English
The virtue of restraint according to the Pātimokkha, the virtue of restraint of the faculties, the virtue of purity of livelihood, and the virtue of reliance on requisites—this fourfold purity of virtue is called purity of virtue. 50. Both kinds of concentration, namely access concentration and absorption concentration, are called purity of mind. 51. The discernment of mind and matter by way of characteristic, function, manifestation, and proximate cause is called purity of view. 52. The discernment of the causes of those very mind and matter is called purity by overcoming doubt. 53. Furthermore, for one who, having thus discerned the conditioned formations of the three realms with their causes, divided into past and so on, by taking up the method of aggregates and so on, summarizes them by way of groups as "impermanent in the sense of destruction, suffering in the sense of fear, non-self in the sense of being without essence," and contemplates the three characteristics by the knowledge of comprehension, by way of duration, by way of continuity, or by way of moment; and for one who discerns rise and fall by the knowledge of rise and fall, by way of cause and by way of moment, in those very formations— "Radiance, rapture, tranquility, determination; Exertion, happiness, knowledge, mindfulness, equanimity, and delight"— The discernment of the characteristics of the path and not-path, by way of discerning the defilements of insight such as radiance and so on, which are obstacles, is called purity of knowledge and vision of the path and not-path. 54. For such a one, freed from obstacles, from the knowledge of rise and fall onwards, the nine insights that proceed in a sequence of insight leading to the three characteristics, are called purity of knowledge and vision of the way. 55. For such a one practicing thus, when insight ripens, thinking "now absorption will arise," after the bhavanga is cut off and the mind-door adverting arises, two or three insight thoughts anything, by means of preparatory, access, and adaptation, which arise concerning the impermanent, etc., characteristics. 56. That which has reached its peak, that is called adaptation, equanimity regarding formations, and insight leading to emergence. 57. After that, the change-of-lineage thought arises, taking Nibbāna as its object, overcoming the lineage of the ordinary person, and giving rise to the lineage of the Noble One. 58. Immediately after that, the Path, comprehending the truth of suffering, abandoning the truth of origination, realizing the truth of cessation, and developing the truth of the path, descends into the absorption-process. 59. After that, two or three fruition-thoughts arise, and then there is a fall into the life-continuum. Again, interrupting the life-continuum, the reviewing knowledges arise. 60. The wise one reviews the Path, the Fruition, and Nibbāna. He reviews the defilements that have been abandoned and those that remain. In this way, the fourfold Path should be developed by means of the six purifications. The Path is called the purification of knowledge and vision. This is the distinction of purifications here. Distinction of Deliverances 61. Therein, the contemplation of non-self, releasing attachment to self, is called the contemplation of emptiness, the door to deliverance. 62. The contemplation of impermanence, releasing the perverted sign, is called the contemplation of the signless. 63. The contemplation of suffering, releasing the aspiration of craving, is called the contemplation of the undirected. 64. Therefore, if the insight leading to emergence contemplates as non-self, the Path is called deliverance by emptiness. 65. If it contemplates as impermanent, it is called deliverance by the signless. 66. If it contemplates as suffering, it is called deliverance by the undirected. Thus, the Path receives three names according to the mode of insight's approach, and similarly, the Fruition in the Path-process, according to the Path's approach. 67. In the fruition-attainment process, however, even though the respective fruition arises for those contemplating in the manner described, it is also called deliverance by emptiness, etc., according to the mode of insight's approach. But in terms of object and in terms of essence, the three names are always the same for all. This is the distinction of deliverances here. Division of Persons 68. Here, moreover, having developed the path of stream-entry, by abandoning wrong view and doubt, one whose going to states of woe is abandoned, one who will be reborn at most seven times, is called a stream-enterer. 69. Having developed the path of once-returning, due to the attenuation of lust, hatred, and delusion, one is called a once-returner, having come to this world just once more. 70. Having developed the path of non-returning, by the complete abandoning of sensual desire and ill-will, one is called a non-returner, not returning to this state of existence. 