解脫道論

Chapter 12.2: Analysis of Truth

That meditator thus directly contemplates cessation. Because he contemplates cessation, fear arises. He fears both the cause of the skandhas and the arising of the skandhas.

The three realms of existence, the five destinies, the seven stations of consciousness, and the nine abodes of beings become objects of fear. It is just as one becomes afraid upon seeing an evil person holding a knife, or upon seeing a venomous snake or a mass of fire. Thus, through contemplating cessation, he becomes afraid of both the cause of the skandhas and the arising of the skandhas—the three realms of existence, the five destinies, the seven stations of consciousness, and the nine abodes of beings.

By attending to them as impermanent when they appear, the perception of fear arises. Taking security as its object, signlessness arises. By attending to them as suffering when they appear, he becomes afraid of arising.

Taking security as its object, non-arising arises. By attending to them as non-self when they appear, fear of both the cause and arising becomes manifest; then, taking security as its object, signlessness and non-arising arise. He contemplates danger and detachment, and, following the corresponding sign, develops conformity knowledge.

These are the general statements.

That meditator, through this fear made manifest in his practice, causes wisdom to arise. Delight in the knowledge of liberation arises. The sign of those skandhas is fearful; the knowledge that delights in liberation arises.

The arising of the skandhas is an object of fear; the knowledge that delights in liberation arises. The three realms of existence, the five destinies, the seven stations of consciousness, and the nine abodes of beings are all fearful. When the knowledge that delights in liberation arises, it is like one surrounded and engulfed by fire who delights in being liberated from it.

It is also like a person surrounded by bandits who, having escaped far from them, delights in liberation. In the same way, for that meditator, the cause of the skandhas, the arising of the skandhas, the three realms of existence, the five destinies, the seven stations of consciousness, and the nine abodes of beings are objects of fear. When the knowledge that delights in liberation arises, he attends to impermanence as it appears and fears the cause; he attends to suffering as it appears and fears arising.

He attends to non-self as it appears and fears both the cause and arising. The knowledge that delights in liberation then arises. For ordinary persons and trainees, the knowledge that delights in liberation is of two kinds that guide this mind; alternatively, there is contemplation of joy.

This occurs through direct contemplation. This is the penetration of direct contemplation accompanied by joy. That mind will become distressed, and that practice will become obstructed.

It becomes the penetration of the practice of knowledge and reflection. Abandoning the associated signs, it is like patient acceptance. These are the general statements.

That meditator, having thus manifested in his practice the knowledge that delights in liberation, seeks liberation from all formations. Delighting in nirvana, the liberation from formations, he wishes to cause only one sign to arise. A knowledge resembling the gateway to liberation arises.

Through three activities, conformity knowledge is attained. Through three activities, he passes beyond the fixed course of rightness. By directly seeing the five skandhas as impermanent, conformity knowledge is attained.

The disappearance of the five skandhas is nirvana. Thus, through direct seeing, he passes beyond the fixed course of rightness. By directly seeing the five skandhas as suffering, conformity knowledge is attained.

When the five skandhas cease, there is bliss in nirvana. Through direct seeing, he passes beyond the fixed course of rightness. By directly seeing the five skandhas as non-self, conformity knowledge is attained.

The cessation of the five skandhas is the ultimate meaning of nirvana; through direct seeing, he passes beyond the fixed course of rightness.

Question: How does one use manifest knowledge to pass beyond the fixed course of rightness? How does one use this knowledge to pass beyond the fixed course of rightness?

Answer: Through change-of-lineage knowledge, one passes beyond the fixed course of rightness. Through path knowledge, one passes beyond the fixed course of rightness.

Question: What is the meaning of conformity knowledge?

Answer: Conformity means 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 Noble Eightfold Path. It conforms to these. This is what is meant by conformity knowledge in general terms. Being free from hostility and seeing benefit conform to patient acceptance. This is conformity knowledge as expressed in general terms.

Immediately after conformity knowledge arises successively from all aspects of formations, taking nirvana as its object, change-of-lineage knowledge arises.

Question: What is the meaning of the term “change-of-lineage”?

Answer: It removes the states of an ordinary person; therefore, it is called change-of-lineage. The states removed are not those of an ordinary person; this too is called change-of-lineage. Here, the lineage is nirvana. Furthermore, the seed of nirvana is what is meant by change-of-lineage. As stated in the Abhidharma: removing arising is called change-of-lineage. Passing beyond non-arising is also called change-of-lineage. Again, removing the cause of arising is called change-of-lineage. Passing beyond non-arising and signlessness is called change-of-lineage. With regard to nirvana, it is the first guiding path. Arising from the external, it turns toward wisdom. These are the general statements concerning change-of-lineage.

Immediately after change-of-lineage knowledge, manifest knowledge arises: it manifests suffering, manifests the abandoning of the origin of suffering, manifests the realization of cessation, and manifests the cultivation of the path. The path knowledge of stream-entry and all the factors of awakening arise. For that meditator, this is the place of tranquility. He directly sees the finite, the infinite, and the ambrosial element. In a single moment of knowledge, without before or after, he analyzes the Four Noble Truths: through knowing suffering, he analyzes it; through abandoning the origin, he analyzes it; through realizing cessation, he analyzes it; and through cultivating the path, he analyzes it. This analysis is illustrated by the verse that follows:

Like a person who leaves this shore,

Uses a boat to cross to the other shore;

The things upon that other shore

Are forgotten by the one who boards the boat.

Like a boat upon the water, there is neither beginning nor end. In each moment it performs four functions: leaving this shore, eliminating the taints, crossing to the other shore, and carrying things across, as though leaving this shore. Thus, knowledge analyzes suffering, just as the taints are eliminated.

Thus, the analysis that abandons the origin is like crossing to the other shore. Thus, the analysis that realizes cessation is like using a boat to carry things across. Thus, the analysis that cultivates the path is like a lamp shining.

