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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. The Path of Purification (Part One) Introduction 1. A wise person, established in virtue, developing mind and wisdom; An ardent, skillful monk, he disentangles this tangle. Thus it was said. But why was it said? It is said that when the Blessed One was dwelling in Sāvatthī, a certain deity, in the night, approached him to resolve his own doubt, asking: Within is a tangle, without is a tangle, the generation is entangled by a tangle; That I ask you, Gotama, who can disentangle this tangle? This question was asked. Its brief meaning is this: "Tangle" is a name for the net-like craving. Because it arises again and again in objects like forms, both above and below, it is called a "tangle" in the sense of being intertwined, like the tangled branches of a bamboo grove. And because this craving arises in one's own possessions and others' possessions, in one's own existence and others' existences, and in internal and external sense bases, it is called "within is a tangle, without is a tangle." By this tangle, thus arising, the generation is entangled. Just as bamboo and other things are entangled by the tangles of bamboo groves, so too, by this tangle of craving, this entire generation, which is the multitude of beings, is entangled, bound, intertwined. And because it is thus entangled, "That I ask you, Gotama," therefore I ask you. "Gotama" addresses the Blessed One by his clan name. "Who can disentangle this tangle?" He asks who can disentangle this tangle that has thus entangled the three realms, who is capable of disentangling it. Being thus questioned, the God of gods, who has unhindered knowledge in all phenomena, who is superior to Sakka among devas, superior to Brahmā among brahmas, skilled in the four confidences, endowed with the ten powers, possessing unobstructed knowledge, the all-seeing Blessed One, in answering that matter, spoke this verse: A wise person, established in virtue, developing mind and wisdom; An ardent, skillful monk, he disentangles this tangle. 2. Now, this verse spoken by the Great Seer; Describing as it truly is, the meaning of the divisions of virtue and so on. Having obtained what is very difficult to obtain, ordination in the Buddha's dispensation; The safe, straight path to purity, comprising virtue and so on. Those who, not knowing as it truly is, even if they desire purity here; Do not attain purity, even though striving, these yogis. For their joy, a very clear determination; Based on the teachings and methods of the residents of the Great Monastery. I shall expound the Path of Purification, and as I carefully expound it; May all who desire purity, good people, listen carefully. 3. Here, purity should be understood as Nibbāna, which is free from all defilements and absolutely pure. The path to that purity is the Path of Purification. Path means the means of attainment. The meaning is, "I shall expound that Path of Purification." Now, this Path of Purification is sometimes taught only in terms of insight. As it is said: "When one sees with wisdom, 'All formations are impermanent'; Then one becomes weary of suffering, this is the path to purity." Sometimes in terms of jhāna and wisdom. As it is said: "In whom there is jhāna and wisdom, he is indeed near Nibbāna." Sometimes in terms of kamma and so on. As it is said: "Action, knowledge, Dhamma, virtue, a supreme life; By these mortals are purified, not by clan or wealth." Sometimes in terms of virtue and so on. As it is said: "Always endowed with virtue, wise, well-composed; Having aroused energy, with mind directed, he crosses the flood, difficult to cross." Sometimes in terms of mindfulness foundations and so on. As it is said: "This is the one-way path, monks, for the purification of beings... for the realization of Nibbāna, namely, the four foundations of mindfulness." The same method applies to the right efforts and so on. But in this explanation of the question, it is taught in terms of virtue and so on. 4. Here is a brief description: "Established in virtue" means standing in virtue, only by fulfilling virtue here it is said, "established in virtue." Therefore, the meaning here is, "having become established in virtue by the perfection of virtue." "Man" means a being. "Wise" means endowed with wisdom, the wisdom of rebirth rooted in karma. "Developing mind and wisdom" means developing both concentration and insight. Here, concentration is indicated by the term "mind," and insight by the name "wisdom." "Ardent" means energetic. For energy is called "ardor" because it heats up and torments the defilements. He who has that is "ardent." "Skillful" refers to skill, which is wisdom; the meaning is, endowed with that. By this word, practical wisdom is shown. For in this explanation of the problem, wisdom has appeared three times. The first is innate wisdom, the second is insight-wisdom, and