PURIFICATION OF VIEW
1.  Now, it was said earlier (XIV.32) that he “should first fortify his knowledge
by learning and questioning about those things that are the ‘soil’ after he has
perfected the two purifications—purification of virtue and purification of
consciousness—that are the ‘roots.’” Now, of those, purification of virtue is the quite
purified fourfold virtue beginning with Pātimokkha restraint; and that has already
been dealt with in detail in the Description of Virtue; (Chs. I and II) and the purification
of consciousness, namely, the eight attainments together with access concentration,
has also been dealt with in detail in all its aspects in the Description of Concentration,
(Chs. III to XIII) stated under the heading of “consciousness” [in the introductory
verse]. So those two purifications should be understood in detail as given there.
But it was said above (XIV.32) that “The five purifications, purification of
view, purification by overcoming doubt, purification by knowledge and vision
of what is the path and what is not the path, purification by knowledge and
vision of the way, and purification by knowledge and vision, are the ‘trunk.’”
Herein, “purification of view” is the correct seeing of mentality-materiality.1
[DEFINING OF MENTALITY-MATERIALITY]
[(1) DEFINITION BASED ON THE FOUR PRIMARIES]
[(a) Starting with Mentality]
3. One who wants to accomplish this, if, firstly, his vehicle is serenity,2 should
emerge from any fine-material or immaterial jhāna, except the base consisting of
neither perception nor non-perception,3 and he should discern, according to
1. “Mentality should be taken here as the four aggregates beginning with feeling
and belonging to the three planes, not omitting consciousness as in the case of ‘With
consciousness as condition, mentality-materiality’ and not including the supramundane
aggregates associated with Nibbāna” (Vism-mhṭ 744 (Be)).
2. Serenity (samatha) is a general term for concentration, as the complement of insight
(vipassanā), which is roughly the equivalent of understanding (paññā).
3. “One who is beginning this work has difficulty in discerning the highest form of
becoming, that is, the base consisting of neither perception nor non-perception” (Vism-
mhṭ 744). This is owing to the diminished perception (see M III 28).