Chapter Two

A General Overview of the Rathavinīta Sutta

This chapter will present an overall outline of the subject matters discussed in the sutta of

the present study. It will begin with a concise summary of the sutta that will provide us a glimpse

of the general structure of the text together with its contents and context. I shall then proceed on

to discuss, with relevant critical notes, each topic referred to in the sutta. Firstly, I shall clarify

some points which appear to be obscure and give rise to questions and further inquests.

Secondly, among other matters I shall chiefly make a survey of the two specific teachings – the

ten subjects of discussion and the sevenfold purification – that actually form the central topic of

the sutta. And finally, I shall provide an explanation of the simile used and the specific

presentation of nibbāna called anupādā-parinibbāna which is said to be obtained by the practice

of the sevenfold purification.

§2.1 Summary of the Sutta:

The Rathavinīta Sutta, the discourse on the relay chariots, is recorded as the twenty-

fourth discourse in the category of the Opamma-vagga of the Majjhima Nikāya.1 Just as most of

the suttas, it starts with the typical phrase evaṃ me sutaṃ – “thus have I heard” – which

traditionally identifies it as a sutta recited by Ānanda in the first Buddhist council as he

remembered it.2 The sutta narrates two distinct incidents that occurred in two different places

1 M CSCD 1. 200-207; PTS I 145-151. For English translation of the sutta cf. Bodhi, 1995, pp. 240-245; Thanissaro,

1999 @ http://www.accesstoinsight.org/tipitaka/mn/mn.024.than.html; Tan, 2009 @

http://dharmafarer.org/wordpress/wp-content/uploads/2009/12/28.3-Rathavinita-S-m24-piya.pdf.

2 Saṅgīti (literally means ‘chanting together’) is a convocation or a meeting of Buddhist monastics to resolve

questions related to the teachings and disciplines established by the Buddha and some of his exceptionally talented

disciples such as Sāriputta, Mahākassapa and so on. Within the Pāli literatures records of the accounts of the early

Buddhist councils can be found in the following sources: Vin II 284-307; Sp VI 1296-1299; Dīp 30-38; Mhv 16-27.

According to these sources the first council took place at Rājagaha three months after the passing away of the

quite distant from one another in time and space, both directly and indirectly involving the elder

Puṇṇa Mantāṇiputta. In the first episode, which took place in Rājagaha, the Puṇṇa Mantāṇiputta

was physically absent. A group of his disciples, who have all became arahant by then, at the end

of the vassa (rainy retreat),3 came from Kapilavatthu to visit the Buddha. The Buddha, after

being greeted by the bhikkhus, asked them: if there were any bhikkhu in his birth-land

(jātibhūmi), who himself being endowed with the ten subjects of discussion (dasakathāvatthu),

incited his fellow practitioners to pursue them.4 The bhikkhus replied that there was a bhikkhu

called Puṇṇa Mantāṇiputta who himself possessed these ten qualities and taught them to others.

The elder Sāriputta overheard the admirations to Puṇṇa made by his fellow practitioners in the

presence of the Buddha and desired to meet him and have a dhamma-discussion with him

Buddha in an attempt to collect and systematize the dhamma and vinaya given by the Buddha. Traditionally Ānanda

and Upāli are narrated to be responsible for remembering, preserving and transmitting the dhamma and vinaya

respectively. Mahākassapa, who presided over the first council, asked questions on the doctrinal matters to Ānanda

and the disciplinary issues to Upāli. Ānanda, the chief attendant of the Buddha, is mentioned to have remembered all

the teachings delivered by him either in his presence or absence. It was, in fact, a request made by Ānanda while

taking over the duty of chief attendant that whatever teaching delivered in the absence of him should be spoken to

him again (see: DPPN, s.v. Ānanda). Thus he is regarded as one remembering the entire body of the teaching of the

Buddha. It is interesting to note that he was not yet an arahant till the last moment before the beginning of the first

council (Mhv 18). In the Pāli sources Ānanda is said to be one who had heard much (A I 24: etadaggaṃ, bhikkhave,

mama sāvakānaṃ bhikkhūnaṃ bahussutānaṃ yadidaṃ ānando) and thus regarded as the dhammabhaṇḍāgārika –

the treasurer of the dhamma (dhammabhṇḍāgāriko āyasmā ānando, cf. Sv II 484; Spk II 85 etc.). For scholarly

discussions on the councils: cf. Akira (1990), Lamotte (1988), Bapat (1956), & Thomas (1988).

3 Vassa (skt: varṣā or varshā) literally means ‘year’, ‘rain’ etc. (PTS, s.v. ‘vassa’; MWD & MD s.v. ‘varshā’). In the

Buddhist context it refers to the three months retreat from Āsāḷhā to Kattika Māsa (i.e., roughly from June to

October) of the Buddhist monks in the Theravāda tradition. The Mahāvagga (Vin I 137) of the Vinaya Piṭaka reports

that the vassa or rainy retreat for the bhikkhus was announced by the Buddha considering the complaint made by the

common-folk that by travelling in the rainy season bhikkhus become cause for the damages of crops, grasses, lives

with one faculty and small creatures.

4 M 1 145-146:‘ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ

sambhāvito: ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā … ovādako viññāpako sandassako

samādapako samuttejako sampahaṃsako sabrahmacārīna’nti?’ The term ‘dasakathāvatthu’ does not appear in this

sutta, elsewhere (Ps-ṭ CSCD 2.102, 113; Vism-mhṭ CSCD 1.109) to refer to the ten subjects of discussions

mentioned in the sutta.

sometimes in the future.5 The second episode, which was the meeting of two great theras, took

place in the Andhavana (blind’s wood) in Sāvatthi. The result of their meeting was an insightful

discussion on the sevenfold purification which formed a gradual path to ‘anupādā-parinibbāna’,

the final nibbāna without clinging.6

1. the talk of little wish (appicchakathā)

2. the talk of contentment (santuṭṭhikathā)

3. the talk of seclusion (pavivekakathā)

4. the talk of dissociation (asaṃsaggakathā)

5. the talk of strenuous effort (vīriyārambhakathā)

6. the talk of the attainment of virtue (sīlasampadākathā)

7. the talk of the attainment of concentration (samādhisampadākathā)

8. the talk of the attainment of wisdom (paññāsampadākathā)

9. the talk of the attainment of liberation (vimuttisampadākathā)

10. the talk of the attainment of knowledge and vision

(vimuttiñāṇadassanasampadākathā)

Fig. 2.1 List of the Ten Subjects of Discussion

The Sutta portrays the elder Puṇṇa as having actually travelled from Kapilavatthu to

Sāvatthī to meet the Buddha and to receive important instructions from him who had just arrived

there from Rājagaha. The text also narrates Puṇṇa, after taking instructions from the Buddha,

entered into the Andhavana for the day-abiding (divāvihāra). A certain bhikkhu is reported to

have informed Sāriputta of Puṇṇa’s coming to Sāvatthī, receiving instructions from the Buddha

5 M I 146:‘appevanāma mayaṃ kadāci karahaci āyasmatā puṇṇena mantāṇiputtena saddhiṃ samāgaccheyyāma,

appevanāma siyā koci deva kathāsallāpo’ti.’

6 Here I adopted Bhikkhu Ñāṇamoli’s rendering of anupādā-parinibbāna from his translation of the Majjhima

Nikāya (edited by Bhikkhu Bodhi) for the simple reason that he kept the term nibbāna untranslated, as it should be

considered as one of those significant Buddhist terms that cannot be sufficiently rendered in other languages.

Followings are some alternative translations of the phrase: PED, s.v. parinibbāna: ‘emancipation without ground for

further clinging’; DPPN, s.v. ‘Gilāna Sutta’: ‘final emancipation without grasping’; Anālayo (2011a, p. 166):

‘complete Nirvāṇa without clinging; Thanissaro (1999): ‘unbinding through lack of clinging’; Hwang (2006, p. 32):

‘nirvana without any further attachment’.

and going to Andhavana for the day-abiding. Upon hearing the news about Puṇṇa, Sāriputta is

said to have quickly taken his mat and followed him close behind (piṭṭhito piṭṭhito anubandhi

sīsānu lokī) to the same Andhavana. Both the theras are reported to have sat for their day-

abiding at the roots of different trees. In the evening, the texts states, Sāriputta, rising from his

meditation, approached Puṇṇa, exchanged friendly greetings and started the conversation by

asking a question which appeared to be rather unusual. Sāriputta asked Puṇṇa, if he was living

the holy life under the blessed one?7 The text reports, when Puṇṇa replied positive, Sāriputta

than continued his inquest about the purpose of his practice of the holy life and the seven

purifications.

The sutta narrates that when asked about the purpose of his practice of the holy life,

Puṇṇa replied to Sāriputta that he was not practicing the holy life for the purpose of any of the

seven purifications. Rather he made it loud and clear to Sāriputta that the purpose was to obtain

the final nibbāna without clinging (anupādā-parinibbānatthaṃ).

As it appears in the text, Sāriputta seems not yet satisfied with the answer provided by

Puṇṇā. Thus we find Sāriputta to have asked further questions to Puṇṇa as to the nature of the

‘final nibbāna without clinging’. He asked, if any of the seven purifications to be considered as

the ‘final nibbāna without clinging’. Puṇṇa’s reply was that the ‘complete nibbāna without

clinging’ does not correspond to any of the seven purifications; nevertheless it cannot be

obtained without the practice of them either. The text recounts Puṇṇa to have further clarified to

Sāriputta that the seven purifications cannot be taken as the ‘complete nibbāna without clinging’,

because it would then imply ‘what is with clinging is the same as what is without clinging’.8 And

if the ‘final nibbāna without clinging’ could be obtained without the practice of these stages then

it should be obtainable by even an ordinary individual who lacks them. Thus Puṇṇa is said to

7 Cf. Ps CSCD 2.59; PTS II 155: idaṃ āyasmā sāriputto tassa bhagavati brahmacariyavāsaṃ jānantopi

kathāsamuṭṭhāpanatthaṃ pucchi. The commentator of the sutta opines that the question was meant to startup the

subsequent conversation. The smooth flow of the conversation that followed thereafter actually makes the point

clear.

8 Puṇṇa tells Sāriputta in the sutta (M I 148): Sīlavisuddhiñ ce āvuso bhagavā anupādā parinibbānaṃ paññapessa,

sa-upādānaṃ yeva samānaṃ anupādā parinibbānaṃ paññapessa….

have made clear the purpose of the practice of the holy life and of the seven purifications to be

obtaining the ‘final nibbāna without clinging’.

1. the purification of virtue (sīla-visuddhi)

2. the purification of mind (citta-visuddhi)

3. the purification of view (diṭṭhi-visuddhi)

4. the purification of overcoming doubt

(kaṅkhāvitaraṇa-visuddhi)

5. the purification of knowledge and vision of path

and no-path (maggāmagga-ñāṇadassana-visuddhi)

6. the purification of knowledge and vision of means

(paṭipada-ñāṇadassana-visuddhi)

7. the purification of knowledge and vision

(ñāṇadassana-visuddhi)

Fig. 2.2 List of the Seven Purifications

Puṇṇa might have thought the bhikkhu before him still could not clearly grasp what he

was saying.9 Thus we find the sutta reporting Puṇṇa to have presented a simile to the bhikkhu,

the Sāriputta, to make clear what he exactly meant when he explained about seven purifications

leading to the obtainment of the ‘final nibbāna without clinging’. Puṇṇa presented the simile of

‘relay chariots’ (ratha-vinīta) to Sāriputta. He said, suppose the king of Kosala, the Pasenadi, had

some urgent matter to attend to in Sāketa. Seven relay chariots were made ready for him. The

king would take the first one to reach to the second, reaching to the second chariot he would

discard the first and mount onto the second, likewise the third, the fourth, the fifth, the sixth and

finally the seventh one to reach to Sāketa and attend to the matters. In exactly the same way with

the purification of virtue a bhikkhu would reach to the purification of mind and so on until the

purification of knowledge and vision which eventually leads to the obtainment of the ‘final

nibbāna without clinging’. It means the sevenfold purification is a progressive path which Puṇṇa

9 Punna said: I will now give you a simile, because some wise men understand better with simile. Also later one

when sāriputta revealed his identity punna apologized that he would not have spoken much if he knew beforehand

that he was actually talking with the Sāriputta, who is like the master himself.

had been practicing and also probably teaching to the fellow bhikkhus for the purpose of

obtaining the final goal, the anupādā-parinibbāna.

Finally the sutta narrates that Sāriputta, being happy with the systematic explanation of

the sevenfold purification presented by Puṇṇa, asked him to reveal his identity. Having come to

know that it was Puṇṇa Mantāniputta, he commended him for such a beautiful explanation and

expressed words of praise saying that it was indeed a great gain for the community to have such

a learned leader among them. After revealing his own identity, Puṇṇa too expressed his wish to

learn about the questioner, who had asked methodical questions regarding the visuddhis. Upon

knowing that it was Sāriputta that he was actually talking with, Puṇṇa expressed the following

remark: ‘Friend, indeed we did not know that we were talking with venerable Sāriputta, the

disciple who is like the master himself. If we had known that this was the venerable Sāriputta,

we would not have said so much’.10

Thus the sutta ends with both the elders rejoicing in each

other’s words.

