清淨道論 白話全本 · 冊20Visuddhimagga · Complete Vernacular · Vol. 20

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Establishing Purification by Knowledge and Vision of What Is and Is Not the Path—Two Reasons for First Cultivating Comprehension by Groups 〔CSCD §692〕

Twenty. Explanation of Purification by Knowledge and Vision of What Is and Is Not the Path

Discourse on the Knowledge of Comprehension

The knowledge that stands after knowing in this way, “This is the path; this is not the path,” is called purification by knowledge and vision of what is and is not the path.

One who wishes to accomplish it should first apply himself to methodical insight² called “comprehension by groups.”¹ Why? Because knowledge of what is and is not the path arises only when illumination³ and the rest arise in one who has initiated insight. That is to say, one who has initiated insight has knowledge of what is and is not the path only after illumination and the rest have arisen; and comprehension by groups is the beginning of insight. Therefore this [purification] is set forth after overcoming doubt.⁴

Moreover, since knowledge of what is and is not the path arises while full understanding as investigation is occurring, and full understanding as investigation comes immediately after full understanding of the known, one who wishes to accomplish that purification by knowledge and vision of what is and is not the path should, for this reason too, first apply himself to comprehension by groups.

§2 The Three Mundane Kinds of Full Understanding and Their Domains—This Chapter’s Place Within Full Understanding as Investigation 〔CSCD §693〕

Here the determination is as follows. There are three mundane kinds of full understanding: full understanding of the known, full understanding as investigation, and full understanding as abandoning.⁵ It was with reference to these that it was said: “Wisdom through direct knowledge is knowledge in the sense of the known. Wisdom through full understanding is knowledge in the sense of investigation. Wisdom through abandoning is knowledge in the sense of relinquishment.”

Of these, the wisdom that occurs by discerning the individual characteristics⁶ of the various phenomena in such a manner as “form has the characteristic of being altered; feeling has the characteristic of being felt” is called full understanding of the known. Insight wisdom that occurs with a characteristic as its object by applying the general characteristic to those same phenomena in such a manner as “form is impermanent, feeling is impermanent,” and so forth, is called full understanding as investigation. Insight wisdom that occurs upon those very phenomena, with a characteristic as its object, by abandoning the perception of permanence and so forth is called full understanding as abandoning.

From the delimitation of formations through the apprehension of conditions is the domain of full understanding of the known, for during this interval penetration of phenomena’s individual characteristics is predominant. From comprehension by groups through contemplation of rise and fall is the domain of full understanding as investigation, for during this interval penetration of the general characteristics is predominant. Beginning with contemplation of dissolution and upward is the domain of full understanding as abandoning, for from that point onward the seven contemplations capable of effecting the abandoning of the perception of permanence and so forth are predominant: “One contemplating as impermanent abandons the perception of permanence; one contemplating as suffering [abandons] the perception of pleasure; one contemplating as not-self [abandons] the perception of self; one becoming disenchanted [abandons] delight; one becoming dispassionate [abandons] greed; one causing cessation [abandons] origination; one relinquishing abandons clinging.”

Thus, among these three kinds of full understanding, because the delimitation of formations and the apprehension of conditions have been accomplished, this meditator has attained only full understanding of the known; the other two remain to be attained. Hence it was said: “Since knowledge of what is and is not the path arises while full understanding as investigation is occurring, and full understanding as investigation comes immediately after full understanding of the known, one who wishes to accomplish that purification by knowledge and vision of what is and is not the path should, for this reason too, first apply himself to comprehension by groups.”

§3 The Canonical Text on the Knowledge of Comprehension—The Full Passage from the Paṭisambhidāmagga and the Twenty-Four Groups Abbreviated in It 〔CSCD §694〕

Here is the canonical text:

“How is wisdom in defining after gathering together phenomena of the past, future, and present knowledge in comprehension? Whatever form there is—past, future, or present, internal ... and so forth (expanded as before) ... far or near—he defines all form as impermanent: this is one comprehension. He defines it as suffering: this is one comprehension. He defines it as not-self: this is one comprehension. Whatever feeling there is ... and so forth (expanded as before) ... whatever consciousness there is ... and so forth (expanded as before) ... he defines it as not-self: this is one comprehension.”

“The eye ... and so forth (expanded as before) ... aging-and-death, past, future, and present: he defines it as impermanent; this is one comprehension. He defines it as suffering and as not-self; this is one comprehension.”

“Wisdom in defining after gathering together [thus], ‘Form, past, future, and present, is impermanent in the sense of exhaustion, suffering in the sense of fear, and not-self in the sense of having no essence,’ is knowledge in comprehension. Feeling ... consciousness ... the eye ... and so forth (expanded as before) ... aging-and-death ... and so forth (expanded as before) ... is knowledge in comprehension.”

“Wisdom in defining after gathering together [thus], ‘Form, past, future, and present, is impermanent, conditioned, dependently arisen, subject to exhaustion, subject to decline, subject to dispassion, and subject to cessation,’ is knowledge in comprehension. Feeling ... consciousness ... the eye ... aging-and-death, past, future, and present, is impermanent, conditioned ... and so forth (expanded as before) ... subject to cessation—wisdom in defining after gathering this together is knowledge in comprehension.”

“Wisdom in defining after gathering together [thus], ‘With birth as condition there is aging-and-death; when birth is absent, there is no aging-and-death,’ is knowledge in comprehension. Wisdom in defining after gathering together [thus], ‘In the past time too and in the future time too, with birth as condition there is aging-and-death; when birth is absent, there is no aging-and-death,’ is knowledge in comprehension. With becoming as condition there is birth ... and so forth (expanded as before) ... wisdom in defining after gathering together [thus], ‘With ignorance as condition there are formations; when ignorance is absent, there are no formations,’ is knowledge in comprehension. Wisdom in defining after gathering together [thus], ‘In the past time too and in the future time too, with ignorance as condition there are formations; when ignorance is absent, there are no formations,’ is knowledge in comprehension.”

“That is knowledge in the sense of the known, and wisdom in the sense of understanding. Therefore it is said: wisdom in defining after gathering together phenomena of the past, future, and present is knowledge in comprehension.”

Here, by the abbreviated formula⁷ “the eye ... and so forth ... aging-and-death,” it should be understood that the following groups of phenomena are omitted: phenomena occurring at a door together with the door and its object, the five aggregates, six doors, six objects, six consciousnesses, six contacts, six feelings, six perceptions, six volitions, six cravings, six applications of thought, six sustainments of thought, six elements, ten kasiṇas, thirty-two parts of the body, twelve bases, eighteen elements, twenty-two faculties, three realms, nine kinds of becoming, four jhānas, four immeasurables, four attainments, and twelve factors of dependent origination.

§4 The Exposition of What Is to Be Directly Known—Supplying the Omitted Items and Two Principles of Selection 〔CSCD §694〕

For it is said in the Exposition of What Is to Be Directly Known:

“Bhikkhus, all is to be directly known. And what, bhikkhus, is the all that is to be directly known? The eye, bhikkhus, is to be directly known. Visible forms ... eye-consciousness ... eye-contact ... and whatever is felt that arises with eye-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known. The ear ... and so forth (expanded as before) ... and whatever is felt that arises with mind-contact as condition—whether pleasant, painful, or neither-painful-nor-pleasant—that too is to be directly known.”

“Form ... and so forth (expanded as before) ... consciousness ... the eye ... and so forth (expanded as before) ... the mind ... visible forms ... and so forth (expanded as before) ... mental phenomena ... eye-consciousness ... and so forth (expanded as before) ... mind-consciousness ... eye-contact ... and so forth (expanded as before) ... mind-contact ... .”

“Feeling born of eye-contact ... and so forth (expanded as before) ... feeling born of mind-contact ... perception of visible forms ... and so forth (expanded as before) ... perception of mental phenomena ... volition regarding visible forms ... and so forth (expanded as before) ... volition regarding mental phenomena ... craving for visible forms ... and so forth (expanded as before) ... craving for mental phenomena ... applied thought about visible forms ... and so forth (expanded as before) ... applied thought about mental phenomena ... sustained thought about visible forms ... and so forth (expanded as before) ... sustained thought about mental phenomena ... .”

“The earth element ... and so forth (expanded as before) ... the consciousness element ... the earth kasiṇa ... and so forth (expanded as before) ... the consciousness kasiṇa ... hair of the head ... and so forth (expanded as before) ... urine ... the brain ... .”

“The eye base ... and so forth (expanded as before) ... the mental-phenomena base ... the eye element ... and so forth (expanded as before) ... the mind element ... the mind-consciousness element ... the eye faculty ... and so forth (expanded as before) ... the faculty of one who has final knowledge ... .”

“The sense-sphere realm ... the fine-material realm ... the immaterial realm ... sense-sphere becoming ... fine-material becoming ... immaterial becoming ... percipient becoming ... non-percipient becoming ... neither-percipient-nor-non-percipient becoming ... one-aggregate becoming ... four-aggregate becoming ... five-aggregate becoming ... .”

“The first jhāna ... and so forth (expanded as before) ... the fourth jhāna ... the mind-deliverance of loving-kindness ... and so forth (expanded as before) ... the mind-deliverance of equanimity ... the attainment of the base of boundless space ... and so forth (expanded as before) ... the attainment of the base of neither perception nor non-perception ... ignorance is to be directly known ... and so forth (expanded as before) ... aging-and-death is to be directly known.”

Because it was already stated there in such detail, everything here was abbreviated by the formula. Among the [phenomena] so abbreviated, any supramundane phenomena that occur in the list should not be taken in this context, since they are not amenable to comprehension. And even among the [phenomena] amenable to comprehension, one should begin comprehension upon whichever ones appear clearly and are easily apprehended by oneself.

§5 Comprehending the Five Aggregates—Analysis into Eleven Instances and Alternative Expressions of Impermanence and the Rest 〔CSCD §695–696〕

Here the application of the method for beginning by way of the aggregates is as follows: “Whatever form there is ... and so forth (expanded as before) ... he defines all form as impermanent; this is one comprehension. He defines it as suffering and as not-self; this is one comprehension.” At this point this bhikkhu delimits all form, indicated without restriction by “whatever form there is,” into these eleven instances⁸—the triad beginning with past and the four pairs beginning with internal—and defines all form as impermanent, comprehending it as impermanent.

How? According to the method stated below. For it is said: “Form, past, future, and present, is impermanent in the sense of exhaustion.”

Accordingly he [comprehends thus]: whatever form is past is impermanent in the sense of exhaustion because it was exhausted in the past itself and did not reach this becoming.

