VIII. Entrance into the subject of meditation

Section One

Q. What is the earth kasiṇa? [1] What is the practice of it? What is its salient characteristic? What is its function? What is its near cause? What are its benefits? What is the meaning of kasiṇa? How many kinds of earth are there? What is the earth sign? How is a maṇḍala made? What is the method of meditating on the earth kasiṇa?

Earth kasiṇa, its practice, salient characteristic, function and near cause

A. The thought that is produced relying on the earth sign — this is called earth kasiṇa. The undisturbed dwelling of the mind — this is called practice. Delight in being linked to the earth sign is its salient characteristic. Non-abandonment is its function. Non-differentiated thought is its near cause.

Benefits

What are its benefits? [2] Twelve are its benefits, namely, the sign is easy of acquisition through meditation on the earth kasiṇa; at all times and in all actions, mental activity is unimpeded; acquiring supernormal power, a man is able to walk on water just as; on earth and to move freely in space; he gains the supernormal power of manifoldness, the knowledge of past lives, the heavenly ear and worldly higher knowledge; he fares well and draws near to the verge of the ambrosial. 72/135

Meaning of kasiṇa

Q. What is the meaning of kasiṇa?

A. Pervasiveness — this is called kasiṇa. It is even as the Enlightened One taught in the stanza:- [3]

“When a man remembers

the worth of the ’wakened ones,

the joy that wells within him

floods his body through.

So, when with spreading earth-thought

Rose-apple Isle’s suffused,

the earth-wrought state is likened

to the body with bliss perfused”.

Meditating thus one causes this maṇḍala to prevail everywhere.

Kinds of earth

Q. How many kinds of earth are there? Taking which earth as sign should one practise?

A. There are two kinds of earth. [4] 1. Natural earth. 2. Prepared earth. Solidity is the property of natural earth. This is called natural earth. What is made of earth dug out by a man himself or by another is called prepared earth. Earth is of four colours, namely, white, black, [5] red and the colour of dawn. Here a yogin should not add anything to natural earth. He should exclude white, black and red. Why? When he meditates on earth of these colours, he does not get the after-image.

By dwelling on white, black or red, he practises colour kasiṇa. Why? If a yogin meditates on natural earth or prepared earth, he will get the (after-) image. If it (i.e., earth) is of dawn- colour, he should take that sign.

Non-prepared earth

Q. What is non-prepared earth sign?

A. Level ground which is free from thickets, free from roots of trees or tufts of grass, within the range of vision and which arouses steady mental activity — this is earth perception. This is called non-prepared earth.

A practised yogin gains the after-image of earth following either the difficult or the easy way, and dwells without falling. A beginner in the first 73/136 meditation, jhāna, takes prepared earth and makes a maṇḍala. He should not meditate on non-prepared earth.

On making a mandala

Q. How is a maṇḍala made?

A. If a yogin desires to make a maṇḍala on the ground, let him at first select a calm place in the monastery, or a cave, or a place under a tree, or a deserted, covered place unlit by the sun, or a place on an unused road. In all such places, let him keep a distance of one fathom, sweep the place clean and make it smooth. In such places let him, with clay of the colour of dawn, prepare the ground in order to cause the arising of the sign. Taking a moderate quantity in a vessel, let him carefully mix it with water and remove grass, roots and dirt from it. With the edge of a cloth let him remove any dirt that may be on the swept place. Let him screen the sitting place and exclude the light, and make a couch of meditation. Let him make a circle according to rule, neither too near nor too far. Let the circle be flat and full and without markings. After that let watery clay unmixed with any other colour or unmixed with special colour be applied. It should be covered and protected until it is dry. When it is dry, 413 it should be edged with another colour. It may be of the size of a round rice-sifter, a metal gong and may be circular, rectangular, triangular or square. Thus it should be understood.

According to the principal teacher’s instructions, a circle is the best. The maṇḍala may be made on cloth, on a board or on a wall. But it is best on the ground. This is the teaching of predecessor teachers.

Method of earth kasiṇa meditation

Q. How should one meditate upon the earth kasiṇa?

A. A yogin who wishes to meditate upon the earth kasiṇa should at first consider the tribulations of sense-desires, and again he should consider the benefits of renunciation.

Tribulations of sense-desires illustrated in twenty similes

Q. How should he consider the tribulations of sense-desires?

A. Because they produce little pleasure and severe pain, they are full of tribulations. [6] (1) Sense-desires are likened to a bone because of scanty 74/137 yield of pleasure; (2) sense-desires are likened to a piece of flesh because they are followed by many (sufferings); (3) sense-desires are likened to æ (flaming) torch carried against the wind because they burn; (4) sense-desires are likened to a pit of glowing embers because of the great and the small (?) ; (5) sense-desires are likened to a dream because they vanish quickly; (6) sense-desires are likened to borrowed goods because they cannot be enjoyed long; (7) sense-desires are likened to a fruit tree because they are chopped down by others; (8) sense-desires are likened to a sword because they cut; (9) sense-desires are likened to a pointed stake because they impale; (10) sense-desires are likened to the head of a venomous snake because they are fearful; [7] (11) sense-desires are likened to a flock of cotton blown about by the wind because they are unresisting by nature; (12) sense-desires are likened to a mirage because they bewilder the fool; (13) sense-desires are likened to darkness because they are blinding; (14) sense-desires are likened to hindrances because they obstruct the way of good; (15) sense-desires are likened to infatuation because they cause the loss of Right Mindfulness; (16) sense-desires are likened to ripening because they are subject to decay; (17) sense-desires are likened to fetters because they bind one to another; (18) sense-desires are likened (to thieves) because they rob the value of merit; (19) sense-desires are likened to a house of hate because they provoke quarrels; (20) and sense-desires are pain-laden because they cause trials innumerable. Having considered the tribulations of sense-desires, in this manner, he should consider the benefits of renunciation.

Renunciation and its benefits

Renunciation. Namely, good practices, like the first meditation, jhāna, from the time one retires from the world — these are named renunciation. 75/138

Q. What are the benefits of renunciation? A. Separation from the hindrances; [8] the dwelling in freedom; the joy of solitude; the dwelling in happiness and mindfulness and the ability to endure suffering; accomplishment of much good and attainment of the ground of great fruition; the benefitting of two places [9] through acceptance of gifts. This (renunciation) is profound wisdom. This is the best of all stations. This is called ‘beyond the three worlds’.

And again, what is called renunciation is the renunciation of sense-desires. This is solitude. This is freedom from all hindrances. This is happiness. This is the absence of defilement. This is the super-excellent path. This washes away the dirt of the mind. Through this practice is merit gathered. Through this practice inward calm is won.

Sense-desires are coarse; renunciation is fine. Sense-desires are defiling; renunciation is non-defiling. Sense-desires are inferior; renunciation is superior. Sense-desires are connected with hate; renunciation is unconnected with hate. Sense-desires are not friendly towards fruition; renunciation is the friend of fruition. Sense-desires are bound up with fear; renunciation is fearless.

Method of practice of earth kasiṇa

Having, in this manner, considered the tribulations of sense-desires and the benefits of renunciation, one accomplishes happiness through renunciation. One arouses the heart of faith and reverence, and meditates either on the non-prepared or the prepared. Taking food in moderation, one observes the rules regarding the bowl and robes, well. Bodily or mentally one is not heedless, and accepts little.

Having taken a moderate meal, one washes the hands and feet, and sits down and meditates on the Buddha’s Enlightenment, [10] the Law and the Order. Through the doing of good actions and through these recollections one becomes happy and thinks: “Now it is possible for me to acquire perfection. Had I not renounced, long would it have been before I reached peace. Therefore, I should endeavour earnestly”. And taking the mat of meditation to a place neither too far from nor too near the maṇḍala, i.e., about the length of a plough-pole or a fathom (from the maṇḍala), one sits down with legs crossed under him, faces the maṇḍala, holds the body erect and arouses mindfulness from the very depths of his being, with closed eyes.

After sometime, one is able to exclude all disturbances of body and mind, collect his thoughts and unify his mind. Then opening the eyes neither too wide nor too narrowly, one should fix one’s gaze on the maṇḍala. 76/139

Three ways of sign-taking

The yogin should meditate on the form of the maṇḍala and take the sign through three ways: through even gazing, skilfulness and neutralizing disturbance.

Q. How, through even gazing?

A. When the yogin dwells on the maṇḍala, he should not open his eyes too wide nor shut them entirely. Thus should he view it. If he opens his eyes too wide, they will grow weary, he will not be able to know the true nature of the maṇḍala, and the after-image will not arise. If he faces the maṇḍala closing the eyes fast, he will not see the sign because of darkness, and he will arouse negligence. Therefore, he should refrain from opening his eyes too wide and closing them fast. He should dwell with earnestness on the maṇḍala. Thus should the yogin dwell (on the maṇḍala) in order to gain fixity of mind. As a man looking at his own face in a mirror sees his face because of the mirror, i.e., because the face is reflected by the mirror, so the yogin dwelling on the maṇḍala sees the sign of concentration which arises, because of the maṇḍala. Thus should he take the sign by fixing the mind through even gazing. Thus one takes the sign through even gazing.

Q. How, through skilfulness?

A. Namely, through four ways. The first is to put away any internal lack; the second is to view the maṇḍala squarely; third is to supply the deficiency should a partial sign or half the maṇḍala appear; (fourth:) at this time if his mind is distracted and becomes negligent, he should endeavour like a potter at the wheel [11] and, when his mind acquires fixity, he should gaze on the maṇḍala, and letting it pervade (his mind) fully and without faults consider calmness (?). Thus should skilfulness be known.

Q. How, through neutralizing disturbance?

A. There are four kinds of disturbance: the first is endeavour that is too quick; the second is endeavour that is too slow; the third is elation; the fourth is depression.

Q. What is endeavour that is too quick?

A. It is hurried practice. The yogin is impatient. He sits (to meditate) in the morning. By evening he ceases (to endeavour), because of weariness of body. This is called hurried doing.

Q. What is endeavour that is too slow?

A. It is to stray away from the way of meditation. Though the yogin sees the maṇḍala he does not dwell on it with reverence. Often he gets up. Often he lies down. 77/140

When a yogin endeavours too vigorously, his body becomes weary and his mind flags. Or, the mind wanders and loses itself in frivolous thoughts. When he endeavours too slowly, his body and mind become dull and lazy and sleep overtakes him. [12]

Elation: If the yogin’s mind becomes lax through losing itself in frivolous thoughts, he becomes discontented with the subject of meditation. If he, at first, does not delight in frivolous thoughts, his mind becomes elated through willing. Or again, it becomes elated, if he does many deeds through the will for happiness and bliss.

Depression: The yogin fails owing to agitation and thereby partakes of uneasiness, and dislikes the subject of meditation. If he dislikes the subject of meditation from the start he resents activity and, accordingly through resentment, his mind becomes depressed. And again, his mind becomes weary of initial and sustained application of thought, falls from distinction and, owing to craving, becomes depressed.

When this yogin’s mind falls into a state of agitation, quickly, he overcomes and abandons agitation, with the faculty of mindfulness and the faculty of concentration. When his mind falls into a state of negligence, he should overcome and abandon that state of mind-negligence with the faculty of mindfulness and the faculty of energy. When the man of elated mind falls into a lustful state, he should abandon lust forthwith. When the man of depressed mind falls into an angry state, he should abandon anger forthwith. In these four places a man accomplishes and makes his mind move in one direction. If his mind moves in one direction, the sign can be made to arise’.

Grasping sign

There are two kinds of signs, namely, the grasping sign and the after-image. What is the grasping sign? When a yogin, with undisturbed mind dwells on the maṇḍala, he gains the perception of the maṇḍala and sees it as it were in space, sometimes far, sometimes near, sometimes to the left, sometimes to the right, sometimes big, sometimes small, sometimes ugly, sometimes lovely. Occasionally (he sees it multiplied) many (times) and occasionally few (times). He, without scanning the maṇḍala, causes the grasping sign to arise through skilful contemplation. This is named grasping sign.

The after-image

Through the following of that (the grasping sign) again and again the after-image arises. The after-image means this: what when a man contemplates 78/141 appears together with mind. Here the mind does not gain collectedness through viewing the maṇḍala, but it (the after-image) can be seen with closed eyes as before (while looking at the maṇḍala) only in thought. If he wills to see it far, he sees it afar. As regards seeing it near, to the left, to the right, before, behind, within, without, above and below, it is the same. It appears together with mind. This is called the after-image.

The sign

What is the meaning of sign?

The meaning of (conditioning) cause is the meaning of sign. It is even as the Buddha taught the bhikkhus: 414 “All evil demeritorious states occur depending on a sign”. [13] This is the meaning of conditioning cause. And again, it is said that the meaning of wisdom is the meaning of the sign. The Buddha has declared: “With trained perception one should forsake”. [14] This is called wisdom. And again, it is said that the meaning of image is the meaning of the sign. It is like the thought a man has on seeing the reflection of his own face and image. The after-image is obvious.

Protecting the sign

After acquiring the sign the yogin should, with heart of reverence towards his teacher, protect that excellent sign. If he does not protect, he will, surely, lose it.

Q. How should he protect it?

A. He should protect it through three kinds of actions: through refraining from evil, practice of good and through constant endeavour.

How does one refrain from evil? One should refrain from pleasure of work, of various kinds of trivial talk, of sleeping, of frequenting assemblies, immoral habits; (one should refrain from) the non-protection of the faculties, [15] intemperance as regards food, non-practice of the meditations, jhānas, and non-watchfulness in the first and last watches of the night, non-reverence for that which he has learned (the rule), the company of bad friends and seeing improper objects of sense. To partake of food, to sit and to lie down, at the improper time, are not wholesome. To conquer these states is (to do) good. Thus he should always practise.

Q. What is the meaning of constant endeavour? 79/142

A. That yogin having taken the sign always contemplates on its merit as if it were a precious jewel. He is always glad and practises. He practises constantly and much. He practises by day and by night. He is glad when he is seated. He is at ease when he lies down. Keeping his mind from straying hither and thither, he upholds the sign. Upholding the sign, he arouses attention. Arousing attention, he meditates. Thus meditating, he practises. In his practice, he contemplates on the maṇḍala. Through this constant endeavour, he sees the sign and protecting the sign in this way, he acquires facility. And if the (after-) image appears in his mind, he gains access-meditation. And if access-meditation appears in his mind, he, by means of this, accomplishes fixed meditation. [16]

Access-meditation

Q. What is access-meditation?

A. It means that the man follows the object unimpeded by his inclinations. Thus he overcomes the hindrances. But he does not practise initial and sustained application of thought, joy, bliss, unification of mind and the five faculties of faith and so forth. Though he gains meditation-strength, diverse trends of thought occur yet. This is called access-meditation.

Fixed meditation, jhāna

Fixed meditation, jhāna, follows access. This state acquires the power of mental progress. This is the power of application of thought, faith and the others. This state does not move in the object. This is called fixed meditation, jhāna.

Q. What is the difference between, access and fixed meditation, jhāna?

A. The overcoming of the five hindrances is access. One overcomes these five and thereby fulfils fixed meditation, jhāna. Through access one approaches distinction in meditation, jhāna. When distinction in meditation is accomplished, it is fixed meditation, jhāna. In access-meditation mind and body, not having attained to tranquillity, are unsteady like a ship on waves. In fixed meditation, jhāna, mind and body having attained to tranquillity are steady like a ship on unruffled water. Because the factors [17] are not powerful the mind does not dwell long on the object, in access-meditation, like a child. [18] All factors [19] being powerful (in fixed meditation, jhāna) one dwells on the object peacefully and long, like a powerful man. [20] In access-meditation 80/143 one does not practise with facility. Therefore yoga is not accomplished. It is like the forgetfulness of a discourse-reciter who has stopped (reciting) for a long time. [21] In fixed meditation, jhāna, practice being facile, yoga is accomplished. It is like a discourse-reciter who keeps himself in training, always, and who does not forget when he recites.

If a man does not overcome the (five) hindrances, he is blind as regards access-meditation. [22] These are the teachings regarding impurity. If a man overcomes the hindrances well, he gains sight (lit. becomes not-blind).

Concerning the accomplishment of fixed meditation, jhāna, these are the teachings of purity: — From the state of facility in the sign to (the state of) repelling is called access. Continued repelling of the hindrances is called fixed meditation, jhāna.

Q. What is the meaning of access?

A. Because it is near meditation, jhāna, it is called access, as a road near a village is called a village road. The meaning is the same, though the names differ.

What is the meaning of fixed meditation, jhāna? Fixed meditation, jhāna, means yoga. Fixed meditation, jhāna, is like the mind entering the maṇḍala. There is no difference in meaning between renunciation, meditation (jhāna) and fixed meditation, (jhāna). Here the yogin, dwelling in access, fixed meditation (jhāna) or the first meditation (jhāna) should increase the kasiṇa.

Increasing of the kasiṇa

Q. How should he increase?

A. Namely, the kasiṇa which is a span and four fingers, at the start, should be gradually increased. Thus should he contemplate; and he will be able gradually to increase with facility. Let him progressively increase it to the size of a wheel, a canopy, the shadow of a tree, a cultivated field, a small neighbourhood, a village, a walled village and a city. Thus should he progress gradually until he fills the great earth. He should not contemplate on such things as rivers, mountains, heights, depths, trees and protuberances, all of which are uneven; he should contemplate on earth as if it were the great ocean. Increasing it in this way, he attains to distinction in meditation.

Skilfulness in fixed meditation, jhāna

If the yogin attains to access-meditation but is unable to obtain fixed meditation, jhāna, he should effect the arising of skilfulness in fixed meditation, jhāna, in two ways: the first, through causes; the second, through “good standing”. 81/144

Ten ways

By means of ten ways he effects the arising of skilfulness in fixed meditation, jhāna, through causes: (1) By the consideration of cleansing the physical basis. (2) By the consideration of equalizing (the work of) the faculties. (3) By skilfulness in taking the sign. (4) By restraining and regulating the mind. (5) By repressing negligence. (6) By (overcoming) mental inactivity. (7) By gladdening the mind. (8) By steadying the mind and fulfilling equanimity. (9) By separation from him who does not practise concentration and by associating with a concentration-practiser. (10) By intentness on fixed meditation concentration. [23]

(1) Q. What is the consideration of cleansing the physical basis?

A. Through three kinds of action one accomplishes the cleansing of the physical basis. Namely, through the partaking of suitable food, the enjoyment of the ease of agreeable weather and the practice of a posture that is pleasant.

Simile of the horse-chariot

(2) By the consideration of equalizing (the work) of the faculties, i.e., faith or any of the other four faculties should not be allowed to fall back, through negligence. It is comparable to a swift horse-chariot. [24]

Simile of the inked-string

(3) Skilfulness in taking the sign: The mind-faculty takes (the sign) well, i.e., neither too hastily nor too slowly. It is like a skilful carpenter, who, having determined well, pulls the inked-string, lets it go at the right moment and thereby marks an even, uncurved line.

(4). By restraining and regulating the mind: There are two ways. By these two, the mind is regulated: the first, through intense effort; the second, through profound investigation of the spheres or the mind becomes discursive, wandering to distant and unsuitable spheres and is thus disturbed.

Through two ways one restrains the mind: One arouses energy. One takes (food) temperately every day. If the mind wanders to unsuitable spheres and objects, one restrains the mind having considered the evil results (of such 82/145 actions). Thus one overcomes in two ways: through investigation of various sufferings and through the search for the reward of evil deeds.

(5) (6) and (7). By repressing negligence: Through two ways negligence of mind is fulfilled: through lack of distinction in concentration and through mental inactivity. When there is much negligence, the mind becomes sluggish and torpid. This means that, if the yogin does not gain distinction in concentration, his mind is steeped in negligence because of mental inactivity. Through two ways one should repress. Namely, through the consideration of merit and through the arousing of energy. He should repress negligence of torpor and idleness of mind in four ways: — If he is a voracious person he considers (the faults of) negligence and practises the four restraints. Fixing his mind on the sign of brightness, he dwells in a dewy place, makes his mind rejoice and gets rid of attachment. Through three ways mental inactivity takes place: through insufficiency of skill, dullness of wit, non-obtainment of the ease of solitude. If a yogin’s mind is inactive he makes it active in these two ways: through fear and through gladness.

If he considers birth, decay, death and the four states of woe, owing to fear, anxiety and mental agony arise in his mind. [25] If he practises the recollections of the Buddha, the Law, the Community of Bhikkhus, virtue, liberality and deities, he sees the merits of these objects and is gladdened.

(8). By the mind becoming steady and fulfilling equanimity: Through two actions (the mind) fulfils access-meditation: by destroying the hindrances the mind fulfils fixity. Or, arousing the meditation (jhāna) factors on already acquired earth (kasiṇa), the-mind attains to fixity.

After a yogin attains to calmness, there are two states to be abandoned; that which causes inattention, and that which causes middling skill.

(9). Separation from those who do not practise concentration means that a man who has not attained to fixed meditation, access-meditation or restraint meditation, and he who does not train himself in these or practise these should not be served. Association with a meditation practiser means that if a man has attained to fixed meditation, jhāna, he should be followed. Under him one should learn. Him should one serve.

(10). By intentness on fixed meditation, jhāna, means that the yogin always reverences, enjoys (meditation) and practises much (regarding it) as the deepest depth, as a fountain and as a tender plant.

Through the practice of these ten, fixed meditation, jhāna, is obtained.

Q. How (does the yogin) produce skilfulness in fixed meditation, jhāna, well, through good standing?

A. That yogin, having well understood the causes (which induce concentration), enters into solitude. With the sign of concentration which he has practised, he induces, in mind, desirous ease, with facility. Through this 83/146 state, the mind acquires good standing. Through the arising of joy, the mind acquires good standing. 415 Through the arising of body-bliss, the mind acquires good standing. Through the arising of brightness, the mind acquires good standing. Through the arising of harmlessness, the mind attains to calmness. Through this calmness, the mind acquires good standing. Thus observing well, the mind attains to equanimity and acquires good standing. Liberating itself from limitless passions, the mind acquires good standing. By reason of freedom, the mind accomplishes the one-function-of-the-Law [26] and practises. Therefore, owing to this excellence, the mind gains increase. Thus established in good standing, the yogin causes the arising of skilfulness in fixed meditation, jhāna. Understanding causes and good standing well, in this way, he, in no long time, brings out concentration.

The first meditation, jhāna

That yogin, having separated himself from lust, having separated himself from demeritorious states, attains to the first meditation, jhāna, which is accompanied by initial and sustained application of thought, born of solitude, and full of joy and bliss. [27] This is the merit of earth kasiṇa.

Three kinds of separation from lust and demeritorious states

Now, there are three kinds of separation from lust, viz., of the body, of the mind and of the defilements. [28]

Q. What is separation from (lust of) the body?

A. (A man) separates himself from desires, goes to a hill or moor and dwells there. What is separation from (lust of) the mind. With pure heart a man reaches a station of distinction. What is separation from (lust of) the defilements? A man is cut off from kindred, birth and death.

And again, there are five kinds of separation, namely, suppressionseparation, part-separation, eradication-separation, tranquillity-separation, emancipation-separation. What is suppression-separation? Namely, practise of the first meditation jhāna, and the suppression of the five hindrances. What is part-separation? Namely, practice of penetration-concentration and the suppression of views. What is eradication-separation? Namely, the practice 84/147 of the supramundane Path and the cutting down of many defilements. What is tranquillity-separation? It is the joy of the time when one acquires the (Noble) Fruit. What is emancipation-separation? Namely, Nibbāna. [29]

Two kinds of lust

There are two kinds of lust: the first is lust for things; the second is lust for pleasure. The lust for heavenly mansions and forms, odours, flavours and tangibles which men love is called lust for things. A man clings to this lust for things and attends to it. [30] The separation from these lusts through mind and through suppression — this is solitude, this is renunciation, this is freedom, this is the unassociated, this is called separation from lust.

Roots of demerit

Q. What is separation from demeritorious states?

A. Namely, there are three kinds of roots of demerit: the first is lust, the second is hatred and the third is ignorance. [31] The sensations, perceptions, formations and consciousness connected with these and the actions of body, speech and mind (connected with these) are called demeritorious states.

According to another tradition, there are three kinds of demerit: the first is natural; the second is associated; the third is causally produced. The three roots of demerit aie named natural. Sensations, perceptions, formations and consciousness which are connected with these are named associated. The actions of body, speech and mind which are produced are called causally produced. The separation from these three demeritorious states is called renunciation, freedom, the unassociated. This is called separation from demeritorious states. And again, separation from lust means the separation from the hindrance of lust. Separation from demeritorious states is separation from the other hindrances. [32] 85/148

Reasons for treating lust and demerit separately

Q. Since separation from demeritorious states is preached and lust as a demeritorious state is already within it, why should separation from lust be separately preached?

A. Lust is conquered through emancipation. Every Buddha’s teaching can remove the defilements well. “The separation from lust is renunciation’’. [33] This is the teaching of the Buddha. It is like the attainment of the first meditation, jhāna. The thought connected with the perception of lust partakes of the state of deterioration.

Thereby lust is connected with the defilements. With the dispersion of lust all defilements disperse. Therefore, separately, the separation from lust is preached.

And again, thus is separation from lust: After gaining emancipation, a man accomplishes the separation from lust.

Separation from demeritorious states

Separation from demeritorious states is thus : Through the acquisition of non-hatred, a man fulfils separation from hatred; through the acquisition of the perception of brightness, he fulfils separation from torpor; through the acquisition of non-distraction, he fulfils separation from agitation and anxiety; through the acquisition of non-rigidity, he fulfils separation from rigidity; through the acquisition of fixed meditation, jhāna, he fulfils separation from uncertainty; through the acquisition of wisdom, he fulfils separation from ignorance; through the acquisition of right thought, he fulfils separation from wrong mindfulness; through the acquisition of bliss, he fulfils separation from non-bliss; through the acquisition of the twin bliss of the mind, he fulfils separation from suffering; through the acquisition of all meritorious states, he separates from all demerit. This is just as it is taught in the Tipiṭaka thus: “He is full of dispassion, therefore he fulfils separation from lust. He is full of non-hatred and non-delusion, therefore he fulfils separation from demeritorious states”. [34]

Difference between lust and demerit

And again, separation from lust is taught as the emancipation of the body, and separation from demeritorious states is taught as the emancipation of the mind. 86/149

And again, separation from lust is taught as the abandoning of discursive sensuous thought, and the separation from demeritorious states is taught as the abandoning of discursive thoughts of hate and harm.

And again, separation from lust is taught as eschewing of sense-pleasures, and separation from demeritorious states is taught as the eschewing of negligence through indulgence of the body.

And again, separation from lust is taught as the abandoning of the sixfold pleasures of sense and of delight therein. Separation from demeritorious states is taught as the abandoning of discursive thoughts of hate and harm, anxiety and suffering. Also it is taught as (1) the mowing down of pleasure, (2) as indifference.

And again, separation from lust is present bliss of relief from sense- pleasures, and separation from, demeritorious states is present bliss of relief from non-subjection to tribulation.

And again, separation from lust is to get beyond the sense-flood entirely. Separation from demeritorious states is the surpassing of all other defilements which cause rebirth in. the sense and form (planes).

Initial and sustained application of thought

Accompanied by initial application and sustained application of thought: What is initial application of thought? To perceive, to think, to be composed, to excogitate and to aspire rightly, though without understanding, constitute initial application of thought. Such are the qualities of initial application of thought. Owing to the fulfilment of initial application of thought there is initial application of thought in the first meditation, jhāna. And again, one dwells on the earth kasiṇa and considers the earth sign without end. These constitute initial application of thought. It is comparable to the reciting of discourses by heart.

Q. What are the salient characteristic, function, manifestation and near cause of initial application of thought?

A. [35]…………………………………………………………………

What is sustained application of thought? When one practises sustained application of thought, the mind dwells in non-indifference following that which sustained application of thought investigates. This state is called sustained application of thought. In association with this one accomplishes the first meditation, jhāna. The first meditation, jhāna, is (conjoined) with sustained application of thought. And again, the meditator who dwells on the earth kasiṇa considers many aspects which his mind discerns when working on the earth sign. This is sustained application of thought. 87/150

Q. What are the salient characteristic, function, manifestation and near cause of sustained application of thought?

A. Reflection following investigation is its salient characteristic. The brightening of the mind — this is its function. The seeing that follows initial application of thought — this is its near cause.

Initial application and sustained application of thought discriminated

Q. What is the difference between initial application and sustained application of thought?

Similes of the bell etc.

A. It is comparable to the striking of a bell. The first sound is initial application of thought. The reverberations that follow constitute sustained application of thought. And again, it is comparable to the relation of the mind to its object. The beginning is initial application of thought; the rest is sustained application of thought. And again, to wish for meditation, jhāna, is initial application of thought; to maintain is sustained application of thought. And again, to recall is initial application of thought; to dwell on the recollection is sustained application of thought. And again, the state of the coarse mind is initial application of thought and the state of the fine mind is sustained application of thought. Where there is initial application of thought there is sustained application of thought, but where there is sustained application of thought, there may or may not be initial application of thought. It is taught in the Tipiṭaka thus: “The mind beginning to dwell on anything is initial application of thought. If, having acquired initial application of thought, the mind is still unfixed, it is sustained application of thought”. [36] To see a person coming in the distance, without knowing whether one is a man or woman and to distinguish the form as male or female is initial application of thought. Thereafter to consider whether he or she is virtuous or not, is rich or poor, noble or humble„ is sustained application of thought. Initial application of thought wants (a thing), draws it-and brings it near. [37] Sustained application of thought keeps it, holds it, follows and goes after it.

Similes of the bird etc.

Like a bird taking off from a hill flapping its wings, is initial application 88/151 of thought and the planing movement (of a bird in the sky) is sustained application of thought. The first spreading (of the wings) is initial application of’ thought. The spreading (of the wings) when it is continued long is sustained application of thought. [38] With initial application of thought one protects; with sustained application of thought one searches. With initial application of thought one considers; with sustained application of thought one continues to consider. The walker in initial application of thought does not think of wrong states; the walker in sustained application of thought induces meditation.

Sustained application of thought is like a man who is able, while reciting the discourses in mind, to gather the meaning. Initial application of thought is like a man who sees what he wants to see and after seeing understands it well. Expertness in etymology and dialectic is initial application of thought; expertness in theory and practice is sustained application of thought. [39] To appreciate distinction is initial application of thought; to understand the distinction of things is sustained application of thought. These are the differences between initial application and sustained application of thought.

Solitude

Born of solitude. It is called solitude because of separation from the five hindrances. This is named solitude. And again, it is the merit-faculty of the form plane. And again, it is taught as the access of the first meditation, jhāna. And again, it is taught as the meditation-thought. What is produced from this is called born of solitude, as the flower which grows on earth is called earth-flower and the flower which grows in water, water-flower.

Joy and bliss

Joy and bliss. The mind at this time is greatly glad and at ease. The mind is filled with coolness. This is called joy.

Q. What are the salient characteristic, function, manifestation and near cause of joy and how many kinds of joy are there?

A. Joy: the being filled with joy is its salient characteristic; to gladden is its function; the overcoming of mental disturbance is its manifestation; buoyancy is its near cause.

How many kinds of joy are there? There are six kinds of joy: one 89/152 proceeds from lust; one, from faith; one, from non-rigidity; one from solitude; one, from concentration and one, from enlightenment factors.

Which, from lust? The joy of passion and the joy that is bound up with the defilements are called joy that proceeds from lust. [40]

Which, from faith? The joy of a man of great faith and the joy produced on seeing a potter. [41]

Which, from non-rigidity? 416 The great joy of the pure-hearted and the virtuous.

Which, from solitude? The joy of the individual who enters the first meditation, jhāna. [42]

Which, from concentration? The joy of the individual who enters the second meditation, jhāna. [43]

Which, from the enlightenment factors? The joy that follows the treading of the supramundane path in the second meditation, jhāna.

Five kinds of joy

And again, it is taught that there are five kinds of joy, namely, the lesser thrill, momentary joy, streaming joy, swiftly going joy, all-pervading joy. [44]

The lesser thrill is like the raising of the hairs of the body caused by being wet with fine rain. Momentary joy suddenly arises and suddenly passes away. It is comparable to showers at night. Streaming joy is like oil that streaks down the body without spreading. Swiftly going joy is joy that spreads through the mind and vanishes not long after. It is comparable to the store of a poor man. All-pervading joy permeating the body, continues. It is like a thundercloud that is full of rain. Thus the lesser thrill and momentary joy cause the arising of the access through faith. Streaming joy becoming powerful causes the arising of the access. Swiftly going joy dwelling on the maṇḍala causes the arising of both the good and the bad, and depends on skill. All-pervading joy is produced in the state of fixed meditation.

Bliss

Q. What is bliss? A. Contact with the lovable and the ease-giving is bliss. 90/153

Q. What are the salient characteristic, function, manifestation and near cause of bliss? How many kinds of bliss are there? What are the differences between joy and bliss? A. Its function is its salient characteristic. Dependence oh an agreeable object — this is its agreeable function. Peaceful persuasion is its manifestation. Tranquillity is its near cause.

Five kinds of bliss

How many kinds of bliss are there? There are five kinds of bliss, namely, caused bliss, fundamental bliss, the bliss of solitude, the bliss of non-defilement, the bliss of feeling.

What is called caused bliss? Thus it is according to the Buddha’s teaching: “The bliss of virtue lasts long”. This, is called caused bliss. This is a merit of bliss. Thus is fundamental bliss according to the Buddha’s teaching: “The Enlightened One produces worldly bliss”. [45] The bliss of solitude is the development of concentration-indifference and the destruction of meditation, jhāna. The bliss of non-defilement is according to the Buddha’s teaching “highest Nibbāna”. [46] The bliss of dwelling is generally called the bliss of dwelling. According to this treatise, the bliss of dwelling should be enjoyed. [47]

Differences between joy and bliss

What are the differences between joy and bliss? Buoyancy is joy, ease of mind is bliss. Tranquillity of mind is bliss. Concentration of mind is joy. Joy is coarse; bliss is fine. Joy belongs to the formations-group; bliss belongs to the sensation-group. Where there is joy there is bliss, but where there is bliss there may or may not be joy.

First meditation (jhāna)

The first is the basis for producing the second. After accomplishing the access one enters the first meditation, jhāna. The meditation-factors are initial application of thought and sustained application of thought, joy, bliss and unification of mind.

What is meditation, jhāna? It is equalized meditation on an object. It is the plucking out of the five hindrances. It is to meditate and to overcome.

Enters the first meditation, jhāna, and acquires good standing: Having already acquired, having already touched, having already proved, one dwells.

And again, thus is separation from lust and demeritorious states: The first meditation, jhāna, is called the special characteristic of separation from the world of sense. The second meditation, jhāna, has the special characteristic of 91/154 separation from initial application and sustained application of thought. In solitude are joy and bliss; therefore joy and bliss are called the special characteristics of solitude. [48]

And again, thus is separation from lust and demeritorious states: It is to remove well, and to overcome well.

With initial application and sustained application of thought: This is said to be the characteristic of (the first) meditation, jhāna.

Joy and bliss born of solitude: This state resembles meditation.

Acquires good standing enters and dwells: One acquires the first meditation, jhāna, separates from five factors, fulfils five factors, three kind of goodness, ten characteristics, [49] and accomplishes the twenty-five merits. With these merits one can obtain rebirth in the Brahma or the deva world. [50]

Five hindrances

Separation from five factors: This is separation from the five hindrances. What are the five? Sense-desire, ill will, rigidity and torpor, agitation and anxiety, uncertainty. [51]

Sense-desire: (This refers to) a mind defiled by the dust of passion. Ill will: This is the practice of the ten defilements. Rigidity: This is negligence of the mind. Torpor: This is the desire for sleep owing to heaviness of the body. There are three kinds of torpor: the first, proceeds from food; the second, from time; the third, from the mind. If it proceeds from the mind, one removes it with meditation. If it proceeds from food and time as in the case of the Arahant, because it does not proceed from the mind, it is not a hindrance. If it proceeds from food and time, one cuts it with energy as the Venerable Elder Anuruddha taught: “Since first I destroyed the cankers for fifty-five years, have I not slept the sleep that proceeds from the mind. And during this period for twenty-five years, have I removed the sleep that proceeds from food and time”. [52] 92/155

Q. If torpor is a bodily state, how can it be a mental defilement? A. The body is produced only by mental defilement. It is like a man drinking wine and taking food. Thus should it be known.

Q. If torpor is a bodily state and rigidity is a mental property, how do these two states unite and become one hindrance? A. These two states have one object and one function. What are called torpor and rigidity become one. Agitation is non-tranquillity of mind; anxiety is unsteadiness of mind; the characteristics of these are equal. Therefore they become one hindrance. Uncertainty is the clinging of the mind to diverse objects. There are four kinds of uncertainty: the first is a hindrance to serenity, [53] the second, to insight, [54] the third, to both and the fourth, to things non-doctrinal.

Here, is serenity won through the ending of these uncertainties, or is it possible or not to win tranquillity while having these uncertainties or the uncertainty concerning the self? If one has that uncertainty, it is called a hindrance to serenity; uncertainty concerning the Four Noble Truths and the three worlds is called a hindrance to insight; uncertainty concerning the Buddha, the Law and the Community of Bhikkhus is called a hindrance to both. Uncertainty concerning things like country, town, road, name of man or woman is called hindrance to things non-doctrinal. Uncertainty concerning the Discourses is a hindrance to solitude. Thus should these be understood. What is the meaning of hindrance? Hindrance to vehicle; [55] superposing, defilement, fetter. These are obvious.

Q. There are many fetters such as those which cover the defilements, and others. They are fetters. Then, why are only five hindrances taught?

A. Because these five include all. And again, the attachment to sense-desires includes all attachment to passion; all demeritorious states (of hatred) are included in the attachment to anger; and all demeritorious states of infatuation are included in the attachment to rigidity and torpor, agitation and anxiety and uncertainty. Thus all defilements are included in the attachment to the five hindrances. Because of this the five hindrances are taught.

Five factors

Five factors: These are fulfilled (through the fulfilment of) initial and sustained application of thought, joy, bliss, and unification of mind.

Q. It is said that the five factors together constitute the first meditation, jhāna. Therefore, it cannot be said that there is a meditation (jhāna) outside the five factors. If there is a meditation, jhāna, outside the five factors, how can it be said that the first meditation, jhāna, consists of the five factors? 93/156

Similes of chariot and army

A. By means of the meditation, jhāna, factors, meditation (jhāna) is fulfilled. There is no meditation, jhāna, separate from meditation (jhāna) factors. Such meditation, jhāna, there is not. One can speak of a chariot because of all the parts of a chariot. [56] There is no chariot outside the parts. Owing to all the parts of an army, one can speak of an army. There is no army separate from the parts. Thus owing to meditation (jhāna) factors, it is called meditation, jhāna. There is no meditation, jhāna, separate from the meditation (jhāna) factors. [57] The factors combined are named meditation, jhāna. Separately, they are named factors. It is taught that the object is called meditation, jhāna, and the attributes, factors. By way of clan they are meditation, jhāna. By way of caste they are factors.

Q. In spite of there being mindfulness, energy and others, why are only five factors taught?

A. Because these five through combination accomplish meditation, jhāna.

Q. What are the characteristics of combination?

A. Initial application of thought follows the object of mind and acquires fixed meditation. Sustained application of thought goes together with the observing mind. When initial and sustained application of thought are unmixed, they cause the arising of skilfulness. If one is skilful, one produces joy and bliss. If one is skilful, one can produce the heart of joy, and after increasing that, produce the heart of bliss. With these four qualities the mind becomes peaceful. If the mind becomes peaceful, it acquires concentration. These are called the characteristics of combination. Thus, these five, through combination, accomplish (meditation, jhāna).

And again, the hindrances are overcome by the perfection of the five. The overcoming of the first hindrance is the first meditation, jhāna. Thus the overcoming of the five hindrances results in five meditations, jhānas. In the first meditation, jhāna, initial application of thought is the special factor; through initial application of thought lust is abandoned. If initial application of thought enters into right concentration, the other factors are also awakened. Among the five factors, sustained application of thought is the beginning of the second meditation; joy, of the third meditation; bliss, of the fourth; and unification of mind, of the fifth. These are the special factors of the meditations, jhānas.

And again, with the overcoming of the five hindrances, the five are fulfilled, as it is taught in the Tipiṭaka: “Unification of mind is the overcoming of sensuous desire, joy is the overcoming of anger, initial application of thought 94/157 is the overcoming of rigidity and torpor, bliss is the overcoming of agitation and anxiety, sustained application of thought is the overcoming of uncertainty”. [58] Thus, through the overcoming of the hindrances, the five are fulfilled.

Q. Meditating on the earth kasiṇa sign, 417 how does the yogin cause the arising of joy and bliss?

A. The earth kasiṇa does not bring joy and bliss. They (joy and bliss) naturally follow the separation from the five hindrances. Thus the son of truth [59] causes the arising of joy and bliss.

Q. If that be so, why does the son of truth not arouse joy and bliss in the fourth meditation, jhāna?

A. Because it is not a suitable state, and because he removes joy and bliss in the fourth meditation, jhāna. And again because of his having skilfully rooted out the joy and bliss which he caused to arise at first, and because, he, seeing the tribulation of bliss, forsakes it, and attaches himself to deep tranquillity. For these reasons, he does not cause the arising of joy and bliss.

Three kinds of goodness

The three kinds of goodness: These are the initial, medial and final stages of goodness. Purity of practice is the initial stage; the increase of equanimity is the medial stage; rejoicing is the final stage. [60] What is purity of practice? It is the foundation of all goodness. What is the increase of equanimity? It is fixed meditation. What is rejoicing? It is reflection. [61] Thus there are three kinds of goodness in the first meditation, jhāna.

Ten characteristics

Fulfilment of the ten characteristics: These comprise the three characteristics of the purity of practice, the three characteristics of the increase of equanimity and the four characteristics of rejoicing. [62] What are the three characteristics of the purity of practice? A. The mind purifies itself of that hindrance to the meditation, jhāna. Because of purity, the mind acquires the middle sign of serenity, and from that the mind leaps forward. These are called the three characteristics of the purity of practice.

Q. What are the three characteristics of the increase of equanimity? 95/158

A. If the mind is pure, it fulfils equanimity; if it attains to solitude, it fulfils equanimity; if it dwells on one object, it fulfils equanimity. These are called the three characteristics. Q. What are the four characteristics of rejoicing? A. Among these ten characteristics, there is rejoicing by reason of the gradual arising of the states produced; there is rejoicing by reason of the functions of the faculties becoming one; there is rejoicing by reason of the possession of energy; and there is rejoicing by reason of devotion (to these states). These are called the four characteristics. Thus, in the first meditation, jhāna, the ten characteristics are fulfilled.

Twenty-five benefits

Twenty-five benefits: In the first meditation, initial and sustained application of thought, joy, bliss and unification of mind are accomplished. Faith, energy, mindfulness, concentration and wisdom are accomplished. The initial, medial and final stages (of goodness) are accomplished ……………..† [63] is accomplished. Practice is accomplished. Solitude is accomplished. Dependence is accomplished ………….† is accomplished…………† is accomplished. Reflection is accomplished…………† is accomplished. Power is accomplished. Freedom is accomplished. Purity is accomplished, and the super-excellent purity is accomplished. Thus a man dwells together with the twenty-five benefits. These are the excellent stations of the deities. They are produced from tranquillity and are called the abodes of joy and bliss. In such excellent abodes surpassing the human do the deities dwell. Hence the Blessed One, the Buddha, declared to the bhikkhus:

Simile of the bath-attendant

“Just as a skilful bath-attendant or his apprentice heaps up bath-powder in a lovely copper vessel, adds water to it, kneads it, and makes it round, saturating it so that it adheres and does not scatter, just so a bhikkhu, having calmed his body and mind, produces joy and bliss and lets it evenly moisten and saturate (him) in such a way that there is no part of him that is not saturated with it. There is no place in his body or mind that is not saturated with joy and bliss born of solitude”. [64] Like the skilful bath-attendant or bis apprentice is the yogin. The copper vessel is the kasiṇa sign. Thus it should be known.

Q. What is the kasiṇa sign? A. As the copper vessel contains the hard 96/159 bath-powder which is made fine and bright, so the kasiṇa sign contains the hard (earth) out of which one produces joy which is soft and pure and therefore bright. Because the mind and the mental properties fill the object, the copper vessel is said to be like the kasiṇa sign. Mind and the mental properties are like the bath-powder. Thus it should be understood.

