasmim kho aham samaye
rupanimittam amanasikaritvd obhdsanimittam manasikaromi, obhdsam hi kho tamhi
samaye sahjdndmi na ca rupdni passdmi. Yasmim pandham samaye obhdsanimittam
amanasikaritvd rupanimittam manasikaromi, rupdni hi kho tamhi samaye passdmi na ca
obhdsam sahjdndmi kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti.

So kho aham, Anuruddha, appamatto dtdpi pahitatto viharanto par it tan c' eva obhdsam
sahjdndmi parittdni ca rupdni passdmi, appamdnah ca obhdsam sahjdndmi appamdndni ca
rupdni passdmi, kevalam pi rattim kevalam pi divasam kevalam pi rattindivam. Tassa
mayham, Anuruddha, etadahosi: Ko nu kho hetu ko paccayo yo 'hamparittah c' eva obhdsam
sahjdndmi parittdni ca rupdni passdmi appamdnah c 'eva obhdsam sahjdndmi appamdndni
ca rupdni passdmi kevalam pi rattim kevalam pi divasam kevalam pi rattindivan ti? Tassa
mayham, Anuruddha, etad ahosi: Yasmim kho samaye par it to samddhi hoti, par it tarn me
tamhi samaye cakkhu hoti; so 'ham parittena cakkhund parittah c' eva obhdsam sahjdndmi
parittdni ca rupdni passdmi. Yasmim pana samaye apparitto me samddhi hoti, appamdnam
me tamhi samaye cakkhu hoti; so 'ham appamdnena cakkhund appamdnah c' eva obhdsam
sahjdndmi appamdndni ca rupdni passdmi kevalam pi rattim kevalam pi divasam kevalam pi
rattindivan ti. Yato kho me, Anuruddha, Vicikicchd cittassa upakkileso ti iti viditvd
vicikicchd cittassa upakkileso pahino ahosi; Amanasikdro citassa upakkileso ti iti viditvd
amanasikdro cittassa upakkileso pahino ahosi; Thinamiddham . . . pahino ahosi; Chambhi-
tattam . . . pahino ahosi; Ubbillam . . . pahino ahosi; Dutthullam . . . pahino ahosi;
Accdraddhaviriyam . . . pahino ahosi; Atilinaviriyam . . . pahino ahosi; Abhijappa . . .
pahino ahosi; Ndnattasahnd . . .pahino ahosi; Atinijjhdyitattam rupanam cittassa
upakkileso ti iti viditvd atinijjhdyitattam rupanam cittassa upakkileso pahino ahosi. Tassa
mayham, Anuruddha, etad ahosi: Ye kho me cittassa upakkilesd, te me pahino^ Handa
ddnaham tividhena samddhim bhdvemiti. So kho aham, Anuruddha, savitakkam pi savicdram
samddhim bhdvesim, avitakkam pi vicaramattam samadhim bhdvesim, avitakkam pi avicdram
samddhim bhdvesim, sappitikam pi samddhim bhdvesim, nippitikam pi samddhim bhdvesim,
sdtasahagatam pi samddhim bhdvesim, upekhdsahagatam pi samddhim bhdvesim. Yato
kho me, Anuruddha, savitakko savicdro samddhi bhdvito ahosi, avitakko vicdramatto
samddhi bhdvito ahosi, avitakko avicdro samddhi bhdvito ahosi, sappitiko pi samddhi bhdvito
ahosi, nippitiko pi samddhi bhdvito ahosi, upekhdsahagato samddhi bhdvito ahosi, hdnah
ca pana me dassanam udapadi: Akuppd me vimutti, ay am antimd jdti, na 'tthi ddni
punabbhavo ti.

Idam avoca Bhagavd. Attamano ayasmd Anuruddho Bhagavato bhdsitam abhinanditi.

Subjects of Meditation 227

internal-object, external-object and internal-external-object. 1 From divine
sight four kinds of knowledge are produced. The knowledge of the future, 2
the knowledge of the kamma sprung from each self, the knowledge of the
passing away of beings according to their deeds and the knowledge of kamma-
result. Here, through the knowledge of the future, he knows the arising of
the form of the future. 3 Through the knowledge of the kamma sprung from
each self, he knows the kamma which others make. By that kamma he knows
that such and such a man will go to such and such a world. 4 Through the
knowledge of the passing away of beings according to their deeds, he sees
the world in which beings will appear, and he knows that such and such a
man will be born in such and such a world through such and such a kamma. 5
Through the knowledge of the kamma-result, he knows the time of arrival
here; he knows the state he will reach here; he knows the defilement which
causes the arrival here; he knows the means of arrival here; he knows that
such and such a kamma will mature ; he knows that such and such a kamma
will not mature; he knows that such and such a kamma will result in much;
and he knows that such and such a kamma will result in little. 6

Here the hearer who acquires freedom sees a thousand world-systems.
The Silent Buddha sees more than that, and there is no limit to the vision
of the Tathagata.

Divine sight has ended.%

1. Cp. Vis. Mag: 434: Dibbacakkhundnam paritta-paccuppanna-ajjhatta-bahiddharammana-
vasena catusu arammanesu pavattati. The fifth, ajjhattabahiddha-drammana, is not in
Vis. Mag.

2. Andgatamsahana, Kammasakatahdna (Svamaydkammandna), Yathdkammupagandna,
Kammavipdkandna, Vis. Mag. mentions only the first and the third.

3. D. Ill, 75-6: Asiti-vassa-sahassdyukesu bhikkhave manussesu Metteyyo ndma Bhagavd
loke uppajjissati araham Sammd-Sambuddho vijjd-cama-sampanno . . . So aneka-sahassarh
bhikkhu-samgham pariharissati, seyyathd pi 'ham etarahi aneka-satarh bhikkhu-samgham
parihardmi.

At ha kho bhikkhave Samkho ndma raja yerCassa yilpo rahhd Mahd-Panadena kdrdpito,
tarn yupam ussdpetvd ajjhdvasitvd daditvd vissajjetvd samana-brdhmana-kapaniddhika-
vanibbaka-ydcakdnam ddnam datvd Metteyyassa Bhagavato arahato Sammd-Sambuddhassa
santike kesa-massum ohdretvd kdsdydni vatthdni acchddetvd agdrasmd anagariyam
pabbajissati. So evarh pabbajito samano eko vupakattho appamatto dtdpi pahitatto
viharanto na cirass' eva yass' at t hay a kula-puttd sammad eva agdrasmd anagariyam
pabbajanti, tad anuttaram brahmacariyam pariyosdnam ditthe va dhamme say am abhihhd
sacchikatvd upasampajja viharissati.

4. D. I, 83 : So dibbena cakkhund visuddhena atikkanta-mdnusakena satte pas sat i cavamdne
upapajjamdne, hine panite suvanne dubbanne sugate duggate yatha-kammupage satte
pajdndti.

5. D. Ill, 111-12: Idha bhante ekacco Samano va Brdhmano va dtappam anvdya padhdnam
anvdya. . . pe . . . tatha-rupam ceto-samddhim phusati yathd samdhite citte dibbena cakkhund
visuddhena atikkanta-mdnusakena satte passati cavamdne upapajjamdne hine panite suvanne
dubbanne sugate duggate yatha-kammupage satte pajdndti: i Ime vat a bhonto sattd kdya-
duccaritena samanndgatd vaci-duccaritena samanndgatd mano-duccaritena samanndgatd
ariydnam upavddakd micchd-ditthikd micchd-ditthi-kamma-samdddnd, te kdyassa bhedd
param marand apdyam duggatim vinipdtam nirayam uppannd. Ime va pana bhonto sattd
kdya-sucaritena samanndgatd vaci. . . pe ... mano-sucaritena samanndgatd ariydnam
anupavddakd sammd-ditthikd sammd-ditthi-kammd-samdddnd, te kdyassa bhedd param
marand sugatim saggam lokarh uppannd tV\

6. Dh-a, III, 65-6: Te l atth' eso updyo' ti sabbe ekacchandd hutva 'yam kihci katvd tarn
maressdmd ti attano upatthdke samddapetvd kahdpanasahassam labhitvd purisaghatakammam
katvd carante core pakkosdpetvd, l MahdmoggaIJdnatthero ndma Kalasildyam vasati,

228 Vimuttimagga

MISCELLANEOUS TEACHINGS

Here there are the following miscellaneous teachings: If one practises
one kind of concentration with the purpose of seeing forms through divine
sight, he can only see forms. He cannot hear sounds. If he practises one
kind of concentration for the purpose of hearing sounds through divine hearing,
he can hear sounds only. He cannot see forms. If he practises concentration
for the purpose of seeing and hearing, he can see and hear. If he practises
concentration for the purpose of seeing, hearing and knowing others' thoughts,
he can see, hear and know others' thoughts. If he practises concentration
for the purpose of seeing in one direction, he cannot see in another direction,
he cannot hear and he cannot know others' thoughts. If he practises con-
centration much, he can see in all directions, he can hear and he can know
others' thoughts. Five supernormal powers are worldly higher knowledge.
These are possessed by the denizens of the form plane who are with the cankers
and commoners with the fetters. Meritorious higher knowledge belongs to
both the learner and the commoner. To the Consummate One belongs non-
characterizable higher knowledge. The five kinds of higher knowledge are
not produced in the formless plane.

The section on supernormal power in the Path of Freedom has ended. %

tattha gantvd tarn mdretha' ti tesam kahdpane adamsu. Cord dhanalobhena sampaticchitvd
k theram mdressama' ti gantvd tassa vasanatthdnarh parivdresum. Thero tehi parikkhit-
tabhdvarh hatvd kuhcikacchiddena nikkamitvd pakkdmi. Te tarn divasam therarh adisvd
pun 9 ekadivasarh gantvd parikkhipirhsu. Thero hatvd kannikdmandalam bhinditvd dkdsam
pakkhandi. Evan te pathamamdse pi majjhimamdse pi therarh gaheturii ndsakkhimsu.
Pacchimamdse pana sampatte thero attand katakammassa dkaddhanabhdvam hatvd na
apagahchi. Cord gahetvd therarh tandulakanamattdni 'ssa atfhini karontd bhindirhsu. At ha
nam "mato" ti sahhdya ekasmim gumbapitthe khipitvd pakkamimsu. Thero 'Satthdrarh
passitvd va parinibbayissdmV ti attabhdvam jhdnavethanena vethetvd thirarh katvd dkdsena
Satthu santikam gantvd Satthdrarh vanditvd ^bhante parinibbayissdmV ti aha. 'Parinib-
bdyissasi Moggalldnd"' ti. Ama bhante' ti. 'Kattha gantvd 9 ti. Kdlasildpadesam bhante' ti.
'Tena hi Moggalldna mayharh dhammam kathetvd ydhi, tddisassa hi me sdvakassa iddni
dassanam natthi ti. So 'evam karissdmi bhante' ti Satthdrarh vanditvd dkdse uppatitvd
parinibbdnadivase Sdriputtatthero viya ndnappakdrd iddhiyo katvd dhammam kathetvd
Satthdrarh vanditvd Kdlasildtavim gantvd parinibbdyi.

ON DISTINGUISHING WISDOM

CHAPTER THE TENTH

Q. What is wisdom? What is its salient characteristic? What is its
function? What is its manifestation? What is its near cause? What are its
benefits? What is the meaning of wisdom? Through what merits can wisdom
be acquired ? How many kinds of wisdom are there ?

A. The seeing, by the mind, of objects as they are — this is called wisdom. 1
And again, the considering of advantage and non-advantage, and of the
sublime, is called wisdom. It is according to the teaching of the Abhidhamma.

WISDOM DEFINED

What is wisdom? This wisdom {panfid) is understanding (panfid). This

1. Yathdbhutandnadassana. — Cp. (a) S. Ill, 13: Samddhim bhikkhave bhdvetha, samdhito
bhikkhave bhikkhu yathdbhutam pajdndti.

(b) S. II, 31-2: /// kho bhikkhave avijjupanisd sankhdrd,... pe . . . bhavupanisd jdti,
jdtupanisam dukkham, dukkhupanisd saddhd, saddhupanisam pdmojjam, pdmojjupanisd piti,
pitupanisd passaddhi, passaddhupanisam sukham, sukhupaniso samddhi, samddhu-
panisam yathdbhutandndassanarh, yathdbhutahdnadassaniipanisd nibbidd, nibbidiipaniso
virago, virdgupanisd vimutti, vimuttupanisam khaye ndnarh. ( = Tassa kammatfhdnam
nissaya dubbala piti uppajjati. Tad assa saddK upanisam pamojjam, tarn balava-pitiyd
paccayo hoti. Balavd piti daratha-patippassaddhiyd paccayo: sd appand-pubbabhdga-
sukhassa: tarn sukharh pddaka-jjhdna-samddhissa: so samddhind citta-kallatarh janetvd
tarunavipassandya kammarh karoti. Ice" assa pddaka-jjhdna-samddhi taruna-vipassandya
paccayo hoti: taruna-vipassand balava-vipassandya: balava-vipassand maggassa: maggo
phalavimuttiyd: phala-vimutti paccavekkhana-hdnassd ti. — Spk. II, 55-6).

(c) A. IV, 336: Satisampajahne bhikkhave asati satisampajannavipannassa hatupanisam
hoti hirottappam, hirottappe dsati hirottappavipannassa hatupaniso hoti indriyasamvaro,
indriyasamvare asati indriyasarhvaravipannassa hatupanisam hoti silam, sile asati
silavipannassa hatupaniso hoti sammdsamddhi, sammdsamddhimhi asati sammdsamddhi-
vipannassa hatupanisam hoti yathdbhutafidnadassanam, yathdbhutandnadassane asati
yathdbhiitahdnadassanavipannassa hatupaniso hoti nibbiddvirdgo, nibbiddvirdge asati
nibbiddvirdgavipannassa hatupanisam hoti vimuttindnadassanam.

(d) D. II, 313: Katamo ca bhikkhave sammd-samddhi ?

Idha bhikkhave bhikkhu vivicc' eva kdmehi vivicca akusalehi dhammehi savitakkam savicdram
vivekajam piti-sukham pathamajjhdnam upasampajja viharati. Vitakka-vicdrdnam vupasamd
ajjhattam sampasddanam cetaso ekodi-bhdvam avitakkam avicdram samddhijarh piti-
sukham dutiyajjhdnam upasampajja viharati. Pitiyd ca virdgd upekhako viharati sato ca
sampajdno, sukhan ca kdyena patisamvedeti yan tarn ariyd dcikkhanti: 'upekhako satimd
sukhavihdri tV tatiya-jjhdnarh upasampajja viharati. Sukhassa ca pahdnd dukkhassa ca
pahdnd pubb > eva somanassa-domanassdnam atthagamd adukkham asukham upekhd-
sati-pdrisuddhim catutthajjhdnam upasampajja viharati. Ayam vuccati bhikkhave sammd-
samddhi.

(e) Vis Mag. 438 : Kan 'assa lakkhand-rasa-paccupafthdna-padatthdndni ti. Ettha pana
dhammasabhdvapativedhalakkhand panfid; dhammdnam sabhdvapaticchddaka-mohandha-
kdraviddhamsanarasd; asammohapaccupatthdnd; samdhito yathdbhutam jdndti passati ti
vacanato pana samddhi tassd padatthdnam.

From the foregoing it will be seen that without samddhi (=four or any one of the jhdnas)
no development of panfid is possible. And it will be noted that this treatise as well as
the Vis. Mag., beginning with sila and by way of samddhi (jhdna), come to panfid in
keeping with the teaching of the seven purifications (Satta Visuddhi — M. I, 149-50) and
of the three trainings (of higher virtue, higher thought and higher wisdom, — adhisila-sikkhd,
adhicitta-sikkhd, adhipahhd-sikkhd — D. Ill, 219).

229

230 Vimuttimagga

is knowledge. This is investigation of the truth, distinguishing, 1 synecdoche.
That investigation is learned, skilful, clever, and in considering, it sees clearly
and draws knowledge (?). Wisdom is good; wisdom is faculty; wisdom is
power; wisdom is sword; wisdom is a tower; wisdom is light; wisdom is
splendour; wisdom is a lamp; and wisdom is a gem. Non-delusion, investi-
gation of the truth, right views — these are called wisdom. 2 The attainment
of truth is its salient characteristic. Investigation is its function. Non-
delusion is its manifestation. The four truths are its near cause. And
again, clear understanding is its salient characteristic; the entering into the
true law is its function; the dispelling of the darkness of ignorance is its
manifestation; the four kinds of analytical science are its near cause.

BENIFITS OF WISDOM

What are its benefits? Incalculable are the benefits of wisdom. This is
the statement in brief: —

Through wisdom are all morals made to shine.
Two kinds of wisdom lead to jhdna-hdghts.
Through wisdom does one tread the Holy Path
and see the fruition great of sanctity.
Supreme is wisdom ; 'tis the eye of things.
The loss of wisdom is impurity.
Unrivalled is the growth in wisdom's state.
Through wisdom does one break all heresy.
The vulgar drawn by craving practise ill;
Not so the wise, the highest of all kind,
who rightly live and teach what profits both
this world and that. They being free and strong
see states of woe and welfare multiform,
and know condition, cause, mind, matter, norm.
This wisdom is the doctrine of the Truths.
This wisdom is the pasture of the good.
Through wisdom one attains to excellence.
Through wisdom one roots out the evil brood,
which are called craving, hatred, ignorance,
and birth and death, and all the rest that is,
which naught else ever can exterminate.

1 . Lit. Excellent characteristic.

2. Cp. Dhs. 11, para. 16: Yd tasmim samaye pan/Id pajdnand vicayo pavicayo dhammavicayo
sallakkhand upalakkhand paccupalakkhand pandiccam kosallam nepunham vebhavyd cintd
upaparikkha bhuri medhd parindyikd vipassand sampajannam patodo pahhd pahhindriyarh
pahhdbalam pahhdsattham pahhdpdsddo pahnd-dloko pannd-obhdso panhdpajjoto pahha-
ratanam amoho dhammavicayo sammdditthi — idarh tasmim samaye panhindriyam hoti.

Subjects of Meditation 231

MEANING OF WISDOM

Q. What is the meaning of wisdom? A. It means "knowledge" and
it means "removing well". Through what merits can wisdom be acquired?
Through these eleven merits, [445] namely, searching the meaning of the
scriptures, many good deeds, dwelling in purity, serenity and insight, the Four
Truths, work of science (?), calming the mind, dwelling in meditation, jhdna,
at all times, ridding the mind of the hindrances, separating from the unwise
and the habit of associating with the wise.

TWO KINDS OF WISDOM

How many kinds of wisdom are there? A. Two kinds, three kinds and
four kinds. Q. What are the two kinds in wisdom? A. Mundane
wisdom and supramundane wisdom. 1 Here wisdom which is associated with
the Noble Path and Fruit is supramundane wisdom. Others are mundane
wisdom. Mundane wisdom is with cankers, with fetters and with tangle.
This is flood. This is yoke. This is hindrance. This is contact. This is
faring on. This is contamination. 2 Supramundane wisdom is without
cankers, is without fetters, is without tangle, the non-flood, the non-yoked,
the non-hindered, the non-contacted, the not faring on, the non-contaminated.

FIRST GROUP OF THREE IN WISDOM

The three kinds in wisdom are wisdom sprung from thought, wisdom
sprung from study and wisdom sprung from culture. 3 Here wisdom which
one acquires without learning from others is the wisdom that kamma is property
of each one or the wisdom which is conformable to the truth in respect of
vocational works or works of science. Thus is wisdom sprung from thought
to be known. The wisdom that is got by learning from others is called wisdom
sprung from study. Entering into concentration one develops all wisdom —
this is wisdom sprung from concentration.

SECOND GROUP OF THREE IN WISDOM

Again there are three kinds in wisdom: skill in profit, skill in loss, skill

1. Lokiya-, lokuttara-pahhd.

2. Cp. Dhs. 125 para. 584: Lokiyam sdsavam samyojaniyam ganthaniyarh oghaniyam,
yoganiyam, nivaraniyam pardmattham updddniyarh sankilesikam.

3. D. Ill, 219: Cintd-mayd pannd, suta-mayd pannd, bhdvand-mayd pannd (=cintdmay i
ddisu ay am vittkdro. Tat t ha katamd cintdmayd pannd ? Yoga-vihitesu vd kamrn'
dyatanesu yoga-vihitesu vd sipp' dyatanesu yoga-vihitesu vd vijjdyatanesu kamma-ssakatam
vd saccdnulomikam vd rilpam aniccan ti vd . . .pe . . . vihndnam aniccan ti vd yam evarupam
anulomikam khantim ditthim rucirh munim pekkham dhamma-nijjhdna-khantirh parato
asutvd patilabhati, ayam vuccati cintdmayd pannd. Yoga-vihitesu vd kamm' dyatanesu . . .
pe. . . dhamma-nijjhdna-khantim parato sutvd patilabhati, ayam vuccati sutamaya pannd,
Tattha katamd bhdvandmayd pannd? Sabbd pi sammdpannassa pdhhd bhdvandmayd
pannd.— Sw. Ill, 1002).

232 Vimuttimagga

in means. Here as one attends to these states, demeritorious states are put
away; meritorious states are made to increase. This wisdom is called skill
in profit. Again, as one attends to these states, demeritorious states arise,
and meritorious states are put away. This wisdom is called "skill in loss".
Here, the wisdom of all means of success is called "skill in means". 1

THIRD GROUP OF THREE IN WISDOM

And again, there are three kinds in wisdom, namely, the wisdom that
accumulates, the wisdom that does not accumulate and the wisdom that
neither accumulates nor does not accumulate. The wisdom of the Four Paths
is called the wisdom that does not accumulate. The neither describable
nor non-describable wisdom of the Fruit of the four stages and the object of
three stages — this is wisdom that neither accumulates nor does not accumulate. 2

FIRST GROUP OF FOUR IN WISDOM

The four kinds in wisdom are knowledge produced by one's own kamma,
knowledge that conforms to the truth, knowledge connected with the Four
Paths and knowledge connected with the Four Fruits. Here, right view con-
cerning the ten bases is the knowledge produced by one's own kamma. "Adap-
table patience" in one who regards the aggregates as impermanent, ill, and
not-self is called knowledge that conforms to the truth. The wisdom of the
Four Paths is called knowledge connected with the Four Paths. The wisdom
of the Four Fruits is called knowldege connected with. the Four Fruits. 3 .

SECOND GROUP OF FOUR IN WISDOM

And again, there are four kinds in wisdom, namely, wisdom of the sensuous
element, wisdom of the form element, wisdom of the formless element and

1. D. Ill, 220 Tini kosalldni-Aya-kosallam, apdya-kosallam, updya-kosallam (=>Kosallesu
dyo ti vaddhi, apdyo ti avaddhi. Tassa tassa kdranam updyo. Tesarh pajdnanam kosallam.
Vitthdro pana Vibhange (325-6) vutto yeva. Vuttarh K etarh: Tattha katamam dya-
kossallarh ? Ime dhamme manasikaroto anuppannd c* eva akusald dhammd na uppajjanti,
uppannd ca akusald dhammd nirujjhanti. Ime vd pana me dhamme manasikaroto anup-
pannd c* eva kusald dhammd uppajjanti, uppannd ca kusald dhammd bhiyyo-bhdvdya
vepulldya bhdvandya pdripuriyd samvattanti. Yd tattha pahhd pajdnand sammd-ditthi
idarh vuccati dya-kosallam. Tattha katamam apdya-kosallam ? Ime me dhamme manasi-
karoto anuppannd c' eva akusald dhammd uppajjanti, uppannd ca kusald dhammd nirujjhanti.
Ime vd pana me dhamme manasikaroto anuppannd c' eva kusald dhammd rt uppajjanti,
uppannd ca akusald dhammd bhiyyo-bhdvdya vepulldya bhdvandya pdripuriyd samvattanti.
Yd tattha pahhd pajdnand sammd-ditthi, idarh vuccati apdya-kosallam. Sabbd pi tatr'
updyd pahhd updya-kosallan ti. Idarh pana accdyika-kicce vd bhaye vd uppanne tassa
tassa tikicchan' attharh than' uppattiyd kdrana-jdnana-vaserf eva veditabbam. — Sv.III 1005).

2. Cp. Vbh. 326: Tisu bhumisu kusale pahhd dcayagdmini pahhd. Catusu bhumisu pahhd
apacayagdmini pahhd. Tisu bhumisu kiriydvydkate pahhd neva dcayagdmini na apacaya-
gdmini pahhd.

3. Cp. Vbh. 328: Tattha katamam kammassakatam hdnarh? Atthi dinnarh atthi yiftham,
atthi hutam, atthi sukatadukkatdnam kammdnam phalavipdko, atthi ayarh loko, atthi
paraloko, atthi mdtd, atthi pita, atthi sattd opapdtikd, atthi loke samanabrdhmand sam-
maggatd sammdpatipannd ye imam ca lokam parah ca lokarh sayam abhihhd sacchikatvd
pavedentiti: yd evarupd pahhd pajdnand . . .pe . . . amoho dhammavicayo sammdditfhi:

Subjects of Meditation 233

the wisdom of the unfettered. Here, meritorious wisdom of the sensuous
element which is neither characterizable nor non-characterizable is wisdom
of the sensuous element. Meritorious wisdom of the form element which is
neither characterizable nor non-characterizable is called wisdom of the form
element. Meritorious wisdom of the formless element which is neither charac-
terizable nor non-characterizable is called wisdom of the formless element.
Wisdom of the Paths and the Fruits is called unfettered wisdom. 1

THIRD GROUP OF FOUR IN WISDOM

And again, there are four kinds in wisdom, namely, knowledge of the
Law, knowledge of succession, knowledge of discrimination, and general
knowledge. The wisdom of the Four Paths and the Four Fruits is called know-
ledge of the Law. That yogin knows the past, the future and the present
through knowledge of the Law, and through this also he knows the distant
past and the distant future. The knowledge of the (four) truths is knowledge
of succession. The knowledge of others' minds is called the knowledge of
discrimination. The kinds of knowledge that are other than these three are
called general knowledge. 2

FOURTH GROUP OF FOUR IN WISDOM

And again there are four kinds in wisdom, namely, wisdom which is
due to combination and not due to non-combination; wisdom which is due
to non-combination and not to combination; wisdom which is due to combi-
nation and also to non-combination; wisdom which is due to neither combi-

idarh vuccati kammassakatarh hdnarh. Jhapetvd saccdnulomikam hdnarh sabbd pi sdsavd
kusald pahha kammassakatarh nanarh.

Tattha katamarh saccdnulomikam hdnarh ? Ruparh aniccan ti vd vedand aniccd ti vd
sanhd aniccd ti vd sahkhdrd aniccd ti vd vihhdnarh aniccan ti vd yd evavupd anulomikd
khanti ditthi ruci muti pekkhd dhammanijjhdnakhanti: idarh vuccati saccdnulomikam
hdnarh.

Catusu maggesu panhd maggasamarhgissa hdnarh.

Catusu phalesu panhd phalasamarhgissa hdnarh.

Maggasamarhgissa hdnarh dukkhe /?' etarh hdnarh . . . dukkhanirodhagdminiyd pafi-
paddya /?' etarh hdnarh.

1. Vbh. 329: Kdmdvacarakusaldvydkate panhd kdmdvacard pahha. Rupdvacarakusald-
vydkate panhd rupdvacard pahha. Arupdvacarakusaldvydkate panhd arupdvacard panhd.
Catusu maggesu ca catusu phalesu pahha apariydpannd pahha.

2. D. Ill, 226: Cattdri hdndni. Dhamme hdnarh, anvaye hdnarh, paricce hdnarh sammuti-
hdnarh. ( — Dhamme-hdnarh ti eka-pativedha-vasena catu-sacca-dhamme hdnarh. Catu-
sacc* abbhantare nirodha-dhamme hdnah ca. YatK aha: "Tattha katamarh dhamme
hdnarh? Catusu maggesu, catusu phalesu hdnam". Anvaye-hdnan ti cattdri saccdni
paccavekkhato disvd yathd iddni, evarh atite pi andgate pi: Ime va pahcakkhandhd dukkha-
saccam, ay am eva tanhd-samadaya-saccam, ay am eva nirodho nirodha-saccam, ay am
eva maggo magga-saccan ti, evarh tassa hdnassa anugatiyarh hdnarh. Ten* aha: "So
imind dhammena hdnena difthena pattena viditena pariyogdlhena atitdndgatena yam netV ti.
Paricce-hdnan tiparesarh citta-paricchede hdnarh. YatK aha: "Tattha katamarh paricce-
hdnam ? Idha bhikkhu para-sattdnam para-puggaldnam cetasd ceto-paricca pajdndti" ti
viithdretabbarh. Thapetvd pana imdni tini hdndni avasesam sammuti-hdnarh ndma. Yath-
dha: "Tattha katamarh sammuti-hdnarh? Thapetvd dhamme-hdnam, thapetvd anvaye 9
hdnarh, thapetvd paricce-hdnarh avasesam sammuti-hdnan ti. — Sv. Ill, 1019-20).

234 Vimuttimagga

nation nor to non-combination. Here meritorious wisdom of the sensuous
element is due to combination and not to non-combination. The wisdom
of the Four Paths is due to non-combination and not to combination. Meri-
torious wisdom of the form element and the formless element is due to combi-
nation and also to non-combination. Characterizable wisdom of the Fruit of
the four stages and of the object of the three stages is neither due to combination
nor to non-combination. 1

FIFTH GROUP OF FOUR IN WISDOM

And again, there are four kinds in wisdom. There is wisdom which is
due to aversion and not to penetration. There is wisdom which is due to
penetration and not to aversion. There is wisdom which is due to aversion
and also to penetration. There is wisdom which is due neither to aversion
nor to penetration. Here the wisdom which is due to aversion and which is
not due to penetration of supernormal knowledge and the knowledge of the
Four Truths is called wisdom which is due to aversion and not due to pene-
tration. That which is due to supernormal knowledge is due to penetration
and not due to aversion. The wisdom of the Four Paths are due to aversion
and also to penetration. The other kinds of wisdom are due neither to
aversion nor to penetration. 2

SIXTH GROUP OF FOUR IN WISDOM

And again, there are four kinds in wisdom, namely, analysis of meaning,
of the Law, of interpretation and of argument. Knowledge in regard to
meaning is analysis of meaning. Knowledge in regard to doctrine is analysis
of the Law. Knowledge in regard to etymological interpretation is analysis
of interpretation. Knowledge in regard to knowledge is analysis of argument. 3

SEVENTH GROUP OF FOUR IN WISDOM

Knowledge in regard to consequence of cause is analysis of meaning.
Knowledge in regard to cause is analysis of the Law. Understanding in

1. Vbh. 330: Tattha katama pahhd dcaydya no apacayaya? Kdmdvacarakusale pahhd
dcaydya no apacayaya. Catusu maggesu panha apacayaya no dcaydya. Rupdvacara-
arupdvacarakusale panha dcaydya ceva apacayaya ca. Avasesd panha neva dcaydya no
apacayaya.

2. Ibid. : Tattha katama panha nibbiddya no pativedhdya? Ydya pahhdya kdmesu vitardgo
hoti y na ca abhihhdyo pativijjhati na ca saccdni: ayarh vuccati pahhd nibbiddya no pati-
vedhdya. Sveva pahhdya kdmesu vitardgo samdno abhihhdyo pativijjhati, na ca saccdni:
ayath vuccati panha pativedhdya no nibbiddya. Catusu maggesu panha nibbiddya ceva
pativedhdya ca. Avasesd panha neva nibbiddya no pativedhdya.

3. Ibid. 293, 331: Tattha katama catasso patisambhidd? Atthapatisambhidd dhammapati-
sambhidd niruttipatisambhidd patibhdnapatisambhidd. At the hdnam atthapatisambhidd.
Dhamme hdnam^ dhammapatisambhidd. Tatra dhammaniruttdbhildpe hdnam nirutti-
patisambhidd. Ndnesu hdnam patibhdnapatisambhidd. Imd catasso patisambhidd.

Subjects of Meditation 235

regard to the analysis of the Law is analysis of interpretation. Knowledge
in regard to knowledge is analysis of argument. 1

EIGHTH GROUP OF FOUR IN WISDOM

And again, the knowledge of ill and cessation is analysis of meaning.
The knowledge of the origin of ill and the Path is called analysis of the Law.
Etymological interpretation of the Law is called analysis of interpretation.
Knowledge in regard to knowledge is called analysis of argument. 2

NINTH GROUP OF FOUR IN WISDOM

And again, knowledge of the Law, namely, the discourses, mixed verse
and prose, expositions, verse, solemn utterances, sayings, birth-stories, super-
normal phenomena, divisions according to matter* is called analysis of the
Law. One knows the meaning of what is spoken: "This is the meaning
of what is spoken". This is called analysis of meaning. Knowledge of the
meaning of what has been preached is called the analysis of interpretation.
Knowledge in regard to knowledge is called analysis of argument. 3

TENTH GROUP OF FOUR IN WISDOM

And again, knowledge in respect of the eye is called analysis of the Law.
Eye-knowledge in respect of views is called analysis of meaning. Knowledge
in interpreting what has been preached is called analysis of interpretation.
Knowledge in regard to knowledge is called analysis of argument. 4

ELEVENTH GROUP OF FOUR IN WISDOM

And again, there are four kinds of knowledge, namely, knowledge of ill,

1. Vbh. 293: Hetumhi hdnam dhammapatisambhidd. Hetuphale hdnam atthapatisambhida.
Tatra dhammaniruttdbhildpe hdnam niruttipatisambhida. Ndnesu hdnam patibhdna-
patisambhida.

2. Ibid : Dukkhe hdnam atthapatisambhida. Dukkhasamudayehdnam dhammapatisambhidd.
Dukkhanirodhe hdnam atthapatisambhida. Dukkhanirodhagdminiyd patipaddya hdnam
dhammapatisambhidd. Tatra dhammaniruttdbhildpe hdnam niruttipatsambhidd. Ndnesu
hdnam patibhdnapatisambhida.

* Sutta, geyya, veyydkarana, gdthd, uddna, itivuttaka, jdtakd, abbhutadhamma vepulla (vedalla)
— transliteration.

3. Vbh. 294: Idha bhikkhu dhammam jdndti suttam geyyarh veyydkaranam gdtham uddnam
itivuttakam jdtakam abbhutadhammam vedallam: ay am vuccati dhammapatisambhidd.
So tassa tass' eva bhdsitassa attham jdndti: ayam imassa bhdsitassa attho, ay am imassa
bhdsitassa attho ti: ayam vuccati atthapatisambhida. Tatra dhammaniruttdbhildpe
hdnam niruttipatisambhida. Ndnesu hdnam patibhdnapatisambhida.

4. Vbh. 296: Yasmim samaye akusalam cittam uppannam hoti somanassasahagatam ditthi-
gatasampayuttam, rupdrammanam vd . . .pe. . . dhammdrammanam vd yam yam vd
pan" drabbha, tasmith samaye phasso hoti . . .pe . . .avikkhepo hoti: ime dhammd
akusald. Jmesu dhammesu hdnam dhammapatisambhidd. Tesam vipdke hdnam attha-
patisambhida. Ydya niruttiyd tesam dhammdnam pahhatti hoti, tatra dhammaniruttdbhi-
ldpe hdnam niruttipatisambhida. Yena hdnena tdni hdndni jdndti: imdni hdndni idam
atthajotakdniti, ndnesu hdnam patibhdnapatisambhida.

236 Vimuttimagga

of the origin of ill, of the ceasing of ill and of the Path. Knowledge in regard
to ill is knowledge of ill. Knowledge in regard to the origin of ill is knowledge
of the origin of ill. Knowledge in regard to the ceasing of ill is knowledge of
the ceasing of ill. Knowledge which practises to completion is knowledge
of the Path. 1

The Distinguishing of Wisdom in the Path of Freedom has ended.

The Ninth Fascicle has ended.

1. D. Ill, 227: Dukkhe nanam, samudayc ndnam, nirodhe hdnam, magge nanarit.

THE PATH OF FREEDOM

FASCICLE THE TENTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
THE FIVE METHODS 1

CHAPTER THE ELEVENTH

Section One

Here, if the new yogin aspires after release from decay and death, and
wishes to remove the cause of arising and passing away, wishes to dispel
the darkness of ignorance, to cut the rope of craving and to acquire holy
wisdom, he should develop the methods, namely, the aggregate-method, 2
sense-organ-method, 3 element-method, 4 conditioned-arising-method 5 and
truth-method. 6

THE AGGREGATE OF FORM

Q. What is the aggregate-method? A. The five aggregates are, the
aggregate of form, 7 the aggregate of feeling, 8 the aggregate of perception, 9
the aggregate of formation, 10 and the aggregate of consciousness. 11 Q. What
is the aggregate of form? A. The four primaries and the material qualities
derived from the primaries. 12

FOUR PRIMARIES DEFINED

Q. What are the four primaries? Earth-element, 13 water-element, 14
fire-element, 15 air-element. 16 What is the earth-element? That which has

1. Updya 2. Khandha-updya 3. Ayatana-updya 4. Dhdtu-updya

5. Paticcasamuppdda-updya 6. Sacca-updya 7. Rupa 8. Vedand 9. Sanfia

10. Sankhdrd 11. Vinhdna 12. Dhs. 124, para. 584: Tattha katamafh sabbarh riipam?

Cattdro ca mahdbhutd catunnan ca mahdbhutdnam updddya riipam — idam vuccati sabbarh

rupam.
13. Pafhavi-dhdtu 14. Apo-dhdtu 15 Tejo-dhdtu 16. Vdyo-dhdtu

237

238 Vimuttimagga

the nature of hardness and the nature of solidity. This is called the earth-
element. What is the water-element? That which has the nature of flowing
and the nature of cohesiveness. This is called the water-element. What is
the fire-element? That which has the nature of heating and the nature of
maturing matter. This is called the fire-element. What is the air-element?
That which has the nature of moving and the nature of supporting. This is
called the air-element. 1

The new yogin overcomes difficulties in two ways, namely, through viewing
these briefly and through viewing these at length. This should be understood
as was fully taught in the determining of the four elements.

DERIVED MATERIAL QUALITIES

What are the derived material qualities? The sense-organs of eye, ear,
nose, tongue, body, matter as sense-object, sound as sense-object, odour
as sense-object, taste as sense-object, femininity, masculinity, life-principle,
body-intimation, speech-intimation, element of space, buoyancy of matter,
impressibility of matter, adaptibility of matter, integration of matter, continuity
of matter, decay of matter, impermanency of matter, solid food, 2 the basis
of the material element and the material quality of torpor. 3

SENSE-ORGAN OF EYE

What is the sense-organ of eye? By this matter is seen. Visible objects

1. Cp. Vis. Mag. 351-2: Yo imasmim kdye thaddhabhdvo vd, kharabhdvo vd ayarh patha-
vidhdtu; yo dbandha nabhdvo vd, dravabhdvo vd ayarh dpodhdtu; yo paripdcanabhdvo vd
unhabhdvo vd, ayarh tejodhdtu; yo vitthambhanabhdvo vd samudiranabhdvo vd, ayarh vdyo-
dhdtu ti evarh sankhittena dhdtuyo pariggahetvd punappunarh: pafhavidhdtu dpodhdtu ti
dhdtumatiato nissattato nijjivato dvajjitabbarh manasikdtabbarh paccavekkhitabbarh.

2. Cp. (a) Vis. Mag. 444: Cakkhu, sotam, ghdnarh, jivhd, kayo, rupam, saddo, gandho, raso,
itthindriyarh purisindriyarh, jivitindriyarh, hadayavatthu, kdyavihhatti, vaclvihhatti, dkdsa-
dhdtu, rupassa lahutd, rupassa mudutd, rupassa kammahhatd, rupassa upacayo, rupassa
santati, rupassa jaratd rupassa aniccatd, kabafinkdro dhdro;

(b) Rupdrup. 1 : Cakkhudhdtu sotadhdtu . . . kdyadhdtu rupadhdtu saddadhdtu . . . photfh-
abbadhdtu, itthindriyam purisindiyam jivitindriyarh, hadayavatthu, dkdsadhdtu, kdyavihhatti,
vacivihhatti, rupassa lahutd, rupassa mudutd, rupassa kammahhatd: rupassa upacayo,
rupassa santati, rupassa jaratd, rupassa aniccatd; kabalinkdro dhdro ceti evarh atthavi-
satividhesn rupesu ddito (patthdya ?) catubbidham rupam bhutarupam ndma; sesarh upadd-
r up am ndma.

3. Middharupam. (a) Cp. Vis. Mag. 450: Atthakathdyam pana balarupam . . .rogarupam,
ekaccdnam matena middharupan ti evam ahhdni pi rupdni dharitvd: addhd muni 'si sam-
buddho, natthi nivarand tavd ti ddini vatvd middharupam tdva natthi yevd ti patikkhittam.
(= Ekaccdnan ti Abhayagirivdsinarh — Pm., 455, Dhammananda Thera's Ed.).

(b) Abhmv. 72: Tattha: "samodhdnan" ti sabbam eva idarh rupam samodhdnato
pathavidhdtu dpodhdtu tejodhdtu vdyodhdtu, cakkhdy at a nam . . . pe . . . jaratd
aniccatd ti atthavisatividharh hoti; ito ahham rupam ndma natthi. Kecipana middhavddino
middharupam ndma atthiti vadanti, te "addhd muni 'si sambuddho, natthi nivarand tavd"
ti ca, "thina-middha-nivaranam nivaranah c' eva avijjdnivaranena nivarana-sampayuttan"
ti sampayutta-vacanato ca; mahdpakarane Patthdne: "nivaranam dhammam paticca
nivarano dhammo uppajjati na purejdta-paccayd" ti ca; "arupe pi kdmacchanda-nivaranam
paticca thina-middha-uddhacca-kukkuccdvijjd-nivarandni" ti evam ddhihi virujjhanato
arupam eva middhan ti pafikkhipitabbd.
698. Arupe pi pan' etassa, middhass' uppatti-pathato
nittham ettlf dvagantabbam, na tarn rupan ti vihhund.

The Five Methods 239

impinging on this, visual consciousness is aroused. 1 This is called the sense-
organ of eye. And again, the sensory matter that depends on the three small
fleshy discs round the pupil, and the white and black of the eye-ball that is
in five layers of flesh, blood, wind, phlegm and serum, is half a poppy-seed
in size, is like the head of a louseling, is made by the four primaries according
to past kamma 2 and in which the primary of heat is in excess, is called the
sense-organ of the eye. [446] It is as has been taught by the Possessor of
Great Skill, the Venerable Elder Sariputta, "The organ of visual sense, by
which one sees objects, is small and subtle like (the head of) a louse". 3

SENSE-ORGAN OF EAR

What is the sense-organ of ear? By this sounds are heard. Sound im-
pinging on this, auditory consciousness is aroused. This is called the sense-
organ of ear. And again, the sensory matter that is in the interior of the
two ear-holes, is fringed by tawny hair, is dependent on the membrane, is
like the stem of a blue-green bean, is produced by the four primaries according
to kamma and in which the element of space is in excess, is called the sense-
organ of ear. 4

SENSE-ORGAN OF NOSE

What is the sense-organ of nose? By this odours are sensed. Odour
impinging on this, olfactory consciousness arises. This is called the sense-
organ of nose. And again, the sensory matter that, in the interior of the
nose, where the three meet, 5 is dependent on one small opening, is like a
Kovildra 6 (flower in shape), is produced by the four primaries, according to
past kamma, and in which the primary of air is in excess, is called the sense-
organ of nose.

SENSE-ORGAN OF TONGUE

What is the sense-organ of tongue? By this tastes are known. Taste
impinging on this, gustatory consciousness is aroused. This is called the

1. M. Ill, 285: Cakkhuh ca, bhikkhave, paticca rupe ca uppajjati cakkhuvihndnam.

2. S. IV, 132: Cakkhum bhikkhave puranakammam abhisankhatam abhisaiicetayitam
vedaniyam datthabbam . . .pe. . . givhd puranakammam abhisankhatd abhisancetayitd
vcdaniyd datthabbd . . . Mano puranakammam abhisankhato abhisahcetayito vedaniyo
datthabbo.

3. Vis. Mag. 446; Abhmv. 66; Dhs. A. 307: Vuttam pi c* etam Dhammasendpatind:

Yena cakkhuppasddena rupdni samanupassati
parittarh sukhumam c* etam ukdsirasamupaman ti.
The common source of this verse has not been traced.

4. Cp. Abhmv. 66: Sundtiti sotarh; tarn tami-tamba-lomdcite angulivethaka-santhdne padese
vuttappakdrdhi dhdtuhi kaf upakaram utu-citt' dhdrehi upatthambhiyamdnam dyund
paripdliyamdnam, sotavinndnddinam vatthu-dvdra-bhdvam sddhayamdnam titthati.

5. Cp. Ibid : Ghayatiti ghdnath, tarn sasambhdra-ghdnabilassa anto ajapada-santhane padese
yathdvuttappakdrarh hutvd titthati.

6. A sort of ebony, Bauhinia variegata — P.T.S. Diet.

240 Vimuttimagga

sense-organ of tongue. And again, the sensory matter that is two-finger
breadths in size, is in shape like a blue lotus, 1 is located in the flesh of the
tongue, is a product of the four primaries, is wrought according to past kamtna,
and in which the primary of water is in excess, is called the sense-organ of
tongue.

SENSE-ORGAN OF BODY

What is the sense-organ of body ? By this tangibles are known. By the
impact of tangibles on this, tactual consciousness is aroused. This is called
sense-organ of body. And again, it is the sensory matter that is in the entire
body, excepting the hair of the body and of the head, nails, teeth and other
insensitive parts, is produced by the four primaries, according to past kamma,
and in which the primary of earth is in excess. This is called the sense-organ
of body. Material sense-object is the reaction of visible objects, auditory
sense-object is the reaction of sound, olfactory sense-object is the reaction of
odour, gustatory sense-object is the reaction of flavour. Femininity is the
characteristic of female nature; masculinity is the characteristic of male
nature; that which preserves the body wrought by kamma, is called life-
principle; body intimation means bodily activities; speech intimation means
verbal activities ; what delimits matter is called the element of space. Buoyancy
of matter means, the lightness-characteristic of material nature; impressibility
of matter means, the plasticity-characteristic of material nature; adaptibility
of matter means, the workability-characteristic of material nature; these
three are the characteristics of non-sluggishness in material nature; the
accumulation of these sense-organs is called the integration of matter. This
integration of matter is called the continuity of matter. The arising of
material objects is the coming to birth of matter; the maturing of material
objects is the decay of matter; matter decays — this is called the impermanency
of matter. That, by which beings get nutritive essence, is called solid food.
The growth which is dependent on the primaries and the element of conscious-
ness, is called the sense-organ of the material element. All primaries are
characterized by the material quality of torpor. These twenty-six material
qualities and the four primaries make up thirty kinds of matter. 2

DIFFERENCE BETWEEN THE FOUR PRIMARIES
AND DERIVED MATTER

Q. What is the difference between the four primaries and the matter

1. (a) Uppala. Cp. J. V, 37: Nila-ratta-set-uppala, ratta-seta-paduma, seta-kumuda, kalla-
hdra— The seven kinds of lotuses. See P.T.S. Diet.

(b) Abhmv. 66 : Sayatiti jivhd; jiviatm avhdyatiti vd jivhd; sd sasambhdra-jivhdmajjhassa
upari uppala-dalagga-santhdne padese yathdvuttappakdrd hutvd titthati.

2. According to Abhmv. 71, there are twenty-eight only — verse 695: —

Bhiitd rupdni cattdri> upddd catuvisati
afthavisati rupdni, sabbdrt eva bhavanti hi.

The Five Methods 241

derived from the four primaries? A. Depending on one another, the four
primaries are produced. Though the four derived material qualities are
produced in dependence on the four primaries, the four primaries do not
depend on the derived material qualities and the material qualities derived
from the four primaries are not interdependent.

SIMILE OF THE THREE STICKS

The four primaries should be known as three sticks which stand supporting
one another. The material qualities derived from the four primaries should
be known as the shadow cast by the three sticks, which support each other.
This is the difference between them. Here the yogin knows that all these
thirty material qualities are of five kinds by way of arising, group, birth,
diversity, unity.

MATERIAL QUALITIES BY WAY OF ARISING

Q. How, by way of arising? A. Nine material qualities arise owing
to the cause-condition of kamma. They are the sense-organs of eye, ear,
nose, tongue and body, femininity, masculinity, life-principle, and the basis of
the material element. Two material qualities arise owing to the cause-con-
dition of consciousness. They are body-intimation and speech-intimation.
One material quality arises owing to the cause-condition of the caloric order
and consciousness. It is the auditory sense-object. Four material qualities
arise owing to the cause-condition of caloricity, consciousness and nutriment.
They are buoyancy of matter, impressibility of matter, adaptibility of matter
and the material quality of torpor. Twelve material qualities arise owing to
four cause-conditions. They are material sense-object, olfactory sense-
object, gustatory sense-object, space-element, integration of matter, continuity
of matter, birth of matter, solid food and the four elements.

Of two material qualities, namely decay of matter and impermanency of
matter, there is no arising. And again, decay depends on birth; and depending
on decay, there is impermanency. Thus one should know the character of
these by way of arising.

MATERIAL QUALITIES BY WAY OF GROUP

Q. How, by way of group? 1 A. Nine groups are produced by kamma.
Nine groups are produced by consciousness. Six groups are produced by
caloric order. Three groups are produced by nutriment.

Q. What are the nine groups produced by kammal A. They are the
eye-decad, ear-decad, nose-decad, tongue-decad, body-decad femininity-decad,
masculinity-decad, basis-decad, life-ennead. 2

1. Kaldpa.

2. Cakkhu-dasaka-, sota-dasaka-, ghana-dasaka-, kdya~dasaka- t itthindriya-dasaka-, puris-
indriya-dasaka-, dyatana-dasaka-kaldpa (possibly for hadayavatthu); jivita-navaka-kalapa.

242 Vimuttimagga

Q. What is the eye-decad? A. The four elements of eye-sentience are
its basis. And again, it consists of the four primaries, form, odour, flavour,
contact, 1 life-principle and the sentient eye. This decad is produced together
and does not separate. This is called "group" and this is called the eye-decad.
The arising of this is birth; its maturing is called decay; its destruction is
called impermanency; what delimits it is called space-element; these four and
the group arise together. When the eye-decad decays, it produces a second
decad; these two kinds of decads should be known as "group". Coming
after is called succession. These six states arise together. When decay sets
in, the second eye-decad produces a third decad. These, the second and
the third eye-decads are called "group". Coming after is called succession.
The first decad is scattered, the second decad decays, the third decad arises.
These occur in one moment. Thus the eye-decad arises. None can discern
the interval. So quick it is that by worldly knowledge it cannot be known.
There is a yogin. He sees the succession of the eye. It is like a flowing
stream. It is like the flame of a lamp. 2 Thus should the eye-decad be
known. In the same way one should know the ear-decad, the nose-decad, the
tongue-decad, the body-decad, femininity-decad, masculinity-decad, life-
principle-ennead at length.

Q. What are the nine consciousness-born groups? A. Bare-octad,
bare-body-intimation-ennead, bare-speech-intimation-heptad, bare-buoyancy-
ennead, buoyancy-body-intimation-decad, buoyancy-speech-intimation-un-
decad, bare-eye-ennead, eye-body-intimation-decad, eye-speech-intimation-
undecad.

Q. What is the consciousness-born-bare-octad? A. The four elements
and visible object, odour, flavour and contact which depend on the elements.
These eight are named the bare-octad.

The arising of these is birth ; the maturing of these is decay ; destruction
of these is impermanency; what delimits these is space-element; these four
states arise in them. At the time of their destruction, this bare octad sets
going a second bare-octad together with the second consciousness. Destruction
of the first bare (-octad) and the arising of the second bare (-octad) occur in a
moment.*

In the same way, the bare-buoyancy-nonary and the bare-eye-ennead
(should be understood). These six groups 3 are not destroyed in the first and
not produced in the second, do not occur in one instant, because no two inti-
mations can take place in one conscious track. The rest should be known
in the way it was fully taught before.

1 . Oja according to abhms.

2. Abhms. Ch. VI, 10: Catu-samutthdna-rupd-kaldpa-santati kdmaloke dipa-jdld viya nadi
so to viya.

* This line is unintelligible.

3. Bare-body-intimation, bare-speech-intimation, buoyancy-body-intimation, buoyancy-
speech-intimation, eye-body-intimation, eye-speech-intimation.

The Five Methods 243

Q. What arc the six groups produced by the caloric order? A. Bare-
octad, bare-sound-ennead, bare-buoyancy-ennead, buoyancy-sound-decad,
bare-eye-ennead, eye-sound-decad. External groups are of two kinds: bare-
octad and sound-ennead.

Q. What are the three groups which are produced in nutriment ? A . Bare
octad, bare-buoyancy-ennead and bare-eye-ennead.

Of groups that are produced by caloric order and nutriment, the continuity,
kamma and basis should be known as equal. The rest is as was taught above.
The divine life-ennead is fulfilled in the sensuous element and in the sphere of
action. Eight groups continue because of life : nose, tongue, body, masculinity
or femininity, and the three beginning with buoyancy, and torpidity. These
are not in the form-element. The divine life-ennead pertains to the unconscious
Brahmas. In their body all the sense-organs exist. (Thus one should know),
through groups.

MATERIAL QUALITIES BY WAY OF BIRTH

Q. How, through birth? A. It should be known by way of a male or
female entering a womb. In the first moment thirty material qualities are
produced. 1 They are the basis-decad, body-decad, femininity-decad, mas-
culinity-decad. In the case of a person who is neither a male nor a female,
twenty material qualities are produced. 2 They are the basis-decad and the
body-decad.

Taking birth in the sensuous element, a male or a female possessed of the
faculties and the sense-organs arouses seventy material qualities at the time of
birth. They are the basis-decad, the body-decad, the eye-decad, the ear-decad,
the nose-decad, the tongue-decad, the femininity or masculinity-decad.

When a blind male or female is born in an evil state, that person arouses
sixty material qualities, at the moment of birth, namely, (all) except the eye-decad.
In the same way a deaf person [447] arouses sixty material qualities, namely,
(all) except the ear-decad. A deaf and blind person arouses fifty material
qualities namely, (all) except the eye-decad and the ear-decad. When one
who is neither a male nor a female is born, at the beginning of an aeon, in an
evil state, having faculties and sense-organs, that person arouses sixty material
qualities at the moment of birth, namely, (all) except the masculinity or femi-
ninity decad. A person, who is neither a male nor a female and is blind,

1 . Abhms. 77, v. 746 : Gabbaseyyaka-sattassa, patisandikkhane pana

tirhsa rupdni jdyante, sabhdvass' eva dehino.

2. (a) Ibid. v. 747: Abhdva-gabbaseyyanam; andajanan ca visati

bhavanti pana ritpdni, kdyavatthuvasena tu,
(b) Cp. Vbh-a. 169-70: Evarh pavattamdne c' etasmirh ndmarupe yasmd abhdvaka-
gabbhaseyyakdnam andajanan ca patisandhikkhane vatthu-kdyavasena rupato dve
santatisisdni tayo ca ariipino khandhd pdtubhavanti, tasmd tesam vitthdrena ruparupato
visati-dhammd tayo ca ariipino khandhd ti ete tevisati-dhammd vinndnapaccayd ndma-
rupan ti veditabbd.

244 Vimuttimagga

produces fifty material qualities, namely, (all) except the eye-faculty-decad
and the masculinity or femininity-decad. A person who is neither a male nor
a female and who is deaf arouses fifty material qualities, namely, (all) except
the ear-decad and masculinity or femininity. A person who is neither a male
nor a female, and is blind and deaf, arouses forty material qualities, namely,
the basis-decad, the body-decad, the nose-decad and the tongue-decad. Brahma
arouses forty-nine material qualities at the moment of birth. They are the
basis-decad, the eye-decad, the ear-decad, the body-decad and the life-principle-
ennead. The beings of the divine-plane of inconscience arouse nine material
qualities at the moment of birth, namely, the life-principle-ennead. Thus
one should know through birth.