Whatever future [form] will arise in the immediately following becoming will likewise be exhausted there itself and will not pass into the becoming after that; therefore it is impermanent in the sense of exhaustion.

Whatever form is present is likewise exhausted right here and does not pass from here to elsewhere; therefore it is impermanent in the sense of exhaustion.

Whatever is internal is likewise exhausted internally and does not pass into the state of being external; therefore it is impermanent in the sense of exhaustion.

Whatever is external ... and so forth (expanded as before) ... gross ... and so forth (expanded as before) ... subtle ... and so forth (expanded as before) ... inferior ... and so forth (expanded as before) ... superior ... and so forth (expanded as before) ... far ... and so forth (expanded as before) ... near, is likewise exhausted just there and does not pass into the state of being far; thus he comprehends it as impermanent in the sense of exhaustion.

All this is one comprehension by virtue of the phrase “impermanent in the sense of exhaustion”; but by analysis it is elevenfold.

And all of it is suffering in the sense of fear. “In the sense of fear” means because it is fraught with danger. For whatever is impermanent brings fear, as it did to the deities in the Discourse on the Simile of the Lion. Thus this too is one comprehension by virtue of the phrase “suffering in the sense of fear”; but by analysis it is elevenfold.

And just as it is suffering, all of it is also not-self in the sense of having no essence. “In the sense of having no essence” means because there is no essence of a self conceived as “self, indweller, agent, experiencer, master of itself.” For whatever is impermanent and suffering cannot prevent even its own impermanence or the oppression of rise and fall; how then could it possess the nature of an agent and so forth? Hence it was said: “Bhikkhus, if this form were self, this form would not lead to affliction,” and so forth. Thus this too is one comprehension by virtue of the phrase “not-self in the sense of having no essence”; but by analysis it is elevenfold. The same method applies to feeling and the rest.

And because whatever is impermanent is necessarily differentiated as “conditioned” and so forth, the canonical text was stated again—“Form, past, future, and present, is impermanent, conditioned, dependently arisen, subject to exhaustion, subject to decline, subject to dispassion, and subject to cessation”—in order to show its alternative expressions or to show the occurrence of attention in various modes. The same method applies to feeling and the rest.

Notes

¹ Comprehension by groups (kalāpasammasana): gathering together formations of the past, future, and present by groups and comprehending them through the three characteristics. The treatise makes this the beginning of insight, and this chapter enters through that doorway.

² Methodical insight (nayavipassanā): another name for comprehension by groups, meaning insight that surveys according to the method shown in the canonical text.

³ Illumination: the first of the ten corruptions of insight; all ten are individually developed in the final unit of this chapter, “The Corruptions of Insight and Determining What Is and Is Not the Path.”

⁴ Purification by overcoming doubt: the fourth of the seven purifications; it abandons doubts by seeing the conditions of name-and-form and is developed in the chapter “Purification by Overcoming Doubt.”

⁵ Full understanding of the known, full understanding as investigation, and full understanding as abandoning: the three mundane kinds of full understanding. The first fully understands the individual characteristic of each phenomenon, the second investigates through the general characteristics, and the last abandons the perception of permanence and so forth with respect to those phenomena.

⁶ Individual characteristic and general characteristic (paccattalakkhaṇa・sāmaññalakkhaṇa): the former is the particular characteristic of each phenomenon, such as form’s characteristic of being altered and feeling’s characteristic of being felt; the latter comprises the characteristics common to phenomena—impermanence, suffering, and not-self.

⁷ Abbreviated formula (peyyāla): a canonical writing convention that omits intervening items with “... and so forth ...”; the omitted items are supplied below in this unit.

⁸ Eleven instances: the three beginning with past—past, future, and present—and the four pairs of internal/external, gross/subtle, inferior/superior, and far/near, yielding eleven instances in the analysis of an aggregate.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Framework of the Forty Modes—Citing the Paṭisambhidāmagga, Conformity Acceptance, and Entry into the Fixed Course of Rightness 〔CSCD §697〕

Discourse on Contemplation in Forty Modes

In order to make firm that same comprehension of the five aggregates as impermanent, suffering, and not-self, [he proceeds] according to what was stated in the analysis of the Blessed One’s words, “Through which forty modes does one gain conformity acceptance?¹ Through which forty modes does one enter the fixed course of rightness?”²—

“[One contemplates] the five aggregates as impermanent, as suffering, as a disease, as a boil, as a dart, as a calamity, as an affliction, as alien, as disintegrating, as a plague, as a disaster, as fear, as a menace, as unstable, as dissolving, as unenduring, as without protection, as without shelter, as without refuge, as void, as hollow, as empty, as not-self, as danger, as subject to change, as without essence, as the root of calamity, as a killer, as non-being, as tainted, as conditioned, as Māra’s bait, as subject to birth, as subject to aging, as subject to illness, as subject to death, as subject to sorrow, as subject to lamentation, as subject to despair, and as subject to defilement”—

through these forty modes,

and also according to such a method as, “One who sees the five aggregates as impermanent gains conformity acceptance. One who sees that ‘the cessation of the five aggregates is permanent, is Nibbāna,’ enters the fixed course of rightness.”

When knowledge in conformity³ was being analyzed, comprehension as impermanent and so forth was stated with these distinctions. He therefore comprehends the five aggregates accordingly.

§2 Individual Explanation of the Forty Modes and Their Two-Hundredfold Division 〔CSCD §698〕

How? He [contemplates] each aggregate as follows. Because it is not ultimate and has a beginning and an end, it is “impermanent.” Because it is oppressed by rise and fall and is the basis of suffering, it is “suffering.” Because it must be maintained by conditions and is the root of disease, it is “a disease.” Because it is joined to the barb of painfulness, oozes the impurity of defilements, and swells, ripens, and bursts through birth, aging, and dissolution, it is “a boil.” Because it produces oppression, pierces within, and is difficult to extract, it is “a dart.” Because it merits censure, brings no growth, and is the basis of calamity, it is “a calamity.” Because it produces a lack of autonomy and is a proximate cause of affliction, it is “an affliction.” Because it is not under one’s control and cannot be arranged, it is “alien.” Because it is broken apart by illness, aging, and death, it is “disintegrating.” Because it brings many plagues, it is “a plague.” Because it brings vast and unrecognized harm and is the basis of every disaster, it is “a disaster.” Because it is the source of every fear and the adversary of the supreme security called “the stilling of suffering,” it is “fear.” Because it is pursued by many harms, assailed by faults, and intolerable like a menace, it is “a menace.” Because it is shaken by illness, aging, and death and by worldly conditions such as gain and loss, it is “unstable.” Because it is disposed to dissolution through both external assault and its own nature, it is “dissolving.” Because it falls away in every state and has no firmness, it is “unenduring.” Because it cannot protect and no security can be obtained from it, it is “without protection.” Because it is unfit to be relied upon and does not serve as a shelter even for those who rely upon it, it is “without shelter.” Because it has no substance of removing fear for those dependent upon it, it is “without refuge.” Because it is devoid of the states of permanence, purity, pleasure, and self that are imagined of it, it is “void.” Precisely because it is void, it is “hollow”; or because it is slight, for in the world what is slight is also called “hollow.” Because it is devoid of an owner, indweller, agent, experiencer, and director, it is “empty.” Because it itself has the nature of having no owner and so forth, it is “not-self.” Because its occurrence is itself suffering and it is the danger in suffering, it is “danger”; alternatively, “it approaches and proceeds toward what is wretched,” and thus is called “danger” (ādīnavo)—this is a designation for a pitiable person, and the aggregates are themselves pitiable, so because they resemble a pitiable person they are “danger.” Because their nature changes in two ways, through aging and through death, they are “subject to change.” Because they are weak and easily broken like sapwood, they are “without essence.” Because they are a cause of calamity, they are “the root of calamity.” Because they kill one who trusts them, like an enemy who comes wearing the face of a friend, they are “a killer.” Because their being has departed and they arise from non-being, they are “non-being.” Because they are a proximate cause for the taints, they are “tainted.” Because causes and conditions construct them, they are “conditioned.” Because they are bait for Māra as death and Māra as the defilements, they are “Māra’s bait.” Because their nature is to undergo birth, aging, illness, and death, they are “subject to birth, subject to aging, subject to illness, and subject to death.” Because they are causes of sorrow, lamentation, and despair, they are “subject to sorrow, subject to lamentation, and subject to despair.” Because they are the domain of the defilements of craving, view, and misconduct, they are “subject to defilement.” In this way he comprehends according to the stated comprehension as impermanent and so forth, given with its distinctions.

For here the ten—“as impermanent, as disintegrating, as unstable, as dissolving, as unenduring, as subject to change, as without essence, as non-being, as conditioned, and as subject to death”—become fifty contemplations of impermanence, ten for each aggregate. The five—“as alien, as void, as hollow, as empty, and as not-self”—become twenty-five contemplations of not-self, five for each aggregate. The remaining twenty-five beginning “as suffering, as a disease” become one hundred and twenty-five contemplations of suffering, twenty-five for each aggregate.

Thus, when he comprehends the five aggregates with this two-hundredfold division of comprehension as impermanent and so forth, comprehension as impermanent, suffering, and not-self called “methodical insight” becomes firm. This, first, is the method here for beginning comprehension in conformity with the canonical method.

§3 Nine Causes for Sharpening the Faculties and the Seven Unsuitable and Seven Suitable Things 〔CSCD §699〕

Discourse on the Nine Causes for Sharpening the Faculties

But if, while applying himself to methodical insight in this way, his methodical insight is still not accomplished, he should sharpen his faculties through the nine modes stated as follows: “The faculties become sharp through nine modes: he sees only the exhaustion of formations as they arise again and again; he accomplishes this with respect, accomplishes it constantly, accomplishes it suitably; he does so by grasping the sign of concentration,⁴ by keeping the awakening factors⁵ in operation, by having no concern for body and life, by overcoming them through renunciation, and by not stopping midway.” He should also, according to the method explained in the Earth Kasiṇa chapter, avoid the seven unsuitable things and cultivate the seven suitable things,⁶ comprehending form at one time and the immaterial at another. One comprehending form should see the arising of form.

Notes

¹ Conformity acceptance: the acceptance obtained by contemplating the five aggregates as impermanent and so forth; the passage cited here presents it as one result of the forty modes.

² Entry into the fixed course of rightness: the entry obtained by contemplating “the cessation of the five aggregates is permanent, is Nibbāna”; the passage cited here presents it as another result of the forty modes.

