ဝိသုဒ္ဓိမဂ္ဂ (ဒု)

[687] CHAPTEE XVIII EXPOSITION OP THE PURITY OP VIEWS Now it has been said that the two purities which are the root, namely the purity of morality and the purity of mind, should be fulfilled, after making one’s knowledge mature through study and questioning in those states which are the plane (of understanding). Of these the purity of morality is the well purified fourfold morality, such as restraint according to PdtimohhJiay treated in detail in the exposition of morality. And the purity of mind is the eight attainments together with the access - concentration, which have been treated at length in all modes in the Exposition of Concentration discussed under the head of morality. Therefore all of them should be understood in the way described. But in what has. been said such as, The five purities in respect of views, the overcoming of doubt, the knowledge and discernment of the (right) path and the wrong path, the knowledge and discernment of the middle way, knowledge and discernment are the body,”’ the discernment of name-and-form according to fact is “ purity of views.” A man who is desirous of fulfilling it (viz., that purity), and who is progressing in calm should first of all rise from one or other of the jhanas of the realms of form, or of the formless — excepting the realm of neither perception nor non-perception — and seize by way of characteristic, function and so on, the jhana-factors, such as applied thinking (vitahJco) and the states associated therewith. Having seized all of them, he should fix them as name in the sense of (naming or) bending, owing to their tendency to (name, or to) bend towards the 'XYlll.— Exposition of the Purity of Views 709 object. Tben just as a man, seeing a snake inside Hs bouse, would chase it and find its hole, so the ascetic, considering the name and making search “Depending on what does this name proceed ?” would see that it is the heart-basis on which it depends. [588] Then he sees the things which are the support of the heart-basis and the remaining derived material qualities which depend on them— thus he sees form. And he fixes all these as form, owing to their liability to change. Then he fixes name and form briefly thus : “ Name ” has the characteristic of bending, “ form ” has the characteristic of changing. And he who is progressing in bare insight, who also is progressing in calm, seizes the four elements briefly or at length, by one or the other of the ways of seizing the elements mentioned in the determination of the four elements. Then to him are manifested ten material qualities by way of the bodydecad, namely, the four elements, colour, smell, taste, nutritive essence, life, clearness of the sense of touch in the kair which is produced by karma, when the elements are manifested in their own true functions and characteristics. There are also manifested in it® ten material qualities by way of the sex-decad owing to the existence of sex. In it are also manifested the set of eight ending in nutritive essence® produced by sustenance, the same produced by the caloric order, the same produced by mind: — twenty-four in addition to the others. Thus in each of the twenty-four parts® of the body produced by the four causes there are forty-four material qualities. But in each of the four parts, namely, sweat, tears, saliva, mucus, which are produced by the caloric order and by mind there are sixteen by means of the two sets of eight, ending in nutritive essence. And in each of the four parts, namely, the stomach, excrement, pus, urine, which are produced by the caloric order, there are eight by means of the set of eight, ending in nutritive essence and produced by caloric order. Tbus is tbe way as regards tbe thirty-two parts. And when the thirty-two parts are manifested, ten other modes are manifested. Of these, in that portion of fire, which, being born of karma, wholly transmutes food and so on in digestion, there are nine material qualities, namely, the set of eight ending in nutritive essence and life. Likewise in the portion of inhalings and exhalings of breath, which are born of mind, there are nine, namely, the same set of eight and sound. In each of the remaining eight, which are produced by the four causes, there are manifested thirty-three material qualities, namely, the set of nine ending in life and three sets of eight ending in nutritive essence. Thus when the material things and derived material qualities are manifested by means of the full forty-two modes, sixty other material qualities are manifested by way of the physical object and the door, namely, five decads of the eye and so on, and the heart-basis-decad. Taking all of them as one, by the characteristics of changing, he views them as form. And when he has seized form thus, the non-material states appear to him by way of the door. And they are the eighty-one worldly consciousnesses, made up of twice five consciousnesses, three mind-elements, sixty-eight mind-consciousness-elements. [589] And, generally speaking, the seven mental properties, which are co-existent therewith, namely, contact, feeling, perception, volition, life, conscious duration, attention make their appearance. But the transcendental thoughts are seized neither by him who has just bare insight, nor by him who is progressing in calm, because they are unattainable. Taking all the non-material states as one, by the characteristics of bending, he views them as '' name.’’ XVIII . — Exposition of the Purity of Views 711 Thus does one person determine name-and-form at length by way of the determination of the four elements. Another man does so by way of the eighteen elements.. How ? Here a monk considers the elements thus: In this .individuality there are eye-element . . . mind consciousness element/’ and does not recognize the eye, as does the world, to be the lump of flesh, which, variegated with white and black circles, has length and width, and is bound in the eyecavity with veins as with strings, but determines, as the eyeelement, that sensory organism of the eye which has been described in the derived material qualities in the Exposition of the Aggregates. But he does not determine, as the eyeelement, the other fifty-three material qualities, namely, the nine co-existent material qualities comprising the four elements which are the support of the eye-organism, the four attendant material qualities of colour, smell, taste, nutritive essence and the protecting life-faculty ; the twenty karma-born material qualities which are established in the organism by way of the decads of the body and sex ; and the twenty-four underived material qualities by way of the three sets of eight ending in nutritive essence which are produced by sustenance and so on. In the same way (he proceeds) with the ear-element and the rest . But as regards the body-element the remaining material qualities are forty-three. But others make nine out of those produced by the caloric order and mind, by including sound in each case, and thus they enumerate up to forty-five. Thus the ten material qualities, namely, five sensory organisms and their fields: — shapes, sounds, smells, tastes, tangible things— make ten elements. And the remaining material qualities also are elements of mental states. Thoughts which proceed by depending on the eye, and making an object of matter, are known as the element of eye-consciousness. Thus twice five consciousnesses make five elements of consciousness. The three thoughts of mind-element make one mind-element. The sixty-eight thoughts of mind-consciousness element make one mind-corLSciousaess element. Thus all the eight-one worldly consciousnesses make seven elements of consciousness. The mental properties, such as contact, which are associated therewith, make one element of mental state. Thus here ten and a half elements are /om, seven and a half [590] are name. Thus one man determines name-and-form by way of the eighteen elements. Another man does so by way of the twelve sense-organs. How h Excepting the fifty-three material qualities, he determines just the sensory organism of the eye as the sense-organ of the eye, as described under the eye-element. In the same way he determines the elements of ear, nose, tongue, body, to be the sense-organs of ear, nose, tongue, body. The five states which are their objects are determined to be the senseorgans of matter, sound, smell, taste, tangible thing and the seven worldly elements of consciousness to be the sense-organ of mind. He determines contact and so on, which are associated therewith, and the remaining matter to be the senseorgan of mental state. Thus ten and a half sense-organs are form, one and a half are name. Thus one man determines name-and-form by way of the twelve sense-organs. Another man determines it by way of the aggregates even more briefly. How ? In this body the four elements produced by the four causes, and colour, smell, taste, nutritive essence, the five sensory organisms which all depend on the elements, and basic matter, and sex and life-faculty and soundproducts by two causes : — these seventeen material qualities can be mastered, can be determined as material form. Body-intimation, speech-intimation, space-element, buoyancy, pliancy, wieldiness, integration, continuity, ageing, impermanence of form: — these ten material qualities cannot be mastered ; they are mere limitation of difierence in mode and change, they cannot be determined as material form, but they are considered to be material qualities from the mere limitation of difference in the mode and change of material qualities. All these twenty-seven material qualities are the aggregate XVIII , — Exposition of the Purity of Views 713 of matter, tlie feeling wMcIl arises, together with the eightyone worldly consciousnesses, is the aggregate of feeling, the perception associated with those consciousnesses is the aggregate of perception, the activities are the aggregate of activities, the consciousness is the aggregate of consciousness. Thus the aggregate of matter is " " form,’ ’ the four non-material aggregates are ‘'name.” Thus one monk here determines “name and form ” by way of the five aggregates. Another man determines name-and-form briefly thus: He grasps “ form ” (or matter) in this individuality briefly thus : — “ Whatever form there is, is (a) the four great primaries and (b) form derived from the four great primaries.” Likewise he grasps the sense-organ of mind and a portion of the senseorgan of mental state as “name.” And this name and this form give rise to (the dual idea) name-and-form. [691] If, after grasping “form” under various conditions, he grasps “ name,” and it does not appear to him because it is refined, he should not lose heart but contemplate, attend to, grasp and determine form repeatedly. For as form appears to him cleansed, disentangled, well-purified, so the states of the formless registering the states of form manifest themselves.. Just as a man, not seeing the reflection of his face by looking at an unburnished mirror, would not throw away the mirror, but would have it burnished until the reflection of his face appears ; as a man, scattering sesamum seeds into a mortar, sprinkling them with water, and grinding them once or twice and not getting the oil, would not throw away the seeds, but would sprinkle hot water and crush and grind them until he sees clear sesamum oil issuing therefrom ; as a man, wishing to purify water, gets hold of clear water-strychnos, and putting his hand inside the jar, scrubs it once or twice, and when the water does not become clear, does not throw away the strychnos, but scrubs the jar again and again, until the mud subsides and the water becomes clear and transparent; so the monk should not throw down the burden, but should contemplate, attend to, grasp and determine form repeatedly. For as form appears to him cleansed, disentangled and well-purified, so the hostile vices subside, the mind becomes clear like the water on top of the mud, and the registering states of the formless manifest themselves. In the same way should this meaning be made clear by other similes, such as (pressing) the sugar-cane (for sugar), (extorting information out of a) thief, (taming) an ox, (churning) milk curds (for cream, and cooking) fish. As he grasps thus the well-purified form, the states of the formless appear to him in three aspects, by way of contact, by way of feeling, or by way of consciousness. How ? To one who is grasping the elements in such a way as the earthy-element has the characteristic of solidity, contact appears as the first impact; feeling associated therewith is the aggregate of feeling ; perception is the aggregate of perception; volition together with feeling is the aggregate of activities; mind is the aggregate of consciousness. [692] Likewise the earthy element, in hairs, etc., in the inhalings and exhalings of breath, has the characteristic of solidity, contact appears as the first impact, feeling associated therewith is the aggregate of feeling . . . mind is the aggregate of consciousness. Thus fche states of the formless appear by way of contact. To one (who grasps the elements in such a way as) The earthy element has the characteristic of solidity,’ the feeling which enjoys the essence (of solidity) of the registered object appears as the aggregate of feeling, the perception associated therewith is the aggregate of perception, contact and volition associated therewith are the aggregate . of activities, mind associated therewith is the aggregate of consciousness. Likewise the earthy element in hair, etc., in the inhalings and exhalings of breath, has the characteristic of solidity, feeling which enjoys the essence of the registered object is the aggregate of feeling . . . mind associated therewith is the aggregate of consciousness. Thus the states of the f oimless appear by way of feeling. To another one (who grasps the elements in such a way as) The earthy element has the characteristic of solidity,” consciousness, cognming the object, appears as the aggregate of consciousness, feeling associated therewith is the aggregate of feeling, perception is the aggregate of perception, contact and volition are the aggregate of activities. Thus the states of the formless appear by way of consciousness. Construction should be made by this method by way of the four elements in the forty-two parts of elements beginning with hair on this wise : In the hair set up by karma the earth-element has the characteristic of solidity,” and by way of the entire special method in the remaining elements of eye and so on which are the reasons for the grasping of form. Because to him who grasps well-purified form the states of the formless manifest themselves in three ways, therefore it is he, not another, who should strive to grasp the formless. Eor if, when one or two of the states of form have appeared, he gives up form, and begins to grasp the formless, the subject of his meditation falls off, like the mountain cow mentioned in the development of the earth-device. [593] But when he tries hard to grasp the formless after having grasped the well-purified form, the subject of his meditation attains increase, growth and development. He determines the four formless aggregates, which have appeared thus by way of contact and so on, as name,” and the four great primaries, which are the object of the formless, and form which is derived from the four great primaries, as 'form.” Thus he determines the twofold division into name-and-form of all the states of the three planes, that is, the eighteen elements, twelve sense-organs, five aggregates, as though by means of a sword he had opened a box, or split a twin palmyra bulb, and comes to the conclusion, that there is no being, or person, or deva, or Brahma higher than the mere name-and-form. After thus determining name-and-form in its true essence, and in order that he may the more easily put away this worldly concept of a being, a person, transcend the confusion arising out of such concept, and place the mind on a plane free from sucli confusion, lie determines it, assimilating the meaning derived from many suttantas, that it is mere name-and-f orm ; it is no being, no person. For this has been said : For just as, when the parts are rightly set, The word chariot ariseth {in our minds) So doth our usage covenant to say : A being when the aggregates are there? Thus also has it been said : Just as it is by and because of wattle and withies, grass and clay, that a space is enclosed which is called a house, so it is by and because of bones and sinews, flesh and shin, that a space is enclosed which is called a visible shape, Again it has been said : ‘‘ Nay, it is simply III that rises, III That doth persist, and III that wanes away. Nought beside III it is that comes to pass, Nought else but 111 it is doth cease to Thus in many hundreds of suttantas has name-and-form been set forth, not a being, not a person. Therefore just as when the parts such as the axle, wheel, frame, pole, are put together in a certain manner, the mere word chariot ’’ comes into use, but there is no such thing as chariot ” in the ultimate sense when any of the parts are examined: — as when the parts of a house, such as wattle, are set up in a certain manner enclosing a space, the mere word '‘house ’’ comes into use, but there is no such thing as a house in the ultimate sense ; as when the thumb and the fingers and so on are placed in a certain manner, [594] the mere word “fist ’’ comes into use; as the mere words “ lute,’’ “ army,” “town,” “ tree,” come into use when their respective parts, such as the body of the lute and the strings, elephants and horses, walls and houses and gates, trunk and branches and leaves are arranged in certain positions, and there is no such thing (any of these, e.g.) as a tree in the ultimate sense, on XVIII, — Exposition of the Purity of Views 717 examining each part, so when the five clinging aggregates exist, the mere word ‘‘ being,” person,” comes into use, but on examining each of the states, in the ultimate sense there is no such thing as a being, (it is) the object of a misconception that makes one say I am ” or I ” ; in the ultimate sense there just is name-and-form. The discernment of him who sees thus is called the discernment of reality. And he who puts away discernment of reality, and clings to the view that a being exists, must admit that it is either perishable, or imperishable. If he admits that it is imperishable, he falls into the theory of eternalism; if he admits that it is perishable, he falls into the theory of annihilation. For there is no other state which is an issue of that being, as curd is an issue of milk. He who holds that a being is eternal sinks. He who holds that it is annihilated is carried away by extremism. Hence said the Blessed One: Being obsessed monhs, by two views some devas and men sink in the pleasures of becoming, some are carried away by extremism ; only those who possess the eye {of truth) see the truth. And how, monks, do some sink in the pleasures of becoming ? Monks, there are devas and men who delight in becoming, find pleasure in becoming, revel in becoming. When they are taught the Law for the cessation of becoming, their mind does not respond, does not have faith, is not steady or intent. Thus, monks, some sink in becoming. And how, monks, are some extremists ? Being oppressed by, ashamed of, disgusted with becoming, some take delight in non-becoming, saying, ‘ Since, masters, it is said that this self on the dissolution of the body, is cut off, perishes, and does not exist after death, that is peace, that is noble, that is the truth. Thus, monks, are some extremists. And how, monks, do those possessed of the eye see ? Here, monks, a monk sees the five aggregates as such. Seeing the five aggregates as such he practises, in order that he may be disgusted with them, have no passion for them, that they may cease. Thus, monhs, does one who has the eye Therefore just as a wooden doll, void of soul, without life or force, walks or stops by means of the string attached to wood, [595] and appears to be endowed with force and vitality, so this name-and-form, though without soul, life or force, walks or stops owing to mutual association, and appears to be endowed with force and vitality. Hence said the Ancients : There is here truly name-and-form, Wherein exists no being nor man. ’Tis void and fashioned like a doll, A lump of ill, like grass and sticks. Not only by the simile of the wooden doll, but also by such similes as sheaves of reeds should the illustration be made. For as when two sheaves of reeds are placed one against the other, one gives support to the other, and one falls down together with the other, so in the five-constituent existence name-and-form depend on one other, so that one is the support of the other, and one falls together with the other through death. Hence said the Ancients : — The couple name-and-form depend on one another, When one breaks up, so through relation doth the other. And as when sound arises depending on a drum struck by the hand, the drum is one, the sound another, drum and sound do not mix together, the drum is void of the sound, and the sound is void of the drum, even so when name proceeds depending on form, called the physical basis, door, object, form is one, name another, name-and-form do not mix together, name® is void of form and form is void of name. Nevertheless on account of the drum, sound arises, on account of form, name arises. Hence said the Ancients XVIII. — Exposition of the Purity of Views 719 The fivefold contact-states come not from eye Or form, or anything behind the two. The states conditioned from a cause proceed. As sound arises when the drum is struck. The fivefold contact-states come not from ear, Or sound or anything behind the two • . . The fivefold contact-states come not from nose Or smell or anything betwixt the two . . . The fivefold contact-states come not from tongue Or taste or anything betwixt the two. . . , [596] The fivefold contact-states come not from body Or touch or anything betwixt the two . . . It is not material form or field of thought Prom which the states conditioned come to pass. The states conditioned from a cause proceed, As sound arises when the drum is struck. Of the two, “ name ” is without power, and is unable to proceed by its own power. It does not eat, or drink, or speak, or adopt any of the four postures. ‘‘ Form is also without power, and is unable to proceed by its own power. It has no desire to eat, to drink, to speak, or adopt any of the postures. But depending on name, form proceeds : depending on form, name proceeds. When there is a desire on the part of name to eat, to drink, to speak, or to adopt any of the postures, form eats, drinks, speaks, adopts the posture. To make the meaning clear they cite this simile Suppose a born-blind and a cripple wished to go to some other place. The born-blind said to the cripple, I say 1 I can do what is to be done by legs, but I have no eyes to enable me to see even and uneven places.” The cripple said to the bornbHnd, I say ! I can do what is to be done by the eyes, but I have no legs to enable me to go forward or step backwards.” The born-blind was highly delighted and made the cripple mount his shoulder. The cripple sat there and gave out directions saying, Give up the left and take the right path. Give up the right and take the left/’ Herein the born-blind is without power or strength and cannot go by his own power or strength, and so is the cripple. But there is nothing to prevent their going when they depend on one another. So both name-and-form separately are without power, unable to arise in their own power, or to perform their various functions. But when one depends on the other, there is nothing to prevent their arising or procedure. Hence this is said : They neither rise nor stand in their own strength : These states conditioned which themselves are weak, And must obey the will of other states. [697] By others are they caused, of others are The object, they have come to pass by means Of cause and object and such other things. As by a boat men roam about the sea, So by the form, the group of name proceeds. As by the men, the boat goes on the sea, So by the name, the group of form proceeds. As men and boat together cross the sea, So name and form on one another rest. Thus the discernment of name-and-form according to the truth, which is brought to the stage free from confusion when one has determined name-and-form in such manner and mastered the idea of a being is to be known as the Purity of Views, for which the determination of name-and-form and the analysis of all compounded things are synonyms. Thus is ended the eighteenth chapter called the Exposition of the Purity of Views in the section of the development of understanding in the Path of Purity composed for the purpose of gladdening good folk.

[598] CHAPTER XIX EXPOSITION OF PURITY OP THE TRANSCENDING OP DOURT Knowledge established by the transcending of doubt in the three (phases of) time through grasping the causes of this name-and-form is called Purity of the transcending of doubt. The monk who desires to fulfil it sets about making a search for the condition and cause of name-and-form, just as a clever physician seeks for the origin of a diseas e, or a compassionate man, seeing a young little child lying on its back on the road, thinks of its parents, saying Whose child may it Prom the beginning he reflects thus: This name-and*“form is not without condition since it is the same name-and-form everywhere, at all times, in all cases. It is not caused by a creative deity or others, for there is no creator, or anyone beyond the name-and-form. And they who say the Creator and others are mere name-and-form, according to them the name-and-form arises without such conditions as those called creator and sa on. Therefore, since it must have its root-condition and cause, which are they?"’ Attending thus to the condition and cause of name-and-form, he grasps the condition and cause of the body-group thus: This body is not born amidst water-lilies, lotuses, white lotuses, white water-lilies and so on, or amidst rubies, pearls and so on. It is born between the stomach and the colon, with the membrane of the stomach behind, the back-bones in front, surrounded by the intestines and the mesentery, itself evilsmelling, loathsome and repulsive, confined in a place, evilsmelling, loathsome and repulsive, like worms in rotten fish, decomposed corpses, putrid junkets, cesspools, pools of mud and so on. And of the body that is born thus, [699] these four states: ignorance, craving, grasping, karma are tke root-condition, as having produced it, and sustenance is th. cause, as having supported it. Thus these five states axe its root-condition and cause. Of these the three beginning with ignorance are the sufficing condition of this body, like the mother of a child ; karma is the generator, like the father of a son; sustenance is the supporter, like the nurse of a child,’’ Having thus made a grasp of the cause of the group of form,” he again makes a grasp of the group of name ” in this wise: It is because of the eye and of visible objects that eye-consciousness Having seen thus the proceeding of name-and-form according to the cause, he discerns that, as it proceeds now, so it proceeded causally in the past, and will proceed causally in the future. As he discerns thus, the fivefold doubt concerning the past expressed as Was I in ages past ? Was I not in ages past ? What was I then ? How was I then? From what did I pass to what?”; and the fivefold doubt concerning the future expressed as Shall I be in ages to come ? Shall I not be in ages to come ? What shall I then be ? How shall I then be ? From what shall I pass to what?”; and the sixfold doubt concerning the present e:ressed as Or, again it is present time about which he is in doubt ashing himself : Am 1 ? Am I not ? What am I ? How am I ? Whence came my being ? Whither will it pass ?” — all this doubt is put away. Another man sees the cause of name ” twofold: as being held in common, and not held in common ; the cause of form fourfold by way of karma and so on. For twofold is the cause of name ” : held in common and not held in common. Of these, the six doors, such as the eye, and the six objects, such as visible form, are causes of name held in common, XIX . — Exposition of Transcending of Doubt 723 since from tliem all aspects of name arise, as moral and so on. Attention and so on are causes not held in common. For wise attention, hearing the Good Law and so on, are the cause of morality [600] ; the opposites are the cause of immorality; karma and so on are the cause of the result; lifecontinuum and so on are the cause of the inoperative. The causes of form are four, namely karma, consciousness, the caloric order, sustenance. Of these, karma is the past cause of form produced by itself; consciousness is the present cause of form produced by itself ; the caloric order and sustenance are causes of form produced by themselves at the static moment. Thus a man makes a grasp of the cause of name-and-form. Having seen thus the proceeding of name-and-form causally, he discerns that, as it now proceeds, so also in the past it proceeded causally, and in the future it will proceed causally. As he discerns thus, doubt in the three times is put away in the way described. Another man, seeing that the activities called name-andform reach old age, and those that have reached old age break up, makes a grasp of the cause of name-and-form by way of the causal law in the reverse way thus : Old age-and-death of activities happens when there is birth; birth happens when there is becoming; becoming when there is grasping; grasping when there is craving ; craving when there is feeling ; feeling when there is contact ; contact when there is sixfold sense ; sixfold sense when there is name-and-form ; name-and-form when there is consciousness; consciousness when there are activities; activities when there is ignorance. Then his doubt is put away in the manner described. Another man makes a grasp of the cause of name-and-form by the causal law in the direct order, already shown in full as Conditioned by ignorance activities come to pass.” Then his doubt is put away as said above. Another man makes a grasp of the cause of name-and-form by way of the round of karmas and tke round of results tlius : In tke previous karma-becoming delusion is ignorance, effort is activities, desire is craving, approach, is grasping, volition is becoming. These five states in the previous karma-becoming are the causes of rebirth in the present. In the present existence rebirth is consciousness, descent is name-and-form, sensory organism is sense-organ, the being touched is contact, the being felt is feeling — these five states of the present rebirth-becoming are the causes of previously performed karma. From the maturity of sense-organs here delusion is ignorance . . . volition is becoming — these five states of the present karma-becoming are the causes of rebirth in the future. [601] In this respect there are four kinds of karma karma (the fruit of which is) to be experienced in this life, karma (the fruit of which is) to be experienced in (the next) life, karma (the fruit of which is) to be experienced in some after life, karma “ which has been,’’ Qf them, the first apperceptional volition, moral or immoral, out of the seven classes of consciousness ill a single process of apperception, is known as karma (the fruit of which is) to be experienced in this life. It gives fruit during this very life. That which is unable to do so is karma which has been,’ so called by way of the triple statement: there was no fruit of karma, there will be no fruit of karma, there is no fruit of karma. The seventh apperceptional volition which effects its purpose is known as karma (the fruit of which is) to be experienced in (the next) life. It yields fruit in the immediately succeeding life. That which is unable to do so is, as said above, karma which has been.’’ Volition of the five apperceptions between the first and the seventh is known as karma (the fruit of which is) to be experienced in some after life. It yields fruit in the future when an opportunity occurs. There is no karma ‘‘ which has been ” when the round of births is proceeding. Further there are four kinds of karma : weighty karma, XIX . — Exposition of Transcending of Doubt 725 abundant karma, proximate karma, outstanding karma. Of them, that weighty karma, whether moral or immoral, which among weighty and light deeds is a deed such as killing a mother, or a very great deed, is the first to give fruit. Likewise that abundant karma which, among abundant or slender deeds, is either good conduct or bad conduct is the first to give fruit. The karma of recollection, at the time of death, is proximate karma, which a man nearing death is able to recall, and by which he is reborn. That karma which is not of the first three kinds, and which has had many opportunities of repetition, is outstanding karma. In the absence of the other three kinds, it brings on rebirth. Again, there are four kinds of karma : reproductive karma, maintaining karma, unfavourable karma, destructive karma. Of them, reproductive karma is both moral and immoral, and reproduces the resultant aggregates of mind and matter at rebirth and at procedure. The maintaining karma is unable to reproduce a result. It maintains and prolongs the happiness or ill, which arises when rebirth has been granted, and a result yielded by another karma. The unfavourable karma oppresses, afflicts and gives no opportunity of long life to the happiness or ill, which arises when rebirth has been granted, and a result yielded by another karma. The destructive karma, though itself moral and immoral, [602] kills some other karma which is weak, inhibits its result and makes room for its own results. That result, which is due to the opportunity thus given by the karma, is called uprisen result. Thus the difference among these twelve kinds of karma, both as karma and as result, is evident in its true essence to the Buddhas who possess a knowledge of karma and its result, which knowledge is not held in common with their disciples. But their difference as karma and as result should be partially known by one possessed of insight. Therefore just this gist of the distinction between karmas has been made. Thus, by throwing this twelvefold karma into the round of karmas, a man makes a grasp of the cause of name-and-form by way of the round of karmas and the round of results. Having seen thus the proceeding of name-and-form causally, by way of the round of karmas and the round of results, he discerns that, as it now proceeds, so also in the past it proceeded causally by way of the round of karmas and the round of results, and also in the future it will proceed causally by way of the rounds of karmas and the roimd of results. Thus proceed karma and its results, the round of karmas and the round of results, the procedure of karma and the procedure of result, the continuity of karma and the continuity of result, action and the fruit of action. And he discerns : — From karma come to pass results, Result has karma for its source. From karma comes a future life, And in this way the world proceeds. As he discerns thus, all the sixteen kinds of doubt concerning the past and so on expressed as Was I in ages past V and so on are put away. In all becomings, places of birth, courses, durations and abodes there appear just the nameand-form proceeding by way of cause and effect. Beyond the cause he sees not a doer, beyond the proceeding of results he sees not anyone to enjoy the results. And by means of right understanding he sees clearly that, to say there is a doer, when there is a cause, there is some one to enjoy when there is proceeding of results, is, among the wise, only a concept, a mere usage Hence said the Ancients : — Of karma there’s no doer ; nor is there Somebody to experience its result. It’s nothing but bare states that come to pass. To see this is to have discernment right. The starting point of karma and result, Proceeding thus together with their cause, May not be known, just like the starting point Of trees and other things that grow from seeds. XIX . — Exposition of Transcending of Doubt 72'? Their non-pxoceeding is not manifest Within the stream of life that is to come. The heretics who do not know this truth Are no more independent in their views. [603] They hold, there is a person, and they grasp As Nihilists, and as Eternalists, At all the sixty-two perverted views, Thus causing contradiction ’mongst themselves. They’re bound fast by the chains of their own views; The stream of craving carries them away. And as the stream of craving carries them, They do not get release from suffering. The Buddha’s own disciple-monk, Who knows this truth by knowledge high, , Acquires a thorough knowledge of The subtle cause, profound and void. There is no karma in result, Nor is result in karma found; Each of the other is devoid ; Apart from karma there’s no fruit. As fires dwell not in sun, cowdung, Or gem, or outside of these things. But only is produced by means Of all its parts constituent, So fruit is not in karma or outside; Nor in the fruit is karma to be found. The karma is devoid of fruit, Nor is the fruit in karma® found. But it’s the karma and naught else. From which the fruit is reproduced. For there’s no deva, no Brahma, The maker of the round of life. It’s nothing but bare states that come to pass, The right conditions being all fulfilled. To him who having made a grasp of the cause of name-andform by way of the round of karmas and the xoimd of results, and -wto has put away doubt in the three times, all states, past, future and present are known by way of death and rebirth. This is his full knowledge realized. He knows this : those aggregates which were born through karma in the past ceased even there. But other aggregates are born in this existence because of past karma ; there is not a single state that has come over to this existence from a past existence. And the aggregates born through karma in this existence will ceas. Others will be born in the next existence ; there is not a single' state that will go over to the next existence from this. Further, just as the rehearsing voice from the mouth of the teacher does not enter the pupiTs mouth, yet it cannot be denied that, because of it, the rehearsal takes place in the latter’s mouth ; as the charmed water drunk by a (sick man’s) messenger does not enter the stomach of the sick man, yet it cannot be denied that because of it the disease is cured ; as the decoration on the face does not go to the reflection of the face on the surface of a mirror and so on, yet it cannot be denied that, because of it, the decoration appears there ; as the flame of a lamp does not go from one wick to the other, yet it cannot be denied that, because of it, the flame appears on the other wick; — even so nothing comes over to this existence from the past, nor does anything pass over to the future from the present [604], yet it cannot be denied that" because of the aggregates, sense-organs, elements of the past existence they are born here, or that, because of them being here, they are born in the future. As consciousness of eye, that comes at once After the element of mind, does not Come thence, yet similarly is born at once, So at rebirth thought is continuous ; The first breaks up, the second thought is born. No break nor interval between them is, Naught goes from hence and yet rebirth takes place. XIX. — Exposition of Transcending of Doubt 729 Thus the knowledge which grasps the cause of name-and» form in all respects, on the part of one who has known all states by way of death and rebirth, gains in strength and . the sixteen kinds of doubt are completely put away. Not only these, but also the eight kinds of doubt expressed in this way; — One is perplexed about the Teacher and so on, are also put away, and the sixty-two heretical views are discarded. Thus the knowledge which is established by the transcending of doubt in the three (phases of) time, by grasping the cause of name-and-form in various ways, is to be known as Purity through the Transcending of doubt. Knowledge of the law of cause and effect, knowledge of the reality, right discernment are its synonyms. For this has been said: “ Conditioned by ignorance activities come to pass as results. And both these states are results. Thus understanding of the grasp of the cause is knowledge of the law of cause and effectJ Attending to the impermanent, which states does he know and see as they really are ? How does that become right discernment ? How in consequence are all things seen clearly as impermanent ? Concerning what is his doubt put away ? Attending to ill, to not-self, which states does he know and see as they really are is his doubt put away ? Attending to the impermanent he knows and sees the sign as it really is, hence the name right discernment. Thus in consequence all things are seen clearly as impermanent. Doubt concerning them is put away. Attending to ill, he knows and sees the procedure as it really is. Attending to the not-self he knows and sees the sign and procedure as they really are; hence the name right discernment. Thus in consequence all states are seen clearly as not the self. Doubt concerning them is put away. That which is knowledge according to the reality, and that which is right discernment, and that which is the transcending of doubt : are these [606] states different in meaning and in the letter, or are they one in meaning, and different in the letter ? That which is knowledge according to the reality and that which is right discernment and that which is the transcending of doubt : these states are one in meaning and different in the letter He wto is endowed with this knowledge, has gained insight, obtained comfort and a foothold in the Buddha’s religion, and is assured of salvation, is known as a jurdor Streamwinner. Therefore the monk, who wishes to transcend His doubt, should mindful be and grasp The cause of name-and-form in all respects. Thus is ended the nineteenth chapter called the Exposition of Purity ‘through the Transcending of Doubt in the section of the development of understanding in the Path of Purity composed for the purpose of gladdening good folk.

