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18. DiṭṭhivisuddhiniddesoChapter XVIII. Purification of View (Diṭṭhi-visuddhi-niddesa)
Idāni yā ‘‘imesu bhūmibhūtesu dhammesu uggahaparipucchāvasena ñāṇaparicayaṃ katvāNow, it was said earlier (XIV.32) that he “should first fortify his knowledge by learning and questioning about those things that are the ‘soil’
‘sīlavisuddhi ceva cittavisuddhi cā’ti dve mūlabhūtā visuddhiyo sampādetabbā’’ti vuttā.after he has perfected the two purifications—purification of virtue and purification of consciousness—that are the ‘roots.’”
Tattha sīlavisuddhi nāma suparisuddhaṃ pātimokkhasaṃvarādicatubbidhaṃ sīlaṃ,Now, of those, purification of virtue is the quite purified fourfold virtue beginning with Pātimokkha restraint;
tañca sīlaniddese vitthāritameva.and that has already been dealt with in detail in the Description of Virtue; (Chs. I and II)
Cittavisuddhi nāma saupacārā aṭṭha samāpattiyo,and the purification of consciousness, namely, the eight attainments together with access concentration,
tāpi cittasīsena vuttasamādhiniddese sabbākārena vitthāritā eva.has also been dealt with in detail in all its aspects in the Description of Concentration, (Chs. III to XIII) stated under the heading of “consciousness” [in the introductory verse].
Tasmā tā tattha vitthāritanayeneva veditabbā.So those two purifications should be understood in detail as given there.
Yaṃ pana vuttaṃ ‘‘diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi,But it was said above (XIV.32) that “The five purifications, purification of view, purification by overcoming doubt, purification by knowledge and vision of what is the path and what is not the path,
paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti imā pana pañca visuddhiyo sarīra’’nti,purification by knowledge and vision of the way, and purification by knowledge and vision, are the ‘trunk.’”
tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma.Herein, “purification of view” is the correct seeing of mentality-materiality.
Nāmarūpapariggahakathā[Defining of Mentality-Materiality]
Taṃ sampādetukāmena samathayānikena tāva ṭhapetvā nevasaññānāsaññāyatanaṃ avasesarūpārūpāvacarajjhānānaṃ aññatarato vuṭṭhāya### [(1) DEFINITION BASED ON THE FOUR PRIMARIES] #### [(a) Starting with Mentality] One who wants to accomplish this, if, firstly, his vehicle is serenity, should emerge from any fine-material or immaterial jhāna, except the base consisting of neither perception nor non-perception,
vitakkādīni jhānaṅgāni, taṃsampayuttā ca dhammā lakkhaṇarasādivasena pariggahetabbā.and he should discern, according to characteristic, function, etc., the jhāna factors consisting of applied thought, etc., and the states associated with them, [that is, feeling, perception, and so on].
Pariggahetvā sabbampetaṃ ārammaṇābhimukhaṃ namanato namanaṭṭhena nāmanti vavatthapetabbaṃ.When he has done so, all that should be defined as “mentality” (nāma) in the sense of bending (namana) because of its bending on to the object.
Tato yathā nāma puriso antogehe sappaṃ disvā taṃ anubandhamāno tassa āsayaṃ passati,Then, just as a man, by following a snake that he has seen in his house, finds its abode,
evameva ayampi yogāvacaro taṃ nāmaṃ upaparikkhanto ‘‘idaṃ nāmaṃ kiṃ nissāya pavattatī’’ti pariyesamānoso too this meditator scrutinizes that mentality, he seeks to find out what its occurrence is supported by
tassa nissayaṃ hadayarūpaṃ passati.and he sees that it is supported [588] by the matter of the heart.
Tato hadayarūpassa nissayabhūtāni,After that, he discerns as materiality the primary elements, which are the heart’s support,
bhūtanissitāni ca sesupādāyarūpānīti rūpaṃ pariggaṇhāti.and the remaining, derived kinds of materiality that have the elements as their support.
So sabbampetaṃ ruppanato rūpanti vavatthapeti.He defines all that as “materiality” (rūpa) because it is “molested” (ruppana) [by cold, etc.].
Tato namanalakkhaṇaṃ nāmaṃ,After that he defines in brief as “mentality-materiality” (nāma-rūpa) the mentality that has the characteristic of “bending”
ruppanalakkhaṇaṃ rūpanti saṅkhepato nāmarūpaṃ vavatthapeti.and the materiality that has the characteristic of “being molested.”
Suddhavipassanāyāniko pana ayameva vā samathayāniko#### [(b) Starting with Materiality] But one whose vehicle is pure insight, or that same aforesaid one whose vehicle is serenity,
catudhātuvavatthāne vuttānaṃ tesaṃ tesaṃ dhātupariggahamukhānaṃ aññataramukhavasena saṅkhepato vā vitthārato vā catasso dhātuyo pariggaṇhāti.discerns the four elements in brief or in detail in one of the various ways given in the chapter on the definition of the four elements (XI.27ff.).
Athassa yāthāvasarasalakkhaṇato āvibhūtāsu dhātūsu kammasamuṭṭhānamhi tāva keseThen, when the elements have become clear in their correct essential characteristics, firstly, in the case of head hair originated by kamma there become plain ten instances of materiality
‘‘catasso dhātuyo, vaṇṇo, gandho, raso, ojā, jīvitaṃ, kāyappasādo’’ti evaṃ kāyadasakavasena dasa rūpāni,(rūpāni) with the body decad thus: the four elements, colour, odour, flavour, nutritive essence, and life, and body sensitivity.
tattheva bhāvassa atthitāya bhāvadasakavasena dasa,And because the sex decad is present there too there are another ten [that is, the same nine with sex instead of body sensitivity].
tattheva āhārasamuṭṭhānaṃ ojaṭṭhamakaṃ, utusamuṭṭhānaṃ, cittasamuṭṭhānanti aparānipi catuvīsatītiAnd since the octad-with-nutritive-essence-as-eighth [that is, the four elements and colour, odour, flavour, and nutritive essence,] originated by nutriment, and that originated by temperature, and that originated by consciousness are present there too, there are another twenty-four.
evaṃ catusamuṭṭhānesu catuvīsatikoṭṭhāsesu catucattālīsa catucattālīsa rūpāni,So there is a total of forty-four instances of materiality in the case of each of the twenty-four bodily parts of fourfold origination.
sedo, assu, kheḷo, siṅghāṇikāti imesu pana catūsu utucittasamuṭṭhānesu dvinnaṃ ojaṭṭhamakānaṃ vasena soḷasa soḷasa rūpāni,But in the case of the four, namely, sweat, tears, spittle, and snot, which are originated by temperature and by consciousness, there are sixteen instances of materiality with the two octads-with-nutritive-essence-as-eighth in each.
udariyaṃ, karīsaṃ, pubbo, muttanti imesu catūsu utusamuṭṭhānesu utusamuṭṭhānasseva ojaṭṭhamakassa vasena aṭṭha aṭṭha rūpāni pākaṭāni hontīti.In the case of the four, namely, gorge, dung, pus, and urine, which are originated by temperature, eight instances of materiality become plain in each with the octad-with-nutritive-essence-as-eighth in what is originated only by temperature.