³ Knowledge in conformity: the forty modes in this section originally occur where that knowledge is analyzed; the treatise marks their provenance and borrows them here. They are developed in the unit “Knowledge in Conformity and Insight Leading to Emergence.”

⁴ Concentration (samādhi): wholesome one-pointedness of mind, in which mind and mental factors are evenly and rightly placed upon one object. This treatise distinguishes access concentration, where the hindrances have been suppressed but absorption has not yet been entered, from absorption concentration, where the mind enters its object fully and without movement. Here the term refers generally to grasping its sign.

⁵ Awakening factors: the seven factors tending toward awakening. Their arousing and restraining in skill in absorption are developed in the Earth Kasiṇa chapter; the complete list appears in the unit “Phenomena Pertaining to Awakening.”

⁶ Seven unsuitable and seven suitable things: the unsuitable and suitable forms of seven things—lodging, resort, speech, person, food, climate, and posture. Each is developed in the Earth Kasiṇa chapter.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Arising of Kamma-Originated Form—Thirty Material Phenomena at Rebirth-Linking and the Contrast Between the Speeds of Mind and Form 〔CSCD §700〕

Discourse on the Mode of Seeing the Arising of Form

That is to say: what is called form arises from four causes,¹ beginning with kamma. Of these, when the form of all beings arises, it first arises from kamma. To begin with womb-born beings, at the moment of rebirth-linking thirty material phenomena arise in three continuities,² called the base decad, body decad, and sex decad; and these arise precisely at the arising moment of the rebirth-linking mind. As at the arising moment, so too at the moments of presence and dissolution.

Here form ceases slowly and turns ponderously, while mind ceases quickly and turns lightly. Hence it was said: “Bhikkhus, I do not see any other single phenomenon that turns as lightly as this mind.” During the period in which one instance of form endures, the life-continuum mind³ arises and ceases sixteen times. The mind’s moments of arising, presence, and dissolution are equal, whereas only form’s two moments of arising and dissolution are swift and equal to those [mind moments]; its moment of presence⁴ is long—it continues until sixteen minds have arisen and ceased. Dependent upon the base that arose at the rebirth-linking mind’s arising moment, is now in presence, and was born earlier, the second life-continuum arises. Dependent upon the base that arose together with that [second life-continuum], is now in presence, and was born earlier, the third life-continuum arises. The continuity of mind should be understood in this manner until the lifespan is exhausted. For one who is dying, sixteen minds arise dependent upon a single base that was born earlier and has reached presence.

The form that arose at the rebirth-linking mind’s arising moment ceases together with the sixteenth mind after the rebirth-linking mind. What arose at its presence moment ceases together with the arising moment of the seventeenth [mind]. What arose at its dissolution moment reaches the presence moment of the seventeenth [mind] and then ceases. It continues in this manner for as long as what is called occurrence continues. The seventy material phenomena of spontaneously born beings likewise occur through seven continuities.

§2 The Six Headings under Kamma 〔CSCD §701〕

Here the following analysis should be understood: kamma, kamma-originated, kamma-conditioned, kamma-conditioned and mind-originated, kamma-conditioned and nutriment-originated, and kamma-conditioned and temperature-originated.

Here “kamma” is wholesome and unwholesome volition. “Kamma-originated” means the resultant aggregates and seventy material phenomena such as the eye decad. “Kamma-conditioned” means that same [form], for kamma is also a support condition for what is kamma-originated. “Kamma-conditioned and mind-originated” is the form originated by resultant mind. “Kamma-conditioned and nutriment-originated” is as follows: within kamma-originated form, nutritive essence that has reached presence produces another nutritive-essence octad; there nutritive essence again reaches presence and produces another—thus it forms four or five successions. “Kamma-conditioned and temperature-originated” is as follows: when the fire element born of kamma has reached presence, it produces a temperature-originated nutritive-essence octad; there temperature [produces] another nutritive-essence octad—thus it forms four or five successions. In this way, first, the arising of kamma-originated form should be seen.

§3 The Five Headings under Mind—Four Classes of the Eighty-Nine Minds 〔CSCD §702〕

Among mind-born [forms], the following analysis should likewise be understood: mind, mind-originated, mind-conditioned, mind-conditioned and nutriment-originated, and mind-conditioned and temperature-originated. Here “mind” means the eighty-nine minds.

　　Among them, thirty-two minds; twenty-six and nineteen;
　　And sixteen—producers of form, posture, and intimation: thus should they be known.

The eight sense-sphere wholesome minds, twelve unwholesome minds, ten functional minds excluding the mind element, and two direct-knowledge minds—one wholesome and one functional—make thirty-two minds that produce form, posture, and intimation. The remaining ten fine-material-sphere minds apart from resultants, the eight immaterial-sphere minds, and the eight supramundane minds make twenty-six that produce form and posture but not intimation. The ten sense-sphere life-continuum minds, five fine-material-sphere minds, three mind elements, and one rootless resultant mind-consciousness element accompanied by joy make nineteen that produce only form, not posture or intimation. The two sets of five sense consciousnesses, the rebirth-linking minds of all beings, the death mind of those whose taints are destroyed, and the four immaterial resultants make sixteen that produce neither form nor posture nor intimation. Here, none of those that produce form do so at the moment of presence or dissolution, because mind is weak then; at the arising moment it is powerful, and so at that time, dependent upon a base born earlier, it originates form.

“Mind-originated” means the three immaterial aggregates and these seventeen forms: sound nonad, bodily intimation, verbal intimation, space element, lightness, malleability, wieldiness, accumulation, and continuity. “Mind-conditioned” means form of fourfold origination, as stated in the phrase, “Later-born mind and mental phenomena [are a condition] for this earlier-born body.” “Mind-conditioned and nutriment-originated” is as follows: within mind-originated form, nutritive essence that has reached presence produces another nutritive-essence octad—thus it forms two or three successions. “Mind-conditioned and temperature-originated” is as follows: temperature originated by mind, once it has reached presence, produces another nutritive-essence octad—thus it forms two or three successions. The arising of mind-originated form should be seen in this way.

§4 The Five Headings under Nutriment 〔CSCD §703〕

Among nutriment-born [forms], the following analysis should likewise be understood: nutriment, nutriment-originated, nutriment-conditioned, nutriment-conditioned and nutriment-originated, and nutriment-conditioned and temperature-originated.

Here “nutriment” is physical nutriment. “Nutriment-originated” means these fourteen forms: the nutritive-essence octad, space element, lightness, malleability, wieldiness, accumulation, and continuity, originated by nutritive essence that, having acquired appropriated kamma-originated form as its condition and become established there, has reached presence. “Nutriment-conditioned” means form of fourfold origination as stated in the phrase, “Physical nutriment is a condition for this body by way of nutriment condition.” “Nutriment-conditioned and nutriment-originated” is as follows: within nutriment-originated form, nutritive essence that has reached presence produces another nutritive-essence octad, and there nutritive essence [produces] another—thus it forms ten to twelve successions.

Food consumed on one day can sustain [the body] for as long as seven days, while the nutritive essence of divine food can sustain it for one or even two months. Food consumed by a mother pervades the fetus’s body and originates form. Food smeared upon the body also originates form. Nutriment born of kamma is called “appropriated nutriment”; when it reaches presence, it too originates form, and there nutritive essence again originates another—thus it forms four or five successions. “Nutriment-conditioned and temperature-originated” is as follows: the fire element of nutriment-originated form, once it has reached presence, originates a temperature-originated nutritive-essence octad. Here this nutriment is a condition for nutriment-originated [form] as producer, and for the remainder by way of support, nutriment, presence, and non-disappearance. The arising of nutriment-originated form should be seen in this way.

§5 The Five Headings under Temperature 〔CSCD §704〕

Among temperature-born [forms], the following analysis should likewise be understood: temperature, temperature-originated, temperature-conditioned, temperature-conditioned and temperature-originated, and temperature-conditioned and nutriment-originated.

Here “temperature” is the fire element of fourfold origination, of which there are two kinds, hot temperature and cold temperature. “Temperature-originated” means these fifteen forms: sound nonad, space element, lightness, malleability, wieldiness, accumulation, and continuity, originated in the body by the temperature of fourfold origination once, with appropriated [form] as its condition, it has reached presence. “Temperature-conditioned” means that temperature is a condition for the occurrence and dissolution of forms of fourfold origination. “Temperature-conditioned and temperature-originated” is as follows: the temperature-originated fire element, once it has reached presence, originates another nutritive-essence octad, and there temperature again [originates] another—thus temperature-originated form continues even when it remains for a long time in the non-appropriated domain. “Temperature-conditioned and nutriment-originated” is as follows: nutritive essence that is temperature-originated and has reached presence originates another nutritive-essence octad, and there nutritive essence again [originates] another—thus it forms ten to twelve successions. Here this temperature is a condition for temperature-originated [form] as producer, and for the remainder by way of support, presence, and non-disappearance. The arising of temperature-originated form should be seen in this way. Seeing the arising of form in this way is called “comprehending form at one time.”

§6 The Arising of the Immaterial—Eighty-One Minds and the Six-Door Cognitive Process 〔CSCD §705〕

Discourse on the Mode of Seeing the Arising of the Immaterial

Just as one comprehending form should [see] the arising of form, one comprehending the immaterial should also see the arising of the immaterial; this is stated solely by way of the arising of the eighty-one mundane minds.

That is to say: what is called the immaterial arises first at rebirth-linking by way of the arising of nineteen minds, according to kamma accumulated in the preceding becoming. The mode of its arising should be understood according to the method stated in the Explanation of Dependent Origination. That same [immateriality], from the mind immediately following the rebirth-linking mind onward, arises by way of the life-continuum, and when the lifespan is exhausted, by way of death. Whatever belongs to the sense sphere arises at the six doors, with a strong object, by way of registration.⁷

During occurrence, when the eye is unimpaired and visible forms have entered its range, eye-consciousness arises together with its associated phenomena, dependent upon illumination and with attention as its cause. For only form that has reached presence strikes the eye sensitivity at its moment of presence. After it has struck, the life-continuum arises and ceases twice. Next, the functional mind element arises on that same object, performing the function of adverting.⁸ Immediately after it comes eye-consciousness—wholesome-resultant or unwholesome-resultant—that sees that same visible form. Next comes the resultant mind element receiving that same visible form. Next comes the resultant rootless mind-consciousness element investigating that same visible form. Next comes the functional rootless mind-consciousness element accompanied by equanimity determining that same visible form. After that, one among the sense-sphere wholesome, unwholesome, or functional minds, or the rootless mind accompanied by equanimity, performs five or seven impulsions.⁹ Next, for a sense-sphere being, any one among the eleven registration minds conforming to the impulsions takes that object in registration. The same method applies at the other doors; at the mind door, sublime minds also arise.

