Visuddhimagga -- 清淨道論 Ven Buddhaghosa -- 觉音尊者著 The path to purification

1. Visuddhimagga -- 清淨道論 Ven Buddhaghosa -- 觉音尊者著 The path to purification April , 2008

2. Panna/Wisdom The Training Path Sila/Virtue 2008 Class Syllabus

3. Visuddhi magga • Visuddhi Magga • Visuddhi: Stages of purification • Magga: The path • The path to purification • Author: Ven. Buddaghosa (Bhadantācariya Buddhaghosa) • A 5th century Indian Theravada Buddhist commentator and scholar. His name means "Voice of the Buddha" in Pāli (觉音). His best-known work is the Visuddhimagga, or Path of Purification, a comprehensive summary and analysis of the Theravada understanding of the Buddha's path to liberation.

4. The Framework of the Teaching • Visuddha Magga is based on the Middle Length Discourses MN 24 (中阿含 24 经) • Ratha-Vinita Sutra (Relay Chariots) • http://www.accesstoinsight.org/tipitaka/mn/mn.024.than.html • Satta-Visuddha -- The seven purities • The framework of the teaching (7 stages of purtification) 戒 定 慧

5. The Structure of the Teachings • Purification of Virtue • Purification of Mind • Purification of View • Analytical knowledge of Body and Mind (Nama-rupa-pariccheda-nana) • Purification by overcoming doubt • Knowledge by discerning conditionality (paccaya-pariggaha-nana) • Knowledge by Comprehension (Sammasana-nana) • Knowledge of arising and passing away (udayabbaya-nana) in its weak stage, involving the Ten corruptions of insight • Purification by knowledge and vision of what is path and not path • Purification by knowledge and vision of the path of practice including mature knowledge of arising and passing away • Knowledge of dissolution (bhanga-nana) • Awareness of fearfulness (bhayatupatthana-nana) • Knowledge of Misery (adinava-nana) • Knowledge of Disgust (nibbida-nana) • Knowledge of desire for deliverance (muncitu-kamayatta-nana) • Knowledge of re-observation (patisankhanupassana-nana) • Knowledge f Equanimity about Formations (Sankhar upekkha-nana) • Insight leading to emergence (Vutthanagamini-vipassana-nana) • Knowledge of Adaption (anuloma-nana) • Maturity of knowledge (gotrabhu-nana) • Purification by knowledge and Vision • Path knowledge (magga-nana) • Fruition knowledge (Phala-nana) • Knowledge of Reviewing (phalasamapatti) • Attainment of Fruition (Phalasamapatti) • The higher paths and Fruitions

6. MN 24: Ratha-vinita Sutta, Relay Chariots • … a number of monks from the [Blessed One's] native land, having completed the Rains Retreat in the native land, went to the Blessed One and, …. the Blessed One said to them, "Monks, whom in our native land do the native-land monks — his companions in the holy life — esteem in this way: 'Having few wants himself, he gives talks to the monks on fewness of wants. Contented himself, he gives talks to the monks on contentment. Secluded himself, he gives talks to the monks on seclusion. Unentangled himself, he gives talks to the monks on non-entanglement. Having aroused persistence in himself, he gives talks to the monks on arousing persistence. Consummate in his own virtue, he gives talks to the monks on becoming consummate in virtue. Consummate in his own concentration, he gives talks to the monks on becoming consummate in concentration. Consummate in his own discernment, he gives talks to the monks on becoming consummate in discernment. Consummate in his own release, he gives talks to the monks on becoming consummate in release. Consummate in his own knowledge & vision of release, he gives talks to the monks on becoming consummate in the knowledge & vision of release. He is one who exhorts, informs, instructs, urges, rouses, & encourages his companions in the holy life.'" • "Lord, the monk named Punna Mantaniputta (Mantani's son) is esteemed by the native-land monks — his companions in the holy life — in this way: 'Having few wants himself, he gives talks to the monks on fewness of wants. … He is one who exhorts, informs, instructs, urges, rouses, & encourages his companions in the holy life.'"

