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(Ñāṇadassana-visuddhi-niddesa)
[I. CHANGE-OF-LINEAGE, PATHS, AND FRUITS]
1.
[672] Change-of-lineage knowledge comes next. Its position is to advert
to the path, and so it belongs neither to purification by knowledge and vision
of the way nor to purification by knowledge and vision, but being intermediate,
it is unassignable. Still it is reckoned as insight because it falls in line with
insight.
2. Purification by knowledge and vision properly consists in knowledge of the
four paths, that is to say, the path of stream-entry, the path of once-return, the path
of non-return, and the path of Arahantship.
[THE  FIRST  PATH—FIRST  NOBLE  PERSON]
3.
Herein, nothing further needs to be done by one who wants to achieve,
firstly, the knowledge of the first path. For what he needs to do has already been
done by arousing the insight that ends in conformity knowledge.
4.
As soon as conformity knowledge has arisen in him in this way, and the
thick murk that hides the truths has been dispelled by the respective force peculiar
to each of the three kinds of conformity (see XXI.129f.), then his consciousness
no longer enters into or settles down on or resolves upon any field of formations
at all, or clings, cleaves or clutches on to it, but retreats, retracts and recoils as
water does from a lotus leaf, and every sign as object, every occurrence as object,
appears as an impediment.
5.
Then, while every sign and occurrence appears to him as an impediment,
when conformity knowledge’s repetition has ended, change-of-lineage
knowledge arises in him, which takes as its object the signless, non-
occurrence, non-formation, cessation, Nibbāna,—which knowledge passes
out of the lineage, the category, the plane, of the ordinary man and enters the
lineage, the category, the plane, of the Noble Ones,—which, being the first
adverting, the first concern, the first reaction, to Nibbāna as object, fulfils the
state of a condition for the path in six ways, as proximity, [673] contiguity,
repetition, decisive-support, absence, and disappearance conditions,—which
is the culminating peak of insight,—which is irrevocable,—of which it is
said:
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“How is it that understanding of emergence and turning away from the
external1 is change-of-lineage knowledge?
“It overcomes arising, thus it is change-of-lineage. It overcomes occurrence …
[the sign … accumulation … rebirth-linking … destiny … generation … re-
arising … birth … ageing … sickness … death … sorrow … lamentation … ]. It
overcomes despair, thus it is change-of-lineage. It overcomes the sign of
formations externally, thus it is change-of-lineage.
“It enters into2 non-arising, thus it is change-of-lineage. It enters into non-
occurrence, thus it is change-of-lineage … (etc.) … It enters into non-despair,
thus it is change-of-lineage. It enters into cessation, Nibbāna, thus it is change-
of-lineage.
“Having overcome arising, it enters into non-arising, thus it is change-of-
lineage …” (Paṭis I 56) and so on, all of which should be quoted.
6. Here is a simile that illustrates how conformity and change-of-lineage occur
with different objects though occurring in a single cognitive series with a single
adverting. Suppose a man wanted to leap across a broad stream and establish
himself on the opposite bank, he would run fast, and seizing a rope fastened to
the branch of a tree on the stream’s near bank and hanging down, or a pole, he
would leap with his body tending, inclining and leaning towards the opposite
bank, and when he had arrived above the opposite bank, he would let go, fall on
to the opposite bank, staggering first and then steady himself there; so too this
meditator, who wants to establish himself on Nibbāna, the bank opposite to the
kinds of becoming, generation, destiny, station, and abode, runs fast by means of
the contemplation of rise and fall, etc., and seizing with conformity’s adverting
to impermanence, pain or not-self the rope of materiality fastened to the branch
of his selfhood and hanging down, or one among the poles beginning with
feeling, he leaps with the first conformity consciousness without letting go and
with the second he tends, inclines and leans towards Nibbāna, like the body that
was tending, inclining and leaning towards the opposite bank; then, being
with the third next to Nibbāna, which is now attainable, like the other’s arriving
above the opposite bank, he lets go that information as object with the ceasing of
that consciousness, and with the change-of-lineage consciousness he falls on to
the unformed Nibbāna, the bank opposite; but staggering, as the man did, for
lack of [previous] repetition, he is not yet properly steady on the single object.
After that he is steadied by path knowledge.
1.
“‘Of emerging and turning away from the external’: it is the understanding of turning
away that is being effected, which turning away is emergence from the field of
formations; it is termed external because the unformed element’s existence is external”
(Vism-mhṭ 866). The unformed element (=Nibbāna) is classed as “external” under
the internal (ajjhattika) triad of the Abhidhamma Mātikā (see Dhs 2 and p. 241).
2.
Pakkhandati—“enters into is glossed there by anupavisati (enters in Vism-mhṭ (p.
566), which is the sense required and may be taken as based on the idiom in the
Suttas, “Cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati—the mind enters into [that],
becomes settled, steady and resolute” (M I 186), which is obviously inappropriate
here.
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7. Herein, conformity is able to dispel the murk of defilements that conceals the
truths, but is unable to make Nibbāna its object. Change-of-lineage is only able
to make Nibbāna its object, but it is unable to dispel the murk that conceals the
truths.
8. Here is a simile: [674] A man with eyes went out at night, it seems, to find out
the conjunction of the stars, and he looked up to see the moon. It was invisible
because it was concealed by clouds. Then a wind sprang up and blew away the
thick clouds; another blew away the medium clouds; and another blew away the
fine clouds as well. Then the man saw the moon in the sky free from clouds, and
he found out the conjunction of the stars.
9. Herein, the thick, medium and fine kinds of darkness that conceal the truths
are like the three kinds of cloud. The three kinds of conformity consciousness
are like the three winds. Change-of-lineage knowledge is like the man with eyes.
Nibbāna is like the moon. The dispelling of the murk that conceals the truths by
each kind of conformity consciousness is like the successive blowing away of
the clouds by each wind. Change-of-lineage knowledge’s seeing the clear
Nibbāna when the murk that concealed the truths has disappeared is like the
man’s seeing the clear moon in the sky free from cloud.
10. Just as the three winds are able only to blow away the clouds that conceal
the moon but cannot see the moon, so the three kinds of conformity are able only
to dispel the murk that conceals the truths but cannot see Nibbāna. Just as the
man can only see the moon but cannot blow away the clouds, so change-of-
lineage knowledge can only see Nibbāna but cannot dispel the defilements.
Hence it is called “adverting to the path.”
11. For although it is not adverting, it occupies the position of adverting; and
then, after, as it were, giving a sign to the path to come into being, it ceases. And
without pausing after the sign given by that the change-of-lineage knowledge,
the path follows upon it in uninterrupted continuity, and as it comes into being
it pierces and explodes the mass of greed, the mass of hate, and the mass of
delusion never pierced and exploded before (cf. Paṭis II 20).
12. Here is a simile for this. An archer, it seems, had a target3 set up at a distance
of eight usabhas (about 100 yards), and wrapping his face in a cloth and arming
himself with an arrow, he stood on a wheel contrivance (a revolving platform).
Another man turned the wheel contrivance, and when the target was opposite
the archer, he gave him a sign with a stick. Without pausing after the sign the
archer shot the arrow and hit the target.
13. Herein, change-of-lineage knowledge is like the sign with the stick. Path
knowledge is like the archer. Path knowledge’s [675] making Nibbāna its object
without pausing after the sign given by change-of-lineage, and its piercing and
exploding the mass of greed, hate and delusion never pierced and exploded
before, is like the archer’s hitting the target without pausing after the sign.
3.
Phalakasataṃ—“target”: not in PED. Vism-mhṭ says “Phalakasatan ti asana-sāra-
mayaṃ phalakasataṃ—a “phalakasata” is one made of the heart (pith) of the asana tree.”
The “wheel contrivance” resembles a potter’s wheel according to Vism-mhṭ (p.867).
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14. And not only does it cause the piercing of this mass of greed, etc., but it
also dries up the ocean of suffering of the round in the beginningless round of
rebirths. It closes all doors to the states of loss. It provides actual experience of
the seven noble treasures.4 It abandons the eightfold wrong path. It allays all
enmity and fear.5 It leads to the state of the Fully Enlightened One’s breast-born
son (see S II 221). And it leads to the acquisition of many hundred other blessings.
So it is the knowledge associated with the path of stream-entry, the provider of
many hundred blessings, that is called knowledge of the path of stream-entry.
The first kind of knowledge is ended.
[THE FIRST FRUITION—SECOND NOBLE PERSON]
15. Immediately next to that knowledge, however, there arise either two or three
fruition consciousnesses, which are its result. For it is owing to this very fact that
supramundane profitable [consciousness] results immediately that it is said,
“And which he called the concentration with immediate result” (Sn 226), and
“Sluggishly he reaches what has immediate result for the destruction of the
cankers” (A II 149), and so on.
16.
Some, however, say that there are one, two, three, four, or five fruition
consciousnesses. That is inadmissible. For change-of-lineage knowledge arises
at the end of conformity’s repetition, so at the minimum there must be two
conformity consciousnesses, since one alone does not act as repetition condition.
And a single series of impulsions has a maximum of seven [impulsion]
consciousnesses. Consequently, that series which has two conformities and
change-of-lineage as a third and path consciousness as fourth has three fruition
consciousnesses. That which has three conformities and change-of-lineage as
fourth and path consciousness as fifth has two fruition consciousnesses. That is
why it was said above, “There arise either two or three fruition consciousnesses.”
