Path of Freedom [Vimuttimagga]

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324 VimuttimaggaThe fourth is for the sake of not obstructing the meeting of the Communityof Bhikkhus. Thus attaining to the sphere of nothingness and emergingtherefrom, he performs the preliminary duties and enters the first meditation,jhana.Why is it developed? For the sake of happiness in the present. This isthe Noble Individual's last immovable concentration. And again, for thesake of supernormal magical power, one enters the whole range of concentrationlike the Arahant Sanjiva. 1 It is (entered also) for the sake of protecting thebody as in the case of the Venerable Elder Sariputta 2 and in the case of theVenerable Elder Tissa, the son of the Snowy Heron.1. M. I, 333-34: Bhutapubbam pdpima dyasmd Safijivo annatarasmirh rukkhamule sannavedayitanirodharhsamdpanno nisinno hoti. Addasdsum kho pdpima gopdlakd pasupdlakd kassakdpathavino dyasmantarh Sanjivam annatarasmirh rukkhamule sanndvedayitanirodhamsamdpannam nisinnam, disvdna nesarh edatahosi. Acchariyam vata bho, abbhutam vatabho, ay am samano nisinnako va kdlakato, handa narh dahdmdti. At ha kho te pdpimagopdlakd pasupdlukd kassakd pathavino tinah ca kaffhan ca gomayah ca sankaddhitvadyasmato Safijivassa kdye upacinitva aggim datvd pakkamimsu. At ha kho pdpima dyasmdSafijivo tassa rattiya accayena tdya samdpattiya vufthahitva civardni papphotetva pubbanhasamayarhnivdsetva pattacivaram dddya gdmarh pinddya pdvisi. Addasdsum kho tepdpima gopdlakd pasupdlakd kassakd pathavino dyasmantam Sanjivam pinddya carantam,disvdna nesam etadahosi: acchariyam vata bho, abbhutam vata bho, ayarh samanonisinnako va kdlakato svdyarh patisanjivito ti. Imind kho etarh pdpima pariyayena dyasmatoSahjivassa Safijivo Safijivo tveva samahhd udapadi.2. Ud. 39-41: Tena kho pana samayena dyasmd ca Sdriputto dyasmd ca MahdmoggalldnoKapotakandardyam viharanti. Tena kho pana samayena dyasmd Sdriputto junhdya rattiyanavoropitehi kesehi abbhokdse nisinno hoti ahnataram samddhirh samdpajjitva. Tena khopana samayena dve yakkhd sahdyakd uttardya disdya dakkhinam disarh gacchanti kena cideva karaniyena. Addasamsu kho te yakkhd dyasmantam Sdriputtam junhdya rattiyanavoropitehi kesehi abbhokdse nisinnam, disvd eko yakkho dutiyam yakkham etad avoca:patibhati mam samma imassa samanassa sise pahdram ddtun ti. Evam vutte so yakkhotarn yakkham etad avoca: alarh samma, md samanam dsadesi. Ujdro so samma samanomahiddhiko mahdnubhavo 'ti. Dutiyam pi kho so yakkho . . . ddtun ti. Dutiyam pi khoso yakkho tarn yakkham etad avoca: alam samma . . . mahdnubhavo 'ti. Tatiyam pi khoso yakkho tarn yakkham etad avoca: patibhati. . . ddtun ti. Tatiyam pi kho so yakkhotarn yakkham etad avoca: alam samma .. . mahdnubhavo 7/. Atha kho so yakkho tarnyakkham anddiyitva dyasmato Sdriputtatherassa siso pahdram addsi. Api tena pahdrenasattaratanam vd addhattharatanam vd nagam osadeyya mahantam vd pabbatakutampaddleyya. Atha ca pana so yakkho dayhdmi dayhdmi 'ti vatvd tattK eva mahdnirayamapatdsi. Addasd kho dyasmd Mahdmoggalldno dibbena cakkhund visuddhena atikkantamdnusakenatena yakkhena dyasmato Sdriputtassa sise pahdram diyamdnam, disvdna yenadyasmd Sdriputto ten 9 upasankami, upasahkamitva dyasmantam Sdriputtam etad avoca:kacci te dvuso khamaniyam kacci ydpaniyam kacci na kind dukkhan ti. Khamaniyam medvuso Moggalldna ydpaniyam dvuso Moggalldna, api ca me sise thokam dukkhan ti.Acchariyam dvuso Sariputta, abbhutam dvuso Sariputta, yam tvam mahiddhiko dyasmdSdriputto mahdnubhavo. Idha te dvuso Sariputta anhataro yakkho sise pahdram addsi,tdva mahdpahdro ahosi. Api tena pahdrena sattaratanam . . . paddleyya'ti. Atha ca pan'dyasmd Sdriputto evam aha: khamaniyam me dvuso Moggalldna, ydpaniyam me dvusoMoggalldna, api ca me sise thokam dukkhan ti. Acchariyam dvuso Moggalldna, abbhutamdvuso Moggalldna, ydva mahiddhiko dyasmd Mahdmoggalldno mahdnubhavo, yatra hinama yakkham pi passissati; mayam pan' etarahi Pamsupisdcakam pi na passamd 'ti.Assosi kho Bhagavd dibbdya sotadhatuyd visuddhaya atikkantamdnusikdya tesam ubhinnammahdndgdnam imam evarupam kathasalldpam. Atha kho Bhagavd etam attham viditvatdyarh veldyam imam uddnath uddnesi:Yassa selupamam cittam thitam n' dnupakampativirattam rajaniyesu kopaneyye na kuppati,yass' evam bhavitam cittam, kuto tarn dukkham essati 'ti.(=»Ahnataram samddhim samdpajjitva ti tattha ahnataram samddhin ti, upekkhd-brahmayihdra-samdpattim.Keci sahhd-vedayita-nirodha-samdpattin ti vadanti. Apare pandhudruppa-padakam phala-samdpattin ti. Imd eva hi tisso kdya-rakkhana-samattha sarnd"'
