Chapter IX
Compendium of Meditation Subjects
(Kammatthānasangahavibhāga)
Guide to §1
Two types of meditation subject; The Pali term kammathāna means literally “field of action” or “workplace.” The term is used to designate a subject of meditation, the workplace for the meditator to develop the special attainments in the field of contemplation. In Buddhism two approaches to meditative development are recognized, calm and insight. Of the two, the development of insight is the distinctively Buddhist form of meditation. This system of meditation is unique to the Buddha’s teaching and is intended to generate direct personal realization of the truths discovered and enunciated by the Buddha. The development of calm is also found is non-Buddhist schools of meditation. However, in the Buddha’s Teaching calming meditation is taught because the serenity and concentration which is engendered provide a firm foundation for the practice of insight meditation. Each of the two types of meditation has its own methodology and range of meditation subjects to be explained in the course of this chapter.
Calm and insight: The word samatha, rendered “calm”, denotes quietude of mind. The word is almost synonymous with concentration (samādhi), though it derives from a different root, sam, meaning to become peaceful. Technically, samatha is defined as the one-pointedness of mind (cittass’ekaggatā) rendered in the eight meditative attainments – the four fine-material-sphere jhānas of the Suttanta system (five in the Abhidamma system) and the four immaterial-sphere jhānas. These attainments are called calm because, owing to the one-pointedness of mind, the wavering or trepidation of the mind is subdued and brought to an end.
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Compendium of Calm
(samathasangaha)
Basic Categories
§2 Mediation Subjects
Therein, in the compendium of calm, first the compendium of mediation subjects for developing calm is sevenfold: (1) ten kasinas, (2) ten kinds of foulness (3) ten recollections (4) four illimitables (5) one perception (6) on analysis and (7) four immaterial states.
Guide to §2
These seven categories amount to forty separate mediation subjects, to be enumerated in § § 6-12. See table 9.1.
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Guide to §3
“Temperament” (carita) means personal nature, the character of a person as revealed by his or her natural attitudes and conduct. The temperaments of people differ owing to diversity of their past kammas.
The commentators state that the temperament is determined by the kamma productive of the rebirth-linking consciousness.
Of the six temperaments, the lustful and the faithful types form a parallel pair since both involve a favorable attitude towards the object, one unwholesome, the other wholesome. So too, the hateful and the intellectual temperaments forma parallel pair, since in a wholesome way hate turns away from its object, while intelligence does so through the discovery of genuine faults. the deluded and the discursive temperaments also form a pair, since a deluded person vacillates owing to superficiality, while a discursive one does so due to facile speculation. For more on the temperaments, see Vism. III, 74-102.
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§4 Development
The three stages of mental development are: preliminary development, access development, and absorption development.
Guide to §4
Preliminary development occurs from time one begins the practice of meditation up to the time the five hindrances are suppressed and the counterpart sign emerges. Access development occurs when the five hindrances become suppressed and the counterpart sign emerges. It endures from the moment the counterpart sign arises up to the change-of-lineage citta (gotrabhū) in the cognitive process culminating in jhāna. The citta that immediately follow change -of-lineage is called absorption. This marks the beginning of absorption development, which occurs at the level of the fine-material-sphere jhānas or the immaterial-sphere jhānas.
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§5 Signs
The preliminary sign is the original object of concentration used during the preliminary stage of practice. The learning sign is a mental replica of the object perceived in the mind exactly as it appears to the physical eyes. The mentally visualized image freed of all defects is the counterpart sign. The counterpart sign, it is said, “appears as if breaking out from the learning sign, and a hundred ties or a thousand times more purified. Like the moon’s disk coming out from behind a cloud” (Vsim. IV, 31), See too § 17 below.
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The Forty Meditation Subjects
(kammatthānasamuddesa)
§6 The Kasinas
How? The ten kasinas are: the earth kasina, the water kasina, the fire, kasina, the air kasina, the blue kasina, the yellow, kasina, the red kasina, the white kasina, the space kasina, and the light kasina.
Guide to §6
The ten kasina: The word kasina means “whole” or “totality.” It is so called because the counterpart sign is to be expanded and extended everywhere without limitation.
The earth kasina, etc.: In the case of the earth kasina one prepares a disk of about thirty centimetres in diameter, covers it with clay the colour of the dawn, and smoothens it well. This is the kasina-disk, which serves as the preliminary sign for developing the earth kasina. One then places the disk about a meter away and concentrates on it with the eyes partly opened, contemplating it as “earth, earth”
To develop the water kasina one may use a vessel full of clear water and contemplate it as “water, water” To develop the fire kasina one may kindle a fire and view it through a hole in a piece of leather or a piece of cloth, thinking “fire,fire” One who develops the air kasina concentrates on the wind that enters through a window or an opening in the wall, thinking “air, air.”
To develop the colour kasinas one may prepare a disk of the prescribed size and colour it blue, yellow, red or white. then one should concentrate upon it by mentally repeating the name of the colour. One may even prepare an object from flowers of the required colour.
the light kasina may be developed by concentrating on the moon or on an unflickering lamplight, or on a circle of light cast on the ground, or on a beam of sunlight or moonlight entering through a wall-crevice or hole and cast on a wall.
The space kasina can be developed by concentrating on a hole about thirty centimetres in diameter, contemplating it as “space,space.”
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The ten kinds of foulness are corpses in different stages of decay. This set of meditation subjects is especially recommended for removing sensual lust. See Vism. VI.
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§8 The Recollections
The ten recollections are: the recollection of the Buddha, the recollection of the Dhamma, the recollection of the Sangha, the recollection of mortality, the recollection of generosity, the recollection the devas, the recollection of peace, the recollection of death, mindfulness occupied with the body, and mindfulness of breathing.
