The Path of Freedom Vimuttimagga
The Path of Freedom Vimuttimagga
(Vimuttimagga)
Anupubbena medhiivi thokathokariJ. khal).e khal).e
kammiiro rajatass'eva niddhame malam attano.
ISBN 955-24-0054-6
In several places in the Preface and the Introduction (p. xxxi, 1.2; p. xxxvi,
1.13; p. xlviii, 1. 10), the Gedatsu-Do-Ron is referred to as being the Chinese
name for the .Vimuttimagga. That title, however, is actually the Japanese render-
ing of the Chinese characters used to translate the original title. The proper
Chinese title of the work (as indicated on p. xxxvi) is Cie-to-tiio-Iun.
ADDmONS AND CORRECTIONS
P. 6, D. 3: read paccupat/hdna
P. 13, n. 3, for achiddehi read acchiddehi
P. 17, last line but one for (In his) read (In this)
P. 21, D. 4, line 3: for sara1Jattamo read sara1Jattano
P. 25, n. 5, line 2: read briihma1Ja-parisam
P. 27, n. 10: read Khalupacchiibhattika-'
P. 41, n. 2: read ManopubbaIigama
P. 44, n. 5: alter 5 to 4; n. 4: alter 4 to 5
P. 49, n. 2: read vacanakkhamo ca, gambhirafi ca
P. 72, n .. 3: delete black
P. 78, n. 1, line 3: read pa!ipajjati
P. 91, n. 2, line 3: read thinamiddham
P. 124, n. 1, last line: read paficamam
P. 132, D. 1 (b) continued from previous page, line 1: read patipii!iyii
P. 145, n. 5, par. 3, line 2: read yathiibhiitaril
P. 161, n. 2: read kiiyasalikhiirehi
P. 183, n. 3: read Surattam
P. 187, n. 2, line 4: read appamii1Jena
P. 195, n. 1, par. 5, line 1: read kimphald
P. 208, D. 1: read Piiliputta
P. 227, n. 3, line 2: read vijjii-carQ1Ja-sampanno
P. 233, n. 2, line 6: read ta7;hd-samudaya-saccam
P. 243, n. 1: read Gabbhaseyyaka-sattassa; n. 2: read Abhiiva-gabbhaseyydnam
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: Pafifiii-pari-
bhdvitam cittam sammad eva iisavehi vimuccati,
seyyathidam kdmiisavii bhaviisavii di!fhiisavd
avijjiisavii ti.
(b) Dhs. 195, par. 1096: Cattiiro iisal'ii-kiimii-
savo bhavdsavo di!!hdsavo avijjiisavo.
(c) NeW. 116: Tassa evam gandhitd kilesii iisavanti.
Kuto ca vuccati iisavanti ti? Anusayato
vii pariyu!!hiinato vii. Tattha abhijjhii-
kiiyagandhena kdmdsavo, byiipddakii-
yagandliena bhaviisavo, pariimdsakii-
yagandhena ditthiisavo, idarh-sacciibhi-
nivesakdyagandhena avijjiisavo.
(d) Pts. I, 94, 117: 'Asavd' ti. Katame te iisavd?
Kdmdsavo, bhavdsavo, diUhd-
savo, avijjdsavo.
P. XXXII, line 8 read ask the
P. XLII, line 3 from bottom delete to
DEDICATED
to
the memory of
The Venerable Mahii Nayaka Thera,
Paelaene Siri VajiraiiaI;la of Vajirarama,
Colombo, Ceylon
and
SOMA MAHATHERA
(1898 -1960)
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. '
1. Dh.41.
IX
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"l to be used by members of tbe 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".
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 III remind ourselves now and frequently that the greatest charity is in giving the
mft of fearlessness (abhaya diina) to the world by refraining from killin.· g, steal1ilg, unchastityl
fying and drink. Thus we shall be able. to become merciful, honest, chasti!, truthful &n\l
sober, and make the society in which we live a noble one.
Ma), ~t undemanding and right thought grow in the world I
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 elan 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 stili 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 Buffon's dictum
"Le style est l'homme 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.
Whe·n 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 vas, 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. Siinultaneously 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.
!.• Rasavahini.
Psalms of the Brethren, 1035-36. 2. J. ill, 165 (Uraga Jataka).
5. Soma Thera's translation.
3. S. I. 87-8.
6. Dh. 204 .
xxv
Prefatory Note to Original Draft Translation
N. R. M. Ehara
V. E. P. Pulle
G. S. Prelis
Jozaiji,
Kawatana-Machi, I
Nagasaki-Ken. Japan.
XXVII
Acknowledgments (Original Draft Translation)
Jozaiji,
Kawatana-Machi,
Nagasaki-Ken,
Japan.
August 29, 1936.
N. R. M. Ehara
V. E. P. Pulle
G. S. Prelis
XXIX
PREFACE
XXXllI
INTRODUCTION
INbytheProf.
Journal of the Pall Text Society of 1919, there appeared an article
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 (Vimuttimagga) 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.
Nag'J.i'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 XXXVII, 236-39, when the Venerable
Buddhaghosa Thera had written the Visuddhimagga at the behest of the Mahti-
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 Mahtisangha, 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. XXXVII, 241-43): 'Then the bhikkhus
read out all the three books together. Neit)ler 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,
eried 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 Mahiivihiira
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 Mahtivarhsa at Ch. XXXII, 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 Postscriflt to the Visuddhi-
magga (found only in the Sinhalese texts and translated by l"Iii1J.amoli Thera):
"2. Unless the name Niirada (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.
xxxvn
Introduction
the late Venerable J.'itii1;lamoli 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 ofIndian 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 Viigbhata. 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. .
R.egardihg the statement, "We find Upatissa going into the details of the
development or the foetus week·byweek" (p.lvi), 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 Ca1;lrJdla, which we have alrea~y 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 Ca1;lQiilas" (p. liv).
References to Ca1;lrJdlas 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. III, 214, car:zrjdla is mentioned. Here it should be borne in mind that in the
society of the time, and also later, the car:zrjdla· 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 Satipauhiina 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 car:zrjdla was used in a
simile, the motive behind it was nothing else thaR 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 ca1;lrjdla 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 ob~erve the silas etc. - he being called
updsakacar:zrJdla (A. III, 206). The Vasata Sutta (Sn. 116-42) may also be
mentioned here. Further, these sentences occur in the Vimuttimagga itself,
thus: "Virtue is called exceII!:nt joy, the highest of all castes ... This is to
·Since writing the above the Caraka Samhitii has been translated into Sinhalese by Ayurveda
Siistri R. Buddhadasa, Colombo.
"3. Upatissa's change of the 'yellow' colour of the earth for kasi1,Ul (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.
XXXVIU
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 m 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 Car.z401a" (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 CaT.IIfdla 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 h!lS no desire for a king's throne" (p. 25 of the
present translation). The sarile idea is found in the Visuddhimagga too, namely,
"Nirdso saddhamme cQ1).rjdlakumdrako viya rajje" (p. 54) - "He isdesiteless
for the Good Law as a caT)rjtila (outcast) is for a kingdom". It is therefore
not a statement peculiar to tlie Venerable Upatissa Thera. .
(2) With regard to the next objection: "At another place, to see a CQT)rjdla
on the way is considered to be a sufficient reason for the laxity in the observance
of the practice of sapadiina-cdrikti (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 CaT)rjdla 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 CaT)q.tila" (pp. xlvi-xlvii). Further, at p. 23, "Even if he has
taken up the practice of a sapadiinactirika, he should avoid elephants or horses
that may be coming in his way. Seeing a caT)"t/.tila, he should cover his begging-
bowl. 'Following one's dcariya or upajjhiiya' 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' putcast (cQ1).q.tila, 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 cQT)rjdla 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 Dunhagamal].i
comes readily to mind. It is said that the people were prosperous and happy
during his reign and that he had a son named SaIiriijakumiira, concerning
whom the following is recorded.
"Greatly gifted was he and ever took delight in wor~ of merit; he tenderly
loved a caQ.<;iiila woman of exceedingly great beauty. Since he was greatly
enamoured of the Asokamiiliidevi, who already in a former birth had been
his consort, because of her loveliness, he cared nothing for kingly rulc" (Mv.
Ch. XXXIII, 2-4). Therefore King DunhagiimaQ.i, after his death, was succeeded
by his brother, Saddhiitissa, who reigned for eighteen year~.
XXXIX
"He carecinotbingfor kingly rule", - So rajjam neva kiimayi. Surely
~,is something ~lar ,iiI this statement and the simile which is common
to botl!. the Vintuttimagga and the Vi3Uddhimagga, namely, Nitiiso saddhamme
i:m;44/akurrui.rako viya rqjje; - Vimllttimagga p. 25; He has no desire for
the Noble (Law), as an outcast has no desire for a king's throne"; Vi3Uddhi-
magga p. 54; "He is desireless for the Good Law as an outcast (cQlJd4la) is
for a kingdom"! Have not both the Vimuttimagga and the Visuddhimagga
been making some sort of allusion. to this event, which would, noooubt,
have shocked the whole land'1 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 Dutthagamar.U
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
unvirtuous 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. Mti jtitirh puccha carm;wii ca puccha.
Katlhti have jtiyati jtitavedo;
nictikulino pi muni 4/titimti
tijtiniyo hoti hirinisedho - Sn. 462
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 Vidylilankara 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 Vidylilankara University.
XU
Introduction
the account of it in the M ahl'ivarnsa came to be written later. Yet the
Mahiivarizsa, according to Dr. Geiger (Introduction, Mv. translation p. IX), was
",based upon older material", the "A!thakathd-Mahdvarnsa", as he calls it,
l!J1d "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.)".
The Visuddhimagga
Much has been written about the Visuddhtmagga from the earliest times
right down to the present day. King Pariikrama-Biihu 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-Biihu (1271-72
A.C.). 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 remem1:Jer him for his great gift of the tratlSlation
of the Visuddhimagga, with his edition of the Visuddhi TeJ\:t, and the revised
version of the ancient paraphrase of the Visudi;lhi by Parakrama-Biihu 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 Pal)Qita Miitara Sri Dharmavamsa Maha Stavira's more
recent translation which was completed by his pupil the Venerable Pa1)Qita
Batuvita Nandarama Miiha Thera in 1957. There is also the English trans-
lation of the Pall TeJ\:t Society by Prof. ~e Maung Tin of Rangoon, completed
in 1931, and that of the late Venerable Niil)amoli Thera of the Island Hermit-
age, Dodanduwa in 1956. The German translation is by the late Venerable
Nyiil)atiloka Mahii Thera, founmer of the Island Herriritage, Dodanduwa, the
publishers being Verlag Christiani, Konstanz, 1952.
The Visuddhimagga is a houst:hold word in all Theravtida lands. No
scholar of Buddhism whether of Theraviida or of Mahtiyiina i§ 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 eJ\:cused 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 Niil}.amoli 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 Mahiivihiira'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 SOJ).a, were killed by a
labourer on the orders of the queen when they attempted to destroy the
Thiiparama. 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 NaJ).amoli 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 Samantaptisddikd), 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 NaJ).amoli 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 Na(Zodaya, the Atthasalini
and had begun""to compose a commentary to the Paritta", Cv. Ch. XXXVII,
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 impo'rtant part in making available
for later generations, even up to the present day, a work of such excellence as
is the Visuddhimagga. They are: (I) 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 expositipns of the teachers (dcariyavada) 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. XXXVII,
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 VimuJtimagga and the Visuddhimagga.
XLVI
BIBLIOGRAPHY
Visuddhimagga
commentary) by Bhadantacariya
Paramatthamafijiisd (Vidsuddhimagga
Dhammapala - Venerable Morontu4uve Dhammananda Nayaka Thera's
Sinhalese edition, 1908.
Mahdvamsa
Text - Edition of the Pali Text Society, London, 1908.
Translation English: The M ahlivamsa or The Great Chronicle of
Ceylon by Dr. Wilhelm Geiger, Ceylon
Government Information Department,
Colombo, 1950 (Reprint).
Cii{avatizsa
Translation - English: Cu{avamsa, being the more recent part of the
Mahlivamsa by Dr. Wilhelm Geiger and Mrs.
C. Mabel Rickmers, (2 Parts). P.T.S London
1929, 1930.
XV"II
Bibliography
The Pali Literature of Ceylon by Dr. G. P. Malalasekera, Royal Asiatic Society's
Prize Publication Fund Vol. X, London, 1928.
Vimuttimagga
XLVDI
ABBREVIATIONS
A. Anguttara Nikiiya
Abhms .. Abhidhammattha-Saligaha
Abhmv. Abhidha=iivatiira
Ap. Apadiina of the Khuddaka Nikiiya
As. Atthasiilini = Dha=asaligaI).i AHhakathii
It. Itivuttaka
It.-a. Itivuttaka Atthakathii= Paramattha-Dipani
Ud. Udiina
Ud.-a. Udiina AHhakathii
C.Pit. Cariyii-pitaka
Cv. Ciijavarilsa
J. Jiitaka (FausbCiIl's ed.)
Th. Thera-giithii
ThL Theri-giithii
D. Digha Nikiiya
Dh. Dhammapada
Dh.-a. Dhammapada AHhakathii
Dhs. DhammasangaI).i
Nd1 (and Nidd. I) Mahii Niddesa
Netti. Netti-PakaraI).a
Pts. Patisambhidiimagga
Pts.-a. Patisambhidii Atthakathii=Saddhammappakiisini
Petaka. Petakopadesa
Pm. Paramatthamiijiisii= Visuddhimagga Atthakathii=Mahii
Tikii
Ps. Papaiicasiidani=Majjhima Nikiiya Atthakathii
M. Majjhima Nikiiya
Mv. (and Mhv.) Mahiivarilsa
Mil. Milindapaiiha (Y. Trenckner s ed.,l
M. Vyut. Mahii vyutpatti
Riipiiriip. Riipiirii pa 'i'ibhiiga
Lal.V. Lalitavistara
Yin. Vinaya
Vis. Mag. Visuddhimagga
Vbh. Vibhanga
Vbh.-a. Vibhanga Atthakathii= Sammoha-vinodani
S. Sarilyutta Nikiiya
Saddh. Saddhammopiiyana
Sn. Sutta-nipiita (Harvard Oriental Series)
Sn.-a. Sutta-nipiita AHhakathii=Paramatthajotikii
Sp. Samantapiisiidikii= Vinaya Atthakathii
Spk. Siirattha-ppakiisinI=Sarilyutta Nikiiya AHhakathii
Sv. Sumangala-viliisini=Digha Nikiiya Att4akathii
XLIX
CONTENTS
FASCICLE I, CHAPTER I
INTRODUCTORY DISCOURSE
PAGE
Salutation I
Introductory Stanza
Path of Freedom Described 2
Merits ~f 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 DlSTINGUISIDNG 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 01arious) 10
What Purifies Virtue 24
Causes Through Which One Dwells in Virtue 25
ON AUSTERITIES
CHAPTER tv
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
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
CHAPTER X
ON DISTINGUISHING WISDOM
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 ill 285
Cause and Condition of ill
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, m, 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
LlX
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
ON DISCERNING TRUTH
LXI
[399] THE PATH OF FREEDOM!
FASCICLE THE FIRST
WRITTEN
BY
THE ARAHANT UPATlSSA
WHO WAS CALLED
BY
INTRODUCTORY DfSCOURSE
SALUTATION
Homage to the Blessed One, the Consummate One, the Supremely
Enliehtened One. 2
INTRODUCTORY STANZA
Virtue, concentration,
Wisdom and the peerless freedom:
To these verities awoke
Illustrious Gotama. 3
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
Of birth, old age and death, wishtjs 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 I expound, Hearken.
Question: What is 'virtue' '?
Answer: 'Virtue' means restraint. 4 '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." 'Gotarna'
VIRTUE DEFINED
I, 2. Not in Vis. Mag. And, 'nibbidiinupassaniiya nandiyii' ofPts. 1,46, quoted in Vis. Mag.,
is not here.
3. After this Vis. Mag. has 'pafinissaggiinupassaniiya iidiinassa'.
4. Alaya. 5. Lit. Piitimokkha dhamma. 6. Lit. Paccaya dhamma.
7. lndriya 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'.
!'lon-repentance is its manifestation. . The shielding of all faculties is its near
cause.
BENEFITS OF VIRTUE
MEANING OF VIRTUE
'How many (kinds of) virtue are there' '? There are three kinds of virtue:
skilful virtue, unskilful virtue and non-charactt'iezable virtue." What is
skilful virtue? Bodily and verbal meritorious activities and right livelihood.
(Here), because of a bsence 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 can ker-free activities and
spotless livelihood. (Here) there is neither tcibuJation nor good result.
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. a
How many are the 'obstacles' to and how many are the 'causes' of virtue?
A. Thirty-four states· are 'obstacles'. Thirty-four states are 'causes' of virtue.
1. Vala, Valla. Cpo Ndl 66, 92, 104, 106, 188. 2. Pa!ipalli. .1. Viriya. 4. Adiirluilla.
5. Dhutallga. 6. Lit. Indescribable virtue. PL~. r, 44: Kuti siianiln TilJi siliilli,
kllsaiu.l"i/mil, akllsa/asilati. ah.wikufasilam. 7. and 8. Not in Vis. Mag. 9. Dhamm.i.
10 Vimuttimagga
vulgarity, contact with women, not honouring 'the teacher, non-practice of
restr~int 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 anyone
of these cannot perfect his virtue. If his virtue is not perfected he will surely
retrogress. The thirty-four states which counteract these ('obstacles') are the
'cause' of virtue. 1
'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
llnd 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.
And again, there is a group of two in virtue. Mundane virtue 7 and supra-
.ffiundane virtue. R 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.
And again, there is '\ group of two in viltue: with limit and without limit."
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 offriends*,
for the sake of the body** and for the sake of life, then his virtue makes woi'ldly
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 110t entertain even the thought of transgressing (lhe
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 Ivill he transgress it? This is
called virtue 'without limit'.
And again, there is a group bf two in virtue: the virtue of the fundamentals
of the holy life6 and the virtue 01 enhanced practice.? What is 'the virtue of
the fundamentals of the holy life'? The virtue comprising .purified bodily
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'. [n observing 'the virtuc 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).
And again, there is a group of two in virtue: inviolable virtue and spotless
virtue. 3 What is 'inviolable'? [t is hearer's virtue. What is 'spotless'? It is
the virtue of the Buddhas and the Paccekabuddhas.
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, yct one
does not suffer even the thought of transgression, in his mind-this is called
'quelling evil and not transgressing'.
I ..\'amnul kamman/a, s{lJllmii. ,,·tici;, .\'lllllll";' iijh'a. 2. 5;al'UJ."I. 3. Nl)l in Vis. !\tilg.
4. Kiiiapariyanra. 5. Apiil;ako!ika. 6. Not in Vis. Mag.
On Dij'tinguisizing Virtue 13
And again, there is a group of three (in virtue} thus: the virtue swayed
by the world, 6 the virtue swayed by the body and life,7 the virtue swayed by
the Law. S
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 demcritorlous states for the sake of the True Law - this is called
'virtue swayed by the Law.'
And again, there is a group of three in virtue [402] thus: virtue allied to
dispa rate desires, virtue allied to like desires, virtue allied to no desires."
I. Ariya puggala. 2, Pariimallha sita. Cpo S. II, 94: DigharatlUli/ helUlil bhikkhal'e
assufavafo plltlu~i/anassa ajjhositam mamdyitam partimaffharil efam mama eso 'hOlIl a.rmi
esa l11e alltili. 3. Apariimallha sita. Cpo A. II, 56-7: Puna ca parmil bhikkh{ll'f
ariyasiil'ako ariyakanlehi silehi samanniigalo holi akkhalJqehi achiddehi asabalehi
akamm{isehi bhujissehi viiiiiuppasarrhehi apariimaflhehi samiidhisaJnvalfal1ikehi.
4. Pafippassaddha sila, 5. PUlhuJjana,
6, 7, S. A. T, 147: Til,t' imiini hhikkhave adhipaley)'iini. Kalall1iitli lil,ti?
Attiidhipalleyyam (okiidhipaleyyam dhammiidhipateyyaril. 9. Not in Vis, Mag.
[4 Vimuttimagga
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 offreedom 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'.
And again, there is a group of three in virtue thus: pure virtue,! impure
virtue,:! doubtful virtue. s
What is 'pure virtue'? Through two causes 'pure virtue' is fu[filled:
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
'impul e 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
wrOl.lgful deeds - this is called 'doubtful virtue'.
If a yogin's virtue is impure he confesses and experiences the bliss of the
pul'ified. If he had doubt, he presently finds out the blemish and acquires
peace.
And again, there is a group of three in virtue thus: fearful virtue, anxious
virtue, fatuous virtue. 8
I. Visuddlla si/a. 2. Avislld""a "i1iI. 3. Velllutika sila. Cpo Vis. Mag. 14.
-l. Seklzu silu. ' 5. Aseklltl sila. 6. Nevasekhalliisekha silu. Cpo Vis. Mag. 14.
7. SilUasekh(vapligga/a sila. 8. Not in Vis. Mag.
On Distinguishing Virtue 15
What is 'fearful 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 'in 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-asceticism1 01 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
I. Go Silo. 2. KukkuI'a silo. For details of I and 2, SCI! M. I. 38~ f. (note 3).
3. M. I, 3B8-9; So go vatan, bhiil'clvii paripl/(I!Iarn ahbokilJI,an, ... kiiyassa Medii pal'ammal'al,lii
gUllnan, sabavyalarn uppajjali. Sace kho pallassa evarn di/lhi holi: imina 'hanl si/ella va
valeno wi tapena va brahmacal'iyena va <levo va bhavissami devan;;otaro "ati siissa holi
l1IicchiiC/iflhi. Micchadilfhikas.va kho ahari, Seniya dvinnalil gatinalil aiiliataram gatinl
"ac/cimi: nil'ay",i, I'ii tiracd,anayollim va. A similar result follows in the case of dog-
asceticism.
4. Hilla silo. 5. Mujjhimu si/". 6. Pallila situ. Cpo Vis. Mag. 13.
7. Hanabhtigiya. 8. fhit/Miig/ya. 9. Visesabhcigiy".
10. N/bbec/lwMagiyl/. Fol' 7-10: see A. 1lI. 427, Vis. Mug. 15.
16 Vimuttiniagga
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'.
And again, there is a group of four in virtue: the precepts for bhikkhus,
the precepts for bhikkhunis, the precepts for the not-yet-ordained,l and
precepts for the white-clothed householders.'
What are 'the precepts for bhikkhus'?3 The Pdlimokkha-restraints-
these are 'the precepts for bhikkhus'.
(What are) 'the precepts for bhikkhunis~?~ The Pdlimokkha-restraints-
these are 'the precepts for bhikkhunis'.
The ten preccpts for male and female novices· and the precepts for female
probationersll-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'.
And again, there is a group of four in virtue· thus: Virtue that is naturaJ;7
virtue that is good manners,s virtue that is law9 and virtue that is (the result of)
former conditions. to
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 MaM Kas~apa-this is called 'virtue
that is (thc result of! former .conditions'.
I. Allllpasampalllla sila. 2. Otll;lII-vasalla gulla!!hlt .'ila. Cpo D. III, 125: Semli kilO palla
lIIe Cllllda etarahi IIpiisakii siivakii gihi o{l<ila-vasallii bralrmaciirillo. 3. Bhikkhu sila.
4. Bhikkhlllli sila. 5. SiimaIJera-siima!/eI·i dasa silo. Cpo Vis. Mag. 15.
6. Sikkhomiinii .•ila. 7. Pakati sila. 8. Aciira sila. 9. Dhammatii sila. D. 11, 13:
Dlrammatii esii bhikkave, ya",; Botlhisatto miitll kllcchi,iI okkallto hoti, lIa Botllri..afflt-
miitll purisesl/ miillasam IIppajiati kiimagll{liipasarilhiraril, allatikkalllolliYl; co Bodlrisatta-
miitii hoti kellaci purisena ratta-cittena. Ayam effha dlrammatii.
10. Pllbbalretuka sila. Cpo Vis. Mag. 15.
II. Not in Vis. Mag.-KlIsala .sila., "amlltlhiilla sila, nirodlra sila, lIirotllla paripadii silo.
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.'
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."
What is 'virtue as complete path of ending' '? Namely, the four-fold
right effort 4 - 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'.
l. cpo (a) M. 11. 27: Kalall/c Ct40 (/wpmi. Allsa/asna? Kusalalil kdyakammalil, kusalwil
vucikummulI'i, I(ii""piirisllddhilil pi kho allmil, Illapali, silasmilil I'adiimi, Ime kIlO, thapati,
Allsa/asilii; (b) M. If, 26: Katame ea, Ihapali, akllsalasi/ti? Akllsa/w;, kiiyakammmil,
akusa/m;, J.'llcikul1ImU';l, pcipuko iij[vo. -- ime "Llccllnti, thapati, akusalasilii.
2. Cpo (a) M, 11,27: Yaril cit/mil vilariigan'l I'l/lidosmil vl/amohmil, ilosaml;llhiin<j kusalasilcl,
(b) M. [], 26: Sac iI/alii sart/gall', sadosalil SflllIOhwil, ilOSalll1l!!hiina akllsa/as;iIl.
,. Cpo M.U,26 (a): Idha, I!;((pali, bhiAkhu kiiyatillccaritali, pahiiya kiiyasllcaritanz Miivc(; ...
InonodflccaritaJiz pahiiya Inanosllcaritmit b"ii~'eli, /1licclf(i·iiji~'aJil pahiiya sammc1.-iijiveltt'
jil'lkalil kappeli. Etth'ele akusalasilii aparisesii lIimjihallli, (b) M. II, 27: Idha, thaP(I(;,
Mikkhli silawi hoti, 110 ea silumayo, taii ea celovimllttiril paiificil'imlllliliz yatl"iblllilam
pajiillati, yallh'assa tl' kllsa/asikl aparisestj lIiYl(ijhanli.
4. Cpo 1\1. 11, 27: [dha, thapali, bhikkha allllppalll1iinaliz ptlpakiinariz akllsu/iilllJlil dhalllllltimllil
anllppiidiiya chanda/iljaneli viiyamati viriymh <iraMali cittaliJpagga(lhiiti padahati. IIppan-
lIallanl akusa/analil dhammiinaril pahiiniiya-pe-al/llppa(miil/a/il akllsa/iinali! dhamm<inalil
IIppiidaya. IIp/Jwmiinalil kusa/iil/m;, dhammanaril Ihiliy(i asamlllosiiyu bhiyyohhavaYI/
l'cplI/hiya bh(il'anaya p<iripl/riY(1 chandam janeti vayamali l'iriyam iirabhati cittan'l
pagga(lhiili padahati. Evam patipanllo kho, thapati, kusa/anaril siliinanl nirodhaya
pa!ipaltl1o lIoli.
5. P<ilimokkhasalin'ara sila. 6. Ajfvap<7risllddhi sila. 7. Indriyasalilvara si/a.
~. Paecayal/issi/a sTl". 9. D. I, 63-70. 10. Sekha. asekha. akIlPl'llIn. 11. Saddhammu.
12. A-car';. 13. An(/eiira.
18 Vimuttimagga
What is 'misbehaviour'? "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''!
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 bums 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 womcn and young girls and strokes their necks. Such misconduct is
called 'misbehaviour' of body?
What is 'verbal misbehaviour'? A certain bhikkhu has no reverence in his
mind. Without finding out the wishes of the venerable ones he preaches on
the Law or he preaches on the Piitimokkha; or he spe'lks 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'."
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. Kiiyika aniiciira. Cpo Vbh. 246: Idh'ekacco vell/diinena va paltadiillena 1'</ pllpphadiillella
va phaladiinena va siniinadanena vii dantakaf!hadcineno vii Cil!llkamyatc1ya vii l1111ggasfi..
patiiyavii piiribhatrhaliiya vii jangliapesanikena va annatara17iialarena bllddhapa/ikUf!hena
micchd iijivenajivitan'l kappell: ay(un yucca!i anGeara.
Cpo also Th. 937, 938: Mattikaril telam cUlJlJan ca udakasanabhojanam
gihinam IIpanamellti akalikhantii bahullaram
danta-pO(laril kapil/hm; ca pllpphakhtidaniyiini ca
piJJljapiit~ ca sampanne ambe ama/akiini ca.