In every moment, without beginning or end, it performs four functions: a small light dispels darkness, consumes the oil, and causes illumination to arise. Like the shining sun, there is neither beginning nor end. In each moment it performs four functions: it makes forms visible, dispels darkness, removes cold, and causes light to arise.

Just as it makes forms visible, so knowledge analyzes suffering. Just as it dispels darkness, so analysis abandons the origin. Just as it removes cold, so analysis realizes cessation.

Just as it causes light to arise, so analysis cultivates the path. It is like the sun, like noble knowledge.

Question: In accordance with reality, one directly sees suffering, knows suffering, abandons the origin, realizes cessation, and cultivates the path. What is the characteristic of this? If suffering is not seen because of the arising of the four inversions, then at that time it is said that the finite and the infinite constitute the ambrosial element; through tranquility one directly sees, and through one knowledge, without before or after, analyzes the Four Noble Truths. What does this mean?

Answer: With knowledge of arising and passing away, at that time suffering has not yet been seen. From the taints onward, one sees things as they truly are: conditioned activities are faulty. From the characteristics of conditioned activities, the mind arises.

With regard to the unconditioned, one has not yet crossed over. Therefore, seeing conditioned formations as they truly are is apprehension. From those characteristics of formations, the mind arises.

It will pass over to the unconditioned. This is where the suffering of the taints is seen, through to the end. Furthermore, it is said that if this is attained, there is quiescence.

Through knowledge of change-of-lineage, one comes to discern the truths. Arising from the characteristics of formations, it passes over to the unconditioned. When knowledge of change-of-lineage arises from the characteristics of formations and passes beyond them, then, with regard to the unconditioned, it passes over to nirvana.

This alone is the object of attachment here. Through that attachment, the mind becomes concentrated. If it cannot become concentrated, samatha (calm) and vipassana (insight) do not arise.

Nor are the factors of enlightenment brought to fulfillment. Therefore, through knowledge of change-of-lineage, the truths are discerned. From that knowledge of change-of-lineage, the knowledge of the path immediately arises.

At that time, one attains concentration upon nirvana. Because the mind is concentrated, samatha and vipassana arise, and the factors of enlightenment are fulfilled. Therefore, it is solely through knowledge of the path that the truths are discerned.

It is like a person fleeing through the gate of a burning city. Having taken one step out of the city, at that moment he is not yet said to have escaped. Knowledge of change-of-lineage is likewise: it arises from those characteristics of formations in order to pass over to the unconditioned, but at that time one is not yet said to have crossed beyond the defilements, because the factors are not yet complete.

It is like a person who has just fled a burning city: when both feet have emerged, only then is he said to have escaped the burning city. Thus, immediately after knowledge of change-of-lineage, knowledge of the path arises. Only now is one said to have escaped the city of defilements, because the factors are complete.

Therefore, through knowledge of change-of-lineage, the truths are discerned.

Question: What does it mean to discern the truths?

Answer: It is precisely the Four Noble Truths brought together within a single moment. This is called discerning the truths. At that time, knowledge of the path is united with its object.

The faculties become balanced and possess the meaning of being unshakable, the meaning of strength, the meaning of conveyance, and the meaning of being a cause of enlightenment. The factors of the path establish these meanings. There is the supreme meaning of the foundations of mindfulness; the skillful meaning of right effort; the true meaning of the bases of spiritual power; the undistracted meaning of truth; the meaning of samatha as contemplation; the meaning of vipassana; the twofold meaning of the characteristic of non-separation; the meaning of protection; the undistracted meaning of purified virtue; the meaning of the mind’s nature purified by vision; the meaning of deliverance; the meaning of penetrating liberation; the meaning of luminous relinquishment;

the meaning of abandoning and emerging; the meaning of destroying the root of cognition; the meaning of bringing forth; the meaning of balanced attention; the meaning of contact and feeling ceasing in emancipation; the meaning of presence; the meaning of relying upon concentration; the meaning of true mindfulness; the meaning of profound and excellent wisdom; the meaning of bringing about ultimate pliancy; and the meaning of nirvana as ultimate equanimity.

Thus does knowledge become manifest to the meditator. Thus, through direct seeing, the three fetters are abandoned: identity view, doubt, clinging to rules and observances, and the defilements associated with them.

Question: What is identity view?

Answer: An uninstructed ordinary person regards form as self, or the self as possessing form, or form as belonging to the self, or the self as being within form. Likewise, he regards feeling, perception, formations, and consciousness as self; or the self as possessing consciousness; or consciousness as belonging to the self; or the self as being within consciousness. This is called identity view. When this identity view is destroyed, the sixty-two views dependent upon it are also destroyed, for identity view is foremost among these sixty-two kinds of views.

Question: What is called doubt?

Answer: There may be doubt concerning suffering, its origin, its cessation, or the Path; concerning the Buddha, Dharma, or Sangha; concerning the beginning or the end; or concerning both beginning and end. There may also be doubt concerning dependently arisen phenomena. This is called doubt, and it too is abandoned.

Question: What is clinging to rules and observances?

Answer: Clinging to rules and observances is of two kinds: that rooted in craving and that rooted in delusion. One thinks: “Through this rule, this practice, this austerity, or this holy life, I shall be reborn in heaven. I shall be reborn in one or another heavenly realm.” This is clinging to rules and observances through craving. Outside this teaching, ascetics and brahmins regard rules as purity and the observance of rules as purification. Holding such a view is called deluded clinging to rules and observances. It too is abandoned.

Question: What are the defilements that dwell together in that one place?

Answer: They are those that cause one to fall into an evil destination: sensual lust, ill will, and doubt. These are precisely the defilements that dwell together in that one place. These defilements are also abandoned. At this time, stream-entry is the fruit, and the path leading to its realization is the approach. One who has not yet realized stream-entry abides on the ground of one approaching stream-entry, also called the eighth ground, the ground of seeing, or the concentration from which both arise and become wisdom. These are terms used to describe this knowledge of the path of stream-entry.