§2.2 Clarifying Some Points in the Sutta

While reading through the sutta some obvious questions struck to our mind regarding its

different aspects and presentation. Some of them have been answered by the commentary and the

sub-commentary to the text. In this section I tried to deal with those questions and provide

necessary explanations in an attempt to understand the sutta better.

§2.2.1 Puṇṇa’s Reluctance to Go to Rājagaha

In an attempt to clarify the points otherwise obscure and thus provide a clear picture of

the sutta in all its aspects, commentators bring out matters that they deem relevant. Followings

are two such questions that merit our attention: 1) why did Puṇṇa not accompany the bhikkhus

when they were going to meet the Buddha in Rājagaha? and 2) considering that it was for the

first time after his enlightenment the Buddha met people from his birth-land, why did he not ask

about his father and relatives?

10

M I 150: sace hi mayaṃ jāneyyāma ‘āyasmā sāriputto’ti ettakampi no nappaṭibhāseyya.

Interestingly enough the discussion on the first question, which I think is more relevant in

this context, is not provided by the commentary to the RVS, but by the commentary to the

Etadaggavagga (Mp CST4 1.196ff.; PTS I 199-204) of the Aṅguttara Nikāya. It says that when

all the five hundred monks following the instructions on the ten subjects of discussion attained

arahantship, they approached Puṇṇa, their master, and expressed their desire to go and meet the

Buddha in Rājagaha. Puṇṇa, thinking that it would be improper for him to go and see the Buddha

being surrounded by such a big number of following,11

told the monks to go first and he would

follow them later. He said: ‘friends, you go first and meet the Buddha and pay respect on his feet

in my name, (soon) I will also follow the path taken by you’.12

The commentators however do

not tell us why Puṇṇa thought it was inappropriate to meet the Buddha being accompanied by the

bhikkhus. Could it be that because it might create misunderstanding in the minds of ordinary

bhikkhus and laities that Puṇṇa was trying to compare himself with the Buddha? Or because it

was too far to go and if he would leave Kapilavatthu there would be no one else to teach the

doctrine to the people there? Or perhaps since he had already achieved what had to be achieved

as a follower of the Buddha he did not feel it urgent to go to Rājagaha to meet the Buddha,

because he could do it anytime later.

However, the commentary to the Etadaggavagga of the Aṅguttara Nikāya further informs

us that Puṇṇa, after his ordination, actually accompanied his uncle Koṇḍañña thera to Rājagaha

where the Buddha was then dwelling. The text enumerates that when, after turning the wheel of

the supreme dhamma in Sāranath, the Buddha had gone to Rājagaha, Koṇḍañña thera went to

Kapilavatthu to ordain his nephew Puṇṇa. The next day after the ordination, Koṇḍañña

accompanied by his nephew went to Rājagaha to meet the Buddha and take his permission to go

to the Chaddantadaha13

for dwelling.14

Puṇṇa, however, is said to have not met the Buddha in

11

Mp I 203: “…evaṃ gaṇasaṅgaṇikāya gantvā pana ayuttaṃ mayhaṃ dasabalaṃ passituṃ…”

12 Ibid: ‘‘āvuso, tumhe purato gantvā tathāgataṃ passatha, mama vacanena dasabalassa pāde vandatha, ahampi

tumhākaṃ gatamaggena gamissāmī’’ti.

13 Malalasekera writes in his DPPN (s.v. Chanddanta) that it was a forest in the Himavā where there was a lake

called Mandākinī. Koṇḍañña thera spent about twelve years retreat on the bank of this lake. DPPN, s.v. Chaddanta.

14 Mp CST4 1.196; PTS I 202: Satthari abhisambodhiṃ patvā pavattitavaradhammacakke anupubbena āgantvā

rājagahaṃ upanissāya viharante aññāsikoṇḍaññatthero kapilavatthuṃ gantvā attano bhāgineyyaṃ puṇṇamāṇavaṃ

person on this visit. Rather he made a vow that he would meet the Buddha only after completing

the duty of a bhikkhu (pabbajitakicca), i.e. after becoming an arahant.15

But as we have seen

earlier not only Puṇṇa became an arahant, but under his guidance five hundred disciples became

arahant too. But when the disciples expressed their desire to go to Rājagaha and meet the

Buddha, he approved their wish, but did not accompany them. He is said to have met the Buddha

later when the Buddha went to Sāvatthī.16

It seems from the description of the commentary that

he went there alone. The commentary reports that the monk who informed Sāriputta of Puṇṇa’s

coming to Sāvatthī came to know about Puṇṇa, because he heard the Buddha addressing him

saying ‘Puṇṇa’, ‘Puṇṇa’.17

Certainly, if there were other monks with him the Buddha would most

probably address them saying bhikkhave – ‘o monks’, rather than addressing just Puṇṇā.

However, this visit of Puṇṇa to the Buddha in Sāvatthī might have taken place quite a

few years later since the group of monks visited the Buddha in Rājagaha. According to the sutta

the Buddha, after leaving Rājagaha, directly went to Sāvatthī.18

Sāriputta, who, together with

Moggallāna, was ordained by the Buddha in Rājagaha,19

might have also accompanied the

Buddha to Sāvatthī. The sutta says, when after visiting the Buddha and taking his instructions

pabbājetvā punadivase dasabalassa santikaṃ āgantvā bhagavantaṃ vanditvā āpucchitvā nivāsatthāya

chaddantadahaṃ gato.

15 Ibid: Puṇṇopi mantāṇiputto mātulena aññāsikoṇḍaññattherena saddhiṃ dasabalassa santikaṃ agantvā ‘‘mayhaṃ

pabbajitakiccaṃ matthakaṃ pāpetvāva dasabalassa santikaṃ gamissāmī’’ti kapilavatthusmiṃyeva ohīno

yonisomanasikāre kammaṃ karonto nacirasseva arahattaṃ pāpuṇi.

16 M CST4 1.254-255; PTS I 146: Assosi kho āyasmā Puṇṇo Mantāṇiputto: Bhagavā kira Sāvatthiṃ anuppatto;

Sāvatthiyaṃ viharati Jetavane Anāthapiṇḍikassa ārāme ti. Atha kho āyasmā Puṇṇo Mantāṇiputto senāsanaṃ

saṃsāmetvā pattacīvaramādāya yena Sāvatthi tena cārikaṃ pakkāmi.

17 Ps CST4 2.256; PTS II 154: To the question how the monk came to know that this was Puṇṇa, the answer was:

Puṇṇa, Puṇṇā ti vatvā kathentassa Bhagavato dhammakathāya aññāsi: ayaṃ so thero, yassa me upajjhāyo

abhiṇhaṃ kittayamāno hotī ti.

18 M I 146: atha kho bhagavā rājagahe yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi.

19 Vin I 42-43: atha kho Sāriputtamoggallānā yena bhagavā ten’upasaṅkamiṃsu, upasaṅkamitvā bhagavato pādesu

sirasā nipatitvā bhagavantaṃ etad avocuṃ: labheyyāma mayaṃ bhante bhagavato santike pabbajjaṃ, labheyyāma

upasampadan ti. etha bhikkhavo ’ti bhagavā avoca, svakkhāto dhammo, caratha brahmacariyaṃ sammā dukkhassa

antakiriyāyā ’ti, sā ’va tesaṃ āyasmantānaṃ upasampadā ahosi. Also cf. DPPN, s.v. Mahā Moggallāna Thera &

Sāriputta.

Puṇṇa left for Andhavana, a certain monk approached Sāriputta and informed him all about

Puṇṇa. Having heard about Puṇṇa’s going to Andhavana, Sāriputta immediately taking his sitting

mat followed him to the same Andhavana, practiced seclusion and subsequently had discussion

on seven purifications.20

If Sāriputta was not present in Sāvatthī, but staying in Rājagaha, he

would not be able to straightaway come and meet Puṇṇa as both the cities are quite far away

from each other.

The two incidents – coming of a group of monks from Kapilavatthu to Rājagaha to meet

the Buddha and the meeting of Sāriputta and Puṇṇa in Sāvatthī – might have taken place quite

early in the Buddha’s teaching career. According to the records of the rainy retreats that the

Buddha spent in different places during his forty five years journey as a spiritual guide in the

Jambhudīpa,21

the two above mentioned incidents seem to have taken place during the first six

years since the Buddha’s enlightenment. As recorded in the Jinacārita, a thirteenth century text

authored by a Ceylonese monk called Medhaṇkara,22

and in the commentary to the

Buddhavaṃsa,23

among the first twenty rainy retreats the Buddha spent second to fourth,

seventeenth and twentieth in Rājagaha and sixth24

and fourteenth in Sāvatthī. The texts state that

before his first visit to Sāvatthī in the sixth rainy retreat he spent a year in Vesālī. But before his

second visit in the fourteenth year he spent seven years in different places, not in Rājagaha.25

So,

if we take the sutta as a historical document which says that the Buddha went from Rājagaha to

Sāvatthī where he met Puṇṇa, and where Puṇṇa met Sāriputta, it could be the sixth year after the

Buddha’s enlightenment. And the meeting of the group of monks with the Buddha might have

20

M I 146-147.

21 Cf. DPPN, s.v. Jambudīpa. The literal meaning of the term is the island (dīpa) of the rose apples (jambu), but here

it means the Undivided India.

22 For the account of forty five rainy retreats of the Buddha, refer to Jina-c, verses 437-457 in JPTS, 1904-05 and

verses 422-449 in Doruiselle, 1906. See also Ānandajoti, 2013, p. 31; Hinüber, 2000, p. 187; Norman, 1983, p. 158.

23 Bv-a 3.

24 The Buddha actually is said to have spent the sixth rainy retreat on the Maṅkula Mountain, which according to

Nakamura () is in Sāvatthī.

25 Bv-a 3: ... sattamaṃ tāvatiṃsabhavane, aṭṭhamaṃ bhaggesu, saṃsumāragiriṃ upanissāya bhesakaḷāvane,

navamaṃ kosambiyaṃ, dasamaṃ pālileyyakavanasaṇḍe, ekādasamaṃ nāḷāyaṃ brāhmaṇagāme, dvādasamaṃ

verañjāyaṃ, terasamaṃ cāliyapabbate, cuddasamaṃ jetavanamahāvihāre…

taken place within the three years, that is, second to fourth rainy retreats, in Rājagaha. This might

have a little significance in the study of the sutta and also probably we will never know when

exactly the meeting between the Buddha and Puṇṇa and the discussion between Puṇṇa and

Sāriputta had taken place. But it is clear from the Pāli literature that both the theras ordained

quite early and had important places in the Buddhist order as two of the eighty great disciples of

the Buddha.26

Thus the meeting and the discussion they had in the Andhavana as presented in the

RVS play significant role in the study of Buddhism.

§2.2.2 The Buddha’s Unconcern for His Relatives and the Idea of dhammagāravatā

The dhammagāravatā is an idea introduced by the commentator while commentating on

the phrase ‘bhagavā etad avoca’ (thus was said by the Buddha) from the sutta. The text (M I

145) states that a group of monks, completing their rainy retreat in Kapilavatthu, went to visit the

Buddha in Rājagaha, paid homage to him and sat down at one side. The Buddha then ‘said thus’

to those monks.27

In commentating on the phrase the commentator enumerates that the Buddha

exchanging friendly talks asked the monks ‘are you keeping well?’, ‘where have you come

from?’ etc. And in their answer the monks said that they had come from the Buddha’s birth-land,

Kapilavatthu. The Buddha is then said to have inquired them about their wellbeing, but not the

wellbeing of his father king Suddhodana and so on.28

Assuming that this was the first time, after

his attainment of enlightenment, the Buddha met people from his birth-land, one is expected to

believe the Buddha to have asked about the wellbeing of his relatives from the group of monks in

front of him. But interestingly enough he did not utter even a single word about it. So, the

commentator asks: “Why the blessed one, without asking about the health/wellbeing (ārogya) of

26

According to the Aṅguttara Nikāya (I 23) Sāriputta thera, who is foremost in wisdom (mahāpaññā), assumes the

second position and Puṇṇa, who is foremost as a expounder of dhamma (dhammakathikā), the ninth position among

the great disciples of the Buddha.

27 M I 145: Atha kho sambahulā jātibhūmakā bhikkhū jātibhūmiyaṃ vassaṃ vuṭṭhā yena bhagavā

ten’upasaṅkamiṃsu, upasaṅkamitvā Bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te

bhikkhū Bhagavā etad-avoca:

28 Ps I 135: Bhagavā etad avocā ti, ‘kacci, bhikkhave, khamanīyan ti ādīhi vacanehi āgantukapaṭisanthāraṃ katvā

etaṃ, ko nu kho, bhikkhave ti ādivacanam avoca. Te kira bhikkhu, kacci, bhikkhave, khamanīyaṃ, kacci’ttha

appakilamathena addhānaṃ āgatā, na ca piṇḍakena kilamittha, kuto ca tumhe, bhikkhave, āgacchathā ti

paṭisanthāravasena pucchitā Bhagavā Sākiyajanapade Kapilavatthāgārato Jātibhūmito āgacchāmā ti āhaṃsu.