2. Kayika anaciira. Cpo Nd 1 228-9.
3. Vdcasika aniiciira. Cpo 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 wislies. 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 bhikkuni'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'? Jt is to go to a
harlot's abode". 'Lawful resort' is obvious.
And again, there are three kinds of 'lawful resort': lawful resort Us clmc
reliance; lawful resort as protection," lawful resort as a bond.'
[403J What is 'lawful resort as close reliance"! It is a good friend
endowed with the ten meritorious qualities.;; 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 III virtue, learning,. liberality and wisdom." This is called 'I~\wflll
resort as close reliance'.
What is 'lawful resort as protection'? When a cC11ain bhikkhu goes to
ethers' 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 horsc-
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 dircctiol1~,
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 preqincts of his home and land"1 - this is called
'lawful resort as a boneI'. These are called 'lawful resort'. Thus 'lawful
resort' is fulfilled. Therefore, it is said, 'endowed with lawful resort'.
t. Gocara and agoeara. Cpo Vbh. 247: ldh'ckaccu resiyiigocaru va IlOli, vidhaviiguc",'u "Ii
Ihu/lakl/l7lari![ocaro va pa11\/akagocoro vii blzikkllll11igocaro ,·a paltligiiragocaro "ii, swil-
S"(fho viharati riijiihi rcijal7lahiimattehi tilthiyehi titthiyasavakehi ananalomikella gihi-
SQlil,rQ[(gena, yiilli ,'a palla lani kulalli assaddhalli appasam,iilli allopiillabliiitiilli akkosaka-
pariMasakalli allat thakllmiilli ahitakiillliini aphiisukiilllani ayogakkhemakamiini bhikkhzinan,
bhikkhlllli'nan, upiisak<inaJi, upiisikllnarh, tathiiriipalli kuWui scvati bhajati payirupiisati:
a)'Qfil vucca!i agocaro.
2. Upallissayagocara. 3. Arakkhugocara. 4. Upaniballdhagocara.
5. DasakalhiivattllllgulJasamalllliigatakalyiilJalllitta. Cpo A. IV, 357: Puna caparali, A1cghiYll
Mikkhu yaya'" kathii abilisallekhikii cetovivarallasappiiyii, seyyarhidalil appicchakathii
sanfulthikarhel pavivekakathii aSQlirsaggakathii "iriYllralllbhakarha silakalha samiidhikalhii
pUllliiikarha rillll/Ifikafha vimuttiii</lladassanakathii.
6. Cpo Vis. Mag. 19. .
7. Cpo S. V, 148: Ku ea bilikkhave bhikkhllllO gocelro sako peffiko "isoyo yad idalil col/,iro
satipalfizlilll/.
20 Vimuttimagga
'Fears 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 en-or. 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. l
'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,a insinuation,4 detraction,s and giving in order to get more. S
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.'
A certain bhikkhu having evil desires and coveting property, simulates
dignified demeanour, and says: 'I have attained to meditation (jllliTlo)'- 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."·
Thus, desiring gain, he extols himself. This is called the 'trickery' (of round-
about talk).lo
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 bencfits and does not endeavour for mastery
over his own heart. This is called 'insinuation'.
1. D. I. 9: Aggi-homa.
2. Cpo D. I, 70. 3. Only eight are treated in the explanation which follows.
4. Cp. S. nI, 143: Evam khandhe avekkheyya bhikkhu iiraddhaviriyo
divii vii yadi vii rattim sampajiino patissato.
Jaheyya sabbasaiiiiogam kareyya sarQlJattamo
Careyyiidittasiso va patthayam accutam padam.
S. Cpo A. I, 25: Etad aggam ..•. indriyesu-gutta-dviiriinam yadidam Nando.
22 Vim ut timagga
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 anotheL '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 luoks, 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 ,kin, 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.'
'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 calied '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'.
I. A. II, 40: 'Mho bhikkhave bhikkhu pa!isOIikhii· yoniso iihii/'a/il iihiireri, n'e"a daviiya na
madiiya na mall<!aniiya na "ibh17saniiya yiivad era in/assa kiiyassa rhitiyii yiipaniiya
"ihililSliparariy(i hrahmacal'iY(llIlIggah(lya: iri pllriilJaii co vedanaril pariharikhiimi lIarai;
co vedallan"z lIa uppiidessclmi, yarra ca me hhavissati onavajjalti ea phtisll-)lihiiro cati.
2. S. n, 98. Also Th. 445: Uppajje ce rase rallhii pllflamari1Slipamalil 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 saHsfied 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 caus,e 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 thc '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'.l
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 refiecf,a 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.'
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 wljong livelihood.
What is 'use as inheritance'? Use (of requisites) by individuals who are
strenuous.
Whatis '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. I, 10: Pa/isalikhii yoniso civaram pa/isevati yiivad eva sitassa pa/ighiiliiya IIlJhassa
patighiiliiya cjamsamakasaviitiifapasirimsapa samphassiinaln patighiitiiya yiivad el'a
hirikopinapa!icchiidanatlharil.
2. Ibid,
3. A.V, 87-8: Parapatibaddhii me jivikii Ii pabbajitena abhi(lhaln paccavekkhitabbam.
4. J. V, 253: Theyyaparibhoga, i(laparibhoga, dayajjaparibhoga, siimiparibhoga. Vis. Mag.
does not attribute these four to the 'ancients' (porii1;lii) as it is done here.
24 Virnulfimagga
'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, he makes
demerit and prepares evil places (for himself) and fears the four classes; 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 disu acted and dejected.
The.virtuous man, through strenuous endeavour, grows in belief and becomes
an energetic individual endowed with faith.
1. (a) J. III, 375: Sa/fha a/fano savake rulliya layo yare divasassa la)'o Yare ti ra/f;,hdivam
eha yare olokento kiki I'a a!'tfam viya eaman' va valadhbh viya mata piyapullam viya
ekacakkhuko puriso eakkhU/;, l'iya rakkhati, lasmb;, tasmim yeva khaJJe uppannakilesam
niggQIJhati.
(b) Vis Mag. 36, and Sddh.v. 621:
Kiki va a!,tfam camariva valadhim
Piyam va pUllam nayanam va ekakam,
Talh' eva silam al,urakhamanaka,
Supesala hotha sada sagliravli.
(c) Ap. 61, v.16: Kiki va alJtfariz rakkheyya eamari-r-iva valadhilh
nipako silasampanno mamam rakkhi mahlimuni.
In the Pali passages, (a), (b) and (cl above instead of ant the bird, blue jay, (kiki) occurs.
THE PATH OF FREEDOM
WRITTEN
BY
oN A U S T E R I TIE 8'
'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:) "J 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 l 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.
'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 obscl'-
vance of good men. A bhikkhu gives up the hoarding of unneccssaries,
lessens troubles and becomes m6dest. 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." These are cailed
'three robes'.
What is the observance of 'three robes'1 When a bhikkhll does not
hoard extra robes, it is called the observance of 'three robes'. When a bhikkhll
accepts a fourth robe, it is called failing.
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.l
The non-acceptance of these thtee 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 all 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 ~ 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.
'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 linlit 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?
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.
Q. 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. If 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'.
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' (aad 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 ill a crowded place, one is disturbed by the going
and coming of many: One knows the excellence of the ten kinds of words
I. Uddesablralla.
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 pe\lceful 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-Iengths. l One bow-length is four
cubits of an average man. Avoidance of dwelling in a village is c.alled
'dwelling in a peaceful place'. If bhikkhu dwells in a village, he fails in "the
observance of 'dwelling in a peaceful place'.
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 sbadows 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'. .
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
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:) "r 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 aM is
impure. One acquin~s 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. (Wllat 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 da,,!n,
he takes mat and robes and returns to the monastery2 and avoids other dwelling-
places. If he dwells in any other place, he breaks or fails in the observance
of 'dwelling among the graves'.
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 ,fauIts
(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' n. 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, dwe\,s 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 calleo
dependence on 'any chanced upon place'. If a bhikkhu goes to dwell in a
pleasant place, it is called failing.
How does one undertake to observe (the austerity of) 'always sitting and
not lying down'? Onc 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' n. This is the undertaking
to observe.
What are the benefits of 'always sitting and 110t lying down'? One avoius
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 lail?
(Its observance is in) the abandoning of sleep and not lying down. " If
one lies down, it is called failing.
What are not 'dirt-rags'? They are hemp, cotton, silk and woollen
robesl 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';
MISCELLANEOUS TEACmNGS
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 isnot 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 austedty-factors. Here the skilful,
unskilful and the non-characterizable" 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"'.' The othel'
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.n, 281: Evam kho te Nanda • .... .yam tvaril iiranfiako ca assasi pilJl/apiitiko ca pamsu-
kiiliko CD kiimesu ca antIpekkho vihareyyiisi.
2. Dhutanga. 3. Kusala, akusala, avyiikata.
4. Cpo A.m, 219: Imesam kho bhikkhave paifcannam iirannakiilUlm yviiyam iirafiiiako
appicchatam yeva nissiiya santutthim yeva nissiiya sallekham yeva nissiiya pavivekam yeva
nissiiya idam atthitam yeva nissiiya iirafiiiako hoti, ayam imesam pancannam iirannakiinam
aggo ca &ettho ca mokkho ca ullamo 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' an~ 'dwelling among the graves'. The Buddha has
permitted dwelling in roofed places in the rainy season.l
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. Vassiina.
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
I. In his Vimuttimagga and Visuddhimagga, p. 26, Prof. Dr. P. V. Bapat has traced this
passage to Vbh. 217: Ya cittilssa (hiti sanfhiti avatthiti avisaharo avikkhepo avisahata-
manasata samatho samadhindriYOIiJ samadhibafam sammasamadhi: ayam vuccati samadhi.
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 A'bhidhamma thus: "* .........is the meaning of ~oncentra-
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.l
'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.
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. Affha Vimokkha. Cpo D.II, 70, 71. A. IV, 306. Riipi riipiini passali etc. In the
Abhidharma Sailgiti Paryiiya 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 ~mancipation 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 infinif;f 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 sphcrc 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 scnsation
and, attaining to and realizing it through the body, dwells".
2. A. IV,410: Nava anupubbavihiirii. 3. Not traced.
On Distinguishi'lg 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."l 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
t'aught 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 are able to join
the retinue of Brahmii. All such are born in such a world.'" These four
benefits can be produced by concentration. Each of them causes to arouse.
OBSTACLES TO CONCENTRATION
CAUSES OF CONCENTRATION
1. Cpo Ud. 3.
2. Cpo Dh. 1: Manopubbal,lgamii dhammii.
3. M. II, 18.
4. A. II, 126: Tdha bhikkhave ekaeeo puggalo vivie' eva kiimeh; vivieea akusalehi dhammehi
. . . . . . .. palhamajjhiinam upasampajja viharati. So tad assiideti tam nikiimeti tena
ea vittim iipajjati, tattha thito tad-adhimutto tabbahulavihiiri aparihino kiilam kurumiino
Brahma-kiiyikiinam deviinam sahavyatam uppajjati.
42 Vimuttimagga
REQUISITES 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. Micchiisamiidhl.
2. D.III, ·219: Tayo samiidhi. Savitakko saviciiro samiidhi, avitakko viciiramallo samiidhi,
avitakko aviciiro samiidhi.
On Distinguishing Concentration 43
together with bliss; the concentration that is produced together with indiffe-
rence. The first and the second meditations (jhanas) are 'produced together
with joy', the third is 'produced together with bliss' and the fourth meditation
(jhiina) is 'produced together with equanimity'.
And again, th~re are three kinds of concentration: skilful'concentration;
skilful result (producing) concentration; real concentFation.
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 cQmmoner 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 con centra [ion' .
And again, there are four kinds of concentration: the sense plane concen-
tration;l the form plane concentration;2 the formless plane concentration;3
uninc1uded 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 (1) 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 passi6n and dull faclilties 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'.
l. Kiimiivacara samiidhi. Lit., 'That that' practice and 'true keeping'. The rendering is
tentative.
2. Riipiivacara samiidhi. 3. Arupiivacara samiidhi. 4. Apariyiipanna samiidhi.
S. A.II,149: Dukkhiipafipadii dandhiibhWiii, dukkhiipatipadii khippiibhiiiiiii, sukhiipatipadii
dandhiibhiii,iii,. sukhiipafipadii khippiibhiiiiiii.
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.l What is 'restricted concentration
with restricted o]Jject'? The concentration that is not able to keep pace with
the mind and an object2 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
'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 Enlighteneq. 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 comrniseration4 and the concentration of the
twin-miracles are attainments of the Enliihtened One and not of the hearer.
The fruition concentration of the learner" is an attainment of the hearer and
not of the Enlightened One. The concentration of the nine gradually ascendi!1g
states and the fruition concentration of the learning-ender are attainments of
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 c'oncentration 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 [earner and the commoner
pertaining to the form plane and the formless plane cause 'origination and
cessation'. [408] The concentrlltion 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 rrom joy and the fulfilment of the other two (are called 'the
third meditation').
Freedom from ease and the fulfilment of ~uanimity and unification of
mind are called the fourth meditation.
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 (c1a~sification 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 (asaiiifa samiipalli).
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.
1. Hiinabhiigiya. Cpo A. IV, 357: Idha Meghiya bhikkhu kalyiilJamitto hoti kalyiinasahiiyo
kaiyiilJsampavaliko, Aparipakkiiya Meghiya cetovimuttiyii ayan, pafhamo dhammo
paripakkiiya samvattati. 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 qrove
of Sweet Mango, Beside it runs the excellent waters of Kimiliila, 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 I thought: 'The land here isJevel meadow and
is known as the.Grove or-Sweet Mango. Beside it runs the excellent waters of Kimilala,
48
On Approaching a Good Friend 49
sparklingly clear. Meet is this spot for a clansman for the exercise of energy': How,
Venerable Sir, ifI should go' to that calm plae« in the Grove of Sweet Mango and exercise
energy?"
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 J.
Venerable Sir, have much to do yet. Therefore, Venerable Sir, J 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 plea~e'.
The Venerable Elder Meghiya hearing the words of the Enlightened One and accept-
ing them, bowed at the Enligh~ened 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 stl!tes of mind arose
in him, namely, discursive thoughts connected with lust, discursive tlioughts connected
with hate and discursive thoughts connected with harming. ;rhen 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 ttainings. 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.
'Meghiya, if your mind is not ripe for deliverance, and if you wish to cause it tp
ripen. this is the first training ................................................ '
1. S. I, 87-8: Sakalam eva h-idaril Ananda brahmacariyaril yad idarillr"lyo/Ju-millatii kaiyo(la-
sahiiyatii kalyiilJa-sampavatikatii ..
2. A. TV, 32: Sattahi bhikkhave dhammehi samanniigato bhikkhu mitlo sevitabbo bhajitabbo
payirupiisitabbo api panujjamiinena pi. Katamehi sattahi? Piyo hoti maniipo ca, garu ca,
bhiivaniyo ca, vattii ca, vacanukkhamo ca, gambhiraif ca kathom katto hoti, no ca af!hiine
niyojeti. Cpo Vis. Mag. 98; Nett! 164.
so Vimuttimagga
'Esteemableness' means that one is tranqnillized 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 endQwed 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", ana benefits others
and esteems the truth. Therefore, one restrains oneseir 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 arid 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.
• Unintelligible.
On Distinguishing Concentration 51
A BEGINNER'S DUTIES
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 SANGHAPA.LA OF FUNAN
. KINDS OF BEHAVIOUR
Now, when the teacher2 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."
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,
MODES OF PRACTICE
Among the seven which persons are or" 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 excpgitation 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.
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 existemies) 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 devQid (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. cpo Vis. Mag. 102: Ta pan' eta cariya kim nidiinii? etc. 2. Dosa (Sk. do~a).
3. Cpo Vis. Mag. 102-3: Tatra purima tava tisso cariya pubbaaiTJlJanidana dhCitudosanidana
ea Ii ekaeee vadanti. Pubbe kira iffhappayogasubhakammabahulo ragaearito hoti;
saggii va cavitva idhupapanno. Pubbe chedanavadhabalUlhanaverakammabahulo dosacarito
hoti; nirayanagayonihi vacavitva idhupapanno. Pubbe majiapanabahulo sutaparipucchii-
vihino ca mohacarito hoti, tiracehanayoniya va cavilva idhupapanno Ii. Ekacce above
is commented thus by the Venerable Dhammapiila Thera: Ekacce ti upatissattherQl;'
sanc/hayiiha. Tena hi Vimuttlmagge tathtf vuttam - Pm. 103 (MorontuQuve Dhamma·
nanda Thera's Sinhalese ed.).
58 Vimuttimagga
ELEMENTS AS CAUSES OF BEHAVIOUR
I. Cp. Vis. Mag. 103: Dvillllllmpana dhiitiinam ussannattiipuggalo mohacarito hoti: patha-
vidluituyii ca iipodluituyii ca. Itariisam dvilUllllh ussanattii dosacarito. Sabbiisam samattii
paM riigacarito ti. Dosesu co semhiidhiko riigacarito hoti, viitiidhilco mohacarito, semhii-
dhilco vii mohacarito, viitiidhilco vii riigacarito ti evam dhiitudosanidiinii ti vtuianti.
2. Cp. Vis. Mag. 104ft": Iriyiipatho klccii bhojanii dassaniidito
dhammappavattito c'eva cariyiiyo vibhiivaye 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 fiat. 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-wliY, 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: Shuffiingly
he lifts his feet up and shuffiingry he puts them down. ~s 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 mown 'through (the manner of) robing'?
A. The natural manner of robing of him w,4o walks in passion is thus:
He robes neither shabbily nor tardily.' His robes do not sit too low and are
well-rounded, elegantly wor1l. 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,! 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 lmmediately 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.
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 passion1should 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 mueh as he likes.
A walker in infatuation should be satisfied with what he gets.
A walker ill 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 pI aGe 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;l the walker in infatuation [411] should adopt the posture of walking.
1. Cp. Vis. Mag. 110 If. 2. A.I, 41: Pathavj, iipo, telo, viiyo, nila, pittJ., lohita, odiita,
iikiisa, viiiifii(la. For the last two kasi{las VIS. Mag. substitutes iiloka-' and paricchinn-
iikiisa-kasi{las.
3. PIS. 1,49: Uddhufhiitaka, vinilakq, vipubbaka. vikkhitttJ.ka, vikkhiiyitaka, hatavikkhittakil,
vicchiddaka, lohitaka, pu/uvaka, atthiklf. The· order here is altered to suit the passage
above.
4. Buddhiinussati, Dhammiinussati. Sanghiinussati. siliinussali, ciigiinlUsati, devatiinlls8lUi,
mara{liinussati, kiiyagatii-, ' iiniipiina-sat i, upasamiinlUsatl.
S. Lit. appamii{IiJ citta. Cpo D.m. 223-4: catasso appamafllliiyo.-Mettil, karUf14, mllllltil,
upekkhii. .
6. Catudhiitavavatrhiina. 7. Alu'ire patikkala-saifl!ii. 8. Ak(Jfcal!llilyatana; nev4Stll/ll4lr4-
S(lfil!iiyatana. 9. Cpo Vis. Mag. 111 If.
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 filst
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 fOllT-fold meditation?
A. Namely, equanimity.
p. Whieb uine subjeCts of meditatJon comprise the four-fold and five-fold
mcditatio.us-?
A. Excepting space-kasil;za and consciousness-kasi(1a, the remaining eight
k asil:zas and Mindfulness of respiration.
Q. Which four subjects of meditation comprise the four-fold formless
meditation? .
A. Space-kasil:za, consciousness-kasi(1u, 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
BY WAY OF INCREASING
BY WAY OF CAUSE
BY WAY OF OBJECT
BY WAY OF SPECIALITY
BY WAY OF PLANE
BY WAY OF SEIZING
BY WAY OF PERSON
BY
TIPITAKA SANGHAPALA OF FUNAN
Section One
Q. What is the earth kasi1;la?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 kasi1;la? How many kinds of earth
are there? What is the earth sign? How is a ma1;l4ala made? What is the
method of meditating on the earth kasi1;la?
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 kasi1;la. 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 kasi1;la; 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 mllnifoldness, the knowledge of past lives, the
heavenly ear and worldly higher knowledge; he fares well and draws near to
the verge of the ambrosial.
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 i& 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 kasi;;a. 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
I. Not traced. Cpo Th. 381: Buddham appameyyam anussara pasanno piliyii phu/asariro
hohisi salalam udaggo.
2. Cpo Vis. Mag. 123 if.
3. Nila - also sometimes rendered dark-blue. blue-black. black.
Subjects of Meditation 73
ON MAKING A MANDALA
1. The first ten similes are at A. III, 97: AllhisarikhaliJpama kama vutta Bhagavata, bahudukkha
bahiJpayasa, iidinavo ettha bhiyo. MalhsapesiJpama kama -vutta Bhagavata .•••••••••
Ti1)ukkiJpama kama ..•••••• Arigiirakiisiipama kama •••••••• SupillDkiJpama kama ••••••
YacitakiJpama klima • •••••.• •,RukkhaphaliJpama kama • •••••• •Asisiiniipama kama ..... .•••
SallisiJliJpama kama .... ••• SappasiriJpamii kama Futta Bhagavata, bahudukkhil bahiJpayiisa
iidinavo ellha 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.
1. Panca nivaralJiini.
2. Cpo A. II, 80: Atthi bhikkhave dakkhifJii diiyakato c'eva visujjhati pafiggiihakato ca.
3. Bodhi - transliteration.
76 Vimuttimagga
THREE WAYS OF SIGN-TAKING
The yogin should meditate on the form of the ma1:uJala 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 malJrjala, 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 malJrjaia, and the after-image will 110t arise. If he faces the malJrjaia
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 malJrjala.
Thus should the yogin dwell (on the malJt/aia) 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 malJrjaia sees the sign of concentration which arises, because of the
malJrjaia. 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 secorid is to view the malJrjala squarely; third is to supply the
deficiency should it partial sign or half the malJrjala appear; (fourth:) at
this time if his mind is distracted and becomes negligent, he should endeavour
like a potter at the wheel l and, when his mind acquires fixity, he should gaze
on the malJrjaia, and letting' it pervade (his mind) fully and without faults
consider calmness (?). Thus should sklIfulness 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 froin the way of meditation. Though the yogih
sees the malJt/ala he does not dwell on it with reverence. Often he gets up.
Often he lies down.
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 ma/plata, he gains the perception of the mmJrjala and sees it
as it were in space, sometimes /ar, 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 mavrj6la, 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-
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, jluinas, 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. Cpo D.I, 70: Idha mahii-,aja bhikkhu eakkhunii '''pam disva na nimittaggiihi hoti
nanuvyanjanaggiihi. Yatviidhika,al.lam enam eakkhllnd,iyam asamvutam viharantam
abhijjhii-domanassii piipakii akusala dhamma anvassaveyyum tassa samvaraya pii!ipaijati,
,akkhati eakkhund,iyam, eakkhund,iye samva,am iipajjati.
2. Cpo D.I, 181: Sikkhii ekii sannii uppajjanti, sikkhii eM sanna ni,ujjhanti.
3. A. III, 116: Pane' ime bhikkhave dhamma sekhassa (=sekhassati sikkhakassa saka,aniyassa
-Mp. III, 274) bhikkhuno pa,ihiinaya' samvattanti. Katame panca? Kammiiriimatii,
bhassa,amatii nidda,iimatii, sangalJikii,amata, yathiivimuttam cittam na paechavekkhati.
Subjects of Meditation 79
A. That yogin having taken the sign always contem,lates 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 ma{l{lala. 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, 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, jhdna7
A. The overcoming of the five hindrances is access. One overcomes
these five and thereby fulfils fixed meditation, jhana. Through access one
approaches distinction in meditation, jhdna. When distinction in meditation
is accomplished, it is fixed meditation, jhdnd. In access-meditation mind
and body, not having attained to tranquillity, are unsteady like a ship on
waves. In fixed meditation, jhana, 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' being powerful (in fixed meditation, jMna) one
dwells on the object peacefully and 10I\g, like a powerful man. 5 In access-
1. Appand jhdna.
2. and 4. Text has ariga. 3. and 5. Cpo Vis. Mag., 126: Yathd ndma daharo kumdrako
ukkhipitvd rhapiyamdno punappunam bhiimiyam patati, evam eva upacdre uppanne cittam
kdlena nimittam drammaT]am karoti, kdlena bhavaligam otarati. Appandya palia aligdni
thdmajdfdni honti, fesam thdmajdtattd. Yathd ndma balavd puriso dsand vutthdya diva-
sam pi fittheyya, evam eva appandsamddhimhi uppanT]e cittam, sakiln bhavaligavdram
chinditvii, kevalam pi rattim kevakam pi divasam tiffhati, kusalaJavanapatipii(ivasen'4va
pavattafi 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, jhana, 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.z These are the teachings regarding impurity. If a man
overcomes the hindrances weII, he gains sight (lit. becomes not-blind),
Concerning the accomplishment of fixed meditation, jhana, 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 meditati6n, jhana.
Q. What is the meaning of access?
A. 'Because it is near meditation, jhana, 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, jhana? Fixed meditation, jhana,
means yoga. Fixed meditation, jhana, is like the mind entering the mar;z4ala.
There is no difference in meaning between renunciation, meditation' (jhana)
and fixed meditation, (jhana). Here the yogin, dwelling in access, fixed medi-
tation (jluina) or the first meditation (jhana) should increase: the kasir;za.
TEN WAYS
(3). Skilfulnes:; 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
state, the mind acqul'res good standing. Through the arlsmg of joy, the
mind acqwres good standing. [4.15] 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-Law1
and practises. Therefore, owing to tllis 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.
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.s This is the merit of earth kasi1)Q.
Now, there are thre,e kinds of separation from lust, viz., of ,the body, df
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 ffom 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 meditationjhdna, 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: Seyyathiipl Pahiiriida mahiisamuddho ekaraso I01;laraso, evam eva kho Pahiiriida
ayam dhammavinayo ekaraso vimuiliraso.
2. A.III, 25: ldha hhlkkhave bhlkkhu vlvlcc'eva kiimehl vlvicca akusalehl dhammehi savitakkam
sav/ciiram vlvekajam pir/-sukham pathamajjhiinam IIpasampajja vlharali.
3. (a) Nd 1• 26: Vivekii II layo vivekii, kiiyaviveko, cittaviveko, upadhiviveko.
(b) Ibid. 27: Kiiyaviveko ca viipakafthakiiyiinam nekkhammiibh/raliillam; cittaviveko ca.
parlsuddhacitliinam paramavodiinappattiinam; upadhlvlveko ca nirupadhinam puggaliinam
vlsathkhiiragatiinam.
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, Nibbana. 1
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
three roots of demerit ale 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. Dhs. 10, paras 7, 8; 20, paras 84, '85; Yo tasmim samaye takko vitakko sa1ikappo appanli-
vyappana cetaso abhiniropanli sammlisaltkappo--ayam tasmlm samaye vitakko hoti.
Yo tasmim samaye cliro vicliro anuvlcliro upavicliro cittassa anusandhanatli anupekkhanatli
, -ayam tasmim samaye vicaro hoti.
, 2. Pelaka. 142: Yathli puriso diirato purisan. passati ligacchantam na ca tliva jlinliti-eso
itthi ti vii purlso ti vii. Yadli tu pafl/abhati: itthi ti vii puriso ti vii evamva1;/1,lo Ii vii
evamsal)fhlino ti vii, ime vitakkayanto uttari upaparikkhanti: kim nil kho ayam silavli
udadu dussilo atlt/.ho vii duggato ti vii? Evam vlciiro vitakke apetl viciiro cariyati, ca,
anl/vattatl ca. - Traced by Prof. Banat, ,
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
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
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. s
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, jhdna. 3 .
Which, from concentration? The joy of the individual who enters the
second meditation, jhdna.'
Which, from the enlightenment factors? . The joy that follows the treading
of the supramundane path in the second meditation, jhdna.
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.·
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 poweIful
causes the arising of the access. Swiftly going joy dwelling on the ma7)r/.aia
causes the arising of both the good and the bad, and depends on skill. All-
pervaqing joy is produced in the state of fixed meditation.