Q. Why is the bath-powder likened to the mind and the mental properties?

A. As bath-powder, owing to coarseness, does not adhere and is scattered by the wind, so the mind and mental properties when they are separated from joy and bliss, become coarse. And if they are separated from concentration they do not adhere and are scattered by the winds of the five hindrances. Therefore it is said that the bath-powder is like the mind and mental properties. What is comparable to water? Namely, joy and bliss and concentration. As water moistens, renders malleable, makes it round, so joy and bliss moisten and render malleable the mind and mental properties, and produce concentration. Therefore water is like joy and bliss. Like the stirring of the bath-powder with water are initial and sustained application of thought. Thus they should be understood.

Q. What is likened to the rounded thing?

A. Namely, initial and sustained application of thought. As a skilful bath-attendant puts the bath-powder into the copper vessel, mixes it with water, makes it round with his hand, and having made it round, he rounds it further with more wet powder and puts it into the vessel without scattering, so does the yogin place his mind and mental properties in the object and produce tranquillity well. In the first meditation, jhāna, joy and bliss should be regarded as water, initial and sustained application of thought as the hand that stirs and makes it (the powder) round. Thus one is able to produce tranquillity well. The mind and mental properties become rounded with joy and bliss and are not scattered because of the mind being kept on the object of meditation. Thus the rounded bath-powder is like initial and sustained application of thought. Just as the bath-powder is moistened thoroughly and just as it, through adhering, does not scatter, so the yogin in the first meditation, jhāna, is filled with joy from head to foot and from foot to skull, skin and hair, and dwells without falling. Thus one dwells in the realm of Brahma.

Q. Joy and bliss are called formless states. How then can they fill the body?

A. Name depends on form. Form depends on name. Therefore, if name is full of joy, form also is full of joy. If name is full of bliss, form also is full of bliss. And again, form that is bliss-produced, causes calm of body, and owing to the bliss of form the entire body is tranquillized. Thus there is no contradiction.

Three kinds of rebirth

The merit which can produce rebirth in the world of Brahma is thus: In 97/160 the first meditation, jhāna, there are three kinds: lower, middling and upper. When a man considers the special means, but does not remove the five hindrances well and does not reach the state of freedom, it is called lower meditation, jhāna. When a man considers the special means and removes the five hindrances, but does not reach the state of freedom, it is called middling meditation, jhāna. When a man considers the special means, removes the hindrances well and reaches the state of freedom, it is called higher meditation, jhāna. If a yogin attains to the lower first meditation, jhāna, after his death he will join the retinue of Brahma, and his life-span will be a third of an aeon; if he practises the middling first meditation, jhāna, he will, after his death, be reborn as a chief Brahma, and his life-span will be half an aeon; if he practises the higher first meditation, jhāna, he will be reborn as a Great Brahma, and his life-span will be one aeon. [65]

Meditation which partakes of deterioration, stability, distinction and penetration

There are four kinds of men who acquire the merit of rebirth in the world of Brahma. A man partakes of deterioration, a man partakes of stability, a man partakes of distinction and a man partakes of penetration. [66]

A man of dull faculties causes the arising of meditation, jhāna, but is heedless. And again, through two kinds of conduct in meditation, jhāna, a man partakes of deterioration:— (1) Owing to the denseness of the encompassing impurities [67], a man has not sufficient energy to destroy the evil discursive thinking which he caused to arise in the past. Thus, owing to the denseness of the encompassing impurities, he deteriorates. (2) Or, a man who is desirous of meditation, jhāna, is given to talk, addicted to sleep, and does not endeavour. Hence he deteriorates.

Q. Who falls back and how?

A. There is an opinion that if a man becomes impure of mind, he will fall back. And again, there is an opinion: Through slow pollution of the mind, one falls back. And again, there is another opinion: If a man loses serenity, he falls back. And there is yet another opinion: If a man does not practise for a long time on the sign he caused to arise in the past, he becomes incapable of making it to arise as he likes and does not attain to concentration. So, he falls back. If a man of dull faculties dwells heedfully, he acquires the recollectedness of that state and partakes of stability in meditation, jhāna. 98/161

If a man of keen faculties dwells heedfully, he can acquire facility in the second meditation, jhāna, which has no initial application of thought. If he develops further, he partakes of distinction in meditation, jhāna. If a man of keen faculties dwells heedfully, he can attain to insight with ease. Dispelling the thoughts of agitation and anxiety, and developing further, he, through absence of passion, partakes of penetration in meditation, jhāna.

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Section Two

Here I show how to get the second meditation, jhāna. I consider the tribulation of the first meditation, jhāna, and the benefits of the second meditation, jhāna. [68]

The simile of the young cow

Now; the yogin who practises the first meditation; jhāna, with facility wishes to cause the arising of the second meditation, jhāna. Why? If the yogin is not able to practise the first meditation, jhāna, with facility, though he wishes to remove initial and sustained application of thought and attain to the second meditation, jhāna, he falls back and is not able to enter the second meditation, jhāna. Further, he cannot re-enter the first meditation, jhāna. Hence the Blessed One taught the simile of the young mountain cow which, being foolish, knows not good pasturage, and which, though inexperienced, wanders to a far off precipitous place. She thinks: “How, if I were to enter the place I never entered before, eat the grass I never ate before and drink the water I never drank before”? Without planting her fore leg firmly, she raises her hind leg, becomes restless and is not able to go forward. And not being able to enter the place she never entered before, eat the grass she never ate before, drink the water she never drank before, she thinks thus: “I cannot go forward. I must return to the old pasturage”. [69] 100/163

There is a bhikkhu. He has not yet attained (meditation, jhāna). He does not know a subject of meditation. [70] He has not yet separated himself from lust and does not know how to enter the first meditation, jhāna. He does not practise this teaching nor study it, but thinks thus: “How, if I were to enter the second meditation, jhāna, and rid myself of initial and sustained application of thought”? Being not at ease, he again thinks: “I cannot enter the second meditation, jhāna, and I cannot rid myself of initial and sustained application of thought. I must retire, (from this), enter the first meditation, jhāna, and separate myself from lust”. This foolish bhikkhu is as ignorant and inexperienced as the young mountain cow. Therefore, he should practise the first meditation, jhāna. He should make the mind free (from lust).

Entrance into the second meditation, jhāna

Before and after his meal, in the first and in the last watches of the night, according to his wish, a bhikkhu practises adverting, entering, establishing, rising and reflecting. [71] If he enters (the meditation, jhāna,) often and goes out of it often and acquires facility in the practice of the first meditation, jhāna, he can acquire the bliss of facility, cause the arising of the second meditation, jhāna, and surpass the first meditation, jhāna. And again he thinks thus: “This first meditation, jhāna, is coarse; the second meditation, jhāna, is fine”. And he sees the tribulations of the first and the merits of the second meditation, jhāna.

Q. What are the tribulations of the first meditation, jhāna?

A. The hindrances as the near enemy (of this meditation; jhāna,) stir up initial and sustained application of thought and cause negligence of body and disturbance of mind. Thereby the concentration becomes coarse and incapable of producing higher knowledge. Therefore, one does not relish the first meditation, jhāna, or partake of distinction in it. These are the tribulations of the first meditation, jhāna. [72] The merits of the second meditation, jhāna, consist in the overcoming of these. Thus we have seen the tribulations of the first meditation, jhāna, and the merits of the second.

Here the mind separates itself from the first meditation, jhāna, and taking the kasiṇa sign as the object of the second meditation, jhāna, dwells on it. The mind, dissociated from initial and sustained application of thought, at 101/164 ease in joy and bliss born of concentration, attains (to the second meditation, jhāna). If the yogin strives, he accomplishes the destruction of initial and sustained application of thought quickly. He is at ease in joy and bliss born of concentration and cause the mind to abide tranquilly.

Here I show the four factors of the second meditation, jhāna.

That yogin “attains to and dwells in the second meditation, jhāna, which, through the stilling of initial and sustained application of thought, develops internal tranquillity and the state of mind-predominance, is without initial and sustained application of thought, born of concentration, full of joy and bliss”. [73] This is the merit of the earth kasiṇa. The stilling of initial and sustained application of thought is the stilling of initial and sustained application of thought through clear understanding. And also it is named ending.

Q. What is “the stilling of initial and sustained application of thought”?

A. It is the destruction of the tribulations of initial and sustained application of thought pertaining to the first meditation, jhāna. It is the destruction of the roots of all initial and sustained application of thought. It is the co-destruction of the tribulations of initial and sustained application of thought, roots of initial and sustained application of thought, and initial and sustained application of thought themselves. This is “the stilling of initial and sustained application of thought”.

And again, after separating himself from the lower coarse meditation, jhāna, the yogin attains to the upper fine meditation, jhāna, and causes it (the lower) to perish.

“Internal”: what is one’s own is named “internal”. There are three kinds in what is internal: the first is internal in the sense of personal; the second is internal concentration; the third is internal object.

What is “internal in the sense of personal”? The six internal sense spheres. “Internal concentration”: The contemplation on one’s own bodily state is called “internal concentration”. The thought which is inward (subjective), does not go outwards, and the nature of which is to understand is called “internal object”. In this treatise “internal in the sense of personal” means “to be in a state of blissfulness”.

Faith, [74] right faith and the faith which develops meditation, jhāna, are called “tranquillity”. In internal concentration this is internal tranquillity.

What are the salient characteristic, function, manifestation and near cause of internal tranquillity? Non-disturbance is the salient characteristic of internal tranquillity. Repose is its function. Non-defilement is its manifestation. Initial and sustained application of thought are its near cause. 102/165

“Develops the state of mind-predominance”: the dwelling of the mind in right concentration is called the development of the state of mind-predominance. What is the meaning of “development of the state of mind-predominance”? “Mind” means mentality. “Predominance” is a name for mindfulness. “State” has the same meaning as that of “natural state” which is taught in the science of sound. “State” means nature. The stilling of initial and sustained application of thought and the arousing of the state of mind- predominance through unification of mind is called “the development of the state of mind-predominance”.

What are the salient characteristic, function, manifestation and near cause of ‘the state of mind-predominance’?

Pure righteousness is its salient characteristic; repose is its function; unruffledness is its manifestation; and the stilling of initial and sustained application of thought is its near cause.

Q. (It is said that the yogin) ‘‘develops internal tranquillity and the state of mind-predominance”. If that be so, why are these not included in the first meditation, jhāna?

A. In the first meditation, jhāna, owing to the waves of initial and sustained application of thought, the mind is muddied.

“Internal tranquillity and the state of mind-predominance”: just as, owing to waves, water becoming turbid, does not clearly reflect any image, cast on it, just so in the first meditation, jhāna, because of turbidity due to the movement of the waves of initial and sustained application of thought, internal tranquillity and the state of mind-predominance are not clear. Therefore, they are not included in the first meditation, jhāna.

‘Without initial and sustained application of thought”: After the stilling of initial application of thought, there is no initial application of thought. After the stilling of sustained application of thought, there is no sustained application of thought.

Q. The stilling of initial and sustained application of thought is the state that is without initial and sustained application of thought. Are there two kinds of ending of initial and sustained application of thought? Why are two kinds taught?

A. The stilling of initial and sustained application of thought develops internal tranquillity. The state of mind-predominance becomes the cause of the state that is without initial and sustained application of thought, owing to the appearance of the excellent characteristic of joy and bliss which is born of solitude.

And again, the stilling of initial and sustained application of thought is thus: Seeing through initial and sustained application of thought, the tribulation of initial and sustained application of thought, he abandons them. The 103/166 state that is without initial and sustained application of thought is the stilling of initial and sustained application of thought of the form element.

And again, in what is without initial and sustained application of thought there are two divisions: the first is “without initial and sustained application of thought” that is not due to the stilling of initial and sustained application of thought; (the second) is “without initial and sustained application of thought” that is due to the stilling of initial and sustained application of thought. Thus, without the stilling of initial and sustained application of thought, the five branches of higher knowledge and the third meditation, jhāna, are without initial and sustained application of thought. The second meditation, jhāna, is without initial and sustained application of thought through skilful seclusion and the stilling of initial and sustained application of thought. These are the two divisions.

“Born of concentration”: This refers to concentration. The first meditation, jhāna, comes from that consciousness and the second meditation, jhāna, comes from the first meditation, jhāna. And again, “concentration” means that the second meditation, jhāna, comes together with unification of mind.

“Joy and bliss born of concentration”: Joy and bliss have already been expounded.

“The second meditation, jhāna”: It is called so because it follows the first.

“Attains to the second meditation, jhāna”, means that he enters the second meditation, jhāna.

“Meditation, jhāna”: Internal tranquillity, joy and bliss and unification of mind are called “meditation, jhāna”.

“Attains to and dwells in the second meditation, jhāna”: He acquires the second meditation, jhāna, which is free from two factors, endowed with two factors, three kinds of goodness and ten characteristics and is associated with twenty-three merits. This is the heavenly abode. This is merit. This is birth in the Abode of Resplendence. [75] This has been expounded at length before.

Simile of the pool of water

“Heavenly abode” means that he dwells in a plane surpassing the human because of joy and bliss that proceed from concentration. Therefore it is called “heavenly abode”. Hence the Blessed One taught the bhikkhus thus: 104/167

“As in a pool of water with a spring and into which no water flows from the four directions, nor rain descends, the water wells up cool and pure from within, saturates the entire pool and over-flowing spreads afar, even so 419 joy and bliss, cool and pure, welling up from concentration saturates every part of the body of a bhikkhu. Thus joy which is produced from concentration saturates the body and the mind”. [76]

A yogin entering the second meditation, jhāna, should consider his body in the light of this simile of the pool with water welling up from within. The absence of any stream flowing from any of the four directions is to be understood as the stilling of initial and sustained application of thought. As the water welling up from within fills the pool without causing waves to arise in it, 419a so joy and bliss springing from concentration fills the mental and bodily factors and there is no disturbance of mind. As water that is cold cools the body, so joy and bliss born of concentration causes all the mental and bodily factors to be at ease.

Thus is the reward of the practice of concentration: One is reborn in the Abode of Resplendence. There are three kinds of rewards pertaining to the three divisions of the second meditation, jhāna: lower, middling and higher. The yogin who practises the lower meditation, jhāna, will, after his death, be reborn in the Abode of Lesser Light. His life-span will be two aeons. [77] If he practises the middling meditation, jhāna, he will, after his death, be reborn in the Abode of Measureless Light. His life-span will be four aeons. [78] If he practises the higher meditation, jhāna, he will, after his death, be reborn in the Abode of Resplendence and his life-span will be eight aeons. [79]

The third meditation, jhāna

I consider the tribulations of the second meditation, jhāna*.*

Now a yogin having practised the second meditation, jhāna, and acquired facility therein thinks: “The second meditation, jhāna, is coarse; the third meditation, jhāna, is fine”. Knowing the tribulations of the second meditation, 105/168 jhāna, and seeing the merits of the third meditation, jhāna, he causes the third meditation, jhāna, to arise.

What are the tribulations of the second meditation, jhāna? This concentration has initial and sustained application of thought as its near enemy. This meditation, jhāna, being accompanied by joy, is coarse. The mind exults in the possession of joy and is not able to arouse other (higher) meditation (jhāna) factors. To be attached to joy is a fault. If he understands these faults, he becomes fault-free. One is not able to acquire supernormal power; or one gains the second meditation, jhāna, and is not able to partake of distinction. Thus should one understand the tribulations of the second meditation, jhāna. The merits of the third meditation, jhāna, lie in the overcoming of these (tribulations). If one considers the tribulations of the second meditation, jhāna, and the merits of the third, he can remove joy through meditation, jhāna, on the kasiṇa sign and be at ease because of freedom from joy. Considering thus he can in no long time attain to fixed meditation, jhāna, through bliss free from joy.

I will elucidate the factors of the third meditation, jhāna*.*

That yogin “through the absence of the desire for joy, abides in equanimity, mindful and completely conscious, experiencing in the body that bliss of which the Noble Ones say: “Endowed with equanimity and mindfulness, and completely conscious, he abides in bliss. So he abides in the attainment of the third meditation, jhāna”. [80]

“Through absence of desire for joy”: Joy has already been explained. “Absence of desire”: Removing joy one dwells in equanimity. What is “equanimity”? Equipoise, protection, non-retreating, non-advancing, serenity and evenness of mind are called “equanimity”. There are eight kinds of equanimity: equanimity of feeling, of effort, of insight, of the enlightenment factors, of the immeasurable states, of the six members (senses), of the meditation (jhāna) factors and of purity. [81] The equanimity of feeling is the equanimity of the five faculties. Reflection on the sign of equanimity from time to time— this is the equanimity of effort. If, saying, “I will remove the cause of suffering”, one attains to equanimity, it is called the equanimity of insight. The practising of the enlightenment factors is the equanimity of the enlightenment factors. Kindness, compassion, appreciative joy and equipoise — these are called the equanimity of the immeasurable states.

If, on seeing a form, one, being indifferent, is neither glad nor sad, it is called the equanimity of the six members. The dwelling in the attainment of 106/169 equanimity because of dispassion is called the equanimity of the meditation (jhāna) factors. Equanimity-mindfulness purity is the equanimity of purity.

And again, there are three kinds of equanimity: equanimity regarded as a vehicle of concentration; regarded as the state of little activity; and regarded as non-action. The equalized skilfulness that is present in all meditations, jhānas, and is neither hasty nor slow is “equanimity considered as a vehicle of concentration”. This inferior equanimity is near the second meditation, jhāna, and removes exultation of mind. If the mind is not active, it is called “equanimity regarded as a state of little activity”. This equanimity is near the third meditation, jhāna, and removes all exultation of mind. If one’s mind is not actively concerned with objects, through imperturbability of thought and body, it is called “equanimity regarded as non-action”. This equanimity is near the fourth meditation, jhāna.

What are the salient characteristic, function, manifestation and near cause of equanimity? Equipoise is its salient characteristic. Non-attachment is its function. Non-action is its manifestation. Dispassion is its near cause.

Q. Why is it taught that equanimity is in this meditation, jhāna, and not in the second and the first meditations, jhānas?

A. In the second and the first meditations, jhānas, the mind, being full of joy, does not become detached. Because of joy and bliss, exultation of mind is not removed. Therefore, this equanimity is not taught as being present in the second and the first meditations, jhānas. Owing to absence of joy and bliss, owing to dispassion and owing to the removal of the process of combination in the third meditation, jhāna, this meditation (jhāna) factor arises. Because of the mastering of the meditation (jhāna) factors, it is said “abides in equanimity, mindful and completely conscious”.

Q. What are the salient characteristic, function, manifestation and near cause of “mindfulness”?

A. Recollectedness is its salient characteristic; non-forgetting is its function; protection is its manifestation; and the four foundations of mindfulness are it near cause.

What is it to be “completely conscious”? To be conscious is to be aware.

It is to be completely conscious rightly. There are four kinds in being completely conscious rightly. [82] They are the being completely conscious of oneself; the being completely conscious of one’s distinctive mark; the being completely conscious undeludedly; the being completely conscious basically. Here, to be completely conscious of the four postures, is to be completely conscious of oneself. Entering solitude is to be completely conscious of one’s distinctive mark. To know the eight worldly conditions [83] is to be completely conscious 107/170 undeludedly. To dwell on the object of concentration is to be completely conscious basically. In this treatise (“completely conscious” in the sense of) “being completely conscious basically” has been taken.

What are the salient characteristic, function, manifestation and near cause of the being “completely conscious”? Non-bewilderment is its salient characteristic; decision is its function; investigation of states is its manifestation; to consider rightly is its near cause.

Q. Should one be mindful and completely conscious in all places?

A. If a man is not mindful and is not completely conscious he is not even able to cause the arising of the access stage of meditation, jhāna.

Q. Why is it taught in the third meditation, jhāna and not in the second and the first meditations, jhānas?

A. Here, joy and all other coarse meditation (jhāna) factors are stilled. Concentration becomes fine, enters a place of fineness, and through the state of being completely conscious remains firm in the third meditation, jhāna. Thus he gains facility in the exercise of the meditation (jhāna) factors.

Again, the foolish mind longs for happiness and easily turns to the bliss of this meditation, jhāna, for its exceedingly sweet and named “alluring”. Thus (through mindfulness and through the state of being completely conscious) one is able to remove joy and acquires facility in this meditation, jhāna.

Simile of the calf

Again, joy and bliss are intimate. So, understanding mindfulness and the state of being completely conscious one dwells on the object in bliss separate from joy. It is like a calf following its mother. Unless someone holds it back by the ears, it will follow its mother with its head against her side. One understands bliss that is separate from joy, conjoined with mindfulness, and the state of being completely conscious, and dwells on the object of concentration. [84] On the contrary, if one does not understand, one re-enters joy and partakes of deterioration in concentration. For the acquiring of mastery over the meditation (jhāna) factors, mindfulness and the state of being completely conscious are taught. Thus equanimity, mindfulness and the state of being completely conscious are accomplished. Therefore, it is said “abides in equanimity, mindful and completely conscious, experiencing in the body that bliss”.

Q. What is mental bliss?

A. Bliss experienced in mind is mental bliss. It comes from mental contact. This is the meaning of mental bliss. This is called “bliss”.

Q. What is “body”? The perception-group, formations-group and consciousness-group — these are called “body”. 108/171 I

“Experiencing in the body that bliss” means to acquire ease of body.

Q. Then, why is it said that there is no joy in this bliss and that it is not experienced in the body?

A. In the third meditation, jhāna, the faculty of bliss is removed. This is according to the teaching of the Blessed One which says, that in the third meditation, jhāna, the faculty of bliss is removed.

“That bliss of which the Noble Ones say”: “Noble Ones” means the Buddha and his disciples. “Say” means to reveal, establish, explain, point out. Thus is “that bliss of which the Noble Ones say” to be known.

Q. Why do the Noble Ones praise this state of body and not any other?

A. In the third meditation, jhāna, although the yogin can easily dwell in pleasing bliss, he does not hold to bliss. The Noble Ones dwell looking beyond bliss. This is an accomplishment of the Noble Ones. Therefore, the Noble Ones praise this excellent meditation, jhāna.

“Endowed with equanimity and mindfulness, he abides in bliss”: Equanimity, mindfulness and bliss have already been explained.

“Abides in the attainment of the third meditation, jhāna”: It is called “third” because of the second. The third meditation, jhāna, comprises equanimity, mindfulness, the state of being completely conscious, bliss and unification of mind. The accomplishment of these is called (the third) meditation, jhāna. “Abides in the attainment” means that one who acquires the third meditation, jhāna, separates from one factor, fulfils five factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits.

To dwell in the heaven world means to be born in the Abode of All Lustre. [85] It is to be understood in the same way as it was taught in the first meditation, jhāna. “To dwell in the heaven world” is to dwell in that pleasant dwelling which is free from joy. “To dwell in the heaven world” is to dwell in a manner surpassing humans.

Simile of the lotus pond

Hence, the Buddha taught the bhikkhu thus: “Just as in a pond of blue and white lotuses, the blue, red and white lotuses are born, grow and stand in the water and are immersed in the cold water from root to neck, so this body is filled and saturated with bliss that is free from joy”. [86] As the blue, red and white lotuses stand in the water, so he abides in the third meditation, 109/172 jhāna. His body should be known thus: as the lotuses born in the water 420 are immersed in the water from root to neck, so he abides in the third meditation, jhāna, with body and mind filled and saturated with bliss that is free from joy.

Thus is the reward of the practice of concentration: One is reborn in the Abode of the All Lustrous. There are three kinds of rewards pertaining to the three divisions of the third meditation, jhāna, namely: higher, middling and lower. If a yogin practises the lower meditation, jhāna, he will, after his death, be reborn in the Abode of Lesser Lustre. His life-span will be sixteen aeons. If he practises the middling meditation, jhāna, he will, after his death, be reborn in the Abode of Measureless Lustre. His life-span will be thirty- two aeons. If he practises the higher meditation, he will be reborn in the Abode of All Lustre. His life-span will be sixty-four aeons. [87]

The fourth meditation, jhāna

I consider the tribulations of the third meditation, jhāna*.*

Now, a yogin, having practised the third meditation, jhāna, and acquired facility therein, wishes to cause the arising of the fourth meditation, jhāna, and to transcend the third meditation, jhāna. (He thinks), “The third is coarse. The fourth is fine”. He sees the tribulations of the third meditation, jhāna, and the merits of the fourth meditation, jhāna. What are the tribulations of the third meditation, jhāna? Joy is the near enemy. Right concentration with bliss is coarse. So he is not able to acquire supernormal power. The third meditation, jhāna, does not partake of distinction. Thus he sees the tribulations of the third meditation, jhāna. The merits of the fourth meditation, jhāna, consist in the over-coming of these (tribulations).

Thus the yogin, on seeing the tribulations of the third meditation, jhāna, and the merits of the fourth meditation, jhāna, meditates on the kasiṇa sign and removes bliss at once. After removing it he can dwell with the mind of equanimity. Thus meditating his mind quickly attains to fixed meditation, jhāna, owing to equanimity.

I will elucidate the factors of the fourth meditation, jhāna.

That yogin, “having abandoned pleasure and pain, leaving behind former joy and grief, painless, pleasureless, in the purity of equanimity-mindfulness, 110/173 accomplishes the fourth meditation, jhāna, and dwells”. [88] This is a merit of the earth kasiṇa.

“Having abandoned pleasure”: This is the abandoning of bodily pleasure. Having abandoned “pain”: This is the abandoning of bodily pain. “Leaving behind former joy and grief”: Joy is the bliss of the mental properties. [89] This is the leaving behind of these.

Q. It is said, “having abandoned pleasure and pain, leaving behind grief”. Where were these abandoned and left behind? A. They were abandoned and left behind at the access moments of the meditation, jhāna. The Buddha taught the removal of pain in this fourth meditation, jhāna. Q. Where does the faculty of pain that has arisen cease entirely? A. The Buddha taught the bhikkhus thus: “In the first meditation, jhāna, separation from sense-desires is fulfilled. There the faculty of pain which has arisen ceases entirely”. [90] Q. Why does the faculty of pain cease entirely in the first meditation, jhāna? A. Because of the fullness of joy, there is bodily ease. [91] Because of bodily ease, the faculty of pain is ended, i.e., through transcending, it is abandoned. Therefore, in the first meditation, jhāna, the faculty of pain is removed. In the second meditation, jhāna, the faculty of grief is removed. According to the teaching of the Buddha, the removal of the faculty of grief is thus: “Where does the faculty of grief that has arisen cease entirely? Here, bhikkhus, initial and sustained application of thought are stilted, and he abides in the attainment of the second meditation, Jhāna. Here, the faculty of grief which has arisen ceases entirely”. [92] Why does the faculty of grief, cease in the second meditation, jhāna? If a man has initial and sustained application of thought for long, his body and mind become negligent. If his mind becomes negligent, the faculty of grief arises immediately. In the second meditation, jhāna, initial and sustained application of thought are stilled. In the third meditation, jhāna, the faculty of bliss is removed. The Buddha taught thus: “Where does the faculty of bliss which has arisen cease entirely? Here, bhikkhus, owing to the distaste for joy, one abides in the attainment of the third meditation, jhāna. Here the faculty of bliss which 111/174 has arisen ceases entirely”. [93] Q. Why does the faculty of bliss cease in the third meditation, jhāna? A. Joy perishes, and so, bliss that arises depending on joy also perishes. Therefore, in the third meditation, jhāna, the faculty of bliss perishes.

Q. If the faculties of pain, bliss and grief were removed in the third meditation, jhāna, why is their ending taught in the fourth meditation, jhāna?

A. These faculties were removed in the third meditation, jhāna. The third meditation, jhāna, is an approach to the fourth meditation, jhāna. In the third meditation, jhāna, these having arisen, passed away. Therefore, their removal is taught in the fourth meditation, jhāna.

And again, “accomplishes” the “painless” and “pleasureless” means the overcoming of pain and pleasure. [94] Therefore, the overcoming of pain and pleasure is taught as the accomplishment of the painless and pleasureless. And again, it is because in the fourth meditation, jhāna, attainment and overcoming occur together. And again, equanimity removes the defilements immediately and entirely. The attaining to the “painless” and “pleasureless” means that the mind does not receive and thought does not reject. This is called the attaining to the “painless” and “pleasureless”.

What are the salient characteristic, function, manifestation and near cause of the accomplishing of the “painless” and “pleasureless”?

Middleness is the salient characteristic. Dwelling in a middle position is the function. Abandoning is the manifestation. Removal of joy is the near cause.

What is the purity of equanimity-mindfulness? Neutrality is called equanimity. That is called equanimity. “Mindfulness” is called attentiveness, recollectedness and Right Mindfulness. These are called “mindfulness”. The mindfulness that is clarified and purified by equipoise is called “purity of equanimity-mindfulness”.

Q. How is mindfulness clarified and purified by equipoise? A. Here imperturbability and non-action are fulfilled, owing to the abandoning of all defilements and owing to resemblance and closeness to that attainment. This non-action is associated with equipoise. Therefore, mindfulness reaches imperturbability and fulfils impassivity. Therefore, this mindfulness is equanimity and acquires clarity and purity.

“Fourth”: This means that because of the third, the fourth is fulfilled. “Accomplishes the meditation”: This refers to the equanimity-mindfulness 112/175 and unification of mind of the fourth meditation, jhāna. This is the meaning of “accomplishes the meditation”. “Accomplishes” and “dwells”: One, separates from one factor, fulfils three factors, three kinds of goodness and ten characteristics, and is associated with twenty-two merits. Thus one abides in the attainment of the fourth meditation, jhāna. The reward of this (meditation) is rebirth in the heaven world. The merit of this causes rebirth in the Abode of Great Fruition. [95] This was taught fully before. “To dwell in the heaven world”: This is to dwell in a manner surpassing humans. This is to dwell in the bliss of equanimity. This is called dwelling in the heaven world.

Simile of the white cloth

Therefore the Blessed One taught the bhikkhus thus: “As a man might sit down and cover his body with a white cloth from head to foot, in such a way that no part of his body is left uncovered, so a bhikkhu covers his body and limbs with purified mindfulness, in such a way that no part of him is not covered with purified mindfulness”. [96] The yogin is like a man who has covered himself with a white cloth. Freed from all subtle defilements, he dwells in the fourth meditation, jhāna. Thus should it be known. As the man who covers his body from head to foot with a white cloth is protected from extremes of heat and cold, experiences an even temperature and is undisturbed in body and mind, so that yogin who enters the fourth meditation, jhāna, experiences neither pain nor pleasure. This is the bliss of equanimity. With it he fills his body.

Thus is the merit of concentration: One is reborn in the Abode of Great Fruition. A commoner who practises the fourth meditation, jhāna, will, after his death, be reborn in the Abode of Great Fruition. If his mind dislikes effort, he will be reborn in the Abode of the Unconscious. His life-span will be fifty aeons. [97] If the yogin is a recluse, he will be reborn in the Abode of Great Fruition, or in one of the five Pure Abodes. [98] Such are the retributory fruits of this meditation, jhāna.

Q. Why are the lower, middling and upper (meditation, jhānas) and the partaking of distinction of the fruition-ground taught in the third and not in the fourth meditation, jhāna? 113/176

A. There are differences of “coarse” and “fine”, according to result, in the third meditation, jhāna. Therefore, the excellence of the fruition-ground is taught through the partaking of distinction. In the fourth meditation, jhāna, the yogin reaches the limit of the partaking of distinction. Outside this there is no other partaking of distinction. Therefore, there is no partaking of distinction of the fruition-ground.

The sphere of the infinity of space

I consider the tribulations of the fourth meditation, jhāna*.*

Now, the yogin who has acquired boundless happiness in the fourth meditation, jhāna, wishes to enjoy the space-concentration and to transcend the realm of form. He considers thus: “Concentration of form is coarse; space- concentration is fine”. That yogin sees the tribulations of form and the merits of space-concentration. What are the tribulations of form? There are many (tribulations) such as the taking up of sticks and weapons, beating, quarrelling, slander, lying, maiming and the like. There are many sufferings such as pain of the eye and other bodily ills, cold and heat, hunger and thirst. These are the severe trials of the sensuous form.

What are the tribulations of the fourth meditation, jhāna? The depending on form objects has satisfaction for near enemy. It is called coarse. One who is attached to form and delights in it cannot partake of distinction. But depending on space, one liberates oneself peacefully. In this concentration one fulfils the gross. Thus the yogin sees the tribulations of the fourth meditation, jhāna, in form. The merits of space-concentration consist of the overcoming of these.

I have considered the troubles of the fourth meditation, jhāna*. And now I show how to enter the concentration of the sphere of the infinity of space.*

That yogin having seen form and the great tribulations thereof and the merits of space-concentration, rises from that (form) concentration, abandons the earth kasiṇa, the earth sign and practises space-concentration.

He should dwell on space regarding it as an infinite object. If he meditates thus, he quickly completes the destruction of the earth sign and his mind rises out of the earth sign and goes beyond the earth sign to space. Through the acquisition of facility in the perception of the sphere of the infinity of space he attains to fixed meditation, jhāna.

That yogin “by passing entirely beyond perception of form, by the disappearance of the perception of impact, by being freed from attention to [[177|114]] perceptions of diversity, thinking, ‘Infinite is space’, enters into and abides in the sphere of infinite space. [99]

“Entirely” means without remainder. “By passing beyond perception of form”: What is perception of form? The perception, the perceiving, the state of having perceived pertaining to one who dwells in the concentration of the form-element — these are called perception of form. “Passing beyond” means the surpassing of this. 421 “By the disappearance of the perception of impact”: What is the perception of impact? The perception of visible objects, of sounds, of odours, of flavours, and of tangibles — these are called the perception of impact. “Disappearance” means the ending of these various kinds of (impact-) perception. “By being freed from attention to perceptions of diversity”: What are perceptions of diversity? The perception, the perceiving, the state of having perceived pertaining to one who has not attained to concentration and who is endowed with the mind element and the consciousness element — these are called perceptions of diversity. “Freed from attention to perceptions of diversity” means that one is freed from attending to these perceptions of diversity.

Q. Why is it that only the surpassing of perception is taught and not the surpassing of feeling, formations and consciousness?

A. If a man passes beyond perception of form, he passes beyond all the others; and if a man is not freed from perception of form, his mind is not capable of passing beyond the others. Hence the Blessed One taught the surpassing of perception of form with the intention of setting forth the surpassing of all form-objects, because all (form) objects of concentration are dependent on perception.

Q. If that does not happen (i.e., if he does not transcend the perception of form) is there or is there not perception of impact and diversity?

A. There is the perception of impact and diversity in form concentration, because these are removed (later).

Q. Why does he not proceed further in that concentration?

A. He dislikes form, therefore, he does not remove (these perceptions) in that (concentration). This is according to the teaching of the Buddha which says that, owing to the non-removal of these (perceptions of impact) in that (form concentration), sound is a thorn to one entering the first meditation, jhāna. [100] Thus disliking form, he goes further. He destroys them here. Therefore, he attains to the imperturbability of the formless attainment and the peacefulness of liberation. Aḷāra Kālāma and Uddaka Rāmaputta when they entered the formless attainment, did not see nor hear those five hundred 115/178 carts passing and repassing. [101] Therefore, it is taught as the destruction of the (sense) spheres; and thus, surpassing of all form perception is taught as the destruction of the form states and the perception of impact. “By being freed from attention to perceptions of diversity” means the destruction of the sense states. Again, the surpassing of all form perception is taught as the attainment of the realm of the formless. The disappearance of the perception of impact is taught as the destruction of the outer disturbance to that concentration (of the formless) and the purification of imperturbability. “Freed from attention to perceptions of diversity” is taught as destruction of the inner disturbance to that concentration and the purification of the peacefulness of liberation.

Q. “The sphere of infinite space”: What is space?

A. It is the sphere of space, the element of space and vacuity. [102] That which is untouched by the four primaries — this is called vacuity. When a man tranquillizes the mind by means of the perception of limitless space, it is said that he thinks, “Infinite is space”. Infinite space means the entering into limitless space. The mind and the mental properties which enter space are called “sphere of space”. What is “sphere of space”? Boundlessness is the nature of space. This boundless nature is the “sphere of space”. This is taught as the meaning of space. As dwelling in heaven is called heaven, so (dwelling in) the concentration of the sphere of space is called “sphere of space”. “Enters into and abides in the sphere of infinite space” means that he acquires the concentration of the sphere of infinite space, passes beyond all form objects, fulfils three factors, three kinds of goodness and ten characteristics, is associated with twenty-two merits and dwells peacefully in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of infinite space, as it was fully taught before. “By these good qualities he will be reborn in (the sphere of infinite) space” means that he who practises the concentration of the sphere of space will, 116/179 after his death, be reborn in the sphere of infinite space. His life-span will be two thousand aeons. [103]

The concentration of the sphere of infinite consciousness

I consider the tribulations of the concentration of the sphere of infinite space.

Now, that yogin having acquired mastery in the practice of (the concentration of) the sphere of infinite space wishes to cause the arising. of the concentration of the infinite consciousness kasiṇa and to transcend the infinite space kasiṇa. Considering the concentration of (the sphere of) space as coarse, he sees the fineness (of the concentration) of the sphere of infinite consciousness.

And again, he sees the tribulations of the sphere of infinite space and the merits of the sphere of infinite consciousness. What are the tribulations of the sphere of infinite space? This concentration has form for near enemy. The object of the concentration of the sphere of infinite space is gross, and the perception of impact and the perceptions of diversity have not yet broken away from each other. Here, owing to attachment, the yogin is not able to partake of distinction. Thus he sees the tribulations of the concentration of the sphere of infinite space. The merits of the consciousness kasiṇa lie in the overcoming of these.

I show infinite consciousness.

That yogin, having seen the severe troubles of the concentration of the sphere of infinite space and the merits of the sphere of infinite consciousness, should consider the sphere (of infinite consciousness) as calm, and steadily attend to the arising of the consciousness which proceeds spreading through space with the thought, “Infinite is consciousness”. Thus his mind is held in the perception of the sphere of infinite consciousness. Thus he meditates and in no long time the mind rises out of the perception of the sphere of infinite space, and passes into the sphere of infinite consciousness. In this perception of the sphere of infinite consciousness, the mind attains to fixed meditation, jhāna. Thus “passing entirely beyond the sphere of infinite space, that yogin, thinking, ‘Infinite is consciousnesses’, enters into, and abides in the sphere of infinite consciousness”. “Entirely” means without remainder. “Passing beyond the sphere of infinite space” means the passing beyond the sphere of infinite space. “Passing beyond” means to go rightly beyond. This is called “passing entirely beyond the sphere of infinite space”. “Infinite space”: “He attends to that consciousness as infinite with which space is filled”. 117/180

Q. Among the form and formless states, which are infinite?

A. Only formless states are infinite, because there are no bounds to the formless, and because they cannot be held. And again, space is limitless. Therefore, it is called infinite. The word “infinite” (ananta) means infinite (ananta). Thus, the word “infinite” is used. So is the word consciousness.

“Abides in the sphere” means abides in the sphere of infinite consciousness. The mind and the mental properties are called the sphere of infinite consciousness. What is the “sphere of infinite consciousness”? It is boundless consciousness. This is called “the sphere of infinite consciousness”. As dwelling in heaven is called heaven, so (dwelling in) the concentration of infinite consciousness is called the sphere of infinite consciousness. When this consciousness is held in concentration, it is called “the sphere of infinite consciousness”. “Enters into and abides in the sphere of infinite consciousness” means that he surpasses the spatial object in that concentration of the sphere of infinite consciousness. He fulfils three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration-practice. By reason of these good qualities, he will be reborn in the sphere of infinite consciousness. This was fully taught before.

Thus is the merit of the practice (of the concentration) of the sphere of infinite consciousness. A man who practises the concentration of infinite consciousness will, after his death, be reborn in the sphere of infinite consciousness. His life-span will be four thousand aeons. [104]

(The exposition of) the sphere of infinite consciousness has ended.

The sphere of nothingness

I consider the tribulations of the sphere of infinite consciousness.

Now, that yogin, having acquired mastery in the practice of the concentration of the sphere of infinite consciousness, wishes to cause the arising of the concentration of the sphere of nothingness, and to transcend the sphere of infinite consciousness.

Again, he considers thus: “The concentration of the sphere of infinite consciousness is coarse; the concentration of the sphere of nothingness is fine”. And he sees the tribulations of the sphere of infinite consciousness and the merits of the concentration of the sphere of nothingness. What are the tribulations of the concentration of the sphere of infinite consciousness? This concentration has space for near enemy. The consciousness object is coarse. Here, the yogin, owing to attachment, is not able to partake of 118/181 distinction through the considering of infinite perception. The merits of the sphere of nothingness lie in the overcoming of these. That yogin, having seen the tribulations of the sphere of infinite consciousness and the merits of the sphere of nothingness, rises out of the sphere of infinite consciousness peacefully, does not proceed along that consciousness again, does not reflect on it again and puts away that consciousness. Seeing the freedom of the sphere of nothingness, he wishes to attain to it, and considering thus he quickly rises out of consciousness perception. Owing to the perception of the sphere of nothingness, he attains to fixed meditation, jhāna. Passing entirely beyond the sphere of infinite consciousness, that yogin, thinking, “There is nothing whatsoever”, enters into and abides in the sphere of nothingness.

“Entirely” means without remainder. “Passing beyond the sphere of infinite consciousness” means to go rightly beyond consciousness. This is called “passing entirely beyond the sphere of infinite consciousness”. “Nothingness” means that he does not practise (consciousness concentration) again; does not discern again; goes out of that consciousness (sphere), and sees only nothingness. Thus should nothingness be known. “Sphere (of nothingness)”: The mind and the mental properties which enter the sphere of nothingness, are called “sphere of nothingness”. What is the sphere of nothingness? That which is without the nature of consciousness and empty. The sphere of nothingness is taught as “holding to nothing”. “Enters into the sphere” means “attains to the concentration of the sphere of nothingness”. “Enters into and dwells” : He attains to the concentration of (the sphere of) nothingness, passes beyond the consciousness object, fulfils three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration. By reason of these good qualities, he is reborn in the sphere of nothingness. This was fully taught before. The merit by which a man is reborn in the sphere of nothingness is thus: He who practises the concentration of the sphere of nothingness will be reborn, after his death, in the sphere of nothingness. His life-span will be six thousand aeons. [105]

(The exposition of) the concentration of the sphere of nothingness has ended.

The sphere of neither perception nor non-perception

I consider the tribulations of the sphere of nothingness.

Now, the yogin having acquired mastery in the practice of concentration of the sphere of nothingness wishes to cause the arising of the concentration of neither perception nor non-perception, and to transcend the sphere of 119/182 nothingness. He considers thus: “The sphere of nothingness is coarse; the sphere of neither perception nor non-perception is fine”. And again, he sees the tribulations of the sphere of nothingness and the merits of the sphere of neither perception nor non-perception. 422 What are the tribulations of the sphere of nothingness? It has consciousness for near enemy. It is accompanied by coarse perception. Therefore it is gross. Owing to attachment to it one does not partake of distinction. Thus he sees the tribulations of the sphere of nothingness. The merits of the sphere of neither perception nor non-perception lie in the overcoming of these. And again, this perception is a disease, a boil, a thorn. Non-perception — this is right, tranquil and lofty. Thus he sees the sphere, of neither perception nor non-perception. And having seen the sphere of nothingness, having entered it and having reflected upon it, that yogin practises the other concentration by causing calmness to arise out of the solitude of the sphere of nothingness. Meditating thus he passes out of the perception of the sphere of nothingness in no long time, and attains to fixed meditation, jhāna, in the sphere of neither perception nor non-perception.

I will show the sphere of neither perception nor non-perception.