17. Then some say that which has four conformities and change-of-lineage as
fifth and path consciousness as sixth has one fruition consciousness. But that is
refuted because it is the fourth or fifth [impulsion] that reaches [the path], not
those after that, owing to their nearness to the life-continuum (see IV.75). So that
cannot be accepted as correct. [676]
18.
And at this point this stream-enterer is called the second noble person.
However negligent he may be, he is bound to make an end of suffering when he
has travelled and traversed the round of rebirths among deities and human
beings for the seventh time.
19. At the end of the fruition his consciousness enters the life-continuum. After
that, it arises as mind-door adverting interrupting the life-continuum for the purpose
of reviewing the path. When that has ceased, seven impulsions of path reviewing
4.
The seven (noble) treasures are: faith, virtue, conscience, shame, learning,
generosity, and understanding (D III 251).
5.
See the five kinds of enmity and fear at S II 68f. Vism-mhṭ, however, says: “The five
kinds of enmity beginning with killing living things and the twenty-five great terrors
(mahā-bhayāni) are what constitute ‘all enmity and fear’” (Vism-mhṭ 867).
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arise. After re-entry into the life-continuum, adverting, etc., arise again in the same
way for the purpose of reviewing fruition, and so on. With the arising of these he
reviews the path, he reviews the fruition, he reviews the defilements abandoned, he
reviews the defilements still remaining, and he reviews Nibbāna.
20. He reviews the path in this way, “So this is the path I have come by.” Next he
reviews the fruition after that in this way, “This is the blessing I have obtained.”
Next he reviews the defilements that have been abandoned, “These are the
defilements abandoned in me.” Next he reviews the defilements still to be
eliminated by the three higher paths, “These are the defilements still remaining
in me.” And lastly he reviews the deathless Nibbāna in this way, “This is the
state (dhamma) that has been penetrated by me as object.” So the noble disciple
who is a stream-enterer has five kinds of reviewing.
21. And as in the case of the stream-enterer, so also in the cases of the once-
returner and non-returner. But the Arahant has no reviewing of remaining
defilements. So all the kinds of reviewing total nineteen. This is the maximum
number. Trainers may or may not have the reviewing of the defilements
abandoned and those still remaining. In fact it was owing to the absence of such
reviewing that Mahānāma asked the Blessed One, “What state is there still
unabandoned by me internally owing to which at times states of greed invade
my mind and remain?” (M I 91) all of which should be quoted.
[THE SECOND PATH—THIRD NOBLE PERSON]
22. However, after reviewing in this way, either while sitting in the same session
or on another occasion, the noble disciple who is a stream-enterer makes it his
task to reach the second plane by attenuating both greed for sense desires and
ill-will. He brings to bear the faculties,6 the powers, and the enlightenment factors,
and he works over and turns up that same field of formations, classed as
materiality, feeling, perception, formations, and consciousness, with the
knowledge that they are impermanent, painful, not-self, and he embarks upon
the progressive series of insights.
23.
When he has [677] done so, and when, at the end of equanimity about
formations, conformity and change-of-lineage7 knowledge have arisen in a single
6. For the use of the expression “brings to bear”—samodhāneti in this sense see Paṭis I
181.
7. “Here ‘change-of-lineage’ means ‘like change-of-lineage’; for the knowledge that ushers
in the [first] path is called that in the literal sense because it overcomes the ordinary man’s
lineage and develops the Noble One’s lineage. But this is called ‘change-of-lineage’
figuratively because of its similarity to the other. It is also called ‘cleansing’ (vodāna) because
it purifies from certain defilements and because it makes absolute purification its object.
Hence it is said in the Paṭṭhāna, ‘Conformity is a condition, as proximity condition, for
cleansing’ (Paṭṭh I 59). But ‘next to change-of-lineage’ is said here because it is said in the
Paṭisambhidāmagga that for the purpose of ‘overcoming arising,’ etc., ‘eight states of
change-of-lineage arise through concentration’ and ‘ten states of change-of-lineage arise
through concentration’ and ‘ten states of change-of-lineage arise through insight’ (Paṭis I
68–69), and it is given in the same way in this page” (Vism-mhṭ 869).
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adverting in the way already described, then the path of once-return arises next
to change-of-lineage. The knowledge associated with that is knowledge of the
path of once-return.
The second kind of knowledge is ended.
[THE SECOND FRUITION—FOURTH NOBLE PERSON]
24.
The fruition consciousness should be understood to follow immediately
upon this knowledge in the same way as before. And at this point this once-
returner is called the fourth noble person. He is bound to make an end of suffering
after returning once to this world. Next there comes reviewing in the way already
described.
[THE THIRD PATH—FIFTH NOBLE PERSON]
25. Now, after reviewing in this way, either while sitting in the same session or
on another occasion, this noble disciple who is a once-returner makes it his task
to reach the third plane by abandoning, without remainder, both greed for the
sense desires and ill-will. He brings to bear the faculties, the powers, and the
enlightenment factors, and he works over and turns up that same field of
formations with the knowledge that they are impermanent, painful, not-self,
and he embarks upon the progressive series of insights.
26. When he has done so, and when, at the end of equanimity about formations,
conformity and change-of-lineage have arisen in a single adverting in the way
already described, then the path of non-return arises next to change-of-lineage.
The knowledge associated with that is knowledge of the path of non-return.
The third kind of knowledge is ended.
[THE THIRD FRUITION—SIXTH NOBLE PERSON]
27. The fruition consciousnesses should be understood to follow immediately
upon this knowledge in the same way as before. And at this point this non-
returner is called the sixth noble person. [After death] he reappears apparitionally
[elsewhere] and attains complete extinction there without ever returning, without
ever coming to this world again through rebirth-linking. Next there comes
reviewing in the way already described.
[THE  FOURTH  PATH—SEVENTH  NOBLE  PERSON]
28. Now, after reviewing in this way, either while sitting in the same session or
on another occasion, this noble disciple who is a non-returner makes it his task
to reach the fourth plane by abandoning, without remainder, greed for the fine-
material and immaterial, conceit (pride), agitation, and ignorance. He brings to
bear the faculties, the powers, and the enlightenment factors, and he works over
[678] and turns up that same field of formations with the knowledge that they
are impermanent, painful, not-self, and he embarks upon the progressive series
of insights.
29. When he has done so, and when, at the end of equanimity about formations,
conformity and change-of-lineage have arisen in a single adverting, then the
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path of Arahantship arises next to change-of-lineage. The knowledge associated
with that is knowledge of the path of Arahantship.
The fourth kind of knowledge is ended.
[THE FOURTH FRUITION—EIGHTH NOBLE PERSON]
30.
The fruition consciousness should be understood to follow immediately
upon this knowledge in the same way as before. And at this point this Arahant
is called the eighth noble person. He is one of the Great Ones with cankers
destroyed, he bears this last body, he has laid down the burden, reached his
goal and destroyed the fetter of becoming, he is rightly liberated with [final]
knowledge and worthy of the highest offering of the world with its deities.
31. So when it was said above, “However, purification by knowledge and vision
properly consists in knowledge of the four paths, that is to say, the path of
stream-entry, the path of once-return, the path of non-return, and the path of
Arahantship” (§2), that referred to these four kinds of knowledge to be reached
in this order.
[II. THE STATES ASSOCIATED WITH THE PATH, ETC.]
32. Now, in order to appreciate the value of this same purification by knowledge
and vision with its four kinds of knowledge:
(1)
fulfilment of states sharing in enlightenment,
(2)
Emergence, and (3) the coupling of the powers,
(4)
The kinds of states that ought to be abandoned,
(5)
Also the act of their abandoning,
(6)
Functions of full-understanding, and the rest
As stated when truths are penetrated to,
(7)
Each one of which ought to be recognized
According to its individual essence.
33.
1. Herein, the fulfilment of states sharing in enlightenment is the fulfilledness
of those states partaking in enlightenment. For they are the following thirty-
seven states: the four foundations of mindfulness (MN 10), the four right
endeavours (M II 11), the four roads to power (M I 103), the five faculties (M II
12), the five powers (M II 12), the seven enlightenment factors (M I 11), and the
Noble Eightfold Path (D II 311f.). And they are called “partaking of
enlightenment” because they take the part of the Noble Eightfold Path, which is
called “enlightenment” in the sense of enlightening, and they “take the part”
of that because they are helpful.8
8.
The four foundations of mindfulness are fully commented on in the commentary
to MN 10 (= commentary to DN 22). The right endeavours are fully commented on in
the commentary to the Sammappadhāna Vibhaṅga (cf. M-a II 243ff.; also A-a
commenting on AN 1:II 1). The four roads to power are briefly commented on at M-a
II 69 and fully in the commentary to the M-a I 82f. and more fully in the commentary
to the Bojjhaṅga Vibhaṅga. The Noble Eightfold Path is commented on at M-a I 105
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34. “Foundation” (paṭṭhāna) is because of establishment (upaṭṭhāna) by going down
into, by descending upon, such and such objects.9 Mindfulness itself as foundation
(establishment) is “foundation of mindfulness.” It is of four kinds because it occurs
with respect to the body, feeling, consciousness, and mental objects (dhamma), taking
them as foul, painful, impermanent, and non-self, and because it accomplishes the
function of abandoning perception of beauty, pleasure, permanence, and self. [679]
That is why “four foundations of mindfulness” is said.
35.