The arising of the immaterial should be seen at the six doors in this way. Seeing the arising of the immaterial thus is called “comprehending the immaterial at one time.”

Thus, by comprehending form at one time and the immaterial at another, applying the three characteristics, and practicing in sequence, one kind [of meditator] accomplishes the cultivation of wisdom.

Notes

¹ Four causes: the four origins—kamma, mind, nutriment, and temperature—each developed in the four sections below.

² Three continuities: the three material clusters arising at rebirth-linking for a womb-born being—the base decad, body decad, and sex decad—together totaling thirty material phenomena.

³ Life-continuum: the uninterrupted continuity of mind within one existence; when no other mind arises to interrupt it, it proceeds like a river.

⁴ Moment of presence: the intermediate phase of a phenomenon between its arising and dissolution. A mind’s three moments of arising, presence, and dissolution are equal to one another, whereas the moment of presence of form alone is long enough to accommodate the arising and cessation of sixteen minds.

⁵ Nutritive-essence octad: the material cluster in which nutritive essence is eighth—color, odor, taste, nutritive essence, and the four great elements. Successive acts of origination take it as their unit.

⁶ Intimation (viññatti): form that communicates an intention through body or speech, divided into bodily intimation and verbal intimation; it is originated only by mind.

⁷ Registration: the final stage of a cognitive process, which occurs with the impulsions’ object as its own, hence its name.

⁸ Adverting: the stage in which mind turns from the life-continuum toward an object; there is one kind for the five doors and another for the mind door.

⁹ Impulsion: the stage of the cognitive process that receives the object and performs kamma; here it runs for five or seven moments.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Framework of the Sevenfold Method for Form and the First Method—A Hundred Years Bounded by Taking Up and Laying Down 〔CSCD §706〕

Discourse on Comprehension of Form by the Sevenfold Method

Another [meditator] comprehends formations by applying the three characteristics² through the sevenfold method for form¹ and the sevenfold method for the immaterial. One who applies [the three characteristics] and comprehends through taking up and laying down,³ the subsidence of growth in age, what is nutriment-made, what is temperature-made, what is kamma-born, what is mind-originated, and natural form is called one who comprehends by applying [the three characteristics] through the sevenfold method for form. Hence the Ancients said:

　　Through taking up and laying down, through growth in age tending to subsidence,
　　Through nutriment and temperature, through kamma and through mind,
　　Through natural form—these seven he contemplates in detail.

Here “taking up” is rebirth-linking, and “laying down” is death. Thus the meditator delimits a hundred years by this taking up and laying down and applies the three characteristics to formations.

How? During this interval all formations are impermanent. Why? Because their occurrence consists in arising and ceasing, because they change, because they are temporary, and because they preclude permanence. Since formations that have arisen reach presence, are assailed by aging while present, and necessarily break up after reaching aging, they are suffering—because they are constantly oppressed, because they are hard to bear, because they are a basis of suffering, and because they preclude pleasure. And because no one has mastery in the three cases, “May formations that have arisen not reach presence; may those that have reached presence not age; may those that have aged not break up,” and because they occur in a manner devoid of such mastery, they are not-self—because empty, ownerless, not subject to mastery, and precluding self.

§2 Subsidence of Growth in Age—The Three Periods of Beginning, Middle, and End 〔CSCD §707〕

Having applied the three characteristics to form delimited as a hundred years by taking up and laying down, he next applies them by way of the subsidence of growth in age. Here “subsidence of growth in age” means the subsidence of form that has grown and increased according to age; that is, he applies the three characteristics by means of it.

How? He delimits that same hundred years into three periods: beginning, middle, and end. Of these, the first thirty-three years are called the beginning period, the next thirty-four the middle period, and the following thirty-three the final period.

Having delimited them into these three periods, he applies the three characteristics: “Form occurring in the beginning period ceases right there without reaching the middle period; therefore it is impermanent. Whatever is impermanent is suffering; whatever is suffering is not-self. Form occurring in the middle period likewise ceases right there without reaching the final period; therefore it too is impermanent, suffering, and not-self. And form occurring during the thirty-three years of the final period cannot possibly pass beyond death; therefore it too is impermanent, suffering, and not-self.”

§3 Ten Decades—from the Dull Decade through the Recumbent Decade 〔CSCD §708〕

Having applied the three characteristics by way of the subsidence of growth in age through the beginning period and so forth, he next applies them by way of the subsidence of growth in age through these ten decades: the dull decade, playful decade, beautiful decade, strong decade, wise decade, declining decade, stooping decade, bent decade, confused decade, and recumbent decade.⁵

Of these ten decades, the first ten years of one who lives a hundred years are called the dull decade, because then he is a dull and frivolous child. The next ten are called the playful decade, because he spends much time playing and amusing himself. The next ten are called the beautiful decade, because then his visible appearance reaches fullness. The next ten are called the strong decade, because then his strength and power reach fullness. The next ten are called the wise decade, because then his wisdom is well established—it is said that even one naturally weak in wisdom still develops a little wisdom then. The next ten are called the declining decade, because then his play, amusement, beauty, strength, and wisdom decline. The next ten are called the stooping decade, because then his individual form stoops forward. The next ten are called the bent decade, because then his individual form is bent like the tip of a plough. The next ten are called the confused decade, because then he is confused and dull, forgetting each thing he has done. The next ten are called the recumbent decade, because one who is a hundred years old lies down much of the time.

Here, in order to apply the three characteristics by way of the subsidence of growth in age through these decades, this meditator reviews thus: “Form occurring in the first decade ceases right there without reaching the second decade; therefore it is impermanent, suffering, and not-self. Form occurring in the second decade ... and so forth (expanded as before) ... form occurring in the ninth decade ceases right there without reaching the tenth. Form occurring in the tenth decade ceases right here without reaching a subsequent becoming; therefore it too is impermanent, suffering, and not-self.” Thus he applies the three characteristics.

§4 From Twenty to One Hundred Divisions; Three and Six Seasons; Dark and Bright Fortnights; Night and Day 〔CSCD §709〕

Having thus applied the three characteristics through ten decades by way of the subsidence of growth in age, he next divides that same hundred years into twenty periods of five years each and applies the three characteristics by way of the subsidence of growth in age.

How? He reviews thus: “Form occurring in the first five years ceases right there without reaching the second five; therefore it is impermanent, suffering, and not-self. Form occurring in the second five [does not reach] the third ... and so forth (expanded as before) ... form occurring in the nineteenth five ceases right there without reaching the twentieth. Form occurring in the twentieth five cannot possibly pass beyond death; therefore it too is impermanent, suffering, and not-self.”

Having applied the three characteristics by way of the subsidence of growth in age through twenty divisions, he next makes twenty-five divisions and applies [the three characteristics] in four-year periods; then thirty-three divisions in three-year periods; fifty divisions in two-year periods; and one hundred divisions in one-year periods. He next divides one year into three and, through each of the three seasons—rains, winter, and summer—applies the three characteristics to the form subject to the subsidence of growth in age.

How? “Form occurring during the four months of the rains ceases right there without reaching winter. Form occurring in winter ceases right there without reaching summer. Form occurring in summer ceases right there without reaching the returning rains; therefore it is impermanent, suffering, and not-self.”

Having applied [the three characteristics] thus, he next divides a year into six: “Form occurring during the two months of the rains ceases right there without reaching autumn. What occurs in autumn [does not reach] winter; what occurs in winter [does not reach] the cool season; what occurs in the cool season [does not reach] spring; what occurs in spring [does not reach] summer; what occurs in summer ceases right there without reaching the returning rains; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics to form subject to the subsidence of growth in age.

Having applied [the three characteristics] thus, he next applies them by way of the dark and bright fortnights:⁶ “Form occurring in the dark fortnight does not reach the bright fortnight. Form occurring in the bright fortnight ceases right there without reaching the dark fortnight; therefore it is impermanent, suffering, and not-self.” Next, by way of night and day: “Form occurring at night ceases right there without reaching the day. Form occurring during the day likewise ceases right there without reaching the night; therefore it is impermanent, suffering, and not-self.” He next divides that same day and night into six parts,⁷ beginning with the forenoon: “Form occurring in the forenoon does not reach midday. What occurs at midday [does not reach] the afternoon; what occurs in the afternoon [does not reach] the first watch; what occurs in the first watch [does not reach] the middle watch; what occurs in the middle watch ceases right there without reaching the last watch. Form occurring in the last watch ceases right there without reaching the returning forenoon; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics.

§5 Six Postural Activities and the Six Parts of One Step—Strength and Weakness of the Four Elements 〔CSCD §710〕

Having applied [the three characteristics] thus, he next applies them to that same form by way of going forward, returning, looking ahead, looking aside, bending, and stretching: “Form occurring while going forward ceases right there without reaching returning. What occurs while returning [does not reach] looking ahead; what occurs while looking ahead [does not reach] looking aside; what occurs while looking aside [does not reach] bending; what occurs while bending ceases right there without reaching stretching. Therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics.

Next he divides a single step into six parts: lifting, advancing, shifting aside, lowering, placing, and pressing.⁸ Here “lifting” is raising the foot from the ground; “advancing” is moving it forward; “shifting aside” is moving the foot this way or that on seeing a stump, thorn, snake, or the like; “lowering” is bringing the foot downward; “placing” is setting it upon the ground; and “pressing” is pressing the foot together with the ground when the other foot is lifted. During lifting, the earth and water elements⁹ are slight and weak while the other two are abundant and strong; the same applies during advancing and shifting aside. During lowering, the fire and air elements are slight and weak while the other two are abundant and strong; the same applies during placing and pressing. Having divided [a step] into six in this way, he applies the three characteristics through them to form subject to the subsidence of growth in age.

How? He reviews thus: “Whatever elements and derived forms occur during lifting all cease right here without reaching advancing; therefore they are impermanent, suffering, and not-self. Likewise, what occurs during advancing [does not reach] shifting aside; what occurs during shifting aside [does not reach] lowering; what occurs during lowering [does not reach] placing; what occurs during placing ceases right here without reaching pressing. Thus what arises at each place does not reach another part; at every place, section by section, joint by joint, portion by portion, formations break up with a crackling sound like sesame seeds thrown into a hot pan. Therefore they are impermanent, suffering, and not-self.” For one who observes formations occurring section by section in this way, comprehension of form becomes subtle.