The stream-enterer’s path is followed immediately and successively by the temporary severance of the fetters; thus it accomplishes the unconditioned. The means arise without distinction from the path and its factors. The stream-enterer clearly knows the fruition mind.

It arises two or three times without interruption. Following in succession, it proceeds until the final occurrence. Afterward, the mind arises and reviews the path, reviews the fruit, reviews nirvana, reviews the defilements that have been abandoned, and reviews the remaining defilements.

This is the meaning of stream-entry. One is irreversible, certainly headed toward enlightenment, and able to discern the future fruit. This Dharma is born from the breast and mouth of the Blessed One and is fashioned by that Dharma.

One receives a share of the Dharma, not a share of material things. This is called the complete vision of the good. Through practice, one penetrates the noble Dharma, reaches the gateway of pliancy, and abides there.

Having attained complete vision, one arrives at this Sublime Dharma. Having seen this Sublime Dharma, knowledge and awakening are accomplished. Having clearly awakened, one enters the stream of the noble Dharma, with penetrating wisdom.

One opens the gate of ambrosia and abides there. Therefore, this verse is spoken:

On earth, there is one king;

In heaven, there is one king.

Compared with all the world,

The stream-enterer far surpasses them.

The meditator who abides on this ground exerts himself further in order to realize the fruit of once-returning. Seeing arising and passing away, he first contemplates directly, as explained above. He undertakes the practice as one who has seen the path. Relying upon the faculties and powers, he awakens. This is precisely the discerning of the truths. Practicing thus, he proceeds toward abandoning the coarse forms of sensual desire and ill will, while the defilements that remain in that one place persist. Immediately after that path, he realizes the fruit of once-returning.

The meditator abides on this ground and then diligently strives further to realize the fruit of non-returning. He first realizes the vision of arising and passing away and directly sees as explained above. He undertakes the practice as one who has seen the path. Relying upon the faculties and powers, he awakens. Thus he discerns the truths. In this way, he proceeds toward abandoning the subtle forms of sensual desire and ill will, while the defilements that remain in that one place persist. Immediately after that path, he realizes the fruit of non-returning.

That practitioner, from this ground, strives still further in practice to realize the fruit of arhatship. He first sees arising and passing away and directly sees as explained above. He undertakes the practice as one who has seen the path. Relying upon the faculties and powers, he awakens. Thus he discerns the truths. In this way, he proceeds toward abandoning desire for the form realm and desire for the formless realm, as well as conceit, restlessness, ignorance, the remaining defilements, and all residual defilements.

From that meditator’s attainment of the fruit of arhatship, he reviews the path, reviews the fruit and nirvana, and reviews the defilements that have been abandoned. That bhikkhu has become an arhat. He has destroyed the outflows, accomplished what had to be done, fulfilled the sublime purpose, and severed the fetters.

Through right knowledge he is liberated, endowed with the fivefold and sixfold liberation, and accomplished in the one safeguard. He does not die while still bound; only the truth remains until the faculties and life come to an end. His faith is undefiled; mindfulness is established with regard to the body; his conduct is well liberated, his mind is well liberated, and the holy life of wisdom has been established.

He has become the finest man among men and has attained the supreme attainment. This is precisely the removal of anger.

One who has crossed to the farther shore, one who has departed from the defilements, one who is free from fetters and obstructions; one who has attained sanctity, one who no longer bears a burden, one who is no longer conjoined—he is an ascetic, a brahmin, one who has completed the cleansing bath, one who has crossed beyond the Vedas, the supreme brahmin. An arhat, one who has escaped, one who is liberated, one who has subdued, one who is tranquil, one who has brought peace: these are general designations for an arhat.

If a stream-enterer does not exert himself further upward from this attainment, three kinds of stream-enterer are discerned by way of three categories: one who is reborn from one to seven times, the once-born stream-enterer, and one reborn in a noble family. The first wanders back and forth among the heavenly realms seven times. These are stream-enterers who still undergo the suffering of passing from family to family. Some are reborn two or three times, passing from one family to another before bringing suffering to its end. This once-born stream-enterer undergoes one more human birth and there brings suffering to its end.

If a once-returner does not exert himself further upward from this attainment, then in due course he brings suffering to its end in this very life. If a non-returner does not exert himself further after this life, then at the end of his life here he is reborn in the Pure Abodes. Because their faculties differ in sharpness, five kinds are discerned, constituting the five kinds of non-returner: one who attains parinirvana in the interval, one who attains parinirvana upon rebirth, one who attains parinirvana without exertion, one who attains parinirvana with exertion, and one who proceeds upstream to the Akanittha heaven.

This is what is called parinirvana in the interval: before reaching the final destination, he attains it in the interval. Depending upon the duration of his life, at that time he eliminates the coarse fetters, gives rise to the Noble Path, and attains parinirvana. One who attains parinirvana upon rebirth passes beyond the midpoint of his lifespan before eliminating the coarse fetters and giving rise to the Noble Path.

One who attains parinirvana without exertion does so without special effort: having eliminated the coarse fetters, he gives rise to the Noble Path. One who attains parinirvana with exertion does so through special effort: in order to eliminate the coarse fetters, he gives rise to the Noble Path. Next is one who is reborn in the Akanittha heaven.

From this point onward he is free from distress. At death he is reborn in the Atappa realm. Dying in the Atappa realm, he proceeds to the Sudassa realm.

Dying in the Sudassa realm, he is reborn in the Sudassi realm. Dying in the Sudassi realm, he is reborn in the Akanittha heaven. In Akanittha he eliminates the coarse fetters and then gives rise to the Noble Path.

The Aviha heaven has a lifespan of 10,000 kalpas. The Atappa heaven has a lifespan of 20,000 kalpas. The Sudassa heaven has a lifespan of 40,000 kalpas.

The Sudassi heaven has a lifespan of 80,000 kalpas. The Akanittha heaven has a lifespan of 160,000 kalpas.