By it they endeavour (padahanti), thus it is endeavour (padhāna); a good
endeavour is a right (sammā) endeavour. Or alternatively: by its means people
endeavour rightly (sammā padahanti), thus it is right endeavour (sammappa-
dhāna). Or alternatively: it is good because of abandoning the unseemliness
of defilement, and it is endeavour because of bringing about improvement
and giving precedence (padhāna-bhāva-kāraṇa) in the sense of producing
well-being and bliss, thus it is right endeavour. It is a name for energy. It
accomplishes the functions of abandoning arisen unprofitable things,
preventing the arising of those not yet arisen, arousing unarisen profitable
things, and maintaining those already arisen; thus it is fourfold. That is why
“four right endeavours” is said.
36. Power (iddhi) is in the sense of success (ijjhana) as already described (XII.44). It
is the road (basis—pāda) to that power (for that success—iddhi) in the sense of being
the precursor of that success which is associated with it and in the sense of being the
prior cause of that success which is its fruit, thus it is a road to power (basis for
success). It is fourfold as zeal (desire), and so on. That is why “four roads to power”
are spoken of, according as it is said: “Four roads to power: the road to power
consisting in zeal, the road to power consisting in energy, the road to power consisting
in [natural purity of] consciousness, the road to power consisting in inquiry” (Vibh
223). These are supramundane only. But because of the words “If a bhikkhu obtains
concentration, obtains mental unification by making zeal predominant, this is called
concentration through zeal” (Vibh 216), etc., they are also mundane as states acquired
by predominance of zeal, etc., respectively.
37. “Faculty” is in the sense of predominance, in other words, of overcoming,
because [these states, as faculties] respectively overcome faithlessness, idleness,
negligence, distraction, and confusion.
“Power” is in the sense of unwaveringness because [these states, as powers]
are incapable of being overcome respectively by faithlessness, and so on. Both
are fivefold as consisting in faith, [energy, mindfulness, concentration, and
understanding]. That is why “five faculties” and “five powers” is said.
and from a different angle in the commentary to the Magga Vibhaṅga. The five faculties
and the five powers are not apparently dealt with in the Nikāya and the Abhidhamma
Commentaries by adding anything further to what is said here (§37).
9. The Paṭisambhidā (Paṭis I 177) derives satipaṭṭhāna from sati (mindfulness) and
paṭṭhāna (foundation, establishment). The commentaries prefer to derive it from sati
and upaṭṭhāna (establishment, appearance, and also waiting upon: see M-a I 238). The
readings of the Ee and Ae eds. disagree here and that of the former has been followed
though the result is much the same.
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38.
Mindfulness, [investigation-of-states, energy, happiness, tranquillity
concentration, and equanimity,] as factors in a being who is becoming
enlightened, are the “seven enlightenment factors.” And right view, [right
thinking, right speech, right action, right livelihood, right effort, right
mindfulness, and right concentration,] are the eight “path factors” in the sense
of being an outlet. Hence, “seven enlightenment factors” and “the Noble
Eightfold Path” is said.
39. So there are these thirty-seven states partaking of enlightenment.
Now, in the prior stage when mundane insight is occurring, they are found
in a plurality of consciousnesses as follows: the foundation of mindfulness
consisting in contemplation of the body [is found] in one discerning the
body in the fourteen ways;10 the foundation of mindfulness consisting in
contemplation of feeling, in one discerning feeling in the nine ways; the
foundation of mindfulness consisting in the contemplation of mind, in one
discerning the [manner of] consciousness in sixteen ways; [680] the
foundation of mindfulness consisting in contemplation of mental objects, in
one discerning mental objects in the five ways. And at the time when, on
seeing an unprofitable state arisen in someone else, which has not yet arisen
in his own person, he strives for its non-arising thus, “I shall not behave as
he has done in whom this is now arisen, and so this will not arise in me,”
then he has the first right endeavour; when, seeing something unprofitable
in his own behaviour, he strives to abandon it, then he has the second; when
he strives to arouse jhāna or insight so far unarisen in this person, he has the
third; and when he arouses again and again what has already arisen so that
it shall not diminish, he has the fourth. And at the time of arousing a profitable
state with zeal as the motive force, there is the road to power consisting in
zeal, [and so on with the remaining three roads to power]. And at the time of
abstaining from wrong speech there is right speech, [and so on with
abstaining from wrong action and wrong livelihood].11
At the time of arising of [any one of] the four kinds of [path] knowledge, [all
these states] are found in a single consciousness. In the moment of fruition the
thirty-three excepting the four right endeavours are found.
10. These figures refer to the numbers of different contemplations described in the
tenth sutta of the Majjhima Nikāya (= DN 22).
11. These three abstinences are the “prior state” of the Eightfold Path (see M III 289).
“Only the road to power consisting in zeal, and right speech, are actually included
here; but when these are mentioned, the remaining roads to power and remaining
two abstinences are implied in the meaning too. The meaning of this sentence should
be understood according to the ‘category of characteristics’ (lakkhaṇa-hāra—see
Nettipakaraṇa)” (Vism-mhṭ 872). This Netti rule says:
“When one thing has been stated, then those things
That are in characteristic one with it
Are stated too–this is the formulation
Of the category of characteristics” (Netti 3).
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40. When these are found in a single consciousness in this way, it is the one kind
of mindfulness whose object is Nibbāna that is called “the four foundations of
mindfulness” because it accomplishes the function of abandoning the [four]
perceptions of beauty, etc., in the [four things] beginning with the body. And also the
one kind of energy is called “four right endeavours” because it accomplishes the
[four] functions beginning with preventing the arising of the unarisen [unprofitable].
But there is no decrease or increase with the rest.
41. Furthermore it is said of them:
Nine in one way, one in two ways,
Then in four ways, and in five ways,
In eight ways, and in nine ways, too—
So in six ways they come to be.
42. (i) Nine in one way: these nine are zeal, consciousness, happiness, tranquillity,
equanimity, thinking, speech, action, and livelihood, and they are found “in one
way” as road to power consisting in zeal, etc., since they do not belong to any other
group. (ii) One in two ways: faith is found “in two ways,” as a faculty and as a power.
(iii) Then in four ways, and (iv) in five ways: the meaning is that another one is found
in four ways and another in five. Herein, concentration is the “one in four ways”
since it is a faculty, a power, an enlightenment factor, and a path factor; understanding
is the “one in five ways” since it is these four and also a road to power. (v) In eight
ways, and (vi) in nine ways, too: the meaning is that another one is found in eight ways
and another in nine ways. Mindfulness is one “in eight ways” since it is the four
foundations of mindfulness, a faculty, a power, an enlightenment factor, and a path
factor; energy is the one “in nine ways” since it is four right endeavours, a road to
power, a faculty, a power, an enlightenment factor, and a path factor. [681] So:
43.
States sharing in enlightenment
Are fourteen, undistributed;
They total thirty-seven states
Among the groups distributed.
While each performs the proper task
That to its special lot falls due,
They all come into being when
The Noble Eightfold Path comes true.
This is how, firstly, the “fulfilment of states partaking in enlightenment” should
be understood here.
44.
2. Emergence and  3. coupling of the powers: the resolution of the compound
vuṭṭhānabalasamāyoga is vuṭṭhānañ c’eva bala-samāyogo ca.
[2. Emergence:] mundane insight induces no emergence either from occurrence
[of defilement internally], because it does not cut off originating, which is the
act of causing occurrence,12 or from the sign [of formations externally], because
it has the sign as object.
12. “Emergence from the sign consists in relinquishing the sign of formations and
making Nibbāna the object. Emergence from occurrence consists in entering upon
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Change-of-lineage knowledge does not induce emergence from occurrence
[internally] because it does not cut off originating, but it does induce emergence
from the sign [externally] because it has Nibbāna as its object; so there is
emergence from one. Hence it is said, “Understanding of emergence and turning
away from the external is knowledge of change-of-lineage” (Paṭis I 66). Likewise
the whole passage, “Having turned away from arising, it enters into non-arising,
thus it is change-of-lineage. Having turned away from occurrence … (etc.—for
elision see Ch. XXI.37) … [Having turned away from the sign of formations
externally, it enters into cessation, Nibbāna, thus it is change-of-lineage]” (Paṭis
I 67), should be understood here.
These four kinds of [path] knowledge emerge from the sign because they have
the signless as their object, and also from occurrence because they cut off
origination. So they emerge from both. Hence it is said:
45. “How is it that understanding of emergence and turning away from both
is knowledge of the path?
“At the moment of the stream-entry path, right view in the sense of seeing (a)
emerges from wrong view, and it emerges from defilements and from the
aggregates that occur consequent upon that [wrong view],13 and (b) externally it
emerges from all signs; hence it was said: Understanding of emergence and
turning away from both is knowledge of the path. Right thinking in the sense of
directing emerges from wrong thinking … Right speech in the sense of embracing
emerges from wrong speech … Right action in the sense of originating emerges
from wrong action … Right livelihood in the sense of cleansing emerges from
wrong livelihood … Right effort in the sense of exerting emerges from wrong
effort … Right mindfulness in the sense of establishment emerges from wrong
mindfulness … Right concentration in the sense of non-distraction emerges
from wrong concentration and it emerges from defilements and from the
aggregates that occur consequent upon that [wrong concentration], and
externally it emerges from all signs; hence it was said: Understanding of
emergence and turning away from both is knowledge of the path.
