解脫道論

Chapter 12: Analysis of the Truths

Section 2: The Types of Knowledge and Concentration

When the meditator thus directly contemplates cessation, having contemplated cessation, he becomes fearful of the causes of the aggregates and also fearful of the arising of the aggregates. He fears the three realms—the sensual realm, the form realm, and the formless realm; the five destinies—hell beings, hungry ghosts, asuras, human beings, and heavenly beings; the seven stations of consciousness; and the nine abodes of beings, just as one fears an evil man brandishing a sword, a venomous snake, or a blazing fire. Thus, through contemplating cessation, he becomes fearful of the causes of the aggregates, the arising of the aggregates, the three realms, the five destinies, the seven stations of consciousness, and the nine abodes of beings.

By attending to impermanence, he brings the perception of fear to rest, causing the signless to arise. By attending to suffering, he brings the fear of arising to rest, causing the unborn to arise. By attending to non-self, he brings the fear and apprehension concerning arising to rest, causing the signless and the unborn to arise. He contemplates faults, contemplates disenchantment and detachment, and becomes pliant in accordance with conformity and patience. This is the general explanation.

Here ends the arising of Knowledge of Fearfulness.

Because of this apprehension, the meditator presently practices and causes the Knowledge of Desire for Deliverance to arise. When apprehensive of the signs of the aggregates, the Knowledge of Desire for Deliverance arises. When apprehensive of the arising of the aggregates, the Knowledge of Desire for Deliverance arises.

When apprehensive of the three realms, the five destinies, the seven stations of consciousness, and the nine abodes of beings, the Knowledge of Desire for Deliverance arises. This is like a bird surrounded by fire that wishes to escape from the flames, or a person surrounded by cruel bandits who wishes to escape from their hands. In the same way, because of apprehension concerning the causes of the aggregates, the arising of the aggregates, the three realms, the five destinies, the seven stations of consciousness, and the nine abodes of beings, the meditator causes the Knowledge of Desire for Deliverance to arise.

In accordance with impermanence, he attends apprehensively to the causes of the aggregates. In accordance with suffering, he attends apprehensively to arising. In accordance with non-self, he attends apprehensively to the causes of the aggregates and their arising, and thereby causes the Knowledge of Desire for Deliverance to arise.

Thus, ordinary persons and those in training, in accordance with the Knowledge of Desire for Deliverance, guide the mind in two ways or contemplate with joy. Here, the mind that penetrates direct contemplation becomes joyful, overcomes the grief and distress that obstruct practice, and succeeds in seeing what is difficult to see in contemplation, formations, and equanimity, in accordance with conformity and patience. This is the general explanation.

Here ends the Knowledge of Desire for Deliverance.

The meditator is thus presently cultivating the Knowledge of Desire for Deliverance. In order to be liberated from all formations and attain nirvana, he sees all formations as having a single characteristic and, wishing to proceed through the gateway of liberation, causes Conformity Knowledge to arise. Conformity Knowledge is attained in three ways; through these three ways, one transcends the mass of the five aggregates.

When he presently sees that the five aggregates are all impermanent, he attains Conformity Knowledge; clearly recognizing that the cessation of the five aggregates is nirvana, he transcends the mass of the five aggregates. When he presently sees that the five aggregates are all suffering, he attains Conformity Knowledge; clearly recognizing that the cessation of the five aggregates is nirvana, he transcends the mass of the five aggregates. When he presently sees that the five aggregates are all non-self, he attains Conformity Knowledge; clearly recognizing that the cessation of the five aggregates is the ultimate meaning of nirvana, he transcends the mass of the five aggregates.

Question: Through what knowledge does one know that one is presently transcending the mass, and through what knowledge does one know that one has completed the transcendence?

Answer: Through Change-of-Lineage Knowledge, one knows that one is presently transcending the mass of formations; and through Path Knowledge, one knows that the transcendence has been completed.

Question: What is the meaning of Conformity Knowledge?

Answer: Conformity means the knowledge that penetrates the following qualities: the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the eight factors of the Noble Eightfold Path. When the mind and knowledge accord with and resemble these qualities, this is called Conformity Knowledge.

Generally speaking, being free from hatred, seeing one’s own benefit, and possessing patience—this is the general explanation of Conformity Knowledge.

Here ends Conformity Knowledge.

From the characteristics of all formations, Conformity Knowledge arises in uninterrupted sequence and, turning toward nirvana as its object, gives rise to Change-of-Lineage Knowledge.

Question: What is Change-of-Lineage Knowledge?

Answer: Transcending and abandoning the qualities of an ordinary person is called change of lineage. That which is not a quality of an ordinary person is also called change of lineage. “Lineage” means nirvana.

Furthermore, planting the seed of nirvana is also called change of lineage. As stated in the Abhidhamma: “Eliminating birth is called lineage; abandoning it to reach the realm of the unborn is also called change of lineage.” Furthermore, eliminating the cause of birth is called change of lineage. Reaching the realm of the unborn and the realm of the signless is also called change of lineage. This is the first step on the path leading to nirvana; from what lies outside it, wisdom has made the transition.

The foregoing is the general explanation of Change-of-Lineage Knowledge.

Here ends Change-of-Lineage Knowledge.

Immediately after Change-of-Lineage Knowledge, without interruption, one presently fully understands the Truth of Suffering, presently abandons the cause that is the Truth of the Origin of Suffering, presently realizes the complete cessation that is the Truth of Cessation, and presently cultivates the Truth of the Path. Thus there arises the Knowledge of the Path of stream-entry together with all the other qualities of awakening.

At that time, in tranquility, the meditator presently sees where the finite lies and where the ambrosial essence lies—the unconditioned realm of nirvana, as cream is the finest essence of milk. In a single instant—a moment of exceedingly brief duration—his knowledge clearly knows, neither before nor after, and discerns the Four Noble Truths: suffering has been fully understood, its origin has been abandoned, cessation has been realized, and the path has been cultivated.

This is perfectly clear, just as in the following verse:

As a person leaves this shore,

And uses a boat to cross to the other shore,

Transporting goods to that farther shore,

He sits in the boat and destroys the taints.