Guide to §8
The recollection of the Buddha, etc: The first three recollections are practiced by calling to mind the virtues of the Buddha, the Dhamma, or the Sangha, as enumerated in the traditional formulas.
The recollection of mortality is the practice of mindfully recollecting the special qualities of virtuous conduct, considered as untorn and free from breach and blemish.
The recollection of generosity involves mindful reflection on the special qualities of generosity.
The recollection of the devas is practiced by mindfully considering: “The deities are born in such exalted states on account of their faith, mortality, learning, generosity and wisdom. I too possess these same qualities.” This meditation subject is a term for mindfulness with the special qualities of one’s own faith. As its object and with the devas standing as witness.
The recollection of peace is contemplation on the peaceful attributes of Nibbāna
The recollection of death is contemplation of the fact that one’s own breath is absolutely certain, that the arrival of death is utterly uncertain, and that when death comes one must relinquish everything.
Mindfulness occupied with the body is contemplation of thirty-two repulsive parts of the body – hair of the head, hairs of the body, nails, teeth, skin. flesh, sinews, bones, marrow etc.
Mindfulness of breathing is attentiveness to be touch sensation of the in-breath and out-breath in the vicinity of the nostrils or upper lip, whenever the air is felt striking as one breaths in and out. On the ten recollections, see Vism. VII and VIII.
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Table 9.1 – The Forty Meditation Subjects at a Glance
Guide to §9
The four illimitables: These states are called illimitables (appamññā) because they are to be radiated towards all living beings without limit or obstruction. They are also called brahmavihāras, “divine abodes” or sublime states, because they are the mental dwellings of the Brahma divinities in the Brahma-world.
Loving-kindness (mettā): is the wish for the welfare and happiness of all living being. It help to eliminate ill will.
Compassion (karunā): is that which makes the heart quiver when others are subjects to suffering. It is the wish to remove the suffering of others, and it is opposed to cruelty.
Mindfulness of breathing is attentiveness to touch sensation of the in-breath and out-breath in the vicinity of the nostrils or upper lip. Wherever the air is felt striking as one breathes in and out. On the ten recollections, see Vism. VII and VIII.
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§9 The Llimitables
Appreciative Joy (muditā): is the quality of rejoicing at the success and prosperity of others. It is the congratulatory attitude, and helps to eliminate envy and discontent over the success of others.
Equanimity (upekkhā) – as a divine abode, is the state of mind that regards others with impartiality, free from attachment and aversion. An impartial attitude us its chief characteristic, and it is opposed to favoritism and resentment.
For a full explanation of the divine abiding see Vism. IX.
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§10 One Perception
Guide to §10
The perception of the loathsomeness of food is the perception which arises through reflection upon the repulsive aspects of nutriment, such as the difficulty of searching for food, the repulsiveness of using it, the digestive process, excretion, etc See Vism. XI, I-26.
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§11 One Analysis
The one analysis is the analysis of the four elements
Guide to §11
The analysis into the four elements involves contemplation of the body as compounded out of the four great essentials – the earth element as manifested in the solid parts of the body, the water element in the bodily fluids, the fire element in the Body’s hear, and the air element in the breath and vital currents. See Vism XI, 27-117.
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§12 The Immaterial States
These are the objects of the four immaterial jhānas (1) the base of infinite space (2) the base of infinite consciousness (3) the base of nothingness (4) the base of neither-perception-nor-non-perception. See Vism. X.
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§13 Analysis of Suitability (sappāyabheda)
With respect to temperaments, the ten kinds of foulness and mindfulness occupied with the body, i.e. meditation on the thirty-two parts, are suitable for those of a lustful temperament. The four illimitables and the four coloured kasinas are suitable for those of a hateful temperament. Mindfulness of breathing is suitable for those of a deluded and discursive temperament.
Mindfulness of breathing is suitable for those of a deluded and discursive temperament.
The six recollections of the Buddha, and so forth, are suitable for those of a faithful temperament; recollection of death, of peace, the perception of loathsomeness in food, and the analysis of the four elements, are suitable for those of an intellectual temperament.
All of the remaining subjects subjects of meditation are suitable for all temperaments.
Of the kasinas, a wide one is suitable for one of deluded temperament, and a small one for one of discursive temperament.
Herein, this is the analysis by way of suitability
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§14 By Way of the Three Stages
The preliminary stage of development is attainable in all these forty subjects of meditation. In ten subjects of meditation – the eight recollections of the Buddha and so forth, the one perception, and the one analysis – only access development is attained but not absorption. In the thirty remaining subjects of meditation, the absorption stage of the development is also attained.
Guide to §14
In the ten subjects beginning with the recollection of the Buddha, the mind is engaged in reflecting upon many different qualities and themes, and this involves an intense application of thought (vitakka) which prevents one-pointedness from gaining the fixity needed to attain absorption.
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§15 By Way of Jhāna
Therein, the ten kasinas and mindfulness of breathing produce five jhānas; the ten foulnesses and mindfulness occupied with the body (only) the first jhāna; the first three illimitables, such as loving-kindness, four jhānas, equanimity, the fifth jhāna (only).
Thus these twenty-six subjects of meditation produce fine-material-sphere jhānas,. The four immaterial states produce immaterial jhānas.
Herein, this is the analysis by way of development.
Guide to §15
The ten kinds of foulness and mindfulness occupied with the body both require the exercise of vitakka, and thus they are incapable of inducing the jhānas higher than the first, which are free from vitakka. The first three illimitable necessarily arise in association with joyful feeling (somanassa) and thus can lead only to the four lower jhānas, which are accompanied by joyful feeling. the illimitable of equanimity arises in association with neutral feeling, and thus can occur only at the level of the fifth jhāna, which is accompanied by equanimous feeling.
