Post # 47–The seven stages of purification' (satta-visuddhi)–Part 2

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In Post # 46, I provided an introductory reference to the seven stages of purification extracted from discourses by learned monks. In this Post I will continue to provide some detailed descriptions on the respective purifications given in the above source material.

In terms of practice, the seven purifications can be summarized as follows:

Purification of virtue (sīla-visuddhi) - “Total purity” of moral virtue, refers to keeping to the precepts.  In the case of a Monk fully keeping to the precepts and training rules require the  “four purifications of moral virtue” (catu parisuddhi, sīla) consisting of the 4-fold purity of restraint with regard to the disciplinary code (pātimokkhasamvara-sīla), sense-restraint (indriysamvara-sīla),  purity of livelihood (ājīvapārisuddhi-sīla) and  morality with regard to the four requisites (paccaya-sannissita-sīla)- that is a monk’s right mental attitude in the  use of the four requisites; robes, alms-food, dwelling, and medicines" .  In the case of a layman, sīla-visuddhi would entail the observance of whatever moral rules (5 or more- ahjiwa astamaka seela) he/she has taken upon himself/herself and practicing sense-restraint (indriysamvara-sīla)

Purification of the mind (citta-visuddhi) - This is gained by overcoming of the five hindrances (pañca nīvarana) through attaining access concentration and full concentration (ie jhana). The five hindrances are - sense-desire (kāma-chanda), ill will (vyāpāda), sloth and torpor (thīna-middha), restlessness and remorse (uddhacca-kukkucca), and doubt (vicikicchā). The total purification of mind is the attainment of the four jhanas. However, in the context of the Rathavinīta Sutta the level of mental purification required may not necessarily comprise all the four jhanas. Clearly, the mind needs to be purified of mental hindrances to be able to attain the jhanas. However for the full development of insight, we need not attain all four jhanas to be spiritually liberated.

Purification of views (ditthi-visuddhi) are achieved by understanding the characteristics, etc, of mental and physical phenomena, especially how the five aggregates constitutes a living being. “Purity of views” (diṭṭhi-pārisuddhi) refers to understanding the four noble truths as they really are. Several discourses use the same formulation in relation to the attainment of stream-winning, at which point there is penetrative insight into the four noble truths. Ven. Ududumbara Kassapa in his talks on Nivan Maga (Path to Nibbana) says that, when one experiences the first Jhana through Ana-Pana meditation (in and out breathing) as described in kayanu-passana (mindfulness of body as a body), all bodily perceptions in the Nama-Rupa (psycho-physical aggregation) are suppressed. The whole body of the breath is perceived only as a mind factor of recollecting the breathing experience. Here one sees the arise, stay and cease nature of the phenomena due to cause and effect, through a wisdom known as Udayavaya Nanna, which includes seeing their impermanent, unsatisfactory and non-self nature. This purification of view he describes as Ditti Vissudhi.  

Purification by overcoming doubt (kaṅkhā-vitaraṇa visuddhi) means the discernment of conditions for mental and physical phenomena (cause and effect).  I found the following reference in the web quoting Revata Sutta in connection with this topic. It goes on to describe how the monk Revata sits in meditation, “reviewing his own purification by overcoming doubt” (kaṅkhā-vitaraṇa.visuddhiṁ paccavekkhamāno). In the Sutta, doubt (kaṅkhā) is said to be about here and now, before and after, about oneself and others, as one meditates. Monk Revata is reviewing his purification of overcoming doubt achieved through full liberation and that through the wisdom of the supra-mundane path, he has gone beyond any doubt related to speculations about a self in the past, present or future, and regarding the Buddha, his Damma and the Saṅgha.  This closely relates the purification by overcoming doubt to the attainment of stream-winning, since to go beyond such speculations and to have firm confidence in the Buddha, his Damma and the Saṅgha, are qualities of a stream-winner- one who through the strength of his or her realization has completely removed doubt. Also Ven.Kumara Kashapa Thero in a Dhamma talk on this subject also refers to overcoming doubt due to the mundane view held by people about the Buddha including related  eight aspects, through this kaṅkhā-vitaraṇa visuddhi. This is by an understanding of what is taught in the Dhamma about rupa (form) coming into being due to avidya (not knowing), thanna (craving), kamma, and ahara (food) as causes and effects. Similarly an understanding about such causes for arising of consciousness (vinnana) and other aggregates of nama. This teaching is also endorsed by Ven. Ududumbara Kashapa in his talk on this subject states that understanding the sequence taught in the Pattika Samuppada explained as 'due to ignorance arises desire leading to craving which in turn results in a re-becoming' and eliminating any doubt about it establishes this virtue. 