7. MN 24: Ratha-vinita Sutta, Relay Chariots (2) • Now at that time Ven. Sariputta was sitting not far from the Blessed One. The thought occurred to him: "It's a gain, a great gain for Ven. Punna Mantaniputta that his knowledgeable companions in the holy life speak his praise point by point in the presence of the Teacher, and that the Teacher seconds that praise. Maybe sometime or other I, too, will go to meet with Ven. Punna Mantaniputta; maybe I'll have some conversation with him." • Then the Blessed One, having stayed at Rajagaha as long as he liked, set out wandering to Savatthi. Wandering by stages, he arrived there and stayed in Jeta's Grove, Anathapindika's monastery. Ven. Punna Mantaniputta heard, "The Blessed One has arrived at Savatthi and is staying near Savatthi in Jeta's Grove, Anathapindika's monastery." Setting his lodgings in order and taking his robes & bowl, he set out wandering to Savatthi. Wandering by stages, he went to where the Blessed One was staying in Jeta's Grove, Anathapindika's monastery. On arrival, having bowed down to the Blessed One, he sat to one side. As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a Dhamma talk. Then Ven. Punna — instructed, urged, roused, & encouraged with the Blessed One's Dhamma talk; delighting & approving of the Blessed One's words — got up from his seat, bowed down to the Blessed One, circumambulated him, and went to the Grove of the Blind for the day's abiding. • Then a certain monk went to Ven. Sariputta and, on arrival, said to him: "Friend Sariputta, the monk named Punna Mantaniputta whom you have so often praised — instructed, urged, roused, & encouraged with the Blessed One's Dhamma talk; delighting & approving of the Blessed One's words — has gotten up from his seat, bowed down to the Blessed One, circumambulated him, and has gone to the Grove of the Blind for the day's abiding." So Ven. Sariputta quickly picked up a sitting cloth and followed right behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding. Ven. Sariputta also plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding.

8. MN 24: Ratha-vinita Sutta, Relay Chariots (3) • Then a certain monk went to Ven. Sariputta and, on arrival, said to him: "Friend Sariputta, the monk named Punna Mantaniputta whom you have so often praised … for the day's abiding." So Ven. Sariputta quickly picked up a sitting cloth and followed right behind Ven. Punna, keeping his head in sight. Ven. Punna plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding. Ven. Sariputta also plunged into the Grove of the Blind and sat down in the shade of a tree for the day's abiding. • Then in the evening, Ven. Sariputta arose from his seclusion and went to Ven. Punna. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to Ven. Punna, "My friend, is the holy life lived under the Blessed One?" • "Yes, my friend." • "And is the holy life lived under the Blessed One for the sake of purity in terms of virtue?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of mind [concentration]?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of view?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of the overcoming of perplexity / doubt?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of what is & is not the path?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision of the way?" • "No, my friend." • "Then is the holy life lived under the Blessed One for the sake of purity in terms of knowledge & vision?" • "No, my friend."

9. MN 24: Ratha-vinita Sutta, Relay Chariots (4) • "When asked if the holy life is lived under the Blessed One for the sake of purity in terms of virtue, you say, 'No, my friend.' When asked if the holy life is lived under the Blessed One for the sake of purity in terms of mind... knowledge & vision, you say, 'No, my friend.' For the sake of what, then, my friend, is the holy life lived under the Blessed One?" • "The holy life is lived under the Blessed One, my friend, for the sake of total Unbinding through lack of clinging." • "But is purity in terms of virtue total Unbinding through lack of clinging?" • "No, my friend." • "Then is purity in terms of mind... knowledge & vision total Unbinding through lack of clinging?" • "No, my friend." • "Then is total Unbinding through lack of clinging something apart from these qualities?" • "No, my friend." • "When asked if purity in terms of virtue... knowledge & vision is total Unbinding through lack of clinging, you say, 'No, my friend.' But when asked if total Unbinding through lack of clinging is something apart from these qualities, you say, 'No, my friend.' Now how, my friend, is the meaning of these statements to be understood?“ • "If the Blessed One had described purity in terms of virtue as total Unbinding through lack of clinging, my friend, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. If he had described purity in terms of mind ... knowledge & vision as total Unbinding through lack of clinging, then he would have defined something still accompanied by clinging as total Unbinding through lack of clinging. But if total Unbinding through lack of clinging were apart from these qualities, then a run-of-the-mill person would be totally unbound, inasmuch as a run-of-the-mill person is apart from these qualities.