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§16 The Signs
Of the three signs, the preliminary sign and the learning sign are generally found in relation to every object in the appropriate way. But the counterpart sign is found only in the kasinas, foulness, the parts of the body, and mindfulness of breathing. It is by means of the counterpart sign that access concentration and absorption concentration occur.
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§17 The Signs
How? When a beginner apprehends a particular sign from the earth disk, etc, that object is called the preliminary sign, and that meditation is called preliminary development.
When that sign has been thoroughly apprehended and enters into range of the mind door just as if it were seen by the eye, then it is called the learning sign, and that meditation becomes concentrated.
When one is thus concentrated, one then applies oneself to meditation by means of that preliminary concentration based on that learning sign. As one does so, an object which is the counterpart of that (learning sign) becomes well established and fixed in the mind – (an object) which is freed of the flaw of the original object, reckoned as a concept, born of meditation. Then it is said that the count part sign has arisen.
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§18 Attainment of Jhāna
Thereafter, access development is accomplished, consisting in concentration of the sense sphere in which the obstacles have been abandoned. Following this, as one cultivates the counterpart sign by means of access concentration, one enters the first jhana of the fine-material sphere.
Following this, one masters the first jhāna by means of the five kinds of mastery – in adverting to abandon the successive gross factors such as initial application and to arouse the successive subtle factors, such as sustained application, one enters the second jhāna , In due sequence according to one’s ability.
Thus the counterpart sign is found in twenty-two meditation subjects – the earth kasnina – but of the remaining (eighteen) subjects, the illimitables occur with the concept of beings (as their object.)
Guide to §18
The Five kinds of mastery: Of these, mastery in adverting (avajjanavasitā) is the ability to advert to the different jhāna factors such as vitakka, vicāra quickly and easily in accordance with one’s wish. Mastery in attainment (samā pajjanavasitā) is the ability to attain the different jhānas quickly and easily, without many bhavangas arising in the process of their attainment. Mastery in resolution (adhitthānavasitā) is the ability to remain in the jhānas for a length of time determined by ones prior resolution. Mastery in emergence (vutthānavasitā) is the ability to emerge from the jhānas quickly and easily. And mastery in reviewing (paccavekkhanavasita) is the ability to review the jhāna from which one has just emerged. Besides these five masterpieces, the meditator is also encouraged to develop kill in extending the visualized counterpart sign gradually increasing its size until it appears as if encompassing the entire world.
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§19 The Immaterial Attainments
Next one withdraws any kasina except the space kasina, and does the preliminary work by contemplating the space that remains as infinite, one enters the first immaterial attainment. When one does the preliminary work by contemplating the first immaterial-sphere consciousness as infinite, one enters the second immaterial attainment. When one does the preliminary work by contemplating the absence of the first immaterial-sphere consciousness thus, “There is nothing.” One enters the third immaterial attainment. When one does the preliminary work by contemplating the third immaterial attainment thus, “This is peaceful, this is sublime,” one enters the fourth immaterial attainment.
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§20 Other Meditation Subjects
With the other ten meditation subjects, when one does the preliminary work by taking the virtues of the Buddha, as one’s object. When that sign has been thoroughly acquired, one becomes concentrated upon it by means of preliminary development and access concentration is also accomplished.
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§21 Direct Knowledge
Having emerged from the fifth jhāna taken as a basis for direct knowledge, having adverted to resolution, when one does the preliminary work, one enters into the fifth fine-material-sphere jhāna occurring by way of direct knowledge with respect to such objects as visible forms.
The direct knowledges are fivefold: the super normal powers, the divine ear, knowledge are five fold: the super normal powers, the divine ear, knowledge of others minds recollection of past lives, and the divine eye.
Herein, this is the analysis of the terrain. the method of meditation for developing calm is finished.
Guide to §21
Having emerged from the fifth The Visuddhimagga explains the procedure for exercising the direct knowledge thus: “After accomplishing the preliminaries) he attain jhāna as the basis for direct knowledge and emerges from it. Then if he wants to become a hundred, he does the preliminary work thus, “Let me become a hundred,” after which he again attains jhāna as the basis for direct knowledge, emerges, and resolves. He becomes a hundred simultaneously with the resolving consciousness”
The direct knowledges are five fold:
(1) Supernormal powers include the ability to display multiple forms of one’s body, to appear and vanish at will, to pass through walls unhindered, to dive in and out of the earth, to walk on water, to travel through the air, to touch and stroke the sun and moon, and to exercise mastery over the body as far as the Brahma-world.
(2) The divine ear enables one to hear subtle and coarse sounds, far and near.
(3) The knowledge of others’ minds is the ability to read the thoughts of other and to know directly their states of mind.
(4) The recollection of past lives is the ability to know one’s past births and to discover various details about those births.
(5) The divine eye is the capacity for clairvoyance, which enables one to see heavenly or earthly events, both far and near. Included in the divine eye is the knowledge of the passing away and rebirth of beings (cutῡpapātañāna), that is, direct perception of how beings pass away and re-arise in accordance with their kamma.
These kinds of direct knowledge are all mundane and are dependent on mastery over the fifth jhāna. The text also mention a sixth direct knowledge. This is the knowledge of the destruction of the taints (asavakkhayañāna), which is supramundane and arise through insight.
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Compendium of Insight
(vipassanāsangaha)
Basic Categories
§22 Stages of Purification
Table 9.2: The Seven Stages of Purification
In insight meditation, the compendium of purification is seven fold: (1) purification of virtue (2) purification of mind (3) purification of view (4) purification by covering dout (5) purification by knowledge and vision as to what is the path and what is not the path (6) purification by knowledge and vision of the way, and (7) purification by knowledge and vision.