MATERIAL QUALITIES BY WAY OF DIVERSITY,—
GROUPS OF TWO IN MATERIAL QUALITIES

Q. How, through diversity? A. All material qualities are of two
kinds. They are gross or subtle. Here, twelve material qualities are gross,
because internal and external material sense-objects are seized through impact.
The other eighteen material qualities are subtle, because they are not seized
through impact. And again, there are two kinds of material qualities. They
are internal and external. Here, five material qualities are internal, because
the five sense-organs of eye and others are limited. The other thirty-five
material qualities are external matter, because they are not limited. And
again, there are two kinds. They are faculty and non-faculty. 1 Here eight
material qualities are faculty. They are the five internals (possibly, five
sentient organs), the faculty of femininity, of masculinity and life; they are
so because of dependence. The other twenty-two are non-faculty, because
they are non-dependent. 2

GROUPS OF THREE IN MATERIAL QUALITIES

All material qualities can be divided into three hinds. They are non-
material qualities and arrested material qualities. 3 Here nine material qualities
are feeling. They are the eight faculties and the material basis, because they
are produced owing to kamma-result. Nine material qualities are the sense-
object of sound, body-intimation, speech-intimation, buoyancy of matter,
impressibility of matter, workability of matter, decay of matter, imper-
manency of matter and torpidity. These are not produced through
kamma-result. The other twelve material qualities are breakable ones because
they have two kinds of significance (?). And again, material qualities are
of three kinds : visible and reacting, invisible and reacting and invisible and

1 . Lit. Life-faculty and non-life-faculty.

2. Cp. Dhs. 125-27, para. 585.

3. Lit. Having broken material qualities.

The Five Methods 245

non-reacting. 1 Here one material quality is visible and reacting, that is,
material sense-object, because it can be seen and touched. Eleven material
qualities are invisible and reacting. They are gross matter except material
sense-object, because they cannot be seen but can be touched. Eighteen
material qualities are invisible and non-reacting. All other subtle matter
is invisible and non-reacting.

FOUR KINDS OF MATERIAL QUALITIES

• Again, all material qualities are of four kinds, by way of intrinsic
nature of matter, material form, material characteristics and delimitation of
matter. Here nineteen material qualities are intrinsic. They are the twelve
gross material qualities, femininity, masculinity, life-principle, element of
water, solid food, material basis and material quality of eye, because they
limit (?). Seven material qualities are material form. They are body-inti-
mation, speech-intimation, buoyancy of matter, impressibility of matter,
workability of matter, integration of matter, continuity of matter and intrinsic
nature of matter, because they change. Three material qualities are material
characteristics. They are birth of matter, decay of matter and impermanency
of matter, because they are conditioned. One material quality is delimitation
of matter. It is space-element, because it defines the groups. Here, through
intrinsic nature one discriminates, not through the others. Thus one should
understand through diversity.

MATERIAL QUALITIES BY WAY OF UNITY

Q. How, through unity? A. All material qualities are one, as being not a
condition, as not being non-conditioned, as being dissociated from condition,
causally related, put-together, worldly, cankerous, binding, fettering, as being
with flood, yoke, hindrance, as being infected, as being with faring-on, passion,
as being indeterminate, objectless, non-mental, dissociated from mind, as
not arising together with pleasure, as not arising together with pain, as arising
together with non-pain and non-pleasure, as neither group nor non-group,
as neither learning nor non-learning, as neither broken by views nor broken
by concentration. Thus one should know the character of matter through
unity. This is called the aggregate of matter.

1. D. Ill, 217: Tividhena rupa-samgaho. Sanidassana-sappatigham rupam, anidassana-
sappatigham riiparh, anidassana-appafigham rupam (= Sanidassarf ddisu attdnam drabbha
pavattena cakkhuvinndna-sankhdtena saha nidassanen dti sanidassanam. Cakkhu-patihanana-
samatthato saha-patighend ti sappatigham. Tarn atthato rup 'dyatanam eva. Cakkhu-vihhdna-
sankhdtam ndssa nidassanan ti anidassanam. Sof ddi-patihananasamatthato saha-patighend
ti sappatigham. Tarn atthato cakkhdyatanarC ddini nava dyatandni. Vuttappakdram ndssa
nidassanan ti anidassanam. Ndssa patigho ti appatigham. Tarn atthato thapetvd das'* dyat-
andni avasesam sukhuma-rupam — Sv. Ill, 997).

246 Vimuttimagga

AGGREGATE OF FEELING

Q. What is the aggregate of feeling? A. From the point of charac-
teristic, feeling is of one kind, as being experienced by the mind only. From
the point of sense-organ, it is of two kinds thus: bodily and mental. From
the point of intrinsic nature, it is of three kinds : blissful feeling, painful feeling,
feeling that is neither blissful nor painful. 1 From the point of the Law, it
is of four kinds: meritorious, demeritorious, retributive and objective. From
the point of faculties, there are five kinds, namely, pleasure-faculty, pain-
faculty, joy-faculty, grief-faculty, indifference-faculty. 2 From the point of
black and white, it is of six kinds, namely, cankerous feeling of pleasure,
non-cankerous feeling of pleasure, cankerous feeling of pain, non-cankerous
feeling of pain, cankerous feeling of neither pain nor pleasure, non-cankerous
feeling of neither pain nor pleasure. From the point of method, it is of seven
kinds thus: feeling born of eye-contact, of ear-contact, of nose-contact, of
tongue-contact, of body-contact, contact of mind-element, contact of mind-
consciousness. Fully one hundred and eight kinds of feeling are fulfilled.
Six states of feeling are aroused from craving; six from renunciation; six
from grief-craving; six from grief-renunciation; six from equanimity-craving;
six from equanimity-renunciation. Six times six are thirty-six, and in the
three divisions of time, these thirty-six are increased three times. This is called
the aggregate of feeling. 3

AGGREGATE OF PERCEPTION

Q. What is the aggregate of perception ? A. From the point of character-
istic, perception is single, because only the mind apprehends objects. From the
point of black and white, it is of two kinds, namely, perception-reversal and
perception-non-reversal. 4 From the point of demerit, it is of three kinds,
namely, lustful-perception, hating-perception and harming-perception. From
the point of merit, it is of three kinds, namely, renunciation-perception, non-
hating-perception and non-harming-perception. 5 From the point of not
knowing the significant nature of sense-organ, it is of four kinds, namely,
the perception of the ugly as beautiful, of ill as well, of impermanence as
non-impermanence, of not-self as self. From the point of knowing the signi-
ficant nature of sense-organ, it is of four kinds, namely, perception of the

1. S. IV, 231-32: Katamd ca bhikkhave dve vedana. Kdyikd ca cetasikd ca. Imd vuccanti
bhikkhave dve vedana. Katamd ca bhikkhave tisso vedana. Sukhd vedana dukkhd vedana
adukkhamasukhd vedana. Imd vuccanti bhikkhave tisso vedana.

2. Ibid. 232: Katamd ca bhikkhave panca vedana. Sukhindriyam dukkhindriyam somanas-
sindriyam domanassindriyam upekkhindriyam. Imd vuccanti bhikkhave panca vedana.

3. S. IV, 232: Katamd ca bhikkhave chattimsa vedana. Cha gehasitdni somanassdni cha
nekkhammasitdni somanassdni cha gehasitdni domanassdni cha nekkhammasitdni doman-
assdni cha gehasitd upekkhd cha nekkhammasitd upekkhd. Imd vuccanti bhikkhave
chattimsa vedana.

4. Sannd vipalldsa, sannd avipalldsa.

5. D. Ill, 215: Tisso akusala-sanhd. Kdma-sannd, vydpdda-sanna, vihimsd sannd.

Tisso kusala-sannd, Nekkhamma-sannd, avydpdda-sannd, avihimsd-safind.

The Five Methods 247

ugly, perception of ill, perception of impermanence and perception of not-self. 1
According to the Vinaya, it is of five kinds, thus : the perception of the ugly
as beautiful, of the ugly as ugly, of the beautiful as beautiful and the perception
of uncertainty. From the point of object, there are six kinds thus: form-
perception, sound-perception, perception of odour, perception of taste, per-
ception of contact, perception of ideas. 2 By way of door, there are seven
kinds thus : perception that is born of eye-contact, ear-contact, nose-contact,
tongue-contact, body-contact, mind-element-contact, consciousness-element-
contact. Thus should the several kinds of perception be known. This is
called the aggregate of perception. 3

AGGREGATE OF FORMATIONS

Q. What is the aggregate of formations? A. Contact, volition,
initial application of thought, sustained application of thought, joy, confidence,
energy, mindfulness, concentration, wisdom, life-principle, (removal of)
hindrance, non-greed, non-hate, modesty, decorum, repose, wish to do,
resolve, equanimity, attention, greed, hatred, delusion, conceit, views, agitation
and anxiety, uncertainty, indolence, immodesty, indecorum 4 and all other
mental properties, except feeling and perception, belong to the aggregate of
formations.

THIRTY-ONE SIMILES

Here contact means mind touches object. It is likened to a sunbeam

1. A. II, 52: Anicce bhikkhave niccan ti sanndvipalldso cittavipallaso ditthivipalldso, adukkhe
bhikkhave dukkhan ti sanndvipalldso . . . , anattani bhikkhave attd ti sanndvipalldso . . . ,
asubhe bhikkhave subhan ti sanndvipalldso cittavipallaso ditthivipalldso . . .

Anicce bhikkhave aniccan ti na sanndvipalldso . . . , dukkhe bhikkhave dukkhan ti na
sanndvipalldso . . . , anattani bhikkhave anattd ti na sahnd vipdlldso . . . , asubhe bhik-
khave asubhan ti na sanndvipalldso . . .

Anicce niccasannino dukkhe ca sakhasahhino
Anattani ca attd ti asubhe subhasanhino
Micchaditthigatd sattd . . .

Aniccan aniccato dakkhum dukkham addakkhu dukkhato
Anattani anattd ti asubham asubhaf addasum
Sammaditthisamdddnd sabbadukkham upaccagun ti.

2. Vbh. 102, 104: Rupasanhd loke piyariipam sdtarupam ettKesd tanhd pahiyamdnd pahiyati,
ettha nirujjhamdnd nirujjhati. Saddasahhd . . .pe. . . gandhasannd. . . rasasahhd . . . photth-
abbasahnd . . . dhammasahhd loke piyariipam ettWesd tanhd pahiyamdnd pahiyati, ettha
nirujjhamdnd nirujjhati.

3. Cp. Vbh. -a. 19: Cakkhusamphassajd sahhd ti ddini atitddivasena niddittha-sannam
sabhdvato dassetum vuttdni. Tattha cakkhusamphassato, cakkhusamphassasmim vd jdtd
chakkhusamphassajd ndma. Sesesu pi es'eva nayo. Ettha ca purimd pahca cakkhup-
pasddadivatthukd va. Manosamphassajd hadaya-vatthukd pi avatthukd pi. Sabbd
catubhumikd-sanhd.

4. Phassa, cetand, vitakka, vicdra, piti, saddhd, viriya, sati, samddhi, pahnd, jivitindriya,
nirvarane (pahina, — suggested by Prof. Higata), alobha, adosa, hiri, ottappa passaddhi,
chanda, adhimokkha, upekkhd, manasikdra, lobha, dosa, moha, mdna, ditthi, uddhacca-
kukkucca (in the explanation thina is substituted for kukkucca), vicikicchd, kosajja, ahiri,
anottappa.

248 Vimuttimagga

touching a wall. 1 This is the basis of perception. Volition means the move-
ment of mind. It is like the movement of the foot or like the scaffolding to
the builder of a house. This is the near cause of door-object. Initial applica-
tion of thought is mental action. It is likened to the reciting of discourses
by heart. Perception is its near cause. Sustained application of thought is
investigation of objects by the mind. It is likened to thought that follows
the sense. Initial application of thought is its near cause. Joy is delight of
mind. It is likened to a man gaining something. Exulting is its near cause.
Confidence is purity of mind. It is likened to a man purifying water through
the uttering of spells. The four attributes of stream-entrance 2 are its near
cause. Energy is vigour of mind. It is likened to the energy of an ox bearing
a burden. The eight bases of agitation 3 are its near cause. Mindfulness is
the guarding of the mind. It is likened to the oil which protects the bowl.
The four foundations of mindfulness are its near cause. Concentration is
unification of mind. It is likened to the flame of the lamp behind the palace.
The four meditations, jhdnas, are its near cause. Wisdom is seeing with the
mind. It is likened to a man who has eyes. 4 The Four Noble Truths are
its near cause. Life-faculty is formless dhamma. This is life. It is like
water to lotus. 5 Name and form are its near cause. The rejection of the
hindrances is the breaking free from the evils of the mind. It is likened to
a man, wishing to enjoy life, avoiding poison. 6 The activity of the four
meditations, jhdnas, is its near cause. Non-greed is the expelling of attachment
from the mind. It is likened to a man who gets rid of something that torments

1. S. II, 103: Seyyathdpi bhikkhave kufagdram vd kutdgdrasdld vd ut tardy a vd dakkhindya

vd pdcindya vd vdtapdnd suriye uggacchante vdtapdnena rasmi pavisitvd kvdssa patitthitd
ti ? Pacchimdya bhante bhittiyan ti. Pacchimd ce bhikkhave bhitti ndssa kvdssa patitthitd
ti ? Pathaviyam blante ti. Pathavi ce bhikkhave ndssa kvdssa patitthitd tt ? Apasmim bhante
ti. Apo ce bhikkhave ndssa kvdssa patitthitd ti ? Appatifthitd bhante ti. Evam eva kho
bhikkhave kaba\inkdre ce bhikkhave dhdre natthi rdgo natthi nandi natthi tanhd . . . pe . . .
Phasse ce bhikkhave dhdre. . . pe . . . Manosahcetandya ce bhikkhave dhdre . . .pe... ViMdne
ce bhikkhave dhare natthi rdgo natthi nandi natthi tanhd appatiuhitam tattha vihhdnam
avirufham.

2. S. V, 347 : Sappurisasamsevo hi bhante sotdpattiangam, saddhamma-savanam sotdpattian-
gam, yonisomanasikdro sotdpattiangam, dhamndnudhammapaUpatti sotdpattiangan ti.

3. Pts.-a. Ill, 547: Auhasamvegavatthiini ndma: Jdti-jard-byddhi-marandni cattdri,
apdyadukkham pahcamam, atite vaUamulakam dukkham, andgate vaUamulakam dukkham,
paccuppanne dhdrapariyetthimulakam dukkhan 'ti.

4. Sn. v, 1142: Passdmi nam manasd cakkhund va

rattindivam, brdhmana, appamatto;
namassamdno vivasemi rattim;
— terC eva manndmi avippavdsam.

5. D. 1, 75: Seyyathd pi mahd-rdja uppaliniyam paduminiyam pundarikiniyam app ekaccdni
uppaldni vd padumdni vd pundarikdni vd udake-jdtdni ukade-samvaddhdni udakd 'nuggatdni
anto-nimuggd-posiniy tdni ydva c* aggd ydva ca muld sitena vdrind abhisanndni parisanndni
paripurdni paripphuUhdni, ndssa kind sabbdvantam uppaldnam vd padumdnam vd pundari-
kdnam vd sitena vdrind apphutam assa.

6. (a) Dh. v. 123: Visarh jivitukdmo 'va, pdpdni parivajjaye.

(b) M. II, 260: Seyyathdpi, Sunakkhatta, dpdniyakamso vannasampanno gandhasampanno,
so ca kho visena samsaUho; atha puriso dgaccheyya jivitukdmo amaritukdmo dukkhapa(ik-
kido. Tarn kim mahnasi, Sunakkhatta ? Api nu so puriso amum dpaniyakamsam piveyya
yam jahnd: Imdham pitvd maranarh vd nigacchdmi maranamattam vd dukkhan ti ? No
K etam bhante,

The Five Methods 249

him. Renunciation is its near cause. Non-hatred is the state of a mind
that is not angry. It is likened to cat-skin. 1 The four immeasurables are
its near cause. Modesty is the feeling of shame in a man when he does wrong.
It is likened to the loathing one has for excrement and urine. 2 Self-respect
is its near cause. Decorum is the fear to do what is wrong. It is like fearing
one's superior. Respect for others is its near cause. 3 [448] Calm is the
appeasement of mental excitement. It is like taking a cold bath in the heat
of summer. Joy is its near cause. The wish to do is the wish to do good.
It is like a believing giver of alms. The four supernormal powers are its
near cause. Resolve is the inclination of the mind. It is like water flowing
deep downwards. 4 Initial and sustained application of thought are its near
cause. Equanimity is that state of mind where it does not move back and
forth. It is like a man holding a pair of scales. 5 Energy and the others are
its near cause. Attention regulates the mind. It is like a helmsman. Both
merit and demerit are its near cause. Greed is the clinging of the mind. It

1. (a) Th. v. 1138 Tathd tu kassdmi yathdpi issaro;

yam labbhati tena pi hotu me „alath;
tarn tarn karissami yathd atandito
bilarabhastam va yathd sumadditam.

(b) M. I, 128-29: Seyyathdpi bhikkhave bildrabhastd madditd sumadditd suparimadditd
mudukd tulini chinnasassard chinnababbhard atha puriso dgaccheyya kafthath va kathalam
va dddya, so evarh vadeyya: aham imam bilarabhastam madditam sumadditam supari-
madditam mudukam tulinim chinnasassaram chinnababbharam kaffhena va kathalena va
sarasaram karissami bharabharam karissdmiti. Tarn kirn man fiat ha bhikkhave, apt
nu so puriso amum bilarabhastam madditam . . . katfhena va kathalena va sarasaram
kareyya bharabharam kareyydti? No IC etam bhante, tarn kissa hetu: asu hi bhante
bildrabhastd madditd sumadditd suparimadditd mudukd tulini chinnasassard chinnab-
abbhard sd na sukard katthena vd kathalena va sarasaram kdtum bharabharam kdtum,
ydvadeva ca pana so puriso kilamathassa vighdtassa bhdgi assdti. Evam eva kho bhikkhave
pahc'ime vacanapathd yehi vo pare vadamdna vadeyyum: kdlena vd akdlena vd bhutena
vd abhutena vd sanhena vd pharusena vd atthasamhitena vd anatthasamhitena vd mettacittd
vd dosantard vd. Kdlena vd bhikkhave pare vadamdna vadeyyum akdlena vd; bhutena vd
abhutena vd, sanhena vd . . . pharusena vd; atthasamhitena vd anathasamhitena vd; metta
cittd vd bhikkhave pare vadamdna vadeyyum dosantard vd. Tatrapi kho bhikkhave evam
sikkhitabbam: Na c'eva no cittam viparinatam bhavissati na ca pdpikam vdcam nicchdre-
ssdma hitdnukampi ca viharissdma mettacittd na dosantard, tan ca puggalam mettdsaha-
gatena cetesd pharitvd viharissdma, taddrammanan ca sabbdvantam lokam bildrabhastd-
samena cetasd vipulena mahaggatena appamdnena averena abydpajjhena pharitvd viharissd-
mdti. Evam hi vo bhikkhave sikkhitabbam.

2. Sn. v. 835: Disvdna Tanham Aratih ca Rdgam

ndhosi chando api methunasmim.
Kim ev > idam muttakarisapunnam?
Pddd pi nam samphusitum na icche.

3. D. Ill, 212: Atthi kho dvuso tena Bhagavatd jdnatd passatd arahatd Sammd-Sambuddhena

dve dhammd sammadakkhdtd. Tattha sabbeKeva samgdyitabbam . . . pe . « . atthdya
hitdya sukhdya deva-manussdnam. Katame dve ? Hiri ca ottappan ca. ( = Hiri ca ottappah
ca ti yam hiriyati hiriyitabbena ottappati ottappitabbend ti evam vitthdritdni hiri-ottappdni.
Api c 1 ettha ajj 'hat ta-samut (hand hiri. Bahiddhd samutthdnam ottappam. Attddhipateyyd
hiri. Lokddhipateyyam ottappam. LaJJd sabhdva-santhitd hiri. Bhaya-sabhdva-santhitam
ottappam.— Sv. Ill, 978.).

4. A. V, 114: Seyyathd pi bhikkhave upari pabbate thullaphusitake deve vassante deve
galagaldyante tarn udakam yathdninnam pavattamdnam pabbatakandarapadarasdkhd
paripureti.

5. A. IV, 282: Seyyathd pi Byagghapajja tulddharo vd tulddhdrantevdsi vd tularh paggahetvd
jdndti 'ettakena vd onatam ettakena va unnatan' ti.

250 Vimuttimagga

is likened to a goose. Lovable and desirable forms are its near cause. Hatred
is the excitement of mind. It is like an angered venomous snake. 1 The ten
bases of hatred are its near cause. Delusion is mental blindness. It is like
a man without eyes. 2 The four reversals are its near cause. Conceit is
haughtiness of mind. It is like two men fighting. The three kinds are its
near cause. Views are mental obsessions. They are compared to the blind
men feeling the elephant. 3 The not giving heed to another's voice is its near
cause. Excitement is the non-tranquil state of mind. It is like water that
is boiling. Anxiety is its near cause. Sluggishness is the slackening of mind.
It is compared to desiring the foul. The falling off of good owing to the
performance of evil is its near cause. Uncertainty is the leaping of the mind
on to diverse objects. It is like a traveller to a distant land who is bewildered
at a junction of two roads. 4 Wrong attention is its near cause. Indolence
is negligence of mind. It is compared to a hibernating snake. The eight
bases of indolence are its near cause. Immodesty is that state of mind which
is not ashamed of doing ill. It is comparable to a canddla. Irreverence is
its near cause. Indecorum is the non-fearing of the mind to do evil. It is
like a wicked king. The non-esteem of the six is its near cause. These are
called the aggregate of formations.

AGGREGATE OF CONSCIOUSNESS

Q. What is the aggregate of consciousness ? A. It is eye-consciousness,
ear-conscioiasness, nose-consciousness, tongue-consciousness, body-conscious-
ness, mind-element and mind-consciousness-element. Here, eye-consciousness
is the cognizing of forms dependent on the eye. This is called eye-consciousness.
Ear-consciousness is the cognizing of sounds dependent on the ear. This is
called ear-consciousness. Nose-consciousness is the cognizing of odours
dependent on the nose. This is called nose-consciousness. Tongue-conscious-
ness is the cognizing of flavours dependent on the tongue. This is called
tongue-consciousness. Body-consciousness is the cognizing of tangibles
dependent on the body. This is called body-consciousness. Mind-element

1. M. II, 261 : Seyyathdpi, Sunakkhatta, dsiviso ghor aviso, athapuriso dgaccheyya jivitukdmo
amaritukdmo sukhakdmo dukkhapatikkulo. Tarn kirn mannas i, Sunakkhatta? Apu nu
so puriso amussa dsivisassa ghoravissa hattham vd anguttham vd dajjd, yam jahhd:
Imind ''ham dattho maranam vd nigacchdmi maranamattam vd dukkhan ti ? No h' etarh,
bhante.

2. It. 84: Mujho at t ham najdndti

Mujho dhammam na passati,
Andham tamarh tadd hoti
yam moho sahate naram.

3. Ud. 68: ... sannipdtitd kho te deva ydvatikd Sdvatthiyam jaccandhd 'ti. Tena hi bhane
jaccandhdnam hatthim dassehV ti. Evarh devd 'ti kho bhikkhave so puriso tassa rahho
patissutvd jaccandhdnam hatthim dassesi: ediso jaccandhd hatthi 'ti. Ekaccdnam jaccand-
hdnam hatthissa sisam dassesi: ediso jaccandhd hatthi 'ti, . . . Yehi bhikkhave jaccandhehi
hatthissa sisam dittham ahosi, te evam dharhsu: ediso deva hatthi seyyathd pi kumbho 'ti . . .

4. S. Ill, 108-9: Dvidhdpatho ti kho Tissa vicikicchdyetam adhivacanam. Vdmamaggo ti
kho Tissa atthangikassetam micchdmaggassa adhivacanam, seyyathidam micchdditthiyd . . .
micchasamddhissa. Dakkhinamaggo ti kho Tissa ariyassetam atthangikassa maggassa
adhivacanam, seyyathidam sammdditthiyd . . . sammdsamddhissa.

The Five Methods 251

depends on the five-door-adverting and the receiving of the desirable and the
non-desirable. The cognizing (of form etc.) immediately after the five
kinds of consciousness is called mind-element. Mind-consciousness-element:
The mind, excepting these six kinds of consciousness, is called mind-conscious-
ness-element. These seven kinds of consciousness should be known through
these three ways: through organ-object, through object, through states.

THROUGH SENSE-ORGAN-OBJECT

Q. How, through sense-organ-object? A. Five kinds of consciousness
are different as to sense-organ and as to object. Mind-element and mind
consciouness-element are one as to sense-organ. Five-fold is the object of
mind-element. Six-fold is the object of mind-consciousness-element. Five
kinds of consciousness are as to state, internal; as to organ, internal; as to
object, external. Mind-element is as to state, internal; as to organ, external;
as to object, external. Mind-consciousness-element is as to state, internal;
as to organ, external; as to object, internal and external. In respect of the six
kinds of consciousness, organ and object proceed from the past. In respect
of mind-consciousness-element, organ-production occurs at the moment of
conception. There is no object of organ in the formless sphere because organ
is produced first. Thus it should be understood through organ-object.

THROUGH OBJECT

Q. How, through object? A. Each of the five kinds of consciousness
has its limits. These (five) are not produced by one another. They are
produced neither before nor after but at once, and are not produced separately.
Through the five kinds of consciousness, all states cannot be known; only the
first arising can be known. Through the mind-element, all states cannot be
known; only those which proceed in the mind can be known. Through the
six kinds of consciousness there is no establishing of postures. Through
apperception 1 there is the fixing of them. Through the six kinds of conscious-
ness there is no fixing of bodily and verbal activity. (Through apperception
these are fixed). Through the six kinds of consciousness, meritorious and
demeritorious states are not fixed. Through apperception these are fixed.
Through the six kinds of consciousness, one does not enter or emerge out of
concentration. Through apperception, one enters into concentration and is
pacified through overcoming opposites. Through the six kinds of conscious-
ness, nothing is caused to perish or to be produced. Through overcoming of
opposites or through registration, perishing and production are caused. Mind-
consciousne ss-element is born of result. Through the six kinds of consciousness
one does not sleep, awake or dream. Through opposites one sleeps. Through

1. Javana.

252 Vimuttimagga

subtle light one awakes. Through apperception one dreams. Thus one should
know through object.

THROUGH STATES

Q. How, through states? A. Five kinds of consciousness are with initial
and sustained application of thought. Mind-element is with initial and sustained
application of thought. Mind-consciousness-element is with initial and sus-
tained application of thought, or is without initial and only with sustained
application of thought, or is neither with initial nor with sustained application
of thought. Five kinds of consciousness act together with equanimity. Body-
consciousness acts either together with pleasure or with pain. Mind-con-
sciousness-element acts together with joy or grief or equanimity. Five kinds
of consciousness are results. Mind-element is either result or means. Mind-
consciousness-element is meritorious or demeritorious or result or means.
Six kinds of consciousness do not arise without condition, are worldly states,
with cankers, with fetters, with tangle, with flood, with yoke, with hindrance,
infected, clinging, defiling, are not removed through seeing or through
meditation. They are neither "group" nor "non-group". They are neither
training nor non-training. They are the subtle fetters of the sense-plane, are
not fixed and are not vehicle. Mind consciousness-element has the nature of
breaking up. Thus one should know to distinguish by way of states. This is
called the aggregate of consciousness. Thus should the five aggregares be
known.

And again, one should know the distinctive qualities of the five aggregates
through four ways thus: through word meaning, through characteristic,
through discrimination, through comprehension.

THROUGH WORD MEANING

Q. How, through word meaning? A. Material object means thing
that is visible. Feeling means sensibility. Formations means work. Cons-
ciousness means awareness. Aggregate means variety and group. Thus
one should know through word meaning.

THROUGH CHARACTERISTIC

Q. How, through characteristic? A. Material quality is its own charac-
teristic, like a thorn. The four primaries are its near cause. The characteristic
of feeling is sensitiveness. It is like disliking a leper. Contact is near cause.
To support is the characteristic of perception. It is compared to an image.
Contact is its near cause. The characteristic of formation is unity. It is
like the turning of the wheel. Its near cause is contact. The characteristic
of consciousness is awareness; it is likened to the perceiving of taste. Name
and form are near cause. Thus one should know through characteristic.

The Five Methods 253

THROUGH DISCRIMINATION

Q. How, through discrimination? A. The aggregates are discriminated
by the threefold discrimination of the five aggregates, the five clinging aggregates
and the five aggregates of the Law. 1 Here the five aggregates are all pheno-
mena. 2 The five clinging aggregates are all cankerous states. The five
aggregates of the Law are : the aggregate of virtue, the aggregate of concentra-
tion, the aggregate of wisdom, the aggregate of freedom and the aggregate of
the knowledge and discernment of freedom. 3 Here the five aggregates are
to be taken.

THROUGH COMPREHENSION

Q. How, through comprehension ? A. There are three comprehensions :
sense-sphere-comprehension, element-comprehension, truth-comprehension. 4
Here the aggregate of form is comprehended in eleven sense-spheres. Three
aggregates are comprehended in the sense-sphere of states. The aggregate
of consciousness is comprehended in the sense-sphere of the mind.

The aggregate of matter is comprehended in eleven elements. Three
aggregates are comprehended in the element of states. The aggregate of con-
sciousness is comprehended in seven elements. The aggregate of virtue, the
aggregate of concentration, the aggregate of wisdom, the aggregate of the
knowledge and discernment of freedom are comprehended in the sense-sphere
and element of states. The aggregate of freedom is comprehended in the
sense-sphere of states, the sense-sphere of mind, the element of states and the
mind-consciousness-element. The five aggregates are comprehended in the
Truths or not comprehended in the Truths. The five aggregates of clinging
are comprehended in the Truth of 111 and in the Truth of Origin. The aggregates
of virtue, concentration and wisdom are comprehended in the Path-Truth.
The aggregate of freedom is not comprehended in the Truths. The aggregate
of knowledge and discernment of freedom is comprehended in the Truth of
111. Some states are comprehended in the aggregates and not in the Truths.
Some states are comprehended in the Truths and not in the aggregates. Some
states are comprehended in the aggregates and also in the Truths. Some
states are comprehended neither in the Truths nor in the aggregates. Here,
the material qualities that are linked with the faculties do not associate with
the Path ( ?). The recluse-fruit is comprehended in the aggregates and not in
the Truths. Nibbdna is comprehended in the Truths and not in the aggregates.

1 . Pancakkhandhd, pancupdddnakkhandhd, pahcadhammakkhandhd.

2. Sankhata-dhammd.

3. A. Ill, 134: Idha bhikkhave bhikkhu asekhena silakkhandhena samanndgato hoti,
asekhena samddhikkhandhena samanndgato hoti, asekhena pahnakkhandhena samanndgato
hoti, asekhena vimuttikkhandhena samanndgato hoti, asekhena vimuttiftdnadassanak-
khandhena samanndgato hoti.

4. Ayatana, dhdtu, sacca.

254 Vimuttimagga

Three Truths are comprehended in the aggregates and also in the Truths.
Restraint is not comprehended in the aggregates and also not in the Truths.
Thus should one discern the method of understanding the aggregates. This
is called the aggregate method.

The aggregate method has ended.

TWELVE SENSE-ORGANS AND SENSE-OBJECTS

Q. What is the sense-organ method? A. There are twelve sense-organs
(and sense-objects) : sense-organ of eye, sense-object of matter, sense-organ- of
ear, sense-object of sound, sense-organ of nose, sense-object of odour, sense-
organ of tongue, sense-object ef taste, sense-organ of body, sense-object of
touch, sense-organ of mind, sense-object of ideas. 1 Here, eye-organ is sentient
element. By this one sees material objects. Material object is elemental
form. This is the field of eye. The ear-organ is sentient element. By this
one hears sounds. Sound-object is elemental expression. This is the field
of the ear. Nose-organ is sentient element. By this one smells. Odour-
object is elemental scent. It is the field of the nose. Tongue-organ is sentient
element. By this one tastes. Taste-object is elemental flavour. This is
the field of the tongue. The body-organ is sentient element. By it one feels
fineness, smoothness (and so on). Touch-object is hardness, softness, coolness
and warmth of the elements of earth, water, fire and air. This is the field of
the body. Mind organ is the element of the seven kinds of consciousness.
Element of ideas comprises the three formless aggregates, the eighteen subtle
material qualities and Nibbdna. These are the twelve sense-organs (and
sense-objects).

And again, these twelve sense-organs (and sense-objects) should be known
by their distinctive qualities in five ways: through word meaning, limits,
condition, arising of . . .* distinctive thought and comprehension.

THROUGH WORD MEANING

Q. How, through word meaning? A. Eye means, seeing. Material
object means appearance. Ear means, hearing. Sound means, noise. Nose
means, olfaction. Odour means, smell. Tongue means, tasting. Taste
means, flavour. Body means, experiencing. Touch means, contact. Mind
means, knowing. Idea means, non-living. 2 Organ means, entrance into the
formless, place, resting-place. Thus one should know through word meaning.

1. D. Ill, 102: Chay imdni bhante ajjhattika-bdhirdni dyatanani, cakkhuth c* eva rupd ca t
sotah c' eva saddd ca, ghdnan c* eva gandhd ca, jivhd c* eva rasa ca, kayo c' eva pho\t-
habbd ca, rnano c' eva dhamma ca.

* Unintelligible.

2. Lit. Nijjiva.

The Five Methods 255

THROUGH LIMITS

Q. How, through limits? A. Eye and ear do not reach the object.
Nose, tongue and body reach the object. Mind is together with object. There
is another teaching: Ear reaches the object, because if there is an obstruction
nearby one does not hear sounds, as when a spell is wrought. And again,
there is another teaching: Eye by itself reaches the object, because one cannot
see the reverse side of a wall. Thus should one know through limits.

THROUGH CONDITION

Q. How, through condition? A. Depending on eye, material object,
light and attention, eye-consciousness arises. Here, to the arising of eye-
consciousness, the eye is in the fourfold relation of pre-nascence-condition,
support-condition, faculty-condition, presence-condition. 1 (To eye-conscious-
ness) material object is in the threefold relation of post-nascence-condition,
object-condition, presence-condition. Light is in the threefold relation of
pre-nascence-condition, support-condition and presence-condition. Attention
is in the twofold relation of continuity-condition and absence-condition.

Depending on ear, sound, ear-cavity and attention, ear-consciousness
arises. Thus should one know through the distinguishing of condition.
Depending on nose, smell, air and attention, nose-consciousness arises. Depen-
ding on tongue, taste, water and attention, tongue-consciousness arises.
Depending on body, touch and attention, bodily consciousness arises. Depend-
ing on mind, ideas, life-continuum and attention, mind-consciousness arises.

Here, mind is . . .* ideas are the object of states. There are four kinds in
this : Past, present and future of six internal sense-organs comprise the firsts
past, future and present of five external sense-objects, excepting non-sense-organ
faculty, comprise the second. The third is the sense-object of ideas. There
are eleven things viz., being, direction, season, ... * comprise the fourth.**
These are called the object of states.

Concentration is intentness of mind on object. It is like light. Attention
is mind-door-adverting. Consciousness is apperception. Here, to mind-
consciousness, mind is in the relation of support-condition. Ideas are in the
relation of object-condition. Life-continuum is in the relation of support-
condition. Attention is in the twofold relation of continuity-condition and
presence-condition. Thus should it be understood through condition.

Q. How, through the arising of distinctive thought ? A. Three kinds
are fulfilled at the eye-door. They are the objects of very great intensity,
great intensity and slight intensity. 2 Of these, those of very great intensity

1. In rendering the paccayas, here and elsewhere, in this translation, we have generally
followed Venerable Nyanatiloka Maha Thera's "PaticcasamuppadcT .

* Unintelligible

** The meaning is not clear.

2. Cp. Compendium of Philosophy, 127.

256 Vimuttimagga

fulfil seven stages and are born in avici, the great hell. After the vibration of
the life-continuum, adverting, discerning, receiving, examining, determining,
apperceiving and registering follow.

SIMILE OF THE THREAD

Here the life-continuum is the consciousness-faculty of becoming. It is
likened to the drawing of thread. 1 Adverting is conditioned by the visible
object at the eye-door. Through the visible object entering the field (of
presentation?), the life-continuum vibrates, and is followed by adverting
to the visible object. Adverting which depends on the eye is followed by
discerning. This is followed by reception in the sense of experience. Then
follows examining in the sense of (investigating) experience. After that
comes determining in the sense of understanding. Determining proceeds
and is followed by apperception according to action. Apperception proceeding
in the sense of full cognition and not in the sense of means is followed by
registration of effect. After that consciousness lapses into the life-continuum.

SIMILE OF THE MANGO

Q. What is the illustration? A. The king sleeps in his chamber,
having closed the door. A slave-girl massages the king's feet. The queen
sits near him. Ministers and courtiers are ranged in front of him. A deaf
man is guarding the door with his back against it. At that time the king's
gardener, bringing mangoes, knocks at the door. Hearing that sound, the
king awakes, and says to the slave-girl, "Go and open the door". The slave
goes to the door-keeper and speaks to him in gesture. That deaf door-keeper
understands her wish and opens the door and sees the mangoes. The king
takes his sword. The slave brings the fruits and hands them to a minister.
The minister presents them to the queen. The queen washes them and sorts
the ripe from the raw, places them in a vessel and gives them to the king.
Getting them, the king eats the fruits. After eating them, he talks of the
merit or non-merit of them. After that he sleeps again.

The sleeping king is the life-continuum. The king's gardener, bringing
mangoes and knocking at the door, is the impact of the visible object on the
eye-door. The awakening of the king by the knocking at the door, and his
command to open the door, illustrate the vibration of the life-continuum. The
slave-girl's gestures, in requesting the door-keeper to open the door, is adver-
ting. The opening of the door by the deaf door-keeper and the sight of the
mangoes illustrate eye-consciousness. The taking of the sword by the king
and the handing of the fruits by the slave to the minister illustrate reception.
The presentation of the fruits by the minister to the queen is examining. The

1. Cp. D. I, 54: Seyyathd pi ndma sutta-gule khitte nibbethiyamdnam eva phaleti. Perhaps
the simile was drawn from this portion of the sutta.

The Five Methods 257

actions of washing, sorting, placing the fruits in a vessel and offering them
to the king illustrate determining. The eating by the king is apperception.
His talking as to the merits or demerits of the fruits illustrate registration of
effect, and his sleeping again is the lapsing into the life-continuum. 1

Here, consciousness depending on the impact of objects of middling
intensity at the eye-door proceeds up to apperception and immediately lapses
into the life-continuum. Through the impact of objects of lower intensity,
consciousness lapses into the life-continuum immediately after determining.
In the same way the procedure at the other doors should be understood. At
the mind-door there is no impact of object. Conditioned by attention, and
free from activities is the object grasped at the mind-door. Here, with
reference to a very great object three stages are produced (after vibration)
of the life-continuum, namely, adverting, apperception and registration.
With reference to the objects of great and slight intensity two stages are ful-
filled: adverting and apperception. 2 Here, feeling and perception should
be known through various conditions.

Through the conditioning of right-attention 3 and non-right-attention,
various kinds of merit and demerit should be known. Thus one should know
through manifestation of the interlocking of distinctive thought.*

Q. How, through comprehension? A. There are three kinds of
comprehension, namely, aggregate-comprehension, element-comprehension,
truth-comprehension. Here, ten sense-spheres are comprehended in the
aggregate of matter. The sense-sphere of mind is comprehended in the
aggregate of consciousness. The sense-sphere of states, excepting Nibbdna,
is comprehended in the four aggregates. Eleven sense-spheres are compre-
hended in eleven elements. The sense-sphere of mind is comprehended in
seven elements. The five internal sense-spheres are comprehended in the
Truth of 111. The five external sense-spheres are either comprehended or not
comprehended in the Truth of 111. The sense-sphere of mind is either com-
prehended or not comprehended in the Truth of 111. The sense-sphere of
states is either comprehended or not comprehended in the Truth of III. Thus
should comprehension be known. In this way one develops discernment
through the sense-sphere method. This is called sense-sphere method.

Sense-sphere method has ended,

ELEMENT METHOD

Q. What is the element-method? A. There are eighteen elements,
namely, eye-element, material-element, eye-consciousness-element ; ear-

1 . Cp. Compendium of Philosophy, 30 for mango simile.

2. Cp. Ibid. 128.

3. Samma-manasikara ( ?)
* Not quite clear.

258 Vimuttimagga

element, sound-element, ear-consciousness-element ; nose-element, odour-
element, nose-consciousness-element; tongue-element, taste-element, tongue-
consciousness-element ; body-element, touch-element, body-consciousness-
element; mind-element, states-element, mind-consciousness-element. 1 Here,
the sensory organ of eye is eye-element. Material form is material element.
Eye-consciousness is eye-consciousness-element. In the same way the others
should be known. Mind-door-adverting translates the objects. Mind-
element decides the result.

[450] The mind-element is just mind-sphere. All kinds of consciousness
except the ideas-element and the six consciousness-elements are mind-
consciousness-element. The rest is as was taught at length under sense-
sphere. Here, ten elements are comprehended in the form-aggregate. The
ideas-element, excepting Nibbdna, is comprehended in the four aggregates.
Seven elements are comprehended in the consciousness-aggregate. Eleven
elements are comprehended in eleven sense-organs (and sense-objects).
Seven-elements are comprehended in the mind-organ. Eleven elements are
comprehended in the Truth of 111. Five elements are comprehended in the
Truth of 111, or not comprehended in the Truth of 111. Ideas-element is
comprehended in the Four Truths, or not comprehended in the Four Truths.
Mind-consciousness-element is comprehended in the Truth of 111 or not
comprehended in the Truth of 111.

Q, What is the limit of manifestation?

A. Just the sphere of ideas-element is the limit. The assemblage of
the characteristics of a variety of states is called aggregate. The characteristic
of entrance is called sense-organ. The characteristic of intrinsic nature is
called element. Again, the Blessed One has taught the Truth of 111 by way
of the aggregates for the quick witted man. He taught the Truth of 111 by
way of the sense-sphere for the average man, and he taught the Truth of 111
by way of the elements for the slow witted man.

And again, he has expounded form in brief to those who have the
characteristic of attachment to name and aggregate, by way of discernment
of name. He has expounded name and sense-sphere, in brief, through the
determining of form, to those inclined towards attachment to form. He has
expounded the elements through determining mind and form to those inclined
to be attached to mind and form.

And again, he has expounded the intrinsic nature of the sense-spheres.
He has expounded the aggregates. He has expounded the (internal) sense-
spheres and objects. And he has expounded the sense-spheres. He has taught
the arising of consciousness and element, through (internal) sense-sphere and

1. Vbh. 87: Affhdrasa dhatuyo: cakkhudhatu rupadhdtu cakkhuvirinanadhatu sotadhatu
saddadhatu sotavinndnadhdtu ghanadhatu gandhadhdtu ghdnavinnd^adhatu jivhddhdtu
rasadhdtu jivhdvinndriadhdtu kdyadhdtu photthabbadhdtu kdyaviMdnadhdtu manodhdtu
dhammadhdtu manovinfianadhatu.

The Five Methods 259

object. Thus should the distinctions in the element method be known. This
is called element method.

Element method has ended.
CONDITIONED ARISING METHOD

(a) DIRECT ORDER

Q. What is the conditioned arising method? A. Conditioned by
ignorance are the formations; conditioned by the formations, consciousness;
conditioned by consciousness, name-form; conditioned by name-form, the
six-sphered-sense; conditioned by the six-sphered-sense, contact; conditioned
by contact, feeling; conditioned by feeling, craving; conditioned by craving,
clinging; conditioned by clinging, becoming, conditioned by becoming,
rebirth; conditioned by rebirth, decay, death, sorrow, lamentation, pain,
grief and despair spring up. Such is the origin of this entire mass of ill. 1

(b) REVERSE ORDER

By the cessation of ignorance, the cessation of the formations (occurs);
by the cessation of the formations, the cessation of consciousness; by the
cessation of consciousness, the cessation of name-form; by the cessation of
name-form, the cessation of the six-sphered-sense; by the cessation of the
six-sphered-sense, the cessation of contact; by the cessation of contact, the
cessation of feeling; by the cessation of feeling, the cessation of craving;
by the cessation of craving, the cessation of clinging; by the cessation of
clinging, the cessation of becoming; by the cessation of becoming, the cessa-
tion of rebirth; by the cessation of rebirth, decay, death, sorrow, lamentation,
pain, grief and despair cease. Such is the cessation of this entire mass of
ill. 2

IGNORANCE

Here ignorance is ignorance of the Four Truths. Formations are bodily,
verbal and mental actions. Consciousness is rebirth consciousness. Name-

1. Ud. 1; S. II, 1: Avijjdpaccayd bhikkhave sankhdrd; sankhdrapaccayd vihMnam; vinM-
napaccayd ndmarupam; ndmarupapaccayd sa\dyatanam; safdyatanapaccayd phasso;
phassapaccayd vedand; vedandpaccayd tanhd; tanhdpaccayd updddnam; updddnapaccayd
bhavo; bhavapaccayd jdti; jdtipaccayd jardmaranarh soka-parideva-dukkha-domanass-
updydsd sambhavanti. Evam 'etassa kevalassa dukkhakkhandhassa samudayo hoti.

2. Ud. 2; S. II, 1-2: Avijjdya tveva asesavirdganirodhd sankhdranirodho; sankhdranirodhd
vihhdnanirodho ; vihhdnanirodhd ndmarupanirodho; ndmarupanirodhd saldyatananirodho ;
saldyatananirodhd phassanirodho ; phassanirodhd vedandnirodho; vedandnirodhd tanhd-
nirodho; tanhdnirodhd updddnanirodho ; updddnanirodhd bhavanirodho ; bhavanirodhd
jdtinirodho; jdtinirodhd jardmaranarh soka-parideva'dukkha'domanassupdydsd nirujjhanti.
Evam 'etassa kevalassa dukkhakkhandhassa nirodho hotiti.

260 Vimuttimagga

form means the mental properties which arise together with the continuity
of mind and the embryo (kalala). Six-sphered-sense means the six internal
sense-spheres. Contact means the six groups of contact. Feeling means
the six groups of feeling. Craving means the six groups of craving. Clinging
means the four clingings. Becoming means sense-plane becoming, form-
plane becoming and formless-plane becoming where kamma works. Rebirth
means the arising of the aggregates in becoming. Decay means the maturing
of the aggregates. Death means the destruction of the aggregates.

FORMATIONS

Q. How do the formations arise, conditioned by ignorance? How do
decay and death arise, conditioned by rebirth? A. The five clinging groups
arise for the uninstructed commoner, because of his ignorance of the Four
Truths. In the long night (of ignorance), he clings to self and goods thinking:
"These are my goods, this is my self". Thus he enjoys and clings to enjoyment.
The thought of becoming brings about reconception. In that thought of
becoming there is no knowledge. He clings to becoming because he desires
it. 1

SIMILE OF THE SEEDS

It is like seeds placed in a fertile field. If consciousness is extinguished,
becoming is extinguished. This is the meaning of conditioned by ignorance
the formations arise. Mental formations, conditioned by ignorance, enter
the course of becoming, and integrate. Becoming proceeds; thus it is
continued. Consciousness does not separate from mind in becoming.
Therefore, conditoned by the formations, consciousness arises.

SIMILE OF THE SUN

As without the sun, there is in the world neither light nor any increase
of it, so without consciousness, name-form dees not take shape and there
is no growth of it.

SIMILE OF THE TWO BUNDLES OF REEDS

As (in the simile of the bundles of) reeds depending on each other, so
conditioned by consciousness, name-form arises. Conditioned by the (internal)
sense-spheres, the other mental qualities arise together. 2 The development

1. S. II, 94: Yah ca kho etam bhikkhave vuccati cittam iti pi mano iti pi vinhdnam iti pi
tatrassutava puthujjano nalam nibbinditum nalam virajjitum nalam vimuccitum.

Tarn kissa hetu? Digharattam hetam bhikkhave assutavato puthujjanassa ajjhositarh
mamdyitam pardmattham etam mama eso hamasmi eso me at id ti.

Tasmd tatrassutava puthujjano nalam nibbinditum nalam virajjitum nalam vimuccitum.

2. S. II, 114: Seyyathapi dvuso dve na]akaldpiyo ahhamahham nissdya tittheyyum, evam
eva kho dvuso ndmarupapaccayd vinhdnam vihhdnapaccayd ndmariipam, ndmarupapaccayd
saldyatanam, safdyatanapaccayd phasso ...

The Five Methods 261

of the mind-sphere is due to name. Conditioned by the four primaries,
nutriment and caloric order, the other five (internal) sense-spheres develop
and increase. The other does not depend on these. Therefore, conditioned
by name-form, the six-sphered-sense arises. By the union of the other faculties,
objects, elements and consciousness, contact arises. Therefore, conditioned
by the six-sphered-sense, contact arises. Through the sense of touch one
experiences pain, pleasure and neither pain nor pleasure. Should one not
be touched (then there would be no feeling for him). Therefore, conditioned
by contact, feeling arises. The uninstructed commoner experiences pleasure
and clings to it and craving for more, he experiences pain; and overcoming
it (pain), he, desiring ease,, develops the feeling of neither pain nor pleasure,
or equanimity. 1 Therefore, conditioned by feeling, craving arises. Through
craving, one clings to what is lovely. Therefore, conditioned by craving,
clinging arises. Through that clinging, one sows the seed of becoming.
Therefore, conditioned by clinging, there is becoming. According to one's
deeds one is born in various states. Therefore there is rebirth, and through
birth, there is decay and death. Thus, conditioned by birth, there is decay
and death.

SIMILE OF THE SEED, SHOOT AND PLANT

As paddy-seeds are conditioned by the paddy plant, so conditioned by
ignorance the formations arise. Conditioned by the seed is the bud; 2 so is
the. arising. of consciousness, by the. formations. Conditioned. by the bud is
the leaf; so. is the arising of name-form, by consciousness. Conditioned
by the leaf is the branch; so is the arising of the six-sphered-sense, by name-
form. Conditioned by the branch is the plant; so is the arising of contact,
by the six-sphered-sense. Conditioned by the plant is the flower; so is the
arising of feeling, by contact. Conditioned by the flower is the nectar; so
is the arising of craving, by feeling. Conditioned by the nectar is the ear of
rice; so is the arising of clinging, by craving. Conditioned by the ear of
rice is the seed; so is the arising of becoming, by clinging. Conditioned by
the seed is the bud; so is the arising of birth, by becoming. Thus the several
successions come to be. Thus one cannot know the past or the future. Thus
birth succeeds beginning with the causal condition of ignorance. Of it the
past or the future cannot be known. 3

WHAT CONDITIONS IGNORANCE

Q. By what is ignorance conditioned? A. Ignorance is indeed con-

1 . Cp. Vbh.-a. 1 80 : Dukkhi sukharii patthayati, sukhi bhiyyo pi icchati,

upekhd pana santattd sukham ice' eva bhdsitd.

2. Cp. (a) Vbh.-a. 196: Bije sati ankuro viya.

(b) Mhv. XV, 43: Bijamhd nikkhamma ankuro.

3. Cp. S. II, 178: Anamataggdyam bhikkhave samsdro pubbdkoti na panhdyati avijjdnivara-
ndnam sattdnam tanhdsamyojandnarh sandhdvatam samsaratam.

262 Vimuttimagga

ditioned by ignorance. 1 The latencies become the condition of the encompassing
defilements. The encompassing defilements become the condition of the
latencies. 2

And again, all defilements become the condition of ignorance according
to the teaching of the Buddha thus: "From the origin of the cankers, origin
of ignorance arises*'. 3 And again, it is likened to a single thought-state (?).
Seeing a form with the eye, the uninstructed commoner develops craving.
The bare enjoyment of that time is delusion of mind. This is called ignorance.
Through attachment to this ignorance, one conditions the formations.
Through attachment to these formations, one conditions consciousness and
knows the associated states of mind and the material object produced by the
formations. Conditioned by this consciousness, name-form arises. From
feeling joy is produced. Conditioned by joy and conditioned by the joy-
producing material object, the bare faculties arise. Thus conditioned by
name-form the six-sphered-sense arises. Conditioned by pleasurable
contact, feeling arises. Conditioned by the craving for feeling, craving arises.
Through attachment to bare pleasure and conditioned by craving, clinging
arises. Through attachment to and conditioned by clinging, there is becoming.
Conditioned by becoming, birth arises, and when living (begins) to end — this
is decay. To scatter and to destroy — this is death. Thus in one moment
the twelvefold conditioned arising is fulfilled.

Q. Of the factors of the twelvefold conditioned arising, how many are
defilements, how many are actions, how many are results, how many are past,
how many are future, how many are present, how many are cause-conditions,
how many have already developed? What is conditioned arising? What is
conditioned arising doctrine? What are the differences between these two?
Why is conditioned arising so profound?

1. (a) Cp. S. IV, 50: Avijjd kho bhikkhu eko dhammo yassa pahdnd bhikkhuno avijjd pahiyati

vij'jd uppajjatiti.
(b) Netti. 79: Vuttarh hi: avijjdpaccayd samkhdrd, samkhdrapaccayd vinhdnam.
Evarh sabbo paficcasamuppddo. Iti avijjd avijjdya hetu, ayonisomanasikdro
paccayo. Purimikd avijjd pacchimikdya avijjdya hetu. Tattha purimikd avijjd
avijjdnusayo, pacchimikd avijjd avijjdpariyutfhdnam. Purimiko avijjdnusayo
pacchimikassa avijjdpariyutthdnassa hetubhiito paribruhandya bijankuro viya
samanantarahetutdya. Yam pana yatthd phalarh nibbattati, idarh tassa param-
parahetutdya hetubhutarh. Duvidho hi hetu: samanantarahetu paramparahetu
ca. Evarh avijjdya pi duvidho hetu: samanantarahetu paramparahetu ca.

2. Cp. (a) Dhs. 79, Sec. 390: Yam tasmim samaye ahndnam adassanarh anabhisamayo

ananubodho asambodho appafivedho asamgdhand apariyogdhand asamapekkhand
apaccavekkhand apaccakkhakammam dummejjham balyam asampajahham moho
pamoho sammoho avijjd avijjogho avijjdyogo avijjdnusayo avijjdpariyutfhdnam
avijjdlangi moho akusalamujam — ayam tasmim samaye moho hoti.

(b) Netti. 14: Panndya anusayd pahiyyanti, anusayesu pahinesu pariyutthdnd
pahiyyanti. Kissa anusayassa pahinattd ? Tarn yathd khandhavantassa rukkhassa
anavasesamuluddharane kate pupphaphalapavdjankurasantati samucchinnd bhavati,
evarh anusayesu pahinesu pariyutthdnasantati samucchinnd bhavati pidahitd
paficchannd. Kena? Panndya.

(c) Petaka. 105: Tat ha hi purimd koti na pahndyati; tattha avijjdnusayo avijjdpari-
ufthdnassa hetu purimd hetu pacchd paccayo sd pi avijjd sankhdrdnam paccayo.

3. Cp. M. I, 54: Asavasamudayd avijjdsamudayo, asavanirodhd avijjdnirodho.

The Five Methods 263

A. Three are the defilements, namely, ignorance, craving and clinging.
Two are actions, namely, the formations and becoming. The other seven
results.

SIMILE OF THE COLOURS OF A PAINTER

Here, the defilements are a cause of future life, like the colours of a painter.
Their objects are not self-produced, as also are the colour-object of the painter.
Defilements cause becoming like the different colours of the painter. These
two are past, namely, ignorance and the formations. These two are of the
future, namely, birth and decay-and-death. The other eight are of the present.
Thus it is as to the three divisions of time. Therefore one should know that
birth and death proceed from beginningless time. The factors of the twelve-
fold conditioned arising should not be taught (separately). Further, no
conditioned arising should be taught which does not consist of these twelve.
Then, what is conditioned arising? Just these twelve which in turn become
condition. Therefore this is called conditioned arising. The twelve factors
are states which have already developed. What is the difference between
the two ? The working of conditioned arising being different (in each case)
and being not complete, one cannot speak of it. Be they conditioned or non-
conditioned, 1 they cannot be explained. States of conditioned arising that
have already developed, have finished their task and are conditioned. This
is the difference between the two. Why is this conditioned arising profound?
One is able to know the way and characteristic by which ignorance conditions
the formations. A delivered one, without the aid of another, is able to discern
its working, characteristics and nature. These constitute the profound nature
of conditioned arising. 2

CONDITIONED ARISING TO BE KNOWN IN SEVEN WAYS

[451] And again, this conditioned arising should be known through
seven ways thus: through the three links, the four groups, the twenty modes,
the wheel, order, discernment and through comprehension.