BLISS
1. S.IV, 235: Katama ca bhikkhave samisil piti. Pallcime bhikkhave kamaguf,la. Katam.
pal/ca. Cakkhuviilileyyif rupa itlha kanta manifpif piyarupa kamupasaThhitif rajaniyif ....
pe. " .kifyavil/I/eyya phQllhabbii iffhif kanta .... rajaniya. Ime kho bhikkhav. pal/ca-
kamagUf)if. Ya kho bhikkhove ime pal/cakifmaguf,le paficca uppajjati piti, ayaTh vuccatl
bhlkkhave samisa pitl.
2. What is meant by potter is not clear.
3. A.n, 126: Idha ekacco pugga/o vivicc'eva kifmehi vivicca akusalehi dhammehl savitakkaTh
savicaraTh vivekajaln pitisukhoTh pafhama/jhiinaTh upasampajja vihdrati.
4. Ibid. 127: VitakkavkaranaTh vupasamif a/jhattaTh sampasddo cetaso ekodibhavanl
avitakkaTh avicaraTh samadhijaTh pitisukkaTh dutiyajjhanaTh upasampajja viharati.
S. Dbs.-a. 115. Khuddakii piti, khaf,likii piti, okkantikii piti, pharaf,lii piti, ubbega piti ti
pal/cavidhii hotl.
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 difference~
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.
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".l The bliss of solitude is the develop-
ment of concentration-in4ifference and the destruction of meditation, jhdna.
The bliss of non-defilement is according to the Buddha's teaching "highest
Nibbdna". ~ The bliss of dwelling is generally called the bliss of dwelling.
According to this'treatise, the bliss of dwelling should be enjoyed. 3
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 mayor may not be joy.
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, jhdna? 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, jhlina, 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, jhlina, has the special characteristic of
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. III
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 Arah'ant, 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". &
I
I. Petaka. 147-8: Tattha katame jhiinavisesii? Vivicc' eva kiimehi vivicca piipqkehl akusalehi
dhammehi cittacetasikasahagatii kiimadhiitusamatlkkamanatii pi, ayam jhiinaviseso.
Avltakkii c'eva aviciirii ca sappitikiiya satisahagatiiya pitlsahagatii salflfiimanasikiirii
samudiicarantl; ayam jhiinavlseso. .
2. (a) M.I, 294-~: Piifhamam kho iivuso jhiinam palfcaligavlppahinam palfcaligasamannii-
gatam: Idh'iivuso pafhamamjhiinam samiipannassa bhik7chuno kiimacchando pahfno holl
byiipiido pahino hotl, thinamiddham pahindm hotl, uddhaccakukkuccam pahfnam hotl,
vicikicchii pahinii hoti. . .
(b) Vis. Mag. 139: Palfcangavlppahinam pailcangasamanniigatam tividhakalyii1)am dasa-
lakkharrasampannam pafhamajJhiinam.
(c) Petaka 136: Tattha katamam pafhamam jhiinam? PalfcangaVlppayuttam palfcanga-
samanniigatam.
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, jhiina, fonnula (p. 83 above): Vivicc' eva
kiimehi vivicca akusalehl dhammehl savitakkam saviciiram vlvevakajam pitlsukkam
pathamam jhiinam upasampajja viharat/", Vis. Mag. 139.
4. Kdmacchanda, vyiipiida, thina-mlddha, uddhaccakukkucca, vlciklcchii.
S. Th. 904 Pailcapaililiisa vassiini yatonesaDiko aham
. pailcavisa/i vassiini ya/o middham samiiha/am.
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,l the second, to insight, a
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 meditationj
jhdna. Therefore, it cannot be said that there is a meditation Uhdna) 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?
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 .\'~jqiCing? It is reflection. 4 Thus there are
three kinds of goodness in the first meditation, jhdna.
TEN CHARACTERISTICS
1. Vis. Mag. 141: Talhd hi samiidhi kiimacchandassa pafipakkho, pili vyiipiidassa, vllakko
Ihinamiddhassa, sukkham uddhacca-kukkuccassa, viciiro viciklcchiiyii II Pefake vuttam.
-But it is not in the Petaka.
2. Dhammaputta.
3. Cpo Vis. Mag. 147: Pafhamassa jhiinassa pafipadii-visuddhi adl, upekkhdnubriihalJii maJJhe,
sampahamsanii pariyosiinam.
4. Cpo Vis. Mag. 148: Pafipadii-visuddhi niima sasambhiiriko upaciiro, upekkhiinubruhalJQ
niima appanii, samapahamsana nama paccavekkhalJQ Ii evam eke valJlJayanli. The com-
ment (in Pm. Sinh. Ed. I, 144:) ekeli AbhayaglrlVQsino, is quoted by Prof. Bapat in his
Vim. Mag. and Vis.·Mag. p. 49.
S. Cp.Ibid. 147. If.
Subjects of Meditation 9'5
TWENTY-FIVE BENEFITS
1~ 4. These terms are not clear, Prof. Bapathas rendered them as: sankhepa-sangaha,
sangaha, anunaya and sevami respectively at p. 49, Vim. Mag. and Vis. Mag.
S. D.l, 74 and A. III, 25: Seyyathiipl bhikkhave dakkho nahiipako vii nahiipakanteviisi vii kam-
sathiile nahiiniyacuvviini iikiritvii udakena paripphosakam paripphosakam sannejyil, sii'ssa
nahiiniyapiv4i snehiinugatii snehaparetii santarabiihirii phUfii snehena na cn paggharati,
evam eva kho bhikkhave bh/kkhu Imam eva kiiyam vivekajena pit/sukhena abhisandell
par/sandell paripiireti parippharati, niissa killci sabbiivilto kiiyassa vlv'ekajena pJ'f/-sukhena
apphu;am hotl.
96 Vimuttimagga
bath-powder which is made fine and bright, so the kasilJa 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 kasir.za sign. Mind and the mental properties are
like the bath-powder. Thus it should be understood. -- Ie;'
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 hindrance~. 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; jhtina, joy arid bliss should be regarded as water,
initial and sustained application of thought as tne 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, jhtina, 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.
The ment which can produce rebirth in the world of Brahma is thus: In
Subjects-oj Meditation 97
the first meditation, jhiina, 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, jhiina. 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, jhiina. When a man considers the special means, removes the
hindrances well and reaches the state of freedom, it is called higher medi-
tation, jhiina. If a yogin attains to the lower first meditation, jhiina, 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, jhiina, 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, jhiina, he will be reborn as a Great
Brahm a, and his life-span will be one aeon.!
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, jhiina, but is
heedless. And again, through two kinds of conduct in meditation, jhiina, 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, jhiina, 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 agaiA, 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, jhiina.
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.1
,Now; the yogin who practises the first meditation; jhtina, 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 forwald. 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: "1 cannot go forward.
1 must return to the old pasturage".1
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 Eleottara Agama. A. IV, 418: Seyyathii
pi bhikkhave giivi pabbateyyii biilii avyattii akhettailRu akusalii vlsame pabbate carltum,
tossii evam assa ',an nundham llfatapubbaR c'eva dlsam gaccheyyaril, akhiiditapubbiinl
99
100 Vimuttimagga
There is a bhikkhu. He has not yet attain.ed (meditation, jhiina). ,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, jhiina. He' does
not practise this teaching nor study it, but thinks thus: "How, if I were to
enter the second meditation, jhana, and rid myself of initial and sustained
application of thought"? Being not at ease, he again thinks: "I cannot enter
the setond meditation, jhtina, and I cannot rid myself of initial and sustained
application of thought. I must retire, (from this), enter the first meditation,
jhiina, 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,jhiina. He should make the mind free (from lust).
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, jhiina,) often and goes out
of it often and acquires facility in the practice of the first meditation, jhiina,
he can acquire the bliss of facility, cause the arising of the second meditation,
jhiina, and surpass the first meditation, jhiina. And again he thinks thus:
"This first meditation, jhiina, is coarse; the second meditation, jhiina, is fine".
And he sees the tribulations of the first and the merits of the second meditation,
jhiina.
Q. What are the tribulations of the first meditation, jhiina?
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, jhiina, or partake of distinction in it. These are the
tribulations of the first meditation, jhiina. 3 The merits of the second medita-
tion, jhtina, consist in the overcoming of these. Thus we have seen the tribula-
tions of the first meditation, jhiina, and the merits of the second.
Here the mind separates itself from the first meditation, jhdna, and taking
the kasilJa sign as the object of the second meditation, jhiina, dwells on it.
The mind, dissociated from initial and sustained application of thought, at
ease in joy and bliss born of concentration, attains (to the second meditation,
jhtina). 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.
That yogin "attains to and dwells in the second meditation, jhtina, which,
through the stilling of initial and sustained application of thought, develops
internal tranquillity and the state of mind-predominance, is without initiarand
sustained application of thought, boni of concentration, full of joy and bliss".l
This is the merit of the earth kasil;za. 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, jhiina. 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,
jhiina, the yogin attains to the upper fine meditation, jhiina, 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, jhiina, 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.
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 ()f 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, jhtina,
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, jhiina, comes from that consciousness and the second meditation,
jhdna, comes from the first meditation, jhdna. And again, "concentration"
means that the second meditation, jhiina, comes together with unification of
mind.
"Joy and bliss born of concentration": 'Joy and bliss have already been
expounded.
"The second meditation, jhiina": It is called so because it follows the
first.
"Attains to the second meditation, jhiina", means that he enters the second
meditation, jhtina.
"Meditation, jhiina": 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, jhiina, which is free from two factors, endowed with
two factors, three kinds of goodpess and ten c)1aracteristics 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.
I. A.1I, 127: Puna ca parmi! bhikkhave idh' ekacco puggalo vitakkaviciiriinam vupasamii
ajjhattam sampasiido cetsao ekodibhiivam avitakkam avic{iyam samiidhijam pitisukham
dutiyajjhiinaljl upasampu.ija viharati. So tad assiideti . ... tabba/;"Zavihiiri apirihino kiilam
kurumiino Abhassariinam deviinam sahavyatam IIppajiati.
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 saturate~ every
part of the body of a bhikkhu. Thus joy which is produceed from
concentration saturates the body and the mind".!
A yogin entering the second meditation, jhiina, 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
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-
I. Chu AgOD No. 98: M.I, 276-7; D.I, 74; A.III, 25-6: Seyyathiipi bhikkave udakarahado
ubbhidodako tassa nev' ossa puratthimiiya disiiya udakassa iiyumukhariz na pacchimiiya
disiiya udakassa iiyamukhariz no uttariiya disiiya udakassa iiyamukham na dakkhilJiiya
disiiya udakassa iiyamukhariz, devoca no kiilena kiilariz sammiidhiirariz anuppaveccheyya atha
kho tamhii co udakarahadii sitii viiridhiirii ubbhijjitvii tam eva udakarahadariz sitena viirina
abhisandeyya parisandeyya paripureyya paripphareyya, niissa kinci sabbiivato udakara-
hadassa sitena viirinii apphu{ariz assa, evam eva kho bhikkhave bhikkhu imam eva kayam
samiidhijena pitisukhena abhisandeti parisandeti paripiireti, parippharati, niissa kiiici sabbii-
vato kiiyassa samiidhijena pitisukhena apphulariz hoti.
2. Vbh. 424: Dutiyariz jhiinariz parittariz bhiivetvii parittiibhiinariz deviinariz sahavyatariz
uppajjanti. Tesariz kittakariz iiyuppamiilJariz ? Dve kappii.
3. Ibid: Dutiyariz jhiinariz majjhimariz bhiivetvii appamiilJiibhiinariz deviinariz sahavyatariz
uppajjanti. Tesariz kittakariz iiyuppamiilJariz? Cattaro kappii.
4. Ibid: Dutiyariz jhiinariz palJitariz bhiivetvii iibhassariinariz deviinariz sahavyatariz uppajjanti.
Tesariz kittakariz iiyuppamiilJariz? Alfha kappii.
Subjects of Meditation lOS
tion, jhtina, and seeing the merits of the third meditation, jhiina, he causes the
third meditation, jhiina, to arise.
What are the tribulations of the second meditation, jhiina? This concen-
tration has initial and sustained application of thought as its near enemy.
This meditation, jhiina, being accompanied by joy, is coarse. The mind exults
in the possession of joy and is not able to arouse other (higher) meditation
(jhiina) 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, jhiina, and is not able to partake of distinc-
tion. Thus should one understand the tribulations· of the second meditation,
jhiina. The merits of the third meditation, jhiina, lie in the overcoming of
these (tribulations). If one considers the tribulations of the second meditation,
jhiina, and the merits of the third, he can remove joy through meditation,
jhiina, on the kasilJa sign and be at ease because of freedom from joy. Con-
sidering thus he can in no long time attain to fixed meditation, jhtina, through
bliss free from joy.
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 Dues say: "Endowed with equanimity and mindfulness, and com-
pletely conscious, he abides in bliss. ·So he abides in the attainment of the
third meditation, jhiina".l
"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 (jhiina) factors and of purity2. The equanimity of feeling is the equanimity
of the five faculties. Reflection dn 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.1, 53: Pitiyii ea viriiga upekkhako ea viharati sato ea sampajiino sukhan ea kiiyena
pafisamvedeti yan tam ariyii iicikkhanti upekkhako salimii sukha-vhiiri ti laliya}jhiinam
upasampajja viharati.
2. Vedanupekkhii, viriyupekkhii, vipassanupekkhii, bojjhangupekkhii, appamiiIJupekkhii, ella/an-
gupekkhii, jhiinupekkhii, piirisuddhupekkhii, Cpo Vis. Mag. 160 where brakmavihiirupekkhii
is substituted for appamiiIJupekkhii.
106 Vimuttimagga
equanimity because of dispassion is called the equanimity of the meditation
(jhtina) factors. Equanimity-mindfulness purity is the equanimity of purity.
And again, there are three kinds of equanimity: equanimity r6garded 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, jhtina,
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, jhtinas?
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, jhtinas, 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, jhtina, this meditation (jhtina) factor arises .
. Because of the mastering of the meditation (jhtina) factors, it is said "abides
in equanimity, mindful and completely conscious".
Q. What are the salient characteristic, func,tion, 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 conditions2 is to be completely conscious
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. l
On the contrary, if one does not understand, one re-enters joy and partakes of
deterioration in concentration. Por the acquiring of mastery over the medita-
tion (jhiina) factors, mindfulness and the state of being completely conscious
are taught. Thus equanimity, mindfulness and the state of be.ing 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".
I. Cpo Vis. Mag. 163: Yalhii dhenupago vaccho dhenulo apanilo arakkhiyamiino punad-eva
dhenum upagacchali. This simile. common to both the Vis. Mag and the Vim. Mag .•
has not been traced to its source.
I
lOB 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 mediUltion, 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, jhtina.
"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, jhiina": 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, jhiina.
"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 characteristi~ and is associated with twenty-two merits.
To dwell in the heaven world means to be born in the Abode of All Lustre. l
It is to be understood in the same way as it was taught in the first meditation,
jhiina. "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.
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 thai is free from joy".1 As the blue,
red and white lotuses stand in the water, so he abides in the third meditation,
1. Subhaki1;l1J!l.
2. Chu AgOD No. 98; M.I1, 16; A.m, 26: Seyyathii pi bhikkhave uppaliniyam vii padumi-
niyaril vii pU1;lt/arikiniyam vii app' ekacce uppaliini vii padumiini vii pU1;ltfarikiini vii udake
iiitiini udake samvatft/hiini udakiinuggatiini antonimuggaposini tiini yiiva c'tlCgii yiiva ca
mlilii sitena viirinii abhisanniini parisanniini paripiiriini paripphutiini. niissa kifici sabbiivatam
uppaliinam vii padumiinam. vii pU1;lt/arikiinaril vii sitena viirinii apphutam assa, evam eva
kho bhikkhave bhikkhu imam eva kiiyam nippitikena sukhena abhisandeti pariSllntieti
paripiireti parippharati. niissa kifici sabbiivato kiiyassa nippitikena sukhena apphutam hotl.
Subjects of M Mitation 109
jhlina. 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, jhiina, 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, jhiina, he will, after his aeath,
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 l .
Now, a yogin, having practised the third meditation, jhiina, and acquired
facility therein, wishes to cause the arising of the fourth meditation, jhiina,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, jhiina,
and the merits of the fourth meditation, jhdna. What are the tribulations of
the third meditation, jhdna? Joy is the near 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 m~ditation, jhiina, meditates on the kasil)a 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.
That yogin, "having abandoned pleasure and pain, leaving behind former
joy and grief, painless, pleasureless, in the purity of equanimity-mindfulness,
1. A.III, 26-7; M. II, 16: Puna caparam, Udiiyi, bhikkhu sukhassa capahiinii dukkhassa
ca pahiinii pubbe va somanassadomanassiinam allhagamii adukkham asukham upekhiisati-
piirisuddhim catutthajjhiinam upasampajjaviharati.
2. Cetasika.
3. S. V, 213: Idha bhikkhave bhikkhuno appamallassa atapino pahitattassa viharafo
uppajjati dukkhindriyam ...... Kallha cuppannam dukkhindriyarit aparisesam nirujjhati?
Idha bhikkhave bhikkhu vivicc' eva kiimehi vivicca akusalehi dhammehi savitakkafh
saviciiram vivekajam pitisukham palhamam jhiinam upasampajja viharati. Ettha cuppan-
nam dukkhindriyam aparisesam nirujjhati.
4. A. III, 285: Pitimanassa kayo passambhati, passaddhakayo sukham vediyati.
S. S. V,213-4: Idha pana bhikkhave bhikkhuno appamatfassa atapino pahitattassa viharalo
uppajjati domanassindriyam ...... Kallha cuppannam domanassindriyam apar;sesam
nirujjhatl? Idha bhikkhave bhikkhu vitakkav/caranarit viipasama ajjhallam sampasadanam
cetaso ekodibhiivam avitakkam avicaram samadhijam pitisukham dut/yam jhiinam upa-
sampajja v/haratl. Ettha cuppanna,h domanassindriyam aparisesam nirujjhati.
Subjects of Meditation- 111
has arisen ceases entirely".l Q. Why does the faculty of bliss cease in the
third meditation, jhdna? A. Joy perishes, and so, bliss that arises depending
on joy aiso perishes. Therefore, in the third meditation, jhtina, 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, jhtina, is an approach to the fourth meditation, jhtina. 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-
eoming 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? Ne.utrality 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 resemplance and closeness to that attainment. This
non-action is associated with equipoise. Tnerefore, 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 iiliipino pahilallassa viharalo uppajjali
sukhindriyam ...... Kattha cuppannam sukhindriyam aparisesam nirujjhati1 Idha
bhikkhave bhikkhu piliya ca viriigii upekhako ca viharali salo sampajiino sukhalh ca kiiyena
pafisamvedeli ..... . Ialiyam jhiinam upasampajja viharali. Ellha cuppannam sukhin-
driyam aparisesam nirujjhali.
2. S.V., 215: Idha pana bhikkhave bhikkhuno appamattassa iiliipino pahitattassa vlharalo
uppajjali somanassindriyam ... ... Kattha cuppannam somanassindriyam aparisesam
nirujjhali. Idha bhikkhave bhlkkhu sukhassa ca pahiinii dukkhassa ca pahiinii pubbeva
somanassadomanassiinan', allhagamii adukkhamasukham upekhiisalipiirisuddhim calullham
jhiinam upasampajja viharali. Ellha cuppannam somanassindriyam apar/sesam nlrujjhatl.
112 Vimuttimagga
and unification of mind of the fourth meditation, jhtina. This is the meaning
of "accomplishes the meditation". "Accomplishes" and "dwells": One,
separates from one factor, fulfils three factors, three kinds of goodliess and
ten characteristics, and is associated with twenty-two merits. Thus one
abides in the attainment of the fourth meditation, jhlina. 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, jhlina. 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, jhtina,
experiences neither pain nor pleasure. This is the bliss of equanimity. With
it he fills his body;
Thus is the· merit of concentrl'l lion: One js reborn in the Abode of Great
Fruition. A COIl1moner who practises the fourth meditation, jhtina, 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, jhtina.
Q. Why are the lower, middling and upper (meditation, jhtinas) alld the
partaking of distinction of the fruition-ground tlnlght ill the third and not in
the fourth meditation, jhtina?
1. Vehappha/a.
2. Chu Agoli No. 98. M. II, 16, 17; A. III, 27: Seyyathti pi bhikkhave purlso odiiteM vattheM
sasisam piirupitvii nislnno assa, niissa kiRei sabbiiva/o kiiyassa odii/eM vattheM apphu,am
assa, evam eva kho bhlkkhave bhik/fhu Imam eva kiiyam parisuddheM eetasii pariyodiiteM
pharitvii nisinno hoti, niissa kiffe, sabbiiva/o kiiyassa parlsudtiheM eetaaii parlyodii/ena
apphu,ariI holl. .
3. Vbh. 425: Catuttham jhiinam bhavetii .•.... appekaeee asaRRasattiinam deviinam sahilv-
yataril uppajjantl ...... AsiiRiiasattiinaR ea vehapphaliinaR ea deviinam killakam iiyuppa-
miiflllm? PaRea kappasatiini 'Fifty aeons' is obviously an error and it should read 'five
hundred'.
4. (a) D.I1I, .237: Pailea SlIddhiiviisa: Avihii, Atappii; Sudassii, Sudassi, Akanifthii.
(b) Vbh. 425: Catunnamjhiinam bhiivetvii .... . •appekacce avlhiinam deviinam sahtivyataril
uppa/jantl ...•.. appekacce atappiinam deviinam ...... ,appekaece sudassiinarN deviinam
..... " appekacce sudasiinam deviinam ...... ,appekaece akanlnhiinaril deviinam Sfihav-
yatam uppaj/anti.
Subjects of Meditation 113
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'1 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, jhiina'1 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. ThUl! 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.
I have considered the troubles of the fourth meditation, jhiina. 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 kasifUl, the earth sign and practises 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, jhiina.
That yogin "by passing enthely beyond perception of form, by the dis-
appearance of the perception of impact, by being freed from attention to
114 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
c;>fthe 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 var-ious
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
{If 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, jhana. 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. A!iiIa Kalama and Uddaka Ramaputta when
they entered the formless attainment, did not see nor hear those five hundred
Now, that yogin having acquired mastery in the practice of (the concen-
tration of) the sphere of infinite space wishes to cause the ari~ing of~e concen-
tration of the infinite consciousness kasiI,UJ and to transcend the infinite space
kasil,UJ. 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 kasiI,UJ lie
in the overcoming of these.
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,
jhtina. 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 spher:e
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".
l. Here 'two thousand' is obviously an error. Should read 'twenty thousand'. Cp.
Vbh. 425; A. I, 267:· AkiisiiT/Qllciiyatanupagiinmh bhlkkhave devt1ntuh visatlm kappa-
sahassiini iiyuppamiir,ta1h.
Subjects of Meditation 117
Now, that yogin, having aCGluired 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 qf
1. Again an error; should read 'forty thousand'. Cpo Vbh. 425; A. I, 267: Viilfiii(lQilciiya-
tanilpagiinam bhikkhave' deviinam cattiirisam kappasahassiini iiyuppamiilJam.
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, jhtina. 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.l
h Again an error; should read 'sixty thousand'. Cp. Vbh.426; A. I, 268; AkiHcafiiliiya-
taniipaciinam bhikkhave c/eviinam saIFh;m kappasahassiini iiyuppamilt;ram,
Subjects of Meditation 119
"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 remaindl;r. "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, plactises.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 bor non-perception" 'I 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.
MISGELLANEOUS TEACHINGS
Q. What is the water kasi1)a? 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 kasi1)a. The undisturbed dwelling of the mind - this is called
Q. What is the fire kasi1)a? 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
kasi1)a. 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
dispiayed in the fire kasi1)a. A man is able to produce smoke and flame,
is able to reveal things through producing brightness, is able to destroy the
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 kasil;la. Owing to the practice of the fire kasil;la, 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, Le., 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 kasil;la. 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.
Q. What is the air kasilJa? What is the practising of it? What are its
salient characteristic, function and near cause 7 What are its benefits 7 How
is the sign grasped?
A. The thought that is produced relying on the air sign - this is called
the air kasil;la. The training and the undisturbed dwelling of the mind are called
the practising of the air kasilJa. Sending forth the mind into the air sign is its
salient characteristic. The nOI)-abandoning of air perception is its function.
Undivided thought is its near cause.
"What are its benefits 7"; There are three distinctive benefits in air
kasilJa: 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 kasil;la. One follow~ what is expedient in the practice
of the air kasil;la.
"How is the sign grasped 7": A new yogin grasps the air kasilJQ 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. Lit. Nila abhibhiiyatana. D. lIT, 260: AffOO abhibhiiyataniini, the eight positions of
mastery.
The following is from the Abhidharma Sangiti Paryiiya Pada Siistra:- 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 fOmIS, he
thinks: "I kriow, I see". ThHs he perceives. This is the fifth position of mastery.
D. n, 110: Ajjhattam arupa-saiiiii eko bahiddhii-riipiini passati ni/iini nila-vQ{I{liini
nila-nidassaniini nila-nibhiisiini-seyyathii pi niima ummii-puppham ni/am ni/a-va(l(lam
nila-nidassanam nila-nibhiisam-seyhathii vii pana tam vattham Biirii(IQSeyyakam ubOOto-
bhiigo-vimaflham nilam nila-vaMam nila-nidassanam ni/a-nibhiisam--evam eva ajjhattam
arupa-saiiiii eko bahiddhii-riipiini passati niliini nila-va(l(liini nila-nidassaniini nila-nibhiisiini,
"Tiini abhibhuyya jiiniimi passiimiti" evam-saiiiii hoti, idam pancamam abhibhiiyatanam.
2. Only three are trea ted in Vis. Mag. 176.
Subjects of Meditation 125
in the practice of the blue-green kasiT;Ul. This yogin makes a malJr/ala on a cloth,
plank or wall with blue of the colour of the Asital 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.
Q. What is the yellow kasilJa 7 What is the practising of it 7 What are its
salient characteristic, function and near cause? What are its benefits 7 How
is the sign grasped 7
A. The thought that is produced relying on the yellow sign-this is called
the yellow kasilJa. 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 7": 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 KalJiktira flower. 2 Practising the yellow kasilJa, he sees yellow
everywhere.
"How is the sign grasped?": The man who takes up the yellow kasiT;Ul
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
I
1. Indigo plant. Black colour (of ashes) black-blue, black - P.T.S. Diet.
2. According to the Siistra quoted in note 1 on page 124, the sixth abhibhiiyatana differs
from the fifth in colour and flower. For Ummaka, Kar1;likiira is substituted. D. II, Ill,
confirms this.- Seyyathii pi niima ka1;likara-puppham pitam pita-va1;l1;lQm pita-nidassanam
pita-nibhiisam.
The late Venerable Soma Mahii Thera, one of the co-translators of the Vimuttimagga,
seeing the kar1;likiira (Sinhala, ki1;lihiri; 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 Kar1;likiira is in bloom.
There may frolic elf and gnome,
Ay, hearts grow happy in the loam
Of quiet! '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 kasb;/a. This yogin makes a malJrjala
with yellow of the colour of the KalJiktira flower, on cluth, 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 wl!s
fully taught before.
Q. What is the red kasilJa? 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 kasilJa. 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 kasilJa. He
acquires the position of mastery of the red. l He is able to change things into
the colour of red. The other benefits are equal to those taught under the earth
kasilJa. He who practises the red kasiJ:za sees the colour of red prevailing
everywhere.
"How is the sign grasped 1": A man who takes up the red kasilJa, 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
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 kasi1)a .
.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 ma1)t/aia 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. . .
Q. What is the white kasi1)a? 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 kasi1)a. 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 kasi1)Q. The other
benefits are the same as those taught in the earth kasi1)Q. He who practises
the white kasi1)a sees the colour of white prevailing everywhere.
"How is the sign grasped 1": A man who takes up the white kasi1)a grasps
the white sign either in a prepared or natural place. The practised yo·gin
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 kasi1)a. This yogin makes a ma1)t/aia 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 kasi1)a has ended. .