Suddhodanā etc. asked the wellbeing of only the monks?”29

In an attempt to clarify the matter

the commentator provides the following explanation.

According to the Papañcasūdanī (CST4 2.252; PTS II 136) the reason for the Buddha to

have asked only about the wellbeing of the monks is because he was pleased with the bhikkhus

(and also bhikkhunīs and upāsakas and upāsikas) who are path-attainers (paṭipannakā),30

and it

is due to his respect for the dhamma.31

In support of his argument, the commentator quotes a

statement from the Nikāya. It reads: ‘it is unpleasant to live without respecting and obeying

others’ (dukkhaṃ kho agāravo viharati appatisso).32

And then he proceeds on to present a

number of incidents to show how the Buddha, out of his respect for the dhamma, went to meet

monks and lay devotees who have been practicing the dhamma or who are ready to be given the

instructions on dhamma. This explanation of the commentator seems to suggest that inquiring

about the wellbeing of the father and relatives would mean disregarding the dhamma. Which is

why, the Buddha avoided doing it.

But before coming to such a conclusion we need to understand how ‘respecting or

regarding the dhamma’ (dhammagārava) is understood in the Tipiṭaka itself. The Uruvelasutta

(A CST4 3.21; PTS II 19-21), for example, enumerates that once the Buddha thought that it was

unpleasant to live without respecting others. But, after surveying throughout the world he did not

find anyone who is more accomplished in spiritual attainments than himself. And it is the

dhamma practicing and depending on which he became enlightened. So, he decided to respect

29

Ps I 136: Kasmā pana bhagavā Suddhodanādīnaṃ ārogyaṃ apucchitvā evarūpaṃ bhikkhum eva pucchati?

30 The Nyanatiloka’s Buddhist Dictionary defines paṭipannaka as ‘path-attainer’, one who reached one of the four

supra-mundane paths of holiness (NDB, s.v. paṭipannaka); the PTS dictionary says it is one who has entered upon

the path (PED, s.v. paṭipannaka).

31 Ps CSCD 2.40; PTS I 136: Buddhānaṃ hi paṭipannakā bhikkhū bhikkhuniyo, upāsakā upāsikāyo ca piyā honti

manāpā. Kiṃ kāraṇā? Dhammagarutāya.

32 The statement is found in the Uruvelasutta (CST4 3.21; PTS II 19-21) of the Aṅguttara Nikāya and in the

Gāravasutta (CST4 6.173; PTS I 138-39) of the Saṃyutta Nikāya. Skilling (2012, pp. 21-31) reports two more texts

produced in Southeast Asia in 14th

-15th

century C.E. that discuss the subject of Buddha venerating the dhamma.

the dhamma.33

The Sīhasutta (A CST4 10.99; PTS III 121) illustrates the activities that the

Buddha carries out being respectful for the dhamma. The text describes (in brief):

‘The lion, the king of beasts, coming out of his abode surveys the four quarters

thoroughly and roars the lion’s roar for three times and then gives a blow to each animal

starting from elephant to cat respectfully. The Tathāgata is like a lion. His teaching is like

the roar of a lion. Just as the lion he teaches the dhamma to assemblies consisted of

bhikkhus, bhikkhunīs, upāsakas, upāsikās, ordinary men (puthujjanā), even food carriers

and hunters (annabhāranesādā) respectfully, not disrespectfully. And this is because the

Tathāgata has respect for the dhamma.’34

The commentary to the RVS (Ps I 136 ff.) also enumerates in the same line that the

Buddha for his respect for the dhamma accompanied Mahākassapa thera three gāvuta (about two

miles) on the day of his renunciation, he went three yojana (one yojana is about seven miles, thus

twenty one miles) for establishing Mahākappin thera in the arahant-hood, forty five yojana to

establish the potter Pukkusati in the fruit of non-returner, sixty yojana to teach dhamma to

Khadiravaniya thera and so on.35

What is clear from the above explanation is that the Buddha in his respect for the

dhamma had always been engaged in spiritual activities such as teaching dhamma and thus

guiding his disciples to the spiritual path.

But it is interesting to note that the activity that is narrated to have been carried out by the

Buddha for his respect for the dhamma does not seem to fit with the above explanation of the

33

Cf. A CST4 3.21; PTS II 19-21: …na kho panāhaṃ passāmi sadevake loke… aññaṃ samaṇaṃ vā brāhmaṇaṃ vā

attanā vimuttisampannataraṃ yam ahaṃ sakkatvā garukatvā upanissāya vihareyyan ti. Tassa mayhaṃ bhikkhave

etadahosi – Yaṃnūnāhaṃ yo pāyaṃ dhammo mayā abhisambuddho tam eva dhammaṃ sakkatvā garukatvā

upanissāya vihareyyan ti.

34 Cf. A III 122: Bhikkhūnaṃ ce pi bhikkhave Tathāgato dhammaṃ deseti, sakkaccaṃ yeva Tathāgato dhammaṃ

deseti no asakkaccaṃ, bhikkhunīnaṃ ce pi… upāsakānaṃ ce pi… upāsikānaṃ ce pi… puthujjanānaṃ ce pi…

antamaso annabhāranesādānam pi…Taṃ kissa hetu? Dhammagaru bhikkhave Tathāgato dhammagāravo ti.

35 PED, s.v. gāvuta, yojana.

dhammagārava. Because what the Buddha is mentioned to have done is merely asking about

their wellbeing, not guiding or instructing them. Also this is to be noted that all five hundred

monks who went to meet the Buddha were said to be arahants requiring probably no further

instructions.36

Furthermore, the Nikāya texts present passages that speak quite contrary to the idea that

inquiring about the wellbeing of relatives, specifically parents, is against the dhammagāravatā.

The Aṇguttara Nikāya (I 61-62), for example, states that one can never repay the debts of one’s

parents. Even if the child caries them on both shoulders for a hundred years, provide all kinds of

material comforts, make them supreme lords or rulers of the earth and so on, none of that would

in any way be compared to the sacrifices, love and affections of the parents. And that is precisely

because ‘the parents are of great help to the children; they bring them up, feed them, and show

them the world’ (bahukārā bhikkhave mātāpitaro puttānaṃ āpādakā posakā, imassa lokassa

dassetāro).37

The text however states that they can be repaid enough only if they are established

in the wholesome psychological qualities such as faith (saddhā), virtue (sīla), generosity (cāga),

and wisdom (paññā).38

Parents are thus regarded highly in the canonical texts. They are called

the first teachers (pubbācariyā) in the life of a child and compared with the Brahma possessing

four great qualities, viz., loving kindness (metta), compassion (karuna), appreciative joy

(mudita), and equanimity (upekkha).39

36

asekha (a+sekha) literally means ‘one who does not require any further training’ or ‘one beyond training’ (cf.

PED & NBD, s.v. sekha & asekha). According to a sutta in the Aṅguttara Nikāya (V 221) an asekha is one endowed

with ten factors, viz., right view, right intention, right speech, right action, right livelihood, right effort, right

mindfulness, right concentration, right knowledge and right liberation. Its commentary defines an asekha to be a

khīṇāsava, which means an arahant (Mp V 71: Iminā suttena khīṇāsavova kathito ti). A sutta in the Saṃyutta

Nikāya (V 175) states that an asekha is one who has completely developed the four establishments of mindfulness

(Imesaṃ kho āvuso catunnaṃ satipaṭṭhānānaṃ samattā bhāvitattā asekho hotī ti).

37 A I 61-62; also cf. Vajirañana Nayaka Thera, 2000, pp. 371-384.

38 A I 62: Yo ca kho bhikkhave matāpitaro assaddhe saddhā-sampadāya samādapeti niveseti patiṭṭhāpeti dussīle

sīla-sampadāya samādapeti niveseti patiṭṭhāpeti maccharī cāga-sampadāya samādapeti niveseti patiṭṭhāpeti

duppaññe paññā-sampadāya samādapeti niveseti patiṭṭhāpeti ettāvatā kho bhikkhave mātāpitūnaṃ katañca hoti

paṭikatañ ca atikatañ cā ti.

39 Cf. A I 132: “Brahmāti mātāpitaro pubbācariyāti vuccare,

Āhuneyyā ca puttānaṃ pajāya anukampakā.”

Moreover, Pāli literature presents examples of children who had established their parents

in the dhamma out of deep gratitude towards them. The Buddha, for example, is said to have

established his father, king Suddhodhana, in the fruition of stream-entry after giving a dhamma

talk on the practice of virtue.40

He also went to Tavatiṃsa heaven to preach abhidhamma to his

mother, queen Mahāmāya, so that she can be freed from this wearisome saṃsāra.41

Sāriputta

before his passing away is said to have converted his mother into the true dhamma by making

her a stream-enterer.42

Assuming that the commentator was fully aware of the canonical explanation of the idea

of dhammagāravatā and of the duties and responsibilities of children towards their parents, we

may once again look at the statement of the commentator. The statement that ‘the Buddha asked

only about the wellbeing of the monks, because he was pleased with the fourfold saṅgha who are

path-attainers and it is due to his respect for the dhamma’ seems to suggest his complete

engagement with and concern for the community of monks. It is, in fact, clear from the statement

that he was very much concerned about the wellbeing of the monks probably because they had

renounced the home-life in his name and had travelled all the way from Kapilavatthu to

Rājagaha only to meet him. When the commentator says that the Buddha without asking about

the wellbeing of his father etc. asked only about the monks, it does not seem to show that the

Buddha was unconcerned about his relatives, but to show that at this particular context the

Buddha was more concerned about the monks in front of him.

It could however also be possible that the commentator wanted to depict, more than

anything else, the supremacy of the Buddha’s teaching in the world. This is why we find the

Buddha is presented to have been more concerned with the dhamma and those following the

dhamma rather than being concerned with worldly matters such as asking about the wellbeing of

his relatives etc. He is said to have done so due to his respect for the dhamma which, according

to the Uruvelasutta (A II 21), is the nature or dhammatā of all the Buddhas of the past, present

40

Dhp-a CST4 13.2; PTS I 164f: Desanāvasāne rājā sotāpattiphale patiṭṭhahi.

41 Cf. DPPN, s.v. Suddhodana, Mahāmāya; and Nārada Thera, 2010, p. 68.

42 Cf. DPPN, s.v. Sāriputta.

and future.43

In the Pāli canon, the Mahāpadana Sutta (D II 12 ff.) presents a list of dhammatās

that are common to all the Buddhas. Among them are ‘descending of a Bodhisatta into his

mother’s womb from Tusita heaven’, ‘dying of his mother seven days after the birth of a

Bodhisatta’ etc. The Madhuratthavilāsinī (BvA 198) provides an extended discussion on the

common features of the Buddhas. Endo, evaluating the dhammatā and vemattā mentioned in the

Pāli literature, opines that this concept of dhammatā is an extension by the Buddhists to establish

the supremacy of the Buddha’s teachings.44

Thus we find the explanation of the commentator on

the Buddha’s unconcern for his relatives and the concept of dhammagāravatā indicate the

supremacy of the Buddha and his teaching in the world.

§2.2.3 The Meeting of the two theras at the Andhavana

The meeting of the two theras – Sāriputta and Puṇṇa – and the discussion they had in the

Andhavana raise some questions. The first doubt is regarding the question asked by Sāriputta to

Puṇṇa. As has been pointed out earlier upon his meeting with Puṇṇa, Sāriputta started the

conversation with rather an unusual question. He asked Puṇṇa if he was living the holy life under

the blessed one. Obviously it is strange for a bhikkhu to ask another bhikkhu such a question.

Anālayo opines that just by the outer appearance it was not possible to distinguish a follower of

the Buddha from other ascetics belonging to different traditions, for their meeting took place

much before a commonly agreed outfit had been decided for the Buddhist saṇgha.45

While we

may accept Anālayo’s explanation that a Buddhist monk was not recognizable merely by his

outer appearance, we cannot agree to his view that it is due to that Sāriputta asked Puṇṇa the

question. For it is quite clear from the explanation prior to the question in the sutta that Sāriputta

actually recognized Puṇṇa when he first saw him. Here I like to present in summary the section

followed by the question. It says:

43

A II 21: Ye c’abbhatītā sambuddhā ye ca buddhā anāgatā

Yo c’etarahi sambuddho bahunnaṃ sokanāsano

Sabbe saddhammagaruno vihaṃsu viharanti ca

Athopi viharissanti esā buddhāna dhammatā

Tasmā hi attakāmena mahattaṃ abhikkhaṅkatā

Saddhammo garukātabbo saraṃ buddhāna sāsanan ti.