“Passing entirely beyond the sphere of nothingness, that yogin enters into and dwells in the sphere of neither perception nor non-perception”. “Entirely” means without remainder. “Passing beyond the sphere of nothingness” means the surpassing of the sphere of nothingness and the going beyond it, rightly. This is called “passing entirely beyond the sphere of nothingness”. “Neither perception nor non-perception”: He, practises. The other concentration by causing calmness to arise out of the solitude of the sphere of nothingness. This is called the sphere of neither perception nor non-perception. “Sphere of neither perception nor non-perception”: The mind and the mental properties which enter the sphere of neither perception nor non-perception are called the sphere of neither perception nor non-perception. What is the meaning of “sphere of neither perception nor non-perception”? Through the removal of coarse perception, he is endowed with non-perception. Through there being a remainder of fine perception, he enters the sphere of neither perception nor non-perception. Thus should “sphere” and “neither perception nor non-perception” be understood. “Enters into and abides”: He attains to the concentration of the sphere of neither perception nor non-perception, passes beyond the sphere of nothingness, fulfils three factors, three kinds of goodness and ten characteristics, is associated with twenty-two merits and dwells in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of neither perception nor non-perception. This was fully taught before. “By reason of these good qualities he will be reborn in the sphere of neither perception nor non-perception” means that he who practises the concentration of neither perception nor non-perception 120/183 will be reborn, after his death, in the sphere of neither perception nor non-perception. His life-span will be eighty-four thousand aeons. [106]

Q. Why is this called “sphere of neither perception nor non-perception”, and not “sphere of the infinity of consciousness”?

A. He separates from the attachment to infinitude and causes the arising of subtle perception. Therefore, he does not attain to the sphere of the infinity of consciousness.

Q. Why are the cankers not destroyed through this concentration?

A. If a man separates himself from gross perception, he will not be able to see the Path. And again this concentration is exceedingly fine. So he cannot discern the nature of neither perception nor non-perception. Therefore he is not able to destroy the cankers.

(The exposition of the) sphere of neither perception nor non-perception has ended.

Miscellaneous teachings

I further elucidate the meaning of the above.

Q. What are the miscellaneous teachings in the field of concentration?

A. Stoppage of sounds; overturning; rising; transcending; access; initial application of thought; feeling; uncertainty. “Stoppage of sounds”: In the first meditation, jhāna, speech is stopped. On entering the fourth meditation, jhāna, the yogin stops breathing. [107] Gradual stoppage of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration, sound is disturbing. Hence the Buddha taught: “To a man who enters meditation, jhāna, sound is a thorn”. [108] “Overturning”: [109] A man, concentrating on the earth kasiṇa develops earth perception through non-earth perception.

Q. If that be so, does he not fulfil “overturning”?

A. This earth perception should be known as that perception. It differs from the four kinds of overturning of perception. Therefore, it does not fulfil “overturning”. [110] “Rising”: [111] The rising, from concentration is conditioned 121/184 by five causes, namely, painfulness of posture; many bonds; arising of hindrances; unequal skill; and inclination.

When a man enters formless concentration, he does not “rise” owing to “many bonds”, because he dwells in imperturbability. If he enters the attainment of dissolution and the attainment of fruition, [112] he can “rise” through previous action [113] and not through any other cause. “Transcending”: In transcending there are two kinds, namely, transcending the factor [114] and transcending the object. [115] To pass from form meditation, jhāna, to form meditation, jhāna, is called “transcending the factor”. To pass from form meditation, jhāna, to formless concentration, and from formless concentration to formless concentration is called “transcending the object”. “Access” is the access of all meditation, jhāna. It consists of five factors. “Initial application of thought”: In the second meditation, jhāna, and the others through continued suppression, the state that is without initial and sustained application of thought is fulfilled. “Feeling”: In the fourth meditation, jhāna, and the others, through continued suppression, the state that is with equanimity arises without extremes. “Uncertainty”: Owing to this, one does not remove the hindrances of sense-desires and the others, and abides in the sphere of neither perception nor non-perception. This is called “with remainder”. It is as if, fearing a poisonous snake, a man were to climb up a tree.

There are four kinds of men who cannot enter into concentration. They, surely, will be reborn in states of woe. Without cause they commit the five immediately effective deeds. [116] They are of perverted vision.

(The exposition of) Miscellaneous teachings has ended.

(The exposition of) the earth kasiṇa has been concluded.

∗ ∗ ∗ ∗

The water kasiṇa

Q. What is the water kasiṇa? What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on the water sign —this is called the water kasiṇa. The undisturbed dwelling of the mind — this is called 122/185 practising. Absorption in the water kasiṇa is its salient characteristic. Non-abandonment of water perception is its function. Undivided thought is its near cause. [117]

There are five distinctive kinds of benefits belonging to (the practice of) the water kasiṇa: a man is able to dive into the earth and come out of it easily; to shake palaces, mountains or the earth; to bring down rain; cause water to gush from his body and make that (water) appear as it were the ocean. The (other) benefits of the water kasiṇa are the same as those of the earth kasiṇa. One who practises the water kasiṇa well, sees water in all places.

“How is the sign grasped”?: The man who accepts the water kasiṇa grasps the sign in water, i.e., natural or prepared water. Here, a practised yogin grasps the water sign in a place where there is no water or on seeing water in various places, i.e., in a well, pot, pond, swamp, river, lake or lagoon. Thus he can see (the sign) wherever he likes, and can arouse the after-image of water. He is unlike a new yogin. A new yogin has to grasp the sign in a prepared place. He is not able to practise the water kasiṇa with skill in an unprepared place. Thus that yogin, at first, should find out a calm place, in the monastery or in a rock cave or under a tree, which is not too dark and where the sun does not scorch. It should be a place where there is no dust or wind and where there are no mosquitoes, gadflies or other impediments. In such a place, he buries a bowl or a water pot in clean earth, and makes the rim level with the ground. The circumference should be one fathom. It should be filled with rain-water and unmixed with any colour. The bowl or pot should be full to the brim. Here, he should dwell on the perception of water, and take the sign through three ways: through even gazing, skilfulness and the elimination of disturbance. The rest is as fully-taught before under the earth kasiṇa and the sphere of neither perception nor non-perception.

The water kasiṇa has ended.

The fire kasiṇa

Q. What is the fire kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on fire — this is called the fire kasiṇa. The undisturbed dwelling of the mind — this is called practising. The skilfulness of sending the mind forth into the fire sign is its salient characteristic. Non-abandonment of fire perception is its function. Undivided thought is its near cause.

“What are its benefits”? There are five distinctive benefits. These are displayed in the fire kasiṇa. A man is able to produce smoke and flame, is able to reveal things through producing brightness, is able to destroy the 123/186 light of other forms, is able to burn whatever he likes, [118] is able to know fire through the arising of brightness. The other benefits are equal to those of the earth kasiṇa. Owing to the practice of the fire kasiṇa, a man is able to see fire everywhere.

“How is the sign grasped”?: The man who takes up the fire sign grasps the sign in fire, i.e., in a natural or a prepared place. Here, a practised yogin grasps the natural sign. (He grasps the sign) on seeing any fire, i.e., a grass-fire, a wood-fire, a forest-fire or a house that is on fire. He develops the natural or the prepared as he pleases and sees the appropriate sign. Thus the after-image of fire occurs to him. The new yogin is different. He is able to grasp the sign only in a prepared place and not in an unprepared place. He follows what is expedient in the practice of the fire kasiṇa. The new yogin should at first gather fuel, heap it up in a clean place and burn it. He burns it from below, at about the time the sun rises or sets. He does not think of the smoke or the flames that rise up. He sends his mind towards the fire sign by directing it to the middle of the thick flames and grasps the sign through three ways: through even gazing, skilfulness 423 and the elimination of disturbance. (The rest) is as was fully taught before.

The fire kasiṇa has ended.

The air kasiṇa

Q. What is the air kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on the air sign — this is called the air kasiṇa. The training and the undisturbed dwelling of the mind are called the practising of the air kasiṇa. Sending forth the mind into the air sign is its salient characteristic. The non-abandoning of air perception is its function. Undivided thought is its near cause.

“What are its benefits?”: There are three distinctive benefits in air kasiṇa: a man is able to go about with the speed of air, to cause wind to rise and coolness to prevail. The other benefits are the same as those taught in the earth kasiṇa. One follows what is expedient in the practice of the air kasiṇa.

“How is the sign grasped?” : A new yogin grasps the air kasiṇa through two ways: through sight and touch. How does he grasp the sign through sight? That yogin, seeing a field of sweet potatoes, a bamboo grove or a grass-land moved by the wind, reflects on air perception. He grasps the sign through three ways: through even gazing, skilfulness and the elimination 124/187 of disturbance. Thus he grasps the sign through sight. How does he grasp the sign through touch? In a calm abode, a new yogin makes an opening in the wall, inserts a pipe of bamboo or reed into it and sits near it, letting the wind that comes through it touch his body. Thus he grasps the air sign through touch.

A practised yogin is able to grasp the sign whenever the wind touches his body whether he is sitting, walking, standing or lying down. Thus the after-image of air occurs to him. He is unlike the new yogin.

The air kasiṇa has ended.

The blue-green kasiṇa

Q. What is the blue-green kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on the blue-green kasiṇa — this is called the blue-green kasiṇa. The training and undisturbed dwelling of the mind are called practising. Sending forth the mind into the blue-green sign is its salient characteristic. Non-abandoning of the blue-green perception is its function. Undivided thought is its near cause.

“What are its benefits?”: There are five benefits. In the -blue-green kasiṇa, a man attains to the emancipation of the beautiful. He acquires the position of mastery of the blue [119] that is like a blue flower. He can change all things to blue. He sees the colour of blue anywhere through the practice of the blue kasiṇa. [120]

“How is the sign grasped?”: The yogin grasps the sign in a prepared place or in a natural place. That yogin sees (the sign) in blue flowers, blue clothes or in blue-coloured things everywhere. He sees it always before him, in pleasure or in pain, and thus the after-image of the blue-green sign occurs to him. A new yogin is different. He grasps the sign in a prepared place. He is not able to grasp it in an unprepared place. He follows what is expedient 125/188 in the practice of the blue-green kasiṇa. This yogin makes a maṇḍala on a cloth, plank or wall with blue of the colour of the Asita [121] flower, in the form of a triangle or a square. He edges it round with another colour. Thus he prepares the blue-green sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.

The blue-green kasiṇa has ended.

The yellow kasiṇa

Q. What is the yellow kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on the yellow sign—this is called the yellow kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the yellow sign is its salient characteristic. Non-abandoning of the perception of yellow is its function. Undivided thought is the near cause.

“What are its benefits?”: There are five distinctive benefits. A man is able to attain to the emancipation of the beautiful. He acquires the position of mastery of the yellow. He considers various yellow colours similar to that of the Kaṇikāra flower. [122] Practising the yellow kasiṇa, he sees yellow everywhere.

“How is the sign grasped?”: The man who takes up the yellow kasiṇa grasps the yellow sign either in a prepared place or in a natural place. (The practised yogin) grasps the sign in a non-prepared place. That yogin sees the yellow colour of yellow flowers or yellow clothes anywhere. He sees it always, in pleasure or in pain. Thus the after-image of yellow occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared 126/189 place, and is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the yellow kasiṇa. This yogin makes a maṇḍala with yellow of the colour of the Kaṇikāra flower, on cloth, plank or wall, in the shape of a triangle or square. He edges it with another colour. Thus he prepares the yellow sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.

The yellow kasiṇa has ended.

The red kasiṇa

Q. What is the red kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The thought that is produced relying on the red sign — this is called the red kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the red sign is its salient characteristic. The non-abandoning of the perception of red is its function. Undivided thought is its near cause.

“What are its benefits?”: There are four distinctive benefits. A man is able to attain to the emancipation of the beautiful in the red kasiṇa. He acquires the position of mastery of the red. [123] He is able to change things into the colour of red. The other benefits are equal to those taught under the earth kasiṇa. He who practises the red kasiṇa sees the colour of red prevailing everywhere.

“How is the sign grasped?”: A man who takes up the red kasiṇa, grasps the red sign either in a prepared place or in a natural place. The practised yogin grasps the sign in a natural place, i.e., on seeing red flowers or red clothes anywhere. He sees always, in pleasure or in pain. Thus the after-image of the red sign occurs to him. The new yogin is different. The new [[190|127]] yogin grasps the sign in a prepared place, and is not able to do so in a non-prepared place. He follows what is expedient in the practice of the red kasiṇa. This yogin applies a red colour resembling that of the Bandhujīvaka flower on cloth, plank or wall, in the shape of a triangle or a square. Or, he makes a maṇḍala of red flowers. He edges it with another colour. Thus he prepares the red sign. He grasps the sign through three ways: through even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.

The red kasiṇa has ended.

The white kasiṇa

Q. What is the white kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? How is the sign grasped?

A. The thought that is produced relying on the white sign—this is called the white kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of white is its function. Undivided thought is its near cause.

“What are its benefits?”: There are eight distinctive benefits. A man is able to attain to the emancipation of the beautiful, and the positions of mastery of the white. [124] He overcomes rigidity and torpor, dispels darkness, produces brightness and arouses the divine eye through the white kasiṇa. The other benefits are the same as those taught in the earth kasiṇa. He who practises the white kasiṇa sees the colour of white prevailing everywhere.

“How is the sign grasped?”: A man who takes up the white kasiṇa grasps the white sign either in a prepared or natural place. The practised yogin grasps the sign in a natural place. He sees the sign in various places—in white flowers, moonlight, sunlight, starlight or a round mirror. Beginning with these, he sees the sign always before him, through pleasure and through pain. Thus the after-image of the white sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place. He is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the white kasiṇa. This yogin makes a maṇḍala on cloth, plank or wall in the shape of a triangle or a square, with colour resembling that of the morning star. He edges it with another colour. Thus he prepares the white sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. (The rest) is as was fully taught before.

The white kasiṇa has ended. 128/191

The light kasiṇa

424 Q. What is the light kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? How is the sign grasped?

A. The thought that is produced relying on the light sign — this is called the light kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of light is its function. Undivided thought is its near cause.

“What are its benefits?”: They are equal to those of the white kasiṇa. He who practises the light kasiṇa sees light everywhere.

“How is the sign grasped?”: A man who takes up the light kasiṇa, grasps the light sign in a prepared or in a natural place. The practised yogin grasps the sign in a natural place. He sees the sign in various places — in moonlight, sunlight, lamplight or in the light of gems. Beginning with these he sees (the sign) always through pleasure or through pain. Thus the after-image of the light sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to do so in a non-prepared place. He follows what is expedient in the practice of the light kasiṇa. This yogin chooses a wall facing east or west. He fills a bowl with water and keeps it in a sunny place nearby. This water causes a maṇḍala of light. From this maṇḍala, light rises and is reflected on the wall. Here he sees the light sign. He grasps it in three ways: through even gazing, skilfulness and the elimination of disturbance. (The rest) is as was fully taught before.

The light kasiṇa has ended.

129/192

Section Three

The (separated) space kasiṇa

What is the (separated) space kasiṇa? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. In the space kasiṇa, there are two kinds: The first is space that is separate from form; the second is space that is not separate from form. The sign of the space kasiṇa is space that is separate from form; the space sign that is grasped in an opening is space that is not separate from form. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into space perception is its function. Undivided thought is its near cause.

“What are its benefits?”: There are two distinctive benefits, thus: A man is able to pass through obstructions such as walls, mountains and the like. His bodily activities are not impeded, and he becomes fearless.

“How is the sign grasped?”: The man who takes up the space kasiṇa, grasps the sign in space that is natural or prepared. The practised yogin grasps the sign in a natural place. He sees the sign in various places — in some opening (in a wall), in the space of an open window, in the space which is between the branches of trees. Beginning with these, he sees it always, in pleasure and in pain. Thus the after-image of the space sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place; and not in a non-prepared place. This yogin goes to a calm abode on the outside of which are no obstructions. He makes a circular opening (in the wall) and grasps the space sign, through three ways: through even 130/193 gazing, skilfulness and the elimination of disturbance. In this space kasiṇa, the fourth and the fifth meditations, jhānas, are produced. The rest is as was fully taught before.

The (separated) space kasiṇa has ended.

The consciousness kasiṇa

Q. What is the consciousness kasiṇa?

A. It is the concentration of the sphere of infinite consciousness. This is called the consciousness kasiṇa. The rest is as was fully taught before.

The ten kasiṇa have ended. [125]

Miscellaneous teachings

Q. What are the miscellaneous teachings regarding these kasiṇa?

A. If one acquires facility in one sign, all other signs follow. If one acquires facility in the first meditation, jhāna, through one kasiṇa, one is able to acquire facility through the other kasiṇas also and is able to cause the arising of the second meditation, jhāna. In the same way, if one acquires facility in the second meditation, jhāna, one is able to cause the arising of the third meditation, jhāna. If one acquires facility in the third meditation, jhāna, one is able to cause the arising of the fourth meditation, jhāna.

Q. Which are the most excellent of all kasiṇas?

A. The four colour kasiṇas are the most excellent, because through them one attains to the emancipations [126] and the positions of mastery. The white kasiṇa is excellent, because it illumines and because through it an unobstructed state of mind is attained.

Here (the yogin) produces the eight attainments on eight kasiṇas, in sixteen ways, peacefully. (1) He dwells wherever he likes and (2) practises the concentration that he likes, (3) whenever he likes, (4) without hindrance, (5) in the direct order [127] and (6) in the reverse order, [128] (7) in the direct and in the reverse order, [129] (8) by developing separately [130] (9) by developing together, (10) by skipping over the middle, [131] (11) by limiting [132] the factor, (12) by limiting the object, (13) by limiting the factor and the object, (14) by fixing [133] the factor, (15) by fixing the object, (16) by fixing the factor and the object. 131/194

(1) “He stays wherever he likes”: He dwells in the village or forest — whichever he likes—and enters into concentration. (2) “Practises the concentration that he likes”; He produces the concentration which he desires. (3) “Whenever”: He enters into concentration at the time he likes. (4) (“Without hindrance”): He is able to remain firm in (concentration) at all times. (5) “In the direct order”: He enters the first meditation, jhāna, and by degrees rises up to the sphere of neither perception nor non-perception. (6) “In the reverse order”: Starting from the sphere of neither perception nor non-perception, he comes down by degrees to the first meditation, jhāna. (7) “In the direct and in the reverse order”: He excels in ascending and in descending. He enters the third meditation, jhāna, from the first meditation, jhāna. From the third méditation, jhāna, he enters the second, and from the second he enters the fourth. [134] Thus he enters the concentration of the sphere of neither perception nor non-perception. (8) “By developing separately”: Having gradually entered the fourth meditation, jhāna, he ascends or descends. (9) “By developing together”: He enters the fourth meditation, jhāna. From that he enters space, and then enters the third meditation, jhāna. Thus he enters into concentration in these two ways. (10) “Skipping over the middle”: He enters the first meditation, jhāna. From this he enters the sphere of neither perception nor non-perception. From this he enters the second meditation, jhāna, and therefrom attains to the sphere of nothingness. Thus he abides in that attainment, and understands the sphere of the infinity of space. (11) “Limiting the factor”: He enters into the concentration of one meditation, jhāna, on eight kasiṇas. (12) “Limiting the object”: He enters into eight kinds of concentration on three kasiṇas. (13) “Limiting the factor and the object”: Two meditations, jhānas, and one kasiṇa. (14) “Fixing the factor”: On three kasiṇas, he enters (Lit. two, two meditation, jhānas). (15) “Fixing the object”: He enters two meditations, jhānas, on (Lit. two, two kasiṇas). (16) “Fixing the factor and the object”: This consists of the two (preceding) sentences.

Miscellaneous teachings have ended. 132/195

The ten perceptions of putrescence

(1) The perception of bloatedness

Q. What is the perception of bloatedness? What is the practising of it? What are its salient characteristic, function and near cause? What are ’its benefits? How is the sign grasped?

A. “The perception of bloatedness’’: The state of being swollen throughout like a cast off smelly corpse which distends its bag of skin — this is called “bloatedness”. [135] The viewing of bloatedness with right knowledge — this is called “perception”. The training and the undisturbed dwelling of the mind in that perception — these are called the practising of it. The sending forth of the mind into the perception of bloatedness is its salient characteristic. The disgust connected with the perception of bloatedness is its function. Reflection on malodour and impurity are its near cause.

“What are its benefits?”: Nine are the benefits of the perception of bloatedness, thus: A man is able to gain mindfulness as regards the interior of his body, is able to gain the perception of impermanence and the perception of death. He increases disgust and overcomes sense-desires. He removes the clinging to form and well-being. He fares well and approaches the ambrosial.

“How is the sign grasped?”: The new yogin who grasps the sign of the putrescence of bloatedness goes alone, without a companion, established in mindfulness, undeluded, with his faculties drawn in and his mind not going to things outside, reflecting on the path of going and coming. Thus he goes to the place of putrescent corpses. Avoiding contrary winds, he remains there, standing or sitting, with the putrescent sign before him, and not too far from nor too near it. And that yogin makes a rock, an ant-hill, tree, bush or a creeper, near the place where the putrescent thing lies, one with the sign, one with the object, and considers thus: “This rock is impure, this is the impure sign, this is the rock”. And so also with the ant-hill and the others. 133/196

425 After making the sign and making the object, ho practises, considering the putrescent sign from its intrinsic nature in ten ways: From colour, sex, region, locality, limitation, joints, cavities, low parts, high parts and all sides. He considers all sides of it. “From colour” means: “He determines black as black, the neither black nor white as neither black nor white. He determines white as white and malodorous skin as malodorous”. “From sex” means: “He determines whether it is the body of a male or a female, and whether it is that of a young, an adult or an old person”. To determine is to determine the long as long, the short as short, the fat as fat, the small as small. “From region” means: “He determines that in this direction is the head; in .this, a hand; in this, a leg; in this, the back; in this, the abdomen; in this, the sitting place; in this, the putrescent sign”. Thus he understands. “From locality” means: “He determines that on this place [136] is the hand; on this, a leg; on this, the head; on this, the sitting-place; on this, the putrescent sign”. “From limitation” means: “He determines (the limit of the body) from head to foot, from below up to the head and the edge of the scalp, understanding the whole body as an assemblage of dung”. “From the joints” means: “He determines that there are six joints in the two hands, six joints in the two legs, and that there is one joint of the neck and one at the waist”. These are known as the fourteen great joints. “From the cavities” means: “He determines whether the mouth is open or closed, and whether the eyes are open or closed. He determines the hollows of the hands and the feet”. “From low parts and from high parts” means: “He determines whether the putrescent sign is m a low place or in a high place; and again, he determines thus: ‘I am in a low place, the putrescent sign is in a high place’, or, ‘The putrescent sign is in a low place, I am in a high place’. “He considers from all sides” means: “He determines a distance of two or three fathoms from the sign, because he does not grasp the sign by being too near it or too far from it, and considering all things, he grasps the sign (saying), “Sādhu! sādhu!” Thus observing he is contented.

That yogin having grasped the sign, noted it well and determined it well, goes alone, without a companion, established in mindfulness, undeluded, with his faculties drawn in and his mind not going to things outside, reflecting on the path of going and coming. To and fro he walks on the path or he sits absorbed in the putrescent sign.

Why does he go without a companion? It is for the sake of acquiring calmness of body. “Established in mindfulness” means: “Owing to non-delusion the faculties are drawn in and the mind does not go to things outside”.

Why does he reflect on the path of going and coming? It is for the sake of acquiring calmness of body. Why does he avoid contrary winds? It is for the sake of avoiding malodour. Why does he sit neither far nor near the sign? If he sits far, he cannot grasp the sign. If he sits near, he cannot 134/197 get a dislike for it, or see its nature. If he does not know its nature, he is not able to grasp that sign. Therefore, he sits neither too far from nor too near it. Why does he consider the sign on all sides? It is for the sake of non-delusion. Non-delusion is thus: When a yogin goes to a still place and sees the putrescent sign, fear arises in him; at such a time, if the corpse appears to stand up before him, he does not stand up, but reflects. In this way he knows, recollects, rightly understands, regards well and fully investigates the sign. In the same way he considers all signs. This is (the indication of) non-delusion.

Q. Why does he grasp the sign in ten ways? A. It is for the sake of binding the mind.

Why does one reflect on the path of going and coming? It is for the sake of progress in the course. “Progress in the course” means: “Though a yogin enters a still place, his mind is sometimes disturbed. If he does not always investigate it, the putrescent sign does not arise. Therefore, a yogin investigates the sign with all his heart by reflecting on the path of going and coming. He investigates the place of meditation. He investigates all signs. Thus should he investigate the sign to be grasped, in the ten ways.

That yogin thus investigates again and again, and sees the sign as if it were with his eyes. This is (the indication of) progress in the course. A new yogin, meditating on a corpse, perceiving (it as) a jewel, rejoices, bears it in mind, resorts to it always, causes the hindrances to perish and arouses the factors of meditation, jhāna. Remote form sense-desires and demeritorious states, he abides in the attainment of the first meditation, jhāna, which is with initial and sustained application of thought, born of solitude and full of joy and bliss, through the perception of putrescence.

Q. Why is the first meditation, jhāna, only developed through the perception of putrescence and not any other meditation, jhāna?

A. This perception always follows initial and sustained application of thought because (they go together) and because it is tied down to a place. When initial and sustained application of thought are present, this sign becomes manifest. Without initial and sustained application of thought, the yogin is not able, here, to gain the calming of the mind. Therefore, the first meditation, jhāna, is developed and not any other.

And again, it is said that colour, sex and the others of this putrescent sign are considered in many ways. “Are considered in many ways”: These (colour, etc.) are objects of initial and sustained application of thought. Separate from initial and sustained application of thought, these cannot be considered. Therefore, only the first meditation, jhāna, is developed and not any other.

And again, it is said that this putrescent sign is an unenduring object. On an unenduring object the mind does not go higher. In an impure place joy and bliss can only arise by the rejection of initial and sustained application 135/198 of thought, which, in a place such as this, depend on malodour. Therefore, only the first meditation, jhāna, is developed and not any other.

Q. On an unenduring object how do joy and bliss occur?

A. The unenduring object is not the cause of joy and bliss. And again, joy and bliss arise owing to the removal of the heat of the hindrances and the training of the mind. The rest is as was fully taught above.

The perception of bloatedness has ended.

(2) The perception of discolouration

Q. What is discolouration? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. One, two or three nights after death, the body becomes discoloured, and appears as if it were stained blue. This is the discolouration sign. This discolouration is called the blue sign. The understanding of this through right knowledge is called the perception of discolouration. [137] The undisturbed dwelling of the mind (on the sign) is the practising of it. The reflection on the blue sign is its salient characteristic. (The perception of) disagreeableness is its function. The thought of non-durability is its near cause. Its benefits are equal to those of bloatedness. The way of grasping the sign is as was fully taught above.

(The perception of) discolouration has ended.

(3) The perception of festering

Q. What is perception of festering? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. “Festering”: Two or three nights after death, the body festers and matter exudes from it like ghee that is poured out. This is the festering of the body. The understanding of this through right knowledge is called the perception of festering. [138] The undisturbed dwelling of the mind (on the sign) is the practising of it. The reflection on the festering sign is its salient characteristic. 136/199

(The perception of) disagreeableness is its function. The thought of non-durability is its near cause. Its benefits are equal to those of bloatedness. The way of grasping the sign is as was fully taught above.

(The perception of) the festering has ended.

(4) The perception of the fissured

Q. What is the meaning of the fissured? What is the practising of it? What are its salient characteristic, function and near cause?

A. “The fissured” means: “What resembles the scattered parts of a body that has been hacked with a sword”. Again, a corpse that is thrown away is also called the fissured. The understanding of this through right knowledge is called the perception of the fissured. [139] The undisturbed dwelling of the mind, (on the sign), is the practising of it. The reflection on the sign of the fissured is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its merits are equal to those of bloatedness.

Q. “How is the sign grasped?”

A. The sight of two ears or two fingers that are separated (from a body) causes the arising of the fissured sign. The sign thus grasped appears with one or two inches [140] of space intervening. The rest is as was fully taught above.

(The perception of) the fissured has ended.

(5) The perception of the gnawed

Q. What is the meaning of the gnawed? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. “The gnawed”: (leavings of a) corpse on which crows, magpies, brown kites, owls, eagles, vultures, wild pigs, dogs, jackals, wolves, tigers or leopards have fared — this is called the gnawed. [141] The understanding of the gnawed sign through right knowledge — this is (the perception of) the gnawed. The undisturbed dwelling of the mind (on the sign) — this is called the practising of it. The reflection on the gnawed is its salient characteristic. (The perception of) disagreeableness is its function. The consideration of putrescence is 137/200 its near cause. Its merits are equal to those of bloatedness. The rest is as was fully taught above.

(The perception of) the gnawed has ended.

(6) The perception of the dismembered

Q. What is the meaning of the dismembered? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? 426 How is the sign grasped?

A. The state of (severed) limbs scattered hither and thither is called “the dismembered”. [142] The understanding of this through right knowledge — this is called the perception of the dismembered. The undisturbed dwelling of the mind (on the sign) is called the practising of it. The reflection on the dismembered sign is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its benefits are equal to those of bloatedness.

“How is the sign grasped?”: All the (scattered) limbs are gathered and placed together so that they are about two inches apart from each other. Having arranged them thus, one grasps the sign of the dismembered. This is how the sign is grasped. The rest is as was fully taught above.

(The perception of) the dismembered has ended.

(7) The perception of the cut and the dismembered

Q. What is the meaning of the cut and the dismembered? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. “The cut and the dismembered”: Corpses, lying in various places, of those done to death with stick, sword or arrow — these are called, the cut and the dismembered. [143] To know the cut and the dismembered through right knowledge is called the perception of the cut and the dismembered. The undisturbed dwelling of the mind (on the sign) is the practising of it. The reflection on the sign of the cut and the dismembered is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its benefits are equal to those of bloatedness. 138/201

“How is the sign grasped”?: This is as was fully taught above.

(The perception of the) cut and the dismembered has ended.

(8) The perception of the blood-stained

Q. What is the meaning of the blood-stained? What is practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. The blood-besmeared state of the body and the severed limbs is known as “the blood-stained”. [144] The undisturbed dwelling of the mind (on the sign) is called the practising of it. The reflection on the blood-stained sign is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its benefits are equal to those of bloatedness.

“How is the sign grasped?”: This was fully taught above.

(The perception of) the blood-stained has ended.

(9) The perception of worminess

Q. What is worminess? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped?

A. “Worminess”: The state of a body covered with worms as with a heap of white pearls is called worminess. The understanding of this through right knowledge is called the perception of worminess. [145] The undisturbed dwelling of the mind (on the sign) is the practising of it. The reflection on the sign of worminess is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its benefits are equal to those of bloatedness. “How is the sign grasped?”: This is as was fully taught above.

(The perception of) worminess has ended.

(10) The perception of the bony

Q. What is the bony? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? 139/202

A. “What is the bony”? The state of bones linked chain-like by means of flesh, blood and sinews or by sinews without flesh and blood, or without flesh and blood is called “the bony”. [146] The understanding of this through right knowledge is called the perception of the bony. The undisturbed dwelling of the mind (on the sign) is called the practising of it. The reflection on the sign of the bony is its salient characteristic. (The perception of) disagreeableness is its function. The thought of putrescence is its near cause. Its benefits are equal to those of bloatedness.

“How is the sign grasped”? This is as was fully, taught above.

(The perception of) the bony has ended.

Miscellaneous teachings

Q. What are the miscellaneous teachings regarding putrescence?

A. The beginner, being one who is affected by severe passion, should not grasp the sign in that which is not of the same kind. That which is “not of the same kind” means: “Like the body of a man to a woman”.

If one is of a calling associated with the perception of putrescence, he should not grasp the putrescent sign, because he, owing to the close connection with these objects, does not develop the idea of their disagreeableness. One does not cause the arising of pure perception on the bodies of beasts (?). One causes the arising of the sign in one bone and grasps the sign in the bone with facility.

And again, if a man grasps the sign of putrescence through colour, he should meditate on the kasiṇa. If a man grasps the sign of putrescence through space, he should meditate on that element. If a man grasps the sign of putrescence through putrescence, he should meditate on putrescence.

Q. Why are there ten putrescences and neither more nor less?

A. Because the faults of the body are of ten kinds and because there are ten kinds of perception owing to ten kinds of persons. A passionate person should meditate on the perception of bloatedness. A sensual person should meditate on discolouration. A passionate lover of the beautiful should always meditate on the festering. The others should be understood in the same way.

And again, the sign of putrescence is grasped with difficulty. All signs of putrescence are means of overcoming passion. Therefore, whenever the walker in passion sees the putrescent sign, he should grasp it. Because of these reasons, it is said that among the putrescences there are ten kinds of putrescence perception. 140/203

Q. Why are these (putrescence signs) not increased?

A. When a man wishes to separate from passion, he causes the arising of the perception regarding the nature of his body. Because, if he has the perception of the nature of his body, he can quickly acquire the perception of its disagreeableness and cause the arising of the after-image. If the perception of putrescence is increased, the sign which he has grasped in his body will disappear. If he loses the perception of his own body, he will not be able to acquire the thought of disagreeableness quickly. Therefore, he should not increase.

And again, it is taught that if a man is without passion, he may increase it for the sake of developing the great thought. This is in accordance with the teaching of the Abhidhamma: “One dwells without passion and the rest, practises the first meditation, jhāna, rightly, dwells on the perception of bloatedness and causes the arising of the boundless object”. [147] The great Elder Siṅgālapitā uttered this stanza:

The heir of the Buddha, he,

the almsman, in the fearful wood,

has with “bony-precept” filled

this earth, entirely.

I think this almsman will,

in no- long time, abandon lust. [148]

The recollection of the Buddha

Q. What is the recollection of the Buddha? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?

A. The Enlightened One is the Blessed One who by his own efforts, without a teacher, understands the Noble Truths which were never heard before. He knows all. He possesses power. [149] He is free. Because of these qualities, he is called the Enlightened One. The yogin remembers the Enlightened One, the Blessed One, the Supremely Enlightened One and the worth of the Enlightenment. He recollects, repeatedly recollects, recollects again and again, does not forget to recollect on these. He remembers (the Enlightened One’s) faculties and powers. He practises right recollectedness. Thus is the recollection of the Buddha. The undisturbed dwelling of the mind (in the recollection of the Buddha) — this is called the practising of it. The 141/204 remembering of the Buddha’s worth is its function. The growth in confidence is its near cause.

He who practises the recollection of the Buddha acquires the following eighteen benefits: increase of confidence, mindfulness, wisdom, reverence, merit, great joy, ability to endure hardship, fearlessness, shamefastness in the presence of evil, the state of living near the Teacher, enjoyment of activity belonging to the ground of the Buddhas, (the happiness of) faring well and approaching the ambrosial. [150]

According to the Netti Sutta, [151] if a man wishes to meditate on the Buddha, he should worship Buddha images and such other objects. “What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With this undisturbed mind, he remembers him who comes and goes in the same way, the Blessed One, consummate, supremely enlightened, endowed with true knowledge and conduct, sublime, knower of the world, matchless guide of men to be tamed, teacher of divine and human beings, enlightened, blessed. [152] Thus he reaches the further shore of merit.

“Blessed One”: Because he gets the praise of the world, he is called the Blessed One. Because he has attained to excellent truth, he is called the Blessed One. Because he is worthy of offerings, he is called the Blessed One. Because he has acquired the highest merits, he is called the Blessed One and because he is the Lord of the Way-Truth, he is called the Blessed One. For these reasons is he called the Blessed One.

“Consummate”: Because he is the recipient of gifts, he is consummate Because he has killed the defilement-foes, he is consummate. Because he breaks the spokes of the wheel of birth and death, he is consummate. [153]

“Supremely enlightened”: Because he knows rightly all things, in all his activities, he is called the supremely enlightened. Because he has killed ignorance, he is called the supremely enlightened and because he has attained to the enlightenment that is unrivalled, by himself, he is called the supremely enlightened. [154]

“Endowed with true knowledge and conduct”: Knowledge means the three kinds of knowledge, i.e., the knowledge of past existences, the knowledge of the passing away and the arising of beings and the knowledge of the extinction of the cankers. The Blessed One has removed the ignorance of the past with the knowledge of past existences, the ignorance of the future with the knowledge 142/205 of the passing away and the arising of beings, and the ignorance of the present with the knowledge of the extinction of the cankers. [155] Having removed the ignorance of the past, the Blessed One sees, when he recollects, all past states in the course of all activities. Having removed the ignorance of the future, the Blessed One sees, when he recollects, all future states in the course of his activities. Having removed all present ignorance, the Blessed One sees, when he recollects, all present states in the course of his activities.

“Conduct” means: “The being endowed with virtue and concentration”.

“Virtue” means: “Endowed with all good states”. He is called “perfect in knowledge and conduct”.

“Perfect” means: “Endowed with supernormal powers”. Hence he is called “perfect in knowledge and conduct”. (Again) “endowed” means: “possessed of all concentration”.

Thus the Blessed One has great compassion and appreciative joy because of omniscience, the three kinds of knowledge and conduct. He acquired knowledge with facility, because he had benefitted the world 427 . He opened the path of science, because he knew all spheres. He is perfect in knowledge because none can surpass him, because he has destroyed all defilements and because of pure right action. He is perfect in conduct, because he has become the eye of the world and because he has blessed those who were unblessed. He is perfectly enlightened through knowledge, because he has become the mainstay of the world and because he has rescued the fear-stricken. He saves through conduct, because he has acquired the supernormal power of the highest truth. He, without a teacher, has acquired that excellent equipose of behaviour towards all things, because he has promoted the weal of the world. Thus, through being perfect in knowledge and conduct, he is called the Blessed One. Thus is “perfect in knowledge and conduct” to be understood. [156] 143/206

“Sublime”: Because he has reached the good road, he is named “sublime”. Because he will not return again, and because he has attained to the extinction, Nibbāna, that is without residue of the substratum of being, [157] he is named “sublime”. Again, because his teaching cannot be overturned he is called “sublime”. And again, because his teachings are not untrue, he is called “sublime”. And again, because his teachings are without disadvantages, he is called “sublime”. And again, because his teachings are neither too many nor too few, he is called “sublime”.

“Knower of the world”: World is of two kinds, i.e., the world of beings and the world of formations. [158] The Blessed One knows the world of being in the course of all his actions. Through the varying desires of beings, through the difference of faculties, through past lives, through the knowledge of the divine eye, through the knowledge of the passing away and arising of beings, through combination, through fulfilment, through various modes of differentiation, through various states of durability and non-durability, through various births, through various states of birth, through various planes, through various actions, through various defilements, through various results, through various kinds of good and evil and through various kinds of binding and unbinding, the Blessed One knows the world of beings.

And again it is said “the world of formations”: The Blessed One knows all action and he knows the many formations. Through concentration perception, through causes and conditions, through moral, immoral and the amoral, through various aggregations, through various worlds, through various spheres, through perfect understanding, through impermanence, sorrow and not-self and through the born and the unborn, the Blessed One knows the world of formations. Thus is “knower of the world” to be understood.

“Matchless”: Because he is unsurpassable, in the world, he is called “matchless”. And again, because he is without an equal, because he is most excellent, because he is incomparable and because others cannot excel him, he is named “matchless”. [159]

“Guide of men to be tamed”: There are three kinds of persons: a man hears the Law and quickly is able to expound it; another man elucidates the principles of causes and conditions; and yet another makes clear the knowledge of past existences. But the Blessed One, having mastered the eightfold way of 144/207 emancipation, has tamed beings. Therefore, he is named “guide of men to be tamed”. [160]

“Teacher of divine and human beings”: The Blessed One has rescued divine and human beings from the fearful forest of birth, decay and death. Therefore, he is called “teacher of divine and human beings”. And again, he has taught the way of insight and the way of meditation, jhāna. Therefore, he is called “teacher of divine and human beings”. Thus, in these ways should a man recall (the qualities) of him who comes and goes in the same way.

Further, there is the teaching of the principal teacher: In four ways should the Blessed One be remembered. He came to the world for the last time by his own efforts in the past. He was endowed with excellent virtue. He benefitted the world. During twenty incalculable [161] aeons from his first aspiration to his last birth, he had seen the faculties and the bases of faculties of countless [162] number of commoners. Therefore, he pities the world thus: “I have attained to liberation; now, I should liberate these. I have tamed myself; now, I should tame these. I have gained knowledge; now, I should cause knowledge to arise in these. I have reached Nibbāna; now, I should cause these also to reach it”. [163]

He has reached completion and contentment in the fulfilling of charity, virtue, renunciation, fortitude, truth, resolution, loving-kindness, equanimity, energy and wisdom. He revealed the birth stories of the time when he was a Bodhisatta, in order to encourage others to gain the light. He was born as a hare and practised charity. [164] One should recollect on virtue through the Saṁkhapāla birth-story; on renunciation, through the Mahā-Govinda birth-story; on fortitude, through the Khanti birth-story; on truth, through the Mahā Sutasoma birth-story; on resolution, through the Dumb-Cripple’s birth-story; on loving-kindness, through the Sakka birth-story; on equanimity, through the Lomahaṁsa birth-story; on energy, through the Chief of Merchants’ birth-story; (on wisdom), through the Deer birth-story. [165] One should also recollect on the word of the father in the Dīghiti-Kosala birth-story [166] and one should recollect on the reverence of the White Six-tusked Elephant-sage. [167] 145/208

Through the White-Horse birth-story [168] one should recollect the visit of the Bodhisatta to help all beings. One should recollect that the Bodhisatta forsook his own life and saved another’s life in the Deer birth-story. [169] One should recollect that the Bodhisatta, in the (Great) Monkey birth-story, [170] saved a being from great suffering; and further one should remember that seeing a man who had fallen into a pit, he rescued him with heart of compassion and offered him roots, and fruits of trees and when that man, wishing to eat flesh, hurt the Bodhisatta’s head, he taught that man the truth and pointed out the right road to him, in the Great Monkey birth-story. [171] Thus, one should concentrate on the merits of the birth-stories of the Blessed One in many ways.

How should one recollect on the merits of the sacrifices of the Blessed One? The Blessed One fulfilled all things in his previous births. When he was young he removed the longing for all abodes. He removed the longing for child, wife, parents and friends. He forsook that which was hard to forsake. He lived alone in empty places. He aspired after Nibbāna. He crossed the Nerañjarā in Magadha. He sat under the Bodhi tree, conquered the king of death and the demon armies. In the first watch of the night, he remembered his past lives; in the middle watch of the night, he gained the divine eye; and in the last watch of the night, he understood sorrow and its cause and saw the excellent. [172] Through the practice of the Noble Eightfold Path, he was able to destroy the cankers and attain to Enlightenment. He removed his body from the world and entered the highest and purest place of the extinction of the cankers. Thus one should recollect the sacrifices of the Blessed One in many ways.

How should one recollect the virtues with which the Blessed One was endowed? The Blessed One acquired emancipation and the state of mind that is together with it, thus: through being endowed with the ten powers of him who comes and goes in the same way, the fourteen kinds of Buddha-knowledge [173] and the eighteen Buddha-virtues; [174] through fulfilment of many meditations, jhānas, and through reaching the further shore of freedom. Thus should the yogin recollect. 146/209

What are the ten powers of the Blessed One? He knows the proper from the improper, according to reality; knows the causes and consequences of good actions of the past, future and present, according to reality; knows the various intentions of beings, according to reality; knows the various kinds of behaviour, according to reality; knows the causes and consequences leading to the world of deities, humans and others, according to reality; knows the differences in the faculties of beings, according to reality; knows the pure and that which is with defilement in meditation (jhāna), emancipation, concentration and attainment, according to reality; knows his past existences, according to reality; knows the passing away and the arising of beings, according to reality; knows the extinction of the cankers, according to reality. [175] The Blessed One is endowed with these ten powers.

What are the fourteen kinds of Buddha-knowledge? They are, namely, knowledge of sorrow, knowledge of sorrow’s cause, knowledge of sorrow’s cessation, knowledge of the way, knowledge of the analysis of meaning, knowledge of the analysis of the law, knowledge of the analysis of derivation, knowledge of the analysis of argument, knowledge of the causes and consequences leading to the world of deities, humans and others, knowledge of the differences in the faculties of beings, knowledge of the twin miracle, knowledge of the great thought of compassion, omniscience, and knowledge that is without the hindrances. These are the fourteen kinds of Buddha-knowledge. Thus is the Blessed One endowed with these fourteen kinds of knowledge. [176]

What are the eighteen virtues fulfilled by the Blessed One? [177] Unobstructed Buddha-knowledge of the past; unobstructed Buddha-knowledge of the future; unobstructed Buddha-knowledge of the present; all bodily actions are led by knowledge and appear in accord with it; all verbal actions are led by knowledge and appear in accord with it; all mental actions are led by knowledge and appear in accord with it — these six virtues has the Blessed One fulfilled. Non-impairment of the will; non-impairment of energy; non-impairment of mindfulness; non-impairment of concentration; non-impairment of wisdom; non-impairment of freedom — these twelve virtues has the Blessed One fulfilled. Absence of uncertainty; absence of deception; absence of that which is not clear; absence of hurry; absence of state that is not known; absence of equanimity that is removed from reflection. 147/210

“Absence of uncertainty” means: “His bearing is dignified; there is nothing unseemly in his action”.