Guide to §22
These seven stages of purification are to be attained in sequence, each being the support for the one that follows. The first purification corresponds to the morality aspects of the path, the second to the concentration aspect, the last five to the wisdom aspect. The first six stages are mundane, the last is the supramundane paths. See Table 9.2
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§23 The Three Characteristics
There are three characteristics: the characteristic of impermanence, the characteristic of suffering, and the characteristic of non-self.
Guide to §23
The characteristic of impermanence is the mode of rise and fall and change, that is, reaching non-existence after having come to be.
The characteristic of suffering is the mode of being continuously oppressed by rise and fall.
The characteristic of non-self is the mode of being insusceptible to the exercise of mastery, that is, the fact one cannot exercise complete control over the phenomena of mind and matter.
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Guide to §24 The Three Contemplation
There are three contemplation: the contemplation of impermanence, the contemplation of suffering, and the contemplation of non-self.
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§25 The Ten insight Knowledges
There are ten kinds of insight knowledge:
(1) knowledge of comprehension
(2) knowledge of rise and fall (of formations)
(3) knowledge of dissolution (of formations)
(4) Knowledge of dissolving things as fearful
(5)knowledge of fearful things as dangerous
(6) knowledge of disenchantment (with all formation)
(7) knowledge of desire for deliverance
(8) knowledge of relfecting contemplation
(9) knowledge of equanimity towards formations, and
(10) knowledge of conformity.
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§26 The Three Emancipations
There are three emancipations: the void emancipation, the signless emancipation and the desireless emancipation.
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§27 The Three Doors to Emancipations
There are three doors to emancipation: Contemplation of the void, contemplation of signless, and contemplation of desireless.
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Guide to § 26-27
These categories will be explained in the course of following exposition.
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§ 28 Purification of Virtue
(1) Virtue regarding restraint according to the Patimokkha;
(2) Virtue regarding restraint of the sense faculties;
(3) Virtue consisting in purity of livelihood; and
(4) Virtue connected with the use of requisites
Guide to § 28
These four kinds of purified virtue are explained with reference to the life of a bhikku, a Buddhist monk.
Virtue regarding restraint according to the Pātimokkha: The Pātimokkha is the code of fundamental disciplinary rules binding upon a Buddhist monk. This code consists of 227 rules of varying degrees of gravity. Perfect adherence to the rules laid down in the Pātimokkha is called “virtue regarding restraint according to the Pātimokkha.”
Virtue regarding restraint of the sense faculties means the exercise of mindfulness in one’s encounter with sense objects, not allowing the mind to come under the swat of attraction towards pleasant objects and repulsion towards unpleasant object.
Virtue consisting in purity of livelihood deals with the manner in which Bhikku acquires the necessities of life. He should not acquire his requisites in a manner unbecoming for a monk, who is dedicated to purity and honesty.
Virtue connected with the use of the requisites means that the Bhikku should use the four requisites – robes, almsfood, lodging, and medicines – after reflecting upon their proper purpose.
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§ 29 Purification of Mind
Purification of mind consists of two kinds of concentration, namely: access concentration and absorption concentration.
Guide to § 29
The Pali Buddhist tradition recognizes two different approaches to the development of insight. One approach, called the vehicle of calm (samathayāna), involves the prior development of calm meditation to the level of access concentration or absorption concentration as a basis for developing insight. One who adopts this approach, the (samathayānika) meditator, first attains access concentration or one of the fine material or immaterial-sphere jhānas. Then he turns to the development of insight by defining the mental and physical phenomena occurring in the jhāna as mentality-materiality and seeking their conditions (see § § 30-31) , after which he contemplates these factors in terms of the three characteristics (see § 32 ) . For this meditator, his prior attainment of access or absorption concentration is reckoned as his purification of mind.
The other approach called the vehicle of pure insight (suddhavipassanāyāna), does not employ the development of calm as a foundation for developing insight. Instead the meditator, after purifying his morality, enters directly into the mindful contemplation of the changing mental and material processes in his own experience. As this contemplation gains in strength and precision, the mind becomes naturally concentration equal to that of access concentration. This moment-by-moment fixing of the mind on the material and mental processes in their present immediacy is known as momentary concentration (khanikasamādhi). Because it involves a degree of mental stabilization equal to that of access concentration, this momentary concentration is reckoned as purification of mind for the (vipassanayanika) meditator, the meditator who adopts the vehicle of pure insight. Such a meditator is also called a “dry insight worker” (sukkhavipassaka) because he develops insight without the moisture of the Jhānas.
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§ 30 Purification of View
Purification of view is the discernment of mind and matter with respect to the characteristics, functions, manifestations, and proximate causes.
Guide to § 30
Purification of view is so called because its to purify one of the wrong view of a permanent self. This purification is arrived at in the course of meditation by discerning the personality as a compound of mental and material factors which occur interdependently, without any controlling self within or behind them. This stage is also called the analytical knowledge of mind-and-matter (nāmarupavatthānananāna) because the mental and material phenomena are distinguished by way of their characteristics.
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§ 31 Purification by Overcoming Doubt
Purification by overcoming doubt is the discernment of the conditions of that same mind and matter.