44 Cf. Endo, 1997, p. 207.

45 Anālayo, 2005a, p. 134.

‘As soon as Sāriputta heard that Puṇṇa came to meet the Buddha in Sāvatthi, he, quickly

taking his sitting mat, followed Puṇṇa close behind. Seeing Puṇṇa entered the Andhavana

for his day-dwelling, Sāriputta too did the same. And when it is evening, Sāriputta, after

getting out of seclusion, went to meet Puṇṇa and having exchanged friendly greetings

with him, started the conversation by asking the question.’46

It is clear from the passage that Sāriputta knew that it was Puṇṇa who he was following

close behind to have conversation with. If he knew that it was not Puṇṇa he would certainly not

follow him. Rather he would find out where Puṇṇa was, because his primary purpose was to

meet him and have a dhamma discussion with him. Thus it is probable that Sāriputta concealed

his identity and asked the question to know Puṇṇa’s response and probably to test his wisdom on

the teachings, specifically the teaching on the seven purifications, of the Buddha. The

commentator, however, states that he actually asked the question to start the conversation. The

statement reads: ‘Idaṃ āyasmā Sāriputto tassa Bhagavati brahmacariyavāsaṃ jānanto pi

kathāsamuṭṭhāpanatthaṃ pucchi’.47

Puṇṇa, however, is said to have not recognized Sāriputta throughout the conversation

until at the end. He seemed not so concerned about the interlocutor in front of him. Thus he did

not even bother to know the identity of the person he was going to have conversation with. Only

at the end of the sutta he came to know that he was actually having the discussion with the

Sāriputta thera. This was a complete surprise that led him to say that if he knew his interlocutor

was Sāriputta thera he would not have said so much. The text says: “Indeed we did not know

that we were discussing with venerable Sāriputta, the disciple who is like the teacher (himself). If

we knew that it was venerable Sāriputta, we would not have said so much.”48

46

Cf. M I 146.

47 Ps II 155

48 M I 150: Satthukappena vata kira bho sāvakena saddhiṃ mantayamānā na jānimha: āyasmā Sāriputto ti; sace hi

mayaṃ jāneyyāma: āyasmā Sāriputto ti, ettakampi no nappaṭibhāseyya.

We have seen above that Sāriputta was quite sure that he was following and later on

talking with Puṇṇa. But Puṇṇa did not know that his interlocutor was Sāriputta, because neither

Puṇṇa asked not Sāriputta revealed his identity. However, the starting question asked by

Sāriputta indicates that even though Puṇṇa was not aware that he was talking with Sāriputta, he

should have an understanding that the questioner in front of him was a follower of the Buddha.

The question asked by Sāriputta was: friend, is the holy life lived under our blessed one –

(Bhagavati no āvuso, brahmacariyaṃ vussatīti)? The expression ‘under our blessed one’ clearly

shows that the questioner was a follower of the Buddha. Because if he was an outsider the

question should have been something like: ‘friend, under whose guidance are you living a holy

life’ or ‘who is your teacher’ and so on. The Mahāvagga (Vin I 39), for example, presents an

occasion where Sāriputta, who was then a wanderer, in his meeting asked such questions to

Assaji, one of the first five ascetics ordained by the Buddha at the Deer Park of Isipatana. Having

seen pleasant behavior and controlled faculties in Assaji, Sāriputta is said to have asked him

following questions: ‘friend, on account of whom you have gone forth, who is your teacher,

whose teaching do you follow?’49

As recorded in the sutta, the manner in which the questions were put forth by Sāriputta

seems to suggest that he asked the questions to test the wisdom of Puṇṇa, not to clarify anything

about the teaching. The kind of questions asked by Sāriputta include: ‘if the holy life is lived

under the blessed one for the sake of any of the seven purifications?’, ‘if the purification of virtue

etc. the final nibbāna without clinging?’ and so on.50

One cannot expect a monk as wise as

Sāriputta to not know the answers to such questions. In fact, at the end of the discussion, Puṇṇa

is portrayed to have said to Sāriputta that the way the questions were put forth methodically was

possible only by one who had understood the dispensation of the Buddha correctly. And it is a

49

Vin I 40: ekamantaṃ ṭhito kho Sāriputto pararibbājako āyasmantaṃ Assajiṃ etad avoca: vippasannāni kho te

āvuso indriyāni, parisuddho chavivaṇṇo pariyodāto, kaṃ’si tvaṃ āvuso uddissa pabbajito, ko vā te satthā, kassa vā

tvaṃ dhammaṃ rocesīti.

50 M I 147-148.

great gain to have such enlightened monk in the saṅgha.51

This statement of Puṇṇa suggests that

he knew the interlocutor to be a well-learned disciple of the Buddha.

The eagerness of Sāriputta to meet Puṇṇa as demonstrated in the sutta (M I 146-147) as

well as in the commentary (Ps II 154) suggests that Sāriputta simply wanted to meet and have

dhamma-discussion with Puṇṇa, a monk who was highly praised by his disciples in front of the

Buddha himself. The text reports that almost every day Sāriputta would explain the spiritual

qualities of Puṇṇa to the fellow bhikkhus, who are beginners as well as middle in their

monkhood, so that they could inform him if they saw Puṇṇa coming there. Sāriputta is stated to

have said to the monks:

“Indeed, Puṇṇa, the son of Mantāṇi, is not associated (asaṃsaṭṭho) with the four fold

assembly; (when) he would come for the purpose of seeing the Buddha, he would

perhaps go without seeing me…the elderly bhikkhus do not always remain at the inner

abode; … whoever would see that bhikkhu should come back and inform (me)”.52

It seems from the passage that Sāriputta was keenly expecting the visit of Puṇṇa in

Sāvatthī so that he could have a discussion with him. Even in the sutta we find that when

Sāriputta was informed of Puṇṇa’s coming to Sāvatthī to meet the Buddha and leaving for

Andhavana for the day-abiding, he, without wasting much time, took his sitting mat and

followed Puṇṇa close behind to the same Andhavana and finally had a discussion on the seven

purifications.53

51

M I 150-151: Acchariyaṃ āvuso abbhutaṃ āvuso, yathā taṃ sutavatā sāvakena samma-d-eva Satthusāsanaṃ

ājānantena evam-evaṃ āyasmatā Sāriputtena gambhīrā gambhīrā pañhā anumāssa anumāssa pucchitā. Lābhā

sabrahmacārīnaṃ suladdhalābhā sabrahmacārīnaṃ ye āyasmantaṃ Sāriputtaṃ labhanti dassanāya labhanti

payirūpāsanāya.

52 Ps II 154: Puṇṇo kira nāma Mantāṇiputto catūhi parisāhi saddhiṃ asaṃsaṭṭho; so Dasabalassa dassanatthāya

āgamissati; kacci nu kho maṃ adisvā va gamissatīti….Mahallakabhikkhū nāma na sabbakālaṃ antovihāre

honti;…yo ca naṃ bhikkhuṃ passissati, so va āgantvā ārocessatī ti. The passage is abridged by me.

53 M I 146-147: Atha kho aññataro bhikkhu yen’āyasmā Sāriputto ten’upasaṅkami, upasaṅkamitvā āyasmantaṃ

Sāriputtaṃ etadavoca: Yassa kho tvaṃ āvuso Sāriputta Puṇṇassa nāma bhikkhuno Mantāṇiputtassa abhinhaṃ

kittayamāno hosi so Bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito Bhagavato

The Pāli literature enumerates that it is part of the Buddhist practice that when the

bhikkhus gather together, they should either engage in the discussion of dhamma or practice

noble silence, i.e., meditation (Sannipatitānaṃ vo bhikkhave dvayaṃkaraṇīyaṃ dhammī vā kathā

ariyo vā tuṇhī bhāvo’ti).54

Hence, Sāriputta was eager enough to meet Puṇṇa, because he will

have an opportunity to have a discussion with him on dhamma. Not just because it is part of the

practice, but also probably to sharpen their understanding about the gradual path, the seven

purifications, that lead to the anupāda-parinibbāna.

The Pāli canon, in fact, provides us with incidents of dhamma discussions taking place

either between the Buddha and his fourfold disciples or among the disciples themselves. The

Mahāvedalla Sutta (M I 291-298) and the Cūḷavedalla Sutta (M I 298-304) of the Majjhima

Nikāya are two examples in this case. In the former the discussion took place between the Mahā

Koṭṭhila and the Sāriputta thera and in the latter it was between Visākha and Dhammadinnā therī.

Such discussions take place usually with the presence of other junior bhikkhus so that knotty

points regarding the teaching become clear to them. But as it is clear the discussion in the sutta

of our study took place only between these two great theras with no audience present.

So far we have attempted to understand the reason behind the opening question by

Sāriputta to Puṇṇa before the actual discussion on the sevenfold purification began. But the

subject of the discussion, the sevenfold purification, also generates some questions. The first

question is, even though Sāriputta became interested to meet Puṇṇa hearing the Buddha praising

him for his acquaintance with ten subjects of discussion, why Sāriputta had decided to ask Puṇṇa

questions regarding the sevenfold purification? Secondly, how both the theras knew so well the

subject?

To the first question, the RVS commentary provides an answer. It states that by asking

questions on the seven purifications, Sāriputta actually inquired about the ten subjects of

discussion; and by explaining the seven purifications, Puṇṇa actually explained about the ten

bhāsitaṃ abhinanditvā anumoditvā uṭṭhāy’āsanā Bhagavanta abhivādetvā padakkhiṇaṃ katvā yena Andhavanaṃ

tena pakkanto divāvihārāyāti.

54 M I 161; Ud 11.

subjects of discussion.55

Thus both the theras, having known the subject well, are said to have

asked questions and provided answers on the subject.

Regarding the second question as to how both theras knew the subject so well, the

commentary is silent. Anālayo however provides following remarks. He says that “…the seven

purifications could have been a list of purifications commonly discussed and aspired to among

the various contemplative and philosophical traditions in ancient India.”56

His argument is based

on the idea that the two theras did not recognize each other as follower of the Buddha from their

outer appearance. They thought each belonged to a different ascetic group, but in their discussion

of the sevenfold purification, they seem quite well versed on the subject. If it was not a common

ascetic practice, they would have not known it so well. And because it was not particularly a

Buddhist practice there is little material for it in the Pāli Canon.

Although nowhere in the Pāli Canon the sevenfold purification is mentioned to have

expressly taught by the Buddha, there is however an indication in the RVS that the Buddha had

discussed about it. In the sutta when Sāriputta asked Puṇṇa ‘if the purification of virtue final

nibbāna without clinging?’ Puṇṇa’s reply was that the purification of virtue is not final nibbāna

without clinging, because if the Buddha had described so, he would have said what is still

accompanied by clinging as final nibbāna without clinging.57

Here is an indication that the

Buddha had discussed about the seven purifications.

Furthermore, if the sevenfold purification was not particularly a Buddhist practice, both

theras, being ardent follower of the Buddha, would not have engaged in its discussion. And the

55

Ps II 158: Tasmā Sāriputtatthero satta visuddhiyo pucchanto na aññaṃ pucchi; dasa kathāvatthūni yeva pucchi.

Puṇṇatthero pi satta visuddhiyo vissajjento na aññaṃ vissajjesi; dasa kathāvatthūni yeva vissajjesi. Iti ubho p’ete

jānitvā titthakusalā hutvā visaye eva pañhaṃ pucchiṃsu c’eva vissajjesuṃ cā ti veditabbā.

56 Anālayo, 2005a, p. 135.

57 In the Pāli Tipiṭaka the seven purifications are mentioned twice – in the Rathavinīta Sutta and in the Dsauttara

Sutta in the list of nine factor of exertion for purity (nava-pārisuddhi-padāniyaṅga). There is however an indication

in the Rathavinīta Sutta that the teaching of the sevenfold visuddhi leading to the attainment of anupādā-

parinibbāna is taught by the Buddha – (sīlavisuddhiñce āvuso bhagavā anupādāparinibbānaṃ paññāpessa,

saupādānaṃyeva samānaṃ anupādāparinibbānaṃ paññāpessa).

fact that Buddhaghosa had written his monumental encyclopedic text Visuddhimagga following

the seven purifications scheme shows how significantly the teaching had been taken by the later

Buddhists.58

§2.3 A General Survey of the Ten Subjects of Discussion (dasa-kathā-vatthu)

Unlike the seven purifications, the treatment on the ten subjects of discussion (dasa-

kathā-vatthu) appears several places in the Pāli Canon. They are spoken of as a replacement of

the thirty two talks (bāttiṃsa-tiracchāna-kathā) that are explained as lowly and pointless and the

discussion of which leads to misfortune (anattha) in the spiritual practice. On the contrary the

discussion of the ten talks lead to peace, direct knowledge and nibbāna (M III 113). It is said that

by engaging in a discussion of any of the ten talks, one develops such radiance (teja) that might

even surpass the radiance of the sun and the moon, not to talk of the effulgence of the wanderers

of other sects (A V 129). Thus a sutta of the Majjhima Nikāya (M III 115) states that a disciple,

after having necessary instructions, should leave the teacher and carry on his own practice. But if

he wished to hear discussion on the ten talks he should stay back even though he was told to go

away. Here I shall present only a brief discussion of the ten talks mainly based on the

explanation provided in the commentary to the RVS, because I shall devote a separate chapter

with an in depth study of the subject later.