Just as a boat glides over the surface of the water and, neither before nor after but in a single instant, performs four functions—leaving behind the four matters on this shore is like destroying the taints, while crossing to the other shore is like transporting goods away from this shore—so too, knowledge discerning suffering is like destroying the taints. Knowledge discerning and abandoning the origin of suffering is like reaching the other shore. Knowledge discerning and realizing the complete cessation of the Truth of Cessation is like using the boat to transport goods. Knowledge discerning the Path is like sitting in the boat and crossing to the other shore.

Just as a lamp, upon arising in a single instant, neither before nor after, simultaneously performs four functions—burning the wick, dispelling darkness, consuming oil, and producing light—and just as the sun, neither before nor after but in a single instant, simultaneously performs four functions—making forms appear, dispelling darkness, removing cold, and producing the light by which forms can be seen—so too, knowledge discerning suffering is like dispelling darkness. Knowledge discerning and abandoning the origin of suffering is like removing cold. Knowledge discerning and realizing cessation is like producing light. Knowledge discerning and cultivating the Noble Eightfold Path is like the sun; this is also called Noble Knowledge.

Question: What is the characteristic of knowledge at the time when it presently sees suffering clearly, abandons the origin of suffering, realizes cessation, and cultivates the Path?

Answer: If suffering is not clearly seen, the four inversions will arise. At that time, as previously explained, through tranquility one contemplates what is the conditioned realm with limits and what is the unconditioned realm of nirvana; discriminative knowledge, in a single instant, neither before nor after, immediately discerns the Four Noble Truths.

Question: What does this mean?

Answer: When seeing conditioned formations arise and cease, knowledge has not yet recognized, as they truly are, the suffering, defilements, and faults of all conditioned formations. Following the characteristic of conditioned formations, the mind immediately aspires to transcend conditioned formations and reach the unconditioned. Through this, one sees, as they truly are, the faults of conditioned formations. Then, proceeding from the characteristic of conditioned formations, the mind aspires to transcend them and reach the unconditioned, and from there sees suffering and the defilements through to their ultimate limit.

There is also a teaching that, when this is attained, one can discern the Truths through tranquility and change-of-lineage knowledge. Change-of-lineage knowledge means arising from the mode of conditioned formations and passing beyond to the unconditioned. If change-of-lineage knowledge successfully arises from the mode of conditioned formations and passes beyond to the unconditioned, nirvana is attained.

In nirvana, only the cause is apprehended as the object. Through apprehending the object, concentration of mind is attained. If concentration is not attained, the power of concentration and the power of wisdom do not arise, and the factors of enlightenment are not fulfilled.

If, when nirvana is attained, there is concentration of mind, then concentration and wisdom are fulfilled together with all the factors of enlightenment. Therefore, it is through knowledge of the Path alone that the Truths are discerned.

It is like a person fleeing a burning city who becomes caught at the city gate and manages to extend only one foot outside; at that time, the person cannot yet be called liberated. In the same way, when change-of-lineage knowledge arises from the mode of conditioned formations and passes beyond to the unconditioned, at that moment it has not yet transcended the defilements associated with phenomena and has not yet reached fulfillment.

Conversely, it is like a person fleeing a burning city whose two feet have both gone outside; only then is that person said to have escaped the fire of the burning city. In the same way, when knowledge of the Path arises immediately and without interruption after change-of-lineage knowledge, only then is one said to have escaped the defilements and fulfilled all the factors. Therefore, through change-of-lineage knowledge, the Truths come to be discerned.

Question: What does discerning the Truths mean?

Answer: When the Four Noble Truths arise together in a single instant, this is called discerning the Truths. At that time, knowledge of the Path is harmoniously aligned with the meaning, and the faculties become balanced. The five powers have the meaning of being immovable.

The factors of enlightenment have the meaning of a “vehicle,” namely, the vehicle that conveys one to awakening. The factors of the Noble Eightfold Path have the meaning of causes and conditions leading to liberation. The four establishments of mindfulness mean that mindfulness abides in four domains.

Right effort means discriminating and bringing the wholesome to excellence. The four bases of spiritual power mean skillful means. Truth means reality, the true principle.

Samatha (concentration of mind) means freedom from agitation. Vipassana (the mind of wisdom) means contemplative observation. “Paired” means not separated from one another.

Purity of virtue means protection. Purity of view means that the nature of the mind is pure and undisturbed. View means that understanding is purified.

Liberation means release. Release through knowledge means penetration. The faculty of knowledge of cessation means abandoning and passing beyond.

Attention means causing intention to arise evenly. Renunciation means that contact and feeling have ceased. Concentration means being present in accordance with the meaning.

Wisdom means true mindfulness. Te-hu means profound and ultimate discernment. Ni-hoan (nirvana) means ultimate true equanimity.

Thus, the meditator who sees rightly in this way and knows rightly in this way is able to eliminate the three fetters—identity view, doubt, and attachment to rites and observances—together with their associated defilements.

Question: What is identity view?

Answer: An uninstructed ordinary person sees form and regards it as self: “I possess form; that form belongs to me.” The same applies to feeling, perception, formations, and consciousness. Seeing consciousness, such a person regards it thus: “I possess consciousness, that is, awareness; that consciousness is mine.” This is called identity view. When identity view is now severed, the sixty-two wrong views are simultaneously eliminated.

Question: What is doubt?

Answer: Whether concerning suffering, its origin, its cessation, or the Path; whether concerning the Buddha, Dharma, and Sangha; whether concerning the beginning, the end, or both the beginning and the end, there is doubt about arising according to the Dharma of dependent causation. That doubt is now eliminated.

Question: What is the path of observances?

Answer: There are two kinds of the path of observances—also called attachment to rites and observances, that is, belief in superstitious prohibitions and practices: that caused by craving and that caused by delusion regarding self. A person driven by craving thinks: “By observing these rites and prohibitions, by practicing these austerities, and by cultivating these holy practices, I shall be reborn in the heavenly realms.” This is called the path of observances caused by craving. Or a non-Buddhist practitioner or brahmin may think: “By observing this rite and prohibition, and by maintaining this precept in purity, I shall become pure.” This is called the path of observances caused by delusion regarding self. Both kinds of the path of observances are eliminated.

Question: What are the associated defilements?