FIRST THREE LINKS

Q. How, through the three links ? A. Here the interval between the formations
and consciousness is the first link; the interval between feeling and craving is
the second link; the interval between becoming and rebirth is the third link.
The conditioning of the present effect by past actions through the defilements

1. Sankhata, asankhata.

2. S. II, 92; D. II, 55: ' Acchariyam bhante abbhutam bhante ydva gambhiro cdyarh bhante
paticca-samuppddo gambhiravabhaso ca. At ha ca pana me uttdnakuttdnako viya khayatitL'

Md Kevam Ananda avaca, md Kevam Ananda avaca. Gambhiro cdyarh Ananda
paticca-samuppddo gambhiravabhaso ca,

264 Vimuttimagga

is the first link. The conditioning of the present defilements by present effects
is called the second link ; the conditioning of future effects by present defilements
is called the third link. The first and the third are condition-effect-link 1 and
becoming-link. 2 The second link is effect-condition link 3 and non-becoming-
link. Q. What is becoming-link?

A. Endlessly, the not yet enlightened aggregates, sense-organs and ele-
ments, through the conditioning of past actions and defilements, go again and
again to various modes of birth. This is becoming-birth-link. 4 Q. How
is it fulfilled?

DEATH OF THE IGNORANT CRAVING EVIL-DOER

A. Here a man, who performs actions which are associated with ignorance
and craving, is an evil-doer. When he comes to die, he suffers. Lying on
his death-couch, he does not see this world. He does not see that world.
He loses mindfulness and cannot recover it. At this time he suffers the ill of
rebirth. Mindfulness draws away from his mind, and strength from his body.
He loses his faculties gradually. The body quakes. Vitality ebbs and his body
becomes like a dried tola leaf. At this time he is like one asleep and dreaming.

ACTION, ACTION-SIGN, DESTINY, DESTINY-SIGN

Through action, four states arise. They are action, action-sign, destiny*
destiny-sign. 5

What is action? The merit and non-merit one has made. They are
heavy or light, many or few. The action-sign that uprises (as result) conforms
to the action already done. The action-sign resembles action already done.
Destiny: A happy destiny arises through the conditioning of merit. An evil
destiny arises through the conditioning of demerit. Destiny-sign: At the
time of entry into the womb, three objects unite to produce rebirth. Rebirth

1. Hetu-phala-sandhi. 2. bhavasandhi. 3. Phala-hetu-sandhi,

4. Bhava-jdtisandhi. Cp. Spk. II, 72 : Bhava-jdtinam antare eko ti.

5. Cp. (a) Abhs. V, par. 12: . . . Tat ha ca marantdnarh pana maranakale yathdraham

abhimukhibhutarh bhavantare patisandhi-janakam kammaih va tarn kamma-karana-
kale rupddikam upaladdha-pubbam upakarana-bhutah ca kamma-nimittam va
anantaram uppajjamdnabhave upalabhitabbam upabhoga-bhutah ca gati-nimittam
va kamma-balena channam dvdrdnarh ahhatarasmirh paccupatthdti.

(b) Spk. II, 218: Mamsa-pesi-vatthusmirh: goghdtako ti, go-mamsapesiyo katva,
sukkhdpetvd, vallura-vikkayena anekdni vassani jivikarh kappesi. TerC assa naraka
cavana-kale marhsa pesi yeva nimittam ahosi. So mamsa-pesi-peto jato,

(c) Ibid. 372-73: Ettakesu thanesu Channa-tthero Sariputta-ttherena pucchita-
pucchitarh pahham arahatte pakkhipitvd kathesi. Sariputta-tthero pana tassa
puthujjana-bhavarh natvdpi 'tvarh puthujjano* ti va i andsavo > ti va avatva tunhi
yeva ahosi. Cunda-tthero pan' assa puthujjana-bhavarh napessdmi ti cintetvd
ovadarh addsi.

Satthath dharesi ti, jivita-haraka-sattham ahari, kanthana\am chindi. AtK
assa tasmirh khane bhayam okkami, gatinimittam upatthdsi. So attano puthujjana-
bhavarh rlatvd, sarhvigga-citto vipassanarh patthapetvd, sankhdre pariganhanto
arahattam patvd, samasisi hutvd, parinibbuto,

The Five Methods 265

depends on the place of birth, namely, a palace, habitation, mountain, tree,
or river, according to destiny. The appropriate grasping-sign arises, and the
man, leaning or sitting or lying (on his death-couch), grasps that. After the
consciousness which apperceives the past action or the action-sign or the
destiny or the destiny-sign ends, the last consciousness arises without a break
gradually through apperceptional consciousness. Only that action or action-
sign or destiny or destiny-sign becomes the object of the basic resultant cons-
ciousness. Like the lighting of a lamp by a lamp, 1 or like fire issuing from a
flame is re-linking consciousness. 2

In the womb of the mother, through the impurity of parents, thirty
material qualities are fulfilled by action of ten (?) sense-spheres. In the
moment of decay, forty-six material qualities are fulfilled,*

Thus consciousness conditions name-form. Name-form conditions conscious-
ness. 3 Thus the link of becoming is fulfilled. Here, the fulfilment of the
three links should be understood.

FOUR GROUP DIVISION

Q. How, through the four groups? A. Ignorance and the formations
are divisions of the groups of action and defilement of the past. Consciousness,
name-form, the six-sphered-sense, contact and feeling are divisions of the
groups of effect in the present. Craving, clinging and becoming are divisions
of action, and defilement of the present. Rebirth, and decay-and-death are
divisions of effect of the future. Thus one should know through the four-
group division.

TWENTY MODES

Q. How, through twenty modes ? A. Through the grasping of ignorance
and of past craving and clinging and through the defilement-sign being grasped.
Through the grasping of the formations of past becoming and through the
action-sign being grasped. Through the grasping of consciousness, of name-

(d) Vbh.-a. 156: Gatinimittam ndma nibbattanaka-okdse eko vanno upatfhdti. Tattha
niraye upaffhahante lohakwnbhi-sadiso hutvd uppafthdti. Manussaloke upatthahante
mdtukucchi kambalaydna-sadisd hutvd upatthdti. Devaloke upatthahante kappa-
rukkha-vimdna-sayanddini upafthahanti.

1. Mil. 71: Raja aha: Bhante Ndgasena, na ca sankamati patisandahati cad. — Ama
mahdrdja, na ca sankamati patisandahati cdti. — Katham bhante Ndgasena na ca sankamati
patisandahati ca, opammam karohiti. — Yathd mahdrdja kocid eva puriso padipato padipam
padipeyya, kin nu kho so mahdrdja padipo padipamhd sankanto ti. — Na hi bhante ti. —
Evam eva kho mahdrdja na ca sankamati patisandahati cdti.

2. M. II, 262 ff.: Samvattanikam vinnanam.
* The text is very confused here.

3. S. II, 104: Paccuddvattati kho idam vinnanam ndmarupamhd ndparam gacchati, ettdvatd
jdyetha vd jiyetha vd miyetha vd cavetha vd upapajjetha vd yad idam ndmarupapaccayd
viMdnam i vinhdnapaccayd ndmarupam, ndmarupapaccayd safdyatanarh, . . .pe . . .

266 Vimuttimagga

form, of the six-sphered-sense, of contact, of feeling and through birth and
decay-and-death of the result-sign of the present being grasped. Through the
grasping of craving, clinging and through the defilement-sign of the present
being grasped. Through the grasping of becoming the present formations are
grasped through the action-sign. Through the grasping of birth, decay and
death, future consciousness, name-form, the six-sphered-sense, contact, feeling
are grasped. These twenty-four states become twenty.

It is according to the teaching in the Abhidhamma: "In the previous
/ctfrawa-becoming, delusion is ignorance, effort is the formations, desire is
craving, grasping is clinging, volition is becoming. Thus these fivt states of
the previous /cawwa-becoming are causes of the present rebirth. From the
maturity of the sense-organs, here, delusion is ignorance; effort is the forma-
tions; desire is craving; grasping is clinging; volition is becoming. Thus these
five states, here in kamma-bQcommg are causes of rebirth in the future. Here,
rebirth is consciousness ; descent is name-form ; sensory organism is sense-
organ; the being touched is touch; the being felt is feeling. Thus these five
states, here, in rebirth-becoming are cause of kamma already done. Thus
one should know through twenty ways". 1

How, through wheel? Ignorance conditions the formations; the forma-
tions condition consciousness; thus birth conditions decay and death. Thus
the whole aggregate of ill arises. Therefore all constitute the aggregate of
ill. Not knowing is called ignorance. Ignorance conditions the formations.
Thus should it be known by way of the wheel.

DIRECT AND REVERSE ORDER

How, through order? Order is of two kinds. They are, the one which
begins from ignorance and the one which begins from decay and death. Ques-
tioned as to that which begins from ignorance, one should answer in the direct
order; and questioned as to that which begins from decay and death, the answer
should be in the reverse order.

And again, that which begins from ignorance is fixed; one can see the way
to the future. That which begins with decay is the end; one can see the way
to the past. Thus one should know through order.

1. Pts. I, 52: Purimakammabhavasmim moho avijjd, dyuhand sankhdrd, nikanti tanhd,
upagamanam upadanam, cetand bhavo; ime panca dhammd purimakammabhavasmim idha
patisandhiyd paccayd . . . Idha paripakkattd dyatandnam moho avijjd, dyuhand sankhdrd,
nikanti tanhd, upagamanam updddnam, cetand bhavo; ime panca dhammd idhakamma-
bhavasmim dyatirh patisandhiyd paccayd. Ayatirh patisandhi vinndnam, okkanti ndma-
rupam, pasddo dyatanam, phuftho phasso, vedayitam vedand; ime panca dhammd dyatim
upapattibhavasmim idha katassa kammassa paccayd. Iti ime catusankhepe tayo addhe
visatiyd dkdrehi tisandhim paticcasamuppddam jdndti passati ahndti pativijjhati. Tan
iidtatthena Mnam, pajdnanatthena pannd; tena vuccati — 'Paccaya pariggahe pannd
dhamma((hitindnam\

The Five Methods 267

MUNDANE AND SUPRAMUNDANE
CONDITIONED ARISING

Q. How, through discernment? A. There are two kinds of conditioned
arising: mundane conditioned arising and supramundane conditioned arising.
Here, that which begins from ignorance is mundane. Q. What is supra-
mundane conditioned arising? A, 111 depends on ill. Confidence depends
on confidence. Joy depends on joy. Rapture depends on rapture. Calm
depends on calm. Bliss depends on bliss. Concentration depends on
concentration. Right views depend on right Views. Aversion depends on
aversion. Dispassion depends on dispassion. Freedom depends on the
knowledge of the freedom of extinction. This is called supramundane
conditioned arising. 1

FOUR KINDS OF CONDITIONED ARISING

Again, four kinds of conditioned arising are taught thus: the defilement-
action is cause; seed is cause; doing is cause; common action is cause.

Q. What is meant by "defilement-action is cause"? A. It is that
which begins from ignorance. What is meant by "seed is cause"? It is
likened to the succession of seed and bud. What is meant by "doing is
cause" ? It is likened to the change of material qualities. What is meant
by "common action is cause"? It is likened to earth, snow, mountain, sea
sun and moon.

There is another teaching. Common action is not a cause. Material
qualities, consciousness, states and caloricity are causes. There is no
common action, according to the teaching of the Blessed One thus :

With none is kamma shared, none can rob it,
and by itself comes the fruit of merit won. 2.

Thus one should know through discernment.

THROUGH COMPREHENSION

Q. How, through comprehension? A. There are four kinds of com-
prehension : aggregate-comprehension, sense-organ-comprehension, element-
comprehension and truth-comprehension. Here, ignorance, the formations,

1. There is another classification of conditioned arising at Netti. 67: Es" ev* anto dukkh-
assd ti paticcasamuppddo. So duvidho: lokiko ca lokuttaro ca. Tattha lokiko: avijjdpaccayd
samkhdrd ydva jardmarand, lokuttaro: silavato avippatisdro jdyati ydva ndparam itthattdyd
ti pajdndti. See p. 229, note 1 (c), and last note of appendix.

2. Not traced. Cp. Sv. I, 37: Kammassakd hi sattd, attano kammdnurupam eva gatim
gacchanti, rCeva pita puttassa kammena gacchati, na put to pitu kammena, na mat a puttassa,
na putto mdtuydy na bhdtd bhaginiyd, na dcariyo antevdsino, na antevdsi dcariyassa
kammena gacchati,

268 Vimuttimagga

contact, craving, clinging and becoming are comprehended in the aggregate
of the formations. Consciousness is comprehended in the consciousness-aggre-
gate. Name-form is comprehended in the four aggregates. The six-
sphered-sense is comprehended in the two aggregates. Feeling is compre-
hended in the feeling-aggregate. Birth and decay and death are compre-
hended in the aggregate of form and in the aggregate of the formations.
Ignorance, the formations, contact, feeling, craving, clinging, becoming,
rebirth and decay and death are comprehended in the sense-sphere of ideas.
Consciousness is comprehended in the mind-sphere. Name-form is
comprehended in the five internal sense-spheres. The six-sphered-sense is
comprehended in the six internal sense-spheres. Ignorance, the formations,
contact, feeling, craving, clinging, becoming, rebirth and decay and death
are comprehended in the element of ideas. Consciousness is comprehended
in the mind-consciousness-element. Name-form is comprehended in the
five elements. The six-sphered-sense is comprehended in the twelvefold
truth. Ignorance, craving and clinging are comprehended in the tenfold
truth. The other nine are comprehended in the Truth of 111. Supramun-
dane conditioned arising way -factor is comprehended in the Path-truth.
The extinction of conditioned arising is comprehended in the Truth of
Cessation. Thus one should know through comprehension. Through these
ways should one understand the method of conditioned arising. This is
called conditioned arising method.

Conditioned arising method has ended.

The Tenth Fascicle of the Path of Freedom has ended.

[452] THE PATH OF FREEDOM

FASCICLE THE ELEVENTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIP1TAKA SANGHAPALA OF FUNAN
THE FIVE METHODS

CHAPTER THE ELEVENTH

Section Two
THE FOUR NOBLE TRUTHS

Q. What is the method of understanding the Noble Truths?

A. There are Four Noble Truths: the Noble Truth of 111, the Noble
Truth of the Origin of 111, the Noble Truth of the Cessation of 111 and the
Noble Truth of the Path leading to the Cessation of 111.

TRUTH OF ILL

Q. What is the Noble Truth of 111? A. "Birth is ill; old age is ill;
death is ill; sorrow is ill; lamentation and misery are ill; grief and despair
are ill; association with those one does not like is ill; separation from those
one likes is ill; the not getting of what is wished for is ill; in short the five
aggregates of clinging are ill". 1

"Birth is ill" : This is the arising of the aggregates of various beings.
All these are assemblages of ill. "Old age is ill" : All the elements, proceeding
from birth, come to maturity and lose vigour, colour, faculties, memory and
intellect. "Death is ill": Fear of the ending of life, "sorrow is ill": On
going to the place of suffering, fear arises. This is the burning within. "La-
mentation is ill": Suffering reaches verbal expression. This is to burn within

1. D. II, 304 ff; Vbh. 99: Cattdri ariyasaccdni: dukkham ariyasaccarh dukkhasamudayo
ariyasaccarh dukkhanirodho ariyasaccarh dukkhanirodhagdmini pafipadd ariyasaccarh.

Tattha katamarh dukkham ariyasaccarh ?

Jdti pi dukkhd jard pi dukkhd marariarh pi dukkham sokaparidevadukkhadomanas-
supdydsd pi dukkhd appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p'iccham
na labhati tarn pi dukkham; sankhittena pancupdddnakkhandhd pi dukkhd.

269

270 Vimuttimagga

and without. "Misery is ill": This is the suffering of the body. By this
one suffers bodily pain. This is the meaning. "Grief and despair are ill" :
These are sufferings of the mind. By these one suffers mental anguish. This
is the meaning. "Association with those one does not like is ill": This
means that one is united with persons one dislikes. "Separation from those
one likes is ill": This means that one is separated from persons one likes.
"The not getting of what is wished for": A man loses happiness because
he is not able to separate from those whom he dislikes, and because he is
not able to unite with those whom he likes. Being unable to secure these
he loses happiness. "In short the five aggregates of clinging are ill": One is
not able to separate oneself from these five aggregates of clinging. Therefore
these five aggregates of clinging are ill. 1

FIVE GROUPS OF CLINGING

Q. What are the five aggregates of clinging? A. The form aggregate
of clinging, the feeling aggregate of clinging, the perception aggregate of
clinging, the formation aggregate of clinging, the consciousness aggregate
of clinging. These should be understood according to the full explanation
under the method of (understanding) the aggregates.

TWO KINDS OF ILL

Here ill is of two kinds thus: ill of sense-sphere and innate ill. The
ill of birth, the ill of death, the ill of association with those one dislikes, the ill
of separation from those one likes, the ill of not getting what is wished for;
in short, the ill of the aggregates of clinging, are called ill of sense-sphere.
The ill of sorrow, the ill of lamentation and the ill of grief and despair are
called innate ill.

1. Cp. Vbh. 99: Tat t ha katama jdti? Yd tesam tesarh sattanarh tamhi tamhi sattanikdye
jdti sahjdti okkanti abhinibbatti khandhdnam pdtubhdvo dyatandnarh patildbho ayarh vuccati
jdti.

Tattha katama jard ? Yd tesam tesam sattanarh tamhi tamhi sattanikdye jard jiranatd
khandiccarh pdliccarh valittacatd dyuno samhdni indriydnam paripdko: ayarh vuccati jard.

Tattha katamam maranarh ? Yd tesam tesam . . . cuti cavanatd bhedo antaradhdnam
maccu maranarh kdlakiriyd khandhdnam bhedo kajevarassa nikkhepo jivitindriyassa
upacchedo: idam vuccati maranarh. — The explanation given above is quite different.
Cp. Ibid, 367 : Maranarh paficca bhayarh bhaydnakarh chambhitattarh lomaharhso cetaso
utrdso: idam vuccati maranabhayam.

Ibid. 99-100: Tattha katamo soko? hativyasanena vd phutfhassa bhogavyasanena
vd phutfhassa rogavyasanena vd phutfhassa sttavyasanena vd phutfhassa diffhivyasanena vd
phuffhassa anhatarahhatarena vyasanena samanndgatassa anhatarahhatarena dukkhadham-
mena phutfhassa soko socand socitattarh antosoko antoparisoko cetaso parijjhdyand
domanassarh sokasallam: ayarh vuccati soko ( — Cp. Nidd. I, 128 which adds antocldho
antopariddho to the list.).

Tattha katamo paridevo ? Hativyasanena vd phutfhassa . . . ddevo paridevo ddevand
paridevand ddevitattam paridevitattarh vdcd paldpo vippaldpo lalapo lalapand lalapitattam:
Ayarh vuccati paridevo.

Tattha katamam dukkham? Yam kdyikarh asdtarh kdyikarh dukkharh kdyasamphas-
sajam asdtarh dukkham vedayitam kdyasamphassajd asdtd dukkha vedand: idam vuccati
dukkharh.

The Five Methods 271

THREE KINDS OF ILL

111 is of three kinds thus : the ill of misery, change and existence. 1 Here
bodily and mental suffering are the ill of misery. Pleasurable feeling connected
with the cankers is subject to renewal. Therefore it is called the ill of change.
The five aggregates of clinging constitute the ill of existence.

Thus should the Noble Truth of 111 be known.

TRUTH OF THE ORIGIN OF ILL

Q. What is the Noble Truth of the Origin of 111?

A. "Even this craving, causing new rebirths, accompanied by delight
and passion, finding gratification now here and now there, namely, the craving
for pleasure, the craving for existence and the craving for annihilation". Here
"causing new rebirth" means: "Craving, wherever it is, causes rebirth".
"Even this craving" means: "Craving is the origin of ill; it is not a co-
arising". "Accompanied by delight and passion" means: "Craving causes
the arising of delight. This is called manifestation. It causes to stain. This
is called passion. It stirs up delight conjoined with passion". "Finding
gratification now here and now there" means "It causes individuality to arise
in various places where there are lovable forms and so forth, and to delight
and find gratification therein". "Namely, the craving for pleasure, the craving
for existence and the craving for annihilation": Everything, except the
craving for existence and the craving for annihilation, is comprehended in

Tattha katamam domanassam? Yam cetasikam asatam cetasikarh dukkham ceto-
samphassajam asatam dukkham vedayitam cetosamphassajd asdtd dukkha vedana: idarh
vuccati domanassam.

Tattha katamo updydso ? hdtivyasanena vd phuffhassa . . . dydso updydso dyasitattam
upaydsitattam: ay am vuccati updydso.

Tattha katamo appiyehi sampayogo dukkho? Idha yassa te honti anitfhd akantd
amandpd rupd saddd gandhd rasa phofthabbd ye vdpart assa te honti anatthakamd ahitakamd
aphdsukdmd ayogakkhemakdmd, yd tehi samgati samdgamo samodhdnam missibhdvo:
ayarh vuccati appiyehi sampayogo dukkho.

Tattha katamo piyehi vippayogo dukkho? Idha yassa te honti iff ha kantd mandpd
rupd saddd . . . , ye vd pan' assa te honti atthakamd hitakdmd phasukamd yogakkhemakdmd,
mdtd vd pita vd bhdtd vd bhagini vd mittd vd amaccd vd ndtisdlohitd vd, yd tehi asamgati
asamdgamo asamodhdnam amissibhdvo: ayarh vuccati piyehi vippayogo dukkho.

Ibid. 101 : Tattha katamam yam p' iccharh na labhati tarn pi dukkham? Jdtidham-
mdnam sattdnam evam icchd uppajjati: aho vata mayam na jdtidhammd assdma, na ca
vata no jdti dgaccheyyati, na kho pan y etam icchdya pattabbam: idam pi yam p' iccharh na
labhati tarn pi dukkham. Jarddhammdnam sattdnam . . . pe . . . vyddhidhammdnam
sattdnam maranadhammanam sattdnam sokaparidevadukkhadomanassupdydsadhammdnam
sattdnam evam icchd uppajjati: aho vata mayam na sokaparidevadukkhadomanassupdydsa-
dhammd assdma, na ca vata no sokaparidevadukkhadomanassupdydsd dgaccheyyun ti, na
kho pan 'etam icchdya pattabbam: idam pi yam p' iccharh na labhati tarn pi dukkham.

Tattha katame samkhittena pancupaddnakkhandha pi dukkha? Seyyathidarh:
rupupaddnakkhandho vedanupdddnakkhandho sahhupaddnakkhandho samkharupdddnak-
khandho vihnanupdddnakkhandho: ime vuccanti samkhittena pancupaddnakkhandha pi
dukkha.

Idam vuccati dukkham ariyasaccam.
D. Ill, 216: Tisso dukkhatd: Dukkha-dukkhatd, samkhdra-dukkhatd, viparindma-
dukkhatd The order is difierent here.

272 Vimuttimagga

the craving for pleasure. The craving for existence arises together the with
view of eternalism. 1 The craving for annihilation arises together with the view
of nihilism. 2 Thus should the Noble Truth of the Origin of ill be known. 3

TRUTH OF THE CESSATION OF ILL

Q. What is the Noble Truth of the Cessation of 111?

A. "The utter fading away and cessation of that very craving, leaving it,
giving it up, the being delivered from, the doing away with it". 4 Thus should
be known the Noble Truth of the Cessation of 111. Q. No. This is also
the ending of the origin, because the Blessed One has said: "The cause of
ill is destroyed". A. The cause of ill is destroyed. Therefore the state
of not coming to birth and of not perishing is accomplished. It corresponds
to realization. Therefore the Blessed One taught: "The ending of the
origin is the ending of ill".

TRUTH OF THE PATH LEADING TO CESSATION OF ILL

Q. What is the Path leading to the Cessation of 111? A. It is the
Noble Eightfold Path of Right View, Right Thought, Right Speech, Right
Action, Right Livelihood, Right Exertion, Right Mindfulness, Right Con-
centration. Right View is the knowledge of the Four Truths. Right Thought
means the three meritorious thoughts. Right Speech is the separation from
the four wrong (verbal) actions. Right Action is separation from the three
wrong actions. Right livelihood is separation from wrong livelihood. Right

1. Sassataditthi.

2. Ucchedadhitthi.

3. S. V, 421; Vin. I, 10: Vbh. 101-3; D. II, 308-10: Kataman ca bhikkhave dukkha-

samudayam ariya-saccam ? Ydyarii tanhd ponobhavikd nandi-rdga-sahagatd tatra tatrdbhi-
nandini, seyyathidam kdma-tanhd bhava-tanhd vibhava-tanhd.

Sd kho part esd bhikkhave tanhd kaitha uppajjamdnd uppajjati, kattha nivisamdnd
nivisati ? Yam loke piya-rupam sdta-rupam, ettrt esd tanhd uppajjamdnd uppajjati, ettha
nivisamdnd nivisati.

Kind loke piya-rupam sdta-rupam ? Cakkhum loke piya-rupam sdta-rupam . . . pe . . .

Sotarh loke . . . Ghdnam loke . . . Jivhd loke . . . Kayo loke . . . Mano loke . . .

Rupd loke . . . pe . . .

Cakkhu-vinMnam loke ... pe . . .

CakkhU'Samphasso loke ... pe . . .

Cakkhu-samphassajd vedand loke. . . pe.. .

Rupa-sahnd loke ... pe . . .

Rupa-sancetand loke ... pe . . .

Rupa-tanhd loke. . . pe. . .

Rupa-vitakko loke ... pe.. .

Rupa-vicdro loke ... pe . . .

Dhamma-vicdro loke piya-rupam sdta-rupam ettrt esd tanhd uppajjamdnd uppajjati,

ettha nivisamdnd nivisati. Idam vuccati bhikkhave dukkha-samudayam ariya-saccam.

4. Ibid. 310-11: Kataman ca bhikkhave dukkha-nirodham ariya-saccam? Yo tassd yeva

tanhdya asesa-virdga-nirodho cdgo pafinissaggo mutti andlayo . . . Idam vuccati bhikkhave

dukkha-nirodham ariya-saccam.

The Five Methods in

Exertion is the fourfold right exertion. Right Mindfulness means the four
foundations of mindfulness. Right Concentration is the fourfold meditation,
jhdna. 1

And again, if a man practises the Noble Path, he sees Nibbdna — this is
called Right View. He awakes only in Nibbdna — this is called Right Thought.
He abandons wrong speech — this is Right Speech. He rejects wrong doing —
this is Right Action. He gives up wrong livelihood — this is Right Livelihood.
He abandons wrong exertion — this is Right Exertion. He recalls Nibbdna
to mind — this is Right Mindfulness. He concentrates on Nibbdna — this is
Right Concentration. Here, the faculty of wisdom, the power of wisdom,
the basis of supernormal power of scrutiny and the enlightenment factor
of the investigation of states accomplish the entry into internal Right View.
The faculty of exertion, the power of exertion, the basis of supernormal power
of exertion, the basis of supernormal power of will, the enlightenment factor of
exertion, and the fourfold right exertion accomplish the entry into internal
Right Effort. The faculty of mindfulness, the power of mindfulness, the
enlightenment factor of mindfulness and the four foundations of mindfulness
accomplish the entry into internal Right Mindfulness. The faculty of con-
centration, the power of concentration, the basis of supernormal power of
thought, the faculty of faith, the power of faith, the enlightenment factor of
concentration, the enlightenment factor of joy, the enlightenment factor
of calm and the enlightenment factor of equanimity accomplish the entry
into internal Right Concentration. These thirty-seven enlightenment acces-
sories accomplish the entry into the Noble Eightfold Path. Thus should
the Noble Truth of the Path leading to the Cessation of 111 be known. Thus
should the Four Noble Truths be understood.

D. II, 311-13: Kataman ca bhikkhave dukkha-nirodha-gdmini-pafipadd ariya-saccarh?
Ayam eva Ariyo Affhangiko Maggo, seyyathidam sammddiffhi sammd-samkappo samma*
vdcd sammd-kammanto sammd-djivo sammd-vdydmo sammd-sati sammd-samddhi.

Katamd ca bhikkhave sammd-ditthi ? Yam kho bhikkhave dukkhe ndnam dukkha-
samudaye ndnam dukkha-nirodhe ndnam dukkha-nirodha-gdminiyd patipaddya hdnam,
ayam vuccati bhikkhave sammd-ditthi.

Katamo ca bhikkhave sammd-samkappo? Nekkhamma-samkappo avydpdda-sam-
kappo avihimsa-samkappo, ayam vuccati bhikkhave sammd-samkappo.

Katamd ca bhikkhave sammd-vdcd ? Musd-vadd veramani, pisundya vdcdya veramani,
pharusdya vdcdya veramani, samphappaldpd veramani, ayam vuccati bhikkhave sammd-vdcd.

Katamo ca bhikkhave sammd-kammanto? Pdndtipdtd veramani, adinndddnd vera-
mani, kdmesu micchdcdrd veramani, ayam vuccati bhikkhave sammd-kammanto.

Katamo ca bhikkhave sammd-djivo? Idha bhikkhave ariya-sdvako micchd-djivam
pahdya sammd-djivena jivikam kappeti, ayam vuccati bhikkhave sammd-djivo.

Katamo ca bhikkhave sammd-vdydmo? Idha bhikkhave bhikkhu anuppanndnam
pdpakdnam akusaldnam dhammdnam anuppdddya chandam janeti vdyamati, viriyam
drabhati, cittam pagganhdti padahati. Uppanndnam papdkdnam akusaldnam dhammdnam
pahandya chandam janeti vdyamati, viriyam drabhati, cittam pagganhdti padahati. Anup-
panndnam kusaldnam dhammdnam uppdddya chandam janeti vdyamati, viriyam drabhati,
cittam pagganhdti padahati. Upanndnam kusaldnam dhammdnam fhitiyd asammosdya
bhiyyobhdvdya vepulldya bhdvandya pdripuriyd chandam janeti vdyamati, viriyam drabhati,
cittam pagganhdti padahati. Ayam vuccati bhikkhave sammd-vdydmo.

Katamd ca bhikkhave sammd-sati? Idha bhikkhave bhikkhu kaye kdydnupassi
viharati dtdpi sampajdno satimd vineyya loke abhijjhd-domanassam, vedanasu . . . pe . . .
citte . . . pe . . . dhammesu dhammanupassi viharati dtdpi sampajdno satimd vineyya loke
abhijjhd-domanassam. Ayam vuccati bhikkhave sammd-sati.

274 Vimuttimagga

Q. Why are four Noble Truths taught and not three or five ? A. (If
three or five were taught) all might be doubted. These are the consequences
and causes of the mundane and the supramundane. Therefore they are four.
Q. What is the consequence (and what, the cause) of mundane truth? A. ill
and origin are the consequence and cause of mundance truth. Cessation is
the consequence of supramundane truth. The Path is the cause of supra-
mundane truth. Therefore four and not three or five are taught. And again,
because of the four sentences : "One should comprehend, one should abandon,
one should realize, one should practise", 1 there are four.

The characteristics of these Four Noble Truths should be known through
eleven ways : through the meaning of words, 2 through characteristics, 3 through
series in beliefs, 4 through analogy, 5 through discrimination, through enumera-
tion, through sameness, through difference, through one kind and so forth, 6
through inclusion.

THROUGH WORD MEANING

Q. How, through the meaning of words? A. The Noble Truths are the
teaching of the Holy One. Therefore they are called Noble Truths. Through
understanding these well, one fulfils the Four Noble Truths. "Truth" means:
"Thus-isness, non-variability, identity". Ill is the consequence. Origin is
the cause. Cessation is ending continued. The Path is the highest view.
Thus should these be known through the meaning of words.

THROUGH CHARACTERISTICS

Q. How, through characteristics? A. Ill is the characteristic of suffering.

Katamo ca bhikkhave sammd-samddhi ? Idha bhikkhave bhikkhu vivicc' eva kdmehi
vivicca akusalehi dhammehi savitakkam savicdram vivekajam piti-sukham pathamajjhanam
upasampajja viharati. Vitakka-vicdrdnam vupasamd ajjhattam sampasddanam cetaso
ekodi-bhdvam avitakkarh avicdram samddhijarh piti-sukham dutiyajjhdnam upasampajja
viharati. Pitiyd ca virdgd upekhako viharati sato ca sampajdno, sukhah ca kdyena pafi-
samvedeti yan tarn ariyd dcikkhanti: 'upekhako satimd-sukha vihdri tV tatiya-jjhdnam
upasampajja viharati. Sukhassa ca pahdnd dukkhassa ca pahdnd pubb* eva somanassa-
domanassdnam atthagamd adukkham asukham upekhd-sati-pdrisuddhim catutthajjhdnam
upasampajja viharati. Ayam vuccati bhikkhave sammd-samadhi.

Idam vuccati bhikkhave dukkha-nirodha-gdmini-pafipadd ariyasaccam.

(a) S. V, 422: Tarn kho panidam dukkham ariyasaccam parihheyyan ti me bhikkhave pubbe

ananussutesu dhammesu cakkhum udapddi ndnam udapddi pahfid udapddi vijjd udapddi
aloko udapddi . . . Tarn kho panidam . . . parinndtan ti me bhikkhave . . . dloko udapddi.

. . . Tarn kho panidam dukkhasamudayam ariyasaccam pahdtabban ti me bhikkha-
ve pubbe . . . pahinan ti me bhikkhave pubbe . . . dloko udapddi.

. . . Tarn kho panidam dukkhanirodham ariyasaccam sacchikatabban ti me
bhikkhave pubbe . . . sacchikatan ti me bhikkhave pubbe . . . dloko udapddi.

. . . Tarn kho panidam dukkhanirodhagdmini patipadd ariyasaccam bhavetabban
ti me bhikkhave pubbe . . . bhdvitan ti me bhikkhave pubbe . . . dloko udapddi.

(b) Cp. Abhmv. w. 1382-83:

Parifindbhisamayena, dukkham abhisameti so
pahdndbhisamen' esa, tathd samudayam pi ca,
- bhdvand-vidhind yeva y maggam abhisameti tarn
drammanakriydy eva, nirodham sacchikaroti so.
Padattha. 3. Lakkhana. 4. Kama. 5. Upamd. 6. Ekavidhddi.

The Five Methods 275

Origin is the characteristic of cause. Cessation is the characteristic of non-
birth. The Path is the characteristic of the means of success. And again,
ill is the characteristic of grief, despair, the put together, the limited. Origin
is the characteristic of accumulation, cause, condition, fetters, clinging.
Cessation is the characteristic of renunciation, solitude, the non-conditioned
and the choice. The Path is the characteristic of vehicle, arriving, seeing,
reliance. Thus should these be known through characteristics.

THROUGH SERIES

Q. How, through series? A. The Truth of 111 is taught first, becuase
it is gross and because it could be easily understood in this world. The Truth
of Origin is taught next. The ending of the origin is the ending of ill. After
that the Truth of Cessation is taught for the purpose of ending completely.
And the Path is taught last. This (method) is like (that of) a clever
physician, who at first gets at the root of the disease and later inquires as to
the contributory causes. For the ending of the disease, he prescribes accord-
ing to the nature of the disease. Here, one should know the disease as ill;
the cause and condition as origin; the ending of the disease as cessation; and
the medicine as the Path. Thus should these be known through series. 1

IN BRIEF

Q. How, in brief? A. Birth is ill; the being born is the origin; the
ending of ill is cessation; the path leading to the cessation of ill is the Path.
Where there is defilement, there is ill. Defilement is the origin. The removal
of defilement is cessation. The means of removal is the Path. (The Truth of
111 removes the illusion of self; (the Truth of) Origin removes the view of
nihilism; (the Truth of) Cessation removes the view of eternalism ; (the Truth
of) the Path removes all wrong views. Thus should these be known in brief.

1. Cp. (a) A. Ill, 238: Seyyathd pi bho puriso abddhiko dukkhito bdlhagildno, tassa kusalo
bhisakko thdnaso dbddham nihareyya, evam eva kho bho yato yato tassa bhoto
Gotamassa dhammam sundti yadi suttaso yadi geyyaso yadi veyydkaranaso yadi
abbhutadhammaso, tato tato sokaparidevadukkhadomanassupdydsd abbhattham
gacchanti.

(b) A. IV, 340: 'Bhisakko' ti bhikkhave Tathdgatass' etarii adhivacanarh arahato
sammdsambuddhassa.

(c) It. 101 : Aham-asmi bhikkhave brdhmano ydcayogo sadd payatapdni antimade-
hadhdro anuttaro bhisakko sallakatto ( = Anuttaw bhisak(k)o sallakatto ti dutti-
kicchassa vatfadukkharogassa tikicchanato uttamo bhisak(k)o, ahhehi anuddha-
raniydnam rdgddisalldnam kantanato samucchedavasena samuddharanato uttamo
sallakantanavejjo — It.-a. II, 143).

(d) Petaka. 123-24: Tat t ha dve rogd sattdnam avijjd ca bhavatanhd ca. Etesam
dvinnam rogdnam nighdtdya Bhagavatd dve bhesajjdni vuttdni samatho ca vipassand
ca. Imdni dve bhesajjdni patisevento dve aroge sacchikaroti: rdga-vUdgam
cetovimuttim avijjdvirdgah ca pahhdvimuttirh.

Tattha tanhdrogassa samatho bhesajjam, rdgavirdgd cetovimutti arogam.
Avijjdrogassa vipassand bhesajjam, avijjdvirdgd panndvimutti arogam.

Evam hi Bhagavd c'dha: dve dhammd parinfieyyd ndmah ca rupan ca, dve
dhammd pahdtabbd avijjd ca bhavatanhd ca, dve dhammd bhdvetabbd samatho ca

276 Vimuttimagga

SIMILES OF THE POISONOUS TREE,
THE SHIP, THE BURDEN

Q. How, through analogy? A. Ill should be regarded as a poisonous
tree; origin, as a seed; cessation, as the parching of the seed; the Path as fire.

One should regard ill as this shore of fear; origin, as the flood; cessation,
as the other shore that is free from suffering and fear; and the Path, as the ship
that sails well. 1

[453] One should regard ill as the carrying of a burden; origin, as the
taking on of the burden; cessation, as the laying down of the burden; and the
Path, as the method of laying down the burden. Thus should these be known
through analogy. 2

THROUGH DISCRIMINATION

Q. How, through discrimination? A. There are four kinds in truth:
Speech that is true, knowledge, absolute truth and Ariyan Truth. Here, a
man speaks true words and not words that are untrue — this is called speech
that is true. Investigation of falsehood — this is knowledge. Nibbdna is
absolute truth. The truth practised by the Saint is Ariyan Truth. Here,
Ariyan Truth should be realized. Thus should these be known through
discrimination.

vipassand ca, dve dhamma sacchikdtabba vijjd ca vimutti cd ti.

Tattha samatham bhdvento rupam parijdndti. Rupam parijdnanto tanharh
pajahati. Tanharh pajahanto rdgavirdgd cetovimuttirh sacchikaroti. Vipassanarh
bhdvento ndmarh parijdndti. Ndmarh parijdnanto avijjam pajahati. Avijjam
pajahanto avijjdvirdgd pahhdvimuttim sacchikaroti.

Yadd bhikkhuno dve dhamma parihhdtd bhavanti ndmah ca rupan ca, tathd'ssa
dukkhadhammd pahind bhavanti avijjd ca bhavatanhd ca. Dve dhamma bhdvitd
bhavanti samatho ca vipassand ca. Dve dhamma sacchikdtabba bhavanti vijjd
ca vimutti ca.

1. (a) S. IV, 174-5: At ha kho so bhikkhave tassa purisassa evam assa. Ay am kho mahd

udakannavo orimantiram sdsankam sappatibhayam pdrimantiram khemam appafibhayam
natthi ca ndvd santdrani uttarasetu vd apardpdramgamandya. Yam nundham tinaka(fha-
sdkha-paldsam sankaddhitvd kullarh bandhitvd tarn kullam nissdya hatthehi ca pddehi ca
vdyamamdno sotthind pdram gaccheyyanti.

Mahd udakannavo ti kho bhikkhave catunnam oghdnam adhivacanam, kdmoghassa
bhavoghassa ditfhoghassa avijjoghassa.

Orimantiram sdsankam sappafibhayati ti kho bhikkhave sakkdyassetam adhi-
vacanam.

Pdrimantiram khemam appatibhayan ti kho bhikkhave nibbdnassetam adhivacanam.
Kullan ti kho bhikkhave ariyassetam afthangikassa maggassa adhivacanam, seyya-
thidam sammddifthiyd . . . pe . . . sammdsamddhissa.

Hatthehi ca pddehi ca vdydmo ti kho bhikkhave viriydrambhassetam adhivacanam.
Tinno pdrangato thale titthati brdhmano ti kho bhikkhave arahato etam adhi-
vacanan ti.
(b) Sn. 321: Yathd pi ndvarii da/ham druhitvd
phiyert arittena samangibhuto,
so tdraye tattha bahu pi anne
tatr* updyahnu kusalo mutimd.

2. Cp. (a) M. 1, 139-40: Kathan ca bhikkhave bhikkhu ariyo pannaddhajo pannabhdro visamyutto

hoti? Idha bhikkhave bhikkhuno asmimdno pahino hoti ucchinnamulo tdlavatthu-
kato anabhdvakato dyatim anuppddadhammo. Evam kho bhikkhave bhikkhu
ariyo pannaddhajo pannabhdro visamyutto hoti.

The Five Methods 277

THROUGH ENUMERATION

Q. How, through enumeration? A. Except craving, all skilful, un-
skilful and indeterminate states of the three planes compose the Truth of 111;
craving is the Truth of Origin; the removal of craving is the Truth of Cessation;
the Noble Eightfold Path is the Truth of the Path. Again, except craving, all
other defilements and the skilful, unskilful and indeterminate states of the
three planes compose the Truth of 111; craving and the defilements (associated
with it) compose the Truth of Origin; the removal of these is the Truth of
Cessation; the path is the Truth of the Path. Again, except craving, all defile-
ments and skilful, unskilful and indeterminate states of the three planes compose
the Truth of 111; craving and the defilements, and all the unskilful states compose
the Truth of Origin; the removal of these is the Truth of Cessation; the path
is the Truth of the Path. And again, except craving and the defilements and all
unskilful states (associated with it) the other unskilful states of the three planes
and the indeterminate states of the three planes compose the Truth of 111;
craving, the remaining defilements, unskilful states and skilful states of the
three planes compose the (Truth of) Origin; the removal of these is the Truth
of Cessation; the path is the Truth of the Path. Here, to wish for the delight-
ful is craving. Origin means "with craving" and "with latent tendencies".
Other defilements are origin in the sense of removing and in the sense of
manifestation of becoming. All unskilful states are origin in the sense of
causing to be. Merit of the three planes is origin. Here, craving and the
other defilements are origin.

(b) Th. 604, 656: Paricinno mayd satthd, katam buddhassa sdsanam,

ohito garuko bharo bhavanetti samuhatd.

(c) Dh. 402; Sn. 626: Yo dukkhassa pajdndti, idK eva khayam attano,

pannabhdram visamyuttam, tarn aharh brumi Brdhmanatti .

(d) S. Ill, 25-6: Sdvatthiyam Tatra kho . . . pe . . .

Bhdran ca vo bhikkhave desissdmi, bhdrahdran ca bhdrdddnan ca bhdranikkhe-
panan ca. Tarn sundtha . . .

Katamo ca bhikkhave bharo? Pahcupdddnakkhandhd tissa vacaniyam.
Katame pahca? Seyyathidam rupupdddnakkhandho . . . vihndnupdddnakkhandho.
A yarn vuccati bhikkhave bharo.

Katamo ca bhikkhave bhdrahdro ? Puggalo tissa vacaniyam. Yoyarh dyasmd
evam ndmo evarh gotto. Ay am vuccati bhikkhave bhdrahdro.

Katamah ca bhikkhave bhdrdddnam ? Ydyarh tanhd ponobhavikd nandirdga-
sahagatd tatra tratrdbhinandim, seyyathidam, kdmatanhd bhavatanhd vibhava-
tanhd. Idam vuccati bhikkhave bhdrdddnam.

Katamah ca bhikkhave bhdranikkhepanam? Yo tassd-yeva tanhdya asesa-
virdganirodho cdgo patinissaggo mutti andlayo. Idam vuccati bhikkhave bhdra-
nikkhepanan ti.

Idam avoca Bhagavd . . . etad avoca Satthd:

Bhdrd have pahcakkhandhd,
bhdrahdro ca puggalo,
bhdrdddnam dukkham loke,
bhdranikkhepanam sukham.

Nikkhipitvd garum bhdram y
anham bhdram anddiya,
samulam tanham abbhuyha,
nicchdto parinibbuto,

278 Vimuttimagga

All merit of the three planes belong to the Truth of 111 or the Truth of
Origin. Because of the characteristics of despair, misery, the put together
and the limited, there is the Truth of III. Because of the characteristics of
accumulation, cause and condition, clinging and combination, the Truth of
Origin is fulfilled. Thus should these be understood through enumeration.

THROUGH SAMENESS

Q. How, through sameness? A. These Four Truths are one through
four ways: through the meaning of truth; the meaning of thus-isness; the
meaning of doctrine; and the meaning of the void. Thus these should be
known through sameness. 1

THROUGH DIFFERENCE

Q. How, through difference? A. There are two truths: mundane and
supramundane truth. 2 Mundane truth is canker, fetter, tangle, flood, yoke,
hindrance, contact, clinging, defilement. 3 It is called ill and origin. Supra-
mundane truth is without canker, without fetter, without tangle, without
flood, without yoke, without hindrance, without contact, without clinging,
without defilement. It is Cessation and the Path. Three Truths are condi-
tioned. The truth of Cessation is unconditioned. 4 Three Truths are without*
form. The Truth of 111 is with and without form. 5 The Truth of Origin is
unskilful. The Truth of the Path is skilful. The Truth of Cessation is indeter-
minate. The Truth of 111 is skilful, unskilful and indeterminate. 6 The Truth
of 111 enables to understand; the Truth of Origin enables to remove; the Truth
of Cessation enables to attain; and the Truth of the Path enables to practise. 7
Thus should these be known through difference.

1. Cp. (a) D* III, 273: //' ime dasa dhammd bhutd tacchd tathd avitathd anannathd sammd

Tathdgatena abhisambuddhd. (—Bhutd ti sabhdvato vijjamdnd. Tacchd ti
yathdvd. Tathd ti yathd vuttd tathd sabhdvd. Avitathd ti yathd vuttd na tathd
na honti. Anannathd ti vutta-ppakdrato na ahhathd — Sv. Ill, 1057).
(b) S. V, 430-3 1 : Cattdrimdni bhikkhave tathdni avithatdni anahhathdni. Katamdni
cattdri? Idarh dukkhan ti bhikkhave tatham etam avitatham etam anahhatatham
etam. Ayarh dukkhasamudayo ti tatham etam . . . ayam dukkhanirodho ti tatham
etam . . . Ayam dukkhanirodhagdmini patipadd ti tatham etam avitatham etam
ananiiatham etam. (=* Sabhdva-vijaharf atthena tatham. Dukkham hi dukkham
eva vuttam sabhdvassa amoghatdya avitatham. Na dukkham adukkham ndma
hoti. Anna-sabhdvdnupagamena ananiiatham. Na hi dukkham samudayddi-
sabhdvam upagacchati. Samudayddisu pi es'' eva nayo ti — Spk. Ill, 298).

2. Vbh. 116: Dve saccd lokiyd; dve saccd lokuttard.

3. Vbh. 12; Dhs. par. 584-85: Sabbath rupam . . . lokiyam sdsavam samyojaniyam gantha-
niyath oghaniyam yoganiyam nivaraniyam pardmattham updddniyam sankilesikam.

4. Vbh. 116: Tini saccd samkhatd; nirodhasaccam asamkhatam.
* Should read 'with*. Perhaps an error (see n. 5 below).

5. Vbh. 116: Tini saccd rupd; dukkasaccam siyd rupam siyd arupam.

6. Ibid. 112: Samudayasaccam akusalam; maggasaccam kusalam; nirodhasaccam avydkatam
dukkhasaccam siyd kusalam siyd akusalam siyd avydkatam.

7. See n, 1 (a) p. 274,

The Five Methods 279

THROUGH ONE KIND ETC.

Q. How, through one kind and so forth ? A. They are of one kind thus :
The body which has consciousness is ill. Origin is pride, and the removal
of that is Cessation. Mindfulness of the body is the Path. They are of two
kinds thus: Name and form are ill; ignorance and craving are Origin; the
removal of these is cessation; serenity 1 and insight 2 are the Path. They are
of three kinds thus: (Misery of the suffering of the three planes*) is the Truth
of 111; the three unskilful faculties** are origin; the removal of these is cessa-
tion. Virtue, concentration and wisdom 3 are the Path. They are of four kinds
thus: (The four kinds of nutriment) 4 are ill. The four kinds of overturning 5
are origin; the removal of overturning is cessation, the four foundations
of Mindfulness 6 are the Path. They are of five kinds thus : The five states
of birth 7 are ill; the five hindrances 8 are origin; the removal of the hindrances
is cessation; the five faculties are the Path. 9 They are of six kinds thus: the
six organs of contact are ill; 10 the six groups of craving 11 are origin; the removal
of the groups of craving is cessation; the six elements of escape 12 are the Path.

1 . Samatha. 2. Vipassand.

This whole sentence is given as dukkha-dukkha.
**Perhaps should read 'roots' — Tini akusala muldni.
3. Sila, samddhi, pahhd.
4„ The. text is not quite clear.

5. Netti. 85: Tattha rupam pathamam yipalldsavatthu : asubhe subhan ti, yedqnadutiyarh
vipalldsavatthu: dukkhe sukhan ti, sahhd samkhdra ca tatiyam yipalldsavatthu: ' .anattani
attd ti, yihndnarh catuttham vipalldsavatthu: anicce niccan ti. * ■■'■-.

6. Cattdro satipatthdnd.

7. D. Ill, 234: Panca gatiyo. Nirayo, tiracchdna-yoni, pettivisayo, manussd, devd.

8.- Ibid: Panca nivarandni. Kdmacchanda-nivaranarh, vydpdda-nivaranam, thina»middha-
nivaranarhy uddhacca-kukkucca-nivaranam, vicikicchd-nivaranam.

9. A. V, 16-: Pancangavippahino bhikkhave bhikkhu pancahgasamanndgato imasmim dhamma-
vinaye 'kevali vusitavd uttamapurisd' ti vuccati.

Kathah ca bhikkhave bhikkhu pancangavippahino hoti? Idha bhikkhave bhikkhuno
kdmacchando pahino hoti, vydpddo pahino hoti, thinamiddham pahinarh hoti, uddhacca-
kukkuccarh pahinam hoti, vicikicchd pahind hoti. Evam kho bhikkhave bhikkhu pancaftga-
vippahino hoti.

Kathah ca . . . pahcangasamannagato hoti? Idha bhikkhave bhikkhu asekhena silak-
khandhena samanndgato hoti, asekhena samddhikkhandhena samanndgato hoti, asekhena
panndkkhandhena samanndgato hoti, asekhena vimuttikkhandhena samanndgato hoti,
asekhena vimuttihdnadassanakkhandhena samanndgato hoti. Evam kho bhikkhave bhikkhu
pahcangasamannagato hoti.

Pancangavippahino kho bhikkhave bhikkhu pahcangasamannagato imasmim dhamma-
vinaye 'kevali vusitavd uttamapurisd' ti vuccati ti.

10. S. IV, 70: Chay ime bhikkhave phassdyatand adantd aguttd arakkhitd asamvutd dukkhd-
dhivdhd honti. Katame cha ? Cakkhum . . . mano bhikkhave phassdyatanam adantam . . .

U.S. II, 3: Katamd ca bhikkhave tanhd? Cha yime bhikkhave tanhdkdyd. Rupatanhd
saddacanhd gandhatanhd rasatanhd photthabbatanhd dhammatanhd. Ay dm vuccati bhikkhave
tanhd.

12. Cp. A. Ill, 290-92; D. Ill, 247-50: Cha nissaraniya dhdtuyo...

(a) nissaranam K etam dvuso vydpddassa, yadidam mettd ceto-vimutti . . .

(b) nissaranam K etam dvuso vihesdya, yadidam karund ceto-vimutti . . .

(c) nissaranam K etam dvuso aratiyd, yadidam muditd ceto-vimutti . . .

(d) nissaranam K etam dvuso rdgassa, yadidam upekhd ceto-vimutti. . .

(e) nissaranam H etam dvuso sabba-nimittdnam, yadidam animittd ceto-vimutti . . .

(f) nissaranam K etam dvuso vicikicchd-kathamkathQ-saliassa> yadidam 'asmitV mam-
samugghdto.

280 Vimuttimagga

They are of seven kinds thus: The seven stations of consciousness 1 are ill;
the seven latent tendencies 2 are origin ; the removal of the seven latent tendencies
is cessation; the seven enlightenment factors 3 are the Path. They are of eight
kinds thus: The eight worldly conditions 4 are ill; the eight errors 5 are origin;
the removal of the eight errors is cessation; the Noble Eightfold Path is the
Path. 6 They are of nine kinds thus: The nine abodes of beings 7 are ill;
the nine roots of craving 8 are origin; the removal of these is cessation; the
nine basic states of wise attention 9 are the Path. They are of ten kinds thus :

1. D. Ill, 253: Satta vihhdna-ffhitiyo (1) San? dvuso satta ndnatta-kdyd ndnatta-sahhino,
seyyathd pi manussd ekacce ca devd ekacce ca vinipdtikd. Ayam pathamd vinhdna-ffhiti.
(2) San? dvuso satta ndnatta-kdyd ekatta-sahhino seyyathd pi devd Brahma-kayikd pafhamd-
bhinibbatta. Ayam dutiyd vinndna-tthiti. (3) San? dvuso satta ekatta-kdyd ndnatta-
sahhino, seyyathd pi devd Abhassard. Ayam tatiyd vinndna-tthiti. (4) San? dvuso satta
ekatta-kdyd ekatta-sanhino, seyyathd pi devd Subhakinhd. Ayam catutthd vinndna-tthiti.
(5) San? dvuso satta sabbaso rupa-sahhdnam samatikkamd, pafigha-sahhdnam atthagamd,
ndnatta-sahhdnam amanasikdrd, 'Ananto dkdso t? dkdsdnahcdyatanupagd. Ayam paflcami
vinhdna-ffhiti. (6) San? dvuso satta sabbaso dkdsdnahcdyatanam samatikkamma Anantam
vihhdnan tV vihhdnahcdyatanupagd. Ayam chaffhi vinndna-tthiti. (7) San? dvuso satta
sabbaso vihhdnahcayatanam samatikkamma 'N'atthi kihcit? dkihcahhdyatanupagd. Ayam
sattami vinndna-tthiti.

2. D. Ill, 254: Satta anusayd. Kdmardganusayo, pafighdnusayo, diffhdnusayo, vicikicchdnu-
sayo, mdndnusayo, bhavardgdnusayo, avijjdnusayo.

3. D. Ill, 251-2: Satta sambojjhahgd. Sati-sambojjhahgo, dhamma-vicaya-sambojjhahgo,
viriya-sambojjharigo, piti-sambojjhahgo, passaddhi-sambojjhahgo, samddhi-sambojjhahgo,
upekhd-sambojjharigo.

4. Ibid. 260: Affha loka-dhammd. Ldbho ca aldbho ca yaso ca ayaso ca nindd capasamsd ca
sukhan ca dukkhan ca.

5. Ibid. 254: Attha micchattd. Micchd-diffhi, miccha-samkappo, micchd-vdcd, micchd-
kammanto, micch&ajivo, micchd-vdydmo, micchd-sati, micchd-samddhi.

6. Ibid. 255: Attha sammattd. Sammd-diffhi , . ,pe . . . sammd-samddhi.

7. Ibid. 263: Nava sattdvasd. The first four =^ the first four at n. 1 above (Satta vifiharia-
tfhitiyo); the fifth — San? dvuso satta asahhino appafisamvedino seyyathd pi devd Asanna-
satta. Ayam paficamo sattdvdso . . .; the next three « (5), (6), (7) of n. 1 above; and
the last — San? dvuso satta sabbaso dkincahhdyatanam samatikamma nevasahndndsanha-
yatanupaga. Ayam navamo sattdvdso.

8. Vbh. 390; A. IV, 400-1: Tanham paficca pariyesand, pariyesanam paficca labho, labham
paticca vinicchayo, vinicchayam paficca chandardgo, chandardgam paficca ajjhosanam,
ajjhosanam paficca pariggaho, pariggaham paficca macchariyam, macchariyam paficca
arakkhddhikaranam, danddddnasatthaddnakalahaviggahavivddd tuvamtuvampesuHHamusd-
vddd aneke pdpakd akusald dhammd sambhavanti.

Ime kho bhikkhave nava tanhdmuJaka dhammd ti.