the third is practical wisdom, which guides all tasks. "Bhikkhu" means one who sees fear in transmigration. So, "he should disentangle this tangle." That bhikkhu, endowed with these six qualities: with this virtue, with this concentration indicated by the term "mind," with this threefold wisdom, and with this ardor. Just as a man, standing on the ground, might take up a well-sharpened knife and disentangle a large bamboo thicket, even so, standing on the ground of virtue, taking up the knife of insight-wisdom, sharpened on the whetstone of concentration, with the hand of practical wisdom strengthened by the power of energy, he would disentangle, cut through, and tear apart all that tangle of craving fallen into his own being. And it is at the moment of the path that he disentangles that tangle. At the moment of fruition, having disentangled the tangle, he is worthy of the highest offerings from the world with its deities. Therefore, the Blessed One said: "Established in virtue, a wise man, Developing mind and wisdom; An ardent, skillful bhikkhu, He should disentangle this tangle." 5. Here, with the wisdom by which he is called "wise," there is nothing for him to do. For that is accomplished for him by the power of past actions. But by the energy mentioned here in "ardent, skillful," and by the wisdom of continuous practice, Having become one who acts with full awareness, established in virtue, tranquility and insight, spoken of in terms of concentration and wisdom, should be developed. Here, indeed, the Blessed One by way of virtue, concentration, and wisdom shows the path to purification. By this much, indeed, the three trainings, the three-fold excellent teaching, the foundation for the three knowledges and so forth, the practice of the middle way, avoiding the two extremes, the means to overcome states of woe and so forth, the abandonment of defilements in three ways, the antidote to transgressions and so forth, the purification of the three defilements, and the cause of being a stream-enterer and so forth, is made clear. How? Here, indeed, by virtue, the training in higher virtue is made clear. By concentration, the training in higher mind. By wisdom, the training in higher wisdom. And by virtue, the excellence of the teaching's beginning is made clear. For by the saying, "What is the beginning of wholesome states? Virtue, well-purified" (SN 5.369), and by the saying beginning, "Not doing any evil" (DN 2.90), virtue is the beginning of the teaching, and it is excellent, because it brings qualities like freedom from remorse. By concentration, the excellence of the teaching's middle is made clear. For by the saying beginning, "The undertaking of the wholesome" (DN 2.90), concentration is the middle of the teaching, and it is excellent, because it brings qualities like psychic powers. By wisdom, the excellence of the teaching's end is made clear. For by the saying, "The purification of one's own mind, this is the teaching of the Buddhas" (DN 2.90), and because wisdom is supreme, wisdom is the end of the teaching, and it is excellent, because it brings about suchness in desirable and undesirable things. "As a solid rock, is not stirred by the wind; So in blame and praise, the wise are not moved." (Dhp 81) Thus it is said. Likewise, by virtue, the foundation for the three knowledges is made clear. For relying on the accomplishment of virtue, one attains the three knowledges, not beyond that. By concentration, the foundation for the six supernormal powers is made clear. For relying on the accomplishment of concentration, one attains the six supernormal powers, not beyond that. By wisdom, the foundation for the divisions of analytical knowledge is made clear. Relying on existence, one attains the four analytical knowledges, not by any other cause. By virtue, the avoidance of the extreme called devotion to sensual pleasures is declared, by concentration, that of devotion to self-mortification. By wisdom, the practice of the middle path is declared. Thus, by virtue, the means of overcoming the lower realms is declared, by concentration, the means of overcoming the sense-sphere, by wisdom, the means of overcoming all existence. And by virtue, the abandonment of defilements by way of temporary suppression is declared, by concentration, by way of suppression through inhibition, by wisdom, by way of eradication. Thus, by virtue, the antidote to the transgression of defilements is declared, by concentration, the antidote to the obsession of defilements, by wisdom, the antidote to the latent tendencies of defilements. And by virtue, the purification from the defilement of misconduct is declared, by concentration, the purification from the defilement of craving, by wisdom, the purification from the defilement of wrong views. Thus, by virtue, the cause of stream-entry and once-returning is declared, by concentration, that of non-returning, by wisdom, that of arahantship.