[ 606 ] CHAPTER XX EXPOSITION OF PURITY IN THE KNOWLEDGE AND DIS- CERNMENT OF THE (RIGHT) AND THE WRONG PATHS Now the knowledge established by knowing the right Path and the wrong Path thns This is the Path, this is not the Path ’’ is known as Purity in the knowledge and discernment of the right and wrong Paths. He who wishes to achieve it should apply himself first of all to methodical insight, known as the contemplation of groups. "Why ? Because to him who has begun to have insight, knowledge of the right and wrong Paths arises, when illumination and other (influences) arise. Indeed when such influences arise in him, he has knowledge of the right and wrong Paths. And the contemplation of groups is the beginning of insight; therefore it has been set forth immediately after (the preceding chapter on) the transcending of doubt. And further, because knowledge of the right and wrong Paths arises when there exists comprehension of scrutiny, and the comprehension of scrutiny immediately follows comprehension of the known, therefore he who wishes to achieve that Purity in the knowledge and discernment of the right and wrong Paths should first apply himself to the contemplation of groups. [The Three Corrt'prehensions,'] Therein this is the conclusion: There are three worldly comprehensions : comprehension of the known, comprehension of scrutiny, and comprehension of rejection, concerning which it has been said The understanding which is higher knowledge is knowledge in the sense of what is known. The understanding which is comprehension is knowledge in the sense of scrutinizing. The understanding which is rejection is knowledge in the sense of abandoning/’ Now understanding which proceeds by way of noting the individual characteristics of several states as: matter has the characteristic of altering form, feeling has the characteristic of experiencing, is known as comprehension of the known. Insight-understanding which makes characteristics its object and [607] which proceeds by putting forward (or attributing) the general characteristics of those very states in such wise as, matter is impermanent, feeling is impermanent and so on, is known as comprehension of scrutiny. Insight-understanding which makes characteristics its object, and which proceeds by way of rejecting the perception of permanence etc., in those very states, is known as comprehension of rejection, XX, — The Path and Not the Path 733 Now tte plane of compreliension of the known extends from the classification of activities to the grasping of causes; for within this range lies the dominant influence of penetration into the individual characteristics of states. And the plane of comprehension of scrutiny extends from the contemplation of groups to the reviewing of rise and fall ; for within this range lies the dominant influence of penetration into general characteristics. Onwards from the reviewing of the break-up of states is the plane of comprehension of rejection ; for, beginning therefrom, he who reviews states as impermanent rejects the perception of permanence, he who reviews states as ill rejects the perception of bliss, he who reviews states as not-self rejects the perception of the self ; being disgusted with them he rejects delight, being dispassionate he rejects passion, reviewing them as ended {nirodhento) he rejects origination, in relinquishing them he rejects clinging. Thus is the dominant influence of the seven reviewings which effect the rejection of the perception of permanence etc. Thus in these three comprehensions the classification of complexes and the grasping of causes being effected, the meditator attains comprehension of the known; and the other two are still to be attained. Hence it was said Because knowledge of the right and wrong Paths arises when there exists comprehension of scrutiny, and the comprehension of scrutiny immediately follows comprehension of the known, therefore he who wishes to achieve that Purity in the knowledge and discernment of the right and wrong Paths should first apply himself to the contemplation of groups.” Therein this is the text {Pali): ''How does understanding in the concise determination of past, future and present states {become) knowledge in contemplation? Whatever matter there is, whether past, future or present, subjective or . . . distant or proximate, all matter he determines as impermanent. This is one contemplation. He determines it as ill. This is one contemplation. He determines it as noi-self. This is one contemplation. Whatever feeling there is . whatever cognition {consciousness) he determines as not-self. This is one contemplation. The eye , decay and death, whether fast, future or present he determines as impermanent This is one contemplation. He determines them as ill, as not-self This is one contemplation. Understanding in the concise determina- tion that matter past, future or present is impermanent in the sense of being extinct, ill in the sense of fearful, not self in the sense of without essence is hnowledge in their contemplation. [ 608 ] (Siroilar iinderstarLdiiig as regards)/6eZm5f . . . cognition {consciousness) . . . eye , . , decay and death is knowledge in their contemplation. Understanding in the concise determination that matter past, future or present is impermanent, conditioned, generated through cause, liable to extinction and liable to fall, liable to dispassion and liable to cessation is hnowledge in their contemplation. Understanding in the concise determination that feeling . . , cognition {consciousness) . . , eye , decay and death past, future or present is (eacli) impermanent, conditioned , . , liable to cessation is hnowledge in their contemplation. Understanding in the concise determination that decay and death have birth as their cause ; if there is no birth, there is no decay nor death is hnowledge in their contemplation. Understanding in the concise determination that in the past time also and in the future time also decay and death have birth as their cause ; if there is no birth there is no decay nor death is hnowledge in their contemplation. Understanding in the concise determination that birth has becoming as its cause , . . complexes have ignorance as their cause ; if there is no ignorance, there are no complexes is hnowledge in their contemplation. Understanding in the concise determination that in the past time also and in the future time also complexes have ignorance as their cause ; if there is no ignorance, there are no complexes is hnowledge in their contemplation. It is hnowledge in the sense of what is known, understanding in the sense of understanding. Hence it is said that understanding in the concise determination of past, future and present states is knowledge in their contemplation. And here in the expression to be filled up eye . . . decay and death are included the following aggregates {rdsi) of states : states proceeding at the door together with the door and object, the five aggregates {hhandhd), six doors, six objects, six types of cognition, six kinds of contact, six of feeling, six of perception, six of volition, six of craving, six of applied thought, six of sustained thought, six elements, ten devices, thirty-two parts of the body, twelve sense-organs, eighteen elements, twenty-two controlling faculties, three elements, nine becomings, four jhanas, four immeasuxables, four attainments, twelve factors of genesis through cause. For this has been said in the Abhinneyya Niddesa : Monks [609] all is to be thoroughly known. And what, monks, is the all that is to he thoroughly known ? Monks, the eye is to be thoroughly known; matter . . , eye-cognition {consciousness) . . . eye-contact, — this feeling which is caused by eye-contact, is pleasurable or painful, neither pleasurable nor painful, — that also is to be thoroughly known. The ear . . . this feeling which is caused by mind-contact, is pleasurable or painful, neither pleasurable nor painful, — that also is to be thoroughly known. (Similarly as regards) matter . . . cognition, eye . . . mind, matter . . . ideas, eye-cognition . . . mind-cognition {consciousness), eye-contact . . . mind-contact, feeling horn of eye-contact . . . feeling born of mind-contact, perception of matter . . . perceptionof ideas {dhamma), volition of matter . . . volition of ideas, craving for matter . . . craving for ideas, applied thinking to matter . . . applied thinking to ideas, sustained thinking to matter . , , sustained thinking to ideas ; the element of extension ... the element of cognition (consciousness) ; earth-device . . . cognition-{QonscioViSTiem)-device ; hairs . . . brain ; eye-organ . . . idea-organ ; eye-element . . . mind-cognition-element ; eye-faculty . . . faculty of one who has perfected knowledge; element of sensuousness, element of matter, element of non-matter ; existence of sensuousness, existence of matter, existence of non-matter ; existence of perception, existence of non-perception, existence of neither perception nor non-perception, becoming of one constituent, becoming of four constituents, becoming of five constituents ; first jhdna. . . fourth jhdna, mental emancipation through good-will . . . mental emancipation through indifference; attainment of the sphere of infinite space . . . attainment of the sphere of neither perception nor non-perception; ignorance is to be thoroughly known . . . decay and death are to he thoroughly known Because tkere it is so stated at lengthy, therefore here all has been concisely stated by the peyydla expression to be filled up. And because those transcendental states which come in this concise expression have not been submitted {lit. gone up) to contemplation, therefore they are not to be taken in this special chapter. And of those which have been submitted to contemplation those (states), to whomsoever they are evident, are grasped easily. And it is the contemplation of these that one should strive for. [Gontemplation of the five aggregates by way of impermanence etc.l Therein this is concerning the application of the system by way of aggregates: “ Whatever matter there is .. . all matter he determines as impermanent. This is one contemplation. He determines it as ill, as not-self. This is one [610] contemplation. Thus far this monk classifies all matter indefinitely indicated as “ whatever matter ” into eleven positions, namely, by the triplet of the past and the four couplets of subjective and so on. “ He determines all matter as impermanent ” — i.e., contemplates it as impermanent. How? By the method next stated. For this has been stated '' matter past, future or present is impermanent in the sense of being extinct.'' Therefore this (phrase) ''past matter' (means) that because it has become extinct in the past it has not reached this (present) becoming; hence it is impermanent in the sense of being extinct. The matter which is "future (means) it will come to birth in the next becoming. Even that will indeed be extinct then, it will not reach a becoming after that; hence it is impermanent in the sense of being extinct. The ‘‘ matter which is present ” also is extinct even now, it does not go further; hence it is impermanent in the sense of being extinct. Tbat wbicli is subjective becomes extinct as just subjective, it does not get to the objective state ; hence it is impermanent in the sense of being extinct. That which is objective . . . gross, refined, inferior, superior, distant . . . proximate becomes extinct just there and does not get to the distant state ; hence he contemplates that it is impermanent in the sense of being extinct. In this way, that all is impermanent in the sense of being extinct is one contemplation. Differentiated, it is of eleven kinds. And all this is ill in the sense of fearful. In the sense of fearful ” (means) because it is beset with fear. For what is impermanent brings fear as to the gods at (the preaching of) the Sihopama Sutta. In this way that even this is ill in the sense of fearful is one contemplation. Being differentiated, it is of eleven kinds. And as all is thus ill it is '' not-self in the sense of without essence In the sense of without essence ” (means) by the absence of the self-essence which is thus fashioned, that the self is unruly (i.e. obeying no man’s will), instigates, feels and controls itself (or self-willed). For what is impermanent, that is ill, 2 and is unable to inhibit its own impermanence, or its oppression by rise and fall. Whence is its position to instigate and so on ? Hence He said “ Indeed, monhs, if this body were the self, it would not he liable to sickness etcT In this way that even this is not self in the sense of without essence is one contemplation. As differentiated it is of eleven kinds. [611] The same with feeling etc. But because what is impermanent is assuredly differentiated as conditioned etc., therefore in order to show its synonyms in various ways, or to show the procedure of attention the text is again worded as Body j)ast, future or present is impermanent, conditioned, generated through cause, liable to extinction, liable to fall, liable to dispassion, liable to ending, 4. The same with feeling etc. For tlie strengtlieniiig of Ms coatemplatioa of the five aggregates as impermaixent, ill, not-self the Blessed One has spoken of that contemplation of impermanence etc., as of different kinds, by differentiating adaptive knowledge in the differentiation of these expressions : '' Which are the forty loays in which he gets adaptable patience ? Which are the forty ways in which he enters upon absolute certainty ?” in such a way as this (He contemplates) the five aggregates as impermanent, ill, disease, boil, thorn, evil, sickness, foreign, crumbling, calamity, danger, fear, misfortune, shaky, disintegrating, uncertain, nonprotection, non-shelter, non-refuge, null, vain, empty, not-self, tribulation, perverse in nature, without essence, rooted in evil, murderous, unprosperous, cankerous, conditioned, deadly carnality, liable to birth, liable to decay, liable to ailment, liable to death, liable to sorrow, liable to lamentation, liable to despair, liable to corruption, Thus seeing the five aggregates in these forty ways as impermanent he gets adaptable patience. Seeing that cessation of the five aggregates is permanent nibbana, he enters upon absolute certainty P By way of that also he contemplates these five aggregates. How ? He contemplates each aggregate as impermanent because it is not eternal, but has a beginning and end; as iZI because it is oppressed by rise and fall and is the basis of ill ; as disease because it is maintained by causes and is rooted in disease ; as boil because it is connected with the stake of ill and exudes impure corruptions and is swollen, cooked and disintegrated by birth, decay and break-up ; as thorn because it is productive of injury, pricks internally and is difficult to extract; as evil because it is blameworthy, brings deterioration and is the basis of evil; [612] as sickness because it does not produce independence and is the proximate cause of sickness ; as foreign because it is unruly and not to be disposed of ; as crumbling because it crumbles by ailment, decay, and death ; as calamity because it brings manifold destruction; as danger because it brings many unknown disadvantages and is the basis of all dangers ; as fear because it is the mine of all fears and is opposed to the highest comfort called the calming of ill; as misfortune because it is bound up with many disadvantages and is attached to faults, and because like misfortune it is not worthy to be acquiesced in ; as shaJcy because it is shaken by ailment, decay and death and the worldly conditions such as gain etc. ; as disintegrating because it is liable to disintegrate both through exertion and its own essential nature {rasa ) ; as uncertain because it is liable to drop at all periods and has no stability; as non-protection because it is unable to give protection and no security is to be obtained from it ; as non-shelter because it is not worthy to be resorted to and does not provide shelter to those who resort to it ; as non-refuge because it does not destroy the fear of those who depend on it ; as mill because it is without such fixedness, pleasantness, bliss, and individuality as are imagined ; as min because it is null or insignificant for in the world an insignificant thing is called vain ; as empty because it is devoid of (the self) which could be ruled by no master, which could instigate, feel and establish ; as not- self heoaxim it is itself under no master etc, ; as tribulation because it has the ill of procedure and the tribulation of ill, or — tribulation means it goes, proceeds (vd) miserably — it is the appellation of a miserable man, and as tribulation it resembles tribulation in that the aggregates are miserable; as perverse in nature because of its changeable nature through the two causes of decay and death ; as without essence because of weakness and easiness of breaking like the bark ; as rooted in evil because it is the condition of evil ; as murderous because it kills friendsliip like a foe with a friendly face; as un'pros'perous because it is without prosperity and produces the unprosperous state ; as cankerous because it is the proximate cause of the cankers; as conditioned because it is brought about by conditions and causes ; as deadly carnality because it is the carnality of deadly death (maccumdra) and deadly corruptions; as liable to birth, decay, ailment, death because it has the nature {jpahati) of birth, decay, ailment and death ; as liable to sorrow, lamentation, despair' because it is the condition {hetu) of sorrow, lamentation and despair ; as liable to corruption because it has the nature of the province of the corruptions of craving, of wrong views, of misconduct. Thus he contemplates it by way of the contemplation of impermanence etc., stated as being of (forty) different kinds. For here [613] there are fifty reviewings of the impermanent, ten being made of each aggregate as impermanent, crumbling, shaky, disintegrating, uncertain, perverse in nature, essenceless, unprosperous, conditioned, liable to death; twenty-five reviewings of the not-self, five being made of each aggregate as foreign, null, vain, empty, not-self ; and the remaining one hundred and twenty-five reviewings of ill, twenty-five being made of each aggregate as ill, disease, etc. Thus to him who contemplates the five aggregates by this contemplation of two hundred kinds beginning with that of impermanence that contemplation of the impermanent, ill and not-self termed methodical insight becomes firm. Thus far is the system of striving for contemplation after the method of the Pali text. [The Nine Modes,] He who, though he has thus applied himself in methodical insight, cannot achieve it, should make his controlling faculties sharp in the nine ways in which they are sharpened and in which he sees the extinction of complexes as they arise, to wit; he achieves it by careful work, achieves it by constant work, achieves it by profitable work, by seizing the general marks of concentration, by the proper production of the enlightenmeat-factors, he establishes impartiality regarding body and life, wherein he overcomes (ill) by zeaP and by not shrinking at intervals (before the end is reached). He should avoid the seven unprofitable things and serve the seven profitable things in the way in which it is mentioned in the exposition of the earth-device and should contemplate sometime matter and sometime non-matter, [Method of the Contemplation of Matter.] Contemplating matter he should see its coming to birth, as for instance: this matter comes to birth through the four instruments by way of karma etc. Therein matter, in coming to birth for all beings, comes to birth first through karma. Indeed to embryos at the moment of conception thirty material things termed the basis-body-sex-decads by way of the three series come to birth, and they (come to birth) even at the genesis-moment of rebirth-consciousness ; and as at the genesis-moment, so also at the stability-moment and the break-up moment. Therein matter has a sluggish cessation,® heavy transformation; consciousness has a quick cessation and light transformation. Hence He has said '' Monks I do not see any other single state so light m transformation [614] as this consciousness y monks . Indeed while matter persists sub-consciousness (or life-continuum) arises sixteen times and ceases. The genesis-moment, stability-moment and break-up moment of consciousness are all alike. But the genesis- and break-up moments of matter are light (short) like those® (of consciousness) ; but its stability-moment is large (long) and goes on until sixteen (units of) consciousness arise and cease. The second life-continuum arises depending on the (heart-) basis which has arisen at the genesis-moment of rebirthconsciousness, which has reached the occasion® and (which takes the causal relation of) pre-existence. The third life-continuum arises depending on the (heart-) basis which has arisen together with that (second life-continunm), which has reached the occasion and (which takes the causal relation of) pre-existence. In this way is the procedure of consciousness to be understood as long as life lasts. How to one who is near to death sixteen (units of) consciousness arise depending on a single (heart-) basis, which has reached the occasion and (which takes the causal relation) of pre-existence. Matter which has arisen at the genesismoment of rebirth-consciousness ceases together with the sixteenth consciousness above the rebirth-consciousness ; that which has arisen at the occasion-moment ceases with the genesis-moment of the seventeenth consciousness ; that which has arisen at the break-up moment ceases after reaching the occasion-moment of the seventeenth consciousness. And this proceeds as long as the process (of consciousness) lasts. To beings of spontaneous birth there even so proceed seventy material things by way of the seven series. Therein this differentiation should be understood: karma, set up by karma, caused by karma, caused by karma and set up by consciousness, caused by karma and set up by sustenance, caused by karma and set up by temperature. Wherein karma means moral and immoral volition. Set up by karma means the resultant aggregates and the full seventy material things beginning with the eye-decad. Caused by karma means the same. For karma is the upholding cause of (a state) set up by karma. Caused by karym and set up by consciousness means matter set up by resultant consciousness. Caused by karma and set up by sustenance means that the nutritive essence {ojd) which has reached the occasion in material things set up by karma sets up another (matter) with nutritive essence as the eighth, and there (in this new matter) also it reaches the occasion and (sets up) another (matter), and in this way joins four or five procedures (of matter). Caused by karma and set up by temperature means that the heat element born of karma reaching the occasion sets up (matter) which has nutritive essence as the eighth and which is set up by temperature and there also the temperature sets up another (matter) with nutritive essence as the eighth and in this way joins four or five procedures. So far the coming to birth of karma-born matter is to be seen. [616] In the consciousness-born also this differentiation is to be understood: consciousness, set up by consciousness, caused by consciousness, caused by consciousness and set up by sustenance, caused by consciousness and set up by temperature. Therein eighty-nine (units of) consciousness are known as consciousness : Of them the two and thirty consciousnesses. And sis and twenty, twenty less by one, And sixteen are declared to be, of form The genitors, the postures, intimation. For eight moral, twelve immoral, ten inoperative free from mind-element as the realm of sense; two higher classes of consciousness as moral inoperative — thus thirty-two (classes of) consciousness generate matter, postures, intimation. The remaining ten of the realm of matter and free from results, eight of the realm of non-matter, eight (classes of) transcendental consciousness — these twenty-six (classes of) consciousness generate matter and the postures but not intimation. Ten (classes of) sub-consciousness in the realm of sense, five in the realm of matter, three mind-elements, one mindcognition-element, which is resultant, without root-conditions, and accompanied by joy — these nineteen (classes of) consciousness generate only matter but not the postures or intimation. Twice fivefold cognitions, rebirth-consciousness of all beings, decease-consciousness of those purged of the cankers, four immaterial results — these sixteen (classes of) consciousness generate neither matter, postures nor intimation. And of these, those which generate matter (do so) not at the stability-moment or the break-up moment, for then consciousness is weak, but it is strong at the genesis-moment. Therefore depending on the (heart-) basis with (the causal relation of) pre-existence it sets up matter. Set ujp by comeiousneBs means the three immaterial aggregates and seventeen kinds of matter, to wit, the nine marked by sound, body-intimation, vocal intimation, space-element, buoyancy, plasticity, wieldiness, integration, continuity. Caused by consciousness means matter set up by four things and declared thus : 'post-existent states of consciousness, and properties of consciousness are cause of this pre-existent body,’ Caused by consciousness and set up by sustenance mesbw that the nutritive essence reaching the occasion in material things set up by consciousness sets up another (matter) with nutritive essence as the eighth and thus joins two or three procedures. Caused by consciousness and set up by temperature {utu) means that the temperature set up by consciousness [ 616 ] reaching the occasion sets up another (matter) with nutritive essence as the eighth and so joins two or three procedures. Thus the coming to birth of consciousness-born matter should be seen. As regards (material things) born of sustenance also the differentiation into sustenance, set up by sustenance, caused by sustenance, caused by sustenance and set up by sustenance, caused by sustenance and set up by temperature is to be understood. Therein sustenance means material food. Set up by sustenance means the fourteen kinds of matter, to wit, matter with nutritive essence as the eighth and which has obtained derived karma-born matter as causal relation and which, being established therein (karma-born matter) is set up by nutritive essence which has reached the occasion, — space-element, buoyancy, plasticity, wieldiness, integration, continuity. Caused by sustenance means matter set tip by four things and declared thus: Material food is the cause by giving nutritive aid (paccaya), of this body Caused by sustenance and set up by sustenance means that in material things set up by sustenance the nutritive essence reaching the occasion sets up another (matter) which has nutritive essence as the eighth. And the nutritive essence there also (in this new matter sets up) another and thus it joins the procedure ten or twelve times. Sustenance taken in a day nourishes one for seven days. But' celestial nutritive essence nourishes one for a month or even two. And nourishment taken by a mother diffuses through the child’s body and sets up matter. Sustenance besmeared on the body also sets up matter. Sustenance born of karma means derived sustenance, which also reaching the occasion sets up matter. The nutritive essence there also sets up another and thus joins four or five procedures. Caused by sustenance and set up by temperature means that the heat element set up by sustenance reaching the occasion sets up (matter) which has nutritive essence as the eighth and which is set up by temperature. There also this sustenance is the cause by being the progenitor of (material things) set up by sustenance. (It is the cause) of the rest of them by way of dependence, of sustenance, of presence and of continuance. Thus should the coming to birth of matter born of sustenance be seen. In those born of temperature also the differentiation into temperature, set up by temperature, caused by temperature, caused by temperature and set up by temperature, caused by temperature and set up by sustenance is to be understood. Therein temjpemture means the heat element set up by four things. It is of two kinds, hot season and cold season. Set uf by temperature means that the temperature, set up by four things getting the derived (matter) as causal relation, reaches the occasion and sets up matter in the body. [ 617 ] That (matter set up by temperature) is of fifteen kinds: nine marked by sound, space-element, buoyancy, plasticity, wieldiness, integration, continuity. Caused by temperature means that temperature is the cause of the procedure and destruction of material things set up by the four things. Caused by temperature and set up by temperature means, that the heat element, set up by temperature reaching the occasion, sets up another (matter) with nutritive essence as the eighth. The temperature there also sets up another, and thus the setting up by temperature, being established for a long time in the derived portion proceeds. Caused by temperature and set up by sustenance means, that the nutritive essence, set up by temperature reaching the occasion, sets up another (matter), with nutritive essence as the eighth. The nutritive essence there also sets up another, and thus joins the procedure ten or twelve times. Therein this temperature is the cause of those set up by temperature as progenitor and of the rest by way of dependence, presence, continuance. Thus is the coming to birth of matter born of temperature to be seen. For he who sees the coming to birth of matter thus is known to contemplate matter in time. {Method of the Contemplation of Non-matter,'] And as by contemplating matter (he sees the coming to birth of matter) so also by contemplating non-matter he should see the coming to birth of non-matter. And this is done by XX . — The Path and Not the Path 747 way of eighty-one risings of worldly consciousness, i.e. this non-matter comes to birth indeed as nineteen different risings of consciousness at conception by virtue of karma exerted in a previous existence. And its mode of coming to birth is to be understood as said in the Exposition of the Causal Law. That (non-matter) is by way of life-continuum beginning from the consciousness immediately following the rebirth-consciousness. At the end of life it is by way of decease. Whichever (consciousness) among them is of the realm of sense is by way of identification (or registration) in a strong (vivid) object at the six doors. But at procedure because of the eye being unimpaired and of visible objects having reached the avenue of the eye, eye-consciousness depending on light and conditioned by attention comes to birth together with the associated states, for a visible object which has reached stability at the stability-moment of the sensory organism of the eye impinges on the eye. In that impact life-continuum arises twice and ceases. Next the inoperative mind-element in that object arises effecting the function of adverting. Immediately afterwards arises eyeconsciousness which is either moral resultant or immoral resultant and which sees that very object. [618] Next the resultant mind-element arises receiving that very object. Next the resultant element of mind-consciousness without root-conditions arises scrutinizing that very object. Next is the inoperative element of roind-consciousness, without conditions, accompanied by indifference determining that very object. After that there is from among the moral, immoral or inoperative classes of consciousness of the realm of sense either a consciousness without root-conditions and accompanied by indifference or five or seven apperceptions come into play. Next there comes to beings of the realm of sense whichever identification is conformable to apperception from among the eleven classes of identifying consciousness. And the same in the remaining doors also. But at the mind-door classes of lofty consciousness also arise. For he who thus sees the coming to birth of non-matter is known to contemplate non-matter in time. [The putting forward of the Three Characteristics {a) hy way of the matter-septad (sevenfold attention to matter).] Thus contemplating naatter at one time and non-matter at another time and putting forward the three characteristics and progressing gradually, he achieves the culture of understanding. Another one puts forward the three characteristics by way of the sevenfold (attention to) matter and the sevenfold (attention to) non-matter and contemplates the complexes. Therein he who contemplates matter, putting forward the three characteristics in such ways as the clinging to and putting down (of new existence at birth and death), as the passing away of the old in age, as caused by (lit. made of) sustenance as caused by temperature, as born of karma, as set up by consciousness, as natural matter (or matter by nature) — is known to contemplate it by