9. Pts. I, 86: Nava yoniso manasikdramulakd dhammd: — aniccato yoniso manasikaroto
pamojjam jdyati, pamuditassa piti jdyati, pitimanassa kayo passambhati, passaddhakdyo
sukham vedeti, sukhino cittam samddhiyati, samdhitena cittena 'idam dukkhan' ti yathdbhutam
pajdndti, 'ayam dukkhasamudayo* ti yathdbhutam pajdndti, *ayam dukkhanirodhc? ti
yathdbhutam pajdndti, 'ayam dukkhanirodhagdmini pafipadd' ti yathdbhutam pajdndti;
dukkhato yoniso manasikaroto pamojjam jdyati, pamuditassa piti jdyati, . . . pe . . . sukhino
cittam samddhiyati, samdhitena cittena 'idam dukkhan' ti yathdbhutam pajdndti, 'ayam
dukkhasamudayo* ti yathdbhutam pajdndti, 'ayam dukkhanirodhd* ti yathdbhutam pajdndti;
ayam dukkhanirodhagdmini pafipadd' ti yathdbhutam pajdndti; anattato yoniso mana-
sikaroto pamojjam jdyati . . . pe . . . Rupam aniccato yoniso manasikaroto pamojjam
jdyati . . . pe . . . rupam dukkhato yoniso manasikaroto pamojjam jdyati . . . pe . . . rupam
anattato yoniso manasikaroto pamojjam jdyati . . . pe . . . vedanam, sahham, sankhdre,
vihndnam, cakkhum . . . pe . . . jardmaranam aniccato yoniso manasikaroto pamojjam
jdyati . . . pe . . . jardmaranam dukkhato yoniso manasikaroto pamojjam jdyati . . . pe . . .
vedanam, sahham, sankhdre, vihndnam, cakkhum . . . pe . . . jardmaranam anattato yoniso
manasikaroto pamojjam jdyati . . . pe . . . sukhino cittam samddhiyati, samdhitena cittena
'idam dukkhan 1 ti yathdbhutam pajdndti, 'ayam dukkhasamudayo' ti yathdbhutam pajdndti,
'ayam dukkhanirodho' ti yathdbhutam pajdndti, 'ayam dukkhanirodhagdmini pafipada' ti
yathdbhutam pajdndti. Ime nava yoniso manasikdramulakd dhammd.

The Five Methods 281

The formations in the ten directions are ill; 1 the ten fetters 2 are origin; the
removal of the fetters is cessation; 3 the ten perceptions are the Path. 4 Thus
one should know through one kind and so forth,

THROUGH INCLUSION

Q. How, through inclusion? A. There are three kinds of inclusion,
namely, inclusion of aggregation, of sense-sphere, and of element. Here, the
Truth of 111 is included in the five aggregates; 5 The Truth of Origin and the
Truth of the Path are included in the aggregate of mental formations; Cessation
is not included in any aggregate. The Truth of 111 is included in the twelve-
sense-spheres. Three Truths are included in the sense-sphere of ideas. The

1. Cp. Nd 410: Disd sabbd sameritd ti. Ye puratthimdya disdya samkhdrd, te pi eritd

sameritd calitd ghattitd aniccatdya jdtiyd anugatd jardya anusatd byddhind abhibhutd
maranena abbhdhatd dukkhe patitthitd atdnd alend asarand asaranibhiitd. Ye pacchimdya
disdya samkhdrd, ye uttardya disdya samkhdrd, ye dakkhindya disdya samkhdrd, ye purat-
thimdya anudisdya samkhdrd, ye pacchimdya anudisdya samkhdrd, ye uttardya anudisdya
samkhdrd, ye dakkhindya anudisdya samkhdrd, ye hefthimdya disdya samkhdrd, ye upari-
mdya disdya samkhdrd, ye dasadisdsu samkhdrd, te pi eritd sameritd calitd ghattitd anicca-
tdya jdtiyd anugatd jardya anusatd byddhind abhib/iutd maranena abbhdhatd dukkhe
patifthitd atdnd alend asarand asaranibhiitd. Bhdsitam pi e'etam:

Kihcd pi cetam jalati vimdnam

obhdsayam uttariyam disdya

rupe ranarii disvd sadd pavedhitam,

tasmd rupe na ramati sumedho. (S. I, 148).

Maccun' abbhdhato loko jardya parivdrito

tanhdsallena otinno icchddhumdyiko sadd. (Th. 448; cp. Jat. VI, 26).

Sabbo ddipito loko, sabbo loko padhupito,

sabbo pajjalito loko, sabbo loko pakampito ti; (S. I, 133).

disd sabbd sameritd.

2. D. Ill, 234: Pane' oram-bhagiydni samyojandni. Sakkdya-diffhi, vicikicchd, silabbata-

pardmdso, kdmacchando, vydpddo.

Pahc ' uddham-bhagiydni samyojandni. Rupa-rdgo, arupa-rdgo, mdno, uddhaccam,
avijjd.

3. Cp, (a) It. 18: Sa sattakkhattum paramam

sandhdvitvdna puggalo,
dukkhassantakaro hoti
sabbosamyojanakkhayd ti.

(b) Th. 181-2: Yato aham pabbajito sammdsambuddhasdsane,

vimuccamdno uggacchim, kdmadhdtum upaccagam.
Brahmuno pekkhamdnassa tato cittarh vimucci me;
akuppd me vimuttiti sabbasamyojanakkhaya' ti.

4. A. V, 105: Dasa yimd bikkhave sahnd bhdvitd bahulikatd mahapphald honti mahdnisamsd

amatogadha amatapariyosdnd. Katamd dasa ? Asubhasahhd, maranasahhd, dhdre patik-
kulasahnd, sabbaloke anabhiratasahhd, aniccasahnd, anicce dukkhasanhd, dukkhe anatta-
sanhd, pahdnasahhd, virdgasahhd, nirodhasahhd.

5. Cp. (a) S. HI, 196: Dukkham dukkhan ti bhante vuccati. Katamannu kho bhante

dukkhan ti ? Rupam kho Rddha dukkham, vedand dukkhd, sannd, dukkhd, sankhdrd
dukkha s vihndnam dukkham.

(b) Vbh-a. 50 : Yad aniccam tarn dukkhan ti* vacanato pana tadeva khandhapancakam
dukkham. Kasmd? Abhinhasampatipi\anato . Abhinhasampatipilandkdro dukkha-
lakkhanam. *S. Ill, 22 passim.

(c) Netti. 42: Pancakkhandhd dukkham.

(d) Dh. 202: N'atthi rdgasamo aggi, n'atthi dosasamo kali,
N'atthi khandhddisd dukkhd, n'atthi santiparam sukham.

282 Vimuttimagga

Truth of 111 is included in the eighteen elements. Three Truths are included
in the element of ideas. Thus one should know through inclusion. Through
these ways knowledge of the Noble Truths should be known. This is called
the method of understanding the Noble Truths.

ON DISCERNING TRUTH

CHAPTER THE TWELFTH

Section One
AGGREGATES, ELEMENTS, SENSE-SPHERES

Now the yogin has understood the aggregates, elements, sense-spheres,
conditioned arising and the Truths. He has also heard concerning virtue,
austerities and meditation, jhdna.

SIMILES OF THE THREE HUNDRED HALBERDS
AND OF THE BURNING HEAD

The commoner fears ill-faring, because he is not enlightened. If after
contemplating on the fearfulness of ill-faring and of beginningless birth and
death, he should think of not missing this opportunity, or on the similes of
the points of the three hundred halberds, 1 and of the man desirous of saving
his burning head, 2 the yogin is yet unable to understand the Four Noble Truths,
he should proceed to discern the Noble Truths by way of analogy. He should
develop the wish to do, strive earnestly, and accomplish (the knowledge of the
Truths) through completing the mindfulness of concentration.

PROCEDURE

Q. What is the procedure? At first the yogin should listen to the Four
Noble Truths expounded in brief or in detail or in brief and in detail. Through

1. (a) M. Ill, 165-66; S. II, 100: Seyyathdpi bhikkhave coram dgucdrim gahetvd rahho
dasseyyum, Ay ante deva coro dgucdri, imissa yam icchitam tarn dandarii panehiti, tarn
enarh raja evarh vadeyya: Gacchatha bho imam purisam pubbanhasamayam sattisatena
hanathdti, tarn enam pubbanhasamayam sattisatena haneyyum.

At ha raja majjhantikam samayam evath vadeyya: Ambho katharh so purisoti?
Tatheva deva jivatiti, tarn enam raja evarh vadeyya. Gacchatha bho tarn purisam majjhan-
tikam samayam sattisatena hanathdti, tarn enam majjhantikam samayam sattisatena
haneyyum.

At ha raja sdyanhasamayam evarh vadeyya. Ambho katharh so puriso ti? Tatheva
deva jivatiti, tarn enam raja evarh vadeyya: Gacchatha bho tarn purisam sdyanhasamayam
sattisatena hanathdti, tarn enam sdyanhasamayam sattisatena haneyyum.

Tarn kirn mahnatha bhikkhave ? Api nu so puriso divasam tihi sattisatehi hannamano
tato niddnam dukkham domanassam patisarhvediyethdti?

Ekissd pi bhante sattiyd hannamano tato niddnam dukkham domanassam pat isarh-
vediyetha ko pana vddo tihi satttsatehi hannamano ti ?

Evam eva kvdharh bhikkhave vihhdndhdro datthabbo ti vadami.
(b) S. I, 128; Thi. 58, 141: Sattisulupamd kdmd khandhdnam adhikuttand,

yam tvam kdmaratim brusi arati ddni sd mamam.
2. (a) A. II, 93 : Seyyathdpi bhikkhave ddittacelo vd adittasiso vd, tass' eva celassa vd sisassa vd
nibbdpandya adhimattarh chandah ca vaydmah ca ussdhah ca usso\hih ca appativdnih ca
satin ca sampajahhah ca kareyya, evam eva kho bhikkhave tena puggalena tesarh yeva
kusaldnam dhammanam patildbhdya adhimatto chando ca. . .
(b) S. V, 440: Adittarh bhikkhave celarh vd sisamvd anajjhupekkhitvd amanasikaritvd
anabhisametdnam catunnam ariyasaccdnam yathdbhutam abhisamaydya adhimatto chando
ca vdydmo ca ussdho ca usso/hi ca appativdni ca sati ca sampajahhah ca karaniyam.

283

284 Vimuttimagga

hearing, seizing the sense and reiteration, he should bear them in mind. At
this time the yogin enters into a quiet place, sits down and composes his mind.
He does not let it run hither and thither, and recalls to mind the Four
Noble Truths. First he should recall to mind the Truth of 111 through aggrega-
tion, sense-sphere and element. The idea of aggregation should be recalled
to mind through one's own characteristics and through the characteristics
of the aggregates, in the way it was taught, under the method of understanding
the aggregates. The (idea of) sense-sphere should be recalled to mind through
the characteristic of sense-sphere, in the way it was taught, under the method
of understanding the sense-spheres. The (idea of) element should be recalled
to mind through the characteristics of element, in the way it was taught,
under the method of understanding the elements. Thus having understood
aggregate, sense-sphere and element, that yogin knows that there are only
aggregates, sense-spheres and elements, and that there is no being or soul.
Thus he gains the perception of the formations 1 and gets to know the two
divisions, namely, name and form. Here the ten sense-spheres and the ten
elements of the aggregate of matter constitute form. Four aggregates, the
sense-sphere of mind and the seven elements constitute name. The sense-
sphere of ideas and the element of ideas are name and form. Name is one,
form is another. Form is void of name and name, of form. Name is not
separate from form, and form is not separate from name, like drum-sound. 2
Only through dependence on name, form proceeds; and through dependence
on form, name proceeds, like the journeying afar of the blind and the
cripple. 3

DIFFERENCES BETWEEN NAME AND FORM

Q. What are the differences between name and form?

A. Name has no body; form has body. Name is hard to discern; form
is easily discerned. Name proceeds quickly; form proceeds slowly. Name

1. Sankhdra-sannd.

2. Cp. Vis. Mag. 595 : Yathd ca danddbhihatam bherim nissdya sadde pavattamdne anna bheri

anno saddo, bherisaddd asammissd, bheri saddena suftnd, saddo bheriyd sunfto, evam eva
vatthudvdrdrammanasankhdtam rupam nissdya name pavattamdne ahham rupam, ahham
namam, ndmarupa asammissd, ndmarh rupena suhham; rupam ndmena suhham; api ca kho
bherim paficca saddo viya, rupam paticca namam pavattati.

3. Vis. Mag. 596:

(a) Yatha jacchandho ca pithasappi ca disd pakkamitukdmd assu. Jaccandho pithasappim
evam aha:- aham kho bhane sakkomi pddehi pddakaraniyam kdtum, n'atthi ca me
cakkhuni yehi samavisamam passeyyan ti. Pithasappi pi jacchandham evam aha:-
aham kho bhane sakkomi cakkhund cakkhukaraniyam kdtum, n'atthi ca me pdddni
yehi abhikkameyyam vd patikkameyyam vd ti. So tutthahatfho jaccandho pithasappim
amsakutam dropesi. Pithasappi jaccandhassa amsakufena nisiditvd evam dha:-
vdmam muhcal dakkhinam ganha! dakkhinam muhcal vdmain ganhd ti.

Tattha jaccandho pi nittejo dubbalo na sakena tejena sakena balena gacchati;
pithasappi pi nittejo dubbalo na sakena tejena sakena balena gacchati; na ca tesam
ahhamahham nissdya gamanam nappavattati. Evam eva namam pi nittejam, na
sakena tejena uppajjati, na tdsu tdsu kiriydsu pavattati; rupam pi nittejam na sakena
tejena uppajjati, na tdsu tdsu kiriydsu pavattati, na ca tesam annamahham nissdya
uppatti vd pavatti vd na hoti.

The Five Methods 285

does not accumulate; form accumulates. Name excogitates, knows, considers,
is aware; form does not do these. Form walks, leans, sits, lies down, bends
and stretches; name does not do these. Name knows: "I go", "I lean", "I sit",
"I lie down", "I bend", "I stretch"; form does not know these. Form drinks,
eats, chews, tastes; name does not do these. Name knows: "I drink", "I eat",
"I chew", "I taste"; form does not know these. Form claps the hands, frolics,
laughs, cries and talks in many ways; name does not do these. Name knows
thus : "I clap", "I frolic", "I laugh", "I cry", "I talk in such and such a manner" ;
form does not know these. These are the differences between name and form;
and that yogin knows name [454] and form thus : "Only name and form are
here; there is no being, there is no soul". Thus he, making it manifest,
gets the perception of the formations.

SUMMARY OF THE TRUTH OF ILL

Now, this is a summary of the whole Truth of 111 : One, causing to arise
knowledge of pure views, according to reality, discerns name and form. All
these should be known as descriptive of the Truth of 111. That yogin, having
made manifest the Truth of 111, considers the idea of a being. 1 Thereafter
he should attend to the cause and condition of 111.

CAUSE AND CONDITION OF ILL

Q. What are the cause and condition of ill ?

A. That yogin knows thus: This ill has birth for cause and condition;
birth has becoming for cause and condition ; becoming has clinging for cause
and condition; clinging has craving for cause and condition; craving has
feeling for cause and condition; feeling has contact for cause and condition;
contact has the six sense-spheres for cause and condition; the six sense-spheres
have name-form for cause and condition; name-form has consciousness
for cause and condition; consciousness has the formations for cause and
condition; the formations have ignorance for cause and condition. Thus
depending on ignorance there are the formations; depending on the forma-
tions there is consciousness; depending on birth there are decay, death, and
grief. Thus all the aggregates of ill arise. Thus that yogin introspects the
links of conditioned arising at length,

THE PURITY OF TRANSCENDING UNCERTAINTY

Now, this is the summary: Depending on feeling there arises craving.

(b) Abfev. 1220-21 : Ndmam nissdya rupan tu, riiparh nissdya ndmakam
pavattati sadd sabbam, pancavokdra-bhiimiyam;
imassa pana atthassa, dvibhdvattham eva ca
jaccandha-pifhasappfnarh, vattabbd upamd idha.
1. Cp. Vis. Mag. 597: Evarh ndndnayehi ndmarupam vavatthdpayato sattasannarh abhi-
bhavitvd asammohabhumiyam thitarh ndmarupdnam ydthdvadassanarh Diffhivisuddhi ti
veditabbarh. Ndmariipavavatthdnan tipi sankhdraparicchedo ti pi ekass* eva adhivacanam.

286 Vimuttimagga

One makes manifest the origin of ill. The knowledge of the Law of conditioned
arising, Ariyan understanding of conditioned arising and knowledge of the
purity of transcending uncertainty are terms descriptive of the knowledge
which makes manifest the Truth of Origin. 1

TRUTH OF CESSATION

That yogin, after having grasped the Truth of the Origin of III and trans-
cended the uncertainty of the three phases of time, considers the cessation
of ill. The destruction of what is the destruction of ill ? That yogin knows
thus: When birth is destroyed, ill is destroyed; when birth is destroyed,
becoming is destroyed; when becoming is destroyed, clinging is destroyed;
when clinging is destroyed, craving is destroyed. When ignorance is destroyed,
the formations are destroyed. Thus, with the destruction of ignorance, the
formations are destroyed ; with the destruction of the formations, consciousness
is destroyed. Decay, death, sorrow, lamentation, misery and grief are destroyed
through the destruction of birth. Thus all the aggregates of ill are destroyed.
Thus having considered the links of conditioned arising at length, he views
them in brief thus: Depending on feeling there is craving. Owing to its
destruction, ill is destroyed. Thus he makes manifest the Truth of Cessation.

TRUTH OF THE PATH

Now, that yogin, having grasped the Truth of Cessation considers the
Path of the Cessation of III thus : What Path and what perfection constitute
the destruction of craving? He considers the five clinging aggregates 2 and the
tribulation of these. (He thinks), "This is the Path, this is perfection". He
eradicates craving, and causes the arising of the Way-Truth. One should
know this as has been taught fully under the method of understanding the
Truth.

ONE HUNDRED AND EIGHTY WAYS OF KNOWING THE
FIVE CLINGING AGGREGATES

Thus that yogin, having serially grasped the Four Truths, knows the five
clinging aggregates in one hundred and eighty ways and by way of accumulation.
He considers at length all matter of the past, future and the present, internal
and external, great and small, gross and subtle, and far and near as imperma-
nent, ill, and not-self. In the same way, he deals with all feeling, perception,

1. Cp. Vis. Mag. 604: Evarh nananayehi namarupapaccayapariggahariena tisu add lid sit

kankham vitaritvd thitarh nanam kankhavitaranavisuddhi ti veditabbarh dhammaffhiti-
hanan ti pi yathabhutafianan ti pi sammadassanan ti pi etass"* eV adhivaccanam.

2. Pancupadanakkhandha.

The Five Methods 287

formations and consciousness. 1 In each aggregate there are twelve states
preceeding at the door. In five aggregates, twelve times five make sixty.
Thus the sixty kinds of seeing of impermanence, sixty kinds of seeing of ill,
and sixty kinds of seeing of not-self constitute one-hundred and eighty. And
again, there are one hundred and eighty states proceeding at the door: six
internal sense-spheres; six external sense-spheres; six kinds of consciousness ;
six kinds of contact; six kinds of feeling; six kinds of perception; six kinds
of volition; six kinds of craving; six kinds of initial application of thought;
six kinds of sustained application of thought. 2 These ten sixes make up sixty;
sixty kinds of seeing of impermanence, sixty kinds of seeing of ill and sixty
kinds of seeing of not-self. Three times sixty are one hundred and eighty.

Thus he discerns and investigates the formations through impermanence :
The endless years, seasons, months, fortnights, days, nights, hours and thought-
instants, roll on producing new states in succession like the flame of a lamp. 3

1. Pts. T, 53-4: Katharh atitdndgatapaccuppanndnam dhammdnarh sankhipitvd vavatthdhe

pahhd sammasane ndnam ?

Yam kind ruparh atitdndgatapaccuppannarh ajjhattam vd bahiddhd vd o\drikarh yd
sukhumam vd hinarh vd panitam vd yam dure santike vd, sabbarh ruparh aniccato vavat-
theti, ekarh sammasanam; dukkhato vavattheti, ekarh sammasanarh; anattato vavattheti,
ekarh sammasanam. Yd kdci vedand . . .pe . . . yd kdci sahhd . . . pe . . . ye keci sankhdra
. . . pe . . . yam kind vinndnam atitdndgatapaccupannarh ajjhattam vd bahiddhd vd
olarikam vd sukhumam vd hinarh vd panitarh vd yam dure santike vd, sabbarh vinndnam
aniccato vavattheti, ekarh sammasanam; dukkhato vavattheti, ekarh sammasanam;
anattato vavattheti, ekarh sammasanam. Cakkhum . . . pe . . . jardmaranam atitdndga-
tapaccuppannam aniccato vavattheti, ekarh sammasanam; dukkhato vavattheti, ekarh
sammasanam; anattato vavattheti, ekarh sammasanam.

' Ruparh atitdnndgatapaccuppannarh aniccam khayatfhena, dukkharh bhayatfhena,
anattd asdrakatthendtV sankhipitvd vavatthdne pahhd sammasane hdnarh. ' Vedand . . .
pe . . . sahhd . . .pe . . . sankhdra . . . pe . . . vinndnam . . . pe . . . cakkhum . . . pe . . . jardm-
aranam atitdndgatapaccuppannam aniccam khayatfhena, dukkham bhayaffhena, anattd
asdrakaffhendtV sankhipitvd vavatthdne pahhd sammasane hdnarh.

''Ruparh atitdndgatapaccuppannam aniccam sahkhatarh paticcasamuppannarh khaya-
dhammarh vayadhammarh virdgadhammarh nirodhadhamman' ti sankhipitvd vavatthdne
pahhd sammasane ndnam. k Vedand . . . pe . . . sahhd . . . pe . . . sankhdra . . . pe . . . vihh-
dnarh . . . pe . . . cakkhum . . . pe . . .jardmaranam atitdndgatapaccuppannam aniccam sahk-
hatarh patfccasamuppannarh khayadhammam vayadhammarh virdgadhammarh nirodhdam-
man' ti sankhipitvd vavatthdne pahhd sammasane ndnam.

'Jdtipaccayd jardmaranam, asati jdtiyd natthi jaramaranarf ti sahkhipitva vavatthdne
pahhd sammasane ndnam; 'atitarh pi addhdnam andgatarh pi addhdnam jdtipaccayd jard-
maranam, asati jdtiyd natthi jardmaranart ti sankhipitvd vavatthdne pahhd sammasane
hdnarh; bhavapaccayd jdti, asati . . . pe . . . upaddnapaccayd bhavo, asati . . .pe . . . tanhd-
paccayd updddnarh, asati . . . pe . . . vedandpaccayd tanhd y asati . . . pe . . . phassapaccayd
vedand, asati . . . pe . . . sa\dyatanapaccayd phasso, asati . . . pe . . . ndmarupaccayd sa\d-
yatanam, asati . . . pe . . . vihhdnapaccayd ndmaruparh, asati . . . pe . . . sahkhdrapaccayd
vinndnam, asati . . , pe . . . avijjapaccayd sankhdra, asati avijjdya natthi sankhdra 9 ti sank-
hipitvd vavatthdne pahhd sammasane ndnam. 'Atitarh pi addhdnam andgatarh pi adhdnam
avijjapaccayd sankhdra, asati avijjdya natthi sankhdra' ti sankhipitvd vavatthdne pahhd
sammasane hdnarh. Tan hdtaUhena ndnam pajdnanafthena pahhd; tena vuccati — 'Atitdnd-
gata-pacuppanndnam dhammdnarh sankhipitvd vavatthdne pahhd sammasane hdnarh.'

2. Cp. Vis. Mag. 608: Ettha ca: cakkhum . . .pe . . .jardmaranan (quoted at n. 1, above)

ti imina peyydlena dvdrdrammanehi saddhirh dvdrappavattd dhammd, pahcakkhandhd,
cha dvdrdni, cha drammandni, cha vihhdndni, cha phassd, cha vedand, cha sahhd, cha
ceteand, cha tanhd, cha vitakkd, cha vicdrd.

3. Cp. Mil. 40: Opammarh karohiti — Yathd mahdrdja kocid eva puriso padiparh padipeyya,

kirn so sabbarattirh dipeyydti. — Ama bhante sabbarattirh padipeyydti. — Kin-nu kho
mahdrdja ydpurime ydme acci sd majjhime ydme acciti. — Na hi bhante ti. — Ya majjhime

288 Vimuttimagga

Thus he discerns and investigates the formations through suffering:
Through ill-faring a man experiences unhappiness, hunger and fear; he is
separated from dear ones; he experiences old age, disease, death, sorrow,
lamentation, misery and grief. Such are the vicissitudes of the formations.

IMPERMANENCE, ILL, NOT-SELF

Thus he discerns and considers the formations as not-self : What is
according to the teaching, concerning cause and condition of the aggregates,
of the sense-spheres and of the elements, is the Truth. According to kamma-
result and conditioned arising, beings are born. There is no abiding being.
There is no intrinsic nature in objects.

He considers form as impermanent in the sense of extinction, as ill
in the sense of fear, as not-self in the sense of unreality. Thus he considers
it in brief and at length. And in the same way he thinks that feeling, perception,
the formations, consciousness are impermanent in the sense of extinction,
are suffering in the sense of fear, are not-self in the sense of unreality. Thus
briefly and at length he discerns. Here, through the discernment of imperma-
nence, he removes the idea of permanence; through the discernment of ill,
he removes the idea of bliss; and through the discernment of not-self, he
removes the idea of self.

THE SIGNLESS, THE UNHANKERED, AND THE VOID

Q. How does he discern fully through impermanence ? A. In dis-
cerning the formations as they are, he limits the formations as not existing
before their arising and as not going beyond their fall; and his mind, springing
forth into the signless element, attains to peace. Thus he discerns through
impermanence, fully.

Q. How does he discern through ill? A. In discerning the formations
his mind is agitated with fear as regards hankering and springs forth into the
unhankered. Thus he discerns through ill, fully.

Q. How does he discern fully through not-self? A. In discerning all
states, he regards them as alien, and his mind springs forth to the element
of the void and attains to peace. Thus he discerns not-self, fully, 1

ydme acci sd pacchime ydme acciti. — Na hi bhante ti. — Kin-nu kho mahdrdja anno
so ahosi purime ydme padipo, anno majjhime ydme padipo, anno pacchime ydme padipo
ti. — Na hi bhante, tarn yeva nissdya sabbarattim padipito ti. Evam eva kho majdrdja
dhammasantati sandahati, anno uppajjati anno nirujjhati, apubbam acarimam viya sanda-
hati, tena na ca so na ca anno pacchimavinhdnasangaham gacchatiti.
1. Cp. (a) Pts. II, 58: Aniccato manasikaroto khayato satikhdrd upafthahanti, Dukkhato
manasikaroto bhayato sankhdrd upat\hahanti. Anattato manasikaroto sunnato sankhdrd
upafthahanti.

(b) Ibid. 61 : Aniccato manasikaroto animitto vimokkho adhimatto hoti, animittavi-
mokkhassa adhimattattd saddhdvimutto hoti; dukkhato manasikaroto appanihito vimokkho
adhimatto hoti, appanihitavimokkhassa adhimattattd kdyasakkhi hoti; anattato manasi-
karoto sunnato vimokkho adhimatto hoti, suhnatavimokkhassa adhimattattd ditfhippatto hoti.

The Five Methods 289

Thus discerning the three states of becoming, the five states of existence,
the seven stations of consciousness, the nine abodes of beings, through ex-
tinction, fear and unreality, he investigates these. 1

The discernment of Truth has ended.

THE KNOWLEDGE OF THE RISE AND FALL

That yogin, having discerned the five clinging aggregates, applies the three
characteristics to them, wishing for the happiness of being released from
phenomena. 2 And when the internal five clinging aggregates are grasped
by way of the characteristics, he penetrates rise and fall thus: "All these
states, not having been, arise; and having arisen, pass away". 3 Here, in
grasping (the aggregates) there are three kinds: defilement-grasp, concentra-
tion-grasp, insight-grasp.

DEFILEMENT-GRASP

Here, the infatuated commoner clings to and grasps willingly the sign of
the defilements owing to mental reversal, and regards the world of sights,
sounds, tangibles and ideas as blissful and permanent. It is likened to moths
flying into a flame. 4 This is called defilement-grasp.

1. Cp. Vis. Mag. 656: Tassa evam jdnato evarh passato tisu bhavesu, catusu yonisu, pahcasu

gatisu, sattasu vihhanatthitisu navasu sattdvdsesu cittarh patiliyati. . .

2. Sankhdrd.

3. Cp. Pts.-a. I, 256: Tass 'evarh pdkatibhuta-sacca-paticcasamuppdda-nayalakkhanabhedassa,

"Evarh kira ndm'ime dhammd anuppannapubbd uppajjanti, uppannd nirujjhantV ti niccanavd
*va hutvd sankhdrd upat(hahanti.

4. (a) Ud. 72: Evam me sutarh. Ekarh samayarh Bhagavd Sdvatthiyarh viharati Jetavane

Andthapindikassa drdme. Tena kho pana samayena Bhagavd rattandhakdratimisdyarh
abbhokdse nisinno hoti, telappadipesu jhdyamdnesu. Tena kho pana samayena sambahula
adhipdtakd tesu telappadipesu dpdtaparipdtam anayarh dpajjanti, byasanarh dpajjanti,
anabyasanam dpajjanti. Addasd kho Bhagavd te sambahule adhipdtake tesu telappadipesu
dpdtaparipdtam anayam dpajjante byasanarh dpajjante anabyasanam dpajjante. At ha kho
Bhagavd etam attham viditvd tdyath veldyam imam uddnarh uddnesi:

Updtidhdvanti na sdram enti, navarh navam bandhanam bruhayanti,
patanti pajjotam iV ddhipdtd, ditthe sute iti K eke nivitfhd'ti.
(=Tena ca samayena bahu patanga-pdnakd patantd patantd tesu tela-ppadipesu nipatanti.
Tena vuttarh: tena kho pana samayena sambahula adhipdtakd ti ddi.

Tattha adhipdtakd ti patanga-pdnakd : ye salabhd ti pi vuccanti. Tehi dipa-sikham
adhipatanato adhipdtakd ti adhippetd. Apdta-paripdtan ti, dpdtam paripdtarh dpatitvd
apatitvd, paripatitvd paripatitvd abhimukham pdtan c' eva paribbhamitvd pdtah ca katvd
ti attho. Apdte padipassa attano dpdtha-gamane sati paripatitvd paripatitvd ti attho.
Anayan ti, avaddhirh, dukkharh. Byasanan ti, vindsarh. Purima-padena hi marana-mattarh
dukkharh, pacchima-padena maranam tesarh dipeti. Tattha keci pdnakd saha patanena
marirhsu, keci marana-mattarh dukkham dpajjimsu. Etam attham viditvd ti, etam adhi-
pdtaka-pdnakdnam atta-hitam ajdnantdnam at? upakkama-vasena niratthaka-byasana-
ppattirh viditvd tesarh viya ditthi-gatikdnam di\\K abhinivesena anayabyasana-ppatti-
dipanam imam uddnam uddnesi.

Tattha updtidhdvanfi na sdram enti ti, sUa-samddhi-pahha-vimutti-ddibhedam sdram
na enti, catusacc* dbhisamaya-vasena na adhigacchanti. Tasmim pana sa-updya sdre
titthante yeva vimut? i dbhildsdya tarn upentd viya hutvd pi ditthivipalldsena atidhavanti
atikkamitvd gacchanti. Pane' updddna-kkhandhe niccam subharh sukharh attani abhini-

290 Vimuttimagga

CONCENTRATION-GRASP

Q. What is concentration-grasp? A. Here a yogin wishes to gain
concentration and grasps the sign in each of the thirty-eight subjects of medita-
tion, with the mind, beginning with the knowledge of Right Mindfulness, and
thereby chains the mind as one chains an elephant to make it quiet. 1 This
is called concentration-grasp.

INSIGHT-GRASP

Q. What is insight-grasp? A, A man, beginning with the wisdom of
steady viewing, discerns the characteristic of intrinsic nature 2 of form, feeling,
perception, the formations and consciousness. Wishing for and happy in
equanimity, he grasps the characteristics. It is like a man who lays hold of a
poisonous snake. 3 This is called insight-grasp. It is well when a man
grasps by way of insight.

Q. What is the grasping of the characteristics of feeling, perception, the
formations and consciousness? A. Characteristics of form: One grasps
the form-conciousness by way of the earth-element, water-element, fire-element,
air-element, sense-sphere of eye or sense-sphere of body. Characteristic of
feeling: One grasps feeling by way of the pleasurable, the painful or the neither
pleasurable nor painful. Characteristics of perception : One grasps perception
by way of form-perception or perception of states. Characteristics of the
formations: One grasps the formations through contact, volition, initial appli-
cation of thought, sustained application of thought, or deliberation.
Characteristics of consciousness: One grasps consciousness through eye-
consciousness or mind-consciousness. One grasps one's particular medita-
tion and produces the sign skilfully. Thus one grasps the characteristics of
form, feeling, perception, the formations and consciousness.

visitva ganhanta ti atttho. Navam navam bhandhnam bruhayanti ti, tathd ganhanta ca
tanhd-ditthi-sankhdtam navam navam bandhanam bruhayanti, vadtfhayanti. Patanti
pajjotam zV ddhipdtd, ditthe sute iti K eke nivitthd ti, evam tanhd-ditthi-bandhanehi baddhattd
eke samana-brdhmand ditthe attand cakkhu-vinndnena diffhi-dassanena va ditthe anussav*
upafabbhamatten* eva ca sute iti hi ekantato evam etan ti nivitthd, diffh' dbhinivesena
sassatan ti ddind abhiniviffhd, ekanta-hitam vd nissaranam ajdnantd rdgddihi ekadasahi
aggihi dditta-bhava-ttaya-sankhdtam angdra-kdsum yeva ime viya adhipdtd imam pajjotam
patanti, na tato sisam ukkhipitum sakkonti ti. — Ud.-a. 355-6.).
(b) Vbh.-a. 146: Salabho viya dipasikhdbhinipdtam.

1. Th. 1141 : Arammane tarn balasd nibandhisam nagam va thambhamhi

dalhdya rajjuyd,
tarn me suguttam satiyd subhdvitam anissitam

sabbabhavesu hehisi.

2. Sabhdva lakkhana.

3. Asl. 173: Yathd hi purisassa say aril geham pavitfham sappam ajapadadandam gahetvd
pariyesamdnassa tarn thusakotfhake nipannam disvd 'sappo nu kho no tV avalokentassa
sovatthikattayam disvd nibbemdtikassa 'sappo na sappo ti 9 vicinane majjhattatd hoti evam-
evam yd draddhavipassakassa vipassandndnena lakkhanattaye ditthe sankhdrdnam
aniccabhdvddivicinane majjhattatd uppajjati ay am vipassanupekkhd.

The Five Methods 291

TWO WAYS OF GRASPING OF
THOUGHT-CHARACTERISTICS

And again, through two ways one grasps the characteristics of thought :
through object and through taking to heart. Q. How does one grasp the
characteristics of thought through the object? A. Thought arises owing to
object. One should grasp that. "Through this form-object, feeling-object,
perception-object, formation-object, and consciousness-object, thought arises",
— thus one grasps. This is the grasping of the characteristics of thought through
the object. Q. How does one grasp the characteristics of thought through
taking to heart? A. "Through taking to heart, thought arises", —thus one
should consider. "Through taking feeling, perception and the formations to
heart, thought arises",— thus should one introspect. Thus through the taking
to heart one grasps the characteristics of thought.

Q. What is the grasping well of the characteristics? A. Through
these activities and these characteristics, one grasps form, feeling, perception,
the formations and consciousness.

[455] And again, one is able to grasp the characteristics through these acti-
vities and these attributes. This is called the grasping well of the characteristics.
"One penetrates rise and fall" means: "One sees clearly, 'There is arising;
there is passing away' ". Here the form that has arisen continues. The
sign of birth is arising. The characteristic of change is passing away. When
these two passages are perceived with the eye of wisdom, there is knowledge
of "rise and fall". The feeling that has arisen, continues. The characteristic
of the coming to be of feeling, perception, the formations and consciousness
is arising; the characteristic of change in them is passing away. When these
two passages are perceived with the eye of wisdom, there is knowledge of
"rise and fall".

CHARACTERISTICS OF RISE AND FALL
IN THREE WAYS

And again, one can be well acquainted with the characteristics of rise
and fall through three ways: through cause, condition and own property.
Q. How can one be well acquainted with the characteristics of arising through
"cause"? A. The aggregates arise owing to craving, ignorance, and kamma.
When a man perceives this with the eye of wisdom, he becomes familiar with
the characteristics of arising through "cause". 1 How can one be well acquain-

Yathd tatK assa purisassa ajapadena dandena gdfham sapparh gahetva ''kin rC aham
imam sappam avihefhento attdnah ca imind adasdpento munceyyan tV muncandkdram eva
pariyesato gahane majjhattatd hoti evamevam yd lakkhanattayassa ditthattd dditte viya
tayo bhave passato sankhdragahane majjhattatd ayam sankhdrupekkhd. hi vipassanupek-
khdya siddhdya sankhdrupekkhd pi siddhd va hoti.

Cp, Pts. I, 55: ' Avijjdsamudayd rupasamudayd" ti paccayasamudayatthena rupakkhan-
dhassa udayam passati, *tanhdsamudayd rupasamudayd' ti paccayasamudayatthena rupak-
khandhassa udayam passati, 'kammasamudayd rupasamudayd' ti paccayasamudayatthena
rupakkhandhassa udayam passati.

292 Vimuttimagga

ted with the characteristics of arising through "condition"? Conditioned
by nutriment, the form-aggregate arises. . Conditioned by contact, three
aggregates arise. Conditioned by name-form, the aggregate of cons-
ciousness arises. 1 When a man perceives these with the eye of wisdom, he
becomes familiar with the characteristics of arising through "condition".
Q. How can one be well acquainted with the characteristics through "own
property" ? A. The formations arise, renewing themselves. It is like the succession
in the flame of a lamp. When a man perceives this with the eye of wisdom,
he becomes familiar with the characteristics of arising through "own property".
One can see the characteristics of the Truth of Origin through cause and condi-
tion. One can see the Truth of 111 through the arising of thought, 2 through
condition and through own property. One can see by means of characteristics
of the being observed.* Thus one can be acquainted with the characteristics of
arising through three ways.

Q. How can one be well acquainted with falling through three ways?
A. Through the falling away of cause, the falling away of condition and the
falling away of own property. Here through the falling away of craving,
ignorance, and kamma, the falling away of the aggregates is fulfilled. 3 When
one perceives this with the eye of wisdom, one becomes familiar with
the characteristics of falling away, through the falling away of condition.
Through the falling away of nutriment, the falling away of the form-aggregate
is fulfilled; 4 through the falling away of contact, the falling away of three aggre-
gates is fulfilled; through the falling away of name-form, the falling away
of the aggregate of consciousness is fulfilled. 5 When a man sees this with the
eye of wisdom, he becomes familiar with the falling away by way of the falling
away of condition. The falling away of the formations is likened to recession
in the flame of a lamp. When a man sees this with the eye of wisdom, he
becomes familiar with falling away by way of own property. Here, through
the falling away of the cause, one sees the Truth of Cessation. Owing to
characteristics, (the first) seeing 6 is fulfilled. Through the grasping of the
characteristics of the non-become, through the falling away of condition,
through own property, through the destruction of views and through the
characteristics of the Truth of 111, the first seeing is fulfilled.

1. Cp. Pts. 57: Rupakkhandho dhdrasamudayo, vedand sahnd sankhdrd tayo khandhd
phassasamudayd, vinhdnakkhandho ndmarupasamudayo .

2. Vitakka. *Lit. 'the being seen'.

3. Cp. Pts. I, 55-57: 'Avijjdnirodhd rupanirodho' ti paccayanirodhatthena rupakkhandhassa
vayam passati, 'tanhdnirodhd rupanirodhd' ti paccayanirodhatthena rupakkhandhassa
vayam passati, kammanirodhd rupanirodho,' ti paccayanirodhatthena rupakkhandhassa
vayam passati. . .

4. S. Ill, 59 : Ahdranirodhd rupanirodho.

5. Cp. Pts. I, 57: 'Ndmarupanirodhd vihhdnanirodho' ti paccayanirodhatthena vinndnakkhand-
hassa vayam passati.

6. Dassana.

The Five Methods 293

ACQUIRING THE HIGHEST KNOWLEDGE

Q. How does one acquire the highest knowledge by seeing the Truth of
ill through rise and fall and through the characteristics? A. How is the
destruction of views the cause? One is able to see what he has not yet seen
through the sign of the Truth of 111. Ill pervades all (things). With the
destroying of pernicious kamma, one sees things as they are. One causes the
arising of the thought which is associated with the characteristics of pheno-
mena, and rescues the mind from pernicious kamma. Having seen the
tribulation of kamma according to reality, one causes the arising of the thought
which is associated with the characteristics of phenomena, and rescues the
mind from pernicious kamma. Here one sees ill everywhere, because one
goes to the furthest end (investigates fully).

SIMILE OF THE BIRD SURROUNDED BY FIRE

It is like a winged bird surrounded by a fire. Before' it flies away into
the open sky, it is not free of subjection to fear. But when it sees the tribula-
tion of the surrounding fire and is affected by the fearfulness thereof, it flies
away. Thus it should be known. Here, through cause, through condition
and through arising, one becomes familiar with the sign of the arising of
conditioned arising. This being, this becomes: Owing to the arising of this
(cause) the arising of this (result) is fulfilled. 1 Owing to the destruction of the
cause, and of the destruction of condition : Through the seeing of this des-
truction, one becomes familiar with the characteristics of birth according to
conditioned arising. This not being, this does not arise: Owing to the des-
truction of this, this ceases. 2 One can be familiar with arising, having seen
its ceasing through own property and through rise and fall: One can see the
arising of conditioned arising and the constructed 3 states. One can see the
arising and the cessation of this and also the stability of this.

FOUR STATES

One should, through rise and fall, know the four states: through oneness,
diversity, non-effort and inherent nature. 4 Seeing the unbroken sequence of
the formations, a man holds the flux 5 to be single and does not cling to the
idea of multiple fluxes. He does not hold it to be same throughout, because
he sees the destruction of it (momentarily), and because of the succession of
the formations. He does not cling to self because by nature the formations

1. Ud. 1: Imasmim sati iclath hoti, imass' uppddd idam uppajjati, yadidam'. avijjdpaccayd
sank hard.

2. Ud. 2: Imasmim asati idam na hoti, imassa nirodhd idam nirujjhati yadidam: avijjanirodhd
safikhdranirodho .

3. Sankhata.

4. Ekatta, ndnatta, avydpdra, dhammatd, Cp. Vis. Mag. 585; Vbh-a. 198-9.

5. Santdna.

294 Vimuttimagga

are uncertain, and because of the succession of the formations. The unins-
tructed commoner, through wrongly grasping oneness, falls into eternalism
or nihilism. Through wrongly grasping diversity, he falls into eternalism.
Through wrongly grasping non-effort, he falls into the self-theory. 1 Thus
through wrongly grasping the states, he falls into the theory of non-effort (?).
Here, in the sense of entirety (wholeness), 2 in the sense of distinctiveness of
oneness and in the sense of the inclusion of different characteristics, the charac-
teristic of oneness is fulfilled (?). In the sense of understanding, it is diversity.
In the sense of defilement, it is single. In the sense of means it is multiple.
As the fruit of craving, it is one ; as the fruit of kamma, it is varied. That
yogin, seeing oneness thus, does not cling to the view of discrete (series) ; and
seeing diversity, he does not cling to the eternalist theory of oneness.

If he sees oneness, he removes annihilationism. If he sees diversity, he
removes eternalism. That yogin, thus, through rise and fall, knows oneness
and diversity.

NON-EFFORT IN THE ARISING OF THE FORMATIONS

Q. How does one see non-effort in the arising of the formations? By
what reason are all phenomena characterized by non-effort and immovability,
and how do they proceed without being caused to arise by others ? A. Owing
to intrinsic nature, cause and effect, union, origin, there is conditioned arising.
Thus through inherent nature birth causes one to be born. Here, in the
sense of non-life and non-motion, non-effort should be known. In the sense
of own nature and condition, inherent nature should be known. Here there
is the manifestation of emptiness and non-effort, and also of the kamma and
the formations. The manifestation of non-effort is called inherent nature.
The manifestation of inherent nature is called the formations, Here through
the correct seizure of oneness, one becomes familiar with ill; through the
correct seizure of diversity, one becomes familiar with imperfnanence, and
through the correct seizure of non-effort and inherent nature, one becomes
familiar with not-self.

Q. Does the yogin review the rise and fall of all formations without
remainder or only one? A. Grasping the characteristics in various subjects,
he becomes familiar with rise and fall and causes that knowledge to fill all
formations without remainder. It is like a man who, having tasted the water
of the sea in one spot, knows all sea-water to be salty. 3 Thus should it be
known. He fills all formations in two ways: by way of object and by way of
non-delusion. Here, grasping the characteristics, one becomes familiar with
arising and falling away of all formations. This knowledge of rise and fall
is the discernment of all formations. All formations are discerned at the
first moment of arising and in the last moment of falling away. They are

1. Atta-vdda. 2. Samanta.

3, A. IV, 199; Puna ca par am bhante mahasamuddo ekaraso lonaraso.

The Five Methods 295

empty before the first moment of arising, and are empty after the last moment
of falling away, because there is no other arising before they arose, and there
is no other falling away after their fall. Therefore the knowledge of the rise
and fall is the knowledge of the discernment of all formations.

The knowledge of rise and fall has ended.
REVIEWING OF BREAKING UP

Thus that yogin enjoys dwelling upon the characteristics of arising and
passing away, discerns the formations as subject to breaking up and develops
concentration. Effortlessly he produces intellection and sees the breaking up
of mind-states. Through the form-object and through the arising and passing
away of the mind, he sees the rise and fall of the mind-states associated with
that object. In the same way he sees the rise and fall of the mind-states which
are associated with these objects, through the perception-object, the formation-
object, the consciousness-object and through the rise and fall of mind.

BREAKING UP THROUGH THREE WAYS—

(a) THROUGH ASSEMBLAGE

And again, he sees breaking up through three ways: through assemblage,
duality and through understanding.

Q. How, through assemblage? A. Through assemblage, he sees the
falling away of the postures in their several spheres and the associated mind
and the mental properties with them. And again, he grasps form-imperman-
ence, feeling-impermanence, perception-impermanence, formation-imperman-
ence and consciousness-impermanence. After that he sees the breaking up
of the mind and the mental properties which are associated with the object
of impermanence, by way of assemblage. In the same way, with the object
of ill and the object of not-self. 1 Thus one should discern through assemblage.

(b) THROUGH DUALITY

Q. How, through duality? A. Having discerned impermanence of
form, he arouses the states of mind that conform to impermanence and he
sees the arising and the passing away of the mind. Thus having investigated
the impermanence of feeling, perception, the formations and consciousness,
he arouses the state of mind that conforms to the object of impermanence and

Cp. Pts. I, 57-8: Rupdrammanatd cittarii uppajjitva bhijjati, tarn dvammanam patisankhd
tassa cittassa hhangarh anupassati.

1 Anupassatitt '. Katham anupassati? Aniccato anupassati no niccato dukkhato
anupassati no sukhato, anattato anupassati no attato . . .

Vedandrammanatd . . . pe . . . sahndrammanatd . . . pe . . . sankhdrdrammanatd . . . pe . . .
vinnanarammanatd: cakkhum . . . pe . . . jardmarandrammanata cittarh uppajjitva bhijjati,
tarn drammanam patisankhd tassa cittassa bhangam anupassati.

296 Vimuttimagga

sees the arising and the passing away of the mind. In the same way, with
the object of suffering and the object of not-self. Thus he should discern
through duality.

(c) THROUGH UNDERSTANDING

Q. How, through understanding? A. Having discerned the imper-
manence of form, he arouses the mind together with the object of imperman-
ence [456] and sees the arising and the passing away of the mind. Thus
through the understanding of insight, he sees the breaking up of many mind-
states. He discerns the impermanence of feeling, perception, the formations
and consciousness, and arouses the state of mind that conforms to the object
of impermanence, and sees the arising and the falling away of mind-states.
Thus he sees again and again the breaking up of mind-states. Thus through
understanding he sees the breaking up of many states. Likewise, he discerns
ill and not-self. Thus having understood, he grasps breaking up. That
object of ill and breaking up makes for intentness. Intent on the formations
always, he attains to well-being every moment. Through this understanding,
that yogin, independent of another, knows the whole world by itself (and
as unenduring) as a poppy seed on the point (of an awl), 1 and Uhat" in every
concentrated thought-moment there is the change of arising, stability and
destruction. 2

SIMILES OF DRUM-SOUND, TOWN OF G0DS, LIGHTNING

At this time the yogin again sees as it is taught in the stanzas thus:

Depending on each other do the two
called name and form, by nature cany on.
When one breaks up the other also breaks;
together do they always start their course.
The five states of form, odour and the rest,
rise not form eye, and also not from forms;
yet are not different from the set of two.
The states conditioned from a cause arise,
like the sound when a drum is struck.
The states of form, odour and the rest,
rise not from ear, and also not from sounds;
yet are not different from the set of two.
The five states of form, odour and the rest,
rise not from nose and also not from smell;

1. Cp. Sn. 625: Vari pokkharapatte va, dragge-r-iva sdsapo,

Yo na lippati kdmesu, tarn aharh brumi brdhmanam.

2. Cp. I, 152: Uppddo pahhdyati vayo panndyati thitassa qmathattam panndyati. Imdni
kho bhikhhaye tini sankhatassa sankhatalakkhandni ti.

The Five Methods 297

yet are not different from the set of two.

The five states of form, odour and the rest,

rise not from tongue, and also not from taste;

yet are not different from the set of two.

The five states of form, odour and the rest,

rise not from body; also not from touch;

yet are not different from the set of two.

These are not born of form material;

these do not rise out of the sphere of thought;

they rise depending on condition-cause

like the sound when a drum is struck.

The functions are themselves without strength;

weak is the former cause; what has become

is feeble, poor. Infirm is that which is

to others bound. Co-states are also weak.

There is no strength at all in union;

and what rolls on is always impotent,

for what rolls on has no abiding strength.

It has no pith ; it cannot cause to rise ;
'."-..■ 'tis cor eless even as a town of gods; 1

none cause this to be ;' tis not produced,
. - - . . by self and does not by its strength remain.

On other states, depending, does it rise,
-.-.- and what it does produce is called corrupt.

Weak is this body, it is not produced,

by itself and is low. It is not 'cause'

or 'object', by itself. It has no pith

and is not free of states conditioned, but

is truly due to many complex-states.

Short is its life, because it is most weak ;

it goes not anywhere; from nowhere comes;

and is not born in some land, distant, far.

The mind is not a person, soul or self;

at every point of thought it is bound up,

with what is pleasing or with what is ill.

It passes over mountain, sea and clime,

sees eighty thousand aeons in a trice,

lives only once and does not come again,

does not to two thought-moments bind itself,

and in it is all past and future lost.

All that remains is merely aggregate

and this is ever falling without end

and so will also fall the state to be.

1 . Gandhabba nagara.

298 * Vimuttimagga

There are no different signs occur ing here,

from the non-born there is no coming here,

in the sense that is highest there is none

who goes or comes. And in the future will

no heaping be, but just a going-on.

The world does not with dhamma ever mix,

One cannot see the future or the source.

All dhammas are un-made — they are like space —

and rising like the lightning, perish soon.

Thus seeing endless destruction, that yogin enters into concentration. Just
as in rubbing sticks together for fire, sparks flash forth, just so is the class
of enlightenment moments. When illuminattion, joy, calm, bliss, resolve,
uplift, presentation, equanimity and desire 1 arise, if he is not intelligent, the
yogin will arouse thoughts of distraction or conceit in this state.

Q. How can he remove distraction? A. That yogin arouses rapture
for the doctrine. That rapture pacifies his mind; and sitting again, he calms
the mind and makes it conform to the doctrine. If his mind conforms to the
doctrine, he rejects the idea of permanence through concentration of the
reviewing of breaking up. Being free from the idea of permanence, he becomes
familiar with the method and removes (distraction of mind).

Q. How does the yogin remove conceit? A. That yogin causes the
arising of illumination in the doctrine at first, believes that he has attained
to the supramundane state, thinks that he has attained what he has not
attained and does not endeavour further. Thus he arouses conceit. The
intelligent yogin knows that defilement disturbs meditation, and knows that
worldly states have the formations for object, Thus he knows that the supra-
mundane state has Nibbdna for object. Having seen thus, he removes dis-
traction and conceit by this knowledge and seeing only breaking up, practises
well and practises repeatedly.

The knowledge which is the discernment of falling away has ended.
The Eleventh Fascicle has ended.

1. Cp. Vis. Mag. 633: Obhaso, nanam, piti, passaddhi, sukham, adhimokkho, paggaho,
upatthdnam, upekkha, nikanti. Nikanti is mistranslated into Chinese as renunciation,
it being equated with the Sk. nishkranta.

THE PATH OF FREEDOM

FASCICLE THE TWELFTH

WRITTEN

BY

THE ARAHANT UPATISSA

WHO WAS CALLED

GREAT LIGHT IN RYO

TRANSLATED IN RYO
BY

TIPITAKA SANGHAPALA OF FUNAN
ON DISCERNING TRUTH

CHAPTER THE TWELFTH

Section Two

FEAR KNOWLEDGE

Thus to that yogin who discerns breaking up, owing to breaking-up-
discernment, knowledge of fear arises.

SIMILES OF THE MAN WITH THE SWORD,
POISONOUS SNAKE, AND HEAP OF FIRE

The cause of the aggregates, the arising of the aggregates, the three planes
of becoming, 1 the five kinds of faring-on,* the seven stations of consciousness, 3
and the nine abodes of sentience, 4 appear to him as fearful as a wicked man
who takes up a sword, 5 a poisonous snake, 6 or a heap of fire. 7 Thus owing to
his discernment of breaking-up, fear arises: fear of the cause of aggregation;
fear of the arising of aggregation. Thus considering the three planes of becom-

1. D. Ill, 216: Tayo bhavd. Kdma-bhavo, rupa-bhavo, arupa-bhavo.

2. Ibid. 234: Pahca gatiyo: Nirayo, tiracchdna-yoni, pettivisaya, manussd, devd.

3. Ibid. 253— See n. 1 p. 280.

4. Ibid. 263— See n. 7 p. 280.

5. S. Ill, 115: Vadhakam rupam Vadhakarh rupan ti yathdbhutam pajdndti. Vadhakarh

vedanam. Vadhakam sannqm. Vadhake sankhdre, Vadhakam vinndnam Vadhakam
' vinndnanti yathdbhutam pajandti.

6. S. IV, 174: Cattdro dslvisd uggateja ghoravisd ti kho bhikkhave catunnetam mahdbhutdnarh

adhivacanam, pathavidhdtuyd dpodhdtuyd tejodhdtuyd vdyodhdtuyd.

7. S. IT, 84-5: Seyyathdpi bhikkhave dasannam va katthavdhdnam visdya vd katthavdhdnam

timsdya vd katthavdhdnam cattdrisdya vd katthavdhdnam mahd aggikkhandho jdleyya.
Tatrapuriso kdlena kdlam sukkhdniceva tindni pakkhipeyya, sukkhdni ca gomaydni pakkhi-
peyya, sukkhdni ca kanhdni pakkhipeyya. Evanhi so bhikkhave mahd aggikkhandho
taddhdro tadupdddno ciram dighamaddhdnam jdleyya.

299

300 Vimuttimagga

ing, the hvc kinds of faring-on, the seven stations of intelligence, the nine
abodes of sentience as impermanent, he grasps the idea of fear and causes the
arising of the signless 1 through tranquillity. Attending to ill and fearing
birth, he causes the arising of the birth-less 2 through tranquillity. Attending
to not-self, he fears the sign of birth and causes the arising of the signless and
the birthless through tranquillity. He reviews tribulation and repulsion and
observes conformable patience. 3 This is the explanation in full.

The cause of the arising of fear-knowledge has ended.

KNOWLEDGE OF THE DESIRE FOR RELEASE

Practising (the knowledge of) fear, that yogin produces the knowledge
of the desire for release. When he fears the sign of the aggregates, the know-
ledge of the desire for release arises. When he fears the arising of the aggre-
gates, the knowledge of the desire for release arises. When he fears the three
planes of becoming, the five kinds of faring-on, the seven stations of intelligence,
and the nine abodes of sentience, the knowledge of the desire for release arises.
It is like a bird hemmed in by a fire desiring to escape it, and like a man surround-
ed by robbers seeking to get free of them. Thus if that yogin fears the cause
of the aggregates, the coming to be of the aggregates, the three planes of becom-
ing, the five kinds of ill-faring, the seven abodes of consciousness and the nine
abodes of sentience,, the knowledge of the desire for release arises. 4 Attending

Evam eva kho bhikkhave updddniyesu dhammesu assdddnupassino viharato tanhd
pavaddhati. Tanhdpaccayd updddnam ...pe... Evam etassa kevalassa dukkhakkhandhassa
samudayo hoti.
1. Animitta. 2. Ajdta.