Answer: The three fetters—identity view, doubt, and attachment to rites and observances—give rise to the defilements of desire, anger, delusion, and rebirth in the evil realms. These defilements are also severed.

At that time, the meditator realizes the stage of one approaching the fruit of stream-entry. One approaching stream-entry has not yet fully attained and abided in the fruit of stream-entry, but has reached only the eighth stage. Upon reaching the stage of seeing or the stage of concentration, transformative wisdom arises from these two stages, and the fruit of stream-entry is fully accomplished. This is the general account of the path of stream-entry.

At that very moment, the stream-enterer, successively and without interruption, severs the three fetters, causing the object to become unconditioned and not distinct from the Path and the other phenomena; this serves as the means by which knowledge of the fruit of stream-entry arises. Knowledge, fruition, and mind—either two of them or all three—arise without interruption and together pass onward to the subsequent phase.

From this subsequent phase, the mind arises and contemplates the Path, the Fruit, and nirvana. Having contemplated them, it eliminates the defilements, and then contemplates the remaining defilements and casts them off. This is called the Dharma of a stream-enterer: irreversible, firmly directed toward enlightenment, and headed toward future fruits.

This is called being born from the breast of the Blessed One, born from the mouth of the Blessed One, born from the true Dharma; it is a Dharma with which no other thing can compare. This is called possessing complete vision, practicing and penetrating the noble Dharma, and reaching the threshold of nirvana. Having attained that wondrous Dharma, having clearly seen and known that wondrous Dharma, having accomplished the knowledge of awakening, and having accomplished the illumination of awakening, one immediately enters the noble stream, penetrates wisdom, and opens the gate of nirvana.

Therefore, there is a verse:

In the earthly realm, one may be a sovereign king;

In the heavenly realm, one may be a celestial king;

One may rule over all the realms of the world—

Yet the fruit of stream-entry surpasses them all.

From this stage, that meditator advances and arouses courageous diligence in order to attain the fruit of once-returning. Clearly seeing arising and cessation from the very beginning, he directly contemplates them as previously explained. He now practices in accordance with the path he has seen, relying upon the five faculties, the five powers, and the seven factors of awakening, and thus discerning the Four Noble Truths. In this way, he practices toward cessation, abandoning coarse sensual desire, ill will, and the other associated defilements. On that path, before long and without interruption, he attains the fruit of once-returning.

From this stage, that meditator advances and arouses courageous diligence in order to attain the fruit of non-returning. He clearly sees arising and cessation, taking what was initially seen as the object of present seeing and direct contemplation, as previously explained. He now practices in accordance with the path he has seen, relying upon the five faculties, the five powers, and the seven factors of awakening, and thus discerning the Four Noble Truths. In this way, he practices toward cessation, abandoning subtle sensual desire, ill will, and the remaining associated defilements. On that path, before long and without interruption, he attains the fruit of non-returning.

From this stage, that meditator advances and arouses courageous diligence in order to attain arhatship. He clearly sees arising and cessation, taking that initial seeing as the object of present seeing and direct contemplation, as previously explained. He now practices in accordance with the path he has seen, relying upon the five faculties, the five powers, and the seven factors of awakening, and thus discerning the Four Noble Truths. Practicing accordingly, he proceeds toward the abandonment of desire for the form realm, desire for the formless realm, conceit, restlessness, and ignorance, completely abandoning every remaining defilement. On that path, the meditator realizes the fruit of arhatship and contemplates this path, the fruit of nirvana, and the abandonment of the defilements.

That bhikkhu has become an arhat: his taints are extinguished; what had to be done has been done; the burden has been laid down; the supreme goal has been attained; the bonds of existence have been severed; and through right understanding he is liberated. He has departed from the five factors, is endowed with the six factors, has gained protection, is no longer bound by death, has destroyed the remaining false truths, has faith in and seeks the taintless, keeps bodily activities tranquil, is well liberated in mind and well liberated through wisdom, and has fulfilled the holy life.

He has become the supreme great person, the great person who has attained the foremost attainment. He is said to have completely eradicated ill will, reached the other shore, departed from the defilements, and no longer to be obstructed by the fetters. He has gained the twin wings of a noble one, laid down the incongruous burden, and become an ascetic, a brahmin, an arhat, one who has ended all craving, a guardian of the true Dharma, and the supreme brahmin.

“Arhat” means one who has crossed over, escaped, subdued, become peaceful, and brought about peace. This is the general explanation of an arhat.

If one attains the fruit of stream-entry in this life but makes no further diligent effort in practice, one will belong to one of the following three classes of stream-enterers: ⁽¹⁾ one with seven births at most, ⁽²⁾ one who passes from family to family, and ⁽³⁾ one with a single birth. Thus, one of slow faculties becomes one with seven births at most; one of middling faculties becomes one who passes from family to family; and one of keen faculties becomes one with a single birth.

One with seven births at most, after being reborn in the heavenly realms six times, returns to this realm once more to bring suffering to an end. One who passes from family to family is reborn in this realm either two or three times to bring suffering to an end. One with a single birth must be born as a human once more to bring suffering to an end.

Thus, if a stream-enterer makes no further diligent effort in practice during this life, that person must return to the human realm at least once more to bring suffering to an end.

If a non-returner makes no further diligent effort in practice during this life, upon the end of life that person will be born in the Pure Abodes. According to the varying keenness of each person’s faculties, there are five classes of non-returners: ⁽¹⁾ one who attains parinirvana in the interval, ⁽²⁾ one who attains parinirvana after birth, ⁽³⁾ one who attains parinirvana without exertion, ⁽⁴⁾ one who attains parinirvana with exertion, and ⁽⁵⁾ one who ascends to the Akanittha heaven.

A non-returner who arouses the Noble Path to abandon the remaining fetters and passes away before reaching the midpoint of the lifespan is called one who attains parinirvana in the interval. A non-returner who arouses the Noble Path to abandon the remaining fetters and passes away after more than half the lifespan has elapsed is called one who attains parinirvana after birth. A non-returner who arouses the Noble Path to abandon the remaining fetters without being impelled by external effort is called one who attains parinirvana without exertion.