§6 The Lamp Simile—The Increasing Subtlety of Three Persons’ Knowledge and Its Sixfold Correspondence 〔CSCD §711〕

There is this simile concerning its subtlety.

It is said that a man living in a border country, familiar only with torches of wood and grass and never having seen a lamp, came to a city. Seeing a lamp burning in the marketplace, he asked someone, “Friend, what is this delightful thing called?” The other told him, “What is delightful about it? It is called a lamp; when its oil and wick are exhausted, even the path by which it has gone will be unknowable.” Another man said, “That is coarse. For as this wick burns progressively, at each third the flame ceases without reaching another part.” Still another said, “That too is coarse. For between each finger’s breadth and half-finger’s breadth, on each thread and each fiber, the flame ceases without reaching another fiber; yet apart from a fiber, a flame cannot be designated.”

Here the knowledge of the man who says, “When the oil and wick are exhausted, even the path by which the lamp has gone will be unknowable,” is like the meditator’s applying of the three characteristics to form delimited as a hundred years by taking up and laying down. The knowledge of the man who says, “At each third of the wick, the flame ceases without reaching another part,” is like the meditator’s applying of the three characteristics to form subject to the subsidence of growth in age and delimited by the three divisions of a hundred years. The knowledge of the man who says, “Between each finger’s breadth, the flame ceases without reaching another,” is like the meditator’s applying of the three characteristics to form delimited by ten, five, four, three, two, and one year. The knowledge of the man who says, “Between each half-finger’s breadth, the flame ceases without reaching another,” is like the meditator’s applying of the three characteristics to form delimited by four and two months, dividing each year into three seasons and six. The knowledge of the man who says, “On each thread the flame ceases without reaching another,” is like the meditator’s applying of the three characteristics to form delimited by the dark and bright fortnights, night and day, and the six parts of a day and night beginning with the forenoon. The knowledge of the man who says, “On each fiber the flame ceases without reaching another,” is like the meditator’s applying of the three characteristics to form delimited by going forward and the rest and by each part beginning with lifting.

§7 Nutriment-Made, Temperature-Made, and Kamma-Born—Hunger and Satiety, Cold and Heat, and the Six Doors 〔CSCD §712–714〕

Having thus applied the three characteristics in various modes to form subject to the subsidence of growth in age, he next analyzes that same form into four divisions beginning with nutriment-made and applies the three characteristics to each division.

Here his nutriment-made form becomes evident by way of hunger and satiety. For form originated when one is hungry is scorched and weary, ill-colored and misshapen, like a burnt stump or a crow crouching in a basket of charcoal; what is originated when one is sated is full, pleasant, soft, smooth, and agreeable to touch. He apprehends it and [reviews]: “Form occurring when one is hungry ceases right here without reaching the time of satiety. What is originated when one is sated likewise ceases right here without reaching the time of hunger; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics to it.

Temperature-made [form] becomes evident by way of cold and heat. For form originated in hot weather is scorched, weary, and ill-colored; form originated by cold temperature is full, pleasant, and smooth. He apprehends it and [reviews]: “Form occurring in hot weather ceases right here without reaching cold weather. Form occurring in cold weather ceases right here without reaching hot weather; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics to it.

Kamma-born [form] becomes evident by way of the bases and doors.¹¹ At the eye door there are thirty kamma-born material phenomena by way of the eye decad, body decad, and sex decad; twenty-four originated by temperature, mind, and nutriment support them, making fifty-four. The same applies at the ear, nose, and tongue doors. At the body door there are forty-four by way of the body decad, sex decad, temperature-originated form, and so forth. At the mind door there are likewise fifty-four by way of the heart-base decad, body decad, sex decad, temperature-originated form, and so forth. He apprehends all that form and [reviews]: “Form occurring at the eye door ceases right here without reaching the ear door. What occurs at the ear door [does not reach] the nose door; what occurs at the nose door [does not reach] the tongue door; what occurs at the tongue door [does not reach] the body door; what occurs at the body door ceases right here without reaching the mind door; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics to it.

§8 Mind-Originated and Natural Form—The Form of Joy and Grief and the Eight Stages of an Asoka Shoot 〔CSCD §715–716〕

Mind-originated [form] becomes evident by way of joy and grief. For form arising at a time of joy is smooth, soft, pleasant, and agreeable to touch; what arises at a time of grief is scorched, weary, and ill-colored. He apprehends it and [reviews]: “Form occurring at a time of joy ceases right here without reaching a time of grief. Form occurring at a time of grief ceases right here without reaching a time of joy; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics to it.

For one who thus apprehends mind-originated form and applies the three characteristics to it, this meaning becomes evident:

　　Life and individual existence, with all pleasure and pain,
　　Are joined to one mind alone; the moment turns swiftly.

　　Even those deities who remain in the world for eighty-four thousand aeons
　　Never stand through the conjunction of two minds.

　　Here the aggregates of one who dies and of one who remains
　　All cease alike: once gone, they do not reconnect.

　　What has broken up immediately, what will break up in the future,
　　And what ceases between them have no difference in characteristic.

　　What has not arisen has never lived; one lives through the present;
　　With the mind’s dissolution the world dies—this is designation in the ultimate sense.

　　What has broken up enters no store; the future has no accumulation;
　　What has arisen and stands is like a mustard seed on an awl’s point.

　　For arisen phenomena, dissolution stands before them;
　　Those breaking phenomena stand without mingling with the old.

　　They come from the unseen and, broken, go to the unseen;
　　Like lightning arising in the sky, they arise and cease.

Having thus applied the three characteristics to what is nutriment-made and the rest, he next applies the three characteristics to natural form. What is called “natural form”¹² is external form unconnected with a faculty, differentiated as iron, copper, tin, lead, gold, silver, pearl, gem, beryl, conch, stone, coral, ruby, agate, earth, rock, mountain, grass, tree, creeper, and so forth, arisen since the aeon of evolution.¹³ It becomes evident to him through an asoka shoot and the like.

For an asoka shoot is first pale red; after two or three days it becomes deep red; after another two or three days, light red; then the color of a tender leaf, then that of a mature leaf, then green leaf color, then blue-green leaf color. From the time it becomes blue-green, it maintains an uninterrupted continuity of similar form and, after about a year, becomes a yellow leaf, breaks from its stalk, and falls.

He apprehends it and [reviews]: “Form occurring at the pale-red stage ceases without reaching the deep-red stage. What occurs at the deep-red stage [does not reach] the light-red stage; what occurs at the light-red stage [does not reach] the tender-leaf stage; what occurs at the tender-leaf stage [does not reach] the mature-leaf stage; what occurs at the mature-leaf stage [does not reach] the green-leaf stage; what occurs at the green-leaf stage [does not reach] the blue-green stage; what occurs at the blue-green stage [does not reach] the yellow-leaf stage; what occurs at the yellow-leaf stage ceases without reaching the time when it breaks from its stalk and falls; therefore it is impermanent, suffering, and not-self.” Thus he applies the three characteristics. Having applied them to that [shoot], he comprehends all natural form by this method.

Thus, first, he comprehends formations by applying the three characteristics through the sevenfold method for form.

Notes

¹ Sevenfold method for form: a method of comprehension that analyzes form in seven ways and applies the three characteristics—taking up and laying down, subsidence of growth in age, nutriment-made, temperature-made, kamma-born, mind-originated, and natural form.

² Applying the three characteristics: the fixed procedure of surveying delimited form by applying impermanence, suffering, and not-self; every division in this section’s comprehension uses this formula.

³ Taking up and laying down: the treatise itself explains “taking up” as rebirth-linking and “laying down” as death, using the two ends to delimit the form of a hundred-year lifespan.

⁴ Subsidence of growth in age: the subsidence of form that has grown and increased according to age; the next four sections progressively subdivide its stages.

⁵ Ten decades: dividing the life of a person who lives to a hundred into ten stages, each named for its characteristic at that time.

⁶ Dark and bright fortnights: the two halves of a month, the waning and waxing half-moons.

⁷ Six parts beginning with the forenoon: the forenoon, midday, and afternoon of the day, and the first, middle, and last watches of the night.

⁸ Six parts of one step: lifting, advancing, shifting aside, lowering, placing, and pressing; the treatise explains each characteristic below.

⁹ Earth and water elements: two of the four great elements; the four great elements and derived form are analyzed in the unit on the form aggregate.

¹⁰ Knowledge of the three persons: the border-country man asks and three persons answer in sequence, their knowledge becoming progressively subtler; the text below matches six levels to the meditator’s increasingly fine divisions of time.

¹¹ Bases and doors: the six doors of eye, ear, nose, tongue, body, and mind, through which kamma-born form becomes evident.

¹² Natural form: external form not connected with a faculty—that is, inanimate form.

¹³ Aeon of evolution: the aeon in which the world forms; natural form arises from that point.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Framework of the Sevenfold Method for the Immaterial and the First Method—By Group; Two Accounts Recorded and the Commentator’s Judgment 〔CSCD §717〕

The Exposition of Comprehension of the Immaterial by the Sevenfold Method

As to what was stated above, “by the sevenfold method for the immaterial,” here is its framework¹: by group, by pair, by moment, by sequence, by removal of view, by removal of conceit, and by exhaustion of delight.²

Here, “by group” means the phenomena with contact as the fifth.³ How does one comprehend by group? Here a bhikkhu reviews thus: “The phenomena with contact as the fifth that arose in the course of comprehending ‘hair of the head is impermanent, suffering, and not-self,’ as well as the phenomena with contact as the fifth that arose in the course of comprehending ‘hair of the body … and so on, as stated above … the brain is impermanent, suffering, and not-self’—none of them reaches any other; they break up part by part and portion by portion, crackling like sesame seeds thrown into a hot pan. Therefore they are impermanent, suffering, and not-self.” This, first, is the method in the Account of Purification.⁴

In the Account of the Noble Lineage, however, it is said: “At each of the seven points in the preceding sevenfold method for form, the mind that occurred contemplating ‘form is impermanent, suffering, and not-self’ is then contemplated by a subsequent mind as ‘impermanent, suffering, and not-self.’ This is called ‘comprehending by group.’” That is more appropriate. Therefore we shall distinguish the remaining methods according to that same method.

§2 The Second Method—By Pair 〔CSCD §718〕

“By pair”: here, after a bhikkhu has contemplated “form of taking up and laying down⁵ is impermanent, suffering, and not-self,” he contemplates that mind with a subsequent mind as “impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that mind with a subsequent mind as “impermanent, suffering, and not-self.” This is called comprehending by pair.