The list of the ten talks appears at the beginning of the RVS in the question of the Buddha

to a group of visiting monks. The text enumerates that a group of bhikkhus came to visit the

Buddha in Rājagaha. The Buddha, after exchanging greetings with them, asked if there was any

bhikkhu in his birth-land who possessed the ten talks and taught them to the fellow monks. Here I

like to present the complete passage containing the question that the Buddha is said to have

asked to the bhikkhus:

“O bhikkhus, who in [my] birth-land is thus esteemed among the native bhikkhus who are

fellow practitioners: being one of little wish by himself, he talks to the bhikkhus on little

wish; being contented by himself, he talks to the bhikkhus on contentment; being

secluded by himself, he talks to the bhikkhus on seclusion; being dissociated [from

58

Cf. Bodhi, 1995, p. 1213, note 288; Anālayo, 2005b, p. 519; Nanarama, 1981, p. 13.

society] by himself, he talks to the bhikkhus on dissociation; being strenuous by himself,

he talks to the bhikkhus on application of exertion; being endowed with morality by

himself, he talks to the bhikkhus on endowment in morality; being endowed with

concentration by himself, he talks to the bhikkhus on endowment in concentration; being

endowed with wisdom by himself, he talks to the bhikkhus on endowment in wisdom;

being endowed with deliverance by himself, he talks to the bhikkhus on endowment in

deliverance; and being endowed with vision and knowledge of deliverance by himself, he

talks to the bhikkhus on endowment in vision and knowledge of deliverance, he is one

who advices, instructs, points out, incites, instigates, and gladdens to the fellow

practitioners?”59

Having heard the question, the bhikkhus, in their reply, mentioned the name of Venerable

Puṇṇa, who, in fact, was said to be their teacher (Ps II 138: …attano ācariyaṃ

Puṇṇattheraṃ…). This conversation between the Buddha and the visiting monks indicates that

not only Venerable Puṇṇa, but also the monks themselves have been endowed with the ten-talks.

Apart from the RVS, the ten talks appear as a set several other places in the Nikāya texts,

specifically in the Aṅguttara Nikāya. A sutta in the Aṅguttara Nikāya (A III 117), for example,

mentions that the ten talks are connected to the austere practice and are conducive to opening of

the heart. If a bhikkhu, who is a trainee (sekha), does not get an opportunity to hear the teachings

on the ten-talks, he neglects seclusion and does not develop internal serenity of mind. And thus it

59

M I 145-146: Ko nu kho, bhikkhave, jātibhūmiyaṃ jātibhūmakānaṃ bhikkhūnaṃ sabrahmacārīnaṃ evaṃ

sambhāvito – ‘attanā ca appiccho appicchakathañca bhikkhūnaṃ kattā, attanā ca santuṭṭho santuṭṭhikathañca

bhikkhūnaṃ kattā, attanā ca pavivitto pavivekakathañca bhikkhūnaṃ kattā, attanā ca asaṃsaṭṭho

asaṃsaggakathañca bhikkhūnaṃ kattā, attanā ca āraddhavīriyo vīriyārambhakathañca bhikkhūnaṃ kattā, attanā ca

sīlasampanno sīlasampadākathañca bhikkhūnaṃ kattā, attanā ca samādhisampanno samādhisampadākathañca

bhikkhūnaṃ kattā, attanā ca paññāsampanno paññāsampadākathañca bhikkhūnaṃ kattā, attanā ca

vimuttisampanno vimuttisampadākathañca bhikkhūnaṃ kattā, attanā ca vimuttiñāṇadassanasampanno

vimuttiñāṇadassanasampadākathañca bhikkhūnaṃ kattā, ovādako viññāpako sandassako samādapako samuttejako

sampahaṃsako sabrahmacārīna’nti?

leads to his decline.60

In another sutta (A IV 352), the tenfold talk is stated to be one of the five

proximate causes for the development of the aids to enlightenment. It also says that it is only a

bhikkhu, who has a good friend, a good companion and a good comrade, will get to hear these

ten talks. And this, together with the other proximate causes, leads to the development of the four

things, viz., the perception of impurity for abandoning lust, loving kindness for abandoning

malevolence, mindfulness of breathing for cutting off thoughts, and the perception of

impermanence for eradicating egotism.61

The Meghiyasutta (A IV 357; Ud 36), which appears

both in the Aṅguttara Nikāya and in Udāna, points out that the tenfold talk is one of the five

things, the practice of which contributes to the maturation of the liberation of mind (cetovimutti).

The sutta further illustrates that once Meghiya thera, who was then an attendant of the Buddha,

on his return from alms round from Jantugāma62

came across the Kimikāla River. While walking

along the bank of the river he saw a Mango Grove that was delightful and which he thought

would be a suitable place for a clansman (kulaputta) to strive for his practice. Subsequently

having been permitted by the Buddha, he was said to have entered the grove and meditated. But

soon he was surprised to learn that three kinds of bad, unwholesome thoughts recurrently

occurring in his mind, which he was probably not expecting to arise.63

When he approached to

the Buddha to clarify this matter, the Buddha explained him about the five things, including the

60

A III 117: ‘Puna caparaṃ, bhikkhave, sekho bhikkhu yāyaṃ kathā ābhisallekhikā cetovivaraṇasappāyā,

seyyathidaṃ – appicchakathā santuṭṭhikathā pavivekakathā asaṃsaggakathā vīriyārambhakathā sīlakathā

samādhikathā paññākathā vimuttikathā vimuttiñāṇadassanakathā, evarūpiyā kathāya na nikāmalābhī hoti na

akicchalābhī na akasiralābhī; riñcati paṭisallānaṃ, nānuyuñjati ajjhattaṃ cetosamathaṃ.

61 A IV 353: ‘Tena ca pana, bhikkhave, bhikkhunā imesu pañcasu dhammesu patiṭṭhāya cattāro dhammā uttari

bhāvetabbā – asubhā bhāvetabbā rāgassa pahānāya, mettā bhāvetabbā byāpādassa pahānāya, ānāpānassati

bhāvetabbā vitakkupacchedāya, aniccasaññā bhāvetabbā asmimāna samugghātāya.

62 In DPPN, Jantugāma was said to be a village near Cālika, and close to the village was the river Kimikālā. It was

also said to be a village in Pācinavamsamigadāya. See: DPPN, s.v. Jantugāma.

63 Ud 36: As he went forth from home into homelessness out of faith, Meghiya found it surprising that during his

practice of meditation the three unwholesome thoughts, viz., thoughts of sensuality, ill-will, and cruelty, arose in his

mind (Atha kho āyasmato meghiyassa etadahosi – ‘‘acchariyaṃ vata bho, abbhutaṃ vata bho! Saddhāya ca

vatamhā agārasmā anagāriyaṃ pabbajitā. Atha ca panimehi tīhi pāpakehi akusalehi vitakkehi anvāsattā,

seyyathidaṃ – kāmavitakkena, byāpādavitakkena, vihiṃsāvitakkena).

tenfold talk, that lead to the maturation of the liberation of mind indicating that without the

maturation, the mind will not be freed from the threefold unwholesome thoughts.64

The canonical texts do not provide an in depth treatment of the ten subjects of discussion.

It is in the commentarial literature that we find a detailed explanation of the talks. Apart from the

commentary to the RVS, there are at least two other places in the commentarial literature where

the ten subjects of discussion are enumerated. They are: 1) the section on the commentary to

Udāna of the Paramatthadīpani (Ud-a 227-233), and 2) the Saddhammapajjotika, a commentary

to Niddesa (Nidd-a 327-333). A brief discussion of the ten subjects of discussion is give below.

In the commentary to RVS, ‘appicchatā’ or ‘having little wish’ is described as one of the

four types of wishing (-icchatā). The other three are: ‘wishing for more’ (atricchatā), ‘having

evil wish’ (pāpicchatā), and ‘wishing for the best’ (mahicchatā).65

It says, while appicchatā

should be developed, the remaining three should be avoided.66

One with little wish is said to be

free from even the subtlest evil desire in him (Ps II 138: Na hi tassa anto aṇumattā pi pāpikā

icchā nāma atthi). Again, the ‘little wish’ is enumerated to be fourfold, viz., little wish for

requisites (paccaya-appiccha), little wish regarding the ascetic practices (dhutaṅga-appiccha),

little wish regarding learning (pariyatti-appiccha), and little wish regarding attainment

(adhigama-appiccha).67

The ‘little wish for requisites’ refers to accepting the fourfold requisites,

viz., robes, foods, lodging, and medicine, according to one’s necessity and considering the

capacity of the donor. About the ‘little wish regarding the ascetic practices’, ‘learning’ and

‘attainments’, it is said that, even though a monk has been practicing ascetic practices for a long

period of time, much learned and attained various noble states such as stream entrance

64

Ud 36: Aparipakkāya, meghiya, cetovimuttiyā ime pañca dhammā paripākāya saṃvattanti.

65 Ps II 138: Apicettha atricchatā pāpicchatā mahicchatā appicchatāti ayaṃ bhedo veditabbo.

66 Having given up the three types of wishing, venerable Puṇṇa is said to have developed the ‘little wish’ himself

and taught it to other bhikkhus. Cf. Ps II 141: Āyasmā pana puṇṇo atricchataṃ pāpicchataṃ mahicchatañca pahāya

sabbaso icchāpaṭipakkhabhūtāya alobhasaṅkhātāya parisuddhāya appicchatāya samannāgatattā appiccho nāma

ahosi. Bhikkhūnampi, ‘‘āvuso, atricchatā pāpicchatā mahicchatāti ime dhammā pahātabbā’’ti tesu ādīnavaṃ

dassetvā evarūpaṃ appicchataṃ samādāya vattitabbanti appicchakathaṃ kathesi.

67 Ps II 140: Aparopi catubbidho appiccho – paccayaappiccho dhutaṅgaappiccho pariyattiappiccho

adhigamaappicchoti.

(sotāpanna) and so on, yet he does not make them known to others.68

He is one who keeps them

within himself and is satisfied by that.

The Ps (II 141) provides following definition of santuṭṭha or contentment. It says,

contentment should be understood as being endowed with satisfaction in whatever requisites a

monk receives from devotees (Santuṭṭho ti itaritarapaccayasantosena samannāgato). The

requisites here refer to the fourfold requisite as mentioned in the description of the first talk

above. A monk is said to practice contentment in three manners with each single requisite.69

The

practice of threefold contentment with regard to the four requisites thus sums up to be twelve

types of contentment.

The threefold contentment are: 1) contentment in whatever is obtained

(yathālābhasantosa), 2) contentment in whatever power he has (yathābalasantosa), and 3)

contentment in whatever is suitable for him (yathāsāruppasantosa). In his practice of the first

type of contentment, it is said that, a monk is satisfied with whatever robes, foods, lodgings, and

medicine offered by the devotees. In other words, he does not have desire or wish for any

specific type of requisites. The second type of contentment is spoken of for a bhikkhu who is

weak, effected by sickness and is aged. If such a bhikkhu is offered requisites that are not

suitable for him or he feels uncomfortable using them, he should exchange them with a fellow

monk and use the suitable ones so that he could continue his practice. In the practice of the third

type of contentment a bhikkhu, even though receives a number of robes, foods, lodgings and

medicine, shares them with the fellow bhikkhus in need, and he lives the life the way he has been

living it. The text explains that he collects rags and worn out cloths and uses them as robes. For

foods, he goes for alms round, collects mixed food and eat it. He does not accept any specific

lodging as he dwells under open sky or at the root of trees. Making medicine with urine and

Myrobalan, he uses it and become satisfied with it.70

68

Ps II 140-141.

69 Ps II 141: So panesa santoso dvādasavidho hoti. Seyyathidaṃ, cīvare yathālābhasantoso yathābalasantoso

yathasāruppasantosoti tividho, evaṃ piṇḍapātādīsu.

70 Cf. Ps II 141-143.

The third talk, the talk of seclusion or paviveka-kathā is described to be threefold. They

are: 1) seclusion of body (kāya-paviveka), 2) seclusion of mind (citta-paviveka), and 3) seclusion

of clinging (upadhi-paviveka). The bodily seclusion of a meditator refers to dwelling of a

meditator all alone at all time. He is alone when he walks, stands, sits, lies down, goes for alms

round, and wanders and so on.71

The mental seclusion refers to the obtainment of the eight

attainments (aṭṭha-samāpatti). It is interesting to note that the ‘endowment in concentration’

(samādhi-sampadā), which is the seventh talk in the list, is also described as the obtainment of

these eight attainments. The commentary however points out that in the case of samādhi they are

to be understood as basis for insight (vipassanāpādaka).72

And the third type of seclusion, the

seclusion of clinging is defined as nibbāna, an attainment where individuals are free from

attachments (nirupadhi) and divested of all material things (visaṅkhāragata).73

The asaṃsagga-kathā or the talk of dissociation, which is the fourth talk, is enumerated

as abstention from five kinds of association, because they contribute to the arising of lust in the

mind of the meditator. The fivefold associations are: 1) association by hearing, 2) association by

seeing, 3) association by conversation, 4) association by using, and 5) association by body.74

The fifth talk, the strenuous effort (āraddha-viriya), is understood as an exercise of

‘complete physical and mental effort’ (paripuṇṇa-kāyika-cetasika-viriya). It is said that if there

is defilement arisen while one is walking, he does not allow it to reach until standing. He

overcomes it while still walking.75

Further the Ps (II 147) enumerates that one uses strenuous

effort just as seizing a black snake oppressing with magic spell or attacking the enemy by its

neck.