Within the four stages there is a fifth. Those in this fifth realm, Akanittha, have no higher realm to which they proceed, unlike those in the other four realms. Thus there are twenty-four different kinds of persons. An arhat has abandoned all defilements without remainder. He does not become a cause of any future existence. Because there is no such cause, the arhat is freed when this embodied life ends. With the cessation of formations, suffering is cut off and no further suffering arises. This is called the end of suffering. Therefore, the following verse is spoken:

Just as when heated iron is struck,

The sparks fall into water

And gradually become extinguished,

Their destination cannot be known;

So too, those rightly liberated,

Who have crossed beyond the bonds of sensual desire

And reached unshakable bliss—

Their destination cannot be known.

Question: Regarding this, some say that the path is cultivated successively, the defilements are abandoned successively, and the truths are discerned successively. Is this so?

Answer: Whether there are eleven, eight, or four, those path-knowledges bring about realization of the fruit.

Question: Why is this incompatible with insight?

Answer: If the path were cultivated successively and the defilements abandoned successively, realization too would occur successively. This would mean that the fruits were attained one after another. One might be pleased with this as corresponding to the path and its fruits.

Yet if that cannot be accepted, how could even a single fruit of stream-entry be established? If it were so, it could not be accepted. The successive cultivation of the path and successive abandonment of the defilements are likewise untenable.

Furthermore, consider the second case: if one sees suffering and its origin, then abandons the defilements, and only after completing the realization of cessation can one rejoice, then only after seeing suffering, seeing its origin, and abandoning the defilements would one realize the fourfold fruit of stream-entry. Such a realization might be accepted because it is accomplished through these means. Thus, this realization might be regarded as acceptable.

But a fourfold stream-entry would entail four kinds of those with seven rebirths at most, four kinds of those passing from family to family, four kinds of those with one rebirth, and four kinds established in the fruit. Such consequences are incompatible and cannot be accepted. Through seeing suffering and seeing its origin, have the defilements been abandoned or not?

This is incompatible.

Again, consider the third case. If one sees suffering, its origin, the abandonment of the defilements, and the realization that brings joy, then this is the direct seeing of suffering. There would be four kinds established in the path of stream-entry, four kinds of faith-followers, and four kinds of Dharma-followers. This might be accepted, although the other three truths have not been seen. If this joy occurred in relation to four paths of stream-entry, there would consequently be four kinds of faith-followers and four kinds of Dharma-followers. This is incompatible. Therefore, it cannot be accepted. The same applies to seeing suffering, seeing its origin, and abandoning the defilements.

Furthermore, consider the fourth case. This too is incompatible. If directly seeing the path constitutes progressing toward the vision of the path and thereby becoming established in the fruit, one might accept that the direct seeing of suffering serves as the object toward which one progresses. Through that insight, one should become established in the fruit, and this might be accepted because only one kind is seen. But if so, there could be many who progress toward and abide in the fruit. This is incompatible. Therefore, it cannot be accepted. If directly seeing the path constitutes realization, then through seeing the path one becomes established in the fruit. This too is incompatible.

Furthermore, consider the fifth case. If one sees the path and realizes the fruit without yet having seen suffering, its origin, or its cessation, could realization of the fruit then be accepted? For through seeing suffering and its origin, and the cessation of suffering, one sees non-self.

Furthermore, consider the sixth case. If the fruit of stream-entry were realized through twelve, eight, or four path-knowledges, this might be accepted. Yet if its realization required twelve, eight, or four, the fruit of stream-entry would have to be regarded as something acceptable while path-knowledge itself would be fruitless. If so, it could be accomplished by passing through the various stages. This is incompatible. If it were acceptable, how could the fruit of stream-entry be realized through twelve, eight, or four path-knowledges? This too is incompatible.

Again, consider the seventh case. If twelve, eight, or four path-knowledges gave rise to a single fruit of stream-entry and this were accepted, it too would be incompatible. It would mean that many causes produced a single fruit, as many mango fruits might produce one fruit.

Question: If one uses a single cognition in a single moment, neither before nor after, thereby discerning the Four Noble Truths, then one cognition would become four kinds of adherence to views. If, through seeing suffering, one thereby sees the Four Noble Truths, then the Four Noble Truths would become the Noble Truth of suffering. If neither of these two interpretations is possible, then they are not consistent. How, in a single moment, can one use a single cognition, neither before nor after, to discern the Four Noble Truths?

Answer: It is not that a single cognition becomes those four acts of seeing and grasping. Nor is it that the Four Noble Truths become the Noble Truth of suffering. From the very beginning, the meditator contemplates the Four Noble Truths in their many characteristics and their single characteristic, as already distinguished above.

At that time, the Noble practice takes the Noble Truth of suffering, characterized in this way, as the object to be penetrated, and thereby accomplishes penetration of the Four Noble Truths. Thus, according to their meaning, these characteristics of the Four Noble Truths constitute a single characteristic. It is like the five skandhas, which possess many characteristics.

As a single characteristic, form was previously distinguished as the form skandha. When the five skandhas are seen through impermanence, impermanence nevertheless remains impermanence. Seeing impermanence does not make the form skandha become the five skandhas.

So it is with the ayatanas and dhatus; the matter may be understood in this way. These eight dharmas may likewise be understood. Thus there are examination, rapture, feeling, plane, and faculties; liberation from the defilements; and the two concentrations of attainment.

Regarding contemplation, there are two kinds: jhana-contemplation and dry contemplation (contemplation of dryness).

Question: What is jhana-contemplation?

Answer: Having attained concentration, one uses the power of concentration to subdue the hindrances. This is called comparative discernment and contemplation of form, whereby the factors of jhana are seen. Samatha comes first, after which vipassana is cultivated.

Dry contemplation means using the power of discernment to subdue the hindrances. Using form as the basis for comparative discernment is called contemplative seeing of conditioned formations. Vipassana comes first, after which samatha is cultivated.

This realization is dry contemplation. In the first jhana and contemplation, the path and fruition are accompanied by applied thought. In the vipassana of the three jhanas, up to emergence from lineage, applied thought is present.

