The Four Types of Individuals (Part 2)

The Second Person: There is one who has mental defilements and knows they exist. Because they have not yet abandoned defilements with the Path Knowledge (Magga), defilements still remain. However, since they know these defilements exist, the thought arises: "I must not slacken in effort; I must cleanse them." Because such a person purifies them with unrelenting diligence (viriya), upon death they attain Nibbāna or a fortunate rebirth (sugati). Therefore, they are counted among the noble ones. Though they are an ordinary worldling (puthujjana) and inherently possess defilements, they cleanse them with the water of Insight (vipassanā). Cleansing leads to purity. The Commentator called this type of person a "Bhabba-person" (one destined for liberation). Example: Suppose you buy a tarnished bronze bowl. You use it, scrub it, and keep it in a clean, secure place. This bowl will become increasingly clean. Similarly, an ordinary person with defilements becomes purified when cleansed with the wisdom of Insight (vipassanā-ñāṇa) and Path Knowledge (magga-ñāṇa). Practicing vipassanā, observing arising and passing away, is the act of cleansing and purifying the defilements within oneself. Therefore, Venerable Sāriputta included this type of person among the noble ones. Knowing defilements exist, they do the work of cleansing. Cleansing with vipassanā wisdom and magga wisdom removes the defilements of Dependent Origination (paṭiccasamuppāda). If one does not practice vipassanā, unwholesome thoughts arise: sensual desire (kāmavitakka), ill-will (byāpādavitakka), and thoughts of harming others (vihiṃsāvitakka). When vipassanā work is done, these do not arise. Not arising, they resemble the person who knows defilements exist. Knowing, they cleanse. The Third Person: This is a person born with naturally few defilements. They have not yet abandoned them with Magga, but their defilements are sparse. However, they do not realize their defilements are few. Not knowing, they delight in pleasant, lovable sense objects. Delighting in these, their sparse defilements increase, become agitated, and run wild. Originally, defilements were few, but not knowing this, they go to unsuitable places – places where defilements flare up, with wrong friends, wrong speech, places full of amusement and distraction. There, defilements multiply instead of decreasing. They also do not realize the defilements are multiplying. Not realizing this, they do not engage in the work of cleansing through vipassanā. Therefore, they are counted among the base ones. Example: Suppose you buy a clean, shining bronze bowl but, without using it, you shove it into a dirty ditch. Filth accumulates on it. Though originally clean, not using it, not scrubbing it, and leaving it in a filthy place causes more grime to build up. Similarly, one originally sparse in defilements, not knowing they are sparse, goes to places of amusement, distraction, intoxication, and entanglement. There, defilements increase. They also do not realize they are increasing. Like shoving the bought bowl into a ditch, they do not practice vipassanā. Not practicing, they too are counted among the base ones. Though sparse in defilements, without doing vipassanā work, associating as they please, eating as they please, going where they please, the defilements of mental corruption increase. This is the third person. Remember that (1) and (3) are essentially the same. The Fourth Person: This is a person naturally so sparse in the defilements of mental corruption that they are virtually absent. They also know these defilements are absent. Even when encountering agreeable, pleasant sense objects, they guard against lust, hatred, delusion, envy, and conceit. They are naturally sparse in defilements. As a human, one must move about. However, they habitually resist the sense objects they encounter. Seeing beautiful signs (subhanimitta), they reflect: "This is impermanent (anicca)." Observing their own mind, they see: "This too is impermanent," etc. They habitually move with vipassanā. Such a person can attain Nibbāna in this very life. If not, after death, they can cross over to Nibbāna from the heavenly realm (sugati). Knowing defilements are absent or sparse, they go cautiously into situations where defilements might arise (like forests). Such a person is counted among the noble ones. Example: Suppose the bronze bowl bought from the market was already clean. Brought home, it is used, scrubbed, and kept in a clean place. Filth has no chance to accumulate. Similarly, one who knows defilements are absent, and works to purify themselves with vipassanā, can attain liberation (vimutti) in this very life, or reach sugati in the next life and then attain liberation. Therefore, among these four, the noble persons are only (2) and (4). (1) and (3) are base persons. Conclusion: Strive not to be among the base persons, but to become a noble type of person. Diligently cleanse the mental defilements within you by practicing the work of vipassanā whenever you have free time. It is not too late! Venerable Dr. Ashin Parami See also: http://myakyunthar.blogspot.com/?m=1