“At the moment of the once-return path, right view in the sense of seeing …
Right concentration in the sense of non-distraction (a) emerges from the gross
fetter of greed for sense desires, from the gross fetter of resentment, from the
gross inherent tendency to greed for sense desires, and from the gross inherent
tendency to resentment, [and it emerges from defilements and from the
aggregates consequent upon that, and (b) externally it emerges from all signs;
hence it was said: Understanding of emergence and turning away from both is
knowledge of the path].
“At the moment of the non-return path, right view in the sense of seeing …
Right concentration in the sense of non-distraction (a) emerges [682] from the
the state of non-liability to the occurrence of kamma-result in the future by causing
the cessation of cause” (Vism-mhṭ 874).
13.
“It emerges from the defilements of uncertainty, etc., that occur consequent
upon that view, which is wrong since it leads to states of loss” (Vism-mhṭ 874).
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residual fetter of greed for sense desires, from the residual fetter of resentment,
from the residual inherent tendency to greed for sense desires, from the residual
inherent tendency to resentment, [and it emerges from defilements and from the
aggregates that occur consequent upon that, and (b) externally it emerges from
all signs; hence it was said: Understanding of emergence and turning away
from both is knowledge of the path].
“At the moment of the Arahant path, right view in the sense of seeing …
Right concentration in the sense of non-distraction (a) emerges from greed for
the fine-material [existence], from greed for immaterial [existence], from conceit
(pride), from agitation, from ignorance, from the inherent tendency to conceit
(pride), from the inherent tendency to greed for becoming, from the inherent
tendency to ignorance, and it emerges from defilements and from the aggregates
that occur consequent upon that, and (b) externally it emerges from all signs;
hence it was said: Understanding of emergence and turning away from both is
knowledge of the path” (Paṭis I 69f.).
46.
[3.  Coupling of the powers:] At the time of developing the eight mundane
attainments the serenity power is in excess, while at the time of developing the
contemplations of impermanence, etc., the insight power is in excess. But at the
noble path moment they occur coupled together in the sense that neither one
exceeds the other. So there is coupling of the powers in the case of each one of
these four kinds of knowledge, according as it is said: “When he emerges from
the defilements associated with agitation, and from the aggregates, his mental
unification, non-distraction, concentration, has cessation as its domain. When
he emerges from the defilements associated with ignorance and from the
aggregates, his insight in the sense of contemplation has cessation as its domain.
So serenity and insight have a single nature in the sense of emergence, they are
coupled together, and neither exceeds the other. Hence it was said: He develops
serenity and insight coupled together in the sense of emergence” (Paṭis II 98).
“Emergence” and “coupling of the powers” should be understood here in
this way.
47.
4. The kinds of states that ought to be abandoned, 5. also the act of their abandoning:
now which states are to be abandoned by which kind of knowledge among
these four should be understood, and also the act of abandoning them. For they
each and severally bring about the act of abandoning of the states called fetters,
defilements, wrongnesses, worldly states, kinds of avarice, perversions, ties, bad
ways, cankers, floods, bonds, hindrances, adherences, clingings, inherent
tendencies, stains, unprofitable courses of action, and unprofitable thought-
arisings.
48. Herein, the fetters are the ten states beginning with greed for the fine material,
so called because they fetter aggregates [in this life] to aggregates [of the next],
or kamma to its fruit, or beings to suffering. For as long as those exist there is no
cessation of the others. And of these fetters, greed for the fine material, greed for
the immaterial, conceit (pride), agitation, and ignorance are called the five higher
fetters because they fetter beings to aggregates, etc., produced in higher [forms
of becoming], [683] while false view of individuality, uncertainty, adherence to
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rules and vows, greed for sense desires, and resentment are called the five lower
fetters because they fetter beings to aggregates, etc., produced in the lower [forms
of becoming].
49.
The  defilements are the ten states, namely, greed, hate, delusion, conceit
(pride), [false] view, uncertainty, stiffness [of mind], agitation, consciencelessness,
shamelessness. They are so called because they are themselves defiled and
because they defile their associated states.
50. The  wrongnesses are the eight states, namely, wrong view, wrong thinking,
wrong speech, wrong action, wrong livelihood, wrong effort, wrong
mindfulness, wrong concentration, which with wrong knowledge and wrong
deliverance,14 come to ten. They are so called because they occur wrongly.
51. The worldly states are the eight, namely, gain, loss, fame, disgrace, pleasure,
pain, blame, and praise. They are so called because they continually succeed
each other as long as the world persists. But when the worldly states are included,
then by the metaphorical use of the cause’s name [for its fruit], the approval that
has the gain, etc., as its object and the resentment that has the loss, etc., as its
object should also be understood as included.
52. The  kinds of avarice are the five, namely, avarice about dwellings, families,
gain, Dhamma, and praise, which occur as inability to bear sharing with others
any of these things beginning with dwellings.
53.
The  perversions are the three, namely, perversions of perception, of
consciousness, and of view, which occur apprehending objects that are
impermanent, painful, not-self, and foul (ugly), as permanent, pleasant, self,
and beautiful.
54. The  ties are the four beginning with covetousness, so called because they
tie the mental body and the material body. They are described as “the bodily tie
of covetousness, the bodily tie of ill will, the bodily tie of adherence to rules and
vows, and the bodily tie of insisting (misinterpreting) that ‘This [only] is the
truth’” (Vibh 374).
55.
Bad ways is a term for doing what ought not to be done and not doing what
ought to be done, out of zeal (desire), hate, delusion, and fear. They are called
“bad ways” because they are ways not to be travelled by Noble Ones.
56.
Cankers  (āsava): as far as (ā) change-of-lineage [in the case of states of
consciousness] and as far as (ā) the acme of becoming [in the case of the kinds of
becoming, that is to say, the fourth immaterial state,] there are exudations (savana)
owing to the [formed nature of the] object. This is a term for greed for sense
desires, greed for becoming, wrong view, and ignorance, because of the exuding
(savana) [of these defilements] from unguarded sense-doors like water from cracks
14.
“‘Wrong knowledge,’ which is wrong because it does not occur rightly [i.e. in
conformity with the truth], and is wrong and mistaken owing to misinterpretations,
etc., is just delusion. ‘Wrong deliverance’ is the wrong notion of liberation that
assumes liberation to take place in a ‘World Apex’ (lokathūpika–see XVI.85), and so
on” (Vism-mhṭ 886).
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in a pot in the sense of constant trickling, or because of their producing (savana)
the suffering of the round of rebirths.15 [684]
The  floods are so called in the sense of sweeping away into the ocean of
becoming, and in the sense of being hard to cross.
The  bonds are so called because they do not allow disengagement from an
object and disengagement from suffering. Both “floods” and “bonds” are terms
for the cankers already mentioned.
57. The hindrances are the five, namely, lust, [ill will, stiffness and torpor, agitation
and worry, and uncertainty,] in the sense of obstructing and hindering and
concealing [reality] from consciousness (IV.86).
58. Adherence (misapprehension—parāmāsa) is a term for wrong view, because it
occurs in the aspect of missing the individual essence of a given state (dhamma)
and apprehending (āmasana) elsewhere (parato) an unactual individual essence.
59. The  clingings are the four beginning with sense-desire clinging described
in all their aspects in the Description of the Dependent Origination (Ch.
XVII.240f.).
60. The inherent tendencies are the seven, namely, greed for sense desires, etc., in
the sense of the inveterateness, stated thus: the inherent tendency to greed for
sense desires, the inherent tendency to resentment, conceit (pride), [false] view,
uncertainty, greed for becoming, and ignorance. For it is owing to their inveteracy
that they are called inherent tendencies (anusaya) since they inhere (anusenti) as
cause for the arising of greed for sense desires, etc., again and again.
61.
The  stains are the three, namely, greed, hate, and delusion. They are so
called because they are themselves dirty like oil, black, and mud, and because
they dirty other things.
62.
The  unprofitable courses of action are the ten, namely, killing living things,
taking what is not given, sexual misconduct; false speech, malicious speech,
harsh speech, gossip; covetousness, ill will, and wrong view. They are so called
since they are both unprofitable action (kamma) and courses that lead to unhappy
destinies.
63. The unprofitable thought-arisings are the twelve consisting of the eight rooted
in greed, the two rooted in hate, and the two rooted in delusion (XIV.89f.).
64. So these [four kinds of knowledge] each and severally abandon these states
beginning with the fetters. How?
The five states eliminated by the first knowledge in the case of the fetters,
firstly, are: false view of personality, doubt, adherence to rules and vows, and
15. The meaning of this paragraph is made clearer by reference to the Atthasālinī
(Dhs-a 48) and Mūla Þīkā (Dhs-ṭ 51), where the use of ā as an adverb in the sense of “as
far as” indirectly with the ablative (gotrabhuto, etc.) is explained; the abl. properly
belongs to savana (i.e. exudations from). Vism-mhṭ only says: “‘Exudations’ (savana)
because of occurring [due to], savanato (“because of exuding”) is because of flowing out
as filth of defilement. Savanato (“because of producing”) the second time is because of
giving out (pasavana)” (Vism-mhṭ 876. Cf. also M-a I 61).
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then greed for sense desires and resentment that are [strong enough] to lead to
states of loss. The remaining gross greed for sense desires and resentment are
eliminated by the second knowledge. Subtle greed for sense desires and
resentment are eliminated by the third knowledge. The five beginning with
greed for the fine material are only [actually] eliminated by the fourth knowledge.