One also notes a significant difference between vicikicchā and kaṅkhā, although both can be rendered as “doubt.” The former has a more restricted sense, used usually in the context of meditation, and the latter is broader in the sense of spiritual progress as a whole. In simple terms, if we have vicikicchā, we would not attain samadhi or jhana; if we have kaṅkhā, we would not be able to attain stream-winning.

Purification by knowledge and vision of ‘What is Path and Not-Path’ (maggâmagga-ñanadassana-visuddhi) indicate that this purification should have something to do with clear discrimination of what is the proper path of practice. The Buddha’s “knowledge and vision of path and not-path” constitutes an aspect of his penetrative insight into the nature of deep levels of concentration attained through meditation.

The correct discrimination between the path and the not-path is characterized by discriminating ecstasy and euphoria experienced while attaining Jhanas, and the experiencing of true insight into impermanence, suffering and not-self during meditation.

Thus far the meditating disciple has determined three of the truths. Namely, while determining the ‘name and form’ phenomena he has, through purification of view (ditthi-visuddhi), determined the 'truth of suffering'. While grasping the conditions about him/her,  through purification by overcoming doubt (kankhā-vitarana-visuddhi), has determined the 'truth of the origin of suffering'. While determining the right path, he/she has, through purification by knowledge and vision of what is path and not-path (maggāmagga-ñānadassana-visuddhi), determined the 'truth of the path' leading to the extinction of suffering.”

Purification by knowledge and vision of the Way (pathipada-ñanadassana-visuddhi), is the series of insight knowledges up to the supra-mundane paths or the way. The term paṭhipadā here is synonymous with magga, both referring to “path” or “way,” though the term paṭhipadā usually refers to the practice itself.  As such, paṭhipadā often occurs in relation to the fourth noble truth as the way of practice leading to the eradication of dukkha, which is moreover the middle “path.” This confirms that this stage of purification has to do with being in the midst of the practical undertaking of the path.

Purification by knowledge and vision (nana-dassana-visuddhi), is the development of knowledge of the four supra-mundane paths. The expression “knowledge and vision” features prominently in the Buddha’s insight into the four noble truths.  Similarly, full awakening speaks of “knowing” and “seeing” as leading up to the destruction of the influxes. The same expression, however, can also be understood as lesser realizations where it may refer to insight into the distinction between the physical body and mind (Nama-Rupa), to knowing the mind of others, to knowing the past and the future etc.  All this indicates that the expression “knowledge and vision” can refer to a variety of realizations, and do not necessarily imply the attainment of Nibbana. According to the chariot simile, just as when mounting the seventh chariot the destination is still to be reached, so too it is with the seventh stage of purification the final goal is still to be attained.

We shall now synthesize the seven stages of purification as follows. A synopsis..

The first three stages of purification—the purification of moral virtue (sīla visuddhi), the purification of the mind (citta visuddhi), and the purification of views (ditthi visuddhi) are interesting in that they also constitute the three trainings (tri- sikkhā; seela-samadhi-panna).  They are the training in moral virtue of restraint in body and speech (sīla sikkhā), the training in mental concentration and mental calm (samādhi sikkhā), and the training in wisdom and overcoming wrong views (paññā sikkhā). It can be said that the three trainings form the basis for spiritual growth leading to the four stages of supra-mundane paths and their fruition and finally Nibbana. These three trainings are easier for the beginner to understand and remember and include in their practice, rather than a longer list, such as the seven stages of purifications. In the case of the more advanced practitioners, with high moral virtue, deep mental concentration, and some level of wisdom, the third training then would be the starting  stage for the rest of the purification stages.

I hope this outline gave you some breadth to the understanding of the seven stages of purification. May you have the right inspiration to pursue this Dhamma Practice?

I will attempt in the next few posts to outline the 'four foundations of mindfulness' the platform for insight meditation for attaining the world transcending wisdom.