Esa tāva dvattiṃsākāre nayo.This, in the first place, is the method in the case of the thirty-two bodily aspects.
Ye pana imasmiṃ dvattiṃsākāre āvibhūte apare dasa ākārā āvibhavanti.But there are ten more aspects that become clear when those thirty-two aspects have become clear.
Tattha asitādiparipācake tāva kammaje tejokoṭṭhāsamhi ojaṭṭhamakañceva jīvitañcāti nava rūpāni,And as regards these, firstly, nine instances of materiality, that is, the octad-with-nutritive-essence-as-eighth plus life, become plain in the case of the kamma-born part of heat (fire) that digests what is eaten, etc.,
tathā cittaje assāsapassāsakoṭṭhāsepi ojaṭṭhamakañceva saddo cāti nava,and likewise nine [instances of materiality], that is, the octad-with-nutritive-essence-as-eighth plus sound, in the case of the consciousness-born part [of air consisting] of in-breaths and out-breaths;
sesesu catusamuṭṭhānesu aṭṭhasu jīvitanavakañceva tīṇi ca ojaṭṭhamakānīti tettiṃsa rūpāni pākaṭāni honti.and thirty-three instances of materiality, that is, the [kamma-born] life-ennead and the three octads-with-nutritive-essence-as-eighth in the case of each of the remaining eight [parts] that are of fourfold origination.
Tassevaṃ vitthārato dvācattālīsākāravasena imesu bhūtupādāyarūpesu pākaṭesu jātesuAnd when these instances of materiality derived [by clinging] from the primaries have thus become plain in detail in the case of these forty-two aspects, [that is, thirty-two parts of the body, four modes of fire, and six modes of air,]
vatthudvāravasena pañca cakkhudasakādayo, hadayavatthudasakañcāti aparānipi saṭṭhirūpāni pākaṭāni honti.another sixty instances of materiality become plain with the physical [heart-] basis and the [five] sense doors, that is, with the heart-basis decad and the five decads beginning with the eye decad.
So sabbānipi tāni ruppanalakkhaṇena ekato katvā ‘‘etaṃ rūpa’’nti passati.Taking all these together under the characteristic of “being molested,” he sees them as “materiality.”
Tassevaṃ pariggahitarūpassa dvāravasena arūpadhammā pākaṭā honti.When he has discerned materiality thus, the immaterial states become plain to him in accordance with the sense doors,
Seyyathidaṃ – dvepañcaviññāṇāni, tisso manodhātuyo, aṭṭhasaṭṭhi manoviññāṇadhātuyoti ekāsīti lokiyacittāni,that is to say, the eighty-one kinds of mundane consciousness consisting of the two sets of five consciousnesses ((34)–(38) and (50)–(54)), the three kinds of mind element ((39), (55) and (70)) and the sixty-eight [589] kinds of mind-consciousness element;
avisesena ca tehi cittehi sahajāto phasso, vedanā, saññā, cetanā, jīvitaṃ, cittaṭṭhiti, manasikāroti ime satta satta cetasikāti.and then seven consciousness-concomitants, that is, (i) contact, feeling, perception, (ii) volition, (vii) life, (viii) steadiness of consciousness, and (xxx) attention, which are invariably conascent with all these consciousnesses.
Lokuttaracittāni pana neva suddhavipassakassa, na samathayānikassa pariggahaṃ gacchanti anadhigatattāti.The supramundane kinds of consciousness, however, are not discernible either by one who is practicing pure insight or by one whose vehicle is serenity because they are out of their reach.
So sabbepi te arūpadhamme namanalakkhaṇena ekato katvā ‘‘etaṃ nāma’’nti passati.Taking all these immaterial states together under the characteristic of “bending,” he sees them as “mentality.”
Evameko catudhātuvavatthānamukhena vitthārato nāmarūpaṃ vavatthapeti.This is how one [meditator] defines mentality-materiality in detail through the method of defining the four elements.
Aparo aṭṭhārasadhātuvasena. Kathaṃ?### [(2) DEFINITION BASED ON THE EIGHTEEN ELEMENTS] Another does it by means of the eighteen elements. How?
Idha bhikkhu atthi imasmiṃ attabhāve cakkhudhātu…pe… manoviññāṇadhātūti dhātuyo āvajjitvāHere a bhikkhu considers the elements thus: “There are in this person the eye element, … the mind-consciousness element.”
yaṃ loko setakaṇhamaṇḍalavicittaṃ āyatavitthataṃ akkhikūpake nhārusuttakena ābaddhaṃ maṃsapiṇḍaṃ ‘‘cakkhū’’ti sañjānāti, taṃ aggahetvāInstead of taking the piece of flesh variegated with white and black circles, having length and breath, and fastened in the eye socket with a string of sinew, which the world terms “an eye,”
khandhaniddese upādārūpesu vuttappakāraṃ cakkhupasādaṃ ‘‘cakkhudhātū’’ti vavatthapeti.he defines as “eye element” the eye sensitivity of the kind described among the kinds of derived materiality in the Description of the Aggregates (XIV.47).
Yāni panassa nissayabhūtā catasso dhātuyo,But he does not define as “eye element” the remaining instances of materiality, which total fifty-three, that is, the nine conascent instances of materiality consisting of the four primary elements, which are its support,
parivārakāni cattāri vaṇṇa-gandha-rasa-ojā-rūpāni, anupālakaṃ jīvitindriyanti nava sahajātarūpāni,the four concomitant instances of materiality, namely, colour, odour, flavour, and nutritive essence, and the sustaining life faculty;
tattheva ṭhitāni kāyadasakabhāvadasakavasena vīsati kammajarūpāni,and also the twenty kamma-born instances of materiality that are there too, consisting of the body decad and sex decad;
āhārasamuṭṭhānādīnaṃ tiṇṇaṃ ojaṭṭhamakānaṃ vasena catuvīsati anupādinnarūpānīti evaṃ sesāni tepaṇṇāsa rūpāni honti, na tāni ca ‘‘cakkhudhātū’’ti vavatthapeti.and the twenty-four unclung-to instances of materiality consisting of the three octads-with-nutritive-essence-as-eighth, which are originated by nutriment and so on.