71

Ps II 143: Tattha eko gacchati, eko tiṭṭhati, eko nisīdati, eko seyyaṃ kappeti, eko gāmaṃ piṇḍāya pavisati, eko

paṭikkamati, eko caṅkamamadhiṭṭhāti, eko carati, eko viharatīti ayaṃ kāyapaviveko nāma.

72 Ps II 147: samādhī ti vipassanāpādakā aṭṭha samapattiyo.

73 Ps II 143: Upadhiviveko ca nirupadhīnaṃ puggalānaṃ visaṅkhāragatāna’nti

74 Ps II 143: Asaṃsaṭṭhoti pañcavidhena saṃsaggena virahito. Savanasaṃsaggo dassanasaṃsaggo

samullapanasaṃsaggo sambhogasaṃsaggo kāyasaṃsaggoti pañcavidho saṃsaggo.

75 Ps II 147: Yo hi bhikkhu gamane uppannakilesaṃ ṭhānaṃ pāpuṇituṃ na deti, ṭhāne uppannakilesaṃ nisajjaṃ…

Among the remaining talks are the talk of virtue (sīla-kathā), concentration (samādhi-

kathā), wisdom (paññā-kathā), deliverance (vimutti-kathā) and knowledge and vision of

deliverance (vimutti-ñāṇa-dassana-kathā). These talks are not provided with very little

explanation in the commentary. Fourfold virtue of purity (catuparisuddhi-sīla) is discussed under

sīla-kathā. In his monumental text Visuddhimagga, Ācariya Buddhaghosa provides detail

explanations of these fourfold virtue (Vism 6-46): virtue of pātimokkha restraint (pātimokkha-

saṃvara-sīla), virtue of restraints of the sense faculty (indriya-saṃvara-sīla), virtue of livelihood

purification (ājīva-parisuddhi-sīla) and virtue concerning requisites (paccaya-sannissita-sīla).

As it has been discussed earlier concentration here refers to the eight attainments that

include four form absorptions (rūpa-jhāna) and four formless absorptions (arūpa-jhāna).

Wisdom is said to be consisted of twofold knowledge (ñāṇa) – mundane (lokiya) and supra-

mundane (lokuttara).76

In the commentary to Udāna, mundane knowledge is said to include the

knowledge by hearing, the knowledge by thinking, the knowledge by developing, the knowledge

associated with jhāna, and the knowledge of insight. And the supra-mundane knowledge

includes the knowledge of the path and of the fruition in it.77

Deliverance is explained to be the

attainment of the noble fruitions (ariya-phala). This certainly refers to the four noble fruitions,

viz., fruition of stream entry, of once returner, of non-returner, and of arahat. And the last of the

ten talks, the knowledge and vision of liberation, is said to refer to having nineteen types of

reflective knowledge (ekūnavīsatividhaṃ paccavekkhāṇa-ñānaṃ).78

The Paṭisambhidhamagga-

aṭṭhakatha explains these knowledge to be connected with the realization of the fourfold noble

persons.79

76

Kv, 602.

77 Ud-a 233: Tathā paññāpi lokiyā sutamayā cintāmayā jhānasampayuttā vipassanāñāṇañca. Visesato panettha

vipassanāpaññā gahetabbā, lokuttarā maggapaññā phalapaññā ca.

78 Ps II 147: Sīlasampannotiādīsu sīlanti catupārisuddhisīlaṃ. Samādhīti vipassanāpādakā aṭṭha samāpattiyo.

Paññāti lokiyalokuttarañāṇaṃ. Vimuttīti ariyaphalaṃ. Vimuttiñāṇadassananti ekūnavīsatividhaṃ

paccavekkhaṇañāṇaṃ.

79 Paṭs-a I 31: Iti sotāpannassa ariyasāvakassa pañca paccavekkhaṇāni honti. Yathā ca sotāpannassa, evaṃ

sakadāgāmianāgāmīnampi. Arahato pana avasiṭṭhakilesapaccavekkhaṇaṃ nāma natthīti cattāriyeva

paccavekkhaṇāni. Evaṃ sabbāni ekūnavīsati paccavekkhaṇañāṇāni.

§2.4 A General Survey of the Sevenfold Purification (satta-visuddhi)

As recorded in the RVS, when asked by Sāriputta, Puṇṇa told that the paramount

objective for ‘living the holy life’ (brahmacariya) under the blessed one was to obtain the ‘final

nibbāna without clinging’ (anupādā-parinibbāna). He made it vibrant that the holy life was not

lived for the purpose of obtaining the seven purifications, singly or wholly, because they are with

clinging whereas the final nibbāna is without clinging.

How the seven purifications are to be practiced? They are to be practiced methodically

and successively. Hence the seven purifications form a progressive path where each preceding

purification functions as a necessary cause for obtaining the following ones until one attains to

the seventh purification which ultimately contributes to the obtainment of the anupādā-

parinibbāna. The analogy provided was that of the relay chariots (rathavinīta). It says ‘just as

the king of Kosala, the Pasenadi, while going from Sāvatthī to Sāketa on the relay chariots,

mounts on the second chariot only after leaving the first one, in the same way, a bhikkhu too

should leave the first purification so as to attain to the second one’. Thus each preceding

purification should be left to proceed on to the following ones.

Nonetheless, ‘leaving’ (nissajja) in this context does not mean literally ‘giving up’. What

it means is that each preceding purification is supportive to the attainment of the purifications

that follow. In other words, without the attainment of the preceding purifications, which function

as a necessary cause, the practice and the attainment of the subsequent purifications are not

possible.80

Thus accomplishment in each purification takes the practitioner one step closer to the

final realization, the anupādā-parinibbāna.

The only text that provides a full treatment of these seven purifications is the

Buddhaghosa’s monumental work the Visuddhimagga. The Papañcasudāni, in fact, clearly states

that a detailed explanation of the purifications is given in the Visuddhimagga.81

And thus we find

not even a brief explanation of the purifications in the commentary. Buddhaghosa, in his text,

80

Cf. Bodhi, 2006, 345: These seven stages of purification are to be attained in sequence, each being the support for

the one that follows.

81 Ps II 155: Tāsaṃ vitthārakathā Visuddhimagge vuttā.

presents the seven purifications in terms of the three trainings, viz. virtue, concentration and

wisdom. While the first purification is enumerated in the section of virtue, the second

purification in the section of concentration, and the rest of the purifications are treated in the

section of wisdom.

I shall now present a brief survey of the seven purifications which, according to the

Abhidhammatthasaṅgaha, actually constitute the insight meditation.82

Among the seven

purifications, the first six are categorized as mundane (lokiya) and the seventh one as supra-

mundane (lokuttara).83

The following chart presents a glimpse of Buddhaghosa’s presentation, in his

Visuddhimagga, of the practices attached to the seven purifications.

Seven purifications Corresponding practices

1) purification of virtue 1) the virtue of pātimokkha-restraint

2) the virtue of restraint of the sense faculties

3) the virtue of livelihood-purification

4) the virtue concerning requisites

2) purification of mind 1) access concentration

2) four form-absorptions, and

3) four formless-absorptions

3) purification of view correct seeing of mind and matter

4) purification of overcoming

doubt

knowledge of the conditions of mind and

matter

5) purification of knowledge

and vision of the path and not

path

1) knowledge of comprehension

2) knowledge of contemplation of rise and

fall (tender)

6) purification of knowledge

and vision of the means

knowledge of contemplation:

2) of rise & fall (mature)

3) of dissolution

4) of appearance as terror

5) of danger

6) of dispassion

7) of desire for deliverance

8) of reflection

9) of equanimity about formations, and

82

Abhidh-s CST4 9.43: Tasmiṃ vipassanākammaṭṭhāne sattavidhena visuddhisaṅgahoti sambandho. Also cf.

Bodhi, 2006, p. 345.

83 Cf. Bodhi, 2006, p. 346.

10) knowledge in conformity with the truth

between 6 and 7 purifications knowledge of change of lineage

7) purification of knowledge

and vision

knowledge of the four paths:

a) of stream entry

b) of once returner

c) of non-returner, and

d) of arahant

The sīla-visuddhi or the purification of virtue is explained as the foundation for the

subsequent practices, viz. samādhi and paññā. The Dīgha Nikāya, for example, states that

concentration, when cultivated being fully established in virtue; and wisdom, when cultivated

being fully established in concentration; produce great fruits and profits. Thus a mind that is

filled with such wisdom is completely free from all kinds of impurities and hindrances’.84

The

very first verse in the Vuddhimagga also speaks in the same line. The verse reads:

“When a wise man, established well in virtue,

Develops consciousness and understanding,

Then as a bhikkhu ardent and sagacious

He succeeds in disentangling his tangle.”85

The sīla-visuddhi, just as the sīla-sampāda-kathā of the ten subjects of discussion, refers

to purity of fourfold virtue. The Abhidhammatthasaṅgaha (CST4 9.49), for example, gives

following definition of sīla-visuddhi. It says ‘the purification of virtue means the purity of

fourfold virtue, namely, the virtue of pātimokkha restraint, the virtue of restraint of sense faculty,

the virtue of livelihood purification, and the virtue concerning requisites’ (Pātimokkha-saṃvara-

sīlaṃ indriya-saṃvara-sīlaṃ ājīva-pārisuddhi-sīlaṃ paccaya-sannissita-sīlañceti catu-

pārisuddhi-sīlaṃ sīlavisuddhi nāma). According to the Visuddhimagga,86

the pātimokka-

saṃvara-sīla refers to dwelling of a bhikkhu in proper conduct and resort, undertaking the

84

D II 98: Sīlaparibhāvito samādhi mahapphalo hoti mahānisaṃso. Samādhiparibhāvitā paññā mahapphalā hoti

mahānisaṃsā paññāparibhāvitaṃ cittaṃ sammadeva āsavehi vimuccati.

85 Vism 1, originally from S I 13: Sīle patiṭṭhāya naro sapañño cittaṃ paññca bhāvayaṃ, Ātāpī nipako bhikkhu so

imaṃ vijaṭaye jaṭanti; the English translation is adopted from Ñāṇamoli, 1956, p. 5.

86 Vism 15-16; also cf. Bodhi, 2006, p. 348.

precepts seeing fear in the slightest fault. The indriya-saṃvara-sīla means guarding properly the

sense organs such as eye, ear etc. when coming in contact with sense objects such as form, sound

and so on; and thus not allowing any evil, unwholesome mental states to arise. The ājīva-

pārisuddhi-sīla is explained to be leading a livelihood by a bhikkhu which is ethical and which

does not entail evil stages such as ‘scheming, talking, hinting, belittling, and pursuing gain with

gain’ and so on. And finally the paccaya-sannissita-sīla refers to the usage of the four requisites

properly with wise reflection by a bhikkhu.

The citta-visuddhi or the purification of mind is the second stage in the practice of the

seven purifications. Being firmly established in the purification of virtue, a meditator proceeds

on to purify his mind. This stage is comprised of the eight attainments together with access

concentration (Cf. Paṭis I 106; Vism CSCD 2.220: cittavisuddhīti saupacārā aṭṭha samāpattiyo).

The eight attainments include the four absorptions of the fine material sphere (rūpa-jhāna) and

the four absorptions of the immaterial sphere (arūpa-jhāna).87

The access concentration

(upacāra-samādhi) is said to be the prerequisite and a proximate cause for the arising of the

‘absorption concentration’ (appanā-samādhi). The absorption-concentration is so called due to it

being present throughout the absorptions. The Visuddhimagga presents an extensive discussion

of the forty meditation objects (kammaṭṭhāna) contributing to the development of both these

concentrations.88

These kammaṭṭhānas are said to be practised by a meditator following the

vehicle of tranquillity (samathayāna), not by one following the vehicle of insight

(vipassanāyāna). Because a vipassanāyānika, also called a practitioner of the dry insight

meditation (sukkhavipassaka), is not required to develop the citta-visuddhi. Just after the

purification of morality, he could directly take up the practice of insight meditation. However, he

87

Cf. NBD and PED, s.v. samāpatti and jhāna; the Vibhaṅga (343) speaks of nine successive attainments, of which

the ninth one which is the attainment of neither perception and nor non-perception is not counted in the citta-

visuddhi. The nine attainment are: ‘Samāpattī’ti Nava anupubbavihārasamāpattiyo – paṭhamajjhānasamāpatti,

dutiyajjhānasamāpatti, tatiyajjhānasamāpatti, catutthajjhānasamāpatti, ākāsānañcāyatanasamāpatti,

viññāṇañcāyatanasamāpatti, ākiñcaññāyatanasamāpatti, nevasaññānāsaññāyatanasamāpatti,

saññāvedayitanirodhasamāpatti’.