A non-returner who arouses the Noble Path to abandon the remaining fetters with the impetus of external effort is called one who attains parinirvana with exertion. A non-returner who, from the Aviha heaven, is successively born in the Atappa, Sudassa, and Sudassi heavens, finally reaching the Akanittha heaven (Pali: Akanittha), where that person arouses the Noble Path to abandon the remaining fetters, is called one who ascends to the Akanittha heaven.

In the Aviha heaven, the lifespan is ten thousand eons; in the Atappa heaven, the lifespan is twenty thousand eons; in the Sudassa heaven, the lifespan is forty thousand eons; in the Sudassi heaven, the lifespan is eighty thousand eons; and in the Akanittha heaven, the lifespan is one hundred and sixty thousand eons. (...)

An arhat has completely abandoned all defilements without remainder and therefore creates no further cause for rebirth. Thus, an arhat is freed from form, life, formations, and cessation; suffering has been abandoned, and no further suffering arises. This is called suffering having reached its final end.

There are verses:

Like sparks struck from glowing iron,

Like starlight sinking amid the stream,

In due succession they become extinguished—

Who can know the direction in which they go?

Such is true and proper liberation

When the bonds of the taint of sensual desire are crossed,

And the unmoving realm of bliss is attained—

Who can know the direction in which they go?

Question: A great teacher has taught that when one cultivates the Path in due succession to abandon the defilements, does one discern the Four Noble Truths successively?

Answer: The fruit is attained either through the twelve phenomena, through the eight phenomena, or through the four path knowledges.

Question: According to this, when is seeing not associated?

Answer: If one practices in due succession and abandons the defilements, one consequently attains the fruits successively. Thus, one may readily see that the path and fruit correspond to each other.

If one is satisfied in this way, does one attain the fruit of stream-entry? If one is not yet satisfied, then by continuing to cultivate the Path in due succession and abandoning the defilements in due succession, one will likewise attain it.

Furthermore, for the second time: when suffering is seen, when suffering is seen to have been eliminated, and when the afflictions are seen to have been extinguished, then one realizes the four parts of the fruit of stream-entry and gives rise to delight in the means of accomplishment. If one thus delights in realizing the four parts of stream-entry, the four parts of the seven-birth stream-enterer, the four parts of the family-to-family stream-enterer, and the four parts of the one-birth stream-enterer, then there would be four parts abiding in the path and another four parts abiding in the fruit; thus, this is not consistent.

If, after seeing suffering and seeing that suffering has been eliminated, one does not thus delight, have the afflictions then been completely extinguished? This, too, is still not consistent.

Furthermore, for the third time: if one takes the suffering that has been seen, the suffering that has been eliminated, and the afflictions that have been extinguished as the basis for delight, then this is the direct seeing of suffering: one abides in the four parts of the path of stream-entry, the four parts of the faith-follower, and the four parts of the Dharma-follower, taking these as the basis for delight, yet one has still not seen the remaining three Truths (...); thus, this too is not consistent. (...)

Furthermore, for the fourth time: this too is not consistent. If the path directly seen becomes the direction of progress and, having abided in the fruit, this is worthy of delight, then the suffering directly seen, having become the direction of progress and having abided in the fruit, should likewise be worthy of delight, since seeing the two as corresponding makes them a single characteristic. If one delights in seeing the direction of progress, abiding, and the fruit as becoming many different things in this manner, then this is still not consistent. (...)

Furthermore, for the fifth time: if one has seen the path and realized the fruit but has still not seen the origin of suffering and the cessation of suffering, or if seeing the origin of suffering and the cessation of suffering is meaningless, then this too is not consistent.

Furthermore, for the sixth time: if either twelve dharmas, eight dharmas, or the knowledge of the four paths are taken as the means of realizing the fruit of stream-entry, (...), then path-knowledge would be fruitless. If one contemplates it in this way, that contemplation too is not consistent. (...)

Furthermore, for the seventh time: if either twelve dharmas, eight dharmas, or the knowledge of the four paths causes the fruit of stream-entry to arise, this too is not consistent, because one fruit would arise from many objects, like using many mangoes to make a single mango.

Question: If, in a single instant, neither before nor after, one knowledge distinguishes the Four Truths, there would then be four acts of seeing that apprehend their objects. If seeing suffering constitutes seeing the Four Truths, then the Four Truths would become the Truth of Suffering. Is it therefore the case that neither of these two explanations is consistent with a single knowledge that, neither before nor after, distinguishes the Four Truths in one instant?

Answer: It is not that one knowledge has four acts of seeing that apprehend four objects; nor do the Four Truths become the Truth of Suffering. When the meditator initially contemplates the Four Truths, he sees that the characteristic of each Truth shares the same single characteristic of “suchness.” Whichever characteristic is discerned first is contemplated at that time as the Truth of Suffering. Thus, when one characteristic has been penetrated, all Four Truths have thereby been penetrated, since they share the same meaning of “suchness.” In the same way, although the five skandhas mentioned earlier are of different kinds, they share a single characteristic.

Since the first characteristic is discerned first, the form skandha is thereby discerned. Likewise, through the meaning of impermanence in the form skandha, one sees that all five skandhas are impermanent, (...), but this does not mean that the form skandha is the five skandhas. The ayatanas and dhatus are also contemplated and discerned in this manner; this may be understood by inference.

What follows is a discussion of various teachings concerning contemplation, applied thought, rapture, feeling, grounds, faculties, liberation, afflictions, right attainment, and the two levels of concentration.

Contemplation is of two kinds: jhana contemplation and dry contemplation (dry = arid, barren).

Question: What is jhana contemplation?

Answer: Jhana contemplation means that, after attaining concentration, one uses the power of concentration to subdue the hindrances, discerns and compares mentality with materiality, and contemplates the factors of jhana, taking samatha (= concentration) as the initial step in cultivating vipassana (= wisdom).

Dry contemplation means using the power of discerning knowledge to subdue the hindrances, discerning and comparing materiality with mentality, and contemplating conditioned formations, taking vipassana as the initial step in cultivating samatha.

Applied thought means that, in the First Jhana, when one contemplates the path and fruit by means of both dry contemplation and jhana contemplation, applied thought is present. In the Third Jhana, applied thought is present from vipassana up to change-of-lineage knowledge, but it is absent from the path and fruit. On the ground where applied thought is present, the path fulfills the eight factors of the Noble Eightfold Path. On the ground without applied thought, seven factors of the Noble Eightfold Path are fulfilled, Right Intention being excluded.