1. Odiita abhibhiiyatana. In the Jiistra mentioned above, this, the seventh abhibhiiyatana,
is associated with UJanastiirakii (Sk.), Osadhitiirakii (pall), the morning star. D. II,
page 111 confirms: Seyyathii pi niima osadhi-tiirakii odiitii odiita-va1;t1;tii odiita-nidassanii
odiita-nibhiisii.
128 Vimuttimagga
THE LIGHT KASINA
[424] Q. What is the light kasi1)a? 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 kasi1)a. 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 kasi1)a.
He who practises the light kasi1)Q sees light everywhere.
"How is the sign grasped '/": A man who takes up the light kasi1)a, 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 kasi1)a. 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 malJ4ala of light. From this
ma1)r!ala, 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.
Section Three
MISCELLANEOUS TEACHINGS
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 131
1. Cp. (a) D. II, 156: 'Handa cliini bhikkhave iimantayiimi vo: "Vayadhammii sarhkhdrii,
appamiidena sampiidethiiti".
Ayarh Tathiigatassa pacchimii viicii.
Atha kho Bhagavii pafhamajjhiinarh samiipajji. Palhamajjhiinii vutthahitvii
dutiyajjhiinarh samiipajji. Dutiyajjhiinii vUflhahitvii tatiyajjhiinarh samiipajji. Tatiyajjhiinii
vUflhahltvii catutthajjhiinarh samiipajji. Catutthajjhiinii vUflhahitvii iikiisiinaflciiyatanarh
samiipajji. AkiisiilUlficiiyatana-samiipattiyii· vUflhahitvii vifllfiir,taffciiyatanarh samiipajji.
ViffMr,taflciiyatana-samiipattiyii vUlfhahitvii iikiflcaffffiiyatanarh samiipajji. AkiflcaflM-
yatana-samiipattiyii vUlfhahitvii nevasaffM-niisafffliiyatanarh . samiipajji. NevasaflM-
niisaflfliiyatalUl-samiipattiyii vUlfhahitvii saflflii-vedayita-nirodharh samiipajji.
Atha kho iiyasmii Anaado iiyasamantarh Anuruddharh etad avoca:
'Parinibbuto bhante Anuruddha Bhagavii'tI.
'Na iivuso Ananda Bhagavii parinibbuto, saflM-vedaylta-nirodharh samiipanno'ti.
Atha kho Bhagavii saflflii-vedayita-nirodha-samiipattiyii vUlfhahitvii nevasaililii-
niisaflfliiyatanarh samiipajji. NevasailM-niisailMyatana-samiipattiyii VUflhahitvii iikiflca-
ilMyatQ1Ulrh samiipajji. . AkiltcaflfliiyatalUl-samiipattiyii vu/lhahitvii viflfliir,taflciiyatanarh
132 Vimuttimagga
THE TEN PERCEPTIONS OF PUTRESCENCE
[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! 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 h~- -parts" means: «He determines whether-the
putrescent SIgn is In a low-place or- in a high place; and -again, he determines
thus: '1 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 orhe
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
I. cpo A. III, 323-4; M.I, 58, D. II, 295: Puna ca param bhikkhave bhikkhu seyyatlui pi
passeyya sariram sivathikaya cha</4itam ekahamatam va dvihamatam va tihamatam va . ...••
vinilakam ...... so imam eva kayam upasamharati: 'Ayam pi kho kayo evarh-dhammo
evam-bluivi etam anatito ti'.
2. Cpo M. III, 91: Puna caparam, bhikkhave, bhikkhu seyyatlui pi passeyya sariram sivathlkaya
cFiar#itam ekahamatam va dvihamatam va tihamatam va uddhumatakam vini/akam vipubba-
kajatam; so imam eva kayam upasamharati: Ayam pi kho kayo evamdhammo evarhbluivi
evamanatito ti. Tassa evam appamattassa atapino pahitattassa viharato ye te gehasita
sarasamkappa te pahiyanti, tesam paluina ajjhattam eva cillam santilfhati sannisidatl
ekodihoti samadhiyati. Evam pi, bhikkhave, bhikkhu kavaf!atam satim bhaveli.
136 Vimuttimagga
(The perception of) disagreeableness is its function. The thought of no~
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.
its near cause. Its merits are equal to those of bloatedness. The rest is as
was fully taught above.
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 ate its benefits? How is the sign grasped?
A. "The cut and the dismpmbered": Corpses, lying in various places,
of those done to death with stick, sword or arrow - these are called, the cut
and the dismembered. z To know the cut 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 Cpo A.lII, 324; M. I, 58; D. II, 296-7: Puna eaparam .... affhikiini apagata-sambandhiini
disii-vidisiisu vikkhittiini annena hatthatthikam annena piidaffhikam annena jarighaffhikam
annena uratthikam aiinena kafaUhikam annena pitthi-kalJfakam annena sisa-kafiiham.
so imam eva kiiyam upasamharali: 'Ayam pi kho kiiyo evam-dhammo evam-bhiivi elam
anatfro Ii'.
2. Cpo Vis. Mag. 179: Halan ea lampurimanayen' eva vikkhittakan eii Ii hatavikkhittakam.
Kiikapiidiikiirena angapaceangesu saflhena hanitvii vuftanayena vikkhittassa ehavasarirass'
elam 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.
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
1. Cp. A. m, 324; M. I, 58; D. II, 296: Puna ca param bhikkhave bhikkhu seyyathii pi
passeyya sariram sivathikaya cha44itam affhi-samkhalikam sa-mamsa-Iohitam nahiiru-
sambandham ....pe .... , so imam eva kayam upasamharati: 'Ayam pi kho kiiyo evam-
dhammo evam-bhiivi etam anatito tl'.
2. A. II, 17;-A. V, 106,310: PuluvakasaiiilO. Also S. V, 131: PufavakasaiiilO bhikkhave
bhiivltii bahulikatii mahato phiisuvlhiiriiya samvattati.
Subjects of Meditation 139
MISCELLANEOUS TEACmNGS
1. Not traced.
2. Th. -18: AM buddhassa diiyado bhikkhu Bhesakafiivane,
kevalarir allhisaiiiliiya aphari pafhavirir imath.
Maniie 'harir kiimariigarir so khippam eva pahiyatiti.
-Smgaiapita Thera.
3. Nidd. I, 457: Buddho Ii yo so Bhagavii sayambhii aniicariyako pubbe ananussutesu dhammesu
siimarir sacciini abhlsambUjjhi, taltha ca sabbaiiilutarir patio, balesu ca vasibhiivarir patio.
Also Pts. I, 174 where 'pubbe' is substituted by 'Buddhe'.
Subjects of Meditation 141
I. A. III, 287; Puna ca param Mahiilliima ariyasiivako attano ciigam anussarati 'liiMii vata
me sllladdham vata me, yo' ham maccheramalaparlYU(fhitiiya pajiiya vigatamalamaccherena
cetasii agiiram ajjhiivasiimi muttaciigo payatapii{li vossaggarato yiicayogo diinasamvibhii-
garato'ti.
Subjects of Meditation 155
1. A. TIl, 287; Puna ca porarh Mahiiniima arlyasiivako devaliinussatirh bhiiveli 'sanli devii
Ciitummahiiriijikii, santi devii Tiivatirhsii, santi devii Yiimii, santi devii Tusitii, santi devii
Nimmiinaratino, santi devii Paranimmilavasavattino, santi devii Brahmakiiyikii, -santi devii
Taduttari; yathiirilpiiya saddhiiya samanniigalii Iii devatii ito cutii tattha uppannii, mayham
pi talhiirilpii saddhii sarhvijjati; yathiiriipena silena samanniigatii tii devatii ito culii tattha
uppannii, mayham pi tathiirilparh silarh sarhvijjati; yathiiriipena sutena samanniigatii tii
devatii tala cutii tattha uppannii, mayham pi tathiiriiparh sularh sarhvijjati; yathiiriipena
ciigena samanniigalii Iii devatii ito culii tattha Itppannii, mayham pi tathiirupo ciigo
sarhvijjati; yathiiriipiiya paiiiiiiya samanniigatii Iii devalii ito cutii tattha IIppannii, mayham
Di tathiiruDii Daiiiiii sarhviiiatr ti.
[418] THE PATH OF FREEDOM
FASCICLE THE SEVENTH
WRITTEN
BY
THE ARAHANT UPATISSA
WHO WAS CALLED
GREAT LIGHT IN RYO
TRANSLATED IN R YO
BY
TIPITAKA SANGHAPALA OF FUNAN
Section Four
MINDFULNESS OF RESPIRATION
BENEFITS
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 away", 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, 1 breathe out in such and such a way", thus he
trains himself; "discerning renunciation, 1 breathe in, in such and such a way",
thus he trains himself. Z
Here, he trains himself in "breathing in" means: "mindfulness is fixed
at the nose-tip or on the lip".1 These are the places connected with breathing
1. Vis. Mag. 285: Api ca kho kassaci sukhasamphassam uppiidayamiino, tUiapicu viya, kappii-
sapicu viya, viiladhiirii viya ca upaffhiili Ii ekacce iihu. Ayam pana affhakathiisu vinicchayo:-....
2. Cpo Vis. Mag. 286: Athii'nena lam nimitlam neva va(l(lato manasikiilabbam, na
lakkha(lalO paccavekkhilabbam.
3. Cpo Manual of a Mystic (P.T.S. translation) of Yogavacara's Manual 8 If.
4. Possibly Porii(lii.
5. Vis. Mag. 278: Tatrayam manasikiiravidhi:- ga(lana, anubandhanii, phusanii, fhapanii.
Here it is interesting to note that the Venerable Buddhaghosa Thera does not ascribe
this teaching to 'ekacce' as he usually does; nor does he go to the Atthakalhii 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.
(1) and (2) "Breathing in a long breath, breathing out a short breath,
breathing in a short breath, thus he trains himself"l ................... .
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. Cpo S. V, 329-30: Kiiyafifiatariiham Ananda etam vadiimi yad idam assiisapassiisam.
3. As. 38, Sec .. 93: Tasmim kho pana samaye dhammii honti dhammesu dhammiinupassi
viharati ti iidisu nissattanijjivatiiyam. Sviiyam idhiipi nissattanijjivatiiyam eva vattati.
Subjects of Meditation 161
"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. l True virtue is called the trl,lining
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. z And again, he calms the gross
bodily· formations and practises the first meditation, jhtina, through the subtle
bodily formations. From there, he progresses to the second meditation,
jhiina, through the more subtle bodily formations. From there, he progresses
to the third meditation, jhiina, through the still more subtle bodily formations.
From there, he progresses to the fourth meditation, jhiina, 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,
jhiina.
(5) "'Experiencing joy through the object, I breathe in', thus he trains
himself". [431] He attends to respiration. He arouses joy in two meditations,
jhiinas. This joy can be known through two ways: through non-confusion
and through the object.' 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, jhtinas. This
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 (dhamma) 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
MINDFULNESS OF DEATH·
1. s. III,
142: Phel;lapilJllupamam r"pam, vedanii bubbuiupamii;
Maricikupamii saf!ffii, satikhiirii kadaiupamii;
Miiyupamaffca viffffii1;lam dipitiidiccabandhunii.
For details of the similes see the earlier portion of the sutta.
Subjects of Meditation 169
1. A. III, 305-6: Yviiyam bhikkhave bhikkhu evam maralJasalim bhiiveli 'aho valdham
. rattindivam jiveyyam, Bhagavato siisanam nianaslkareyyam, bahu vala me katam assii' ·fI,
yo· ciiyam bhlkkhave ·bhlkkhu evam maralJQSallm bhiiveti 'aha valiiham divasam jivey)1Q!h
Bhagavalo siisanam manaslkareyyam bahu vala me kalam assii' Ii, yo· ciiyam bhikkhave
bhikkhu evam maralJasalim bhiivell 'aho valiiham ladantaram jiveyyaih yadanlaram eklilh
pilJt/apiitam bhufijiimi, Bhagavato siisanam manasikareyyam, bahu vala me katam assii' Ii,
yo eiiyam bhlkkhave bhikkhu evam maralJQsalim bhiiveli 'aho valdham ladanlaramjiveyyam
yadantaram cattiiro pafica iilope samkhiidifvii ajjhohariimi, Bhagavalo siisanam manasik-
areyyam, bahu vata me· katam assa' ti; Ime vueeanti bhikkhave bhikkha: pamattii viharanti,
ciandham maralJQsatim bhiiventi iisaviinam khayiiya.
Yo ca khviiyam bhikkhave bhlkkhu evam maralJasatim bhiiveti 'aho. valdham
ladantaram jiveyyam yadantaram ekam iilopam samkhiidllvii ajjhohariimi, Bhagavalo
siisanam manasikareyyam, bahu. vala me katam assii' tl, )!l> ciiyam bhlkkhave b/rlkkhu
evam maralJasalim bhiivetl 'aho vatiiham tacianlaram jiveyyam yadantaram assasitvii vii
passasiimi passasitvii vii assasiiml,l Bhagavato siisanam manaslkareyyam bahu vala me
katam dssii' II; Ime vuceanli bhikkhave bhikkha: appamattii viharanli, Ilkkham mara-
lJasallm bhiiventi iisaviinam khayiiya. Tasmii ti ha bhikkhave evam slkkhllabbam:-
Appamattii viharissiima, likkham maralJQSallm bhiivessiinia iisaviinam khayiiyii Ii.
Evam hi vo bhlkkhave sikkhltabban II.
2. Transliteration of k.alJa. 120 k.alJQs = 1 latk.alJa;
60 lalk.alJQS = 1 lava; 30 lavas - 1 muharla; 30 muharlas = 1 day and 1 night.
(Abhldharmakosa, Fascicle 12). Therefore
24x6Ox6O 1
1 k.alJa = 30 x 30 x 60 x 120 ~ 75 - 0.0133 ...... of a second.
The following is given in the Dirgha Agama, No. 22, Taisho Edition, p. 146:- 60 kha(las-
l.1aya·; 30 layas - 1 muhutta; 100 muhullas - 1 upamii. Below are two other tables:-
(a) 60 k.al;las = I lava; 30 lavas·- 1 hour; 30 hours = 1 day;
24 x 60 x 60
1 k.alJ a - 30 x 30 x 60 - 1.6 seconds.
(b) 120 k.alJQS - 1 Ititk.alJQ; 60 tatk.alJQS - 1 lava; 30 lavas = 1 muharta;
SO muhartas - 1 hour; 6 hours = 1 day;
24x6Ox6O 1
1 k,'Ill1JQ - 6 x SO x 30 x 60 x 120 - 7SO = 0.0013 .... of a second.
3. ClltakkhalJU.
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'',l
And again, it is taught in this stanza:
1. Looked at Cram the point of view oC the changing khandhas, there is no important divergence
to be Doted here. For instance, in Vis. Mag. 301 this occurs:
Kha{likattii ca dhammii1lll1h, yehi khandhehi te katam
amaniipam niruddhii tekassa diini 'dha kujjhasi?
The so-called being of the present did not exist in the past and will not exist in the future.
2. Nd 1 .42, 117-18: Jfvltam attabhiivo ca sukhadukkhii ca kevalii
ekacittasilmiiyuttii lahuso vattati-kkhQ{lo•
..........................................
Anibbattena na jiito, paccuppannena jivati,
cfttabharigamato loko ....................... .
Subjects of Meditation 111
A. Mindfulness as regards the nature of the body is the 'practi$ini 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.l
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 tribul!ltion. He
attains to·the four meditations, jluinas, ~ith 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 solitudl:, sits
down and guards his thoughts. With mind undisturbed, he meditates on the
nature of his body. How does he practise mindfulness of body?
This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews,
bones, marrow, kidneys, liver, heart, spleen, IUIlgs, 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 tecite 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 fortp., 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
kasif.la. When he causes the ari.sing 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.
Ii the yogin practises on the kasif.lOS, he will get to the fourth meditation,
jhana. If the yogin practises on impurity, he will get to the first meditation,
jhtina. 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
And again, one should recall to mind the nature of the body through
thirteen ways: through seed, place, condition, oozing, gradual formation,
worms, connection,! 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, kosiitaki*,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,*3 kumuda*4 or pU1:uJarika.*5 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*;7 tagara*,8 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,' 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 AUhisu, where "ukkipi/vii thitam"
"patiUhi/am" are used in a similar description.
• Transliteration.
2. Trichos.antbes dioeca, or lutfa acutangula or lutfa petandra.
3. Blue lotus (Nymphaea Coerulea). 4. Edible white water-lily (Nymphaea esculenta).
5. White lotus (Nymphaea Alba).
6. Vbh.-a. 96: Ayam hi sat/o miituhucchimhi nibbat/amiirw na uppa/a·paduma·puJ.U!arikiidisu
nibbattati; attha kho hettha iimiisayassa upari pakkiisayassa, udarapatala-pitthika'.ltakii"
nam vemajjhe, paramasambiidhe, /ibbandhakiire, niiniiku'.lQpagandha·paribhiivile, asuci-
paramaduggandha-pavana-vicarite, adhimattajegucche kllcchippadese piitimaccha-piitikum-
miisa-candanikiidisu kimi viya nibbat/ati.
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
kpmma. 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 hun<;lred 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".s
1. Cpo (a) Sn. 197: Ath' assa navahi sotehi asuci savati sabba4ii.
(b) Th. 1134: Najiitu bhastam dubhato mukham chupe;.
dhiratthu puram navasotasandani.
(c) Th. 394: Aturam asucim putim passa Kulla samussayam
uggharantam paggharantam biiliinam abhinanditam.
• Transliterations. These are stages of the embryo.
2. Pasiikhii.
3. Cpo S. 1,206: Pathamam kala/6f!h hoti, kalalii hoti abbudam,
abbudii jiiyate pesi, pesi nibbattati ghano,
ghana pasiikhii jiiyanti, kesii loma nakhiini ca.
Yan cassa bhunjate miitii, annam piinan ca bhojanam,
tena so taltha yapeti, matukucchigato naro ti.
(- Tattha pathaman ti, pathamena patisand/Ji-viiIMrrena saddhith Tisso ti wi Phusso ti va
niimath n' atthi. Atha kho tihi jati-u1){I' athsiihi kata-sutt' agge SQ{Ilhita-tela-bindup]1QlTlii(rmh
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 shibaTa.'" The third is calleddaraka. * 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 WI 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
is called "body-hair licker". The worm that relies on the nails is Q}led "nail-
licker". .The worms that rely on the skin are of two kinds. The first is
called tuna.· The sec.ond 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. T!:te 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 fourt4 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 t1?e 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 sira.· 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. T!:te first is
called (si-) ba.· The second is called mahasiba. '" The worms that rely on the
intestines are of two kinds. The first is call~d 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 thl!,t 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 Telies 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 five1 kinds of
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 shoo 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 throu,h "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".
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 shoula one reflect on the nature of the body through
"finitude" .
This yogin, through these ways, practises minqfulness 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 (jhana) factors and attain to the distinction
for which he yearns.
1. Bhikkhu Oit).
2. S. V, 67: Ye te bhlkkhave bhikkhu silasampannii samiidhisampannii paffffiisampannii
vlmuttlsampannii vlmuttiffiif/adassanasampannii dassanam piiham bhikkhave tesam bhikkhii-
nam bahukiiram vadiiml. Savanam ...... Upasa1lkamanam ...... Payiriipiisanam .•....
Anussatlm .... Anupabbajjam piiham bhikkhave tesam bhikkhiinam bahukiiram vadiimi.
Tam klssa ht!tu. Tathiiriipiinam bhikkhave bhikkhiinam dhammam sutvii dvayena viipakiisena
viipakallho vlharatl kiiyaviipakiisena ca clttaviipakiisena ca.
SUbjects oj Meditation 179
MISCELLANEOUS TEACHINGS
WRITTEN
BY
THE ARAHANT UPATIS SA
WHO WAS CALLED
GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
Section Five
1. Mettii. .
2. A. Y, 342; PIs. II, 130: Mettiiya bhikkhave cetovimuttiyii iisevitiiya bhiivitiiya bahulikatiiya
yiinikatiiya vatthukatiiya anUf/hitiiya paricitiiya susamiiraddhiiya ekiidasiinisarilsii piifikalikhii.
Katame ekiidasa? Sukham sllpati, sukham paribujjhati, na piipakam supinam passati,
manussiinam piyo hoti, amanussiinam piyo hoti, devatii rakkhanti niissa aggi vii visam vii
sattham vii kamati, tuvafam cittam samiidhiyati, mukkhavat;l1;lo vippasidati, asammufho kiilarh
karoti, uttarim appafivijjhantobrahmalokupago 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.
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;" 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 honour¢
before, he will be despised hereafter. Aspiring after happiness, he will acquire
misery. Outwardly calm, he will be inwardly perturbed., Having eyes, he
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.l 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; 1 will cause great merit to accrue to
the givers, through having a mind of patience. I bear the form and the
apparel of the Consummate Ones;3 this patience is a practise of the Noble
Ones; therefore 1 will not allow anger to remain in my mind. 1 am called a
hearer. 1 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. 1 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 ~ndisturbed 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: Khantibalaril baliitrikam. (b) PIs. II, 171: 'Byiipiidassa pahinattii abyiipiido
khantiti' khantibalaril. 2. Cpo Ps. I, 79: AVuso, pabbajito niima adhiviisanasilo hoti Ii.
3. Th. 961 S urrattaril arahaddhaJaril.
4. Cpo Ud.45: Sutviina viikyarilpharusaril udiritam adhiviisaye bhikkhu adu/thacitto 'ti.
18"4 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 deat 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; t6 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;! 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: lmesam kho bhikkhave paficannam sikkhiidubbalyiinam pahiiniiya
cat/iiro sammappadhiinii bhiivetabbii. Katame cat/iiro? ldha bhikkhave bhikkhu anuppannii-
nam akusaliinam dhammiinam anuppiidiiya chandam janeti viiyamati viriyam iirabhati
cillam pagga/:zhiiti padahati, uppanniinam piipakiinam akusaliinam dhammiinam pahiiniiya
. .. , anuppanniinam kusaliina/h dhammiinam uppiidiiya ... , uppanniinam kusaliinam
dhammiinam (hitiyii asammosiiya bhiyyobhiiviiya vepulliiya hhiivaniiya piiripiiriyii candam
janeti viiyammi viriyam iirabhati cillam pagga1;zhiiti padahati.
3. Sannii.
Subjects of Meditation 185
upallluipeyya 'aho valiiyam puriso labheyya sappiiyiini bhoJaniini labheyya sappiiyiini bhesajjiini
labheyya pa/iriipam upatthiikam labheyya giimanlaniiyakam. Tam kissa helu? Miiya,;,
puriso idh' eva anayavyasanam iipajjati' ti. EYam eva kho iivuso yviiyam puggalo apari-
suddhakiiyasamiiciiro aparisuddhavacisamiiciiro na ca labhati kiilena kiilam cetaso vivaram
cetaso pasiidam, evariipe iivuso puggale kiiruililam yeva upatthiipetabbam anudayii yeva
upallluipetabbii anukampii yeva upal/hiipetabbii 'aho vata ayam iiyasma kiiyaduccarilam
pahiiya kiiyasucaritam bhiiveyya, vaciduccaritam pahiiya vacisucarilam bluiveyya, mano-
duccarilam pahiiya manosucarilam bhiiveyya. Tam kissa helu? Miiyam iiyasmii kiiyassa
bhedii parammarll{lii apiiyam duggatiih vinipiitam nirayam uppajjati' ti. Evam tasmim
puggale iigluito pa/ivinetabbo.
1. A. V, 88: Kammassako 'mhi kammadiiyiido; M. I, 390: Evam paham PU(I(UJ: kamma-
diiyiidii sallii ti vadiimi.
2. S. II, 189-90: Na so bhikkhave satto sulabhariipo, yo na miitiibhiitapubbo imind dighena
addhunii. Tam kissa hetu? Anamataggiiyam bhikkhave sarilsiiro pubbiikoti na paiiiiiiyaM
avfjjpnivara/liinam salliinam tQ{lhiisamyoJandnam sandhiivalam samsaralam.
Evam digharattam kho bhikkhave dukkham paccanubhiitam tibbam paccanubhiitam
vyasanam pacca/lubhiitam kalasi vat/tlhitii, yiivaiicidam bhikkhave alam eva sabbasalikhiiresu
nibbindilllm alam virajjitum aram vimuccitunti.
Na so bhikkhave sallo sulabhariipo yo na pitiibhiilapubbo . . .
Na so bhikkhave satto sulabhariipo yo na bhiitiibhiitapubbo . . .
Na so bhikkhave satto sulabharilpo yo na bhaginibhiltapubbo . . .
Na so bhlkkhave satto sulabhariipo yo na puttobhiltapubbo . .•
,3. Alta saiiiiii.
Subjects of Meditation lS1
TEN PERFECTIONS
1. Stimmii·manasikiira.
2. Sattiiramma1)a.- Cpo hlp. II, 41: lme pana caffiiro brahmavihiirii vattii honti, vaffapiida
honti, vipassaniipiidii honti, diffhadhommasukhavihiirii honti, abhinniipiidii va nirodhapada
va, lokuttara pana na honti. Kasmii? SattarammQ{latta ti.
• Transliteration. Cpo Sv. n, 428: ArhaMizhiisatto .. : panca-maha-vilokanam nama vilokesi.
3. Ud. -a. 128: Yatha va te Bhagavanto diina-paramim puretva, sila-nekkhamma-pafina-
viriya-khanli-sacca-adhif/hiina-mertii-upekkha-parami ti ima dasa paramiyo dasa-upapa-
ramiyo, dasa paramaltha-paramiyo ti samatimsa paramiyo puretva, panca maha-paricciige
pariccajitva, pubba-yoga-pubba-cariya-dhamm' akkhana-nat' artha-cariyadayo purelva,
buddhi-cariyaya kotim patva iigatii, tathii ayam pi Bhagava iigato.
4. Abhaya.- Cpo A. IV, 246: ldha bhikkha~e ariyasiivako pa1)iitipiitam pahiiya pii"atipalii
pa/ivirato hoti. Piir;iitipiitii palivirato bhikkhave ariyasiivako aparimii"iinam sattiinam
abhayam deti averam deti avyiipajjharh deti; aparimii"iinam sattiinam abhayam datva
averam datva avyiipajjham da/vii aparima"assa abhayassa averassa avyiipajjhassa Miill,i
holi. ldam bhikkhave pathamaJiI diinam mahiidiinam aggaflflam rattan;;am vamsaflflam
porii1)Qm asamkir;1)am asamkifJIJapubbam na samkiyati na samkiyissati appatikuttham
sama1)ehi briihmar;ehi viiinuhi . ..
Puna ca param Mikkhave ariyasavako adinniidiinam pahiiya adinniidiinii pa/ivirato
hoti ... pe... kiimesu micchiiciiram pahiiya kiimesu micchiiciira pa/ivirato hoti ... pe ...
musiiviidam pahaya musaviida pafivirato holi... pe... suriimerayamajjapamiidatthiinii
pativirato hoti. Surii",erayamajjapamiidalthiina pafivirato bhikkhave ariyasiivako apari-
mii1)iinam sattiinam abhayam deti ... pe... avyiipajjhassa bhiigi hoti. ldam bhikkhave
paficamam diinam mahiidiinam aggaflflam. .. pe ...
S. Diina-piirami(piirami is transliterated in this section). 6. Sila.
Subjects of Meditation 189
The Bodhisatta and the Mahasatta develop loving-kindness f~r 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, jhiina, l and enter
into homelessness. Thus they fulfil the perfection of renunciation. 2
The Bodhisatta and the Mahiisatta develop loving-kindness for all beings.
Far the sake of benefitting all beings, they consider merit and non-merit.
Understanding in accordance with truth, devising clean expedients,. they rejeGt
the bad and take the good. Thus they fulfil the perfection of wisdom. 8
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 Mahiisatta 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. s
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 Mahiisatta 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 Mahiisatta 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 Bod.hisatta and the Mahiisatta practise loving-
kindness and fulfil the ten perfections.