3. Cp. (a) Dh-a II, 207: So there anumodanam karonte ekaggacitto hutvd dhammam sunanto

sotdpattimaggassa orato anulomikarh khantim nibbattesi, thero pi anumodanam
katvd pakkdmi. Updsakarh theram anugantvd nivattamdnam ekd yakkhini dhenu-
vesena agantvd ure paharitvd mar esi. So kdlam katvd Tusitapure nibbatti. Dhamnta-
sabhdyam katharh samuffhapesum: 'coraghdtako pancapanndsavassdni kakkhafa-
kammarh katvd ajfeva tato mutto ajfeva therassa bhikkham datvd ajfeva kdlakato,
kaharh nu kho nibbatto'' ti. Satthd agantvd ^kdya nuttha bhikkhave etarahi kathdya
sannisinnd"' ti pucchitvd, 'imdya ndmd' ti vutte, ''bhikkhave Tusitapure nibbatto' ti
aha. 'Kim bhante vadetha ettakam kdlam ettake manusse ghdtetvd Tusitavimdne
nibbatto'' ti. 'Ama bhikkhave mahanto tena kalydnamitto laddho, so Sdriputtassa
dhammadesanam sutvd anulomandnam nibbattetvd ito cuto Tusitavimdne nibbatto* ti
vatvd imam gat ham aha;

'Subhdsitam sunitvdna nagare coraghdtako
anulomakhantim laddhdna modati tidivam gato' ti.
(b) Pts. II, 240-41 : Pancakkhandhe suhhato passanto anulomikarh khantim patilab-
hati, 'pancannam khandhdnam nirodho paramasuhham nibbdnart ti passanto
sammattaniydmam okkamati.

Pancakkhandhe jdtidhammato passanto anulomikarh khantim pafilabhati, 'pancannarh
khandhdnam nirodho ajdtam nibbdnarC ti passanto sammattaniydmam okkamati.

Pancakkhandhe updydsadhammato passanto anulomikarh khantim patilabhati,
^pahcannarh khandhdnam nirodho anupdydsam nibbdnan' ti passanto sammatta-
niydmam okkamati.

4. Cp. Pts. I, 61: i Uppddo bhayan' ti muhcitukamyatd patisankhd santitthand pahhd sari-

kharupekkhdsu ridnam, 'pavattam bhayan' ti muhcitukamyatd pafisarikhd santitthand

The Five Methods 301

to impermanence, he fears the cause; attending to ill, he fears birth; attending
to not-self, he fears both cause and birth. Then the knowledge of the desire
for release arises. Here the commoner and the learner*

[457]
This is the full explanation.

The knowledge of the desire for release has ended.
ADAPTIVE KNOWLEDGE

Practising the knowledge of the desire for release that yogin wishes to
free himself from all action and attain to Nibbdna. Wishing to arouse only
one sign (?), he arouses knowledge conformable to the Way of Escape.
Through three ways adaptive knowledge 1 arises. He transcends the formations
through three ways: Reviewing the impermanence of the five aggregates, he
attains to adaptive knowledge. The extinction of the five aggregates is permanent
Nibbdna. Reviewing the ill of the five aggregates, he attains to adaptive
knowledge. The extinction of the aggregates is blissful Nibbdna. Thus he
transcends the formations. Reviewing not-selfness of the five aggregates,
he attains to adaptive knowledge. The extinction of the aggregates is absolute
Nibbdna. He transcends the formations considering them as impermanent,
ill and not-self. Q. Through what knowledge does he transcend the forma-
tions, and through what knowledge is transcending of the formations completed?
A. He transcends the formations through adaptive knowledge. The trans-
cending of the formations is completed through Path-knowledge. Q. What is
adaptive knowledge? A. The knowledge which conforms to the four founda-
tions of mindfulness, the four right efforts, the four bases of supernormal
power, the five faculties, the five powers, the seven enlightenment factors and
the factors of the Noble Eightfold Path, 2 is called adaptive knowledge. This is
the full explanation of adaptive knowledge.

Adaptive knowledge has ended.

KNOWLEDGE OF ADOPTION

Adaptive knowledge arises from dwelling upon the characteristics of the
formations immediately after. But when he attends taking Nibbdna as object,

pannd sankharupekkhdsu ndnam . . .pe. . . 'updydso bhayarf ti muncitukamyatd patisankha
santifthand pannd sankharupekkhdsu ndnam.
* The rest of the sentence is unintelligible. Possibly this refers to a passage of Pts. T, 60-4.

1. Anulomandna.

2. Cp. Vis. Mag. 678: Cattdro satipatfhdnd, cattdro sammappadhdnd cattdro iddhipddd,

pancindriydni, pancabaldni, satta bojjhangd, ariyo atthangiko maggo ti hi ime sattatimsa
dhammd bojjhangatfhena bodhi ti laddhamdnassa ariyamaggassa pakkhe bhavattd bodhi-
pakkhiyd noma; pakkhe bhavattd ti ndma upakdrabhdve thitatta.

While Vis. Mag. calls these bodhipakkhiyd, Vim. Mag. calls them anulomandna
See Preface to Vbh. XIV-XV1, for a discussion on bodhipakkhiya-dhammd.

302 Vimuttimagga

he arouses the knowledge of adoption. 1 Q. What is adoption? A. The
passing beyond of commoner-states, is called adoptive knowledge. . . .*

And again, the sowing of the seed of Nibbdna, is called adoption. It is
as has been stated in the Abhidhamma: 'The overcoming of birth is named
adoption. 2 The victory of non-birth is also named adoption". 3 And again,
the overcoming of the cause of birth is adoption. To pass over to non-birth
and the signless is named adoption. This is the first turning to Nibbdna.
From without, he produces the wisdom of procedure. This is the full ex-
planation of adoption.

The knowledge of adoption has ended.

By means of the knowledge of adoption, he knows ill, immediately after.
He cuts off origin, and makes cessation manifest. He practises the Path,
and attains to the Path-knowledge of Stream-entrance and all accessories of
enlightenment. At this time the yogin sees the limited, the unconditioned, and
the sublime, through seclusion. He understands the Four Noble Truths in
one moment, in one comprehension, not before or after (each other).

He understands at once ill, the cutting off of origin, the realization of
cessation and the practice of the Path. Thus he understands. It is taught
in the simile in verse thus:

By boat one goes with goods leaving this bank,
And cutting the stream, reaches that.

SIMILES OF THE BOAT, LAMP, AND SUN

It is like the crossing in the boat. The four actions occur simultaneously,
neither before nor after. The man leaves this bank, cuts the stream, carries
the goods and reaches the further bank. Like the leaving of this bank is the
knowledge that understands ill; like the cutting of the stream is the cutting off
of the origin; like the arrival at the further bank is the realization of cessation;
like the carrying of the foods is the practising of the Path. 4

Or it is like a lamp which in one moment, neither before nor after, fulfils
four functions thus: the burning of the wick; the dispelling of darkness; the

1. Gotrabhuhdna. Cp. Vis. Mag. 673.
* This passage is unintelligible.

2. Pts. I, 66: 'Jdtim abhibhuyyatitV gotrabhu.

3. Cp. Ibid. 67 : 'Jdtiyd vutthitvd ajdtirh pakkhandatitV gotrabhu.

4. Vis. Mag. 690-1 : (a) Yathd ndvd apubbam acarimam ekakkhane cat tar i kiccdni karoti: —
orimatiram pajahati, sotam chindati, bhandam vahati, pdrimarh tiram appeti, evam eva
maggahdnarh . . . pe . . . nirodham sacchikiriyd-abhisamayena abhisameti; etthd pi yathd
ndvd orimatiram pajahati, evam maggahdnarh dukkhdm parijdndti; yathd sotam chindati,
evam samudayam pajahati; yathd bhandam vahati, evam sahajdiddi-paccayatdya maggarh
bhdveti: yathd pdrimarh tiram appeti y evam pdritnatirabhutam nirodham sacchikaroti ti
evam upamdsamsandanam veditabbam.

The Five Methods 303

consumption of oil; and the production of light. 1

And again, it is like the sun which performs four functions simultaneously,
neither before nor after, thus: It makes forms visible, dispels darkness,
removes cold and produces light. Like the making visible of forms, is the
knowledge which understands ill ; like the dispelling of darkness, is the des-
truction of origin; like the removal of cold, is the realization of cessation;
like the production of light, is the practising of the Path. Thus is the Ariyan
knowledge compared to the sun. 2

Q. Of the knowledge that understands ill, of the removal of origin, of
the realization of cessation and of the practising of the Path, what are the
signs? A. If the yogin does not understand ill, the four reversals occur.
And at that time the yogin sees the limited, the unconditioned and the element
of the sublime through solitude. Through the knowledge that occurs in one
moment, he realizes the Four Truths at the same time, neither before nor after.
Q. How should these be understood. A. By means of the knowledge of arising
and falling away, he cannot comprehend the flood of ill and the tribulation of
the formations as they truly are. He practises on a sign which does not belong
to the formations. And he passes over to that which is not formation. Thus
he sees the tribulation of the formations as they are through causing the mind
to practise on a sign belonging to the formations, and passes over to that
which is not formations. Here he comprehends the flood of ill and reaches
the end. And again, it is said that if that is so, he should be able to discern
the Truth through the solitude and the knowledge of adoption. The knowledge
of adoption arises from the formations, and passes over that which is non-
formation. When the knowledge of adoption which arises from the sign
of the formations passes over to that which is non-formation, he can attain
to Nibbdna. Intentness on the cause is its only object. Through intentness
on the object, he can develop concentration of mind. When he gets con-

(b) Petaka: 134: Evarh ditthanto yatha ndvd jalam gacchanto cat tar i kiccani karoti,
par imam tiram pdpeti, or imam tirarh jahati, sdram vahati, sotarh chindati, evam eva sama-
thavipassana yuganandha vattamana ekakdle ekakkhane ekacitte cattdri kiccani karoti,
dukkham parihhdbhisamayena abhisameti, ydva maggam bhdvandbhisamayena abhisameti,

1. (a) Vis. Mag. 690: Yatha padipo apubbam acarimam ekakkhanena cat tar i kiccani karoti: —
vaftim jhdpeti, andhakdram vidhamati, dlokam parividamseti, sineham pariyddiyati — evam
eva maggandnam apubbam acarimam ekakkhanena cattdri saccdni abhisameti* dukkham
parihhdbhisamayena abhisameti, samudayam pahdndbhisamayena abhisameti, maggam
bhdvandbhisamayena abhisameti, nirodham sacchikiriydbhisamayena abhisameti.

(b) Petaka. 134-5: Yatha dipo jalanto ekakdle apubbam acarimam cattdri kiccani
karoti, andhakdram vidhamati, dlokam pdtukaroti, rupam nidassiyati, updddnam pariyddiyati,
evam eva samathavipassana yuganandha vattamana ekakdle . . . pe . . .

2. (a) Vis. Mag. 690: Yatha suriyo udayanto apubbam acarimam saha pdtubhdvd cattdri
kiccani karoti: — rupagatdni obhdseti, andhakdram vidhamati, dlokam dasseti, sitam
pafippassambheti — evam eva maggandnam . . . pe . . . nirodham sacchikiriydbhisamayena
abhisameti. Idha pi yatha suriyo rupagatdni obhdseti, evam maggandnam dukkham pari-
jdndti; yatha andhakdram vidhamati, evam samudayam pajahati; yatha dlokam dasseti,
evam sahajatdni paccayatdya maggam bhdveti; yatha sitam pafippassambheti, evam
kilesapatippassaddhim nirodham sacchikaroti ti evam upamdsamsandanam veditabbam.
Vis. Mag. attributes these three similes to the ancient teachers — * Vuttarh K etarh PordnehV.

(6) Petaka. 134: Yatha vd suriyo udayanto ekakdle apubbam acarimam cattdri
kiccani karoti, andhakdram vidhamati, dlokam pdtukaroti, rupam nidassiyati, sitam
pariyddiyati, evam eva samathavipassana yuganandha vattamana ekakdle . . . pe . . .

304 Vimuttimaggci

centration, he produces serenity and insight, and also can fulfil the enlighten*
ment accessories. Thereby he understands the Truth through the knowledge
of adoption. From that knowledge of adoption the knowledge of the Path
is produced immediately. At that time he can get the concentration of
Nibbdna. His mind attains to concentration and develops serenity and
insight and the enlightenment accessories. Therefore it is only through the
knowledge of the Path that one can discern the Truth.

SIMILE OF THE BURNING CITY

It is like a man stepping across the threshold of the gate of a burning
city. When he has placed one foot outside the city, he is not yet entirely
outside the city. Thus at that time, the knowledge of adoption arises from
that object of the formations and passes over to that which is non-formation,
But here it cannot be said that he has done with the defilements, because
many states are yet not perfected. Just as when a man places both his feet
outside the threshold of the gate of the burning city, it can be said that he is
out of the burning city, just so when the knowledge of adoption arouses the
knowledge of the Path without end, it could be said that one has gone out
of the walled city of the defilements, because the states are complete. There-
fore, through the knowledge of adoption, one fulfils the discernment of Truth. 1

Q. What is meant by discernment? A. The Four Noble Truths
occur in one moment — this is understanding. Here Path-knowledge and
the balance of the faculties mean equilibrium; the powers mean immovability;
the enlightenment factors mean vehicle; the factors of the Eightfold Path
mean cause; the foundations of mindfulness mean dwelling; the right efforts
mean distinction ; the bases of supernormal power mean contrivance ; truth
means Truth; serenity means non-disturbance; insight means vision; the
twofold means non-separation; the purity of virtue means shielding; the
purity of thought means non-excitement; the purity of views means seeing;
skill in wisdom means shedding; illumination of indifference means pervading
everywhere; the faculty of the knowledge of extinction means complete
sloughing; uniformity of attention means the development of regenerate
desire; renunciation means the extinction of contact and feeling; concen-
tration means the setting-up in front; 2 mindfulness means shelter; wisdom
means Truth; the sublime means supreme distinction; Nibbdna means
ultimate rest.

1. Cp. Vis. Mag. 672 f.

i. ^p. vis. iviag. xj/jl l.

2. Cp. A. II, 210: Ujum kdyam panidhdya parimukham satim upatthapetva {= Parimukham
satim upatthapetva ti kammatthdndbhimukham satim thapayitvd, mukhasamipe vd katvd
ti attho. Ten'eva Vibhange ay am vuttam: sati upafthitd hoti supatthitd ndsikagge vd
mukhanimittevd, tena vuccati parimukham satim upatthapetva ti (Vbh. 252) — Mp. Ill, 202).

The Five Methods 305

THREE FETTERS

Thus that yogin knows presently, sees presently and cuts off the three
fetters, i.e., self-illusion, uncertainty, addiction to rites and ceremonies, and
the defilements standing in that place. 1

Q. What is self-illusion A. Here seeing form, the uninstructed
commoner thinks: "This is the self; the self is form; form is the abode of
the self; in form there is the self". Thus in the same way he thinks of
feeling, perception, the formations or consciousness thus: "consciousness is
the self; the self is consciousness; consciousness is the abode of the self; in
consciousness is the self". This is called self-illusion. 2 This self is cut off
and thereby sixty-two views, 3 beginning with self-illusion, are also cut off.

Q. What is uncertainty? A. Uncertainty regarding ill, origin,
cessation, the Path, the Buddha, the Law, the Community of Bhikkhus,
the beginning, the end, and the beginning and the end, or uncertainty con-
cerning the doctrine of cause and condition, is called uncertainty. 4 , This is
cut off.

Q. What is addiction to rites and ceremonies. A. There are two kinds
in addiction to rites and ceremonies. They are, (addiction due to) craving
and (addiction due to) delusion. (Here one thinks thus:) "Through this
vow, through this conduct, through this painful practice and through this
holiness, I shall be reborn in heaven or I shall be reborn in every heaven".
This is called addiction to rites and ceremonies due to craving. Here a recluse
or a brahmin thinks : "Through this virtue, through this purity and the action
of purity of virtue, (I shall be reborn etc.)". This is called addiction to rites
and ceremonies due to delusion. 5 This is also cut off.

1. Cp. Pts. II, 94: Sotdpattimaggena sakkdyadifthi vicikicchd silabbatapardmdso, imdni tini
sahhojandni pahiyanti; ditthdnusayo vicikicchdnusayo, ime dve anusayd byantihonti.

2. Cp. M.I, 8; III, 17; Vbh. 364: Tattha katamd sakkdyadiffhi ? Idha assutavd puthujjano
ariydnarh adassdvi ariyadhammassa akovido ariyadhamme avinito, sappurisdnarh adassdvi
sappurisdhammassa akovido sappurisadhamme avinitto, ruparh attato samanupassati,
rupavantam vd attdnarh, attani vd ruparh, rupasmirh vd attdnarh; vedanarh. . . saMarh . . .
sarhkhdre . . . vihhdnam attato samanupassati, vihhdnavantarh vd attdnarh, attani vd vihhdnam,
vinMnasmim vd attdnarh: yd evarupd ditthi ditthigatarh . . . pe . . .vipariyesagdho: ay am
vuccati sakkdyaditfhi.

3. Vbh. 400: Tattha katamdni dvdsatfhi diffhigatdni Brahmajdle (D. I, 44-5.) veyydkarane
vuttdni Bhagavatd? Cattdro sassatavddd, cattdro ekaccasassatikd, cattdro antdnantikd,
cattdro amardvikkhepikd, dve adhiccasamuppannikd, solasa sannivddd, atfha asahhivadd,
affha nevasanni-ndsannivddd, satta ucchedavddd, pahca dittha-dhammanibbdnavddd. Imdni
dvdsafthi difthigatdni Brahmajdle veyydkarane vuttdni Bhagavatd.

4. Cp. Dhs. i98, par. 1118; Vbh. 364-5: Tattha katamd vicikicchd? Satthari karhkhati
vicikicchati, dhamme karhkhati vicikicchati, sarhghe karhkhati vicikicchati, sikkhdya
karhkhati vicikicchati; pubbante karhkhati vicikicchati, aparante karhkhati vicikicchati,
pubbantaparante karhkhati vicikicchati, idappaccayatd-paficcasamuppannesu dhammesu
karhkhati vicikicchati: yd evarupd karhkhd karhkhdyand karhkhdyitattarh vimati vicikicchd
dvelhakam dvedhdpatho sarhsayo anekarhsagdho dsappand parisappand apariyogdhand
thambhitattarh cittassa manovilekho: ayam vuccati vicikicchd.

These two references (i.e., Dhs. and Vbh.) are not identical.

5. Cp. Vbh. 365; Dhs. 183, par. 1005: Tattha katamo silabbatapardmdso ? Ito bahiddhd
samanabrahmandnam silena suddhivatena suddhisilabbatena suddhiti — evarupd ditthi
ditthigatarh ditthigahanarh dinhikantdro ditthivisukdyikarh diuhivipphanditam ditfhisanno*
janarh — gdho paUggdho abhiniveso pardmdso kummaggo micchapatho micchattam
titthdyatanam vipariyesagdho — ayam vuccati silabbatapardmdso.

306 Vimuttimagga

Q. What are the defilements standing in that place? A. Sense-desire,
hate and infatuation which cause ill-faring are called the defilements standing
in that place. [458] These are also cut down. At this time one realizes the
Fruit of Stream-entrance. If a man has not yet attained to the stage of a
Stream-entrant, he dwells in the Stream-entrant's place of departure, or the
eighth place. Or else, in the ground of vision or concentration or in the wisdom
procedure which arises from both. This is the full explanation of the know-
ledge of the Path of Stream-entrance. Immediately after, the Stream-entrant
cuts off the three fetters. Therefore his object is unconditioned. The method
which is not different from the Path and other states arouses the fruitional
knowledge and the fruitional consciousness of the Stream-entrant.

Having seen the Path, Fruit and Nibbdna, he cuts off the defilements
and sees the remaining defilements. This is Stream-entrance, non-retrogression.
This is to be born of the breast of the Blessed One. This is to be born of the
mouth of the Blessed One. This is the dhamma that is born of dhamma. 1
This is the getting of the limbs of dhamma. It is separation from all things.
It is called the good course endowed with vision. It is called familiarity with
the Noble Doctrine. It is the dwelling at the threshold of the Sublime. 2
Here, perfecting his vision, he sees the Good Law. After seeing the Good
Law, he fulfils knowledge. If his knowledge is fulfilled, he enters the stream
of the Noble Doctrine and becomes familiar with wisdom, and opening the
gate of the Sublime, he dwells within it. Therefore it is said in the verse thus:

Royal is that one who wins the stream,

a king of deva-realms is he,

a ruler of all worlds that be,

for Fruit of Stream is verily supreme^

ONCE-RETURNER

Dwelling in this stage, that yogin endeavours further wishing to obtain
the Fruit of Once-return, and he sees birth, destruction and the rest. As ex-
plained above he sees. He develops in the way through which he saw the
Path. Depending on the faculties, the powers and enlightenment-intellection,

1. (a) S. II, 221 ; M. Ill, 29: Yam kho tarn, bhikkhave, samma vadamdno vedeyya: Bhagavato

putto oraso mukhato jdto dhammajo dhammanimmito dhammaddyddo no dmisaddyddo
ti, — Sdriputtam eva tarn samma vadamdno vadeyya: Bhagavato putto oraso mukhato
jdto dhammajo dhammanimmito dhammaddyddo no dmisaddyddo ti.
(b) S. Ill, 83: Pancakkdandhe parinndya, sattasaddhammagocard,
pasamsiyd sappurisd, puttd buddhassa orasd.

2. S. II, 43: Yato kho bhikkhave ariyasdvako evam paccayam pajdndti, evam paccayasamuda-

yam pajdndti, evam paccayanirodham pajdndti, evam paccayanirodhagdminim patipadam
pajdndti, ayam vuccati bhikkhave ariyasdvako ditthisampanno iti pi, dassanasampanno
iti pi, dgato imam saddhammam iti pi, passati imam saddhammam iti pi, sekhena fianena
samanndgato iti pi sekhdya vijjdya samanndgato iti pi, dhammasotam samdpanno iti pi,
ariyo nibbedhikapanno iti pi, amatadvdram dhacca titthati iti piti.

3. Cp. Dh. 178: Pathavyd ekarajjena saggassa gamanena vd

Sabbalokddhipaccena sotdpatti phalam vararii.

The Five Methods 307

he discerns the Truth. Thus he practises and goes towards cessation. He
cuts off coarse passion and hatred and the defilements standing in that place. 1
By this Path he gains the Fruit of Once-return immediately.

NON-RETURNER

Dwelling in this stage, he endeavours further, wishing to obtain the Fruit,
of Non-return, and sees birth, destruction and the rest. As explained above
he sees. He develops in the way through which he saw the Path. Depending
on the faculties, the powers and enlightenment-intellection, he understands
the truth and goes towards cessation. He cuts off fine passion and hate and
the defilements standing in that place. By this Path he gains the Fruit of Non-
return immediately. 2

SAINTSHIP

Dwelling in this stage, he endeavours further wishing to obtain the Fruit
of Stainship and sees birth, destruction and the others. As explained above
he sees. He develops in the same way by which he saw the Path. Depending
on the faculties, the powers and enlightenment-intellection, he discerns the
Truth. Thus he cuts off desire for the form and the formless; and he cuts off
conceit, agitation, ignorance and all other defilements without remainder. 3
Thereafter that yogin gains the Fruit of Saintship. He sees the Path; he sees
the Fruit of enlightenment, and he sees the extirpation of the defilements.
Thus that bhikkhu becomes a Consummate One, eradicates the cankers, does
what there is to do, lays down the burden, attains to the goal, removes the
fetters, knows liberation, 4 is sepatate from the five and (endowed with) the six
factors, and attains to security. He is not fettered by death, removes cessation
associated with other (false) truths, believes in and looks for the stainless,
attends to the calming of the bodily formations, 5 and gains the highest guer-
don. He is called one who has removed hatred, one who has won the further
shore, 6 one who has broken free of the defilements, one who is without fetters

1 . Pts. II, 94: Sakaddgdmimaggena ojdrikam kdmardgasannojanam patighasannojanam,

imdni dve sannojandni pahiyanti, ojdriko kdmardgdnusayo patighdnusayo , ime dve anusayd
byantihonti.

2. Ibid. 94-5: Andgdmimaggena anusahagatam kdmardgassnnojanam patighasannojanam,

imdni dve sannojandni pahiyanti, anusahagato kdmardgdnusayo patighdnusayo, ime dve
anusayd byantihonti.

3. Ibid. 95: Arahattamaggena rupardgo arupardgo mdno uddhaccam avijjd — imdni pahca

sannojandni pahiyanti, mdndnusayo bhavardgdnusayo avijjdnusayo — ime tayo anusayd
byantihonti. Evam sannojandni pahiyanti, anusayd byantihonti.

4. D. Ill, 83: Imesam hi Vdsettha catunnam vanndnam yo hot i bhikkhu araham khindsavo

vusitavd kata-karaniyo ohita-bhdro anuppatta-sadattho parikkhina-bhava-samyojano sam-
madahhd vimutto, so tesam aggam akkhdyati dhammen' eva no adhammena.

5. Cp. Ibid. 269: Idh' dvuso bhikkhu pahcangavippahino hoti chajanga-samanndgato ekd-

rakkho caturdpasseno panunna-pacceka-sacco samavaya-satthesano andvila-samkappo
passaddha-kdya-samkhdro suvimutta-citto suvimutta-panno.

6. Cp. S. IV, 175: Pdrimam tiram khemarh appatibhayath ti kho bhikkhave nibbdndssetam

adhivacandm.

308 Vimuttimagga

and hindrances, possessor of Ariyan wings, remover of the burden, the disso-
ciated one, recluse, brdhmana, the purified one, knower of the lore, highest
brahmin, Consummate One, one who has attained (knowledge), has sloughed
off, conqueror, the man tranquillized who arouses tranquillity. This is the
full explanation of Consummate One.

THREE KINDS OF STREAM-ENTRANT

Here, if a Stream-entrant does not endeavour further in this life, he falls
into one of three classes. The three classes of Stream-entrants are: ekabijin
(one-seeder), sattakkhattuparama (one who will be born seven times at most),
kolankola (one who will be born in good families).

Sattakkhattuparama is of weak faculty ; kolankola is of middling faculty ;
and ekabijin is of keen faculty.

Sattakkhattuparama: After dwelling in divine-realms (for six births),
he, in his seventh birth, is born here, and makes an end of ill.

Kolankola: He is born in a good family three or four* times, and makes
an end of ill.

Ekabijin: With one more birth as a man, he makes an end of ill.

If a Once-returner does not make further endeavour in this life, he returns
to this world once more, and makes an end of ill. 1

FIVE KINDS OF NON-RETURNER

If a Non-returner makes no further endeavour in this life, he will be
reborn in a Pure Abode. 2 According to the difference of faculties, there are
five kinds of Non-returners: Antard parinibbdyin, upahacca parinibbdyin,
asahkhdra parinibbdyin, sasahkhdra parinibbdyin, uddhamsota Akanitfha-
gdmin. Here, he who makes the Ariyan Path mainfest in order to remove the
remaining fetters and latencies and passes away without reaching the middle of
his life-span is antard parinibbdyin. He who makes the Ariyan Path manifest,
in order to remove the remaining fetters and latencies, and passes away after
reaching the middle of his life-span, is upahacca parinibbdyin. He who makes
the Ariyan Path manifest, in order to remove the remaining fetters and latencies
without external stimulus, is asankhdra parinibbdyin. He who makes the
Ariyan Path manifest, in order to remove the remaining fetters and latencies

Evidently a copyist's error. Should be two or three.

A. I, 233 : So tinnam samyojandnarh parikkhayd sattakkhattuparamo hoti sattakkhattu-
paramam deve ca mdnuse ca sandhavitva samsaritva dukkhassa ant am karoti. So tinnam
samyojandnarh parikkhayd kolankolo hoti dve vd tint vd kuldni sandhavitva samsaritva
dukkhassa antath karoti. So tinnam samyojandnarh parikkhayd ekabiji hoti ekarh yeva
mdnusakam bhavarh nibbattevd dukkhassa antam karoti. So tinnam samyojandnarh
parikkhayd rdgadosamohdnam tanuttd sakaddgdmi hoti sakid eva imam lokarh dgantvd
dhukkhassa antam karoti.

D. Ill, 237: Pahca suddhdvdsd. Aviha, Atappd, Sudassd, Sudassi, Akanitfhd.

The Five Methods 309

with external stimulus, is sasankhdra parinibbdyin. From Avihd he goes to
Atappd; from Atappd he goes to Sudassd from Sudassd he goes to Sudassi \
from Sudassi he goes to Akanitthd. In Akanitthd he makes the Ariyan Path
manifest in order to remove the remaining fetters and latencies, and passes
away. This is the uddhamsota Akanitthagdmin} The life-span in Avihd is
ten thousand aeons; in Atappd, twenty thousand; in Sudassd, forty thousand;
in Sudassi, eighty thousand; and in Akanitthd, one hundred and sixty
thousand. 2 In each of the four spheres there are five persons, and in the
Akanitthd, four. There, the up-stream-goer is not. Thus there are twenty-
four persons.

The Consummate One has removed all defilements. No more has he.
Therefore there is no cause of future birth in him. Because he has no cause,
he is free from becoming. He destroys the formations. He cuts off ill.
He stirs up no more ill. This verily is the end of ill. Therefore it is taught
in the stanza thus:

SIMILE OF THE FIERY SPARKS

As when a smith beats red-hot iron to shape,
sparks fly, fall into water, and then cease;
so is his ending wrought in sequence true,
and of his faring-on there is no trace.

Escaping thus and breaking himself loose
from lust, and tangle and corruptions base,
he gains the blissful state immovable,
and of his faring-on there is no trace?

1. D. llf, 237: Paiica andgdmino. Antard-parinibbdyi, upahaccaparinibbdyi, asamkhdra-

parinibbdyi, sasamkhdra-parinibbdyi, uddharhsoto Akanittha-gdmi. ( = Andgdmisu dyuno
majjham anatikkamitvd antard va kilesa-parinibbdnam arahattam patto antard-parinihbdyi
ndma. Majjham upahacca atikkamitvd patto upahacca-parinibbdyi ndma. Asankhdrena
appayogena akilamanto sukhena patto asankhdra-parinibbdyi ndma. Sasahkhdrena
sappayogena kilamanto dukkhena patto sasankhdra-parinibbdyi ndma. Jme cattdro
pahcasu pi suddW dvdsesu labbhanti.

Uddharhsoto Akanittha-gdmi ti ettha pana catukkam veditabbam. Yo hi avihato
patfhdya cattdro devaloke sodhetvd Akanittham gantvd parinibbdyati, ay am uddharhsoto
Akanittha-gdmi ndma. Yo avihato pafthdya dutiyam va tatiyam va catuttham vd devalokarh
gantvd parinibbdyati, ayam uddharhsoto na Akanittha-gdmi ndma. Yo kdma-bhavato ca
Akaniffhesu nibbattetvd parinibbdyati, ayam na uddharhsoto Akanittha-gdmi ndma.
Yo hetthd catusu devaloke su tat t ha tattK eva nibbattitvd parinibbdyati, ayam na uddharh-
soto na Akanittha-gdmi ti~-Sv. Ill, 1029-30).

2. Possibly a copyist's error. The life-span in these heavens should be — one thousand,

two thousand, four thousand, eight thousand, sixteen thousand respectively. Cp. Vbh.
425 : Avihdnam devdnam kittakam dyuppamdnam ? Kappasahassam. Atappdnam devdnam
kittakam dyuppamdnam? Dve kappasahassdni. Sudassdnam devdnam kittakam dyuppa-
mdnam ? Cattdri kappasahassdni. Sudassinam devdnam kittakam dyuppamdnam ? Aftha
kappasahassdni. Akanitthdnam devdnam kittakam dyuppamdnam? Sofasa kappasa-
hassdni.

3. Ud. 93: Ayoghanahatass' eva jalato jdtavedasso

anupubbupasantassa yathd na hdyate gati,
evarh sammdvimuttdnam kdmabandhoghatdrinam
pahhdpetum gati n'atthi pattdnam acalarh sukhan ti.

310 Vimuttimagga

MISCELLANEOUS TEACHINGS*

The following are the miscellaneous teachings here: insight, initial applica-
tion of thought, joy, feeling, plane, faculty, emancipation, defilements, two
attainments in concentration.

SERENITY AND INSIGHT

Insight is of two kinds, namely, of the method of serenity and of bare
insight. Q. What is insight by way of serenity? Having acquired con-
centration, one overcomes the hindrances by concentration-strength, and one
understands form after one penetrates name by way of the factors of meditation,
jhdna. Here beginning with concentration one proceeds to insight.

Bare insight: One overcomes the hindrances through understanding-
strength. One discerns name after form has been penetrated by way of the
bodily formations. Beginning with insight, he develops serenity. 1

INITIAL APPLICATION OF THOUGHT AND
BARE INSIGHT

Bare insight is with initial application of thought. In the first meditation,
jhdna, the Path and the Fruit of insight are with initial application of thought.
In the third meditation, jhdna, insight and adoption are with initial application
of thought, and the Path and the- Fruit are without initial application of thought.
The Path in the plane of initial application of- thought fulfils the eight factors
of the Path. In the plane that is without initial application of thought, seven
factors remove consideration.

* The section preceding this, owing to unintelligibility, is untranslated.

1. (a) A. II, 157; Pts. II, 92-6: IdK dvuso bhikkhu samathapubbangamam vipassanam
bhdveti, tassa samathapubbangamam vipassanam bhdvayato maggo sanjdyati. So tarn
maggarh dsevati bhdveti bahulikaroti, tassa tarn maggam dsevato bhdvayato bahulikaroto
sahhojandni pahiyanti, anusayd byantihonti.

Puna ca pararh dvuso bhikkhu vipassandpubbangamam samatham bhdveti, tassa
vipassandpubbangamam samatham bhdvayato maggo sanjdyati. So tarn maggam
dsevati . . . ; tassa tarn maggam dsevato . . . anusayd byantihonti. . .
* % Katham samathapubbangamam vipassanam bhdvetil Nekkhamma-vasena cittassa

ekaggatd avikkhepo samddhi, tattha jdte dhamme aniccato anupassanatthena vipassand,
dukkhato anupassanatthena vipassand, anattato anupassanatthena vipassand. Iti
pathamam samatho, pacchd vipassand; tena vuccati — samathapubbangamam vipassanam
bhdveti. . .

J J Katham vipassandpubbangamam samatham bhdvetil Aniccato anupassanatthena
vipassand, dukkhato anupassanatthena vipassand, anattato anupassanatthena vipassand;
tattha jdtdnam dhammdnan ca vossaggdrammanatd cittassa ekaggatd avikkhepo samddhi.
Iti pathamam vipassand pacchd samatho; tena vuccati — vipassandpubbangamam
samatham bhdveti.
(b) Nekkhamma is explained as kdmdnam nissaranam — (1) A. Ill, 245; Idha bhikkhave
bhikkhuno kdmarh manasikaroto kdmesu cittarh na pakkhandati, na ppasidati na san-
titthati na vimuccati, nekkhammam kho pan' assa manasikaroto nekkhamme cittam
pakkhandati pasidati santitthati vimuccati. Tassa tarn cittam sukatam subhdvitam
suvutthitam suvimuttam suvisamyuttam kdmehi, ye ca kdmapaccayd uppajjanti dsava
vighdtaparildhd, mutto so tehi, na so tarn vedanam vediyati. Idam akkhdtam kdmdnam
nissaranam. (2) It. 61 ; Kdmdnam-etam nissaranam yad-idam nekkhammam.

The Five Methods 311

JOY

At first the bare insight worker experiences the suffering of the formations.
Through adaptive knowledge of insight he fulfils non-suffering, and develops
adoption. The Path and the Fruit bring about joy together. Then the bare
insight worker gains perfection of the ease of the formations. In the second
meditation, jhdna, insight and Path and Fruit bring about joy. In the third
and the fourth meditations, jhdnas, insight, Path and Fruit bring about joy. In
the Path and the Fruit of the plane of joy, the seven enlightenment factors
arise. The six kinds of enlightenment in the plane of non-joy remove the
enlightenment-initial-application-of-thought that is joy.

FEELING

At first the bare insight worker experiences the suffering of the formations.
Insight and adaptive knowledge bring about equanimity. Adoption, the
Path and the Fruit bring about joy. Then the bare insight worker gains
perfection of the ease of the formations. In the third meditation (j'hdna),
insight, the Path and the Fruit bring about joy. In the fourth meditation
(jhdna), insight, the Path and the Fruit bring about equanimity.

PLANE

There are two kinds of planes: plane of seeing and plane of volition.
Here, the Path of Stream-entrance is the plane of seeing. The other three
Paths and the four Fruits of the recluse are the plane of volition. Not
having seen before, one sees now. This is the plane of seeing. One sees

(c) Pts.-a. Ill, 586: Vossaggdrammanald "ti ettha vossaggo nibbdnam. Nibbdnam hi

sankhatavossaggato paricedgato Vossaggo 'ti vutto, vipassand ca tamsampayuttadhammd

ca nibbdnaninnatdya ajjhdsayavasena nibbdne patitthitattd nibbdnapatitthd nibbdnd-

rammand. Pat it t ha 'pi, hi dlambiyati 'ti drammanam ndma hoti. Nibbdne patittha-

natthen' eva nibbdndrammand. Anhattha pdjiyam 'pi hi "Patitthd drammanan" 'ti

vuccati, yath' aha: "Seyyathd 'pi dvuso naldgdram vd tindgdram vd sukkham koldpam

terovassikarh puratthimdya ce 'pi disdya puriso ddittdya tinukkdya upasankameyya,

labhetha aggi otdram, labhetha aggi drammanam ?" 'ti ddi. Tasmd tattha jdtdnam

dhammdnam vossaggdrammanatdya nibbdna-patitthdbhdvena hetubhutena uppddito yo

cittassa ekaggatd-sankhdto upacdrappandbhedo avikkhepo, so Samddhi 'ti vipassandto

pacchd uppddito nibbedhabhdgiyo samddhi niddittho hoti. Tasmd yeva hi, Iti pathamarh

vipassand pacchd samatho 'ti vuttam.

In (x) samathapubbangama vipassand {% above) the abandonment (pahdna) is of

the five hindrances {paitca nivarand) beginning with sense-desire (kdmacchanda) by means

of the first meditation ( pat hamajj hand). In(y) vipassandpubbangama samatha (J J above)

the abandonment (pahdna) is of all stain (sabbamala) by means of the concentration

partaking of penetration (so sabbamalavirahito nibbedhabhdgiyo samddhi sesasamddhito

adhikattd adhicittan 'ti vuccati — Pts.-a. I, 228).

Sometimes the samatha in (x) is mistakenly equated with that in (y) because the
word used in both instances is serenity (samatha). But they are different. While in the
one samatha of the first meditation (pathamajjhdnd) by v/ay of suppression abandonment
is meant, in the other samatha of substitution abandonment is meant — Pts. I, 27 : Vik-
khambanappahdnah ca nivarandnam pat hamajj hdnam bhdvayato, tadangappahdnan ca
dit{higatdnam nibbedhabhdgiyam samddhim bhdvayato (== Tadangappahdnan ca ditfhigatd-

312 Vimuttimagga

thus and attends to it. This is called the plane of volition. 1 And again,
there are two planes : the plane of the learner and the plane of the learning-
ender. Here, the four Paths and the three Fruits of the recluse are of the
plane of the learner. Arahatship is learning-ender's plane.

FACULTIES

There are three supramundane faculties, namely, the faculty which assures
knowledge of the unknown, the faculty of perfect knowability and the faculty
of him who has known. Here, the knowledge of the Stream-winner's Path
is called the faculty which assures knowledge of the unknown. The knowledge
of the three (other) Paths and of the (first) three Fruits is called the faculty
of perfect knowability. The faculty of him who has known belongs to the
plane of Fruition of the Saint. One who knows all dhammas without remainder
is possessed of the faculty of him who has known. 2

THE THREE EMANCIPATIONS

Here, there are three kinds, namely, the signless emancipation, the un-
hankered emancipation and the void emancipation. 3 Here, the absence of

nam nibbedhabhdgiyam samadhim bhdvayato 'ti ditfhigatdnam yeva pahdnam oldrikavasena
vuttan 'ti veditabbam. Ditthigata hi ofdrikd, niccasahhddayo sukhumd. Tattha: diffhi-
gatan 'ti difthi yeva difthigaiam, l guthagatam\ ' ' muttagatart 'ti ddini viya. Gantabbabhdva-
to ca ditfhiyd gatamattam ev' etan 'ti 'pi ditthigatam, dvdsafthiditthisu antogadhattd
diffhisu gatan 'ti 'pi ditfhigatdm; bahuvacanena tesam difthigatdnam. Nibbedhabhdgiyam
samddhin 'ti vipassandsampayuttam samadhim — Pts.-a. I, 122).

1. Cp. (a) Petaka. 130: Catasso ariyabhumiyo, cattdri sdmahhaphaldni, tattha yo yathabhu-
tam pajdndti, esd dassanabhumi.

(b) Netti 8 : Imdhi dvihi pahhdhi manasikdrasampayuttassa yam hdnam uppajjati
dassanabhumiyam vd bhdvandbhumiyam vd, ayam bhdvandmayi pannd, parato ghosd suta-
mayi pannd, paccattasamufthitd yonisomanasikdrd cintdmayi pannd, yam parato ca ghosena
paccattasamutthitena ca yonisomanasikdrena hdnam uppajjati, ayam bhdvandmayi pahhd.

Ibid. 14: Tini ca saccdni samkhatdni nirodhadhammdni : dukkham, samudayo, maggo.
Nirodho asamkhato.

Tattha samudayo dvisu bhumisu pahiyyati: dassanabhumiyd ca bhdvandbhumiyd ca.

Dassanena tini samyojandni pahiyyanti: sakkdyaditfhi, vicikicchd, silabbatapardmdso.
Bhdvandya satta samyojandni pahiyyanti: kdmacchando, bydpddo, rupardgo, arhpardgo
mdno, uddhaccam, avijjd ca niravasesd.

Ibid. 50: Dassanabhumi niydmdvakkantiy a padatthdnam. Bhdvandbhumi uttarikdnam
phaldnam pattiyd padatthdnam.

2. (a) Ibid 15: Yam pana evam jdndti: khind me jdti ti idam khaye-ndnam, ndparam

itthattdyd ti pajdndti idam anuppdde-ndnam.

Imdni dve ndndni anndtdvindriyam.

Tattha yah ca ahhdtahhassdmitindriyam yah ca ahhindriyam, imdni aggaphalam
arahattam pdpunantassa nirujjhanti.
(b) D. Ill, 219: Tin' indriydni. Anahhatam-hassdmitindriyam, ahhindriyam, anndtdv-
indriyam. (== Anahhdta-hassdmi f indriyan ti: I to pubbe na ahhdtam aviditam
dhammam jdnissdmi ti, patipannassa uppannam indriyam sof dpatti-magga-hdnass*
etarh adhivacanam.

Ann' indriyan ti ahhdbhutam jdnanabhutam indriyam. Sofdpatti phalato pafthdya
chasu thdnesu hdnass' etarh adhivacanam.

Ahhdtdv' indriyan ti ahhdtavisu jdnana-kicca-pariyosdna-pattesu dhammesu indriyam.
Arahatta-phalass' etarh adhivacanam— Sv. Ill, 1002).

3. Pts. II, 35: Tayo' me bhikkhave vimokkhd. Katame tayol Suhhato vimokkho, animitto

vimokkho, appanihito vimokkho. {^Agamanam pana duvidham: vipassandgamanam
tnaggdgqmanah ca, Tattha magge vipassandgamandm lab\)]xati, phale maggdgamanam.

The Five Methods 3 1 3

the sign in the adoption knowledge of the Path, is the singless emancipation.
The absence of hankering is unhankered emancipation. The absence of
attachment is void emancipation. And again, these three emancipations
fulfil different Paths through penetration; and they fulfil one Path through
attainment.

Q. How do these fulfil different Paths through penetration? A. Through
impermanence-penetration, the signless emancipation is fulfilled. Through
ill-penetration, the unhankered emancipation is fulfilled. Through not-
self-penetration, void emancipation is fulfilled.

Q. How is the signless emancipation fulfilled through impermanence-
penetration? A. Attention to impermanence destroys the formations, and
emancipates the mind in many ways. Thus faith and the other four faculties
are got. And the knowledge of the thus-isness of the sign makes manifest
the impermanence of all compounded things, arouses fear of the sign of the
formations and, through proceeding in the signless, surpasses the sign through
the emancipation that is without sign: and the release from the aggregates
takes place. Thus the signless emancipation is fulfilled through impermanence-
penetration.

Q. How is the unhankered emancipation fulfilled through ill-penetra-
tion? A. Attention to ill develops fear towards the formations and emanci-
pates the mind in many ways. Thus concentration and the four other faculties
are got. And the knowledge of the thus-isness of birth makes manifest the ill
of all compounded things, arouses fear towards birth, gains the knowledge
of birth and, proceeding in the birthless, surpasses birth through the emanci-
pation that is without hankering; and the release from the aggregates takes
place. Thus the unhankered emancipation is fulfilled through ill-penetration.

Q. How is the void emancipation fulfilled through not-self-penetration?
A. Attention to Not-self makes manifest the voidness of the formations and
stirs up aversion for them. Thus wisdom and the four other faculties are
got. And the knowledge of the thus-isness of the faculties and of birth make
manifest the not-self of all compounded things. Liberating itself from the
sign and birth, the mind, proceeding along the signless, the birthless, goes
beyond to breaking-up and Nibbdna, through the emancipation that is void;
and the release from the aggregates takes place. Thus through not-self-
penetration, the void emancipation is fulfilled. Thus do these three emanci-
pations fulfil different Paths through penetration.

Anattdnupassand hi sunnatd ndma, sunnatavipassandya maggo sufinato, sunnatamaggassa
phalam suitnatam. Aniccdnupassand animittd ndma, animittdnupassandya maggo animitto.
Idam pana ndmam Abhidhammapariydyena labbhati; Suttantapariydyena na labbhati.
Tat ha hi "Gotrabhundnam animittam nibbdnam drammanam katvd animitta-ndmakarh
hutvd sayam dgamaniy at thane thatvd maggassa ndmam deti" 7/ vadanti. Tena maggo
animitto 'ti vutto. Maggdgamanena phalam animittan 7/ yujjati yeva. Dukkhdnupassand
sankhdresu panidhim sukkhdpetvd dgatattd appanihitd ndma. Appanihitavipassandya
maggo appanihito, appanihitamaggassa phalam appanihitan 7* evam vipassand attano
ndmam maggassa deti, maggo phalassd 'ti idam dgamanato ndmam ndma. Evam san-
khdrupekkhd vimokkhavisesam niyameti 7/ — Pts.-a. Ill, 551).

3 1 4 Vimuttimagga

Q. How do these three emancipations fulfil one Path through penetration?
A. With the signless emancipation, three emancipations are gained. Owing
to the signless, there is emancipation of the mind. Although emancipation
is gained, there is hankering left, yet; therefore unhankered emancipation is
won. Thus the three emancipations are fulfilled. Through attention (to
impermanence etc.) emancipation of the mind is gained. Through emancipa-
tion from the sign and attachment, void emancipation is won and the three
emancipations are fulfilled; because if emancipation from attachment is
fulfilled, it also is emancipation due to attention to the sign. Thus after
attaining to the three emancipations the one Path is fulfilled.

EMANCIPATION AND THE ENTRANCE INTO IT

Q. What is the difference between emancipation and the entrance into
emancipation? A. The freedom from the defilements that cloud Path-
knowledge is emancipation. The entry into the sublime way [460] is entrance
into emancipation. Again emancipation is only Path-knowledge; its object
which is Nibbdna is called the entering into emancipation.

ONE HUNDRED AND THIRTY-FOUR DEFILEMENTS

There are one hundred and thirty-four defilements. They are the three
immoral roots, the three kinds of seeking, the four cankers, the four knots,
the four floods, the four yokes, the four clingings, the four wrong courses
of action, the five kinds ofmeanness, the five hindrances, the six roots of
contention, the seven latencies, the eight worldly conditions, the nine conceits,
the ten defilements, the ten courses of immoral action, the ten fetters, the ten
errors, the twelve reversals, the twelve risings of immoral consciousness.

THREE IMMORAL ROOTS

Here, the three immoral roots are lust, hatred and delusion. 1 (Of these
three), hatred is thinned in two Paths. It perishes without remainder in the
Path of Non-return. Lust and delusion are thinned in three Paths. They
perish without remainder in the Path of Saintship.

THE THREE KINDS OF SEEKING

The three kinds of seeking are the seeking for pleasure, for existence and
for holiness. 2 Of these three, the seeking for holiness is destroyed without
remainder in the Path of Stream-entrance. The seeking for pleasure is
destroyed in the Path of Non-return. And the seeking for existence is
destroyed in the Path of Saintship.

1. D. Ill, 214: Tini akusala muldni. Lobho akusala-mulam, doso akusala-miilam, moho
akusala-mulam.

2. Ibid. 216: Tisso esand. Kdmesand, bhavesand, brahmacariyesand.

The Five Methods 315

THE FOUR CORRUPTIONS

The four cankers are the canker of lust, of becoming, of views and of
ignorance. 1 Here, the canker of views is destroyed through the Path of
Stream-entrance; the canker of lust is destroyed through the Path of Non-
return; the cankers of becoming and ignorance are destroyed through the
Path of Saintship.

THE FOUR KNOTS

The four knots are the knot of the group of covetousness, the knot of
the group of ill will, the knot of the group of addiction to rites and ceremonies
and the knot of the group of the obsession that "this is the truth". 2

Here, the knots of the group of addiction to rites and ceremonies and
the knot of the group of the obsession that "this is the truth" are cut through
the Path of Stream-entrance. The knot of the group of ill will is cut through
the Path of Non-return. The knot of the group of covetousness is cut through
.the Path of Saintship.

THE FOUR FLOODS

The four floods are the flood of lust, the flood of becoming, the flood of
views and the flood of ignorance. 3

THE FOUR YOKES

The four yokes are the yoke of lust, the yoke of becoming, the yoke of
views and the yoke of ignorance. 4 These are destroyed as it was taught
before.

THE FOUR CLINGINGS

The four clingings are the clinging of lust, of views, of addiction to rites
and ceremonies and of the theory of self. 5 Here, three clingings are destroyed
in the Path of Stream-entrance. The clinging of lust is destroyed in the Path
of Saintship.

1. D. ITT, 216: Tayo dsavd. Kdmdsavo, bhavdsavo, avijjdsavo.

2. Ibid. 230: Cattdro ganthd. Abhijjhd kdya-gantho, vydpddo kdya-gantho, silabbata-
pardmdso kdya-gantho, idarh-saccdbhiniveso kdya-gantho. (= Ganthana-vasena ganthd.
Vattasmim ndma-kdyah c'eva rupa-kdyah ca ganthati bandhati palibuddhati ti kdya-gantho.
Idam saccdbhiniveso ti: Jdam eva saccarh mogham annan ti, evarh pavatto ditthi-niveso —
Sv. Ill, 1024).

3. Ibid. : Cattdro oghd. Kdmogho, bhavogho, ditthogho, avjjhogo.

4. Ibid. : Cattdro yoga. Kdma-yogo, bhava-yogo, ditfhi-yogo, avijjd-yogo.

5. Ibid. : Cattdri updddndni. Kdmupdddnam, ditthupdddnam, silabbatupdddnam, attavd-
dupdddnam.

316 Vimuttimagga

THE FOUR WRONG COURSES OF ACTION

The four wrong courses of action are the wrong course of action of desire,
the wrong course of action of anger, the wrong course of action of fear and
the wrong course of action of delusion. 1 These four are cut in the Path of
Stream-entrance.

THE FIVE KINDS OF MEANNESS

The five kinds of meanness are, namely, meanness as to dwelling, family,
gain, colour and doctrine. 2 These five are destroyed through the Path of
Non-return.

THE FIVE HINDRANCES

The five hindrances are sense-desire, ill will, rigidity and torpor, agitation
and anxiety, and uncertainty. 3 Here uncertainty is destroyed through the
Path of Stream-entrance; sense-desire, ill will and anxiety are destroyed
through the Path of Non-Return ; rigidity and agitation are destroyed through
the Path of Saintship. Torpor goes together with the form.

THE SIX ROOTS OF CONTENTION

The six roots of contention are quarrelsomeness, envy, jealousy, craft,
evil desires and infection of views, 4 Here, craft, evil desires and infection
of views are destroyed in the Path of Stream-entrance. Quarrelsomeness,
envy and jealousy are destroyed through the Path of Non-Return.

1. D. Ill, 228: Cattdri agati-gamandni. Chanddgatirii gacchati, dosdgatim gacchati, mohdgatim
gacchati, bhayagatim gacchati.

2. Ibid. 234: Panca macchariydni. Avdsa-macchariyam, kula-macchariyam, Idbha-maccha-
riyam, vanna-macchariyam, dhamma-macchariyam.

3. Ibid. : Panca nivarandni. Kdmacchandha-nivaranam, vydpdda-nivaranam, thina-middha-
nivaranam, uddhacca-kukkucca-nivaranam, vicikicchd-nivaranam.

4. Ibid. 246-47: Cha vivdda-muldni. IdK dvuso bhikkhu kodhano hoti upandhi. Yo so
dvuso bhikkhu kodhano hoti upandhi, so Satthari pi agdravo viharati appafisso, Dhamme pi
agdravo viharati appafisso, Sarhghe pi agdravo viharati appafisso, sikkhdya pi na paripura-
kdri hoti. Yo so dvuso bhikkhu Satthari agdravo viharati appafisso, Dhamme agdravo
viharati appafisso, Samghe agdravo viharati appafisso, sikkhayd na paripura-kdri, so Samghe
vivddam janeti. Yo so hoti vivddo bahujana-ahitdya bahujana-asukhdya bahu-janassa
anatthdya ahitdya dukkhdya deva-manussdnam. Evarupan ce tumhe dvuso vivdda mulam
ajjhatam vd bahiddhd vd samanupasseyydtha, tart a tumhe dvuso tass' eva pdpakassa vivdda-
mulassa pahdndya vdyameyydtha. Evarupan ce tumhe dvuso vivdda-mulam ajjhattam vd
bahiddhd vd na samanupasseyydtha, tatra tumhe dvuso tass' eva pdpakassa vivdda-mulassa
dyatirh anavassavdya patipajjeyydtha. Evam etassa pdpakassa vivdda-mulassa pahdnam
hoti, evam etassa pdpakassa vivdda-mulassa dyatirh anavassavo hoti. Puna ca pararii
dvuso bhikkhu makkhi hoti pajdsi . . . issuki hoti macchari . . . safho hoti mdydvi . . .
pdpiccho hoti micchd-ditfhi . . . sanditfhi-pardmdsi hoti ddhdna-gdhi duppatinissaggi. Yo
so dvuso bhikkhu sanditthi-pardmdsi hoti ddhdna-gdhi duppatinissaggi, so Satthari pi agdravo
viharati appatisso, Dhamme pi agdravo viharati appafisso, Samghe . . . pe . . . sikkhdya na
paripura-kdri hoti. Yo so dvuso bhikkhu Satthari agdravo viharati appafisso, Dhamme . . .
Samghe . . . sikkhdya na paripura-kdri, so Samghe vivddam janeti. Yo so hoti vivddo

The Five Methods 317

THE SEVEN LATENCIES

The seven latencies are the latency of sense-desire, the latency of anger,
the latency of conceit, the latency of views, the latency of uncertainty, the
latency of the desire for becoming and the latency of ignorance. 1 Here, the
latencies of views and uncertainty are destroyed through the Path of Stream-
entrance. The latency of sense-desire and the latency of anger are destroyed
through the Path of Non-Return. The latency of conceit, the latency of
desire for becoming and the latency of ignorance are destroyed through the
Path of Saintship.

THE EIGHT WORLDLY CONDITIONS

The eight worldly conditions are gain, loss, disgrace, fame, praise, blame,
pain and pleasure. 2 Here, the resentment produced by the four kinds of
places one dislikes, is destroyed through the Path of Non-Return. The
inclination for the four kinds of places one likes, is destroyed through the
Path of Saintship.