Guide to § 31
Purification by overcoming doubt is so called because it develops the knowledge which removes doubts about the conditions for mind-and-matter during the three periods of time – past, present-and future. It is achieved by applying, during the contemplative process, one’s knowledge of dependent arising in order to understand that the present compound of mind-and-matter has not arisen by chance or through a hypothetical cause such as a creator god or primordial soul. but has come into being from previous ignorance, craving, clinging and kamma. One then applies this same principle to the past and future as well. This stage is also called the knowledge of discerning conditions (paccayapariggahañāna)
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§ 32 Purification of Path and Not-Path
When he has thus discerned the formations of the three planes together with their conditions, the meditator collects them into groups by way of such categories as the aggregates divided into the past (present and future).
He next comprehends, with the knowledge of comprehension, those formations in terms of the three characteristics – impermanence in the sense of destruction, suffering in the sense of fearfulness and non-self in the sense of corelessness – by way of duration, continuity and moment. Then he contemplates with the knowledge of rise and fall the rising and falling of those formations by way of condition and by way of moment.
As he does so, there arise: an aura, zest, tranquility, resolution, exertion, happiness, knowledge, mindfulness, equanimity, and attachment. Purification by knowledge and vision of what is the path and what is not the path is the discrimination of the characteristics of what is the path and what is not the path by discerning that those imperfections of insight – the aura – are obstacles to progress.
Guide to §32
Collects them into groups: This shows the preparation for knowledge of comprehension (Sammasananana), the phase in the development of insight wherein the mental and material phenomena are explored in terms of the three characteristics. The meditator first consider all materiality – whether past, future, or present, internal or external, gross or subtle, inferior or superior, far or near – as comprised by the materiality aggregate. Similarly, he considers all feelings, perceptions mental formations, and acts of consciousness to be comprised by their respective aggregates – the feeling aggregate, the perception aggregate, the formations aggregate and the consciousness aggregate.
He next comprehends, with the knowledge of comprehension: This shows the actual ascription of the three characteristics to the formations collected into the five aggregates. All those formations are characterized by “impermanence in the sense of destruction” (Khayatthena) because they undergo destruction exactly where they arise and do not pass on to some other taste retaining their identity; they are “suffering in the sense of fearfulness” (Bhyatthena) because whatever is impermanent provide no stable security and thus is to be feared; and they are “non-self in the sense of colorlessness” (Asarakatthena) because they lack any core of self or substance or any inner controller.
By way of duration, continuity, and moment: “By way of duration” (addhāna) means in terms of an extended period of time. One begins by considering that the formations in each single lifetime are all impermanent, suffering, and non-self, then one progressively reduces the periods: to the three stages of a single life, to the ten decades, to each, year, month, fortnight, day, hour, until one recognizes that even in a single step formations are impermanent, painful and non-self. (see Vism. XX, 46-65.) “By way of continuity” (santati) means by way of a continuous series of similar mental or material phenomena. “By way of moment” (khana) means by way of momentary mental and material phenomena.
The knowledge of rise and fall (udayabbayañāna) is the knowledge in contemplating the arising and cessation of formations. By “rise” is meant the generation, production, or arising of state; by “fall” is meant their change, destruction, dissolution. The Knowledge of rise and fall is exercised “by way of condition” (paccayavasena) when one see how formations arise through the arising of their conditions and cease through the cessation of their conditions. It is exercised “by way of moment” (khanavasena) when one contemplates the actual generation and dissolution of the momentary phenomena in the present moment as they arise and pass way. (See Vism. XX, (93-93.))
As he does so: The knowledge of rise and fall occurs in two phases. During the first, “tender” knowledge of rise and fall occurs in two phases. During the first, “tender” knowledge of rise and fall, as the process of contemplation gains momentum, ten “imperfections of insight” (vipassan’ upakkilesa) arise in the mediator. He may witness an aura of light (obhāsa) emanating from his body. He experiences unprecedented zest (piti), tranquility (passaddhi), and happiness (sukha). His resolution (adhimokakkha) increases, he makes a great exertion (paggaha) his knowledge (nāna), his mindful awareness (upatthāna) becomes steady, and he develops unshaken equanimity (upekkhā). And underlying these experience there is a subtle attachment (nikanti). – an enjoyment of these experiences and a clinging to them.
The discrimination of the characteristics of what is the path: When such elevated experiences occur to a mediator, if he lacks discrimination he will give rise to the misconception that he has reached the supramundane path and fruit. He will then drop his insight meditation and sit enjoying these experience, unaware that he is clinging to them. This discrimination between the ten imperfections as not being the path, and the practice of insight contemplation as being the correct path, is called purification by knowledge and vision of what is the path and what is not the path.
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§33 Purification of the Way
When he is thus free from those obstacles to progress, as he practices he passes through a succession of insights in regard to the three characteristics, beginning with knowledge of rise and fall and culminating in conformity. These nine insight knowledge are called purification by knowledge and vision of the way.
Guide to §33
These nine insight knowledges: The nine insight knowledges that constitute purification by knowledge and vision of the way are as follows (see § 25)
(1) Knowledge of rise and fall: This is the same knowledge as that which preceded the imperfections of insight, but when the imperfections have been overcome, it now matures and develops with increased strength and clarity.
(2) Knowledge of dissolution (bhangañāna): When the meditators knowledge becomes keen, he no longer extends his mindfulness to the arising or presence of formation, but brings it to bear only on the cessation, destruction, fall and breakup. This knowledge of dissolution.
(3) Knowledge of the fearful (bhayañāna): As the meditator contemplates the dissolution of formations in all three periods of time, he recognizes that all such dissolving things in all realms of existence are necessarily fearful.
(4) Knowledge of danger (ādīnavañāna): By recognizing that all formations are fearful, the meditator sees them as utterly destitute of any core or any satisfaction and as nothing but danger. He also understands that only in the unconditioned, free from arising and destruction, is there any security.