1. Nearly always this is partially transliterated. Cpo M. I, 246: Na kho paniiham imiiya
kalukiiya dukkarakiirikiiya adhigacchiimi u/tarim manussadhammii alamariyaflii{ladassana-
visesam, siyii nu kho anno maggo bodhiiyiiti. Tassa mayham Aggivessana etadahosi:
Abhijiiniimi kho paniiham pitu Sakkassa kammante sitiiya jambucchiiyiiya nisinno vivicc'
eva kiimeht vivicca akusaleht dhammeht savitakkam saviciiram vivekajam pitisUkham
palhamam jhiinam upasampajJa viharitii, siyii nu kho eso maggo bodhayiiti. Tassa mayham
Aggivessana satiinusiiri villflii{lam ahosi: eSO va maggo bodhiiyiiti.
2. Nekkhamma.
3. Pannii (transliteration). 4. Viriya. S. Khanti. 6. Sacca.
7. Adhillhiina. 8. Mettii. 9. Upekkhii.
t This and all subsequent passages in italics and marked t are omitted in !be Sung edition
mel1tioned before.
190 Vimuttimagga
THE FOUR RESOLVES
MISCELLANEOUS TEACHINGS
Again I elucidate the meaning of the four immeasurables.t
What are the miscellaneous teachings concerning the four immeasurables?3
1. See Comy. (Spk. lll, 172-3) passage marked * included in note 1 under mettti,
page 195.
2. Karu{lii-vihtirissa daIJ4iibhighatddi-riipa-nimittam sattadukkham samanupassantassa
karulJaya pavatti-sambhavato riipe adinavo -suparividito hoti. Ath' assa suparividitaru-
padinavatta pathavi kasilJadisu aFliiataram ugghatetva rupa-nissaralJe akase clttam upasalil-
harato appakasiren' eva tattha cittam pakkhandati. Iti karulJa akasanaiicayatanassa,
upanissayo hoti, na tato paramo Tasma 'akasanaiicayatanaparama' tl vutta.-Spk. ill, 173,
being comment on sutta passage marked ** in note 1, page 195.
3. Mudita-viharissa pana tena tena pamojja-karalJena uppanna-pamojja-sattanalil viiiiiiilJQm
samanupassantassa muditaya pavatti-sambhavato viiiiialJQ-ggahana-paricitalil cittam hoti.
Ath'assa anukkamadhigatam tikiisanaiicayatanam atikkamma iikiisa-nimitta-gocare viiiiiave
cittam upasalhharato appakasiren' eva tattha cittam pakkhandati. Iti mudita villlliilJQifca-
yatanassa upanissayo hoti, na tato paramo Tasma' 'viiiiitilJQiiciiyatana-paramii' II
vutta.-Spk. ill, 173-<:omment on passage marked t, page 195.
4. Lit. akiiicaiiiiayiltana.
Subjects of M'editation 197
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.
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"l.
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. t 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; I being sUPl'orted 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. 1 koku-l0 sbo.
2. 10 go-l sbo-1.S88 quart, 0.48 standard gallon, 1.804litres.
3. Janalul-paccayii. 4. XammJl-paccayii. S. f!panissaya-paccayii•
.6. Saha-jiita-paccayii. 7. Nissaya-paccayii. 8. Ahiira-paccayil.
9. lndriya-paccayil. 10. Atthi-paccayii. 11. Paccayii.
12. Afllla-mtdIiID-paccayil. 13. Vipiika-paccayii. 14. Pacchii-jiita-paccayii.
Subjects of Meditation 203
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." 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.' 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 orie
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
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 amuses disagreeableness as regards food thus: "This searching
for food is most hateful. How could I take this food'll 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" 'I
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" 'I
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 separa'te into five partS: one part is 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. Piilipufaf (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
1. Pts. II, 212-13: Katamii ariyii iddhi? Idha bhikkhll sace iikalikhati 'Pa(ikkiile apafikkiila-
saiiiii vihareyyan' ti, apafikkiilasaiiiii taltha viharati; sacce iikalikhati 'Apafikkiile pa/ikkiila-
saiini vihareyyan' ti, pafikkiilasaiiiii taltha viharati; sace iikalikhati 'Pafikkiile ca apa/ikkiile
ca apa/ikkiilasaiiiii vihareyyan' Ii, apafikkiilasaiiiii taltha viharati; sace iikalikhati 'Apa(i-
kkiile ca pa/ikkiile ca pa/ikkUlasaflfli vihareyyan' ti, pafikkzllasaflni taltha viharati; sace
iikankhali 'Pa/ikkiile ca apafikkul~ ca tadubhayam (lbhinivajjetvii upekkhako vihareyyam
sato sampajiino' ti, upekkhako tattha viharati sato sampajiino.
Katham pa(ikkiile apa(ikkiilasafliii viharati? Ani!lhasmim vatthusmim mettiiya vii
pharati, dhiituto vii upasamharati. Evam pa(ikkiile apa(ikkiilasaiiiii viharati.
Katham apa/ikkiile pa(ikkiilasaiiiii viharati? I(thasmim vatthusmim asubhiiya vii
pharati, aniccato vii upasamharati, Evam apa(ikkiile pa(ikkUlasaflfli viharati.
Katham pafikkiile ca apatikkiile ca apa(ikkiilasaflfli viharati1 Anilfhasmim ca ittthas-
mim ca vatthusmim mettiiya vii pharati, dhiituto vii upasamharati. Evam patikkiile ca
apa(ikkiile ca apafikkiilasaflfli viharati.
Katham apa(ikkaJe ca pa(ikkilJe ca palikkiilasaflni viharati? Ilfhasmim ca anilfhasmim
ca vatthusmim asubhiiya vii pharati, aniccato vii upasamharati. Evam apafikkiile ca
pa(ikkiile ca patikkUlasaflfli viharati.
Katham pa(ikkiile ca apafikkiile ca tadubhayam abhinivajjetvii upekkhako viharatl
sato sampajiino? Idha bhikkhu cakkhunii rupam disvii n' eva sumano hot; na dummano,
upekkhako viharali sato sampajuno; sotena saddam .utvii, ghiinena gandham ghiiyitvii,
jivhiiya rasam siiyitvii, kiiyena pho//habbam phusitvii, manasii dhammam viiifliiya n'eva
sumano hOli na dummano, upekkhako viharati sato sampajiino. Evam pa(ikkule ca apafi-
khile ca tadubhayam abhinivajjetvii upekkhako viharati sato sampajuno. Ayam ariyii
iddhi.
2. Ibid 213: Katamii kammavipiikajii iddhi? Sabbesam pakkhinam, sabbesam deviinam,
ekacciinam manussiinam, ekacciinam vinipiitikiinam. Ayam kammavipiikajii 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
I. Pts. II, 213: Katamii puiiiiavato iddhi? Riijii Cakkavatti vehiisam gacchati saddhim catu-
raliginiyii sel/iiya antamaso assabandhagopake purise upiidiiya; Jotikassa gahapatissa puiiiia-
vato iddhi, Jafi/assa gahapatissa pufiiiavato iddhi, MelJ4akassa gahapatissa puiiiiavato iddhi,
Ghositassa gahapatissa puiiiiavato iddhi, piliicannari. mahiipuiiiiiinam puiiiiavato iddhi.
Ayam plliiiiavato iddhi.
2. Ibid.: Katamii vijjiimayii iddhi? Vijjadharii vijjam parijapetvii vehiisam gacchanti: akase
antalikkhe hatthim pi dassenti, assam pi dassenti, ratham pi dassenti, pattim pi dassenti,
vividham pi seniibyiiham dassenti .. Ayam vijjiimayii iddhi.
3. Ibid. 213-14: Katham tattha tattha sammiipayogapaccayii ijjhanaffhena iddhi? 'Nekkham;
mena kiimacchandassa pahiinaffho ijjhatiti' tattha tattha sammiipayogapaccayii ijjhanaffhena
iddhi, . .. Arahattamaggena sabbakilesiinam pahiinaffho ijjhatiti' tattha tattha sammii-
payogapaccayii ijjhanaffhena iddhi. Evam tattha tattha sammiipayogapaccayii ijjhanaffhena
iddhi.
4. D. II, 213: Yiiva supaiiiiattii v'ime tena Bhagavatii jiinatii passatii arahatii sammasambud-
dhena cattiiro iddhipiidii iddhipahutiiya iddhi-visavitiiya iddhi-vikubbanatiiya. Katame
cattaro? Idha bho bhikkhu . chanda-samiidhi-padhiina-samkhiira-samanniigatam iddhlpiidam
bhiiveti, viriya-samiidhi.,. citta-samiidhi... vimamsii-samiidhi-padhiina-samkhiira-saman-
niigatam iddhipiidam bhiiveti.
Subjects of Meditation 213
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 mean~ 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
characterjstic of alacrity; when the mind falls away, he produces concentration
of mind; when the mind is perturbed, he produces the characteristic of equani-
inity. 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 (sa:ying): "Now is the time ~o develop", or "now
is not the time to develop". rhus 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' sometU:hes 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 shouldno~ go far quickly, because he might, in the course,
of his application, arouse fear. If he stirs up fear, his meditation, jhana, will
fall away. Therefore the new yogin should not go far quickly. He should go
gradually. At first one shaku;2 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,jhana, there? A. No. This begins from one's meditation-seat.
If, having gone far, the meditation, jhana, 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".
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 moan. 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, jhana, and
rising therefrom peacefully resolves through knowledge: "May I be manyl",
like Cullapanthaka, the Consummate One (arahant).
1. Cpo s. V, 283-85: Yasmirii Ananda- samaye Tathiigato kiiyam pi citte samiidahati cittam pi
ca kiiye samiidahati sukhasafliianca lahusannanca kiiye okkamitvii viharati, tasmim Anandd
samaye Tathiigatassa kiiyo lahutaro ceva hoti mudutaro ca kammaniyataro ca pabhassa-
rataro ca.
Seyyathiipi Ananda ayogulo divasam santalto lahutaro ceva hoti mudutaro ca kamma-
niyataro ca pabhassarataro ca, evam eva kho Ananda yasmim samaye Tathiigato kiiyam
pi citte samiitiahati, ciltampi kiiye samiidahati, sukhasafliianca lahusaflflafica kiiye okkamitvii
viharati, tasmim Ananda samaye Tathiigatassa kiiyo lahutaro ceva holi mudutaro ca kamma-
•niyataro ca pabhassarataro ca.
Yasmim Ananda samaye Tathiigato kiiyampi citte samiitiahati, ciltamp} kiiye samiida-
hati, sukkhasafliianca lahusannanca kiiye okkamitvii viharati, tasmim Ananda samaye
Tathiigatassa kiiyo appakasireneva pathaviyii vehiisam abbhuggacchati, so anekavihitam
iddhividham paccanubhoti, eko pi hutvii bahudhii hoti, ... pe . .. Yiiva Brahmalokii pi
kiiyena vasam valteli_
Seyydthiipi Ananda tUlapicu vii kappiisapicu vii lahuko viitupiidiino appakasireneva
pathaviyii vehiisam abbhuggacchali, evam eva kho Ananda yasmim samaye Tathiigato
kiiyam pi cltte samiidahatl, cittam'pi kiiye samiidahati, sukhasanflanca lahusaiifliiaca
kiiye okkamitvii viharati, tasm;m Ananda samaye Tathiigatassa kiiyo appakasireneva
pathaviyii vehiisam abbhuggacchati, so anekavihitam iddhividham pacchanubhoti, eko pi
hutvii bahudhii hoti,. . • pe . .. yiiva Brahmalokii pi kiiyena vasam vattetiti.
2. Nearlv a fonf
Subjects of Meditation 215
1. Cp. (a) A. I, 24: Etad aggarh bhikkhilvt! mama siivakiinarh bhikkhiinarh manomayarh
kiiyarh abhinimminantiinarh yadidarh .Cullapanlhako (~ So fliil;tQparipiikarh
iigamma tattha khayavayarh patlhapelvii eintesi: idarh eo/akha(lf/arh pakatiyii
pal;lf/ararh parisuddharh flpiidil;ll;lakasariram nissiiya kilitlharh jiitam, eittam pi
evarhgalikam evii ti. Samiidhim bhiivetvii eattiiri rupiivaearajjhiiniini padakiini
katvii saha patisambhidiihi arahattarh piipUl;li. So manomayafliil;laliibhi hutvii
eko hutvii bahudhii, bahudhii hulvii eko bhavitum samattho ahosi.-Mp. I, 216).
(b) Pts. 11, 207: 'Eko pi htltvii bhudhii hotiti'. Pakatiyii eko bahularh iivajjati,
satarh vii sahassarh vii salasahassarh vii iivajjati; iivajjitvii iiii{lena adhitthiiti 'bahulo
homili', bahulo holi. Yalhiiyasmii Cullapanlhako eko pi hutvii bahudhii hotl,
evamevarh so iddhimii eetovasippatto eko pi hutvii bahudhii hoti.
'Bahudhii pi hUlvii eko hOliti'. Pakatiyii bahulo ekarh iivajjati; iivajjitvii lliil;lena
adhltlhiiti 'eko homili', eko hOII. Yt1/hiiyasmii Cullapanthako bahudhii pi hutvii
eko hoti, evamevarh so iddhimii eelovasippatto bahudhii pi hutvii eko hoti.
2. Pts. II, 207-8: 'Avibhavan'li. Kenaei aniivatarh hoti appatieehannarh vivatampiikatarh.
'Tirobhiivan' Ii. Kenaei ifvatarh hoti patieehannarh pihitarh patikujjitarh.
'Tirokuf/tlarh liropiikiirarh liropabbalam asajjamiino gaeehali, seyyathiipi iikiise' ti.
Pakatiyii iikiisakasil;lasamiipattiyii liibhi hOli, tirokul/tlarh tiropiikiirarh tiropabbatarh
iivajjati; iivajjitvii fliil;lena adhifthiili 'iikiiso hOIUli', iikiiso holi. So tirokuiftfarh tiropiikiirarh
tiropabbatarh iivajjamiino gaeehall. Yalhii manussii paka/iyii aniddhimanto kenaei aniivate
aparikkhilte asajjamiinii gaeehanli, evamevarh so iddhimii eelovasippatto tirokuf/tlarh
tiropiikiirarh tiropabbalarh asajjamiino gaeehati, seyyathiipi iikiise. -
'Pathaviyii pi ummujjanimujjarh karoti, seyyalhiipi adake 'Ii. Pakatiyii iipokasil;tQ-
samiipattiyii liiMi hOli, pathavirh iivajjati; iivajjilvii iiiil;lena adhitlhiili 'udakarh holuli',
udakarh holi. So pathaviyii ummujjanimujjarh karoli. Yalhii manussii pakaliyii aniddhi-
manlo udake ummujjanimujjanl karon/i evamevarh so iddhimii eetovasippatto pa/haviyii
ummujjanimujjarh karoli, seyyalhiipi udake,
21'6 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 kasi1:za and resolves through
knowledge for a path in space, and moves on foot. Or if he gets the concen-
tration of the air kasi1)a 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,l 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, jhiina, and
rising from it peacefully, he handles the sun and the moon with the resolve
through knowledge thus: "Let my hand reach theml", 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, 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 Brahma3 with divine hearing and he knows
Brahma's mind with the knowledge of others' thoughts. That yogin has three
formations.' He goes to Brahma's world through two formations. This is
I. Pts. IT, 209-10: 'Yava Brahmaloka pi kiiyena vasam valletili. Sace so iddhima cetovasip-
patto Brahmalokam gantukamo hoti, dure pi sanlike adhiflhati 'santike hotuti' santike holi,
sanlike pi dare adhi!fhati 'dure hotliti' dure hoti; bahukam pi thokmit adhif!hati 'thokam
hotiiti' thokam holi, thokam pi bahukaTiI adhiflhati •bahukam hotiiti' bahukam hoti; dibbena
cakkhuna tassa Brahmuno rupam passati, dibbaya sotadhatuya tassa Brahmuno sadda/it
sUlJali, cetopariyaiialJena fassa Brahrnuna cittam pajanati. Sace so iddhima cetovasippatto
dissamanena kayena Brahmalokam gantukamo holi, kayavasena cittam parilJameli, kaya-
vasena cittam adhitfhati; kayavasena cittam parilJametva kayavasena cittam adhiflhahitva
sukhasaiiiiaii ca lahusaiiiiaii ca okkamitva dissamanena kayena Brahmalokam gacchati.
Sace so iddhima cetovasippatto adissamanena kayena Brahmalokam gantukamo hoti,
cittavasena kayam paril;lameti, cittavasena kayam adhitfhati; cittavasena kayam paril;la-
metva cittavasena kayam adhifthahitva sukhasaiiiiaii ca lahusaiiiiaii ca okkamitva adissama-
nena kayena Brahmalokam gacchati. So lassa Brahmuno purato rupam abhinimminali
manomayam sabbarigapaccarigam ahinindriyam. Sace so iddhima carikamati, nimmito pi
tattha calikamati; sace so iddhima titfhati, nimmito pi tattha liffhati; sace so iddhima
nisidati, nimmito pi tattha nisidali; sace so iddhimii seyyam kappeti, nimmito pi lattha
seyyam kappeti; sace so iddhima dhiipayali, nimmito pi lattha dhiipayati; sace so iddhima
pajjalati, nimmito pi tallha pajjalali; sace so iddhima dhammam bhasati, nimmito pi tallha
dhammam bhasali; sace so iddhima paiiham pucchali, nimmilo pi tattha paiiham pucchati;
sace so iddhima paiiham puf/ho vissajjeli, nimmito pi lattha paiiham pUl!ho vissajjeli; sace
so iddhima lena Brahmuna saddhim santitthali saUapati sakaccham samapajjati, nimmito
pi Ii tattha lena Brahmuna saddhim santiffhali saUapati sakaccham samapajjati; Yaii nad
eva hi so iddhima karoti, tan tad eva hi so nimmito karotiti. Ayam adhiffhana iddhi.
2. Pts. II, 210: Katama vikubbana iddhi?
Sikhissa Bhagavato Arahalo Sammasambuddhassa Abhibhii nama savako Brahmaloke
/hito sahassilokadhiitum sarena viiiiiapeti. So dissamanena pi kayena dhammam deseli,
218 Vimuttimagga
Q. What is the difference between the 'supernonnal power of resolve
and the supernormal power of transformation? A. In the supernormal·
power of resolve, one resolves without discarding the fann. In the supernonnal
power of transformation, one discards the fonn. This is the difference.
The supernormal power of transformation has ended.t
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,jhtina. 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 itI will accomplishl"
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 fonn which
is made according to his will is complete with all factors, and there is no
faculty wanting in it. If [443J the possessor of supernonnal power walks
to and fro, that created man also walks to and fro. If the possessor of
supernormal power sits, or lies down, <!lr 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 fonn
springs from supernonnal power, it does SO.l
The supernormal power caused by mind has ended.t
MISCELLANEOUS TEACHINGS
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 shoul<I 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.
DIVINE HEARING
I. cpo Vis. Mag. 409, where only three colours are given and are different from those mentioned
here.
2. Cpo A. I, 255; D.I, 79-80; S. II, 121-22; V, 265: Evam bhiivitesu kho bhikkhu catusu
iddhipiidesu evam bahulikatesu parasattiinam parapuggaZiinam cetasii ceto parieea pajiiniiti.
Sariigam vii cittam sariigam cillanti pajiiniiti, }'itariigam vii cittam ... pe ... , sadosam
vii cit tam ... pe ... , vitadosam vii cittam ... pe ... , samoha,m vii cittam ... pe .. "
vitamoham vii cittam . .. pe ... , sankhillam vii cillam . .. pe ... , vikkhillam vii cittam . . ,
pe •.. ; mahaggatam vii cillam . .. pe ... , amahagattam vii cillam . .. pe ... , sauttaram
vii cittam... pe ... , anuttaram vii cittam. , . pe ... , asamiihitam vii cittam... pe ... ,
samiihitam vii cillam ... pe ... , avimuttam va ciftam ... pe ... , vimuttam vii cittam
vimuttam cittan Ii pajiiniiti. .
3. Vis. Mag. 431: Cetopariyailii(lam paritta-mahaggata-appamii(la-magga-atitiiniigafa-paccup-
panna-bahiddhiiramma(lO-vasena a"hasu iiramma(lesu pavalli.
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, jhcina, 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, niigas (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 Qr 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, jhiina,
again and again. He, in developing meditation, jhcina, well, should purify
the mind with action similar to the correct method of burnishing a mirror.l
Having purified his mind, he remembers his past exactly. If he continues
I. D. I, 80; M. U, 19-20: Seyyalluipi, Udiiyi, itthi vii puriso vii daharo yuvii malJrfakajiiliko
iidiise vii parisuddhe pariyodiile acche vii udakapatle sakam mukhanimittam paccavek-
khamiino sakalJikam vii sakanikan Ii jiineyya, akalJikam vii akalJikan Ii jiineyya,-evam eva
kho, Udiiyi, akkluilii mayii siivakiinam pafijJadii, yalhii pafipannii me siivakii parasattiinam
parapuggaliinam celasii celo paricca pajiinanli, sariigam vii Cittam: sariigam ciltan Ii
pajiiniiti. . . •
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.s
His lot in the past, the country and the village should be recalled to mind. S
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
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, jluina, on, the light kasi1)a 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 kamma2 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 kasi1)a. Attaining to the fourth meditation,
jhiina, he attends to and resolves upon the perception oflight 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 a"rising 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 ciram jivati S(J vassasatari! appam vii bhiyyo. Miigadhakii bhikkhave
manussii Vepullam pabbatam tnuhuttena arohanti muhuttena orohanti.
Etarahi kho paniiham bhilckhave arahlzm sammasambuddho lake uppanno ... pe •••
1. Samadhi (transliteration).
2. Sucaritakammanibbatta.
3. Viriyabhiiviinii balanibbatta.
4. Cpo D. III, 223: Idh' avuso bhikkhu alokasannam manasi-karoti, divii-sannam adhiffhiiti
yathii divii tatha rattim, yatha rattim tatha diva, itl vivafena cetasii aparlyonaddhena
sappabhasam cittam bhaveti.
s. It. 100; A. IV, 178: Iti dibbena cakkhuna visuddhena atikkantamanusakena sattepassiimi
cavamane upapajjamiine, hine pa7.lite suva7.l7.le dubba7.l7.le sugate duggate yathiikammiipage
satte pajiinami.
Subjects 0/ Meditation 225
tattha gantvii tam miirelha' Ii lesam kahiipQ1Je adamsu. Corii dhanalobhena sampa/icchitvii
'theram miiressamii' Ii ganlvii lassa vasanaffhiinam pariviiresum. Thero lehi parikkhit-
tabhiivam flotvii kuflcikacchiddena nikkamitvii pakkiimi. Te tam divasam theram adisvii
pun' ekadivasam gantvii parikkhipimsu. Thero flatvii kalJl)ikiimal)¢alam bhinditvii iikiisam
pakkhandi. Evan te pathamamiise pi majjhimamiise pi theram gahelum niisakkhimsu.
Pacchimamiise pana sampalte thero attanii katakammassa' iika¢¢hanabhiivam flotvii na
apagaflchi. Corii gahetvii theram tal)¢ulakal)amattiini 'ssa al/hini karontii bhilldMlSU. Atha
nam "mato" ti sanniiya ekasmiril gumbapiffhe khipi/vii pakkamimsu. Thero 'Satthiil'am
passitvii va parillibbiiyissiimi' ti altabhiivam jhiinavethanena vethetvii thiram katvii iikiisena
Satthu santikam galltvii Sattharam vanditvii 'bhante parinibbiiyissiimi' ti iiha. 'Parinib-
biiyissasi Moggalliinii' ti. Ama bhante' ti. 'Kattha gantvii' ti. Kiilasiliipadesam bhante' ti.
'Tena hi Moggalliina mayham dhammam kathetvii yiihi, tiidisassa hi me siivakassa idani
dassanam natthi ti. So 'evam karissiimi bhante' ti Satthararil vanditvii akiise uppatitva
parinibbiinadivase Sariputtatthero viya niinappakiira iddhiyo katvii dhammam kathelva
Satthiiram vanditvii Kiilasilatavim gantvii parinibbiiyi.
ON DISTINGUISlllNG WISDOM
WISDOM DEFINED
BENIFITS OF WISDOM
What are its benefits? Incalculable are the benefits of wisdom. This is
the statement in brief:-
MEANING 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.
The three kinds in wisdom are· wisdom sprung from thought, wisdom
sprung from stu(iy 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 comtentration.
Again there are three kinds in wisdom: skill in profit, skill in loss, skill
I. Lokiya-, lokuttara-panna.
2. Cpo Dhs. 125 para. 584: Lokiyam sasavam samyojaniyQlh ganthaniyam oghaniyam,
yoganiyam, nivaralJiyam paramalfham upadaniyam sarikilesikam.
3. D. III, 219: Cinta-maya panna, suta-maya panna, bhavana-maya panna (=cintamay'
iidisu ayam vittharo. Tattha katama cintamaya panna? Yoga-vihitesu va kamm'
iiyatanesu yoga-vihitesu vii sipp'ayatanesu yoga-vihitesu va vijjiiyatanesu kamma-ssakatam
vii sacciinulomikaril vii r{(pam aniccan Ii vii " .pe. .. vifliitilJam aniccan Ii va yam evarupam
anulomikatil khanlim diflhim rucim muniril pekkham dhamma-nijjhiina-khantim parato
asutvii pari/abhati, ayam vuccati cintiimayii pannii. Yoga-vihitesu va kamm' iiyatanesu ...
pe . .. dhamma-nijjhiina-khanlim parato sulvii pa!ilabhati, ayam vuccali sulamayii panna.
Tattha kalama bhavaniimayii panna? Sabba pi sammiipannassa pannii bhiivaniimaya
panna.-Sv. III, 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".l
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
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 Fruit~ is called knowldege connected with the Four Fruits. 3
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
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;'
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-
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
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
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
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 ~hat has been preached is called analysis of interpretation.
Knowledge in regard to knowledge is called analysis of argument.'
And again, there are four kinds of knowledge, namely, knowledge of ill,
1. D. III, 227: Dukkhe fiiilJam, samllday<, iiii1,Ulm, nirodhe fiiilJam, tn/lgge iiii1,Ulm.
THE PATH OF FREEDOM
FASCICLE TIlE TENTII
WRITTEN
BY
THE ARAHANT UPATISSA
WHO WAS CALLED
GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
Sedion 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-method6 and
truth-method. 8
SENSE-ORGAN OF EYE
What is the sense-organ of eye? By this matter is seen. Visible objects
1. Cpo Vis. Mag. 351-2: Yo imasmim kaye thaddhabhavo va, kharabhiivo va ayam pafhac
vidhatu; yo abandha nabhavo va, dravabhavo vii ayam apodhiilu; yo paripaeanabhavo va
U/Jhabhiivo va, ayam lejodhiitu; yo vi!thambhanabhiivo va samudira~abhiivo va, ayam viiyo-
dhiilii ti evam sankhillena dhaluyo pariggahelvii punappunam: palhavidhiitu iipodhiitii Ii
dhiitumattato nissattato nijjivalo avajjitabbam manasikatabbam paeeavekkhitabbam.
2. Cpo (a) Vis. Mag. 444: Cakkhu, solam, ghiinam,jivhii, kayo, rupam, saddo, gandho, raso,
itthindriyam purisindriyam, jivitindriyam, hadayavatthu, kiiyaviiinatti, vaeivinnatti, akiisa-
dhiitu, rupassa lahuta, rupassa muduta, rilpassa kammafiiiatii, rupassa upacayo, rupassa
santati, riipassa jara/a rupassa aniccato., kaba/inkiiro iihtiro
J'
(b) Riiparup. 1: Cakkhudhiitu sotadhiitu .. '. kayadhiitu riipadhiitu saddadhiitu ... phOffh-
abbadhiitu, itthindriyam purisindiyam jivitindriyam, hadayavatthu, iikasadhiltu, kayaviiinatti,
vacivifiiiatti, riipassa lahutii, rupassa mudutii, rilpassa kammafifiata: rupassa upacayo,
riipassa sanlati, riipassa jaratii, riipassa anieealii; kabalinkiiro ahiiro eeti evam afrhavi-
satividhesu rupesu adito (paffhiiya?) eatubbidham rupam bhiitariipam nama; sesam upada-
riipamniima.