10. MN 24: Ratha-vinita Sutta, Relay Chariots (5) • "So, my friend, I will give you an analogy, for there are cases where it's through analogies that knowledgeable people can understand the meaning of what is being said. Suppose that while King Pasenadi Kosala was staying at Savatthi, some urgent business were to arise at Saketa; and that between Savatthi and Saketa seven relay chariots were made ready for him. Coming out the door of the inner palace in Savatthi, he would get in the first relay chariot. By means of the first relay chariot he would reach the second relay chariot. Getting out of the first relay chariot he would get in the second relay chariot. By means of the second relay chariot he would reach the third... By means of the seventh relay chariot he would finally arrive at the door of the inner palace at Saketa. As he arrived there, his friends & companions, relatives & kin would ask him, 'Great king, did you come from Savatthi to the door of the inner palace in Saketa by means of this chariot?' Answering in what way, my friend, would King Pasenadi Kosala answer them correctly?" • "Answering in this way, my friend, he would answer them correctly: 'Just now, as I was staying at Savatthi, some urgent business arose at Saketa; and between Savatthi and Saketa seven relay chariots were made ready for me. Coming out the door of the inner palace in Savatthi, I got in the first relay chariot. By means of the first relay chariot I reached the second relay chariot… By means of the seventh relay chariot I finally arrived at the door of the inner palace at Saketa.' Answering in this way, he would answer them correctly." • "In the same way, my friend, purity in terms of virtue is simply for the sake of purity in terms of mind. Purity in terms of mind is simply for the sake of purity in terms of view. Purity in terms of view is simply for the sake of purity in terms of the overcoming of perplexity. Purity in terms of the overcoming of perplexity is simply for the sake of purity in terms of knowledge & vision of what is & is not the path. Purity in terms of knowledge & vision of what is & is not the path is simply for the sake of purity in terms of knowledge & vision of the way. Purity in terms of knowledge & vision of the way is simply for the sake of purity in terms of knowledge & vision. Purity in terms of knowledge & vision is simply for the sake of total Unbinding through lack of clinging. And it's for the sake of total Unbinding through lack of clinging that the holy life is lived under the Blessed One."

11. MN 24: Ratha-vinita Sutta, Relay Chariots (6) • When this was said, Ven. Sariputta said to Ven. Punna Mantaniputta: "What is your name, friend, and how do your companions in the holy life know you?" • "My name is Punna, friend, and my companions in the holy life know me as Mantaniputta." • "How amazing, my friend, how astounding, that Ven. Punna Mantaniputta has answered point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher's message! It's a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me.“ • When this was said, Ven. Punna said to Ven. Sariputta: "And what is your name, friend, and how do your companions in the holy life know you?" • "My name is Upatissa, friend, and my companions in the holy life know me as Sariputta." • "What? I've been talking with the disciple who is like the Teacher himself without knowing that it is Ven. Sariputta? Had I known it was Ven. Sariputta, I wouldn't have answered at such length. How amazing, my friend, how astounding, that Ven. Sariputta has questioned point by point with profound, profound discernment in the manner of a learned disciple who has rightly understood the Teacher's message! It's a gain, a great gain, for any of his companions in the holy life who get to see him and visit with him. Even if they had to carry him around on a cushion placed on top of their heads in order to see him and visit with him, it would be a gain for them, a great gain. And the fact that I have gotten to see him and visit with him has been a gain, a great gain for me." • In this way did both great beings rejoice in each other's good words.

12. Stage 1 -- Purification of Virtue (Sila) • What is Virtue? (戒清净) • Volition, restraints, non-transgression • Five precepts, eight Uposatha precepts, 10 precepts • Bodily, verbal, and mental cleansing (身，口，意) • In what sense is it Virtue? • Someone who is composing of virtue, natural quality of the being • The benefits of virtue • Large fortune due to diligence • Fair name (fame) • Fearless in crowds or anywhere • Die unconfused • Reappear in happy destiny after death • 諸居士，具戒的持戒者，，因不放逸，得大財聚，這是持戒者具戒的第一功德。復次諸居士，具戒的持戒者，得揚善名，這是持戒者具戒的第二功德。復次諸居士，具戒的持戒者，無論親近一切團體大眾、剎帝利眾、婆羅門眾、居士眾、或沙門眾，在接近之時，得無怖畏羞慚，這是持戒者具戒的第三功德。復次諸居士，具戒的持戒者，臨命終時，得不昏昧，這是持戒者具戒的第四功德。復次諸居士，具戒的持戒者，此身壞死之後，得生善趣天界，這是持戒者具戒的第五功德