Rapture means that dry contemplation in the First Jhana causes the meditator to see fully the suffering of conditioned formations. Because vipassana and conformity knowledge arise and become change-of-lineage knowledge, the meditator sees that suffering is no more; therefore, rapture arises together with the path and fruit, and dry contemplation attains complete rapture. In the Second Jhana, vipassana, together with the path and fruit, arises accompanied by rapture. In the Third and Fourth Jhanas, vipassana, the path, and the fruit do not arise accompanied by rapture. On the ground of rapture, the path and fruit cause the seven factors of awakening to arise. On the ground without rapture, only six factors of awakening arise, the factor of rapture being excluded.

Feeling means that, in the First Jhana, dry contemplation causes one to see fully the suffering of conditioned formations. Through vipassana and conformity knowledge, equanimous mindfulness arises; then change-of-lineage knowledge, together with the path and fruit, causes joy to arise. Therefore, dry contemplation attains complete bliss. In the Third Jhana, vipassana, the path, and the fruit arise together with joy. In the Fourth Jhana, vipassana, the path, and the fruit arise together with equanimity.

Ground means that there are two grounds: the ground of seeing and the ground of cultivation (ground = land, domain; seeing = vision; cultivation = reflective development). The path of stream-entry belongs to the ground of seeing; the other three paths and the four fruits of recluseship belong to the ground of cultivation. What had not previously been seen is now made clearly visible; hence, this is called the ground of seeing. Having seen in this manner, one then cultivates accordingly; this is the ground of cultivation.

Furthermore, there are two other kinds of ground: the ground of training and the ground beyond training (the ground of training here means those who still have more to learn; the ground beyond training here means those who have completed their training and need learn no more). Thus, the four paths and the first three fruits of recluseship belong to the ground of training. The fruit of arhatship belongs to the ground beyond training.

Faculty means that there are three supramundane faculties: ⁽¹⁾ the faculty of one who will know what is not yet known; ⁽²⁾ the faculty of final knowledge; and ⁽³⁾ the faculty of one who has completed knowing. Thus, the knowledge of one who attains the path of stream-entry knows what was not yet known and belongs to faculty ⁽¹⁾. The knowledge of the remaining three paths and three fruits, because it has known dharmas to the point of finality, belongs to faculty ⁽²⁾. The knowledge of one who attains the fruit of arhatship knows that all dharmas have been completely known, without exception, and therefore belongs to faculty ⁽³⁾.

Liberation means that there are three kinds of liberation: ⁽¹⁾ signless liberation, ⁽²⁾ wishless liberation, and ⁽³⁾ emptiness-liberation. Thus, conformity knowledge that cultivates in accordance with the Path without giving rise to signs is signless liberation. Cultivating without any other desire or aspiration is wishless liberation. Cultivating without any grasping and without attachment or clinging to anything is emptiness-liberation.

Furthermore, when one contemplates these three kinds of liberation, the paths are fulfilled; when one attains one kind of liberation, all three kinds of liberation are fulfilled.

Question: How does contemplating the three liberations fulfill the paths?

Answer: Through contemplation and insight into impermanence, signless liberation is attained. Through contemplation and insight into suffering, desireless liberation is attained. Through contemplation and insight into non-self, emptiness-liberation is attained.

Question: How does contemplation and insight into impermanence bring about signless liberation?

Answer: By attending to impermanence in the present and seeing the dissolution of all formations, the mind arises and attains liberation; thus one acquires the faculty of faith and the other four faculties. Knowing in accordance with reality that the characteristic of all formations is impermanence, fear arises; from this, the mind and wisdom arise, transcend those characteristics, and reach the signless, thereby enabling the body to attain liberation. Thus, through contemplation of impermanence, signless liberation is attained.

Question: How does contemplation and insight into suffering bring about the attainment of desireless liberation?

Answer: By attending in the present to suffering, fear of the suffering inherent in all formations gives rise to a strong desire for tranquility; thereby one acquires the faculty of concentration and the other four faculties. Knowing in accordance with reality the suffering inherent in formations, one comes to see suffering; and through fear of suffering, the mind and wisdom arise and transcend toward the realm of the unborn—that is, where there is no further rebirth. Through desirelessness, with no further wishes or cravings, the body is enabled to attain liberation. Thus, through contemplation and insight into suffering, desireless liberation is attained.

Question: How does contemplation and insight into non-self bring about emptiness-liberation?

Answer: By attending in the present to non-self, the emptiness of all formations gives rise to profound disenchantment with them; thereby one acquires the faculty of wisdom and the other four faculties. Knowing in accordance with reality the characteristic of emptiness in formations and the characteristic of arising, one comes to see that all dharmas are non-self. Through fear of the characteristic of non-self and the characteristic of arising, the mind and wisdom arise and transcend toward the signless and toward that which is neither born nor destroyed—nirvana—thereby enabling the body to attain emptiness-liberation. Thus, through contemplation and insight into non-self, emptiness-liberation is attained.

Thus, through contemplation and insight into the three liberations, all the paths are attained.

Question: How does attaining the three liberations bring about the attainment of a single path?

Answer: If signless liberation has been attained, all three liberations are attained. Why is this? With the mind that has attained the signless, this person liberates himself from what he formerly sought and to which he formerly clung.

If desireless liberation has been attained, all three liberations are attained. Why is this? With the mind that has attained liberation, one frees oneself from the characteristics to which one had tenaciously clung.

If emptiness-liberation has been attained, all three liberations are attained. Why is this? If the mind that was formerly attached is now freed, this is due to liberation from characteristics and from craving.

Thus, all three liberations jointly accomplish a single path.

Question: What is the difference between liberation and the gateway to liberation?

Answer: Freedom from the afflictions that obscure knowledge of the Path is called liberation. Entrance through the gateway to nirvana is called the gateway to liberation.

Furthermore, liberation means knowledge of the Path, while the object of the Path, namely nirvana, is called the gateway to liberation.

Question: What are the afflictions?

