Path of Freedom [Vimuttimagga]

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294 Vimuttimaggaare uncertain, and because of the succession of the formations. The uninstructedcommoner, through wrongly grasping oneness, falls into eternalismor nihilism. Through wrongly grasping diversity, he falls into eternafism.Through wrongly grasping non-effort, he falls into the self-theory. 1 Thusthrough wrongly grasping the states, he falls into the theory of non-effort (?).Here, in the sense of entirety (wholeness), 2 in the sense of distinctiveness ofoneness and in the sense of the inclusion of different characteristics, the characteristicof oneness is fulfilled (?). In the sense of understanding, it is diversity.In the sense of defilement, it is single. In the sense of means it is multiple.As the fruit of craving, it is one; as the fruit of kamma, it is varied. Thatyogin, seeing oneness thus, does not cling to the view of discrete (series); andseeing diversity, he does not cling to the eternalist theory of oneness.If he sees oneness, he removes annihilationism. If he sees diversity, heremoves eternalism. That yogin, thus, through rise and fall, knows onenessand diversity.NON-EFFORT IN THE ARISING OF THE FORMATIONSQ. How does one see non-effort in the arising of the formations? Bywhat reason are all phenomena characterized by non-effort and immovability,and how do they proceed without being caused to arise by others ? A. Owingto intrinsic nature, cause and effect, union, origin, there is conditioned arising.Thus through inherent nature birth causes one to be born. Here, in thesense of non-life and non-motion, non-effort should be known. In the senseof own nature and condition, inherent nature should be known. Here thereis the manifestation of emptiness and non-effort, and also of the kamma andthe formations. The manifestation of non-effort is called inherent nature.The manifestation of inherent nature is called the formations, Here throughthe correct seizure of oneness, one becomes familiar with ill; through thecorrect seizure of diversity, one becomes familiar with impermanence, andthrough the correct seizure of non-effort and inherent nature, one becomesfamiliar with not-self.Q. Does the yogin review the rise and fall of all formations withoutremainder or only one? A. Grasping the characteristics in various subjects,he becomes familiar with rise and fall and causes that knowledge to fill allformations without remainder. It is like a man who, having tasted the waterof the sea in one spot, knows all sea-water to be salty. 3 Thus should it beknown. He fills all formations in two ways: by way of object and by way ofnon-delusion. Here, grasping the characteristics, one becomes familiar witharising and falling away of all formations. This knowledge of rise and fallis the discernment of all formations. All formations ^ire discerned at thefirst moment of arising and in the last moment of falling away. They are1. Atta-vdda. 2. Samanta.3, A. IV, 199; Puna caparam bhante mahasamuddo ekaraso lonaraso.
The Five Methods 295empty before the first moment of arising, and are empty after the last momentof falling away, because there is no other arising before they arose, and thereis no other falling away after their fall. Therefore the knowledge of the riseand fall is the knowledge of the discernment of all formations.The knowledge of rise and fall has ended.REVIEWING OF BREAKING UPThus that yogin enjoys dwelling upon the characteristics of arising andpassing away, discerns the formations as subject to breaking up and developsconcentration. Effortlessly he produces intellection and sees the breaking upof mind-states. Through the form-object and through the arising and passingaway of the mind, he sees the rise and fall of the mind-states associated withthat object. In the same way he sees the rise and fall of the mind-states whichare associated with these objects, through the perception-object, the formationobject,the consciousness-object and through the rise and fall of mind.BREAKING UP THROUGH THREE WAYS—(a) THROUGHASSEMBLAGEAnd again, he sees breaking up through three ways: through assemblage,duality and through understanding.Q. How, through assemblage? A. Through assemblage, he sees thefalling away of the postures in their several spheres and the associated mindand the mental properties with them. And again, he grasps form-impermanence,feeling-impermanence, perception-impermanence, formation-impermanenceand consciousness-impermanence. After that he sees the breaking upof the mind and the mental properties which are associated with the objectof impermanence, by way of assemblage. In the same way, with the objectof ill and the object of not-self. 1 Thus one should discern through assemblage.(b) THROUGH DUALITYQ. How, through duality? A. Having discerned impermanence ofform, he arouses the states of mind that conform to impermanence and hesees the arising and the passing away of the mind. Thus having investigatedthe impermanence of feeling, perception, the formations and consciousness,he arouses the state of mind that conforms to the object of impermanence andJ. Cp. Pts. I, 57-8: ruparammanatd cittam uppajjitva bhijjati, tarn arammanam patisahkhdtassa cittassa hhangam anupassatl.4 AnupassatitV. Katham anupassati? Aniccato anupassati no niccato dukkhatoanupassati no sukhato, anattato anupassati no attato...Vedandrammanatd. . . pe . . . sahhdrammanatd. . . pe . . . sankhdrdrammanatd . . . pe . . .vinndndrammanatd: cakkhum . . . pe . . . jardmarandrammanatd cittam uppajjitva bhijjati,tarn arammanam patisankhd tassa cittassa bhangam anupassati.