13. Stage 2 -- Purification of Mind (Citta) (Concentration) • What is Concerntration? (定清净) • Profitable unification of the mind • In what sense is it concentration? • The ability to stay on the single object undistracted, un-scattered • The characteristics, function, manifestation, and proximity • Characteristics: Non-distraction • Function: To remove distraction • Manifestation: Non-wavering • Proximity: Bliss • Development of concentration • 10 impediments of insights: Dwelling, family, Gain/possessions, Classes/Dharma classes, Building/house, Travel, kin/family, afflictions/illness, books/readings/studies, super powers • Good Friends • Meditation Subjects: Ten Kasinas, Ten kinds of foulness, recollections, four divine abidings, four immaterial states, one perception, one defining • Temperaments (性格) • Self-dedications

14. Stage 2 -- Meditation Subjects • 40 meditation subjects categorized into 7 categories and two angles: See table below • Inducing the deeper levels of concentration and attainments • Suitable to different personalities, greedy, hating, deluded, faithful, intelligent and the speculative

15. Stage 2 – The Benefits of Concentration • Supernormal powers with direct knowledge • The divine ear element (Sound) -- 天耳界 • 彼以清淨超人的天耳界，聞天人兩者及聞遠近之聲。 • 這經文之的「以天耳界」，和天的相似，故為「天」。因為諸天之所以獲得淨耳界，是由於行善業而生──沒有膽汁痰血等的障礙，及解脫了隨煩惱，所以雖然很遠的所緣能領受。而此比丘，由於精進修習的力量，產生像天耳界的智耳界，所以說和天的相似故為「天」。又因依天住而得，自己亦依止天住，故為「天」。因為行耳界的工作，猶如耳界，故為「耳界」。所以說「以天耳界」。因為遍淨及離隨煩惱，故為「清淨」。「超人的」，是超過人的境界，即超越人的肉耳所聞的。「聞而者之聲」，即聞二者之聲，什麼是二？即「不與人」，是指天的聲和人的聲而說。當知此句是說特殊部分的聲。「遠與近」，即如他方世界的遠處的聲音，乃至近處寄生於自身的生物的聲音，都可以聽到。當知此句是指無限的一切聲音說。 • Penetration of minds (Mind) -- 他心智 • 在論他心智中的「他心智」（心差別智），此中的「差別」是了解、確定之義。心的了解為「心差別」，心差別而且以智故說「心差別智」（他心智）。「其他有情」是除了自己之外的其他有情。「其他補特伽羅」和前句同義，只由於教化及說法的方便而說不同的字而已。「以己心......心」即以己心而知他心。「悉」即確定。「知」即知有貪等各各種類。 • 然而這智是怎樣生起的呢？即以天眼而成就的，那天眼於他心智的遍作（準備）。所以比丘，擴大其光明，以天眼而見他人依附於心臟的血液的色，尋求他的心。因為心歡善時，則血紅如熟了的榕樹果，若心憂悲時，則血黑如熟了的閻浮果，若心捨時，則血清如麻油。於是他觀看了他人的心臟的血色，分析「這種色是從喜根等起的、這種色是從憂根等起的、這種色是從捨根先起的」，尋求他人的心，加強他的他心智。當他這樣獲得了強有力之時，則不必見心臟的血色，亦能從心至心的展轉次第了知一切欲界心、色界心及無色界心。義疏中說：「如果欲知無色界中的他人之心，見誰的心臟的血色、見誰的根的變化呢？實在沒有誰（的心臟及根可見）的。當知神通者的境界，只要他念慮三界中任何一處的心，便能知道十六種心。此（見心臟之）說，是依未證神通的初學者說的」。 • Recollection of past life (Past) --宿住隨念智 • 在宿住隨念智論中，「宿住隨念智」──因為那智是關於憶念宿住的。「宿住」──是宿世過去生中曾住的五蘊。曾住──是曾經居住經驗於自己的五蘊相續中生滅，或者為曾住的諸法。曾住──以所緣境及經驗而曾住，即以自己的識認識分別，或由他人的識認識──如在斷路者（佛）的憶念之中等等，彼等（斷路者的隨念）只是諸佛所得的。「宿住隨念」──以此念而憶念宿主的，為宿住隨念。「智」──是與念相應的智。「向於宿住隨念智」──是為了證得宿住隨念智而說。「種種」──是許多種類；或以各種行相而說明的意思。「宿住」──直自過去有生以來在各處的諸蘊相續。「隨念」──是依於五蘊次第或以死及結生而憶念。 • The divine eye (knowledge of passing away & re-appearance of beings) -- 死生智 • （彼如是心得等持......安住不動時，引導其心傾向於死生智。彼以超人的清淨天眼，見諸有情死的生時，知諸有情隨於業趣，貴賤美醜，幸與不幸。即所謂「諸賢！此等有情，具身惡行，具語惡行，具意惡行，誹謗諸聖，懷諸邪見，行邪見業。彼等身壞死後，生於苦界，惡趣，墮處，地獄。或者諸頤，此等有情，身具善行，語具善行，意具善行，不謗諸聖，心懷正見，行正見業。彼等身壞死後，生於善趣天界」。如是彼以超人的清淨天眼，見諸有情死時生時，知諸有隨所造業，貴賤美醜，善趣惡趣。(