“Absence of deception” means: “He has no craftiness”.

“Absence of that which is not clear” means: “That there is nothing that his knowledge cannot sense”.

“Absence of hurry” means: “His behaviour is free from hurry”.

“Absence of state that is not known” means: “He is completely aware of his mental processes”.

“Absence of equanimity that is removed from reflection” means: “There is no state of equanimity in him of which he is not aware”.

These eighteen virtues has the Blessed One fulfilled. [178]

And again, the Blessed One has reached the other shore with facility having fulfilled all good through the skilfulness belonging to him who comes and goes in the same way, [179] through the four foundations of mindfulness, through the four right efforts, through the four bases of supernormal power, through the five faculties, the five powers, the six kinds of supernormal knowledge, the seven factors of enlightenment, through the Noble Eightfold Path, through the eight positions of mastery, through the eight kinds of emancipation, through the nine gradually ascending states, through the ten Ariyan abodes and through the way of analytical science. Thus one should recall to mind that Blessed One who has acquired the merits of the Excellent Law through these ways.

How should one remember the benefits with which the Blessed One has blessed the world? The Blessed One has fulfilled all merits and has reached the further shore. No other being could have turned the Wheel, of the Law which the Blessed One set a-rolling out of compassion for all beings. Without making an esoteric and an exoteric division of doctrine, he has opened wide the gate of the immortal. [180] He has caused an incalculable number of deities and humans to acquire the fruit of holiness. He has caused an incalculable 148/211 number of beings to acquire merit with the three miracles, namely, the miracle of supernormal power, the miracle of mind reading and the miracle of instruction. [181] He has aroused confidence in the hearts of men. He has overthrown all soothsaying and all false views. He has obliterated the bad road and opened the good road and made men to acquire the fruit of liberation or birth in the heaven world. He has caused his hearers to obtain peace and dwell in the law of the hearer. [182] He has set down many precepts, preached the Pātimokkha, established beings in excellent merit, given them the perfect teaching of the Enlightened One and filled the world full (with the Truth). All beings worship and honour him, and all deities and humans hear him.

Thus the Blessed One, who dwells unperturbed, has compassionated and benefitted the world, has done what should be done.

That yogin recollects him who comes and goes in the same way, thus: Through these ways and these virtues, he arouses confidence in his mind. Being full of confidence and being easy in the recollection, his mind is always undisturbed. Because of his mind being undisturbed, he attains to access-meditation.

Q. How is it that one who meditates on the Buddha attains to access and not to fixed meditation, jhāna?

A. In the highest sense, the virtue of the Buddha is a subject of profound wisdom. In this sense the yogin cannot attain to fixed meditation, jhāna, owing to abstruseness. And again, he has to recollect not merely one virtue. When he thinks on many virtues he cannot attain to fixed meditation, jhāna. This is a subject of meditation of all access-concentration.

Q. Access is attained through concentration on a single object. If he thinks on many virtues, his mind is not concentrated. How then does he gain access?

A. If he recollects the virtues of him who comes and goes in the same way and of the Enlightened One, the yogin’s mind becomes concentrated. Therefore, he is untroubled.

Again it is taught that from the recollection of the Buddha, the four meditations, jhānas, arise. [183]

The recollection of the Buddha has ended. 149/212

The recollection of the law

Q. What is the recollection of the Law? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure?

A. The Law means extinction, Nibbāna, or the practice by means of which extinction, Nibbāna, is reached. The destruction of all activity, the abandoning of all defilements, the eradication of craving, the becoming stainless and tranquillized—these are called extinction, Nibbāna. What are the practices leading to extinction, Nibbāna? Namely, the four foundations of mindfulness, the four right efforts, the five powers, the seven factors of enlightenment, the Noble Eightfold Path — these are called the practices leading to Nibbāna. The recollection of the Law is the virtue of renunciation and the virtue of the Way. This recollection is recollectedness and right recollectedness. Thus is recollection of the Law to be understood. The undisturbed dwelling of the mind (in this recollection) is the practising of it. The awareness of the virtues of the Law is its salient characteristic. Analysis of the Law is its function. The understanding of the meaning is its near cause. Its benefits are equal to those of the recollection of the Buddha.

“What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind, he recollects thus: The Law is well-taught by the Blessed One, is visible, not subject to time, inviting, conducive to perfection, to be attained by the wise, each one for himself. [184]

“The Law is well-taught by the Blessed One”: It is free from extremes, [185] therefore it is called “well-taught”. There are no inconsistencies in it, therefore it is called “well-taught”. There are no contradictions in it and it is endowed with the three kinds of goodness, therefore it is called “well-taught”. It is completely spotless, therefore it is called “well-taught”. It leads beings to extinction, Nibbāna, wherefore it is called “well-taught”.

“Visible”: Because one gains the Paths and the Fruits in succession, it is called “visible”. Because one sees extinction, Nibbāna, and the (other) Fruits of the Path, it is called “visible”.

“Not subject to time”: Without lapse of time fruition occurs. Therefore, it is called “not subject to time”. 150/213

“Inviting”: It says: “Come and see my worth!”. In the same way, those who have the ability to teach are called men who say “Come and see!”.

“Conducive to perfection”: If a man acknowledges it, he will reach the immortal. Such is that which is “conducive to perfection”. What leads to the fruition of holiness is called that which is “conducive to perfection”.

“To be attained by the wise, each one for himself”: If a man acknowledges it and does not accept other teachings, he causes the arising of the knowledge of cessation, the knowledge of the unborn and the knowledge of freedom. Therefore, it is called that which is “to be attained by the wise, each one for himself”.

Further, the yogin should recollect the Law in other ways thus: It is the eye; it is knowledge; it is peace; it is the way leading to the immortal; it is renunciation; it is the expedience whereby cessation is won; it is the way to the ambrosial; it is non-retrogression; it is the best; it is non-action, solitude, exquisiteness. It is not soothsaying. It is the most excellent object for the wise man’s mind. It is to cross over to the other shore; it is the place of refuge. That yogin in these ways and through these virtues recollects the Law, and his mind is filled with confidence. On account of this confidence, his mind is undisturbed. Because of the undisturbed state of the mind, he destroys the hindrances, arouses the meditation, (jhāna) factors and dwells in access-concentration. The rest is as was fully taught above.

The recollection of the Law has ended.

The recollection of the community of bhikkhus

Q. What is the recollection of the Community of Bhikkhus? (What is the practising of it?) What are its salient characteristic, function and near cause? What is the procedure?

A. The congregation of the saints is the Community of Bhikkhus. This is called the Community of Bhikkhus. The yogin recollects the virtue of the observances of the Community of Bhikkhus. This recollection is recollectedness and right recollectedness. Such is the recollection of the Community of Bhikkhus to be understood. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of the virtues of the Community of Bhikkhus is its salient characteristic; reverence is its function; appreciation of the virtues of the Community of Bhikkhus is its near cause. Its benefits are equal to those of the recollection of the Buddha.

“What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind, he recollects thus: The Community of Hearers of the Blessed One is of good conduct, the Community of Hearers of the Blessed One is of upright conduct, the Community of Hearers of the Blessed One is of righteous conduct, the Community of 151/214 Hearers of the Blessed One is of dutiful conduct. This Community of Hearers of the Blessed One, namely, the four pairs of men and the eight kinds of individuals, is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, is the incomparable field of merit of the world. [186]

“The Community of Hearers of the Blessed One is of good conduct”: The Community of Hearers of the Blessed One is of “good conduct”, because it follows the good word. It is of “good conduct” and “upright conduct”, because it benefits itself and others. It is of “good conduct” and “upright conduct” because it has no enemy. It is of “good conduct” and “upright conduct” because it avoids the two extremes and takes the mean. It is of “good conduct” and “upright conduct”, because it is free from hypocrisy. It is “good conduct”, because it is free from wickedness and crookedness and free from unclean action of body and speech.

“Is of righteous conduct”: It is of “righteous conduct” because it follows the Noble Eightfold Path. And again, “righteous” is an appellation of extinction, Nibbāna. It is of “righteous”, “good conduct”, because it follows the Noble Eightfold Path and reaches extinction, Nibbāna. It is of “righteous”, “good conduct”, because it follows the Four Noble Truths taught by the Buddha.

“Is of dutiful conduct”: It is of “dutiful conduct” because it is perfect in the practice of unity in the Community of Bhikkhus. It is of “dutiful conduct”, because, seeing the great fruit of virtue and the increase of virtue which follow the practice of unity, it observes this (unity).

“The four pairs of men and the eight kinds of individuals”: The Path and the Fruit of Stream-entrance are regarded as the attainments of a pair of men. The Path and the Fruit of Once-returning are regarded as the attainment of a pair of men. The Path and Fruit of Non-returning are regarded as the attainments of a pair of men. The Path and Fruit of the Consummate One are regarded as the attainments of a pair of men. These are called “the four pairs of men”.

“The eight kinds of individuals” are they who gain the four Paths and the four Fruits. These are called the eight kinds of individuals. Because the Community of Bhikkhus dwells in these Paths and Fruits, it is said to consist of the four pairs of men. Those who dwell in the four Paths and the four Fruits are called the eight kinds of individuals.

“Hearers”: It (the Community of hearers) accomplishes after having heard. Therefore it is called (the Community of) hearers.

“Community”: The congregation of saints. It is worthy of hospitality, [[215|152]] worthy of offerings, worthy of gifts, worthy of reverential salutation, and is the incomparable field of merit of the world.

“Worthy of hospitality”: Worthy of hospitality means worthy of receiving invitations.

“Worthy of offerings”: Great is the fruit that could be obtained through offerings made to it. And again, it is worthy of receiving offerings.

“Worthy of gifts: One acquires great fruit by gifting various things to it.

“Worthy of reverential salutation”: It is fit to receive worship. Therefore it is called worthy of reverential salutation.

“Incomparable”: It is possessed of many virtues. Therefore it is called incomparable.

“Field of merit of the world”: This is the place where all beings acquire merit. Therefore it is called the field of merit of the world.

And again, the yogin should recollect through other ways thus: This Community of Bhikkhus is the congregation that is most excellent and good. It is called the best. It is endowed with virtue, concentration, wisdom, freedom and the knowledge of freedom. That yogin recollects these various virtues in different ways. Through this recollection of the various virtues, he becomes confident. Owing to the recollection of confidence, his mind is undisturbed. With undisturbed mind he is able to destroy the hindrances, arouse the meditation (jhāna) factors and attain to access. The rest is as was fully taught above.

The recollection of the Community of Bhikkhus has ended.

The recollection of virtue

Q. What is the recollection of virtue? What is the practising of it. What are its salient characteristic, function and near cause? What is the procedure?

A. Through virtue one recollects pure morals. This recollectedness is recollection and right recollectedness. Thus should the recollection of virtue be understood. The undisturbed dwelling of the mind in the recollection of virtue is the practising of it. Awareness of the merit of virtue is its salient characteristic. To see the fearfulness of tribulation is its function. Appreciation of the unsurpassable happiness (of virtue) is its near cause. Twelve are the benefits of the recollection of virtue thus: One honours the Teacher, esteems the Law, and the Community of Bhikkhus, respects the precepts of virtue, esteems offerings, becomes heedful, sees danger in and fears the smallest fault, [187] guards oneself, protects others, has no fear of this world, has no fear of the other world and enjoys the many benefits accruing from the observance of all precepts. These are the benefits of the recollection of virtue. 153/216

“What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With this undisturbed mind, he recollects thus: “My virtue is unbroken, indefective, unspotted, unblemished, liberating, praised by the wise, untainted, conducive to concentration”. [188]

If unbroken, they are indefective. If indefective, they are unspotted. The others should be known in the same way.

Again, because when virtue is pure, they become the resorting-ground of all good states, they come to be called “unbroken and indefective”. As they constitute the honour of caste, they are called unspotted and unblemished. As they constitute the joy of the Consummate One, and bear no tribulation, they are called “praised by the wise”. As they are untouched by views, they are called “untainted”. As they lead to sure stations, they are called “conducive to concentration”.

Further, the yogin should practise recollection of virtue in other ways thinking thus: “Virtue is the bliss of separation from tribulation. This caste is worthy of honour. The treasure of virtue is secure. Its benefits have already been taught”. Thus should virtue be understood. That yogin practises recollection of virtue considering its merits through these ways. Owing to his recollectedness and confidence, his mind is not disturbed. With this undisturbed mind he destroys the hindrances, arouses the meditation (jhāna) factors and attains to access-meditation. The rest is as was fully taught above.

The recollection of virtue has ended.

The recollection of liberality

Q. What is the Recollection of liberality? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure?

A. Liberality means that one gives one’s wealth to others wishing to benefit them, and in order to derive the happiness of benefiting others. Thus is liberality to be understood. One dwells indifferent in the recollection of the virtue of liberality. This recollectedness is recollection and right recollectedness. This is called recollection of liberality. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of the merit of liberality is its salient characteristic. Non-miserliness is its function. Non-covetousness is its near cause.

A man who practises the recollection of liberality gains ten benefits thus: He gains bliss through liberality; he becomes non-covetous through liberality; 154/217 he is not miserly, thinks of others, becomes dear to others, does not fear in others’ company, has much joy, acquires the compassionate mind, fares well and approaches the ambrosial.

“What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind he practises recollection of liberality thus: “Through abandoning things I have benefitted others; therefrom I have gained much merit. The vulgar, by reason of the dirt of covetousness, are drawn to things. I live with mind non-coveting and not unclean. Always I give and enjoy giving to others. Always I give and distribute”. [189]

That yogin in these ways practises the recollection of liberality. Through the recollection of liberality his mind is endowed with confidence. Because of this recollection and confidence, his mind is always undisturbed. With undisturbed mind he destroys the hindrances, arouses the meditation (jhāna) factors and attains to access-concentration. The rest is as was fully taught above.

The recollection of liberality has ended.

The recollection of deities

Q. What is the recollection of deities? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure?

A. Considering the benefit of birth in a heaven, one recollects one’s own merits. This recollectedness is recollection and right recollectedness. This is called recollection of deities. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of one’s own merits and the merits of the deities is its salient characteristic. To admire merit is its function. Confidence in the fruit of merit is its near cause.

A man who practises the recollection of deities gains eight benefits: he increases five qualities, namely, confidence, virtue, learning, liberality and wisdom; he can gain that which heavenly beings desire and to which they are devoted; he is happy in the anticipation of the reward of merit; he honours his body; he is reverenced by heavenly beings. Through this, he is able to practise virtue and recollection of liberality also. He fares well and approaches the ambrosial.

“What is the procedure?”: The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind he practises the recollection of deities thinking thus: “There are the Four Regents. There are the deities 155/218 of Tāvatiṁsa, Yāma, Tusita, Nimmānarati, Paranimmitavasavatti heavens. There are the Brahma-group deities and other deities. Those deities, being endowed with such confidence, on dying here, were born there. I too have such confidence. Endowed with such virtue, such learning, such liberality and such wisdom, those deities were born there. I too have such wisdom”. [190] Thus he recollects his own and the deities’ confidence, virtue, learning, liberality and wisdom.

That yogin in these ways and through these virtues practises the recollection of deities, and is thereby endowed with confidence. Owing to confidence and recollectedness, his mind is undisturbed. With undisturbed mind he destroys the hindrances, arouses the meditation (jhāna) factors and attains to access-meditation.

Q. Why does one recollect the merit of deities and not of humans?

A. The merit of the deities is the most excellent. They are born in excellent realms and are endowed with excellent minds. Having entered a good realm, they are endowed with good. Therefore one should recollect the merit of the deities and not the merits of men. The rest is as was fully taught above.

The recollection of deities has ended.

The sixth fascicle has ended.

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Section Four

Mindfulness of respiration

Q. What is mindfulness of respiration? [191] What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?

A. Inhalation [192] is the incoming breath. Exhalation [193] is the outgoing breath. The perceiving of the incoming breath and the outgoing breath—this is being mindful, mindfulness and right mindfulness. The undisturbed dwelling of the mind (in this mindfulness) is the practising of it. To cause the arising of perception as regards respiration is its salient characteristic. Attending to contact [194] is its function. Removal of discursive thought [195] is its near cause.

Benefits

“What are its benefits?”: If a man practises mindfulness of respiration, he attains to the peaceful, the exquisite, the lovely, and the blissful life. He causes evil and demeritorious states to disappear and to perish as soon as they arise. [196] He is not negligent as regards his body or his organ of sight. His body and mind do not waver or tremble. [197] He fulfils the four foundations of mindfulness, the seven enlightenment factors and freedom. This has been praised by the 157/220 Blessed One. This is the abode of the Noble Ones, of Brahma and of the Tathāgata. [198]

Procedure

“What is the procedure?” : The new yogin having gone to a forest, to the foot of a tree or to a wide open space, sits down, with legs crossed under him, with the body held erect, with mindfulness established in front. He is mindful in respiration. Mindful of the outgoing breath, that yogin knows, when he breathes out a long breath: “I breathe out a long breath”; 430 when he breathes in a long breath, he knows: “I breathe in a long breath”; when he breathes in a short breath, he knows: “I breathe in a short breath”; when he breathes out a short breath, he knows: “I breathe out a short breath”. Thus he knows. “I am breathing in, in such and such a way”, thus he trains himself. “I am breathing out, in such and such a way”, thus he trains himself. (Experiencing the whole body; calming the bodily formations), experiencing joy, experiencing bliss, experiencing the mental formations, calming the mental formations, (experiencing the mind), gladdening the mind, concentrating the mind, freeing the mind, discerning impermanence, discerning dispassion, discerning cessation, discerning renunciation, thus he trains himself. “Discerning renunciation, I breathe out in such and such a way”, thus he trains himself; “discerning renunciation, I breathe in, in such and such a way”, thus he trains himself. [199]

Here, he trains himself in “breathing in” means: “mindfulness is fixed at the nose-tip or on the lip”. [200] These are the places connected with breathing 158/221 in and breathing out. That yogin attends to the incoming breath here. He considers the contact of the incoming and the outgoing breath, through mindfulness that is fixed at the nose-tip or on the lip. Mindfully, he breathes in; mindfully, he breathes out. He does not consider (the breath) when it has gone in and also when it has gone out. [201] He considers the contact of the incoming breath and the outgoing breath, at the nose-tip or on the lip, with mindfulness. He breathes in and breathes out with mindfulness. It is as if a man were sawing wood. That man does not attend to the going back and forth of the saw. In the same way the yogin does not attend to the perception of the incoming and the outgoing breath in mindfulness of respiration. He is aware of the contact at the nose-tip or on the lip, and he breathes in and out, with mindfulness. [202] If, when the breath comes in or goes out, the yogin considers the inner or the outer, his mind will be distracted. If his mind is distracted, his body and mind will waver and tremble. These are the disadvantages. He should not purposely breathe very long or very short breaths. If he purposely breathes very long or very short breaths, his mind will be distracted and his body and mind will waver and tremble. These are the disadvantages.

He should not attach himself to diverse perceptions connected with breathing in and breathing out. If he does so, his other mental factors will be disturbed. If his mind is disturbed, his body and mind will waver and tremble. Thus countless impediments arise because the points of contact of the incoming breath and the outgoing breath are countless. He should be mindful and should not let the mind be distracted. He should not essay too strenuously nor too laxly. If he essays too laxly, he will fall into rigidity and torpor. If he essays too strenuously, he will become restless. If the yogin falls into rigidity and torpor or becomes restless, his body and mind will waver and tremble. [203] These are the disadvantages.

To the yogin who attends to the incoming breath with mind that is cleansed of the nine lesser defilements the image [204] arises with a pleasant feeling similar to that which is produced in the action of spinning cotton or silk cotton. Also, 159/222 it is likened to the pleasant feeling produced by a breeze. [205] Thus in breathing in and out, air touches the nose or the lip and causes the setting-up of air perception mindfulness. This does not depend on colour or form. [206] This is called the image. If the yogin develops the image and increases it at the nose-tip, between the eye-brows, on the forehead or establishes it in several places, [207] he feels as if his head were filled with air. Through increasing in this way his whole body is charged with bliss. This is called perfection.

And again, there is a yogin: he sees several images from the beginning. He sees various forms such as smoke, mist, dust, sand of gold, or he experiences something similar to the pricking of a needle or to an ant’s bite. If his mind does not become clear regarding these different images, he will be confused. Thus he fulfils overturning and does not gain the perception of respiration. If his mind becomes clear, the yogin does not experience confusion. He attends to respiration and he does not cause the arising of other perceptions. Meditating thus he is able to end confusion and acquire the subtle image. And he attends to respiration with mind that is free. That image is free. Because that image is free, desire arises. Desire being free, that yogin attends to respiration and becomes joyful. Desire and joy being free, he attends to respiration with equipoise. Equipoise, desire and joy being free, he attends to respiration, and his mind is not disturbed. If his mind is not disturbed, he will destroy the hindrances, and arouse the meditation (jhāna) factors. Thus this yogin will reach the calm and sublime fourth meditation, jhāna. This is as was fully taught above.

Counting, connection, contacting and fixing

And again,

certain predecessors [208] taught four ways of practising mindfulness of respiration. They are counting, connection, contacting and fixing. [209] Q. What is counting? A. A new yogin counts the breaths from one to ten, beginning with the outgoing breath and ending with the incoming breath. He does not count beyond ten. Again, it is taught that he counts from one to five but does not count beyond five. He does not miss. At that time (i.e., when he misses) he should count (the next) or stop that count. Thus he dwells in mindfulness of respiration, attending to the object. Thus should counting be understood.

“Connection”: Having counted, he follows respiration with mindfulness, continuously. This is called connection. 160/223

“Contacting”: Having caused the arising of air perception, he dwells, attending to the contact of respiration at the nose-tip or on the lip. This is called contacting.

“Fixing”: Having acquired facility in contacting, he should establish the image, and he should establish joy and bliss and other states which arise here. Thus should fixing be known.

That counting suppresses uncertainty. It causes the abandoning of uncertainty. Connection removes gross discursive thinking and causes unbroken mindfulness of respiration. Contacting removes distraction and makes for steady perception. One attains to distinction through bliss.

Sixteen ways of training in mindfulness of respiration

(1) and (2) “Breathing in a long breath, breathing out a short breath, breathing in a short breath, thus he trains himself” [210] …………………………………………………..

………………………………………………………………………………………….

Knowledge causes the arising of non-confusion and the object. Q. What is non-confusion and what is the object? A. The new yogin gains tranquillity of body and mind and abides in mindfulness of respiration. The respirations become subtle. Because of subtility they are hard to lay hold of. If at that time, the yogin’s breathing is long, he, through fixing, knows it is long. If the image arises he considers it through its own nature. Thus should non-confusion be known. And again he should consider the breaths, whether long or short (as the case may be). Thus should he practise. And again, the yogin causes the arising of the clear image through the object. Thus should one practise.

(3) “Experiencing the whole body, I breathe in’, thus he trains himself”: In two ways he knows the whole body, through non-confusion and through the object. Q. What is the knowledge of the whole body through non-confusion? A. A yogin practises mindfulness of respiration and develops concentration through contact accompanied by joy and bliss. Owing to the experiencing of contact accompanied by joy and bliss the whole body becomes non-confused. Q. What is the knowledge of the whole body through the object? A. The incoming breath and the outgoing breath comprise the bodily factors dwelling in one sphere. The object of respiration and the mind and the mental properties are called “body”. These bodily factors are called “body”. [211] Thus should the whole body be known. That yogin knows the whole body thus: “Though there is the body, there is no being or soul”. [212] 161/224

The three trainings

“Thus he trains himself” refers to the three trainings. The first is the training of the higher virtue, the second is the training of the higher thought, the third is the training of the higher wisdom. [213] True virtue is called the training of the higher virtue; true concentration is called the training of the higher thought; and true wisdom is called the training of the higher wisdom. That yogin by these three kinds of training meditates on the object, recollects the object and trains himself. He practises repeatedly. This is the meaning of “thus he trains himself”.

(4) “‘Calming the bodily formation, I breathe’, thus he trains himself”: Which are the bodily formations? He breathes in and out with such bodily formations as bending down; stooping, bending all over, bending forward, moving, quivering, trembling and shaking. [214] And again, he calms the gross bodily formations and practises the first meditation, jhāna, through the subtle bodily formations. From there, he progresses to the second meditation, jhāna, through the more subtle bodily formations. From there, he progresses to the third meditation, jhāna, through the still more subtle bodily formations. From there, he progresses to the fourth meditation, jhāna, having ended (the bodily formations) without remainder. A. If he causes the ending of respiration without remainder, [215] how is he able to practise mindfulness of respiration? A. Because he has grasped well the general characteristics, the image arises even when the respirations lapse. And because of these many characteristics, he is able to develop the image and enter into meditation, jhāna.

(5) “‘Experiencing joy through the object, I breathe in’, thus he trains himself”. 431 Fie attends to respiration. He arouses joy in two meditations, jhānas. This joy can be known through two ways: through non-confusion and through the object. [216] Here the yogin enters into concentration and experiences joy through non-confusion, through investigation, through overcoming and through the object.

(6) “‘Experiencing bliss, I breathe in’, thus he trains himself”: He attends to respiration. He arouses bliss in three meditations, jhānas. This 162/225 bliss can be known through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(7) “‘Experiencing the mental formations, I breathe in’, thus he trains himself’’: “Mental formations” means: “Perception and feeling”. He arouses these mental formations in four meditations, jhānas. He knows through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(8) “‘Calming the mental formations, I breathe in’, thus he trains himself”: The mental formations are called perception and feeling. He calms the gross mental formations and trains himself. The rest is as was fully taught above.

(9) “‘Experiencing the mind, I breathe in’, thus he trains himself”: He attends to the incoming breath and the outgoing breath. The mind is aware of entering into and going out of the object, through two ways: through non-confusion and through the object. The rest is as was fully taught above.

(10) “‘Gladdening the mind, I breathe in’, thus he trains himself”: Joy means rejoicing. In two meditations, jhānas, he causes the mind to exult. Thus he trains himself. The rest is as was fully taught above.

(11) “‘Concentrating the mind, I breathe in’, thus he trains himself”: That yogin attends to the incoming breath and the outgoing breath. Through mindfulness and through meditation, jhāna, he causes the mind to be intent on the object. Placing the mind well he establishes it. [217] Thus he trains himself.

(12) “‘Freeing the mind, I breathe in’, thus he trains himself”: That yogin attends to the incoming breath and the outgoing breath. If his mind is slow and slack, he frees it from rigidity; if it is too active, he frees it from restlessness. Thus he trains himself. If his mind is elated, he frees it from lust. Thus he trains himself. If it is depressed, he frees it from hatred. Thus he trains himself. If his mind is sullied, he frees it from the lesser defilements. Thus he trains himself. And again, if his mind is not inclined towards the object and is not pleased with it, he causes his mind to be inclined towards it. Thus he trains himself.

(13) “‘Discerning impermanence, I breathe in’, thus he trains himself”: He attends to the incoming breath and the outgoing breath. Discerning the incoming and the outgoing breath, the object of the incoming and the outgoing breath, the mind and the mental properties and their arising and passing away, he trains himself.

(14) “‘Discerning dispassion, I breathe in’, thus he trains himself”: He attends to the incoming breath and the outgoing breath (thinking) thus: “This is impermanence; this is dispassion; this is extinction, this is Nibbāna”. Thus he breathes in and trains himself. 163/226

(15) “‘Discerning cessation, I breathe in’, thus he trains himself”: Discerning many hindrances, according to reality, (he thinks), “These are impermanent, the destruction of these is extinction, Nibbāna”. Thus with tranquillized vision he trains himself.

(16) “‘Discerning renunciation, I breathe in’, thus he trains himself”: Discerning tribulation according to reality, (he thinks), “These are impermanent”, and freeing himself from tribulation, he abides in the peace of extinction, Nibbāna. Thus he trains himself and attains to bliss. The tranquil and the sublime are to be understood thus: All activities are brought to rest. All defilements are forsaken. Craving is destroyed. Passion is absent. It is the peace of blowing out. [218]

Of these sixteen, the first twelve fulfil serenity and insight, and are discerned as impermanence. The last four fulfil only insight. Thus should serenity and insight be understood. [219]

And again, all these are of four kinds. The first is that practice which leads to the completion of discernment. There is a time when one discerns (impermanence) through attending to the incoming breath and the outgoing breath. This is called the knowledge of the long and the short through practising. Calming the bodily formations and the mental formations, gladdening the mind, concentrating the mind and freeing the mind—this is called the arising of the knowledge of the whole body, bliss and the mental formations. “Experiencing the mind” means: “The completion of discernment”. “There is a time when one discerns” and so forth refers to the four activities which always begin with the discernment of impermanence.

And again, practice means attaining to a state (of meditation, jhāna) through mindfulness of respiration. This is practice. Through this mindfulness of respiration, one attains to the state which is with (-out, even) initial application of thought. That is the state which is with initial and sustained application of thought, and the state of sustained application of thought. [220] The experiencing of joy is the state of the second meditation, jhāna. The experiencing of bliss is the state of the third meditation, jhāna. The experiencing of the mind is the state of the fourth meditation, jhāna.

And again, all these are of two kinds. They are practice and fulfilment. Such practice as is included within fulfilment does not cause decrease of the sixteen bases. Practice is like a seed; it is the cause of merit. Fulfilment is like a flower or a fruit, because it proceeds from a similar thing.

If mindfulness of respiration is practised, the four foundations of mindfulness are fulfilled. If the four foundations of mindfulness are practised, 164/227 the seven enlightenment factors are fulfilled. If the seven enlightenment factors are practised, freedom and wisdom are fulfilled. [221]

The four foundations of mindfulness

Q. How is such a state attained?

A. The foundation of mindfulness which begins with the long incoming Breath and the long outgoing breath is the reviewing of the body. That which begins with the experiencing of joy is the reviewing of feeling. That which begins with the experiencing of the mind is the reviewing of thought. That which begins with the discernment of impermanence is the reviewing of states. Thus one who practises mindfulness of respiration fulfils the four foundations of mindfulness. [222]

The seven enlightenment factors

How are the seven enlightenment factors fulfilled through the practice of the four foundations of mindfulness? If the yogin practises the (four) foundations of mindfulness, he is able to abide non-confused in mindfulness; this is called the enlightenment factor of mindfulness. That yogin, abiding in mindfulness, investigates subjection to ill, impermanence and phenomena; this is called the enlightenment factor of inquiry into states. Inquiring into states (dhammā) thus, he strives earnestly without slackening; this is called the enlightenment factor of exertion. Developing exertion, he arouses joy that is clean; this is called the enlightenment factor of joy. Through the mind being full of joy, his body and mind are endowed with calm; this is called the enlightenment factor of calm. Through calmness his body attains to ease and his mind is possessed of concentration; this is called the enlightenment factor of concentration. Owing to concentration, the mind acquires equanimity; this is called the enlightenment factor of equanimity. Thus because of the 165/228 practice of the, four foundations of mindfulness, the seven enlightenment factors are fulfilled. [223]

How are freedom and wisdom fulfilled through the practice of the seven enlightenment factors? The yogin who has practised the seven enlightenment factors much, gains in a moment [224] the wisdom of the Path and the Fruit of freedom. Thus because of the practice of the seven enlightenment factors, wisdom and freedom are fulfilled. [225]

A. All formations [226] are endowed with initial and sustained application of thought according to planes. [227] That being so, why is only initial application 166/229 of thought suppressed in mindfulness of respiration, and not the other?

A. It [228] is used here in a different sense. Discursiveness is a hindrance to meditation, jhāna. In this sense, it [229] is suppressed.

Why is air contact pleasant? Because it calms the mind. It is comparable to the soothing of a heavenly musician’s (gandhabba’s) mind with sweet sounds. By this discursive thinking is suppressed. And again, it is like a person walking along the bank of a river. His mind is collected, is directed towards one object and does not wander. Therefore in mindfulness of respiration, the suppression of discursive thinking is taught. [230]

Mindfulness of respiration has ended. [231]

Mindfulness of death

Q. What is mindfulness of death? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?

A. The cutting off of the life-faculty — this is called death. The undisturbed mindfulness of this — this is called the practising of it. The cutting off of one’s life is its salient characteristic. Disagreeableness is its function. Well-being is its near cause.

What are its benefits? He who practises mindfulness of death is possessed of diligence as regards the higher meritorious states, and of dislike as regards the demeritorious. He does not hoard clothes and ornaments. He is not stingy. He is able to live long, does not cling to things, is endowed with the perception of impermanence, the perception of subjection to ill and the perception of not-self. He fares well and approaches the ambrosial. When he comes to die, he does not suffer bewilderment.

What is the procedure? The new yogin enters a place of solitude and guards his thoughts. He considers the death of beings with mind undistracted thus: “I shall die; I shall enter the realm of death; I shall not escape death”. Thus it is taught in the Nettipada Sutta: [232] “If a man wishes to meditate on death, he should contemplate a person who is on the point of being killed and he should know the causes of death”.

Here there are four kinds in mindfulness of death: (1) Associated with anxiety. (2) Associated with fear. (3) Associated with indifference. (4) Associated with wisdom.

The mindfulness associated with the loss of one’s own beloved child is associated with anxiety. The mindfulness connected with the sudden death 167/230 of one’s own child is associated with fear. The mindfulness of death by a burner (of corpses) is associated with indifference. Remembering (the nature of) the world, one develops aversion — this is called associated with wisdom. Here the yogin should not practise the mindfulness associated with anxiety, fear or indifference, because 432 through them he is not able to remove tribulation. Tribulation can only be removed through the mindfulness associated with wisdom.

There are three kinds of death thus: death according to general opinion, death as a complete cutting off, momentary death. What is “death according to general opinion”? Death as it is understood in common parlance. This is called “death according to general opinion”. “Death as a complete cutting off” means: “The Consummate One has cut off the defilements”. “Momentary death” means: “The momentary perishing of all formations”. [233]

And again, there are two kinds in death: untimely death and timely death. Death through suicide, murder or disease, or through being cut off in the prime of life without (assignable) cause is called untimely death. Death through the exhaustion of the life-span or through old age is called timely death. [234] One should recall to mind these two kinds of death.

And again, predecessor-teachers [235] have taught the practice of mindfulness of death in these eight ways: [236] through the presence of a murderer; through the absence of an efficient cause; [237] through inference; through the body being common to the many; through the weakness of the life-principle; through the distinguishing, of time; through the absence of the sign; through the shortness of the moment. How should one practise mindfulness of death “through the presence of a murderer”? A. Like a man who is being taken to a place to be killed. When that man sees the murderer drawing out a sword and following him, he thinks thus: “This man intends to kill me; I shall be killed at any moment; I shall be killed at any step. I shall surely be killed if I turn back. I shall surely be killed if I sit down; I shall surely be killed if I sleep”. Thus should the yogin practise mindfulness of death “through the presence of a murderer”. Q. How should one practise mindfulness of death “through the absence of an efficient cause”? There is no cause or skill that can make life immortal. When the sun and the moon rise, no cause or skill can make them turn back. Thus the yogin practises mindfulness of death. Q. How does one practise mindfulness of death “through inference”? A. Many kings who possessed great treasures, great vehicle-kings, Mahā Sudassana of great supernormal power, Mandhātu and all other kings entered the state of death. And again, many sages of old, Vessamitta and Yamataggi, who possessed 168/231 great supernormal power and who caused fire and water to issue forth from their bodies, also entered the state of death. Great hearers of old like the Venerable Elders Sāriputta, Moggallāna and others, who were possessed of immense wisdom and power also entered the state of death. Many Paccekabuddhas who attained enlightenment without owning a teacher, and who were endowed with all virtue, also entered the state of death. And again, they who come and go in the same way, the Consummate, Supremely Enlightened, Matchless Ones, endowed with knowledge and conduct, who have won the further shore of merit — many such also entered the state of death. How shall I with my brief life-span escape entry into the state of death? Thus the yogin practises mindfulness of death “through inference”. Q. How does one practise mindfulness of death” through the body being common to the many”? A. Through the disorder of wind and phlegm, the state of death is fulfilled. Through the disturbance of many worms or through lack of drink and food, the state of death is fulfilled. Or through being bitten by poisonous snakes, centipedes, millepedes, or rats, death is fulfilled. Or through being mauled by a lion, a tiger or a leopard, or through being attacked by a demon (nāga), or through being gored by a cow, death is fulfilled. Or through being killed by humans or non-humans, death is fulfilled. Thus one practises mindfulness of death “through the body being common to the many”. Q. How does one practise mindfulness of death “through the weakness of the life-principle”? A. In two ways one practises mindfulness of death through the weakness of the life-principle. Through the state of being placed in powerlessness and through dependence on the powerless, the weakness of the life-principle is fulfilled.

Similes of the foam, plantain trunk and bubble

Q. How is the life-principle weak through its being placed in powerlessness? A. There is no substantiality in this body as it is taught in the simile of the foam, in the simile of the plantain trunk and in the simile of the bubble, [238] because it is devoid of reality and it is separate from reality. Thus through the state of being placed in powerlessness, the life-principle is weak. Q. How is the life-principle weak through dependence on the powerless? A. This is kept together by the incoming breath and the outgoing breath, by the four great primaries, by drink and food, by four postures and by warmth. Thus it depends on the powerless. Therefore the life-principle is weak. Thus one practises mindfulness of death “through the weakness of the life-principle” in two ways. Q. How does one practise mindfulness of death “through the distinguishing of time”? A. All beings were born is the past (and suffered death). At present, (nearly) all enter the state of death without 169/232 reaching a hundred years. Thus one practises mindfulness of death “through the distinguishing of time”. And again one practises thus: “I wonder whether it is possible for me to live a day and a night. I wonder whether during that time I could think on the teaching of the Blessed One — could I have that opportunity! I wonder whether I could live even for a day. Or could I live for half a day, or for a short while. Could I live long enough to partake of a single meal, half a meal, or even long enough to gather and partake of four or five morsels of food! Could I live long enough to breathe out having breathed in, or could I live long enough to breathe in having breathed out”. [239] (Thus) one practises mindfulness of death “through the distinguishing of time”.

Q. How does one practise mindfulness of death “through the absence of the sign”? A. There is no sign. Therefore there is no fixed time for death. Thus one practises mindfulness of death “through the absence of the sign”. Q. How does one practise mindfulness of death “through the shortness of the moment”? [240] A. If one reckons the causes of the present and not those of the past or the future, beings exist but a single conscious moment. Nothing exists for two moments. Thus all beings sink in the conscious moment. [241] It is taught in the Abhidhamma thus: “In the past 170/233 conscious moment, one did not live, one is not living, one will not live. In the future conscious moment, one did not live, one is not living, one will not live. In the present conscious moment, one did not live, one will not live, only one is living”. [242]

And again, it is taught in this stanza:

“Life and personality, sorrow, happiness and all

are joined to one thought; quickly the moment passes.

By the yet-not-become, nothing is born; by the present one lives.

When mind’s shattered, the world dies; [243] so the world’s end was taught”.

Thus one practises mindfulness of death through the shortness of the moment. That yogin through these ways practises mindfulness of death and develops (the perception of) disagreeableness. Owing to facility in (the perception of) disagreeableness and owing to facility in mindfulness, his mind is not disturbed. When his mind is undisturbed, he is able to destroy the hindrances and cause the arising of the meditation (jhāna) factors and attain to access-concentration.

Q. What is the difference between the perception of impermanence and mindfulness of death?

A. The perception of the passing away of the aggregations is called the perception of impermanence. The mindfulness of the destruction of the faculties is called mindfulness of death. The practice of the perception of impermanence and the perception of not-self is called the rejection of pride. He who practises mindfulness of death can dwell in the perception of impermanence and the perception of subjection to ill through the thought of the cutting off of life and the destruction of the mind. These are the differences between them.

Mindfulness of death has ended.

Mindfulness of body

Q. What is mindfulness of body? What is the practising of it? What are its salient characteristic and function? What are its benefits? What is the procedure? 171/234

A. Mindfulness as regards the nature of the body is the practising of it. That mindfulness is mindfulness and right mindfulness. Thus is mindfulness of body to be understood. The undisturbed dwelling of the mind in this mindfulness is the practising of it. The becoming manifest of the nature of the body is its salient characteristic. The perception of disagreeableness is its function. The indication of the unreal is its manifestation. [244]

What are its benefits? A man who practises mindfulness of body can endure. He can bear to see the fearful and he can bear heat, cold and the like. He is endowed with the perception of impermanence, the perception of not-self, the perception of impurity and the perception of tribulation. He attains to the four meditations, jhānas, with ease, gains a clear view of things, is pleased with his practice, fares well and approaches the ambrosial.

What is the procedure? The new yogin enters a place of solitude, sits down and guards his thoughts. With mind undisturbed, he meditates on the nature of his body. How does he practise mindfulness of body?

Thirty-two parts of the body

This body consists of head-hair, body-hair, nails, teeth, skin, flesh, sinews, bones, marrow, kidneys, liver, heart, spleen, lungs, bile, gorge, grease, fat, brain, [245] midriff, intestines, mesentery, excrement, urine, pus, blood, phlegm, sweat, synovial fluid, tears, nasal mucus, saliva, and is impure. The new yogin at first should recite vocally these thirty-two parts of the body in the direct and in the reverse order. He should always vocally recite well and investigate these (thirty-two parts). Vocally reciting well he should investigate always. Thereafter he should reflect on them only mentally in these four ways: through colour, through the formations, the form, the basis. He may, with discrimination, take one or two 433 or more and grasp the crude sign. Thus the yogin is able to cause the manifestation of three trends of thought, namely, of colour, of disliking and of space. When the yogin causes the arising of the sign through colour, he is able to meditate with facility through the colour kasiṇa. When he causes the arising of the sign through disliking he is able to meditate with facility on impurity. When the yogin causes the arising of the sign through space, he is able to meditate with facility on the elements. If the yogin practises on the kasiṇas, he will get to the fourth meditation, jhāna. If the yogin practises on impurity, he will get to the first meditation, jhāna. If he practises on the elements, he will get to access-concentration.

Here a walker in hate causes the manifestation of the sign through colour; a walker in passion, through disliking; and a walker in wisdom, through the elements. And again, a walker in hate should meditate through colour; a 172/235 walker in passion, through disliking and a walker in wisdom, through the elements.

Mindfulness in thirteen ways

And again, one should recall to mind the nature of the body through thirteen ways: through seed, place, condition, oozing, gradual formation, worms, connection, assemblage, loathsomeness, impurity, dependence, non-awareness of obligation, finitude.

Q. How should a man reflect on the nature of the body through “seed”?

A. As elaeagnus pungens, kosātaki∗ [246] [247] and the like burn, so this body produced from the impure seed of parents also burns. This is impure. Thus one should recall to mind the nature of the body through “seed”.

Q. How should one reflect on the nature of the body through “place”? A. This body does not come out of uppala,∗ [248] kumuda∗ [249] or puṇḍarīka.∗ [250] This comes out of the place where impurity, malodour and uncleanness are pressed together. This body lies across the womb from left to right. It leans against the back-bone of the mother, wrapped in the caul. This place is impure. Therefore the body is also impure. Thus should one recall the nature of the body through “place”. [251]

Q. How should one reflect on the nature of the body through “condition”? A. This body is not fed with gold, silver or gems. It does not grow up through being fed with candana∗ [252] tagara∗, [253] aloe-wood and the like. This body grows in the womb of the mother and is mixed with nasal mucus, saliva, slobber and the tears which the mother swallows. This body is nourished with foul-smelling food and drink produced in the mother’s womb. Rice, milk, [254] beans, nasal mucus, saliva, slobber and phlegm which are swallowed by the mother form part of this body. On malodorous, filthy fluid is this brought up. Thus should one recall to mind the nature of the body through “condition”.