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THE PATH OF FREEDOM(Vimuttimagga)of
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The Sinhalese translation of this w
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PRINTED AT*.THE SAMAN PRESS,MAHARAG
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In Memoriam'These sterling qualitie
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In Memoriamstart of beings enmeshed
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In MemoriamDuring these four months
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In MemoriamAt the invitation of the
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In Memoriamplenty. At these times h
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In Memoriamamong them—most import
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In MemoriamI waited, serving him wi
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Prefatory Note to Original Draft Tr
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PREFACEAs stated elsewhere (In Memo
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Prefaceviliara and the Vimuttimagga
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IntroductionAnd this, too, the Maha
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Introductionthe late Venerable fjan
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Introduction"He cared nothing for k
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Introductionthe account of it in th
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Introductionposition as the central
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Introductionoriginal draft translat
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BibliographyThe Pali Literature of
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CONTENTSFASCICLE I,CHAPTER IINTRODU
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ContentsPAGESeven Reduced to Three
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ContentsPAGESimile of the Calf 107S
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FASCICLE IX,ContentsCHAPTER IXTHE F
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ContentsPAGEFASCICLE XI, CHAPTER XI
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ContentsPAGEThe Four Corruptions 31
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2 V limit timaggais the name of a f
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4 VimuttimaggaTHE MEANING OF TRAINI
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ON DISTINGUISHING VIRTUECHAPTER THE
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8 ViniuttlmaggaFUNCTION, MANIFESTAT
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10 Vwwttimaggavulgarity, contact wi
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12 Virmittimaggaaction, purified ve
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14 VimultimaggaWhat is 'virtue alli
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16 VimuttimaggaA certain man fulfil
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18 VimuttimaggaWhat is "misbehaviou
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20 VimuttimaggaTears even a small f
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22 Vimuttimaggato arise; the sevent
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24 Vimuttimagga(Use of requisites b
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26 VimuttimaggaA man should protect
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28VimuttimaggaBRIEF EXPLANATION OF
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30 Vimuttimagga'BEGGED FOOD'How doe
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32 VimuttimaggaA. When a bhikkhu re
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34 Vimuttimaggathe benefits of 'dwe
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36 VimuttimaggaWhat are (not) 'thre
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38 Vimuttimagga'Which of the three
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40 Vimuttimaggalike the equalized e
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42 VimuttimaggaREQUISITES OF CONCEN
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44 VimuttimaggaBecause of the densi
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46 VimuttimaggaThe separation from
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ON APPROACHING A GOOD FRIENDCHAPTER
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50 Vimuttimagga'Esteemableness' mea
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52 Vimuttimaggaplace, serve, give i
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KINDS OF BEHAVIOURTHE PATH OF FREED
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56 VimuttimaggaQ. Why does a walker
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58VimuttimaggaELEMENTS AS CAUSES OF
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60 Vimuttimaggaways are not pleasin
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62 VimuttimaggaMISCELLANEOUS TEACHI
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64 Vimuttimaggasubjects of meditati
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66 VimuttimaggaAnd again, two subje
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68 Vimuttimagga[412] The four immea
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70 VimuttimaggaThe walker in passio
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72 VimuttimaggaMEANING OF KASINAQ.