Answer: There are altogether one hundred and thirty-four afflictions: three unwholesome roots, three kinds of craving, four outflows, four bonds, four floods, four yokes, four kinds of clinging, four courses of action leading to evil destinies, five kinds of stinginess, five hindrances, six roots of contention, seven worldly underlying tendencies, eight dharmas, nine kinds of conceit, ten bases of affliction, ten courses of unwholesome karma, ten fetters, ten wrong views, twelve inversions, and twelve unwholesome mental factors.

The three unwholesome roots are greed, anger, and delusion. Among these three roots, anger is attenuated by the three paths; greed is entirely extinguished without remainder upon attaining the fruit of the non-returner; delusion is worn down and diminished by the three paths, but is completely extinguished only on the path of arhatship.

The three kinds of craving comprise craving for sensual pleasure, craving for continued existence, and craving for birth in the Brahma heaven. Among these three kinds of craving, craving for birth in the Brahma heaven is completely severed upon attaining the path of stream-entry; craving for the enjoyment of sensual pleasures is extinguished only on the path of non-returning; and craving for continued existence is entirely abandoned only on the path of arhatship.

The four outflows comprise the outflow of sensual desire, the outflow of existence, the outflow of views, and the outflow of ignorance. Among these four outflows, the outflow of views is extinguished on the path of stream-entry; the outflow of sensual desire is extinguished on the path of non-returning; and the outflows of existence and ignorance cease only on the path of arhatship.

The four bonds are four things by which the body is bound: ⁽¹⁾ sensual desire, ⁽²⁾ anger, ⁽³⁾ clinging to precepts and observances, and ⁽⁴⁾ maintaining that this alone is the Truth. The bodily bonds of clinging to precepts and observances and maintaining that this alone is the Truth are extinguished by the path of stream-entry. The bodily bond of anger is fully eliminated only on the path of non-returning.

The bodily bond of greed is completely eliminated only on the path of arhatship.

The four floods comprise the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance. The four yokes comprise the yoke of sensual desire, the yoke of existence, the yoke of views, and the yoke of ignorance. Regarding their extinction, refer to the four outflows described above.

The four kinds of clinging are divided into clinging to sensual pleasure, clinging to views, clinging to precepts and observances, and clinging to doctrines of self. The latter three kinds of clinging are extinguished by the path of stream-entry, while clinging to sensual pleasure is completely extinguished only on the path of arhatship.

The four courses of action leading to evil destinies are karmic actions that cause rebirth in evil states; they are committed because of desire, anger, fear, and delusion. Such karma-producing actions cease through cultivation of the path of stream-entry.

The five kinds of stinginess are stinginess regarding one’s dwelling place, family, material gains, and the Dharma; all five kinds of stinginess are completely extinguished on the path of non-returning.

The five hindrances are sensual desire—the desire to gratify the senses—anger, sloth, drowsiness together with restlessness, and conceit together with doubt. Doubt is extinguished on the path of stream-entry. Sensual desire, anger, and conceit are completely extinguished only on the path of non-returning. Sloth and restlessness are fully eliminated only on the path of arhatship. Drowsiness varies according to the physical constitution.

The six roots of contention are the mental factors of wrath, concealment, envy, flattery, delight in evil, and contact with wrong views. The latter three mental factors are extinguished on the path of stream-entry, while the first three are completely extinguished only on the path of non-returning.

The seven underlying tendencies are the underlying tendencies to sensual desire, anger, conceit, wrong view, doubt, desire for continued existence, and ignorance. The underlying tendencies to wrong view and doubt are entirely eliminated by the path of stream-entry. The underlying tendencies to sensual desire and anger are not entirely eliminated until the path of non-returning. The underlying tendencies to conceit, desire for continued existence, and ignorance are not utterly eliminated until the path of arhatship.

The eight worldly winds are gain, loss, disrepute, fame, praise, blame, pain, and pleasure. The four winds of loss, disrepute, blame, and pain, which give rise to anger, are entirely eliminated by the path of non-returning; the remaining four, which give rise to attachment, are not entirely eliminated until the path of arhatship.

The nine kinds of conceit arise when one says or thinks: ⁽¹⁾ I am superior to one who is superior; ⁽²⁾ I am equal to one who is superior; ⁽³⁾ I am merely inferior to one who is superior; ⁽⁴⁾ I am superior to one who is my equal; ⁽⁵⁾ I am equal to one who is my equal; ⁽⁶⁾ I am merely inferior to one who is my equal; ⁽⁷⁾ I am superior to those who are inferior; ⁽⁸⁾ I am equal to those who are inferior; ⁽⁹⁾ I am merely inferior to those who are inferior. These nine kinds of conceit are utterly eliminated only by the path of arhatship.

The ten grounds of affliction are greed, anger, delusion, conceit, wrong view, doubt, sloth, agitation, lack of moral shame, and lack of moral dread before others. Wrong view and doubt are eliminated by the path of stream-entry; anger is eliminated by the path of non-returning; the remaining seven grounds of affliction are not entirely overcome until the path of arhatship.

Furthermore, there are these ten grounds of affliction, arising when one thinks: that person has troubled me, is troubling me, or will trouble me; that person has troubled, is troubling, or will trouble someone dear to me; or that person has helped, is helping, or will help my enemy—and one consequently acts improperly. These grounds of affliction are entirely eliminated only by the path of arhatship.

The ten courses of unwholesome karma are killing living beings, taking what is not given, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, anger, and wrong view. Killing, stealing, sexual misconduct, false speech, and wrong view are overcome by the path of stream-entry. Harsh speech, divisive speech, and anger cease at the path of non-returning. Frivolous speech and covetousness are not entirely eliminated until the path of arhatship.

The ten fetters (fetters bind and subject one to their power) are the fetter of sensual desire, the fetter of anger, the fetter of conceit, the fetter of wrong view, the fetter of doubt, the fetter of attachment to rites and observances, the fetter of attachment to existence, the fetter of jealousy, the fetter of stinginess, and the fetter of ignorance. The fetters of wrong view, attachment to rites and observances, and doubt are eliminated by the path of stream-entry. The fetters of sensual attachment, anger, jealousy, and stinginess are entirely overcome by the path of non-returning. The fetters of conceit, attachment to existence, and ignorance are swept away only by the path of arhatship.