Q. How should one reflect on the nature of the body through “oozing”? A. This body is like a bag of skin with many holes exuding filth and urine. This body is filled with filth and urine. This body is a conglomeration of drink and food taken in, of nasal mucus, saliva, filth and urine. These various 173/236 impurities ooze from the nine openings. [255] Thus should one recall to mind the nature of the body through “oozing”.

Q. How should one reflect on the nature of the body through “gradual formation”? A. This body gradually forms itself according to its previous kamma. In the first week the kalala∗ is formed.

In the second week the abbuda∗ is formed.

In the third week the pesi∗ is formed.

In the fourth week the ghana∗ is formed.

In the fifth week five parts [256] are formed.

In the sixth week four parts are formed.

In the seventh week again four parts are formed.

In the eighth week again twenty-eight parts are formed.

In the ninth and tenth weeks the backbone is formed.

In the eleventh week three hundred bones are formed.

In the twelfth week eight hundred parts are formed.

In the thirteenth week nine hundred parts are formed,

In the fourteenth week one hundred lumps of flesh are formed.

In the fifteenth week blood is formed.

In the sixteenth week the midriff is formed.

In the seventeenth week the skin is formed.

In the eighteenth week the colour of the skin is formed.

In the nineteenth week the wind according to kamma fills the body.

In the twentieth week the nine orifices are formed.

In the twenty-fifth week the seventeen thousand textures of the skin are formed.

In the twenty-sixth week the body is endowed with hardness,

In the twenty-seventh week the body is endowed with the powers.

In the twenty-eighth week the ninety-nine thousand pores are produced.

In the twenty-ninth week the whole is completed. And again it is taught that in the seventh week the child’s body is complete, that it leans back with hanging head in a crouching position. In the forty-second week, by the aid of the kamma-produced wind, it reverses its position, turns its feet upwards and its head down and goes to the gate of birth. At this time it is born. In the world it is commonly known as a being. Thus one should reflect on the nature of the body through “gradual formation”. [257] 174/237

The worms that rely on the body

Q. How should one reflect on the nature of the body through “worms”?

A. This body is gnawn by eighty thousand worms. The worm that relies on the hair is called “hair-iron”. The worm that relies on the skull is called “swollen ear”. The worm that relies on the brain is called “maddener”. In this class there are four kinds. The first is called ukurimba.∗ [258] The second is called shibara.∗ The third is called daraka.∗ The fourth is called dakashira.∗ The worm that relies on the eye is called “eye-licker”. The worm that relies on the ear is called “ear-licker”. The worm that relies on the nose is called “nose-licker”. There are three kinds here. The first is called rukamuka.∗ The second is called aruka.∗ [259] The third is called manarumuka.∗ The worm that relies on the tongue is called muka.∗ The worm that relies on the root of the tongue is called motanta.∗ The worm that relies on the teeth is called kuba.∗ The worm that relies on the roots of the teeth is called ubakuba.∗ The worm that relies on the throat is called abasaka.∗ The worms that rely on the neck are of two kinds. The first is called rokara.∗ The second is called virokara.∗ The worm that relies on the hair of the body 175/238 is called “body-hair licker”. The worm that relies on the nails is called “nail-licker”. The worms that rely on the skin are of two kinds. The first is called tuna.∗ The second is called tinanda.∗ The worms that rely on the midriff are of two kinds. The first is called viramba.∗ The second is called maviramba.∗ The worms that rely on the flesh are of two kinds. The first is called araba.∗ The second is called raba.∗ The worms that rely on the blood are of two kinds. The first is called bara.∗ The second is called badara.∗ The worms that rely on the tendons are of four kinds. The first is called rotara.∗ The second is called kitaba.∗ The third is called baravatara.∗ The fourth is called ranavarana.∗ The worm that relies on the veins is called karikuna.∗ The worms that rely on the roots of the veins are of two kinds. The first is called sivara.∗ The second is called ubasisira.∗ The worms that rely on the bones are of four kinds. The first is called kachibida.∗ The second is called anabida.∗ The third is called chiridabida.∗ The fourth is called kachigokara.∗ The worms that rely on the marrow are of two kinds. The first is called bisha.∗ The second is called bishashira.∗ The worms that rely on the spleen are of two kinds. The first is called nira.∗ The second is called bita.∗ The worms that rely on the heart are of two kinds. The first is called sibita.∗ The second is called ubadabita.∗ The worms that rely on the root of the heart are of two kinds. The first is called manka.∗ The second is called sira.∗ The worms that rely on the fat are of two kinds. The first is called kara.∗ The second is called karasira.∗ The worms that rely on the bladder are of two kinds. The first is called bikara.∗ The second is called mahakara.∗ The worms that rely on the root of the bladder are of two kinds. The first is called kara.∗ The second is called karasira.∗ The worms that rely on the belly are of two kinds. The first is called rata.∗ The second is called maharata.∗ The worms that rely on the mesentery are of two kinds. The first is called sorata.∗ The second is called maharata.∗ The worms that rely on the root of the mesentery are of two kinds. The first is called (si-) ba.∗ The second is called mahasiba.∗ The worms that rely on the intestines are of two kinds. The first is called anabaka.∗ The second is called kababaka.∗ The worms that rely on the stomach are of four kinds. The first is called ujuka.∗ The second is called ushaba.∗ The third is called chishaba.∗ The fourth is called senshiba.∗ The worms that rely on the ripened womb are of four kinds. The first is called vakana.∗ The second is called mahavakana.∗ The third is called unaban.∗ The fourth is called punamaka.∗ The worm that relies on the bile is called hitasoka.∗ The worm that relies on saliva is called senka.∗ The worm that relies on sweat is called sudasaka.∗ The worm that relies on oil is called jidasaka.∗ The worms that rely on vitality are of two kinds. The first is called subakama.∗ The second is called samakita.∗ The worms that rely on the root of vitality are of three kinds. The first is called sukamuka.∗ The second is called darukamuka.∗ The third is called sanamuka.∗ There are five [260] kinds of 176/239 worms: those that rely on the front of the body and gnaw the front of the body; those that rely on the back of the body and gnaw the back of the body; those that rely on the left side of the body and gnaw the left side of the body; those that rely on the right side of the body and gnaw the right side of the body. These worms are called candasira,∗ sinkasira,∗ hucura∗ and so forth. There are three kinds of worms that rely on the two lower orifices. The first is called kurukulayuyu.∗ The second is called sarayu∗ The third is called kandupada.∗ Thus one should recall to mind the nature of the body through “worms”.

Q. How should one reflect on the nature of the body through “connection”? A. The shin-bone is connected with the foot-bone; the shin-bone is connected with the thigh-bone; the thigh-bone is connected with the hip-bone; the hip-bone is connected with the backbone; the backbone is connected with the shoulder-blade; the shoulder-blade is connected with the humerus; the humerus is connected with the neck-bone; the neck-bone is connected with the skull; the skull is connected with the cheek-bones. The cheek-bones are connected with the teeth. Thus by the connection of the bones and the covering of the skin, this unclean body is kept in position and is complete. This body is born of kamma. Nobody makes this. Thus should one recall the nature of the body through “connection”.

Bones of the body

How should one reflect on the nature of the body through “assemblage”? There are nine bones of the head, two cheek bones, thirty-two teeth, seven neck-bones, fourteen ribs, twenty-four side-bones, eighteen joints of the spine, two hip-bones, sixty-four hand-bones, sixty-four foot-bones, and sixty-four soft-bones which depend on the flesh. These three hundred bones and eight or nine hundred tendons are connected with each other. There are nine hundred muscles, seventeen thousand textures of the skin, eight million hairs of the head, ninety-nine thousand hairs of the body, sixty interstices, eighty thousand worms. Bile, saliva and brain are each a palata∗ in weight — in Ryo this is equal to four ryo — and blood is one attha∗ in weight — in Ryo this is equal to three sho. All these many and varied forms are only a heap of filth, a collection of urine and are called body. Thus should one recollect on the nature of the body through “assemblage”.

How should one reflect on the nature of the body through “loathsomeness”? A man esteems purification most. The things which a man holds dear are such means of adorning himself as sweet perfume, unguents and pastes and beautiful clothes, and bedspreads, pillows, mats and cushions used for sleeping and sitting, bolsters, blankets, canopies, bedding, and various kinds of food and drink, dwelling-places and gifts. A man manifests much attachment to 177/240 these (at first) and afterwards dislikes them. Thus one should reflect on the nature of the body through “loathsomeness”.

Impurity of the body

How should one reflect on the nature of the body through “impurity”? When clothes and adornments become dirty they can be made clean again. Their purity can be renewed because their nature is pure. But the body is impure. Thus should one reflect on the nature of the body through “impurity”.

Some diseases

How should one reflect on the nature of the body through “dependence”? Depending on a pond, flowers are produced. Depending on a garden, fruits are produced. In the same way, depending on this body, various defilements and diseases are produced. Thus ache of eye, ear, nose tongue, body, head, mouth and teeth, throat-ailments, shortness of the breath, heat and cold, abdominal ache, heart-disease, epilepsy, flatulence, diarrhoea and vomiting, leprosy, goitre, vomiting of blood, itch, smallpox, skin-disease, ague, contagious diseases, gonorrhoea, chills and others give endless trouble to this body. Thus one should reflect on the nature of the body through “dependence”.

How should one reflect on the nature of the body through the “non-awareness of obligation”? Now, a man prepares tasty food and drink and takes them for his body’s sake. He bathes and perfumes his body and clothes it with garments for sleeping and sitting. Thus he tends his body. But on the contrary, ungratefully, this body which is like a poisonous tree goes to decay, to disease and to death. The body is like an intimate friend who does not know his obligations. Thus one should reflect on the nature of the body through the “non-awareness of obligation”.

How should one reflect on the nature of the body through “finitude”? This body will be consumed by fire or devoured (by animals) or go to waste. This body is finite. Thus should one reflect on the nature of the body through “finitude”.

This yogin, through these ways, practises mindfulness of body. Through the acquisition of facility in mindfulness and wisdom, his mind becomes undisturbed. When his mind is undisturbed, he is able to destroy the hindrances, cause the arising of the meditation (jhāna) factors and attain to the distinction for which he yearns.

Mindfulness of body has ended.

The recollection of peace

Q. What is the recollection of peace? What is the practising of it? What 178/241 are its salient characteristic, function and near cause? What are its benefits? What is the procedure? A. Peace is the stilling of the movements of the mind and body. Complete stilling is called peace. One recalls peace to mind, well. This is recollectedness, recollection and right recollectedness. This is called the recollection of peace. The undisturbed dwelling of the mind in this recollection is called the practising of it. The manifestation of lasting merit is its salient characteristic. Non-restlessness is its function. Sublime freedom is its near cause.

What are its benefits? When a man practises the recollection of peace, happily he sleeps, happily he awakes, is endowed with calm. His faculties are tranquil and he is able to fulfil his aspirations. He is pleasant of men, modest of demeanour and is esteemed by others. He fares well and approaches the ambrosial.

What is the procedure? The new yogin enters into a place of solitude and sits down with mind intent (on the recollection of peace) and undisturbed. If this bhikkhu calms his faculties, his mind will be quietened and he will enjoy tranquillity immediately. This bhikkhu sees and hears, through bodily, verbal and mental action, through the recollection of peace and through the merits of peace. It was taught by the Blessed One thus: “That bhikkhu is endowed with virtue, endowed with concentration, endowed with wisdom, endowed with freedom and is endowed with the knowledge of freedom. Great, I declare, is the gain, great is the advantage of one [261] who sees that bhikkhu. Great, I declare, is the advantage of one who hears that bhikkhu. Great, I declare, is the advantage of one who goes near to that bhikkhu. Great, I declare, is the advantage of one who pays homage to that bhikkhu. Great, I declare, is the advantage of one who reflects on that bhikkhu or lives the holy life under him.

“How is that so? Bhikkhus who listen to the words of that bhikkhu will be able to gain the twofold seclusion, namely, that of the body and that of the mind”. [262]

In the recollection of peace, one recollects (that bhikkhu) thus: When that bhikkhu entered the first meditation, jhāna, he destroyed the hindrances. One recollects: When he entered the second meditation, jhāna, he destroyed initial and sustained application of thought. One recollects: When he entered the third meditation, jhāna, he destroyed joy. One recollects: When he entered the fourth meditation, jhāna, he destroyed bliss. One recollects: When he entered the sphere of the infinity of space, he destroyed perception of form, perception of sense reaction and perception of diversity. One 179/242 recollects: When he entered the sphere of the infinity of consciousness, he destroyed space. One recollects: When he entered the sphere of nothingness, he destroyed the perception of the sphere of the infinity of consciousness. One recollects: When lie entered the sphere of neither perception nor non-perception, he destroyed the perception of the sphere of nothingness. One recollects: When he entered the state of the dissolution of perception and sensation, he destroyed perception and sensation. One recollects: When he attained to the Fruit of Stream-entrance, he destroyed the defilements which are together with views (Lit. as that of views) [263]. One recollects: When he attained to the Fruit of Once-returning, he destroyed coarse passion, coarse hatred and coarse defilements. [264] One recollects: When he attained to the Fruit of Non-returning, he destroyed fine defilements, fine passion and fine hate. [265] One recollects: When he attained to the Fruit of the Consummate One, he destroyed all defilements. [266] And one recollects: When he attains to extinction, Nibbāna, he destroys everything. Thus in the recollection of peace (one recalls that bhikkhu to mind.)

That yogin, in these ways and through these merits recalls peace to mind, and is endowed with confidence. Through being unrestricted in faith, he recollects with ease, is in mind undisturbed. When his mind is undisturbed, he destroys the hindrances, causes the arising of meditation (jhāna) factors and attains to access-meditation.

The recollection of peace has ended.

Miscellaneous teachings

The following are the miscellaneous teachings concerning these ten recollections. One recalls to mind the merits of the Buddhas of the past and the future—this is called the practice of the recollection of the Buddha. In the same way one recollects on the Pacceka-buddhas. If a man recalls to mind one of the doctrines that has been taught, it is called the practice of the recollection of the Law. If a man recalls to mind the merits of the life of one hearer, it is called the recollection of the Community of Bhikkhus. If a man recalls virtue to mind, it is called the practice of the recollection of virtue. If a man recollects liberality, it is called the recollection of liberality. If a man rejoices in the recollection of liberality, he gives to men who are 180/243 worthy, and resolves to make that (giving) his object. 435 If he is offered food that is not (proper to be) offered, he should not partake of even a handful of it. The recollection of deities endows one with confidence. There are five doctrines. One should practise the recollection of deities.

The seventh fascicle has ended.

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Section Five

The immeasurable thought of loving-kindness

Q. What is loving-kindness? [267] What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? What is the procedure?

A. As parents, on seeing their dear and only child, arouse thoughts of loving-kindness and benevolence towards that child, so one arouses thoughts of loving-kindness and benevolence towards all beings. Thus is loving-kindness to be known. The undisturbed dwelling of the mind in this practice is called the practising of it. To cause the arising of benevolence is its salient characteristic. The thought of loving-kindness is its function. Non-hatred is its manifestation. If a man practises loving-kindness, he is benefitted in eleven ways thus: Happily he sleeps; happily he awakes; he does not see bad dreams; he is dear to humans; he is dear to non-humans; deities protect him; fire, poison, sword and stick come not near him; he concentrates his mind quickly; the colour of his face is pleasingly bright; at the time of death he is not bewildered; if he attains not the sublime state, he is reborn in the world of Brahma. [268] 182/245

Disadvantages of anger and resentment

What is the procedure? The new yogin who aspires to practise loving-kindness, should at first reflect on the disadvantages of anger and resentment and on the advantages of patience and bear patience in mind. What is meant by “should at first reflect on the disadvantages of anger and resentment”? If a man arouses anger and resentment, his thoughts of loving-kindness will be consumed and his mind will become impure. Thereafter he will frown; thereafter he will utter harsh words; thereafter he will stare in the four directions; thereafter he will lay hold of stick and sword; thereafter he will convulse with rage and spit blood; thereafter he will hurl valuables hither and thither; thereafter he will break many things; thereafter he will kill others or kill himself. And again, if a man is angry and resentful always, he, owing to his wicked mind, is liable to kill his parents, or kill a Consummate One or cause a schism in the Community of Bhikkhus, or draw blood from the body of an Enlightened One. Such fearful acts is he liable to do. Thus should one reflect.

Simile of the saw

And again, one should reflect thus: I am called a hearer; I shall be put to shame, if I do not remove anger and resentment. I remember the simile of the Saw. [269] I like to enjoy good states (of mind); if now I arouse anger and resentment, I shall be like a man desirous of taking a bath, entering into a cesspool. I am one who has heard much; [270] if I do not overcome anger and resentment, I shall be forsaken like a physician who is afflicted with vomiting and diarrhoea. I am esteemed by the world; if I do not remove anger and resentment, I shall be cast away by the world like a painted vase containing filth, and uncovered. (Further, one reflects thus :) When a wise man grows angry and resentful, he inflicts severe sufferings. So he will be poisoned out of the fear of terrible punishment. If a man who is bitten by a snake has the antidote and refrains from taking it, he is like one who seems to relish suffering and not happiness. In the same way, a bhikkhu who arouses anger and resentment and does not suppress these, quickly, is said to be one who relishes suffering and not happiness, because he accumulates more fearful kamma than this anger and this resentment. And again, one should reflect on anger and resentment thus: He who arouses anger and resentment will be laughed at by his enemies, and cause his friends to be ashamed of him. Though he may have deep virtue, he will be slighted by others. If he was honoured before, he will be despised hereafter. Aspiring after happiness, he will acquire misery. Outwardly calm, he will be inwardly perturbed. Having eyes, he 183/246 will not see. Being intelligent, he will be ignorant. Thus one should reflect on the disadvantages of anger and resentment.

Q. What is meant by “one should reflect on the advantages of patience”?

A. Patience is power. [271] This is armour. This protects the body well and removes anger and resentment. This is honour. This is praised by the wise. This causes the happiness of not falling away. This is a guardian. This guards all. This helps one to understand the meaning of things well. This is called “putting others to shame”. And further, one should reflect thus: I have shorn off the hair of the head; now I must cultivate patience. [272] I have received the alms of the country; I will cause great merit to accrue to the givers, through having a mind of patience. I bear the form and the apparel of the Consummate Ones; [273] this patience is a practise of the Noble Ones; therefore I will not allow anger to remain in my mind. I am called a hearer. I will cause others to call me a hearer in truth. The givers of alms give me many things; through this patience I will cause great merit to accrue to them. I have confidence; this patience is the place of confidence in me. I have knowledge; this patience is the sphere of knowledge in me. If there is the poison of anger and resentment in me, this patience is the antidote which will counteract the poison in me. Thus one should reflect on the disadvantages of anger and resentment and on the advantages of patience, and resolve: “I will reach patience. When people blame me, I will be patient. I will be meek and not haughty”. [274] Thus the yogin proceeds towards the bliss of patience and benefits himself. He enters into a place of solitude, and with mind undisturbed begins to fill his body (with the thought) thus: “I am happy. My mind admits no suffering”. What is meant by “I have no enemy; I have no anger; I am happily free from all defilements and perform all good”.? That yogin controls his mind and makes it pliant. He makes his mind capable of attainment. If his mind is pliant, and is able to bear the object, he should practise loving-kindness. He should regard all beings as (he regards) himself. In practising loving-kindness towards all beings, the yogin cannot at the start develop loving-kindness for enemies, wicked men, beings without merit and dead men. That yogin develops loving-kindness for one towards whom he behaves with respectful reserve, whom he honours, whom he does not slight, towards whom he is not indifferent, and by whom he has been benefitted and, therefore, in regard to whom he is not jealous or ill-disposed. He should develop loving-kindness for such a one, thus: “I esteem a man who is of such and such a nature, namely, a man endowed with honour, learning, virtue, concentration and wisdom. I am benefitted through alms, sweet speech, liberality and intentness on that. These are of advantage to me”. Thus he recalls to mind the virtues he esteems 184/247 and the benefits he has acquired (in and through that one), and develops loving-kindness towards that one. One should develop the benevolent mind and always reflect and investigate. One should have a mind that is without anger and resentment. One should wish to be endowed with tranquillity, to be free from hatred, to be endowed with all merits and to gain good advantages. One should wish to gain a good reward, a good name, to gain confidence, to gain happiness, to be endowed with virtue, knowledge, liberality and wisdom. One should wish for happy sleep and happy awaking. One should wish to have no evil dreams. One should wish to become dear to humans and to be honoured by them. One should wish to become dear to non-humans and to be honoured by them. One should wish to be protected by the gods; to be untouched by fire, poison, sword or stick and the like; to concentrate the mind quickly; to have a pleasant complexion; to be born in the Middle Country; [275] to meet good men; to perfect oneself; to end craving; to be long-lived; and to attain to the peace and happiness of the Immortal.

And again, one should recollect thus: If one has not yet produced demerit, one should wish not to produce it; and if one has already produced it, one should wish to destroy it. If one has not yet produced merit, one should wish to produce it; and if one has already produced it, one should wish to increase it. [276] And again, one should not wish to produce undesirable states, and if one has produced them, one should wish to destroy them. (One should wish to produce) desirable states of mind, (and if one has) produced them, one should wish to increase them).

That yogin is able to gain confidence by means of the heart of kindness. Through confidence that is free, he can establish his mind. Through establishing that is free, he can dwell in mindfulness. Through mindfulness that is free, through establishing that is free and through confidence that is free, he is endowed with the unshakable mind, and he understands the state of the unshakable (mind). That yogin by these means and through these activities develops the thought [277] of loving-kindness for himself, repeats it and understands unshakability. 436 Having by these means and through these activities developed the thought of loving-kindness and repeated it, he makes his mind pliant and gradually develops the thought of loving-kindness for a person whom he holds dear. After he has developed the thought of loving-kindness for a person whom he holds dear, he gradually develops the thought of loving-kindness for an indifferent person. After he has developed the thought of loving-kindness for an indifferent person, he gradually develops the thought of 185/248 loving-kindness for an enemy. Thus he encompasses all beings (with loving-kindness) and identifies himself with them. If he does not develop loving-kindness for an indifferent person or is unable to do so and develops dislike, he should reflect thus: “In me are states of demerit. I have dislike. Wishing to acquire merit, I stirred up confidence and was ordained. And again, I said, ‘I will develop great loving-kindness and compassion for the weal of all beings, through the merit of the Great Teacher’. If I cannot develop loving-kindness towards one indifferent person, how shall I develop loving-kindness towards enemies?” If that yogin is still unable to destroy dislike and hate, that yogin should not endeavour to develop loving-kindness, but should adopt another way to remove the hatred he has for that person.

Twelve means of removing hatred

Q. What are the means of success in removing hatred?

A. (1) One should share in order to benefit the other (whom one hates). One should consider: (2) merit, (3) goodwill, (4) one’s own kamma, (5) debt-cancellation, (6) kinship, (7) one’s own faults. (8) One should not consider the suffering inflicted on oneself. One should investigate: (9) the nature of the faculties, (10) the momentary destruction of states, (11) and aggregation. (12) One should investigate emptiness. One should bear these in mind.

(1) Even if one is angry, one should give the other what he asks, accept willingly what he gives. And in speaking with him, one should always use good words. One should do what the other does. By such action, the destruction of the anger of the one and the other takes place. (2) Merit—if one sees the merits of the other, one ought to think: “This is merit. This is not demerit”.

Simile of the pond

It is like this: There is a pond covered with duckweed, and one, having removed the duckweed, draws out water. [278] If the other has no merit, one should develop loving-kindness for him thus: “This man has no merit; surely, he will fare ill”. [279] (3) Goodwill—one should think thus (of 186/249 gaining) the other’s goodwill: If a man does not revere (the other) let him arouse the thought of goodwill. If he is not revered, he should make merit. And again, the destruction of demerit is well-faring. Thus should the changing of hatred to goodwill be known, (4) One’s own kamma—one should consider one’s own evil kamma [280] thus: “The evil that I do will cause anger to arise in others”. (5) Debt-cancellation—(thus one thinks:) “Owing to my past kamma, others blame me. Now I am free from debt. Reflecting on this evidence (of debt-cancellation), I am glad”. (6) Kinship—he remembers that beings succeed one another in (the cycle of) birth and death, thus: “This is my kinsman”, and arouses the thought of kinship. [281] (7) One’s own faults — one arouses self-perception thus: “That man’s anger is produced on account of me. I acquire demerit on account of him”. Thus arousing self-perception [282] one sees one’s own faults. (8) One should not consider—one should not consider the perception (of one’s own suffering) which is unrelated to hatred. Suffering—(one thinks thus:) “Owing to folly, I see my own suffering as a hindrance”. Thus one should see. One suffers by oneself, because one does not think on loving-kindness. It appears so (i.e., as a hindrance) because of mental suffering. Avoiding the place where the enemy lives, one should dwell where one does not hear (his voice) or see him. (9) Nature of the faculties — one should investigate thus: “To be tied to the lovely and the unlovely is the nature, of the faculties. Therefore I hate. Because of this I am unmindful”. (10) The momentary destruction of states — one should investigate thus: “That man suffers because of birth. All these states perish in one thought-moment. With which state in him am I angry?”. (11) Aggregation— one should investigate thus: “The inner and the outer aggregates produce suffering. It is not possible for me to be angry with any part or place”. (12) Emptiness — one should investigate thus: In the absolute sense it cannot be said, “This man causes suffering” or “This man suffers”. 187/250

This, body is the result of causes and conditions. There is no soul-entity in the aggregates.

Therefore the Blessed One uttered this stanza:-

He who dwells amidst the village grove,

experiencing pleasure and pain,

is not burned because of self or other

but because his mind is passionate.

If one’s mind were cleansed of passion’s stain,

who could touch that one immaculate? [283]

Thus after that yogin has clearly understood the way of destroying hatred, has identified friends, indifferent ones and enemies with himself, and acquired facility in the practice, he should gradually arouse the thought of loving-kindness and develop it for various bhikkhus in (his) dwelling-place. After that he should develop loving-kindness for the Community of Bhikkhus in (his) dwelling-place. After that he should develop loving-kindness for the deities in his dwelling-place. After that he should develop loving-kindness for beings in the village outside his dwelling-place. Thus (he develops loving-kindness for beings) from village to village, from country to country. After that he should develop (loving-kindness for beings) in one direction. That yogin “pervades one quarter with thoughts of loving-kindness; and after that, the second; and after that, the third; and after that, the fourth. Thus he spreads loving-kindness towards all beings of the four directions, above, below and pervades the whole world with thoughts of loving-kindness immense immeasurable, without enmity, without ill will. [284] Thus that yogin develops loving-kindness and attains to fixed meditation in three ways: through comprehending all beings, through comprehending all village-domains [285] and through comprehending all directions. He attains to fixed meditation, jhāna, through developing loving-kindness for one being, and in the same way, for two, three and for all beings. He attains to fixed meditation, jhāna, through developing loving-kindness for beings of one village-domain, and in the same way for (beings of) many villages. He attains to fixed meditation, jhāna, through developing loving-kindness for one being in one direction, and in the same way (for beings) in the four directions. Here when one develops loving-kindness for one being, if that being is dead, that object is lost. If he loses the object, he cannot arouse loving-kindness. Therefore he should develop the thought of loving-kindness widely. Thus practising he can fulfil great fruition and merit. 188/251

Q. What are the roots, manifestation, fulfilment, non-fulfilment and object of loving-kindness?

A. Absence of greed is a root; absence of hatred is a root; absence of delusion is a root. Willing is a root. Right consideration [286] is a root. What is its “manifestation”? The making visible of these roots is its manifestation. What is its “fulfilment”? When one is endowed with loving-kindness he destroys hatred, removes impure affection and purifies his bodily, verbal and mental actions. This is called “fulfilment”. What is its “non-fulfilment”? Through two causes one fails in the practice of loving-kindness: through regarding friends as enemies and through impure affection. “Non-fulfilment” is produced when one arouses the feeling of enmity and rivalry. Thus should “non-fulfilment” be known. What is its “object”? Beings are its “object”. [287]

Ten perfections

Q. That is wrong. In the absolute sense there is no being. Why then is it said that beings are its object? A. Owing to differences in faculties, in common parlance, it is said that there are beings. Now, the Bodhisatta∗ [288] and the Mahāsatta∗ [289] develop loving-kindness for all beings and fulfil the ten perfections. [290]

Q. How is it so? A. The Bodhisatta and the Mahāsatta develop loving-kindness for all beings and resolve to benefit all beings and give them fearlessness. [291] Thus they fulfil the-perfection of giving. [292]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefitting all beings, they cause separation from suffering and do not lose the faculty of truth. It is like the relation of a father to his children. Thus they fulfil the perfection of virtue. [293] 189/252

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they acquire non-greed, and in order to remove the non-merit of beings, they attain to meditation, jhāna, [294] and enter into homelessness. Thus they fulfil the perfection of renunciation. [295]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they consider merit and non-merit. Understanding in accordance with truth, devising clean expedients, they reject the bad and take the good. Thus they fulfil the perfection of wisdom. [296]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they, without abandoning energy, exert themselves at all times. Thus they fulfil the perfection of energy. [297]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they practise patience and do not grow angry when others blame or hate them. Thus they fulfil the perfection of patience. [298]

The Bodhisatta and the Mahāsatta 743 develop loving-kindness for all beings. For the sake of benefiting all beings, they speak the truth, dwell in the truth and keep the truth. Thus they fulfil the perfection of truth. [299]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they do not break their promises but keep them faithfully unto life’s end. Thus they fulfil the perfection of resolution. [300]

The Bodhisatta and Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they identify themselves with all beings and fulfil the perfection of loving-kindness. [301]

The Bodhisatta and the Mahāsatta develop loving-kindness for all beings. For the sake of benefiting all beings, they regard friends, indifferent ones and enemies, equally, without hatred and without attachment. Thus they fulfil the perfection of equanimity. [302]

In these ways do the Bodhisatta and the Mahāsatta practise loving-kindness and fulfil the ten perfections.

I elucidate (further) loving-kindness and the four resolves.† [303] 190/253

The four resolves

Now, the Bodhisatta and the Mahāsatta having practised loving-kindness, having fulfilled the ten perfections, fulfil the four resolves. They are the resolve of truth, the resolve of liberality, the resolve of peace and the resolve of wisdom. [304]

Here, the perfection of truth, the perfection of resolution and the perfection of energy, fulfil the resolve of truth.

The perfection of giving, the perfection of virtue and the perfection of renunciation, fulfil the resolve of liberality.

The perfection of patience, the perfection of loving-kindness and the perfection of equanimity, fulfil the resolve of peace.

The perfection of wisdom fulfil the resolve of wisdom.

Thus the Bodhisatta and the Mahāsatta having practised loving-kindness and fulfilled the ten perfections, fulfil the four resolves and attain to two states, namely, serenity and insight. [305]

Here, the resolve of truth, the resolve of liberality and the resolve of peace fulfil serenity. The resolve of wisdom fulfils insight. Through the fulfilment of serenity, they attain to all meditations, jhānas, and hold to emancipation and concentration firmly. They cause the arising of the concentration of the twin-miracle [306] and the concentration of the attainment of great compassion. [307] With the attainment of insight, they are endowed with all supernormal knowledge, [308] analytical knowledge, [309] the powers, [310] the confidences. [311] Thereafter they cause the arising of natural knowledge [312] (?) and omniscience. [313] Thus the Bodhisatta and the Mahāsatta practise loving-kindness, and gradually attain to Buddhahood.

Loving-kindness has ended.†

The immeasurable thought of compassion

Q. What is compassion? What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? What is the procedure?

A. As parents who on seeing the suffering of their dear and only child, compassionate it, saying, “O, how it suffers!”, so one compassionates all beings. This is compassion. One dwells undisturbed in compassion — this 191/254 is called the practising of it. The non-manifestation of non-advantage is its salient characteristic. Happiness is its function. Harmlessness [314] is its manifestation. Its benefits are equal to those of loving-kindness.

What is the procedure? The new yogin enters into a place of solitude and sits down with mind collected and undisturbed. If he sees or hears of a person stricken with disease, or a person affected by decay, or a person who is full of greed, he considers thus: “That person is stricken with suffering. How will he escape suffering?” [315] And again, if he sees or hears of a person of perverted mind and bound with the defilements, or a person entering into ignorance, or one, who, having done merit in the past does not now train himself, he considers thus: “That person is stricken with suffering; he will fare ill. How will he escape suffering?” [316] And again, if he sees or hears of a person who follows demeritorious doctrines and does not follow meritorious doctrines, or of a person who follows undesirable doctrines and does not follow desirable doctrines, he considers thus: “That person is stricken with suffering; he will fare ill. How will he escape suffering?” [317]

That yogin by these means and through these activities develops the thought of compassion for these persons and repeats it. Having by these means and through these activities developed the thought of compassion and repeated it, he makes his mind pliant, and capable of bearing the object. Thereafter he gradually develops (compassion) for an indifferent person and an enemy. The rest is as was fully taught above. Thus he fills the four directions.

Q. What is the fulfilment of compassion and what, non-fulfilment? A. When a mail fulfils compassion, he separates from harming and from killing. He is not afflicted. He separates from impure affection. Through two causes compassion is not fulfilled: through resentment produced within himself and through affliction.

Q. All do not suffer. Suffering does not prevail always. Then how is it possible to compassionate all beings? A. As all beings have at some previous time experienced suffering, they can grasp the sign well and practise compassion 192/255 in all places. Again, sorrow of birth and death is the common property of all beings. Therefore all beings can in all places practise compassion.

Compassion has ended.†

The immeasurable thought of appreciative joy

Q. What is appreciative joy? What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? What is the procedure?

A. As parents, who, on seeing the happiness of their dear and only child are glad, and say, “Sādhu!” so, one develops appreciative joy for all beings. Thus should appreciative joy be known. The undisturbed dwelling of the mind in appreciative joy — this is called the practising of it. Gladness is its salient characteristic. Non-fear is its function. Destruction of dislike is its manifestation. Its benefits are equal to those of loving-kindness.

What is the procedure? The new yogin enters a place of solitude and sits down with mind collected and undisturbed. When one sees or hears that some person’s qualities are esteemed by others, and that he is at peace and is joyful, one thinks thus: “Sādhu! sādhu! may he continue joyful for a long time!”. And again, when one sees or hears that a certain person does not follow demeritorious doctrines, or that he does not follow undesirable doctrines and that he follows desirable doctrines, one thinks thus: “Sādhu! sādhu! may he continue joyful for a. long time!”. That yogin by these means and through these activities develops the thought of appreciative joy and repeats it. Having by these means and through these activities developed the thought of appreciative joy and repeated it, he makes his mind pliant, and capable of bearing the object. Thereafter he gradually develops appreciative joy for an indifferent person and an enemy. The rest is as was fully taught above. Thus with appreciative joy he fills the four directions.

Q. What is the fulfilment of appreciative joy? What is its non-fulfilment?

A. When one fulfils appreciative joy, he removes unhappiness, does not arouse impure affection and does not speak untruth. Through two causes appreciative joy is not fulfilled: through resentment produced within himself and derisive action. The rest is as was fully taught above.

Appreciative joy has ended.

The immeasurable thought of equanimity

Q. What is equanimity? What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? What is the procedure? 193/256

A. As parents are neither too attentive nor yet inattentive towards any one of their children, but regard them equally and maintain an even mind towards them, so through equanimity one maintains an even mind towards all beings. Thus should equanimity be known. The dwelling undisturbed in equanimity—this is called the practising of it. Non-attachment is its salient characteristic. Equality is its function. The suppression of disliking and liking is its manifestation. Its benefits are equal to those of loving-kindness.

Q. What is the procedure? That yogin at first attends to the third meditation, jhāna, with loving-kindness, with compassion and with appreciative joy. Having attained to the third meditation, jhāna, and acquired facility therein, he sees the severe trials of loving-kindness, compassion and appreciative joy. Liking and disliking are near. These (loving-kindness etc.) are connected with fawning, elation and gladness. The merits of equanimity lie in the overcoming of these severe trials. That yogin, having seen the severe trials of loving-kindness, compassion and appreciative joy and the merits of equanimity, develops equanimity towards a neutral person [318] and makes the mind calm. Having developed and repeated it, he makes his mind pliant and capable of bearing the object. Thereafter, he gradually develops (it) towards an enemy and then towards a friend. The rest is as was fully taught above. Thus he fills the four directions. That yogin practising thus attains to the fourth meditation, jhāna, through equanimity. In three ways he attains to fixed meditation, jhāna, through comprehending beings, through comprehending village-domains and through comprehending all directions.

Q. When the yogin practises equanimity, how does he consider beings? A. The yogin considers thus: “In loving-kindness, compassion and appreciative joy, one is overjoyed with beings”, and removing joy, he induces equanimity. As a man might leap for joy on meeting a long-lost friend 438 and later, calm down, having been with him for sometime, so having lived long with loving-kindness, compassion and appreciative joy, the yogin attains to equanimity. And again, there is a man. He speaks concerning beings, “Beings consider thus: What is the fulfilment of equanimity? What is its non-fulfilment?” When equanimity is fulfilled, one destroys disliking and liking and does not cause the arising of ignorance. Through two causes equanimity is not fulfilled: through resentment produced within oneself and through the arising of ignorance. [319]

Miscellaneous teachings

Again I elucidate the meaning of the four immeasurables.†

What are the miscellaneous teachings concerning the four immeasurables? [320] 194/257

One attains to distinction in the four immeasurables through practising (them) towards animals, immoral persons, moral persons, those who dislike passion, hearers, Silent Buddhas and Supreme Buddhas regarding them as a mother regards her children according to their stage in life [321] (lit. seasons).

Q. Why is the third and not the fourth meditation, jhāna, attained in loving-kindness, compassion and appreciative joy?

A. Through constant dwelling on the sorrows (of others) one develops loving-kindness, compassion and appreciative joy. (And so no equanimity is present). Therefore the third meditation, jhāna, is attained and not the fourth.

Again the plane of equanimity belongs to the fourth meditation, jhāna, because it is endowed with two kinds of equanimity, namely, neutral feeling [322] and neutrality as regards states. [323] Dwelling in the plane of equanimity and regarding all beings with equal favour, one accomplishes equanimity. Owing to the nature of the planes of the three immeasurables, the third meditation, jhāna, and not the fourth, is produced. And again, it is said that the four meditations, jhānas, are produced with the four immeasurables. The Blessed One has declared: “Further, O bhikkhu, you should develop the concentration which is with initial and sustained application of thought; you should develop that which is without initial, and only with, sustained application of thought; you should develop that which is without initial and without sustained application of thought; you should develop that which is with joy; (you should develop that which is without joy); you should develop that which is accompanied by equanimity. [324]

Q. Why are these four immeasurables and not five or three taught?

A. Were that so, uncertainty might arise concerning all. And again, in order to overcome hatred, cruelty, dislike and lust, one accomplishes the four immeasurables. And again, it is said that these four are (overcome with) only loving-kindness. If one arouses (in oneself) hatred, cruelty, unhappiness, one, through suppressing them in the four ways, attains to distinction.

Equanimity is the purification of loving-kindness, compassion and appreciative joy, because through it hatred and lust are destroyed.

Further, it should be understood that the four immeasurables are of one nature though their signs are different. Thus owing to the suppression of tribulation, owing to the object which comprises beings, owing to the wish to benefit, they fulfil one characteristic. 195/258

And again, it is said that owing to the distinction in states, owing to the appropriation of object (?) and advantage, they are different, as the Blessed One taught in the Haliddavasana Sutta [325]: “In the sphere of the beautiful, loving-kindness is first;∗ in the sphere of (infinite) space, compassion is first;∗∗ in the sphere of (infinite) consciousness, appreciative joy is first;†

in the sphere of nothingness, equanimity is first”.†

Q. Why are they to be understood thus? A. They should be understood thus because of their being the sufficing condition.

Q. How? A. If one develops the mind of loving-kindness, all beings are dear to him. Because they are always dear to him, he causes his mind 196/259 to consider the blue-green, yellow (or other) colour kasiṇa, and attains to fixed meditation, jhāna, without difficulty. At this time the yogin accomplishes the fourth meditation, jhāna, of the element of form. Therefore loving-kindness is first in (the sphere of) the beautiful. [326] At that time the yogin, depending on loving-kindness which he has developed in the fourth meditation, jhāna, of the element of form, surpasses that (element).

Q. How is that shallow? A. He practises loving-kindness; therefore he knows the tribulations of the element of form. How? Seeing the sufferings of beings he develops loving-kindness through a material cause. After that he understands the tribulations of the element of form. He causes the mind to consider the abandoning of forms and of space, and attains to fixed meditation, jhāna, without difficulty in the sphere of the infinity of space, because he depends on it. Therefore it is said that compassion is first in the sphere of the infinity of space. [327] That yogin surpasses the sphere of the infinity of space through appreciative joy.

Q. What is the meaning? A. That yogin, when he practises appreciative joy, contemplates on limitless consciousness, and is not attached to anything. How? (Through) this appreciative joy (the yogin) attains to fixed meditation, jhāna, through contemplation on beings in the un-attached sphere of the infinity of consciousness. After that, being not attached, he grasps the object of limitless consciousness. Freed from form and attached to space, he considers limitless consciousness and through contemplating many objects, he attains to fixed meditation without difficulty. Therefore, in the sphere of the infinity of consciousness, appreciative joy is first. [328]

Q. That yogin transcends the sphere of the infinity of consciousness through equanimity. What is the meaning of it?

A. That yogin, practising equanimity fulfils freedom from attachment. How? If one does not practise equanimity, he will be attached (to things) and (think), “This being gets happiness”, (or this being) “gets suffering”. Or he depends on joy or bliss. Thereafter he turns away from all attachment. He turns away from the sphere of the infinity of consciousness [329] and is happy. He attains to fixed meditation, jhāna, without difficulty. His mind is not 197/260 attached to any object. Why? Because in the sphere of nothingness he cannot be attached either to consciousness or to infinity. Therefore, in the sphere of nothingness, equanimity is first. [330]

Miscellaneous teachings have ended.†

The determining of the four elements

Q. What is the determining of the four elements? What is the practising of it? What are its salient characteristic, function and manifestation? What are its benefits? What is the procedure?

A. To discern the four elements within one’s form — this is called distinguishing the four elements. The undisturbed dwelling of the mind (in determining) — this is called the practising of it. Close investigation of the four elements is its salient characteristic. The understanding of emptiness is its function. The removing of the thought of being [331] is its manifestation.

What are its benefits? There are eight benefits: One who practises the determining of the four elements overcomes fear, worldly pleasure and discontent, is even-minded towards desirable and undesirable (objects), destroys the idea of male and female, is endowed with great wisdom, fares well and approaches the ambrosial. His states of mind are clear. He is able to perfect all his actions.

What is the procedure? The new yogin grasps the elements in two ways: briefly and in-detail. Q. What is the grasping of the elements briefly? A. That yogin enters a place of solitude, and with mind collected considers thus: “This body should be known by the four elements. There is in this body the nature of solidity—that is the earthy element; [332] (there is) the nature of humidity— that is the watery element; [333] (there is) the nature of heat—that is the fiery element; [334] (there is) the nature of motion—that is the element of air. [335] Thus in this body there are only elements. There is no being. [336] There is no soul”. [337] In this way one grasps the elements briefly. Again it is said that the yogin grasps the elements briefly. He understands the body through understanding the midriff, its colour, its form, its place. Thus that yogin grasps the elements briefly. He understands the nature of the whole body through understanding the midriff, its colour, its form, its place. He understands this body through understanding flesh, its colour, its form, its place. That yogin, having understood 198/261 the whole body through understanding flesh, its colour, its form, its place, understands this whole body through understanding the veins, their colour, their form, their place. That yogin, having understood the whole body through understanding the veins, their colour, their form, their place, understands the whole body through understanding the bones, their colour, their form, their place. That yogin in these four ways dominates his mind. After dominating his mind, he makes his mind pliant and capable of bearing the object. That yogin, having in these four ways dominated his mind and having made his mind pliant and capable of bearing the object, in these four (other) ways knows that which has the nature of solidity as the element of earth; that which has the nature of humidity as the element of water; that which has the nature of heat as the element of fire; that which has the nature of motion as the element of air. Thus that yogin, in these four ways, knows that there are only elements and that there is no being and no soul. Here the other ways also are fulfilled. Thus one grasps the elements briefly.