THE NINE CONCEITS

One produces the conceit: "I am superior to others who are superior";
or one produces the conceit: "I am equal to the superior ones"; or one
produces the conceit: "I am inferior to the superior ones;" or one produces
the conceit: "I am superior to others who are like me;" or one produces the
conceit: "I am inferior to others who are like me;" or one produces the
conceit: "I am superior to those who are inferior;" or one produces the conceit :
"I am equal to those who are inferior;" or one produces the conceit: "I am
inferior to others who are inferior". 3 These nine conceits are destroyed
through the Path of Saintship.

bahujana-ahitdya bahujana-asukhdya bahujanassa anatthdya ahitdya dukkhdya deva-
manussdnarh. Evarupan ce tumhe dvuso vivdda-mulam ajjhattarh vd bahiddhd vd samanu-
passeyydtha, tatra tumhe dvuso tass' eva pdpakassa vivdda-mulassa pahdndya vdyam-
eyydtha. Evarupan ce tumhe dvuso vivdda-mulam ajjhattarh vd bahiddhd vd na samanupas-
seyydtha, tatra tumhe dvuso tass' eva pdpakassa vivdda-mulassa dyatim anavassavdya
pafipajjeyydtha. Evam etassa pdpakassa vivdda-mulassa pahdnam hoti, evam etassa pdpa-
kassa vivdda-mulassa dyatim anavassavo hoti.

1 . D. Ill, 254 : Satta anusayd. Kdmardgdnusayo, pafighdnusayo, ditthdnusayo, vicikicchd-
nusayo, mdnanusayo, bhavardgdnusayo, avijjdnusayo.

2. Ibid. 260: Affha loka-dhammd. Ldbho ca alabho ca yaso ca ayaso ca nindd ca pasamsd
ca sukhan ca dukkhan ca.

3. Vbh. 389-90: Tattha katame navavidhd mdnd?

Seyyassa seyyo 'ham asmiti mdno.
Seyyassa sadiso 'ham asmiti mdno.
Seyyassa hino 'ham asmiti mdno.
Sadisassa seyyo 'ham asmiti mdno.
Sadisassa sadiso 'ham asmiti mdno.
Sadisassa hino 'ham asmiti mdno.
Hinassa seyyo 'ham asmiti mdno.
Hinassa sadiso 'ham asmiti mdno.
Hinassa hino 'ham asmiti mdno.

318 Vimuttimagga

THE TEN DEFILEMENTS

The ten defilements are greed, hatred, delusion, conceit, views, uncertainty,
rigidity, agitation, immodesty, indecorum. 1 Here, views and uncertainty
are destroyed through the Path of Stream-entrance. Hatred is destroyed
through the Path of Non-return. The other seven are destroyed through the
Path of Saintship.

(And again, there are these) ten defilements: Here one thinks: "This
man opposed me, opposes me, will oppose me"; or one thinks: "This man
opposed those who are dear to me, is opposing them, will oppose them"; or
he thinks: "This man supported my enemy, is supporting him, will support
him" ; and he produces what is improper. These ten defilements are destroyed
by the Path of Non-return.

THE TEN COURSES OF UNSKILFUL ACTIONS

The ten courses of unskilful action are: Taking the life of beings, taking
what is not given, fornication, lying, slanderous talk, harsh talk, frivolous
talk, covetousness, ill will, wrong views. 2 Here, the taking of life, of what is
not given, fornication, lying and wrong views are destroyed by the Path of
Stream-entrance. Slanderous talk, harsh talk, ill will are destroyed by the
Path of Non-return. Frivolous talk and covetousness are destroyed by the
Path of Saintship.

THE TEN FETTERS

The ten fetters are sensuous-desire, ill will, conceit, self-illusion, uncertainty,
addiction to rites and ceremonies, desire for existence, envy, avarice and
ignorance. 3 Here, self-illusion, uncertainty, addiction to rites and ceremonies
are destroyed through the Path of Stream-entrance. Sensuous-desire, ill will,
envy, and avarice are destroyed through the Path of Non-return. Conceit,
desire for existence and ignorance are destroyed through the Path of
Saintship.

THE TEN ERRORS

The ten errors are wrong view, wrong thought, wrong speech, wrong
action, wrong, livelihood wrong exertion, wrong mindfulness, wrong con-

1. Vbh. 341 : Katame te sattd mahdrajakkhd?

Dasa kilesavatthuni: lobho doso moho mano ditthi vicikicchd thinam uddhaccam ahirikam
anottappam. Yesarh sattdnam imdni dasa kilesavatthuni dsevitdni bhdvitdni bahulikatdni
ussadagatdni: ime te sattd maharajakkhd.

2. D. Ill, 269: Dasa akusala-kammapathd. Pdndtipdto, adinndddnam, kdmesu micchdcdro,
musd-vddo y pisund vdcd, pharusd vdcd, samphappaldpo, abhijjhd, vydpddo, micchdditthi.

3. Dhs. 197, par. 1113: Dasa sannojandni — kdmardgasahhojanam patighasannojanam
mdnasahnojanarh ditthisannojanam vicikicchdsanhojanam sUabbatapardmdsasanhojanam
bhavardgasannojanam issdsanfiojanam macchariyasafinojanam avijjdsannojanam.

The Five Methods 319

centration, wrong knowledge, wrong emancipation. 1 Here wrong view,
wrong speech in the sense of lying, (wrong) action, wrong livelihood, wrong
knowledge and wrong emancipation are destroyed through the Path of Stream-
entrance. Wrong thought, wrong speech in the sense of slanderous talk and
harsh talk are destroyed by the Path of Non-return. Wrong speech in the
sense of frivolous talk, wrong exertion, wrong mindfulness, wrong concentration
are destroyed through the Path of Saintship.

THE TWELVE REVERSALS

The twelve reversals are perception-reversal, thought-reversal, and view-
reversal by which one regards the impermanent as permanent, the ill as well,
the foul as fair and the not-self as self. 2

Here, the three reversals by which one regards the impermanent as
permanent, the three reversals by which one regards the not-self as self, the
reversal of view by which one regards the foul as fair and the reversal of view
by which one regards ill as well are destroyed through the Path of Stream-
entrance. The reversal of perception and the reversal of thought, by which
one regards the foul as fair, are destroyed through the Path of Non-return.
The reversal of perception and the reversal of thought, by which one regards
ill as well, are destroyed by the Path of Saintship.

THE TWELVE ARTSTNGS OF UNSKILFUL THOUGHT

The twelve arisings of unskilful consciousness are arisings of consciousness
without external stimulus and arisings of consciousness with external stimulus,
associated with ^ views and accompanied by joy; arisings of consciousness
without external stimulus and arisings of consciousness with external stimulus,
not associated with views and accompanied by joy; arisings of consciousness
without external stimulus and arisings of consciousness with external stimulus,
associated with views and accompanied by indifference; arisings of conscious-
ness without external stimulus and arising of consciousness with external
stimulus, not associated with views and accompanied by indifference; arisings
of consciousness without external stimulus and arisings of consciounsess
with external stimulus associated with hatred and accompanied by grief;
arisings of consciousness accompanied by excitement; and arisings of con-
sciousness accompanied by uncertainty. 3 Here the four arisings of con-

1. Vbh. 391-2: Tattha katamd dasa micchatta?

Micchdditthi micchdsarhkappo micchdvdcd micchdkammanto micchd-djivo micchdvdydmo
micchdsati micchdsamddhi micchdndnam micchdvimutti. Ime dasa micchatta.

2. Pts. II, 80: Anicce Bhikkhave t niccan > ti sanhdvipalldso cittavipalldso ditthivipalldso,
dukkhe Bhikkhave 'sukharC ti sanhdvipalldso cittavipalldso ditthivipalldso, anattani Bhikkhave
'attd 9 ti sanhdvipalldso cittavipalldso ditthivipalldso, asubhe Bhikkhave l subhan' ti sanhd-
vipalldso cittavipalldso ditthivipalldso.

Ime kho Bhikkhave cattdro sahhdvipalldsd cittavipallasd dit(hivipallasd.

3. {a) Dhs. 234, par. 1369: Katame dhammd akusald? Dvddasa akusalacittuppddd — ime

dhammd akusald.

320 Vimuttimagga

sciousness associated with views and the arisings of consciousness accompanied
by uncertainty are destroyed through the Path of Stream-entrance. The two
arisings of consciousness which are accompanied (by grief) are thinned out
in two Paths and destroyed without remainder through the Path of Non-
return. The four arisings of consciousness not associated with views and the
arising of consciousness accompanied by excitement are thinned out in three
Paths and are destroyed without remainder through the Path of Saintship.

THE TWO ENJOYMENTS

There are two enjoyments. They are the enjoyment of the essence of the
Fruit and the enjoyment of the attainment of dissolution which the commoner
cannot acquire.

Q. What is the enjoyment of the Fruit? Why is it called enjoyment?
Who enter upon it? How does one emerge? Why does one enter upon it?
How does one enter upon it? How does one attend? Through how many
conditions is it fulfilled ? Conditioned by what does it stand ? What conditions
cause it to arise? Is this enjoyment mundane or supramundane ?

ENJOYMENT OF THE FRUIT

A. "What is the enjoyment of the Fruit?": This is recluse Fruit. 1
It is the pacification of the mind in Nibbdna. This is called "enjoyment of
the Fruit".

Why is it called enjoyment of the Fruit? Because it is the effect of the
supramundane Path which is neither skilful nor unskilful. It is not an object.
This is enjoyment of the Fruit. Here the Consummate One and the Non-
returner enter this concentration.

A SECOND POINT OF VIEW

Again, there is another teaching: All Noble Ones can develop it as
taught in the Abhidhamma thus: "For the sake of attaining the Path of

(b) Dhs. 239, par. 1409: Katame dhammd hind? Dvadasa akusalacittuppdda — ime
dhammd hind.

(c) Vis. Mag. 684: Akusalacittuppdda ti lobhamula aft ha, dosamidd dve, mohamuld dve
ti ime dvadasa.

(d) Abdhs. 1 Ch. 1, par. 2-3: Tattha cittam tdva catubbidham hoti kdmavacaram
rupavacaram arupavacaram lokuttarah ceti. Tattha katamarh kdmavacaram ? Soman-
assa-sahagatam diuhigata-sampayuttam asahkharikam ekam sashkhdrikam ekam, soma-
nassa-sahagatam difthigata-vippayuttam asahkharikam ekam sasankharikam ekam,
upekkhd-sahagatam ditthigata-sampayuttam asahkharikam ekam sasankharikam ekam,
upekkhd-sahagatam ditthigata-vippayuttam asahkharikam ekam, sasankharikam ekan
ti, imani anna pi lobha-sahagatacittdni ndma. Domanassa-sahagatam pafigha-sam-
payuttam asahkharikam ekam sasankharikam ekan ti, imani dve pi pap'gha-sampayutta-
cittdni ndma. Upekkhd-sahagatam vicikicchd-sampayuttam ekam upekkhd-sahagatam
uddhacca-sampayuttam ekan ti, imani dve pi momuha-cittdni ndma. Ice evam sabbatha
pi dvddasdkusala-cittdni samattdni.

Atthadhd lobhamuldni dosdmuldni ca dvidhd

Mohamuldni ca dve ti dvddasakusaJd siyum. 1. Sdmannaphala.

The Five Methods 321

Stream-entrance, it overcomes up-springing. This is called adoption". 1
In the same way the others should be understood.

A THIRD POINT OF VIEW

Again, it is said: "Only those Noble Ones who have extirpated (the
cankers) attain to (this) concentration". It is as has been stated in the utterance
of the Venerable Elder Narada to the bhikkhus: "Venerable sirs, it is as if in a
forest mount there were a well, with no rope beside it for drawing water. A
man sore stricken by the heat of the sun, thirsty and tired, coming there, would
merely see the water without reaching it. Even so am I [461] venerable sirs;
I know well that the destruction of becoming is Nibbdna, but I am not a Consum-
mate One because I have not yet done with the cankers". 2

THE SIGNLESS CONCENTRATION OF MIND

Why is it entered upon? Having seen the Law, one enters upon it for
the sake of dwelling in bliss, as the Blessed One declared to the Venerable

1. Pts. I. 68: Sotapattimaggam patildbhatthdya uppddam pavattam nimittam dyuhanam

pafisandhim gatirh nibbattim uppattirh jdtirh jararh byddhim maranam sokarh paridevam
updydsam bahiddhdsahkhdranimittam abhibhuyyatiti gotrabhu.

2. S. IT, 117-18: Ahhatreva dvuso Narada saddhaya ahnatra ruciya ahnatra anussava ahnatra

dkdraparivitakkd ahnatra ditthinijjhdnakkhantiyd aham etam jdndmi aham etam passdmi
bhavanirodho nibbdnanti.

Tendyasmd Ndrado araham khindsavo ti.

Bhavanirodho nibbdnanti kho me dvuso yathdbhutam sammappahhdya sudhtham na
camhi araham khindsavo.

Seyathdpi dvuso kantdramagge udapdno, tatra nevassa rajju na udakavdrako. At ha
puriso dgaccheyya ghammdbhitatto ghammapareto kilanto tasito pipdsito, so tarn udapdnam
olokeyya, tassa udakanti hi kho hdnam assa na ca kdyena phassitvd vihareyya.

Evam eva kho dvuso bhavanirodho nibbdnanti yathdbhutam sammappahhdya sudittham
na camhi araham khindsavo ti.

(= Ahhatr 'eva ti, ekacco hi par assa saddahitvd 'yam esa bhanati, tarn bhutarC ti
ganhdti. Aparassa nisiditvd cintentassa 'yam kdranam ruccati, so atthi etan" ti ruciya gan-
hdti. Eko cira-kdlato patthdya evam anussavo atthi: 'bhutam etan'ti anussavena ganhdti,
Ahhassa vitakkayato ekam kdranam upatthdti. So 'attK etan'ti dkdra-parivitakkena
ganhdti. Aparassa cintayato ekd diuhi uppajjati. Yassa hi kdranam nijjhdyantassa khamati
so i atth > etan' ti dUthi-nijjhdna-khantiyd ganhdti. Thero pana pahca pi etdni kdrandni
patikkhipitvd paccdvekkhanena patividdhabhdvam pucchanto annate eva, dvuso Musila,
saddhaya ti ddini aha.

Tattha ahnatra ti, saddhddini kdrandni thapetvd. Vina etehi kdranehi ti attho. Bhavani-
rodho nibbdnan ti, pahcakkhandha-nirodho nibbdnam ....

Samma-ppahhdya suditthan ti, sammd vipassandya maggam pahhdya sutthu dittham.
Na c' amhi arahan ti, andgdmimagge thitattd araham na homi ti dipeti. Yam pan" assa
idam bhavanirodho nibbdnan ti hdnam, tarn ekunavisatiyd paccavekkhana-hdnehi vimuttam
paccavekkhana-hdnam .

Udapdno ti, visa-timsa-hatthd-gambhiro pdniya-kupo. Udaka-vdrako ti, udaka-
ussihcana-vdrako. Udakan ti kho hdnam assa ti, tire thitassa olokayato evam hdnam
bhaveyyd. Na ca kdyena phassitvd ti, udakam pana niharitvd, kdyena phassitvd, viharitum
na sakuneyya. Udapdne udaka-dassanam viya hi andgdmino nibbdna-dassanam. Gham-
mdbhitatta-puriso viya andgdmi. Udaka-vdrako viya arahatta-maggo. Yathd gham-
mdbhitatta-puriso udapdne udakam passati, evam andgdmi paccavekkhana-hdnena upari
arahatta-phaldbhisamayo ndma atthi ti jdndti. Yathd pana so puriso udaka-vdrakassa
n'atthitdya udakam niharitvd kdyena phassitum na labhati, evam andgdmi arahatta-maggassa
n'atthitdya, nibbdnam drammanam katvd, arahatta-phala-samdpattim appetvd nisiditum
na labhati ti— Spk. II, 122-23).

322 Vimuttimagga

Elder Ananda: "At this time, Ananda, the Tathagata does not attend to
any sign; he destroys sensation only and dwells developing the concentration
of signless consciousness. At this time, Ananda, the body of the Tathagata
is at peace". 1

"How does one enter upon it?": A. If that yogin wishes to get the
enjoyment of Fruition, he enters into a place of solitude, views the formations
by way of rise and fall and proceeds to adoptive-knowledge. Adoptive-
knowledge brings the enjoyment of the Fruition of Nibbdna immediately. The
Fruition that arises is of that meditation, jhdna, by which he attains to the
Path. This is called the enjoyment of Fruition.

"How does one attend?": A. The unconditioned element of the
Sublime is attended to through tranquillity.

"Through how many conditions is it fulfilled?", "Conditioned by what
does it stand?", Through what conditions does one emerge ?: A. The yogin
enjoys it through two conditions : the non-attending to all signs and the attending
to the element of the signless. 2 Three are the conditions of persistence: non-
attention to all signs; attention to the signless element; previous preparation. 3
Two are the conditions of emergence: attention to all signs and non-attention
to the signless element. 4

"Is this enjoyment mundane or supramundane ?" : A. This enjoyment
is supramundane and not mundane.

Q. The Non-returner experiences the enjoyment of Fruition. Why does
not adoption develop the Path of Saintship immediately? A. Because it does
not reach the vision of insight and (that which is present) is of little strength.

The enjoyment of Fruition has ended.

THE ENJOYMENT OF THE DISSOLUTION OF
PERCEPTION AND SENSATION

Q. What is the enjoyment of the dissolution of perception and sensation ?
Who enter upon it ? Through the fulfilment of how many kinds of strength
is it entered upon? Through the tranquillizing of how many activities is it
entered upon? What are the preliminary duties? How is it entered upon?
How does it persist? How does the mind emerge from it? Towards what
is the mind inclined ? By how many kinds of contact is it experienced ? What
are the activities aroused at first? What is the difference between a dead man

1. D. 11,100: Yasmim Ananda samaye Tathdgato sabba-nimittdnam amanasikard ekaccdnarh

vedandnam nirodhd animittam cetosamddhim upasampajja viharati, phdsukato Ananda
tasmim samaye Tathdgatassa kayo hoti.

2. M. I, 296: Dve kho, avuso, paccayd animittdya cetovimuttiya samdpattiyd sabbanmittd-

nan ca amanasikdro animittdya ca dhdtuyd manasikdro ti.

3. Ibid. 296-97: Tayo kho, avuso. paccayd animittdya cetovimuttiya fhitiyd: sabbani-

mittdnah ca amanasikdro, animittdya ca dhdtuyd manasikdro, pubbe ca abhisankhdro.

4. Ibid. 297: Dve kho, dvuso, paccayd animittdya cetovimuttiya vutthdndya: sabbanimitta-

nan ca manasikdro, animittdya ca dhdtuyd amanasikdro.

The Five Methods 323

and a man who enters into the concentration of the dissolution of perception
and sensation? Is this concentration conditioned or unconditioned? A. The
not-proceeding of states of mind and mental properties — this is called the
concentration of the dissolution of perception and sensation.

"Who enter upon it?" : A, The Consummate One and the Non-returner
enter upon this attainment. Who do not enter upon it? The commoner,
the Stream-entrant, the Once-returner and he who is born in the formless
element. Here, the commoner cannot enter upon it, because he is not of that
plane. The Stream-entrant and the Once-returner cannot, because they have
not yet cut off the bondage of the defilements. He who enters the formless
element cannot, because it is not its plane.

"Through the fulfilment of how many kinds of strength is it entered
upon?" : A. It is entered upon through the fulfilment of two kinds of strength:
serenity-strength and insight-strength. Here "serenity" means: "mastery
gained in the eight attainments". 1 "Insight" means : "mastery gained in the seven
insights, namely, impermanence-reviewing, ill-reviewing, not-self-reviewing,
repulsion-reviewing, dispassion-reviewing, cessation-reviewing, abandonment-
reviewing. Serenity-strength develops the factors of the meditation, jhdna^
of dissolution and develops ^ immovable emancipation. Through insight-
strength one is able to see the tribulations of birth, and acquire the Freedom of
the Unborn.

"Through tranquillizing how many activities is it entered upon ?" : A.
One attains to concentration through the tranquillizing of three activities. They
are verbal formations, bodily formations and thought formations. Here,
entering into the second meditation, jhdna, one tranquillizes the verbal forma-
tions of initial and sustained application of thought. Entering into the fourth
meditation, jhdna, one tranquillizes the bodily formations of inhalation and
exhalation. Entering into the concentration of the dissolution of perception
and sensation, one removes the thought-formations of perception and
sensation.

"What are the preliminary duties?" 2 : A. There are four preliminary
duties: Non-destruction of others' property, discerning the time, non-dis-
turbance, honouring the Community of Bhikkhus. He resolves as regards
bowl, robe and other requisites. He resolves as regards non-disturbance of
this body in every way. He reflects on the strength of his body and resolves
after discerning the time. Here, he should consider the remote past. Dis-
cerning that it is not the time for the meeting of the Community of Bhikkhus,
he sits and resolves: "I shall emerge, when I am called". And here the
non-destruction of others' property is for the sake of protecting the robes
(of others). The second and third are for the sake of protecting the body.

1. Attha-samapatti

2. Cp. Vis. Mag. 705: Catubbidham pubbakiccam karoti: nana-baddha-avikopanath t

sanghapatimananam, satthu pakkosanam addhdnaparkchedan ti.

324 Vimuttimagga

The fourth is for the sake of not obstructing the meeting of the Community
of Bhikkhus. Thus attaining to the sphere of nothingness and emerging
therefrom, he performs the preliminary duties and enters the first meditation,
jhdna.

Why is it developed? For the sake of happiness in the present. This is
the Noble Individual's last immovable concentration. And again, for the
sake of supernormal magical power, one enters the whole range of concentration
like the Arahant Sanjlva. 1 It is (entered also) for the sake of protecting the
body as in the case of the Venerable Elder Sariputta 2 and in the case of the
Venerable Elder Tissa, the son of the Snowy Heron.

1. M. I, 333-34: Bhutapubbarh papima dyasmd Sanjivo ahhatarasmim rukkhamiile sahhdvedayi-
tanirodham samdpanno nisinno hoti. Addasdswh kho papima gopalaka pasupdlaka kassakd
pathdvino dyasmantarh Sanjivam ahhatarasmim rukkhamiile sahhdvedayitanirodham
samapannam nisinnam, disvdna nesam edatahosi. Acchariyam vat a bho, abbhutam vata
bho, ayarh samano nisinnako va kdlakato, handa nam dahdmati. Atha kho te papima
gopalaka pasupdlukd kassakd pathdvino tinah ca kaffhan ca gomayah ca sahkadqlnitvd
dyasmato Sanjivassa kdye upacinitvd aggirh datvd pakkamimsu. Atha kho papima dyasmd
Sanjivo tassd rattiyd accayena tdya samdpattiyd vufthahitvd civardni papphojetvd pubban-
hasamayam nivdsetvd pattacivaram dddya gdmarh pinddya pdvisi. Addasdsum kho te
papima gopalaka pasupdlaka kassakd pathdvino dyasmantarh Sanjivam pinddya carantam,
disvdna nesam etadahosi: acchariyam vata bho, abbhutam vata bho, ayarh samano
nisinnako va kdlakato svdyarh patisahjivito ti. Imind kho etarh papima pariydyena dyasmato
Sanjivassa Sanjivo Sanjivo tveva samahhd udapddi.

2. Ud. 39-41 : Tena kho pana samayena dyasmd ca Sdriputto dyasmd ca Mahamoggallano
Kapotakandardyam viharanti. Tena kho pana samayena dyasmd Sdriputto junhaya rattiyd
navoropitehi kesehi abbhokdse nisinno hoti ahnataram samddhim samdpajjitvd. Tena kho
pana samayena dve yakkhd sahdyakd uttardya disdya dakkhinam disarh gacchanti kena cid
eva karaniyena. Addasamsu kho te yakkhd dyasmantarh Sdriputtam junhaya rattiyd
navoropitehi kesehi abbhokdse nisinnam, disvd eko yakkho dutiyam yakkham etad avoca:
patibhdti mam samma imassa samanassa sise pahdram ddtun ti. Evarh vutte so yakkho
tarn yakkham etad avoca: alarh samma, ma samanam dsddesu UJdro so samma samano
mahiddhiko mahdnubhdvo 'ti. Dutiyam pi kho so yakkho . . . ddtun ti. Dutiyam pi kho
so yakkho tarn yakkham etad avoca: alam samma . . . mahdnubhavo 'ti. Tatiyam pi kho
so yakkho tarn yakkham etad avoca: patibhdti . . . ddtun ti. Tatiyam pi kho so yakkho
tarn yakkham etad avoca: alam samma . . . mahdnubhdvo 'ti. Atha kho so yakkho tarn
yakkham anddiyitvd dyasmato Sdriputtatherassa siso pahdram addsi. Api tena pahdrena
sattaratanam va addhattharatanam vd ndgam osddeyya mahantam va pabbatakutam
paddleyya. Atha ca pana so yakkho dayhdmi dayhdmi 'ti vatvd tatth' eva mahdnirayam
apatdsi. Addasd kho dyasmd Mahamoggallano dibbena cakkhund visuddhena atikkan-
tamdnusakena tena yakkhena dyasmato Sdriputtassa sise pahdram diyamdnam, disvdna yena
dyasmd Sdriputto ten' upasankamU upasankamitvd dyasmantam Sdriputtam etad avoca:
kacci te dvuso khamaniyam kacci ydpaniyam kacci na kind dukkhan ti. Khamaniyam me
dvuso Moggalldna ydpaniyam dvuso Moggalldna, api ca me sise thokam dukkhan ti.
Acchariyam dvuso Sariputta, abbhutam dvuso Sariputta, yam tvarii mahiddhiko dyasmd
Sdriputto mahdnubhdvo. Idha te dvuso Sariputta anhataro yakkho sise pahdram addsi,
tdva mahdpahdro ahosi. Api tena pahdrena sattaratanam . . . paddleyya' ti. Atha ca pan'
dyasmd Sdriputto evam aha: khamaniyam me dvuso Moggalldna, ydpaniyam me dvuso
Moggalldna, api ca me sise thokam dukkhan ti. Acchariyam dvuso Moggalldna, abbhutam
dvuso Moggalldna, ydva mahiddhiko dyasmd Mahamoggallano mahdnubhdvo, yatra hi
nama yakkham pi passissati; mayarh pan' etarahi Pamsupisdcakam pi na passdmd 'ti.
Assosi kho Bhagavd dibbdya sotadhdtuyd visuddhdya atikkantamdnusikdya tesam ubhinnam
mahdndgdnam imam evarupam kathdsalldpam. Atha kho Bhagavd etam attham viditvd
tdyarh veldyam imam uddnath uddnesi:

Yassa selupamam cittarh thitam n' dnupakampati

virattam rajaniyesu kopaneyye na kuppati,

yass' evam bhdvitam cittarh, kuto tarn dukkham essati 'ti.
(=» Ahnataram samddhim samdpajjitvd ti tattha ahnataram samddhin ti, upekkhd-brahma-
yihdra-samdpattim. Keci sahhd-vedayita-nirodha-samdpattin ti vadanti. Apare pan-
dhu druppa-pddakarh phala-samdpattin ti. Jmd eva hi tisso kdya-rakkhana-samatthd samd'

The Five Methods 325

"How is it entered upon?": That yogin enters into a solitary dwelling,
and sitting down, or lying down, enjoys the consciousness of dissolution. He
enters the first meditation, jhdna, and merging from it peacefully, sees the
impermanence, ill and not-self of that meditation, jhdna, immediately. Possess-
ed of the knowledge of equanimity towards the formations, 1 he enters into
the second, the third and the fourth meditations, jhdnas, the sphere of the
infinity of space, the sphere of the infinity of consciousness and the sphere of
nothingness. Then emerging therefrom peacefully, he sees the impermanence,
ill and not-self of Right Concentration immediately, and being possessed
of the knowledge of equanimity towards the formations, he enters into the
sphere of neither perception nor non-perception immediately. Then passing
beyond two or three turns of consciousness, he causes the perishing of mind
and enters into the Unborn and the Unmanifest. This is called the entry into
the attainment of the dissolution of perception and sensation.

"How does one persist?": He^*e one does not consider thus: "I shall
emerge". In the performance of the preliminary duties, one discerns.

"How does the mind emerge (from it)?": The Non-returner emerges on
the attainment of the Fruit of Non-returning. The Consummate One emerges
on the attainment of the Fruit of Saintship.

Q. "Towards what is the mind inclined?": A, The mind inclines towards
peace only.

Q. "By how many kinds of contact is it experienced?": A. Through three
contacts, namely, the contact of the void, the signless and the unhankered-after.

Through what formations does he emerge? With his bodily formations
and his verbal formations.

"What is the difference between a dead man and a man who enters into
the attainment of the dissolution of perception and sensation?": In the dead
man, not only are three formations stilled, but vitality is cut off, heat is cut
off, the faculties are cut off. In the man who has entered the attainment of the
dissolution of perception and sensation, although the (three) formations are
stilled, vitality, heat and the faculties are not cut off. This is the difference. 2

"Is this attainment conditioned or unconditioned?": One should not say
that this attainment is conditioned or unconditioned. Q. Why should it not
be said that his attainment is conditioned or unconditioned? ,4. There is no

pattiyo. Tattha nirodha-samdpattiyd samddhi-pariydya sambhavo hetfhd vutto yeva.
Pacchimass' eva pana dcariyd vannenti — Ud.-a. 245.).

1. Sankhdrupekkhd.

2. M. I, 296: Yvdyarh dvuso mato kdlakato, yo cdyam bhikkhu sanfidvedayitanirodham samd-
panno, imesarh kirn ndndkaranan ti ? Yvdyarh dvuso mato kdlakato, tassa kdyasankhdrd
niruddhd patippassaddhd, vdcisankhdrd niruddhd patippassadhd, cittasankhdrd niruddhd
patippassaddhd, dyu parikkhino, usmd vupasantd, indriydni viparibhinndni; yo cdyam
bhikkhu sanfidvedayitanirodham samdpanno tassa pi kdyasankhdrd niruddhd, patipassaddhd,
vacisankhdrd niruddhd patippassaddhd, cittasankhdrd niruddhd patippassaddhd, dyu aparik-
khino y usmd avupasantd, indriydni vippasanndni. Yvdyam dvuso mato kdlakato yo cay am
bhikkhu sanfidvedayitanirodham samdpanno, idarh tesam nandkarananti.

326 Vimuttimagga

put-together state in this attainment. The entry into and exit from the un-
conditioned state cannot be known. Therefore it cannot be said that this
attainment is conditioned or unconditioned.

The Attainment of the Concentration of Dissolution has ended.

The Twelfth Fascicle of the Path of Freedom has ended.

Here the chapters are as follows: —
Introductory Discourse
On Distinguishing Virtue
On Austerities

On Distinguishing Concentration
On Approaching a Good Friend
The Distinguishing of Behaviour
The Distinguishing of the Subjects of Meditation
Entrance into the Subjects of Meditation
Five Kinds of Higher Knowledge
On Distinguishing Wisdom
The Five Methods
The Discernment of Truth

Thus is the sequence of the twelve chapters in the Path of Freedom.

Vast, boundless, past all thought and praise,

are the good words and knowledge set forth here,

and none but the yogin knows and grasps

the essence of the Doctrine full and clear.

Best is this Path for skilful deeds;

for it away from ignorance does steer.

INDEX

COMPILED BY Mr. R. D. PIYASENA

Abandonment-reviewing 323
Abhidhamma 1, 6, 37, 39, 40, 49, 52,

169, 229, 266, 302, 320
Abode of Lesser Light 104
Abode of Measureless Light 104
Abode of Resplendence 103, 104
Absence of greed 188
Abstemiousness 22

Access 120, 121, 148

Access -concentration 42, 148, 150, 154,

170, 171, 208

Access-meditation 63, 64, 148, 153, 155, 179
Accessories of Enlightenment 302, 304
Action, purified bodily 11, 12
Action, purified verbal 12
Activities 70

, canker-free 9

, demeritorious 9

, meritorious 9

, the three, tranquillizing of 323

Adaptive knowledge 301
Addiction to rites and ceremonies 305
Advantages of patience 183
Aggregate method 254
Aggregate-comprehension 267
Aggregate of concentration 253

consciousness 250, 252

feeling 237, 246

form 237

formation 237, 247

111 266

knowledge and discernment
of freedom 253

matter 245

perception 246, 247

wisdom 253
Aggregates, 187, 283, 284

, cause and condition of the 288
of 111 286
, the five 237
, the four 257
Aggregation 199, 201, 207, 208

of air 201

of earth 201

of fire 201

of water 201
Aggregations 24, 41
Agitation and anxiety 6, 91, 92, 94, 98
Agitation, eight bases of 248
Air, aggregation of 201
Air, element of 198, 200, 203
Air, essence of 200
Air kasina 123 i
Air sign 123
All becoming 5
Alms 21, 61
Almsman 140

Alms-round, regular 27, 30, 36
Ambrosial, the 141
Ananda, {the Ven. Elder) 8

Analysis of argument 146, 234, 235
derivation 146
interpretation 234, 235
the Law 146, 234, 235
meaning 146, 234, 235

Analytical knowledge 190

Anger 9, 53, 59, 92, 93, 182

Annihilation, craving for 271

Antecedent portion 42

Anuruddha, the Venerable Elder 91

Anxiety 6, 59, 92, 166, 204

Application of thought, initial and sustained
6, 91, 93, 95, 96, 99, 104, 323

Application of thought, sustained 94

Appreciative joy 192-96

Acquiring the highest knowledge 293

Arahant 91

Arahant Sanjiva 324

Arahant Upatissa 1, 27, 54, 71, 99, 129,
156, 181, 209, 237, 269, 299

Arahatship 312

Argument, analysis of 234, 235

Arising of fear knowledge 299, 300

Arising of the aggregates 260, 299

Arisings of consciousness 319

Arrogance 9

Ariyan abodes 147

knowledge 303
Path 308
Truth 20, 276

Ariyas 27

Ascending states, the nine gradually 40

Aspirations 178

Assemblage 176

Attachment 1, 32, 33, 38

, freedom from 196

Attainment 146

Attainment of the Concentration of Dissol-
ution 326
dissolution of perception
and sensation 325

Attainments, the eight 323

Attention, intelligent 2

Attentiveness 7, 40

Austerity-factors 37

Austerities 9, 27, 38, 39

Aversion 16, 24, 167

Awareness 252

Bamboo staves 18
Bases of supernormal power 304
Bath-attendant, simile of 95
Bathe without water 8
Beautiflcation, not for 21, 22
Bedding 23, 57
Bedding-holders 36
Begging, skipped 28
Beginning 17

Behaviour 17, 19, 24, 54, 57
Beings of the divine plane of inconscience
244

327

328

Index

Beings, heavenly 25

Benefits of wisdom 230

Bhikkhu 8, 19, 24, 95, 100, 178, 179, 194,

211,212
Bhikkhus 2, 40, 178

Bhikkhus, Community of 92, 151, 179, 187
Bhikkhuni's abode 19
Birds, the language of 21
Birth 1,46, 47, 230, 241,242
of matter 245
-stories 144, 145
, the five states of 279
, tribulation of 323
Blame of others 1 1

Blessed One 1, 3, 8, 24, 40, 41, 95, 99, 103,
114, 140, 151, 157, 169, 178, 187, 194,
195, 199, 225, 258, 267, 272, 306, 321
Bliss 1, 5, 6, 8, 14,41, 43, 91-96, 102-112, 135
Blissfulness 46
Bloatedness 132, 135-139
Bloatedness, perception of 132, 139, 140
Blood-stained, perception of the 138

sign 138
Blue sign 135
Blue-green kasina 124

sign 124
Bodhi tree 145
Bodhisatta 16, 145, 188-190
Body, the whole 160

, for the sake of the 11
-intimation 240, 241
, mindfulness of 63, 64, 65, 170, 171
, negligence of 100
, thirty- two parts of 171
Bodily formations 161, 323
Bare insight 310, 311

worker, 311
Bones 176
Bony, perception of the 138, 139

, sign of the 139
Boundlessness 115
Bowl 36, 39, 51
Bow-length 33
Brahma 97, 181

, dwelling of 206
-group deities 155
, realm of 96
Brahmas, the unconscious 243
Brahma's world 199
Brahma 41, 216-218, 244
Breaking-up-discernment 299
Breaking up through three ways 295
Brightness, arising of 123
Buddha 2, 10, 18, 19, 29, 37, 40, 41, 92, 95,
114, 120, 140, 141, 148
images 141
-knowledge 145, 146
, recollection of the 67, 69, 140, 141
-virtues 145
Buddhas 8, 12, 31, 179, 221
Buddhahood 190
Buoyancey 4

Calm 19, 42, 53, 164

Canker-free 1

Cankers 120, 145, 146, 231

of views 7
Caste(s) 8, 16

Cause and condition of ill 285

Cause of arising of fear knowledge 300

the aggregates 299, 300
Cemetery 29

Cessation 45, 150, 157, 163, 274, 275, 276,
281, 302, 307
, knowledge of 150, 235
, merits of 205

of ignorance 259
ill 259

ill, the Path of 286
the formations 259
Cessation-reviewing 323
, Truth of 268
, view of 7
Change, ill of 271

, of arising 296
, view of 7
Characteristics of arising and passing away
295
the non-become 292
rise and fall 291
Charity 144
Choler 58

Classes, the four 19, 25
Cleanliness 24
Clinging 7, 27, 42

, five aggregatesof253,269,270,271
Cohesion 200
Colour kasinas 130
Combination, characteristics of 93
Comfort 22

Commoner 3, 13, 14, 17, 38, 43, 45, 323
Community of Bhikkhus 92, 151, 179,182,
187, 323
, recollection of the
63, 67
Companions 19, 25
Companionship, noble 8
, evil 9
, good 49
Compassion, 20, 35, 63, 64, 146, 190, 193,
194, 196
, immeasurable thought of 190
Comprehension, 1, 252, 257, 263

, three kinds of 257
Comprehensions, the three 253
Conceit 53

Concentration 1, 4, 5, 21, 26, 35, 39, 40,
48, 95, 96, 100, 101, 103,
104, 146, 148, 153, 160,
161, 183, 255

, access- 42, 148, 150

, aggregate of 253

, born of 104

, effort- 44

, faculty of 39

, fixed 42

, formless 121

, full 5

; its function 39

-grasp 289, 290

, group of 2, 3

, immeasurable 44

, immovable 324

, indicated 3

, internal 101

Index

329

Concentration ; its manifestation 39
, mind- 44

, mindfulness of 283
, the field of 120
, mundane 42
; its near cause 39
, non-practice of 10
that is cause of origination

45
of cessation 45
of cessation and origina-
tion 45
, fruition 44
of great commiseration 44
of gradually ascending

states 44
of inconscience 45
of the sphere of infinite

consciousness 116, 117
of the sphere of infinite

space 115
of neither origination nor

cessation 45
of the sphere of neither
perception nor non-per-
ception 7, 118, 119
partaking of penetration 3
of the dissolution of per-
ception and sensation 323
of the Enlightened One and

and the hearer 44
of the Enlightened One 44
of the hearer 44
of the Path 3
of the twin-miracle 44
of will 213
, (planes of) 3, 43
, power of 39
, practice of 117
, range of 324
, requisites of 42
, restricted 44
, reward of 118
, Right 24, 42, 325
, salient characteristic of 39
, scrutiny- 44
, skilful 45
, speciality in 67
-strength 310
, supramundane 42
, unskilful 45
which partakes of penetra-
tion 2, 3
will- 44
, wrong 42
Condition of ignorance 262
Conditioned arising 263, 267, 268, 283,
288, 293
method 259, 268
Conditioning of demerit 264
of merit 264

Confession 14, 24, 36
Confidence 141, 154
Confidences 190
Conformations 56
Conscious moment 169, 170

Consciousness 202-205, 241, 255,256,258,
259, 260, 263, 265, 267,
268, 279, 285, 287, 288,
290, 291, 305, 319
, aggregate of 250, 268
, (backward) rolling of 222
, boundless 117
, grasping of 265
, gustatory 239
-impermanence 295
, infinite 116

kasina 116, 130
, limitless 196
-object 291, 295
of dissolution 325
, olfactory 239
, rebirth 259
, resultant 265
, seven kinds of 251
, sphere of the infinity of 179,

195, 196
, surpassing of 1 14
, the seven stations of 280
, unskilful states of 20
Considerations, the four 22
Consummate One 1, 5, 7, 13, 14,23,38,153,
167, 182, 183, 214, 215, 228, 307, 308,
309, 320, 321, 323, 325
Contact 68, 252, 325
Contamination 231
Contention, the six roots of 316
Contentment 7, 22, 27, 42
Continuity 243

of matter 240, 245
Co-residence 51
Corpse 29, 132, 134
Corruption 40, 42
Covetousness 9, 154, 318
Cow-asceticism 15
Craftiness 147

Craving 259-66, 260, 268, 271, 285, 286,
291, 292, 294, 305
for annihilation 271
for existence 271, 272
, grasping of past 265
Crookedness 37

Culture, wisdom sprung from 231
Cut and the dismembered, the 137

Darkness 10

Death 1,8,25, 34,46,47,230

, mindfulness of 63, 166-170

, perception of 132

, recollection of 67

, release from 237
Debt, use as 23
Decay 191, 242

of matter 241, 245

, release from 237
Deceitfulness 59
Deception, absence of 146, 147
Decorum 18, 23, 24
Deer birth-story 144, 145
Defeat-offence 24
Defilement(s) 39, 42, 57, 62, 142, 204, 213,

298
Defilement-action 267
-grasp 289

330

Index

Deities 95

, recollection of 63, 67, 154, 180
Deliberation 290
Delicacies, not greedy of 30
Delight8

Delusion 7, 37, 38, 41, 305, 314, 318
Demeanour 20
Demerit(s) 25, 59, 185,264
Demeritorious states 91, 92, 156, 232, 251
Derived material qualities 238
Desire 159, 298

, lustful 212

, overcoming of 205
Desires 22
Destruction 296

of demerit 186
Detachment 2
Deterioration 97
Detraction 20
Determination of states 6
Determining of the four elements 197
Difference between the four primaries and
derived matter 240
name and form 284, 285
Dighiti-kosala birth-story 144
Dignified 19
Dignity 7, 9
Directions, four the 19
Dirt-heap 29
Dirt-rags 27, 37
Disagreeableness 135, 140
Discernment 263
Discolouration 135, 139
Discontent 6
Discourses 20, 36, 50, 92
Discrimination 233, 252
Discursive thinking 160, 166

thought 156
Discursiveness 166
Disease 22, 177 191
Disgust 4
Dislike 192
Disliking 193
Dismembered sign 137
Disorderly manner 18
Dispassion 157, 162, 205
-reviewing 323
Dissatisfaction 22
Dissensions 21
Dissimilarity 199, 203
Dissolution, concentration of the d. of per-
ception and sensation 323
, consciousness of 325
of perception and sensation 325
Disputatiousness 9
Distinction 97, 113
Diversity 244

, perception(s) of 114, 115, 116,

178, 224
, wrongly grasping 294
Divine ear 41

eye 41, 127, 143

hearing 209, 216, 219

-realms 308

sight 209, 216, 220, 224, 225, 227
Diviner 26
Doctrine 25, 230

Dog-asceticism 15
Doubt 14, 19, 27
Dreams 21
Drink 18, 21, 61
Drinks, hot 38
Drug 40

Dumb-cripple birth-story 144
Dung-fire 25

Dust, beings covered with little 2
Dust of passion 8
Dutiful conduct 151
Duties, the four preliminary 323
Dwelling, adherence to 7
-place 52

of Brahma 206

of the homeless 206

Earth, aggregation of 201

-element 198, 199, 200, 203
kasina 94, 101, 113, 120
Ease 4, 45

Effort, fourfold right 17
Eight bases of agitation 248
of indolence 250
kinds of individuals, the 151
worldly conditions 314, 317
Element-comprehension 267
Element-method 257, 259

of air 198, 199,200,202
of earth 198, 199,200,292
of fire 198-201
of space 239
of states 258

of water 198, 199,200,202
Elements 41, 63, 171, 283, 284

, (the four) 58
Elephant 69

-chariots 19
Elephants 36, 212
Emancipation 145, 190, 310, 314, 323

, eight kinds of 147
Emancipations 130
Emptiness 34

Endeavour, the four kinds of 212
Enemy 185

Energy 9, 17, 24, 27, 39, 40, 95, 144, 146
Enjoyment 40

of Fruition 322

the attainment of dissolution

320
the dissolution of perception

and sensation 322
the essence of the Fruit 320
the Fruit 320
Enjoyments, the two 320
Enlightened One 44, 45, 140, 148, 182
, the Supremely 1
, concentration of the 44
Enlightenment 3, 5, 140, 141, 145
factor 273

factor of concentration 273
factor of exertion 164
factors, the seven 164, 165,

280, 301
, factors of 205
-intellection 306, 307
, seven factors of 147, 149

Index

331

Equanimity 45, 63, 64, 144, 147, 164, 196,
298

, faculty of 220

, increase of 94

, perfection of 189
Equilibrium 39
Equipoise 159
Eradication, freedom of 2
Error, slight 20
Essence, adherence to 7
Essence of air 200

earth 200

fire 200

water 200
Eternalism 294
Evanescence, view of 7
Excellent realms 155
Excogitation 55-57, 69
Excrement 171

Exertion, enlightenment factor of 164
Exhaled, the air inhaled and 198
Existences, past 57
Expedience 35, 36
Extinction 1, 2, 149, 162, 163

of the five aggregates 301
Evil demeritorious states 156
Evil-doers 206
Eye-consciousness 256
-decad241,242
, knowledge in respect of the 235

Factors of enlightenment 205

meditation 310
Faculties 43,44, 132, 133
of knowledge 41
, nature of 185
, restraint of 21, 24
, shielding of (all) 8, 42
, three supramundane 312
, the five 147

, virtue pertaining to the 7
Faculty-condition 202
Faculty of equanimity 220
fear 220
joy 220
life 204

perfect knowability 312
Faith 54, 55, 56, 101
, effort of 10
, higher 24

, (kinds of behaviour) 54
, want of 9
False views 148
Fame 11
Faring-on, the not 231

, the five kinds of 299, 300
Fathom's distance 19
Fatigue 31
Fault 17

Faults 52, 185, 186
Favour 18
Fawning 18
Fear 34, 166

, faculty of 220
Fearlessness 141
Feeling 9, 120, 121, 162,310
, aggregate of 246, 268
-impermanence 295

Feeling -object 291

, surpassing of 114
Festering 135, 139

, perception of 135
sign 135
Fetters 7, 42, 92, 231
Fever of mind 8
Fever-heat of body 8
Finitude 177
Fire, aggregation of 201
-element 198, 199, 203
kasina 122
sign 123
, to worship 21
Fissured, perception of the 136
Fissured sign 136
Five aggregates 237

of clinging 253, 269, 270,
271, 286, 289
Five doctrines 180
Five factors, separation from 91

, (of the first meditation) 92, 93
Five faculties 279
Fivefold lust 205
Five forms of higher knowledge 209

factors fulfilled through the over-
coming of the hindrances 94
hindrances 91, 92, 93, 96, 279, 316
kinds of consciousness 251
kinds of ill-faring 300
kinds of meanness 316
objects of sense 32
qualities {sampada) 1 54
(internal) sense-spheres 261
states of birth 279
states of existence 289
states of form 296, 297
Fixed meditation 148, 187, 196
Flavours, perception of 1 14
Flesh 34

of child (sim.) 22
Fletcher 40
Flood 42, 231

of ignorance 315
Flowers 18, 21
Folk 18, 29, 34 "
Food 18,20,21,22,24,27
, begged 27, 30, 36, 37
, foulness of 67, 68
-limit 31

, loathsomeness of 205
, measured 27 36, 37
, (various kinds of) 36, 61
Form 40, 41, 64, 96, 284, 290
-aggregate 258

element, wisdom of the 232-234
-impermanence 295
meditation 121
-object(s) 114,291
-perception 290

, perception of 6, 113, 114, 178
plane concentration 43
, realm of 113

states 115
, tribulations of 113

332

Index

Formation-impermanence 295

-object 291, 295
Formations, aggregate of 247
, bodily 323
, cessation of the 259
, mental 219
, surpassing of the, (why not

taught) 114
, three, stilled 325
thought 323
verbal 323
Formless, the 41, 43

attainment 114
element 323

element, wisdom of the 232, 233
realm 223
realms 221
states 96, 117
Fortitude 144

Foundations of mindfulness 304
Four aggregates 257, 284

arisings of consciousness not asso-
ciated with views 320
bases of supernormal power 222
cankers 315
cause-conditions 241
clingings 314, 315
directions 19
elements, determining of the 67, 68,

69, 197
floods 315
foundations of mindfulness 147, 164,

279
fruits, knowledge connected with

the 232
groups 263, 265
immeasurables 68, 69, 193, 194
kinds of conditioned arising 267
endeavour 212
material qualities 245
nutriment 279
knots 314, 315
meditations 248
Noble Truths 92, 205, 248, 269, 274,

283, 284, 302, 304
pairs of men 151
Paths, knowledge connected with the

232
Paths, wisdom of the 232, 233
primaries 199, 201, 202, 237, 239,

240,241,242,252,261
Regents, the 154
resolves, the 190
states, the 293

supernormal powers, the 249
Truths, the 231, 259, 260, 286, 303
Truths, knowledge of the 234
wrong courses of action 314, 316
yokes, the 315
Fragrance 8
Freedom 1, 95, 145, 146

from attachment 196
, knowledge of 150
of emancipation 2
of eradication 2
of parts 2
of suppression 2, 8

Freedom of the Unborn 323
of tranquillity 2
from views 2
, the Path of 1, 3,4, 5,
, peerless 1
Freedom's Path 208
Friend(s) 8, 11,49
Friend, good 19, 50
Fruit of Non-return(ing) 307, 325
Once-return 306, 307
Saintship 307, 325
the Noble Path 10
Fruition concentration of the learner 44

-ground 113
Fruits 18

, the Four, knowledge connected

with 232
, wisdom of the 233
Fulfilment 188, 191, 192

of equanimity 193

Gadflies 23
Gain 20

Garment, upper 29, 51
Gifts 36

Giving to get more 20, 21
Gladness 6, 41

Gnawed, perception of the 136
Gnawed sign 136
Gods 33

Good conduct 1.51
, final 4
guide 2
, initial 4
Law 17
looks 22
man 2
, medial 4
men 33, 34, 35
Goodness 24

, stages of 95
, three kinds of 94
Goodwill 185
Gotama 1

Grasping of consciousness 265
of Craving 266
of ignorance 265
of thought-characteristics 291
Graves, dwelling among the 27; 34, 36
Greed 28, 32, 53, 188, 191, 249
Greedlessness 37
Great manifestation 199

Monkey birth-story 145
Teacher 185
Grief 204
Guide, good 2
Gustatory consciousness 239

Haliddavasana Sutta 195
Hand holding scales 39
Happiness 6,40,41, 170

of the Immortal 1 84
Hardship, ability to endure 141
Hate 49 (in note), 58, 69, 70
Hatred 6 (in note), 39, 41, 59, 186, 188
230, 250

, ten bases of 250

, means of removing 185

Index

333

Head, burning (sim.) 21
Hearer 12, 44, 45, 53

, concentration (of the) 44
Hearing, purified divine 219

from others 2
Heaven 115, 117

world 148
Heavenly abode 103

mansion 57
Heedfulness 38
Heedless 16, 38
Heedlessness 34
Hell 15, 57
Hemp 35

Hindrance 92, 93, 186, 231, 245, 278
Hindrances, the five 6, 40, 42, 92-94, 150,
155, 159, 170, 177-179, 208, 210, 279,
308, 310
Holiness 53
Holy life 21, 22, 49
One 274
Path 230
Homage 53
Horse-chariots 19
Horses 36

, equalized energy of four (sim.) 40
Householders 28, 29
Humours 59, 62
Hunger 21, 22, 23
Hurry 147
Hypocrisy 9, 59
Idea of bliss 288
Idea of permanence 288
Idea of self 288
Idleness 9, 35

Ignorance 6, 37, 141, 191, 220, 230, 237,
259-268, 285, 286, 291, 292,
307, 318
, arising of 193
, cessation of 259
, conditioned by 259
, flood of 315
, grasping of 265
, removal of past, future, and
present 141-142
, yoke of 315
111 7, 164, 258, 259, 288
, aggregates of 286
, cause and condition of 285
, ceasing of 236
, cessation of 259, 272, 286

- faring 10, 288

, knowledge of 235
, Noble Truth of 269

of change 271

of rebirth 264
, origin of 236, 271

- reviewing 323

, Truth of 268, 275

, the three kinds of 271

, the two kinds of 270
will 6, 91
Ills, old 21, 22, 23

, new 21, 22, 23
Illustrious 1
Image 159-61
Images, Buddha 141

Immeasurables, the four 65, 193
Immeasurable thoughts, the four 63
Immodesty 7, 9, 23
Immovable concentration 324
Impact, perception of 113-116
Impatience 9
Impediments 158

Impermanence 143, 157, 162, 163, 164, 203,
205, 288, 296, 325
, perception of 132, 170, 210
247

- penetration 313

- reviewing 323
Impermanency 242

of matter 240, 241
Imperturbability 121

, purification of 115
Impure sign 1 32
Impurities, encompassing 4
of the latencies 4
Impurity, investigation of 69

, perception of 171
Inconscience, concentration of 45
Increasing, by way of 65
Indecorum 7, 9, 23, 250
Indifference 43, 167
Indolence 247

, eight bases of 250
Indulgence 9

Infatuation 54-59, 61, 69, 70
Infinite 117

, consciousness, sphere of 116, 117,

118,130
, space, sphere of 114
Infinity of consciousness, sphere of the 120

space, sphere of the 1 1 3 , 1 3 1
Infinitude 120

Inhaled and exhaled, the air 198
Inhalation and exhalation, bodily forma-
tions of 323
Inheritance, use as 23
Initial application^ thought 98, 121, 163,

290, 310
Insight 98, 163,231
-causes 65
-grasp 289, 290
-strength 323

, the Path and Fruit of 310
Instruction, miracle of 148
Intelligence 55-57, 69
Integration of matter 240, 245
Internal, three kinds of what is 101
Interpretation, analysis of 234, 235
Intoxication 21

Intrinsic nature of matter 245
Investigation 41, 161, 230

of the truth 230
Invisible 215, 219
Invitation 30

Jay, blue 26 (in note)
Jealousy 9, 59
Jhdna 79 passim
factors 93
, fixed meditation 187
Jokes with women 18

334

Index

Joy 4, 5, 8, 32, 40, 41, 42, 45, 91, 93, 95, 96,
101, 102, 103, 104, 141, 159, 160, 161,
164, 178, 194,311,319
and bliss 134, 135
, appreciative 63, 64
, faculty of 220
Joyfulness 46

Kamma 49, 50, 52, 173, 182, 185, 186, 202,
203, 204, 232, 239, 240,241,243,
260, 291, 293, 294
-condition 202
, knowledge of the k. sprung from

each self 227
, past 239, 240

-result 210, 211,224, 244, 288
-result, knowledge of 226
KasinalO, 100, 101,171
, air 68
, colour 69

, consciousness 65, 130
, earth 101, 110
, fire 67

, formless 65, 68
, limited-space 65

sign 95, 96
, (separated) space 1 29
, the ten 65
, white 130
Kasinas, colour 130

, the eight attainments on eight 130
miscellaneous teachings regarding
130
Khanti birth-story 144
Killing 57
Kindness 184
Kinds of contact 325
Kings 167

King of Brahmas 210
Kosdtaki 172

Knowledge 7, 141, 144, 146, 147, 163, 230,
232, 233
, aggregate of the k. and dis-
cernment of freedom 253
, five faculties of 41
, five forms of higher 209
in regard to knoweldge 235
in respect of the eye 235
of adoption 302-304
of cessation 235
of discrimination 233
of equanimity 325
of ill 235, 236
of kamma sprung from each

self 227
of others' minds 233
of others' thoughts 41, 209,

220, 221
of succession 233
, supernormal 147, 234
of the ceasing of ill 236
of the discernment of all for-
mations 295
of the desire for release 300, 301
of the Four Truths 234
of the Kamma-result 227
of the Law 233, 235, 286
of the origin of ill 236

Knowledge of the Path 3, 236, 304

of the rise and fall (289), 295
of truth 41
, worldly 3, 40, 41

Latency of ignorance 317
Latencies 4
Law, the 92, 246

, the analysis of the 234, 235

, the knowledge of the 233, 235, 286

, the recollection of the 149

, the virtues of the 149
Lay disciples 16
Learners 17, 38, 43, 45
Learning 19, 154, 183
-ender 17, 41
Liberality 19, 154