§3 The Third Method—By Moment 〔CSCD §719〕

“By moment”: here, after a bhikkhu has contemplated “form of taking up and laying down is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth, and the fourth with a fifth: “This too is impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth, and the fourth with a fifth: “This too is impermanent, suffering, and not-self.” Thus, beginning with the mind that apprehends form, he contemplates through four successive minds. This is called comprehending by moment.

§4 The Fourth Method—By Sequence 〔CSCD §720〕

“By sequence”: after contemplating “form of taking up and laying down is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth … and so on, as stated above … and the tenth with an eleventh: “This too is impermanent, suffering, and not-self.” After contemplating “form of the subsidence of growth in age, nutriment-made form, temperature-made form, kamma-born form, mind-originated form, and natural form is impermanent, suffering, and not-self,” he contemplates that first mind with a second, the second with a third, the third with a fourth … and so on, as stated above … and the tenth with an eleventh: “This too is impermanent, suffering, and not-self.” In this way, when one contemplates in sequence, one may contemplate for the whole course of a day. Yet by the contemplation of the tenth mind, both the meditation subject of form and the meditation subject of the immaterial have been mastered. Therefore it is said that one should stop at the tenth. Contemplating in this way is called comprehending by sequence.

§5 The Fifth Through Seventh Methods—Removal of View, Removal of Conceit, and Exhaustion of Delight 〔CSCD §721〕

“By removal of view, by removal of conceit, and by exhaustion of delight”: among these three, there is no separate method of contemplation for each. Rather, one who sees the form apprehended earlier and the immaterial apprehended here sees no so-called “sentient being” apart from form and the immaterial. Because no sentient being is seen, the perception of a sentient being has been removed. When one apprehends formations with a mind from which the perception of a sentient being has been removed, view does not arise; because view does not arise, it is called the removal of view. When one apprehends formations with a mind from which view has been removed, conceit does not arise; because conceit does not arise, it is called the removal of conceit. When one apprehends formations with a mind from which conceit has been removed, craving does not arise; because craving does not arise, it is called the exhaustion of delight. This, first, is what is stated in the Account of Purification.

In the Account of the Noble Lineage, however, the framework “by removal of view, by removal of conceit, and by exhaustion of delight” is set out, and the following method is shown:

For one who holds, “I contemplate; this is my contemplation,” there is no so-called removal of view. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the removal of view.

For one who holds, “I contemplate well; I contemplate agreeably,” there is no so-called removal of conceit. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the removal of conceit.

For one who savors the contemplation with the thought “I am able to contemplate,” there is no so-called exhaustion of delight. For one who holds, “Formations alone contemplate formations, comprehend them, define them, apprehend them, and delimit them,” there is what is called the exhaustion of delight.

“If formations were self, it would be proper to apprehend them as self; yet they are not-self and are apprehended as self. Therefore they are not-self in the sense of not being subject to mastery, impermanent in the sense of having been and then not being, and suffering in the sense of being oppressed by arising and cessation.” For one who sees in this way, there is what is called the removal of view.

“If formations were permanent, it would be proper to apprehend them as permanent; yet they are impermanent and are apprehended as permanent. Therefore they are impermanent in the sense of having been and then not being, suffering in the sense of being oppressed by arising and cessation, and not-self in the sense of not being subject to mastery.” For one who sees in this way, there is what is called the removal of conceit.

“If formations were pleasurable, it would be proper to apprehend them as pleasurable; yet they are suffering and are apprehended as pleasurable. Therefore they are suffering in the sense of being oppressed by arising and cessation, impermanent in the sense of having been and then not being, and not-self in the sense of not being subject to mastery.” For one who sees in this way, there is what is called the exhaustion of delight.

Thus, for one who sees formations as not-self, there is what is called the removal of view; for one who sees them as impermanent, there is what is called the removal of conceit; and for one who sees them as suffering, there is what is called the exhaustion of delight. In this way, this insight stands only in each of its own respective positions.

Thus one also applies the three characteristics to formations by means of the sevenfold method for the immaterial and comprehends them. By this point, both the meditation subject of form and the meditation subject of the immaterial have been mastered.

§6 The Eighteen Great Insights and the Partial Penetration of Them at This Stage 〔CSCD §722〕

When he has thus mastered the meditation subjects of form and the immaterial, he penetrates here, for the time being, a portion of the eighteen great insights⁷ that are to be attained in all modes by full understanding as abandoning,⁶ beginning above with contemplation of dissolution; and he abandons the phenomena opposed to them.

The eighteen great insights are the kinds of understanding headed by contemplation of impermanence. Among them, by developing contemplation of impermanence one abandons the perception of permanence; by developing contemplation of suffering, the perception of pleasure; by developing contemplation of not-self, the perception of self; by developing contemplation of disenchantment, delight; by developing contemplation of dispassion, greed; by developing contemplation of cessation, origination; by developing contemplation of relinquishment, grasping; by developing contemplation of exhaustion, the perception of compactness; by developing contemplation of decay, accumulation; by developing contemplation of change, the perception of lastingness; by developing contemplation of the signless, the sign; by developing contemplation of the desireless, desire; by developing contemplation of emptiness, adherence; by developing higher-wisdom insight into phenomena, adherence to substance; by developing knowledge-and-vision as it is, adherence born of delusion; by developing contemplation of danger, adherence through attachment; by developing contemplation of reviewing, non-reviewing; and by developing contemplation of turning away, adherence to bondage.

Among them, since he has seen formations by way of the three characteristics beginning with impermanence, the three contemplations of impermanence, suffering, and not-self have been penetrated. Moreover, it has been said: “Whatever is contemplation of impermanence and whatever is contemplation of the signless—these phenomena are one in meaning and differ only in phrasing.” Likewise: “Whatever is contemplation of suffering and whatever is contemplation of the desireless—these phenomena are one in meaning and differ only in phrasing.” “Whatever is contemplation of not-self and whatever is contemplation of emptiness—these phenomena are one in meaning and differ only in phrasing.” Therefore those too have been penetrated.

Higher-wisdom insight into phenomena is all insight. Knowledge-and-vision as it is is included in purification by overcoming doubt.⁸ Therefore these two too have been penetrated. As for the remaining insight knowledges, some have been penetrated and some have not; we shall show their distinction later.

It was with reference to what has been penetrated that this was said: “When he has thus mastered the meditation subjects of form and the immaterial, he penetrates here, for the time being, a portion of the eighteen great insights that are to be attained in all modes by full understanding as abandoning, beginning above with contemplation of dissolution; and he abandons the phenomena opposed to them.”

Notes

¹ Framework (mātikā): a tabulation of headings; the treatise uses it to announce the names of the seven methods and then explains each in turn.

² Delight (nikanti): the subtle enjoyment that arises toward the insight being developed; its explanation as the last of the ten corruptions of insight appears in this chapter’s unit on the corruptions of insight.

³ Phenomena with contact as the fifth (phassapañcamakā dhammā): a designation for one group of immaterial phenomena, which the treatise takes as the object contemplated in this unit’s first method; the individual mental factors are enumerated in the unit on the formations aggregate in the chapter on the aggregates.

⁴ The Account of Purification and the Account of the Noble Lineage (visuddhikathā; ariyavaṃsakathā): the two accounts recorded in this unit; under the first method, the treatise judges the Account of the Noble Lineage to be more appropriate and proceeds according to it.

⁵ Form of taking up and laying down (ādānanikkheparūpa): the first of the seven methods for form; the six subsequently listed, beginning with form of the subsidence of growth in age, are likewise among the seven, each of which is explained in this chapter’s unit on comprehension of form by the sevenfold method.

⁶ Full understanding as abandoning (pahānapariññā): the third of the three full understandings; it is established in this chapter’s unit on knowledge of comprehension.

⁷ Eighteen great insights (aṭṭhārasa mahāvipassanā): the eighteen kinds of understanding headed by contemplation of impermanence; the treatise itself states that their full attainment begins with contemplation of dissolution and that only a portion is penetrated at the present stage.

⁸ Purification by overcoming doubt (kaṅkhāvitaraṇavisuddhi): the fourth of the seven purifications; it is expounded in Chapter 19.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 Development of Arising and Passing Away in Brief—The Simile of the Lute’s Sound 〔CSCD §723〕

The Exposition of Knowledge of Arising and Passing Away

Having thus purified his knowledge by abandoning the perception of permanence and the other states opposed to contemplation of impermanence and the rest, he has reached the further shore of knowledge of comprehension. After knowledge of comprehension comes what is called “wisdom in contemplating the change of present phenomena is knowledge in contemplation of arising and passing away.” To attain this contemplation of arising and passing away,¹ he begins his work. When beginning, he first begins in brief. Here is the canonical text on which this depends:

“What is the wisdom in contemplating the change of present phenomena that is knowledge in contemplation of arising and passing away? Arisen form is present; its characteristic of generation² is arising, its characteristic of change is passing away, and contemplation is knowledge. Arisen feeling … perception … formations … consciousness … the arisen eye … and so on, as stated above … arisen existence is present; its characteristic of generation is arising, its characteristic of change is passing away, and contemplation is knowledge.”

Following the method of this canonical text, he contemplates the characteristic of generation of arisen name-and-form—birth, arising, and the mode of newness—as “arising,” and the characteristic of change—exhaustion and dissolution—as “passing away.”

He understands thus: “Before this name-and-form arises, while it is unarisen, there is no heap or accumulation of it. While it is arising, there is no such thing as its coming from a heap or accumulation. While it is ceasing, there is no such thing as its going to any of the cardinal or intermediate directions. After it has ceased, there is no such thing as its standing somewhere in a heap, an accumulation, or a store. It is just as with the sound produced when a lute is played: before it arises there is no accumulation of it; while it arises it does not come from an accumulation; while it ceases it does not go to any of the cardinal or intermediate directions; and after it has ceased it does not stand accumulated anywhere. Rather, dependent on the lute, the lute’s appurtenance (upavīṇa), and the corresponding effort of the person, not having been, it comes to be; having been, it vanishes.³ So too, all material and immaterial phenomena, not having been, come to be; having been, they vanish.”

§2 Development of Arising and Passing Away in Detail—Ten Aspects for Each of the Five Aggregates, Fifty in All 〔CSCD §724〕

Having thus attended to arising and passing away in brief, he next takes up what is stated in the analysis of this same knowledge of arising and passing away:

“‘With the arising of ignorance there is the arising of form’: he sees the arising of the form aggregate in the sense of the arising of its condition. ‘With the arising of craving’ … ‘with the arising of kamma’ … ‘with the arising of nutriment there is the arising of form’: he sees the arising of the form aggregate in the sense of the arising of its condition. One who sees the characteristic of generation also sees the arising of the form aggregate. One who sees the arising of the form aggregate sees these five aspects.”