Esa nayo sotadhātuādīsupi.The same method applies to the ear element and the rest.
Kāyadhātuyaṃ pana avasesāni tecattālīsa rūpāni honti.But in the case of the body element the remaining instances of materiality total forty-three,
Keci pana utucittasamuṭṭhānāni saddena saha nava nava katvā pañcacattālīsāti vadanti.though some say forty-five by adding sound and making nine each for the temperature-born and consciousness-born [sound].
Iti ime pañca pasādā, tesañca visayā rūpasaddagandharasaphoṭṭhabbā pañcāti dasa rūpāni dasa dhātuyo honti.So these five sensitivities, and their five respective objective fields, that is, visible data, sounds, odours, flavours, and tangible data, make ten instances of materiality, which are ten [of the eighteen] elements.
Avasesarūpāni dhammadhātuyeva honti.The remaining instances of materiality are the mental-data element only.
Cakkhuṃ pana nissāya rūpaṃ ārabbha pavattaṃ cittaṃ cakkhuviññāṇadhātu nāmātiThe consciousness that occurs with the eye as its support and contingent upon a visible datum is called “eye-consciousness element” [and likewise with the ear and so on].
evaṃ dvepañcaviññāṇāni pañca viññāṇadhātuyo honti.In this way the two sets of five consciousnesses are the five “consciousness elements.”
Tīṇi manodhātucittāni ekā manodhātu,The three kinds of consciousness consisting of mind element ((39), (55) and (70)) are the single “mind element.”
aṭṭhasaṭṭhi manoviññāṇadhātucittāni manoviññāṇadhātūti sabbānipi ekāsīti lokiyacittāni satta viññāṇadhātuyo.The sixty-eight kinds of mind-consciousness element are the “mind-consciousness element.” So all the eighty-one kinds of mundane consciousness make up seven kinds of consciousness element;
Taṃsampayuttā phassādayo dhammadhātūti evamettha aḍḍhekādasa dhātuyo rūpaṃ,and the contact, etc., associated therewith are the mental-data element. So ten-and-a-half elements are materiality
aḍḍhaṭṭhamā dhātuyo nāmanti evameko aṭṭhārasadhātuvasena nāmarūpaṃ vavatthapeti.and seven-and-a-half elements [590] are mentality. This is how one [meditator] defines mentality-materiality by means of the eighteen elements.
Aparo dvādasāyatanavasena. Kathaṃ?### [(3) DEFINITION BASED ON THE TWELVE BASES] Another does it by means of the twelve bases. How?
Cakkhudhātuyaṃ vuttanayeneva ṭhapetvā tepaṇṇāsa rūpāni cakkhupasādamattaṃ ‘‘cakkhāyatana’’nti vavatthapeti.He defines as “eye base” the sensitivity only, leaving out the fifty-three remaining instances of materiality, in the way described for the eye element.
Tattha vuttanayeneva ca sotaghānajivhākāyadhātuyo ‘‘sotaghānajivhākāyāyatanānī’’ti,And in the way described there [he also defines] the elements of the ear, nose, tongue, and body, as “ear base, nose base, tongue base, body base.”
tesaṃ visayabhūte pañcadhamme ‘‘rūpasaddagandharasaphoṭṭhabbāyatanānī’’ti,He defines five states that are their respective objective fields as “visible-data base, sound base, odour base, flavour base, tangible-data base.”
lokiyasattaviññāṇadhātuyo ‘‘manāyatana’’nti,He defines the seven mundane consciousness elements as “mind base.”
taṃsampayuttā phassādayo sesarūpañca ‘‘dhammāyatana’’ntiHe defines the contact, etc., associated there with and also the remaining instances of materiality as “mental-data base.”
evamettha aḍḍhekādasa āyatanāni rūpaṃ, diyaḍḍhaāyatanāni nāmanti evameko dvādasāyatanavasena nāmarūpaṃ vavatthapeti.So here ten-and-a-half bases are materiality and one-and-a-half bases are mentality. This is how one [meditator] defines mentality-materiality by means of the twelve bases.
Aparo tato saṃkhittataraṃ khandhavasena vavatthapeti. Kathaṃ?### [(4) DEFINITION BASED ON THE FIVE AGGREGATES] Another defines it more briefly than that by means of the aggregates. How?
Idha bhikkhu imasmiṃ sarīre catusamuṭṭhānā catasso dhātuyo, taṃnissito vaṇṇo, gandho, raso, ojā,Here a bhikkhu defines as “the materiality aggregate” all the following twenty-seven instances of materiality, that is, the seventeen instances of materiality consisting of the four primaries of fourfold origination in this body and dependent colour, odour, flavour, and nutritive essence,
cakkhupasādādayo pañca pasādā, vatthurūpaṃ, bhāvo, jīvitindriyaṃ, dvisamuṭṭhāno saddoti imāni sattarasa rūpāni sammasanupagāni nipphannāni rūparūpāni.and the five sensitivities beginning with the eye sensitivity, and the materiality of the physical [heart-]basis, sex, life faculty, and sound of twofold origination, which seventeen instances of materiality are suitable for comprehension since they are produced and are instances of concrete materiality;
Kāyaviññatti, vacīviññatti, ākāsadhātu, rūpassa lahutā, mudutā, kammaññatā, upacayo, santati,and then the ten instances of materiality, that is, bodily intimation, verbal intimation, the space element, and the lightness, malleability, wieldiness, growth, continuity,
jaratā, aniccatāti imāni pana dasa rūpāni na sammasanupagāni, ākāravikāraantaraparicchedamattakāni, na nipphannarūpāni, na rūparūpāni.aging, and impermanence of materiality, which ten instances of materiality are, however, not suitable for comprehension since they are merely the mode-alteration and the limitation-of-interval; they are not produced and are not concrete materiality,
Apica kho rūpānaṃ ākāravikāraantaraparicchedamattato rūpanti saṅkhaṃ gatāni.but they are reckoned as materiality because they are mode-alterations, and limitation-of-interval, of various instances of materiality.