16. Stage 2 – Soil of Understanding • （一）蘊（二）處（三）界（四）根（五）諦（六）緣起 • Five Aggregates • （一）色蘊，（二）受蘊，（三）想蘊，（四）行蘊，（五）識蘊 • Form, feelings, perception, mental formations, consciousness • 12 bases of contact • 眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處 • Six internal bases (六内入处) and six external bases (六外入处), • 18 elements • 眼界、色界、眼識界、耳界、聲界、耳識界、鼻界、香界、鼻識界、舌界、味界、舌識界、身界、觸界、身識界、意界、法、識識 • Six internal bases (六内入处), six external bases (六外入处), six kinds of consciousness (六識) • 22 Faculties • What’s the meaning of the faculties • (1) The marks, (2) been taught, (3) been seen, (4) been prepared by the ruler, (5) been fostered by the ruler • Ruler here is referring to Karma • (二十二根)的根的意義: (一)因陀(主)(業)的表相之義為根義;(二)因陀(世尊)所教示之義為根義;(三)因陀(世尊)所見之義為根義;(四)因陀(業)所生起之義為根義;(五)因陀(世尊)所習用之義為根義。這一切義都適合。 • 眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、捨根、信根、精進根、念根、定根、慧根、未知當知根、已知根、具知根 • The four noble truths • 苦集灭道 -- Suffering, the cause of suffering, the cessation of suffering, the way leading to the cessation of suffering • The dependent origination -- 緣起 • Ignorance (avijja), Kamma formations (sankhara), Consciousness (viññana), Mentality-materiality (namarupa), Sixfold sense base (salayatana), Contact (phassa), Feeling (vedana), Craving (tanha), Clinging (upadana), Existence (bhava), Birth (jati), Suffering (dukkha)

17. Stage 3 – Purification of View (見清淨 ) Analytical Knowledge of Body and Mind • The last 5 purifications are the “trunk” of the wisdom purification • 現在再說那前已經說過的:「既以學習及遍問而熟知（慧的）地的諸法之後，當完成二種是（慧的）根的清淨：即戒清淨與心清淨」。此中：「戒清淨」，即極清淨的別解脫律儀等四種戒，業已在「戒的解釋」中詳細地說；而「心清淨」，即與近行（定）相共的等至，這也曾於以心為題目的「定的解釋」中以一切行相而詳細地說過了。是故應知那些詳說過了的方法。其次那裡說：「見清淨、度疑清淨、道非道智見清淨、行道智見清淨、智見清淨的五清淨是（慧的）體」。此中：如實而見名色為「見清淨」。 • Purification of View – Ditthi-visuddhi-niddesa • Mentality and materiality (Mind and Body) -- 名色 • Seeing clearly all qualities of mentality and materiality • 18 elements – Clear seeing of phenomenon based on the 18 elements • 12 bases – Clear seeing … • Five aggregates – Clear seeing .. • Four great elements – earth, water, fire, air/wind • In this purification, the seeing is not thorough yet. It stays at the level of knowing the differences, the qualities, the characteristics, and the functions of namarupa. It is in the later stages of the purification, the complete clearing seeing is developed.