putting them forward by way of the sevenfold (attention to) matter. Hence the Ancients say: The clinging to and putting down, and mind, The passing of the aged, sustenance, And season, karma, matter natural — These seven he views with insight in detail. Therein clinging to means conception; putting down means decease. Thus the meditator by means of these, the clinging to and putting down, limits one hundred years and puts forward the three characteristics in the complexes. How ? All complexes within this range are impermanent. Why ? — because of the procedure of rise and fall, of being perverse, of lasting for a time, of the denial of permanence. Because then the complexes which have arisen reach stability, fade during stability through decay, and reaching decay must certainly break-up, therefore owing to the repeated oppression (of birth, decay and break-up), to their difficulty in bearing such oppression, to their being the basis of ill, and to bliss being denied are they ill. And because there is no obeying the wilF of anyone (vasavattibhavo) regarding these three positions: let the complexes which have arisen not reach stability; let them which have reached the occasion (stability) not decay; let them which have reached decay not break-np ; — and they are void of such mode of obedience, therefore as being void, under no master, unruly {avasavattito) and denying the self are they not-self . [619] Thus having put forward the three characteristics in matter having the limit of a hundred years by way of the clinging to and laying down (of life), he next puts them forward by way of the passing of the aged. Therein passing of the aged means the passing away of the full-grown matter of one old by age, by virtue of which he puts forward the three characteristics ; such is the meaning. How ? He classifies the hundred years into three periods: first, middle and last. The first thirty-three years form the first period, the next thirty-four years the middle period, and the following thirtythree years the last period. It being classified into these three periods, matter proceeding in the first period ceases therein without reaching the middle period. Therefore it is impermanent, what is impermanent is ill, what is ill is not-self. And matter proceeding in the middle period ceases therein without reaching the last period. Therefore it also is impermanent, ill and not-self. And matter proceeding thirtythree years in the last period is not known to be capable of going beyond death. Therefore it also is impermanent, ill and not-self. Thus he puts forward the three characteristics. Having thus put them forward from the passing away of the aged by way of the first and other periods, he again puts them forward by way of these ten decades: the decades of feebleness, of play, of beauty, of strength, of understanding, of decline, of stooping forward, of being humpbacked, of silliness (dotage), of lying in bed. In those ten decades then the first ten years of a person living a hundred years are known as the feeble-decade ; for then he is feeble, fickle, youthful The next ten years are known as the play-decade ; for then he is given up to love of play. The next ten years are known as the beauty-decade; for then his beauty-organ attains development. The next ten years are known as the strength-decade ; for then his strength and might attain development. The next ten years are known as the understanding-decade; for then his understanding is well established; they say that, even to a person who is by nature of weak understanding, a little understanding arises at that time. The next ten years are known as the decline-decade ; for then his love of play, his beauty, strength and understanding decline. The next ten years are known as the stoopingforward-decade; for then his [620] body (lit. self-state) stoops forward. The next ten years are known as the humphachdecade; for then his body is bent, like a ploughshare. The next ten years are known as the silly-decade ; for then he is silly, forgets whatever he has done. The next ten years are known as the lying-in-bed-decade; for the man of hundred years is usually lying in bed. Therein this meditator reflects thus in order to put forward the three characteristics from the passing away of the aged by way of these decades: matter proceeding in the first decade ceases therein without reaching the second; therefore it is impermanent, ill and not-self . Matter proceeding in the second decade . . . ninth decade ceases therein without reaching the tenth. And matter proceeding in the tenth decade ceases therein without reaching a new existence; therefore it is impermanent, ill and not-self. Thus he puts forward the three characteristics. Having thus put forward the three characteristics from the passing away of the aged by way of the decades, he again puts them forward from the passing away of the aged dividing the hundred years into twenty portions of five. How ? He reflects thus: matter proceeding in the first five years ceases therein without reaching the second five years; therefore it is impermanent, ill and not-self. Matter proceeding in the second five years, third . . . matter proceeding in the nineteenth five years ceases therein without reaching the XX . — The Path and Not the Path 751 twentietli five years. Matter proceeding in tlie twentietli five years is not known to be capable of going beyond deatb. ; therefore it also is impermanent, ill and not-self . Having thus put forward the three characteristics from the passing away of the aged by way of the twenty portions, he again puts them forward by way of twenty-five portions made up of four years each. Then by way of thirty-three portions made up of three years each, fifty portions made up of two years each, hundred portions of one year each, then dividing one year into three portions, i.e. the three seasons of the rains, winter and summer, he puts forward by way of each single season the three characteristics in that matter which passes away through old age. How ? Matter proceeding during four months in the rains ceases therein without reaching the winter; matter proceeding in winter ceases therein without reaching the summer; matter proceeding in summer ceases therein without reaching again the rains; therefore it [ 621 ] is impermanent, ill and not-self . Having thus put them forward he again divides one year into six portions : “ matter proceeding in two months in the rains ceases therein without reaching the autumn, matter proceeding in autumn . . . the winter, matter proceeding in winter . . . the cold season, matter proceeding in the cold season . . . the spring, matter proceeding in spring . . . the sximmer, matter proceeding in summer ceases therein without again reaching the rains. Therefore it is impermanent, ill and not-self.’ Thus he puts forward the three characteristics in that matter which passes away through old age. Having thus put them forward he puts forward the three characteristics next by way of the dark and bright fortnights as matter proceeding in the dark fortnight ceases therein without reaching the bright fortnight, matter proceeding in the bright fortnight ceases therein without reaching the dark fortnight; therefore it is impermanent, ill and not-self.’ He puts forward the three characteristics next by way of night and day as matter proceeding in the night ceases therein without reaching the day, matter proceeding in tlie day also ceases therein without reaching the night; therefore it is impermanent, ill and not-self.’’ Then he divides that night and day into six portions by way of morning etc., and he puts forward the three characteristics as ‘'matter proceeding in the morning ceases therein without reaching midday, matter proceeding in • midday . . . the evening, matter proceeding in the evening . . . the first watch, matter proceeding in the first watch . . . the middle watch, matter proceeding in the middle watch ceases therein without reaching the last watch, matter proceeding in the last watch ceases therein without again reaching the morning; therefore it is impermanent, ill and not-self.’’ Having thus put forward the three characteristics he again puts them forward in that very matter by way of advancing, retreating, looking straight, glancing aside, bending and stretching of limbs; “matter proceeding in stepping forth ceases therein without reaching the retreating, matter proceeding in retreating . , . the looking straight, matter proceeding in looking straight . . . the glancing aside, matter proceeding in glancing aside . . . the bending of limbs, matter proceeding in the bending of limbs ceases therein without reaching the stretching of limbs; therefore it is impermanent, ill and not-seli.’ Then he divides the turn of one foot-step into six portions by way of lifting, carrying, extending, relaxing, placing and arresting. Therein lifting means raising th.e foot from the ground; carrying means taking it forward ; extending means guiding the foot hither and thither on seeing anything such as a stump, thorn, snake, etc. ; relaxing means causing the foot to come down; [622] placing means putting it on the surface of the ground; arresting means pressing the foot to the ground when the other foot is lifted. Therein in the lifting (of a foot) the two elements of extension and of cohesion are deficient and feeble; the other two (elements) are preponderating and strong. Likewise in the carrying and extending. In the relaxing, the two elements of heat and of mobility are deficient and feeble; the other two are preponderating and strong. Likewise in the placing and the arresting. Thus he makes the six portions, and by way of them puts forward the three characteristics in that matter which passes away through old age. How ? He reflects thus, The elements proceeding in the lifting (of a foot) and the material things derived therefrom — all those states cease therein without readhing the carrying of it; therefore they are impermanent, ill and not-self. Likewise those proceeding in the carrying . . . the extending, those proceeding in the extending . . . the relaxing, those proceeding in the relaxing . . . the placing, those proceeding in the placing cease therein without reaching the arresting. Thus having arisen there (in any of those six portions) and not reaching any other portion the complexes break up even there severally knot by knot, joint by joint, limit by limit making a crackling noise tata tata like sessamum seeds thrown into a heated potsherd; therefore they are impermanent, ill and not-self.’’ Subtle is the contemplation of matter of one who so has insight into the complexes broken knot by knot. And as regards the subtleness of it this is a simile. They say that a certain man living on the frontier and accustomed to torches of firewood and (dried) grass, etc., who had never before seen an oil-lamp came to town. Seeing a lamp burning in a street-shop he asked a man “ Friend, what indeed is this so delightful ?” The man replied, What is there delightful in this ? It is known as a lamp. The path on which it has gone at the extinction of the oil and the extinction of the wick will not be apparent. ’ ’ To him another said, This (statement) is gross ; for the flame, when this wick burns in due course, will cease at every third part without reaching any other place.” To him another said This also is gross ; for the flame will cease at the space of every finger, at the space of every halffinger, at every thread, at every fibre without reaching any other fibre.” It is not possible for the flame to make itself apparent without the fibre. [623] Therein like the knowledge of the man that the path on whicli tlie lamp has gone at the extinction of the oil and the extinction of the wick will not be apparent is the meditator’s attribution of the three characteristics from the clinging to and putting down (of life) in matter limited by a hundred years. Like the knowledge of the man that the flame will cease at the third part of the wick without reaching any other place is the meditator’s putting forward of the three characteristics in matter passing away through old age and limited by a third portion of a hundred years. Like the knowledge of the man that the flame will cease at the space of every finger without reaching anywhere else is the meditator’s putting forward of the three characteristics in matter within the limits of ten, five, four, three, two years, one year. Like the knowledge of the man that the flame will cease at the space of every half-finger without reaching anywhere else is the meditator’s putting forward of the three characteristics in matter limited to four months and two months by dividing one year threefold and sixfold by way of each season. Like the knowledge of the man that the flame will cease at every thread without reaching anywhere else is the meditator’s putting forward of the three characteristics in matter limited by the dark and bright fortnights, by night and day, and by the six portions of a night and day, that is, by morning and so on. Like the knowledge of the man that the flame will cease at every fibre without reaching anywhere else is the meditator’s putting forward of the three characteristics in matter limited by advancing and so on and by each of the portions of lifting the foot and so on. Having thus in various ways put forward the three characteristics in matter which passes away through old age he again classifies that matter making four portions as that which is produced by (lit. made of) sustenance and so on and puts forward the three characteristics in each portion. Therein matter produced by sustenance is evident to him by way of being famished and satiated. For matter set up at the time of being famished is faded, fatigued, ill-favoured, ill-formed, like a burnt stump and a crow seated in a basket of live-coals. XX,— The Path and Not the Path 755 That set up at the time of being satiated is contented, full, soft, unctuous, pleasant to the touch. He grasps that matter and puts forward the three characteristics therein thus ‘ matter which proceeds at the time of being famished ceases then without reaching the time of being satiated; therefore it is impermanent, ill and not-self.” Matter produced by the season is evident by way of cold and heat. For matter set up in the time of heat is faded, fatigued, ill-favoured. [624] Matter set up by the cold season is contented, full, soft, unctuous, pleasant to the touch. He grasps that matter and puts forward the three characteristics therein thus, matter proceeding in the time of heat ceases then without reaching the time of cold. Matter proceeding in the time of cold ceases then without reaching the time of heat; therefore it is impermanent, ill and not-self.’ That born of karma is evident by way of the door which is the sense-organ. For in the eye-door there are thirty karma-born material things by way of the eye-decad, bodydecad, sex-decad. And twenty-four are those which uphold them and are set up by temperature, consciousness and sustenance — thus there are fifty-four. Likewise in the doors of the ear, of nose and of tongue. In the body-door there are forty-four by way of the body-decad and sex-decad and as set up by temperature and so on. In the mind-door there are fifty-four by way of the heart-basis-decad, body-decad, sexdecad and as set up by temperature and so on. He grasps all that (karma-born) matter and puts forward the three characteristics therein thus, matter proceeding in the eye-door ceases therein without reaching the ear-door ; matter proceeding in ear-door ceases therein without reaching the nose-door matter proceeding in nose-door ceases therein without reaching the tongue-door — matter proceeding in the tongue-door ceases therein without reaching the body-door matter proceeding in body-door ceases therein without reaching the minddoor ; therefore it is impermanent, ill and not-self/’ That set up by consciousness is evident by way of one joyful and grieved. For matter which has arisen in the time of joy is unctuous, soft, full, pleasant to the touch. That which has arisen in the time of grief is faded, fatigued, illfavoured. He grasps that and puts forward the three characteristics therein thus, ‘ matter proceeding in the time of j oy ceases then without reaching the time of grief, matter proceeding in the time of grief ceases then without reaching the time of joy ; therefore it is impermanent, ill and not-self.’' To him thus grasping matter set up by consciousness and putting forward the three characteristics therein, this meaning becomes evident : — Associated with one consciousness Are life and individuality And bliss and ill'. The moment lightly goes. The gods last four and eighty thousand aeons, But by two consciousnesses aren’t conjoined. [625] Whether a man be dying or alive, His aggregates, once they have ceased, are all Alike: they’re gone and do not take rebirth. Those aggregates that have just broken up. And those that will break up in time to come, And those that are in course of breaking up Are not dissimilar in character. No birth takes place without coming to be. The present is the time by which one lives. The world is dead when consciousness breaks up. The concept by the ultimate is bound. The broken aggregates are not stored up, Nor does the future hold a piled up heap ; And e’en those aggregates that have been born Are like a mustard seed on needle’s point. And predestined is break-up of the states, Which have been born. Unmixed with the old states, They undergo the process of decay. No one can see the place from whence they come, Or where it is they go on breaking up. Like lightning-flash in space they rise and falL Having thus put forward the three characteristics in matter produced by sustenance and others, he again puts them forward in natural matter. Natural matter means matter in external (continuity) unbound by controlling faculty and of such kinds as iron, copper, white lead, black lead, gold, silver, pearl, ruby, cat’s eye, conch, coral, red ruby, spinelle, earth, rock, mountain, grass, tree, creeper arising from the revolving world-cycle. That is evident to him by way of a Cape-jasmine sprout etc., for a Cape-jasmine sprout is at first slightly red. Again after two or three days it is less red. Then it has the colour of a tender shoot, then of a mature shoot, then of a green leaf, then of an indigo leaf, then from the time of having the colour of an indigo leaf, being bound up with the continuity of similar® matter it becomes in just a year a sere leaf and falls ofi the stalk. He mentally grasps it and puts forward the three characteristics therein, “ matter proceeding in the time when it is slightly red ceases without reaching the time of deep red, matter proceeding in the time of deep red ceases without reaching the time of less red, matter proceeding in the time of less red ceases without reaching the time of tender-shoot-colour — that proceeding in the time of tender-shoot-colour ceases without reaching the time of mature-shoot-colour — that proceeding in the time of mature shoot-colour ceases without reaching the time of green-leafcolour — that proceeding in the time of green-leaf-colour ceases without reaching the time of indigo-leaf-colour — that proceeding in the time of indigo-leaf-colour ceases without reaching the time of sere leaf — that proceeding in the time of sere leaf [626] ceases without reaching the time of falling off the stalk; therefore it is impermanent, ill and not-self/’ In this way he contemplates all natural matter. Thus then he contemplates the complexes putting forward the three characteristics by way of the sevenfold (attention to) matter. [Putting forward (or attribution) of the Three Characteristics (6) hy way of the non-matter-septad.] In what then has been said as by way of the sevenfold (attention to) non-matter this is the table of contents: as groups, as pairs, as momentary flash, as serial order, as removing of views, as thorough removing of conceit, as finishing of desire. Therein as groups means states such as contact and the four others. How does he contemplate them as groups ? . Here (in this religion) a bhikkhu reflects thus: “The contactquintet-states (i.e., contact and the four others) which have arisen in the contemplation that these hairs are impermanent, ill and selfless; the contact-quintet-states which have arisen in the contemplation that hairs of the body . . . brain are impermanent, ill and not-self — all of them without reaching anywhere else perish knot by knot, limit by limit, cracHing XX . — The Path and Not the Path 769 like sessamum seeds thrown into a heated potsherd, therefore they are impermanent, ill and not-self.’’ This then is the method in the Purity-disconrse. But in the Ariya-lineagedisconrse the consciousness which proceeds (in the contemplation) that in the seven positions of the sevenfold (attention to) matter above, matter is impermanent, ill and not-self — in contemplating that consciousness as impermanent, ill and not-self by another consciousness, one is said to contemplate them as groups. That is most fitting and so we shall differentiate the remaining (tables of content) by that method. As pairs means that here a bhikkhu contemplates matter between the clinging to and laying down (of life) as impermanent, ill and not-self and contemplates that consciousness itself as impermanent, ill and not-self by another consciousness. He contemplates as impermanent, ill and not-self matter which passes away through old age, which is produced by sustenance, by temperature, which is born of karma, set up by consciousness, which is natural matter and contemplates that consciousness itself as impermanent, ill and not-self by another consciousness. Thus he is known to contemplate them as pairs. As momentary flash means that here a bhikkhu contemplates matter between the clinging to and laying down (of life) as impermanent, ill and not-self and contemplates that first consciousness by a second consciousness, the second by a third, the third by a fourth, the fourth by a fifth that the (consciousness) itself (in each case) is impermanent, ill and not-self. He contemplates matter which passes away through old age, which is produced by sustenance, by temperature, [627] born of karma, set up by consciousness, and is natural matter as impermanent, ill and not-self and contemplates that first consciousness by a second, the second by a third, the third by a fourth, the fourth by a fifth that the (consciousness) itself (in each case) is impermanent, ill and not-self. Thus contemplating four (classes of consciousness at a time) beginning from the grasping of matter he is known to contemplate them as momentary. As serial order means that he contemplates matter between tte clinging to and laying down (of life) as impermanent, ill and not-self and contemplates that first consciousness by a second, the second by a third, the third by a fourth, . . . the tenth by an eleventh that the (consciousness) itself (in each case) is impermanent, ill and not-self. He contemplates matter which passes away through old age, is produced by sustenance, by temperature, born of karma, set up by consciousness, is natural matter as impermanent, ill and not-self and it beh,oves him to contemplate during the whole day in the serial order of insight the first consciousness by a second, the second by a third . . . the tenth by an eleventh that the (consciousness) itself (in each case) is impermanent, ill and not-self. However the subject of meditation on matter and on non-matter as far as the tenth consciousness-contemplation is familiar to him. Therefore he should stop at the tenth. So it is said (in the Ariya-lineage-discourse). Contemplating thus he is known to contemplate them in serial order. Kegarding the three, as removing of views, as removing of conceit and as finishing of desire, no separate method of contemplation is known to exist. Still he who sees whatever matter above and non-matter here has been grasped, does not see any other thing known as a being beyond the matter and non-matter. Since he does not see a being, the perception of a being is removed. And views do not arise to one who grasps the complexes by consciousness which has removed the perception of a being. When views do not arise, views are known as removed. Conceit does not arise to one who grasps the complexes by consciousness which has removed views. When conceit does not arise, conceit is known as thoroughly removed. Craving does not arise to one who grasps the complexes by consciousness which has thoroughly removed conceit ; and when craving does not arise desire is known as finished. This then is said in the Purity discourse. But in the Ariya-lineage discourse this method has been shown placing the table of contents thus: as removing of views, as thorough removing of conceit and as finishing of desire. For there is no such thing XX , — The Path and Not the Path 761 as thorough, removing of views to one who holds I have insight, the insight is mine.” [628] Views are known as removed to one who holds that only complexes have insight into, contemplate, determine, grasp, classify complexes. There is no such thing as thorough removing of conceit to one who holds '' I have a good insight, I have a delightful insight.” Conceit is known as thoroughly removed to one who holds '' Only complexes have insight into, contemplate, determine, grasp, classify complexes.” There is no such thing as finishing of desire to one who relishes in insight thus I am able to have insight.” But desire is known as finished to one who holds Only complexes have insight into, contemplate, determine, grasp, classify complexes.” Were complexes the self, it would be proper to hold them to be the self. But being not the self, they have been (wrongly) held to be the self ; therefore they are not the self in the sense of being unruly, impermanent in the sense of being nothing {ahhdva) after becoming, ill in the sense of oppression by rise and fall. To one who sees thus views are known as removed. Were complexes permanent, it would be proper to hold them as permanent ; but being impermanent they have been held to be permanent; therefore they are impermanent in the sense of being nothing after becoming, ill in the sense of oppression by rise and fall, not-self in the sense of being unruly. Conceit is known as thoroughly removed to one who sees thus. Were complexes bliss it would be proper to hold them to be bHss, but being ill they have been held to be bliss ; therefore they are ill in the sense of oppression by rise and fall, impermanent in the sense of being nothing after becoming, not-self in the sense of being unruly. Desire is known as finished to one who sees thus. So to him seeing the complexes as not-self views are known as thoroughly removed; seeing them as impermanent his conceit is known as thoroughly removed ; seeing them as ill his desire is known as finished. Thus this insight stands each in its own place. {The eighteen Great Insights] Tlius having put forward (or attributed) the three characteristics by way of the sevenfold (attention to) non-matter he contemplates the complexes. And thus far the subject of meditation on matter and on non-matter is familiar to him. Thus he, familiar with the subject of meditation on matter and non-matter, penetrates first here (in scrutinizing comprehension) a part of the eighteen great insights which are to be attained in all modes by way of the comprehension of rejection beginning upwards with the reviewing of break-up, and rejects states opposed thereto . The eighteen great insights are known to be understanding which reviews impermanence etc., wherein developing the reviewing of impermanence he rejects the perception of permanence, [629] developing the reviewing of ill he rejects the perception of bliss, developing the reviewing of the not-self he rejects the perception of the self, developing the reviewing of disgust he rejects delight, developing the reviewing of dispassion he rejects passion, developing the reviewing of cessation he rejects origination, developing the reviewing of relinquisliment lie rejects clinging, developing the reviewing of extinction he rejects the perception of densitydeveloping the reviewing of falling he rejects exertion, developing the reviewing of perversion he rejects the perception of fixedness, developing the reviewing of the signless he rejects the sign, developing the reviewing of the unhankered he rejects hankering, developing the reviewing of the empty he rejects conviction, developing insight into states called the higher understanding he rejects the conviction of clinging to essence, developing the knowledge and discernment of the true nature of things he rejects the conviction of confusion, developing the reviewing of tribulation he re j ects the conviction of attachment, developing the reviewing of reflection he rejects non-reflection, developing the reviewing of separation from the round of births he rejects the conviction of fetters. Because among them (eighteen great insights) complexes have been seen by him by virtue of the three characteristics of impexmanenccj etc., therefore are the reviewings of impermanence, ill and the not-self penetrated. And because it has been said that which is the reviewing of impermanence and that which is the reviewing of the signless are states which are one in meaning, the letter only being different; and likewise that which is the reviewing of ill and that which is the reviewing of the nnhankered are states which are one in meaning, the letter only being different ; and that which is the reviewing of the not-self and that which is the reviewing of the empty are states which are one in meaning, the letter only being different — therefore are those (three reviewings) also penetrated. But every insight into states called the higher understanding is (the same as) insight. The knowledge and discernment of the true nature of things is included in the Purity of transcending doubt. Hence these two also (insight into states called the higher understanding and knowledge and discernment of the true nature of things) are penetrated. In the remaining insight-knowledges some are penetrated, others are not. The differentiation among them we shall explain afterwards. For it is concerning what has already been penetrated that this was said, Thus he, familiar with the subject of meditation on matter and nonmatter, penetrates first here a part of the eighteen great insights which are to be attained in all modes by way of the comprehension of rejection beginning upwards with the reviewing of break-up and rejects states opposed thereto.’’ [Reviewing-hnowledge of Rise and FallJ\ So by tbe rejection of the perceptions of permanence and so on, opposed to tbe reviewing of impermanence and so on lie acquires pure knowledge, reaches the fulness of contemplatingknowledge and [630] begins to apply himself to attain that reviewing of rise and fall which is described immediately after that contemplating knowledge as Understanding in reviewing the perversion of 'present states is knowledge in rise and falV' And in applying himself he begins concisely. Therein this is the Pali: How is understanding in reviewing the perversion of present states knowledge in reviewing their rise and fall ? Matter that is born is present. The characteristic of its coming to birth is the rise. The characteristic of its perversion is the fall. The reviewing is the knowledge. Feeling that is born , , , perception , , , mental activities . . . consciousness ; eye that is born , , , becoming that is born is present. The characteristic of its coming to birth is the rise. The characteristic of its perversion is the fall. The reviewing is the knowledge, By the method of this Pali he thoroughly reviews the birth, the genesis, the new mode which are the characteristics of the coming to birth of the mind-matter that has been born as the rise, and its extinction, break-up which are the characteristics of perversion as the fall. So he understands : Previous to the arising of this roind-matter there was no heap or accumulation of what has not arisen. Of that which is arising there is no such thing as arrival from a heap or accumulation. Of that which is ceasing there is no such thing as going to any major or minor point of the compass. Of that which has ceased there is in no place such a thing as a ground-stand {avatthana) from a heap, accumulation or hidden deposit. As when a lute is played there is of the sound which has arisen no accumulation previous to its arising, neither does it, arising, come from an accumulation. Of the ceasing sound, too, there is no going to any major or minor point of the compass, neither does the sound which has ceased stand accumulated anywhere ; but in fact depending on the lute and the vellum and the man’s suitable effort,. not having been it becomes, having become it disappears. So all states of matter and of non-matter, not having been become, having become disappear.” Having thus made a concise attention to the rise and fall he again sees in the differentiation of this knowledge of the rise and fall the rise of matter-aggregate from a cause having arisen thus : because ignorance has arisen matter arises. He sees the rise of matter-aggregate from a cause having arisen thus : because craving , , , because Tcarma . . . because sustenance has arisen matter arises. Seeing the characteristic of coming to birth also he sees the rise of matter-aggregate. Seeing the rise of matteraggregate he sees these five characteristics. ... He sees the fall of matter-aggregate because of the cessation of the cause thus : from the cessation of ignorance matter ceases. He sees the fall of matter-aggregate because of the cessation of the cause thus : from the cessation of craving . . . from the cessation of Jcarma . . , from the cessation of sustenance matter ceases, Seeing the characteristic of its 'perversion also he sees the fall of matteraggregate. Seeing the fall of matter-aggregate also he sees these five characteristics. Likewise he sees the rise of feeling-aggregate from a cause having arisen thus : because ignorance has arisen feeling arises. He sees the rise of feeling-aggregate from a cause having arisen thus : because craving . . . Jcarma . . . contact has arisen feeling arises. Seeing the characteristic of its coming to birth also he sees the rise of feeling-aggregate. Seeing the rise of feeling-aggregate he sees these five characteristics. He sees the fall of feelingaggregate because of the cessation of the cause : from the cessation of ignorance ,,, of craving of Tcarma ,,, of contact feeling ceases. Seeing the characteristic of its perversion also he sees the fall of feeling-aggregate. Seeing the fall of feelingaggregate he sees these five characteristics. As in the feeling-aggregate so in the aggregates of perception, of activities, and of consciousness. But there is this difference: in the case of consciousness-aggregate this statement ‘ because of the arising of mind-matter . . , because of the cessation of mind-matter ’’ is in the place of contact. Thus by bis insight of rise and fall, fifty characteristics, ten being made of each aggregate, have been declared. By means of these he attends causally and momentarily in detail: thus is the rise of matter, thus is the fall of matter, thus matter rises, thus matter falls. As he attends thus his knowledge becomes more clear: Thus they say these states not having been become, having become they disappear.” As he sees the rise and fall thus in two ways, causally and momentarily, the distinctions among the Truths, the causal law, methods and characteristics become evident. For that which he sees thus: from the arising of ignorance etc. is the rising of aggregates, and from the cessation of ignorance etc. is the cessation of aggregates — is the discernment of the rise and fall causally. And he, seeing that which is the characteristic of their coming to birth and the characteristic of perversion sees the rise and fall of aggregates — this is the discernment of rise and fall momentarily. Fox the characteristic of their coming to birth is at the genesis-moment only, the characteristic of their perversion is at the break-up moment only. Thus as he sees the rise and fall in two ways, causally and momentarily by his discernment of the rise causally, the Truth of origination becomes evident owing to his understanding the progenitor. [632] By his discernment of the rise and fall momentarily, the Truth of ill becomes evident owing to his understanding the ill of birth. By his discernment of the fall causally, the Truth of cessation becomes evident owing to his understanding the non-arising of causally related states when the causes themselves do not arise. By his discernment of the fall momentarily, the Truth of ill becomes evident owing to his understanding the ill of death. Whatever discernment he has of the rise and fall — this is the worldly Path,” thus the Truth of the Path is evident from his killing of confusion therein (rise and fall). And by his discernment of the rise causally, the cause happening in direct order is evident from his understanding that this (cause) existing, this (result) becomes}- By discernment of the fall causally, the causal happening in reverse order is evident from his understanding that owing to the cessation of this (cause) this (result) ceases} Moreover by discernment of the rise and fall momentarily, states causally generated are evident from his under- Majjhima ii, 32. standing the characteristic of the conditioned, to wit, states undergoing the rise and fall are indeed conditioned states, and they are causally generated. By discernment of the rise causally, the method of their oneness is evident from his understanding the unbrokenness of continuity through the connection between cause and effect; the more easily then does he reject the annihilationist view. By discernment of the rise momentarily, the method of their variety is evident from his understanding the genesis of every fresh (complex); the more easily then does he re j ect the eternalist view. And by his discernment of the rise and fall causally, the principle of no effort is evident from his understanding the unruliness of states ; the more easily then does he reject the theory of the self. And by discernment of the rise causally, the way of nature is evident from his understanding the genesis of effect in conformity with its cause; the more easily then does he reject the non-action view. And by his discernment of the rise causally, the characteristic of not-self is evident from his understanding that states are free from effort and arise in connection with causes. By discernment of the rise and fall momentarily, the characteristic of impermanence is evident from his understanding that states, having become, are nothing and from his understanding of their vacuity {viveha) before and after (i.e. past and future.) The characteristic of ill also is evident from his understanding the oppression by rise and fall. The characteristic of intrinsic nature also is evident from his understanding that states are limited by the rise and fall. In the characteristic of intrinsic nature the short duration of the conditioned characteristic also is evident from his understanding the absence of the fall at the rising moment and of the rise at the falling moment. Thus to him to whom the distinction among the Truths, the causal law, methods, characteristics is evident the complexes appear constantly new thus: ‘So they say that these states, not having arisen before arise (now), having arisen they cease.'' [633] Not only constantly new; they appear also limited {'paritta) in stability, like a dew-drop at sunrise, like a waterbubble, like a line drawn with a stick on water, like a mustardseed on the point of an awl, and like lightning flash. They also appear without essence, essenceless like a magic show, mirage,® dream, whirling disc of fire, celestial town, foam, banana stem. Thus far he penetrates full fiity characteristics in this manner : It arises liable to fall, and having arisen it falls," and attains the tender insight-knowledge known as the established reviewing of the rise and fall, owing to which attainment he is counted as one who has begun his insight. [Insight-coTTuptersJ\ Then in him vdio has begun his insight by means of this tender insight ten insight-corrupters arise. Tor insightcorrupters do not arise in the Ariyan disciple who has reached penetration, to one of depraved conduct, to one who has given up his subject of meditation, or to an idle person. But they arise in the scion of good family who is well behaved, devoted to what is fitting, who has begun his insight. And which are those ten corrupters 1 Illumination, knowledge, rapture, repose, bliss, resolve, uplift, presentation, indifference, desire. For this has been said: How does the mind wrongly seized hy excitement as to the doctrine arise ? To one who attends to impermanence illumination arises. He adverts to illumination ihat illumination is the doctrine ; the distraction therefrom is excitement. The mind wrongly seized hy that excitement does not understand acccording to the true nature of things a presented (object) as impermanent, does not understand according to the true nature of things a presented (object) as ill , as not-self. Likewise to one who attends to impermanence knowledge arises . , . rapture . . . repose . . . hliss . . . resolve . . . uplift . . . presentation (or appearance) . . . indifference . . . desire arises. He adverts to desire that desire is the doctrine ; the distraction therefrom is excitement. And the mind wrongly seized hy that excitement does not understand according to the true nature of things a presented (object) as impermanent, [634] does not understand according to the true nature of things a presented (object) as ill as not-selff Therein illumination means insight-illnmination. When that arises the meditator seizes what is not the Path as the Path, and what is not the fruition as the fruition saying, “ Never indeed has such illumination arisen to me before now. Surely I have reached the Path, I have reached the fruition.’’ And the course of insight of him who has seized what is not the Path as Path, what is not the fruition as fruition is known to have gone astray. He lets go his original sub j ect of meditation and rests relishing the illumination. And this illumination indeed arises in the case of some bhikkhu illuminating just his seat, in the case of others the interior of the chamber, of others the exterior of the chamber also, of others the whole monastery, a,gavuta, half yojana, one, two, three yojana — and in the case of some it makes one (continuous) light from the surface of the earth as far as the Akanittha Brahma world. And that of the Blessed One’s arose illuminating the ten thousand world-elements. So here is a story of its variety: It is said that two elders sat down within a double-gabled house on Mt. Cittala, And it was the holy day of the dark fortnight. The quarters were overcast with rain-clouds. At night there was a four-fold darkness. Then one elder said, Eeverend sir, on the lion’s seat in the shrineyard flowers of the five colours are visible to me now.” The other replied to him, You have said nothing wonderful, friend. Now to me fishes and turtles in the great ocean are visible at a yojana distance.’' But this insight-corrupter arises generally in one who has obtained calm insight. Because of the inoperation of the corruptions which have been discarded by attainment such a person produces the thought “I am a saint” like Mahanaga the elder, resident at Uccavalika, like Mahadatta the elder, resident at Hankanaka, and like Oulasumana the elder, resident at Nikapennakapadhanaghara on Mt. Cittala. Therein this story is an illustration : It is said that a certain great saint, purged of the cankers, master of analytical knowledge, by name Dhammadinna the elder resident at Talankara was a giver of admonition to a large assembly of bhikkhus. One day he sat in his daily seat and reflected What now I Has our master Mahanaga the elder resident at Uccavalika [635] finished his duties of monkhood or not ?” And seeing that he (the latter) was only an average person and deciding If I do not go he will die the death of an average person,” rose by his magical power into the sky and descending near the elder, who was seated in his daily seat saluted him, paid his respects and sat aside. What, friend Dhammadinna, have you come at an unusual time ?” On this being asked he replied, ' ' Eever end sir, I have come to ask a question. ” ' ' Then ask, we shall answer as we know it, friend.” On this being said (Dhammadinna) asked a thousand questions. The elder answered every question without a hitch . When (Dhammadinna ) said ''Eeverend sir, very sharp is your knowledge. When did you attain this dhamma?” he replied, '‘Sixty years ago, friend.” " Eeverend sir, could you use your concentration ?” " Friend, this is not difficult.” " Then create an elephant, Eeverend sir.” The elder created an elephant all white. (Dhammadinna) said, " Now, Eeverend sir, make this elephant come towards you with fixed ears, tail stretched out, trunk thrust into mouth, trumpeting terrifically.” The elder did so, and seeing the terrible form of the swift-coming elephant rose and began to run. The elder (Dhammadinna), purged of the cankers, stretching out his hand caught him by the edge of the robe and said '' Eeverend sir, is there such a thing as timidity in one purged of the cankers The other knowing himself to be then an average person said, Friend Dhammadinna, be thou my protector,'’ and sat on his heels at his feet. Eeverend sir, I have come with the thought of becoming your protector. Do not be anxious" — so saying (Dhammadinna) preached to him the subject of meditation. The elder took it and ascending the terrace walk attained at the third stride the highest fruition, saintship. The elder, it is said, had been faulty in conduct. Such bhikkhus waver in illumination. Knowledge means insight-knowledge. It is said that in him who weighs, scrutinizes the states of matter and of nonmatter there arises knowledge of unfaltering speed, sharp, heroic, exceeding clear like Inda's discharged thunderbolt. Rapture is insight-rapture. It is said that in him the fivefold rapture, to wit, the lesser rapture, momentary rapture, flooding rapture, transporting rapture, thrilling rapture arise, at that time difiusing the whole body. Repose means insight-repose. It is said that in him then as he sits in his nightly or daily place there is [636] no suffering, no heaviness, no rigidity, no unwieldiness, no sickness, no crookedness of body and mind. But indeed his body and mind are reposed, light, plastic, wieldy, very clear, straight. His body and mind being upheld by these, repose and so on, he at that time enj oys delight known as non-human, concerning which it is said : Non-human bliss comes to the monk who has ■ Entered the empty house, whose mind is calm, Who has the right insight into the Law. Inasmuch as he contemplates the rise And fall of aggregates, he gets the joy And rapture ending in the deathlessness, Which is enjoyed by those who know the truths. Thus in him arises repose associated with buoyancy etc., and effecting this non-human delight. Bliss means insight-bliss. It is said that in him at that time there arises bliss, exceeding noble and flooding his whole body. Resolve means faith. For in him there arises faith, associated with insight, strong and exceedingly serene to consciousness and its properties. TJjplift means energy. For in him there arises energy associated with insight, not slack, not exceedingly strenuous, well upheld. Presentation means mindfulness. For in him there arises mindfulness associated with insight, well-fixed, well-established, planted, like the immovable king of mountains. Whatever subject he adverts to, ponders, attends to, considers, that very subject rushes and enters into him and presents itself to his mindfulness as does the other world to divine vision. Indifference means insight-indifference and advertingindifference.® For in him at that time there arises strong insight-indifference which is neutral to all complexes; so also does adverting-indifference at the mind-door. Indeed to him who adverts to any subject, it (the indifference) becomes heroic and sharp like the discharged Inda’s bolt and a heated iron barb shot through a folded leaf and bears him along. Desire means insight-desire. For in him there arises subtle desire having the mode of calm, making an attachment for insight adorned thus with illumination etc. [637] It is not possible to grasp that desire as corruption. As in illumination so when any one of these (other nine) arises, the meditator seizes what is not Path as the Path, what is not fruition as the fruition, Never before now indeed has such knowledge arisen to me, . . . such rapture, . . . repose, bliss, resolve, uplift, presentation, indifference, desire. Surely I have reached the Path, surely I have reached the fruition.” The course of insight of him who seizes what is not Path as the Path, what is not fruition as the fruition is known to have gone astray. Letting go his original subject of meditation he sits down relishing the desire. ' And herein illumination etc. are called corrupters as being the bases of corruptions and not because they are immoral. But desire is both corrupter and corruption-basis. And they are ten by way of the basis only. And they make full thirty by way of seizure. How ? For he who holds, My illumination has arisen” seizes views. He who holds, Delightful is the illumination that has arisen ” seizes conceit. He who delights in illumination seizes craving. Thus there are three seizures in illumination by way of views, conceit, craving. Likewise in the rest. Thus there are full thirty corrupters by way of seizure. On account of them the unskilled, inexperienced meditator wavers, is distracted by illuminatioa etc., each of which he thoroughly reviews as This is mine, this is I, this is myself.” Therefore the Ancients say The mind is agitated, shakes by faith, Illumination, knowledge, bliss, repose, Indifierence, presentation, and uplift, Resolve, indifferent adverting, desire. But the skilled, clever, experienced, intelligent meditator, when illumination etc, arise, classifies them by understanding and investigates thus: ''This illumination has arisen in me indeed. But indeed it is impermanent, conditioned, generated through cause, liable to extinction, liable to fall, liable to dispassion, liable to cessation.” Or then this thought occurs to him: "Were illumination the self, it would be proper to hold it to be the self. But being not the self, it has been held to be the self; therefore it is not-self in the sense of being unruly, impermanent in the sense of being nothing after having become, ill in the sense of oppression by rise and fall.” Thus all should be expanded by the method stated in the sevenfold attention to non-matter. And as with illumination so also with the rest. Having thus investigated it, he thoroughly reviews illumination as " This is not mine, this is not I, this is not myself. , . .” [638] He thoroughly reviews knowledge . . . desire as " This is not mine, this is not I, this is not myself,.” So reviewing thoroughly he wavers not, quakes not on account of illumination etc. Hence the Ancients say Whoso by understanding has searched out These subjects ten is skilful in regard To states and is not scattered in his mind. Thus not going to distraction he disentangles the tangle of the full thirty kinds of corrupters and determines the Path and the wrong Path as, " Illumination and the other states are not the Path, but insight and knowledge freed from the corrupters and going along the (right) course is the Path.” So his knowledge, established in knowing the right and wrong Paths as '' Tiiis is the Path, this is not the Path ’’ should be understood as Purity of the knowledge and discernment of the right and wrong Paths. {Determination of the Three Truths.'] And by thus much is the determination of the three Truths made by him. How ? In purifying views, first of all, he has determined the Truth of ill by determining name and form. In purifying the transcending of doubt he has determined the Truth of origination by grasping the cause. In purifying the knowledge and discernment of the right and wrong Paths he has determined the Truth of the Path by limiting {avadhdraena) rightly the Path. Thus first of all by this worldly knowledge the determination of the three Truths is made. Thus is ended the twentieth chapter called the Exposition of Purity of the knowledge and discernment of the right and wrong paths in the section of the development of understanding in the Path of Purity, composed for the purpose of gladdening good folk.

CHAPTEE XXI EXPOSITION OE PURITY IN KNOWLEDGE AND DISCERN- MENT OP PROGRESS [639] Now insight, where training has been achieved by virtue of the eight knowledges, and of knowledge adapted to the truths as the ninth, is known as Purity in the knowledge and discernment of progress A And here eight ’’ should be understood as these eight knowledges : — (1) The reviewing knowledge of rise and falP which is freed from the corruptions, progresses along the right course and is termed insight; (2) The reviewing knowledge of breaking-up ; (3) The knowledge of the presence of fear ; (4) The reviewing knowledge of tribulation ; (5) The reviewing knowledge of repulsion ; (6) The knowledge of desire for release ; (7) The reviewing knowledge of analysis; (8) The knowledge of indifference to complexes {sanMia/rd). The ninth knowledge adapted to the truths is a synonym of adaptation. Therefore one desirous of achieving it (Purity in the knowledge and discernment of progress) should begin with the knowledge of rise and fall which is freed from the corruptions, and apply himself to these (nine) knowledges. [(1) The reviewing knowledge of rise and fall.} But (if anyone should ask), what is the advantage of applying oneself to the knowledge of rise and fall ? — (the answer is) the noting well of the characteristics is the advantage. Por the knowledge of rise and fall being corrupted by the ten corruptions above is not able to note well the three characteristics according to their true peculiar property ; but being freed from the corruptions it is able (to do so). Therefore applica- XXI. — Knowledge and Discernment of Progress 781 tion herein should be made for the purpose of noting well the characteristics. [640] But because of what being not attended to, do the characteristics not appear, being hidden by what ? Because the rise and fall are not attended to, the characteristic of impermanence does not appear, as long as it is hidden by continuity. Because repeated oppression is not attended to, the characteristic of ill does not appear as long as it is hidden by the postures. Because the differentiation {mnihbhoga) of the elements is not attended to, the characteristic of the notself does not appear so long as it is hidden by density. But when the rise and fall are grasped and continuity is broken? the characteristic of impermanence appears in its true peculiar property. When one attends to repeated oppression and removes (the concealed pain in) the postures, the characteristic of ill appears in its true peculiar property. "When the various elements are differentiated and the differentiation of destinj is made, the characteristic of not-self appears in its true peculiar property. And herein this differentiation {vibhaga) should be under- 782 The, Path of Purity stood: — impermanence, characteristic of impermanence, ill, characteristic of ill, not-self , characteristic of not-selfness Of these, impermanence means the five aggregates. Why ? Because of rising and falling, and being otherwise, or being nothing after having been. Eising and falling and being otherwise are the characteristic of impermanence ; or, it is the change of form (or the mode of change) termed the being nothing after having been. And from the expression that which is impermanent is those very five aggregates are ill. Why ? Because oi repeated oppressiveness. The mode of repeated oppressiveness is the characteristic of ill. And from the expression Uhat which is ill is not-self those very five aggregates are not the self. Why ? Because they are unruly. The mode of unruliness is the characteristic of not-self. And all this the meditator notes well according to their true peculiar property by means of the reviewing knowledge of the rise and fall which is freed from the corruptions and is termed insight progressing along the right course. [(2) The Reviewing Knowledge of BreaMng-up.} Having thus noted them well, as he again and again weighs, scrutinizes material and immaterial states as impermanent, ill and not-self, his knowledge becomes sharp and keeps (sharp), the complexes appear quickly. When the knowledge keeps sharp and the complexes appear quickly he does not arrive at their genesis, stability or procedure or the sign ; but his mindfulness establishes itself in their extinction, fall, breaking-up and cessation. [641] And as he sees ‘‘ Thus what goes under the name of complex arises, and thus it ceases,’’ there arises to him, attending thus to one theme, the insight-knowledge called the reviewing of breaking-up ; concerning which it has been said: How is understanding which analyzes the object in reviewing breaJcing-up knowledge in insight ? Consciousness arises with matter as object and breaks up. He reviews the XXI. — Knowledge and Discernment of Progress 783 breaking-up of that consciousness which analyzes that object. How does he review it ? He reviews it as impermanent and not permanent reviews it as ill and not bliss, reviews it as not- self and not as the self, is disgusted and not delighted, dispassionate and not passionate, causes it to cease and not to arise, relinquishes it and does not cling to it. Reviewing it as impermanent he rejects the perception of permanence, reviewing it as ill he rejects the perception of bliss, , . . reviewing it as not-self he rejects the perception of the self, . , . being disgusted he rejects delight, , , , being dispassionate he rejects passion, , , , causing it to cease he rejects the origination, relinquishing it he rejects clinging Gonsciousness arises with feeling as object . . . perception as object , , , the activities as object, cognition as object, eye as object, , , , Consciousness arises with decay and death as object and breaks up ,,, in relinquishing it he rejects clinging. The basis-shifting, strength of adverting, And understanding-reverting , . . this is Analysis-insight, The fixing both {Unseen and seen) as one by following The object, on cessation being intent . . . This is the seeing of the sign of falling. Analyzing how the object breaks And empty seems, he gets the higher kind Of understanding. Shilled in insights four, Reviewings three and three appearances. He does not tremble at the various views. It is knowledge in the sense of knowing, understanding in the sense of understanding. Hence it is said that understanding which analyzes the object in reviewing hreahing-up is knowledge in insight,’’ There which analyzes the object means knowing by analysis of any object. Seeing as extinguishing and falling, is the meaning. Understanding ,,, in reviewing breakmg-up ” is that understanding in reviewing the breaking-np of that knowledge which has arisen by analyzing the object and extinguishing and falling. It is said to be knowledge in insight. [642] How — this is the meaning of the query of desire to discourse. Then to show how that is so, with matter as object ’’ etc. is said. Therein consciousness arises with matter as object and breaks up means consciousness having matter as object arises and breaks up; or having matter as object consciousness arises and breaks up, is the meaning. “ Which analyzes that object ” — knowing by analysis that material object and seeing it as extinguishing and falling is the meaning. '' Reviews the breaking-up of that consciousness ” — by whatever consciousness that material object is seen as extinguishing and falling he reviews the breaking-up of that consciousness by another consciousness is the meaning. Hence the Ancients say: He has insight into both the known (object) and the knowing (knowledge).’’ And here reviews ” means views repeatedly ; views in many modes and repeatedly is the meaning. Hence it is said Reviews — how does he review it ? He reviews it as impermanent ” etc. Therein because what is known as breaking-up is the highest point of impermanence, therefore the meditator who reviews breaking-up reviews what goes under the name of complex as impermanent, not permanent. Then because what is impermanent is ill, what is ill is notself, he reviews that as ill and not bliss, reviews it as not-self, not as the self. And because what is impermanent, ill, the not-self should not be delighted at, and what should not be rejoiced at should not be lusted after, therefore herein, by following up the reviewing of breaking-up, he is disgusted with what goes under the name of complex seen as impermanent, ill, not-self, does not delight in it, has no lust (or passion) for it Thus having no passion for it, he in good time causes passion to cease, and not to arise by worldly knowledge. He does not make its arising ” is the meaning. Or then, being XXI . — Knowledge and Discernment of Progress 785 thus dispassionate, he, by means of inferential knowledge, to wit, 'As what is seen goes as complex, so also does the unseen causes it to cease and not to arise. He attends to it as ceased, views its cessation only and not its origination, is the meaning. Thus progressing he relinquishes it, does not cling to it. What has been said ? That this reviewing of impermanence etc. [643] is said to be abandonment, relinquishment, and rushing relinquishment because of the abandoning by way of parts of the corruptions, together with the aggregates and constituents, and because, on discerning the faults of the conditioned, (the heart) inclines to and rushes into nibbana, which is the reverse of that (the conditioned) . Therefore the monk, endowed therewith (i.e. the reviewing), abandons the corruptions in the said manner and rushes into nibbana. He does not cling to the corruptions under the influence of coming to birth. He does not, through its unseen faults, cling to the conditioned as object. Hence it is said: relinquishes and does not cling to it’' Now to show that the rejection of those states is by means of those knowledges, it has been said beginning thus : Reviewing it as impermanent he rejects the perception of permanence ” and so on. Therein “ delight ” means craving with rapture. The rest is as said. In the verse The basis-shifting ” means that by seeing the breaking-up of matter and by again seeing the breaking-up of that consciousness also by which the breaking-up of that (matter) has been seen, there is a shifting of the basis from the first basis (matter) to the other basis (insight). “ And understanding-reverting ” means establishing in the fall by rejecting the rise. Strength of adverting ” means ability to advert immediately for the purpose of discerning the breaking-up of matter, and again of that of the consciousness which has the breaking-up (of that matter) for object. The fixing both [unseen and seen) as one by following the object" — by following, going after the object seen, visually determining both (the seen and unseen) as one in intrinsic nature: ''as this (seen) one, so what goes as complex broke up in the past and will break up in the future also,” is the meaning. And this has been said by the Ancients : " Discerning purity in present life, A man infers it for future and past. And all activities are crumbling down Like dew-drops at the rising of the sun.” " On cessation being intent" means intentness on that very cessation which is termed the breaking-up after making the determination of both as one by way of breaking-up ; the giving weight to, inclining, sloping, bending towards that, is the meaning. " This is the seeing of the sign of falling " — such (determination), it has been said, is known as insight into the characteristic of falling. " Analyzing how the object " means knowing the first object as matter etc. " How the object breaks " means after seeing the breaking-up of that object he reviews the breaking-up of the identifying (or registering) consciousness. [644] " And empty seems " means, as he reviews the breakingup thus, the complexes are just breaking; their breaking-up is death ; there is nothing else. Thus the appearance as empty is fulfilled. Hence the ancients say : " The aggregates are ceasing; there’s nought else. The break-up of the aggregates is death. The ardent man wisely their loss discerns, As though a gem were drilled with adamant.” XXI, — Knowledge and Discernment of Progress 787 He gets the higher hind of understanding is that which analyzes the object, and that which reviews the breaking-up, and that which is appearance as empty. This, it is said, is known as insight of the higher understanding. Skilled in . reviewings three ” means, the monk is clever in the three reviewings of impermanence etc. In insights four ” means, in the four insights into repulsion etc. And three appearances ’’ means, through skill in this threefold appearance as extinguishing and falling, fearful, empty. Does not tremble at the various views ’’ means, does not waver in the various views such as eternalism etc. He not wavering thus, his attention proceeds as what has not yet ceased is ceasing, what has not yet broken is breaking,’’ and he sees the breaking-up of all complexes forsaking the sign of genesis, of stability and of procedure as he would see a fragile jar breaking, fine dust being scattered, sessamum being fried. Just as a man with eyes to see, standing on the bank of a lake or river while it rains big drops, would see on the surface of the water big bubbles of water rising and as quickly breaking, so he sees that all complexes are continually breaking-up. Indeed concerning such a meditator this has been said by the Blessed one: The king of death perceives not him Who looks upon the world Like as a bubble or mirage. As he thus sees repeatedly that all complexes are continually