88 The forty subjects of meditation (kammaṭṭhāna) are enumerated extensively in the Visuddhimagga (118-340) in

relation to the attainments of the eight jhānas.

develops a certain kind of momentary-concentration (khaṇika-samādhi) which is equated with

the access-concentration.89

The diṭṭhi-visuddhi or the purification of view is the first of the five purifications in the

category of wisdom. The five purifications, starting with the purification of view to the

purification of knowledge and vision, are said to form the ‘body’ (sarīra) of wisdom. The first

two of the seven purifications, namely, the purification of virtue and the purification of mind,

constitute the roots (mūla) and the things such as aggregates, bases, elements, faculties, truths,

dependent origination etc. are said to function as the soil (bhūmi) of wisdom.90

In the Visuddhimagga, the purification of view is defined as the ‘correct seeing of the

mentality and materially’.91

The Abhidhammatthasaṅgaha defines it as the ‘understanding of the

mentality-materiality in respect to their characteristics, taste, and proximate cause’ (Abhidh-s

CST4 9.51: Lakkhaṇarasapaccupaṭṭhānapadaṭṭhānavasena nāmarūpa pariggaho diṭṭhivisuddhi

nāma). It is explained that this purification could be developed by both the ones following the

vehicle of serenity and the ones following the vehicle of insight. The meditators are said to

perceive the mentality and materiality in terms bending (namana) and molested (ruppana)

respectively.92

At this stage the meditator is said to possess an analytical knowledge of mind and

matter, and thus he starts to comprehend the non-existence of a permanent self within him.93

The kaṅkhāvitaraṇa-visuddhi or the purification of overcoming doubt is defined as ‘an

understanding established through overcoming doubt about three periods of time by discerning

89

Cf. Bodhi, 2006, pp. 348-349.

90 Vism 443: … ettha pana yasmā imāya paññāya khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā

dhammā bhūmi. Sīlavisuddhi ceva cittavisuddhi cāti imā dve visuddhiyo mūlaṃ. Diṭṭhivisuddhi,

kaṅkhāvitaraṇavisuddhi, maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti

imā pañca visuddhiyo sarīraṃ. Cf. Ñāṇamoli, 1956, p. 488.

91 Vism 587: tattha nāmarūpānaṃ yāthāvadassanaṃ diṭṭhivisuddhi nāma.

92 Vism 588: Tato namanalakkhaṇaṃ nāmaṃ, ruppanalakkhaṇaṃ rūpan ti saṅkhepato nāmarūpaṃ vavatthapeti.

93 Cf. Bodhi, 2006, p. 349.

conditions of that same mentality and materiality’.94

This stage is also defined as the ‘knowledge

of discerning conditions’ (paccayapariggañāṇa).95

Because at this stage the meditator

comprehends the causes and conditions behind the origination of mentality and materiality. In

this regard, the Visuddhimagga (598) presents an apt simile that says that it is like a skilled

physician, encountering a disease, seeks for its origin. Among others, the meditator is said to

understand the causes and conditions for materiality to be fivefold, viz., ignorance, craving,

clinging, kamma and nutriment. And the causes and conditions for the mentality to be the contact

between the sense organs, sense objects and sense consciousness. And he perceives these as

causes and conditions not only for the origination of the present mind and matter, but also of the

past and future.96

Thus it is about understanding properly the causes and conditions of mind and

matter.

The fifth purification in the series which is the purification of knowledge and vision of

the path and not path (maggāmagga-ñāṇadassana-visuddhi) is an understanding of the

distinction between the true path that will lead to nibbāna and the path that will not. At this stage

the meditator knows clearly that ‘this is the path’ and ‘this is not the path’.97

The meditator

experiences two insight knowledges, namely, the knowledge of comprehension (sammasana-

ñāṇa) and the knowledge of rise and fall (udayabbaya-ñāṇa). Through the knowledge of

comprehension he apprehends the five aggregates of all periods of time and in all their aspects.

He apprehends the five aggregates of past, future or present, internal or external, gross or subtle,

inferior or superior, far or near and so on as impermanent, suffering and without self.98

The

meditator comprehends that only what is subject to fall arises and the arisen undergoes decay

(Vism 633: Ettāvatā’nena vayadhammameva uppajjati, uppannañca vayaṃ upetī ti). Thus with

such an understanding he reaches to the tender stage of the insight knowledge

(taruṇavipassanāñāṇa) and the ten impurities of insight arise in him. With the arising of the ten

94

Vism 598: Etasseva pana nāmarūpassa paccayapariggahaṇena tīsu addhāsu kaṅkhaṃ vitaritvā ṭhitaṃ ñāṇaṃ

kaṅkhāvitaraṇavisuddhi nāma.

95 Cf. Bodhi, 2006, p. 350.

96 Vism 589-599.

97 Vism 606: Ayaṃ maggo, ayaṃ na maggoti evaṃ maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ pana

maggāmaggañāṇadassanavisuddhi nāma.

98 Vism 607; Abhidh-s CST4 9.53; also cf. Ñāṇamoli, 1956, p. 706 and Bodhi, 2006, p. 350.

imperfections, viz., splendour, knowledge, rapture, tranquillity, happiness, determination,

exertion, attentive, equanimity, and longing, the meditator is tend to think that he already reached

the expected path and fruit of the practice and due to that he is diverted from the path.99

The text

‘A Comprehensive Manual of Abhidhamma’ (Bodhi, 2006, p. 352) provides following

interpretation of such confused mental state of the meditator. It says:

“When such elevated experiences occur to a meditator, if he lacks discrimination he will

give rise to the misconception that he has reached the supramundane path and fruit. He

will then drop his insight meditation and sit enjoying these experiences, unaware that he

is clinging to them.”

The Visuddhimagga (637) makes it clear that the ten factors are not imperfections in

themselves. They are called imperfections in the sense that they become basis for the

imperfection. And it is the clinging to them which is the imperfection. If the meditator, without

being attached to the splendour etc., contemplates them as impermanent, suffering and without

self, he is then said to be in the right path. The understanding of the path and not path at this

stage acts as a deciding factor in the practice of insight.

The meditator now is on the right track in his practice of insight meditation. This is said

to be the purification of knowledge and vision of the path (paṭipadā-ñāṇadassana-visuddhi)

which is constituted of nine insight knowledges (vipassanā-ñāṇā). They are: 1) knowledge of

contemplation of rise & fall, 2) knowledge of contemplation of dissolution, 3) knowledge of

contemplation of appearance as terror, 4) knowledge of contemplation of danger, 5) knowledge

of contemplation of dispassion, 6) knowledge of contemplation of desire for deliverance, 7)

knowledge of contemplation of reflection, 8) knowledge of contemplation of equanimity about

formations, and 9) knowledge in conformity with Truth.100

99

Vism 633: Katame pana te dasa upakkilesāti? Obhāso, ñāṇaṃ, pīti, passaddhi, sukhaṃ, adhimokkho, paggaho,

upaṭṭhānaṃ, upekkhā, nikantīti.

100 Vism 639: Aṭṭhannaṃ pana ñāṇānaṃ vasena sikhāppattā vipassanā nava mañca saccānulomikañāṇanti ayaṃ

paṭipadāñāṇadassanavisuddhi nāma. Aṭṭhannanti cettha upakkilesavimuttaṃ vīthipaṭipannaṃ vipassanā saṅkhātaṃ

udayabbayānupassanāgñāṇaṃ bhaṅgānupassanāñāṇaṃ bhayatu paṭṭhānañāṇaṃ ādīnavānupassanāñāṇaṃ

nibbidānupassanāñāṇaṃ mudvitukamyatāñāṇaṃ paṭisaṅkhānupassanāñāṇaṃ saṅkhārūpekkhā ñāṇanti imāni aṭṭha

ñāṇāni veditabbāni. Navamaṃ saccānulomikañāṇanti anulomassetaṃ adhivacanaṃ…

The first insight knowledge, the knowledge of contemplation of rise and fall, is said to

continue from the previous stage of the practice. The Visuddhimagga (639) explains that it is

now the matured state of the knowledge. It is said that at the earlier state, this knowledge of rise

and fall is weak due to the interference of the ten imperfections. And thus the meditator is not

able to perceive fully the three universal characteristics of the phenomenal world. But at this

stage, being freed from the imperfections, he is able to do so. Gradually passing through the

insight knowledges one by one, he reaches to the knowledge in conformity with Truth

(saccānulomikañāṇan). This is said to be the preceding phase before the knowledge of change of

lineage (gotrabhūñāṇa) in the cognitive process. In Bodhi (2006, p. 354), it is said that: ‘This

phase of insight is called conformity because it conforms to the functions of truth both in the

preceding eight kinds of insight knowledge and in the path attained to follow’.

The last and the final purification in the list is the purification of knowledge and vision

(ñāṇadassana-visuddhi). Prior to entering into the practice of this purification the meditator is

said to pass through a few moments of cognitive change from the plane of ordinary man to the

plane of noble ones. This intermediate state between the last moment of the purification of

knowledge and vision of the path and the first moment of the purification of knowledge and

vision is called the knowledge of change of lineage. Now the meditator is a noble person,

because he has already entered in the supra-mundane path. This purification thus consists of the

knowledge of the four paths, viz., 1) the path of stream entry, 2) the path of once return, 3) the

path of non-return, and 4) the path of arahat-hood.101

The meditator, understanding thoroughly

the four noble truths in terms of ‘complete understanding’ (pariññā), ‘overcoming’ (pahāna),

‘realizing’ (sacchikiriya), ‘developing’ (bhāvana), enters the first path which is then followed by

two three moments of fruit consciousness.102

Thus he passes through the seven noble stages,

from the path of stream entry to the path of arahat-hood, and reach to the eighth stage, the

101

Vism 672; Ñāṇamoli, 1956, p. 785.

102 Bodhi, 2006, p. 356.

fruition of arahat-hood. In the process the meditator comes across nineteen kinds of reviewing

knowledge (paccavekkhaṇañāṇa) regarding the four paths.103

This, in brief, is an exposition of the seven purifications that should be practiced

successively, if a bhikkhu wishes to obtain the final nibbāna without clinging.

§2.5 The Classification of the dasakathāvatthu, and sattavisuddhi into Threefold

Training (tisso-sikkhā)

The RVS tells us that Sāriputta generated a wish to meet Puṇṇa, after he had heard Puṇṇa

being praised by his fellow monks, in front of the Buddha in Rājagaha, for possessing the ten

subjects of discussion and teaching them to the co-dwelling monks. But when Sāriputta finally

met Puṇṇa in the Andhavana in Vesalī, instead of discussing the ten subjects of discussion, he

asked questions on the seven purifications. And Puṇṇa, without any difficulty, answered all the

questions properly (see § 2.1). The legitimate question therefore is why Sāriputta chose to

discuss with Puṇṇa the seven purifications, not the ten subjects of discussion.104

The commentary

to the RVS (Ps II 157-158) explains that the ten subjects of discussion and the seven

purifications are actually the same thing. The only difference is that something which is

explained briefly in the purifications is explained in detail in the discussions (kathā) and vice

versa. Thus it says that when asking about the seven purifications, Sāriputta actually asked about

the ten subjects of discussion. Puṇṇa too, when explaining about the seven purifications,

explained about the ten subjects of discussion.105

The commentary, in fact, presents a

classification of the purifications and the discussions to show which teaching in each category

103

The nineteen reviewing knowledges consist of five knowledges regarding the path of stream entry, once-return,

non-return each and four knowledges regarding the path of arahanthood. Cf. Vism 676; Ñāṇamoli, 1956, pp. 789-

790.

104 Ps II 157: Iti āyasmantaṃ puṇṇaṃ dasakathāvatthulābhiṃ dhammasenāpatisāriputtatthero satta visuddhiyo

pucchi. Āyasmā puṇṇo dasa kathāvatthūni vissajjesi. Evaṃ pucchanto pana dhammasenāpati kiṃ jānitvā pucchi,

udāhu ajānitvā?