The Five Methods 325"How is it entered upon?": That yogin enters into a solitary dwelling,and sitting down, or lying down, enjoys the consciousness of dissolution. Heenters the first meditation, jhana, and merging from it peacefully, sees theimpermanence, ill and not-self of that meditation, jhana, immediately. Possessedof the knowledge of equanimity towards the formations, 1 he enters intothe second, the third and the fourth meditations, jhanas, the sphere of theinfinity of space, the sphere of the infinity of consciousness and the sphere ofnothingness. Then emerging therefrom peacefully, he sees the impermanence,ill and not-self of Right Concentration immediately, and being possessedof the knowledge of equanimity towards the formations, he enters into thesphere of neither perception nor non-perception immediately. Then passingbeyond two or three turns of consciousness, he causes the perishing of mindand enters into the Unborn and the Unmanifest. This is called the entry intothe attainment of the dissolution of perception and sensation."How does one persist?": He^e one does not consider thus: "I shallemerge". In the performance of the preliminary duties, one discerns."Howdoes the mind emerge (from it)?": The Non-returner emerges onthe attainment of the Fruit of Non-returning. The Consummate One emergeson the attainment of the Fruit of Saintship.Q. "Towards what is the mind inclined?": A, The mind inclines towardspeace only.Q. "By how many kinds of contact is it experienced?": A. Through threecontacts, namely, the contact of the void, the signless and the unhankered-after.Through what formations does he emerge? With his bodily formationsand his verbal formations."What is the difference between a dead man and a man who enters intothe attainment of the dissolution of perception and sensation?": In the deadman, not only are three formations stilled, but vitality is cut off, heat is cutoff, the faculties are cut off. In the man who has entered the attainment of thedissolution of perception and sensation, although the (three) formations arestilled, vitality, heat and the faculties are not cut off. This is the difference. 2"Is this attainment conditioned or unconditioned?": One should not saythat this attainment is conditioned or unconditioned. Q. Why should it notbe said that his attainment is conditioned or unconditioned? ,4. There is nopattiyo. Tattha nirodha-samdpattiya samddhi-pariyaya sambhavo hetfhd vutto yeva.Pacchimass' eva pana dcariya vannenti—Ud.-a. 245.).1. Sankhdrupekkhd.2. M. I, 296: Yvdyam dvuso mato kdlakato, yo cdyam bhikkhu sanfidvedayitanirodham samdpanno,imesam kim ndndkaranan ti ? Yvdyam dvuso mato kdlakato, tassa kdyasankhdrdniruddha patippassaddha, vdcisankhdrd niruddha patippassadha, cittasahkhdrd niruddhapatippassaddha, dyu parikkhino, usmd viipasantd, indriyani viparibhinndni: yo cdyambhikkhu sanfidvedayitanirodham samdpanno tassa pi kdyasankhdrd niruddha, patipassaddha,vacisankhdrd niruddha patippassaddha, cittasankhdrd niruddha patippassaddha, dyu aparikkhino,usmd avupasantd, indriyani vippasanndni. Yvdyam dvuso mato kdlakato yo cayambhikkhu sanfidvedayitanirodham samdpanno, idarh tesarh ndndkarananti.
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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
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The Five Methods 243Q. What arc the
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The Five Methods 245non-reacting. 1
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The Five Methods 247ugly, perceptio
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The Five Methods 249him. Renunciati
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The Five Methods 251depends on the
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The Five Methods 253THROUGH DISCRIM
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The Five Methods 255THROUGHLIMITSQ.
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The Five Methods 251actions of wash
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The Five Methods 259object. Thus sh
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The Five Methods 261of the mind-sph
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The Five Methods 263A. Three are th
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The Five Methods 265depends on the
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The Five Methods 267MUNDANE AND SUP
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[452] THE PATH OF FREEDOMFASCICLE T
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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 and 358: The Five Methods 293ACQUIRING THE H
Page 359 and 360: The Five Methods 295empty before th
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: The Five Methods 323and a man who e
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
Page 409 and 410: Pali Index 345upekhaka, 47;90; 105.
Page 411 and 412: Pali Index 347thullaccaya, 20.thull
Page 413 and 414: Pali Index 349Byagghapajja, 249.bya
Page 415 and 416: Pali Index 351Sakka, 189.sakuna, 21
Page 417 and 418: APPENDIXCONTEMPLATION IN THE DHAMMA
Page 419 and 420: Vimuttimagga 355Further the Buddha
Page 421 and 422: Vimuttimagga 357the ripening of his
Page 423 and 424: Vimuttimagga 359taught in the Noble
Page 425 and 426: Vimuttimagga 361It should be clear
Page 427: APPENDIX(INDEX OF PALI WORDS IN FOO
Page 430: Printed for Dr. D. Roland D. Weeras
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Path of Freedom [Vimuttimagga]

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