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74 Vimuttimaggayield of pleasure; (
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76 VimuttimaggaTHREE WAYS OF SIGN-T
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78 Vimuttimaggaplates appears toget
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JHANA,
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82 Vimuttimaggaactions). Thus one o
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NIBBANa.
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Subjects of Meditation 87Q. What ar
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Subjects of Meditation 89proceeds f
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Subjects of Meditation 91separation
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Subjects of Meditation 93SIMILES OF
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Subjects of Meditation 95A. If the
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Subjects of Meditation 97the first
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[418] THE PATH OF FREEDOMFASCICLE T
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Subjects of Meditation 101ease in j
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Subjects of Meditation 103state tha
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Subjects of Meditation 105tion, jhd
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Subjects of Meditation 107undeluded
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Subjects of Meditation 109jhana. Hi
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Subjects of Meditation 111has arise
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Subjects of Meditation i 13A. There
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Subjects of Meditation i 15carts pa
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Subjects of Meditation 111Q. Among
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Subjects of Meditation • 119nothi
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Subjects of Meditation 121by five c
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Subjects of Meditation 123light of
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Subjects of Meditation 125in the pr
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Subjects of Meditation 127yogin gra
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THE PATH OF FREEDOMFASCICLE THE SIX
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Subjects of Meditation 131(1) "He s
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Subjects of Meditation 133[425] Aft
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Subjects of Meditation 135of though
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Subjects of Meditation 137its near
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Subjects of Meditation 139A. "What
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Subjects of Meditation 141rememberi
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Subjects of Meditation 143"Sublime"
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Subjects of Meditation 145Through t
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Subjects of Meditation 147"Absence
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Subjects of Meditation 149THE RECOL
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subjects of Meditation 151Hearers o
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Subjects of Meditation 153"What is
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Subjects of Meditation 155of Tdvati
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Subjects of Meditation 157Blessed O
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Subjects of Meditation 159it is lik
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Subjects of Meditation 161THE THREE
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Subjects of Meditation 163(15) "'Di
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Subjects of Meditation 165practice
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Subjects of Meditation 167of one's
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Subjects of Meditation 169reaching
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Subjects of Meditation 171A. Mindfu
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Subjects of Meditation 173impuritie
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Subjects of Meditation 175is called
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Subjects of Meditation 177these (at
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Subjects of Meditation\l§recollect
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THE PATH OF FREEDOMFASCICLE THE EIG
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Subjects of Meditation 183will not
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Subjects of Meditation 185loving-ki
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Subjects of Meditation 187This body
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Subjects of Meditation 189The Bodhi
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Subjects of Meditation 191is called
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Subjects of Meditation 193A. As par
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Subjects of Meditation 195And again
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Subjects of Meditation 197attached
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Subjects of Meditation 199Thus when
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Subjects of Meditation 201again, ow
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Subjects of Meditation 203namely, s
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Subjects of Meditation 205Eightfold
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Subjects of Meditation 207in unclea
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THE PATH OF FREEDOMFASCICLE THE NIN
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Subjects of Meditation 211Q. What i
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Subjects of Meditation 213orious st
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Subjects of Meditation 215"Being ma
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Subjects of Meditation 217the teach
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Subjects of Meditation 219power cre
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Subjects of Meditation 221in their
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Subjects of Meditation223to remembe
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Subjects of Meditation 225investiga
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Subjects of Meditation 227internal-
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ON DISTINGUISHING WISDOMCHAPTER THE
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Subjects of Meditation 231MEANING O
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Subjects of Meditation 233the wisdo
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Subjects of Meditation 235regard to
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THE PATH OF FREEDOMFASCICLE THE TEN
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The Five Methods 239impinging on th
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The Five Methods 241derived from th
Page 307 and 308: The Five Methods 243Q. What arc the
Page 309 and 310: The Five Methods 245non-reacting. 1
Page 311 and 312: The Five Methods 247ugly, perceptio
Page 313 and 314: The Five Methods 249him. Renunciati
Page 315 and 316: The Five Methods 251depends on the
Page 317 and 318: The Five Methods 253THROUGH DISCRIM
Page 319 and 320: The Five Methods 255THROUGHLIMITSQ.