(5) Knowledge of disenchantment (nibbidāñāna): When he sees all formations as danger, he becomes disenchanted with them, and takes no delight in the field of formations belonging to any realm of existence.
(6) Knowledge of desire for deliverance (muñcitukamyartāñāna) is the desire, arisen in the course of contemplation, of being delivered from the whole field of formations and escaping from it.
(7) Knowledge of reflective contemplation (patisankhāñāna): In order to be delivered from the wholes field of formations, the meditator again re-examines those same formations, attributing the three characteristics to them in various ways. When he clearly reviews those formations as marked by the three characteristics, this is knowledge of reflective contemplation.
(8) Knowledge of equanimity towards formations (sankhār’ upekkhāñāna): After he pas passed through the reflective contemplation, the meditator sees nothing in formations to be taken as “I” and “mine”, so he abandons both terror and delight and becomes indifferent and neutral towards all formations. Thus there arises in him knowledge of equanimity towards formations.
(9) Knowledge of conformity (anulomanana); This knowledge (also rendered “adaption”) is the knowledge in the sense-sphere cittas that arise preceding the change-of-lineage citta in the cognitive process of the supramundane path (dealt with in the following section). This phase of insight is called conformity because it conforms to the functions of truth both in the preceding eight kinds of insight knowledge and in the path attainment to follow.
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§34 Purification by Knowledge and Vision
When he thus practices contemplation,, owing to the ripening of insight (he feels), “Now the absorption (of the path) will arise.” There-upon, arresting the life-continuum, there arises mind-door adverting, followed by two or three (moments of) insight consciousness having for the object any of the characteristics such as impermanence. They are termed preparation, access, and conformity (moments). That knowledge of equanimity towards formations together with knowledge that conforms (to the truths), when perfected, is also termed “insight leading of emergence.”
Thereafter, the change-of-lineage consciousness (gotrabhūcitta): having Nibbāna as its object, occurs, overcoming the lineage of the worldlings and evolving the lineage of the noble ones. Immediately after this, the path (of stream-entry), fully understanding the truth of suffering, abandoning the truth of its origin, realizing the truth of its cessation, and developing the truth of the path to its cessation, enters upon the (supramundane) cognitive process of absorption. After that, two or three moments of fruition consciousness arise and cease. Then there is subsidence into the life continuum.
Then, arresting the life continuum, reviewing knowledge occurs. The wise person reviews the path, fruit, Nibbana, and he either reviews or does not review the defilements destroyed and the remaining defilements.
Thus the fourfold path which has to be developed in sequence by means of the sixfold purity is called purification by knowledge and vision.
Here, this is the section on purification.
Guide to §34
There arises mind-door adverting: On the cognitive process of the path, see IV, § 14. Three moments of insight consciousness occur in an individual with normal faculties, two moments (omitting the moment of preparation) in one with unusually acute faculties.
Insight leading to emergence (vutthānagāminīvipassanā): This the culminating phase of insight preceding the arising of the supramundane path. The path is called emergence because, objectively, it emerges from formations and takes Nibbāna as object, and because subjectively it emerges from defilements.
The change-of-lineage consciousness (gotrabhūcitta): This citta is the first advertence to Nibbāna and the proximity condition for the supramundane path. It is called change-of-lineage because it marks the transition from the “lineage” or family of the worldings (puthujjanagotra) to the lineage or family of the worldlings to the lineage or family of the noble ones (ariyagotra). However, while this knowledge is like the path in that I cognize Nibbāna, unlike the path it cannot dispel the murk of defilements that conceals the Four Noble Truths.
The path: The path consciousness (maggacitta) simultaneously performs four functions, one with respect to each of the four truths. these four functions, mentioned here, are the full understanding (pariññā) of suffering; the abandoning (pahana) of craving, it origin; the realization (sacchikiririya) of Nibbāna, its cessation; and the development (bhavana) of the Noble Eightfold Path. For one of sharp faculties who has skipped the preparatory moment three fruition cittas occur following the path; for others, who have gone through the preparatory moment, two fruition cittas occur.
Reviewing Knowledge (paccavekkhanañāna): After each of the four supramundane path attainments, the disciple reviews the path, fruition, and Nibbāna: usually, but not invariably, he reviews as well the defilement abandoned and the defilements remaining. Thus there are a maximum of nineteen kinds of reviewing knowledge: five each for each of the first three paths, and four for the final path. This is because an Arahant, who is fully liberated, has no more defilement reaming to be reviewed.
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§35 The Three Doors to Emancipation
Therein, the contemplation of non-self, which discards the clinging to a self, becomes the door to emancipation termed contemplation of the void. The contemplation of impermanence, which discards the sign of perversion,becomes the door to emancipation termed contemplation of the signless. The contemplation of suffering, which discards desire through craving, becomes the door to emancipation termed contemplation of the desireless.
Guide to §35
When insight reaches its culmination, it settles upon one of the three contemplation – of impermanence, or suffering, or non-self – as determined by the inclination of the meditator. According to the commentaries, one in whom faith o=is the dominant faculty settle upon the contemplation of impermanence, one in whom concentration is the dominant faculty settles upon the contemplation of suffering: and one in whom wisdom is the dominant faculty settles you the contemplation of non-self. This final phase of contemplation, being the mediator’s immediate access to the emancipating experience of the supramundane path, is thus called his “door to emancipation” (vimokkhamukha). Here, it is the noble path that is called emancipation, and the contemplation leading to the path that is called the door to emancipation.
The contemplation of non-self is termed contemplation of void because it see formations as being void of a self, a living being, a person. The contemplation of impermanence is termed contemplation of the signless because it abandons “the sign of perversion” (vipallasanimitta) that is, the deceptive appearance of permanence, stability, and durability which lingers over formations owing to the perversion of perception. And the contemplation of suffering is termed contemplation of the desireless because it terminates desire by abandoning the false perception of pleasure in formations.