breaking-up, the reviewing knowledge of breaking-up, set ofi with eight advantages, gains strength. And these are the eight advantages : Eejection of views regarding existence. Abandonment of desire for life. Constant application in what is fitting. Purity of life. Rejection of anxiety. Expulsion of fear. Getting of patience and temperance. Overcoming of discontent and pleasure-loving. [645] Hence say the Ancients. “ Seeing these eight supreme advantages, The Sage reviews break-up and contemplates Repeatedly to gain the deathless state, Like one whose head is wrapped in blazing cloth,’’ The reviewing of knowledge of breaking-up is ended, [(3) Knowledge of the presence of fear, 'I To him who thus resorts to, develops, increases the reviewing of breaking-up which has for object the extinction, fall, breaking-up, cessation of all complexes, the complexes which are breaking in all becomings, places of birth, destinies, stations {thiti), sentient abodes appear greatly fearful, like a lion, tiger, leopard, bear, wild beast, ogre, demon, vicious ox, vicious dog, vicious elephant in rut, snake of terrible poison, lightning-disc, cemetery, battleground, blazing mass of live-coal etc., to a timid man who desires to live in bliss. As he sees that the past complexes have ceased, the present ones are ceasing, and so also those that are coming to birth in future will cease, there arises in this matter what is known as knowledge as to the presence of fear. Of that this is a simile: It is said that the three sons of a certain woman offended the king. The king ordered their execution. She went with her sons to the execution-place. They then cut of! the eldest son’s head and were beginning to cut off that of the middle one. Seeing the head of her eldest son cut off and that of the middle one being cut off, she forsook attachment for her youngest son: “ This one also will be just like them.” Therein the woman’s seeing the head of her eldest son cut off is like the meditator’s discerning the cessation of the past complexes. Her seeing the head of the middle son XXI . — Knowledge and Discernment of Progress 78 being out off is like bis discerning the cessation of tke present complexes. Her forsaking of attachment for the youngest son saying, This one also will be just like them ” is like his discerning the cessation of the future complexes: complexes that are coming to birth in future also will break up,’’ To him seeing thus there arises in this matter knowledge as to the presence of fear. A further simile : It is said that a woman who gave birth to still-born sons gave birth to ten sons. [646] Of them nine had died. One died in her hands. Another was in her womb. Seeing that the nine had been still-born and that the tenth was dying she forsook attachment for the one in her womb : This one also will be just like them.” Therein the woman’s recalling the death of her nine dead boys is like the meditator’s discerning the cessation of the past complexes. Her seeing the dying condition of the one in her hands is like the meditator’s discerning the cessation of the present complexes. Her forsaking of the attachment for the one in her womb is like his discerning the cessation of the future complexes. To him thus seeing there arises in one moment knowledge as to the presence of fear. But is this knowledge of the fearful appearance itself fearful, or is it not ? It is not. For it is just a scrutinizing thus the past complexes have ceased, the present ones are ceasing, the future ones will cease.” Therefore just as a man with eyes to see, looking at three live-coal pits at the city-gate, himself does not have fear; it is just a scrutinizing to him thus Whoever falls herein, all will experience not a little pain.” Or a man with eyes to see, looking at three spikes placed in a row: acacia-spike, iron-spike, gold-spike, himself does not have fear; it is to him just a scrutinizing, ‘‘ Whoever falls on these spikes, all will experience not a little pain.” So knowledge of the appearance of fear is itself not fearful. It is j ust its scrutinizing that in the three existences resembling the three coal pits and the three spikes, past complexes have ceased, present ones are ceasing, future ones will cease. But because to it just the complexes in all existences, places of birth, destinies, durations, abodes have reached destruction and seem fearful and appear as fearful, therefore it is said to be the presence of fear. So this is the Pali on the appearance of fear to him: him who attends to impermanence what appears as fear ? To him who attends to ill, . . . not-self what appears as fear ? To him who attends to impermanence the sign appears fearful To him who attends to ill procedure appears fearful. To him who attends to not-selfthe sign and procedure appear fearful. Therein “ sign ’’ is the sign of complexes. This is a synonym for past, future, present complexes. [647] Por he who attends to impermanence sees only the death of complexes. Hence to him the sign appears fearful. Procedure is the procedure of material and immaterial existence. Por he who attends to ill sees only the repeated oppression of the procedure (though) considered as bliss. Hence to him procedure appears fearful. And he who attends to not-self sees both (sign and procedure) like an empty village, a mirage, celestial city etc., null, void, empty, ownerless, guideless. Hence to him sign and procedure both appear fearful. Knowledge of the appearance of fear is ended. [(4) The Reviewing Knowledge of tribulation.] To him who resorts to, develops, increases that knowledge of the appearance of fear in all becomings, places of birth, destinies, stations, sentient abodes there appears no protection, no shelter, no destiny, no refuge. In the complexes XXI. — Knowledge and Discernment of Progress 791 obtainable in (lit. gone to) all existences, places of birth, destinies, durations, abodes there is not one complex to desire or misconstrue (as the self). The three existences appear like coal-pits filled with flameless coals, the four primaries like snakes of terrible and quick poison, the five aggregates like murderers with uplifted swords, the six subjective organs like an empty village, the six objective organs like murdering robbers of villages, the seven conscious durations and the nine sentient abodes are as though burning, ablaze, aflame with the eleven fires; and all complexes are like a boil, disease, thorn, evil, sickness and appear tasteless, essenceless, a mass of great tribulations. How ? They are to a timid man desirous of blissful life like a dense forest infested by wild beasts though it stands out in delightful form, like a cave with a leopard inside, like water in which are sharks and water-demons, like enemies with uplifted swords, like food with poison in it, like a pathway infested by robbers, like burning embers, like a battle-ground to which armies have been despatched. For as that man coming to these: the forest infested by wild beasts etc., is frightened, agitated, horrified and sees only tribulation on all sides, so this meditator, when all complexes appear fearful, sees by way of the reviewing of breaking-up only their essencelessness, tastelessness, tribulation on all sides. As he sees thus there arises what is known as knowledge of tribulaton, concerning which this has been said : How does understanding in the affearance of fear become knowledge in tribulation ? [648] Genesis is fear — thus understanding in the ajppearance of fear becomes knowledge %n tribulation. Procedure is fear . . . the sign is fear . . • exerting is fear , . . conception is fear . . . destiny is fear . . . coming to birth is fear . . . bringing forth is fear . . . birth is fear . . . decay is fear . . . ailment is fear . . . death is fear • . . sorrow is fear . . . lamentation is fear . . . despair is fear, thus understanding in the appearance of fear is knowledge in tribulation. That non-genesis is safety is knowledge in the tranquil patK That non-procedure . . . non-despair is safety is knowledge in the tranquil path. That genesis is fear, non-genesis is safety is knowledge in the tranquil path. That procedure . . , despair is fear, nondespair is safety is knowledge in the tranquil path. Understanding in the appearance of fear that genesis is ill is knowledge in tribulation. Understanding in the appearance of fear that procedure . . . despair is ill is knowledge in tribulation. That non-genesis is bliss is knowledge in the tranquil path. That non-procedure , . . non-despair is bliss is knowledge in the tranquil path. That genesis is ill, non-genesis is bliss is knowledge in the tranquil path. That procedure ... despair is ill, non-despair is bliss is knowledge in the tranquil path. Understanding in the appearance of fear that genesis is carnal is knowledge in tribulation. Understanding in the appearance of fear that procedure . . . despair is carnal is knowledge in tribulation. That non-genesis is not carnal is knowledge in the tranquil path. That non-procedure . . . non-despair is not carnal is knowledge in the tranquil path. That genesis is carnal, non-genesis is not carnal is knowledge, in the tranquil path. That procedure . . . despair is carnal, non-despair is not carnal is knowledge in the tranquil path. Understanding in the appearance of fear that genesis is complex is knowledge in tribulation. Understanding in the appearance of fear that procedure . . . despair is complex is knowledge in tribulation. That non-genesis is nibbdna is knowledge in the tranquil pdth. That non-procedure . . . non-despair is nibbdna is knowledge in the tranquil path. That genesis is complex, non-genesis is nibbdna is knowledge in the tranquil path. That procedure . . . despair is complex, non-despair is nibbdna is knowledge in the tranquil path. [ 649 ] Procedure and exertion, genesis, Conception, sign — all these he views as ill. In tribulation such a knowledge is. XXI . — Knowledge and Discernment of Progress 79 S The absence of these five phenomena He views as happiness. This constitutes His knowledge in the path of peacefulness. On five themes tribulation-knowledge rests. On five is knowledge of the peaceful path. These ten he knotvs. In twofold knowledge skilled He does not tremble at the various views. It is knowledge in the sense of knowing, understanding in the sense of understanding. Hence it is said that understanding in the appearance of fear is knowledge in tribulation.' Therein '' genesis ” means production here (in this world) with a former karma as cause. ''Procedure" is the proceeding of what has arisen thus. Sign " is the sign of all the complexes. Exerting " is karma which is the condition of conception in future. Conception " is production in future. Destiny is that destiny by which there is that conception. Coming to birth " is the coming to birth of the aggregates. "Bringing forth" is the procedure of results said to be attained or brought forth. “ Birth " is the birth which is the cause of decay etc. and is caused by becoming. Decay and death etc. are evident. And herein the five beginning with genesis are said by way of basis of the knowledge of tribulation. The rest is said by way of synonyms. For this pair of coming to birth and birth are synonyms of genesis and conception; this pair of destiny and bringing forth are of procedure; decay etc. are of the sign. Hence he said: Procedure and exertion, genesis. Conception, sign — all these he views as ill. In tribulation such a knowledge is." ’ On five themes tribulation-knowledge rests." Tkat that non-genesis is safety is hnowledge in the tranquil path ” etc. lias been said to show tbe knowledge wkicli is tke opposite of tke knowledge of tribulation. Or it has been said to generate comfort for those whose hearts are agitated by seeing tribulation in the appearance of fear — (the comfort) that there is also absence of fear, safety and absence of tribulation. Or because the mind of him to whom genesis etc. stand out clearly as fearful is inclined to their opposites, therefore [650] it has been said also to show the advantages of knowledge in tribulation which has been accomplished by means of the appearance of tribulation. Thus it should be understood. And herein because that which is fearful is from the fixed order of things ill, and that which is ill is carnal, not freed from the carnalities of the round of births, carnalities of the world and carnalities of the corruptions, and that which is carnal is just complex, therefore it has been said that understanding in the appearance of fear that genesis is ill is knowledge in tribulation etc. Though this be so, the variety (of the knowledge) here is to be understood by way of procedure from the various modes such as the mode of fear, mode of ill and mode of carnalities. “ These ten he knows ” means, understanding the knowledge of tribulation he understands, penetrates, realizes ten knowledges : five having genesis etc. as basis and five having nongenesis etc. as basis. “ In twofold knowledge skilled ’’ means, through skill in these two ; knowledge of tribulation and knowledge of the tranquil path. He does not tremble at the various views ’’ means, does not waver in views proceeding by way of the view that nibbana etc. are ultimate under present conditions. The rest here is plain. The reviewing knowledge of tribulation is ended. XXI . — Knowledge and Discernment of Progress 795 [(5) The reviewing hnowledge of rejpulsionJ] Thus seeing all complexes as tribulation he is repelled by, frets against, does not delight in what is known as complexes, which are breakable, and which appear in all the existences, places of birth, destinies, conscious durations, sentient abodes. Just as a golden swan which delights at the foot of Mt. Oittakuta does not delight in a dirty puddle at the gate of a Oadala village, but delights only in the seven great lakes ; even so this meditator, a swan, does not delight in what goes as the breakable complexes, the tribulation of which he has well seen, but delights in the seven reviewings which are endowed with the delight of development and the joy of development. And as the lion, king of beasts when shut in a golden cage is not delighted but delights in the Himalaya 3,000 yojana in expanse, so this meditator, a lion, does not delight in existence with the three kinds of pleasant destiny but delights in the three reviewings. And as the king of elephants, Chaddanta, all white, with seven limbs touching the earth, possessed of magical power, sky-traversing is not delighted in the midst of a city but delights in the Chaddanta lake-forest in the Himalaya, so [651] this meditator, a noble elephant, does not delight in all that is considered as complexes but delight’s in the tranquil path seen in such manner as non-genesis is safety etc. ; he inclines, slopes, bends his mind to it. The reviewing hnowledge of repulsion is ended. [(6) The hnowledge of desire for released] And this (knowledge of repulsion) is one in meaning with the preceding pair of knowledge. Hence the Ancients say: One (knowledge of the) appearance of fear gets three names. It has seen all complexes as fear — thus it comes to be known as appearance of fear. It has produced tribulation in those very complexes — thus it comes to be known as reviewing of tribulation. It has arisen repelled by those very complexes — thus it comes to be known as reviewing of repulsion. And it is said in the Pali: '' that which is understanding in ike appearance of fear and that which is knowledge of tribulation and that which is repulsion — these states are one in meaning ; only the letter is differ enV' And the consciousness of this scion of noble faroity who through this repulsion-knowledge is repelled by, frets against and does not delight in (complexes), does not cling, adhere, bind itself to a single complex among the breakable complexes in all the existences, places of birth, destinies, conscious durations, sentient abodes. There is only a desire to be released, to escape from all that is considered as complexes. How ? As a fish inside a net, frog in a snake’s mouth, wild fowl caught in a cage, deer in the power of a strong snare, snake in the hands of a snake-charmer, elephant sunk in a big swamp, naga-king in suparina’s mouth, moon entered into Rahu’s mouth, man surrounded by enemies and so on desire to be released, to escape from each (bondage), so the consciousness of that meditator desires to be released, to escape from all that is considered as complexes. Then to him who is thus without attachment to, and is desirous of release from all that is considered as complexes there arises the knowledge of desire for release. The knowledge of desire for release is ended. [(7) The Reviewing Knowledge of Analysis.'] Thus desirous of release from the breakable complexes in all existences, places of birth, destinies, durations, abodes [652] he again attributes, that he may be released from all that is considered as complexes, the three characteristics to those complexes by the reviewing knowledge of analysis and grasps them. He views all complexes as impermanent because they end in impermanence, last only for a time, are limited by rise and fall, are crumbling, shaky, breaking-up, uncertain, liable to perversion, essenceless, unprosperous, conditioned, liable to death and so on. He views them as ill because they are repeatedly oppressive, unbearable, basis of ill, disease, boil, thorn, evil, sickness, calamity, danger, fear, misfortune, non-protection, non-shelter, non-refuge, tribula- 1 PcUisambhidd ii, 63. XXI . — Knowledge and Discernment of Progress 797 tion, root of evil, murderous, cankerous, deadly carnalities, liable to birth, liable to decay, liable to ailment, liable to sorrows liable to lamentation, liable to despair, liable to corruptions and so on. He views them as foul, that is, attendant of the characteristic of ill, because they are ungraceful, malodorous, despicable, abominable, bare in their foulness, deformed, loathesome and so on. He views them as not-self because they are foreign, null, void, empty, ownerless, masterless, unruly and so on. For by seeing them thus he is known to have attributed the three characteristics and grasped the complexes. But why does he thus grasp them ? — in order to achieve the means of release. Of that this is a simile : It is said that a certain man thinking I will catch fish ” took a fish-basket and sank it in the water. He inserted his hand by the basketmouth and catching in the water a snake by the neck was glad thinking I have caught a fish.” He thinking Great is the fish I have got ” raised it up and looking at it knew by seeing three stripes on its neck that it was a snake. He was frightened and seeing the danger (lit. tribulation) was repelled by the catch and was desirous of releasing it. In making a way of release he loosened his hand beginning from the tip of the tail and raised his arm and twirled the snake two or three times above his head and, making it weak, got rid of it saying Go, vile snake !” He ascended the bank of the lake with speed and saying ‘‘ Ho ! from the mouth of a great snake I am freed ” stood looking at the way he had come. Therein like the time when that man, catching the snake by the neck with the thought it was a fish, rejoiced, is the time when this meditator, after first obtaining his individuality, rejoices. Like the seeing of the three stripes after extracting its head from the basket-mouth is [653] the discernment of the three characteristics in the complexes after making a differentiation of density. Like the time of that man’s fright is this man’s knowledge of the appearance of fear. Like the seeing afterwards of danger is the reviewing knowledge of tribulation. Like the being repelled by his catch is the reviewing knowledge of repulsion. Like his desire of releasing the snake is knowledge of desire for release. Like the making of the means of release is the attributing of the three characteristics to the complexes by the reviewing knowledge of analysis. As indeed that man twirled the snake and, making it weak and unable to strike back, released it altogether, so this meditator twirls the complexes by attributing the three characteristics and making them weak and unable to appear again in the modes of permanence, bliss, pleasantness, the self, releases them altogether. Hence it is said that he so grasps them in order to achieve the means of release. By this much has the analytic knowledge arisen to him, concerning which it has been said: To him who attends to impermanence analyzing on what does the knowledge arise? To him who attends to ill . to not-self analyzing what does the knowledge arise? To him who attends to impermanence knowledge arises analyzing the sign. To him who attends to ill knowledge arises analyzing the procedure. To him who attends to the not-self knowledge arises analyzing the sign and procedure” And herein analyzing the sign ” means, knowing by way of the characteristic of impermanence the sign of the complexes to be uncertain, lasting for a time. Although the knowledge does not arise after having known first, yet it has been so said by vhrfcue of common usage as in Because of Mind and states there arises mind-cognition ” etc. Or, by the method of oneness it has been said so making one out of the first (i.e. knowing) and the last (i.e. arising). Thus it should be understood. In this way the meaning in the other two terms also should be understood. The Reviewing Knowledge of Analysis is ended. XXI, — Knowledge and Discernment of Progress 799 [The Reviewing Knowledge of Emptiness.y- Having tlins grasped that all complexes areempty\>jm.eQm of the reviewing knowledge of reflection he again grasps the two-pointed emptiness that it is empty of the self or anything connected with the self? Thns he does not see the self nor does he see any other thing established in the requisite part of the self. Now [664] the four-pointed emptiness has been stated as : Not I anywhere, or in anything of anybody’s, and not mine anywhere, nor is anything in anything. That again he grasps. How 1 For not I anywhere ” means that he does not see the self in anything. “ Or in anything of anybody’s ” means that he does not see the self of himself ascribable to any state of any other (person). The meaning is that he does not see that it is ascribable by imagining a brother in a brother’s place, a friend in a friend’s place, or a requisite in a requisite’s place. In "" and not mine anywhere ” first reserving the word mine,” he does not see the self of another anywhere in anything, this is the meaning. Now bringing in the word mine,” nor is anything in anything of mine ” means he does not see that the self of another is anywhere in any state of mine, a brother in one’s brother’s place, friend in a friend’s place, requisite in a requisite’s place — thus in any place he does not see the self of another ascribable to any state, is the meaning. Thus because he does not see the self anywhere, does not see it ascribable to any state of another, does not see the self of another or that it is ascribable to any state of himself, therefore by him the four-pointed emptiness has been grasped. Having thus grasped the four-pointed emptiness he again grasps the emptiness in six ways. How ? the eye is empty of the self or anything connected with the self, of permanence, of fi.xedness, of eternity, of non-liability to perversion . , . the mind is empty . . . material objects are empty . . . ideas {dhammd) are empty . . . eye-consciousness . . . mindconsciousness . . . eye-contact is empty, and thus the method should be taken as far as decay and death. Having thus grasped emptiness in the six ways he again 3 iv, 54. Bead mano vinnd'mm. graspvS it in eight ways, namely : rmtter is essenceless, without essence, devoid of essence as regards the very 'essence of 'per manence or the very essence of fixedness, or the very essence of bliss, or the very essence of the self, or as regards permanence, or fixedness, or eternity, or non-liability to perversion. Feeling . . . perception . . , activities . . . consciousness, eye . . . decay and death is essenceless, without essence, devoid of essence as regards the very essence of permanence, or the very essence of fixedness, or the very essence of bliss, or the very essence of the self, or as regards permanence, or fixedness, or eternity, or non-liability to perversion. Just as a reed is essenceless, without essence, devoid of essence, as a castor-oil plant, as a fig, as a setavaccha tree, as a butea tree, as a mass of foam, as a water-bubble, as a mirage, as a banana trunk [655], as a magic show is essenceless, without essence, devoid of essence, even so matter . , J decay and death is essenceless, without essence, devoid of essence as regards the very essence of permanence or . . . non-liability to perversion. Having thus grasped emptiness in the eight ways he again grasps it in ten ways. How ? He views matter as null, views it as void, empty, not-self, masterless, not to be treated at will, unreachable, unruly, foreign, aloof. He views feeling . . . consciousness as null . . . aloof. Having thus grasped emptiness in the ten ways he again grasps it in twelve ways, namely : matter is not a sentient being, not a living soul {fiva), not human XXI. — Knowledge and Discernment of Progress 801 being not lad, not woman, not male person {purisa), not the self, not anything connected with the self, not I, not mine, not another's, not anybody's; feeling . . . consciousness . . . is not anybody's?- Having thus grasped emptiness in the twelve ways he again grasps emptiness in forty-two ways by way of scrutinizing comprehension: He views matter as impermanent, ill, disease, boil, thorn, evil, sickness, foreign, crumbling, calamity, danger, fear, misfortune, shaky, breaking-up, uncertain, non-protection, non-shelter, non-refuge, nor something to go to as refuge, null, void, empty, not-self, tasteless, tribulation, liable to perversion, essenceless, root of evil, murderous, unprosperous, cankerous, conditioned, deadly carnality, liable to birth, liable to decay, liable to ailment, liable to death, liable to sorrow, to lamentation, to ill, to grief, to despair, as origination, as passing away, as escape? He views feeling . , . consciousness as impermanent ... as escape,® This has also been said: '' Viewing matter as impermanent ... as escape he looks upon the world as empty. Viewing feeling . . . consciousness as impermanent ... as escape he looks upon the world as empty. [656] 0 Moghardjan ! look upon the world As void, and do thou ever heedful hide. Gut out the [worldly) theories of the self So mafst thou get past death ; so an thou look, The King of death shall no more look on thee. [Discourse of Deliverance.'] Having thus seen the complexes as empty and attributed the three characteristics, and grasping them by putting away fear and delight, he becomes indifferent [uddsino) and impartial to complexes. He does not seize them as I or mine, but is like a man who has forsaken his wife. As if a man were to have a wife, desirable, loveable and dear; without her he could not abide even a moment, so very much he cherished her. He were to see that woman standing or seated, talking or laughing with another man. He would be angry, displeased and experience violent grief. Seeing the fault of that woman at a subsequent time, he would be desirous of release from her and were to forsake her and would not hold her as his. From that time, even if he saw her with any man whatsoever, doing anything whatsoever, he would not be angry nor fall into grief. In fact he would be indifferent and impartial. Even so this (meditator) being desirous of release from all complexes, grasps them by means of the reviewing of analysis, and seeing nothing to seize as I, mine, puts away fear and delight and becomes indifferent and impartial to all complexes. The consciousness of him who knows and sees this in the three existences, four places of birth, five destinies, seven conscious durations, nine sentient abodes shrinks, retracts, sinks and does not expand, but indifference or repulsion is established. As for example waterdrops on a lotus leaf bent ever so slightly would shrink, retract, sink and not spread; or as a fowFs feather or a knot of nerves thrown into fire would shrink, retract, sink, not spread — even XXI. 'Knowledge and Discernment of Progress 803 so the consciousness of him who in the three existences . . . but indifference or repulsion is established. Thus to him arises what is known as knowledge of indifference to complexes. And if this knowledge views the tranquil path, nibbana as calm, it forsakes the whole procedure of the complexes and rushes into nibbana. If it does not view nibbana as calm, it proceeds again and again [657] having the complexes for object like the mariners’ crow which knows the quarters of the globe. It is said that mariners who are merchants embarking on a boat take a crow which knows the quarters. When the boat is tossed by the wind and rushes out into unknown places and the shore does not appear, they let go the crow. It stands on the mast-top and rises up into the sky and going to all the quarters, main and intermediate, goes away in a certain direction if it sees the shore there. If it did not see it, it would return again and again and alight on the mast-top. Even so if this knowledge of indifference to complexes views the tranquil path, nibbana as cahn, it forsakes the whole procedure of complexes and rushes into nibbana. If it does not view it (so), it proceeds again and again having the complexes for object. It grasps the complexes under various aspects as (clearly as) flour ground on a plate or as carded cotton with seeds taken out, and rejecting fear and delight and being impartial in the investigation of the complexes, is established by virtue of the threefold reviewing. Being so established it becomes the entrance to the threefold deliverance and the cause of the differentiation of the seven Ariya persons. Then because of its proceeding by way of the threefold reviewing, it is said to become the entrance to the threefold deliverance by way of the dominant influence of the three controlling faculties. Eor the three reviewings are said to be three entrances to deliverance. As has been said : Indeed these three deliverance-entrances lead to exit from the worlds to the thorough reviewing of all complexes as regards their limitation and course, to the conscious rushing into the signless element, to the mental agitation in all complexes, to the conscious rushing into the unhanhered element to the thorough reviewing of all states as foreign, to the conscious rushing into the element of emptiness. These three deliverance-entrances lead to exit from the world Therein as regards their limitation and course means, limitation and course by way of rise and fall. For the reviewing of impermanence makes a limit that before their rise complexes were not; and in following up their destiny reviews thoroughly that beyond their fall they do not go, that herein they disappear. To the mental agitation ’’ means, to the agitation of consciousness. For by means of the reviewing of ill consciousness is agitated in the complexes. [658] To the thorough reviewing as foreign means, to the thorough reviewing as not-self thus not I, nor mine.’’ These three expressions should be understood to have been said by way of the reviewing of impermanence etc. Therefore in the immediately following answer it has been said, “ To him who attends to impermanence complexes appear as extinct. To him who attends to ill complexes appear as fearful. To him who attends to not-self complexes appear as empty. But which are those deliverances of which these reviewings are the entrances ? The signless, the unhankered, the empty. For it has been said, He who is attending to impermanence, being abundant in resolve, gets the signless deliverance. He who is attending to ill, being abundant in repose, gets the unhanhered deliverance. He who is attending to not-self, being abundant in wisdom, gets the empty deliverance.' And herein signless deliverance ” is the Ariya Path as proceeding in the mode of the signless, making nibbana the object. Indeed it is signless ” from arising in the signless element and deliverance ” from being delivered from the corruptions. In the same way it is '' unhankered ” as proceeding in the mode of the unhankered, making nibbana the object ; and empty ” as proceeding in the mode of emptiness, making nibbana the object. Thus it should be understood. XXI . — Knowledge and Discernment of Progress 806 But that pair of deliverances which is stated in Abhidhamma to be thus: When after rejecting what is considered as views he develops, in order that he may attain the first plane, the transcendental jhdna which is the exit and which leads to dispersion, then he, aloof from sensualities and achieving the first jhdna, lives the unhanhered emptiness — has been stated directly concerning the arrival (of the path) from insight; for although insightknowledge has been stated in the Patisambhidamagga as follows: “ reviewing knowledge of impermanence is empty deliverance, because it releases the conviction of permanence ; the reviewing knowledge of ill ,, , {because it releases) the conviction of bliss ; the reviewing knowledge of not-self is empty deliverance because it releases the conviction of the self — they are thus empty deliverance by way of releasing conviction; and the reviewing knowledge of impermanence is signless deliverance because it releases the sign as permanence, the reviewing knowledge of ill . . . {because it releases) the sign as bliss; the reviewing knowledge of not-self is signless deliverance because it releases the sign as the self ' — they are thus [659] signless deliverance by way of releasing the sign; and '' the reviewing knowledge of impermanence is unhankered deliverance because it releases the hankering as permanence, the reviewing knowledge of ill • hankering as bliss, the reviewing knowledge of not-self is unhankered deliverance because it releases the hankering as the are thus said to be unhankered deliverance by way of releasing hankering— still that is not signless, speaking directly, because it does not reject the sign of complexes but it is, directly speaking, empty and unhankered. And by virtue of its arrival (at the Path) deliverance is brought out at the moment of the Ariya Path ; therefore only the pair of deliverances : unhankered and empty is stated (in Abhidhamma) — thus it should be understood. So far is this the discourse on deliverance. [(8) Knowledge of indifference to complexes,] Moreover in what has been said as It is the cause of the difierentiation of the seven Ariya persons there are these seven Ariya persons: (1) faith-follower, (2) faith-delivered, (3) mental-realizer, (4) twice-delivered, (5) dhannna-follower, (6) sight-attained, (7) understanding-delivered. Of their differentiation this knowledge of indifference to complexes is the cause. (1), (2) Por he who attending to impermanence is abundant in resolve gets faith-faculty ; he is faith follower at the moment of the stream-winning path. In the remaining seven places he is faith-delivered. (3) And he, who attending to ill is abundant in repose, gets concentration-faculty; he everywhere (in all the eight places) is known as mental-realizer. (4) And he who having reached the immaterial jhana has reached the highest fruition is known as twice-delivered. (5) And he who attending to not-self is abundant in wisdom gets understanding-faculty; he is dhammafollower at the moment of the stream-winning path. (6), (7) In the (following) six places he is sight-attained and in the highest fruition understandingdelivered, Por this has been said: To him who attends to impermanence faith-faculty is preponderating. By the preponderance of faithfaculty he attains the stream-winning path ; hence he is called faith-follower.'' Also [660] to him who attends to imperntanence faith faculty is preponderating ; hy the preponderance of faithfaculty he realizes the fruition of stream-winning ; hence he is called faith-delivered Purther it has been said Believing he has been delivered — he is faith-delivered. He XXI. — Knowledge and Discernment of Progress 807 has realized the finality of touch (i.e. arupajhdna) — he is mental-realizer. He has reached the finality of sight {or view) — he is sight-attained. He who believes is delivered — he is faith-delivered. First he touches the jhdna-touch afterwards realizes cessation nibbdna — he is mental-realizer. Ill are complexeSj bliss is cessation thus it is hnown seen, discerned, realized, touched by understanding — he is sight-attained"' And in the other four terms, he follows after faith, by faith he gets along, goes along — he is faith-follower. Likewise he follows after the dhamma termed understanding, or by dhamma he gets along — he is dhamma-follower. By the immaterial jhana and by the Ariya Path, thus in both parts (or on both sides) he is delivered — he is twice-delivered. Understanding (the four truths) he is delivered — he is understanding-delivered. Thus should the word- definition be understood. And this knowledge of indifference to complexes is one in meaning with the foregoing pair of knowledges. Therefore the Ancients said : This knowledge of indifference to complexes being one gets three names. Above it is known as the knowledge of desire for release, in the middle it is known as the reviewing knowledge of analysis, at the end it is known as the knowledge of indifference to complexes which has reached the summit.” In the Pali also it has been said : How does understanding which is desire for release, analysis and establishment become knowledge of indifference to complexes? The understanding which is desire for release, analysis and establishment as to genesis is knowledge of indifference to complexes. The understanding which is desire for release, analysis and establishment as to procedure . . . sign * . . despair is knowledge of indifference to complexes. The understanding which is desire for release, analysis and establishment as to genesis as ill .. . fearful, carnal ... as to genesis as the complexes ... as to despair as the complexes is knowledge of indifference to complexes.” Tkerein it is a desire for release as well as analysis and establishment — thus (knowledge) of desire for release, analysis and establiskment. Thus [661] the desire to abandon genesis etc. on the part of Mm who is being repelled tMough knowledge of repulsion previous to (the Path) is desire for release. The analysis in the middle to make a means of release is analysis. The being indifferent at the conclusion of release is establishment; concerning which (knowledge) it has been said genesis is complexes, to those complexes he is indifferent. This is indifference to complexes etc. Thus this is only one knowledge. And further by the Pali it should be understood that this is only one. For it has been said “ that which is desire for release, and that which is reviewing of analysis, and that which is indifference to complexes : these states are one in meaning, only the letter is indifferent Thus the insight of that scion of noble family who has attained to indifference to complexes, having reached the summit leads to the emergence. Whether it is insight which has reached the summit or it is emergence-leading — this is a name for the three knowledges beginning with that of indifference to complexes, For it is summit reached ” from having reached the summit, the highest state. It goes to the emergence — thus emergence-going.” Because it emerges from the objective sign, which is the basis of conviction, and XXI. Knowledge and Discernment of Progress 809 from tile subjective procedure, the patb is called emergence. It goes to that — tbus ‘‘ emergence-going,” It unites with the Path, is the meaning. Therein this is the table of contents for the elucidation of conviction and emergence : subjectively convinced, one emerges from the subjective. Subjectively convinced, one emerges from the objective. Objectively convinced, one emerges from the objective. Objectively convinced, one emerges from the sub j ective. Convinced in matter, one emerges from matter. Convinced in matter, one emerges from non-matter. Convinced in non-matter, one emerges from non-matter. Convinced in non-matter, one emerges from matter. One emerges from the five aggregates together. Convinced as to the impermanent, one emerges from the impermanent. Convinced as to the impermanent, one emerges from ill, from the not-self . Convinced as to ill, one emerges from ill, impermanent, the not-self. Convinced as to the not-self, one emerges from the not-self, impermanent, ill. How ? Some one here (in this world) from the outset is convinced as regards the subjective complexes, being convinced he sees them. And since by just discerning the bare {auddha) subjective, there is no emergence of the Path but the objective also has to be discerned, therefore he sees the aggregates of another and underived complexes also as impermanence, ill, not-self. At times he [662] contemplates the subjective, at times the objective. As he contemplates thus, his insight at the time of contemplating the subjective unites with the Path. He is said to be convinced subjectively and emerge from the subjective. If, when he is contemplating the objective, his insight unites with the Path, he is said to be convinced subjectively and emerge from the objective. And the same with emerging from the objective and subjective on being convinced objectively. Another from the first is convinced as regards matter; being convinced he views phenomenal matter {bhutarupa) and derived matter all in one lump. And since there is no emergence by the Path which just discerns the bare matter, the non-matter also has to be discerned, therefore he makes that matter the object and views non-matter saying Hhe feeling, perception, activities, consciousness which have arisen — these are non-matter. At times he contemplates matter, at times non-matter. As he contemplates thus, his insight, when he is contemplating matter, unites with the Path. He is said to be convinced of matter and emerge from matter. If, when he is contemplating non-matter, his insight unites with the Path he is said to be convinced of matter and emerge from nonmatter. And the same with emerging from non-matter and matter, on being convinced of non-matter. When he, being convinced that whatever is liable to arise is liable to cease emerges so, he is said to emerge from the five aggregates together. From the outset one contemplates complexes as impermanent. But since by just contemplating them as impermanent there is no emergence, he should contemplate them as ill and not-self also, and he contemplates them as ill and not-self also. As he progresses thus, when he is contemplating them as impermanent there is emergence; he is said to be convinced as to the impermanent and emerge from the impermanent. If when he is contemplating them as ill and not-self there is emergence, he is said to be convinced as to the impermanent and emerge from the ill and the not-self. And the same with being convinced as to ill and the not-self and the remaining emergences. And here (among them) he who is convinced as to impermanence, as to ill also, as to the not-self also — emergence is from impermanence at the time of emerging. The three persons also are abundant in resolve, get faith-faculty, are delivered by XXI. — Knowledge and Discernment of Progress 811 the signless deliverance, are faith-followers at the first Pathmoment, faith-delivered in the seven places. [663] But if emergence be from ill, the three persons are abundant in repose, get concentration-faculty, are delivered through the unhankered-deliverance, are everywhere mental-realizers. But he to whom among them the immaterial jhana is the basis, is twice-delivered at the highest fruition. Moreover to them emergence is from the not-self. The three persons also are abundant in wisdom, get understanding-faculty, are delivered through the deliverance of emptiness, are dhamma-followers at the first Path-moment, sight-attained in the six places, understanding-delivered at the highest fruition. Now for the elucidation of this insight leading to emergence together with the first and last knowledges (i.e. appearance of fear and adoption) twelve similes should be understood. Their list is this : Black snake and bat, house, ox, and ogress, child, Thirst, hunger, cold and heat, and darkness, poison. And it is proper to bring out these similes as established in any of the knowledges beginning with the appearance of fear. And when they are brought out on this occasion everything becomes evident, from the appearance of fear up to fruitional knowledge. Therefore, it is said, they should be brought out just here. (1) Bat . — They say that a bat alighted on a five-branched Madhuka tree thinking '' here I shall get flower or fruit.” It examined {pardmasitvd) one branch and did not see anything obtainable there either flower or fruit. And as the first, so the second, third, fourth, fifth branch it examined and saw nothing (obtainable). Saying ''this indeed is a fruitless tree. There is nothing obtainable here,” it forsook attachment for that tree and going up a straight branch, looked up stretching out its head from the fork (of the tree), flew up into the sky and alighted on another fruit-tree. Therein the meditator should be regarded as the bat. Like the five-branched Madiuka tree are tke five clinging aggregates. Like tlie aligiiting there of the bat is the meditator’s conviction in the five aggregates. Like its examination of one particular branch without seeing an 3 rthing obtainable there and its examination of the other branches is the meditator’s contemplation of the aggregate of matter without seeing anything obtainable there and his contemplation of the remaining aggregates. Like its forsaking of attachment for the tree saying it indeed was fruitless are [664] the three knowledges of desire for release etc. of the meditator who is repelled by discerning the characteristics of impermanence etc. in the five aggregates. Like its going up the straight branch is the meditator’s adaptive knowledge. Like the lifting of its head and looking up is adoptive knowledge. Like the flying up in the sky is Pathknowledge. Like the alighting on another fruit-tree is fruitional knowledge. (2) The black-snake simile has been mentioned in analytic knowledge. But in the application of the simile this is distinctive : like the getting rid of the snake is adoptive knowledge. Like the standing after releasing it and looking at the path he had come is Path-knowledge. Like the going and standing in the place out of danger is fruitional knowledge. (3) House , — It is said that when the owner of a house had taken his evening meal and gone to bed and slept, the house caught fire. He awaking saw the fire and being frightened thought Good indeed it is for me to get away before I am burnt,” and looking about saw a way out and got away and went in haste and stood at a safe place. Therein like the house-owner falling asleep after eating and going to bed is the foolish average man seizing the five aggregates as I, mine. Like the time of being frightened on waking and seeing the fire is knowledge of the appearance of fear after progressing in good progress and seeing the three characteristics. Like the looking for a way of getting away is knowledge of desire for release. Like the seeing of the way is adaptation. Like the getting away is adoptive knowledge. Like the going in haste is Path- XXI . — Knowledge and Discernment of Progress 813 knowledge. Like the standing in tke safe place is fruitional knowledge. (4) Ox , — It is said that wkile a cultivator was asleep at nigkt kis oxen breaking throngb tke cattle-pen ran away. At early dawn lie went there and looking saw that they had run away and following up their foot-marks saw the King’s oxen. Thinking they are my oxen ” he brought them back and at full dawn perceived these are not my oxen but the king’s oxen.” He was frightened thinking I must flee before the King’s men seize me as a thief and lead me to utter destruction ” and fled in haste leaving the oxen and stood in a place out of danger. Therein like the seizing of the king’s oxen thinking my oxen ” is the seizing by the foolish average man of the aggregates as I, mine. Like the perceiving them as the king’s oxen at full dawn is the perceiving by the meditator of the aggregates by way of the three characteristics as impermanent, ill, not-self. Like the time of fearjs knowledge of the appearance of fear. Like the desire to go after forsaking them is desire for release. Like the forsaking is adoption. Like the flight is the Path. Like the standing in the dangerless place after flight is the fruition. [665] (6) It is said that a man lived with an ogress. At night she thinking '' he is asleep ” went to the cemetery of raw corpses and ate human flesh. He saying Where does she go ?” followed her and saw her eating human flesh and knowing that she was not a human being was frightened thinking Before she eats me I must fly.” He fled in haste and stood in a safe place. Therein like the living with the ogress is the seizing of the aggregates as I, mine. Like the knowing her to be an ogress by seeing her eat human flesh at the cemetery is knowing the aggregates as impermanent etc. by, seeing the three characteristics. Like the time of fear is the appearance of fear. Like the desire for flight is the desire for release. Like the forsaking of the cemetery is adoption. Like the hasty flight is the Path. Like the standing in the dangerless place is the fruition. (6) Child,— It is said that a woman doted on her child. Seated on an upper terrace she heard the cry of a child in the streets. Thinking Is my child being hurt by some one she went in haste and with the perception that it was her child seized the child of another. She then perceived Hhis is another’s child ” and with fear of reproach looked here and there and sa 5 dng '' Let no one call me a child-kidnapper ” she put down the child there, again ascended the terrace in haste and sat down. Therein the seizing of another’s child thinking it was her own is the grasping of the five aggregates as I, mine. Like the perceiving this is another’s child ” is the perceiving by way of the three characteristics that (the aggregates) are not I, not mine. Like the fear of reproach is the appearance of fear. Like the looking here and there is knowledge of desire for release. Like the putting down of the child there is adaptation. Like the time of standing in the streets after putting it down is adoption. Like the ascending of the terrace is the Path. Like the sitting down after ascending is the fruition. (7-12) Thirst} hunger, cold and heat and darkness, poison — these six similes are mentioned to show that one who is established in insight leading to emergence faces, inclines, slopes, bends towards the transcendental state. (7) For as a very hungry man, oppressed by hunger longs for delicious and tasty food, so this meditator touched by the hunger of the round of the stream of existence longs for the food of mindfulness as regards (lit. going to) the body, that ambrosial taste. (8) And as a thirsty man with throat and mouth quite dry longs for a drink of many ingredients, so this meditator [666] being touched by the thirst of the round of the stream of existence longs for a drink of the eightfold Ariya Path. (9) And as a man touched by the cold longs for the heat, so this meditator touched by the cold of craving and affection in the round of the stream of existence longs for the heat of the Path that burns up the corruptions. (10) And as a man touched by the heat longs for the cold, so this meditator burned by the heat of the eleven fires in the round of the stream of existence longs for nibbana, the quieting of the eleven fires. XXI. — Knowledge and Discernment of Progress 815 (11) And just as a man overcome by darkness longs for tbe liglit, so this meditator wrapped and enveloped by the darkness of ignorance longs for the development of the path lit np by knowledge. (12) And as a man touched by poison longs for a poisonantidote so this meditator touched by the poison of the corruptions longs for nibbana, the ambrosial medicine that counteracts the poison of the corruptions. Hence it has been said the consciousness of him who knows and sees this in the three existences . ; . in the nine sentient abodes shrinks, retracts, sinks and does not expand but indifference or repulsion is established. As for example water-drops on a lotus leaf bent ever so slightly’’ — thus all should be understood in the way stated previously. By this much is he known as one who is in the habit of shrinking, concerning whom it is said: A monk who does not show himself in life Is so in harmony so they declare That he habitually withdraws himself And follows the aloofness of the mind. Thus this knowledge of indifference to complexes having fixed the meditator’s habit of shrinking (or withdrawing himself) fixes higher up the distinction of the enlightenmentfactors, Path-factors, jhana-f actors, progress and deliverance of the Ariya Path also. Some elders indeed say that basic jhana fijces the distinction of enlightenment-factors, Pathfactors, jhana-factors. Others say that aggregates which are the object of insight fix them. Others say that personal wish fixes them. Among their doctrines it should be understood that this previous insight leading to emergence only fixes them. In this matter here is a discourse in order : the Path which has arisen to one of dried-up insight by insight-fixing, and the Path which to one who gets attainment has arisen without making jhana the basis, and the Path which is produced by making the first jhana the basis [667] and contemplating the particular complexes (i.e. other than the first jhana) are of the first jhana. In all (the Paths) there are the seven enlightenment-factors, eight Path-factors, five jhana-factors. For insight previous to those (ariya Paths), being accompanied by joy and also accompanied by indifference, reaches the state of being indifferent to complexes at the time of emergence and is accompanied by j oy . In the Paths produced by making the second, third, fourth jhanas the basis in the fifth method, the jhana has in due order four, three, two factors. But in all of them there are seven Path-factors. In the fourth (i.e. Path with fourth jhana as basis) are six enlightenmentfactors. This distinction is due to the fixing by the basic jhana and to the fixing by insight. For the insight previous to them (paths) is accompanied by joy and accompanied also by indifference; (insight) leading to emergence is accompanied by joy only. But there are two jhana-factors by way of indifference and one-pointedness of consciousness in the Path produced by making the fifth jhana the basis. The enlightenment-factors and path-factors are just six and seven. This distinction is due to the double fixing of both (of basic jhana and insight). For in this method the previous insight is accompanied by joy or accompanied by indifference; the emergence-leading is accompanied by indifference only. The same is the metnod in the Path produced by making immaterial jhanas the basis. Thus the attainment which has emerged in a place close to the Path which is produced after emerging from the basic XXI. — Knowledge and Discernment of Progress 817 jhana and after contemplating any of tlie complexes produces resemblance to itself as tbe colour of tbe ground simulates that of tbe iguana. But in tbe second doctrine of elders tbe path is produced after emerging from tbis and that attainment and contemplating tbis and that state attained and resembles tbis and that attainment. There also insight-fixing is to be understood by tbe said method. In tbe third doctrine of elders tbe path is produced by making tbis and that jbana tbe basis in conformity with one’s own wish and contemplating these and those jbana-states and resembles this and that jbana. But that (i.e. such resemblance) is not fulfilled merely by wish without tbe basic jbana or contemplated jbana. Tbis purport is to be explained by tbe Nandakovada Sutta. Here also insight-fixing is to be understood by tbe said method. Thus, it should be understood, indifference to complexes fixes tbe enlightenment-factors, Path-factors, jbana-factors. And if from tbe first in discarding tbe corruptions, it is able to discard them only with pain, with application, with external aid, tbe progress is known as painful; [668] contrariwise tbe progress is easy. And if after discarding tbe corruptions it makes tbe Path, home of insight, become manifest slowly, it is known as sluggish in higher knowledge ; contrariwise it is quick in higher knowledge. Thus tbis indifference to complexes standing in tbe place of arrival gives each its own name to tbe Path. Hence tbe Path gets four names. And tbis progress is to some monk manifold, to others single in tbe four Paths. And to Buddhas tbe four paths were easy in progress and quick in higher knowledge : so were they to tbe Captain of tbe Law. And tbe first Path of Mabamoggallana tbe Elder also was easy in progress and quick in higher knowledge, but bis three upper Paths were painful in progress and sluggish in higher knowledge. And as tbe progress so are tbe dominant influences, manifold to some monk in tbe four Paths and single to others in tbe four (Paths). Thus indifference to complexes fixes tbe distinction of the progress. And bow it fixes tbe distinction of deliverance has already been said. Still what is known as the Path gets its name for five reasons : by its own peculiar property, by the opposite, by its own quality, by the object, or by the arrival. For if indifference to complexes emerges after contemplating the complexes as impermanent, he is delivered by the signless deliverance; if it emerges after contemplating them as ill, he is delivered by the unhankered deliverance; if it emerges after contemplating them as not-self, he is delivered by the empty deliverance. This is known as the name according to the peculiar property (of the Path). And because it (Path) makes a differentiation of the density of the complexes by the reviewing of impermanence and comes rejecting the sign of permanence, sign of fixedness, sign of eternity, therefore it is signless. And it is unhankered because it rejects the perception of bliss through the reviewing of ill and comes drying up hankering and longing. And it is empty because it rejects the perception of the self, a being, or person through the reviewing of the not-self and sees the complexes as empty. This is known as the name according to the opposite. Also it is empty by being empty of lust etc., signless from the absence of the sign of matter etc. or from the absence of the sign of lust etc., unhankered from the absence of hankering after lust etc. This is the name according to its own quality. This (Path) makes as object nibbana which is empty, signless and unhankered; thus is it called empty, signless, unhankered. This is the name according to its object. [669] Again, arrival is twofold; insight-arrival and Patharrival. Therein in the Path the insight-arrival is obtained, at fruition the Path-arrival. For the reviewing of not-self is known as emptiness; the Path of the insight of emptiness is empty. The reviewing of impermanence is known as signless; the path of insight of the signless is signless. This name (of signless for the Path) is not obtained in the Abhidhamma teaching. It is obtained in the Suttanta teaching. XXI. — Knowledge and Discernment of Progress 819 For there (in the Suttas) adoptive knowledge makes the signless nibbana the object and being known as the signless itself stands in the place of arrival and gives the name to the Path. So say they (the Ancients). Hence is the path called the signless. Also it is fitting to say that through the Patharrival fruition is signless. The reviewing of ill is known as unhankered because it comes drying up hankering after the complexes. Through the unhankered insight the Path is unhankered. The fruition of the unhankered Path is unhankered. Thus the insight gives its own name to the Path and the Path to the fruition. This is the name according to the arrival. Thus this indifference to complexes fixes the deliverancedistinction. Knowledge of indifference to complexes is ended. [Adaptive Knowledge. To him who resorts to, develops, increases that knowledge of indifference to complexes resolute faith becomes stronger, energy is well upheld, mindf ulness is well-established ; thought {cittai) is well-concentrated, indifference to complexes grows sharper. Now to him the Path arises ” so indifference to complexes contemplates complexes as impermanent or ill or not-self and lapses into life-continuum. Immediately after the life-continuum, adverting which is the door of the mind arises, making complexes the object, as impermanent or ill or not-self in the way made by indifference to complexes. Then immediately after that inoperative consciousness which has arisen setting life-continuum in motion, there arises the first apperceptional consciousness which is called the preamble (or preparation) closely following the gapless continuity of consciousness and making complexes the object in the same way. Next arises the second apperceptional consciousness which is called the access making complexes the object in the same way. Next [670] arises the third apperceptional consciousness which is called the Adaptation similarly making complexes tlie object. These (preamble etc.) are their individual names. Yet because it is common (to all apperceptions) it is proper to call this threefold (consciousness) the resort, preamble, access, adaptation. To what is it adaptive ? To (the states) in the first and last parts. For it is adaptive to the three functions of the first eight insight-knowledges and to those of the thirty-seven constituents of enlightenment in the higher (Path-moment). For because it has proceeded referring to complexes by way of the characteristics of impermanence etc. it is adaptive to the true functions of these eight knowledges as though saying in purport '' Knowledge of rise and fall has indeed seen the rise and fall of states possessing rise and fall, and the reviewing of breaking-up has indeed seen the breaking-up of states possessing breakingup, and the fearful has indeed appeared fearful to the knowledge of the appearance of fear, and the reviewing of tribulation has indeed seen tribulation in the tribulation-associated, and the knowledge that produces repulsion is indeed repelled by what should be repelled, and the knowledge of desire for release has indeed produced desire for release from what should be released, and what should be analyzed has indeed been analyzed by the analytic knowledge, and what should be regarded with indifference has been indeed regarded with indifference by indifference to complexes. And at the higher (Path-moments it is adaptive) to the thirty-seven accessories of enlightenment because of its progress in (or attainment of) what should be attained. For as a righteous king seated in the law-court hears the decision given by the magisterial high ministers. Rejecting the evil way he becomes impartial and adapts himself to their decision which he approves saying ‘‘ be it so ” and also to the ancient royal law; so the application (sampadd) is to be under- XXI* — Knowledge and Discernment of Progress 821 stood. Ada.ptive knowledge is like the king. Tke eight knowledges are like the eight magisterial high ministers. The thirty-seven accessories of enlightenment are like the ancient royal law. As the king saying “be it so’’ adapts himself to the decision of the magistrates and to the royal law, so this (adaptive knowledge) which arises referring to the complexes as impermanent etc. adapts itself to the true functions of the eight knowledges and of the thirty-seven accessories of enlightenment at the upper (Path-moment). Hence it is called truth-adaptive knowledge. Adaptive Knowledge is ended. [671] 8utta Concordance. And this adaptive knowledge is the conclusion of insight leading to emergence which has complexes for object. But taken all in all, the adoptive knowledge is the conclusion of insight leading to emergence. Now to prevent confusion regarding this insight leading to emergence, this sutta-concordance should be understood as follows : Indeed this insight leading to emergence has been called atammayata in the Salayatana-Vibhanga sutta as Monks, defending on atammayata, coming to atammayata there is that indifference which is one in meaning, which rests on an object of one meaning ; reject that, transcend that. ® It is called repulsion in tke Alagaddasuttanta,i Being repelled he becomes dispassionate. Owing to dispassion he is delivered P It is called knowledge of tke Law of cause in tlie Susima Suttanta: ‘'First, Susima, is knowledge of the law of cause, afterwards knowledge in nihhdnaP It is called the heiglit of perception in tie Pottkapada Suttanta: “ PoUhapada, first perception arises, then knowledge P It is called tke chief factor of purification in the Dasuttara Suttanta:® “Purity in the knowledge and discernment of progress is a factor in wrestling for purification It is called by three names in the Patisambhida-magga: “that which is desire for release and that which is reviewing of analysis' and that which is indifference to complexes : these states are one in meaning, only the letter is differ entP It is called by two names in the Patthana: Adaptation of adoption, adaptation of cleansing, ’ ’ It is called purity in the knowledge and discernment of progress in the Rathavinita Suttanta: “Sir, is the holy life lived in the Blessed One for the sake of purity in the knowledge and discernment of progress By many names the great Sage has extolled Th’ emergence-going insight, calm and pure. Desirous of emerging from the great And fearful mire of the existence-ill, The wise by birth should strive his best alway. XXI . — Knowledge and Discernment of Progress 823 Thus is ended the twenty-JSxst chapter called the exposition of Purity of the knowledge and discernment of progress in the section of' the development of understanding in the Path of Purity composed for the purpose of gladdening good folk.