The ten wrong factors are wrong view, wrong intention, wrong speech (here meaning false speech or lying), wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. The path of stream-entry eliminates the wrong factors of wrong view, wrong speech, wrong action, wrong livelihood, wrong knowledge, and wrong liberation. Wrong intention, wrong speech (here meaning harsh and malicious speech), and divisive speech are eliminated by the path of non-returning. Wrong speech (here meaning frivolous or embellished speech), wrong effort, wrong mindfulness, and wrong concentration are entirely eliminated only at arhatship. (A wrong factor is a wrong view lying outside the boundary; “boundary” means the outer edge.)

The twelve inversions are inversions of perception, inversions of mind, and inversions of view with regard to taking the impermanent as permanent, suffering as pleasure, the impure as pure, and non-self as self. (...) Inversions of view that take suffering as pleasure and impurity as purity are eliminated by the path of stream-entry. Inversions of perception and mind that take impurity as purity are overcome by the path of non-returning. Inversions of perception and mind that take suffering as pleasure are completely eliminated by the path of arhatship.

The twelve unwholesome mental states that arise are: ⁽¹⁾ accompanied by joy, unprompted, associated with view; ⁽²⁾ accompanied by joy, prompted by an external condition, associated with view; ⁽³⁾ accompanied by joy, unprompted, dissociated from view; ⁽⁴⁾ accompanied by joy, prompted by an external condition, dissociated from view; ⁽⁵⁾ accompanied by equanimity, unprompted, associated with view; ⁽⁶⁾ accompanied by equanimity, prompted by an external condition, associated with view; ⁽⁷⁾ accompanied by equanimity, unprompted, dissociated from view; ⁽⁸⁾ accompanied by equanimity, prompted by an external condition, dissociated from view; ⁽⁹⁾ accompanied by distress, unprompted, associated with anger; ⁽¹⁰⁾ accompanied by distress, prompted by an external condition, associated with anger;

⁽¹¹⁾ a mental state arising together with restlessness; and ⁽¹²⁾ a mental state arising together with doubt.

Thus, the four mental states associated with view and the mental state associated with doubt, when they arise, are eliminated by the path of stream-entry. The two mental states accompanied by distress and associated with anger are attenuated by the path of once-returning and swept away without remainder by the path of non-returning. The four mental states dissociated from view and the mental state associated with restlessness, when they arise, are progressively attenuated by the first three paths and entirely overcome without remainder by the path of arhatship.

There are two attainments: the attainment that an ordinary person cannot attain, and the attainment of fruition that has accomplished the cessation of the aggregate of feeling and the aggregate of perception.

Question: What is the attainment of fruition? Why is it called the attainment of fruition? Who cultivates it? Who can arouse mindfulness of it? Why is it cultivated? What manner of attention brings it to fulfillment? How many causes and conditions are there for its arising and for abiding in it? Does this attainment belong to mundane or supramundane Dharma?

Answer: The attainment of fruition means that the fruit of the śramaṇa is attained and the mind abides in the domain of nirvana. Why is this? The attainment of fruition is neither wholesome nor unwholesome; it has no object and is a supramundane path brought to fulfillment through fruition. Therefore, arhats and non-returners enter concentration and fulfill the attainment of fruition.

There is also a teaching that noble ones can cause the attainment of fruition to arise. As the Abhidhamma says: “To attain the path of stream-entry, the attainment of fruition excludes birth; therefore, it is called the nature that excludes.” (...)

There is yet another teaching that only noble ones who have entirely eliminated all the taints can fully arouse this concentration, as the Elder Nārada said to the bhikkhus: “Suppose that in a mountain forest there were a deep well, but no rope and bucket with which to draw up the water. Then a man, scorched by the sun, thirsty and weary, might see the well, yet be physically unable to draw water from it. So too, I clearly know and rightly see in accordance with reality that the complete cessation of this existence is nirvana; yet I am not yet an arhat, nor have I entirely eliminated all the taints.”

Question: Why does one cause the attainment to arise?

Answer: Having directly seen the true Dharma, one wishes to abide in the realm of bliss. As the Blessed One taught Venerable Ānanda: “Ānanda, at that time the Tathagata attends to none of the signs whatsoever; with the cessation of feeling, his mind abides in signless concentration. At that time, Ānanda, the Tathagata’s body is at ease.”

Question: How is the attainment of fruition aroused?

Answer: The meditator goes to a secluded place and, whether sitting or lying down, wishing to attain the fruition attainment, contemplates the arising and cessation of formations, up to change-of-lineage knowledge. Immediately after change-of-lineage knowledge, without interruption, one abides in the fruition attainment whose object is nirvana. Because this meditation accomplishes the Path—this being the function of this meditation—it is called the attainment of fruition.

Question: How should one direct the mind?

Answer: By directing the mind toward the peace of unconditioned nirvana, the attainment of fruition is accomplished.

Question: Through what conditions does one enter and abide in the attainment of fruition?

Answer: The attainment of fruition has two conditions: not directing the mind toward any sign, and directing the mind solely toward the signless element. There are three conditions for abiding in the attainment of fruition: not directing the mind toward any sign, directing the mind toward the signless element, and making prior preparation. There are two conditions for emerging from the attainment of fruition: directing the mind toward all signs and not directing the mind toward the signless element.

Question: Is the attainment of fruition a mundane or supramundane concentration?

Answer: That fruition is a supramundane attainment, not a mundane concentration.

Question: When a non-returner directly contemplates the concentration of fruition, why does change-of-lineage knowledge not immediately give rise to the Path of arhatship?

Answer: It does not arise because the stage has not yet been reached and the power of insight is still weak. Therefore there are two distinct kinds of fruition: ⁽¹⁾ in the supreme fruition, there are the Path and the fruition of change-of-lineage knowledge, because direct realization is present; ⁽²⁾ when entering the concentration of fruition, there is no Path, and when emerging from the attainment of cessation, there is no fruition of change-of-lineage knowledge.

The attainment of fruition ends.

Question: What is the attainment of the cessation of perception and feeling?

Answer: The non-arising of consciousness and mental factors is called the attainment of the cessation of perception and feeling.

Question: Who can enter the attainment of the cessation of perception and feeling?

Answer: Arhats and non-returners can fully enter the attainment of the cessation of perception and feeling.