In what follows, we shall not in every instance specify the fact with the
expression “only [actually]”; nevertheless, whatever we shall say is eliminated
by one of the [three] higher knowledges should be understood as only the
[residual] state eliminated by the higher knowledge; for that state will have already
been rendered not conducive to states of loss by the preceding knowledge.
65. In the case of the defilements, [false] view and uncertainty are eliminated by
the first knowledge. Hate is eliminated by the third knowledge. Greed, delusion,
conceit (pride), mental stiffness, agitation, consciencelessness, and shameless-
ness are eliminated by the fourth knowledge.
66. In the case of the wrongnesses, wrong view, false speech, wrong action, and
wrong [685] livelihood are eliminated by the first knowledge. Wrong thinking,
malicious speech, and harsh speech are eliminated by the third knowledge.
And here only volition is to be understood as speech. Gossip, wrong effort,
wrong mindfulness, wrong concentration, wrong deliverance, and wrong
knowledge are eliminated by the fourth knowledge.
67.
In the case of the worldly states, resentment is eliminated by the third
knowledge, and approval is eliminated by the fourth knowledge. Some say that
approval of fame and praise is eliminated by the fourth knowledge.
The kinds of avarice are eliminated by the first knowledge only.
68. In the case of the perversions, the perversions of perception, consciousness,
and view, which find permanence in the impermanent and self in the not-self,
and the perversion of view finding pleasure in pain and beauty in the foul, are
eliminated by the first knowledge. The perversions of perception and
consciousness finding beauty in the foul are eliminated by the third path. The
perversions of perception and consciousness finding pleasure in the painful
are eliminated by the fourth knowledge.
69. In the case of ties, the bodily ties of adherence to rules and vows and of the
insistence (misinterpretation) that “This is the truth” are eliminated by the first
knowledge. The bodily tie of ill will is eliminated by the third knowledge. The
remaining one is eliminated by the fourth path.
The bad ways are eliminated by the first knowledge only.
70.
In the case of the cankers, the canker of view is eliminated by the first
knowledge. The canker of sense desire is eliminated by the third knowledge.
The other two are eliminated by the fourth knowledge.
The same thing applies in the case of the floods and the bonds.
71. In the case of the hindrances, the hindrance of uncertainty is eliminated by
the first knowledge. The three, namely, lust, ill will, and worry, are eliminated by
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the third knowledge. Stiffness and torpor and agitation are eliminated by the
fourth knowledge.
Adherence is eliminated by the first knowledge only.
72. In the case of the clingings, since according to what is given in the texts all
worldly states are sense desires, that is, sense desires as object (see Nidd I 1–2),
and so greed both for the fine material and the immaterial falls under sense-
desire clinging, consequently that sense-desire clinging is eliminated by the
fourth knowledge. The rest are eliminated by the first knowledge.
73. In the case of the inherent tendencies, the inherent tendencies to [false] view
and to uncertainty are eliminated by the first knowledge. The inherent tendencies
to greed for sense desires and to resentment are eliminated by the third knowledge.
The inherent tendencies to conceit (pride), to greed for becoming, and to
ignorance are eliminated by the fourth knowledge.
74. In the case of the stains, the stain of hate is eliminated by the third knowledge,
the others are eliminated by the fourth knowledge.
75. In the case of the unprofitable courses of action, killing living things, taking
what is not given, sexual misconduct, false speech, and wrong view are
eliminated by the first knowledge. The three, namely, malicious speech, harsh
speech, and ill will, are eliminated by the third knowledge. Gossip and
covetousness are eliminated by the fourth knowledge.
76. In the case of the unprofitable thought-arisings, the four associated with [false]
view, and that associated with uncertainty, making five, are eliminated by the
first knowledge. The two associated with resentment are eliminated by the third
knowledge. The rest are eliminated by the fourth knowledge.
77. And what is eliminated by any one of them is abandoned by it. That is why
it was said above, “So these [four kinds of knowledge] each and severally abandon
these states beginning with the fetters.”
78.
5. The act of the abandoning: but how then? Do these [knowledges] abandon
these states when they are past, or when they are future, or when [686] they are
present? What is the position here? For, firstly, if [they are said to abandon them]
when past or future, it follows that the effort is fruitless. Why? Because what has
to be abandoned is non-existent. Then if it is when they are present, it is likewise
fruitless because the things to be abandoned exist simultaneously with the
effort, and it follows that there is development of a path that has defilement, or it
follows that defilements are dissociated [from consciousness] though there is no
such thing as a present defilement dissociated from consciousness.16
16.
“The intention is: or it follows that there is dissociation of defilements from
consciousness, like that of formations according to those who assert that formations
exist dissociated form consciousness. He said, ‘there is no such thing as a present
defilement dissociated from consciousness’ in order to show that that is merely the
opinion of those who make the assertion. For it is when immaterial states are actually
occurring by their having a single basis and being included in the three instants that
they are present; so how could that be dissociated from consciousness? Consequently
there is no dissociation from consciousness here” (Vism-mhṭ 878).
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79. That is not an original argument; for in the text first the question is put:
“When a man abandons defilements, does he abandon past defilements? Does
he abandon future defilements? Does he abandon present defilements?” Then
the objection is put in this way: “If he abandons past defilements, he destroys
what has already been destroyed, causes to cease what has already ceased,
causes to vanish what has already vanished, causes to subside what has already
subsided. What is past, which is non-existent, that he abandons.” But this is
denied in this way: “He does not abandon past defilements.” Then the objection
is put in this way: “If he abandons future defilements, he abandons what has
not been born, he abandons what has not been generated, he abandons what
has not arisen, he abandons what has not become manifest. What is future,
which is non-existent, that he abandons.” But this is denied in this way: “He
does not abandon future defilements.” Then the objection is put in this way: “If
he abandons present defilements, then though inflamed with greed he abandons
greed, though corrupted with hate he abandons hate, though deluded he
abandons delusion, though shackled17 he abandons conceit (pride), though
misconceiving he abandons [false] view, though distracted he abandons
agitation, though not having made up his mind he abandons uncertainty, though
not having inveterate habits he abandons inherent tendency, dark and bright
states occur coupled together, and there is development of a path that has
defilement.” But this is all denied in this way: “He does not abandon past
defilements, he does not abandon future defilements, he does not abandon present
defilements.” Finally it is asked: “Then there is no path development, there is no
realization of fruition, there is no abandoning of defilements, there is no
penetration to the Dhamma (convergence of states)?” Then it is claimed: “There
is path development … there is penetration to the Dhamma (convergence of
states).”
And when it is asked: “In what way?” this is said: “Suppose there were a
young tree with unborn fruit, and a man cut its root, then the unborn fruits of the
tree would remain unborn and not come to be born, remain ungenerated and not
come to be generated, remain unarisen and not come to be arisen, remain
unmanifested and not come to be manifested. So too, arising is a cause, arising
is a condition, for the generation of defilements. Seeing danger in defilements,
consciousness enters into non-arising. With consciousness’s entering into non-
arising the defilements that would be generated with arising as their condition
remain unborn and do not come to be born … remain unmanifest and do not
come to be manifested. So with the cessation of the cause there is the cessation of
suffering. [687] Occurrence is a cause … The sign is a cause … Accumulation is
a cause, accumulation is a condition, for the generation of defilements. Seeing
danger in accumulation, consciousness enters into non-accumulation. With
consciousness’s entering into non-accumulation the defilements that would be
generated with accumulation as their condition remain unborn and do not come
to be born … remain unmanifest and do not come to be manifested. So with the
17.
“‘Shackled’: one whose consciousness is shackled by conceit (pride)”
(Vism-mhṭ 878).
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cessation of the cause there is cessation of suffering. So there is path development,
there is realization of fruition, there is abandoning of defilements, and there is
penetrating to the Dhamma” (Paṭis II 217–19).
80. What does that show? It shows abandoning of defilements that have soil [to
grow in]. But are defilements that have soil [to grow in] past, future or present?
They are simply those described as “arisen by having soil [to grow in].”
81.
Now, there are various meanings of “arisen,” that is to say, (i) arisen as
“actually occurring,” (ii) arisen as “been and gone,” (iii) arisen “by opportunity,”
and (iv) arisen “by having [soil to grow in].”
Herein, (i) all that is reckoned to possess [the three moments of] arising,
ageing, [that is, presence] and dissolution, is called arisen as actually occurring.
(ii) Profitable and unprofitable [kamma-result] experienced as the stimulus of
an object and ceased-reckoned as “experienced and gone” (anubhūtāpagata)—,
and also anything formed, when it has reached the three instants beginning
with arising and has ceased-reckoned as `been and gone’ (hutvāpagata)—,  are
called  arisen as been and gone (bhūtāpagata).
(iii) Kamma described in the way beginning, “Deeds that he did in the past”
(M III 164), even when actually past, is called arisen by opportunity made because
it reaches presence by inhibiting other [ripening] kamma and making that the
opportunity for its own result (see XIX.16.) And kamma-result that has its
opportunity made in this way, even when as yet unarisen, is called “arisen by
opportunity made,” too, because it is sure to arise when an opportunity for it has
been made in this way.
(iv) While unprofitable [kamma] is still unabolished in any given soil (plane)18
it is called arisen by having soil [to grow in].
82.