18. Stage 4 – Purification by Overcoming Doubt (度疑清淨 ) • Kankha-vitarana-visuddhi • Overcoming doubt about the three divisions of time by means of discerning the conditions of the mentality-materiality • 以把握名色之緣，而越度了關於（過去、現去、未來）三世的疑惑所建立的智，名為「度疑清淨」。 • How is the doubt overcome? Ways of discerning cause and condition • Neither created by a creator nor causeless • The body and mind is not created without cause and condition • Four root causes: Ignorance, craving, clinging, and kamma • Condition: Nutriment • The occurrence of mentality-materiality is always due to a condition • With Eye and visible form, eye conscious arises, …. • Understanding of general and particular conditions • Eye + visible objects  eye conscious …. Are common conditions for mentality • Attention is particular condition for mentality. Wise attention are a condition for profitable results, and unwise attention are a condition for unprofitable results • Understanding dependent origination in reverse order and direct order • Understanding Kamma and Kamma result • Understanding there is no doer apart from Kamma and its result • There is no doer of a deed • Or one who reaps the deed’s result • Phenomena alone flow on • No other view than this is right • Full understanding of the known (遍知智 ── 法住智 ) • When he has discerned the conditions of mentality-materiality in this way by means of the round of kamma and rounds of kamma result, and has abandoned uncertainty about the 3 periods of time, then all past. Future, ad present states are understood by him in accordance with death and rebirth-linking. • 他這樣的了解：於過去由業緣而生的諸蘊，已在彼處而滅；由於過去的業緣而於此有生起別的諸蘊；但沒有一法是從過去有而來於此有的。於此有由於業緣而生的諸蘊將滅，於再有（來世）別的（諸蘊）將生；自此有亦無一法將去於再有。

19. Stage 4 – What are the Doubts Abandoned? • Past – Five kinds of doubts are abandoned • Was I in the past? was I not in the past? what was I in the past? how was I in the past? having been what, what was I in the past? • 「（一）我於過去世存在嗎？（二）我於過去世於存在嗎？（三）我於過去世是什麼？（四）我於過去世是怎樣（的狀態）？（五）我於過去世從什麼至什麼」？ • Future – Five kinds of doubts are abandoned • Shall I be in the future? Shall I not be in the future? What shall I be in the future? How shall I be in the future? Having been what, what shall I be in the future? • 「（一）我於未來世存在嗎？（二）我於未來世不存在嗎？（三）我於未來世將是什麼？（四）我於未來世將是怎樣（的狀態）？（五）我於未來世將從什麼至什麼」？ • Present – Six kinds of doubts are abandoned • Am I? Am I not? What am I? How am I? Whence will this being have come? Wither will it be bound? • ：（一）我是存在的嗎？（二）我是不存在的嗎？（三）我是什麼？（四）我是怎樣（的狀態）？（五）而此有情（我）從處而來？（六）他將至何處去」？

20. Stage 5 – Purification by knowledge and vision of what is path and not path (道非道智見清淨 ) • Maggamagga-nanadassana-visuddhi • The knowledge established by getting to know the path and the not-path thus “This is path, this is not the path” is called … • 「這是道，這是非道」，像這樣知道了道與非道所建立的智為「道非道智見清淨」。 • How is this purification developed? • Apply oneself to the inductive insight called “comprehension by groups” • 欲求完成那（道非道智見清淨）的人，先應以稱為聚的思惟的方法觀而行瑜伽。何以故？因為初觀者於光明等的發生之時而發生道非道智之故。因為於光明等發生之時而有道非道智，而聚的思惟是初步的觀，所以這（道非道智）在度疑（清淨）之後來顯示。更因於審察遍知進行之時而生起道非道智，及審察遍知是在知遍之後。是故欲求完成這道非道智見清淨的人，先應以聚的思惟而行瑜伽。 • The three kinds of full understanding (三遍知 ) • Full-understanding as the known (知遍知 ) • Knowing specific characteristics of materiality and mentality • 自諸行（名色）的辨別而至於緣的把握為知遍知的範圍，因為此間是以通達諸法的各別自相為主。 • Full-understanding as investigation (審察遍知) • Knowing the general characteristics of the objects as impermanent, … • 其次從聚的思惟而至於生滅隨觀為審察遍知的範圍；因為此間是以通達諸法的共相為主。 • Full-understanding as abandoning (斷遍知 ) • Having understood the impermanence, non-self, suffering, etc, one abandons the perception of permanence, self, delight, greed, originating, and grasping • 從壞隨觀開始，此後為斷遍知的範圍；因為自此以後，於無常隨觀者則斷常想，於苦隨觀者則斷樂想......乃至於無我隨觀者則斷我想，厭離者斷喜，離貪者斷貪，滅者斷集，捨遣者斷取