The path and fruition are without applied thought. On the plane accompanied by applied thought, the path has eight factors. On the plane without applied thought, it has seven factors, right thought being excluded.

As for rapture, one who practices dry contemplation and follows the painful practice fulfills vipassana up to conformity-knowledge. At emergence from lineage, which is neither painful, the path and fruition arise together with joy. One who practices dry contemplation and fully follows the pleasant practice, in the second jhana, has vipassana, the path, and fruition arise together with joy. In the third jhana and the fourth jhana, vipassana, the path, and fruition do not arise together with joy.

On the path and fruition belonging to the plane of rapture, the seven factors of awakening arise. On a plane devoid of rapture, six factors of awakening arise, the awakening factor of rapture being excluded. As for feeling, one who practices dry contemplation and follows the painful practice fulfills vipassana up to conformity-knowledge.

At emergence from lineage, equanimity arises; the path and fruition arise together with joy. One who practices dry contemplation and fully follows the pleasant practice, in the third jhana, has vipassana, the path, and fruition arise together with joy. In the fourth jhana, vipassana, the path, and fruition arise together with equanimity.

As for planes, there are precisely two: the plane of seeing and the plane of cultivation. The path of stream-entry is the plane of seeing. The remaining three paths and the four fruits of recluseship belong to the plane of cultivation.

Causing what has never before been seen to be seen is called the plane of seeing. Having seen in this way, cultivating in this way is the plane of cultivation. Furthermore, there are two planes: the plane of training and the plane beyond training.

The four paths and the three fruits of recluseship belong to the plane of training. The fruit of arhatship belongs to the plane beyond training. Here, faculties means the three supramundane faculties.

The faculty that thinks, “I shall know what has not yet been known,” upon understanding the faculty, fully understands this faculty. Here this is the knowledge of the path of stream-entry. Because it first causes what was not known to be known, it becomes the faculty of knowing what was previously unknown.

The knowledge of the three paths and the knowledge of the three fruits, by fully knowing this Dharma, constitute the faculty of final knowledge. The knowledge of the fruit of arhatship, with nothing remaining, fully comprehends this Dharma and fully knows this faculty. Liberation means the three liberations: signless liberation, wishless liberation, and emptiness liberation.

Here, the path that corresponds with knowledge does not construct signs; this is signless liberation. It does not form aspirations; this is wishless liberation. It does not form attachments; this is emptiness liberation.

Furthermore, through these three liberations, contemplation and seeing give rise to various paths, while attainment brings them together into one path.

Question: How do contemplation and seeing give rise to different paths?

Answer: Contemplative seeing of impermanence gives rise to signless liberation. Contemplative seeing of suffering gives rise to wishless liberation. Contemplative seeing of non-self gives rise to emptiness liberation.

Question: How does contemplative seeing of impermanence become signless liberation?

Answer: One attends to the manifestation of impermanence. By contemplating the cessation of conditioned formations, the mind arises and becomes greatly liberated. One attains the faculty of faith and the other four faculties. Those categories are, in accordance with reality, known in their characteristics. When all conditioned formations in those categories arise as impermanent, they cause a sign of fear to arise. Knowledge arises from the sign of formations, and the mind arises from the sign. The mind transcends the signless. Through signless liberation, the mind is liberated. In this way, contemplation of impermanence becomes signless liberation.

Question: How does contemplative seeing of suffering become wishless liberation?

Answer: One attends to suffering as presently manifest. Through fear of conditioned activities, the mind arises and becomes deeply tranquil. One attains the faculty of concentration and the other four faculties. Those categories arise through knowledge in accordance with reality. All conditioned formations in those categories are seen as suffering. Fear arises, causing knowledge to arise, and from that arising the mind arises. The mind passes beyond the unarisen. Through wishless liberation, the body is liberated. In this way, contemplative seeing of suffering becomes wishless liberation.

Question: How does contemplative seeing of non-self become emptiness liberation?

Answer: One attends to the manifestation of non-self. Taking emptiness as the basis, conditioned formations and the mind arise, and there comes to be great disenchantment. One attains the faculty of wisdom and the faculty of knowledge.

Those categories are known in accordance with reality in their characteristics and arising. Through those categories, all dharmas become visible as non-self. Fear causes both the sign and arising to manifest.

Depending upon the sign and mere arising, knowledge arises. From that sign and arising, the mind becomes detached. With regard to the signless, there is neither arising nor cessation, and the mind directed toward nirvana arises.

Through emptiness liberation, the body is liberated. In this way, contemplative seeing of non-self becomes emptiness liberation. Thus the three liberations are established.

Through contemplation, they become multiple paths.

Question: How does attainment of the three liberations bring them together into one path?

Answer: Attaining signless liberation constitutes attainment of all three liberations. Why is this person said to employ the signless? This mind is liberated; and because that liberation has been accomplished, by not grasping this, one attains wishless liberation. Thus all three liberations are attained. Why? Because one is freed from the mind’s formations and thereby employs liberation. That person does not grasp through signs and therefore attains emptiness liberation. Thus all three liberations are also attained. Why is this so? Because one is freed from the grasping of this mind. Liberation is free from signs and free from volitional activity. In this way, having attained the three liberations, they become one path.

Question: What is the distinction between liberation and the gateways to liberation?

Answer: That knowledge of the path alone is called liberation because it is freed from the defilements. Because it serves as the entrance to the meaning of the ambrosial Dharma, it is called a gateway to liberation. Furthermore, liberation is solely the knowledge of the path.

Its object is nirvana; this is what is meant by a gateway to liberation. As for the defilements, there are 134 kinds: three grades of unwholesome roots, three searches, the influx of ignorance, four knots, four floods, four yokes, four kinds of clinging, four courses leading to evil destinies, five hindrances, six roots of contention, seven worldly underlying tendencies, eight worldly dharmas, nine kinds of conceit, ten bases of defilement, ten unwholesome courses of karma, ten fetters, ten wrong extremes, twelve inversions, and twelve arisings of unwholesome mind.