Twenty ways of grasping the element of earth

How does one grasp the elements in detail? One grasps the element of earth in detail through twenty ways, namely, (through) hair of the head and of the body, nails, teeth, skin, flesh, sinews, veins, bones, marrow, kidneys, heart, liver, lungs, spleen, gorge, intestines, mesentery, midriff, excrement, brain (that are) in this body.

Twelve ways of grasping the element of water

One grasps the element of water in detail through twelve ways, namely, (through) bile, saliva, pus, blood, sweat, fat, tears, grease, slobber, nasal mucus, synovial fluid, 439 urine (that are) in the body.

Four ways of grasping the element of fire

One grasps the element of fire in detail through four ways, namely, (through) fever heat and normal heat of the body, weather, equality of cold and heat and (the heat) by means of which one digests the fluid or solid nutriment which one takes. These are called the element of fire.

Six ways of grasping the element of air

One grasps the element of air in detail through six ways, namely, (through) the air discharged upwards, the air discharged downwards, the air which depends on the abdomen, the air which depends on the back, [338] the air which depends on the limbs, the air inhaled and exhaled. [339] 199/262

Thus when one sees this body in forty-two ways, only the elements manifest themselves. There is no being. There is no soul. Thus the elements are grasped in detail.

And again, predecessor-teachers [340] have said that one should determine the four elements through ten ways, namely, through the meaning of terms, [341] through object, aggregation, powder, [342] non-separation, condition, [343] characteristic, [344] similarity and dissimilarity, [345] sameness and difference, [346] puppet.

First, the chapter which refers to the meaning of terms is as follows:—

Q. How should one determine the elements through terms?

A. Two terms, viz., the common and the special terms. Here the four primaries are common (terms). Earth-element, water-element, fire-element, air-element are special terms.

Q. What is the meaning of “four primaries”?

A. Great manifestation is called primary. They are great; they are illusory; but they appear real. Therefore they are called “primaries” “Great”: By way of yakkha and others” the term great is applied.

Q. Why is the “great manifestation” called great?

The elements are “great manifestation” as the Blessed One has declared in the following stanza:

“I declare the size of earth to be

two hundred thousand nahutas and four.

Four hundred thousand nahutas and eight

is of water the bulk; air’s in space

which reckoned is at nahutas six

and nine times a hundred thousand; in that

this world of ours lies. There is in the world

consuming fire that will in mighty flames

rise up to Brahma’s world for seven days” [347]

“Great manifestation” is thus, therefore they are called the primaries.

Q. How do the primaries that are unreal appear as real?

A. What are called primaries are neither male nor female. They are seen through the form of a man or a woman. And element is neither long nor short. It is seen through the form of the long and the short. An element is neither a tree nor a mountain, but it is seen through the form of a tree or a mountain. Thus the primaries are not real, but appear real and are called primaries.

What is the meaning of “by way of yakkha and others”? It is as if a yakkha were to enter into a man and take possession of him. Through the possession of the yakkha that man’s body would manifest four qualities: 200/263 hardness, (excess of) water, heat and lightness of movement. In the same way the four elements in union with the body fulfil four qualities. Through the union of the earthy element hardness is fulfilled. Through the union of the watery element fluidity is fulfilled. Through the union of the fiery element heat is fulfilled. And through the union of the airy element lightness of movement is fulfilled. Therefore the primaries are to be known “by way of yakkha and others”. Primary is the meaning of the word.

The four elements

Q. What is the meaning of earth-element, water-element, fire-element and air-element?

A. Extensiveness and immensity are called the meaning of earth. Drinkability and preservation—these constitute the meaning of water. Lighting up is the meaning of fire. Movement back and forth is the meaning of air.

What is the meaning of element? It means the retention of own form, and next the essence of earth is the earthy element. The essence of water is the watery element. The essence of fire is the fiery element. The essence of air is the airy element.

What is the essence of earth? The nature of hardness; the nature of strength; the nature of thickness; the nature of immobility; the nature of security; and the nature of supporting. These are called the essence of earth.

What is the essence of water? The nature of oozing; the nature of humidity; the nature of fluidity; the nature of trickling; the nature of permeation; the nature of increasing; the nature of leaping; and the nature of cohesion. These are called the essence of water.

What is called the essence of fire? The nature of heating; the nature of warmth; the nature of evaporation; the nature of maturing; the nature of consuming; and the nature of grasping. These are called the essence of fire.

What is the essence of air? The nature of supporting; the nature of coldness; the nature of ingress and egress; the nature of easy movement; the nature of reaching low; and the nature of grasping. These are called the essence of air.

These are the meanings of the elements. Thus one should determine the elements through the meaning of words.

Q. How should one determine the elements through “objects”?

A. In the element of earth, stability is the object. In the element of water, cohesion is the object. In the element of fire, maturing is the object. In the element of air interception is the object.

And again, in the element of earth, upstanding is the object; in the element of water, flowing down is the object; in the element of fire, causing to go upwards is the object; in the element of air, rolling on is the object. And 201/264 again, owing to the proximity of two elements, one, at first, (in stepping forward) raises up one foot; and afterwards, owing to the proximity of two elements, one lifts up the (other) foot. Owing to the proximity of two elements, one at first sits or sleeps. And owing to the proximity of two elements, one afterwards gets up and walks. Owing to the proximity of two elements, at. first, rigidity and torpor are induced. Owing to the proximity of two elements, one becomes energetic afterwards. Owing to the proximity of two elements, there is heaviness in one at first. Owing to the proximity of two elements, there is lightness afterwards. Thus one should determine the four primaries through “object” [348].

How should one determine the four primaries through “aggregation”? Aggregation consists of the earth-element, the water-element, the fire-element and the air-element. By means of these elements form, smell, taste and touch take place. These eight are produced generally together; they co-exist and do not go apart. This combination is named aggregation. And again, there are four kinds, namely, aggregation of earth, aggregation of water, aggregation of fire and aggregation of air. In the aggregation of earth, the earth-element predominates; and the water-element, the fire-element and the air-element gradually, in order, become less. In the aggregation of water, the water-element predominates ; and the earth-element, the air-element and the fire-element gradually, in order, become less. In the aggregation of fire, the fire-element predominates; and the earth-element, the air-element and the water-element gradually, in order, become less. In the aggregation of air, the air-element predominates; and the fire-element, the water-element and the earth-element gradually, in order, become less. [349] Thus one should determine the elements through “aggregation”.

Q. How should one determine the four primaries through “powder”?

A. One determines the element of earth that is next the finest particle of space. [350] This earth is mixed with water; therefore it does not scatter. Being matured by fire, it is odourless; being supported by air, it rolls. Thus one should determine. Again, predecessors have said: “If pulverized into dust, the earth-element in the body of an average person will amount to one koku 202/265 and two sho. [351] Then, if mixed with water, it will become six sho and five go. [352] Matured by fire, it is caused to roll by the wind”. Thus one should determine the body through “powder”.

Q. How should one determine the body through “non-separation”? A. The earth-element is held together by water; is matured by fire; is supported by air. Thus the three elements are united. The element of water rests on earth; is matured by fire; is supported by air. Thus the three elements are held together. The element of fire rests on the earth; is held together by water; is supported by air. Thus the three elements are matured. The element of air rests on earth; is held together by water; is matured by fire. Thus the three elements are supported. The three elements rest on earth. Held together by water, the three elements do not disperse. Matured by fire, the three elements are odourless. Supported by air, the three elements roll on, and dwelling together, they do not scatter. Thus the four elements in mutual dependence dwell and do not separate. Thus one determines the elements through non-separation.

Q. How should one determine the elements through “condition”? A. Four causes and four conditions produce the elements. What are the four? They are kamma, consciousness, season and nutriment. What is kamma? The four elements that are produced from kamma fulfil two conditions, namely, the producing-condition [353] and kamma-condition [354] The other elements fulfil the decisive-support-condition. [355] Consciousness:- The four elements that are produced from consciousness fulfil six conditions, namely, producing-condition, co-nascence-condition, [356] support-condition, [357] nutriment-condition, [358] faculty-condition, [359] presence-condition. [360] The other elements fulfil condition, [361] support-condition and presence-condition.

In the consciousness at the moment of entry into the womb, corporeality fulfils seven conditions, namely, co-nascence-condition, mutuality-condition, [362] support-condition, nutriment-condition, faculty-condition, result-condition, [363] presence-condition.

The consciousness of the birth-to-be fulfils three conditions in regard to the pre-born body, namely, post-nascence-condition, [364] support-condition and presence-condition. The four primaries that are produced from season fulfil two conditions, namely, producing-condition and presence-condition. The other elements fulfil two conditions, namely, support-condition and presence-condition. Nutriment:- The four primaries that are produced from food fulfil three conditions, namely, producing-condition, nutriment-condition and presence-condition. The other elements fulfil two conditions, 203/266 namely, support-condition and presence-condition. Here the four elements that are produced by kamma are co-nascent elements. (Elements that are mutually dependent) fulfil four conditions, namely, co-nascence-condition, mutuality-condition, support-condition, presence-condition. Other elements fulfil two conditions, namely, support-condition and presence-condition. Thus one should know (the elements) produced from consciousness, produced from season and produced from food. The earth-element becomes a condition of the other elements by way of resting-place. The water-element becomes a condition of the other elements by way of binding. The fire-element becomes a condition of the other elements by way of maturing. The air-element becomes a condition of the other elements by way of supporting. Thus one determines the elements through “condition”.

440 How should one determine the elements through “characteristic”? A. The characteristic of the earth-element is hardness. The characteristic of the water-element is oozing. The characteristic of the fire-element is heating. The characteristic of the air-element is coldness. Thus one determines the elements according to “characteristic”.

Q. How should one determine the elements through “similarity and dissimilarity”? A. The earthy element and the watery element are similar because of ponderability. The fire-element and the air-element are similar because of lightness. The water-element and the fire-element are dissimilar. The water-element can destroy the dryness of the fire-element; therefore they are dissimilar. Owing to mutuality, the earth-element and the air-element are dissimilar. The earth-element hinders the passage of the air-element; the air-element is able to destroy the earth-element. Therefore they are dissimilar. And again, the four elements are similar owing to mutuality or they are dissimilar owing to their natural characteristics. Thus one determines the elements according to “similarity and dissimilarity”.

Q. How should one determine the elements through “sameness and difference”? A. The four elements that are produced from kamma are of one nature, because they are produced from kamma; from the point of characteristics they are different. In the same way one should know those that are produced from consciousness, from season and from nutriment.

The (portions of the) earth-element of the four causes and conditions are of one nature owing to characteristics; from the point of cause they are different. In the same way one should know the air-element, the fire-element and the water-element of the four causes and conditions. The four elements are of one nature owing to their being elements, owing to their being great, primaries; are of one nature owing to their being things; are of one nature owing to their impermanence; are of one nature owing to their suffering; are of one nature owing to their being not-self. They are different owing to characteristics; are different owing to object; are different owing to kamma; are different owing to differing nature of consciousness; are different owing to the differing nature of the season; are different owing to the different 204/267 nature of nutriment; are different owing to differences of nature; are different owing to differences of arising; are different owing to the differences in birth; are different owing to differences in faring. Thus one determines the elements through “sameness and difference”.

Simile of the puppet

Q. How should one determine the elements through “puppet”? A. It is comparable to a skilful master of puppets who makes of wood (effigies) of humans, complete in every part, in the form of man or woman, and makes these walk, dance, sit or squat through the pulling of strings. Thus these puppets are called bodies; the master of puppets is the past defilement by which this body is made complete; the strings are the tendons; the clay is flesh; the paint is the skin; the interstices are space. (By) jewels, raiment and ornaments (they) are called men and women. Thoughts (of men and women) are to be known as the tugging by the element of air. Thus they walk, dwell, go out, or come in, stretch out, draw in, converse or speak. [365]

These puppet-men, born together with the element of consciousness, are subject to anxiety, grief and suffering through the causes and conditions of anxiety and torment. They laugh or frolic or shoulder. Food sustains . these puppets; and the faculty of life [366] keeps these puppets going. The ending of life results in the dismembering of the puppet. If there happens to be defiling kamma, again a new puppet will arise. The first beginning of such a puppet cannot be seen; also, the end of such a puppet cannot be seen. [367] Thus one determines the elements through “puppet”. And that yogin by these ways and through these activities discerns this body through “puppet” thus: “There is no being; there is no soul”.

When that yogin has investigated through the object of the elements and through the arising of feeling, perception, the formations and consciousness, he discerns name and form. Thenceforward he sees that name-and-form is suffering, is craving, is the source of suffering; and he discerns that in the destruction of craving lies the destruction of suffering, and that the Noble 205/268 Eightfold Path leads to the complete destruction of suffering. Thus that yogin discerns the Four Noble Truths fully. At that time he sees the tribulation of suffering through impermanence, sorrow and not-self. Always attending to these, his mind is undisturbed. He sees the merit of the destruction of suffering through wisdom, tranquillity and dispassion. In this way that yogin, seeing the tribulation of suffering and the merits of cessation, dwells peacefully endowed with the faculties, the powers and the factors of enlightenment. [368] He makes manifest the consciousness that proceeds from perception of the formations and attains to the element of the most excellent. [369]

The determining of the four elements has ended.

The loathsomeness of food

Q. What is the perception of the loathsomeness of food? [370] What is the practising of it? What are its salient characteristic, function, near cause [371] and manifestation? What are its benefits? What is the procedure?

A. The yogin, attending to the loathsomeness of what in the form of nourishment is chewed, licked, drunk or eaten, [372] knows and knows well this perception. This is called the perception of the loathsomeness of food. The undisturbed dwelling of the mind in this perception is the practising of it. The understanding of the disadvantages of food is its salient characteristic. Disagreeableness is its function. The overcoming of desire is its manifestation.

What are its benefits? The yogin can acquire eight benefits: He who develops the perception of the loathsomeness of food knows the nature of morsels of food; he understands fully the five-fold lust; he knows the material aggregate; he knows the perception of impurity; he develops fully the mindfulness as to the interior of his body; his mind shrinks from desiring what is tasty; [373] he fares well; he approaches the ambrosial.

What is the procedure? The new yogin enters into a place of solitude, sits down with mind composed and undisturbed, and considers the loathsomeness of what in the form of nourishment is chewed, licked, drunk or eaten as follows: “Such and such are the several hundred sorts of tasty food cooked clean. They are relished of the people. Their colour and smell are perfect. They are fit for great nobles. But after these foods enter into the body, they become impure, loathsome, rotten, abominable”.

One develops the perception of the loathsomeness of food in five ways: through (the task of) searching for it; through (the thought of) grinding it; through receptacle; through oozing; and through aggregation. 206/269

Q. How should the yogin develop the perception of the loathsomeness of food through (the task of) “searching for it”?

A. This yogin sees that many beings encounter trouble in searching for drink and food; they commit many evil deeds such as killing and thieving (for the sake of food). Further, he sees that these beings are the recipients of various forms of suffering and are killed or deprived of liberty. And again, he sees that such beings commit diverse evil actions such as eagerly searching for things, deceiving and pretending to be energetic. Thus these beings perform evil. Seeing food thus, he develops dislike through the thought: “Impure urine and excrement are due to drink and food”. [374]

The dwelling of the homeless

And again, he sees the dwelling of the homeless man in the clean forest- retreat where fragrant flowers bloom, where birds sing and the cry of the wild is heard. In that prosperous field which the good man cultivates, are shadows of trees, groves and water which captivate the mind of others. The ground is flat and exceedingly clean; so there is nothing uneven. [375] Seeing this, men admire them with awe. Here are no quarrels and noises. This place where the homeless man trains for enlightenment is like the dwelling of Brahma. [376] In such a place the mind is unfettered; and he, reciting (the Law) and developing concentration always, enjoys the practice of good deeds. (Leaving such a place) the homeless man goes in search of food in cold and heat, wind and dust, mud and rain. He traverses steep paths. With bowl in hand, he begs for food, and in begging enters others’ houses. [377] Seeing that, the yogin stirs up the thought of tribulation in his mind as follows: “Drink and food are impure. They come out in the form of excrement and urine. For that one goes in search of food”. Thus abandoning, he should look for the highest bliss.

And again, the yogin sees the practice of the homeless man. When he (the homeless man) begs, he has to pass the places where fierce horses, elephants and other animals gather and the places where dogs and pigs live. He has to go to the places where evil-doers live. He has to tread on mud or excreta 207/270 in unclean places. He has to stand at the gates of other’s houses, silently, for sometime. He has to conceal his body with a cloth. Further, he doubts as regards obtaining alms. [378] This yogin thinks: “This man’s food is like dog’s food”, and he arouses disagreeableness as regards food thus: “This searching for food is most hateful. How could I take this food? I will simply beg from others” Thus one develops the perception of the loathsomeness of food through “searching for it”.

Q. How should the yogin develop the perception of the loathsomeness of food through “grinding”?

A. That yogin sees a man who, having searched for and obtained drink and food, sits down in front of these. He makes the (solid food) soft, by mixing it with fish sauce. He kneads it with his hand, grinds it in his mouth, gathers it with his lips, pounds it with his teeth, turns it with his tongue, unites it with his saliva and serum. [379] These are most repulsive and unsightly as the vomit of a dog. Thus one develops the perception of the loathsomeness of food through “grinding”.

Q. How should one develop the perception of the loathsomeness of food through “receptacle”?

A. Thus these foods are swallowed and go into the stomach mixed with impurities and remain there. After that they go to the intestines. They are eaten by hundreds of kinds of worms. Being heated, they are digested. Thus they become most repugnant. It is like one’s vomit thrown into an unclean vessel. Thus one develops the perception of the loathsomeness of food through “receptacle”.

Q. How should one develop the perception of the loathsomeness of food through “oozing”?

A. These foods are digested by heat and mixed with new and old impurities. Like fermented liquor escaping from a broken vat, they flood the body. By flowing, they enter into the veins, the textures of the skin, face and eyes. They ooze out of nine openings and ninety-nine thousand pores. Thus through flowing, [441] these foods separate into five parts: one part is eaten by worms; one part is changed to heat; one part sustains the body; one part becomes urine; and one part is assimilated with the body. Thus one develops the perception of the loathsomeness of food through “oozing”.

Q. How should one develop the perception of the loathsomeness of food through “aggregation”?

A. This drink and food which flow become hair of the head and the body, nails and the rest. They cause to set up one hundred and one parts 208/271 of the body. If they do not trickle out, they cause one hundred and one diseases. Thus one develops the perception of the loathsomeness of food through “aggregation”.

That yogin by these ways and through these activities develops the perception of the loathsomeness of food. Through disliking, his mind becomes free and is not distracted. His mind being undistracted he destroys the hindrances, arouses the meditation (jhāna) factors and dwells in access-concentration.

The perception of the loathsomeness of food has ended.†

The sphere of nothingness and the sphere of neither perception nor non-perception are as was taught under the earth kasiṇa before.

Here the stanza says :—

The subjects of meditation are here

indicated to the yogin in brief

as if a man were pointing out the way

to Pāṭaliputta. [380]

What’s told concisely he can know in full.

He sees what lies before and what behind

and with discernment viewing understands

truth from untruth.

From, what have been here in detail set forth,

namely, the marks and the merits complete,

one ought to know, just as it is, the scope

of Freedom’s Path.

The chapter of the thirty-eight subjects of meditation has ended.

The eighth chapter of the subjects of meditation has ended.

209/272

Footnotes

---

[1]

In this text the ideograph for paṭhavikasiṇa = pṛthvikṛtsnāyatana (Sk.)

[2]

Cp. Vis. Mag. 175.

[3]

Not traced. Cp. Th. 381: Buddham appameyyaṁ anussara pasanno pītiyā phuṭasarīro hohisi satatam udaggo.

[4]

Cp. Vis. Mag. 123 ff.

[5]

Nila — also sometimes rendered dark-blue, blue-black.

[6]

The first ten similes are at A. III, 97: A Aṭṭhisaṅkhalūpamā kāmā vuttā Bhagavatā, bahudukkhā bahūpāyāsā, ādīnavo ettha bhīyo. Maṁsapesūpamā kāmā vuttā Bhagavatā……….Tiṇukkūpamā kāmā……….Aṅgārakāsūpamā kāmā……….Supinakūpamā kāmā……….Yācitakūpamā kāmā……….Rukkhphalūpamā kāmā………..Asisūnūpamā kāmā……….Sattisūlūpamā kāmā……….Sappasirūpamā kāmā vuttā Bhagavatā, bahudukkhā bahūpāyāsā ādīnavo ettha bhīyo.

Simile No. 14 — A. III, 63: Kāmacchando bhikkhave āvaraṇo nīvarano.

Simile No. 17 — D. I, 245: Kāma-guṇā ariyassa vinaye andūti pi vuccanti, bandhananti ti pi vuccanti.

[7]

In the Chinese ‘Potaliya’ (transliteration) Sutta, the simile of the snake is also found, and the eight doctrines taught in this sutta are illustrated with as many examples, though it is difficult to say exactly which illustration refers to which doctrine. In the Pali there are only seven illustrations. The following is taken from the Chū Agon (Madhyama Āgama) No. 203: “Householder, it is as if, not far from a village, there were a huge venomous snake, very vicious, poisonous, black and terrible of aspect, and a man not foolish, not deluded, not insane, in full possession of his senses, desirous of weal and shunning woe, disliking sorrow very much, wishing to live, not wishing to die and disliking death very much, were to come. What do you think, householder, would that man stretch out his hand or any other member of his body to the snake, saying, ‘Bite me, bite me’?” Then the householder answered: “No, venerable Gotama, because on seeing the venomous snake he would think: ‘If I were to stretch forth my hand or other member of my body and let the snake bite it, I should die or suffer severely’. And so, on seeing that venomous snake, he wishes to flee from it”. Householder, the learned, noble disciple also thinks in the same way: ‘Sense-desires are like a venomous snake. It was taught by the Blessed One that sense-desires are like a venomous snake. They yield little pleasure, produce much suffering and are pain-laden’. And he abandons sense-desires, becomes freed from evil states of mind and causes to perish all worldly enjoyment and clings to nothing”.

[8]

Pañca nīvaraṇāni.

[9]

Cp. A. II, 80: Atthi bhikkhave dakkhiṇā dāyakato c’eva visujjhati paṭiggāhakato ca.

[10]

Bodhi — transliteration.

[11]

Cp. M. II, 18: Seyyathāpi Udāyi, dakkho kumbhakāro vā kumbhakārantevāsi yā suparikammakatāya mattikāya yaṁ yad eva bhājanavikatiṁ ākaṅkheyya, taṁ tad eva kareyya abhinipphādeyya.

[12]

A. III, 375: Accāraddhaviriyaṁ uddhaccāya saṁvattati atilīnaviriyaṁ kosajjāya saṁvattati. Tasṁa ti ha tvaṁ Soṇa viriyasamataṁ adhiṭṭhaha indriyānañ ca samataṁ paṭivijjha tattha ca nimittaṁ gaṇhāhi ‘ti.

[13]

Cp. D. I, 70: Idha mahā-raja bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānuvyañjanaggāhī. Yatvādhikaraṇam enaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā-domanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya pāṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

[14]

Cp. D. I, 181: Sikkhā ekā saññā uppajjanti, sikkhā ekā saññā nirujjhanti.

[15]

A. III, 116: Pañc’ ime bhikkhave dhammā sekhassa (=sekhassāti sikkhakassa sakaranīyassa — Mp. III, 274) bhikkhuno parihānāya saṁvattanti. Katame pañca? Kammārāmatā, bhassārāmatā niddārāmatā, saṅgaṇikārāmatā, yathāvimuttaṁ cittaṁ na pacchavekkhati.

[16]

Appanā jhāna.

[17]

Text has aṅga.

[18]

Cp. Vis. Mag. , 126: Yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṁ bhūmiyaṁ patati, evam eva upacāre uppanne cittaṁ kālena nimittaṁ ārammaṇaṁ karoti, kālena bhavaṅgaṁ otarati. Appanāya pana aṅgāni thāmajātāni honti, tesaṁ thāmajātattā. Yathā nāma balavā puriso āsanā vuṭṭhāya divasam pi tiṭṭheyya, evam eva appanāsamādhimhi uppanne cittaṁ, sakiṁ bhavaṅgavāraṁ chinditvā, kevalam pi rattiṁ kevakam pi divasaṁ tiṭṭhati, kusalajavanapaṭipāṭivasen’éva pavattatī ti.

[19]

Text has aṅga.

[20]

Cp. Vis. Mag. , 126: Yathā nāma daharo kumārako ukkhipitvā ṭhapiyamāno punappunaṁ bhūmiyaṁ patati, evam eva upacāre uppanne cittaṁ kālena nimittaṁ ārammaṇaṁ karoti, kālena bhavaṅgaṁ otarati. Appanāya pana aṅgāni thāmajātāni honti, tesaṁ thāmajātattā. Yathā nāma balavā puriso āsanā vuṭṭhāya divasam pi tiṭṭheyya, evam eva appanāsamādhimhi uppanne cittaṁ, sakiṁ bhavaṅgavāraṁ chinditvā, kevalam pi rattiṁ kevakam pi divasaṁ tiṭṭhati, kusalajavanapaṭipāṭivasen’éva pavattatī ti.

[21]

A. IV, 195: Asajjhāyamalā bhikkhave mantā.

[22]

Cp. S. V, 97: Pañcime bhikkhave nīvaraṇā andhakaraṇā ackkhukaraṇā.

[23]

Cp. Vbh.-a. 283: Api ca ekādasa dhammā samādhi-sambojjhangassa uppādāya saṁvat-tanti: vatthuvisadakiriyatā, indriyasamattapaṭipādanatā, nimittakusalatā, samaye cittassa paggahaṇatā, samaye cittassa niggahaṇatā, samaye sampahaṁsanatā, samaye ajjhupekkhanatā, asamāhitapuggalaparivajjanatā, samāhitapuggalasevanatā, jhānavimokkhapaccavekkhanatā, tad-adhimuttatā ti.

[24]

S. IV, 176; M. III, 97; A. III, 28; Seyyathāpi bhikkhave subhūmiyaṁ cātummahāpathe ājaññaratho yutto assa ṭhito odhastapatodo tam enaṁ dakkho yoggācariyo assadammasārathi abhirūhitvā vāmena hatthena rasmiyo gahetvā dakkhiṇna hatthena patodaṁ gahetvā yen’icchakaṁ yad icchakaṁ sāreyya pi paccāsāreyya pi.

[25]

Cp. Nd1. 371: Jātibhayaṁ jarābhayaṁ byādhibhayaṁ maraṇabhayaṁ… duggatibhayaṁ.

[26]

A. IV, 203: Seyyathāpi Pahārāda mahāsamuddho ekaraso loṇaraso, evam eva kho Pahārāda ayaṁ dhammavinayo ekaraso vimuttiraso.

[27]

A. III, 25: Idha bhikkhave bhikkhu vivicc’eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicarārṁ vivekajaṁ pīri-sukhaṁ paṭhamajjhānaṁ upasampajja viharati.

[28]

1. Nd1. 26: Vivekā ti tayo vivekā, kāyaviveko, cittaviveko, upadhiviveko.

2. Nd1. 27: Kāyaviveko ca vūpakaṭṭhakāyānaṁ nekkhammābhiratānaṁ; cittaviveko ca parisuddhacittānaṁ paramavodānappattānaṁ; upadhiviveko ca nirupadhinaṁ puggalānaṁ visaṁkhāragatānaṁ.

[29]

Pts. II, 220: Sammādiṭṭhiyā katame pañca vivekā? Vikkhambhanaviveko tadaṅgaviveko samucchedaviveko paṭippassaddhiviveko nissaraṇaviveko. Vikkhambhanaviveko ca nīvaraṇānaṁ paṭhamajjhānaṁ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṁ nibbedhabhāgiyaṁ samādhiṁ bhāvayato, samucchedaviveko ca lokuttaraṁ khayagāmimaggaṁ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṁ.

[30]

Nd1. 1—2*:* Dve kāmā, vatthukāmā ca kilesakāmā ca. Katame vatthukāmā? Manāpikā rūpā, manāpikā saddā, manāpikā gandhā, manāpikā rasā, manāpikā phoṭṭhabbā;……dibba kāmā;……ime vuccanti vatthukāmā. Katame kilesakāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo,……saṁkapparāgo kāmo; yo kāmesukāmacchando kāmarāgo kāmanandi kāmataṇhā kāmasneho kāmaparilāho kāmamucchā kāmajjhosānaṁ kāmogho kāmayogo kāmupādānaṁ kāmacchandanīvaraṇaṁ……ime vuccanti kilesakāmā.

[31]

D. III, 214: Tiṇi akusala-mūlāni. Lobho akusala-mūlaṁ, doso akusala- mūlaṁ, moho akusala- mūlaṁ.

[32]

Vbh. 256: Vivicc’eva kāmehi vivicca akusalehi dhammehīti: tattha katame kāmā? Chando kāmo, rāgo kāmo, chandarāgo kāmo; saṁkappo kāmo, rāgo kāmo, saṁkapparāgo kāmo: ime vuccanti kāmā.

Tattha katame akusalā dhammā?

Kāmacchando vyāpādo thīnamiddhaṁ uddhaccakukkuccaṁ vicikicchā: ime vuccanti akusalā dhammā. —Here see Vis. Mag. 141: Vivicca akusalehi dhammehi ti iminā pañcannaṁ pi nīvaraṇānaṁ, agahitaggahaṇena paṅa paṭamena kāmacchandassa, dutiyena sesanīvaraṇānaṁ.

[33]

It. 61: Kāmānam-etaṁ nissaraṇaṁ yad-idaṁ nekkhammaṁ.

[34]

Prof. Bapat in his Vimuttimagga and Visuddhimagga, p.46 traces this passage to Peṭakopadesa. He quotes from the printed Burmese edition = P.T.S. Ed. 141: Tattha alobhassa pāripūriyā, vivitto hoti kāmehi. Tattha adosassa pāripūriyā amohassa pāripūriyā ca vivitto hoti pāpakehi akusalehi dhammehi.

[35]

This passage is unintelligible.

[36]

Dhs. 10, paras 7, 8; 20, paras 84, 85; Yo tasmiṁ saṁaye takko vitakko saṅkappo appanāvyappanā cetaso abhiniropanā sammāsaṅkappo—ayaṁ tasmiṁ samaye vitakko hoti. Yo tasmiṁ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhanatā anupekkhanatā —ayaṁ tasmiṁ samaye vicāro hoti.

[37]

Peṭaka. 142: Yathā puriso dūrato purisaṁ passati āgacchantaṁ na ca tāva jānāti—eso itthi ti vā puriso ti vā. Yadā tu paṭilabhati: itthi ti vā puriso ti vā evaṁvaṇṇo ti vā evaṁsaṇṭhāno ti vā, ime vitakkayanto uttari upaparikkhanti: kiṁ nu kho ayaṁ silavā udādu dussilo aḍḍho vā duggato ti vā? Evaṁ vicāro vitakke apeti vicāro cariyati, ca, anuvattati ca. — Traced by Prof. Bapat.

[38]

Vis. Mag. 142: Dukanipātaṭṭhakathāyaṁ pana ākāse gacchato mahāsakuṇassa ubhohi pakkhehi vātaṁ gahetvā pakkhe sannisīdāpetvā gamanaṁ viya ārammaṇe cetaso abhiniropanabhāvena pavatto vitakko; (so hi ekaggo hutvā appeti;) vātagahaṇatthaṁ pakkhe phandāpayamānassa gamanaṁ viya anumajjanasabhāvena pavatto vicāro ti vuttaṁ.—This simile is not in the Cv., i.e., Manorathapūraṇī.

[39]

Here again Prof. Bapat has traced this passage to the Peṭaka. 142; Yathā paliko tuṇhiko sajjhāyaṁ karoti evaṁ vitakko, yathā taṁ yeva anupassati evaṁ vicāro. Yathā apariññā evaṁ vitakko, yathā pariññā evaṁ vicāro. Niruttipaṭisambhidāyañ ca paṭibhānapaṭisambhidāyañ ca vitakko, dhammapaṭisambhidāyañ ca atthapaṭisambhidāyañ ca vicāro.

[40]

S. IV, 235: Katamā ca bhikkhave sāmisā pīti. Pañcime bhikkhave kāmaguṇā. Katame paṇca. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajaniyā….pe….kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā….rajanīyā. Ime kho bhikkhave pañcakāmaguṇā. Yā kho bhikkhave ime pañcakāmaguṇe paṭicca uppajjati pīti, ayaṁ vuccati bhikkhave sāmisā pīti.

[41]

What is meant by potter is not clear.

[42]

A. II, 126: Idha ekacco puggalo vivicc’eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamajjhānaṁ upasampajja vihdrati.

[43]

A. II, 127: Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādo cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukkaṁ dutiyajjhānaṁ upasampajja viharati.

[44]

Dhs. -a. 115: Khuddakā pīti, khaṇikā pīti, okkantikā pīti, pharaṇā pīti, ubbegā pītī ti pañcavidhā hoti.

[45]

Dh. 194: Sukho Buddhānaṁ uppādo.

[46]

Dh. 204: Nibbānaṁ paramaṁ sukhaṁ.

[47]

Cp. D. I, 75: Puna ca paraṁ mahā-rāja bhikkhu pītiyā ca virāgā ca upekhako ca viharati sato ca sampajāno, sukhañ ca kāyena paṭisaṁvedeti yan taṁ ariyā āckkihanti: “upekhako satimā sukka-vihāri” ti tatiyajjhānaṁ upasampajja viharati.

[48]

Peṭaka. 147-8: Tattha katame jhānavisesā? Vivicc’eva kāmehi vivicca pāpakehi akusalehi dhammehi cittacetasikasahagatā kāmadhātusamatikkamanatā pi, ayaṁ jhānaviseso. Avitakkā c’eva avicārā ca sappītikāya satisahagatāya pītisahagatā saññāmanasikārā samudācaranti; ayaṁ jhānaviseso.

[49]

1. M. I, 294-5: Pāṭhamaṁ kho āvuso jhānaṁ pañcaṅgavippahīnaṁ pañcaṅgasamannāgataṁ: ldh’āvuso paṭhamaṁ jhānaṁ samāpannassa bhikkhuno kāmacchando pahīno hoti byāpādo pahīno hoti, thīnamiddhaṁ pahīnaṁ hoti, uddhaccakukkuccaṁ pahīnaṁ hoti, vicikicchā pahīno hoti.

2. Vis. Mag. 139: Pañcangavippahīnaṁ pañcangasamannāgataṁ tividhakalyāṇaṁ dasalakkhaṇasampannaṁ paṭhamajjhānaṁ.

3. Peṭaka. 136: Tattha katamaṁ paṭhamaṁ jhānaṁ? Pañcangavippayuttaṁ Pañcangasamannāgataṁ.

[50]

From “The first is the basis for producing the second” (above) to “the Brahma or the deva world”, refers to the first meditation, jhāna, formula (above): “Vivicc’ eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivevakajaṁ pītisukkaṁ paṭhamaṁ jhānaṁ upasampajja viharati*”,* Vis. Mag. 139.

[51]

āmacchanda, vyāpāda, thīna-middha, uddhaccakukkucca, vicikicchā.

[52]

Th. 904:

Pañcapaññāsa vassāni yato nesajjiko ahaṁ

pañcavīsati vassāni yato middhaṁ samūhataṁ.

[53]

Samatha (transliteration).

[54]

Vipassanā (transliteration).

[55]

Yāna.

[56]

S. I, 135: Yathā hi angasambhārā hoti saddo ratho iti.

[57]

Sp. I, 146: Yathā pana sarathā sapattisenā ti vutte senaṅgesu eva senā eva senā samuttievam idha pañcasu aṅgesu yeva jhānasammuti veditabbā.

[58]

Vis. Mag. 141: Tathā hi samadhi kāmacchandassa paṭipakkho, pīi vyāpādassa, vitakko thīnamiddhassa, sukkhaṁ uddhacca-kukkuccassa, vicāro vicikicchāyā ti Peṭake vuttaṁ. —But it is not in the Peṭaka.

[59]

Dhammaputta,

[60]

Cp. Vis. Mag. 147: Paṭhamassa jhānassa paṭipadā-visuddhi ādi, upekkhānubrūhaṇā majjhe, sampahaṁsanā pariyosānaṁ.

[61]

Cp. Vis. Mag. 148: Paṭipadā-visuddhi nāma sasambhāriko upacāro, upekkhānubrūhaṇā nāma appanā, samapahaṁsanā nāma paccavekkhaṇā ti evam eke vaṇṇayanti. The comment (in Pm. Sinh. Ed. I, 144:) eketi Abhayagirivāsino, is quoted by Prof. Bapat in his Vim. Mag. and Vis. Mag. , p. 49.

[62]

Cp. Vis. Mag. 147 ff.

[63]

These terms are not clear, Prof. Bapat has rendered them as: sankhepa-sangaha, sangaha, anunaya and sevanā respectively at Vim. Mag. and Vis. Mag. , p. 49

[64]

D. I, 74 and A. III, 25: Seyyathāpi bhikkhave dakkho nahāpako vā nahāpakantevāsī vā kaṁsathāle nahāniyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sā’ssa nahāniyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena na ca paggharati, evam eva kho bhikkhave bhikkhu imam eva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pīti-sukhena apphuṭaṁ hoti,

[65]

Brahma-pārisajja, Brahma-purohita, Mahā-Brahmā.

[66]

Cp. Pts. I, 35 — 6: Paṭamajjhānassa lābhiṁ kāmasahagatā saññāmanasikārā samudācaranti, hānabhāgiyo dhammo; tadanudhammatā sati santiṭṭhati, ṭhitibhāgiyo dhammo; avitakkasahagatā saññā manasikārā samudācaranti, visesabhāgiyo dhammo; nibbidāsahagatā saññā manasikārā samudācaranti virāgūpasaṁhitā, nibbdehabhāgiyo dhammo.

[67]

Pariyuṭṭhāna kilesa: — Cp. Thī. vv. 77—8:

Ayonisomanasikārā kāmarāgena additā,

ahosiṁ uddhaṭā pubbe citte avasavattini.

Pariyuṭṭhitā kilesehi sukhasaññnānuvattinī,

samaṁ cittassa nālabhiṁ rāgacittavasānugā.

[68]

The passage in italics does not occur in the Sung Dynasty edition in the library of the Japanese Imperial household. This applies to all passages in italics in Section Two of Chapter Eight.

[69]

This passage does not occur in the Chinese Ekottara Āgama. A. IV, 418: Seyyathā pi bhikkhave gāvi pabbateyyā bālā avyattā akhettaññū akusalā visame pabbate carituṁ, tassā evam assa ‘yan nūnāhaṁ agatapubbañ c’eva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ ti; sā purinaṁ pādam na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya, sā na c’eva agatapubbaṁ disaṁ gaccheyya, na ca akhādirapubbāni tiṇāni khādeyya, na ca apitapubbāni pānīyāni piveyya; yasmiṁ c’assā pāde ṭitāya evam assa ‘yan nūnāhaṁ agatapubbañ c’eva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ ti, tañ ca padesaṁ na sotthinā pacchāgaccheyya. Taṁ kissa hetu? Tattha hi sā bhikkhave gāvi pabbateyyā bālā avyattā akhettaññū akusalā visame pabbate carituṁ

[70]

Kammaṭṭhāna.

[71]

Pts. I, 99—100: Pañca vasiyo — āvajjanāvasī samāpajjanāvasi adhiṭṭhānavasi vuṭṭhānavasi paccavekkhaṇāvasi.

[72]

A. IV, 440: So kho ahaṁ Ānanda aparena samayena vivicc’ eva kāmehi……….paṭhamaṁ jhānaṁ upasampajja viharāmi. Tassa mayhaṁ Ānanda iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti, svāssa me hoti ābādho.

[73]

A. I, 53: Vitakka-vicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukkaṁ dutiyajjhānaṁ upasampajja viharati.

[74]

Saddhā.

[75]

A. II, 127: Puna ca paraṁ bhikkhave idh’ ekacco puggalo vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādo cetsao ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyajjhānaṁ upasampajja viharati. So tad assādeti… tabbahulavihāri apirihino kālaṁ kurumāno Ābhassarānaṁ devānaṁ sahavyataṁ uppajjati.

[76]

Chu Agon No. 98: M. I, 276—7; D. I, 74; A. III, 25—6: Seyyathā pi bhikkave udakarahado ubbhidodako tassa nev’ assa puratthimāya disāya udakassa āyumukhaṁ na pacchimāya disāya udakassa āyamukhaṁ na uttarāya disāya udakassa āyamukhaṁ na dakkhiṇāya disāya udakassa āyamukhaṁ, devoca na kālena kālaṁ sammādhāraṁ anuppaveccheyya atha kho tamhā ca udakarahadā sītā vāridhārā ubbhijjitvā tarn eva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sitena vārinā apphuṭaṁ assa, evam eva kho bhikkhave bhikkhu imam eva kayaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti, parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

[77]

Vbh. 424: Dutiyaṁ jhānaṁ parittaṁ bhāvetvā parittābhānaṁ devānaṁ sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Dve kappā.

[78]

Vbh. 424: Dutiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇābhānaṁ devānaṁ sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Cattāro kappā.

[79]

Vbh. 424: Dutiyaṁ jhānaṁ paṇītaṁ bhāvetvā ābhassarānaṁ devānaṁ sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamāṇaṁ? Aṭṭha kappa.

[80]

A. I, 53: Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañ ca kāyena paṭisaṁvedeti yan taṁ ariyā ācikkhanti upekkhako satimā sukha-vhārī ti tatiyajjhānaṁ upasampajja viharati.

[81]

Vedanupekkhā, viriyupekkhā, vipassanupekkhā, bojjhangupekkhā, appamāṇupekkhā, chalangupekkhā, jhānupekkhā, pārisuddhupekkhā. Cp. Vis. Mag. 160 where brahmavihārupekkhā is substituted for appamāṇupekkhā.

[82]

Cp. D. - a. I, 184: Sātthaka-sampajaññaṁ sappāya-sampajaññaṁ gocara-sampajaññaṁ asammoha-sampajaññan ti catubbidhaṁ sampajaññaṁ.

[83]

Aṭṭha loka-dhammā.

[84]

Cp. Vis. Mag. 163: Yathā dhenupago vaccho dhenuto apanīto arakkhiyamāno punad-eva dhenuṁ upagacchati. This simile, common to both the Vis. Mag and the Vim. Mag., has not been traced to its source.

[85]

Subhakiṇṇa.

[86]

Chu Agon No. 98; M. II, 16; A. III, 26: Seyyathā pi bhikkhave uppaliniyaṁ vā padumi- niyaṁ vā puṇḍarikiniyaṁ vā app’ ekacce uppalāni vā padumāni vā puṇḍarikāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposini tāni yāva c’aggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarikānaṁ vā sitena vārinā apphuṭaṁ assa, evam eva kho bhikkhave bhikkhu imam eva kānaṁ nippitikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭam hoti.

[87]

Vbh. 424—5: Tatiyaṁ jhānaṁ parittaṁ bhāvetvā parittasubhānaṁ devānarh sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamānaṁ? Solasa kappā………..Tatiyaṁ jhānaṁ majjhimaṁ bhāvetvā appamāṇasubhānaṁ devānaṁ sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamānaṁ? Dvattiṁsa kappā………..Tatiyaṁ jhānaṁ paṇītaṁ bhāvetvā subhakiṇhānaṁ devānaṁ sahavyataṁ uppajjanti. Tesaṁ kittakaṁ āyuppamānaṁ? Catusaṭṭhi kappā.

[88]

A. III, 26—7; M. II, 16: Puna ca paraṁ, Udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbe vā somanassadomanassānaṁ atthagamā adukkhaṁ asukhaṁ upekhāsati- pārisuddhiṁ catutthajjhānaṁ upasampajja viharati.

[89]

Cetasika.

[90]

S. V, 213: Idha bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati dukkhindriyaṁ……….Kattha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati? Idha bhikkhave bhikkhu vivicc’ eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pitisukhaṁ paṭamaṁ jhānaṁ upasampajja viharati. Ettha cuppannaṁ dukkhindriyaṁ aparisesaṁ nirujjhati.

[91]

A. III, 285: Pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati.

[92]

S. V, 213—4: Idha pana bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati domanassindriyam………Kattha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati? Idha bhikkhave bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Ettha cuppannaṁ domanassindriyaṁ aparisesaṁ nirujjhati.

