解脫道論

Chapter 8, Section 3: The Kasinas (continued)

The Ten Perceptions of Foulness and the Ten Recollections

Question: What is the space kasina? What are its practice, characteristic, function, proximate cause, and benefits? How is its sign apprehended?

Answer: The space kasina is of two kinds: ⁽¹⁾ space separated from form; and ⁽²⁾ space not separated from form. The characteristic of the space kasina is space separated from form. Apprehending the sign of space in an opening is space not yet separated from form.

Practicing with that apprehended sign while the mind remains steady and undistracted is called its practice. Extending the mind outward from the perception of space is called its characteristic. Never departing from the perception of space is its function.

The directing of attention that never differs from that perception is its proximate cause. The space kasina has two benefits that differ from those of the other kasinas: ⁽¹⁾ one can pass through walls and mountains without obstruction; and ⁽²⁾ the body can move back and forth without impediment, freely and without fear.

How is the sign of space apprehended? In the space kasina, one apprehends the sign of space. In a natural setting, an experienced meditator can apprehend the sign of space upon seeing an opening in a window or between trees. By looking at it repeatedly, whether it is pleasing or unpleasing, the counterpart sign of space will arise. This is not so for a beginner in meditation. A beginner sees that sign only in a place that has been fashioned and prepared beforehand, but cannot see it in a natural setting. Either indoors or outdoors, in a place free from obstruction, the practitioner makes an opening in a wall and arouses the perception of space.

There are three ways to apprehend that sign: ⁽¹⁾ it should be contemplated evenly and impartially; ⁽²⁾ one should know how to look skillfully; and ⁽³⁾ one should avoid places of disturbance. The space kasina leads to the fourth jhana and the fifth jhana. The remainder has already been explained in detail above.

The space kasina ends here.

Question: What is the consciousness kasina?

Answer: It is the consciousness associated with space—the meditative attainment of the sphere of infinite consciousness. The remainder has already been explained in detail above.

The ten kasinas end here.

Question: What are the miscellaneous matters concerning the kasinas?

Answer: If one has mastered one sign, one also gains mastery over the signs of the remaining kasinas, and can direct attention as one wishes. If, by means of one kasina, one enters the first jhana and abides therein, then by means of the remaining kasinas one can arouse the second jhana. Likewise, having mastered the second jhana, one can arouse the third jhana; and from the third jhana one can proceed to the fourth jhana.

Question: Which of the kasinas is supreme?

Answer: The four color kasinas are supreme because they bring about liberation. The white kasina is supreme because, by illuminating, it enables the mind to attain mastery.

By entering meditative attainment through the kasinas, one acquires sixteen modes of proficiency: ⁽¹⁾ arousing the sign wherever one wishes; ⁽²⁾ entering meditative attainment whenever one wishes; ⁽³⁾ remaining for as long as one wishes; ⁽⁴⁾ emerging whenever one wishes; ⁽⁵⁾ ascending in order; ⁽⁶⁾ descending in order; ⁽⁷⁾ ascending and descending in order; ⁽⁸⁾ proceeding by successive increments; ⁽⁹⁾ proceeding by combined increments; ⁽¹⁰⁾ skipping the intermediate stages; ⁽¹¹⁾ omitting a factor; ⁽¹²⁾ omitting an object; ⁽¹³⁾ omitting both a factor and an object; ⁽¹⁴⁾ completing the factors; ⁽¹⁵⁾ completing the objects; and ⁽¹⁶⁾ completing both the factors and the objects.

⁽¹⁾ Wherever one wishes means that, whether in a village or in a secluded place, if it is a place one prefers, one immediately enters samadhi.

⁽²⁾ Whenever one wishes means that, when one delights in practicing meditation, one immediately enters meditative absorption.

(3–4) For as long as one wishes and emerging whenever one wishes mean entering samadhi according to one’s intention or repeatedly entering meditative attainment.

⁽⁵⁾ Ascending in order means entering the first jhana and then proceeding successively, stage by stage, as far as the sphere of neither perception nor non-perception.

⁽⁶⁾ Descending in order means proceeding successively downward from the meditative attainment of the sphere of neither perception nor non-perception to the first jhana.

⁽⁷⁾ Ascending and descending in order means skillfully proceeding and returning: from the first jhana one enters the third jhana; from the third jhana one enters the second jhana; from the second jhana one enters the fourth jhana; and one continues in this manner as far as the attainment of neither perception nor non-perception.

⁽⁸⁾ Proceeding by successive increments means entering the four jhanas in succession, either ascending or descending.

⁽⁹⁾ Proceeding by combined increments means entering the fourth jhana, then entering the sphere of infinite space, and afterward entering the third jhana. Thus one enters meditative attainment by these two modes of progression.

⁽¹⁰⁾ Skipping the intermediate stages means that, having entered the first jhana, one proceeds directly from it into the sphere of neither perception nor non-perception; from there, one again enters the second jhana and then proceeds directly to the sphere of nothingness. In this manner, one visibly enters meditative attainment and comprehends the sphere of infinite space.