105 Ps II 158: Tasmā sāriputtatthero satta visuddhiyo pucchanto na aññaṃ pucchi, dasa kathāvatthūniyeva pucchi.

Puṇṇattheropi satta visuddhiyo vissajjento na aññaṃ vissajjesi, dasa kathāvatthūniyeva vissajjesīti. Iti ubhopete

jānitvā titthakusalā hutvā visayeva pañhaṃ pucchiṃsu ceva vissajjesuṃ cāti veditabbo.

covers which other teachings. The classification seems to be formulated in terms of threefold

training – virtue, mind/concentration and wisdom.106

purifications talks

1) purification of virtue 1) talk of little wish

2) talk of contentment

4) talk of dissociation

6) talk of virtue

2) purification of mind 3) talk of seclusion

5) talk of strenuous effort

7) talk of concentration

3) purification of view

4) purification of overcoming doubt

5) purification of knowledge and vision of the path and

not path

6) purification of knowledge and vision of the means

7) purification of knowledge and vision

8) the talk of wisdom

9) talk of liberation

10) talk of knowledge

and vision

As it is clear from the table, the virtue and mind are two purifications that cover seven talks in

them and the wisdom is a talk that covers the last five purifications in it. The last two talks from

the list are left out. However, in the Papañcasudanī (Ps I 97), we find another classification of the

ten subjects of discussion into threefold training where the last two talks are added together with

the talks of wisdom in the category of wisdom.107

106

Ps II 158: Visuddhīsu hi ekā sīlavisuddhi cattāri kathāvatthūni hutvā āgatā appicchakathā santuṭṭhikathā

asaṃsaggakathā, sīlakathāti. Ekā cittavisuddhi tīṇi kathāvatthūni hutvā āgatā – pavivekakathā, vīriyārambhakathā,

samādhikathāti, evaṃ tāva yaṃ visuddhīsu saṃkhittaṃ, taṃ kathāvatthūsu vitthiṇṇaṃ. Kathāvatthūsu pana ekā

paññākathā pañca visuddhiyo hutvā āgatā – diṭṭhivisuddhi, kaṅkhāvitaraṇavisuddhi,

maggāmaggañāṇadassanavisuddhi, paṭipadāñāṇadassanavisuddhi, ñāṇadassanavisuddhīti, evaṃ yaṃ

kathāvatthūsu saṃkhittaṃ, taṃ visuddhīsu vitthiṇṇaṃ.

107 Ps I 97-98: Dasa kathāvatthūni paripūrāni tisso sikkhā paripūressanti. Kathaṃ? Etesu hi appicchakathā

santosakathā asaṃsaggakathā sīlakathāti imā catasso kathā adhisīlasikkhāsaṅgahitāyeva. Pavivekakathā

vīriyārambhakathā samādhikathāti imā tisso adhicittasikkhasaṅgahitā. Paññākathā vimuttikathā

vimuttiñāṇadassanakathāti imā tisso adhipaññāsikkhāsaṅgahitāti. Evaṃ dasa kathāvatthūni paripūrāni tisso sikkhā

paripūressanti. Tisso sikkhā paripūrā pañca asekkhadhammakkhandhe paripūressanti.

threefold training ten talks

higher virtue 1) talk of little wish

2) talk of contentment

4) talk of dissociation

6) talk of virtue

higher mind 3) talk of seclusion

5) talk of strenuous effort

7) talk of concentration

higher wisdom 8) the talk of wisdom

9) talk of liberation

10) talk of knowledge and vision

The seven purifications are also classified and discussed in terms of the threefold training by

Buddhaghosa in his Visuddhimagga.

threefold training purifications

virtue 1) purification of virtue

concentration 2) purification of mind

wisdom 3) purification of view

4) purification of overcoming doubt

5) purification of knowledge and vision of the path and not path

6) purification of knowledge and vision of the means

7) purification of knowledge and vision

From the above discussion and the tables what we can understand is that the last three talks, viz.,

the talk of wisdom, liberation and knowledge and vision, should contain the last five

purifications in them, as both set of teachings come under the category of wisdom. So, when

classified the ten subjects of discussion and the sevenfold purification together into threefold

training, we find the following picture.

threefold

training

ten talks seven purifications

virtue 1) talk of little wish

2) talk of contentment

4) talk of dissociation

1) purification of virtue

6) talk of virtue

mind 3) talk of seclusion

5) talk of strenuous effort

7) talk of concentration

2) purification of mind

wisdom 8) the talk of wisdom

9) talk of liberation

10) talk of knowledge and vision

3) purification of view

4) purification of overcoming doubt

5) purification of knowledge and vision

of the path and not path

6) purification of knowledge and vision

of the means

7) purification of knowledge and vision

§2.6 The Simile of the Relay Chariots (ratha-vinīta)

As it is clear from the text, the simile of the relay chariot is employed to point out the

gradual nature of the practice of the seven purifications. It shows how a practitioner should

progress in his spiritual journey step by step following the sevenfold purification, just as the king

Pasenadi of Kosala travels from Sāvatthī to Sāketa using seven relay chariots. It says the king

has an urgent matter to settle in Sāketa. Seven relay chariots are made ready for him in between

Sāvatthī to Sāketa. The king taking the first chariot goes up to the second one, dismounting from

the first he mounts on to the second one, likewise the third, fourth, fifth, sixth and finally the

seventh chariot by which he reaches the final destination. The sevenfold purification too should

be understood in this way. The first among the seven purifications, the purification of virtue, is

for the sake of reaching the second one, i.e., the purification of mind. Likewise the third, fourth,

fifth, sixth, and finally the seventh purification by which one reaches to the complete nibbāna

without clinging.

The simile is one that is carefully chosen by Puṇṇa. The chariot was probably a

prestigious and quick transportation exclusively used by people of elite society like kings and

millionaires. The simile illustrates that it was a very urgent matter that the king needed to attend

to in Sāketa. And the seven relay chariots were not just prestigious, but probably the safe and

sound carriage for the king to travel and reach to the destination. Understood thus it means the

sevenfold purification is a quick and elegant path to reach the ‘anupādā parinibbāna’.108

This

path is completed by those who have greatly enhanced their capabilities of understanding. The

yogī must be fully aware of the goal that the practice was leading to. In fact, the sutta reports that

when asked by Sāriputta, Puṇṇa said that it is for the sake of attaining the anupādā parinibbāna

that one should practice the holy life.109

A similar expression is found in the Saṃyutta Nikāya

which says that the destruction of taints is for him who knows and sees, not for him who does not

know and see.110

The Buddhaghosa in his Visuddhimagga points out various criteria of the

people and the relevant paths of practices following which the deliverance could be obtained.

Although the seven purifications are shown as a gradual practice where one needs to

proceed from one stage to the next, it is not exactly like the relay chariots that one leaves behind

each preceding chariot to proceed to the succeeding one. In the case of the purifications each

preceding purification functions as a basis for the succeeding ones. Unlike the used relay chariots

one does not leave it behind, it remains within the practitioner with the change of the focus or

emphasis. Thus when one is established in virtue only can proceed to the purification of the

mind. But when developing the mind, one does not leave out the virtue. In fact, one factor

becomes the cause for developing the other. While virtue contributes to the development of the

mind, the well-developed mind contributes to the refinement of virtue.111

§2.7 Defining ‘anupādā-parinibbāna’

The ultimate objective of the Buddhist spiritual practice is to obtain the final

emancipation called nibbāna or parinibbāna. It is a state of complete freedom from saṃsāric

existence characterized by greed, hatred, and delusion. Thus nibbāna is explained as a state free

108

Not only by following seven visuddhis one could reach to the ‘anupādā parinibbāna’, but according to the

Anupādāparinibbāna Sutta the noble eightfold path is also a way to attain it. S V 28: katamo ca, bhikkhave, maggo,

katamā ca paṭipadā anupādāparinibbānāya? ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe…

sammāsamādhi. ayaṃ, bhikkhave, maggo, ayaṃ paṭipadā anupādāparinibbānāyāti.

109 M I 148: Anupādā parinibbānatthaṃ kho āvuso Bhagavati brahmacariyaṃ vussatī ti.

110 S V 434: Jānato ahaṃ bhikkhave, passato āsavānaṃ khayaṃ vadāmi. No ajānato no apassato.

111 Cf. Anālayo, 2011a, p. 167.

from these three roots of unwholesome psychology.112

Two elements of nibbāna have commonly

been discussed throughout the Buddhist literatures. They are the saupādisesa-nibbāna-dhātu, and

the anupādisesa-nibbāna-dhātu. There is no difference in practice to obtain the two types of

nibbāna. They are classified in terms of upādi being present or absent. The former is a nibbāna

with the upādi still present, and the latter is a nibbāna with the upādi absent.113

Upādi here refers

to the five aggregates. Thus the saupādisesa-nibbāna-dhātu refers to the experience of nibbāna

by the practitioner, the arahant, while still living with bone and flesh in this very world. It is also

called kilesa-parinibbāna, because of the complete extinction of the defilements. The

anupādisesa-nibbāna-dhātu is just state of the same experience after the breaking up of the five

aggregates. It is also termed as khandha-parinibbāna because of the extinction of the five

aggregates.

It seems the anupādā-parinibbāna actually refers to the saupādisesa-nibbāna, for it is

achieved and experienced by the arahants in this very life. The specific practices mentioned for

the attainment of this are the sevenfold purification,114

the kāyagatasati,115

and the noble

eightfold path.116

The Saṃyutta Nikāya in fact states that the dhamma is taught for the attainment

112

S IV 251: ‘‘Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo – idaṃ vuccati nibbāna’’nti.

113 Paṭis-a I 323: Anupādisesāya nibbānadhātuyāti duvidhā hi nibbānadhātu saupādisesā ca anupādisesā ca. Tattha

upādīyate ‘‘ahaṃ mamā’’ti bhusaṃ gaṇhīyatīti upādi, khandhapañcakassetaṃ adhivacanaṃ. Upādiyeva seso

avasiṭṭhoti upādiseso, saha upādisesena vattatīti saupādisesā. Natthettha upādisesoti anupādisesā. Saupādisesā

paṭhamaṃ vuttā. Ayaṃ pana anupādisesā. Tāya anupādisesāya nibbānadhātuyā.

114 M I 149: ‘‘Evameva kho, āvuso, sīlavisuddhi yāvadeva cittavisuddhatthā, cittavisuddhi yāvadeva

diṭṭhivisuddhatthā, diṭṭhivisuddhi yāvadeva kaṅkhāvitaraṇavisuddhatthā, kaṅkhāvitaraṇavisuddhi yāvadeva

maggāmaggañāṇadassanavisuddhatthā, maggāmaggañāṇadassanavisuddhi yāvadeva

paṭipadāñāṇadassanavisuddhatthā, paṭipadāñāṇadassanavisuddhi yāvadeva ñāṇadassanavisuddhatthā,

ñāṇadassanavisuddhi yāvadeva anupādāparinibbānatthā. Anupādāparinibbānatthaṃ kho, āvuso, bhagavati

brahmacariyaṃ vussatī’’ti.

115 A I 44: ‘‘Ekadhammo, bhikkhave, bhāvito bahulīkato paññāpabhedāya saṃvattati… anupādāparinibbānāya

saṃvattati. Katamo ekadhammo? Kāyagatā sati. Ayaṃ kho, bhikkhave, ekadhammo bhāvito bahulīkato

paññāpabhedāya saṃvattati… anupādāparinibbānāya saṃvattatī’’ti.

116 S V 28: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi. Ayaṃ, bhikkhave,

maggo, ayaṃ paṭipadā anupādāparinibbānāyāti.

of the anupādā-parinibbāna.117

It is understood that the dhamma which is the collection of the

teachings of the Buddha when practiced should necessarily leads to the final emancipation,

nibbāna. The teachings are broadly divided into threefold training, viz., virtue, concentration,

and wisdom. The sevenfold purification and the noble eightfold path too fall in this category of

threefold training. But how the kāyagatasati contributes to the attainment of the anupādā-

parinibbāna is not very clear. That is precisely because among the forty kammaṭṭhānas discussed

in the Visuddhimagga, this together with the ten foulness is mentioned to lead only to the first

jhāna.

The commentary to the RVS provides two interpretations of the anupādā-parinibbāna

taking upādāna to mean grasping (gahaṇa) and support (paccaya). The first view is that the

anupādā-parinibbāna is result of the attainment of arahant-hood and it is devoid of fourfold

grasping, viz., of sense pleasure (kāmupādāna), of view (diṭṭhupādāna), of precepts and rituals

(sīlabbatupādāna), and of self-view (attavādupādāna). His defilements are completely extinct at

this point. The second view is that the anupādā-parinibbāna is that which is devoid of any

support (appaccaya). The paccaya here is understood as the twelve links of dependent

origination. It does not arise due to any support, thus it is unconditioned (asaṅkhata), just a

deathless element (amatadhātu). This is said to be the end, the summit, the complete perfection

that one can ever obtain.

The Aṅguttara Nikāya identifies the arahant who attains the anupādā-parinibbāna to be

an ubhatobhāga-vimutta. It says: ‘with the destruction of taints, he has realized for himself with

direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and

having entered upon it, he dwells in it.’118

This is of course in agreement with the exposition of

the seven purifications where the practitioner first being established in virtue, developed

concentration and obtains all the jhānas and then moves to the practice of wisdom meditation by

which he attains to the noble paths and fruitions culminating in the attainment of the arahant-

hood.

117

S IV 47: ‘‘Anupādāparinibbānatthaṃ khvāhaṃ, bhante, bhagavatā dhammaṃ desitaṃ ājānāmī’’ti.

118 Cf. A IV 13: So āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā

sacchikatvā upasampajja viharati. Tr. By Bodhi (2012, p. 1006).