CHAPTEE XXII EXPOSITION OE PURITY IN KNOWLEDGE AND DISCERNMENT [672] [The First Path-Knowledge.] Next is adoptive knowledge. ‘Because it stands in tke place of the adverting to the Path it does not appertain to Purity in the Knowledge and discernment of Progress, neither to Purity in Knowledge and Discernment. It is not commonly used between (the sixth and seventh Purities). However, because it falls into the stream of insight, it is counted as insight. And the knowledge in these four Paths: — Path of Stream-winning, Path of Once-returning, Path of Nonreturning, Path of Arahatta — is known as Purity in Knowledge and Discernment. Therein there is indeed nothing else to be done by one who wishes to achieve the first Path-knowledge. For whatever may have to he done by him has been done by him as he was producing insight with adaptation as the conclusion. Thus when by those three adaptive knowledges, each in conformity with its own strength, the very thick darkness hiding the truths has been dispelled, the consciousness of him in whom adaptive knowledge has arisen does not rush into, nor stand in, nor resolve upon, nor adhere to, nor stick to, nor bind itself to all that is considered as complexes but shrinks, retracts, sinks from it as water from a lotus leaf. The whole XXII . — Knowledge and Discernment 825 sign as object and also the whole procedure as object appear as an impediment. Then, when the whole of the sign and procedure as object appears as an impediment, there arises in him at the end of resorting to the (second or third) adaptive knowledge the knowledge of adoption, which has reached the summit, which is the crown of insight, which never turns back, which makes its object nibbana, ending, that is signless, procedure-less, without complexes; which passes beyond the kinship of average men, the appellation of average men, the plane of average men; which enters into the kinship of Ariyas, the appellation of Ariyas, the plane of Ariyas; which effects the state of causal relation; which is the first turning to, first laying to heart of, first considering of nibbana as object, [673] in six (causal) modes of the Path, to wit, contiguity, immediate contiguity, repetition (or habitual recurrence), sufficing dependence, absence, abeyance. Concerning which it has been said. How does understanding in the turning of emergence from the objective become adoptive knowledge ? It overcomes genesis — thus {it is) adoptive. It overcomes procedure . . . despair — thus it is adoptive. It overcomes the objective sign of complexes, thus it is adoptive. It rushes into non-genesis, thus it is adoptive. It rushes into non-procedure . . • non-despair, cessation, nibbana, thus it is adoptive. Having overcome genesis it rushes into non-genesis, thus it is adoptive — thus should all be expanded. There is this illustration showing the mode of procedure of adaptation and adoption in various objects, though they are proceeding by one adverting in one process {vlthi ) : — As a man, desiring to jump across a big ditch and stand on the further bank, runs with speed and, seizing a hanging rope or pole tied to a tree-branch on the near bank of the ditch, jumps up, and with body inclined, sloped, bent towards the further bank reaches the top of the further bank, and releasing that (rope or pole) alights swaying on the further bank, and slowly rights himself, so this meditator, desiring to stand in nibbana which is the further bank of existence, place of birth, destiny, duration, abode, runs with the speed of the reviewing of rise and fall etc., and by means of the adverting of adaptation seizes, as impermanent or ill or not-self, the hanging rope of matter, or the stick of one or other of the aggregates of mind which is tied to the branch of the tree of individuality, and without releasing it, jumps up by the first adaptive consciousness, and by means of the second (adaptation) has his mind inclined, sloped, bent towards nibbana, as the body (of the man in the simile) is inclined, sloped, bent towards the further bank; and with the third (adaptation) is now near the goal of nibbana, as the other man reaches the top of the further bank; and by the cessation of that (third) consciousness he releases the complexes as object, and by means of adoptive consciousness falls onto nibbana without complexes, the further bank. Still, as the (causal relation of) practice is not obtained in the one object (nibbana) he, like the swaying man, is not yet well-established. Afterwards he is established by means of the Path-knowledge. Therein adaptation is able to dispel the darkness of the corruptions hiding the truths, but not to make nibbana the object. Adoption is able to make nibbana the object, but not to dispel the darkness which hides the truths. Herein (is) this simile — [674] It is said that an intelligent man, thinking I will observe the conjunction of stars,'’ went out at night and looked up to see the moon. Being hidden by clouds, the moon did not appear to him. Then a wind arose and dispersed the thickest clouds, another the middling thick ones, a third the thinnest. Then the man saw the moon in the sky clear of clouds, and observed (lit. knew) the conjunction of stars. Herein, like the three clouds is the darlmess of the corruptions, thick, middling, thin, which hide the truths. Like the three winds are the three classes of adaptive consciousness. Like the intelligent man is adoptive knowledge. Like the Expositor, 312 f. XXII . — Knowledge and Discernment 827 moon is nibbana. Like the dispersing of the clouds by each of the winds, in order, is the dispelling of the truths-hiding darkness by each adaptive consciousness. Like the man’s seeing the pure moon in the sky clear of clouds is the discerning of pure nibbana by adoptive knowledge, when the truthshiding darkness clears away. As the three winds are able to disperse the moon-hiding clouds, not to see the moon, so the adaptations are able to dispel the truths-hiding darkness, not to see nibbana. As the man is only able to see the moon, not to disperse the clouds, so adoptive knowledge is only able to see nibbana, not to dispel the darkness of corruptions. Therefore this is said to be the adverting to the Path. Indeed, though it is not adverting, it stands in the place of adverting, and ceases as it were giving a sign {sannd) to the Path: 'Do thou thus arise !” And the Path, without there being a releasing of the sign that has been given, follows that knowledge closely in an unbroken succession, and arises piercing and bursting the aggregates of greed, of hate, of delusion, never before pierced and never before burst. Herein is this simile: — It is said, that an archer caused one hundred planks to be placed in a place eight usahhas distant, and wrapping his face with cloth and fixing the arrow, stood on a wheel-machine. Another man turned the wheel-machine and, when the planks were facing the archer, gave intimation {sannd) by a stick (struck) thereon. Not missing the intimation from the stick, the archer shot the arrow, and pierced the hundred planks. Herein, like the intimation of the stick is adoptive knowledge. Like the archer is Path-knowledge. Like the archer’s not missing the intimation from the stick, and piercing the hundred planks is the Path-knowledge’s [67 5] not releasing the sign given by adoptive knowledge, making nibbana the object and piercing and bursting the aggregates of greed, hate, delusion never before pierced and never before burst. This Path not only does the piercing of the aggregates of greed etc., but also dries up the ocean of ill in the round of the stream of existence which is witliout beginning, stuts all tke gates of tbe place of evil doom, brings the seven Ariyan treasures into one's presence, rejects the eightfold false path, quiets all enmities and fears, leads to the cherished (lit. breast-born) sonship of the supremely Perfect Buddha, conduces to the obtaining of many hundred other advantages. Thus the knowledge associated with the stream-winning Path which bestows many advantages is knowledge in the stream-winning Path. The First Path-Knowledge is ended, [The Second [PathyKnowledge,] Immediately after the knowledge (of stream-winning Path) there arise, as its result (lit. ripening), two or three classes of fruitional consciousness. Because the transcendental and the moral give immediate result, this and more has been said: That concentration which they say is prompt [in result) and For the extinction of the cankers he attains sluggishly the immediate result-giving (Path), But some say that there are one, two, three or four classes of fruitional consciousness. That should not be said. For at the end of the practice of adaptation, adoptive knowledge arises. Therefore by the lowest limit (or classification) there should be two classes of adaptive consciousness. For one (adaptation) does not get the causal relation of repetition. Also, one apperceptional process has the measure of seven consciousnesses. Therefore whoever has two adaptations, has adoption as the third, and the Path-consciousness as the fourth, and three classes of fruitional consciousness. Whoever has three adaptations has adoption as the fourth, Pathconsciousness as the fifth and two classes of fruitional consciousness. Hence the statement that two or three classes of fruitional consciousness arise. But some say, that whoever has four adaptations has adoption as the fifth, Path-consciousness as the sixth, one fruitional consciousness. But because one may induce the XXII . — Knowledge and Discernment 829 fourth or the fifth, not more (or higher), owing to the proximity of life-continuum, that has been denied and should not be believed in essence. [ 676 ] By this much, then, is one the second Ariya-person known as stream- winner. However much he may be negligent, he is able, after running on, going on, among devas and men seven times, to make an end of ill. And at the conclusion of the fruition his consciousness lapses into life-continuum. Then, cutting off the life-continuum, the mind-door-adverting arises in order to survey the Path. When it ceases, seven Path-surveying apperceptions (arise) in order. Again, lapsing into life-continuum, the advertings etc. arise in order to survey the Pruit etc. in the same manner. Because of their arising he surveys the Path, surveys the Pruit, surveys the rejected corruptions, surveys the remaining corruptions, surveys nibbana. Indeed, he surveys the Path thus: ‘‘ Verily by this Path have I come.” Then he surveys the fruit thus : Such an advantage has been got by me.” Then he surveys the rejected corruptions: '' These very corruptions have been rejected by me.” Then he surveys the corruptions to be killed by the three upper Paths: These very corruptions have remained in me.” Then finally he surveys the deathless nibbana: '' This state by way of object has been penetrated by me.” Thus ‘are the five surveys of the Stream- winning Ariyadisciple’s. And as are the stream- winner’s, so are the Oncereturner’s and the Never-returner’s. But for the Saint there is not the surveying of the remaining corruptions. Thus there are in all nineteen surveyings. And this is the supreme classification. For to probationers there is or is not the surveying of rejected and remaining corruptions. Indeed because of the absence of that surveying, Mahanama asked the Blessed One Which indeed is that state in me, not subjectively rejected, by which states of greed stand as one ocGUfying my consciousness All should be understood in detail. And after surveying thus, that Stream-winning Ariyadisciple, seated even there in his seat, or at some subsequent time, applies himself to the weakening of sensuous passion and ill-will, and to the reaching of the second plane. He collects the faculties, strengths and enlightenment-factors and, by means of his knowledge that what are considered as complexes, divided into matter, feeling, perception, activities, consciousness, are impermanent, ill, not-self, he threshes out and turns them in his mind, and dives into insight-process. As he thus [677] progresses, when, by one adverting, adaptation and adoption-knowledge arise at the conclusion of indifference to complexes in the way mentioned, the Path of the Oncereturner arises immediately after the Adoption. The knowledge associated with it is knowledge in the Path of the Oncereturner. The Second Knowledge is ended, [The Third Path-Knowledge,} Immediately after this (second) knowledge the fruitional consciousness should be understood as above. So far he is the fourth Ariya-person, known as the Once-returner. Coming only once to this world, he is able to make an end of ill. His subsequent surveying is as above. Having surveyed thus, XXII . — Knowledge and Discernment 831 this Once-returning Ariya-disciple, seated even there in his seat, or at a subsequent time, applies himself to the entire rejection of sensuous lust and ill-will, and to the reaching of the third plane. He collects the faculties, strengths and enlightenment-factors and, by means of his knowledge that what are considered as complexes are impermanent, ill, notself , he threshes out and turns them in his mind and dives into the insight-process. As he thus progresses, when the adaptive and adoptive knowledges arise by one adverting at the conclusion of indifference to complexes as above, the Path of the Non-returner arises immediately after the adoption. The knowledge associated with it is the knowledge in the Path of the Non-returner. The Third Knowledge is ended. \The Fourth Path-KnowledgeJ] Immediately after this knowledge the classes of fruitional consciousness should be understood as above. By this much is he the sixth Ariya-person, known as the Non-returner, of spontaneous hirth passing away there not liable to returni not coming back again by way of conception to this world. His subsequent surveying is as above. Having surveyed thus, that Non-returning Ariya-disciple, seated even there in his seat, or at a subsequent time applies himself to the entire rejection of lust for the material and the immaterial, of conceit, of excitement, of ignorance, and to the reaching of the fourth plane. He collects the faculties, strengths and enlightenment-factors and, by knowledge that what are considered as complexes are impermanent, ill, not-self, threshes out and turns them in his mind [678] and dives into insight-knowledge. As he thus progresses, when the adaptive and adoptive knowledges arise by one adverting at the conclusion of indifference to complexes as above, the Arahatta-Path arises immediately after the adoption. The knowledge associated with it is the knowledge in the Arahatta-Path. The Fourth Knowledge is ended. [Glasses of fruitional Consciousness. A. Thirty-seven accessories of enlightenment.] Immediately after this knowledge classes of fruitional consciousness are to be understood as above. By so much is lie the eighth Ariya-person known as an Araha/ a great onCj purged of the cankers, hearing his last body, who has discharged his burden, attained to his goal,' destroyed his existencefetters, is delivered by right gnosis, worthy of receiving the first gifts of the devas and of this world. What was said above, viz.: The knowledge in these four paths: — Path of stream-, winning, Path of once-returning, path of non-retuxning, Path of arahatta, is known as Purity in knowledge and discernment,’’ has been said concerning these four knowledges attainable in this order. Now to be conscious of the power of this four(fold) knowledge, Purity of knowledge and discernment, thus — The being endowed with the accessories Of wisdom, and emergence, union With strength, removal of the states to be Removed. The comprehension-functions which Are stated at the penetration-time : — All should be known by nature intrinsic. Herein The being endowed with the accessories of wisdom' means the being endowed with the enlightenment-accessories. These thirty-seven states indeed, namely: four applications of mindfulness, four right efforts, four bases of supernormal power, five faculties, five strengths, seven enlightenmentfactors, eightfold Ariya-Path, are known as enlightenmentaccessories from being on the side of the Ariya-Path which has got the name of enlightenment in the sense of being enlightened. Being on the side of ” is being serviceable to. Application ” (patthana) is because it appears by dashing, jumping into those several objects. Mindfulness as application is “ application of mdndfulness.” And from proceeding by way of seizing tlie mode of foulness, ill, impermanence, notself in body, feeling, consciousness, state, and by way of effecting tbe function of rejecting tbe notions (or perceptions) of pleasantness, bliss, permanence, self, [679] it is fourfold in kind. Therefore they are called four applications of mindfulness, '' Effort ” means: by this they make effort.’’ A beautiful effort is '' right effort.” Or right effort ” means : by it they make effort rightly.” Or, it is beautiful, from being devoid of the deformity of the corruptions and effort, because in the sense of accomplishing benefit and bliss, it brings about the best state, and is instrumental for the chief (padlidna) state — Whence " right effort, ” It is a synonym of energy. It is fourfold as it effects the function of rejecting and not producing immoralities already arisen, and not arisen, and the function of producing and establishing moralities not arisen and arisen- Therefore they are called the four right efforts. Supernormal power is in the sense of effecting as said above. Base ” in the sense of being fore-runner of that associated (power) and in the sense of being the cause previous to power which is result — thus (we get) base of power,” It is fourfold as desire, etc. Hence they are called the four bases of supernormal power. As has been said : ‘ The four bases of power are desire as base of power consciousness as base of power, energy as base of power, investigation as base of power. These are transcendental. But because of the statement '' if the monk, making desire the dominant influence, gets concentration, he gets one-pointedness of consciousness, this is called desire-concentration and so on, the worldly states (such as contact etc.) are also obtained (as bases of power) by way of the dominant influence of desire etc. From the overcoming of nonfaith, idleness, negligence, distraction, confusion it is a controlling '' faculty in the sense of dominant influence termed the overcoming. In the sense of not shaking, because it is not to be overcome by non-faith etc.: — such is ‘‘strength.” Both of these are fivefold, as faith etc. Therefore they are called the five faculties, five strengths. Mindfulness etc., by being the factor (or means) of an enlightened being, are the seven enlightenment-factors. And right views etc. in the sense of exit are the eight Pathfactors, Hence it was said seven enlightenment-factors, eightfold Ariya-Path.” When worldly insight arises in him who grasps the body in fourteen ways, the reviewing of the body is application of mindfulness, In him who grasps feeling in nine ways, the reviewing of feeling is application of mindfulness. In him who grasps mind in sixteen ways, the reviewing of the mind is application of mindfulness. [680] In him who grasps things (dhamma’s) in five ways, the reviewing of things is application of mindfulness. When he, seeing that immorality has never before arisen in his individuality, and has arisen in that of another, strives for its non-arising, This has arisen in one who behaves in such a way, I will not behave so; this shall not arise in me,’' it is the first right effort. When he, seeing that by his own conduct immorality has arrived, strives for its reflection, it is the second. To him who strives to produce that jhana or insight which has never before arisen in this individuality, it is the third. To him who repeatedly produces it (jhana or insight) so that, having arisen, it may not decrease, it is the fourth right effort. At the time of producing morality by making desire the principal, it is desire as base of power. ... At the time of abstaining from wrong speech, it is right speech. In this way (these thirty-seven accessories of enlightenment) are obtained (prior to the Path) in various classes of consciousness. And at the time of the arising of these four knowledges they are obtained in one consciousness. At the fruitional moment excepting the four right efforts, the remaining thirty-three XXII . — Knowledge and Discernment 835 are obtained. Titus among those which are obtained in one consciousness, the single mindfulness having nibbana as object is called the four applications of mindfulness, by way of effecting the function of rejecting the notions of pleasantness etc. in the body etc. And one single energy is called the four right efforts by way of effecting such function as the not producing etc. of unarisen (immoral states). But in the remaining (bases of power) there is no decrease nor increase. And among these, Xine onefold, one twofold, then four-five-fold. Eightfold and ninefold — thus they are sixfold. Nine onefold'' — desire, consciousness, rapture, repose, indifference, thought, speech, workj, livelihood — these are onefold by way of this desire as base of power etc. They do not enter another portion. One twofold " — faith is twofold by way of faculty and strength. Then four-five-fold " means that another one is fourfold, another fivefold. Therein one (namely) concentration is fourfold by way of faculty, strength, enlightenment-factor and Path-factor. Understanding is fivefold by way of these four and the portion of base of power. Eightfold and ninefold " — another one is eightfold, one ninefold, is the meaning. Mindfulness is eightfold by way of the four applications of mindfulness, faculty, strength, enlightenment-factor, Path-factor. Energy is ninefold by way of the four right efforts, base of power, faculty, strength, enlightenment -factor, Path-factor. So [681] Accessories of wisdom are fourteen Unclassified, they are seven in groups. And thirty-seven in kind. Accomplishing Their functions, rising in their natural state. They all arise when Ariyan Path obtains. Thus far is here '' The being endowed with the accessories of wisdom ” to be known. [B. Emergence,] And Emergence-mion-with-strength ’’ — is {a) emergence and (&) union witli strength. For worldly insight emerges neither from the sign nor from procedtoe, because it has the sign for object, and because it has not cut off origination which is the cause [hdrana) of procedure. Adoptive knowledge does not emerge from procedure, because it has not cut off origination, but it emerges from the sign, because it has nibbana for object. Thus there is a partial {elcato) emergence. Hence it has been said Understanding in emerging and in turning from the objective is adoptive hnowledge,' Likewise it is adoption because it turns from genesis and rushes into non-genesis burning from procedure — thus should all be understood. These four knowledges emerge from the sign because they have the signless for object; and they emerge from procedure because they have cut off origination. Thus they emerge from both. Hence it has been said How does understanding in emerging and in turning from both become knowledge in the Path ? Right view in the sense of discerning at the stream-winning Path-moment emerges from wrong views and it emerges from the attendant corruptions and aggregates ; it emerges from all signs objectively. Hence it is said that understanding in emerging and in turning from both is knowledge in the Path. In the sense of bringing forward right thought emerges from wrong thought. ... In the sense of grasping, right speech emerges from wrong speech. ... In the sense of setting up, right work. ... In the sense of being cleansed, right livelihood. ... In the sense of upholding, right effort. ... In the sense of appearing closely, right mindfulness. ... In the sense of being not distracted, right concentration emerges from wrong concentration, and it emerges from the attendant corruptions and aggregates, and it emerges objectively from all signs. Hence it is said that understanding in emerging and in turning from both is knowledge in the Path. In the sense of discerning at the moment of the Path of the XXII, — Knowledge and Discernment 837 once-returneT, right views, ... In the sense of not being scattered, right concentration emerges from the gross fetter of sensuous lust and fetter of hatred, from the gross bias of sensuous lust and bias of hatred. ... In the sense of discerning at the moment of the never-returning Path, right views, ... In the sense of not being scattered, right concentration emerges from the minute [ 682 ] {remaining) fetter of sensuous lust and fetter of hatred, from the minute {remaining) bias of sensuous lust and bias of hatred, ... In the sense of discerning at the moment of the Arahatta Path, right views, ... In the sense of being not scattered, right concentration emerges from lust for matter, from lust for non-matter, from conceit . . . from excitement . . . from ignorance . . . from bias of conceit, from bias of lust for existence, from bias of ignorance ; and it emerges from the attendant corruptions and aggregates, and it emerges objectively from all the signs. Hence it is said that understanding in emerging and in turning from both is knowledge in the Path,' At tlie time of developing tte eight worldly attainments the strength of calm is preponderating. At the time of developing the reviewing of impermanence etc. the strength of insight (is preponderating). But at the moment of the Ariya-Path those (two) states proceed yoked equally in the sense of not exceeding each other. Therefore in these four knowledges also the strength of both is evenly united. As has been said, Undistracted concentration which is one-pointedness of consciousness that emerges from the corruptions and aggregates accompanied by excitement has cessation for its sphere. The insight in the sense of reviewing {of the consciousness) which has emerged from the corruptions and aggregates accompanied by ignorance has cessation for its sphere. Thus in the sense of emerging, calm and insight are one in peculiar property (rasa), are evenly yoked, do not exceed each other. Hence it is said, that he develops the even yoke of calm and insight in the sense of emergence,' Thus here the emergence and union with strength should be understood. [C. Removal.] Removal of the states to be removed — tlie removal of ttose states wMcIl should be removed by whatever knowledge among these four knowledges should be known. For these befittingly do remove states termed fetter, corruption, wrongness, worldly state, meanness, reversal, knot, evil destiny, canker, flood, yoke, hindrance, infection, clinging, bias, taint, course of immoral action, rising of consciousness. Therein fetters ’’ are said to be the ten states beginning with lust for matter, because of the fettering of aggregates by aggregates, of karma by fruition, or of beings by ill. Indeed as long as they (arise), there is no cessation of these {i.e. aggregates, fruition, ill). There also, lust for matter, lust for nonmatter, conceit, excitement, ignorance: — these five are known as fetters of the upper part, because of the fettering of the aggregates etc. that are arising above. [683] Heresy of individuality, doubt, infection by rite and ritual, sensuous lust, hatred; — these five are known as fetters of the lower part, because of the fettering of the aggregates etc. that are arising below. Corruptions are these ten states; — agreed, hate, delusion, conceit, wrong views, doubt, sloth, excitement, shamelessness, recklessness of blame, because they are themselves corrupted and because they corrupt associated states. Wrongness are these eight states: — wrong views, wrong thoughts, wrong speech, wrong work, wrong livelihood, wrong striving, wrong mindfulness, wrong concentration, from their wrong procedure. Or they are ten together with wrong deliverance, wrong knowledge. Worldly states {or conditions) are these eight : gain, loss, fame, disgrace, bliss, pain, blame, praise, because they are not liable to cessation when there is procedure of the world. But here metaphorically by worldly states, fawning, which is the basis of gain etc., and hatred which is the basis of loss etc. are implied: — thus it is to be understood. Meannesses are five ; meanness regarding a dwelling, meanness regarding family, meanness regarding gain, meanness regarding the Law, meanness regarding personal beauty. These proceed in the mode of being unable to bear community with others in these things, such as dwelling, etc. Reversals are these three: reversal of perception, reversal of consciousness, reversal of views, which proceed thus, that in things impermanent, ill, not-self , foul, there is permanence, bliss, self, or pleasure. Knots are four, beginning with covetousness, because of the knotting of mental group (Jcdya) and material group; so indeed they are said to be the knot of covetousness-group, the knot of ill-will-group, the knot of the group of the infection by rite and ritual, the knot of the group of the obsession that this is truth Evil destiny is a synonjnn for doing what should not be done, and not doing what should be done through desire, hate, delusion, fear. It is called evil destiny because Ariyas should not go by it. Oanhers: — this is a synonym for sensuous lust, lust for becoming (re-birth), wrong views, ignorance from flowing {savanato) by way of object as far as adoption (by dJiamma) and as far as the heavens (by space); or because they flow in the sense of perpetually oozing from unclosed doors (of eye etc.) like water from pot-holes; or because they beget the ill of the stream of existence. [684] Floods, in the sense of dragging to the sea of becoming and in the sense of being difficult to cross. Yokes, from not allowing dissociation from the object and dissociation from ill, are synonyms for them (i.e. sensuous lust etc,). Hindrances are five; sensuous desire etc., in the sense of the blocking, hindering and hiding of consciousness. Infection : — this is a synonym for wrong views from proceeding with the mode of going beyond the true nature, and from misconstruing the unreal nature of this and that state. Olingings are four, beginning with clinging to sensuality, mentioned in all modes in the Exposition of the Causal Law. “ Biases'' are in the sense of growing strong seven, beginning with sensuous lust and stated thus : — bias of sensuous lust, of hatred, of conceit, of views, of doubt, of becomingdust, of ignorance. For they are bias, because they have grown strong and lie dormant by being repeatedly the condition of the arising of sensuous lust, etc. Taints are three: greed, hate, delusion from being themselves impure and making others impure, like mud besmeared with oil, Qourses of immoral action are these ten : — life-taking, theft, wrong conduct in sensuous pleasure, lying, slanderous speech, harsh speech, frivolous talk, covetousness, ill-will, wrong views by being immoral actions and being courses of evil destinies. Risings of immoral consciousness are these twelve: — the eight rooted in greed, two rooted in hate, two rooted in delusion. Thus these (four knowledges) fittingly make the rejection of these states beginning with fetters. How ? First among the fetters, the heresy of individuality, doubt, infection of rite and ritual, and sensuous lust and hatred, which (latter two) lead to evil doom : — these five states are to be slain by the first (Path-) knowledge. The remaining sensuous lust and hatred which are gross are to be slain by the second knowledge; and those which are refined (sensuous lust and hatred) by the third knowledge. The five beginning with lust for matter are to be slain by the fourth knowledge. In the following (corruptions etc.) wherever we make no qualification by the word indeed ” we shall say, that whatever is to be slain by the higher knowledges, is severally to be slain by the higher knowledges after its tendency to evil doom etc. has been killed by the first Path-Emowledges. Among the corruptions wrong views and doubt are to be slain by the first knowledge; hate is to be slain by the third knowledge : greed, delusion, conceit, sloth, excitement, shamelessness, recklessness of blame are to be slain by the fourth knowledge. Among the wrong states these : — wrong views, lying, wrong work, wrong [686] livelihood are to be slain by the first knowledge; wrong XXII. — Knowledge and Discernment 841 tHoughts, slanderous speech, harsh speech: — these are to be slain by the third knowledge. And here speech is to be understood as volition. Frivolous talk, wrong striving mindfulness, concentration, deliverance and knowledge are to be slain by the fourth knowledge. Among the worldly states hatred is to be slain by the third Imowledge. Fawning is to be slain by the fourth knowledge, so also the fawning for pomp and for praise is, as some say, to be slain by the fourth knowledge. The meannesses are to be slain indeed by the first knowledge. Among the reversals the reversals of perception, of consciousness, of views holding impermanence to be permanence, not-self to be the self ; and the reversal of views holding ill to be bliss, foul to be pleasant : — these are to be slain by the first knowledge. The reversals of perception and of consciousness holding the foul to be pleasant are to be slain by the third knowledge ; reversals of perception, and of consciousness holding ill to be bliss are to be slain by the fourth knowledge. Among the knots the bodily knots of infection by rite and ritual, and of conviction that this is truth ’’ are to be slain by the first knowledge ; the knot of ill-will is to be slain by the third; the other (one of covetousness) is to be slain by the fourth. Evil destiny is to be slain indeed by the first knowledge. Among the cankers the canker of wrong views is to be slain by the first knowledge ; the canker of sensuality is to be slain