And here the difference between the soil and what has soil should be
understood. For “soil” (plane) means the five aggregates in the three planes of
becoming, which are the object of insight.19 “What has soil” is an expression for
defilements capable of arising with respect to those aggregates. Those defilements
have that soil (plane). That is why “by having soil [to grow in]” is said.
83. And that is not meant objectively. For defilements occupied with an object
arise with respect to any aggregates including past or future ones as well [as
present], and also with respect to the [subjectively] fully-understood aggregates
in someone [else] whose cankers are destroyed, like those that arose in the rich
man Soreyya with respect to the aggregates in Mahā Kaccāna (Dhp-a I 325) and
in the brahman student Nanda with respect to Uppalavaṇṇā (Dhp-a II 49), and
18.
“‘In any given plane’ means aggregates as objects of clinging, reckoned as a
human or divine person” (Vism-mhṭ 879).
19.
“By the words ‘which are the object of insight’ he points out the non-fully-
understood state of the aggregates, not merely the fact that they are the object of
insight, which is proved by his taking only the three planes. For it is not-fully-
understood aggregates among the aggregates constituting the [subjective] basis that
are intended as the ‘soil of defilements’” (Vism-mhṭ 880).
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so on. And if that were what is called “arisen by having soil [to grow in]” no one
could abandon the root of becoming because it would be unabandonable. But “arisen
by having soil [to grow in]” should be understood [subjectively] with respect to the
basis [for them in oneself].20 For the defilements that are the root of the round are
inherent in [one’s own] aggregates not fully understood by insight from the instant
those aggregates arise. And that is what should be understood as “arisen by having
the soil [to grow in],” in the sense of its being unabandoned. [688]
84. Now, when defilements are inherent, in the sense of being unabandoned,
in someone’s aggregates, it is only those aggregates of his that are the basis for
those defilements, not aggregates belonging to another. And only past
aggregates, not others, are the basis for defilements that inhere unabandoned in
past aggregates. Likewise in the case of future aggregates, and so on. Similarly
too only sense-sphere aggregates, not others, are the basis for defilements that
inhere unabandoned in sense-sphere aggregates. Likewise in the case of the
fine material and immaterial.
85. But in the case of the stream-enterer, etc., when a given defilement, which is
a root of the round, has been abandoned by means of a given path in a given
noble person’s aggregates, then his aggregates are no longer called “soil” for
such defilement since they are no longer a basis for it. But in an ordinary man
the defilements that are the root of the round are not abandoned at all, and so
whatever kamma he performs is always either profitable or unprofitable. So for
him the round goes on revolving with kamma and defilements as its condition.
86. But while it is thus the root of the round it cannot be said that it is only in
his materiality aggregate, and not in his other aggregates beginning with feeling
… that it is only in his consciousness aggregate, and not in his other aggregates
beginning with materiality. Why? Because it is inherent in all five aggregates
indiscriminately. How? Like the juice of humus, etc., in a tree.
87. For when a great tree is growing on the earth’s surface supported by the
essences of humus and water and, with that as condition, increases its roots,
trunks, branches, twigs, shoots, foliage, flowers, and fruit, till it fills the sky, and
continues the tree’s lineage through the succession of the seed up till the end of
the eon, it cannot be said that the essence of humus, etc., are found only in its root
and not in the trunk, etc., … that they are only in the fruit and not in the root, etc.,
Why? Because they spread indiscriminately through the whole of it from the
root onwards.
88. But some man who felt revulsion for that same tree’s flowers, fruits, etc.,
might puncture it on four sides with the poison thorn called “maṇḍūka thorn,”
and then the tree, being poisoned, would be no more able to prolong its continuity
since it would have become barren with the contamination of the essences of
humus and water.
20. “No one would be able to abandon the root of becoming if it were in another’s
continuity. ‘With respect to the basis [for them in oneself]’ means as the place of their
arising; in that particular becoming or continuity” (Vism-mhṭ 880).
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So too the clansman who feels revulsion (dispassion) for the occurrence of
the aggregates, undertakes to develop the four paths in his own continuity which
is like the man’s application of poison to the tree on all four sides. Then the
continuity of his aggregates is rendered incapable of prolonging the continuity
to a subsequent becoming. It is now unproductive of future becoming since all
kinds of kamma beginning with bodily kamma are now merely functional: for
the effect of the four paths’ poison has entirely exterminated the defilements that
are the root of the round. [689] Being without clinging, he inevitably attains
with the cessation of the last consciousness the complete extinction [of Nibbāna],
like a fire with no more fuel. This is how the difference between the soil and what
has soil should be understood.
89.
Besides these there are four other ways of classing “arisen,” namely, (v)
arisen as happening, (vi) arisen with apprehension of an object, (vii) arisen
through non-suppression, (viii) arisen through non-abolition.
Herein, (v) arisen as happening is the same as (i) “arisen as actually occurring.”
(vi) When an object has at some previous time come into focus in the eye, etc.,
and defilement did not arise then but arose in full force later on simply because
the object had been apprehended, then that defilement is called arisen with
apprehension of an object. Like the defilement that arose in the Elder Mahā-Tissa
after seeing the form of a person of the opposite sex while wandering for alms in
the village of Kalyāna (cf. M-a I 66 and A-a to A I 4).
(vii) As long as a defilement is not suppressed by either serenity or insight,
though it may not have actually entered the conscious continuity, it is nevertheless
called  arisen through non-suppression because there is no cause to prevent its
arising [if suitable conditions combine]. (viii) But even when they are suppressed
by serenity or insight they are still called arisen through non-abolition because the
necessity for their arising has not been transcended unless they have been cut
off by the path. Like the elder who had obtained the eight attainments, and the
defilements that arose in him while he was going through the air on his hearing
the sound of a woman singing with a sweet voice as she was gathering flowers
in a grove of blossoming trees.
90.
And the three kinds, namely, (vi) arisen with apprehension of an object,
(vii) arisen through non-suppression, and (vii) arisen through non-abolition,
should be understood as included by (iv) arisen by having soil [to grow in].
91.
So as regard the kinds of “arisen” stated, the four kinds, namely, (i) as
actually occurring, (ii) as been and gone, (iii) by opportunity made, and (v) as
happening, cannot be abandoned by any [of these four kinds of] knowledge
because they cannot be eliminated by the paths. But the four kinds of “arisen,”
namely, (iv) by having soil [to grow in], (vi) with apprehension of an object, (vii)
through non-suppression, and (viii) through non-abolition, can all be
abandoned because a given mundane or supramundane knowledge, when it
arises, nullifies a given one of these modes of being arisen.
So here “the kinds of states that ought to be abandoned, also the act of their
abandoning” (§32) should be known in this way.
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[THE FOUR FUNCTIONS]
92.
(6) Functions of full-understanding and the rest
As stated when truths are penetrated to,
(7) Each one of which ought to be recognized
According to its individual essence. (§32)
[THE FOUR FUNCTIONS IN A SINGLE MOMENT]
6. Now, at the times of penetrating to the truths each one of the four [path]
knowledges is said to exercise four functions in a single moment. These are full-
understanding, abandoning, realizing, and developing; and each one of them
ought to be recognized according to its individual essence. [690] For this is said
by the Ancients: “Just as a lamp performs the four functions simultaneously in
a single moment—it burns the wick, dispels darkness, makes light appear, and
uses up the oil—, so too, path knowledge penetrates to the four truths
simultaneously in a single moment—it penetrates to suffering by penetrating to
it with full-understanding, penetrates to origination by penetrating to it with
abandoning, penetrates to the path by penetrating to it with developing, and
penetrates cessation by penetrating to it with realizing” (see Peṭ 134). What is
meant? By making cessation its object it reaches, sees and pierces the four truths.”
93.
For this is said: “Bhikkhus, he who sees suffering sees also the origin of
suffering, sees also the cessation of suffering, sees also the way leading to the
cessation of suffering” (S V 437), etc., and so it should be understood [for all the
other three truths]. And further it is said: “The knowledge of one who possesses
the path is knowledge of suffering and it is knowledge of the origin of suffering
and it is knowledge of the cessation of suffering and it is knowledge of the way
leading to the cessation of suffering” (Paṭis I 119).
94.
As the lamp burns the wick, so his path knowledge fully understands
suffering; as the lamp dispels the darkness, so the knowledge abandons origin;
as the lamp makes the light appear, so the knowledge [as right view] develops
the path, in other words, the states consisting in right thinking, etc., [by acting]
as conascence, etc., for them; and as the lamp uses up the oil, so the knowledge
realizes cessation, which brings defilements to an end. This is how the application
of the simile should be understood.
95.
Another method: as the sun, when it rises, performs four functions
simultaneously with its appearance—it illuminates visible objects, dispels
darkness, causes light to be seen, and allays cold—, so too, path knowledge …
penetrates to cessation by penetrating to it with realizing. And here also, as the
sun illuminates visible objects, so path knowledge fully understands suffering;
as the sun dispels darkness, so path knowledge abandons origin; as the sun
causes light to be seen, so path knowledge [as right view] develops the [other]
path [factors] by acting as [their] conascence condition, etc.; as the sun allays
cold, so path knowledge realizes the cessation, which is the tranquilizing of
defilements. This is how the application of the simile should be understood.
96.