Page 321 and 322: The Five Methods 251actions of wash
Page 323 and 324: The Five Methods 259object. Thus sh
Page 325 and 326: The Five Methods 261of the mind-sph
Page 327 and 328: The Five Methods 263A. Three are th
Page 329 and 330: The Five Methods 265depends on the
Page 331 and 332: The Five Methods 267MUNDANE AND SUP
Page 333 and 334: [452] THE PATH OF FREEDOMFASCICLE T
Page 335 and 336: The Five Methods 271THREE KINDS OF
Page 337 and 338: The Five Methods 273Exertion is the
Page 339 and 340: The Five Methods 275Origin is the c
Page 341 and 342: The Five Methods 277THROUGH ENUMERA
Page 343 and 344: The Five Methods 279THROUGH ONE KIN
Page 345 and 346: The Five Methods 281The formations
Page 347 and 348: ON DISCERNING TRUTHCHAPTER THE TWEL
Page 349 and 350: The Five Methods 285does not accumu
Page 351 and 352: The Five Methods 287formations and
Page 353 and 354: The Five Methods 289Thus discerning
Page 355 and 356: The Five Methods 291TWO WAYS OF GRA
Page 357: The Five Methods 293ACQUIRING THE H
Page 361 and 362: The Five Methods 297yet are not dif
Page 363 and 364: THE PATH OF FREEDOMFASCICLE THE TWE
Page 365 and 366: The Five Methods 301to impermanence
Page 367 and 368: The Five Methods 303consumption of
Page 369 and 370: The Five Methods 305THREE FETTERSTh
Page 371 and 372: The Five Methods 307he discerns the
Page 373 and 374: The Five Methods 309with external s
Page 375 and 376: The Five Methods 311JOYAt first the
Page 377 and 378: The Five Methods 313the sign in the
Page 379 and 380: The Five Methods 315THE FOUR CORRUP
Page 381 and 382: The Five Methods 317THE SEVEN LATEN
Page 383 and 384: The Five Methods 319centration, wro
Page 385 and 386: The Five Methods 321Stream-entrance
Page 387 and 388: The Five Methods 323and a man who e
Page 389 and 390: The Five Methods 325"How is it ente
Page 391 and 392: Abandonment-reviewing 323Abhidhamma
Page 393 and 394: Index 329Concentration; its manifes
Page 395 and 396: Index 331Equanimity 45, 63, 64, 144
Page 397 and 398: Index 333Head, burning (sim.) 21Hea
Page 399 and 400: Index 335Maturing of the aggregates
Page 401 and 402: Index 337Peace 8, 14, recollection
Page 403 and 404: Index 339Sense-organ-object 251-org
Page 405 and 406: Index 341Unshakable one 17Unskilful
Page 407 and 408: amsu, 173.Akanittha, 112; 309; °ga
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Pali Index 345upekhaka, 47;90; 105.
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Pali Index 347thullaccaya, 20.thull
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Pali Index 349Byagghapajja, 249.bya
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Pali Index 351Sakka, 189.sakuna, 21
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APPENDIXCONTEMPLATION IN THE DHAMMA
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Vimuttimagga 355Further the Buddha
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Vimuttimagga 357the ripening of his
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Vimuttimagga 359taught in the Noble
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Vimuttimagga 361It should be clear
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APPENDIX(INDEX OF PALI WORDS IN FOO
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Printed for Dr. D. Roland D. Weeras
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