“‘With the cessation of ignorance there is the cessation of form’: he sees the passing away of the form aggregate in the sense of the cessation of its condition. ‘With the cessation of craving’ … ‘with the cessation of kamma’ … ‘with the cessation of nutriment there is the cessation of form’: he sees the passing away of the form aggregate in the sense of the cessation of its condition. One who sees the characteristic of change also sees the passing away of the form aggregate. One who sees the passing away of the form aggregate also sees these five aspects.”

Likewise: “‘With the arising of ignorance there is the arising of feeling’: he sees the arising of the feeling aggregate in the sense of the arising of its condition. ‘With the arising of craving’ … ‘with the arising of kamma’ … ‘with the arising of contact there is the arising of feeling’: he sees the arising of the feeling aggregate in the sense of the arising of its condition. One who sees the characteristic of generation also sees the arising of the feeling aggregate. One who sees the arising of the feeling aggregate sees these five aspects. ‘With the cessation of ignorance’ … ‘with the cessation of craving’ … ‘with the cessation of kamma’ … ‘with the cessation of contact there is the cessation of feeling’: he sees the passing away of the feeling aggregate in the sense of the cessation of its condition. One who sees the characteristic of change also sees the passing away of the feeling aggregate. One who sees the passing away of the feeling aggregate sees these five aspects.”

The aggregates of perception, formations, and consciousness are treated in the same way as the feeling aggregate. This is the difference: for the consciousness aggregate, where “contact” occurs, the text instead has “with the arising of name-and-form” and “with the cessation of name-and-form.”

Thus, in seeing the arising and passing away of each aggregate, ten aspects are given, making fifty aspects in all. On their basis he attends in detail, by condition and by moment: “Such is the arising of form; such is the passing away of form; thus form arises; thus form passes away.”

§3 Establishing the Two Approaches—By Condition and by Moment 〔CSCD §725–726〕

As he attends in this way, his knowledge becomes clearer: “So it is that these phenomena, not having been, come to be; having been, they vanish.” As he sees arising and passing away in two ways, by condition and by moment, the distinctions among the truths, dependent origination, the methods, and the characteristics become evident.

For when he sees the arising of the aggregates through the arising of ignorance and the rest and their cessation through the cessation of ignorance and the rest, this is his seeing arising and passing away by condition. When he sees the arising and passing away of the aggregates by seeing the characteristic of generation and the characteristic of change, this is his seeing arising and passing away by moment—for the characteristic of generation occurs only at the moment of arising, and the characteristic of change only at the moment of dissolution.

§4 The Manifestation of the Four Truths and Dependent Origination 〔CSCD §727–728〕

As he sees arising and passing away in these two ways, by condition and by moment, the truth of origin becomes evident through seeing arising by condition, because he understands what generates. The truth of suffering becomes evident through seeing arising by moment, because he understands the suffering of birth. The truth of cessation becomes evident through seeing passing away by condition, because he understands that when the condition does not arise, what is conditioned by it does not arise. The truth of suffering likewise becomes evident through seeing passing away by moment, because he understands the suffering of death. His seeing of arising and passing away is itself “this mundane path”; therefore the truth of the path becomes evident, because delusion regarding these things has been destroyed.

Moreover, through seeing arising by condition, dependent origination in forward order becomes evident, because he understands “when this exists, that comes to be.” Through seeing passing away by condition, dependent origination in reverse order becomes evident, because he understands “with the cessation of this, that ceases.” Through seeing arising and passing away by moment, dependently originated phenomena become evident, because he understands the conditioned characteristic. For what has arising and passing away is conditioned, and those conditioned things are dependently originated.

§5 The Manifestation of the Four Methods and Four Characteristics—The Abandonment of Four Views 〔CSCD §729–730〕

Moreover, through seeing arising by condition, the method of unity⁴ becomes evident, because he understands the uninterrupted continuity produced by the connection of cause and fruit. He then abandons the view of annihilation more thoroughly. Through seeing arising by moment, the method of diversity becomes evident, because he understands the arising of ever-new phenomena. He then abandons the view of eternity more thoroughly. Through seeing arising and passing away by condition, the method of non-activity becomes evident, because he understands that phenomena do not come under mastery. He then abandons self-view more thoroughly. Through seeing arising by condition, the method of suchness of phenomena becomes evident, because he understands that the fruit arises in conformity with its conditions. He then abandons the view of non-action⁵ more thoroughly.

Moreover, through seeing arising by condition, the characteristic of not-self becomes evident, because he understands that phenomena operate without an agent and in dependence on conditions. Through seeing arising and passing away by moment, the characteristic of impermanence becomes evident, because he understands that what has been is no more and because he understands the separation of the earlier and later limits. The characteristic of suffering also becomes evident, because he understands oppression by arising and passing away. The individual characteristic⁶ also becomes evident, because he understands that phenomena are delimited by arising and passing away. Within the individual characteristic, the temporariness of the conditioned characteristic also becomes evident, because he understands that at the moment of arising there is no passing away, and at the moment of passing away there is no arising.

§6 The Ever-Newness of Formations—Twelve Similes and the Attainment of Tender Insight Knowledge 〔CSCD §731〕

When the distinctions among the truths, dependent origination, the methods, and the characteristics have thus become evident to him, formations appear as ever new: “So it is that these phenomena, never arisen before, arise; and having arisen, they cease.” They appear not only as ever new but as lasting briefly, like a dewdrop at sunrise, a water bubble, a line drawn on water with a stick, a mustard seed on an awl’s point, and the arising of a lightning flash. They also appear as devoid of substance and without a core, like an illusion, a mirage, a dream, a whirling firebrand, a city of the gandhabbas, foam, a plantain trunk, and the like.

By this point, in the mode “only what is subject to decay arises, and once arisen it proceeds to decay,” he has penetrated the full fifty aspects and attained the knowledge called contemplation of arising and passing away, which is tender insight knowledge.⁷ By attaining it, he is called “one who has initiated insight.”⁸

Notes

¹ Contemplation of arising and passing away (udayabbayānupassanā): the wisdom that sees the arising and passing away of present phenomena; the knowledge in this section is named after it.

² Characteristic of generation and characteristic of change (nibbattilakkhaṇa; vipariṇāmalakkhaṇa): the treatise itself explains the former as the characteristic of birth, arising, and newness, and the latter as exhaustion and dissolution.

³ Not having been, they come to be; having been, they vanish (ahutvā sambhonti, hutvā paṭiventi): the section’s skeletal statement, with which both the simile of the lute’s sound and the judgment about formations conclude.

⁴ Method of unity (ekattanaya): together with the method of diversity, the method of non-activity, and the method of suchness of phenomena below, this makes the four methods; the treatise pairs each with one view that it abandons.

⁵ View of non-action (akiriyadiṭṭhi): the view that deeds have no efficacy; the treatise presents understanding that “the fruit arises in conformity with its conditions” as abandoning it.

⁶ Individual characteristic (sabhāvalakkhaṇa): the particular characteristic of each phenomenon, contrasted with the conditioned characteristic shared by all conditioned phenomena.

⁷ Tender insight knowledge (taruṇavipassanāñāṇa): the designation for insight knowledge that has just formed and is not yet strong; the unit on knowledge of arising and passing away free from corruption in the next chapter again treats it as stained by the ten corruptions and to be developed further.

⁸ One who has initiated insight (āraddhavipassaka): the designation for one who has attained tender insight knowledge. The ten corruptions of insight arise in such a person and are explained in this chapter’s unit on the corruptions of insight.

The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.

§1 The Names of the Ten Corruptions of Insight and the Person in Whom They Arise 〔CSCD §732〕

The Exposition of the Corruptions of Insight

At that point, the ten corruptions of insight¹ arise in one who has initiated insight by means of this tender insight. For the corruptions of insight do not arise in a noble disciple who has reached penetration. Nor do they arise in the indolent person who follows a wrong path and has laid aside the meditation subject. But they certainly arise in a clansman who is practicing rightly, devoted to the work, and has initiated insight.

What, then, are these ten corruptions? Illumination, knowledge, rapture, tranquillity, happiness, resolution, exertion, manifestation, equanimity, and delight.² For it has been said:

“How does the mind become seized by agitation about phenomena? When one attends as impermanent, illumination arises. Adverting to illumination with the thought ‘illumination is a phenomenon,’ distraction arises from that; this is agitation. One whose mind is seized by that agitation does not understand the manifestation as impermanent as it actually is. When attending as suffering … as not-self … one does not understand the manifestation as it actually is.”

Likewise: “When one attends as impermanent, knowledge arises … and so on, as stated above … rapture … tranquillity … happiness … resolution … exertion … manifestation … equanimity … delight arises. Adverting to delight with the thought ‘delight is a phenomenon,’ distraction arises from that; this is agitation. One whose mind is seized by that agitation does not understand the manifestation as impermanent as it actually is. When attending as suffering … as not-self … one does not understand the manifestation as it actually is.”

§2 The Corruption of Illumination—In Extent from One’s Cross-Legged Seat to Ten Thousand Worlds 〔CSCD §733〕

Here “illumination” is the illumination of insight. When it arises, the meditator takes what is not the path to be “the path” and what is not the fruit to be “the fruit”: “Surely such illumination has never arisen in me before. I have certainly attained the path and attained the fruit.” When he thus takes what is not the path to be “the path” and what is not the fruit to be “the fruit,” he is said to have left the course of insight. He abandons his own root meditation subject and sits savoring only the illumination.

For some bhikkhus this illumination arises lighting only the place where they sit cross-legged; for some it lights the room; for some, outside the room as well; for some, the whole monastery, a quarter yojana, half a yojana, one yojana, two yojanas, three yojanas … and so on, as stated above … and for some, it makes one mass of light from the surface of the earth up to the Brahmā world of Akaniṭṭha. For the Blessed One, however, it arose illuminating the ten-thousandfold world-system.

Here is a story illustrating its variation. It is said that two elders were seated inside a double-walled house (dvikuṭṭageha) at Cittalapabbata. That day was the observance day of the dark fortnight; the directions were covered by banks of cloud, and during the night a four-factored darkness prevailed. Then one elder said, “Venerable sir, I can now see five-colored flowers on the lion throne in the shrine courtyard.” The other said to him, “Friend, what you say is not remarkable. I can now see the fish and turtles in the ocean at a distance of one yojana.”