3. Middhariipam. (a) Cpo Vis. Mag. 450: A((hakathiiyam pana balariipam .. . rogariipam,
ekaeeiinam matena middharupan ti evam annani pi riipiini iiharitva: addhii muni 'si sam-
buddho, nalfhi nivara~a lava Ii Mini valvii middhariipam lava nallhi yeva Ii pa{ikkhittam.
(=Ekaccilnan Ii Abhayagiriviisinam - Pm., 455, Dhammiinanda Thera's Ed.).
(b) Abhmv. 72: Tattha: "samodhiinan" Ii sabbam eva idam riipam samodhanato
pafhavidhiilU apodhiitu tejodhiilu viiyodhiitu, c a k k h ii Y a I a n am . .. pe ... jaratii'
aniecatii Ii aflhavisatividham holi; ito anitam rupam nama natthi. Keci pana middhaviidino
middhariipam niima atthili vadanli, Ie "addhii muni 'si sambuddho, natthi nivara!za lava"
Ii ca, "thinammiddha-nivara{larh nivara{laii c' eva avijjanivaral,lena niVarOl,la-Sampayutfan"
ti sampayutta-vacanato ca; mahiipakara~e Palfhiine: "nivara~am dhammam pa(icea
nivara{lo dhammo uppajjati na purejata-jJaccayii" Ii ca; "arupe pi kiimacchanda-nivarat;zam
paficca thina-middha-uddhaeea-kukkuccavijjii-nivaralJani" ti evam iidJzihi virujjhanalo
ariipam eva middhan Ii pafikkhipilabba.
698. Arupe pi pan' etassa, middhass' uppatti-palhalo
niffham etth' iivagantabbam, na tam riipan Ii vifiitunii.
The Five Methods 23-9
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.'
SENSE-ORGAN OF NOSE
SENSE-ORGAN OF TONGUE
SENSE-ORGAN OF BODY
Q. What is the difference between the four primaries and the matter"
derived from the four primaries? A. Depending on one another, the four
piimaries 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.
1. Kaliipa.
2. Cakkhu-dasaka-, sota-dasaka-, ghiina-dasaka-, kiiya-dasaka-, itthindriya-dasaka-, puris-
indriya-dasaka-, iiyalana-dasaka-kaliipa (possibly for hadayavatthu); jivita-navaka-kaliipa.
242 Vimuttimagga
Q. What is the eye-decad? A. The four elements of eye-sentience ar\}
its basis. And again, it consists of the four primaries, form, odour, flavour,
'contact,l 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 oecad. 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.
Q. What are 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.
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
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.
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, objectl6ss, 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.
AGGREGATE OF PERCEPTION
1. S. IV, 231-32: Kalama ca bhikkhave dve vedana. Kayika ca celasika ca. [ma vuccanti
bhikkhave dvevedana. Kalama ca bhikkhave tisso vedana. Sukha vedana dukkha vedana
adukkhamasukhii vedana. Ima vuccanli bhikkhave lisso vedana.
2. Ibid. 232: Kalama ca bhikkhave panca vedana. Sukhindriyatiz dukkhindriyatiz somanas-
sindriyatiz domanassindriyatiz upekkhindriyatiz. lma vuccanli bhikkhave panca vedana.
3. S. IV, 232: Kalama ca bhikkhave chattitizsa vedana. Cha gehasitani somanassani cha
nekkhammasitani somanassani cha gehasilani domanassani cha nekkhammasilani doman-
assiini cha gehasita upekkha cha nekkhammasila upekkha. lmii vuccanli bhikkhave
chattitizsa vedana.
4. Safifia vipalliisa, sanna avipallasa.
5. D. TIl, 215: ' Tisso akusala-sanna. Kama-sqfifiii, vyapiida-sanna, vihitizsa sanna.
Tisso kusal(Nannii. Nekkhamma-sanna, avyapiida-saflfla. avihitizsa-saiifla.
The Five Methods 247
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, indecorum4 and all other
mental properties, eJi;cept 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. S. II, 103: Seyyathiipi bhikkhave ku(iigiiram vii kutiigiirasiilii vii uttariiya vii dakkh'i;tiiya
vii piiciniiya vii viilapiinii suriye uggacchante viitapiinena rasmi pavisitvii kviissa patillhitii
Ii? Pacchimiiya bhante bhittiyan ti. Pacchimii ce bhikkhave bhitti niissa kviissa patitthitii
ti? Pathaviyam blante ti. Pathavi ce bhikkhave niissa kviissa patilfhitii tt? Apasmim bhante
Ii. Apo ce bhikkhave niissa kviissa patitthitii ti? Appatillhitii bhante Ii. Evam eva kho
bhikkhave kabalinkiire ce bhikkhave iihiire natthi riigo natthi nandi natthi taf./hii . .. pe ...
Phasse ce bhikkhave ohiire . .. pe . .. Manosancetaniiya ce bhikkhave iihiire . .. pe . .. Vinniif./e
ce bhikkhave iihare natthi riigo natthi nandi natthi ta1)hii appatil!hitam tattha vinniif./am
avirulham.
2. S. V, 347:' Sappurisasamsevo hi bhante sotiipattialig"am, saddhamma-saValJam sotiipattiari-
gam, yonisomanasikiiro sotiipattiaizgam, dhamniinudhammapatipatti sotiipattiaizgan ti.
3. Pts.-a. III, 547: Allhasamvegavatthiini niima: Jiiti-jarii-byiidhi-maraniiIJi cattiiri,
apiiyadllkkham pancamam, atite vattamulakam dukkham, aniigate vattamiilakam dukkham,
paccuppanne iihiirapariyellhimiilakam dukkhan 'ti.
4. Sn. v, 1142: Passiimi nam manasii cakkhunii va
rattindivam, briihmalJa, appamatto;
namassamiino vivasemi rattirh~'
-ten' eva maiiiiiimi avippaviisarh.
5. D. I, 75: Seyyathiipi mahii-riija uppaliniyam paduminiyampu1)t!arikiniyam app ekacciini
uppaliini vii padumiini vii pUIJt!arikiini vii udake-jiitiini ukade-samvatft!hiini udakii 'nuggatiifii
anfo-llimuggti·posini, tani yava c' aggii yava co mUlii sitena varinii abhisanniini parisanniini
paripiiriini paripphullhiini, niissa kinci sabbavantam uppaliinum vii padumiinum vii pUIJt!ari-
kiinam vii sitena viirinii apphutam assa.
6. (a) Dh. v. 123: Visam jivitukiimo 'va, piipiini parivajjaye.
(b) M. II, 260: Seyyathiipi, Sunakkhalfa, iipiiniyakamso valJlJasampanno gandhasampanno,
so ca kho visena samsattho; atha puriso iigaccheyya jivitukiimo amaritukiimo dukkhaparik-
kulo. TGlil kim mannasi, Sunakkha/ta? Api nu so puriso amum iipaniyakamsam piveyya
yam jannii: Imiiham pitvii maraf./am vii nigacchiimi maralJamattam vii dllkkhan ti? No
h' e/am Man/e.
The Five Methods 249
AGGREGATE OF CONSCIOUSNESS
I. M. II, 261 : Seyyathiipi, Sunakkhatta, iisiviso ghoraviso, atha puriso iigaccheyya jivitukiimo
amaritl/kiimo sukhakiimo dukkhapa!ikkil{o. Tam kim manilasi, Sunakkhatta? Apu nu
so pl/riso amussa iisivisassa ghoravissa hattham vii U1igUf/ham vii dajiii, yam jannii:
Iminii 'ham daf/ho ;"aral)am vii nigacchiimi maral)amattam vii dukkhan Ii? No h' elam,
Mante.
2. It. 84: Mil/ho attham na jiiniili
MUlho dhammam na passati,
Andham tamam ladii holi
yam moho sahale naram.
3. Ud. 68: ... sannlpii/itii kho te deva yiivatikii Siivatthiyam jaccandhii 'Ii. Tena hi bhQl)e
jaccandhiinaril hatthim dassehi' ti. Evam devii 'Ii kho bhikkhave so puriso tassa ranno
pa(issutvii jaccandhiinam hatthim dassesi: ediso jaccandhii hatthi' Ii. Ekacciinam jaccand-
hiinam hatthissa sisam dassesi: ediso jaccandhii hatthi'li, ... Yehi bhikkhave jaccandhehi
hatthissa sisam dif/hU1n ahosi, te evam iihamsu: ediso deva hatthi seyyathii pi kumbho 'Ii •••
4. S. III, 108-9: Dvidhiipalho ti kho Tissa vicikicchiiyelam adhivacanam. Viimamaggo Ii
kho Tissa atfhaligikasselam micchiimaggassa adhivacanam, seyyalhidam micchiiditthiyii ...
micchiisamiidhissa. Dakkhil)amaggo Ii kho Tissa ariyasselam attlrangikassa maggassa
adhivacanam, seyyalhidam sammiidi!fhiyii . .. sammiisamiidhissa.
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.) . immediatefy 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
THROUGH OBJECT
I. Javana.
252 Vimuttimagga
subtle light one awakes. Through apperception one dreams. Thus one should
know through object.
THROUGH STATES
THROUGH CHARACTERISTIC
THROUGH DISCRIMINATION
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 III 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 aggr~gate
of knowledge and discernment of freedom is comprehended in the Truth of
Ill. Some states are compreherlded 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 ma:terial 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. Nibbiina is comprehended in the Truths and not in the aggregates.
1. D. III, 102: Chay imani bhante ajjhattlka-biihiriini ayatantini, cakkhum c' eva rupa co,
sotan c' -eva sadda co, ghanan c' eva gantiha co, jlvha c' eva rasa co, kayo c' eva pholf-
habba co, mono 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
1. In rendering the paccayas, here and elsewhere, in this translation, we have generally
followed Venerable NyaQatiloka Maha Thera's "Paticcasamuppiida".
• 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.
1. Cpo D. I, 54:, Seyyatha pi nama sutta-gu/e khitte nibbefhiyamanam eva phaleti. Perhaps
the simile was drawn from this portion of the sutta.
The Five Methods 257
actions of wa~ing, sotting, 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 fql-
filled: adverting and apperception. 2 Here, feeling and perception should
be known through various conditions.
Through the .conditioning of right-attention3 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 m. The.five external sense-spheres are either comprehended or not
comprehended in the Truth of Ill. The sense-sphere of mind is either com-
prehended or not comprehended in the Truth of Ill. The sense-sphere of
states is either comprehended or p.ot comprehended in the Truth of Ill. Thus
should comprehension be known. In this way one 'develops discernment
through the sense-sphere method. This is called sense-sphere method.
ELEMENT METHOD
IGNORANCE
FORMATIONS
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.
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: Yaii ca kho elam bhikkhave vuccali cillam iii pi mano iii pi villi141}Q1ir III pi
tatriissulavii puthujjano niilam nibblndlturh niilam virajjitum niilarh vimuccitum.
Tam kissa helu? Digharattam helam bhikkhave assulavalo puthujjanassa ajjhosUaril
mamdyltam pariimaftham etam mama eso hamasmi eso me attii ti.
Tasmii talriissutavii puthujjano niilam nibbinditum niilam virajjituril niifam vimucciturh.
2. S. II, 114: Seyyathiipi iivuso dve na/akaliipiyo aiiiiamaiiiialir nissiiya tiftheyyum. evam
eva khiJ iivuso, niimariiptipaccayii viiiiiiiI}Qm viiiiiiirrapaccayii niimariipam. niimariipapaccayii
sa/iiyalanam. sa/tiyalanapaccayii phasso'. ••
The Five Methods 261
1. (a) cpo S. IV, 50: Avijjii kho bhikkhu eko dhammo yassa pahiinq bhikkhuno avijjii pahiyati
vijjii uppajjatiti.
(b) Netti. 79: Vuttam hi: avijjiipaccayii samkhiirii, sarilkhiirapaccayii vrnna(Ulm.
Evam sabbo paliccasamuppiido., Iti avijjii avijjiiya hetu, ayonisomanasikiiro
paccayo. Purimikii avijjii pacchimikiiya avijjiiya hetu. Tattha purimikii avijjii
avijjiinusayo, pacchimikii avijjii avijjiipariyullhiinam_ Purimiko avijjiinusayo
pacehimikassa avijjiipariYUf/hiinassa hetubhuto paribruhaniiya bijaJikuro viya
samanantarahetutiiya. Yam pana yatthii phalam nibbattati, idam tassa param-
parahetutiiya hetubhutam. Duvidho hi hetu: samanantarahetu paralhparahetu
ca. Evam avijjiiya pi duvidho hetu: samanantarahetu paramparahetu ca.
2. Cpo (a) Dhs. 79, Sec. 390: Yam tasmim samaye afziiiir:zam adassanam anabhisamayo
ananubodho asambodho appalivedho asamgiihanii apariyogiihanii asamapekkhanii
apaeeavekkhanii apaecakkhakammam dummejjham balyam asampajafzfzam moho
pamoho sammoho avijjii avijjogho avijjiiyogo avijjiinusayo avijjiipariyullhiinari;
avijjiilllligi moho akusalamUiam-ayam tasmim samaye moho hoti.
(b) Netti. 14: Pafzfziiya anusayii pahiyyanti, anusayesu pahinesu pariyullhiinii
pahiyyanti. Kissa anusayassa pahinattii? Tam yathii khandhavantassa rukkhassa
anavasesamUiuddharalJe kate pupphaphalapavii{Q/ikurasantati samueehinnii bhavati,
evam anusayesu pahinesu pariyullhiinasantati samucehinnii bhavati pidahitii
palicehannii. Kena? Pafzfziiya.
(c) Petaka. 105: Tathii hi purimii kOli na pafziiiiyati; tattha avijjiinusayo avijjiipari-
ulfhiinassa helu purimii helu pacehii paecayo sii pi avijjii saJikhiiriinaril paccayo.
3. Cp. M. I, 54; ASflvllSflmudayii avifiiisamudayo, iisavanir(Jdhii avijiiinirodho.
The Five Meihods 263
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
futu~e, 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 beginniugless 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 betwees.
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,l they cannot be explained. Stlltes of conditioned arising that
have already developed, have finished their task and .are cenditioned. 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 cQnditiot:l&
the formations .. 'A delivered one, without the aid of another, is able to di,scern
its working, characteristics and nature. These constitute the profound nature
of conditioned arising. ~ .
Q. How, through the three links? A. Here the interval between the· formations
and consciousness is the first lirlk; 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 yciva gambhiro cciyam bhante
pa(icca-samuppcido gambhircivabhciso ca. Atha ca pana me utl.cinakuttcinako viya khayatiti.'
Mci h'evam Ananda avaca, mci h'evam Ananda avaca. Gambhiro cciyam AnaMa
pa/icca-samuppcido gambhircivabhcisv ca. .
Vimuttimagga
·is the first link. The oonditiooing of the present defilements. by present effects
is called the second.1ink; the oonditioning of future effects by present deftlements
is called the third link. The first and the third are condition-effect-link1 and
becoming-link.B The second link is effect-condition links 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.' Q. How
is it fulfilled?
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 tdla leaf. At this time he is like one asleep and dreaming.
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
TWENTY MODES
(d) Vbh.-a. 156: Gatinimillam mima nibballanaka-okase eko va/1llo upa{fhati. Tattha
niraye upatthahante lohakumbhi-sadiso hutva uppalthati. Manussaloke upatthahante
matukucchi kambalayana-sadisa hutva upaflhati. Devaloke upatthahante kappa-
rukkha-vimana-sayanadini upatfhahanti. '
1. Mil. 71: Raja aha: Bhanle Nagasena, na ca sankamali palisandahali cati.-Ama
mahiiraja, na ca sankamati patisandahati cati.-Kalham bhallte Nagasena na ca sankamati
patisandahati ca, opammam karohiti.- Yatha maharaja kocid eva puriso padipato padipam
padipeyya, kin nu kho so maharaja padipo padipamha sankanto ti.-Na hi bhante ti.-
Evam eva kho maharaja na ca sankamati pa(isandahali cati.
2. M. II, 262 If.: Samvattanikam viilfiallam.
• The text is very confused here.
3. S. II, 104: Paccudavattati kho idam vififiallam niimarl'pamha naparam gacchati, ellavata
jayetha vii jiyetha vii miyetha vii cavetha vii upapajjetha va yad idam niimariipapaccaya
viilfiiil.zam, vififlii/lQpaccaya niimarupam, niimarupapaccaya salayatanam, .. .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-sphcred-sense, contact, feeling
are grasped. These twenty-four states become twenty.
It is according to the teaching in the Abhidhamma: "In the previous
kamma-becoming, delusion is ignorance, effort is the formations, desire is
craving, grasping is clinging, volition is becoming. Thus these five states. of
the previous kamma-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-becoming 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 ~lready done. Thus
one should know through twenty ways".l
How, through whecl? 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.
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.
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. Jt 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:
THROUGH COMPREHENSION
I. There is another classification of conditioned arising at Netti. 67: Es' ev' anlo dukkh-
assii Ii pa!iccasamuppiido. So duvidho: lokiko ca lokullaro ca. Tal/ha lokiko: avijjiipaccayii
sarizkhiirii yiiva jariimaralJd, /okuttal'o: silavalo avippalisdro jdyati yiiva ndparam itthattdyd
Ii pajdndli. See p. 229, note 1 (c), and last note of appendix.
2. Not traced. Cpo Sv. J, 37: Kammassakd hi sattd, al/ano kammdnuriipam eva galim
gacchanti, n'eva pita puttassa kammena gacchati, na pUlto pitu kammella, na mata puttassa,
nQ putta miituyii, na bhdla bhaginiyii, na iicariyo anlevQsino, na anteviisi iicariyassa
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 arecompre-
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 rnind-consciousness-element. Name-form is comprehended in the
five elements. The six· sphered-sense is comprehended in the twelvefold
truth. Ignorance, craving and clinging arc comprehended in the tenfold
truth. The other' nine. are comprehended in the Truth of Ill. 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.
Section Two
TRUTH OF ILL
Q. What is the Noble Truth of Ill? 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 @f 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
I. D.· II, 304 If; Vbh. 99: Cattiiri ariyasacciini: dukkham ariyasaccam dukkhasamudayo
ariyasaccam dukkhanirodho ariyasaccam dukkhanirodhagiimini paflpadii arlyasaccam.
Tattha katamam dukkham ariyasaccam? .
Jiitl pi dukkhii jarii pi d"kkhii maratlam pi dukkham sokaparidevadukkhadomanas.
supiiyiisii pi dukkhd appiyehi sampayogo dukkho piyehi vippayogo dukkho yam p'iccham
na labhati tam pi dukkham: sankhittena pancupiidiinakkhandhii pi dukkhii.
269
270 _ Vimuttimagga
and without. "Misery is ill": This is the suffering of the body. By this
one suifers 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 f.or": 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.l
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: Tattha katamii jiiti? Yii tesam tesam sattiinam tamhi tamhi saltanikiiye
jiiti saiijiiti okkanti abhinibbatti khandhiinam piitubhiivo iiyataniinam pa!iliibho ayam vuccati
jiiti.
Tattha katamii jarii? Yii tesam tesam sattiinam tamhi tamhi sattanikiiye jarii jirQl)atii
khaI;l4iccam piiliccam valittacatii iiyuno samhiini indriyiinam paripiiko: ayam vuccati jarii.
Tattha katamam marQl)QJiI? Yii tesam tesam .•. cuti cavanatii bhedo antaradhiinam
maccu maraI;lam kiilakiriyii khandhiinam bhedo kalevarassa nikkhepo jivitindriyassa
upacchedo: idam vuccati marQl)am.-The explanation given above is quite different.
Cpo Ibid. 367:. MaraI;lam paticca bhayam bhayiiriakam chambhitattam lomahamso cetaso
ufriiso: idorh vuccati maraI;labhayam.
Ibid. 99-100: Tattha katamo soko? fiiitivyasanena vii phufthassa bhogavyasanena
vii phUfthassa rogavyasanena vii phUfthassa silavyasanena vii phutthassa ditthivyasanena vii
phufthassa aiiiiataraiiiiatarena vyasanena samanniigatassa aiiiiataraiiiiatarena dukkhadham-
mena phunhassa soko socanii socitattam antosoko antoparisoko cetaso parijjhiiyana
domanassam sokasallam: ayam vuccati soko (-Cp. Nidd. I, 128 which adds antot/iiho
antoparit/iiho to the list.).
Tattha katama pariclevo? iiiitivyasanena vii phufthassa ... iidevo paridevo iidevanii
paridevanii iidevitattam parfdevitattam viicii paliipo vippaliipo liilapo liilapanii liilapitattam:
Ayam vuccati pariclevo.
Tattha katamam dukkham? Yam kiiyikam asiitam kiiyikam dukkham kiiyasamphas-
sajam asiitam, dukkham vedayitam kiiyasamphassajii asiitii dukkhii vedanii: ldam vuccati
dukkham.
The Five Methods 271
III 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 III be known.
1. Saasatatifllhi.
2. Ucchedadhitthi.
3. S. V, 421; Vin. I, 10:- Vbh. 101-3; D. II, 308-10: Katamafi ca bhikkhave dukkha-
samudayari, ariya-saccam ? Yiiyam ta{lhii ponobhavikii nandi-riiga-sa/lQgatii tatra tatriibhi-
nandini, seyyathidam kiima-ta{lhii bhava-ta{lhii vibha.a-ta{lhii.
Sii kho pan' esii bhikkhave ta{lhii kattha uppajjamiinii uppajjati, kattha nivisamiinii
nivfsati? Yam loke piya-rapam siita-rapam, etth' esii ta{lhii uppajjamiinii uppajjati, ettha
nivisamiinii nl¥isati.
Kifici loke piya-rapam siita-rapam? Cakkhum loke piya-rapam siita-rapam •.. pe ..•
Sotam loke • •• Ghiinath loke ..• Jivhii loke . .. Kiiyo loke . .. Mano loke . .•
lUipii loke ... pe .. . -
Cakkhu-vifl/IiiJ;uJm loke . •. pe .. .
Cakkhu-samphasso loke . .• ye . . .
Cakkhu-samphassajii vedana loke ••• pe .••
Riipa-safifiii loke. .• pe... -,
Riipa-saflcetanii loke... pe ...
Riipa-ta{lhii IOke. •. pe ..•
lUipa-vitakko loke. .. pe ..•
Rapa-viciiro loke. .. pe ..•
Dhamma-viciiro Ioke piya-riipam siita-rapam etlh' esii ta{lhii uppajjamiinii uppajjati,
ettha nMsamiinii nivisati. Idam vuccati bhlkkhave dukkha-samudayam ariya-saccam.
4. Ibid. 310-11: Katamafi ca bhikkhave dukkha-nirodham ariya-saccam? Yo tassii yeva
ta{lhiiya asesa-viriiga-nirodho ciigo pa(inissaggo multi aniilayo . .• Idam vuccati bhikkhave
dukkha-nirodham ariya-saccam.
The Five Methods
Exertion is the fourfold right exertion. Right Mindfulness means the four
foundations of mindfulness. Right Concentration is the fourfold meditation,
jh{ina. 1
And again, if a man practises the Noble Path, he sees Nibbana-this is
called Right View. He awakes only in Nibbana-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 Nibbana
to mind-this is Right Mindfulness. He concentrates on Nibblina-this is
Right Concentration. Here, the faculty of wisdom, the power of wisdqm,
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 accQmplish the entry into the Noble Eightfold Path. Thus should
the Noble Truth of the Path leading to the Cessation of TIl be known. Thus
should the Four Noble Truths be understood.
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". III 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
THROUGH SERIES
IN BRIEF
Q. How, in brief? A. Birth is ill; the being born is the ongm; the
ending of ill is ce.ssation; 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
III 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. Cpo (a) A. lIT, 238: Seyyatha pi bho puriso abadhiko' dukkhito ba/hagilano, tassa kusalo
bhisakko fhanaso abadharil nihareyya, evant eva' kho bho yato yato tassa bhoto
Gotamassa dhammam sU(lati yadi suttaso yadi geyyaso yadi veyyakara(laso yadi
abbhutadhammaso, tato tato sokaparidevadllkkhadomanassupayasa abbhattharh
gacchanti.
(b) A. IV, 340: 'Bhisakko' Ii bhikkhave Tathagatass' etarh adhivacanarh arahato
sammiisambuddhassa.
(e) It. 101: Aham-asmi bhikkhave brahma(lo yacayogo sada payatapaT,li antimade-
hadharo anUllaro bhisakko sallakatto (=Anullaro bhisak(k)o sallakatto Ii dutti-
kicchassa vaffadukkharogassa tikicchanato "lIamo bhisakCk)o, annehi anuddha-
ra(liyanarh ragadisallanarh" kantanato samucchedavasena samuddharaT,lato uttamo
sallakantanavejjo-lt.-a. II, 143).
Cd) Petaka. 123-24: Tallha dve roga sattanarh avijja ca bhavata(lha ca. Etesarh
dvinnaril roganarh nighataya Bhagavata dve bhesajjani vUllanl samatho ca vipassana
ca. Imani dve bhesajjani pafisevento dve aroge sacchikaroti: raga-viragarh
cetovimuttirh avijjaviragan ca pannavimullirh.
Tattha ta(lharogassa samatho bhesajjarh, ragaviraga cetovimutti arogarh.
Avijjarogassa vipassana bhesajjarh, avijjaviraga pafiliavimu/ti arogarh.
Evarh hi Bhagava c' aha: dve dhamma pariilneyya namail ca rripail ca, dve
dhamma pahatabba avijja ca bhavata(lha ca, dve dhamma bhavetabba samatho ca
276 Vimuttimagga
SIMILES OF THE POISONOUS TREE,
THE SHIP, THE BURDEN
THROUGH DISCRIMINATION
THROUGH ENUMERATION
(b) Th. 604, 656: ParicilJrw mayii satlhii, katam buddhassa siisana,;"
ohito garuko bhiiro bhavanetti samiihatii.
(c) Dh. 402; Sn. 626: Yo dukkhassa pajiilJiiti, idh' eva khayam atlano,
pann¢Jhiirti,;, visa,;,yutta,;"tam aha';' brumi 'BriihmalJQ';".
(d) S. III, 25-6: Siivatthiyam Tatra klzo . .. pe ...
Bhdran ca vo bhikkhave desissiimi, bhiirahiiran ca bhiiriidtinan ca bhdranikkhe-
panaii ca. Ta,;, sUlJiitha ...
Katamo ca bhikkhave bhiiro? Pancupiidiinakkhandhii tissa vacaniyanr.
Katame panca? Seyyathida,;, riipupiidtinakkhandho ... viMiit;lupiidiinakkhandho.
Aya,;, vuccati bhlkkhave bhii~o. .
Katamo ca bhikkhave bhiirahiiro? Puggalo tissa vacaniya';'. Yoya,;, iiyasmii
eva';' niimo eva';' gotlo. Aya,;, vuccati bhikkhave bhiirahiieo.
Kataman ca bhikkhave bhiiriidiina,;,? Yiiya,;, tQt;lhd ponobhavikii nandiriiga-
sahagatii tatra tratriiblrinandini, seyyathida,;" kiimatQt;lhd bhavatalJhii vibhava-
talJhii. Ida';' vuccati bhikkhave bhiiriidtina';'.
Kataman ca bhikkhave bhiiranikkhepana,;,? Yo tassii-yeva tQt;lhtiya asesa-
viriiganirodho ciigo palinissaggo mutti aniilayo. Ida';' vuccatl bhikkhave bhiira-
nikkhepanan Ii.
Idam avoca Bhagavii ... etad avoca Satthd:
Bhdrii have pancakkhandhii,
bhiirahdro ca puggalo,
bhiiriidtina,;, dukkha,;, loke,
bhiiranikkhepana,;, sllkha';'.
Nikkhipitvii garu,;, bhiira,;"
anna';' bhiira,;, aniidiya,
samula,;, talJha,;, abbhltyha,
niechiito parinibbuto.
278 Vimuttimagga
All merit of the three planes belong to the Truth of III or the Truth of
Origin. Because of the characteristics of despair, misery, the put together
and the limited, there is the Truth of Ill. 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
THROUGH DIFFERENCE
I. Cpo (a) D' III, 273: It' ime OOsa dhammii bh,itli tacchli tathli. avitatliii anaiiflathli sammd
Tathligatena abhisambuddhd: (-Bhiitti ti sabhlivato vijjamlinii. Tacchli ti
yathlivli. Tathli Ii yathli vuttli 'tathli sabhlivli. Avitathli ti yathli vuttli na talhli
na honti. Anaiiflalhli ti vutta-ppaklirato na aiiflathti-Sv. III, 1057).