[93]

S. V, 214: Idha bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati sukhindriyam………Kattha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati? Idha bhikkhave bhikkhu pītiya ca virāgā upekhako ca viharati sato sampajāno sukhaṁ ca kāyena paṭisaṁvedeti………tatiyaṁ jhānaṁ upasampajja viharati. Ettha cuppannaṁ sukhindriyaṁ aparisesaṁ nirujjhati.

[94]

S. V., 215: Idha pana bhikkhave bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati somanassindriyaṁ………Kattha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati. Idha bhikkhave bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthagamā adukkhamasukhaṁ upekhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Ettha cuppannaṁ somanassindriyaṁ aparisesaṁ nirujjhati.

[95]

Vehapphala.

[96]

Chu Agon No. 98; M. II, 16, 17; A. III, 27: Seyyathā pi bhikkhave puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa, evam eva kho bhikkhave bhikkhu imam eva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

[97]

Vbh. 425: Catutthaṁ jhānaṁ bhāvetā……..appekacce asaññasattānaṁ devānaṁ sahdvyataṁ uppajjanti……..Asāññasattānañ ca vehapphalānañ ca devānaṁ kittakaṁ āyuppamāṇaṁ? Pañca kappasatāni ‘Fifty aeons’ is obviously an error and it should read ‘five hundred’.

[98]

1. D. III, 237: Pañca Suddhāvāsa: Avihā, Atappā, Sudassā, Sudassī, Akaniṭṭhā.

2. Vbh. 425: Catunnaṁ jhānaṁ bhāvetvā……….appekacce avihānaṁ devānaṁ sahavyataṁ uppajjanti……….appekacce atappānaṁ devānaṁ……….appekacce sudassānaṁ devānaṁ………., appekacce sudassinaṁ devānaṁ……….,appekacce akaniṭṭhānaṁ devānaṁ sahavyataṁ uppajjanti.

[99]

D. I, 183: Puna ca paraṁ Poṭṭhapāda bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭigha-saññānaṁ atthagamā nānatta-saññānaṁ amanasi-kārā “ananto ākāso ti” ākāsān- añcāyatanaṁ upasampajja viharati.

[100]

A. V, 134—5: Paṭhamassa jhānassa saddo kaṇṭako.

[101]

D. II, 130—31: Bhūta-pubbaṁ bhante Ājāro Kālāmo addhānamaggapaṭipanno maggā okkamma avidūre aññatarasmiṁ-rukkha-mūle divā-vihāre nisīdi. Atha kho bhante pañcamattāni sakaṭa-satāni Āḷāraṁ Kālāmaṁ nissāya nissāya atikkamiṁsu. Atha kho bhante aññataro puriso tassa sakaṭa-satthassa piṭṭhito āgacchanto yena Āḷāro Kālāmo ten’upasaṁkami, upasaṁkamitvā Āḷāraṁ Kālāmaṁ etad avoca:

“Api bhante pañcamattāni sakaṭa-satāni atikkamantāni addasāti?”

“No kho ahaṁ āvuso addasan” ti.

“Kim pana bhante saddaṁ assosīti?”

“Na kho ahaṁ āvuso saddaṁ assosin” ti.

“Kim pana bhante sutto ahosīti?”

“Na kho ahaṁ āvuso sutto ahosin” ti.

“Kim pana bhante saññī ahosīti?”

“Evam āvuso” ti.

‘So tvaṁ bhante saññī samāno jāgaro pañcamattāni sakaṭa-saṭāni nissāya nissāya atikkamantāni n’eva addasa na pana saddaṁ assosi, api hi te bhante saṁghāṭi rajena okiṇṇā’ ti.

‘Evam āvuso’ ti.

‘Atha kho bhante tassa purisassa etad ahosi: “Acchariyaṁ vata bho, abbhutaṁ vata bho! Santena vata bho pabbajitā vihārena viharanti yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭa-satāni………..na pana saddaṁ sossatīti”. Āḷāre Kālāme uḷāraṁ pasādaṁ pavedetvā pakkāmiti’.

[102]

Lit. Empty hole.

[103]

Here ‘two thousand’ is obviously an error. Should read ‘twenty thousand’. Cp. Vbh. 425; A. I, 267: Ākāsānañcāyatanūpagānaṁ bhikkhave devānaṁ vīsatiṁ kappa- sahassāni āyuppamāṇaṁ.

[104]

Again an error; should read‘forty thousand’. Cp. Vbh. 425; A. I, 267: Viññāñañcāyatanūpagānaṁ bhikkhave devānaṁ cattārīsaṁ kappasahassāni āyuppamāṇaṁ.

[105]

Again an error; should read ‘sixty thousand’. Cp. Vbh. 426; A. I, 268; Ākiñcaññāya- tanūpagānaṁ bhikkhave devānaṁ saṭṭhiṁ kappasahassāni āyuppamāṇaṁ,

[106]

Vbh. 426: Neva-saññā-nāsaññāyatanūpagānaṁ devānaṁ kittakaṁ āyuppamāṇaṁ? Caturāsīti kappasahassāni.

[107]

D. III, 266: Catutthajjhānaṁ samāpannassa assāsa-passāsā niruddhā honti.

[108]

A. V, 134—5: Saddakaṇṭakā hi bhikkhave jhānā vuttā mayā……Paṭhamassa jhānassa saddo kaṇṭako.

[109]

Vipallāsa.

[110]

This is after Prof. Higata. But the text is as follows: “It does not differ from the four kinds of overturning of perception. Therefore it does not fulfil overturning”.

[111]

Vuṭṭhāna.

[112]

Nirodha- and phala-samāpatti.

[113]

Cp. Vis. Mag. 705: Tathā ākiñcaññāyatanaṁ samāpajjitvā vuṭṭhāya catubbidhaṁ pubbakiccaṁ karoti: nānābaddha-avikopanaṁ, sanghapaṭimānanaṁ, satthu pakkosanaṁ addhānaparicchedan ti.

[114]

Aṅga samatikkama.

[115]

Ārammaṇa samatikkama.

[116]

Vbh. 378: Tattha katamāni pañca kammāni ānantarikāni? Mātā jīvitā voropetā hoti, pitā jīvitā voropetā hoti, arahā jīvitā voropetā hoti, duṭṭhena cittena tathāgatassa lohitaṁ uppāditaṁ hoti, saṁgho bhinno hoti: imāni pañca kammāni ānantarikāni.

[117]

In the question it is “manifestation”.

[118]

The first four are similar to those of Vis. Mag. 175—6.

[119]

Lit. Nīla abhibhāyatana. D. III, 260: Aṭṭha abhibhāyatanāni*,* the eight positions of mastery.

The following is from the Abhidharma Sangiti Paryāya Pada Sāstra:— One having no internal perception of form sees external forms, blue, indigo-coloured, indigo in appearance, indigo in brightness. As cloth of Benares dyed the colour of the Ummaka flower, deeply blue, is blue, indigo-coloured, indigo in appearance………so it is when one having no internal perception of form sees external forms………Seeing such forms, he thinks: “I know, I see”. Thus he perceives. This is the fifth position of mastery.

D. II, 110: Ajjhattaṁ arūpa-saññi eko bahiddhā-rūpāni passati nīlāni nīla-vaṇṇāni

nila-nidassanāni nila-nibhāsāni—seyyathā pi nāma ummā-pupphaṁ nilaṁ nila-vaṇṇaṁ nila-nidassanaṁ nila-nibhāsaṁ—seyhathā vā pana taṁ vatthaṁ Bārāṇaseyyakaṁ ubhato-bhāgo-vimaṭhaṁ nilaṁ nila-vaṇṇaṁ nila-nidassanaṁ nila-nibhāsaṁ—evaṁ eva ajjhattaṁ arūpa-saññī eko bahiddhā-rūpāni passati nilāni nila-vaṇṇāni nila-nidassanāni nila-nibhāsāni, “Tāni abhibhuyya jānāmi passāmiti” evaṁ-saññi hoti, idaṁ pañcamaṁ abhibhāyatanaṁ.

[120]

Only three are treated in Vis. Mag. 176.

[121]

Indigo plant. Black colour (of ashes) black-blue, black — P.T.S. Dict.

[122]

According to the Śāstra quoted in note 1, the sixth abhibhāyatana differs from the fifth in colour and flower. For Ummaka, Karṇikāra is substituted. D. II, 111, confirms this. — Seyyathā pi nāma kaṇikāra-pupphaṁ pitaṁ pīta-vaṇṇaṁ pīta-nidassanaṁ pīta-nibhāsaṁ.

The late Venerable Soma Mahā Thera, one of the co-translators of the Vimuttimagga, seeing the karṇikāra (Sinhala, kiṇihiri; Pterospermum acerifolium) tree at the Island Hermitage in Dodanduwa, in bloom in the early forties, and, recalling this passage of the Vimuttimagga, wrote the following verses:—

In our little island home

Where free the winged and reptile roam,

The spirit weaves on silent loom:

The Karṇikāra is in bloom.

There may frolic elf and gnome,

Ay, hearts grow happy in the loam

Of quiet! ‘tis the fecund womb

Of thought serene, the grave of gloom.

Lean grey tree with outstretched hands,

Your golden flow’r, a symbol, stands

For inward vision yoga-wrought,

For lustrous power nobly bought.

Upward flows life’s current strong,

Should it for cool; calm, clean bliss long,

Should it, to sense the silence, throng,

To sense the golden flower’s song.

Stem will you the outward flow

Of mind caught fast in maya-glow?

Illusion’s lure will you lay low?

Then, let the golden flower blow.

[123]

In the seventh abhibhāyatana, according to the ṡāstra quoted above, the flower associated with the red abhibhāyatana is the Bandhujīvaka. D. II, 111 confirms: Seyyathā pi nāma bandhujivaka-pupphaṁ lohitakaṁ lohitaka-vaṇṇaṁ lohitaka-nidassanaṁ lohitaka-nibhāsaṁ.

[124]

Odāta abhibhāyatana. In the ṡāstra mentioned above, this, the seventh abhibhāyatana, is associated with Uṡanastārakā (Sk.), Osadhitārakā (Pali), the morning star. D. II, page 111 confirms: Seyyathā pi nāma osadhi-tārakā odātā odāta-vaṇṇā odāta-nidassanā odāta-nibhāsā.

[125]

This and the subsequent passages in italics in this section do not occur in the Sung edition in the library of the Japanese Imperial household.

[126]

Vimokkha.

[127]

Lit. Ascending gradually.

[128]

Lit. Descending gradually.

[129]

Lit. Ascending and descending gradually.

[130]

Lit. Increasing each one.

[131]

Lit. Making little or restricting the middle.

[132]

Lit. Making little or restricting the factor.

[133]

Lit. Together with the factor.

[134]

Cp.

1. D. II, 156: ‘Handa dāni bhikkhave āmantayāmi vo: “Vayadhammā saṁkhārā, appamādena sampādethāti”.

Ayaṁ Tathāgatassa pacchimā vācā.

Atha kho Bhagavā paṭhamajjhānaṁ samāpajji. paṭhamajjhānā vuṭṭhahitvā dutiyajjhānaṁ samāpajji. Dutiyajjhānā vuṭṭhahitvā tatiyajjhānaṁ samāpajji. Tatiyajjhānā vuṭṭhahitvā catutthajjhānaṁ samāpajji. Catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatana-samāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatana-samāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatana-samāpattiyā vuṭṭhahitvā nevasaññā-nāsaññāyatanaṁ samāpajji. Nevasaññā-nāsaññāyatana-samāpattiyā vuṭṭhahitvā saññā-vedayita-nirodhaṁ samāpajji.

Atha kho āyasmā Ānando āyasamantaṁ Anuruddhaṁ etad avoca:

‘Parinibbuto bhante Anuruddha Bhagavā’ti.

‘Na āvuso Ānanda Bhagavā parinibbuto, saññā-vedayita-nirodhaṁ samāpanno’ti.

Atha kho Bhagavā saññā-vedayita-nirodha-samāpattiyā vuṭṭhahitvā nevasaññā-nāsaññāyatanaṁ samāpajji. Nevasaññā-nāsaññāyatana-samāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatana-samāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatana-samāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatana-samāpattiyā vuṭṭhahitvā catutthajjhānā samāpajji. Catutthajjhānā vuṭṭhahitvā tatiyajjhānaṁ samāpajji. Tatiyajjhāna vuṭṭhahitvā dutiyajjhānaṁ samāpajji. Dutiyajjhānā vuṭṭhahitvā paṭhamajjhānaṁ samāpajji. Paṭhamajjhānā vuṭṭhahitvā dutiyajjhānaṁ samāpajji. Dutiyajjhānā vuṭṭhahitvā tatiyajjhānaṁ samāpajji. Tatiyajjhāna vuṭṭhahitvā catutthajjhānāṁ samāpajji. Catutthajjhānā vuṭṭhahitvā samanantarā Bhagavā parinibbāyi. 2. Vis. Mag. 374*:* paṭhamajjhānato pana paṭṭhāya paṭipāṭiyā yāva nevasaññā-nāsaññā-yatanaṁ, tāva punappunaṁ samāpajjanaṁ jhānānulomaṁ nāma. Nevasaññā-nāsaññā-yatanato paṭṭhāya yāva paṭhamajjhānaṁ, tāva punappunaṁ samāpajjanaṁ jhānapaṭilomaṁ nāma. Paṭhamajjhānato paṭṭhāya yāva nevasaññā-nāsaññāyatanaṁ, nevasaññā-nāsaññāya-tanato paṭṭhāya yāva paṭhamajjhānan ti evaṁ anulomapaṭilomavasena punappunaṁ samā-pajjanaṁ jhānānulomapaṭilomaṁ nāma.

[135]

Cp.

1. A. III, 323-4; M. I, 58; D. II, 295: Puna ca paraṁ bhikkhave bhikkhu seyyathā Pi passeyya sarīraṁ sīvatikāya chaḍḍitaṁ……..uddhumātakaṁ……..so imam eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvi etaṁ anatito ti’.

2. S. V. 131: Uddhumātakasaññā bhikkhave bhāvitā bahulikatā mahato phāsuvihārāya saṁvattati.

[136]

Lit. Bright place -— a double translation of avakāsa.

[137]

Cp. A. III, 323-4; M. I, 58, D. II, 295: Puna ca paraṁ bhikkhave bhikkhu seyyathā pi passeyya sarīraṁ sīvathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā……….vinīlakaṁ……….so imam eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvi etaṁ anatīto ti’.

[138]

Cp. M. III, 91: Puna ca paraṁ, bhikkhave, bhikkhu seyyathā pi passeyya sarīraṁ sīvathikāya chaḍḍitaṁ ekāhamataṁ vā dvīhamataṁ vā tīhamataṁ vā uddhumātakaṁ vinīlakaṁ vipubbakajātaṁ; so imam eva kāyaṁ upasaṁharati: Ayaṁ pi kho kāyo evaṁdhammo evaṁbhāvī evaṁanatīto ti. Tassa evam appamattassa ātāpino pahitattassa viharato ye te gehasitā sarasaṁkappā te pahīyanti, tesam pahānā ajjhattaṁ eva cittaṁ santiṭṭhati sannisīdati ekodihoti samādhiyati. Evam pi, bhikkhave, bhikkhu kāvagataṁ satiṁ bhāveti.

[139]

Cp. S. V, 131: Vicchiddakasaññā bhikkhave bhāvitā bahulïkatā mahato phāsuvihārāya saṁvattati.

[140]

This refers to the Chinese Sun—1.193 inches.

[141]

Cp. A. III, 324; M. I, 58; D. II, 295: Puna ca paraṁ…….kākehi vā khajjamānaṁ kulalehi vā khajjamānaṁ gijjhehi vā khajjamānaṁ supāṇehi vā khajjamānaṁ sigālehi vā khajjamānaṁ vividhehi vā pāṇaka-jātehi khajjamānaṁ, so imam eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvī etaṁ anatīto ti’.

[142]

Cp. A. III, 324; M. I, 58; D. II, 296-7: Puna ca paraṁ…….aṭṭhikāni apagata-sambandhāni disā-vidisāsu vikkhittāni aññena hatthaṭṭhikaṁ aññena pādaṭṭhikaṁ aññena jaṅghaṭṭhikaṁ aññena ūraṭṭhikaṁ aññena kaṭaṭṭhikaṁ aññena piṭṭhi-kaṇṭakaṁ aññena sīsa-kaṭāhaṁ, so imam eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvi etaṁ anatīto ti’.

[143]

Cp. Vis. Mag. 179: Hatañ ca taṁ purimanayen’ eva vikkhittakañ cā ti hatavikkhittakaṁ. Kākapādākārena angapaccangesu satthena hanitvā vuttanayena vikkhittassa chavasarirass’ etam adhivacanaṁ.

[144]

Cp. A. III, 324; M. I, 58; D. II, 296: Puna ca paraṁ bhikkhave bhikkhu seyyathā pi passeyya sarīraṁ sīvathikāya chaḍḍitaṁ aṭṭhi-saṁkhalikaṁ sa-maṁsa-lohitaṁ nahāru-sambandhaṁ……pe……, so imam eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvi etaṁ anatīto ti’.

[145]

A. II, 17; A. V, 106, 310: Puḷuvakasaññā*.* Also S. V, 131: Puḷuvakasaññā bhikkhave bhāvitā bahulikatā mahato phāsuvihārāya saṁvattati.

[146]

Cp. A. III, 324; M. I, 58; D. II, 296: Aṭṭhi-saṁkhalikaṁ apagata-maṁsa-lohitaṁ nahāru-sambandhaṁ……..pe…….., so imaṁ eva kāyaṁ upasaṁharati: ‘Ayam pi kho kāyo evaṁ-dhammo evaṁ-bhāvī etaṁ anatīto ti’.

[147]

Not traced.

[148]

Th. 18:

Ahū buddhassa dāyādo bhikkhu Bhesakaḷāvane,

kevalaṁ aṭṭhisaññāya aphari paṭhaviṁ imaṁ.

Maññe ‘haṁ kāmarāgaṁ so khippam eva pahīyatīti.

—Singālapitā Thera.

[149]

Nd1. , 457: Buddho ti yo so Bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṁ saccāni abhisambujjhi, tattha ca sabbaññutaṁ patto, balesu ca vasibhāvaṁ patto. Also Pts. I, 174 where ‘pubbe’ is substituted by ‘Buddhe’.

[150]

Only thirteen benefits are mentioned.

[151]

Lit. Netri Sutara.

[152]

Cp. D. III, 76; A. I, 168; Sn. 132 (Selasutta): Iti pi so Bhagavā arahaṁ Sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho Bhagavā.

[153]

Cp. Vis. Mag. 198; Sn.-a. 441: Ārakā hi so sabbakilesehi maggena savāsananaṁ kilesānaṁ viddhaṁsitaṭṭā ti ārakattā arahaṁ; te ca nena kilesārayo maggena hatā ti arinaṁ hatattā pi arahaṁ.

[154]

Cp. Vis. Mag. 201-2.

[155]

M. I, 22-4: So evaṁ samāhite citte pātisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite ānejjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmesiṁ. So anekavihitaṁ pubbenivāsaṁ anussarāmi, seyyathīdaṁ: ekampi jātiṁ dve pi jātiyo……….So evaṁ samāhite citte……….ānejjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmesiṁ. So dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne……….So evaṁ samāhite citte……….ānejjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmesiṁ. So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ……….

[156]

Cp.

1. D. I, 100: ‘Katamaṁ pana taṁ bho. Gotama caraṇaṁ, katamā sā vijjā ti?’ ‘Idha Ambaṭṭha Tathāgato loke uppajjati arahaṁ sammāsambuddho…….pe…….evaṁ kho Ambaṭṭha bhikkhu silasampanno hoti.’

‘…….paṭhamajjhānaṁ upasampajja viharati. Idam pi ‘ssa hoti caraṇasmiṁ …….pe…….catutthajjānaṁ upasampajja viharati. Idam pi ‘ssa hoti caraṇasmiṁ. Idaṁ kho taṁ Ambaṭṭha caraṇaṁ.

‘…….pe…….ñāṇa-dassanāya cittaṁ abhiniharati abhininnāmeti…….pe…….Idam pi ‘ssa hoti vijjāya…….pe…….nāparaṁ itthattāyāti pajānāti. Idam pi ‘ssa hoti vijjāya. Ayaṁ kho sā Ambaṭṭha vijjā.

‘Ayaṁ vuccati Ambaṭṭha bhikkhu vijjā-sampanno iti pi caraṇa-sampanno iti pi vijjā-caraṇa-sampanno iti pi. Imāya ca Ambaṭṭha vijjā-caraṇa-sampadāya aññā vijjā-sampadā caraṇa-sampadā uttaritarā vā paṇitatarā vā n’atthi. 2. Sn.-a. II, 441: Sammā sāmañ ca saccānaṁ buddhattā sammāsambuddho.

[157]

Cp. It. 38: Anupādisesa nibbānadhātu.

[158]

Satta-loka, saṁkhāra-loka.—Cp. Sn.-a. II, 442: Sabbathā pi viditalokattā lokavidū, so hi sabhāvato samudayato nirodhato nirodhūpāyato ti sabbathā khandhāyatanādibhedaṁ saṁkhāralokaṁ avedi, ‘eko loko sabbe sattā āhāraṭṭhitikā, dve lokā nāmañ ca rupañ ca, tayo lokā tisso vedanā, cattāro lokā cattāro āhārā, pañca lokā pañc’ upādānakkhandhā, cha lokā cha ajjhattikāni āyatanāni, satta lokā satta viññāṇaṭṭhitiyo, aṭṭha lokā aṭṭha lokadhammā, nava lokā nava sattāvāsā, dasa lokā dasa āyatanāni, dvādasa lokā dvādasāyatanāni, aṭṭhārasa lokā aṭṭhārasa dhātuyo’ ti evam pi sabbathā saṁkhāralokaṁ avedi; sattānaṁ āsayaṁ jānāti anusayaṁ jānāti caritaṁ jānāti adhimuttiṁ jānāti, apparajakkhe mahārajakkhe tikkhindriye svākāre dvākāre suviññāpaye duviññāpaye bhabbe abhabbe satte jānāti ti sabbathā sattalokaṁ avedi.

[159]

Cp. Sn.-a. II, 443: Attano pana guṇehi visiṭṭhatarassa kassaci abhāvā anuttaro.

[160]

Cp. Sn.-a. II, 443: Vicitrehi vinayanūpāyehi purisadamme sāretī ti purisadammasārathi.

[161]

Asankheyya.

[162]

Lit. 10,000,000,000,000.

[163]

Cp.

1. It. 123:

Danto damayataṁ seṭṭho

santo samayataṁ isi,

mutto mocayataṁ aggo

tiṇṇo tārayataṁ varo.

2. D. III, 54-5: Buddho so Bhagavā bodhāya dhammaṁ deseti, danto so Bhagavā damathāya dhammaṁ deseti, santo so Bhagavā samathāya dhammaṁ deseti, tiṇṇo so Bhagavā taraṇāya dhammaṁ deseti, parinibbuto so Bhagavā parinibbā-nāya dhammaṁ desetīti.

[164]

J. No. 316, C. Piṭ. 82-3.

[165]

J. No. 206 (?)

[166]

J. No. 371.

[167]

J. No. 514.

[168]

J. No. 196.

[169]

J. No. 12.

[170]

J. No. 407.

[171]

J. No. 516.

[172]

M. I, 248-9: Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarāmi. Ayaṁ kho me Aggivessana rattiyā paṭhame yāme paṭhamā yijjā adhigatā, avijja vihatā vijjā uppannā, tamo vihato āloko uppanno…….

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passāmi cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāmi. Ayaṁ kho me Aggivessana rattiyā majjhime yāme dutiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko upamto……

So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ…….; khīnā jāti…..nāparaṁ itthattāyāti abbhaññāsiṁ. Ayaṁ kho me Aggivessana rattiyā pacchine yāme tatiyā vijjā adhigatā, avijjā vihatā vijjā uppannā, tamo vihato āloko uppanno, yathā taṁ appamattassa ātāpino pahitattassa viharato.

[173]

Lit. Buddhapaññā.

[174]

Lit. Buddhadhammā.

[175]

Cp. Pts. II, 175-6; S. V, 304-6: Thānāṭhāṇa-, kammavipāka-, nānādhimutti-, nānādhātu-, sabbatthagāmini-paṭipadā-, indriyaparopariyatti-, jhānavimokkhasamādhi-samāpattisaṁ-kilesavodānavuṭṭhāna-, pubbenivāsānussati-, cutūpapāta-, āsavakkhaya- ñāṇa.

[176]

Cp. Pts. I, 3, 133: Dukkhe-, dukkha-samudaye-, dukkha-nirodhe-, dukkhanirodhagāminiyā, paṭipadāya-, atthapaṭisambhide-, dhammapaṭisambhide-, niruttipaṭisambhide-, paṭibhāna- paṭisambhide-, indriyaparopariyatte-, sattānaṁ āsayānusaye-, yamakapāṭihīre-, mahā-karuṇāsamāpattiyā-, sabbaññuta-, anāvaraṇa- ñāṇaṁ.

[177]

1. Lal. V. 183, 343: Atītaṁse, anāgaṁse, paccuppannaṁse, buddhassa bhagavato appaṭihataṁ ñāṇaṁ. Sabbaṁ kāya kammaṁ, sabbaṁ vacī kammaṁ, sabbaṁ mano kammaṁ ñāṇapub-baṅgamaṁ ñāṇānuparivattaṁ. Natthi chandassa hāni, natthi dhammadesanāya hāni, natthi viriyassa hāni, natthi samādhiissa hāni, natthi paññāya hāni, natthi vimuttiyā hāni, natthi davā, natthi ravā, natthi apphuṭaṁ, natthi vegayittataṁ, natthi abyāvaṭamano, natthi appatisankhā-nupekkhā—(Aṭṭhārasa- asādhāraṇa-āveṇika Buddhaguṇā). See Mil. 105, 285.

2. Sv. III, 994: Aṭṭhārasa Buddhadhammā nāma: N’atthi Tathāgatassa kāya-duccaritaṁ, n’atthi vacī-duccaritaṁ, n’atthi mano-duccaritaṁ: atīte Buddhassa appaṭihataṁ ñāṇaṁ, anāgate……., paccuppanne Buddhassa appaṭihataṁ ñāṇaṁ: sabbaṁ kāya-kammaṁ Buddhassa Bhagavato ñāṇānuparivatti, sabbaṁ vacī-kammaṁ……., sabbaṁ mano-kammaṁ Buddhassa Bhagavato ñāṇānuparivatti: n’atthi chandassa hāni, n’atthi viriyassa hāni, n’atthi satiyā hāni: n’atthi davā, n’atthi ravā, n’atthi balitaṁ, n’atthi sahasā, n’atthi avyāvaṭo mano, n’atthi akusala-cittan ti.

3. M. Vyut: Atite’dhvany asaṅgaṁ apratihataṁ jñānadharṡanaṁ pravartate. Anāgate-. Pratyutpanne-. Sarvakāyakarmajñānapūrvaṁgamaṁ jñānānuparivarti. Sarvavākkarma-. Sarvamanaskarma-. Nāsti chandasya hānih: nāsti viriyasya hānih; nāsti smṛter hānih; nāsti samādher hānih: nāsti prajñāya hānih; nāsti vimukter hānih; nāsti skalitaṁ; nāsti nānātva saṁjñā; nāsty-asamāhitacittaṁ; nāsti ravitaṁ; nāsti muṣitasmṛtita; nāsty-apratisamkhiyā- yopekṣā.

[178]

The last six are not exactly according to the Pali or the Sanskrit. Here the text is not quite clear.

[179]

M. I, 71: Cattārimāni Sāriputta Tathāgatassa vesārajjāni. Cp. Vis. Mag. 524.

[180]

D. II, 39: Apārutā tesaṁ amatassa dvārā.

[181]

D. I, 212 ff.; D. III, 220: Tiṇi pāṭihāriyāni. Iddhi-pāṭihāriyaṁ, ādesanā-pāṭihāriyaṁ, anusāsani-pāṭihāriyaṁ. Ime kho āvuso tena Bhagavatā jānatā passatā…….tayo dhammā sammad-akkhātā. Tattha sabbeh ‘eva saṁgāyitabbaṁ na vivaditabbaṁ…….pe…….atthāya hitāya sukhāya deva-manussānaṁ.

[182]

Sāvaka-dhamma.

[183]

A. III, 285: Yasmiṁ Mahānāma samaye ariyasāvako Tathāgataṁ anussarati, nev’ assa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na moha-pariyuṭṭhitaṁ cittaṁ hoti, ujugatam ev’ assa tasmiṁ samaye cittaṁ hoti Tathāgataṁ ārabbha. Ujugatacitto kho pana Mahānāma ariyasāvako labhatt atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmujjaṁ, pamuditassa pīti jāyaṁ, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vediyati, sukhino cittaṁ samādhiyati. (=Pamuditassā ti duvidhena pītipāmujjena pamuditassa; pīti jāyatī ti pañcavidhā pīti nibbattati; kāyo passambhatī ti nāmakāyo ca karajakāyo ca darathapaṭippassadhiyā paṭippassambhati; sukhan ti kāyikacetasikaṁ sukhaṁ; samādhiyatī ti ārammaṇe sommā ṭhapitaṁ hoti. — TODO: Comy. (Mp. ) III, 337).

[184]

S. II, 69; A. I, 207; D. III, 5: Savākkhāto Bhagavatā Dhammo sandiṭṭhiko akāliko ehi-passiko opanayiko paccattaṁ veditabbo viññūhīti.

[185]

Vin. I, 10; S. V, 421: Dve me bhikkhave antā pabbajitena na sevitabbā. Katame dve? Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito. Yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. Ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā Tathāgatena abhisambuddhā…….

[186]

S. II, 69; A. I, 208; D. III, 5: Supaṭipanno Bhagavato sāvaka-saṁgho uju-paṭipanno Bhagavato sāvaka-saṁgho, ñāya-paṭipanno Bhagavato sāvaka-saṁgho, sāmīci- paṭipanno Bhagavato sāvaka-saṁgho, yadidaṁ cattāri purisayugāni aṭṭha-purisa-puggalā, esa Bhagavato sāvaka-saṁgho āhuṇeyyo pāhuṇeyyo dakkhiṇieyyo añjali-karaṇīyo anuttaraṁ pūñña-kkhettaṁ lokassāti.

[187]

D. I, 63: Aṇumattesu vajjesu bhaya-dassāvī.

[188]

A. III, 286: Puna ca paraṁ Mahānāma ariyasāvako attano sīlāni anussarati akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññūpasaṭṭhāni aparāmaṭṭhāni samādhisaṁ-vattanikāni.

[189]

A. III, 287; Puna ca paraṁ Mahānāma ariyasāvako attano cāgaṁ anussarati ‘lābhā vata me suladdhaṁ vata me, yo’ haṁ maccheramalapariyuṭṭhitāya pajāya vigatamalamaccherena cetasā agāraṁ ajjhāvasāmi muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhā-garato’ ti.

[190]

A. III, 287; Puna ca paraṁ Mahānāma ariyasāvako devatānussatiṁ bhāveti ‘santi devā Cātummahārājikā, santi devā Tāvatiṁsā, santi devā Yāmā, santi devā Tusitā, santi devā Nimmānaratino, santi devā Paranimmitavasavattino, santi devā Brahmakāyikā, santi devā Taduttari; yathārūpāya saddhāya samannāgaāa lā devatā ito cutā tattha uppannā, mayham pi tathārūpā saddhā saṁvijjati; yathārūpena silena samannāgatā tā devatā ito cutā tattha uppannā, mayham pi tathārūpaṁ silaṁ saṁvijjati; yathārūpena sutena samannāgatā tā devatā tato cutā tattha uppannā, mayham pi tathārūpaṁ sutaṁ saṁvijjati; yathārūpena cāgena samannāgatā tā devatā ito cutā tattha uppannā, mayham pi tathārūpo cāgo saṁvijjati; yathārūpāya paññāya samannāgatā tā devatā ito cutā tattha uppannā, mayham pi tathārūpā paññā saṁvijjati’ ti.

[191]

Ānāpānasati.

[192]

Āna.

[193]

Apāna.

[194]

Phassa.

[195]

Vitakka.

[196]

S. V, 321-22: Ānāpānasati samādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro uppannupanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti.

[197]

S. V, 316: Ānāpānasatisamādhissa bhikkhave bhāvitattā bahulīkatattā neva kāyassa iñjitattaṁ vā hoti phanditattaṁ vā na cittassa iñjitattaṁ vā hoti phanditattaṁ vā.

[198]

S. V, 326: Ānāpānasatisamādhiṁ sammāvadamāno vadeyya ariyavihāro iti pi brahmavihāro iti pi taṭhāgatavihāro iti pī ti.

[199]

S. V, 311-12: Idha bhikkhave bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā so sato va assasati sato passasati.

Dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti. Rassaṁ vā assasanto rassaṁ assasāmīti pajānāti, rassaṁ vā passasanto rassaṁ passasāmīti pajānāti.

Sabbakāyapaṭisaṁvedī assasissāmīti sikkhati, sabbakāyapaṭisaṁvedī passasissāmīti sikkhati. Passambhayaṁ kāyasaṅkhāraṁ assasissāmīti sikkhati, passambhayaṁ kāyasaṅkhāraṁ passasissāmīti sikkhati.

Pītipaṭisaṁvedī assasissāmīti sikkhati, pītipaṭisaṁvedī passasissāmīti sikkhati. Sukhapaṭisaṁvedī assasissāmīti sikkhati, sukhapaṭisaṁvedī passasissāmīti sikkhati.

Cittasaṅkhārapaṭisaṁvedī assasissāmīti sikkhati, cittasaṅkhārapaṭisaṁvedī passasissāmīti sikkhati. Passambhayaṁ cittasaṅkhāraṁ assasissāmīti sikkhati, passambhayaṁ cittasaṅkhāraṁ passasissāmīti sikkhati. Cittapaṭisaṁvedī assasissāmīti sikkhati, cittapaṭisaṁvedī passasissāmīti sikkhati.

Abhippamodayaṁ cittaṁ assasissāmīti sikkhati, abhippamodayaṁ cittaṁ passasissāmīti sikkhati. Samādahaṁ cittaṁ assasissāmīti sikkhati, samādahaṁ cittaṁ passasissāmīti sikkhati. Vimocayaṁ cittaṁ assasissāmīti sikkhati, vimocayaṁ cittaṁ passasissāmīti sikkhati.

Aniccānupassī assasissāmīti sikkhati, aniccānupassī passasissāmīti sikkhati. Virāgānupassī assasissāmīti sikkhati, virāgānupassī passasissāmīti sikkhati. Nirodhānupassī assasissāmīti sikkhati, nirodhānupassī passasissāmīti sikkhati. Paṭinissaggānupassī assasissāmīti sikkhati, paṭinissaggānupassī passasissāmīti sikkhati.

[200]

Mp. III, 202; Spk. I, 238: Parimukhaṁ satiṁ upaṭṭhapetvā ti, kammaṭṭhān’ ābhimukhaṁ satiṁ ṭhapayitvā, mukha-samīpe vā katvā ti attho. Ten’ eva Vibhange, “ayaṁ sati upaṭṭhitā hoti supaṭṭhitā nāsik’ agge vā mukha-nimitte vā. Tena vuccati parimukhaṁ satiṁ upaṭṭhapetvā” (Vbh. 252) ti.

[201]

Cp. Pts. 165: Assāsādimajjhapariyosānam satiyā anugacehato ajjhattaṁ vikkhepagatena cittena kāyo pi cittaṁ pi sāraddhā ca honti iñjitā ca phanditā ca, passāsādimajjhapariyosānaṁ satiyā anugacehato bahiddhā vikkhepagatena cittena kāyo pi…….pe…….phanditā ca.

[202]

Cp. Pts. I, 171: Seyyathāpī rukkho same bhūmibhāge nikkhitto, tamenaṁ puriso kakacena chindeyya, rukkhe phuṭṭhakakacadantānaṁ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasikaroti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañ ca paññāyati, payogañ ca sādheti, visesaṁ adhigacchati: Yathā rukkho same bhūmibhāge nikkhitto, evaṁ upanibandhanā nimittaṁ, yathā kakacadantā evaṁ assāsapassāsā, yathā rukkhe phuṭṭhakakacadantānaṁ vasena purisassa sati upaṭṭhitā hoti, nd āgate vā gate vā kakacadante manasikaroti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañ ca paññāyati, payogañ ca sādheti, visesaṁ adhigacchati—evamevaṁ bhikkhū nāsikagge vā mukhanimitte vā satiṁ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasikaroti na āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañ ca paññāyati, payogañ ca sādheti, visesaṁ adhigacchati.

[203]

Pts. I, 166: Linena cittena kosajjānupatitena kāyo pi cittaṁ pi sāraddhā ca honti iñjitā ca phanditā ca, atipaggahitena cittena uddhaccānupatitena kāyo pi…….pe…….phanditā ca.

[204]

Nimitta.

[205]

Vis. Mag. 285: Api ca kho kassaci sukhasamphassaṁ uppādayamāno, tūlapicu viya, kappāsapicu viya, vātadhārā viya ca upaṭṭhātī ti ekacce āhu. Ayaṁ pana aṭṭhakathāsu vinicchayo:- …….

[206]

Cp. Vis. Mag. 286: Athā’nena taṁ nimittaṁ neva vaṇṇato manasikātabbaṁ, na lakkhaṇato paccavekkhitabbaṁ.

[207]

Cp. Manual of a Mystic (P.T.S. translation) of Yogāvacara’s Manual 8 ff.

[208]

Possibly Porāpā.

[209]

Vis. Mag. 278: Tatrāyaṁ manasikāravidhi:- gananā, anubandhanā, phusanā, ṭhapanā. Here it is interesting to note that the Venerable Buddhaghosa Thera does not ascribe this teaching to ‘ekacce’ as he usually does; nor does he go to the Aṭṭhakathā for authority.

[210]

This paragraph is not clear. Unintelligibility is not an uncommon feature of this Chinese text. The quotations (1) and (2) are not in full. The rest, (3) to (16), are from S. V, 311-12 quoted earlier.

[211]

Cp. S. V, 329-30: Kāyaññatarāhaṁ Ānanda etaṁ vadāmi yad idaṁ assāsapassāsaṁ.

[212]

As. 38, Sec. 93: Tasmiṁ kho pana samaye dhammā honti dhammesu dhammānupassī viharati ti ādisu nissattanijjīvatāyaṁ. Svāyam idhāpi nissattanijjīvatāyam eva vattati.

[213]

Cp. Pts. I, 184: Sabbakāyapaṭisamvedī aṣsāsapassāsānaṁ saṁvaraṭṭhena silavisuddhi, avikkhepaṭṭhena cittavisuddhi, dassanaṭṭhena diṭṭhivisuddhi; yo tattha saṁvaraṭṭho ayaṁ adhisīlasikkhā, yo tattha avikkhepaṭṭho ayaṁ adhicittasikkhā, yo tattha dassanaṭṭho ayaṁ adhipaññāsikkhā.

[214]

Cp. Pts. I, 184-5: Yathārūpehi kāyasaṅkhārehi yā kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā ‘passambhayaṁ kāyasaṇkhāraṁ assasissāmīti’ sikkhati, ‘passambhayaṁ kāyasaṇkhāraṁ passasissāmīti sikkhati.

[215]

See note 2.

[216]

Cp. Vis. Mag. 287: Tattha avīhākārehi pīti paṭisaṁviditā hoti; ārammaṇato ca asammohato ca. Kathaṁ ārammaṇato pīti paṭisaṁviditā hoti? Sappītike dve jhāne samāpajjati: tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṁviditā hoti, ārammaṇassa paṭisaṁviditattā. Kathaṁ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṁ pītiṁ khayato vayato sammasati, tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisamviditā hoti.

[217]

Cp. Pts. I, 191: Dīghaṁ assāsavasena cittassa ekaggatā avikkhepo samādhi, Dīghaṁ passāsavasena……., yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo….

[218]

S. I, 136; A. V, 8: Etaṁ santaṁ, etaṁ paṇītaṁ, yad idaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodhd nibbānan ti.

[219]

Vis. Mag. 291: Idaṁ catutthacatukkaṁ suddhavipassanā vasen’eva vuttaṁ. Purimāni pana tīṇi samathavipassanā vasena. Evaṁ catunnaṁ catukkānaṁ vasena solasavatthukāya ānāpānasatiyā bhāvanā veditabbā.

[220]

D. III, 219: Tayo samādhi. Savitakko savicāro samādhi, avitakko vicāra-matto samādhi, avitakko avicāro samādhi.

[221]

S. V, 329: Ānāpānasatisamādhi kho Ānanda eko dhammo bhāvito bahulikato cattāro satipaṭṭhāne paripūreti. Cattāro satipaṭṭhānā bhāvitā bahuikatā satta bojjhaṅge paripūrenti. Satta bojjhaṅgā bhāvitā bahulikatā vijjāvimuttiṁ paripūrenti.

[222]

S. V, 323-4: Yasmiṁ samaye Ānanda bhikkhu dīghaṁ vā assasanto dīghaṁ assasāmīti pajānāti, dīghaṁ vā passasanto dīghaṁ passasāmīti pajānāti, rassaṁ vā assasanto……., rassaṁ vā passasanto…., sabbakāyapaṭisaṁvedi assasissāmīti sikkhati,……. passasissāmīti sikkhatī, passambhayaṁ kāyasaṅkhāraṁ assasīssāmīti sikkhati,…. passasissāmīti sikkhati, kāye kāyānupassī Ānanda bhikkhu tasmiṁ samaye viharati….

Yasmiṁ samaye Ānanda bhikkhu pītipaṭisaṁvedī assasissāmīti sikkhati……., sukhapaṭisaṁvedī…., cittasaṅkhārapaṭisaṁvedī…., passambhayaṁ cittasaṅkhāraṁ, vedanāsu vedanānupassī Ānanda bhikkhu tasmiṁ samaye viharati….

Yasmiṁ samaye Ānanda bhikkhu cittapaṭisaṁvedī assasissāmīti sikkhati…., abhippamodayaṁ cittaṁ…., samādahaṁ cittaṁ…., vimocayaṁ cittaṁ…., citte cittānupassi Ānanda bhikkhu tasmiṁ samaye viharati….

Yasmiṁ samaye Ānanda bhikkhu aniccānupassī assasissāmiti sikkhati…., virāgānupassi…., nirodhānupassi…., paṭinissaggānupassi…., dhammesu dhammānupassi Ānanda bhikkhu tasmiṁ samaye viharati…. (For full text of abbreviated portions see note 2).

[223]

S. V, 331-33: Yasmiṁ samaye Ānanda bhikkhu kāye kāyānupassī viharati upaṭṭhitasati, tasmiṁ Ānanda bhikkhuno sati hoti asammuṭṭhā; yasmiṁ samaye Ānanda bhikkhuno upaṭṭhitasati asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; satisambojjhaṅgaṁ tasmiṁ samaye Ānanda bhikkhu bhāveti; satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati; so tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsaṁ āpajjati.

Yasmiṁ samaye Ānanda bhikkhu tathā sato viharanto taṁ dhammaṁ paññāya pavicinati pavicarati parivīmaṁsaṁ āpajjati; dhammavicayasambojjhaṅgo . tasmiṁ samaye bhikkhuno āraddho hoti; dhammavicayasambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti. Dhammavicayasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanāpāripūriṁ gacchati; tassa taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsaṁ āpajjato āraddhaṁ hoti viriyaṁ asallinaṁ.

Yasmiṁ samaye Ānanda bhikkhuno taṁ dhammaṁ paññāya pavicinato pavicarato parivīmaṁsaṁ āpajjato āraddhaṁ hoti viriyaṁ asallinaṁ, viriyasambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; viriyasambojjhangaṁ tasmiṁ samaye bhikkhu bhāveti; viriyasambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati; āraddhaviriyassa uppajjati pīti nirāmisā.

Yasmiṁ samaye Ānanda bhikkhuno āraddhaviriyassa uppajjati pīti nirāmisā pītisambojjhaṅgo tasmiṁ samaye Ānanda bhikkhuno āraddho hoti, pītisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; pītisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati; pītimanassa kāyo pi passambhati cittaṁ pi passambhati.