Iti sabbāni petāni sattavīsati rūpāni rūpakkhandho,So he defines all these twenty-seven instances of materiality as the “the materiality aggregate.”
ekāsītiyā lokiyacittehi saddhiṃ uppannā vedanā vedanākkhandho,He defines the feeling that arises together with the eighty-one kinds of mundane consciousness as the “feeling aggregate,”
taṃsampayuttā saññā saññākkhandho, saṅkhārā saṅkhārakkhandho, viññāṇaṃ viññāṇakkhandhoti.the perception associated therewith as the “perception aggregate,” the formations associated therewith as the “formations aggregate,” and the consciousness as the “consciousness aggregate.”
Iti rūpakkhandho rūpaṃ, cattāro arūpino khandhā nāmanti evameko pañcakkhandhavasena nāmarūpaṃ vavatthapeti.So by defining the materiality aggregate as “materiality” and the four immaterial aggregates as “mentality,” he defines mentality-materiality by means of the five aggregates.
Aparo ‘‘yaṃkiñci rūpaṃ sabbaṃ rūpaṃ cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpa’’nti (ma. ni. 1.347; a. ni. 11.17) evaṃ saṃkhitteneva imasmiṃ attabhāve rūpaṃ pariggahetvā,### [(5) BRIEF DEFINITION BASED ON THE FOUR PRIMARIES] Another discerns “materiality” in his person briefly thus: “Any kind of materiality whatever all consists of the four primary elements and the materiality derived from the four primary elements” (M I 222),
tathā manāyatanañceva dhammāyatanekadesañca nāmanti pariggahetvāand he likewise discerns the mind base and a part of the mental data base as “mentality.”
‘‘iti idañca nāmaṃ idañca rūpaṃ, idaṃ vuccati nāmarūpa’’nti saṅkhepato nāmarūpaṃ vavatthapeti.Then he defines mentality-materiality in brief thus: “This mentality and this materiality are called ‘mentality-materiality.’”
Sace panassa tena tena mukhena rūpaṃ pariggahetvā arūpaṃ pariggaṇhato sukhumattā arūpaṃ na upaṭṭhāti,### [IF THE IMMATERIAL FAILS TO BECOME EVIDENT] But if he has discerned materiality in one of these ways, and while he is trying to discern the immaterial it does not become evident to him owing to its subtlety,
tena dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ.then he should not give up but should again and again comprehend, give attention to, discern, and define materiality only.
Yathā hi cakkhumato purisassa aparisuddhe ādāse mukhanimittaṃ olokentassa nimittaṃ na paññāyati, so ‘‘nimittaṃ na paññāyatī’’ti na ādāsaṃ chaḍḍeti,Just as, when a man with eyes looks for the reflection of his face in a dirty looking-glass and sees no reflection, he does not throw the looking-glass away because the reflection does not appear;
atha kho naṃ punappunaṃ parimajjati. Tassa parisuddhe ādāse nimittaṃ sayameva pākaṭaṃ hoti.on the contrary, he polishes it again and again, and then the reflection becomes plain of itself when the looking-glass is clean—
Yathā ca telatthiko tilapiṭṭhaṃ doṇiyaṃ ākiritvā udakena paripphosetvā ekavāraṃ dvevāraṃ pīḷanamattena tele anikkhamante na tilapiṭṭhaṃ chaḍḍeti,and just as, when a man needing oil puts sesame flour in a basin and wets it with water and no oil comes out with only one or two pressings, he does not throw the sesame flour away;
atha kho naṃ punappunaṃ uṇhodakena paripphosetvā madditvā pīḷeti. Tassevaṃ karoto vippasannaṃ tilatelaṃ nikkhamati.but on the contrary, he wets it again and again with hot water and squeezes and presses it, and as he does so clear sesame oil comes out—
Yathā vā pana udakaṃ pasādetukāmo katakaṭṭhiṃ gahetvā antoghaṭe hatthaṃ otāretvā ekadvevāre ghaṃsanamattena udake avippasīdante na katakaṭṭhiṃ chaḍḍeti,or just as, when a man wanting to clarify water has taken a katuka nut and put his hand inside the pot and rubbed it once or twice but the water does not come clear, he does not throw the katuka nut away;
atha kho naṃ punappunaṃ ghaṃsati. Tassevaṃ karontassa kalalakaddamaṃ sannisīdati. Udakaṃ acchaṃ hoti vippasannaṃ,on the contrary, he rubs it again and again, and as he does so the fine mud subsides and the water becomes transparent and clear—
evamevaṃ tena bhikkhunā dhuranikkhepaṃ akatvā rūpameva punappunaṃ sammasitabbaṃ manasikātabbaṃ pariggahetabbaṃ vavatthapetabbaṃ.so too, the bhikkhu should not give up, but he should again and again comprehend, give attention to, discern and define materiality only.
Yathā yathā hissa rūpaṃ suvikkhālitaṃ hoti nijjaṭaṃ suparisuddhaṃ, tathā tathā tappaccanīkakilesā sannisīdanti, kaddamupari udakaṃ viya cittaṃ pasannaṃ hoti.For in proportion as materiality becomes quite definite, disentangled and quite clear to him, so the defilements that are opposing him subside, his consciousness becomes clear like the water above the [precipitated] mud,
Tadārammaṇā arūpadhammā sayameva pākaṭā honti.and the immaterial states that have that [materiality] as their object become plain of themselves too.
Evaṃ aññāhipi ucchucoragoṇadadhimacchādīhi upamāhi ayamattho pakāsetabbo.And this meaning can also be explained in this way by other analogies such as the [pressing of] sugarcane, [the beating of] criminals [to make them confess], [the taming of] an ox, the churning of curds [to produce butter], and [the cooking of] fish.
Arūpadhammānaṃ upaṭṭhānākārakathā[How the Immaterial States Become Evident]
Evaṃ suvisuddharūpapariggahassa panassa arūpadhammā tīhi ākārehi upaṭṭhahanti phassavasena vā vedanāvasena vā viññāṇavasena vā.When he has quite cleared up his discerning of materiality, then the immaterial states become evident to him through one of three aspects, that is, through contact, through feeling, or through consciousness.
Kathaṃ?How?