§3 Three Accounts—Two Elders, Three Elders, and Elder Dhammadinna’s Test of Elder Mahānāga 〔CSCD §733〕

This corruption of insight arises mostly in one who has attained serenity and insight. Because the defilements suppressed by attainment do not occur, the thought “I am an arahant” arises in him—as it did in Elder Mahānāga, resident of Uccavālika; Elder Mahādatta, resident of Haṃkanaka; and Elder Cūḷasumana, resident of the Niṅkapeṇṇaka striving hall at Cittalapabbata.

Here a particular story illustrates this. It is said that an elder named Dhammadinna, resident of Talaṅgara, had attained the analytical knowledges, was a great one whose influxes were destroyed,³ and instructed a large community of bhikkhus.

One day, seated in his daytime dwelling place, he adverted: “Has the ascetic’s task of our teacher, Elder Mahānāga, resident of Uccavālika, reached its summit or not?” Seeing that the elder was still in the state of an ordinary person and knowing, “If I do not go, he will die an ordinary person,” he rose into the air by supernormal power, descended beside the elder seated in his daytime dwelling place, paid homage and showed the proper courtesies, and sat to one side.

The elder said, “Friend Dhammadinna, why have you come at an untimely hour?” He replied, “Venerable sir, I have come to ask a question.” The elder then said, “Ask, friend; whatever I know, I shall tell you.” He asked a thousand questions.

The elder answered every question without hesitation. Dhammadinna then said, “Venerable sir, your knowledge is exceedingly sharp. When did you attain this Dhamma?” The elder replied, “Sixty years ago, friend.” “Venerable sir, please also make use of concentration.” “That is not difficult, friend.” “Then, venerable sir, please create an elephant.”

The elder created an entirely white elephant. “Venerable sir, now make this elephant raise its ears, extend its tail, put its trunk into its mouth, sound a terrifying elephant cry, and charge toward you.”

The elder did so, but when he saw the terrifying aspect of the elephant charging swiftly toward him, he rose to flee. The elder whose influxes were destroyed stretched out his hand, caught the corner of his robe, and said, “Venerable sir, is there such a thing as timidity in one whose influxes are destroyed?”

At that moment he knew that he was still in the state of an ordinary person. He said, “Friend Dhammadinna, please be my refuge,” and squatted at his feet. Dhammadinna said, “Venerable sir, I came precisely to be your refuge. Do not worry,” and taught him a meditation subject. The elder took up the meditation subject, ascended the walking path, and on the third step attained the highest fruit, the fruit of arahantship. It is said that this elder was of a hating temperament. Bhikkhus of this kind too are shaken by illumination.

§4 The Nine Remaining Corruptions Explained One by One—Knowledge, Rapture, Tranquillity, Happiness, Resolution, Exertion, Manifestation, Equanimity, and Delight 〔CSCD §734〕

“Knowledge” is knowledge of insight. It is said that as he weighs and investigates material and immaterial phenomena, knowledge arises that is irresistible in force like Indra’s released thunderbolt, sharp, courageous, and exceedingly clear.

“Rapture” is the rapture of insight. It is said that at that time the five kinds of rapture—minor rapture, momentary rapture, showering rapture, uplifting rapture, and pervading rapture⁴—arise filling his whole body.

“Tranquillity” is the tranquillity of insight. It is said that at that time, whether seated in a nighttime or daytime dwelling place, his body and mind have no distress, heaviness, rigidity, unwieldiness, sickness, or crookedness. Instead, his body and mind are tranquil, light, malleable, wieldy, exceedingly clear, and upright. With body and mind supported by this tranquillity and the rest, at that time he experiences what is called superhuman delight. It was with reference to this that the following was said:

　　For the bhikkhu who has entered an empty dwelling, his mind at peace,
　　Who rightly sees phenomena, there is a delight that is more than human.
　　Whenever he comprehends the aggregates’ arising and passing,
　　He gains rapture and gladness—that is the deathless for one who knows.

Thus tranquillity associated with lightness and the rest arises in him, bringing about this superhuman delight.

“Happiness” is the happiness of insight. It is said that at that time exceedingly sublime happiness arises suffusing his entire body.

“Resolution” is faith. For strong faith arises in him, associated with insight and constituting an extraordinary clarity of mind and mental factors.

“Exertion” is energy. For energy arises in him associated with insight, neither slack nor over-strained, but well exerted.

“Manifestation” is mindfulness.⁵ For mindfulness arises in him associated with insight, well established, firmly established, deeply planted, immovable, and like the king of mountains. Whatever place he adverts to, gathers, attends to, or reviews, mindfulness enters and plunges into it, and it becomes manifest to him as the other world does to one with the divine eye.

“Equanimity” is insight equanimity and equanimity in adverting.⁶ For at that time insight equanimity, which is neutral toward all formations, arises strongly in him; equanimity in adverting at the mind door also arises. Whenever he adverts to any place, it proceeds courageously and sharply, like Indra’s released thunderbolt and like a red-hot iron arrow thrown into a receptacle of leaves.

“Delight” is delight in insight. For when his insight is thus adorned with illumination and the rest, delight arises making attachment and having a subtle and peaceful aspect. That delight cannot even be apprehended as a defilement.

Just as with illumination, when any one of these arises, the meditator takes what is not the path to be “the path” and what is not the fruit to be “the fruit”: “Surely such knowledge has never arisen in me before, nor such rapture, tranquillity, happiness, resolution, exertion, manifestation, equanimity, or delight. I have certainly attained the path and attained the fruit.” When he thus takes what is not the path to be “the path” and what is not the fruit to be “the fruit,” he is said to have left the course of insight. He abandons his own root meditation subject and sits savoring only delight.

§5 The Thirty Graspings of the Ten Corruptions—Grasping by View, Conceit, and Craving 〔CSCD §735〕

Here illumination and the rest are called corruptions because they are bases for corruption,⁷ not because they are unwholesome. Delight, however, is both a corruption and a basis for corruption. As bases they are only ten; as graspings they become thirty. How? When one grasps, “My illumination has arisen,” there is grasping by view. When one grasps, “How agreeable that illumination has arisen,” there is grasping by conceit. When one savors illumination, there is grasping by craving. Thus there are three graspings regarding illumination—by view, conceit, and craving. It is the same for the rest. In this way, as graspings, the corruptions become thirty.

Because of them, an unskillful, undiscerning meditator is shaken and distracted among illumination and the rest. He contemplates each of them as “this is mine, this I am, this is my self.” Therefore the Ancients said:

　　He is shaken by illumination, knowledge, and rapture;
　　By tranquillity and happiness, his mind trembles at these phenomena.
　　He is shaken by resolution, exertion, and manifestation;
　　By adverting to equanimity, equanimity itself, and delight.

§6 Determining What Is and Is Not the Path—Determining Three Truths and the Chapter’s Close 〔CSCD §736〕

The Exposition of Determining What Is and Is Not the Path

But when illumination and the rest arise, a skillful, wise, discerning meditator endowed with understanding delimits and examines them with wisdom in this way: “This illumination of mine has arisen; yet this illumination is impermanent, conditioned, dependently originated, subject to exhaustion, subject to decay, subject to dispassion, and subject to cessation.”

Or he thinks: “If illumination were self, it would be proper to apprehend it as ‘self’; yet it is not-self and is apprehended as ‘self.’ Therefore it is not-self in the sense of not being subject to mastery, impermanent in the sense of having been and then not being, and suffering in the sense of being oppressed by arising and passing away.” All this should be developed in detail according to the method stated under the sevenfold method for the immaterial. As with illumination, so with the rest.

Having examined it in this way, he contemplates illumination as “this is not mine, this I am not, this is not my self.” He contemplates knowledge … and so on, as stated above … through delight as “this is not mine, this I am not, this is not my self.” One who contemplates in this way is not shaken or made to tremble among illumination and the rest. Therefore the Ancients said:

　　When these ten bases have been fully understood by his wisdom,
　　He becomes skillful in agitation about phenomena and does not proceed to distraction.

Thus, without proceeding to distraction, he untangles that thirtyfold tangle of corruptions and determines the path and what is not the path: “Phenomena such as illumination are not the path; insight knowledge free from corruptions and entered upon the course is the path.” The knowledge that stands after he has thus known “this is the path; this is not the path” and determined both the path and what is not the path should be understood as purification by knowledge and vision of what is and is not the path.

By this point he has also determined three truths. How? First, in purification of view he determined the truth of suffering by delimiting name-and-form. In purification by overcoming doubt he determined the truth of origin by apprehending conditions. In this purification by knowledge and vision of what is and is not the path he determined the truth of the path by determining the right path. Thus, for the time being, he has determined three truths through mundane knowledge.⁸

In the Visuddhimagga, made for the gladness of good people,

In the Division on the Development of Wisdom,

The twentieth chapter, called

The Exposition of Purification by Knowledge and Vision of What Is and Is Not the Path, is concluded.

Notes

¹ Corruptions of insight (vipassanupakkilesa): ten phenomena that arise as insight advances and cause a practitioner to mistake them for attainment of the fruit; the treatise itself states that they arise only in one who practices rightly and has initiated insight.

² Delight (nikanti): the subtle enjoyment that arises toward the insight being developed; the last of the ten corruptions, which the treatise itself says cannot be apprehended as a defilement.

³ One who has attained the analytical knowledges and a great one whose influxes are destroyed (pabhinnapaṭisambhida; mahākhīṇāsava): the former means one who has penetrated the four analytical knowledges, and the latter one whose influxes are exhausted; this unit characterizes Elder Dhammadinna by both.

⁴ The five kinds of rapture beginning with minor rapture (khuddakāpīti, etc.): the five kinds of rapture, each of which is explained in the unit on the first jhāna in the chapter on the earth kasiṇa.

⁵ Mindfulness (sati): the mental factor that retains its object and does not forget it; throughout the treatise it proceeds together with knowledge, energy, and concentration. It is a distinct category from the diffuse awareness commonly intended by the modern expression “mindfulness” and should be read according to the analysis established in this treatise.

⁶ Insight equanimity and equanimity in adverting (vipassanupekkhā; āvajjanupekkhā): the former is neutral toward all formations; the latter arises at the time of adverting at the mind door.

⁷ Basis for corruption (upakkilesavatthu): the first nine, illumination and the rest, are not themselves unwholesome; they are called corruptions only because they are the bases upon which corruption depends.

⁸ Determining three truths: the truths of suffering, origin, and the path are determined respectively by purification of view, purification by overcoming doubt, and purification by knowledge and vision of what is and is not the path. These three purifications are expounded in Chapters 18, 19, and the present chapter.