Regarding these, the three unwholesome roots are greed, hatred, and delusion. They are weakened by the first two paths and extinguished without remainder by the path of the non-returner. Greed, hatred, and delusion are precisely the three grave unwholesome courses, and they are eliminated by the path of the arhat.

The three quests are: the quest for sensual pleasure, the quest for existence, and the quest for the holy life. Of these three, the quest for the holy life is extinguished without remainder by the path of stream-entry. The quest for sensual pleasure is extinguished by the path of the non-returner. The quest for existence is extinguished by the path of the arhat.

The four taints are: the taint of sensual desire, the taint of existence, the taint of views, and the taint of ignorance. Of these, the taint of views is extinguished by the path of stream-entry. The taint of sensual desire is extinguished by the path of the non-returner. The taint of existence and the taint of ignorance are extinguished by the path of the arhat.

The four bonds are: the bodily bond of covetousness; the bodily bond of ill will; the bodily bond of adherence to rites and practices; and the bodily bond of insistence that this alone is the truth. Of these, the bodily bond of adherence to rites and practices and the bodily bond of insistence that this alone is the truth are extinguished by the path of stream-entry. The bodily bond of ill will is extinguished by the path of the non-returner. The bodily bond of covetousness is extinguished by the path of the arhat.

The four floods are: the flood of sensual desire, the flood of existence, the flood of views, and the flood of ignorance.

The four yokes are: the yoke of sensual desire, the yoke of existence, the yoke of views, and the yoke of ignorance. Their extinction is as explained above.

The four kinds of clinging are: clinging to sensual pleasure, clinging to views, clinging to rites and practices, and clinging to a doctrine of self. Of these, the third kind of clinging is extinguished by the path of stream-entry. Clinging to sensual pleasure is extinguished by the path of the arhat.

The four courses of misconduct are: misconduct through desire, misconduct through hatred, misconduct through fear, and misconduct through delusion. These four are extinguished by the path of stream-entry.

The kinds of stinginess are: stinginess concerning dwellings, stinginess concerning gains, stinginess concerning form, and stinginess concerning the Dharma. These five kinds are extinguished by the path of the non-returner.

The five hindrances are: sensual desire, ill will, sloth and torpor, restlessness, conceit, and doubt. Of these, doubt is extinguished by the path of stream-entry. Sensual desire, ill will, and conceit are extinguished by the path of the non-returner. Sloth and restlessness are extinguished by the path of the arhat. Torpor varies according to material form.

The six roots of contention are: anger, resentment, envy, malicious hypocrisy, delight in views, and obstinacy. They are extinguished by the path of stream-entry. Anger, resentment, and envy are extinguished by the path of the non-returner.

The seven latent tendencies are: the latent tendency toward sensual passion, the latent tendency toward ill will, the latent tendency toward conceit, the latent tendency toward views, the latent tendency toward doubt, the latent tendency toward desire for existence, and the latent tendency toward ignorance. Of these, the latent tendencies toward views and doubt are extinguished by the path of stream-entry. The latent tendencies toward sensual passion and ill will are extinguished by the path of the non-returner. The latent tendencies toward conceit, existence, and ignorance are extinguished by the path of the arhat.

The eight worldly conditions are: gain, loss, disgrace, honor, praise, blame, pain, and pleasure. Regarding the four undesirable circumstances, the ill will arising toward them is extinguished by the path of the non-returner. Regarding the four desirable circumstances, the latent tendencies arising toward them are extinguished by the path of the arhat.

The nine kinds of conceit are: from one who is superior, the conceit “I am superior”; from one who is superior, the conceit “I am equal”; from one who is superior, the conceit “I am inferior”; from one who is equal, the conceit “I am superior”; from one who is equal, the conceit “I am equal”; from one who is equal, the conceit “I am inferior”; from one who is inferior, the conceit “I am superior”; from one who is inferior, the conceit “I am equal”; and from one who is inferior, the conceit “I am inferior.” These nine kinds of conceit are extinguished by the path of the arhat.

The ten grounds of affliction comprise: greed, hatred, delusion, conceit, views, doubt, sloth, restlessness, shamelessness, and lack of moral dread. Of these, views and doubt are extinguished by the path of stream-entry. Ill will is extinguished by the path of the non-returner.

The remaining seven kinds are extinguished by the path of the arhat. The ten grounds of vexation mean that one gives rise to vexation on account of thinking, without justification, “This person has harmed me, is harming me, and will harm me”; “This person has harmed, is harming, and will harm one whom I love and cherish”; and “This person has benefited, is benefiting, and will benefit one whom I do not love.” Thus one gives rise to recollection concerning what is not a proper ground.

The ten grounds of vexation are extinguished by the path of the non-returner.

The ten unwholesome courses are: killing living beings, stealing, sexual misconduct, false speech, harsh speech, divisive speech, frivolous speech, covetousness, ill will, and wrong view. Killing living beings, stealing, sexual misconduct, false speech, and wrong view are extinguished by the path of stream-entry. Harsh speech, divisive speech, and ill will are extinguished by the path of the non-returner. Frivolous speech and covetousness are extinguished by the path of the arhat.

The ten latent tendencies comprise: the latent tendency toward sensual passion, the latent tendency toward ill will, the latent tendency toward conceit, the latent tendency toward views, the latent tendency toward doubt, the latent tendency toward clinging to rites and practices, the latent tendency toward passion for existence, the latent tendency toward envy, the latent tendency toward stinginess, and the latent tendency toward ignorance.

The latent tendencies toward views, doubt, and clinging to rites and practices are extinguished by the path of stream-entry. The latent tendencies toward sensual passion, ill will, envy, and stinginess are extinguished by the path of the non-returner. The latent tendencies toward conceit, passion for existence, and ignorance are extinguished by the path of the arhat.