Ekassa tāva ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dhātuyo pariggaṇhantassa paṭhamābhinipāto phasso,1. (a) When he discerns the [four primary] elements in the way beginning, “The earth element has the characteristic of hardness” (XI.93), contact becomes evident to him as the first conjunction.
taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho,Then the feeling associated with that as the feeling aggregate, the associated perception as the perception aggregate,
saddhiṃ phassena cetanā saṅkhārakkhandho, cittaṃ viññāṇakkhandhoti upaṭṭhāti.the associated volition together with the aforesaid contact as the formations aggregate, and the associated consciousness as the consciousness aggregate.
Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti (visuddhi. 1.307) paṭhamābhinipāto phasso,1. (b) [592] Likewise [when he has discerned them in this way,] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness” (XI.31), contact becomes evident as the first conjunction.
taṃsampayuttā vedanā vedanākkhandho…pe… cittaṃ viññāṇakkhandhoti upaṭṭhāti.Then the feeling associated with it as the feeling aggregate, … the associated consciousness as the consciousness aggregate.
Evaṃ arūpadhammā phassavasena upaṭṭhahanti.This is how immaterial states become evident through contact.
Ekassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho,2. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus [as pleasant, etc.,] becomes evident as the feeling aggregate,
taṃsampayuttā saññā saññākkhandho, taṃsampayutto phasso ca cetanā ca saṅkhārakkhandho,the perception associated with that as the perception aggregate, the contact and the volition associated with that as the formations aggregate,
taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti.and the consciousness associated with that as the consciousness aggregate.
Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti tadārammaṇarasānubhavanakavedanā vedanākkhandho…pe…2. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the feeling that has that as its object and experiences its stimulus becomes evident as the feeling aggregate …
taṃsampayuttaṃ cittaṃ viññāṇakkhandhoti upaṭṭhāti.and the consciousness associated with that as the consciousness aggregate.
Evaṃ vedanāvasena arūpadhammā upaṭṭhahanti.This is how the immaterial states become evident through feeling.
Aparassa ‘‘pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho,3. (a) To another [who discerns the four primary elements in the way beginning] “The earth element has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate,
taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti.the feeling associated with it as the feeling aggregate, the associated perception as the perception aggregate, and the associated contact and volition as the formations aggregate.
Tathā ‘‘kese pathavīdhātu kakkhaḷalakkhaṇā…pe… assāsapassāse pathavīdhātu kakkhaḷalakkhaṇā’’ti ārammaṇapaṭivijānanaṃ viññāṇaṃ viññāṇakkhandho,3. (b) Likewise [to one who discerns them in this way] “In the head hair it is the earth element that has the characteristic of hardness … in the in-breaths and out-breaths it is the earth element that has the characteristic of hardness,” the consciousness that cognizes the object becomes evident as the consciousness aggregate …
taṃsampayuttā vedanā vedanākkhandho, saññā saññākkhandho, phasso ca cetanā ca saṅkhārakkhandhoti upaṭṭhāti.and the associated contact and volition as the formations aggregate.
Evaṃ viññāṇavasena arūpadhammā upaṭṭhahanti.This is how the immaterial states become evident through consciousness.
Eteneva upāyena ‘‘kammasamuṭṭhāne kese pathavīdhātu kakkhaḷalakkhaṇā’’tiādinā nayena dvācattālīsāya dhātukoṭṭhāsesu catunnaṃ catunnaṃ dhātūnaṃ vasena,In the case of [the ways of discerning materiality as consisting of] the forty-two aspects of the elements beginning with the head hairs [that is, thirty-two aspects of the body, four aspects of the fire element and six aspects of the air element,] either by these same means given above or by means of the method beginning, “In the kamma-originated head hairs it is the earth element that has the characteristic of hardness”—
sesesu ca cakkhudhātuādīsu rūpapariggahamukhesu sabbaṃ nayabhedaṃ anugantvā yojanā kātabbā.and also in the case of the methods of discerning materiality as consisting of the eye, etc.—by means of the four primary elements in each, the construing should be done by working out all the differences in each method.
Yasmā ca evaṃ suvisuddharūpapariggahasseva tassa arūpadhammā tīhākārehi pākaṭā honti.Now, it is only when he has become quite sure about discerning materiality in this way that immaterial states become quite evident to him in the three aspects.
Tasmā suvisuddharūpapariggaheneva arūpapariggahāya yogo kātabbo, na itarena.Therefore he should only undertake the task of discerning the immaterial states after he has completed that, not otherwise.
Sace hi ekasmiṃ vā rūpadhamme upaṭṭhite dvīsu vā rūpaṃ pahāya arūpapariggahaṃ ārabhati kammaṭṭhānato parihāyati,If he leaves off discerning materiality when, say, one or two material states have become evident in order to begin discerning the immaterial, then he falls from his meditation subject
pathavīkasiṇabhāvanāya vuttappakārā pabbateyyā gāvī viya.like the mountain cow already described under the Development of the Earth Kasiṇa (IV.130). [593]
Suvisuddharūpapariggahassa pana arūpapariggahāya yogaṃ karoto kammaṭṭhānaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti.But if he undertakes the task of discerning the immaterial after he is already quite sure about discerning materiality thus, then his meditation subject comes to growth, increase and perfection.
So evaṃ phassādīnaṃ vasena upaṭṭhite cattāro arūpino khandhe nāmanti,### [No Being Apart from Mentality-Materiality] He defines the four immaterial aggregates that have thus become evident through contact, etc., as “mentality.”
tesaṃ ārammaṇabhūtāni cattāri mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ rūpanti vavatthapeti.And he defines their objects, namely, the four primaries and the materiality derived from the four primaries, as “materiality.”
Iti aṭṭhārasa dhātuyo dvādasāyatanāni pañcakkhandhāti sabbepi tebhūmake dhamme khaggena samuggaṃ vivaramāno viya yamakatālakandaṃ phālayamāno viya caSo, as one who opens a box with a knife, as one who splits a twin palmyra bulb in two,
nāmañca rūpañcāti dvedhā vavatthapeti.he defines all states of the three planes, the eighteen elements, twelve bases, five aggregates, in the double way as “mentality-materiality,”
Nāmarūpamattato uddhaṃ añño satto vā puggalo vā devo vā brahmā vā natthīti niṭṭhaṃ gacchati.and he concludes that over and above mere mentality-materiality there is nothing else that is a being or a person or a deity or a Brahmā.