Yasmiṁ samaye Ānanda bhikkhuno pītimanassa kāyo pi passambhati cittaṁ pi passambhati, passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno āradho hoti; passaddhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; passaddhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati; passaddhakāyassa sukhino cittaṁ samādhiyati.

Yasmiṁ samaye Ānanda bhikkhuno passaddhakāyassa sukhino cittaṁ samādhiyati, samādhisambhojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; samādhisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; samādhisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati. So tathā samāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.

Yasmiṁ samaye Ānanda bhikkhu tathā samāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; upekhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; upekhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati.

Yasmiṁ samaye Ānanda bhikkhu vedanāsu, citte, dhammesu dhammānupassī viharati upaṭṭhitasati tasmiṁ samaye Ānanda bhikkhuno sati hoti asammuṭṭhā.

Yasmiṁ samaye Ānanda bhikkhuno upaṭṭhitasati hoti asammuṭṭhā, satisambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti, satisambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti; satisambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūrim gacchati. Yathā paṭhamaṁ satipaṭṭhānaṁ evaṁ vitthāretabbaṁ. So tathā samāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti.

Yasmiṁ samaye Ānanda bhikkhu tathā samāhitaṁ cittaṁ sādhukaṁ ajjhupekkhitā hoti, upekhāsambojjhaṅgo tasmiṁ samaye bhikkhuno āraddho hoti; upekhāsambojjhaṅgaṁ tasmiṁ samaye bhikkhu bhāveti, upekhāsambojjhaṅgo tasmiṁ samaye bhikkhuno bhāvanā pāripūriṁ gacchati.

Evaṁ bhāvitā kho Ānanda cattāro satipaṭṭhānā evaṁ bahulikathā sattabojjhaṅge paripūrenti.

[224]

Kshaṇa (transliteration).

[225]

Cp. S. V, 333; Kathaṁ bhāvitā ca sattabojjhaṅgā kathaṁ bahulikathā vijjāvimuttiṁ paripūrenti?

Idhānanda bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ……. pe……. uphekhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

Evam bhāvitā kho Ānanda sattabojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentīti.

[226]

Saṅkhārā.

[227]

Bhūmi.

[228]

Indicates vitakka.

[229]

Indicates vitakka.

[230]

1. Vis. Mag. 291 quotes A. IV, 353: Ānāpānasati bhāvetabbā vitakkūpacchedāya.

2. A. III, 449: Cetaso vikkhepassa pahānāya ānāpānasati bhāvetabbā.

[231]

This and the subsequent passages in italics in this section do not occur in the Sung Dynasty edition mentioned earlier.

[232]

Transliteration, Netri-pada-sūtra; probably refers to Netri-pada-śāstrā of Upagupta referred to in Abhidharmakośa śāstra.

[233]

Cp. Vis. Mag. 229: Yaṁ pan’etaṁ arahantānaṁ vaṭṭadukkhasamucchedasankhātaṁ samucchedamaraṇaṁ, sankhārānaṁ khaṇabhangasankhātaṁ khaṇikamaraṇaṁ, rukkho mato, lohaṁ mataṁ ti ādisu sammutimaraṇañ ca, na tam idha adhippetaṁ.

[234]

Cp. Vis. Mag. 229: Kālamaraṇa and akālamaraṇa.

[235]

Porāṇakācariyā.

[236]

Vadhakapaccupaṭṭhānato, sampattivipattito (?), upasaṁharaṇato, kāyabahusādhāraṇato, āyudubbalato, addhānaparicchedato, animittato, khaṇaparitiato. Cp. Vis. Mag. 230.

[237]

∗ This is different from Vis. Mag.

[238]

S. III, 142:

Pheṇapiṇḍūpamaṁ rūpaṁ, vedanā bubbulupamā;

Marīcikūpamā saññā, saṅkhārā kadalūpamā;

Māyūpamañca viññāṇaṁ dīpitādiccabandhunā.

For details of the similes see the earlier portion of the sutta.

[239]

A. III, 305-6: Yvāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāveti ‘aho vatāhaṁ rattindivaṁ jiveyyaṁ, Bhagavato sāsanaṁ manasikareyyaṁ, bahu vata me kataṁ assā’ ti’, yo cāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāveti ‘aho vatāhaṁ divdsaṁ jiveyyaṁ Bhagavato sāsanaṁ manasikareyyaṁ bahu vata me kataṁ assā’ ti, yo cāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāveti ‘aho vatāhaṁ tadantaraṁ jiveyyaṁ yadantaraṁ ekaṁ piṇḍapātaṁ bhuñjāmi, Bhagavato sāsanaṁ manasikareyyaṁ, bahu vata me kataṁ assā’ ti, yo cāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāveti ‘aho vatāhaṁ tadantaraṁ jiveyyaṁ yadantaraṁ cattāro pañca ālope saṁkhāditvā ajjhoharāmi, Bhagavato sāsanaṁ manasikareyyaṁ, bahu vata me kataṁ assā’ ti; ime vuccanti bhikkhave bhikkhū: pamattā viharanti, dandhaṁ maraṇasatiṁ bhāventi āsavānaṁ khayāya.

Yo ca khvāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāventi ‘aho vatāhaṁ tadantaraṁ jiveyyaṁ yadantaraṁ ekam ālopaṁ saṁkhāditvā ajjhoharāmi, Bhagavato sāsanaṁ manasikareyyam, bahu vata me kataṁ assā’ ti, ya cāyaṁ bhikkhave bhikkhu evaṁ maraṇasatiṁ bhāventi ‘aho vatāhaṁ tadantaraṁ jiveyyaṁ yadantaraṁ assasitvā vā passasāmi passasitvā vā assasāmi, Bhagavato sāsanaṁ manasikareyyaṁ bahu vata me kataṁ assā’ ti; ime vuccanti bhikkhave bhikkhū: appamattā viharanti, tikkhaṁ maraṇasatiṁ bhāventi āsavānaṁ khayāya. Tasmā ti ha bhikkhave evaṁ sikkhitabbaṁ:—

Appamattā viharissāma, tikkhaṁ maraṇasatiṁ bhāvessāma āsavānaṁ khayāyā ti. Evaṁ hi vo bhikkhave sikkhitabban ti.

[240]

TODO: [FRACTIONS] Transliteration of kṣaṇa. 120 kṣaṇas = 1 tatkkṣaṇa;

60 tatkṣaṇas = 1 lava; 30 lavas = 1 muhūrta; 30 muhūrtas = 1 day and 1 night. (Abhidharmakośa, Fascicle 12). Therefore

1 kṣaṇa =(20×60×60) / (30×30×60×120)=1 / 75= 0.0133…….of a second.

The following is given in the Dīrgha Āgama, No. 22, Taisho Edition, p. 146:— 60 khaṇas = 1 laya; 30 layas = 1 muhutta; 100 muhuttas = 1 upamā. Below are two other tables:—

1. 60 kṣaṇas = 1 lava; 30 lavas = 1 hour; 30 hours = 1 day;

1 kṣaṇa = (24×60×60) / (30×30×60) = 1.6 seconds. 2. 120 kṣaṇas = 1 tatkṣaṇa; 60 tatkṣaṇas = 1 lava; 30 lavas = 1 muhūrta;

50 muhūrtas = 1 hour; 6 hours = 1 day;

1 kṣaṇa = (24×60×60) / (6×50×30×60×120) = 1 / 750 = 0.0013…….of a second.

[241]

Cittakkhaṇa.

[242]

Looked at from the point of view of the changing khandhas, there is no important divergence to be noted here. For instance, in Vis. Mag. 301 this occurs:

Khaṇikattā ca dhammānaṁ, yehi khandhehi te kataṁ

amanāpaṁ niruddhā te kassa dānī ’dha kujjhasi?

The so-called being of the present did not exist in the past and will not exist in the future.

[243]

Nd1. 42, 117-18:

Jīvitaṁ attabhāvo ca sukhadukkhā ca kevalā

ekacittasamāyuttā lahuso vattati-kkhaṇo.

……………………………………………………..

Anibbattena na jāto, paccuppamena jīvati,

cittabhaṅgamato loko………………………..

[244]

This is not among the questions.

[245]

M. I, 57; III, 90; D. II, 293-94; Vbh. 193: (mattholunga does not occur in these references: —) Atthi imasmiṁ kāye kesā lomā nakhā dantā taco maṁsaṁ nahārū aṭṭhi aṭṭhimiñjā vakkaṁ hadayaṁ yakanaṁ kilomakaṁ pihakaṁ papphāsaṁ antaṁ antaguṇaṁ udariyaṁ karisaṁ pittaṁ semhaṁ pubbo lohitaṁ sedo medo assu vasā khelo siṅghānikā lasikā muttan ti.

[246]

∗ Transliteration.

[247]

Trichosanthes dioeca, or luffa acutangula or luffa petandra.

[248]

Blue lotus (Nymphaea Coerulea).

[249]

Edible white water-lily (Nymphaea esculenta).

[250]

White lotus (Nymphaea Alba).

[251]

Vbh.-a. 96: Ayaṁ hi satto mātuhucchimhi nibbattamāno na uppala-paduma-puṇḍarīkādisu nibbattati; attha kho heṭṭhā āmāsayassa upari pakkāsayassa, udarapaṭala-piṭṭhikaṇṭakānaṁ vemajjhe, paramasambādhe, tibbandhakāre, nānākuṇapagandha-paribhāvite, asuci-paramaduggandha-pavana-vicarite, adhimattajegucche kucchippadese pūtimaccha-pūtikum-māsa-candanikādisu kimi viya nibbattati.

[252]

Sandal wood.

[253]

The fragrant powder of the shrub Tabemaemontana coronaria.

[254]

Unintelligible.

[255]

Cp.

1. Sn. 197: Ath’ assa navahi sotehi asucī savati sabbadā.

2. Th. 1134:

Na jātu bhastaṁ dubhato mukhaṁ chupe;

dhiratthu pūraṁ navasotasandani.

3. Th. 394:

Āturaṁ asuciṁ pūtiṁ passa Kulla samussayaṁ

uggharantaṁ paggharantaṁ bālānaṁ abhinanditaṁ.

∗ Transliterations. These are stages of the embryo.

[256]

Pasākhā.

[257]

Cp. S. I, 206:

Paṭhamaṁ kalal hoti, kalalā hoti abbudaṁ,

abbudā jāyate pesī, pesī nibbattati ghano,

ghanā pasākhā jāyanti, kesā lomā nakhāni ca.

Yañ cassa bhuñjate mātā, annuṁ pānañ ca bhojanaṁ,

tena so tattha yāpeti, mātukucchigato naro ti.

(= Tattha paṭhaman ti, paṭhamena paṭisandhi-viññāṇena saddhiṁ Tisso ti vā Phusso ti vā nāmaṁ n’ atthi. Atha kho tīhi jāti-uṇṇ’ aṁsūhi kata-sutt’ agge saṇṭhita-tela-binduppamāṇaṁ kalalṁ hotī ti. Yaṁ sandhāya vuttaṁ:—

Tila-telassa yathā bindu, sappi-maṇḍo anāvilo,

evaṁ vaṇṇa-paṭibhāgaṁ kalalaṁ sampavuccatī ti.

Kalalā hoti abbudan ti, tasmā kalalā sattāh’ accayena maṁsa-dhovana-udaka-vaṇṇaṁ abbudaṁ nāma hoti. Kalalan ti nāmaṁ antaradhāyati. Vuttam hi c’ etaṁ:-

Sattāhaṁ kalalaṁ hoti paripakkaṁ samūhataṁ,

vivaṭṭamānaṁ taṁ bhāvaṁ abbudaṁ nāma jāyati ti.

Abbudā jāyate pesi ti, tasmā pi abbudā sattāh’ accayena vilīna-tipu-sadisā pesi nāma sañjāyati. Sā marica-phāṇitena dipetabbā. Gāma-dārakā hi supakkāni maricāni gahetvā, sāṭak’ ante bhaṇḍikaṁ katvā, pīḷetvā maṇḍaṁ ādāya, kapāle pakkhipitvā, ātape ṭhapehti. Taṁ sukkamānaṁ sabba-bhāgehi muccati. Evarūpā pesī hoti. Abbudan ti nāmaṁ antaradhāyati. Vuttam pi c’etam:—

Sattāhaṁ abbudaṁ hoti paripakkaṁ samūhataṁ,

vivaṭṭamānaṁ taṁ bhāvaṁ pesī nāma ca jāyatī ti.

Pesī nibattati ghano ti, tato pesito sattāh’ accayena kukkuṭ aṇḍasaṇṭhāno ghano nāma maṁsa-piṇḍo nibbattati. Pesī ti nāmaṁ antaradhāyati. Vuttam pi c’etaṁ:—

Sattāhaṁ pesī bhavati paripakkaṁ samūhataṁ,

vivaṭṭamānaṁ taṁ bhāvaṁ ghano ti nāma jāyatī ti.

Yathā kukkuṭiyā aṇḍaṁ samantā parimaṇḍalaṁ,

evaṁ ghanassa saṇṭhānaṁ nibbattaṁ kamma-paccayā ti.

Ghanā pasākhā jāyanti ti, pañcame sattāhe dvinnaṁ hattha-pādānaṁ sīsassa c’ atthāya pañca piḷakā jāyanti. Yaṁ sandhāy’ etaṁ vuttaṁ: “Pañcame, bhikkhave, sattāhe pañca piḷakā saṇṭhahanti kammato” (?) ti. Ito paraṁ chaṭṭha-sattamādīni sattāhāni atikkamma desanaṁ sankhipitvā dvācattāḷise sattāhe pariṇata-kālaṁ gahetvā dassento kesā ti ādim āha.

Tattha kesā lomā nakhāni cā ti, dvā-cattāḷise sattāhe etāni jāyanti. Tena so tattha yāpetī ti, tassa hi nābhito uṭṭhahitanālo mātu-udara-paṭalena ekābaddho hoti. So uppaḷadaṇḍako viya chiddo. Term āhāra-raso saṁsaritvā āhārāsamuṭṭhāna-rūpaṁ samuṭṭhāpeti. Evan so dasamāse yāpeti. Mātu-kucchigato naro ti, mātuyā tiro-kucchi-gato, kucchiyā abbhantara-gato ti attho. Iti Bhagavā ‘evaṁ kho, yakkha, ayaṁ satto anupubbena mātukucchiyaṁ vaḍḍhati, na ekappahāren’ eva nibbattati’ tindasseti.—Spk. I, 300-1*).*

[258]

∗ Transliterations.

[259]

Cp.

1. S. IV, 198: Seyyathāpi bhikkhave puriso arugatto pakkagatto saravanaṁ paviseyya; tassa kusakaṇṭakā ceva pāde vijjheyyuṁ arupakkāni gattāni vilikkheyyuṁ.

2. M. I., 506: Seyyathāpi Māgandiya kuṭṭhī puriso arugatto pakkagatto kimīhi khajjamāno nakheni vaṇamukhāni vippatacchamāno…..

3. Mil. 357: Arugatta-pakkagatto puluvākiṇṇa-sabbakāya.

[260]

Only four are explained below.

[261]

Bhikkhu (lit).

[262]

S. V, 67: Ye te bhikkhave bhikkhu silasampannā samādhisampannā paññāsampannā vimuttisampannā vimuttiñāṇadassanasampannā dassanaṁ paham bhikkhave tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi. Savanaā ……. Upasankamanaṁ ……. Payirūpāsanaṁ ……. Anussatiṁ ……. Anupabbajjaṁ pāhaṁ bhikkhave tesaṁ bhikkhūnaṁ bahukāraṁ vadāmi. Taṁ kissa hetu. Tathārūpānaṁ bhikkhave bhikkhūnaṁ dhammaṁ sutvā dvayena vūpakāsena vūpakaṭṭho viharati kāyavūpakāsena ca cittavūpakāsena ca.

[263]

D. I, 156: Idha Mahāli bhikkhu tiṇṇaṁ saṁyojanānaṁ (sakkāyadiṭṭhi, vicīkicchā, sīlabbataparāmāsa) parikkhayā sotāpanno hoti.

[264]

D. I, 156: Tiṇṇaṁ saṁyojanānaṁ parikkhayā rāga-dosa-mohānaṁ tanuttā sakadāgāmi hoti.

[265]

D. I, 156: Pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti.

[266]

D. I, 156: Āsavānaṁ khayā anāsavaṁ ceto-vimuttiṁ paññā-vimuttiṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[267]

Mettā.

[268]

A. V, 342; Pts. II, 130: Mettāya bhikkhave cetovimuttiyā āsevitāya bhāvitāya bahulikatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya ekādasānisaṁsā pāṭikaṅkhā. Katame ekādasa? Sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, manussānaṁ piyo hoti, amanussānaṁ piyo hoti, devote rakkhanti nāssa aggi vā visaṁ vā satthaṁ vā kamati, tuvaṭaṁ cittaṁ samādhiyati, mukkhavaṇṇo vippasīdati, asammūḷho kālaṁ karoti, uttariṁ appaṭivijjhanto brahmalokūpago hoti.

[269]

1. Th. 445: Uppajjate sace kodho āvajja kakacūpamaṁ.

2. M. I, 129, 186, 189: Ubhatodaṇḍakena ce pi bhikkhave kakacena corā ocarakā aṅgamaṅgāni okanteyyuṁ, tatra pi yo mono padoseyya na me so tena sāsanakaro ti.

[270]

Bahussuta.

[271]

1. Dh. 399: Khantibalaṁ balāṇīkaṁ.

2. Pts. II, 171: ‘Byāpādassa pahinattā abyāpādo khantīti’ khantibalaṁ

[272]

Cp. Ps. I, 79: Āvuso, pabbajito nāma adhivāsanasilo hoti ti.

[273]

Th. 961: Surattaṁ arahaddhajaṁ.

[274]

Cp. Ud. 45: Sutvāna vākyaṁ pharusaṁ udīritaṁ adhivāsaye bhikkhu aduṭṭhacitto ‘ti.

[275]

Majjhimadesa.

[276]

A. II, 15; IV, 462: Imesaṁ kho bhikkhave pañcannaṁ sikkhādubbalyānaṁ pahānāya cattāro sammappadhānā bhāvetabbā. Katame cattāro? Idha bhikkhave bhikkhu anuppannānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya…, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya…, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā candaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[277]

Saññā.

[278]

A. III, 187-8: Seyyathā pi āvuso pokkharaṇī sevālapaṇakapariyonaddhā, atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṁ pokkharaṇiṁ ogāhetvā ubhohi hatthehi iti c’iti ca sevālapaṇakaṁ apaviyūhitvā añjalinā pivitvā pakkameyya, evam eva kho āvuso yvāyaṁ puggalo aparisudhavacisamācāro parisuddhakāyasamācāro, yassa aparisuddhavacisamācāratā, na sāssa tasmiṁ samaye manasikātabbā, yā ca khvāssa parisuddhakāyasamācāratā, sāssa tasmiṁ samaye manasikātabbā. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[279]

A. III, 189: Seyyathā pi āvuso puriso ābādhiko dukkhito bāḷhagilāno addhānamaggapaṭipanno, tassa purato pi ’ssa dūre gāmo pacchato pi ‘ssa dūre gāmo, so na labheyya sappāyāni bhojanāni, na labheyya sappāyāni bhesajjāni na labheyya paṭirūpaṁ upaṭṭhākaṁ na labheyya gāmantanāyakaṁ, tam enaṁ aññataro puriso passeyya addhānamaggapaṭipanno, so tasmiṁ purise kāruññaṁ yeva upaṭṭhāpeyya, anudayaṁ yeva upaṭṭhāpeyya anukampaṁ yeva upaṭṭhāpeyya aho vatāyaṁ puriso labheyya sappāyānibhojanāni labheyya sappāyāni bhesajjāni labheyya paṭirūpaṁ upaṭṭhākaṁ labheyya gāmantanāyakaṁ. Taṁ kissa hetu? Māyaṁ puriso idh’ eva anayavyasanaṁ āpajjati’ ti. Evam eva kho āvuso yvāyaṁ puggalo aparisuddhakāyasamācāro aparisuddhavacisamācāro na ca labhati kālena kālaṁ cetaso vivaraṁ cetaso pasādaṁ, evarūpe āvuso puggale kāruññāṁ yeva upaṭṭhāpetabbaṁ anudayā yeva upaṭṭhāpetabbā anukampā yeva upaṭṭhāpetabbā ‘aho vata ayam āyasma kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveyya, vaciduccaritaṁ pahāya vacisucaritaṁ bhāveyya, manoduccaritaṁ pahāya manosucaritaṁ bhāveyya. Taṁ kissa hetu? Māyam āyasmā kāyassa bhedā parammaraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ uppajjati’ ti. Evaṁ tasmiṁ puggale āghāto paṭivinetabbo.

[280]

A. V, 88: Kammassako ’mhi kammadāyādo*;* M. I, 390: Evaṁ pahaṁ Puṇṇa: kamma- dāyādā sattā ti vadāmi.

[281]

S. II, 189-90: Na so bhikkhave satto sulabharūpo, yo na mātābhūtapubbo iminā dighena addhunā. Taṁ kissa hetu? Anamataggāyaṁ bhikkhave saṁsāro pubbākoṭi na paññāyati avijiānivaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

Evaṁ digharattaṁ kho bhikkhave dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ vyasanaṁ paccaṇubhūtaṁ kaṭasi vaḍḍhitā, yāvañcidaṁ bhikkhave alam eva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitunti.

Na so bhikkhave satto sulabharūpo yo na pitābhūtapubbo…

Na so bhikkhave satto sulabharūpo yo na bhātābhūtapubbo…

Na so bhikkhave satto sulabharūpo yo na bhaginibhūtapubbo…

Na so bhikkhave satto sulabharūpo yo na puttobhūtapubbo…

[282]

Atta saññā.

[283]

Ud. 12:

Gāme araññe sukhadukkhapuṭṭho

nev’ attato no parato dahetha,

phusanti phassā upadhiṁ paṭicca,

nirupadhiṁ kena phuseyyuṁ phassā ‘ti.

[284]

D. II, 186; D. III, 223-4: Idh’ āvuso bhikkhu mettā-sahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddham adho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettā-sahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati.

[285]

Gāmakkhetta.

[286]

Sammā manasikāra.

[287]

Sattārammaṇa. — Cp. Mp. II, 41: Ime pana cattāro brahmavihārā vaṭṭā honti, vaṭṭapādā honti, vipassanāpādā honti, diṭṭhadhammasukhavihārā honti, abhiññāpādā vā nirodhapādā vā, lokuttarā pana na honti. Kasmā? Sattārammaṇattā ti.

[288]

∗Transliteration.

[289]

Cp. Sv. II, 428: Atha Mahāsatto……. pañca-mahā-vilokanaṁ nāma vilokesi.

[290]

Ud.-a. 128: Yathā vā te Bhagavanto dāna-pāramiṁ pūretvā, sila-nekkhamma-paññā-viriya-khanti-sacca-adhiṭṭhāna-mettā-upekkhā-pāramī ti imā dasa pāramiyo dasa-upapā-ramiyo, dasa paramattha-pāramiyo ti samatiṁsa pāramiyo pūretvā, pañca mahā-pariccāge pariccajitvā, pubba-yoga-pubba-cariya-dhamm’ akkhāna-ñāt’ attha-cariyādayo pūretvā, buddhi-cariyāya koṭim patvā āgatā, tathā ayam pi Bhagavā āgato.

[291]

Abhaya.— Cp. A. IV, 246: Idha bhikkhave ariyasāvako pāṇātipātaṁ pahāya pāṇātipāta paṭivirato hoti. Pāṇātipāta paṭivirato bhikkhave ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti averaṁ deti avyāpajjhaṁ deti; aparimāṇānaṁ sattānaṁ abhayaṁ datvā averaṁ datvā avyāpajjhaṁ datvā aparimāṇassa abhayassa averassa avyāpajjhassa bhāgī hoti. Idaṁ bhikkhave paṭhamaṁ dānaṁ mahādānaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṁkiṇṇaṁ asaṁkiṇṇapubbaṁ na saṁkīyati na saṁkīyissati appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi…

Puna ca paraṁ bhikkhave ariyasāvako adinnādānaṁ pahāya adinnādānā paṭivirato hoti…. pe…. kāmesu micchācāraṁ pahāya kāmesu micchācārā paṭivirato hoti… pe… musāvādaṁ pahāya musāvādā paṭivirato hoti… pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Surāmerayamajjapamādaṭṭhānā paṭivirato bhikkhave ariyasāvako aparimāṇānaṁ sattānaṁ abhayaṁ deti… pe… avyāpajjhassa bhāgi hoti. Idaṁ bhikkhave pañcamaṁ dānaṁ mahādānaṁ aggaññaṁ… pe…

[292]

Dāna-pāramī (pāramī is transliterated in this section).

[293]

Sīla.

[294]

Nearly always this is partially transliterated. Cp. M. I, 246: Na kho panāhaṁ imāya kaṭukāya dukkarakārikāya adhigacchāmi uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ, siyā nu kho añño maggo bodhāyāti. Tassa mayhaṁ Aggivessana etadahosi: Abhijānāmi kho panāhaṁ pitu Sakkassa kammante sitāya jambucchāyāya nisinno vivicc’ eva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharitā, siyā nu kho eso maggo bodhāyāti. Tassa mayhaṁ Aggivessana satānusāri viññānaṁ ahosi: eso va maggo bodhāyāti.

[295]

Nekkhamma.

[296]

Paññā (transliteration).

[297]

Viriya.

[298]

Khanti.

[299]

Sacca.

[300]

Adhiṭṭhāna.

[301]

Mettā.

[302]

Upekkhā.

[303]

† This and all subsequent passages in italics and marked † are omitted in the Sung edition mentioned before.

[304]

The order is different from D. III. 229: Cattāri adiṭṭhānānī. Paññā-addiṭṭhānaṁ saccādiṭṭhānaṁ, cāgādiṭṭhānaṁ, upasamādhiṭṭhānaṁ.

[305]

Samatha, vipassanā (transliteration).

[306]

Yamakapāṭihāriya.

[307]

Mahākaruṇāsamāpatti.

[308]

Abhiññā.

[309]

Paṭisambhidā.

[310]

Bala.

[311]

Vesārajja.

[312]

Pakati-ñāṇa.

[313]

Sabbaññutā-ñāṇa.

[314]

Ahimsā, avihiṁā.

1. A. I, 151: Sabbhi dānaṁ upaññattaṁ ahiṁsāsaññamo damo (*=*Ahiṁsā ti karuṇā c’eva karuṇā-pubbabhāgo ca—Mp. II, 250).

2. Sv. III, 982: Avihiṁsā ti karuṇā karuṇā-pubba-bhāgopi. Vuttam pi c’etaṁ: tattha katamā avihiṁā? Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṁ karuṇā-cetovimutti, ayaṁ vuccati avihiṁsā ti.

3. Dh. 300: Yesaṁ divā ca ratio ca ahiṁsāya rato mano ( = Ahiṁsāya rato ti ‚so karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati‘ ti evaṁ vuttāya karuṇābhāvanāya rato—Dh.-a. III, 459).

[315]

Cp.

1. Pts. I, 128: ‘Jarāya anusahagato lokasannivāso‘ ti passantānaṁ Buddhānaṁ Bhagavantānaṁ sattesu mahākaruṇā okkamati… ‘Byādīhi abhibhūto lokasannivāso‘ti… ‘Taṇhāya uḍḍito lokasannivāso‘ti…

2. S. I, 40: Taṇhāya uḍḍito loko, jarāya parivārito.

[316]

Pts. I, 128-9: ‘Mahābandhanabandho lokasannivāso… mohabandhanena… kilesbandhanena… tassa natth‘ añño koci bandhaṁ mocetā aññatra mayā‘ti;… ‘tihi duccaritehi vippaṭipanno lokasannivāso‘ ti passantānaṁ…

[317]

Pts. I, 129-30: ‘Pañcahi kāmaguṇehi rajjati lokasannivāso‘ ti… ‘aṭṭhahi micchattehi niyato lokasannivāso‘ ti…

[318]

Lit. neither likable nor not likable.

[319]

What follows is unintelligible.

[320]

The miscellaneous teachings are in many places unintelligible as it is here. This portion is not in the three editions of the Sung, Yuan and Ming dynasties, i.e., roughly about 1239 A.C., 1290 A.C., and 1601 A.C., respectively. Also it is not found in the old Sung edition, 1104-1148 A.C., belonging to the library of the Japanese Imperial Household.

[321]

Cp. Sv. III, 1008: Appamaññā ti pamāṇaṁ agahetvā anavasesa-pharaṇa-vasena appamaññā.

[322]

Vedanupekkhā.

[323]

Dhammassa majjhattatā.

[324]

Lit. without sustained application of thought (vicāra) with only initial application of thought (vitakka) which is evidently an error.

Cp.

1. S. IV, 360: Katamo ca bhikkhave asaṅkhatagāmi maggo. Savitakko savicāro samādhi avitakko vicāramatto samādhi avitakko avicāro samādhi. Ayaṁ vuccati bhikkhave asaṅkhatagāmi maggo.

2. D. III, 219: Tayo samādhi. Savitakko savicāro samādhi, avitakko vicāra-matto samādhi, avitakko avicāro samādhi (=Samādhisu paṭhama-jjhāna-samādhi savitakka-savicāro. Pañcaka-nayena dutiya-jjhāna-samādhi avitakka-vicāramatto. Seso avitakko-avicāro*—*Sv. III, 1003).

3. A. IV, 300: Mettā me cetovimutti bhāvitā bhavissati bahulikatā yānikatā vatthukatā anuṭṭhitā paricitā susamāraddhā ti. Evaṁ hi te bhikkhu sikkhitabbaṁ.

Yato kho te bhikkhu ayaṁ samādhi evaṁ bhāvito hoti bahulikato, tato tvaṁ bhikkhu imaṁ samādhiṁ savitakkam pi savicāraṁ bhāveyyāsi, avitakkam pi vicāramattaṁ bhāveyyāsi, avitakkam pi avicāraṁ bhāveyyāsi, sappītikam pi bhāveyyāsi, nippītikam pi bhāveyyāsi sātasahagataṁ pi bhāveyyāsi, upekkhāsahagatam pi bhāveyyāsi. Yato kho te bhikkhu ayaṁ samādhi evaṁ bhāvito hoti subhāvito, tato te bhikkhu evaṁ sikkhitabbaṁ:—

Karuṇā me cetovimutti……. muditā me cetovimutti……. upekhā me cetovimuttibhāvitā……. anuṭṭhitā paricitā susamāraddhā ti.

[325]

S. V. 119-21: Kathaṁ bhāvitā ca bhikkhave mettāpetovimutti kiṁgatikā hoti kimparamā kimphalā kimpariyosānā?

Idha bhikkhave bhikkhu mettāsahagataṁ satisambojjhaṅgaṁ bhāveti….. mettāsahagataṁ upekhāsambojjhaṅgaṁ bhāveti viveka∗ virāga∗ nirodhanissitaṁ vossaggapariṇāmiṁ. So sace ākaṅkhati appaṭikkūle paṭikkūlasaññi vihareyyanti, paṭikkūlasaññi tattha viharati. Sace ākaṅkhati paṭikkūle appaṭikkūlasaññi vihareyyanti, appaṭikkūlasaññi tattha viharati. Sace ākaṅkhati appaṭikkūle ca paṭikkūle ca paṭikkūlasaññi vihareyyanti, paṭikkūlasaññi tattha viharati. Sace ākaṅkhati paṭikkūle ca appaṭikkūle ca appaṭikkūlasaññi vihareyyanti, appaṭikūlasaññi tattha viharati. Sace ākaṅkhati appaṭikkūlañca paṭikkūlañca tad ubhayaṁ abhinivajjetvā upekhako vihareyyaṁ sato sampajāno ti, upekhako tattha viharati sato sampajāno. Subhaṁ vā kho pana vimokkhaṁ upasampajja viharati, subhaparamāhaṁ (=∗ Kasmā pan’ etāsaṁ mettādinaṁ subha-paramāditā vuttā Bhagavatā ti? Sabhāgavasena tassa tassa upanissayatā. Mettāvihārissa hi sattā appaṭikkūlā honti. Ath’assa appaṭikkūlā-paricayā appaṭikkūlesu parisuddha-vaṇṇesu nīlādīsu cittañ upasaṁharato appakasiren’eva tattha cittaṁ pakkhandati. Iti mettā subha-vimokhassa upanissayo hoti, na tato paraṁ. Tasmā subha-paramā ti vuttā—Spk. III, 172-3), bhikkhave mettācetovimuttiṁ vadāmi. Idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato.

Kathaṁ bhāvitā ca bhikkhave karuṇācetovimutti kiṁgatikā hoti kimparamā kimphalā kimpariyosānā?

Idha bhikkhave bhikkhu karuṇäsahagataṁ satisambojjhaṅgaṁ bhāveti… pe …, karuṇāsahagataṁ upekhāsambojjhaṅgaṁ bhāveti…. vossaggapariṅāmiṁ. So sace ākaṅkhati appaṭikkūle paṭikkūlasaññī vihareyyanti, paṭikkūlasaññī tattha viharati…. Sace ākaṅkhati appaṭikkūlañca paṭikkūlañca tad ubhayaṁ abhinivajjetvā upekhako vihareyyaṁ sato sampajāno ti, upekhako tattha viharati sato sampajāno. Sabbaso vā pana rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthagamā nānattasaññānaṁ amanasikārā ananto ākāso ti ākāsānañcāyatanaṁ upasampajja viharati, ākāsānañcāyatanaparamāhaṁ∗∗ bhikkhave karuṇācetovimuttiṁ vadāmi. Idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato.

Kathaṁ bhāvitā ca bhikkhave muditācetovimutti kiṁgatikā hoti kimparamā kimphalā kimpariyosānā?

Idha bhikkhave bhikkhu muditāsahagataṁ satisambojjhaṅgaṁ bhāveti… muditāsahagataṁ upekhāsambojjhaṅgaṁ bhāveti… Sabbaso vā pana ākāsānañcāyatanaṁ samatikkamma anantaṁ viññāṇan ti viññāṇañcāyatanaṁ upasampajja viharati. Viññāṇañcāyatanaparamāhaṁ† bhikkhave muditācetovimuttiṁ vadāmi. Idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato.

Kathaṁ bhāvitā ca bhikkhave upekhācetovimutti…. kimpariyosānā?

Idha bhikkhave bhikkhu upekhāsahagataṁ satisambojjhaṅgaṁ bhāveti… Sabbaso vā pana viññānañcāyatanaṁ samatikkamma natthi kiñcīti ākiñcaññāyatanaṁ upasampajja viharati. Ākiñcaññāyatanaparamāhaṁṭ bhikkhave upekhācetovimuttiṁ vadāmi. Idha paññassa bhikkhuno uttariṁ vimuttiṁ appaṭivijjhato ti.

[326]

See Comy. (Spk. III, 172-3) passage marked∗ included in note 1 under mettā.

[327]

Karuṇā-vihārissa daṇḍābhighātādi-rūpa-nimittaṁ sattadukkhaṁ samanupassantassa karuṇāya pavatti-sambhavato rūpe ādīnavo suparividito hoti. Ath’ assa suparividitarūpādinavattā paṭhavī kasiṇādisu aññataraṁ ugghāṭetvā rupa-nissaraṇe ākāse cittaṁ upasaṁharato appakasiren eva tattha cittaṁ pakkhandati. Iti karuṇā ākāsānañcāyatanassa upanissayo hoti, na tato paraṁ. Tasmā ‘ākāsānañcāyatanaparamā’ ti vuttā.—Spk. III, 173, being comment on sutta passage marked ** in note 1.

[328]

Muditā-vihārissa pana tena tena pāmojja-kāraṇena uppanna-pāmojja-sattānaṁ viññāṇaṁ samanupassantassa muditāya pavatti-sambhavato viññāṇa-ggahana-paricitaṁ cittaṁ hoti. Ath’assa anukkamādhigataṁ ākāsānañcāyatanaṁ atikkamma ākāsa-nimitta-gocare viññāṇe cittaṁ upasaṁharato appakasiren’ eva tattha cittaṁ pakkhandati. Iti muditā viññāṇañcāyatanassa upanissayo hoti, na tato paraṁ. Tasmā’ ‘viññāṇañcāyatana-paramā’ ti vuttā.—Spk. III, 173—comment on passage marked †.

[329]

Lit. ākiñcaññāyatana.

[330]

Upekkhā-vihārissa pana ‘sattā sukhitā vā hontu, dukkhato vā vimuccantu, sampatta- sukhato vā mā vigacchantū’ ti abhogābhāvato sukha-dukkhādihi paramattha-ggāha-vimukha-sambhavato avijjamāna-ggahaṇa-dukkhaṁ cittaṁ hoti. Ath’ assa paramattha-ggāhato vimukha-bhāva-paricita-cittassa paramatthato avijjamāna-ggahaṇa-dukkha-cittassa ca anukkamādhigataṁ viññāṇānañcāyatanaṁ samatikkama-sabhāvato avijjamāne paramattha-bhūtassa viññāṇassa abhāve cittaṁ upasaṁharato appakasiren’ eva tattha cittaṁ pakkhandati. Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṁ. Tasmā ‘ākiñcaññāyatana-par amā’ ti vuttā ti.— Spk. III, 173-4—comment on sutta passage marked † in note 1).

[331]

Satta.

[332]

Paṭhavī-dhātu.

[333]

Āpo-dhātu.

[334]

Tejo-dhātu.

[335]

Vāyo-dhātu.

[336]

Nissatta nijjīva. See note 1 TODO: (no note 2 on page 229).

[337]

TODO: repeat previous footnote

[338]

Vbh.-a. 5: Vātā ti kucchivāta-piṭṭhivātādi-vasena veditabbā.

[339]

Netti. 74: Katamehi chahi ākārehi vāyodātuṁ vitthārena parigaṇhāti? Uddhaṁgamā vātā adhogamā vātā kucchisayā vātā koṭṭhāsayā vātā aṅgamaṅgānusārino vātā assāso passāso.

[340]

Porāṇā.

[341]

Vacanatthato.

[342]

Cuṇṇato.

[343]

Paccayato.

[344]

Lakkhaṇādito.

[345]

Sabhāgavisabhāgato.

[346]

Nānattekattato.

[347]

Not traced.

[348]

Cp. Ps. I, 260-61: Toss’ evaṁ abhikkamato ekekapāduddharaṇe paṭhavīdhātu āpodhātū ti dve dhātuyo omattā honti mandā, itarā dve adhimattā honti balavatiyo. Tathā atiharaṇa-vītiharaṇesu. Vossajjane tejodhātu-vāyodhātuyo omattā honti mandā, itarā dve adhimattā balavatiyo. Tathā sannikkhepana-sannirumbhanesu. Tattha uddharaṇe pavattā rūpā-rūpadhammā atiharaṇaṁ na pāpuṇanti. Tathā atiharaṇe pavattā vitiharaṇaṁ, vitiharaṇe pavattā vossajjanaṁ, vossajjane pavattā sannikkhepanaṁ, sannikkhepane pavattā sanni-rumbhanaṁ na pāpuṇanti. Tattha tatth’ eva pabbapabbaṁ sandhisandhim odhi-odhiṁ hutvā tattakapāle pakkhitta-tilā viya taṭataṭāyantā bhijjanti.

[349]

Cp. A. III, 340-41: Atha kho āyasmā Sāriputto….aññatarasmiṁ padese mahantaṁ dārukkhandhaṁ disvā bhikkhū āmantesi:— Passatha no tumhe āvuso amuṁ mahantaṁ dārukkhandhan ti? Evam āvuso ti.

Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ paṭhavī tveva adhimucceyya. Taṁ kissa hetu? Atthi āvuso amusmiṁ dārukkhandhe paṭhavidhātu, yaṁ nissāya bhikkhu iddhimā… pe… paṭhavī tveva adhimucceyya. Ākaṅkhamāno āvuso bhikkhu iddhimā cetovasippatto amuṁ dārukkhandhaṁ āpo tveva adhimucceyya… pe… tejo tveva adhimucceyya… vāyo tveva adhimucceyya..

[350]

Ākāsaparamānu.

[351]

1 koku = 10 sho.

[352]

10 go = 1 sho = 1.588 quart, 0.48 standard gallon, 1.804 litres.

[353]

Janaka-paccayā.

[354]

Kamma-paccayā.

[355]

Upanissaya-paccayā.

[356]

Saha-jāta-paccayā.

[357]

Nissaya-paccayā.

[358]

Āhāra-paccayā.

[359]

Indriya-paccayā.

[360]

Atthi-paccayā.

[361]

Paccayā.

[362]

Añña-mañña-paccayā.

[363]

Vipāka-paccayā.

[364]

Pacchā-jāta-paccayā.

[365]

1. Sn. 193-94:

Caraṁ vā yadi vā tiṭṭhaṁ, nisinno uda vā sayaṁ,

sammiñjeti pasāreti,—esā kāyassa iñjanā.

Aṭṭhīnahārusaṁyutto tacamaṁsāvalepano

Chaviyā kāyo paṭicchanno yaṭhābhūtaṁ na dissati.

2. Ps. I, 252:

“Nāvā mālutavegena jiyāvegena tejanaṁ

Yathā yāti tathā kāyo yāti vātāhato ayaṁ.

Yantasuttavesen’ eva cittasuttavasen’ idaṁ

payuttaṁ kāyayahtam pi yāti ṭhāti nisīdati.

Ko nāma ettha so satto yo vinā hetupaccaye

attano ānubhāvena tiṭṭhe vā yadi vā vaje’ ti.

3. Ps. I, 265; Sv. I, 197: Abbhantare attā nāma koci sammiñjento va pasārento vā n’atthi. Vutta-ppakāra-citta-kiriya-vāyodhātu-vipphārena pana suttākaḍḍhana- vasena dāru-yantassa hattha-pāda-lāḷanaṁ viya sammiñjana-pasāraṇaṁ hotīti evāṁ pajānanaṁ pan’ ettha asammoha-sampajaññan ti veditabbaṁ.

[366]

Jivitindriya.

[367]

S. II, 178; III, 149, 151: Anamataggāyaṁ bhikkhave saṁsāro pubbākoṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

[368]

Indriya, bala, bojjhaṅga.

[369]

Sappi-maṇḍa dhātu.

[370]

Āhāre paṭikkūla saññā.

[371]

Not answered in comment.

[372]

Khajja, leyya, peyya, bhojja.

[373]

Cp. Th. 580: Rasesu anugiddhassa jhāne na ramatī mono.

[374]

In the text this precedes the previous sentence.

[375]

Cp. Th. 540:

Supupphite Sītavane sītale girikandare

gattāni parisiñcitvā caṅkamissāmi ekako.

Th. 1103:

Kadā mayūrassa sikhaṇḍino vane dijassa sutvā girigabbhare rutaṁ

paccuṭṭhahitvā amatassa pattiyā saṁciñtaye taṁ nu kadā bhavissati.

Th. 1135:

Varāhaeṇeyyavigāḷhasevite pabbhārakūṭe pakaṭe ‘va sundare

navambunā pāvusasittakānane tahiṁ guhāgehagato ramissasi.

Th. 1136:

Sunīlagīvā susikhā supekhunā sucittapattacchadanā vihaṁgamā

sumañjughosatthanitābhigajjino te taṁ ramissanti vanamhi jhāyinaṁ.

Th. 1137:

Vuṭṭhamhi deve caturaṅgule tiṇe sampupphite meghanibhamhi kānane

nagantare viṭapisamo sayissaṁ taṁ me mudu hohiti tūlasannibhaṁ.

[376]

Cp. Th. 245:

Yathā Brahmā tathā eko yathā devo tathā duve,

yathā gāmo tathā tayo kolāhalaṁ tatuttarin ti.

[377]

Cp. Th. 1118:

Muṇḍo virūpo abhisāpam āgato kapālahattho ‘va kulesu bhikkhasu,

yuñjassu satthu vacane mahesino, itissu maṁ citta pure niyuñjasi.

[378]

Cp. Sn. 711-12:

Na muni gāmam āgamma kulesu sahasā care,

ghāsesanaṁ chinnakatho na vācam payutaṁ bhaṇe.

‘Alatthaṁ yad, idaṁ sādhu; nālatthaṁ kusalām iti;

ubhayen’ eva so tādi rukkhaṁ va upanivattati.

[379]

Lit. Thin blood.

[380]

Pāliputta (transliteration).