The ten wrong factors comprise: wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation. Wrong view, false speech, wrong action, wrong livelihood, wrong knowledge, and wrong liberation are extinguished by the path of stream-entry. Wrong thought, harsh speech, and divisive speech are extinguished by the path of the non-returner. Frivolous speech, wrong effort, wrong mindfulness, and wrong concentration are extinguished by the path of the arhat.

The twelve inversions comprise: regarding the impermanent, the inversion of perception that it is permanent, the inversion of mind, and the inversion of view. The same applies to pain as pleasure. Regarding the impure, there is the perception that it is pure.

Regarding non-self, there is the perception that it is self. Regarding the impermanent, there are three inversions concerning permanence. Regarding non-self, there are three inversions concerning self.

Regarding the impure as pure through the inversion of view, and regarding pain as pleasure through the inversion of view, these are extinguished by the path of stream-entry. Regarding the impure as pure through the inversion of mind and the inversion of perception, these are extinguished by the path of the non-returner. Regarding pain as pleasure through the inversion of mind and the inversion of perception, these are extinguished by the path of the arhat.

The twelve arising unwholesome states of mind comprise: a state accompanied by pleasure, associated with views, arising unprompted; a state arising prompted; states accompanied by joy, dissociated from views, arising unprompted and prompted; states accompanied by equanimity, dissociated from views, arising unprompted and prompted; states accompanied by sorrow and associated with ill will, arising unprompted and prompted; a state of mind arising together with restlessness; and a state of mind arising together with doubt.

Of these, the four states of mind associated with views, together with the state of mind arising with doubt, are extinguished by the path of stream-entry. The two states of mind arising with ill will are weakened by the first two paths and extinguished without remainder by the path of the non-returner. The four states of mind arising dissociated from views, together with the state of mind arising with restlessness, are weakened by the first three paths and extinguished without remainder by the path of the arhat.

The two attainments mean: these two attainments are not shared with ordinary people—attainment of fruition and the right attainment of the cessation of perception and feeling.

Question: What is the attainment of fruition? Why is it called the attainment of fruition? Who cultivates it, and who causes it to arise? Why is it cultivated? What is cultivated? How is attention directed? Through what conditions is it accomplished? Through how many conditions does it remain, and through how many conditions does it arise? Is this attainment mundane or supramundane?

Answer: Fruition attainment is precisely the fruit of a śramaṇa. The mind is established in nirvana. This is the meaning of fruition attainment.

Why is it called fruition attainment? It is neither wholesome nor unwholesome, nor is it the supramundane path; it arises as a result. This is precisely fruition attainment.

Arhats and non-returners fully accomplish this concentration. It is also said that all noble ones can cause it to arise, as stated in the Abhidharma: Upon attaining the path of stream-entry, that which eliminates arising is called change-of-lineage elimination. So it is in every case.

It is further said that all noble ones accomplish and fully develop this concentration, but merely cause that attainment to arise. As the Elder Nārada said: “Bhikkhus, when this elder draws water in the mountain forest, he does not use a rope. Suppose someone comes along in hot weather, thirsty for water.

He sees a well and knows that it contains water, yet he cannot personally reach and experience it himself. In the same way, the elder possesses correct knowledge and clear vision, in accordance with reality, of cessation and nirvana, yet I am not an arhat whose taints are exhausted.” Why can it be caused to arise?

Answer: It is caused to arise in order to dwell happily in the Dharma visible here and now, as the Blessed One taught Ānanda: “At that time, Ānanda, the Tathagata does not attend to any signs whatsoever, but, with the cessation of a single feeling, causes the signless concentration of mind to arise and abides therein. At that time, Ānanda, the Tathagata’s body is at ease.” And how is it caused to arise?

Answer: After entering and abiding in tranquility, whether standing, sitting, or lying down, that meditator delights in the fruition attainment just attained and brings forth the contemplation of arising and cessation in what is seen. First, the meditator contemplates formations up to the knowledge of change-of-lineage. Immediately after the knowledge of change-of-lineage, the meditator becomes securely established in the fruition of nirvana. Because this meditation is cultivated with the path as its basis, this meditation becomes the operative condition. This is the meaning of fruition attainment. How does one direct attention?

Answer: One directs attention to the unconditioned element, the ambrosial essence, as peace. How many conditions bring that attainment about, how many conditions sustain it, and how many conditions cause emergence from it?

Answer: That attainment has two conditions: not attending to any signs and attending to the signless element. Three conditions sustain it: not attending to any signs, attending to the signless element, and the prior preparation. Two conditions together cause emergence: attending to all signs and not attending to the signless element. Is this concentration mundane or supramundane?

Answer: This is a supramundane attainment of concentration. It is not a mundane attainment.

Question: A non-returner directly contemplates by means of fruition concentration. Why, immediately after change-of-lineage, does the arhat not produce non-arising?

Answer: Because it is not a state in which delight is taken. The contemplation and vision of non-arising do not arise, because they lack power. With regard to the two kinds of supreme fruition, this can be clearly understood: when there are the path and the fruition following change-of-lineage, then, upon directly realizing the path, fruition appears immediately afterward. When there is no path but there is fruition following change-of-lineage, this constitutes entry into fruition concentration. When there is neither the path nor fruition following change-of-lineage, this constitutes emergence from the attainment of cessation.

Question: What is the attainment of the cessation of perception and feeling? Who causes it to arise? Through how many powers is it accomplished? How many formations must be eliminated for it to arise? How many preliminary matters are there? What is meant by entering it? Why is it entered? How does one emerge from it? With what mind does one emerge? Upon emerging, to what does the mind adhere? How many kinds of contact make contact? How do formations first arise again? What is the difference between a dead person and one who has entered the attainment of the cessation of perception and feeling? Is this concentration conditioned or unconditioned?

Answer: The mind and mental factors do not arise. This is the meaning of the attainment of the cessation of perception and feeling.

Who can cause this concentration to arise?

Answer: Arhats and non-returners. They have fully accomplished this concentration.

Who cannot cause it to arise?