Sambahulasuttantasaṃsandanā[Comparison with Several Suttas]
So evaṃ yāthāvasarasato nāmarūpaṃ vavatthapetvā suṭṭhutaraṃ ‘‘satto puggalo’’ti imissā lokasamaññāya pahānatthāya sattasammohassa samatikkamatthāya asammohabhūmiyaṃ cittaṃ ṭhapanatthāyaAfter defining mentality-materiality thus according to its true nature, then in order to abandon this worldly designation of “a being” and “a person” more thoroughly, to surmount confusion about beings and to establish his mind on the plane of non-confusion,
sambahulasuttantavasena ‘‘nāmarūpamattamevidaṃ, na satto, na puggalo atthī’’ti etamatthaṃ saṃsandetvā vavatthapeti.he makes sure that the meaning defined, namely, “This is mere mentality-materiality, there is no being, no person” is confirmed by a number of suttas.
Vuttañhetaṃ –For this has been said:
‘‘Yathāpi aṅgasambhārā, hoti saddo ratho iti; Evaṃ khandhesu santesu, hoti sattoti sammutī’’ti. (saṃ. ni. 1.171);As with the assembly of parts The word “chariot” is countenanced, So, when the aggregates are present, “A being” is said in common usage (S I 135).
Aparampi vuttaṃ, ‘‘seyyathāpi, āvuso, kaṭṭhañca paṭicca valliñca paṭicca mattikañca paṭicca tiṇañca paṭicca ākāso parivārito agārantveva saṅkhaṃ gacchati,Again, this has been said: “Just as when a space is enclosed with timber and creepers and grass and clay, there comes to be the term ‘house,’
evameva kho, āvuso, aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306).so too, when a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190).
Aparampi vuttaṃ –And again this has been said:
‘‘Dukkhameva hi sambhoti, dukkhaṃ tiṭṭhati veti ca; Nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhatī’’ti. (saṃ. ni. 1.171);It is ill alone that rises, Ill that remains, ill that departs. Nothing rises else than ill, And nothing ceases else than ill (S I 135).
Upamāhi nāmarūpavibhāvanā[Illustration of Mentality-Materiality by Similes]
Evaṃ anekasatehi suttantehi nāmarūpameva dīpitaṃ, na satto na puggalo.So in many hundred suttas it is only mentality-materiality that is illustrated, not a being, not a person.
Tasmā yathā akkhacakkapañjaraīsādīsu aṅgasambhāresu ekenākārena saṇṭhitesu rathoti vohāramattaṃ hoti, paramatthato ekekasmiṃ aṅge upaparikkhiyamāne ratho nāma natthi.Therefore, just as when the component parts such as axles, wheels, frame poles, etc., are arranged in a certain way, there comes to be the mere term of common usage “chariot,” yet in the ultimate sense when each part is examined there is no chariot—
Yathā ca kaṭṭhādīsu gehasambhāresu ekenākārena ākāsaṃ parivāretvā ṭhitesu gehanti vohāramattaṃ hoti, paramatthato gehaṃ nāma natthi.and just as when the component parts of a house such as wattles, etc., are placed so that they enclose a space in a certain way, there comes to be the mere term of common usage “house,” yet in the ultimate sense there is no house—
Yathā ca aṅguliaṅguṭṭhādīsu ekenākārena ṭhitesu muṭṭhīti vohāramattaṃ hoti. Doṇitantiādīsu vīṇāti. Hatthiassādīsu senāti. Pākāragehagopurādīsu nagaranti.and just as when the fingers, thumb, etc., are placed in a certain way, there comes to be the mere term of common usage [594] “fist,”— with body and strings, “lute”; with elephants, horses, etc., “army”; with surrounding walls, houses, states, etc., “city”—
Khandhasākhāpalāsādīsu ekenākārena ṭhitesu rukkhoti vohāramattaṃ hoti, paramatthato ekekasmiṃ avayave upaparikkhiyamāne rukkho nāma natthi.just as when trunk, branches, foliage, etc., are placed in a certain way, there comes to be the mere term of common usage “tree,” yet in the ultimate sense, when each component is examined, there is no tree—
Evamevaṃ pañcasu upādānakkhandhesu sati ‘‘satto, puggalo’’ti vohāramattaṃ hoti, paramatthato ekekasmiṃ dhamme upaparikkhiyamāne ‘‘asmīti vā ahanti vā’’ti gāhassa vatthubhūto satto nāma natthi.so too, when there are the five aggregates [as objects] of clinging, there comes to be the mere term of common usage “a being,” “a person,” yet in the ultimate sense, when each component is examined, there is no being as a basis for the assumption “I am” or “I”;
Paramatthato pana nāmarūpamattameva atthīti.in the ultimate sense there is only mentality-materiality.
Evaṃ passato hi dassanaṃ yathābhūtadassanaṃ nāma hoti.The vision of one who sees in this way is called correct vision.
Yo panetaṃ yathābhūtadassanaṃ pahāya ‘‘satto atthī’’ti gaṇhāti. So tassa vināsaṃ anujāneyya avināsaṃ vā.But when a man rejects this correct vision and assumes that a [permanent] being exists, he has to conclude either that it comes to be annihilated or that it does not.
Avināsaṃ anujānanto sassate patati.If he concludes that it does not come to be annihilated, he falls into the eternity [view].
Vināsaṃ anujānanto ucchede patati.If he concludes that it does come to be annihilated, he falls into the annihilation [view].
Kasmā?Why?
Khīranvayassa dadhino viya tadanvayassa aññassa abhāvato.Because [the assumption] precludes any gradual change like that of milk into curd.
So ‘‘sassato satto’’ti gaṇhanto olīyati nāma. ‘‘Ucchijjatī’’ti gaṇhanto atidhāvati nāma.So he either holds back, concluding that the assumed being is eternal, or he overreaches, concluding that it comes to be annihilated.
Tenāha bhagavā – ‘‘Dvīhi, bhikkhave, diṭṭhigatehi pariyuṭṭhitā devamanussā olīyanti eke, atidhāvanti eke, cakkhumanto ca passanti.Hence the Blessed One said: “There are two kinds of view, bhikkhus, and when deities and human beings are obsessed by them, some hold back and some overreach; only those with eyes see.
‘‘Kathañca, bhikkhave, olīyanti eke? Bhavārāmā, bhikkhave, devamanussā bhavaratā bhavasamuditā.And how do some hold back? Deities and human beings love becoming, delight in becoming, rejoice in becoming.
Tesaṃ bhavanirodhāya dhamme desiyamāne cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Evaṃ kho, bhikkhave, olīyanti eke.When Dhamma is taught to them for the ceasing of becoming, their minds do not enter into it, become settled, steady and resolute. Thus it is that some hold back.