Question: Who is unable to enter that attainment?

Answer: Ordinary worldlings, stream-enterers, once-returners, and those born in the formless realm. Because they do not share the same sphere, ordinary worldlings cannot enter the attainment of the cessation of perception and feeling. Because stream-enterers and once-returners have not yet completely eliminated the defilements that constitute obstructions, they likewise cannot enter that attainment. Because they do not share the same sphere, those born in the formless realm also cannot enter that attainment.

Question: How many powers must one possess to enter that attainment?

Answer: One must possess these two powers to enter the attainment of the cessation of perception and feeling: the power of concentration (samatha) and the power of wisdom (vipassana). The power of concentration means mastery in entering concentration. The power of wisdom means having become proficient in the seven contemplations. What are these seven contemplations? Contemplation of impermanence, suffering, non-self, disenchantment, dispassion, cessation, and relinquishment. The power of concentration (samatha) causes the factors of jhana to cease and brings about immovable liberation. The power of wisdom (vipassana) enables one to see the faults of birth and attain the liberation of the unborn.

Question: How many activities must cease for one to enter the attainment?

Answer: Three activities must cease for one to enter the attainment: verbal activity, bodily activity, and mental activity. Thus, upon entering the second jhana, applied thought and sustained thought, which constitute verbal activity, are to cease. Upon entering the fourth jhana, the in-breaths and out-breaths, which constitute bodily activity, are to cease. Upon entering the attainment of the cessation of perception and feeling, feeling, perception, and mental activity are to cease.

Question: What must first be done?

Answer: Four matters must first be attended to: ⁽¹⁾ the robe and alms bowl, when placed in their bag, must be safeguarded; ⁽²⁾ implements and articles in regular use must not be left in disorder; ⁽³⁾ bodily strength must be protected, one’s undertaking must be assessed according to one’s strength, and the duration must be determined by counting the days and months; ⁽⁴⁾ the proper time must be considered: if the time for an assembly of the Sangha has not yet arrived, one should remain seated and wait until one’s name is called.

Thus, item ⁽¹⁾ is for protecting the robe; items ⁽²⁾ and ⁽³⁾ are for safeguarding the body; and item ⁽⁴⁾ is to avoid hindering the harmony of the Sangha. Having thus abided in the base of nothingness, or having completed the necessary matters mentioned above, one then enters the first jhana.

Question: Why does one enter that attainment?

Answer: One does so wishing to abide in bliss here and now. For this is the ultimate attainment of the noble ones within the immovable sphere. One also does so wishing to attain supernormal powers and enter an extensive attainment, as in the case of the Elder Arhat Sanjiva. One also does so to protect the body, as in the cases of the Elders Sariputta and Tissa, son of the White Heron.

Question: How does one enter that attainment?

Answer: The meditator goes to dwell in a secluded place and, whether sitting or lying down, delights in turning the mind toward cessation and desires to enter the attainment of cessation. One then enters the first jhana and subsequently emerges from it peacefully. Immediately and without interruption, one sees that jhana as impermanent, suffering, and non-self, until knowledge accompanied by equanimity toward all formations arises.

Then, in succession, from the spheres of the second jhana, third jhana, fourth jhana, the base of infinite space, the base of infinite consciousness, and the base of nothingness, one enters and emerges from each peacefully in due order. Immediately and without interruption, one sees right concentration as impermanent, suffering, and non-self, until equanimity toward all formations arises. At that time, immediately and without interruption, one enters the base of neither-perception-nor-non-perception.

Thereupon the consciousness of neither-perception-nor-non-perception arises two or three times. After that consciousness has arisen, one causes it to cease; when it has ceased, one enters the sphere in which nothing arises or manifests. This is called entering the attainment of the cessation of perception and feeling.

Question: How does one then abide in that attainment?

Answer: The meditator should not direct the mind thus: “I shall emerge and return to what was done at the outset.” (...)

Question: What consciousness arises upon emerging from the attainment?

Answer: For a non-returner, consciousness emerges into the fruition of non-returning; for an arhat, consciousness emerges into the fruition of arhatship.

Question: After emerging from the attainment, upon what does the mind abide?

Answer: The mind is wholly directed toward peace.

Question: With what has the mind made contact?

Answer: It has made contact with three: emptiness, the signless, and the wishless.

Question: Immediately upon emerging, which activity occurs first?

Answer: Bodily activity and verbal activity.

Question: What is the difference between a dead person and one who has entered the attainment of the cessation of perception and feeling?

Answer: In a dead person, the three activities of body, speech, and mind have ceased and no longer manifest; the life span has ended, bodily heat is exhausted, and the faculties have perished. In one who has entered the attainment of the cessation of perception and feeling, the three activities of body, speech, and mind have ceased, but the life span has not ended, bodily heat remains, and the faculties are unchanged. This is the distinction.

Question: Is the attainment of the cessation of perception and feeling conditioned or unconditioned?

Answer: It cannot be said that this attainment is either conditioned or unconditioned.

Question: Why is that?

Answer: Conditioned phenomena are absent within this attainment. Nor can entering or emerging be known as an unconditioned phenomenon. Therefore, this attainment cannot be said to be either conditioned or unconditioned.

The meditation attainment of cessation ends.

(Treatise on the Path to Liberation: Chapter 12; The Analysis of Truth ends)

-ooOoo-

The chapters are numbered as follows:

1) Causes and Conditions

2) Virtue

3) Ascetic Practices

4) Analysis of Concentration

5) Finding a Spiritual Friend

6) Analysis of Temperament

7) Analysis of the Meditation Subject

8) The Gateway of Practice

9) The Five Supernormal Powers

10) Analysis of Wisdom

11) The Five Skillful Means

12) Analysis of the Truths.

These are the twelve chapters of the Treatise on the Path to Liberation, in their proper sequence.

A verse says:

Immeasurable and boundless, nothing can compare;

Its eloquent and skillful words are inconceivable.

Who can diligently comprehend this Dharma?

Only one capable of seated meditation can receive and uphold it.

Skillfully practicing the Teaching upon the subtle and wondrous Path,

One completely ends the defilements and departs from ignorance.

(The Treatise on the Path to Liberation: End of Fascicle 12)