, recollection of 63, 67, 153, 179
, resolve of 190
Liberation 2, 40, 114, 115
Life 11, 23, 37, 166

, faculty of 204
Light kasina 128
Lineage, ancient 27
Limited object 220, 226
Limitless consciousness 196
Liquid medicine 31
Liquor shops 19
Livelihood 9

, virtue of the purity of 24
Loathsomeness of food 205
Lomahamsa birth-story 144
Looks, good 22
Lord of the Way-Truth 141
Loss, skill in 231, 232
Loving-kindness 63, 64, 144, 181-196, 211,

221
Lower meditation 97
Luminousness 46
Lust 9, 37,41,90,93, 100

, fivefold 24, 205

Maha-Govinda birth-story 144
Maha Kassapa, Ven. Elder 16
Mahasatta 188, 189, 190
Maha Sudassana 167
Maha-Sutasoma birth-story 144
Maiming 57
Malice 9
Man, good 49
Manifestation 17
Mansion, heavenly 57
Master, use like a 23

, a hating man is like a 62
Mastery, thepositons of 130, 147
Mat, meditation 51
Material quality of torpor 241
Material qualities, four kinds of 245

by way of arising 241
birth 243
diversity 244
group 241
unity 245
Material qualities, — three kinds 244
Matter, aggregate of 245

, continuity of 240

, impermanency of 240

, integration of 240

Index

335

Maturing of the aggregates 260
Mental factors 158

formations 162, 219
processes 147
properties 39, 96
Merit(s) 8, 29, 70, 141 178
, conditioning of 264
, incomparable field of 151
-fulfillers 49
-mass 3
Meritorious doctrines 191

qualities, ten 19
states 166, 213, 232, 251
Merits of cessation 205
(Messages, improper carrying of) 1 8
Meal 36

Mean, consideration of 23
Means, skill in 232
Meaning of wisdom 23 1
Meanness, the five kinds of 316
Meat 61
Medicine 22, 23
Meditation 93, 94, 96, passim
, access- 148
, coarse 101
Meditation factors 150, 152-155, 159, 170,

177, 179, 208
Meditation(s) , upper fine 101

, first 2, 6, 41,42, 45, 64, 93,
95,96,97, 100, 102, 114,
120, 130, 131, 134, 140
, fivefold 64

, fixed 113, 116, 119, 148
, fourfold 64
, fourth 6, 43, 45, 93, 94,

120, 121, 130, 131, 323
, higher 97, 104
, increasing of fourteen sub-
jects of 65
, lower 97, 104
, middling 97, 104
, nine subjects as causes of

supernormal power 65
, subjects of 65-67
, penetration in 98
, second 6, 42, 45,93,98-100,

103-4,121,130-1,323
, second, four factors of 101
, one subject is of the future

67
, two subjects belonging to

the past 67
, one subject belonging to
the present 67
subjects not to be practiced
by the beginner 68
, the fifth 93, 130
. the four m. arise from ihe
recollection of the
Buddha 148
, the fourth, tribulations of

113
, third 6, 43, 45, 93, 103, 104,

113,130,131
, threefold 64

, two associated subjects of
63

Middle watch 22

way 5
Mind 8, 33, 39, 41, 96, 231
-concentration 44
, concentration of 90
-consciousness 255
disturbance of 100,
, movement of 216
, non-tranquillity of 92
, pollution of 97
-predominance 102
, miracle of mind reading 148
-states 295
-succession 222
, unfication of 92, 93, 95
, unsteadiness of 92
Mindfulness 39, 46, 47, 50, 95, 133, 141,
146, 156, 157, 158, 171,
177, 248, 264
of body 63, 64, 65, 67, 68

69, 170, 279
of concentration 283
of death 63,166,168,169,170
, foundations of 147,149,156,

163, 164, 279, 304
of respiration 63-65, 67-70,
156, 160, 163, 164, 166
Ministers 19
Misconduct 18
Moderation 42
Mode of life 9
Modesty 18, 23, 24
Moggallana, Ven. Elder 168
Monastery 34
Monks, evil 19

, heretical 19
Mosquitoes 23
Mother of the Bodhisatta, the virtue of

the 16
Mouth 41

Mundane and supramundane conditioned
arising 267
wisdom 231

Name 96, 284

and form, difference between 284, 285
Negligence 9, 59
Neither perception nor non-perception,

sphere of 119, 120. 121, 122, 131
Nettipada Sutta 166
Neutral feeling 194
person 193
Neutrality as regard states 194
Nibbana 1, 143, 144, 145, 149, 151, 162,
163, 179, 253, 254, 257, 273, 276, 298,
301, 302, 303, 304, 306, 313, 314, 320,
321, 322
Nihilism 294

Nine abodes of beings 289
conceits 314, 317
consciousness-born groups 242
objects 219
Noble Eightfold Path, the 145, 147, 149,
205, 272, 273, 280, 301,
individual 13

336

Index

Noble Ones 183, 211, 320, 321
Truth of 111 269

the Cessation of 111 269, 272
the Origin of 111 269
the Path leading to the
the Cessation of 111 269, 273
Truths, the Four 5, 92, 269, 274
Non-attachment 193
-awareness 177
-confession 14
-confusion 160, 161, 162
-contentment with little 9
-covetousness 153
-defilement 101
-delusion 134, 230, 294
-destruction 323
-dignity 7
-distractedness 1
-distraction 6, 212
-disturbance 101, 323
-durability 135
-effort in the arising of the formations

294
-effort 294
-fear 192
-formation 303
-fulfilment 188, 191, 192, 193
-greed 189, 248
-hatred 181,249
-humans 168

-impairment of energy 146
-impermanence 246
-life 294
-merit 189
-mindfulness 9
-miserliness 153
-motion 294

-practice of concentration 10
-practice of the restraint of the senses 10
-perception, sphere of neither percep-
tion nor 119, 120, 208, 210
-reflection 7
-repentance 8
-repugnance 21 1
-restlessness 178
-retrogression 4
-returner 5, 7, 307, 308, 320, 322, 323,

325
-right attention 257
-separation 199, 202
-sluggishness 240
-transgression 9, 14
-virtue 10

-yearning, view of 7
Nothingness, sphere of 65, 117, 118, 119,

131, 179
Not-ill will 6

-self 7, 143, 203, 205, 288, 296
-self, perception of 247
-self-reviewing 323
Novice, female 16
Novice, male 16
Nutriment 241, 243
Object 159, 160, 161, 162
of states 255
, restricted 44
, by way of 65-67

Objects, through 200

of sense, the five 32

, all form 1 14
Observance, right 39
Observer 38
Obstacles 9, 10, 39
Odours, perception of 114
Offence, suspension- 24
Offences 24

Offerings 20, 27, 28, 29
Olfactory consciousness 239
Omniscience 142, 146
Once-return, Fruit of 306
-returner 5, 308, 323
-returners, Path of the 7
One-eating 27, 31, 36
One hundred and thirty-four defilements

314
Order 18, 36
Organ of touch 35
Origin 276

of 111, Noble Truth of the 269
Origination, destruction of 7

, cause of 45
Ornament 8
Others, hearing from 2
Others' minds, knowledge of 233

property, non destruction of 323
Outcast 25, 36
Overcoming of desire 205
Overturning 120
Ownerless 29

Pacceka-buddhas 168, 179
Pain 187
Palace 19, 39
Parts, freedom of 2
Parts, shame-producing 23
Passion 8, 15, 34, 43, 44, 58, 61, 92, 98, 163
, dust of 8, 91
, separation from 4
, walker in 68, 69, 70
Passions 25

Passionate person, (meditation for a) 139
Past existences 57

kamma 239, 240

lives 221, 222
Path 15, 253, 302, 304

and Fruit of insight 310

, knowledge of the 3

-knowledge 301, 302, 304, 314

, Noble 10, 13,43,45
of going and coming 132, 133, 134
of Saintship 314-20, 322
of Sanctity 210

of Stream-entrance 311, 315, 320
of Non-return 314-320
of Non-returner 7
of the Once-returner 7
, supramundane 2
-Truth 253, 268
Paths, Four, knowledge connected with the
232
, Four, wisdom of the 232, 233, 234
Patience 25, 49, 183

, perfection of 189, 190
Patient 22

Index

337

Peace 8, 14

, recollection of 63, 177-179
, resolve of 190
Penetration 3, 97, 234
Perception 162, 179, 204, 205, 288, 290

, aggregate of 246
and sensation, dissolution of
322, 323, 325

, gross 120

-object 291, 295

of bliss 217

of bloatedness 132

of brightness 6

of discolouration 135

of diversity 6, 178

of festering 135

of form 6, 178

of impermanence 166, 170, 171,
210, 247

of impurity 171

of lightness 217

of not-self 166, 247

of sense reaction 178

of states 290

of the blood-stained 138

of the bony 139

of the cut and the dismembered
137

of the dismembered 137

of the fissured 136

of the gnawed 136, 137

of the loathsomeness of food
208

of tribulation 171

of worminess 138

, overturning of 120

. the sphere of neither p. nor
non-p. 119, 120

-reversal 319

, special 67

, subtle 120

, surpassing of 114, 115
Perfection 40, 41, 159

of energy 189, 190

of equanimity 189, 190

of giving 188, 190

of loving-kindness 189, 190

of patience 189, 190

of renunciation 189, 190

of resolution 189, 190

of truth 189, 190

of virtue 188, 190

of wisdom 189, 190
Perfections, the ten 188
Performance of preliminary duties 325
Permanence, the thought of 34
Personality 170
Phlegm 58
Phenomena 164

Place, any chanced upon 27, 28, 35, 36
Places, good 28

, sheltered 28
Plane, form 45
, formless 45
, subjects of meditation by way of 68

of volition 311, 312
, sense 5

Pleasure(s) 32, 35, 187

Pliant of mind 41

Play, rough 22

Poison 40

Possessor of Great Skill, the 239

Postures 17, 18, 20, 57

Power 95

, supernormal 147, 148
Powers, the 190

, the five 147, 149
Practice 9, 38, 43, 44
, purity of 94
Precept 11, 19
Preceptor 36, 51
Precepts 4, 8, 9, 10, 17, 20, 23, 152

for bhikkhus 16
bhikkhunis 16
the not-yet-ordained 16
the white-clothed house-
holders 16

governing prohibitions 10
Precincts of home and land 19
Predecessor- teachers 199
Predecessors 23, 24
Predictions, astrological 21
Pre-eminence 10
Preliminary duties 323
Present object 220, 226
Pride 9, 11, 18,53,59
Primaries, the four 115, 201, 239, 240
Probationers, female 16
Producing-condition 202
Profit, skill in 231, 232
Progress in concentration, obstacles to 39
Prohibitions, precepts governing 10
Property 20
Protection 17
Puppet 199, 204
Pure, the perception of the 7
Pure Abode 308
Pure morals 152
Pure perception 1 39
Purification of the mind 4
Purified, the bliss of the 14
Purity, dwelling in 231

, super-excellent 95
Purity of livelihood 24

practice 94

thought 4

transcending uncertainty 286

views 4

virtue 4
Putrescence, perception of

(1) bloatedness

63, 132

(2) blood-stained

63, 138

(3) the bony

63, 139

(4) the cut and
the dismem-
bered 63, 137

(5) the dismem-
bered 63, 137

(6) discolour-
ation 63, 135

338

Index

Putrescence, perception of (7) festering 63,

135

(8) the fissured
63, 136

(9) the gnawed
63, 136

(10) worminess 63,

138
. the sign of p.
through colour 139
, ten perceptions of
63-65, 67-69,
133, 139
, thought of 136-39
Putrescent sign 132, 133, 134, 139
Put-together- thing 13

Qualities, good 8
Quietude 40

Rain 36

-bath cloth 36
Rainy season 38

residence 36
Range of concentration, the whole 324
Rapture for the doctrine 298
Reality 22, 146, 168
Realms, formless 221
Rebirth 96, 97, 259, 264, 265, 266, 271

consciousness 259
Recollectedness 178

Recollection of deities 63, 154, 155, 180
former lives 209
liberality 63, 153, 179
past existences 41
past lives 221, 222
peace 63, 177, 178, 179
the Buddha 63, 140, 141,

148
the Community of Bhik-
khus 63,150,152,179
the law 63, 149
virtue 63, 152, 179
Recollections, the six 69
Red kasina 126
Red sign 126
Reflection 23, 94, 95, 147
Registration of effect 256
Regress, states of 5
Rejection of the hindrances 248
Rejoicing 38, 94, 95
Release from decay and death 237
Reliance 19

Re-linking consciousness 265
Removal of hindrance 247
non-dignity 7
Renunciation 41, 144, 149, 150, 157, 163,

189, 212, 249, 275
Repose 101, 102
Repulsion-reviewing 323
Requisites 7, 20, 21, 39
Resentment 9, 40, 182, 191, 193

-perception 69
Residence 27, 33, 35
Resolution 9, 144
Resolve 249, 298
Resolves, the four 190
Resort 17, 19, 57, 61

Respiration, mindfulness of 63, 64, 65,

156-161,164
Resplendence, abode of 103, 104
Restraint 1, 10, 17,20,24
Retrogress 10

Resultant consciousness 265
Result, good 9
Reviewing of states 164
Revenge 53
Reverence 18, 141
Right Action 3, 272, 273

Concentration 3, 24, 42, 93, 102 325
consideration 188
effort, fourfold 17
efforts, the four 147, 149
Exertion 272
Livelihood 272
Mindfulness 156, 171, 290
recollectedness 152, 154
Speech 3
Thought 272
understanding 2
view 232
View 272
views 19
Righteous conduct 151 •

Righteousness 102
Rigidity 6, 31,41,59, 91,92, 94

and torpor 91, 92, 94, 127
Rising 100, 120
Rities and ceremonies 1 1
Robes 20, 23, 27, 28, 34, 35, 36, 51, 57
Robing, manner of 58
Rustics 18
Sacred day 36
Sadhu 133, 192
Saintship 307
Sakka birth-story 144
Sameness 199
Sanctity 17
Sandal (wood) 8
Sandals 18,51
Samkhapala birth-story 144
Sariputta, Ven. Elder 168
Satisfaction in little, finding 22
Scales 39
Science 142, 231
Scriptures 231
Seclusion 103
Second meditation 311
Seeking, three kinds of 314
Seizing, by way of 68
Self, the perception of 7
Self-arrogance 22
-conceit 9
-indulgent 53
-illusion 305, 318
-perception 186
-possessed 8
-praise 11
-restraint 32
Sensation, dissolution of perception and

179, 322, 323
Sense-desire(s) 5, 73-75, 91, 121
Sense, five objects of 32
-object 240
-organ-comprehension 267

Index

339

Sense-organ-object 251
-organ of body 240
ear 239
eye 238, 239
nose 239
tongue 239
-organs 238
plane 3
-pleasures 23

-spheres 115, 258, 261, 283, 284
Sensitiveness 252

Sensual person, (meditation for a) 139
Sensuality 59

Sensuous element 232, 233
(Separated) space kasina 129
Separation, view of 7
Serenity 92, 94, 163,231,323

-strength 323
Servant, a passionate man like a 62
Sesamum 34

Seven enlightenment factors 156, 164, 165,
311
kinds of consciousness 251, 254
kinds of supernormal power 210
latencies 314, 317
stations of consciousness 280, 289
Shadow accompanying form 8
Shamefastness 141
Sick, the 36
Sickness 36
Sight 68
Sign, the 7

Sign of the defilments 289
Signless consciousness 322
element 288

emancipation 312, 313, 314
, view of the 7
Silent Buddha(s) 194, 220, 221, 223, 227
Silk 35

Similarity 199, 203
Sitting, always, and not lying down 27, 35

-limit 31
Six roots of contention 314, 316
Skill in loss, means, profit 231, 232
Skilful 37

states 41, 277
skin, disease of the 22

-ailments 36
Slanderous talk 224
Sleep 34, 35, 97
Sleeping, manner of 58
Slothfulness 53
Sloughing 17
Slugishness 250
Snakes 36

Solitude 20,27,33,46,91,95
, born of 95, 102, 134
Son of truth 94
Sorrow 146, 170,205
Soul, no 197

-entity, no 187
Space 115, 117

-concentration 113
kasina 129
perception 129
sign 129

Speciality, (objects of), in concentration 67
Speech, harsh 9

intimation 240, 241
Sphere of infinite consciousness 116, 117,
118, 120, 130, 325
infinite space 113, 115, 116, 131,

325
neither perception nor non-per-
ception 65, 119-22, 131
nothingness 65, 67, 117, 118, 119,

131, 179, 195
space, concentration of the 115
Spheres, sense- 41, 52
Sport 21
Stability 97, 296
Stainless 7
State, bestial 57

of death 167, 168
, serpent-57
, unconditioned 326
States, demeritorious 251

, momentary destruction of 185
, determination of 6
, distinction in 195
. evil s. of consciousness 21
, meritorious 251
of conditioned arising 263
of consciousness 220
of existence 223
, reviewing of 164
, the object of 255
(which are obstacles to virtue) 9
Steadfastness 10
Stoppage of sounds 120
Stream-entrant 7, 306, 308, 323
Study, wisdom sprung from 23 1
Succession, knowledge of 233
Suffering 2, 8, 185, 186, 188, 191, 204, 288
, forms of 206

of the formations 311
, tribulation of 205
Superexcellent purity 95
Supernormal knowledge 147, 190, 234
magical power 324
phenomena 235
Supernormal power 65, 142. 148, 167, 168,
209,210,211,212,
213,216,217,218,
219, 228
, bases of 222, 304
caused by mind 218
of exertion 273
, the basis of 273
of resolve 217, 218
of scrutiny 273
of thought 273
of transformation 210

217, 218
of will, the basis of
273
, seven kinds of 210
, three kinds of 209
Supramundane faculties 312
state 298
wisdom 231
Support 20

340

Index

Supression, freedom of 2, 8

of hindrances 42

of tribulation 194
Supreme Buddhas 194
Supremely Enlightened Ones 223
Sustained application of thought 290

Talk, given to 97
Tangibles, perception of 114
Teacher 36, 38, 61, 63

of discipline 51
Teaching(s) 17, 62
Ten bases of hatred 250

courses of unskilful action 318
characteristics fulfilled in the first

jhana 94, 95
defilements 314, 318
errors 318
fetters 281, 318

perceptions of putrescence 132, 139
perfections 189
Theft, use as 23
Things as they are 4
Thirst 21, 23
Thirty material qualities 243

-seven enlightenment accessories 273
-two parts of the body 171
Thought equilibrated 39
, discursive 69

formations 323
, the four immeasurable thoughts

63
, initial and sustained application
of 40, 42, 45, 46, 194, 323
of appreciative joy 192
, purity of 4
-reversal 319
, steadily moving, the perception

of 46
, wisdom sprung from 231
Three comprehensions 253

emancipations 312, 313
fetters 305
formations 325
immoral roots 314
kinds of comprehension 257
kinds of ill 271
kinds of inclusion 281
kinds of seeking 314
classes of Stream-entrant 308
kinds of supernormal power 209
links 263
objects 220
planes 277, 299, 300
states of becoming 289
supramundane faculties 312
Threefold discrimination of the five aggre-
gates 253
Throne 25

Time, discerning the 323
Tooth-sticks 18, 52
Torpor 6, 34, 35, 91, 92, 240, 241
Touch, organ of 35
Tradition 36
Training 3, 161

, Triple 3.
of the higher thought 3:;
of the higher wisdom 3

Training of the higher virtue 3
thought 3
wisdom 3
virtue 3
Tranquillity, 2, 5, 22, 33, 35, 37, 39. 46,

47, 92, 95, 96, 101, 102, 205
Transcending 64, 65, 110, 120, 121
Transformation, supernormal power of

209, 217, 218
Transgression 7, 14, 24, 25
Transgressor 23
Treasure 26

Tribulation(s) 7, 9, 25, 194, 196
of suffering 205
perception of 171
suppression of 194
Trickery 20
Troubles 18

Truth 2, 24, 40, 53, 144
-comprehension 267
, knowledge of 41
of Cessation 268, 275, 277, 278,

286, 292
of 111 253, 257, 258, 268,275, 277-79,

281,282,284,285,292,293
of 111, the Noble 269
of Origin 253, 277, 278, 281, 292
of the Origin of 111, the Noble 271,

272
of the Path 275, 277, 281
, perfection of 189
, resolve of 190
Truths 253

, doctrine of the 230
, the Four (Noble) 3, 5, 49
Twelve arisings of unskilful consciousness
319
material qualities 241
means of removing hatred 185
reversals 319

sense-organs (and sense-objects)254
Twenty modes 263, 265
Twenty-six materials qualities 240
Twin-miracle 44, 146, 190
Two attainments in concentration 310
enjoyments 320
kinds of ill 270
kinds of wisdom 231
Type, lower, middle, higher 3

Uddaka Ramaputta 114

Unbinding 17

Unborn, Freedom of the 323

, knowledge of the 150
Unbroken mindfulness of respiration 160
Uncertainty 6, 41, 59, 91, 92, 120, 121,

146,147, 160, 224, 305, 318
Unconditioned state 326
Understanding 229

of emptiness 197
-strength 310
things as they are 4
Undivided thought 122-128
Unfettered, wisdom of the 233
Unhankered emancipation 312-314
Unification of mind 42, 45
Union, the destruction of 7
Unruffledness 102

Index

341

Unshakable one 17
Unskilful man 37

states 277
Uppala 172
Upright conduct 151
Uttarakuru 16

Vacuity, element of space and 1 55
Verbal formations 323
Verities, the four noble 1
View of evanescene 7
of non-yearning 7
, the reversal of 319
Views, cankers of 7
, evil 9
, false 148

freedom from 2
, purity of 4
Vinaya 1

Vindictiveness 59

Virtue 1, 2, 4, 5, 7, 14, 19, 39, 144, 154, 182
183,
allied to disparate desires 13, 14
like desires 13, 14
no desires 13, 14
, anxious 14
, Ariyan 3
as accumulation 16
as complete path of ending 16
as ending 16
as virtue 16
, learner's 14
, benefits of 6, 8
, complete 24

connected with the requisites 17, 24
, dependent 11
, doubtful 14
, fatuous 14
, fearful 14
, final stage of 6, 9
, function of 6, 8
, group of 2, 3
, immeasurable 1 1
, impure 14
, incomplete 24
, indicated 3
, inferior 15
, initial stage of 6, 9
, inviolable 12
, learning-ender's 14
, manifestation of 6, 8
, meaning of 6, 8
, measurable 1 1
, medial stage of 6, 9
, middling 15
, moral 27
, mundane 10
, near cause of 6, 8
, neither learner's nor learning-ener's

14
, non-dependent 1 1
, not-tarnished 13
, non-characterizable 9
of abstention 6
of discarding 10
of enhanced practice 1 1
of experiencing and not transgress-
ing 12

Virtue of extirpating and not transgress-
ing 12
of faculty restraint 17
of non-transgression 6
of the commoner 3
of the fundamentals of the holy

life 11
of the purity of livelihood 17
of quelling evil and not trans-
gressing 12
of the rules-of-the-order-restraint 1 7
of undertaking 10
of volition 6

partaking of deterioration 1 5
partaking of penetration 3, 15
partaking of stagnation 15
pertaining to the faculties 7
practised till the dissolution of the

body 12
practised within a time-limit 12
practised to the full 5
, pure 14
, purity of 4, 25

, recollection of 63, 67, 152, 179
, salient characteristics of 6, 7
, skilful 9, 17
, spotless 12
, superior 15
, supramundane 10
swayed by the body and life 1 3
Law 13
world 13
, tarnished 13
that is good manners 1 6
law 16
natural 16

(the result of) former con-
ditions 16
, the training of the higher 3
, tranquillized 13
, unskilful 9, 17
with limit 11
without limit 1 1
Visiting bhikkhu 36

Vicissitudes of the formations 288
Visual consciousness 239
Void emancipation 312-14
Void, view of the 7
Volition 247

Waist-cloth 29

Walking, modes of 21, 58

Water 61, 200

, aggregation of 201
, element of 198, 199, 203
, essence of 200
kasina 121, 122
-limit 31
perception 122
sign 122
Way, virtue of the 149
Way of Escape 301
Weariness, karmic, of body 23
Welfare, worldly 3 1
Well-faring 8
-taught 149

342

Index

White-Horse birth-story 145
kasina 127, 128, 130
sign 127, 128

Six-tusked Elephant-sage 144
Wickedness 37
Will 146, 213
Wind 34, 58

Wisdom 1, 4, 5, 19, 42, 95, 141, 144, 146,
154, 166, 168, 177, 183,205,229,
230
, (acquiring of) 231
, aggregate of 253
, benefits of 230
due to aversion and also to

penetration 234
due to combination 233
due to combination and non-
combination 233
due to neither aversion nor

penetration 234
due to neither combination nor-

non-combination 233-34
due to penetration and not to
aversion 234
, group of 2, 3
, higher 7
, meaning of 231
, mundane 231
due to neither combination nor

to non-combination 233-34
of the form element 232, 233
of the formless element 232-34,
of the Four Paths 232, 233, 234
of the Fruits 232, 233
of the sensuous element 232, 233
, unfettered 233
, perfection of 189
, resolve of 190
, speciality of 68

Wisdom sprung from culture 23 1
study 231
thought 231
, supramundane 231
that accumulates 232

does not accumulate 232
neither accumulates nor does
not accumulate 232
, training of the higher 3
, two kinds of 231
, the group of 2, 24
Wise 11, 22,25

, not following the 9
Wishes, paucity of 27
Wit 43, 44, 53
Word meaning 254
World 33

of beings 143

Brahma 181, 209, 218
formations 143
Worms 138

Worminess, sign of 138
Women, contact with 10
Worship of fire 21
Wrong concentration 42, 319
emancipation 319
livelihood 9, 18,20,21,23,24
mindfulness 224
Wrongdoing 34

Wrongly grasping diversity 294
grasping non-effort 294
grasping the states 294

Yakkha 199, 200
Yamataggi 167

Yearning, the destruction of 7
Yellow kasina 125

sign 125
Yogin 104 passim
Yoke 231, 315

PALI INDEX

(Words and Subjects in Notes)

arhsu, 173.

Akaniftha, 112; 309; °gami, 5; 309.

akalika, 149.

akuppa, 17; vimutti, 226.

akusala, 37. °kammapatha (ten), 318.

°citta (twelve, in detail), 320.

°cittuppada, 319.

°mulani (three), 279, 314.
agati-gamana (four), 316.
agga, 37; 307; °nna (etc.), 188.
aggi, °kkhanda, 299. n'atthi ragasamo,

281; -noma, 21.
agocara (in detail), 19.
Agon, Chu (Chinese), 104; 112.
Aggivessana, 145; 189.
anga-samatiickama, 121.
acakkhukarana, 80
accaraddha, °viriya, 77 ; 225-26.
acci, 287-88.
accha, 222.

ajapadadancja, 290-91.
ajjhupekkhanata, 81.
anjalikaraniya, 151.
aftnatha, 278.
anfiapativedha, 65.
aftha, -purisa-puggala, 151.
at^hi, 204; (in detail), 137ff.
afthika, 63.
aithita, 37.

atfdha, 87. °attharatana, 324.
anda, 26; kukkuf, 174.
annava, maha udaka°, 276.
Atappa, 112; 309.

ati, °nijjhayitatta, 226; °linaviriya, 225-26.
atta, °to 295 ; 305. °vada, 294 ; °sanM, 1 86 ;

°bhava, 170; -hita, 289.
attha, 250. °veda, 148;
adinnadana, 10; 188.
adukkha, 47.
adukkhamasukha, 111.
addhana-magga-patipanna, 219.
adhika, vata°, semha°, 58.
adhicitta, °sikkha, 3; 161.
adhitthana, 9; (the four), 190.
adhipanna, °sikkha, 3; 161.
adhipateyya, (the three), 13.
adhimutta, tad-, 41.
adhimokkha, 298.
adhivasana, °sila, 183.
adhisila, °sikkha, 3; 161.
anatta, °ato, 288; 310.
anabhisambuddha, 225.
anamatagga, 204; 261.
anagariya, 227.

anacara, kayika , vacasika°, 18.
Anathapindika, 289.
anacariyaka, 140.

anagami, (the five), 309; °magga, 307.
anavila-samkappa, 307.
anicca, °ato, 288; 310.
anibbatta, 170.

animitta, 300; 313.

anukampa, 186.

anuttara, 1; 143.

anudaya, 186.

anupabbajja, 178.

anupassana, anatta , anicca , dukkha , 313.

anupassati, (as nicca etc.), 295.

anupassi(n), anicca , viraga , nirodha ,

patinissagga , 157.
anupadisesanibbana, 2.
anupubbavihara, nava, 40.
anumodana, 300.

Anuruddha (Ven. Elder), 131 ; 225.
anulomapatiloma, jhana°, 132,
anulomika khanti, 300.
anusaya, 143; 307. 310. (the seven), 280;

vicikiccha , diftni , 305.
anussati, 178.

anussava. annatra anussava etc., 321 .
anottappa, 7.
ankura, 261.
anta, 5; (the two), 149.
antaravasaka, 29.
antima. ayam antima jati, 226.
andu, 74.

andhakara, 303; tibb , 172.
andhakarana, 80.
anna, 173.
apacaya, 234.
aparimana, 188.
aparihina, 41.
apana, 156.
apaya, 5; 186; 227.
appana, 94.
appanihita, 313.

appamanna, 194. (the four), 63;
appamada, °ena sampadetha, 131.
appamana, citta, 63.
appameyya, 72.
abhaya, 188.
Abhayagirivasin, 94.
abhijjha-domanassa, 78.
Abhidharmakosa, 169.
abhinna, °vosanaparamippatta, 223.
Abhibhu (savaka), 217.
abhisamaya, pahana , parinfia , bhavana ,

sacchikiriya , 303.
amata, 147. °ogadha, °pariyosana, 281;

°dvara, 306.
amba, 18.
Ambattha, 142.
ayoghana, 309.
aranna, 187; °gata, 157.
arati, 249.
araha, 321.

arahad-dhaja, surattam, 183.
arahatta, 264; -phala, 312; 321; -phala-

samapatti, 321; °magga, 307; 321.
ariya, °savaka, 154; 188. -saccani (the

four), 5 ; °dhamma (the four), 1 .
ariya, 105.

343

344

Pali Index

aru, °gattapakkagatta, 174.

arupavacara samadhi, 3.

aroga, 275.

avakasa, 133.

avikkhepa, °attha, 161.

avijja, 145; 262; 275; °paccaya, °anusaya,

262.
avitatha, 278.
avippatisara, 4.
avisahara, 162.
Aviha, 112; 309.
avihimsa, 191.
avera, 188.
avyakata, 37; 278.
avyapajja, 188.
avyapara, 293.

asamkhata, 263; 278; °gami magga, 194.
asarhvuta, 78.
asannasatta, 112.
asankheyya, 144.

asamahita, °puggalaparivajjanata, 81.
asammoha, °ato, 161.
asi, 218.
asukha, 47.
asuci, 172-73.
asekha, 17; °silakkhandha, °samadhi°,

°panna°, °vimutti°, °vimuttinanadassana°,

253; 279.
asecanaka, 156.
assa, 218.
assadeti, 41.
assasa, °adimajjhapariyosana, 158 ; -passasa,

120; 198.
ahimsa, 191.
ahiri, 7.

ahinindriya, 217-18.
Agama, DIrgha {Chinese), 169; Madyama

{Chinese), 48.
agucarin, 283.
aghata, °pativinaya, 186.
acaya, 234; °gamini panfia, 232.
acariya, 36.
atappam anvaya, 227.
atapi, 110.
atura, 173.
ana, 156.

Ananda {Ven. Elder), 100; 322.
anapanasati, 63 ; 69 ; 1 56 ; {four satipatthanas

fulfilled), 164; °samadhi, 157.
anisamsa, 6; {eleven of metta), 181.
anejja, °ppatta, 219.
apajjati, 41.

apatti, °desana, 24; °khandha, satta, 20.
apaniyakarhsa, 248.
apo, 248.
abadhika, 275.
abharana, 8.
Abhassara, 103-4; 280.
abhisamacarika, 11.
amalaka, 18.
ayatana, akincann , 63; 121; 195. neva-

sannanasann , 63; 120; akasanafic , 116;

195; vinnananc , 117; 195; ajjhattika-

bahira, 254.
ayu, 325; °ppamana, 104; 116.
aranfiikanga, 27.

arammana, °ato, 161; paritta-, appamana-,

44; ajjhattabahiddh , 227.
aragga, 296.
aramata, kamma , nidda°, bhassa , sanga-

nika , 78.
alaya, an°, 277.
aloka, 274; 303.
Alara Kalama, 115.
avarana 74.
avasa, satta , 143.
asaya, 143.

asava, °anam khaya, 179; an°, 179.
asl and asi. °visa, 250; 299.
ahara, 22; kabalinkara, 248; patikkula-

safina, 63.
ahuneyya, 151.

injana, 161; 204.

injitatta, 156.

iddhi, adhitthana , 209; 217. ariya , kamma-
vipakaja , 211. nanavipphara , 210. °pada
{the four), 212. punnavato , 212. mano-
maya°, 210; 218. °ma, 201; 215; 217.
vikubbana , 210; 217. vijjamaya , 212.
°vidha, 209. samadhivipphara , 210.
sammapay ogapaccay a ij jhan atthena ,2 1 2 .

indriya, 77; 205. °guttadvara," 21. jlvit°,
204. tikkh 143. dukkh°, domanass ,
110. °samvara, 229. °samattapatipada-
anata, 81. sukh°, somanass , 111,

iriyapatha, 58.

isi, 144.

issara, 249.

isika, 218.

uju, °kaya, 304.

uttama, 37.

Uttara Nandamata (upasika), 210.

uttarasanga, 29; 51.

udaka, patta, 222; °varaka, 321.

°rahada {sim.), 104.
udarapajala, 172.

Udayi {Ven. Elder), 76; 110; 222-23.
uddhacca, 77 ; °kukkucca, 84.
uddharana {six processes), 201.
uddhumataka, 63; 132.
upakkilesa, 226; vigat°, 142.
Upagupta, 166.
upacara, °appanabheda, 311.
upasankamana, 178.
upajjhaya, 36; 51.
upatthana, 298.
Upatissatthera, 57.
upadhi, 187.

upanisa. dukkhupanisa saddha, 229.
upama, 274; 285. {illustrating the five

khandhas), 168. puttamamsa , 22.

°samsandana, 302.
upavadaka. ariyanam, u., 227.
upasamharana, 197.
upasamanussati, 63.
upasankamana, 178.
upadana {the four), 315.
upaya, 237. khandha-, ayatana-, dhatu-,

paticcasamuppada-, sacca-, 237.
upayasa, 271. °dhammato, 300.
upasaka, 19; 300.
upasika, 19.

Pali Index

345

upekhaka, 47; 90; 105.

upekkha, 47; 63; 298. °cetovimutti, 195.

sati-parisuddhi, 47 ; 110. °anubruhana,94.

{the eight), 105.
uposatha, 36.
uppajjati, 293.

uppala, 172. {the seven kinds), 240.
uppalini, {sim.), 108.
uppada, 293; 296; 300.
ubbilla, °adhikaranam (samadhi cavi), 225.
ummaka, 125.
ummujjanimujja, 215.
usma, 325.
ussaha, 283.
ussolhi, 283.

eka, °agga, 88. °aggacitta, 300. °aggata,
310. °arakkha, 307. °asanikanga, 27.
°cchanda, 227. °tta, 293. °biji, 308.
°vidhadi, 274.

ekodi, 135. -bhava, 47; 101.

eni, 206.

etad-agga, 210.

esana {three), 314.

ehipassika, 149.

ogha(ffo?/<wr),276;315.
ocaraka, 182.
oja, 242.

odata, vattha, 112.
opanayika, 149.
opapatika, 179.
obhasa, 225; 298.

orasa. Bhagavato putto oraso mukhato
jato; putta Buddhassa orasa, 306.

kakaca, 158. °danta, 158. {sim.), 182.

Kakusandha (Sammasambuddha), 223.

kankhavitaranavisuddhi, 286.

kattha, 324. °vahana, 299.

kanikara, 125.

kanaka, 114; 120.

kanihanala, 264.

kandupaticcadi, 36.

kannikamandala, 228.

kata, -karaniya, 307.

kathavatthu {the ten), 19.

Kapotakandara, 324.

kappa, 104. visati sahassa, 116. catura-

siti , 120. cattarisa , 117. satthi , 118.
kappasa, 35. °picu, 214.
kama, 274.
kampana, 161.
kambala, 35.
kamma, anantarika {the five), 121. -pacca-

ya, 174. purana , 239. °ssaka {etc.),

186; 267. °ssakata nana, 232.
kammatthana, 100. °abhimukha, 304.
karanda, 218.
karuna, 63. °cetovimutti, 191 ; 195. -pubba-

bhaga, 191. °bhavana, 191. maha°, 191.
kalala {etc.), 113-14.
kalapa, 241. (cakkhu etc.), 241.
kapittha, 18.
kali, 281.
kalyana, °mitta, 48; 300. °mittata, 49.

°sahayata, 49. °sampavanka, 48. °sampa-

vankata, 49.

kalla. citta-kallatarh, 229.

kasina {the twelve), 63.

kassaka, 324.

Kassapa (Sammasambuddha), 223.

kaka, 136.

kahapana, °sahassam, 227.

kama, amaritu , jivitu , sukha , 250. {ten
similes), 73. °raga, 97; 140. vatthu ,
kilesa , °cchanda, 84. °dhatu samatikka-
manata 91. kamesu micchacara pati-
viratohoti, 188. vivicc' eva kamehi, 229.
°sahagata, 97.

kamavacara samadhi, 3.

kaya(7/tt? thirty-two parts), 171. sakkhi, 288.

kayagatasati, 63.

kayika anacara, 18.

karunna, 186.

kala, °kata, 300; 324-25. °pariyanta, 12.

Kalasila, 227.

kiki, 26.

kicca, 58.

Kimilala {river), 48.

kilesa, 25.

kukkuja, °anda, 174.

kucchi, matu°. 265.

kutthin, 174.

kunapa, °gandha-paribhavita, 172.

kumaraka, 79.

kumbhakara, °ntevasin, 76.

kula, 19; 206; 207; 308. -putta, 227.

kulala, 136.

Ku\\si{Ven. Elder), 173.

kulla, 276.

kusala, 37.

Kuhaka (Jataka), 144.

kutagara, °sala, 248.

kevala, 170.

kesa, 171; 174.

Konagamana (Sammasambuddha), 223.

kolahala, 206.

kodha, 182.

koti, purima , 262.

koiankola, 308.

kosalla, aya-, apaya-, upaya-, 232.

kosajja, 20; 77; 158.

kosi, 218.

koseyya, 35.

khajja, 205.

khantibala, 183.

khandha, 2; 21. panfiak , 2. daruk°, 201.
paficadhammak , 253. panc'upadanak ,
253; 271; 277; 289. dukkhhak , 300.
asekhena sila°, °samadhi°, °pafiiia ,
°vimutti°, °vimuttinanadassana°, 253.
tayo khandha 293. vinnana , 292.
rupakkhandhassa vayam passati, vin-
nana , 292.

khaya, °ato, 161. tanhakkhaya, 163.
°vaya, 215. sabbasamyojana , 281.

khanukondanna {yen. Elder), 210.

khamati, khamaniyam kacci yapaniyam,
324.

khinasava, 307; 321.

khema, 307.

ksana, 169.

kshana, 165.

346

Pali Index

gati, dur, 186; 224. su°, 224; 227.

(the five), 219; 289; 299.
gatta, aru°, pakka , 174.
gantha (the four), 315.
gandhabba, °nagara, 297.
gabbhaseyyaka, 243.
gamana, vipassana , magga , 312.
gambhira, 49; 263. °avabhasa, 263.
garu, 49.

gahapati, 25; °civara, 28. -parisa 25.
gama, 185; 206; 207. (sim)., 223.
gavi (sim.), 99.
gijjha, 136.
gilana, bajha , 275.
gihin, 16.
gehasita,

go, °ghataka, 264. °palaka, 324.
gocara, 19; 34. arakkha , upanibandha ,

upanissaya , 19.
gotrabhu, 302. nana, 302. (definition), 321 .
gomaya, 299; 324.
ghosa, parato , 2; 312.
Ghosita gahapati, 212.

cakkavatti, raja, 212.

cakkhu, 239. °ndriya, 78. dibba°, 142; 227.

°viMaiia, 239.
cakkhumant, 248.
can<Jala, 36. °kumaraka, 25.
caturapassena, 307.
candima, °suriya, 216.
camara, 26.

cariya, (three), (fourteen), 54.
carana, 142.
calana, 161.

caga, 154. °anussati, 63. mutta°, 154.
cajukamyata, 18.
catummahapatha, 81.
citta, aduftha , 183. (iddhipada), 44.

uddhaccanupatita, 158. raga-dosa-moha-

pariyutthita, 148. selupamam cittarh, 324.

lina°, 158. °visuddhi, 4; 161. samahita,

142.
cunna, 18. (ref. dhatus), 199.
Cunda (Ven. Elder,) 264.
Cunda (novice,) 16.
Cullpanthaka (Ven. Elder), 215.
ceto, animitta °vimutti, 322. animitta

°samadhi, 322. °vasippatta, 201; 215.

°vimutti, 275-76. °samadhi, 227. °vivara-

nasappaya, 19.
cela, aditta , 283.
cora, 283. °ghataka, 300
Channsi (Ven. Elder), 264.
chanda, 283. (iddhipada), 44.
chambitatta, 225-26.
chajanga-samannagata, 307.
chavi, 204.
Chu Agon (Chinese), 48.

janghapesanika, 18.

jacchanda (sim.), 250; 284-85.

Jatila gahapati, 212.

jam, 191; 270.

jalati, 281; 303.

jataveda, 309.

jati, 270. °dhammato, 300.

jiya (sim.) 204.

jivha, 240.

jivika. parapajibaddha me j., 23.

jeguccha, adhimatta , 172.

Jetavana, 289.

Jotika gahapati, 212.

jhana, 24. pathama , 2; 41; 83; 100; 114;

189; 311. dutiya , 47; 101. tatiya , 47;

90; 105. catuttha , 47; 110; 120. appana,

79. °vimokkhapaccavekkhanata, 81.

°visesa, 91. (the fourfold formula), 229.

nana, 298. anagatarhsa , 227. anuppade,
312. anuloma , 301.anvaye°, 233.asavak-
khaya , 142. kammavipaka , kammas-
sakata , 227. khaye-, 312. cutupapata ,
142. cetopariya , 209. nanesu , 235.
-dassana, 142. dibbacakkhu , 209; 227.
dibbasota , 209. dukkhe , dukkhasa-
mudaye , dukkhanirodhe , dukkhanirod-
hagaminiya patipadaya , 235. dhamme ,
233. dhammatthiti , 266; 286. pakati ,
190. paccavekkhana-, 321. paricce , 233.
pubbenivasanussati , 142; 209. phala-
samarhgissa , 233. °paripaka, 215.
maggasamamgissa , 233. yathakammu-
paga-, 227. saccanulomika , 233. sanhka-
rupekkha , 301. sabbanfiuta-, 190.
sammasane , (in detail), 287. sammuti-,
233. sekha°, 306. hetuphale , 235.
(various), 146.

thiti, 162. avat°, 162. °bhagiya, 15; 97. san°,
162.

(Jahati. (Jayhami ^ayhami'ti vatva tath'eva
mahanirayam apatasi, 324.

taca, 204.

tanha, 191; 249; 300. (the three), 277.

rasa°, 22; 279. °kaya (the six), 279.
tatha 278.

Tathagata, 142; 214; 322.
tadangappahaiia, 311.
tad-adhimuttata, 81.
tama, 145.
taraka, osadhi , 127.
tina, 206; 324. °agara (sim.), 311.
tinna, 144.
tipu, vinila-, 174.
tiro, °kud^la, °bhava, °pakara, °pabbata,

215.
Tivara, 223.
Tisssi (Ven. Elder), 250.
tira, orima°, 276; 302; 303. parima ,

276; 302; 303; 307.
tuladhara, 249.
Tusita, °pura, °vimana, 300.
tulapicu, 214.
tecivarikanga, 27.
teja, 284.

Temiya (Jataka), 144.
tela, 18. -bindu, 173.
thapati, 17.
thina, 25.

thinamiddha, °adhikaranafi ca pana me
samadhi cavi, 225.

Pali Index

347

thullaccaya, 20.
thullaphusitaka, 249.
thusakotthaka, 290.

dakkhina, 75.

dakkhineyya, 151.

danda, 283; nihita-, 10. ajapada , 290.

danta, -pona, 18.

danta, 144.

dayapanna, 10.

dasaka. cakkhu-, sota-, ghana-, kaya-,

itthindriya-, purisindriya-, ayatana-, 241.
dassana, °sampanna, 306.
dahara, 79.

dana, maha°, 188. °sarhvibhagarata, 154.
dayaka, 75.

dayada, 140. amisa°, dhamma , 306.
ditthi, uccheda , 272. °gata, 305; 311-12.

(the sixty-two), 305; 312. °gatika, 289.

°ppatta, 288. °visuddhi, 4; 161; 285.

sakkaya , 305. °sampanna, 306. sassata ,

272.
dibba, sota-dhatu, 219; 324. cakkhu, 324.
disa (the ten in detail), 281.
dipa-sikha, 289.
dukkata, 20.
dukkarakarika, 189.
dukkha, 145; 248; 270; 278; 289; 302.

-dukkha, 279. dukkhas' anta, 308.

°ato, 288; 310. domanassa, 271; 283.

°nirodha, 145; 278. °nirodha-gaminI

patipada,145;278. yad aniccamtarh°,281.

vatta°, 167. vippayoga, 271. °sacca, 278.

°samudaya, 145; 278. sampayoga, 271.
dukkhata, 271.
duggati, 227.

duccarita, 191. kaya-, vaci-, mano-,186; 227.
dutthulla, adhikaranam (samadhicavi),225.
dubbanna, 224; 227.
dubbhasita, 20.
deva, 206. deva, 280. appamanabha, 104.

appmanasubha, 109. akasanancayata-

nupaga, akincannayatantapaga, 280.

Catummaharajika, Taduttari, lavatimsa,

Tusita, Nimmanarati, Paranimmitavasa-

vatti, 155. Parittabha, 104. Parittasubha,

109. Brahmakayika, 41; 155; 280,

Yama, 155. vinnanancayatanupaga,

Subhakinha, 280.
devatanussati, 63; 155.
dosacarita, 57.
dhamma, 300. °anupassi 160. °anussati, 63.

ariya , 305. °ja, °dayada, °nimmita, 306.

Buddha , 145. vaya°, 131. °vinaya, 83.

°veda, 148. sad°, 306. sappurisa , 305.

hina°, 320.
dhammata, 293.
Dhammapala, (Ven.) Thera, 57.
Dhammasenapati, 239.
dhamma, 1. akusala , 78. uttarimanussa ,

189.
Dhammananda (Ven.) Thera, 57.
dhatu, 253. (the four), 238. (the eighteen),

143. catu° vavatthana, 63. nissaraniya

(the six), 279. apo°, 58; 197; 201. tejo°,

197; 201.pathavi°, 58; 197; 201. vayo°,

197;201.sahassiloka°,217.

dhuta, 27. °afiga, 9; 37.
dvidhapatha, 250.

nakha, 171; 174.

naganatara, 206.

nadi soto viya, 242.

Nanda(Ke«. Elder), 21; 37.

namana, a , pa°, vi°, san°, 161.

nara, 173.

nalakalapi 260.

najagara, 311.

nahapaka, 95.

naharu, 204.

naga, 290.

Nagasena (Ven. Elder), 265.

namarupa, 265; 285.

Narada (Ven Elder), 321.

nava (sim), 204; 276; 302.

nasik'agga, 157; 304.

nikanti, 298.

nikameti, 41.

niggahanata, 81.

nicca, 289. °nava, 289.

nijigimsanata, 20.

nijjiva, 160; 197; 254.

nijjhana-khanti, dhamma , 231; 233.

diuhi°, 321.
nippesikata, 20.
nibbana, 90; 163; 307; 311.

°arammana, 311. °dhatu,

anupadisesa 143.
nibbidaviraga, 4; 229.
nibbedhabhagiya, 15. samadhi, 311-12.
nibbedhika, °panna, 306.
nimitta, 77; 158. upanibandhana, 158.

kamma-, 264. °kusalata, 81. gati-, 264-65.

°ggahi, 78. (various at death), 265.
nimmita, 217.
niyama, sammatta , 300.
niraya, 15; 57; 186; 227; 265.
niruddha, 325.
nirodha, 163; 293; 302-3. asava°,avijja° 262

namarupa , 292. bhava , 321. °sacca,

278. (-sacca) asarhkhata, 312.
nissatta, 160; 197.
nissarana, 85; 310.
nishkranta (Sk.), 298.
nivarana, 74; 80; panca, 75; 84; 279; 311

316. avijja , 204; 261.
nekkhamma, 85; 310.
Netri-pada, -sastra, -sutra, 166.
nemittikata, 20.
nesajjika, 91. °anga, 27.

parhsukulikanga, 27.

Pamsupisacaka, 324.

pakkhi, 216.

paggaha, 298.

paggahanata, 81.

paccatta, 149.

paccattharana, 36.

paccaya, °to, 199. (various), 202, 262.

namarupa vinnanarh, vinnana nama-

rupam, 260. hetu , 204.
paccavekkhana 94.
paccupatthana, 6.
panca, °kkhandha-nirodha, 321. -dhanu-

satika, 33.

348

Pali Index

pancaiiga, °vippahina, 91; 279; 307.

°samannagata, 91,279.
panna, 1 ; 1 89 ; 262 ; 279 ; 289. arupavacara

apariyapanna°,kamavacara 3 rupavacara ,

233. °kkhandha, 2. cintamayi, 231; 312.

nibbidaya no pativedhaya, 234. Buddha

145. bhavanamayi, sutamayi, 231; 312.

(lakkhana padatthana of) p. 229.

lokiya-, lokuttara-, 231. °vimutti ; 275-76.

°sampanna, 178.
panfiindriya {thirty-one constituents of),

230;
patanga-panaka, 289.
patikktila, °sannin, 195; 211.
patiggahaka, 75.
paticcasamuppada 263 ; 266. {direct order),

259; 262; {reverse order), 259. lokika,

lokuttara, 267.
patinissagga, 277. sabbupadi , 163.
patipatti, 9.
patipada, dukkha , sukha°, 43. -visuddhi,

94.
patipanna, uju-, naya-, samici-, su-, 151.
patippassaddha, 325.

patippassaddhi, kilesa , 303. daratha-, 229.
patibhaya, ap°, 307.
patisandhi, 266. °kkhana, 243. °janaka

kamma, 264.
Patthana mahapakarana, 238.
pathavikasinasamapatti, 216.
patti, 218.
pathavino, 324.
pada, accuta, 21.
padatthana, 6.
padattha, 274.

padipa, Isim), 265; 287-88; 303. tela , 289.
paduma, 172; 248.
padumini, 108; 248.
pasupalaka, 324.
padhana, anvaya, 227.
panunna-pacceka-sacca, 307.
panna, °ddhaja, °bhara, 276.
pabbajita, 23; 183; 281.
pabbatakuta, 324.
pamatta, 169. a°, 169.
payirupasana, 178.
para, °to, 187.
paramatthato, 197.
paramattha, 260.
paramasati, 216.

parikkhina, 325. -bhava-sarhyojana, 307.
pariccaga, panca maha-, 188.
parinnata, 274.
parinneya, 274.
parideva, 270.

parinibbuta, 131; 144; 264; 277.
paripurakari, 5.

paribhoga, teyya°, ina°, dayajja , sami°, 23.
parimajjati, 216.
parimukha, 157; 304.
pariyutthana, °patipakkha, 4.
parisa, khattiya-, gahapati-, brahmana-,

samana-, 25.
pallanka, 216.
pavara, 37.
pavarana, 36.
paviveka, 37.

pasupalaka, 324.

passaddha, °kaya, 149. -kaya-sankhara, 307.

passaddhi, 4; 298.

pahara, 324.

Paharada, 83.

pacittiya, 20.

Pacinavarhsa {former name of Vepulla), 223.

Pa(ta)liputta, 208.

patidesaniya, 20.

patihariya {the three), 148.

pana, 173.

papimant, 324.

pamujja, 4; 148.

paraml(7/ze ten), 188.

parajika, 20; 24.

paribhatthata, 18.

pavusa, °sitta, 206.

pahuneyya, 151.

picu, tula°, kappasa , 159.

pitthi, -kantaka, 172.

pincjaya, 324.

pindapatikanga, 27.

piya, 26; 49.

pijaka, panca, 174.

pithasappin {sim.), 284-85.

piti, 4; 72; 111; 148; 298. {fivefold), 89;

149. samisa, 89. -sukha, 47 ; 83.
puggala, ariya, 13.
puthasarira, 72.
pundarika, 172; 248.
pun<jarikini, 108; 248.
putta, 26.

puthujjana, 13; 260; 264.
punabbhava, 226.
pubbakicca {the four), 323.
pubbenivasa, °nana, 223.
purisa, °ghatakamma, 227. °dammasarathi,

144. balhagilana {sim.), 185.
pul.uvaka, 63.
pujuvakinna, 174.
puti, 173.
peyya, 205
Potthapada, 114.
porana, 23; 199; 303.
phandana, 161.
phanditatta, 156.
phala, °vimutti, 229. agga°, 312. kirhgatika

hoti kimparama kimphala kimpariyo-

sana, 195
phassayatana {the six), 279.

Bakkula(Few. Elder), 210.

bandhana, 74; 290. maha°, kilesa , 191.

Bandhujivaka, 126.

bala, 190; 205. panca , 301. °anika, 183.

bahussuta, 182.

bija, (sim), 261.

bala, 173.

bilarabhasta, 249.

Buddha, 144. °anussati, 63. °guna {the

eighteen), 146. °dhamma, attharasa, 147.

sasana, 277. sammasam , 223; 227; 281.
bodha. eso va maggo bodhaya, 189.
bodhi, 75. °pakkhiyadhamma, 301.

°pakkhiyadhamma nana, 3.
Bodhisatta. na Bodhisatta-matu puriseu

manasarh uppajjati kamupasamhitam. ., 1 6.

Pali Index

349

Byagghapajja, 249.

byadhi, 191.

byapada, 183.

brahma, °carin, 16. °cariya, 49; 227.

°loka, 68; 214; 217.
Brahma, -parisajja, -purohita, 97. °vihara,

188.
Brahma, 206.
brahmana, 277. 296.
Bhagava, 1 ; 131 ; 144; 223; 277; 289; 324.
bhanda, 302.

bhatta, uddesa , 32. {various), 36.
bhanga, 295.
Bhanga, 35.
bhaya, -dassavi, 152. duggati , jati°,

jara°, byadhi , marana , 82.
bhava, arupa , rupa°, 68 ; 299. {the three),

289. kama°, 299.

°tanha, 275; 277. vi° tanha, 277. sabba°,

290.
bhavanga. °m otarati, °vara, 79.
bhara, °hara, °adana, °nikkhepana, 277.

ohita-, 307.
bhava, avi°, tiro°, 215. khara°, taddha ,

238.
bhajanavikati, 76.
bhavaniya, 49.
bhavetabba, 274.
bhikkhu, 78; 210.
bhijjati, 295.
bhitti, 248.
bhisakka 275

bhuta, 278. maha°, 237. {the four m.°), 299.
BhQtapala, {Ven. Elder), 210.
bhutapubba, 223. mata°, pita°, bhata°,

bhagini , putta°, 186.
bhumi, 165. ariya°, dassana , bhavana , 312.
bheda. kayassa bheda, 227.
bheri (sim), 284.
Bhesaka]avana, 140.
bhesajja, 275.
bhojana, 58; 173.
bhojja, 205.

marhsa, 204. °pesi-peta, 264. -dovana-

udaka-vanna, 174.
magga, 229; 302-3; 310. anagami , 321.

ariya , 301. ariya atthahgika , 250; 273;

276. asankhatagami , 194. kantara , 321.

°nana, 302-3. dakkhina , 250. lokuttara-,

2. vama°, 250. °sacca, 278.
majjhima patipada, 5; 149.
macchariya {the five), 316.
mandakajatika, 222.
mata, 325.
mattika, 18.
mano, °pubbangama, 41. °maya, 217.

°mayananalabhl, 215.
mamayita, 260.
maytira, 206.
marica, 174.
marana, 248; 270. pararh marana 227.

akala°, kala°, khanika , samuccheda ,

sammuti , 167.
maranasati {eight ways), tikkha, dandha,

169.
marananussati, 63.

mala, sabba° virahita, 311.

maha, °naga, 324. -raja, 78. °sakuna, 88.