(b) S. V, 430-31: Cattlirimlini bhikkhave tathlini avithatiini anaiiflathlini. Katamlini
cattliri? loom dukkhan Ii bhikkhave tatham etam avitalham etam anaiiflatatham
etam. Ayam dukkhasamuOOyo ti tatham etam . , . ayam dukkhanirodho ti tatham
etam ••. Ayam dukkhanirodhaglimini pafipadli ti tatham etam avilatham etam
anaiiflatham etam. (-Sabhliva-vijahan' atthena tatham. Dukkham hi dukkham
eva vuttath sabhlivassa amoghalliya avitatham. Na dukkham adukkham nlima
hoti. Aiiiia-sabhliviinupagamena anaiiliatham. Na hi dukkham samudaylidi-
sabhlivam upagacchati. Samudaylidisu pi es' eva nayo ti-Spk. III, 298).
2. Vbh. 116: Dve saccli lokiyli; dve saccli lokuttarli. "
3. Vbh. 12; Dhs. par. 584-85: Sabbath riipam ... lokiyam siisavamsamyojaniyam gantha-
niyam oghaniyam yoganiyam nivaralJiyam parlimaffham uplidiiniyam smikileslkam.
4. Vbh. 116: TilJi saccli samkhatli; nirodhasaccam asamkhatam.
• Should read 'with'. Perhaps an error (see n. 5 below).
5. Vbh. 116: TilJi. saccli riipli; dukkasaccam styli riipam siyli ariipam.
6.. Ibid. 112: Samlic/ayasaccam akusalam; maggilsaccam kusalath.- nirodhasaccam avylikatam
dukkhasaccam siyli kusalam styli akusalam siyli avylikatam.
7. See n. I (a) p.' 274.
The Five Methods 279
Q. How, through .one kind and so forth? A. They are of one kind thu$:
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 Orign;.; the
removal of these is cessation; serenityl and insight2 are the Path. They are
of three kinds thus: (Misery of the suffering of the three planes*) is the Truth
of m; the three unskilful faculties** are origin; the ·removal of these is cessa-
tion. Virtue, concentration and wisdom3 are the Path. They are of fpur kinds
thus: (The. four kinds of nutriment)' are ill. The four kinds of overturning&
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 birth7 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: rhe
six organs of contact are ill;lo the six groups of cravingll are origin; the removal
of the groups of craving is cessation; the six elements of escape12 are the Path.
The formations in the ten directions are ill;l the ten fetters2 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
1. cpo Nd 410: Disii sabbii samerilii Ii. Ye puratthimiiya disiiya sarilkharii, te pi eritii
samerilii calilii ghallitii aniccaliiya jiiliyii anugalii jariiya anusatii byadhinii abhibhtllii
mara(lena abbhiihalii dukkhe palillhitii alii(lii ale(lii asara(lii asara(libhutii. Ye pacchimiiya
disiiya samkharii, ye utlariiya disiiya samkharii, ye dakkhi(liiya disiiya samkharii, ye pural-
Ihimiiya anudisiiya samkhiirii, ye pacchimiiya anudisiiya samkhiirii; ye uttariiya anudisiiya
samkhiirii, ye dakkhi(liiya anudisiiya .samkharii, ye hellhimiiya disiiya samkhiirii, ye upari-
miiya disiiya.§amkhiirii, ye dasadisiisu samkharii, Ie pi erilii sameritii calilii ghaffilii anicea-
tiiya jiiliyii anugalii jariiya anusatii byiidhinii abhibhUlii mara(lena abbhahalii dukkhe
patif{hilii alii(lii ale(lii asara!lii asara!libhulii. Bhasitam pi c'elam:
Kincii pi celam jalati vimiinam
obhiisayam uttariyam disiiya
rupe ra!laril disvii sadii pavedhilam,
lasmii rupe na ramali sumedho. (S. I, 148).
Maccun' abbhahalo lako jariiya pariviirita
1000hasailena atiIJlJo icchiidhumiiyika sada. (Th. 448; cpo Jat. VI, 26).
Sabbo adipita loka, sabba loka padhr1pito,
sabbo pajjalila lako, sabbo loka pakampita· Ii; (S. I, 133).
disii sabba samerilii.
2. D. III, 234: Panc' aram-bhiigiyiini sarilyojaniini. Sakkiiya-dlflhi, vicikicchii, silabbaia-
pariimiiso, kiimacchando, vyiipada ..
Panc'uddham-bhagiyiini samyojaniini. Rupa-riiga, arupa-riigo, miina, uddhaccalil,
avijjii.
3. Cpo (a) It. 18: Sa sallakkhatluril paralllmi!
sandhiivitviina puggala,
dukkhassanlakaro hati
sabbosamyojanakkhaYii·li.
Section One
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
I. (a) M. III, 165-66; S. II, 100: Seyyathiipi bhikkhave corath iigucarith gahetva raiiiio
dasseYYllm, Ayante deva coro iigucari, Imissa yam icchitam tath da1;u!ath pa1;lehiti, tam
enath raja evam vadeyya: Gacchatha jJho imath purisam pubbat;thaaamayath satt/satena
hanathati, tam enath pubba1;lhasamayath sattisatena haneyyuth.
Atha raja majjhantikanl samayath evath vadeyya: Ambho katham so purisoli?
Tatheva deva jivatiti, lam enath rap/. evath vadeyya. 'Gacchalha bho tath pwisath majjhan-
!ikath samayath sattisatena hanalhati, tam enam majjhantikam samayath sattisatena
haneyyum.
Alha raja saya1;lhasamayath evam vadeyya. Ambho katham so puriso ti? Tatheva
deva jivatiti, lam enam raja evath vadeyya: Gacchatha bho tath purisath saya1;lhasamayam
sattisatena hanathati, tam enath sayat;thasamayam sattisatena haneyyuth.
Tath kim mannatha bhikkhave ? Api nu so puriso divasam tihi sattisatehi haiiiiamano
tato nidanam dukkham domanassath patisamvediyethali? .
Ekissa pi bhante sattiya hannamano t410 nidanath dukkhath domanassam patisam-
vediyetha ko pana vado tihi satt/satehi haiiiiamiino Ii?
Evam eva kvaham bhikkhave vinnrit;tahaJ-o datthabbo ti vadiimi.
(b) S. I, 128; Thi. 58, 141: Sattisiiliipama kama khandhanath adhikulfana,
yath tvath kamaratith bfl;S/ arati dani sa mamam.
2. (a) A. II, 93: Seyyathapi bhikkhave adittacelo va adittas/so va, tass' eva celassa va sisassa va
nibbiipanaya adhimattam chandan ca vayaman ca ussahan ca ussolhiii cli appativaniii ca
satiii ca sampajaiiiiaii ca kareyya, eyam eva kilo bhikkhave tena pugga/ena tesam yeva
kusa/anath dhammanath patilabhaya adhimatto chanda ca . ..
(b) S. V, 440: Adittath bhikkhave celam va sisath va anajjhupekkhitva amanasikaritva
anabhisametiinam catunnath ariyasaccanath yathiibhiitath abhisamayaya adhimatto chando
ca vayamo ca IIssaho ca ussothi ca appa{iviini ca sati ca sampajaiiiian ca kara1;liyath.
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 oomposes 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 III 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 l 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 s·eparate from name, like drum-soun'd."
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
1. Sarikhiira·safiM.
2. Cpo Vis. Mag. 595: Yathii ca da(l¢iibhihalam bherim nissiiya sadde pavatlamiine aflifii bheri
afifia saddo, bherisaddii asammissa, bheri saddena sufiiiii, saddo bheriya sufiflo, evam eva
valtlzudvcirtirammQl]Qsankhiitarit rupam nissiiya niime pavattamtine anifariz ruparh, aniiarit
niimam, niimarupti asammissii, nama';' rupena sUfliiam,' rupon! niimena suiiflarh; ap; ca kho
Merim paficca saddo viya, riipam paficca niimam pavallali.
3. Vis. Mag. 596:
(a) Yalhajacchandho ca pifhasappi ca disii pakkamitukiimii assu. Jaccandho pifhasappim
evam aha:- aham kho bha(le sakkomi padehi piidakaraniyam kiilum, n'at/hi ca me
cakkhiini yelli samavisamam passeyyan ti. Pifhasappi pi jacchandham evam aha:-
aham kho bha(le sakkomi cakkhunii cakkhukaraf,liyam katum, n' allhi ca me piidiint
yehi abhikkameyyam vii pa(ikkameyyam va Ii. So lutthahattho jaccandho pifhasappim
amsakiifam iiropesi. Pifhasappi jaccandhassa amsakiifena nisidilva evam aha:-
viimam muflca! dakkhi(lam gaf,lha! dakkhi1)am mufica! vamain ga1)ha Ii.
Tattha jaccandho pi nittejo dubbalo na sakena lejena sakena balena gacchali;
pirhasappi pi nillejo dubbalo na sakena lejena sakena balena gacchali; na ca lesam
afinamannam nissaya gamanam nappavattali. Evam eva namam pi nitlejam, na
.akena lejena uppajjati, na liisu lasu kiriyiisu pavallali; riipam pi nillejam na sakena
lejena uppajjati, na lasu liisu kiriyasu pavallati, na ca lesam affflamaflilam nissiiya
uppalti va pavalli vii na holi.
The Five Methods 285
(b) Abhv. 1220-21: Niimam nissiiya riipan IU, riipam nissiiya niimakam
pavattati soda sabbam, pancavokiira-bhiimiyam;
imassa pana atthassa, iivibhiivattham eva ca
jaccandha-pifhasappinam, vat/abba upamii idha.
1. Cpo Vis. Mag . .597: Evam niiniinayehi niimariipam vavatthiipayato sattasannam abhi-
bhavitva asammohabhiimiyam fhilam niirnariipiinafh ytithiivadassanam Diffhivisuddhi Ii
vedilabbam. Niimariipavavatthiinan ti pi sankhiiraparicchedo Ii pi ekas~' eva adhivacanatn.
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 mantfe"sf the Truth of Origin.!
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 c~ssation
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,
becoining 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.
Now, that yogin, having grasped the Truth of Cessation considers the
Path of the Cessation of TIl 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.
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 ail 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,
yame aeei sa paeehime yame aceili. - Na hi bhanle Ii. - Kin-nu kJw mahariija alflfo
so ahosi purime yiime padipo, affiio majjhime' yame padipo, anlfo.pacchime yame padipo
Ii. - Na hi bhanle, lam yeva nissaya sabbaraltim padipito Ii. Evam eva kho majiiriija'
dhammasantati sandahati, alflfo uppajjali anno nlrujjhali, apubbam aearimam viya sanda-
hati, lena na ca so na ca alflfo paeehimavilfnii1)QSangaham gacchatiti.
I. Cpo (a) Pis. IT, 58: Aniccalo manasikaroto khayato smikhiira upalfhahanti, Dllkkhato
manaslkaroto bhayato saFikhiirii upalfhahanti. Anattato manasikaroto sufiilato saFikhiirii
upaf(hahanti.
(b) Ibid. 61: Aniccato manasikarola animilto vimokkho adhimatto hOti, ariimittavi-
mokkhassa adhimattattii saddhiivimutto hoti; dukkhato manasikaroto appm;lihiio vimokkhO
adhimatto holi, appa1;lihitavimokkhassa adhimattatlii kiiyasakkhi holl; .anattato manasi-
karoto sunlfalo vimokkho adhimatto hOli. sulflfolavlmokkhassa adhimattattii dilfhippatto 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. l
That yogin, having discerned the five clinging aggregates, applies the three
characteristics to them, wishing for the happiness of being released from
phenomena.' 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; arid 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 aflame. 4 This is called defilement-grasp.
1. Cpo Vis. Mag. 656: Tassa evam jiinalo evam passalo lisu bhavesu, calusu yonisu, paiicasu
galisu, sallasu viiiiiii~aflhilisu navasu salliiviisesu cillam patiliyafi . ..
2. Sankhiirii.
3. Cpo Pts.-a. I, 256: Tass'evam piikatibhula-sacca-paticcasamuppiida-nayalakkhalJabhedassa,
"Evam kira niim'ime dhammii anuppannapubbii uppajjanli, uppanna nirujjhanli" Ii niccanavii
'va hulva salikhr'ira upatthahanfi.
4. (a) Ud. 72: Evam me ~ulam. Ekam samayam Bhagavii Savallhiyam viharali !elavane
AnalhapilJ¢ikassa ariime. Tena kho pana samayena Bhagavii rallandhakiiralimisiiyam
abbhokiise nisinno hOli,lelappadipesu jhiiyamiinesu. Tena kho pana samayena sambahulii
adhipiilakii lesu lelappadipesu iipiilaparipiilam anayam iipajjanli, byasanam iipajjanli,
anabyasanam iipajjanfi. Addasii kho Bhagavii Ie sambahule adhipiilake lesu lelappadipesu
iipiilaparipiilam anayam iipajjanle byasanam iipajjanle anabyasanam iipajjante. Alha kho
Bhagavii elam allham, vidilvii liiyam veliiraffl imam udiinam udiinesi:
Upiilidhiivanli na saram enli, navam navam bandhanam bruhayanli,
palanlipajjolam iv' r'idhipiilii, ditthe sule iii h' eke niviflbii'li.
(.... Tena ca samayena bahu patanga-piilJakii palanlii palanlii lesu lela-ppadipesu nipalanli.
Tena vuttam: lena kho pana samayena sambahula adhipiilakii Ii iidi.
Tattha adhipiilakii. Ii patanga-piilJakii: ye salabhii Ii pi vuccanli. Tehi dipa-sikham
adhipalanalo adhipiifakii Ii adhippelii. Apala-paripiitan Ii, iipiilam paripiilam iipatitvii
iipatitvii, paripatitvii paripalilvii abhimukham piilafi c' eva paribbhamitvii piilafi ca katvii
ti altho. Apiile padipassa allano iipiilha-gamane sati paripatilvii paripatitw'i Ii altho.
Anayan ti, avat/t/him, dukkham. Byasanan,li, viniisam. Purima-padena hi maralJa-mattam
dukkham, pacchima-padena maralJam tesam dipeli. Tatiha keci piilJakii saha palanena
marimsu, keci maralJa-maltam dukkham iipajjimsu. Elam allham viditvii Ii, elam adM-
piilaka-piilJakiinam alla-hitam ajiinantiinam alt' upakkama-vasena niralthaka-byasana-
ppaltim vidilvii tesam viya' diflhi-galikiinam dif/h' abhinivesena anayabyasana-ppalli-
dipanam imam udiinam udiinesi.
Tallha upiil(dhiivanli na siiram enti Ii, sila-samiidlzi-pafifia-vimulli-iidibhedam siiram
ria' enli, catusace" abhisamaya-vasena na adhigaechanti. Tasmim pana sa-upiiya siire
litfhanle' yeva vimutt' iibhiliisiiya lam upenla viya hutvii pi diflhivipalliisena alidhiivanli
, alikkamilva 'gacchanti. Pane" upr'idiina-kkhandhe .niccam subham sukham aflani abhini-
290 Pimuttiinagga
CONCENTRATION-GRASP
INSIGHT-GRASP
visi/vii gat;rhanlii Ii atttho. Navam navath bhandhnam briihayanli Ii, lathii gal/hantii ca
tal/hii-ditthi-sarikhiitam navam navam bandhanam briihayaf/ti, vaf#hayanti. Patanti
pajjotam iv' iidhipiitii, dilfhe sute iti h' eke niviffhii ti, evam tat;rhii-ditthi-banclhanehi baddhattii
eke samaua-briihmauii ditthe attanii cakkhu-viiiiiiil/ena dillhl-dassanena vii diffhe anussav'
upalabbhamatten' eva ca sute iti hi ekantato evam etan ti niviffhii, ditth' iibhinivesena
sassatan ti iit/inii abhinivitthii, ekanta-hitam vii nissarauam ajiinantii riigiidihi ttkadasahi
aggihi iiditta-bhava-ttaya-sarikhiitam angiira-kiisum yeva ime viya adhipiitii imam pajjo/am
patanti, na tato sisam ukkhipitum sakkonti ti. - Ud.-a. 355-6.).
(b) Vbh.-a. 146: Salabho viya dipasikhiibhinipiitam.
1. Th. 1141: Arammaue tam balasii nibandhisam niigam va thambhamhi
da/hiiya rajjuyii,
tam me suguttam satiyii subhiivitam anissitam
sabbabhavesu hehisi.
2. Sabhiiva lakkhal/a.
3. Asl. 173: Yathii hi purisassa siiyam geham pavillham sappam ajapadadtu.u!am gahetvii
pariyesamiinassa tam thusakotthake nipannam disvii 'sappo nu kho no ti" avalokentassa
sovatthikattayam disvii nibbemiitikassa 'sappo na sappo ti' vicinane majjhattatii hotl evam-
evam yii iitaddhavipassakassa vipassaniiiiii/lena lakkhal/attaye dilfhe sarikhiiriinam
aniccabhiiviidivicinane majjhattatii uppajjati ayam vipassanupekkhii.
The Five Methods 291
Yathif tath' assa purisassa ajapadena daqt/ena gii/ham 'sappam gahetvii 'kin n' iiham
imam sappam av/hefhento alliinan ca imina adtisiipento muRceyyan ti' muRcanakiiram eva
pariyesato gahOQe majjhallatd hoti evamevam yii lakkhOQallayassa diffhattii iidille viya
tayo bhave passato salikhiiragahOQe majjhallatii ayam salikhiirupekkhd. Iti vipassanupek-
khiiya siddhiiya sairkhiirupekkhii pi siddhii va hoti.
1. Cpo Pts. I, SS: 'Avijjiisamudayii riipasamuday~' ti paccayasamudJiyaffhena rupakkhan-
. ·dhaisii Udciyalfi passuti, '1it{ihiistiinudayii ruptlSamUday&'ll" ]iaccayasamudayaffhena riipak-
khandhassa udayam passan, 'kammasamudayii riipasamudayo' ti pizccayasamudayaflhena
rupakkhandhassa udayam passati. .
292 Vimuttimagga
ted with the characteristics of arising through "condition"? Conditioned
by nutriment, the form-aggregate arises. Conditioned by conta~t, three
aggregates arise. Conditioned by mime-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 th~ough "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 charac.teristics of the Truth of Origin through cause and condi-
tion. One can see the Truth of III 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;' through thefalling 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. 6 When a man sees this with the
eye qf 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 1a.IJlIl. 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) seeing8 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 Ill, the first seeing is fulfilled.
1. Cpo PIS. 57: Riipakkhandho jihiirasamudayo, vedanii sannii salikhiirii tayo khandhii
.phassasamudayii, v/iflldl)llkk1!andlw niimariipasamudayo.
2. Vitakka. ·Lit. 'the being sccn'
3. Cpo PIS. I, 55-57: 'Avijjdnlrodhii riipanlrodho' tl paccayanlrodhallhena riipakkhandhass~
vayarh passatl, 'tQ{lhl1nlrodhii riipanlrodho' tl paccayanlrodhallhena· riipakkhandhassa
yayarh passatl, kammanlrodha riipanlrodho,' tl paccayanlrodhalthena .riipakkhandhassa
vayarh passatl . ..
4. S. III, S9: Ahdranlrodhii riipanirodho.
S. Cpo PIS. I, 57: 'Niimariipanirodhii vifllliil)Qllirodho' tlpaccayanirodhalthena villlldrrakklu!nd·
hassa vayarh passati.
6. Dassana.
The Five Methods 293
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 TIl. III 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 th; 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).
FOUR STATES
One should, through rise and fall, know the four states: through oneness,
diversity, non-effort and inherent nature.' Seeing the unbroken sequence-of
the formations, a man holds the fiux 6 to be single and does not cling to the
idea of multip[e 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 sali idam hoN, in/ass' uppada idam uppajjati, yadidam: avijJapaccaya
sankhara. , _ '
2. Ud.2: Imasmim usati idam no hati, imassa nirodha idam nirujjhati yadidam: avijjaniradha
sankhiiranirodho.
3. Sankhata.
4. Ekatta, nanotta, avyapara, dhammata. Cpo Vis. Mag. 585; Vbh-a. 198-9.
5. Santiina.
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.l Thus
through wrongly grasping the states, he falls into the theory of non-effort (1).
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 ~he 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.
I. Atta-viida. 2. Samanta.
3, A. IV, 199: PUnq ca para';' bhante mahiisamuddo ekaraso 100;araso.
The Five Methods 295
empty ~fote the first moment of arising, and are empty after the last mom,~n~
QfJaJIing away, bec,ause there.is no other arising before they arose, and the~e,
is no other falling away after their fall. Therefore the knowledge of the nse.
and fall is the knowledge of the discernment of all formations.
REVIEWING OF BREAKING UP
Thus that yogin enjoys dwelling upon the characteristics of arising and
passing aYiay, discerns the formations as subject to breaking up arid 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.
1. Cpo Pis. I, 57·8: RiipiirammQ{latii cittam uppo,ijitvii bhijjati, tam iiramma!lam pa/isatikhti
tossa cit/asso bhairgam anupassati.
•Anupassatiti'. Kathari! anupassati? An/ccato anupassati no niccato dukkhato
onupassati no sukhato, anattato anupassat/ no attato .. .
VedaniirammalJatii •.. pe .•. saiiiiiirammQ{latii. , • pe ... sankhtiriirammalJatii , .. pe .••
viiiiiiilJiirammQ{latii: cakkhum ••• pe ..• jariimarQ{liirammaIJQtii cittam uppajj/tvii bhijJati,
tam iirammaflam patisankhti tassa cittassa bharigari! 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.
At this time the yogin again sees as it is taught in the stanzas thus!
1. Gandhabba nagara.
298 Vimuttimagga,
There are no different signs occuring 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 t1!efuture 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 ilIuminattion, joy, calm, bliss, resolve,
uplift, presentation, equanimity and desire! arise, if he is not intelligent, the
yogin will arouse thoughts of distJ:action or conceit in this state.
Q. How can he remove distraction l' A. That yogin arouses 'rapture
for the doctrine .. That rapture pacifies his mind; and sitting again, he calms
the mind and makes it confonn 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 1 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 fiirther. Thus he arouses conceit. The
intelligent yogin knows that defilement disturbs meditation, arid knows that
worldly states have the formations for object, "Thus he knows that the supra-
mundane state has Nibblina fot object. Having seen thus, he removes dis-
traction and conceit by this knowledge and seeing only breaking up, practises
well and practises repeatedly.
1. Cp. Vis. Mag. 633: Obhiiso, iiii(1am, pili, passaddhi, sukham, adhimokkho, paggaho,
upallhiinam, upekkhd, nikanti. Nikanli is mistranslated into Chinese as renunciation.
it being equated with the Sk. nishkriinla.
THE PAm OF FREEDOM
FASCICLE THE TWELFTH
WRITTEN
BY
ON DISCERNING TRUTH
Section Two
FEAR KNOWLEDGE
The cause of the aggregates, the arising.of the aggregates, the three planes
of becoming,' the five kinds of faring-on, 2 the s'even 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," a poisonous snake,' or a heap of fire! 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-
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-
l.edge of the desire for release arises. When he fears tlie 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 knowI!:dge 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
ADAPTIVE KNOWLEDGE
Practising the knowledge of the desire for. release t~t yogin wishes to
free himself from all action and attain to Nibbiina. Wishing to arouse only
one sign (?), he arouses knowledge conformable to the Way of Escape.
Through three ways adaptive knowledge1 arises. He transcends the formations
tprollgh tp.ree ways: Reviewing the impermanence of the five aggrc;:gates, he
~ttains to adaptive knowledge. The extinction of the five aggregates is permanent
Nibbiina. Reviewing the ill of the five aggregates, he attains to adaptive
knowledge. rhe extinction of the aggregates is blissful Nibbiint/. Thus he
transcends the formations. Reviewing not-selfness of the five aggregates,
he attains to adaptive knowledge. The extinction of the aggregates is absolute
Nibbiina. 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 tr~ns
cending of the formations is completed through Path-knowledge. Q. What is
adaptive knowledge? A. The knowledge which conforins 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 Patli,2 is called adaptive knowledge. This is
the full explanation or" adaptive knowledge.
KNOWLEDGE OF ADOPTION
It is like the crossingin 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 leaying 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
(b) Petaka: 134: Evam dilfhanto yatha niiva jalam gacchanto callari kiccani karoti,
parimam tiram papeti, orimam tiram jahati, saram vahati, sotam chindati, .vam eva sama-
thavipassanii yuganandhii vattamanp ekakale ekakkhplJe ekacitte cattari kiccani karoti,
dukkham pariflfiabhisamayena abhiSameti, yava maggam bhavaniibhisamayena abhisameti.
1. (<1) Vis. Mag. 690: Ymhii padipo apubbam acarimarii ekakkhalJena cattari kiccani karoti:-
vaffim jhapeti, andhakaram vidhamati, alokam parividamsefi, sineham pariyiidiyafi-evam
eva maggaiiiilJam apubbam acarimam ekakkhalJena cattari saccani abhisameti. dukkham
parififiiibhisamayena abhisameti, samudayam pahanabhisamayena abhisamefi, maggam
bhavaniibhisamayena abhisameti, nirodham sacchikiriyiibhisamayena abhisameti. .'
(b) Petaka. 134-5: Yathii dipo jalanto ekakale apubbam acarimam callari kiccani
karoti, andhakaram vidhamati, alokam patukardti, riipam nidassiyati, upadiinam pariyadiyati,
evam eva samathavipassana yuga1l!lndha vattamiinii ekakale • .• pe ...
2. (a) Vis. Mag. 690: Yathii suriyp udayantoapubbam acarimam' saha patubhiiva cattari
kiccani karoti:- riipagatani obMseti, andhakaram vidhamati, aTokam dasseli, silam
patippassambheli-evam eva maggaiiiilJOm ... pe ... nirodham sacchikfriyiibhisamayena
abhisameti. Idha pi yathii suriyo riipagatani obhiiseti, evam maggaiiiilJOm dukkham pari-
janati; yathii andhakaram vidhamati, evam samudayam pajahati; yatha,alokam dasseli,
evam sahajatani paccayataya maggam bhaveti; yathii sitam pa/ippassamhheti, evam
kilesapatippassaddhim nirodham sacchikaroti lievam upamiisamsandanam veditabbcuh.
Vis; Mag. attributes these three similes to the. ancient teachers-' Vultam h' elam Por~hi'.
(b) Petaka . .1~4:' Yalhii Va siiriyo udayanto.ekakiile. Qpubbam acarimalh cattari
kiccani, karoti, andhakaram vidhamati, alokam patukaroti, ..riipariz nidassiyali, sitam
pariyiidiyati, evam eva samathavipassanii yuganandhii vattamiina ekakale ... pe .••
304 Vimuttimagga
centration, he produces serenity and insight, and also can fulfilthe 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
Nibblina. 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.
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"
fote, 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; Nibblina means
ultimate rest.
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, ongm,
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 v.irtue, through this purity and the action
of purity of virtue, (1 shall be re~orn etc.)". This is called· addiction to rites
and ceremonies due to delusion. 5 This is also cut off.
l. cpo Pis. II, 94: Sollipattimaggena sakkliyadi!lhi vicikicchli silabbalaparlimliso, imlini livi
saiiiiojaniini pahiyanti; difthlinusayo vicikicchlinusayo, ime dye anusayii byanlihonli.
2. Cpo M. I, 8; III, 17; Vbh. 364: Tattha kalamii sakkiiyaditthi? Idha assulavii pulhujjano
ariylinam adassiivi ariyadhammassa akovido ariyadhamme. avinito, sappurisiinam adassiivi
sappurisdhammassa akoyido sappurisadhamme avinitto, rilpam allalo samanupassati,
rilpavanlam vii attlinam, allani vli rilpam, rilpasmim vii alliinanl; ·vedanam ... saiiiiam ....
sQThkhdre. .. lIifinii1;lariz atlato samanl'passati, viiifiiilJQvantam va alfdnam, altan; vii viiifiiilJam,
viiiiilivasmim vii attlinam: yii evarupli diffhi di(!higalam . .. pe ... vipariyesagliho: ayam
vuccali sakkliyadit!hi.
