Visuddhimaggo
  The Path of Purity


Nidaanaadikathaa
[Introductory]  

[P1]
 

The bhikkhu who is wise, diligent, governed by pa~n~na, and unwavering in his siila while he develops the citta and pa~n~na, would be able to clear away this tangled jungle. (S.i,13) [1]

Pigsu pouw pen kohn chalaahd, mii kwaam piern, mii pahnyaah borihaarn tohn, tahng you nai siin laew, ohbrohm jid lae pahnyaah you nahn, pueng taahng chud nii daii. [According to the So Sethaputra dictionary, chud means ‘deep forest’].

This was said by the Buddha. The reason he said so was because it is said that while he was staying in Savatthi, a certain devaputta approached at night and asked this question to uproot his wondering:
 

Inner jungle, outer jungle, people are entangled in the jungle,
And so I ask [the] Gotama, who could clear away this jungle? (S.i,13) [2]

'Tahmachaahd ahn nueng pen chud tahng paii naii chud tahng paii nawg prachaachohn toug chud (nahn) giewsawd waii laew.  Kah tae pra kohwdohm praw hehd nahn kaahpajaow kauw toun tahm prahohng, kraii jah pueng taahng chud nii daii.'

This was the question asked. 

The precis is that the tangled jungle is the name of ta.nhaa [craving], with its entangling network. Truly, ta.nhaa is called tangled because it is like a jungle; a network of branches as in a bamboo cluster tangle bound since it arises again and again in ara.mma.nas [objects] such as the ruupa, evolving with both the superior and inferior ones. Therefore, ta.nhaa is called both inner and outer jungle since it arises both for one's own and others' belongings, both in one's own and others' beings, both at the inner and outer aayatanas. Thus, beings in the three worlds are entangled by the jungle. The word people intends all beings; bound, entangled by the jungle of ta.nha which is like a jungle: like a bamboo entangled in the bamboo cluster, for example. Likewise, people are entangled. Therefore, I ask the Gotama this question. He addressed the Buddha by his clan name, the Gotama. Who could clear away this entangled jungle, he asked: who could, who is capable of clearing this jungle that entangles beings in all three perpetual [planes of] existences?

Thus questioned by the devaputta, the Buddha, whose ~naana [knowledge] penetrates all dhammas unimpeded, who is the deva of devas, deva over devas, sakka over sakkas, brahma over brahmas; fearless with the four vesaara.jjhanas [confidences], possessor of dassabala~nanas [10 supramundance powers], with unobstructed ~nanas and samantachakkhu [all seeing, omniscience], answered the devaputta with this gaathaa [verse]:
 

The bhikkhu who is wise, diligent, governed by pa~n~na, and unwavering in his siila while he develops the citta and pa~n~na, would be able to clear away this tangled jungle.

[This gaathaa was said.]

[P2]

To correctly describe the substance of the gaathaa said by the Buddha, concerning various qualities such as the siila, I shall expound, according to the clear and thorough analysis found in the teachings by the theras of the Mahaavihaara, the visuddhimagga, which delights the yogis ordained in the Buddhasaasana, so difficult to find. Without knowledge of the straight and beneficent visuddhimagga, the right confluence of qualities such as the siila, though the aim is purity, the goal could never be reached no matter how one strove. Good people, whose aim is purity, since I expound the visuddhimagga with respect, may you attend respectfully to the visuddhimagga.

[P3]

It should be known that the word visuddhi, in the phrase 'I shall expound the visuddhimagga', intends completely pure, utterly stainless nibbana. The path of purity is called visuddhimagga. The superior way to attain is called the path. The meaning is that I shall expound the path of purity.

This path of purity is manifested in some places uniquely in relation to the dhamma of vipassanaa [insight]; as said in:
 

When a person realizes with wisdom 
that all sa"nkhaara [conditioned things] are impermanent; 
then he would tire of dukkha. 
This is the path of purity. (Dh.277)

In some places manifested in relation to jhaana and pa~n~naa; as said in:
 

Neither jhaana nor pa~n~naa can arise without the other;  
the person with both is near to nibbana. (Dh.372)

In some places manifested in relation to the dhamma such as kamma, as said in:
 

Men are cleansed by these 5 dhammas: kamma, vijjaa [higher knowledge], dhamma, siila and jiivitamuttama [the free life]; not by family or wealth. (M.iii,262)

In some places manifested in relation to the siilas, such as in:
 

One whose siila is always flawless, with the citta steadfast with pa~n~na, and resolute, firm effort would be able to cross this ogha [flood], so difficult to cross. (S.i,53)

In some places manifested in relation to satipa.t.thaana, such as in:
 

Bhikkhus, this unique path, namely the four satipa.t.thanas, is towards the purity of beings, etc; the attainment/realization of nibbana. (D.ii,290)
 

The same applies to the sammappadhanna [right efforts], for example. However, he manifested the answer to this question in relation to siila as example.