‘‘Kathañca, bhikkhave, atidhāvanti eke? Bhaveneva kho paneke aṭṭīyamānā harāyamānā jigucchamānā vibhavaṃ abhinandanti,And how do some overreach? Some are ashamed, humiliated and disgusted by that same becoming, they are concerned with non-becoming in this way:
yato kira bho ayaṃ attā kāyassa bhedā ucchijjati vinassati, na hoti paraṃmaraṇā, etaṃ santaṃ, etaṃ paṇītaṃ, etaṃ yāthāvanti. Evaṃ kho, bhikkhave, atidhāvanti eke.‘Sirs, when with the breakup of the body this self is cut off, annihilated, does not become any more after death, that is peaceful, that is sublime, that is true.’ Thus it is that some overreach.
‘‘Kathañca, bhikkhave, cakkhumanto passanti? Idha, bhikkhave, bhikkhu bhūtaṃ bhūtato passati,And how do those with eyes see? Here a bhikkhu sees what is become as become.
bhūtaṃ bhūtato disvā bhūtassa nibbidāya virāgāya nirodhāya paṭipanno hoti. Evaṃ kho, bhikkhave, cakkhumanto passantī’’ti (itivu. 49).Having seen what is become as become, he has entered upon the way to dispassion for it, to the fading away of greed for it, to its cessation. This is how one with eyes sees” (It 43; Paṭis I 159).
Tasmā yathā dāruyantaṃ suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana dārurajjukasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyati,Therefore, just as a marionette is void, soulless and without curiosity, and while it walks and stands merely through the combination of strings and wood, [595] yet it seems as if it had curiosity and interestedness,
evamidaṃ nāmarūpampi suññaṃ nijjīvaṃ nirīhakaṃ, atha ca pana aññamaññasamāyogavasena gacchatipi tiṭṭhatipi. Saīhakaṃ sabyāpāraṃ viya khāyatīti daṭṭhabbaṃ.so too, this mentality-materiality is void, soulless and without curiosity, and while it walks and stands merely through the combination of the two together, yet it seems as if it had curiosity and interestedness. This is how it should be regarded.
Tenāhu porāṇā – ‘‘Nāmañca rūpañca idhatthi saccato, Na hettha satto manujo ca vijjati; Suññaṃ idaṃ yantamivābhisaṅkhataṃ, Dukkhassa puñjo tiṇakaṭṭhasādiso’’ti.Hence the Ancients said: > The mental and material are really here, > But here there is no human being to be found, > For it is void and merely fashioned like a doll— > Just suffering piled up like grass and sticks.
Na kevalañcetaṃ dāruyantupamāya, aññāhipi naḷakalāpīādīhi upamāhi vibhāvetabbaṃ –### [INTERDEPENDENCE OF MENTALITY AND MATERIALITY] And this should be explained not only by means of the simile of the marionette, but also by means of the analogies of the sheaves of reeds and so on.
yathā hi dvīsu naḷakalāpīsu aññamaññaṃ nissāya ṭhapitāsu ekā ekissā upatthambho hoti, ekissā patamānāya itarāpi patati,For just as when two sheaves of reeds are propped one against the other, each one gives the other consolidating support, and when one falls the other falls,
evamevaṃ pañcavokārabhave nāmarūpaṃ aññamaññaṃ nissāya pavattati, ekaṃ ekassa upatthambho hoti. Maraṇavasena ekasmiṃ patamāne itarampi patati.so too, in the five-constituent becoming mentality-materiality occurs as an interdependent state, each of its components giving the other consolidating support, and when one falls owing to death, the other falls too.
Tenāhu porāṇā – ‘‘Yamakaṃ nāmarūpañca, ubho aññoññanissitā; Ekasmiṃ bhijjamānasmiṃ, ubho bhijjanti paccayā’’ti.Hence the Ancients said: > The mental and material > Are twins and each supports the other; > When one breaks up they both break up > Through interconditionality.
Yathā ca daṇḍābhihataṃ bheriṃ nissāya sadde pavattamāne aññā bherī, añño saddo, bherisaddā asammissā, bherī saddena suññā, saddo bheriyā suñño,And just as when sound occurs having as its support a drum that is beaten by the stick, then the drum is one and the sound another, the drum and the sound are not mixed up together, the drum is void of the sound and the sound is void of the drum,
evamevaṃ vatthudvārārammaṇasaṅkhātaṃ rūpaṃ nissāya nāme pavattamāne aññaṃ rūpaṃ, aññaṃ nāmaṃ, nāmarūpā asammissā, nāmaṃ rūpena suññaṃ, rūpaṃ nāmena suññaṃ,so too, when mentality occurs having as its support the materiality called the physical basis, the door and the object, then the materiality is one and the mentality is another, the mentality and materiality are not mixed up together, the mentality is void of the materiality and the materiality is void of the mentality;
apica kho bheriṃ paṭicca saddo viya rūpaṃ paṭicca nāmaṃ pavattati.yet the mentality occurs due to the materiality as the sound occurs due to the drum.
Tenāhu porāṇā – ‘‘Na cakkhuto jāyare phassapañcamā, Na rūpato no ca ubhinnamantarā; Hetuṃ paṭiccappabhavanti saṅkhatā, Yathāpi saddo pahaṭāya bheriyā.Hence the Ancients said: > The pentad based on contact comes not from the eye, > Or from things seen, or something that is in between; > Due to a cause it comes to be, and formed as well. > Just as the sound that issues from a beaten drum.
‘‘Na sotato jāyare phassapañcamā, Na saddato no ca ubhinnamantarā…pe…. ‘‘Na ghānato jāyare phassapañcamā, Na gandhato no ca ubhinnamantarā…pe….> The pentad based on contact comes not from the ear. > Or yet from sound, or something that is in between; > Due to a cause … > The pentad based on contact comes not from the nose > Or yet from smells, or something that is in between; > Due to a cause …
‘‘Na jivhāto jāyare phassapañcamā, Na rasato no ca ubhinnamantarā…pe…. ‘‘Na kāyato jāyare phassapañcamā, Na phassato no ca ubhinnamantarā…pe….> The pentad based on contact comes not from the tongue, > Or yet from tastes, or something that is in between; [596] > Due to a cause … > The pentad based on contact comes not from the body, > Or yet from touch, or something that is in between; > Due to a cause …
‘‘Na vatthurūpā pabhavanti saṅkhatā, Na cāpi dhammāyatanehi niggatā; Hetuṃ paṭiccappabhavanti saṅkhatā, Yathāpi saddo pahaṭāya bheriyā’’ti.Being formed, it does not come from the material basis. Nor does it issue from the mental-datum base; Due to a cause it comes to be, and formed as well. Just as the sound that issues from a beaten drum.