°samuddha, 83.
Mahanama (Sakka), 148.
mahanubhava, 216.
Maha Brahma, 97.
Maha-Panada, 227.
Mahamuni, 26.

Mahamoggallana {Ven. Elder), 221; 324.
maharajakkha, 318.
Mahali {Ven. Elder), 179.
Mahasatta, 188.
mahiddhika, 216; 324.
Magadhaka, 223.
Magandiya, 174.
mata, 173.

matukucchi, 172; 174.
mana, 11. {the nine), 317.
manusa, 308.

micchatta, attha, 191; 280. {the ten), 319.
miccha, ajiva, 18. °ditthi, 15; °ditthika,

15; 227. °ditthigata, 247; °samadhi, 42.
miga, 34
mukha, °nimitta, 222; 304. °punchana, 36.

-samipa, 157; 304.
muggasupata, 18.
muncitukamyata, 300.
munja, 218.
munda, 206.
mutti, 277.

mudita, 63. °cetovimutti, 195.
muni, 207.
musavada, 188.
Musila {Ven. Elder), 321.
muhutta and muhurta, 169.
megha, 206.
Meghiya {Ven. Elder), 48.
metta, °cetovimutti, 195. -sahagatena

cetsa, 187.
Metteyya Bhagava, 227.
Mendaka gahapati, 212.
mokkha, 37.
moha {defined), 262.

yakkha, 324.

yatha, °santhatikariga, 27. °kammupaga,
224.

yathabhuta, 142; 204; 299; 312. °nana,
286. °nanadassana, 4; 229.

yanta, °sutta {sirri), daru° {sim.), 204.

yamakapatihariya, 44; 190.

yacayoga, 154.

yana, 92.

yama {the three), 145.

yoga {the four), 315.

yoni, tiracchana , 15; 57. naga°, 57.
{the four), 289.

yoniso, manasikara, 2. patisankha

ahararh ahareti , 22. patisankha

civararh , 23. manasikaramulaka

dhamma {nine in detail), 280.

rajakkha, appa°, maha°, 143.

rajja, 25.

ratta. rattandhakaratimisa, 289.

ratti. kevalam pi rattirh kevalam pi

divasam {etc.), 226.

350

Pali Index

ratha, 93; 218.

rasa, eka°, 83. rasesu anugiddhassa

jhane na ramati mano. 205.

lona°, 83; 294. vimutti , 83.
raga, 249. °citta, 97. (with dosa, moha)

308. vita°, 234.
rukkha, 158; 207. °mulagata, 157. °muli-

kanga, 27.
ruci. annatra ruciya, 321.
rupa, 275-76. upada°, 238. -kalapa-

santati, 242. piya-, 272. middha , 238.

-samgaha (threefold), 245. sata-, 272.
roga(thetwo),215.
Rohitassa, 223.

lakkhana, 6; 274. °to, 159. sabhava , 290.

lajjin, 10.

lapana, 20.

lava, 169.

lahutaro (etc.), 214.

leyya, 205.

loka, °dhamma (the eight), 106; 280.

°vidu, samkhara-, satta-, 143.
lokuttara, 188.
loma, 171; 174.
loha, °kumbhi, 265.
lohitaka, 63.

Vankaka (former name of Vepulla), 223.

Vankata, 20.

vacana, °kkhama, 49.

vaccha, dhenupaga (sim.), 107.

vatta, 188.

vatti, 303.

vanna, 265. odata-, 127. nila-, 124. pita-,
125. lohitaka-, 126. °to, 159. (various of
vikubbana iddhi), 218. (the four), 307.

vata, 6; 9.

vatta, 9; 49.

vatthu, °visadakiriyata, 81.

vadhaka, 299.

vaya, 296. °ato, 161.

varaha, 206.

vasi (the five), 100. °bhava, 140.

vassana, 38.

vassikasatika, 36.

vaca. Tathagatassa pacchima vaca, 131.

vata, °dhara, 159. (various), 198.

vari, 296.

valadhi, 26.

vasin, Abhayagiri , 238.

vayama, 283.

Vasettha, 307.

vikkhambana, °ppahana, 311.

vikkhayitaka, 63.

vikkhittaka, 63.

vikkhepa, °assa pahanaya, 69; 166.

vicara, 87-8. anu°, upa°, 87.

vicikiccha, 84; 225. (in detail), 305.

vijja, 142; 145; 262; 276. -carana-sam-
panna, 227. °vimutti (perfected through
sambojjhagas), 165. sekha° 306.

vicchiddaka, 63.

vinnana, ahara, 283. °tthiti, 143; (the seven
in detail), 280. °paccaya namaruparh,
243. paccudavattati kho idarh vinnanarh,
265. patisandhi-, 173; 266. sarhvattan-
ika°, 265.

vitakka, 87-8. °upaccheda, 166.

vinipata, 186; 227.

vinipatika, 280.

vinilaka, 63.

vipallasa, (the three), 247 (the four sets of

three each), 319. ditthi , 289. °vatthu

(the four), 279.
viparinata. na c'eva no cittam viparinatam

bhavissati, 249.
vipassana, 92 ; 1 90 ; 264 ; 275-76 ; 279 ; 3 1 1 ;

321. °upekkha, 291. °kkhana, 161.

°nana, 290. taruna-, balava-, 229.

°pubbangama samatha, 310.
vipubbaka, 63.
vimana, 281.

vimutta, sammadanna , 307. samma , 309.
vimutti, 276; 289. ceto , 48; 179; 181.

°nana-dassana, 4; 229. tadanga-, nis-

sarana-, patippassaddha-, vikkhambhana-,

samuccheda-, 2. panna°, 179. °sampanna,

178.
Vimuttimagga, 1 ; 57.
vimokkha, 130. attha, 40. (the three),

288; 312. subha-,*195.
viraga, 47; 111; 163.
viriya, 9. araddha , 21. accaraddha ,

atilina , °samata, 77. (iddhipada), 44.
vivara, 186.

vivada-mula (six in detail), 316-17.
viveka, °jam piti-sukham, 47; 83; 229.

threefold), 83. tadanga , nissarana ,

patippassddhi , vikkhambhana , samuc-
cheda , 84.
visa, asi°, ghora°, 250. 299. visena

samsattho, 248.
visaya, pettika , 19.
visesabhagiya, 15; 97.
vihara, ariya°, Tathagata , 157. dittha-

dhamma sukha°, 188. phasu°, 136.

brahma , 157.
vitikkamapatipakkha, 4.
vimarhsa (iddhipada), 44.
vupakasa, kaya°, citta , 178.
vupasanta, 325.
vedana, °upekkha, 194. (two to thirty-six),

246.

Vepulla, 223.

vemajjha, 172.

vesarajja, 190. (the four), 147.

Vehapphala, 112.

vehasa, 214.

vossagga, °rato, 154. °arammanata, 310-11.

vyadhi, °dhamma, 271.

vyapada, 84.

Samkha (raja), 227.

samyoga. jaheyya sabba samyogam, 21.

samyojana, 305. kamaraga , patigha , 307.
pancannam orambhagiyanam samyoja-
nanam parikkhaya, 5; 179. (the ten),
281; 312; 318. (the last five), 308. tinnam
°parikkhaya, 5; 179. (the last five), 307 '.
tanha , 204; 261.

samvara, 1 . °atthena silavisuddhi, 161.

samvega, ° vatthu (the eight), 248.

sarhsara, 204; 261.

sakadagamin, 5; 179. 308. °magga, 307.

Pali Index

351

Sakka, 189.

sakuna, 216.

sakkaya, °ditthi, 305.

sagga, 227; 306.

sankappa, sara , 135.

Sankicca (Ven. Elder), 210.

sankhata, 263; 278. -dhamma, 253. °lakk-
hana, 296.

sangtia (sarhgha,) °patimanana, 323.
savaka , 151.

sanghati, 29; 51.

sanghadisesa, 20; 24.

sanghanussati, 63.

sangharama, 34.

sacca, ariya (the four), 269 ; 283. tanha-
samudaya-, °anulomika nana, 233. tini
saccani sahkhatani, 312. dukkhanirodha
ariya-, 272. dukkhanirodhagamini pati-
pada ariya , 273-74. dukkhasamudaya
ariya , 269. lokiya, lokuttara, 278.

sacchikata, 274.

Sanjiva (Ven. Elder), 210; 324.

safina, 78. akusala- (three), 246. aloka ,
224. (the six), 247. (the ten), 281.
diva , 224. nanatta , 1 14. catubhumika-,
247. patigha , 114. pu|uvaka°, 138.
rupa°, 114. lahu , 214. °vedayitanirodha,
131 ; 324-25. vicchiddaka , 136. vipallasa,
avipallasa, 246. satta , 285. sukha°, 214.

sati, 283. kayagata , 135. °patthana, (the
four), 19; 279; 301. parimukham satim
upatthapetva, 157; 304. °sampajanfia,
229;' 283.

satta, °arammanatta, 188. °avasa (the nine),
280; 289.

sattaratana, 324.

sattakkhattuparama, 5; 281; 308.

satti, °satena hanatha, °sulupama kama, 283.

sattha, nihita-, 10. jivita-haraka-, 264.

satthar. sattha attano savake olokento. . . ,
26. sattha agantva, 300. satthari karhk-
hati, 305. satthararh passitva va parin-
ibbayissami, 228.

sadattha, anuppatta-, 307.

sadda, 114. bheri-, mutinga-, sahkha-
panava-dendima-, 219.

saddhamma, 17; 25.

saddha, 101; 155.

santa, 144; 156; 163.

santutthi, 37.

sanditthika, 149.

sandh'i (various), 264.

sapadanacarikariga, 27.

sappa, 290.

sappi-manda dhatu, 205.

sappitika samadhi, 226.

sappurisa, 306. °sarhseva, 248.

sabbafinuta, 140.

sabhaga, °visabhaga (ref to dhatus), 199,

sabhava, 278.

samatha, 39; 92; 190; 275-76; 279; 311.
°pubbangama vipassana, 310. °vipassana,
163. ° vipassana yuganandha, 303. sabba-
sankhara , 163.

Samantapasadika (the Chinese), 35.

samaya, pubbanha , majjhantika , sayanha ,
283,

samavaya-satthesana, 307.

samasisi, 264.

samacara, parisuddhakaya , aparisuddha-
vaci°, 185.

samadhi, 1; 4; 25; 39; 44; 279; 289.
appana , 79. apariyapanna , arupava-
cara , 43. appamana-, 44. avitakka
avicara , avitakka vicaramatta , savitakka
savicara , 42. kamavacara , rupavacara ,
43. °ja. 47. appamana-, paritta-, 44.
°indriya, 39. nibbedhabhagiya-, 2. pa-
daka-jjhana-, 229. °bala, 39. sekhiya-
phala-, 44. vipassanasampayutta , 312.
-sambojjhanga, 8\.(the three), 163; 194;
226. samadhimhi cut2 obhaso antara-
dhayati, 225. samahito yathabhutarh
pajanati, 229. °sampanna, 178.

samapatti, attha-, 323. asanfia , 45. aruppa-
padaka-phala , upekkha-brahma-vihara ,
kaya-rakkhana-samattha , 324. °kkhana,
161. nirodha , 121; 325. phala°, 121.
mahakaruna , 44; 190. safina , 65.

samahita, 219.

samudaya, 302-3. avijja , 262; 291. asava°,
262. kamma°, tanha , paccaya , rupa°,
291. °sacca, 278.

sampajanfia (with sati), 283. (fourfold), 106.

sampajana, with sata, 47; 105.

sampasadana, 47.

sampahamsana, 94.

sammasambuddha, 1 ; 142.

sambadha, parama , 172.

sambojjhanga (perfected through satipattha-
na), 165. upekha , sati°, 195.

sammatta (the eight), 280.

sammappadhana (the four), 184; 301.

samma, ajiva, 12; 273.

°kammanta, 12; 273.

°dassana, 286.

°ditthi, 2; 84; 247; 273.

°ditthika, 227.

°vaca, 12; 273.

°vayama, 273.

°samkappa, 87; 273.

°sati, 273.

°samadhi, 39: 47; 229, 274.

sayambhu, 140.

sarana. kareyya °attano, 21.

saraga, citta (etc.), 221.

salabha, 289.

sallakatta, 275.

sallekha, 37.

savana, 178.

savasana, 141.

savicara, 83.

savitakka, 83,

sadhu, 207.

sana, 35.

samanfia, °phala, 320. °phalani (the four), 312.

Samavati upasika, 210.

sara, 289.

Sariputta (Ven. Elder), 147; 210; 324.

savaka, 12; 16; 26. ariya , 13; 306.
-sarhgha, 151.

Savatthi, 289.

sikkha, 78. adhisila-, adhicitta-, adhipanfia-,
229.

352

Pali Index

sikhandin, 206.

Sikhl (Sammasambuddha), 217.

sigala, 136.

sineha, 303.

Sitavana, 206.

sila, 1; 229; 279; 289. abyakata°, 9. ariga-
pariyanta, 1 1 . attano °ani anussarati, 153.
anacara, 17. anissita-, 11. anupasam-
panna, 16. °anussati, 63. aparamattha,
13. apariyanta, 11. appamana, 11. ariya-
kantehi . . . akkhandehi acchiddehi asa-
balehi akammasehi. . .samadhi sarhvatta-
nikehi, 13. avitikkama, 6. acara, 16; 17.
ajivaparisuddhi, 17. indriyasarhvara, 17.
odata-vasana-gahattha, 16. kukkura, 15.
°kkhandha, 2. go , 15. caritta, 10. cetana,
6. jivitapariyanta, 11. dus°, 25; 87.
dhammata, 16. natipariyanta, 11. nissita,
11. nevasekhanasekha, 14. pakati, 16.
paccayanissita, 17. panita, 15. pamana,
11. patimokkhasamvara, 17. paramattha,
13. pubbahetuka, 16. bhikkhu, 16.
bhikkhuni, 16. pariyanta, 11. majjhima,
15. °maya, 17. yasapariyanta, labha-
pariyanta, 11. lokiya, lokuttara, 10.
°va, 8. varitta, 10. °visuddhi, 4; 25; 161.
visuddha, 14. vematika, 14. veramani, 6.
sattasekhiyapuggala, 14. samadhisam-
vattanika, 153. sampanna, 142; 178.
samanera-samaneri dasa, 16. sikkha-
mana, 16. sekha, 14. hina, 15.

silabbata, °paramasa (in detail), 305.

sivatika, 132; 135.

sisa, aditta , 21 ; 283.

sukata. °dukkatanam kammanarh phala-
vipako, 232.

sukha 4; 47; 90; 148; 289; 298. appana-
pubbabhaga-sukha, 229. °dukkha, 170.
vihara, 156. -viharin, 47.

sucarita (the three), 186; 227.

sunna, °to, 300. parama , 300.

sunnata, 313.

sufifiagara, °gata, 157.

sutta, -gula, 256.

Sudassa, 112; 309.

SudassI, 112; 309.

Suddhavasa, 112. (the five), 308.

Sunakkhatta, 248.

Supassa (former name of Vepulla), 223.

supana, 136.

Suppiya, 223.

subha, 289.

Subhakinna and Subhakinha, 108; 280.

sura, °merayamajjapamadatthana, 188.

suriya, (sim.), 303.

suvanna, 224; 227.

suvimutta, -citta, -panna, 307.

sutra, 48.

sekha, 17; 78.

settha, 37.

sena, 93.

senasana, aranfiaka, 33.

Seri Vanija Jataka, 144.

sevala, °panaka (sim.), 185.

soka, 270.

sota, 302. navasotasandani, 173. dibba-

sotadhatu, 217.
sotapatti, °angarh, 248. °magga, 300; 305.

°phala, 306. °magga fiana, 312.
sotapanna, 179.
$omi(Ven. Elder), 77.
SobhitSL (Ven. Elder), 223.
somanassa-domanassa, 47 ; 110.
sosanikanga, 27.
svakkhata, 149.

hatavikkhittaka, 63.
hattha, kapala , 206.
hatthin, 250.
hanabhagiya, 15; 48; 97.
hita. sabba-pana-bhuta-hitanukampin, 10.
hirottappa, 229; 249.
hina, 224.

hetu, 226. °bhuta, samanantara , param-
para°, 262.

APPENDIX

CONTEMPLATION IN THE DHAMMA*

BY

SOMA THERA

Nibbdna the goal of contemplation in the Buddha's teaching is reached
with the attainment of knowledge {anndrddhand), through gradual training,
gradual work, and gradual practice (anupubbasikkhd, anupubbakiriyd,
anupubbapatipadd). Says the Master, Truly, the penetration of knowledge
occurs not abruptly' {na dyatakert eva anhdpativedho). Step by step, and
not in the manner of a jumping frog, does a person progress on the Noble
Path. Having fulfilled virtue first, then concentration, and after that wisdom,
does one attain full sanctitude in the Buddha's doctrine. 1

The order and method of development of the Path is shown in the Ratha-
vinlta Sutta of the Majjhima Nikdya. There are seven purifications taught
there. They are : purification of virtue, purification of mind, purification of
view, purification of transcending doubt, purification of knowledge and vision
of what is and is not the Path, purification of knowledge and vision of practice,
purification of knowledge and vision.

These seven have to be developed one by one, in the order given in the
sutta mentioned above, because of the dependence of concentraction on
virtue, and of wisdom on concentration. The purifications have been set
forth with an illustration of seven carriages arranged for Pasenadi, the king
of Kosala, from Savatthi to Saketa. No carriage takes the king beyond the
one next to it on the road to Saketa, and the last carries him to his destination.
The carriages arranged for the yogi going to Nibbdna are the seven purifica-
tions. No purification takes the yogi beyond the one next to it on the road
to Nibbdna, and it is by the last that he reaches his bourne.

Virtue is fulfilled by the first purification, concentration, by the second,
and wisdom that precedes the Supramundane Path by the next four purifica-
tions. The last purification is attained in the Supramundane Path-moment
when all the factors of the Noble Path occur together. The purifications

Bosat, July, 1959.

. A. TV, 201 : Yam pi Pahdrdda imasmim dhammavinaye anupubbasikkhd anupubbakiriyd
anupubbapafipadd na ayatakerteva anndpativedho. (=na dyatakena anndpafivedho ti
mandukassa uppatitvd gamanam viya dditova silapuranddim akatvd arahattapaUvedho
ndma natthiti patipatiya pana silasamddhipahhdyo puretvd va sakkd arahattam pattunti
attho — Mp. p. 762, Ven. Ratmaldne Dharmdrdma Ndyaka Sthavira^s Sinhalese ed.)

353

354 Appendix

cannot function out of place. Each of the purifications has to work in its
proper place, and do what it should to aid the others in fulfilling the yogi's
aim. None of these can be ignored as they are all vital parts of single system. 1

The gradualness of the Path of the Buddha is also taught in the following
passage: 'The attainment of knowledge at once, bhikkhus, I do not make
known; still the attainment of knowledge occurs by gradual training, gradual
work, and gradual practice. How bhikkhus, does the attainment of knowledge
occur, by gradual training, work, and practice? Here, a man imbubed with
faith draws near; drawing near, he sits down near by; sitting down near by,
he pays attention; paying attention, he hears the doctrine; having heard the
doctrine, he remembers it; of what he remembers, he examines the meaning;
while he examines the meaning, the teachings become intelligible to him;
when to him the teachings become intelligible, ardour is born in him; when
he is with ardour, he becomes energetic; having become energetic, he investi-
gates the nature of things ; having investigated the nature of things, he strives
to reach the Path; while striving to reach the Path, he realises truly by his
mental body the highest truth and sees it, having penetrated it with wisdom'. 2

1. M. I, 148-50 (Rathavinita Suttd): Tena K dvuso upaman-te karissdmi, upamdya p> idh*
ekacce vihhu purisd bhdsitassa attharh ajdnanti. Seyyathd pi dvuso rahho Pasenadissa
Kosalassa Sdvatthiyam pativasantassa Sdkete kihcid-eva accdyikam karaniyam uppajjeyya,
tassa antard ca Sdvatthim antard ca Sake tarn satta rathavinitdni upatthapeyyum. Atha
kho dvuso rdjd Pasenadi Kosalo Sdvatthiyd nikkhamitvd antepuradvdrd pathamam ratha-
vinitarh abhiruheyya, pathamena rathavinitena dutiyam rathavinitarh pdpuneyya; pathamam
rathavinitam vissajjeyya dutiyam rathavinitarh abhiruheyya, dutiyena rathavinitena tatiyam

rathavinitarh pdpuneyya; dutiyam. .. .pdpuneyya; tatiyam. .. .pdpuneyya; catuttham
pdpuneyya; pahcamam rathavinitarh vissajjeyya chattham rathavinitam abhiruheyya,
chaff hena rathavinitena sattamarh rathavinitam pdpuneyya: chattham rathavinitam vissaj-
jeyya sattamam rathavinitam abhiruheyya, sattamena rathavinitena sdketam anupdpuneyya
antepuradvdram. Tam-enam antepuradvdragatam samdnam mittdmaccd hdtisdlohitd evarii
puccheyyum: Imind tvarh mahdrdja rathavinitena Sdvatthiyd Sdketam anuppatto antepura-
dvdran-ti. Katharh bydkaramdno nu kho dvuso raja Pasenadi Kosalo sammd bydkara-
mdno bydkareyydti. — Evarh bydkaramdno kho dvuso rdjd Pasenadi Kosalo sammd byd-
karamdno bydkareyya: Idha me Sdvatthiyam patisavantassa Sdkete kihcid-eva accdyikam
karaniyam uppaj/i. Tassa me antard ca Sdvatthim antard ca Sdketam satta rathavinitdni
upatthapesum. Atha kvdhath Sdvatthiyd nikkhamitvd antepuradvdrd pathamam rathavinitam
abhiruhirh, pathamena rathavinitena dutiyam rathavinitam pdpunim; pathamam rathavinitam
nissajim dutiyam rathavinitam abhiruhim, dutiyena rathavinitena tatiyam rathavinitam
pdpunim, dutiyam. .. .pdpunim; tatiyam... pdpunim; catuttham. .. .pdpunim; pahcamam
rathavinitam nissajim chattham rathavinitam abhiruhim, chatthena rathavinitena sattamam
rathavinitam pdpunim; chattham rathavinitam nissajim sattamam rathavinitam abhiruhim,
sattamena rathavinitena Sdketam anuppatto antepuradvdran ti. Evarh bydkaramdno kho
dvuso rdjd Pasenadi Kosalo sammd bydkaramdno bydkareyydti. — Evam-eva kho dvuso
silavisuddhi ydvad-eva cittavisuddhatthd, cittavisuddhi ydvad-eva ditthivisuddhatthd, ditthU
visuddhi ydvad-eva kahkhdvitaranavisuddhatthd, kahkhdvitaranavisuddhi ydvad-eva maggd-
maggahdnadassanavisuddhatthd, maggdmaggahdnadassanavisuddhi ydvad-eva patipaddhand-
dassanavisuddhatthd, patipaddhdnadassanavisuddhi ydvad-eva ndnadassanavisuddhatthd,
hdnadassanavisuddhi ydvad-eva anupddd parinibbdnatthd. Anupddd parinibbdnattham kho
dvuso Bhagavati brahmacariyam vussatiti.

2. M. I, 479-80 (Kitagiri Suttd): Ndham bhikkhave ddiken'eva ahhdrddhanam vaddmi, api
ca bhikkhave anupubbasikkhd anupubbakiriyd anupubbapatipadd ahhdrddhand hoti.
Katthah ca bhikkhave anupubbasikkhd anupubbakiriyd anupubbapatipadd ahhdrddhand hotP.
Idha bhikkhave saddhajdto upasahkamati, upasahkamanato payirupdsati, payirupdsanto
sotarh odahati, ohitasoto dhammarh sundti, sutvd dhammam dhdreti, dhatdnam dhammanam
attharh upaparikkhati, attharh upaparikkhato dhammd nijjhdnam khamanti, dhammanij-
jhdnakhantiyd sati chando jdyati, chandajdto ussaha, /, ussahitvd tuleti, tulayitvd padahati,
pahitatto samdno kdyena c'eva paramam saccam sacchikaroti pahhdya ca nam ativijjha
passati.

Vimuttimagga 355

Further the Buddha says in this connection that if that man had no faith,
he would not have drawn near, sat down near by, and while paying attention,
heard the doctrine and realised the truth.

Conscientiousness and the fear of doing evil are called the world-protecting
qualities. 1 These must be strong in one who, by faith in the Jewels, wishes to
purify his virtue. 2 These world-protecting qualities make for the refinement
of mind essential for the purification of virtue, the first stage in the orderly
progress of the Buddhist yogi.

One who observes the precepts carefully is never callous in regard to
others' good. He acts in a way that does not harm, injure, or distress others.
The yogi bent on reaching the first stage of purity wants to be entirely free
from any sense of guilt or remorse, 3 as they are not helpful to tranquillity,
which he wants to acquire, and which has to be supported by strong virtue.
Until a man has penetrated the meaning of virtue and appreciated fully its
importance for the attainment of jhdnd; which has been described by the
Buddha as a state that is separate from sense-desires and other mental condi-
tions that hinder the development of insight, 4 ' he does hot produce the sensi-
tiveness necessary for the purification of the first stage of progress on the
Path.

One who is established in the purity of virtue has to guard his senses so
that he may not be overwhelmed by evil thoughts. This is done by making
the mind see things in the way leading to right understanding. Such a one
trains himself in the practice of detachment, neutrality, or indifference, to all
that he contacts. .. 1 .'•'.'.. • ,

As earth, water, fire, and air, are not affected, and not worried, repelled,
or vexed, by what is cast on them, so the yogi must be possessed of unshakable
serenity and calm, in all circumstances. Then the things that flow into his
mind through the senses will not be able to inflame him. 5

Control of the sense-faculties, abandoning of thoughts of sense-desires,
bringing into being the factors of enlightenment, and protecting the sign of

1. A. I, 51 : Dve'me bhikkhave sukkd dhammd lokam pdlenti.
Katame dve ? Hiri ca ottappan ca.

2. A. IV, 336: Hirottappe sati hirottappasamdpannassa upanisampanno hod indriyasamvaro,
indriyasarhvare sati indriyasarhvarasampannassa upanisampannam hoti silarh.

3. A. V, 1 : Ekamantarh nisinno kho dyasmd Anando Bhagavantarh etad avoca 'kimatthiyani
bhante kusaldni sildni kimdnisarhsdnV ti ? ' Avippatisdratthdni kho Ananda kusaldni sildni
avippatisdrdnisarhsdnVti.

4. A. IT, 211: So ime pahca nivarane pahdya cetaso upakkilese pahndyd dubbalikarane
vivicc* eva kdmehi. . . .pe. . . .catuttham jhdnarh upasampajja viharati.

5. M..I, 423-24 (Mahd-Rdhulovdda Sutta):Pathavisamarh Rdhula bhdvanarhbhdvehi.pathavisa-
marh hi te Rdhula, bhdvanarh bhdvayato uppannd mandpdmafidpd phassd cittarh napariydddya
thassanti. Seyyathd pi Rdhula pathaviyd sucim pi nikkhipanti asucim pi nikkhipanti gutaga-
tam pi nikkhipanti muttagatam pi nikkhipanti khelagatam pi nikkhipanti pubbagatam pi
nikkhipanti lohitagatam pi nikkhipanti ;na ca tena pathavi attiyati vd hardyati vdjigucchati vd,
evam eva kho tvam Rdhula pathavisamam bhdvanarh bhdvehi... cittarh napariydddya
thassanti.

Aposamarh Rdhula bhdvanarh bhdvehi .... T.ejosamam .... Vdyosamarh .... Akdsasamarh
Rdhula bhdvanarh bhdvehi, cittarh na pariyddaya thassanti.

356 Appendix

concentration, are aspects of right effort to which the yogi has to pay attention.
The practice of contemplation however, is born with the effort to control the
sense-faculties. It may be rightly said that the long journey to peace and
immunity from mental ill through the Path does not really begin until the
restraint of sense-faculties, which stops the arising of thoughts useless for
release from ill, become habitual to the yogi. When control of the sense-
faculties becomes strong and a habit, it makes for the maturing of the qualities
necessary for intuition of highest freedom. The value of constant practice
of restraint of the sense-faculties is brought out in the story given below of
the Elder Mahatissa who dwelt on Cetiya Hill (Mihintale).

The Elder was once going for alms to Anuradhapura. A woman who had
quarrelled with her husband having thought, 'Remaining alone in the house
is better than this unpleasant marriage', got on to the road early in the morning,
fully trimmed up and decked out like a divine nymph, to go towards Mihintale.
And she who was going to the house of her relatives saw on the way the wor-
shipful Elder of calm demeanour and broke out into wanton laughter with
low intent of making him look at her. The Elder, who was walking with
attention on his basic contemplation subject, wondering 'What is it?' looked
up. And because of his seeing the row of bones of her teeth, his own contem-
plation subject of bones became clear to his mind. Developing insight then
and there, he attained the Fruit of Arahatship. So it is said:

Having beheld the bones that were her teeth,
And called back to mind his first perception,
The elder, who was standing in that place,
Indeed, arrived at the consummate state.

The husband, who was going in search of her, saw the Elder and asked
him, 'Venerable sir, did you see a woman going?'. The Elder replied:

/ know not whether what passed
Through this place was a man or woman,
But I know that on this highway
There is going a frame of bones. 1

One who is devoted to control of the senses should keep all evil thoughts
out of his mind and be unremitting in his effort to be on the alert remembering
the teaching of the Buddha on diligence (appamdda), and also keep his thoughts
directed on grasping the meaning of the Dhamma, by study of, and reflection
on, it. In that way the ardent disciple makes use of all his contacts to help

1. Vis. Mag. 21: Tassd dantatthikarh disvd pubbasahnarh anussari;
TattK eva so thito thero arahattam apdpuni ti.

Ndbhijdndmi itthi vd puriso vd ito gato,

api ca a(thisanghd(o gacchaf esa mahdpathe ti.

Vimuttimagga 357

the ripening of his wisdom. For bringing about that state of wisdom the
yogi has to give attention to the practice of mindfulness and full awareness.
Mindfulness is required in all effective contemplation. Through full awareness
one learns to do everything with deliberation and not on the spur of the moment.
Mindfulness belongs to the aggregate of concentration of the Noble Path; it
has to be highly developed before success in jhdna, meditation, that is
aloof from sense-desires, and other evil states of mind, can be achieved.
When contemplatives are weak in remembering what should be remembered at
the proper time their mindfulness is ineffective and full awareness of what is
fit to be done, is not present. Then they also lack wise consideration, which is
necessary for overcoming adventitious defilements, and are assailed by passion. 1
The story of the Elder Tissabhuti, given in the commentary to the Sabbdsava
Sutta, illustrates what happens, when through lack of mindfulness and full
awareness, one considers an object unwisely. It is said that this Elder was over-
come by passion for an object of the opposite sex, while he was collecting alms
in a village, but by means of immediate reflection on the danger of such a
mental state, he abandoned the defilement by suppression, and returned to
his monastery. The object, however, came up to him in a dream. Seeing
danger in it, he was strongly moved to rid himself of the disturbing thought.
He visited a teacher of contemplation. Having got from him a contemplation
subject connected with the foulness of the body and opposed to lust, he practised
contemplation in a jungle, and attained the third Path of Sanctitude after
destroying lust. 2

Mindfulness may also be likened to the driver of the yogi's car, 3 which
travels to Nibbdna, because it is mindfulness that keeps the mind to the right
path, does not let the mind fall into any state of excess or deficiency, and makes
for the smooth working of all other mental qualities. In this sense mindfulness
may also be called a protector and a refuge of the mind. Mindfulness
prevents the arising of mental discord; who practises mindfulness applies
himself to every action in the right way and is circumspective, planful, scrutini-
sing, and bright of mind.

All kinds of contemplation for the production of serenity (samatha)
and of insight (vipassand) are in a sense forms of mindfulness. Mindfulness is

1. Cp. A. I, 10: Pabhassaram idam bhikkhave cittam tan ca kho dgantukehi upakkilesehi
upakkilittham. Tarn assutavd puthujjano yathdbhutam nappaidndti. Tasmd assutavato
puthujjanassa citta-bhdvand natthi ti vadami ti.

Pabhassaram idam bhikkhave cittam tan ca kho dgantukehi upakkilesehi vippamuttam.
Tarn sutavd ariyasdvako yathdbhutam pajdndti. Tasmd sutavato ariyasdvakassa citta-
bhdvand atthi ti vadami ti.

2. Ps. I, 66: Mandaldrdmavdsi-Mahd-Tissabhutittherassa viya. So kira tasmim yeva vihdre
uddesam ganhaii. Atlfassa game pinddya carato visabhdgdrammane kileso uppajji. So
tarn vipassandya vikkhambhetvd vihdram agamdsi. Tassa supinante pi tarn drammanam
upatthdsi. So, ayam kileso vaddhitvd apdyasamvattaniko hoti ti samvegam janetva dcariyam
dpucchitvd vihdrd nikkhamma Mahd-Sangharakkhitattherassa santike rdgapatipakkham
asubhakammatthdnam gahetvd gmnbantaram pavisitvd pamsukulacivaram pattharitvd nisajja
andgdmimaggena pancakdmagunardgam chinditvd, utthdya dcariyam vanditvd punadivase
uddesamaggam pdpuni.

3. S. V, 6; Sati drqk,khasdratfa f.

358 Appendix

the central factor in the development of amity (mettd), which is a contemplation
subject of serenity and in pondering on things (dhammdnupassand), which is a
contemplation subject of pure insight (suddhavipassand); so mindfulness is
wanted in all wholesome activities of the yogi, and has been compared to. a
salt-tempering required for all curries. 1

Mindfulness is above all the quality chiefly instrumental in organising
mental activity generally, making it useful and coherent, producing mental
catharsis (cittavoddna)* and perfecting sense-faculty restraint. In connection
with control of the sense-faculties it has been compared to a rope that restrains
a rebellious elephant. 3 Pure intellectual activity cannot come to be unless
the mind is freed of the dirt of false imaginings, judgment and views, through
mindfulness, which produces right understanding through its ability to discrimi-
nate, choose what is good, and eliminate what is ill.

The development of mind (cittabhdvand) takes place through serenity
(samatha), .which eliminates obstructions to clear thinking. Without such eli-
mination clear vision due to analysis that is to say, insight (yipassand)
can never arise. Serenity has been described thus, 'What extinguishes, destroys,
the hostile things beginning with sense-desire is serenity; it is a name for con-
centration'. Insight has been explained thus, 'What sees things in different
ways, according to impermanence and the like, is insight; it is a name for
wisdom'. These two, serenity and insight, are essential factors of the Supra-
mundane Path. But they are also necessary to the antecedent part of the
Path leading to the highest. In the antecedent part of the Path these two are
mundane factors. Thus they have first to be developed as mundane qualities
before they can become supramundane. 4

Of the great suttas in which both serenity (samatha) and insight {vipassand)
have been combined, the most popular are the Satipatthdna Sutta of the Majjhi-
ma Nikdya, and the Mahd Satipatthdna Sutta of the Digha Nikdya. Now
both these discourses on the foundations of mindfulness lay more stress on the
development of insight, but the aim of these suttas is to lead the yogi to the
realisation of the highest according to the inevitable method of attainment

1. S. V, 115: Satin ca kvaham bhikkhave sabbatthikam vaddmiti. ( = Satin ca kvaham
bhikkhave sabtf atthikam vaddmi ti, lona-dhupanam viya sabbattha icchitabbam vaddmi
ti attho—Spk. Ill, 171).

2. S. Ill, 151: Cittasamkilesa bhikkhave sattd samkilissanti, cittavoddnd sattd visujjhanti.
( = citta-sankilesd ti, sunahdtdpi hi sattd citta-sankilesen' eva sankilissanti. Mala-ggahita-
sarirdpi cittassa vodanattd visujjhanti. Ten* dhu p or and:

Rupamhi sankilitthamhi sankilissanti mdnavd,

Rupe suddhe visujjhanti anakkhdtam Mahesind.

Cittamhi sankilitthamhi sankilissanti mdnavd,

Citte suddhe visujjhanti: iti vuttarh Mahesind — Spk. II, 327).

3. Th. 1141 : Arammane tarn balasa nibandhisam ndgam va thambhamhi dalhdya rajjuyd,

tarn me suguttam satiyd subhdvitam anissitam sabbabhavesu hehisi.

4. Pts.-a. I, 125: Samatho ca vipassand ca 'ti kdmacchandddayo paccanikadhamme vinaseti
'ti samatho, samddhiss' etaiii ndmam. Aniccatddivasena vividhehi dkdrehi dhamme vipassati
'ti vipassand, panhay' etarh ndmam. Ime pana dve Dasuttarapariydye pubbabhdgd 'ti
vuttd, Sangitipariydye ca lokiya-lokuttara-missaka ti.

Vimuttimagga 359

taught in the Noble Eightfold Path, that is, by following the order of the seven
purifications.

The yogi who wishes to train himself in contemplation, that is, in the
higher training of the mind (adhicittasikkhd) , and of wisdom (adhipannd-
sikkhd), should be one who, having perfected his purity of virtue and exer-
cised himself in the control of the sense-faculties (indriya samvara), has well
established himself in mindfulness and full awareness (satisampajanna). Con-
centrating on a contemplation subject of serenity (samatha kammatthdna)
at first, he should labour to suppress the hindrances and stop distraction. 1 In
the Patisambhidd Magga (I, 27), it is said that the abandoning of the hind-
rances by suppression occurs in him who develops the First Jhdna (vikkham-
bhanappahdnan ca nivarandnam pathamajjhdnam bhdvayato). 2 Of no state
before the First Jhdna has it been said by the Blessed One that it is separate
from sense-desires and separate from other evil states, that is to say, aloof
from the hindrances that obstruct clear vision, by being far from the plane of
the sensuous (kdmdvacara bhumi)?

The whole teaching of the two main Satipatthana Suttas on inner develop-
ment belongs to the antecedent (mundane) part of the way (pubbabhdgamagga)
or the antecedent (mundane) part of progress (pubbabhdgapatipadd).* The
teaching of these two suttas comprises the preparatory training in contemplation,
the development of mundane concentration and insight. It has already been

1. D. I, 71: So imind ca ariyena silakkhandhena samannagato imind ca ariyena indriya-
samvarena samannagato imind ca ariyena sati-sampajannena samannagato imdya ca ariydya
santutthiyd samannagato vivittam sendsanam bhajati, arahham rukkha-mulam pabbatam
kandaram giri-guham susdnam vana-pattham abbhokdsam paldla-puhjam. So pacchdbhattam
pindapdta-patikkanto nisidati pallahkam dbhujitvd ujurh kdyarh panidhdya parimukham
satim upatthapetvd.

So abhijjham loke pahaya vigatdbhijjhena cetasd viharati, abhijjhaya cittamparisodheti.
Vydpdda-padosam pahaya avydpanna-citto viharati, sabba-pana-bhuta-hitanukampi vydpada-
padosd cittam parisodheti. Thina-middham pahaya vigata-thina-middho viharati, dloka-sahhi
sato sampajano thina-middhd cittam parisodheti. Uddhacca-kukkuccam pahaya anuddhato
viharati, ajjhattam vupasanta-citto uddhacca-kukkuccd cittam parisodheti. Vicikiccham
pahaya tinna-vicikiccho viharati, akathamkathi kusalesu dhammesu vicikicchdya cittam
parisodheti.

2. Pts.-a. I, 122: Pahcasu pahdnesu yam sasevdle udake pakkhittena ghatena sevalassa viya
tena tena lokiyasamddhind nivaranddinam paccanikadhammdnam vikkhambhanam durikara-
nam, idarh vikkhambhanapahanam ndma. Vikkhambhanappahdnah ca nivarandnam patha-
majjhdnam bhdvayato 'ti nivarandnam yeva pahdnam pdkatattd vuttan, '// veditabbam.
Nivarandni hi jhdnassa pubbabhdge 'pi pacchdbhdge 'pi na sahasd cittam ajjhottaranti;
ajjhotthatesu ca tesu jhdnam parihdyati.

3. D. I, 73 : So vivicc' eva kdmehi vivicca akusalehi dhammehi savitakkam savicdram vivekajam
piti-sukham pathamajjhdnam upasampajja viharati.

4. Ps. I, 230-31: Keci pana, "Na pdram digunam yantV ti (Sn. 714) dgatanayena, yasmd
ekavdram nibbdnam gacchati, tasmd ekdyano ti pi vadanti. Tarn na yujjati. Imassa hi
atthassa sakim ayano ti imind byahjanena bhavitabbam. Yadi pana ekam ayanam assa,_
ekd gati pavatti ti evarh attham yojetvd vucceyya, byahjanam yujjeyya; attho pana ubhayathd
pi na yujjati. Kasmd? Idha pubbabhdgamaggassa adhippetatta. Kdyddi-catu-dram-
manappavatto hi pubbabhdgasatipatthdnamaggo idhddhippeto ; na lokuttaro. So ca aneka-
vdram pi ayati, anekah c' assa ayanam hoti. . . .Thero (Tipitaka-Culla-Ndgatthera) cintesi:
Amahdkam dcariyo sabbapariyattiko tepitako sutabuddho. Evarupassdpi ndma bhikkhuno
ayam pahho dlulati. Andgate mama bhdtikd imam pahham dlulissanti. Suttarh gahetvd
imam pahham niccalam karissdmi ti Patisambhiddmaggato, "Ekdyano maggo vuccati
pubbabhdgasatipatthdnamaggo.

360 Appendix

said that the teaching of the discourses on the foundations of mindfulness,
the Satipatthdna Suttas, is a combination of serenity and insight and that it
lays stress on insight. But the practice of serenity in these suttas on mind-
fulness is not something that can be ignored. The Satipatthdna Suttas do
not permit of restriction only to the development of insight. In short the
practice of serenity (samatha) in these suttas is not optional. It is necessary
for the cultivator of mindfulness to bring into being both serenity and insight,
because the first leads to the second, and the practice of the first, that is, serenity
is unavoidable for the beginner in the practice of the Foundations of Mindful-
ness, according to the pattern of the standard suttas on the subject. The
insight taught in these suttas can be developed only by those who have the
purity of virtue (silavisuddhi) and the purity of mind (cittavisuddhi), which
is always taught in the books as the product of serenity, mental purity, which
must be in existence before one begins to purify one's views. 1 So the Buddha
begins his instruction in the two standard Satipatthdna Suttas by setting forth
the way of producing serenity through mindfulness on breathing (dndpdnasati),
for purification of mind through the meditation, jhdna, by which he himself
attained full enlightenment, sambodhi, and of which he said, 'This truly is
the way to enlightenment (eso va maggo bodhdya)}

The placing of the first tetrad of the Andpdnasati Sutta at the very beginning
of the two main Satipatthdna Suttas is clear indication of the necessity of
at least the First Jhdna, the first meditaion of the plane of form, for getting
rid of the hindrances and coming to the proper ground for the development
of insight, the ground that is aloof from sense-desires and other evil states.
It is certain that, from the structure of the Satipatthdna Suttas, the testimony
of other suttas, and the whole architecture of the Noble Eightfold Path seen
from different angles, there is no getting away from the fact that the
development of insight is impossible to one who has not brought into being
the antecedent part of the Path, at least, the First Jhdna. This is because it is
admitted on all hands that the lowest jhdna needed in the Supramundane Path
is the First Jhdna.

Maggdrf atthangiko settho saccdnam caturo padd
virago settho dhammdnam dipaddnah ca cakkhumd.
Eso va maggo rfatth'anno dassanassa visuddhiyd
etasmim tumhe patipajjatha Mdrass'etam pamohanam
etasmim tumhe patipannd dukkhass 'antam karissathd" ti
suttarh dharitvd thapesi.
1. Vis. Mag. (a) 436: Site patitthdya nam sapanno cittarh pahnan ca bhdvayan ti ettha cittasi-
sena niddittho samddhi sabbdkarena bhdvito hoti, tad anantard pana pannd
bhdvetabbd.

(b) 443 : Ettha pana yasmd imdya pahndya khandW-dyatana-dhdtu-indriya-sacca-
paticcasamuppddddibhedd dhammd bhumi. Silavisuddhi ceva cittavisuddhi
ca ti imd dve visuddhiyo millam. Ditthivisuddhi kankhdvitaranavisuddhi
maggamaggahdnadassanavisuddhi patipaddhdnadassanavisuddhi ndnadassa-
navisuddhi ti imd pahca visuddhiyo sariram. Tasmd tesu bhumisu tesu
maggesu uggahaparipucchdvasena hdnaparicayam katva mulabhutd dve
visuddhiyo sampddetvd sarirabhutd pahcavisuddhiyo sampddentena bhdvetabbd.

(c) 587: lddni yd imesu bhumi-bhiitesu dhammesu uggahaparipucchdvasena
ndnaparicayam katvd: silavisuddhi c'eva cittavisuddhi ca ti dve mulabhutd

Vimuttimagga 361

It should be clear to those who know the Texts that there is no way of
avoiding the practice of serenity and the development of at least the First
Jhdna, in the antecedent part of the Noble Path according to the facts men-
tioned below. The Buddha placed the first tetrad of the Andpdnasati Sutta,
an exercise in serenity, at the very beginning of the two main Satipatthdna
Suttas; the Patisambhidd passage cited above attributes the abandoning of
the hindrances by suppression to one who develops nothing less than the
First Jhdna; the Buddha does not apply the words, 'having separated himself
from sense-desires, having separated himself from evil states', namely, from
the hindrances, to a winner of a lower state than the First Jhdna; and the
Buddha has defined Right Concentration, Sammdsamddhi, as the four jhdnas,
and not anything lower than them. 1

No progress in contemplation leading towards the Supramundane Path
is possible without at least getting the First Jhdna. The practice of insight is
unfruitful, ineffective, and obstructed when it is attempted without going
away from thought-proximity to the sensual plane, kdmabhumi. In one
who has attained the First Jhdna a proper environment is created internally
for the intuition of the highest as well as for progress in the antecedent part
of the Path that is connected with insight-development.

Of the First Jhdna, from the time of coming to which a yogi undergoes
the first great transformation of consciousness, it is said that it is the escape
from sensuality. That escape is due to the factor of unification in the jhdna
brought about by concentration on what is not connected with sense-desire.
With the escape into the consciousness of the First Jhdna the sensuous realm
is not in being for the yogi, since attainment of this jhdna is only possible
with abandoning the sensuous realm. As the light of a lamp is not in being
when there is full darkness, so jhdna is not in being when sense-desires, which
are contrary to it, are present. As by leaving the hither bank the reaching
of the thither bank takes place, so by giving up sense-desires the First Jhdna
is reached. The First Jhdna, owing to its transcension of the element of the
sensuous (kdmadhdtu samatikkamanato) and its being opposed to sensuous
lust (kdmdrdga patipakkhabhdvato), is truly free from sense-desires. In the
sense of escape from sense-desires this jhdna is renunciation according to the
Venerable Sariputta Thera's words. This is the escape from sense-desires,
namely, renunciation. 2

visuddhiyo sampddetabbd ti vuttd, tattha silavisuddhi nama suparisuddham
pdtimokkhasamvarddi catubbidham silarh, tan ca Silaniddese vitthdritam eva,
cittavisuddhi nama sa upacdrd attha samdpattiyo, td pi cittasisena vutta-
Samddhiniddese sabbdkdrena vitthdritd eva. Tasmd td tattha vitthdrita-
nayerfeva veditabbd. Yam pana vuttarh: ditthivisuddhi .... imd pahca
visuddhiyo sariran ti tattha ndmarupdnam ydthdvadassanam ditthivisuddhi
nama.
2. Seen. 1, p. 189.

1. Pts. 1,41-2; D. IT, 313: See n. 1 (d), p. 229.

2. As. 164: Kdmadhdtusamatikkamanato hi kdmardgapatipakkhato ca idamjhanam kdmdnam

eva nissaranam. See n. 1 (b), 310.

362 Appendix

In the Dantabhumi Sutta of the Majjhima Nikdya, the Blessed one says
that it is not possible for one who is given to a life of pleasure, who indulges
himself in sensual delights, who is devoured by sensual thoughts, who is con-
sumed with the fever of sensual enjoyment, and who is eager in the pursuit
of the sensually pleasant, to experience, see, or realise, what has to be experi-
enced, seen, and realised by renunciation of sense-desires. 1 Now sense-desires
and the other hindrances to the First Jhdna are not conducive to the penetra-
tion of things and seeing them as they are. So, for the development of insight
(vipassand), the bringing into being of the First Jhdna is indispensable according
to the Buddha's teaching, that is to say, the words of the Buddha in the Pali
Texts. 2 There is no doubt that according to the Bodhisatta's words repeated
by the Buddha in conformation, the First Jhdna is truly the way to enlighten-
ment, and so this jhdra has a specially important place in the Buddha's scheme
of salvation.

1. M. IIT, 129-30: Yan tarn nekkhammena hdtabbam, nekkhammena datthabbam, nekkham-
mena pattabbam, nekkhammena sacchikdtabbam, tarn vata Jayaseno rdjakumdro kdmamajjhe
vasanto kdme paribhuhjanto kdmavitakkehi khajjamdno kdmaparildhena pari day ahamdno
kdmapariyesandya ussukko nassati vd dakkhat[ vd sacchi vd karissatiti detain thdnam vijjati.

2. A. V, 1-2: Ekamantam nisinno kho dyasmd Anando Bhagavantam etad avoca * kimathtiydni
bhante kusalani siklni kimdnisamsdnV ti ? ' Avippatisdratthdni kho Ananda kusaldni sildni
avippatisdrdnisamsdnVti. * Avippatisdro pana bhante kimatthiyo kimdnisamso* ti? 'Avippati-
sdro kho Ananda pdmujjattho pdmujjdnisamso' ti. 'Pdmujjam pana bhante kimatthiyam
kimdnisamsan' ti ? 'Pdmujjam kho Ananda pitattham pitdnisamsarf ti. 'Piti pana bhante
kimatthiyd kimdnisamsd' ii? 'Piti kho Ananda passaddhatthd passaddhdnisamsd' ti. Passaddhi
pana bhante kimatthiyo kimdnisamsd' ti ? 'Passaddhi kho Ananda sukhatthd sukhdnisamsa' ti*
"Sukham pana bhante kimatthiyam kimdnisamsan' ti ? 'Sukharii kho Ananda samddhattham
samddhdnisamsan' ti. 'Samddhi pana bhante kimatthiyo kimdnisamso' ti? 'Samddhi kho
Ananda yathdbhutahdnadassanattho yathdbhutahdnadassandnisamso' ti. ' Yathdbhutandna-
dassanam pana bhante kimatthiyam kimdnisamsan' ti ? ' Yathdbhutandnadassanam kho
Ananda nibbiddvirdgattham nibbidavirdgdnisamsan' ti? Nibbiddvirdgo pana bhante kimatt-
hiyo kimdnisamso' ti? Nibbiddvirdgo kho Ananda vimuttihdnadassanattho vimuttihdnadassa-
ndriisamso' ti. (= Yathdbhutahdnadassanattho ti ddisu yathdbhutandnadassanam ndma
tarunavipassand; nibbidd ndma balavavipassand; virago ndma maggo: vimutti ndma
arahattaphalam : ndnadassanam ndma paccavekkhanahdnam — Mp. V, 1).

APPENDIX

(INDEX OF PALI WORDS IN FOOTNOTES)

anna. °aradhana, 345. °pativedha,

344.
anupubba,°kiriya, °patipada, °sikkha,

344-45.
antepura, °dvara, 345.
ay ana. ekayano maggo vuccati

pubbabhagasatipatthanamaggo,

350.
arahatta, °pativedha, 344.
ariya. ariyena silakkhandhena

samannagato (etc.), 350.
Ananda (Ven. Elder), 346.
upakkilesa, agantuka, 348.
upaparikkhati, 345.
upasarikamati, 345
ussahati, 345.
ottappa, 346.
kama, °ragapatipakkhato, °dhatusa-

matikkamanato, 352. °pariyesana,

°parilaha, °majjhe vasanto, °vitak-

kehi khajjamano, 353.
citta, °samkilesa, °vodana, 349.
chanda, °jato, 345.
tuleti, 345.

danta, °atthikam, 347.
dhammavinaya, 344.
naga, 349.

nijjhana, khamanti, 345.
nekkhamma, 353.
paccanika, °dhamma, 349; 350,
panca, °kamagunaraga, 348. pahana,

350.
panna. °panfiaya dubbalikarane, 346.
pathavi, °samam bhavanam bhavehi

(etc.), 346.
pabhassara, 348.
payirupasati, 345.
Pasenadi Kosala (the king), 345.
Paharada, 344.
puthujjana, 348.

bhumi. khandh'-ayatana-dhatu. . . .

paticcasamuppadabheda dhamma

b, 351.
magga, uddesa% 348. pubbabhaga ,

350.
Mandalaramavasi Maha-Tissabhuti-

tthera, 348.
manduka, 344.
maha, °patha, 347.
mitta, °amacca natisalohita, 345.
mula. dve visuddhiyo mulam, 351.
yathabhuta, 348.
rathavinita, 345.
Rahula (Ven. Elder), 346.
lona, -dhupana, 349.
vipassana, 349. taruna , balava%

353.
viraga, 353.

visuddhi, (the seven), 345; 351-52.
samvara, indriya , 346.
sacca, parama, 345.
sati, 349.

saddha, °jato, 345.
sabbatthika, 349.
samatha, 349.
sarira. ima panca visuddhiyo sariraiii,

352.
Saketa, 345.
Savatthi, 345.
sikkha, anupubba , 344.
slla, 346. °purana, 344. °samadhi-

pannayo puretva va sakka arahat-

tam pattunti, 344. slle patitthaya

naro sapanfio, 351. (slla, avippati-

sara, .... vimuttinanadassana),

353.
sukka, dhamma, 346.
sunati. ohitasoto dhammarh sunati,

345.

363

ADDITIONS AND CORRECTIONS

P. 6, n. 3 : read paccupatthdna

P. 13, n. 3, for achiddehi read acchiddehi

P. 17, last line but one for (In his) read (In this)

P. 21, n. 4, line 3: for saranattamo read saranattano

P. 25, n. 5, line 2: read brdhrnana-parisam

P. 27, n. 10: read Khalupacchdbhattika-

P. 41, n. 2: read Manopubbangama

P. 44, n. 5: alter 5 to 4; n. 4: alter 4 to 5

P. 49, n. 2: read vacanakkhamo ca, gambhirah ca

P. 72, n. 3 : delete black

P. 78, n. 1, line 3: read patipajjati

P. 91, n. 2, line 3: read thinamiddharh

P. 124, n. 1, last line: read pancamam

P. 132, n. 1 (b) continued from previous page, line 1 : read patipdtiyd

P. 145, n. 5, par. 3, line 2: read yathdbhutam

P. 161, n. 2: read kdyasankhdrehi

P. 183, n. 3: read Surattam

P. 187, n. 2, line 4: read appamdnena

P. 195, n. 1, par. 5, line 1: read kimphald

P. 208, n. 1 : read Pdliputta

P. 227, n. 3, line 2: read vijjd-carana-sampanno

P. 233, n. 2, line 6: read tanhd-samudaya-saccarh

P. 243, n. l:read Gabbhaseyyaka-sattassa; n. 2: read Abhdva-gabbhaseyydnarh

P. 244, line 10 from bottom: substitute kinds for hinds

P. 290, n. 4 (a) continued from previous page, line 1 : read attho

P. 302, n. 4, line 4: read dukkham

P. 315, n. 1: substitute— (a) D. II, 81, 84, 91, 98, 123, 126: Pannd-pari-

bhdvitarh cittarh sammad eva dsavehi vimuccati,
seyyathldarh kdmdsavd bhavdsavd ditthdsavd
avijjdsavd ti.

(b) Dhs. 195, par. 1096: Cattdro dsavd — kdtnd-
savo bhavdsavo di{thdsavo avijjdsavo.

(c) Netti. 116: Tassa evarh gandhitd kilesd dsavanti.

Kuto ca vuccati dsavanti ti ? Anusayato
yd pariyutthdnato vd. Tattha abhijjhd-
kdyagandhena kdmdsavo, bydpddakd-
yagandhena bhavdsavo, pardmdsakd-
yagandhena di\\hasavo> idam-saccdbhi-
nivesakdyagandhena avijjdsavo.

(d) t>ts. I, H H7» 'Asavd 9 ti. Katame te dsavd?

Kdmdsavo, bhavdsavo^ di\\ha*
savo, avijjdsavo.

P. xxxii, line 8 read ask the

P. xlii, line 3 from bottom delete to

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