[This is the summary of the gathaa.]

[P4]

The term siile pati.t.thaaya means established in siila, intending the bhikkhu who is unwavering in his flawless sila, who is here called one established in siila. Therefore, the meaning of siile pati.t.thahitvaati is: to be unwavering in siila by keeping the siila flawless. Naro intends a being. Sapa~n~no means one with pa~n~na which arises from kamma, accompanying the patisandhi citta with three hetus [roots]. The words citta.m pa~n~na~nca bhaavaya.m means developing samaadhi and pa~n~na. In reality, here samaadhi is manifested under the title of citta, while vipassanaa is manifested under the name of pa~n~na. Aataapii means with perseverance. Effort is called aataapii because of the meaning to cause the kilesas to burn. When one perseveres to cause the kilesas to burn, one is called aataapii. 

Pa~n~naa is called nepakka. Through the word nipako, which means one with pa~n~naa, the Buddha manifested the paarihaarikapa~n~na.m [or the pa~n~naa that thoroughly and completely protects]. In the answer to the question, pa~n~naa comes in as many as three processes. Of these three pa~n~naas, the first is called sahajaatipa~n~na [pa~n~naa that accompanies birth]; the second is called vipassanaapa~n~naa [the pa~n~naa of the development of vipassanaa]; the third is called paarihaarikapa~n~naa [the pa~n~naa that thoroughly protects] which is the leader in all activities. The word bhikkhu is analyzed as follows: whomever sees the dangers of sa.msaara is called bhikkhu.

The last phrase, so ima.m vija.taye ja.tanti intends the bhikkhu, meaning the bhikkhu with six dhammas; namely with the siila, with samaadhi manifested through the citta, with the three kinds of pa~n~naa, with perseverance to burn away kilesas, with feet firmly planted on the ground of siila, wielding the well whetted weapon of vipassanaapa~n~naa sharpened on the stone of samaadhi, with paarihaarikapa~n~naa as his hand which is supported by the power of viiriya; would be able to clear away, meaning to cut and destroy the entire jungle that is ta.nhaa which is already settled in each person's santaana; even as a man standing on land carrying a well whetted weapon clears away a great bamboo jungle. Thus in the instants of magga, the bhikkhu is called one who is clearing away the jungle. In the instants of phala [result], he is called one who has cleared away the jungle. He would be the aggadakkhi.neyyo [the most worthy of offerings] of both this world and the deva world. Therefore the Buddha said,
 

The bhikkhu who is wise, diligent, governed by pa~n~na and unwavering in his siila while he develops the citta and pa~n~na, would be able to clear away this tangled jungle.
 

[P5]

In that gaathaa the Buddha said: the innate wisdom need not be acquired because the person has already been favored by previous kamma with that pa~n~naa. But he should continue to persevere in his endeavor, with conscience, through wisdom. The wise person perseveres, established in siila, developing samatha and vipassanaa as explained through citta and pa~n~naa. Thus the Buddha manifested this path of purity through siila, samaadhi and pa~n~naa in this gaathaa.

Thus, with these teachings, the Buddha expounded the three sikkhaas; the three qualities of the sasanaa; the faculties of supernatural powers such as in those who have achieved the the vijjaas [great supramundane knowledge achieved through the highest jhanas];  refraining from the two extremes and practicing the middle path; the means to transcend certain births such as the unhappy planes; the eradication of kilesas through three manners; the dhamma that is the nemesis of ill such as the viitikkamaa [bodily and verbal transgression] kilesas; the cleansing of the sa.mkilesa; and the conditions that lead to the attainment of the state of ariya puggala such as the sotaapanna. 

How?