by the third knowledge ; the other two are to be slain by the fourth knowledge. And the same with the floods and yokes. Among the hindrances the hindrance of doubt is to be slain by the first knowledge; the three : sensuous desire, ill-will, worrying are to be slain by the third knowledge; sloth and torpor and excitement are to be slain by the fourth knowledge; infection is to be slain indeed by the first knowledge. Amorig the clingings, because lust for matter and non-matter is considered as sense-desire by way of basissense-desire of all the worldly conditions, it falls within the clinging of sense-desire; it therefore is to be slain by the fourth knowledge; the remainder are to be slain by the first knowledge. Among the biases, the biases of wrong views and of doubt are to be slain indeed by tbe first knowledge; biases of sensual passion and of hatred are to be slain by the third knowledge; biases of conceit and of lust for existence and of ignorance are to be slain by the fourth knowledge. Among the taints, the taint of hate is to be slain by the third knowledge; the others are to be slain by the fourth knowledge. Among the courses of immoral action, these: — life-taking, theft, wrong conduct, lying, wrong views — are to be slain by the first knowledge; the three: — slanderous speech, harsh speech, ill-will— are to be slain by the third knowledge; frivolous talk and covetousness are to be slain by the fourth knowledge. Among the risings of immoral consciousness, the five, namely, four associated with views, and that associated with doubt are to be slain indeed by the first knowledge; two associated with hatred are to be slain by the third knowledge; the rest are to be slain by the fourth knowledge. Thus any state that is to be slain by any (path-knowledge) is known as rejectable by that (knowledge). Hence it was said that 'Hhese (four knowledges) fittingly make the rejection of these states beginning with fetters. But what ! do these (knowledges) reject these states past and future, or [686] those which are present ? If moreover they (reject) past and future ones, the effort here becomes fruitless. Why ? Because of the absence (of states) to be rejected. If present (states were rejected) it would likewise be fruitless, because the presence of states to be rejected, together with the effort and the development of the Path would be corrupted; or again the corruptions would be dissociated, and there is really no such thing as a present corruption dissociated from consciousness. This objection is independent (or uncommon). For it has been denied in Pali by saying ''He who rejects corruptions rejects past corruptions rejects future corruptions, rejects present corruptions again by saying " If he rejects past corruptions then he extinguishes what has been extinguished, stops what has ceased, dispatches what has already gone away, puts an end to XXII. — Knowledge and Discernment 843 what has passed away rejects the past which does not exist and also by saying '' he does not reject past corruptions, Likewise by saying If he rejects future corruptions then he rejects what has not been born, rejects what has not come to birth, rejects what has not arisen, rejects what has not appeared, rejects the future which does not exist, and also he does not reject future corruptions!' Likewise if he rejects present corruptions, then the lustful rejects lust, the hateful hate ,,, the deluded delusion the entangled one conceit ,,, the infected one wrong views, the distracted one excitement ,,, the indecisive one doubt the one grown strong rejects bias, the black and white states would go yoked together, the Path-development would be corrupted and by saying he does not reject past corruptions nor future ones, or reject present corruptions all is denied. But at tbe conclusion of (tbe subject in) question: — Then there would be no path-development, no realization of fruit, no rejection of the corruptions, no comprehension of the Law ! — it is admitted that It is not so: — there is path-development , . . comprehension of the LawP And when it was asked how may that beV this was said: — Por example, a tender tree bears no fruit. Suppose a man should cut its root. The unborn fruits of that tree not being born verily are not born, not being produced are verily not produced, not arising verily do no arise, not appearing verily do not appear. Even so genesis is the condition, genesis is the cause of the coming to birth of corruptions. Seeing tribulation in genesis, consciousness rushes into non-genesis. Because consciousness has rushed into nongenesis, those corruptions, wTiich would have come to birth through the cause df genesis, not being born, verily are not born . . . not appearing, verily do not appear. Thus from the cessation of the condition is the cessation of ill. [687] Procedure is a condition. . . . The sign is a condition . . . exerting is a condition. . . . Because consciousness has rushed into non-exerting, those corruptions which would have come to birth through the cause of exerting, they not being born . . . not appearing verily do not appear. Thus from the cessation of the condition is the cessation of fruition. Thus there is Path-development there is fruition- , realization, there is rejection of corruptions, there is. comprehension of the LawP' Wliat does this show ? It shows the rejection of corruptions which have obtained their plane (of origin). But are corruptions, which have obtained their plane, past or future or present ? They are known as arisen after obtaining their plane/’ For '‘arisen” is of different kinds as existing, as having becorae and departed, as having been made by occasion {oTcdsa), as having obtained the plane. Therein all that is said to be endowed with genesis, decay and break-up is known as 'arisen as existing P Moral and immoral (states) which, having enjoyed the taste of the object, and having ceased, are said to have been enjoyed and departed, as well as those which, with the remaining conditioned states having arrived at the three moments: — genesis (decay and break-up) and ceased are said to have become and departed, are known as " arisen as having become and departed P Because that karma which, spoken of in such a way as "By him whatever karmas were done formerly,” being past, inhibits a different result, and gives occasion to its own result, therefore the result, for which occasion is made and which, though not yet arisen, invariably arises when occasion is thus made, is known as " arisen as having been made by occasion P Immorality in the various planes not yet removed is known as " arisen as having obtained the planeP And here the difference between plane and planeobtained should be understood. Plane means the five aggregates existing in (any of) the three planes as having become objects of insight. By " plane-obtained ” are known the kinds of corruptions fit to arise in those aggregates. Because the plane is said to be obtained by that (kind), therefore that is called plane-obtained. But the plane is not by way of object. For corruptions arise by way of object, with reference to all past and future aggregates and aggregates comprehended by (saints) purged of the cankers, like those of Soreyya the banker, Nanda the young brahman etc. with reference to the XXII . — Knowledge and Discernment 846 aggregates of Mahakaccana, Uppalavama, etc. And if snck corruption should be known as ‘plane-obtained/’ no one would reject the root of becoming because that is not to be rejected. But “plane-obtained” should be understood by way of basis. Bor wherever aggregates not comprehended by insight arise, there in them lie dormant from their genesis the kinds of corruptions which are the root of the round (of births) — and this, in the sense of being unrejected, should be understood as “plane-obtained.” [688] And there (among such aggregates) those aggregates of any one in which the corruptions lie dormant, in the sense of being unrejected, are called the basis of those corruptions, and not aggregates belonging to others. And past aggregates, and not the others (i.e. future and present) are the basis of corruptions which lie dormant unrejected in past aggregates. And the same with future ones etc. Likewise aggregates of the realm of sense, and not the others are the basis of corruptions which lie dormant unrejected in aggregates of the realm of sense. And the same with the realms of matter and nonmatter. But among stream-winners etc. the kinds of corruptions, which are the root of the round (of births) in the aggregates of any Ariya-person are rejected by this and that Path. Because those aggregates of his are not the basis of those rejected corruptions, which are the root of the round (of births), they do not get the appellation of plane. Because, to the average person, the corruptions which are the root of the round (of births) are not wholly rejected, any karma that is being done is either moral or immoral. Owing to the corruption of his karma the round (of births) rolls on. It should not be said that for him this root of the round (of births lies) only in the material aggregate, not in feeling and other aggregates; or only in consciousness-aggregate, not in material and other aggregates. Why ? Because it lies dormant without distinction in the five aggregates. How ? Like the peculiar property of the earth etc. in a tree. Bor as were a great tree to grow on the surface of the earth depending on the peculiar property of the earth and the peculiar property of water, owing to which causes it grows in root, stem, brancli, twig, sprout, leaf, flower, fruit and fills the sky, and continuing into a series of trees tkrough. a succession of seeds, lasts till the end of the cycle, it should not be said that the peculiar property of the earth etc. is only in the root, and not in the stem etc. ... or only in the fruit, and not in the root etc. Why ? Because it goes without distinction through the root and all (other parts) . And as were any man, disgusted with the flowers, fruits etc. of the tree, to pierce its four sides with a poisonous thorn known as ma:n.duka-thorn, and the tree, being touched by that poison, would reach the nature of not growing, owing to the entire exhaustion of the peculiar property of earth and the peculiar property of water, and would be unable to give birth again to the series, even so a man of good family, repelled by the procedure of aggregates, begins the development of the Four Paths in his own life-continuum, just as the man pierced the four sides of the tree with poison. Then the life-continuum of his aggregates, by that contact with the poison of the Four Paths, reaches the nature of not coming to birth again in future because, from the entire exhaustion of the corruptions, which are the root of the round (of births), all his different karmas, such as bodily acts, will have reached just the inoperative state, [689] and are unable to give birth to the continua of different becomings. Simply by the cessation of the last consciousness he, like fire without fuel, being devoid of clinging enters Parinibbana. Thus the difference (between plane and) plane-obtained should be understood. Further, ‘‘'arisen’’ is fourfold, as habitual, object-seizing, undiscarded, unremoved. Therein the arisen as existing is even the arisen as habit. And when the object goes into the avenue of the eye etc., the binds of corruptions, which formerly did not arise but would certainly arise later, owing to the object being seized, are said to have arisen through the object being seized,’ like the kind of corruptions that arose in Mahatissa the Elder, who while roaming for food in Kalyariagama, saw an object unsuitable (to monkhood). The kinds of corruptions which have not been discarded by either calm XXII . — Knowledge and Discernment 847 or insight, and which have not yet come up to the continuum of consciousness are, owing to the absence of condition hindering their arising, known as ‘'arisen as undiscarded.” And because those (corruptions) though discarded by calm and insight, have not yet been removed by the Ariya-Path .and have not got beyond the nature of arising, they are known as “ arisen as unremoved,” like the kind of corruptions which arose to an elder who, attainer of the eight attainments, going through the sky, heard the song of a woman singing sweetly as she plucked flowers in a garden of flowering trees These three kinds: — arisen as object-seizing, undiscar ded, unremoved, should be understood as going together with the “ plane-obtained.” In these different kinds of “ arisen ” which have been stated, the four that are known as existing, as having become and departed, as having been made by occasion, habitual, are not to be rejected by any knowledge, as they are not to be slain by the Path. As for the “ arisen ” which is termed plane-obtained, object-seizing, undiscarded, unremoved : — because this and that worldly and transcendental knowledges arise, destropng them as they arise, therefore they are all to be rejected. Thus here is to be known the rejection of whatever states are to be rejected by whatever (knowledge). [D. Functions. 'I “ The comprehension functions which Are stated at the penetration-time : — All should he hnown hy nature intrinsic. Functions in fours have been spoken of: — that of comprehending, of rejecting, of realizing, of developing at one and the same moment of each of these four knowledges at the time of comprehending the Truths . These should be known in their intrinsic nature. [690] For this has been said by the Ancients : “ As a lamp simultaneously in one moment fulfils four functions: it burns the wick, dispels darkness, diffuses light, exhausts the oil, even so the Path-knowledge simultaneously in one moment comprehends the four truths : it comprehends ill by apprehending comprehension, it comprehends origination by comprehending the rejection, it comprehends the Path by comprehending development, it comprehends cessation by comprehending the realization. What has been said ? Making cessation the object he attains, sees, penetrates the fonr truths.’’ This has also been said: Monhs, he who sees ill, sees also origination of ill, sees also cessation of ill, sees also the Path leading to the cessation of ill/ Thus all should be understood. Purther this has been said: The knowledge of one endowed with the Path is knowledge also in ill, is knowledge also in origination of ill, is knowledge also in cessation of ill, is knowledge also in the Path leading to cessation of illP As the lamp burns the wick, so the Path-knowledge comprehends ill. As the one dispels darkness, so the other rejects origination. As the one diffuses light, so the other develops the Path which is termed the Law of right thought etc. owing to the causal relation of co-existence etc. As the one exhausts the oil, so the other realizes cessation which is the exhaustion of corruptions. Thus the application of the sinoile should be understood. Another method: As the sun rising fulfils four functions simultaneously with its appearance: it lights up what is considered as matter, dispels darkness, shows light, allays the cold, even so the Path-knowledge . . . comprehends cessation by comprehending the realization. Here also as the sun lights up what is considered as matter, so the Pathknowledge comprehends ill. As the one dispels darkness, so the other rejects origination. As the one shows light, so the other develops the Path through the causal relation of coexistence etc. As the one allays the cold, so the other realizes cessation, the tranquillizing of the corruptions. Thus the application of the simile should be understood. A further method: as a boat fulfils four functions simultaneously, in one moment : it leaves the near bank, cuts the current, [691] carries the cargo, reaches the further bank, so the Path-knowledge . . . comprehends cessation by com- XXII . — Knowledge and Discernment 849 pretending realization. Here also as the boat leaves the near bank, so the Path-knowledge comprehends ill. As the one cuts the current, so the other rejects origination. As the one carries the cargo, so the other develops the Path through the causal relation of co-existence etc. As the one reaches the further bank, so the other realizes cessation which is the further bank. Thus the application of the simile should be understood. Thus are penetrated as one, in the sense of true nature {tatJiatthena), in sixteen modes, the four functions of this knowledge, proceeding by way of the four functions in one moment at the time of comprehending the Truths. As it has been said : Hoio in the sense of true nature are the four Truths 'penetrated as one ? In sixteen modes in the sense of true nature are the four Truths penetrated as one. Of ill the sense of oppressing the sense of being conditioned, the sense of burning, the sense of perversion — such is the sense of its true nature. Of origination the sense of exerting, the sense of being the source, the sense of fettering, the sense of impeding — such is the sense of its true nature. Of cessation the sense of being the escape, the sense of seclusion, the sense of being unconditioned, the sense of being deathless — such is the sense of its true mture. Of the Path the sense of being the exit, the sense of being the condition, the sense of seeing, the sense of being the dominant influence — such is the sense of its true nature. In these sixteen modes in the sense of true nature are the four truths taken together as one. That 'which is taken as one is {its) oneness. What is oneness, he penetrates by one kno'wledge. Thus the four truths are penetrated as one. Ttereat objection might arise: — when there are other meanings of ill etc. such as that of disease, boil and so on, then why are just four stated ? We say in reply here : — Because they are manifest by the discernment of other truths. For herein Which is knowledge in ill ? The understanding which arises with reference to ill understands etc. — in this way the truth-knowledge has been said by way of each truth as object. MonkSy he who sees illy also sees its origination etc. — in this way it has been said by way of making one truth the object and accomplishing the function also in the rest. Herein when one makes each function the object, then through discerning origination there is manifested, in its intrinsic nature, the conditioned sense of ill which has the characteristic of oppression, (why ?) because it is exerted, conditioned, grouped by origination which has the characteristic of exerting. And because the Path takes away the burning of corruptions and is very cool [692] therefore by discerning this Path the sense of burning (of ill) is manifested, as the ugliness of Sundari was manifested to the venerable Nanda by his seeing of an heavenly nymph. And by discerning cessation which is not liable to perversion, the sense of perversion is manifested. Thus it needs saying no further. Likewise by discerning ill, the sense of origination as source, which (origination) by its nature has the characteristic of exerting, is manifested as the ailment-giving nature of food is manifested, when one sees ailment arisen from eating unsuitable food. By discerning cessation which has become dissociation, the sense of origination as fettering (is manifested). By discerning the Path which has become an exit, the sense of impeding (of origination is manifested). Likewise by discerning origination which is not separated (from corruptions), the sense of cessation as separation (or aloofness), which has the characteristic of escape, is manifested. By discerning the Path the sense of the unconditioned (is manifested). Indeed, by him the Path in the stream of existence which is without beginning has never been seen. And that (Path) is XXII . — Knowledge and Discernment 851 indeed conditioned on account of having causal relations : — thus the unconditionedness of the uncaused state becomes very evident. And by discerning ill the sense of deathlessness is manifested. For ill is poison, deathlessness is nibbana. Likewise by discerning origination the sense of the Path which has the characteristic of exit is manifested as condition: — This (origination) is not the condition of the attainment of nibbana; this (Path) is the condition.” By discerning cessation the sense of discerning (is manifested), as clearness of eye is manifested to one who sees very fine objects thinking, my eye is indeed very clear.” By discerning ill the sense of dominant influence (is manifested), as by seeing a pauper afilicted with various diseases the grandeur of a lordly person (is manifested). Thus here, because of the manifestation of each (meaning) by virtue of its own characteristic, and of the other (meanings) by virtue of discerning another Truth, four meanings have been stated of each (truth). But at the Pathmoment all these (sixteen) meanings go to penetration by a single knowledge with four functions in ill etc. But those who desire manifold apprehension (of the truths), to them the answer has been said in the Kathavatthu in Abhidhamma. [E. Comprehensions. Y Now among the four functions of comprehending etc. which have been spoken of — Threefold is comprehension, and likewise Kejection, also realization; And twofold development is allowed : Here the conclusion should be understood. Threefold is comprehension ” — comprehension of the known, comprehension of scrutiny, comprehension of rejection, thus comprehension is threefold. Therein after the outline thus The understanding which is higher knowledge is knowledge in the sense of what is known [693] the concise vStatement is: whatever states are known by higher knowledge have been hioivn and the full statement is : Monks, all is to he thoroughly known s And, Monks, what is the all that is to be thoroughly known ? Monks, the eye is to be thoroughly known etc/’; as such, lias compreliension of the known been stated. The thorough knowing of roind-matter with causal relations is its special plane. After the outline thus : The understanding which is comprehension is knowledge in the sense of scrutinizing the concise statement is : ' whatever states are comprehended have been scrutinized and the full statement is : Monks, all is to be comprehended. And, Monks, what is the all that is to he comprehended ? Monks, the eye is to be comprehended — as such has scrutinizing comprehension been stated. From the group-contemplation up to adaptation is its special plane, as it proceeds by way of scrutinizing that such is impermanence, ill, not-self . After the outline thus : — The comprehension which is rejection is knowledge in the sense of abandoning ’’that (comprehension) spoken of fully as Whatever states are rejected have been abandoned,' and proceeding in such wise as: ‘By the reviewing of impermanence one rejects the perception of permanence etc./ is the comprehension of rejection. From the reviewing of breaking-up to the Pathknowledge is its plane. Here, this (last comprehension) is intended. Or, because comprehensions of the known and of scrutiny serve that (third), and because whatever states one rejects axe certainly known and scrutinized, therefore the three comprehensions should in this way be understood as the function of the Path-knowledge. And likewise rejection — rejection also, like comprehension, is threefold: — discarding rejection, partial rejection, extirpating rejection. Therein the rejection of opposite states, such as the hindrances etc., by this and that worldly concentration, like that of water-weeds by a pot thrown into water full of weeds, is known as discarding rejection. But in the Pali only the discarding of the hindrances has been stated : — The discarding rejection of the hindrances by one who de- XXII . — Knowledge and Discernment 853 velo'ps the first jJidnaJ' That should be understood to have been spoken because (the rejection) was evident. For hindrances do not overwhelm consciousness suddenly in the preceding, or subsequent portions of the jhana. Initial application etc. (are discarded) only at the moment of inducing (jhana). Therefore discarding of the hindrances is evident. That rejection of this and that rejectable state by this and that opposing knowledge-factor [694] which forms part of insight, like (the rejection of) darkness by a blazing lamp at night, is known as partial rejection as follows: — the rejection of the heresy of individuality by the classification of mind and matter, of the theories of no-condition and dissimilar conditions and of the taint of doubt by the grasping of causes, of the seizing of the mass as '' I,’’ '' mine ” by group-contemplation, of the notion (or perception) of what is not the Path as the Path by determining (both) the Path and what is not the Path, of the theory of annihilation by discernment of the rise, of the theory of eternalism by discernment of the fall, of the perception of the fearful as without fear by the appearance of fear, of the perception of sweetness of life by the discernment of tribulation, of the perception (or notion) of enjoyment by the reviewing of repulsion, of the absence of desire for release by desire for release, of non-analysis by 'an alysis, of non-indifference by indifference, of seizing what is contrary to the Truths by adaptation. Or, as regards the eighteen great insights, the rejection of the perception of permanence by the reviewing of impermanence, of the perception of bliss by the reviewing of ill, of the perception (or notion) of the self by the reviewing of not-self, of delight by the reviewing of repulsion, of passion by the reviewing of dispassion, of origination by the reviewing of cessation, of clinging by the reviewing of relinquishment, of the perception of density by the reviewing of extinction, of exerting by the reviewing of the fall, of the perception of fixedness by the reviewing of change, of the sign by the reviewing of the signless, of hankering by the reviewing of the unhankered, of false conviction by the reviewing of emptiness, of the clinging to conviction of essence by insight of higher understanding of states, of the false conviction of confusion by the knowledge and discernment of the true nature of things, of the false conviction of attachment by the reviewing of tribulation, of non-analysis by the reviewing of analysis, of the false conviction of fetters by the reviewing of separation from the round (of births): — even this is partial rejection. Therein (in these eighteen great insights), as the rejection of the perception of permanence etc. is by the seven insights beginning with the reviewing of impermanence, it has been stated in the reviewing of breaking-up. Remewing of extinction is the knowledge of one who sees the extinction thus ‘Ht is impermanent in the sense of difierentiating the density and of extinguishing.’’ Eejection of the perception of density is by that (knowledge). Reviewing of the fall : — The fixing both (Unseen and seen) as one by following The object, on cessation being intent — This is the seeing of the sign of falling.” It is that intentness which is so spoken of and which, discerning the breaking-up of complexes visuallyandby inference, is intent on cessation that is termed that very breaking-up. It is through it that exertion is r ej ected. [695] The consciousness of one who has the insight that those (states) for whose sake one may exert oneself are thus liable to fall ” does not incline towards exertion. Reviewing of change is going beyond this and that classification (of states) and seeing some other procedure by way of the sevenfold (attention) to matter etc. Or it is the seeing of the change of an arisen (state) in two modes by decay and death. It is through it that the perception of fixedness is rejected. Reviewing of the signless is the reviewing of impermanence. It is through it that the sign of permanence is rejected. XXII . — Knowledge and Discernment 856 Reviewing of the unhanhered is tlie reviewing of ill. It is tlirougli it that the hankering after bliss and of the longing for bliss is rejected. Reviewing of emptiness is the reviewing of not-self. It is through it that the conviction that the self exists is rejected. Insight of higher understanding of dhamma : — Analyzing how the object breaks And empty seems, he gets the higher kind Of understanding.'' So described, insight proceeds, knowing the object such * as matter etc., and seeing the breaking-up of that object and the identifying consciousness, and seizing emptiness by way of breaking-up as complexes break up, complexes have death. There is nothing else whatever besides." And that higher understanding, making it insight into states, is called insight of higher understanding of states. From the seeing well of the absence of the essence of permanence and the absence of the essence of the self, the clinging to and conviction of essence is rejected by it. Knowledge and discernment of the true 'nature of things — is the grasping of mind and matter with causal relations. By it is rejected the conviction of confusion proceeding in such wise as Indeed was I not in the past ? etc." and “ the world comes into being through a creator " etc. Reviewing of tribulation is the knowledge of discerning tribulation in all existences etc., a knowledge which arises by way of the appearance of fear. By it is rejected the conviction of attachment thus: One sees nothing to be attached to." Reviewing of analysis is analytic knowledge making a means for release. Non-reflection is rejected by it. Reviewing of separation from the round {of births) is indifference to complexes and adaptation. It is said that then his consciousness shrinks, retracts, sinks from all that is considered as complexes, as a water-drop on a lotus-leaf bent ever so little.® Therefore the conviction of the fetters is rejected by it. [696] Tbe meaning is, that tlie rejection is of the conviction of corruptions, beginning with the fetter of sensuality and of the procedure of the corruptions. Thus fully should partial rejection be understood. And in the Pali it has been said concisely To him who develops concentration belonging to penetration there is the jmrtial rejection of what is considered as views That rejection by the Ariya Path-knowledge, by which there is no re-procedure of states such as the fetters etc. as of a tree struck by lightning disc, is known as extirpating-rejection, concerning which it is said The extirpating-rejection is to one who develops the transcendental Path leading to extinctionP Thus of these three rejections only the extirpating-rejection is intended here. But since to the meditator the preceding rejection of discarding and the partial rejection but serve that (third), therefore the three rejections should be understood in this way as functions of Path-knowledge. All the actions done formerly by a man who, after killing a rival king, attains kingship are indeed spoken of as having been done by the king. Also realization — although it is divided into two kinds as worldly realization and transcendental realization, it is threefold, as the transcendental is divided by way of discerning and developing. Therein the touching with the first jhana etc. in such wise as “ I have got, I have lived the first jhana, I have realized the first jhana ” etc. is known as worldly realization. Touching is by attaining; it is touching by the touch of knowledge through visualizing as “I have attained it.”_ Indeed, concerning this meaning, it has been shown in outline, that ‘realizing-understanding is knowledge in the sense of touching’; and the exposition of realization has been stated as lohatever states have been realized have been touchedP Further, though not produced in one’s own continuum, those states, which are known by -knowledge entirely inde- XXII. — Knowledge and Discernment 857 pendent of another are realized. Hence it has been said: Monks all should he realized, What monks, is the all that is to he realized ? The eye, monks, should he realized etc. It has further been said: Seeing matter he realizes, seeing feeling , . . [697] . . . consciousness, he realizes. Seeing eye, decay and death, nibbdna connected with the deathless, he realizes. Thus whatever states have been realized have been iouched,' And the discerning of nibbana at the moment of the first Path is realization which is discernment. In the moments of the remaining Paths the realization is development. This twofold realization is intended here. Therefore the realization of nibbana by way of discerning and developing should be understood as the function of this (transcendental) knowledge. And twofold development is allowed ' — development is recognized as two : worldly and transcendental. Therein the producing of worldly morality, concentration and understanding and the habituating of one’s continuum with them is worldly development. The producing of transcendental (morality, concentration, understanding) and the habituating of one’s continuity with themis transcendental development. Of them the transcendental is intended here. Por this fourfold knowledge produces transcendental morality etc. by being the causal relations of co-existence etc. to them. And he habituates his continuum with them — thus only transcendental development is its (Path-knowledge’s) fmction. Thus 'The comprehension functions which Are stated at the penetration-time . . . .All should be known by nature intrinsic.”® Thus far “ The man discreet, on virtue planted firm. In intellect and intuition trained, in what has been said as One should develop it . . . fulfilling the two purities which are its ‘roots,’ and the five purities whict are its to tte intent tliat the system, in the development of understanding which comes in its true form [saru'pena) may be discerned, has been fully treated. The query Howshouldit be developed is thus answered. Thus is ended the twenty-second chapter called the exposition of purity of knowledge and discernment in the section of the development of understanding in the Path of Purity, composed for the purpose of gladdening good folk.