Another method: as a boat performs four functions simultaneously in a
single moment—it leaves the hither shore, it cleaves the stream, it carries its
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cargo, [691] and it approaches the further shore—, so too, path knowledge …
penetrates to cessation by penetrating to it with realizing. And here, as the boat
leaves the hither shore, so path knowledge fully understands suffering; as the
boat cleaves the stream, so path knowledge abandons origin; as the boat carries
its cargo, so path knowledge develops the [other] path [factors] by acting as
[their] conascence condition, etc.; as the boat approaches the further shore, so
path knowledge realizes cessation, which is the further shore. This is how the
application of the simile should be understood.
97. So when his knowledge occurs with the four functions in a single moment
at the time of penetrating the four truths, then the four truths have a single
penetration in the sense of trueness (reality) in sixteen ways, as it is said: “How
is there single penetration of the four truths in the sense of trueness? There is
single penetration of the four truths in the sense of trueness in sixteen aspects:
suffering has the meaning of oppressing, meaning of being formed, meaning of
burning (torment), meaning of change, as its meaning of trueness; origin has
the meaning of accumulation, meaning of source, meaning of bondage, meaning
of impediment, as its meaning of trueness; cessation has the meaning of escape,
meaning of seclusion, meaning of being not formed, meaning of deathlessness,
as its meaning of trueness; the path has the meaning of outlet, meaning of cause,
meaning of seeing, meaning of dominance, as its meaning of trueness. The four
truths in these sixteen ways are included as one. What is included as one is
unity. Unity is penetrated by a single knowledge. Thus the four truths have a
single penetration” (Paṭis II 107).
98. Here it may be asked: “Since there are other meanings of suffering, etc., too,
such as ‘a disease, a tumour’ (Paṭis II 238; M I 435), etc., why then are only four
mentioned for each?” We answer that in this context it is better because of what
is evident through seeing the other [three truths in each case].
Firstly, in the passage beginning, “Herein, what is knowledge of suffering? It
is the understanding, the act of understanding … that arises contingent upon
suffering” (Paṭis I 119), knowledge of the truths is presented as having a single
truth as its object [individually]. But in the passage beginning, “Bhikkhus, he
who sees suffering also sees its origin” (S V 437), it is presented as accomplishing
its function with respect to the other three truths simultaneously with its making
one of them its object.
99. As regards these [two contexts], when, firstly, knowledge makes each truth
its object singly, then [when suffering is made the object], suffering has the
characteristic of oppressing as its individual essence, but its sense of being formed
becomes evident through seeing origin because that suffering is accumulated,
formed, agglomerated, by the origin, which has the characteristic of
accumulating. Then the cooling path removes the burning of the defilements,
[692] and so suffering’s sense of burning becomes evident through seeing the
path, as the beauty’s (Sundarī’s) ugliness did to the venerable Nanda through
seeing the celestial nymphs (see Ud 23). But its sense of changing becomes evident
through seeing cessation as not subject to change, which needs no explaining.
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100.
Likewise, [when origin is made the object,] origin has the characteristic of
accumulating as its individual essence; but its sense of source becomes evident
through seeing suffering, just as the fact that unsuitable food is the source of a
sickness, becomes evident through seeing how a sickness arises owing to such
food. Its sense of bondage becomes evident through seeing cessation, which has
no bonds. And its sense of impediment becomes evident through seeing the path,
which is the outlet.
101.
Likewise, [when cessation is made the object,] cessation has the
characteristic of an escape. But its sense of seclusion becomes evident through
seeing origin as unsecluded. Its sense of being not formed becomes evident through
seeing the path; for the path has never been seen by him before in the
beginningless round of rebirths, and yet even that is formed since it has
conditions, and so the unformedness of the conditionless becomes quite clear.
But its sense of being deathless becomes evident through seeing suffering; for
suffering is poison and Nibbāna is deathless.
102.
Likewise, [when the path is made the object,] the path has the characteristic
of the outlet. But its sense of cause becomes evident through seeing origin thus,
“That is not the cause, [but on the contrary] this is the cause, for the attaining of
Nibbāna.” Its sense of seeing becomes evident through seeing cessation, as the
eye’s clearness becomes evident to one who sees very subtle visible objects and
thinks, “How clear my eye is!” Its sense of dominance becomes evident through
seeing suffering, just as the superiority of lordly people becomes evident through
seeing wretched people afflicted with many diseases.
103.
So in that [first] context four senses are stated for each truth because in the
case of each truth [individually] one sense becomes evident as the specific
characteristic, while the other three become evident through seeing the remaining
three truths.
At the path moment, however, all these senses are penetrated simultaneously
by a single knowledge that has four functions with respect to suffering and the
rest. But about those who would have it that [the different truths] are penetrated
to separately, more is said in the Abhidhamma in the Kathāvatthu (Kv 212–20).
[THE FOUR FUNCTIONS DESCRIBED SEPARATELY]
104.
7. Now, as to those four functions beginning with full-understanding,
which were mentioned above (§92):
(a) Full-understanding is threefold;
So too (b) abandoning, and (c) realizing,
And (d) two developings are reckoned—
Thus should be known the exposition.
105.
(a)  Full-understanding is threefold, that is, (i) full understanding as the
known, (ii) full-understanding as investigating (judging), and (iii) full-
understanding as abandoning (see XX.3).
106.
(i) Herein, full-understanding as the known [693] is summarized thus:
“Understanding that is direct-knowledge is knowledge in the sense of the
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known” (Paṭis I 87). It is briefly stated thus: “Whatever states are directly known
are known” (Paṭis I 87). It is given in detail in the way beginning: “Bhikkhus, all
is to be directly known. And what is all that is to be directly known? Eye is to be
directly known …” (Paṭis I 5). Its particular plane is the direct knowing of
mentality-materiality with its conditions.
107.
(ii)  Full-understanding as investigating (judging) is summarized thus:
“Understanding that is full-understanding is knowledge in the sense of
investigation (judging)” (Paṭis I 87). It is briefly stated thus: “Whatever states are
fully understood are investigated (judged)” (Paṭis I 87). It is given in detail in the
way beginning: “Bhikkhus, all is to be fully understood. And what is all that is
to be fully understood? The eye is to be fully understood …” (Paṭis I 22) Its
particular plane starts with comprehension by groups, and occurring as
investigation of impermanence, suffering, and not-self, it extends as far as
conformity (cf. XX.4).
108. (iii) Full-understanding as abandoning is summarized thus: “Understanding
that is abandoning is knowledge in the sense of giving up” (Paṭis I 87). It is
stated in detail thus: Whatever states are abandoned are given up” (Paṭis I 87). It
occurs in the way beginning: “Through the contemplation of impermanence he
abandons the perception of permanence …” (cf. Paṭis I 58). Its plane extends
from the contemplation of dissolution up to path knowledge. This is what is
intended here.
109.
Or alternatively, full-understanding as the known and full-understanding
as investigating have that [third kind] as their aim, too, and whatever states a
man abandons are certainly known and investigated, and so all three kinds of
full-understanding can be understood in this way as the function of path
knowledge.
110. (b) So too abandoning: abandoning is threefold too, like full-understanding,
that is, (i) abandoning by suppressing, (ii) abandoning by substitution of
opposites, and (iii) abandoning by cutting off.
111.
(i) Herein, when any of the mundane kinds of concentration suppresses
opposing states such as the hindrances, that act of suppressing, which is like
the pressing down of water-weed by placing a porous pot on weed-filled water,
is called abandoning by suppressing. But the suppression of only the hindrances
is given in the text thus: “And there is abandoning of the hindrances by
suppression in one who develops the first jhāna” (Paṭis I 27). However, that
should be understood as so stated because of the obviousness [of the suppression
then]. For even before and after the jhāna as well hindrances do not invade
consciousness suddenly; but applied thought, etc., [are suppressed] only at the
moment of actual absorption [in the second jhāna, etc.,] and so the suppression
of the hindrances then is obvious.
112.
(ii) But what is called abandoning by substitution of opposites is the
abandoning of any given state that ought to be abandoned through the means
of a particular factor of knowledge, which as a constituent of insight is opposed
to it, like the abandoning of darkness at night through the means of a light.
[694] It is in fact the abandoning firstly of the [false] view of individuality through
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the means of delimitation of mentality-materiality; the abandoning of both the
no-cause view and the fictitious-cause view and also of the stain of doubt through
the means of discerning conditions; the abandoning of apprehension of a
conglomeration as “I” and “mine” through the means of comprehension by
groups; the abandoning of perception of the path in what is not the path through
the means of the definition of what is the path and what is not the path; the
abandoning of the annihilation view through the means of seeing rise; the
abandoning of the eternity view through the means of seeing fall; the
abandoning of the perception of non-terror in what is terror through the means
of appearance as terror; the abandoning of the perception of enjoyment through
the means of seeing danger; the abandoning of the perception of delight through
the means of the contemplation of dispassion (revulsion); the abandoning of
lack of desire for deliverance through the means of desire for deliverance; the
abandoning of non-reflection through the means of reflection; the abandoning
of not looking on equably through the means of equanimity; the abandoning of
apprehension contrary to truth through the means of conformity.
113.