3. Vbh. 400: Tattha /calamiini dvlisatthi ditthigallini Brahmajiile (D. I, 44-5.) veyyiikarave
vUlflini Bhagavalli? Call1iro sassalaviidii, call1iro ekaccasassallkli, canliro antiinantikii,
call1iro amarlivikkhepikii, dye adhiccasamuppannikii, solasa saiiiiiviidli, attha asaiiiiiviidli,
attha nevasaiiiii-niisaiitiivlidli, salla ucchedaviidii, paiica ditfha-dhammanibbiinaviidli. Imiini
dviisa!fhi ditthigatlini Brahmajlile veyylikarave vulliini Bhagavalii. .
4. Cpo Dhs. 198, par. 1118; Vbh. 364-5: Tallha kalamii vicikicchii? Sallhari kafhkhati
vicikicchati, dhamme kamkhali vicikicchati, samghe kamkhali vicikicchati, sikkhiiya
kamkhati vicikicchati; pubbanle kamkhali vicikicchali, aparante kamkhali vicikicchati,
pubbantliparanle kmhkhali vlcikicchali, idappaccayatii-pa{iccasamuppannesu dhammesu
kamkhati vicikicchati: yii evarilpii kamkhii kamkhiiyanii kamkhliyitallam vimati vicikicchii
dve/hakam dvedhiipalho sawaya anekamsagiiho iisappanii parisappanii aparlyogiihanii
Ihambhilattam eillassa manoviIekho: ayam vueeati vieikicehli.
~ese two references (i.e., Dhs. and Vbh.) are not identical.
S. Cpo Vbh. 365; Dhs. 183, par. 1005: Tallha katamo silabbatapariimiiso? 110 bahiddM
samavabrahmaviin!'m silena suddhivalena suddhisilabbalena suddhili - evarilpii diffhi
ditthigalam diffhigaha1Jam diffhikantiiro diffhivisilkiiyikam diffhivipphandilam diffhisaiiiio-
janam - giiho pafiggiiho abhiniveso pariimiiso kummaggo miechiipatho miechattam
titthiiyatanam vipariyesagiiho - ayam vuc,ali silabbatapariimiiso.
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'splace 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 Nibbtina, 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.l
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. z
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:
ONCE-RETURNER
1. (a) S. II, 221; M. III, 29: Yam kho tam, bhikkhave, sammii vadamiino vedeyya: Bhagavato
putto oraso mukhato jiilo dhammajo dhammanimmilo dhammadiiyiido no iimisadiiyiido
li,-Siiriputtam eva tam sammii vadamiino vadeyya: Bhagavato putto oraso mukhalo
jiilo dhammajo dhammanimmito dhammadiiyiido no iimisadiiyiido Ii.
(b) S. III; 83: Paficakkdandhe parififiiiya, sattasaddhammagocarii,
pasamsiyii sappurisii, pultii buddhassa orasii.
2. S. II, 43: Yalo kho bhikkhave ariyasiivako evam paccayam pajiiniiti, evam paccayasamuda-
yam pajiiniili, evam paccayanirodham pajiiniiti, evam paccayanirodhagiiminim palipadam
pajiiniili, ayam vuccati bhikkhave ariyasiivako diflhisampanno iti pi, dassanasampanno
iti pi, iigato imam saddhammam iii pi, passali imam saddhammam iii pi, sekhena fialJena
samanniigato iii pi sekhiiya vijjiiya samanniigato iti pi, dhammasotam samiipanno iti pi,
ariyo nibbedhikapafifio iti pi, amatadviiram iihacca lif/hati iii pili.
3. Cpo Dh. 178:,P~!havyii ekarajjena saggassa gamanena vii
Sabbalokiidhipaccena soliipalli pha/am varam.
The Five Methods 307
NON-RETURNER
SAINTS HIP
The following are the miscellaneous teachings here: insight, initial applica-
tion of thought, joy, feeling, plane, faculty, emancipation, defilements, two
attainments in concentration.
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, jhiina, insight and Path and Fruit bring about joy. In the third
and the fourth meditations, jhiinas, 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 (jhiina),
insight, the Path and the Fruit bring about joy. In the fourth meditation
(jhiina), 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. III, 586: Vossaggiirammal;tatii 'Ii ettha vossaggo nibbiilJQ/n. NibbiilJQm hi
sankhalavossaggalo paricciigaio. Vossaggo 'Ii vutlo, vipassanii ca lamsampayuttadhammii
ca nibbii{ulninnatiiya ajjhiisayavasena nibbiil;te palillhilattii nibbiil;tapatiflhii nibbiil;tii-
rammQlJii. Palil1hii 'pi, hi iilambiyali 'ti iirammql;tam niima hoti. Nibbiil;te patil1ha-
naflhen' eva nibbiil;tiirammal;tii. I Aiifiattha pii{iyam 'pi hi "Patiflhii iirammalJQn" 'ti
vuccati, yath' iiha: "Seyyathii 'pi iivuso naliigiiram vii lil;tiigiiram vii sukkham koliipam
lerovassikam puratthimiiya ce 'pi disiiya puriso iidittiiya til;tukkiiya upasalikameyya,
labhelha aggi otiiram, labhetha aggi iirammal;tam?" 'Ii iidi. Tasmii tattha jiitiinam
dhammiinam vossaggiirammal;tatiiya nibbiil;ta-palil1hiibhiivena hetubhutena uppiidilo yo
cittassa ekaggatii-sankhiito upaciirappal;tiibhedo avikkhepo, so Samiidhi 'ti vipassaniilo
pacchii uppiidito nibbedhabhiigiyo samiidhi lfiddil1ho hoti. Tasmii yeva hi, Iti palhamam
vipassanii pacchii samatho 'Ii vultam. .
In (x) samathapubbaligama vipassanii (; above) the abandonment (pahiina) is of
the five hindrances (panca nivaranii) beginnin~ with sense-desire (kiimacchanda) by means
of the first meditation (palhamaj.;niina). In(y) vipassaniipubbaligam;"/ samatha (t t above)
the abandonment (pahiina) is of all stain (sabbamala) by means of the concentration
partaking of penetration (so sabbamalavirahito nibbedhabhiigiyo samiidhi sesasamiidhito
adhikattii adhiciltan 'tl vuccati-Pts.-a. I, 228).
Sometimes the samatha in (x) is Iriistakenly equated with that in (y) because the
word used in both instances is serenity (samatha). But they are different. While in the
one samalha of the first meditation (pathamajjhiina) by way of suppression abandonment
is meant, in the other samalha of substitution abandonment is meant-Pts. T, 27: Vik-
khambanappahiinan ca. nivaral;tiinam pathamajjhiinam bhiivayato, fadaligappahiinan ca
diffhigatiinam nibbedhabhiigiyam samiidhim bhiivayato (- Tadaligappahiil;tdi/ ca dillhigatii-
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 tl).e 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."
Here, there are three kinds, namely, the signless emancipation, the un-
hankered emancipation and the void emancipation. 3 Here, the absence of
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 impermancnce-
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-is ness 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 thebirthless, 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 8.nd
stirs up aversion for them. Thus wisdom and the four other faculties are
got. And the knowledge of the thus-is ness of the faculties and of birth make
manifest the not-self of all comp0linded things. Liberating itself from the
sign and birth, the mind, proceeding along the sign less, the birthless, goes
beyond to breaking-up and Nibbana, through the emanc:ipation 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.
1. D. HI, 214: Ti{li akusala milliini. Lobho akusala-mUlam, doso akusala-millam, moho
akusala-millam., "
2. Ibid. 216: Tisso esanii. Kiimesanii, bhavesanii, brahmacariyesanii.
The Five Methods 315
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 Saints hip.
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 are the flood of lust, the flood of becoming, the flood of
views and the flood of ignorance. 3
The four yokes are the yoke of lust,. the yoke of becoming, the yoke of
views and the yoke of ignorance.' These are destroyed as it was taught
before.
The four clingings are the clinging of lust, of views, of addiction to rites
and ceremonies and of the theory of self.s Here, three clingings are destroyed
in the Path of Stream-entrance. The clinging of lust is destroyed in the Path
of Saintship.
The fOUI 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 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 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 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 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 are wrong view, wrong thought, wrong speech, wrong
action, wrong, livelihood wrong exertion, wrong mindfulness, wrong con-
(b) Dhs. 239, par. 1409: Katame dhammti hinti? Dvtidasa akusalacittupptidti-ime
dhammti hli.ti.
(c) Vis. Mag. 684: Akusalacittupptidii ti lobhamiilti attha, dosamiilti dve, mohamiilti dve
ti ime dvtidasa;
(d) Abdhs. 1 Ch. 1, par.. 2-3: Tattha cittam ttiva catubbidham hoti kiimiivacaram
riiptivacaram ariiptivacaram lokuttaran ceIL Tattha katamam kiimtivacaram? Soman-
assa-sahagatam ditthigatll-sampayuttam asaitkhtirikam ekam saslikhiirikam ekam, soma-
nassa-sahagatam ditthigata-vippayuttam asalikhiirikam ekam sasaitkhiirikam ekam,.
upekkbd-sahagatam ditthigata-sampayut.tam asalikhtirlkam ekam sasalikhtirikam ekam,
upekkhti-sahagatam ditthigata-vippayuttam asalikhiirikam ekam, sasalikhtirikam ekan
ti, imtini affha pi lobha-sahagatacitttini ntima. Domanassa-sahagatam patigha-sam-
payuttam asalikhtirikam ekam sasalikhtirikam ekan ti, imtini dve pi patigha-sampayutta-
citttini ntima. Upekkhti-sahagatam vicikicchti-sampayuitam ekam upekkhti-sahagatam
uddhllll!ca-sampayuttam ekan ti, Imtini dve pi momiiha-citttini ntima. Icc evaTh sabbathti
pi dvtidostikUSQlq~ittiini samatttirli.
Affli!llihti lobhamiilani dosamiilani ca dvidhti
Mohamiiltini ca dve ti dvtidastikusalti slyum. 1. Sdmanffaphala.
The Five Methods 321
Again, it is said: "Only those Noble Ones who have extirpated (the
caRkers) 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 [461J venerable si(s;
I know well that the destruction ofbecorning is Nibbana, but I am not a Consum-
mate One because I have not yet done with the cankers".2
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
and a man who enters iilto the concentration of the dissolution of perceptioli
and sensation 1 Is this concentration conditioned or unconditioned? A.Tho
not-proceeding of states, of mind and mental p~perties-this is' called the
concentration of the dissolution of perception and sensation.
"Who enter upon it 1": A. The Consummate One and the Non-returner
enter upon this attainment. Who do not enter upon it1 The commoner.
the Stream-entrant, the Once-returner and he who isbom in the formless
element. Here, the commoner cannot enter upon it, because he is not·of that
plane. The Stream-entra.nt and .the Once-return~r 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 'I": 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 se'Ven
insights, na;nely, impermanence-reviewing, ill-reviewing, not-self-reviewing,
repulsion-reviewing, dispassion-reviewing, cessation-reviewing, abandonment-
reviewing. Serenity-strength develops the factors of the meditation, jlu1M,
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 'I": 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, jhiina, one tranquillizes the verbal forma-
tions of initial and sustained application of thought. Entering into the fourth
meditation, jhlina, 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 I 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 an4 resolves
after discerning the time. Hen::, he should consider the remote past. Dis-
cerning that it is not the time fOf 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. Aflha-samapatti
2. Cp. Vis. Mag. 705: Catubbidham pubbakiccam karoti: nii1la-badd/ra-avikoJH1M1h.
sanghapa/lmiinanath, satlhu PlJkk9~lJqqrh addhiinaparict;/letitJn Ii.
Yimuttimagga
The fourth is for the sake of not obstructing the meeting of the Community
01 Bbikkhlia. Thus attaining to the sphere of nothingness and· emerging
therefrom, he performs the preliminary duties .and enters the first meditation,
jh4na.
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 orsupernormal magical power, one enters the whole range of concentration
like the Arabant Saftjlva.1 It is (entered also) for the sake of protecting the
body as in the case of the Venerable Elder Sariputtal and in the case of the
Venerable Elder Tissa, the son of the Snowy Heron.
Equanimity 45, 63, 64, 144, 147, 164, 196, Feeling -object 291
298 , surpassing of 114
, faCulty of 220 Festering 135, 139
, increase of 94 , perception of 135
,perfection of 189 sign 135
Equilibrium 39 Fetlers 7, 42, 92, 231
Equipoise 159 Fever of mind 8
Eradication, freedom of.2 Fever-heat of body ,8
Error, slight 20 Finitude 177
Essence, adherence to 7 Fire, aggregation of 201
Essence of air 200 -element 198, 199, 203
earth 200 k{UifIQ 122
tire 200 sign 123
water 200 , to worship 21
Eterna\ism 294
Evanescence, View of 7 Fissured, perception of the 136
Excellent realms ISS' Fissured sign 136
Excogitation 55-57, 69 Five aggregates 237
Excrement 171 of clinging 253, 269; 270,
Exertion, enlightenment factor of 164 271, 286, 289
Exhaled, the air inhaled and 198 Five doctrines 180
Existences, past 57 Five factors, separation from 91
Expedience 35, 36 , (of the first meditation) 92, 93
Extinction 1,2, 149, 162, 163 Five faculties 279
of the five aggregates 301 Fivefold lust 205
Evil demeritorious states 156 Five forms of higher knowledge 209
Evil-doers 206 . factors fulfilled through the over-
Eye-consciousness 256 coming of the hindrances 94
-dccad 241, 242 hindrances 91, 92, 93, 96, 279, 316
, knowledge in respect of the 235 kinds ·of consciousness 2S 1
Factors of enlightenment 205 kinds of ill-faring 300
meditation 310 kinds of meanneSs 316
Faculties 43,44, 132, 133 objects of sense 32
of knowledge 41 qualities (sampadii) 154
, nature of 185 (internal) sense-spheres 261
, restraint of 21, 24 states of birth 279
, shielding of.(all) 8, 42 states of existence 289
, three supramundane 312 states of form 296, 297
, the five 147 Fixed meditation 148, 187, 196
, virtue pertaining to the 7 Flavours, perception of 114
Faculty-condition 202 Flesh 34
Faculty of equanimity 220 of child (sim.) 22
fear 220 Fletcher 40
joy 220 Flood 42, 231
life 204 . of ignorance 315
perfect knowabillty 312 Flowers 18, 21
Faith 51, 55, 56, 101 Folk 18, 29, 34
,enort of 10
,hi~24
Food 18, 20, 21, 22, 24, 27
, (kinds of behaviour) 54 , begged 27, 30, 36, 37
,want of9 , foulness of 67. 68
False views 148 -limit 31
Fame 11 , loathsomeness of 205
Faring-on, the not 231 , measured 27 36, 37
, the five kinds of 299, 300 , (various kinds of) 36, 61
Fathom's distance 19 Form 40, 41, 64, 96, 284, 290
Fatigue 31 -aggregate 258
Fault 17 element, wisdom of the 232-234
Faults 52, 185, 186 -impermanence 295
Favour 18 meditation 121
Fawning 18 -object(s) 114, 291
Fear 34,166 -perception 290
, faculty of 220 , perception of 6, 113; 114, 178
Fearlessness 141 plane concentration 43
Feeling 9, 120, 121, 162, 310 , realm of 113
, aggregate of 246, 268 states 115
-impermanence 295 , tribulatjons of 113
332 Index
Fonnation-impermanence 295 Freedom of the Unborn 323
-object·291,295 of tranquillity 2
Fonnations, aggregate of 247 from views 2
, bodily 323 , the Path of I, 3, 4, 5,
, cessation of the 259 , peerless 1
, menta1219 Freedom's Path 208
, surpassing of the, (why not Friend(s) 8, 11, 49
taught) 114 Friend, good 19, 50
, three, stilled 325 Fruit of Non-repnn(ing) 307, 325
thought 323 Once-return 306, 307
verbal 323 Saintship 307, 325
Formless, the 41, 43 the Noble Path 10
attainment 114 Fruition concentration of the learner 44
element 323 -ground 113
clement, wisdom of the 232, 233 Fruits 18
realm 223 ,the Four, knowledge connected
reaJ.ms 221 with 232
states 96, 117 , wisdom of the 233
Fortitude 144 Fulfilment 188, f91, 192
Foundations of mindfulnes~ 304 of equanimity 193
Four aggregates 257, 284
arisings of consciousness not asso- Gadflies 23
ciated with views 320 Gain 20
bases of supernonnal power 222 Garment, upper 29, 51
cankers 315 Gifts 36
cause~nditions 241 Giving to get more 20, 21
c1ingings 314, 315 Gladness 6, 41
directions 19 Gnawed, perception of the 136
elements, determining of the 67, 68, Gnawed sign 136
69, 197 Gods 33
floods 315 Good conduct 151
foundations of mindfulness 147, 164, , final 4
279 guide 2
fruits, knowledge connected with ,initial4
the 232 Law 17
groups 263, 265 looks 22
immeasurables 68, 69, 193, 194 man 2
kinds of conditioned arising 267 ., medial 4
endeavour 212 men 33, 34, 35
material qualities 245 Goodness 24
nutriment 279 , stages of 95
knots 314, 315 , three kinds of 94
meditations 248 Goodwill 185
Noble Truths 92, 205, 248, 269, 274, ·Gotama 1
283, 284, 302, 304 Grasping of consciousness 265
pairs of men 151 of Craving 266
Paths, knowledge connected with the of ignorance 265
232 of thought-characteristics 291
Paths, wisdom of the 232, 233 Graves, dwelling among the 27; 34, 36
primaries 199, 201, 202, 237, 239, Gl;eed 28, 32, 53, 188, 191, 249
240,241,242,252,261 Greedlessness 37
Regents, the 154 Great manifestation 199
resolves, the 190 Monkey birth-story 145
states, the 293 Teacher 185
supernonnal powers, the 249 Grief 204
Truths, the 231, 259, 260, 286, 303 Guide, good 2
Truths, knowledge of the 234 Gustatory consciousness 239
wrong courses of action 314, 316 Haliddavasana Sutta 195
yokes, the 315 Hand holding scales 39
Fragrance 8 Happiness 6, 40, 41, 170
Freedom 1, 95, 145, 146 of the Immortal 184
from attachment 196 Hardship, ability to endure 141
, knowledge of 150 Hate 49 (in note), 58, 69, 70
of emancipation 2 Hatred 6 (in note), 39, 41, 59, 186, 188,
of eradication 2 230,250 .
of parts ·2 , ten bases of 250
of suppression 2, 8 ,means of removing 185
Index 333
BY
SOMA THERA
1. M. I, 148-50 (Rathavlnita Sutta): rena h' avuso upaman-te karissami, upamaya p' idh'
ekaece viiiiiii purisii bhiisitassa' attham ajananti. Seyyatha pi iivuso raiiiio Pasenadissa
Kosalassfl Savatthiyam pafivflsantlissa Sakete kiiieid-eva aecayikam karaTJiyam /l]Jpajjeyya,
tassa antara ca Savatthim antara ea Saketam satta rathavimrani upaflhapeyyum. Atha
kho avuso rajii Pasenadi Kosaio Savatthiya nikkhamitva antepuradvara pafhamam ratha-
vinitam abhiriiheyya; palhamena rathavinitena dutiyam rathavinitam papuTJeyya; pafhamam
rafhavjnitam vissajjeyya dutiyam rathavinitam abhiriiheyya, dutiyena rathavinitena tatiyam
rathavlnitam piipuTJeyya;- Jutiyam· ....piipUJ.Ieyya; tatiyam . .. .papuTJeyya,: catuttham
papuTJeyya; paiicamarh rtlthavinitam viS5ajjeyya ehatfham rathavinitam. abhiriiheyya,
ehfllfhena rflthavinitena sattamam rathavinitam papuTJeyya; ehaflham rathavinitam vissaj-
jeyya sattamam· rathavinitam abhiriiheyya, sattamena rathavinitena saketam anupapuTJeyya
flntepuradvaram. Tflm-enam antepuradvaragatam samanam mittamaeea iiatisa/ohita evam
pueeheyyum: Imina tvam maharaja rathavinitena Siivatthiya Saketam anuppatto antepura-
dvaran-ti. Katham byakaramano nu kho avuso raja Pasenadi Kosalo samma byakara-
mana byakareyyat/.-Evam byakaramano kho avuso raja Pasenadi Kosalo samma bya-
karamano byakareyya: Idha me Savatthiyam palisavantassa Sakete kiiicid-eva aeeayikam
karaTJiyam uppajii. Tassa me antara ca Savatthim antara ca Saketam satta rathavinitani
upaflhapesum. Atha kvaham Savatthiya nikkhamitva antepuradvara pafhamam rathavinitam
abhiriihim, pafhamena rathavinitena dutiyam rathavinitam papulJim: pafhamam rathavinitam
nissajim dutiyam rathavinitam abhiriihim, dutiyena rathavinitena' tatiyam rathavinitam
papulJim, dut/yam ....papuTJim; tat/yam ... papuTJim: catuttham .... papulJim; paiicamam
rathavinitam nissajim chaflham rathavinitam abhiruhitn, chafthena ralhavinitena sattamam
rathavinitam papuTJim; challham rathavinitam nissajim sattamam rathavinitam aMiruhim,
sattamena rathavinitena Saketam anuppatto antepuradvaran ti. Evam byakaramano kho
avuso raja Pasenadi Kosalo sammii byiikaramano byakareyyat/.- Evam-eva kho iivuso
si/flvisuddhi yavfld-eva cittavisuddhattha, cittavisuddhi yavad-evfl diflhivisuddhattha, diffhi-
visuddhi yavad-eva kmikhavitaraTJflVisuddhatth(i, kankhavitaralJavisuddhi yavad-eva magga-
maggaiiaTJUdassanavisuddhattha, maggamaggafliiTJadassanavisuddhi yavad-eva palipadaiiaTJa-
dassanavisuddhattha, palipadaiiaTJadassanavis.uddhi yavad-eva iiaTJadassanavisuddhatthii,
iiaTJadassanavisuddhi yavad-eva anupada parinibbanattha. Anupada parinibbanattham kho
iivuso Bhagavati brahmacariyam vussaliti.
2. M. I, 479-80 (Kifagiri Sutta): Naham bhikkhave adiken' eva aiiiiaradhanam vadami, api
ca bhikkhave anupubbasikkha anupubbakiriya anupubbapa(ipada fliiiiaradhana hoti.
Katthaii ca bhikkhave anupubbasikkha flnupubbakiriya anupubbapafipflda fliiiiCiradhana hoti?
Idha bhikkhflve saddhajato upasankamati, upasankamanato payirupasati, payirupasanto
sotam odahati, ohitasoto dhammam sUTJatl, sutva dhammam dhareti, dhatiinam dhammanam
attham upaparikkhati, altham upflparikkhato dhamma nijjhanam khamanti, dhammflnij-
jhanakltantiya Sflfi chando jiiyati, chflndajato ussahai/, ussahitva tufeti, tulayilva padahali,
pall/tatto samiino kayena e'eva paramam saccam saechikaroti paflilaya 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.! 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' g90d. 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,s 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 jhiina, 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 not 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.
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
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:
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 (appamada), 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
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 ofthe moment.
Mindfulness belongs to the aggregate of concentration of the Noble Path; it
has to be highly developed before success in jhtina, 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 Sabbtisava
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' 1ust. 9
Mindfulness may also be likened to the driver of the ypgt's car,8 which
travels to Nibbtina, 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.
I
All kinds of contemplation for the production of serenity (samatha)
and of insight (vipassanaj are in a sense forms of mindfulhess. Mindfulness is
1. Cpo A. I, 10: Pabhassaram idaril bhikkhave cittam Ian ca kho iigantukehi IIpakkilesehi
upakkiliUham. Tam assutavii puthujjano yathabhalaril nappajiiniiti. Tasmii assutavalo
puthujjanassa citta-bhavanii natthi Ii vadiimi fi.
Pabhassaram idam bhikkhave ciuam tan ca kho iiganlukehi upakkilesehi vippamullaril.
Tam sutavii ariyasiivako yathiibhatam pajiiniiti. Tasmii sutavato ariyasiivakassa citra-
bhavanii atthi Ii vadiimi Ii.
2. Ps. I, 66: Mandaliiriimaviisi-Mahii-Tissabhatillherassa viya. So kira tasmim yeva vihare
uddesOln ga1;!htiti. Alh'assa giime pi1;!4iiya caralo visabhiigiiramma1;!e kileso uppajji. So
lam vipassandya vikkhambhelvii vihdram agamiisi. Tassa supinanle pi tam iiramma1;!am
upatthasi. So, ayam kileso vaddhitvii apiiyasamvattaniko hoti ti samvegamjanetvii iicariyam
iipucchitvii vihiirii nikkhamma' Mahii-Sangharakkhitattherassa santike riigapalipakkham
asubhakammallhiinam gahetvii gUlI/bantaram pavisitvii pamsukillacivaram patrharitvii nisajja
aniigiimimaggena pancakiimalfunariigamchinditvii. IIlfhqYa (lcariyam vanditv(l punad/vase
uddesamaggam piiPUIJi.
3. S. V, 6; Soli ilr(lkkhasiirallu.
Appendix
the central factor in the development of amity (mettti), which is a contemplation
subject of serenity and in pondering on things (dh(lmmtinupassanti), which is a
contemplation subject of pure insight (suddhavipassanti); 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 (cittavodtina).2 and perfecting sense-faculty restraint. In connection
with control of the sense-faculties it has been compared to a rope that restrains
a rebellio us 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 (cittabhtivanti) 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 (vipassanii'l
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 oe developed as mundane qualities
before they can become supramundane. 4 -
Of the great suttas in which both serenity (samatha) and insight (vipassanti)
have been combined, the most popular are the Satipa!!htina Sutta of the Majjhi-
ma Niktiya, and the Mahti Satipa{fhtina Sutta of the Digha Niktiya. 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
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 (adhipafifid-
sikkhaj, should be one who, having perfected his purity of virtue and exer-
cised himself in the control of the sense-faculties (indriya sarhvara), has well
established himself in mindfulness and full awareness (satisampajafifia). Con-
~ntrating on a contemplation subject of serenity (samatha kamma/!hdna)
at first, he should labour to suppress the hindrances and stop distraction. l In
thePa/isambhidd Magga (I, 27), it is said that the abandoning of the hind-
rances by suppression occurs in him who develops the First Jhana (vikkham-
bhanappahdnafi ca nivarar:zdnarh pa/hamajjhdnarh bhdvayato).2 Of no state
before the First Jhana 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 bhiimi).3
The whole teaching of the two main SatipaUhdna Suttas on inner develop-
ment belongs to the antecedent (mundane) part of the way (pubbabhdgamagga)
or the antecedent (mundane) part of progress (pubbabhdgapa/ipada).4 The
teaching of these two suttas comprises the preparatory training in contemplation,
the development of mundane concentration and insight. It has already been
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
Jhtina, in the antecedent part of the Noble Path according to the facts men-
tioned below. The Buddha placed the first tetrad of the .AllIipdnasati Sutta,
an exercise in serenity, at the very beginning of the two main Satipatthdna
Suttas; the Pa!isambhidd 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 jlidnas,
and not anything lower than them.l
No progress in contemplation leading towards the Supramundane Path
is possible without at least getting the First Jhlina. The practice of insight is
unfruitful, ineffective, and obstructed when it is attempted without going
away from thought-proximity to the sensual plane, klimabhiimi. In one
who has attained the First Jhlina 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 jhlina
brought about by concentration on what is not connected with sense-desire.
With the escape into the consciousness of the First Jhiina the sensuous realm
is not in being for the yogi, since attainment of this jhtina is only possible
with abandoning the sensuous realm. As the light of a lamp is not in being
when there is full darkness, so jhiina 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 Jhtina
is reached. The First Jhtina, owing to its transcension of the element of the
sensuous (klimadhtitu samatikkal(l1anato) and its being opposed to sensuous
lust (kdmdrdga patipakkhabhlivato), 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
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The Path of Purification:
Visuddhimagga
Translated by Bhikkhu Nanamoli
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