Here adhisiilasikkhaa [the superior siila learning] is expounded through [yawm pehn anh sohng praagaadh duaii] siila, adhicittasikkhaa [the higher learning about citta ] expounded through samaadhi, and adhipa~n~naasikkhaa through pa~n~na. Moreover, the beauty of the saasanaa was explained through siila.

Indeed, siila is said to be the beginning of the saasanaa since to the question, 'What is the beginning of all kusala dhammas [virtue]?' the answer is: thoroughly and carefully kept siila (S.v,143) [3] ;  and because of the saying, 'not doing bad deeds' (Dh.183) [the first principle of the ovaada paa.timokkha]. To keep the siila is called beautiful because it causes beneficence such as freedom from harm. According to the saying, 'to do all good deeds' (Dh.183) [the second (of the three) principles of the ovaada paa.timokkha], samaadhi is called beautiful because it is the cause of qualities such as supernatural knowledge. The middle beauty is expounded through samaadhi. Indeed, samaadhi is called the middle beneficence of the saasanaa. According to the saying, the final beauty is expounded through pa~n~naa. Indeed, pa~n~naa is called the ultimate of the saasanaa since it is said, 'to purify one's citta is the beneficence of the Buddhas' teaching' (Dh.183), and because pa~n~naa is supreme beneficence of the saasanaa; called beautiful since it enables unwavering firmness before both pleasant and unpleasant arammanas, just as said in:
 

The pa.n.dita [one with pa~n~naa] remains as unmoved by praise and blame as a monolithic mountain remains unmoved by the wind. (Dh.81)
 

Moreover, the accumulated latent tendencies of one in possession of the three vijjaas are manifested through siila. Through siila well possessed and no other condition does one achieve the three vijjaas. The accumulated latent tendencies of one in possession of the six abhi~n~naas is manifested through samaadhi. Through samaadhi well possessed and no other condition does one achieve the six abhi~n~naas. The accumulated latent tendencies of one well versed in the pa.tisambhidaa is manifested through pa~n~naa. Through pa~n~naa well possessed and no other condition does one achieve the four pa.tisambhidaas.

Moreover, refraining from the extreme of kaamasukhallikaanuyoga [indulgence in the sensual pleasures] is manisfested through siila, from attakilamathaanuyoga [extreme deprivations] through samaadhi, and the practice of the middle way through pa~n~naa. 

Moreover, the means to transcend apaaya is manifested through siila, that of kaamadhaatu [the six senses and their objects] through samaadhi, and that of all worlds through pa~n~naa. The abandonment of kilesas through the power of tada"ngappahaana [temporal restraint] is manifested through siila, that of vikkhambhanappahaana [suppression] through samaadhi, and samucchedappahaana [complete and permanent eradication] through pa~n~naa.

Moreover, the dhamma opposed to viitikkama by kilesa is manifested through siila, that of pariyu.t.thaana [mental assault/siege] of kilesa through samaadhi, and that of the anusaya [latent/dormant tendencies] through pa~n~naa.

Moreover, the purification of sa.mkilesa, namely duccarita, is manifested through siila, that of ta.nhaa through samaadhi, and that of di.t.thi through pa~n~naa. 

Moreover, the cause of the attainment of the sotaapanna and sakadaagaami is expounded through siilaa, of the anaagaami through samaadhi and of the arahant through pa~n~naa. Indeed the sotaapanna is called one who has attained flawless siilas; the same applies to the sakadaagaamii. The anaagaamii, however, is called one who has attained perfect samaadhi, and the arahant perfect pa~n~naa. 

Thus, through this dhamma teaching is expounded the nine qualities: 
 

1. the three sikkhaas, 
2. the three beauties of the saasanaa, 
3. the latent tendencies for supernatural qualities such as the achievement of the three vijjas, 
4. the refraining from the two extremes and the practice of the middle path, 
5. the means to transcend worlds such as the apaayas, 
6. to abandon kilesas through the three characteristics, 
7. the dhamma that is opposed to harm, for example to the viitikkama kilesas, 
8. the purification of the three sa.mkilesas, and 
9. the cause of the attainment of ariya puggala such as the sotaapanna. 
 

Moreover, other qualities in groups of three with the same pattern are also expounded here.

 1. Sa.m. ni. 1.23 - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Niidaanaadikathaa Section 1
 2. Sa.m. ni. 1.23
 3. The Thai adds in parenthesis: only siila is mentioned here, in the text, there is also di.t.thi ca ujukaa or right/straight view (pa~n~naa).