Apicettha nāmaṃ nittejaṃ na sakena tejena pavattituṃ sakkoti, na khādati, na pivati, na byāharati, na iriyāpathaṃ kappeti.Furthermore, mentality has no efficient power, it cannot occur by its own efficient power. It does not eat, it does not drink, it does not speak, it does not adopt postures.
Rūpampi nittejaṃ na sakena tejena pavattituṃ sakkoti.And materiality is without efficient power; it cannot occur by its own efficient power.
Na hi tassā khāditukāmatā, nāpi pivitukāmatā, na byāharitukāmatā, na iriyāpathaṃ kappetukāmatā, atha kho nāmaṃ nissāya rūpaṃ pavattati, rūpaṃ nissāya nāmaṃ pavattati,For it has no desire to eat, it has no desire to drink, it has no desire to speak, it has no desire to adopt postures. But rather it is when supported by materiality that mentality occurs; and it is when supported by mentality that materiality occurs.
nāmassa khāditukāmatāya pivitukāmatāya byāharitukāmatāya iriyāpathaṃ kappetukāmatāya sati rūpaṃ khādati, pivati, byāharati, iriyāpathaṃ kappeti.When mentality has the desire to eat, the desire to drink, the desire to speak, the desire to adopt a posture, it is materiality that eats, drinks, speaks, and adopts a posture.
Imassa panatthassa vibhāvanatthāya imaṃ upamaṃ udāharanti –But for the purpose of explaining this meaning they gave this simile as an example:
yathā jaccandho ca pīṭhasappī ca disāpakkamitukāmā assu,a man born blind and a stool-crawling cripple wanted to go somewhere.
jaccandho pīṭhasappiṃ evamāha ‘‘ahaṃ kho bhaṇe, sakkomi pādehi pādakaraṇīyaṃ kātuṃ, natthi ca me cakkhūni yehi samavisamaṃ passeyya’’nti.The blind man said to the cripple, “Look, I can do what should be done by legs, but I have no eyes with which to see what is rough and smooth.”
Pīṭhasappīpi jaccandhaṃ evamāha ‘‘ahaṃ kho bhaṇe, sakkomi cakkhunā cakkhukaraṇīyaṃ kātuṃ, natthi ca me pādāni yehi abhikkameyyaṃ vā paṭikkameyyaṃ vā’’ti.The cripple said, “Look, I can do what should be done by eyes, but I have no legs with which to go and come.”
So tuṭṭhahaṭṭho jaccandho pīṭhasappiṃ aṃsakūṭaṃ āropesi.The blind man was delighted, and he made the cripple climb up on his shoulder.
Pīṭhasappī jaccandhassa aṃsakūṭe nisīditvā evamāha ‘‘vāmaṃ muñca dakkhiṇaṃ gaṇha, dakkhiṇaṃ muñca vāmaṃ gaṇhā’’ti.Sitting on the blind man’s shoulder the cripple spoke thus, “Leave the left, take the right; leave the right, take the left.”
Tattha jaccandhopi nittejo dubbalo na sakena tejena sakena balena gacchati,Herein, the blind man has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength.
pīṭhasappīpi nittejo dubbalo na sakena tejena sakena balena gacchati,And the cripple has no efficient power; he is impotent; he cannot travel by his own efficient power, by his own strength.
na ca tesaṃ aññamaññaṃ nissāya gamanaṃ nappavattati,But there is nothing to prevent their going when they support each other.
evamevaṃ nāmampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati.So too, mentality has no efficient power; it does not arise or occur in such and such functions by its own efficient power.
Rūpampi nittejaṃ na sakena tejena uppajjati, na tāsu tāsu kiriyāsu pavattati,And materiality has no efficient power; it does not arise or occur in such and such functions by its own efficient power.
na ca tesaṃ aññamaññaṃ nissāya uppatti vā pavatti vā na hoti.But there is nothing to prevent their occurrence when they support each other.
Tenetaṃ vuccati – ‘‘Na sakena balena jāyare, Nopi sakena balena tiṭṭhare; Paradhammavasānuvattino, Jāyare saṅkhatā attadubbalā.Hence this is said: > They cannot come to be by their own strength, > Or yet maintain themselves by their own strength; > Relying for support on other states, > Weak in themselves, and formed, they come to be; [597]
‘‘Parapaccayato ca jāyare, Paraārammaṇato samuṭṭhitā; Ārammaṇapaccayehi ca, Paradhammehi cime pabhāvitā.> They come to be with others as condition. > They are aroused by others as their objects, > They are produced by object and condition, > And each by something other than itself.
‘‘Yathāpi nāvaṃ nissāya, manussā yanti aṇṇave; Evameva rūpaṃ nissāya, nāmakāyo pavattati.> And just as men depend upon > A boat for traversing the sea. > So does the mental body need > The matter-body for occurrence.
‘‘Yathā ca manusse nissāya, nāvā gacchati aṇṇave; Evameva nāmaṃ nissāya, rūpakāyo pavattati.> And as the boat depends upon > The men for traversing the sea. > So does the matter-body need > The mental body for occurrence.
‘‘Ubho nissāya gacchanti, manussā nāvā ca aṇṇave; Evaṃ nāmañca rūpañca, ubho aññoññanissitā’’ti.> Depending each upon the other > The boat and men go on the sea. > And so do mind and matter both > Depend the one upon the other.
Evaṃ nānānayehi nāmarūpaṃ vavatthāpayato sattasaññaṃ abhibhavitvā asammohabhūmiyaṃ ṭhitaṃ nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhīti veditabbaṃ.The correct vision of mentality and materiality, which, after defining mentality-materiality by these various methods, has been established on the plane of non-confusion by overcoming the perception of a being, is what should be understood as purification of view.
Nāmarūpavavatthānantipi saṅkhāraparicchedotipi etasseva adhivacanaṃ.Other terms for it are “defining of mentality-materiality” and “delimitation of formations.”
Iti sādhujanapāmojjatthāya kate visuddhimagge Paññābhāvanādhikāre Diṭṭhivisuddhiniddeso nāma Aṭṭhārasamo paricchedo.The eighteenth chapter called “The Description of Purification of View” in the Treatise on the Development of Understanding in the Path of Purification composed for the purpose of gladdening good people.