Answer: Ordinary people, stream-enterers, once-returners, and those born in the formless realm. This is because it is not their sphere. Ordinary people cannot cause it to arise because they have not yet abandoned the afflictions that obstruct concentration. Stream-enterers and once-returners cannot immediately cause it to arise, because this is not their proper state. Those who have entered the formless realm cannot cause it to arise.

Through how many powers is it accomplished and caused to arise?

Answer: It is accomplished and caused to arise through two powers: the power of samatha and the power of vipassanā. The power of samatha comes from mastery of the successive concentrations. The power of vipassanā comes from mastery of the seven successive contemplations.

What are the seven successive contemplations?

They are contemplation of impermanence, contemplation of suffering, contemplation of non-self, contemplation of disenchantment with peril, contemplation of dispassion, and contemplation of release. The power of samatha consists in the cessation of the factors of meditation and in imperturbable liberation. The power of vipassanā consists in seeing the peril in arising and in liberation through non-arising.

How many formations must be eliminated to cause this concentration to arise?

Answer: This concentration is caused to arise by eliminating three formations: verbal formation, bodily formation, and mental formation. Here, upon entering the second jhāna, applied thought and sustained thought—the verbal formation—are eliminated. Upon entering the fourth jhāna, inhalation and exhalation—the bodily formation—are eliminated. For one who enters the attainment of the cessation of perception and feeling, perception and feeling—the mental formation—are eliminated.

How many preliminary matters are there?

Answer: There are four preliminary matters: safeguarding what is bound so that it is not disturbed, determining the distant time, and considering what is and is not appropriate. This is called one matter of safeguarding what is bound: the bowl and robe are kept together in one place, carried along, and not disturbed. This is the means employed.

One resolves that this body shall be preserved from any disturbance not yet arisen. Determining the distant time means taking account of the strength of this body. One makes a resolution after determining the number of days, so that one will emerge at the appointed future time.

Considering what is and is not appropriate means that, before the appointed time arrives, if the Sangha requires an assembly and summons me, I shall emerge, having made this resolution together with the matter of safeguarding what is bound. Safeguarding the robe prevents disturbance; determining the distant time protects the body. Considering what is and is not appropriate is undertaken so that no Sangha assembly will be missed.

One abides in the sphere of nothingness, or initially prepares by entering the first jhāna.

Why is it caused to arise?

Answer: It is caused to arise in order to dwell happily in the Dharma visible here and now. It is the final immovable concentration of the noble ones. It is also entered in order to develop supernormal powers and enter vast concentration, as did the elder who was an arhat of right livelihood; to protect the body, as did the Elder Śāriputra and the Elder Tissa, son of the White Heron.

How is it caused to arise? The meditator enters and abides in tranquility, whether sitting or lying down. Delighting in cessation and intent upon cessation, the meditator enters the first jhāna.

Having entered it, the meditator emerges serenely. Immediately thereafter, the meditator sees that jhāna as impermanent, suffering, and non-self, proceeding up to the knowledge of equanimity toward formations. Likewise, the meditator enters the second jhāna, the third jhāna, the fourth jhāna, the sphere of infinite space, the sphere of infinite consciousness, and the sphere of nothingness, and then emerges serenely.

Immediately thereafter, the meditator sees that right concentration as impermanent, suffering, and non-self, proceeding up to the knowledge of equanimity toward formations. Then, immediately afterward, the meditator enters the sphere of neither-perception-nor-non-perception. From that attainment, two or three moments of the mind of neither-perception arise.

After arising, the mind ceases; when the mind has ceased, it does not arise and does not become manifest. This is the meaning of entering the attainment of the cessation of perception and feeling.

How does one emerge from it?

One does not direct attention while in that state, thinking, “I shall emerge.” Rather, when the predetermined time arrives, the prior resolution takes effect.

With what mind does one emerge?

If the person is a non-returner, the mind arises with the fruit of non-returning. If the person is an arhat, it arises with the arhat fruition mind.

After arising, to what does that mind adhere?

Answer: The mind is exclusively directed toward tranquility.

How many kinds of contact make contact?

Answer: Three kinds of contact make contact: emptiness-contact, signless-contact, and wishless-contact.

How do formations arise again?

From there, bodily activity occurs, and from there, verbal activity occurs.

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

For one who has died, those three things are lost, and nothing remains of the life faculty: warmth ceases, the faculties cease, and the attainments cease. For one in the attainment of the cessation of perception and feeling, those three activities cease; yet the life faculty is not lost, warmth is not lost, and the faculties remain unchanged. This is precisely the distinction.

Why is this attainment conditioned or unconditioned?

Answer: It is difficult to say whether this attainment is conditioned or unconditioned.

Question: Why can this attainment not be said to be conditioned or unconditioned?

Answer: Conditioned dharmas are absent in this attainment. As for unconditioned dharmas, their entering and emerging are difficult to know. Therefore, this attainment cannot be said to be conditioned or unconditioned.

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Liberation: Discrimination of Truth

In this chapter there are several conditions concerning the ascetic practices, concentration, and seeking a good spiritual friend. It distinguishes conduct, the field of practice, the gateways of practice, and the five supernormal powers. It distinguishes wisdom and the five skillful means. It distinguishes truth. These are the twelve chapters. Thus the chapters of the Path of Liberation follow one after another in this manner.

Boundless, beyond description, inconceivable,

Immeasurable wholesome resources and wholesome speech;

Within this Dharma, who is able to know?

Only one who practices seated meditation can receive and uphold it.

The subtle, supreme path is wholesome conduct;

Unconfused regarding the Teaching, one is freed from ignorance.

Meaning:

Boundless, beyond description, difficult to retain,

Immeasurable wholesome resources and wholesome speech;

Regarding this Dharma, who is able to know?

Only one who practices seated meditation can receive and uphold it.

The subtle, supreme path is wholesome conduct;

Those words are unerring and free from ignorance.

Treatise on the Path of Liberation

End of Fascicle Twelve