And also in the case of the eighteen principal insights the abandoning
by substitution of opposites is: (1) the abandoning of the perception of the
perception of permanence, through the means of the contemplation of
impermanence; (2) of the perception of pleasure, through the means of the
contemplation of pain; (3) of the perception of self, through the means of the
contemplation of not-self; (4) of delight, through the means of the contemplation
of dispassion (revulsion); (5) of greed, through the means of the contemplation
of fading away; (6) of originating, through the means of the contemplation of
cessation; (7) of grasping, through the means of the contemplation of
relinquishment; (8) of the perception of compactness, through the means of the
contemplation of destruction; (9) of accumulation, through the means of the
contemplation of fall; (10) of the perception of lastingness, through the means of
the contemplation of change; (11) of the sign, through the means of the
contemplation of the signless; (12) of desire, through the means of the
contemplation of the desireless; (13) of misinterpreting (insisting), through the
means of the contemplation of voidness; (14) of misinterpreting (insisting) due
to grasping at a core, through the means of insight into states that is higher
understanding; (15) of misinterpreting (insisting) due to confusion, through
the means of correct knowledge and vision; (16) of misinterpreting (insisting)
due to reliance [on formations], through the means of the contemplation of danger
[in them]; (17) of non-reflection, through the means of the contemplation of
reflection; (18) of misinterpreting (insisting) due to bondage, through means of
contemplation of turning away (cf. Paṭis I 47).
114.
Herein, (1)–(7) the way in which the abandoning of the perception of
permanence, etc., takes place through the means of the seven contemplations
beginning with that of impermanence has already been explained under the
contemplation of dissolution (Ch. XXI.15f.).
(8) Contemplation of destruction, however, is the knowledge in one who effects
the resolution of the compact and so sees destruction as “impermanent in the
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sense of destruction.” Through the means of that knowledge there comes to be
the abandoning of the perception of compactness.
115.
(9)  Contemplation of fall is stated thus:
“Defining both to be alike
By inference from that same object.
Intentness on cessation—these
Are insight in the mark of fall” (Paṭis I 58).
It is intentness on cessation, in other words, on that same dissolution, after
seeing dissolution of [both seen and unseen] formations by personal experience
and by inference [respectively]. Through the means of that contemplation there
comes to be the abandoning of accumulation. When a man sees with insight
that “The things for the sake of which I might accumulate [kamma] are thus
[695] subject to fall,” his consciousness no longer inclines to accumulation.
116. (10) Contemplation of change is the act of seeing, according to the material
septad, etc., how [momentary] occurrences [in continuity] take place differently
by [gradually] diverging from any definition; or it is the act of seeing change in
the two aspects of the ageing and the death of what is arisen. Through the
means of that contemplation the perception of lastingness is abandoned.
117.
(11)  Contemplation of the signless is the same as the contemplation of
impermanence. Through its means the sign of permanence is abandoned.
(12)  Contemplation of the desireless is the same as the contemplation of pain.
Through its means desire for pleasure and hope for pleasure are abandoned.
(13)  Contemplation of voidness is the same as the contemplation of not-self.
Through its means the misinterpreting (insisting) that “a self exists” (see S IV
400) is abandoned.
118. (14) Insight into states that is higher understanding is stated thus:
“Having reflected on the object,
Dissolution he contemplates,
Appearance then as empty—this
Is insight of higher understanding” (Paṭis I 58).
Insight so described occurs after knowing materiality, etc., as object, by seeing
the dissolution both of that object and of the consciousness whose object it was,
and by apprehending voidness through the dissolution in this way: “Only
formations break up. It is the death of formations. There is nothing else.” Taking
that insight as higher understanding and as insight with respect to states, it is
called “insight into states that is higher understanding.” Through its means
misinterpreting (insisting) due to grasping at a core is abandoned, because it
has been clearly seen that there is no core of permanence and no core of self.
119. (15) Correct knowledge and vision is the discernment of mentality-materiality
with its conditions. Through its means misinterpreting (insisting) due to
confusion that occurs in this way, “Was I in the past?” (M I 8), and in this way,
“The world was created by an Overlord,” are abandoned.
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120.
(16)  Contemplation of danger is knowledge seeing danger in all kinds of
becoming, etc., which as arisen owing to appearance as terror. Through its
means misinterpreting (insisting) due to reliance is abandoned, since he does
not see any [formation] to be relied on for shelter.
(17) Contemplation of reflection is the reflection that effects the means to liberation.
Through its means non-reflection is abandoned.
121.
(18)  Contemplation of turning away is equanimity about formations and
conformity. For at that point his mind is said to retreat, retract and recoil from the
whole field of formations, as a water drop does on a lotus leaf that slopes a little.
That is why through its means misinterpreting (insisting) due to bondage is
abandoned. [696] The meaning is: abandoning of the occurrence of defilement
that consists in misinterpreting defiled by the bondage of sense desires, and so
on.
Abandoning by substitution of the opposites should be understood in detail
in this way. But in the texts it is stated in brief thus: “Abandoning of views by
substitution of opposites comes about in one who develops concentration
partaking of penetration” (Paṭis I 27).
122.
(iii) The abandoning of the states beginning with the fetters by the noble
path knowledge in such a way that they never occur again, like a tree struck by
a thunderbolt, is called abandoning by cutting off. With reference to this it is said:
“Abandoning by cutting off comes about in one who develops the
supramundane path that leads to the destruction [of defilements]” (Paṭis I 27).
123.
So of these three kinds of abandoning, it is only abandoning by cutting
off that is intended here. But since that meditator’s previous abandoning by
suppression and by substitution by opposites have that [third kind] as their aim,
too, all three kinds of abandoning can therefore be understood in this way as the
function of path knowledge. For when a man has gained an empire by killing
off the opposing kings, what was done by him previous to that is also called
“done by the king.”
124.
(c)  Realizing is divided into two as (i) mundane realizing, and (ii)
supramundane realizing. And it is threefold too with the subdivision of the
supramundane into two as seeing and developing.
125.
(i) Herein, the touch (phassanā) of the first jhāna, etc., as given in the way
beginning, “I am an obtainer, a master, of the first jhāna; the first jhāna has been
realized by me” (Vin III 93–94), is called mundane realizing. “Touch” (phassanā) is
the touching (phusanā) with the contact (phassa) of knowledge by personal
experience on arriving, thus, “This has been arrived at by me”.21 With reference
to this meaning realization is summarized thus, “Understanding that is
21. “‘With the contact of knowledge by personal experience’ means by personal experience
of it as object, which is what the ‘contact of knowledge’ is called. The words, ‘By
personal experience’ exclude taking it as an object by inference. For what is intended
here as the ‘contact of knowledge’ is knowing by personal experience through
reviewing thus, ‘This is like this’” (Vism-mhṭ 888).
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realization is knowledge in the sense of touch” (Paṭis I 87), after which it is
described thus, “Whatever states are realized are touched” (Paṭis I 87).
126.
Also, those states which are not aroused in one’s own continuity and are
known through knowledge that depends on another are realized; for it is said,
referring to that, “Bhikkhus, all should be realized. And what is all that should
be realized? The eye should be realized” (Paṭis I 35), and so on. And it is further
said: “One who sees materiality realizes it. One who sees [697] feeling …
perception … formations … consciousness realizes it. One who sees the eye …
(etc., see XX.9) … ageing and death realizes it. [One who sees suffering] …
(etc.)22 … One who sees Nibbāna, which merges in the deathless [in the sense of
the end] realizes it. Whatever states are realized are touched” (Paṭis I 35).
127.
(ii) The seeing of Nibbāna at the moment of the first path is realizing as
seeing. At the other path moments it is realizing as developing. And it is intended
as twofold here. So realizing of Nibbāna as seeing and as developing should be
understood as a function of this knowledge.
128. (d) And two developings are reckoned: but developing is also reckoned as twofold,
namely as (i) mundane developing, and (ii) as supramundane developing.
(i) Herein, the arousing of mundane virtue, concentration and understanding,
and the influencing of the continuity by their means, is mundane developing. And
(ii) the arousing of supramundane virtue, concentration and understanding,
and the influencing of the continuity by them, is supramundane developing. Of
these, it is the supramundane that is intended here. For this fourfold knowledge
arouses supramundane virtue, etc., since it is their conascence condition, and it
influences the continuity by their means. So it is only supramundane developing
that is a function of it. Therefore these are the:
Functions of full-understanding, and the rest
As stated when truths are penetrated to,
Each one of which ought to be recognized
According to its individual essence.
[CONCLUSION]
129.
Now, with reference to the stanza:
“When a wise man, established well in virtue,
Develops consciousness and understanding” (I.1),
it was said above “After he has perfected the two purifications that are the
‘roots,’ then he can develop the five purifications that are the ‘trunk’”(XIV.32).
And at this point the detailed exposition of the system for developing
22. The first elision here—“The eye … ageing-and-death”—is explained in XX.9. The
second elision—“One who sees suffering … One who sees Nibbāna, which merges in
the deathless in the sense of end …”—covers all things listed from Paṭis I 8, line 18
(N.B. the new para in the Paṭis text should begin with the words “dukkhaṃ abhiññeyyaṃ”
up to p. 22, line 11, amatogadhaṃ nibbānaṃ pariyosānatthaṃ abhiññeyyaṃ). In this case,
however (Paṭis I 35), sacchikātabba (“to be realized”), etc., is substituted for abhiññeyya
(“to be directly known”).
Chapter 22
729
CHAPTER XXII
Purification by Knowledge and Vision
understanding in the proper way as it has been handed down is completed. So
the question, “How should it be developed?” (XIV.32) is now answered.
The twenty-second chapter called “The Description of
Purification by Knowledge and Vision” in the Treatise on
the Development of Understanding in the Path of Purification
composed for the purpose of gladdening good people.