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§36 Emancipation in the Path and Fruit
Hence, if with the insight leading to emergence one contemplates on non-self, then the path is known as the void emancipation; if one contemplates on impermanence, then the path is known as the signless emancipation; if one contemplates on suffering, then the path is known as the desireless emancipation. Thus the path receives three names according to the way of insight. Likewise , the fruit (occurring) in the cognitive process of the path receives these three names according to the way of the way.
Guide to §36
When the meditator attains the path through the contemplation of nonself, the oath makes Nibbāna its object through the aspect of voidness as devoid of self and it is thus known as the void emancipation. When he attains the path through the contemplation of impermanence, the path makes Nibbāna its object through the signless aspect, as devoid of the sign of formations – and it is thus known as the signless emancipation. When he attains the path through the contemplation of suffering, the path makes Nibbāna its object through the desireless aspect – as being free from the desire of craving – and it is thus known as the desireless emancipation. The fruit too receives the dame designation as the path that preceded it.
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§37 Emancipation in Fruition Attainment
When a noble disciple enters his respective fruition attainment, the fruition experience is named after the type of insight that led immediately to its attainment, not after the original path attainment in the cognitive process of the path. That is, if he enters the fruition attainment by the contemplation of non-self. the fruition is called the void emaciation; if by the contemplation of impermanence, the signless emancipation. and if by the contemplation of suffering, the desireless emancipation. But loosely speaking all paths and fruits can receive all three names because they all take as object Nibbaña. – which is signless, desireless, and void – and they all share the qualities of being signless, desireless, and void.
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Analysis of Individuals
(puggalabheda)
§38 The Stream-Enterer
Herein, having developed the path of stream-entry, by abandoning wrong views and doubt one becomes a stream enterer, on who has escaped from rebirth in woeful state and will be reborn at most seven more time.
Guide to §38
A stream-enterer is one who has entered the stream that leads irreversibly to Nibbaña, that is, the Noble Eightfold Path. A steam-enterer has cut off the coarsest three fetters – personality view, dout and adherence to rules and rituals; he has unshakable confidence in the Buddha, Dhamma, and Sangha; and he is free from the prospect of rebirth in any of the woeful realms. Of the four taints (Āsava), he has eliminated the taint of wrong views, and of the fourteen unwholesome cetasikas he has eliminated wrong view and doubt, and according to the Commentaries, also envy and avarice. He has freed himself as well from all degrees of defilement strong enough to lead to rebirth in the woeful planes. Hus conduct is marked by scrupulous observance of the Five Precepts: abstinence from taking life, steal, sexual misconduct, false speech and use of intoxicants.
There are three types of stream-enterer:
(1) One who will be reborn seven times at most in the human and celestial worlds (sattakkhattuparama)
(2) One who takes birth in good families two or three times before attaining arahantship (kolankola)
(3) One whole will be reborn only once more before attaining goal (ekabiji)
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§39 The Once-Returner
Having developed the path of once-returning, with the attenuation of lust, hatred, and delusion, one becomes a once returner, one who returns to this world only one more time.
Guide to §39
The once-returner has eliminated the grosser forms lust, hate, and delusion. Thus, although attenuated forms of these defilements can still arise in him, they do not occur often and their obsessive force is weak.
(1) One attain the fruit of once-returning in the human world, takes rebirth in the human world and attains final Nibbāna here.
(2) One attains the fruit of once-returning in the human world, takes rebirth in heavenly world, and attains final Nibbāna there.
(3) One attains the fruit in a heavenly world, takes rebirth in heavenly world, and attains final Nibbāna here.
(4) One attains the fruit in the human world, takes rebirth in heavenly world and passes the full life-span there, and then takes rebirth again in the human world, where one attains final Nibbāna .
(5) One attains the fruit in the human world, takes rebirth in a heavenly world and passes the full life-span there, and then takes rebirth again in the human world, where one attains final Nibbāna.
It should be noted that whereas the ekabiji stream enterer has only one more rebirth, the fifth type of once-returner has two. nevertheless, he is still called “once-returner” because he returner only once more to the human world.
Table 9.3: Eradication of Defilements By the Paths
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§40 The Non-Returner
Having developed the path of non-returning, by totally abandoning sensual lust and ill will, one becomes a non-returner, one who does not return to this (sensuous) state.
Guide to §40
A non-returner has fully eradicated sensual lust and ill will, the fetters that bind to the sensuous world. He has also eradicated the taint of sensual desire and the unwholesome cetasikas, hatred and worry, as well as greed taking a sensuous object. Thus will be spontaneously reborn in a fine-material realm and there attain final Nibbāna. Is should be noted that while only non-returners are reborn in the Pure Abodes, there is no fixed determination that all non-returners are reborn there. The texts mention five types of non returner:
(1) One who, having been reborn spontaneously in a higher world, generates the final path before he has reached the midpoint of the lifespan (antarā-parinibbāyī)
(2) One who generates the final path after passing the midpoint of the life-span, even when on the verge of death (upahacca–parinibbāyī)
(3) One who attains the final path without exertion (asankahāra-parinibbayi)
(4) One who attains the final path with exertion (sasankhāra-parinibāyi)
(5) One who passes from from one higher realm to another until he reaches the Akanittha realm, the Highest Pure Abode, and there attains the final path (uddhamsoto akanitthagami)
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§41 The Arahant
Having developed the path of Arantship, with the total abandonment of defilements one becomes an Arahant, a destroyer of the taints, a supreme recipient of offerings in the world.
