Nyanatiloka Buddhist Dictionary

(II) "Purification of mind (citta-visuddhi) is a name for the 8 attainments (= absorptions: jhána, q.v.), as wellas for neighbourhood-concentration (upacára-samádhi; s. samádhi)." (ib.).(III) "By purification of view (ditthi-visuddhi) is meant the understanding, according to reality, of mind andcorporeality (námarúpa, q.v.)... which is founded on undeludedness (wisdom) as base, and which in manifoldways determines mind and corporeality after overcoming all belief in a persollality (attá: self, ego.)." (ib.).(IV) "By purification by overcoming doubt (kankhá-vitarana-visuddhi) is meant the understanding which, bygrasping the conditions of this mind and corporeality, has escaped from all doubt with regard to the 3 times(past, present, future)." (ib. XIX)(V) "By purification by knowledge and vision of what is path and not-path(maggámagga-ñánadassana-visuddhi) is meant that understanding which knows the right path from thewrong path: 'This is the right path, that the wrong path.' " (ib. XX)In order to attain this 5th stage of purification, one at first should develop methodical insight(naya-vipassaná), i.e. through contemplation of the 5 groups of existence (khandha, q.v.). For whosoeverdoes not yet possess a perfectly developed insight, to him such phenomena as effulgence of light, etc. (seebelow), arising during insight, may become impediments in the 3 kinds of full understanding here considered(s. pariññá).'As soon as the manifold ways and characteristics of the 4 Truths (sacca) and the dependent origination(paticcasamuppáda) have become clear to the meditating disciple, he says to himself: Thus do these thingsnever before arisen arise, and having arisen they disappear again. Thus do the formations of existence everand again arise as something quite new. But not only are they something new, they are moreover also oflimited duration, like a dew-drop at sunrise, like a bubble, like a line drawn with a stick in the water, like amustard seed placed on the point of an arrow, or like a flash of lightning. Also as something unsubstantialand empty do they appear, as jugglery, as a mirage .... Merely something subject to vanishing arises, andhaving arisen disappears again.' "During such insight practice, however, may arise the 10 imperfections (or defilements) of insight(vipassanúpakkilesa): effulgence of light (obhása), knowledge (ñána), rapture (píti), tranquillity (passaddhi),happiness (sukha), determination (adhimokkha), energy (paggaha), awareness (upatthána), delight (nikanti).- See Vis.M. XX, 105f. (App.).Excepting the last one, 'delight', they are not imperfections or defilements in themselves, but may become abasis for them through the arising of pride or delight or by a wrong conclusion that one of the holy paths hasbeen attained. He, however, who is watchful and experienced in insight practice, will know that these statesof mind do not indicate attainment of the true path, but are only symptoms or concomitants of insightmeditation."Thus far the meditating disciple has determined 3 of the truths, namely while determining the corporeal andmental phenomena he has, through purification of view (ditthi-visuddhi), determined the 'truth of suffering'.While grasping the conditions he has, through purification by overcoming doubt (kankhá-vitarana-visuddhi),determined the 'truth of the origin of suffering'. While determining the right path, he has, through purificationby knowledge and vision of what is path and not-path (maggámagga-ñánadassana-visuddhi), determined the'truth of the path' (leading to the extinction of suffering)."(VI) Purification by knowledge and vision of the path-progress (patipadá-ñánadassana-visuddhi) is theinsight perfected in 8 kinds of knowledge, together with the 9th knowledge, the 'knowledge adapting itself totruth'.By the 8 kinds of knowledge are here meant the following, which are freed from defilements, follow the rightprocess, and are considered as insight, namely:1. knowledge consisting in contemplation of rise and fall (udayabbayánupassaná-ñána),