71. Having developed the path of arahantship, by the complete abandoning of defilements, one is called an arahant, one whose taints are destroyed, the foremost worthy of offerings in the world. This here is the division of persons. Division of Attainments 72. In the process of fruit-attainment, here, for all (of them), according to their respective fruits, it is common. 73. However, the attainment of cessation is attained by non-returners and arahants. There, in due order, having attained the exalted attainments beginning with the first jhāna, and arisen (from them), the conditioned phenomena that have passed there, contemplating them right there, having gone up to the sphere of nothingness, after that, having performed the preliminary duties such as determination, one attains the sphere of neither perception nor non-perception. For him, after two impulsion moments of absorption, the mind-continuum ceases. Then, he is called one who has attained cessation. 74. However, at the time of emergence (from cessation), for the non-returner, the non-returner's fruit-consciousness, for the arahant, the arahant's fruit-consciousness, having arisen just once, there is a falling into the life-continuum. After that, the knowledge of reviewing arises. This here is the division of attainments. And completed is the method of insight meditation subjects. Exhortation 75. Thus, indeed, should be developed this supreme twofold development (meditation), by one desiring the taste of the essence of practice in the Teaching. Thus, in the Abhidhammatthasaṅgaha, named the Section on the Compendium of Meditation Subjects, the Ninth Chapter. Conclusion (Ka) By one whose rise is from a noble family adorned with good conduct, by one whose rise is from pure virtues enhanced by faith; by the venerable one, having resolved with compassion for others, this treatise which was desired has been completed. (Kha) By that abundant merit... not the root-soma; May the dwelling of grain, the joyfully arisen, the life-bringing, The monks adorned with wisdom, pure in virtue, modest, Consider this for the auspicious rise of meritorious prosperity. Thus composed by Acariya Anuruddha The treatise named Abhidhammatthasaṅgaha. Homage to that Blessed One, Arahant, Perfectly Self-Enlightened. Abhidhammatthavibhāvinīṭīkā Introduction to the Text (Ka) Having bowed to the Buddha, Pure in compassion and wisdom, worshipped by the Buddhas; To the Dhamma, born of the true Dhamma, And to the Saṅgha, free from blemish. (Kha) Having bowed with my head to the great Elder Sāriputta, Skilled in the Pariyatti, the wise one, worthy of reverence, my teacher. (Ga) I shall briefly explain the Abhidhammatthasaṅgaha, Which greatly increases the joy of Abhidhamma monks. (Gha) For though many explanations have been made by the ancients, It is not possible to understand the meaning everywhere by them here. (Ṅa) Therefore, clarifying the obscure passages here, With their profound and deep intentions, I shall compose an explanation concisely. Explanation of the Introduction to the Text 1. This teacher, commencing this treatise, which is endowed with extremely varied methods, capable of grasping the depths of one's own and other systems, and productive of very pure and extensive wisdom and skill, first states the homage to the Triple Gem, the subject matter, the method of composition, the name of the treatise, and its purpose, by saying "Sammāsambuddha..." etc. Here, "Sammāsambuddha...pe... abhivādiyā" expresses the homage to the Triple Gem. By "Abhidhammatthasaṅgaha" are indicated the subject matter, the method of composition, and the name of the treatise, by showing that the Abhidhamma meanings are to be collected here, thereby indicating that they are to be expounded by this collection, by showing the manner of speaking by collecting them in one place, and by indicating the name consistent with the meaning. The purpose, however, is implicitly shown by the word "saṅgaha" (collection), that when the Abhidhamma meanings are collected in one place, there is an understanding of their nature through their learning, questioning, etc., and based on that, both for this life and the next... for success, without difficulty, to be accomplished. Here, the purpose of paying homage to the Triple Gem is explained in many ways by the teachers, but especially, they anticipate the removal of obstacles. Thus it is said by the compilers of the commentaries, "by its power, obstacles are removed" (Pārājika Aṭṭhakathā 1, Ganthārambhakathā). For the homage to the Triple Gem is, in essence, the wholesome volition that brings about the act of homage.