Herein, this the analysis of individuals.
Guide to §41
The five fetters abandoned by the first three paths are called the lower fetters (orambhāgiya-samyojana) because they bind beings to the lower world, the sensuous plane of existence. One who has eradicated them, the non-returner, no longer returns to the sensuous plane, but he is still bound to the round of existence by the five higher fetters (uddhambhāgiya-samyojana) because they bind beings to the lower world, the sensuous plane of existence. One who has eradicated them, the non-returner, no longer returns to the sensuous plane, but he is still bound to the round of existence by the five higher fetters (uddhambhāgiya-samyojana). With the attainment of the path of Arahantship, these five higher fetters are also eradicated: desire for fine-material existence, desire for immaterial existence, conceit, restlessness, and ignorance. The fourth path also destroys the remaining two taints – the taint of attachment to existence and the taint of ignorance – for which reason the Arahant is called a “destroyer of the taints” (khīnāsava). the path of Arahantship eradicates, too, the remaining unwholesome cetasikas left unabandonded by the earlier paths: delusion, shamelessness, fearlessness of wrong doing, restlessness, conceit, sloth, and torpor.
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§42 Accessibility
Herein, the attainment of fruition is common to all, each being able to attain their respective fruition. But the attainment of cessation is accessible only to non-returners and Arahants.
Guide to §42
The attainment of fruition (phalasamāpatti) is a meditative attainment by which a noble disciple enters into supramundane absorption with Nibbāna as object. It is attained for the purpose of experiencing the bliss of Nibbāna here and now. The cittas that occur in this attainment are the fruition cittas corresponding to the disciple’s level of realization. Thus each of the four grades of noble individuals can enter their own proper fruition attainment – the strea-enterer attaining the fruition attainment of stream-entry. The attainment is reached by first making the resolution to attain fruition and then developing in sequence the insight knowledges beginning with knowledge of rise and fall. (see Vism. XXIII, 6-15.)
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§43 The Attainment of Cessation
In this case, one enters successively upon the sublime attainments beginning with the first jhāna, and then after emerging from them, one contemplates with insight the conditioned states within each of those attainments.
Having proceeded thus up to the base of nothingness, one then attends to the preliminary duties such as the resolution, etc. and enters the base of neither perception-nor-non-perception. After two occasions of Javana in absorption, the continuum of consciousness is suspended. Then one is said to have attained cessation.
Guide to §43
The attainment of cessation is a meditative attainment in which the stream of consciousness and mental factors is completely cut off temporarily. It can be obtained only by non-returners and Arahants who have mastery over all the fine-material and immaterial jhānas. Further, it can be obtained only within the sensuous plane or the fine-material plane of existent. It cannot be obtained within the immaterial plane, for there is no attaining of the four fine-material jhānas there, which are the prerequisites for entering cessation.
To enter cessation the meditator must attain each jhanas in proper sequence. After emerging from each one, he contemplates its factors.
§44 Emergence from Cessation
At the time of emergence (from cessation), in the case of a non-returner the fruit of no-returning consciousness occurs one time – in the case of an Arahant, the fruit of Arahantship consciousness (occurs one time) – and then there is subsidence into the life-continuum. Following this, reviewing knowledge occurs.
Herein, this is the analysis of attainments.
The method of meditation
for developing insight is finished.
§45 Conclusion
One who aspires to enjoy the taste
Of Practice in the Buddha’s Dispensation
Should develop twofold meditation
So excellent in the way explained
Guide to §45
The “twofold meditation” is calm and insight.
Thus ends the ninth chapter
in the Manual of Abhidhamma entitled the
Copendium of Meditation Subjects
Colophon
This treatise – composed out of compassion for others at the request of Namba, a person of refined manners, belonging to a respectable family, full of faith, and replete with sterling virtues – has been completed. By this great merit may the modest monks, who are purified by wisdom and who shine with virtues, remember till end of the world the most famous Mulasoma Monastery, the fortunate abode, for the acquisition of merit for their happiness.
Guide to Colophon
The teachers of Abhidamma hold two different opinions about the name of the monastery where Ācariya Anuruddha composed the Abhidammattha Sangaha. One school of though takes the name to be Tumūlasoma Vihara, holding tumūla to be synonymous with mahā, meaning great. No such word as tumūla, however, exist in Pali or Sanskrit. Both languages contain a word tumula, however, exists in Pali or Sanskrit. Both Languages contain a word tumula, which does not mean great but uproar or “tumult“, a word to which it is etymologically related. This word is generally used in connection with warfare; it occurs in the Vessantaratr jakata in the line ath ettha vattati saddo tumulo bheravo mahā, “Then sounded forth a mighty sound, a terrible great tumult”.
The other line of interpretation holds that the name of the monastery is Mulasoma Vihāra. The syllable tu is taken to be taken to be an indeclineable conjunctive particle here used for the sake of euphony. Since Ācariya Anuruddha, has used tu in a similar way elsewhere in his treatise (see I, §32; VIII, §12), it seems probable that he is using it here aswell. Thus we should regard the name of monastery as the Mulasoma Vihara. In the Sri Lankan tradition it is generally believed that this monastery was situated in the district of Chilaw and that at present the Munnessaram Kovil stands on site.
The phrase dhaññādhivāsa, which the author uses to describe this monastery, does not mean “the abode of grain,” as earlier translations have rendered it. The word Dhanna here bears the derivative meaning of fortunate or meritorious. Ledi Saydaw explains that the monastery is so described because it was the residence of meritorious elder beginning with its founder, an elder named Mahinda.
Thus Ends the treatise called the Manual of Abhidhamma Composed
By Ācariya Anuruddha.