⁽¹¹⁾ Omitting a factor means entering jhana through the eight kasinas and then entering meditative attainment;

⁽¹²⁾ Omitting an object means immediately entering meditative attainment through two kasinas;

⁽¹³⁾ Omitting both a factor and an object means two meditative attainments and kasinas;

⁽¹⁴⁾ Completing the factors means entering two second jhanas through two kasinas;

⁽¹⁵⁾ Completing the objects means entering two second jhanas through each pair of kasinas;

⁽¹⁶⁾ Completing both the factors and the objects means combining the two statements, ⁽¹⁴⁾ and ⁽¹⁵⁾, above.

The miscellaneous matters end here.

Question: What is the perception of a bloated corpse? What are the practice, characteristic, function, proximate cause, and benefits of the perception of a bloated corpse? How is that sign apprehended?

Answer: The sign of a bloated corpse is the swollen and distended condition of a dead body whose foul odor spreads everywhere. Correctly knowing that sign of a bloated corpse through right wisdom is called the perception of a bloated corpse. Practicing according to that perception while the mind remains steady and undistracted is called its practice.

Closely observing in accordance with the perception of a bloated corpse, thereby producing revulsion toward the sign of the bloated corpse, is its function. Directing attention to its defilement and impurity is its proximate cause. The perception of a bloated corpse has nine benefits for the practitioner: ⁽¹⁾ one clearly establishes mindfulness of the internal body; ⁽²⁾ one acquires the perception of impermanence; ⁽³⁾ one acquires mindfulness of death; ⁽⁴⁾ one becomes disenchanted with faults; ⁽⁵⁾ one overcomes sensual desires; ⁽⁶⁾ one severs conceit regarding physical beauty; ⁽⁷⁾ one abandons conceit regarding freedom from illness; ⁽⁸⁾ one inclines toward favorable destinies; and ⁽⁹⁾ one inclines toward nirvana.

How is the sign of a bloated corpse apprehended? A beginner in meditation who seeks to apprehend the impure sign of a bloated corpse goes alone to a place where there are many foul corpses. He keeps his mindfulness unmoved, remains undeluded, turns his faculties inward, and does not allow his mind to wander outward.

Upon reaching that place, he stays upwind, neither too near nor too far from the impure object, and either sits or stands leaning against something. Near the impure object there may be a slab of stone, a mound of earth, a bush, or a vine. He takes this thing as the sign and that thing as the object, and then reflects: “This slab of stone is associated with the impure object; this is the sign of the impure object.

That mound of earth is associated with the impure object; that is the object of impurity...” After the sign and the object have been established, he begins to practice contemplation of the impure sign of the bloated corpse in these ten ways: ⁽¹⁾ according to color, ⁽²⁾ according to whether the form is male or female, ⁽³⁾ according to direction, ⁽⁴⁾ according to location, ⁽⁵⁾ according to differentiation, ⁽⁶⁾ according to the joints, ⁽⁷⁾ according to the openings, ⁽⁸⁾ according to depressions, ⁽⁹⁾ according to elevations, and ⁽¹⁰⁾ according to every aspect.

⁽¹⁾ According to color means that if it is black, he contemplates it as black; if it is neither black nor white, he contemplates it as neither black nor white; if it is white, he contemplates it as white; and if the skin is foul-smelling, he contemplates it as foul-smelling skin.

⁽²⁾ According to form means that if it has the form of a woman or a man, he contemplates accordingly whether the person was young, middle-aged, or old; if tall, he contemplates it as tall; if short, he contemplates it as short; if corpulent, he contemplates it as corpulent; if emaciated, he contemplates it as emaciated. Thus he contemplates according to its form.

⁽³⁾ According to direction means: the head lies in this direction, the hands in that direction, the feet in another direction, the back toward this direction, and the abdomen toward that direction; I am sitting in this direction, while the impure sign is in that direction.

⁽⁴⁾ According to location means: the place where the light falls here is the hand; where the light falls there is the foot; where the light falls farther away is the head; I am sitting beneath this light, while the impure sign lies beneath that light.

⁽⁵⁾ According to differentiation means that, from the head down to the feet and from below upward to the head, with the hair and the skin forming the outer boundary, the whole thing appears like a heap of excrement.

⁽⁶⁾ According to the joints means that there are six joints in the two arms, six joints in the two legs, the joint of the neck, and the joint of the pelvis, making fourteen major joints altogether.

⁽⁷⁾ According to the openings means that he contemplates whether the mouth is open or closed, whether the eyes are open or shut, and he contemplates the palms of the hands and the soles of the feet.

⁽⁸⁾ & ⁽⁹⁾ According to depressions and according to elevations means that he contemplates whether the impure sign lies in a hollow or upon level ground, or whether the impure sign is upon level ground while he himself is in a hollow, or conversely.

⁽¹⁰⁾ According to every aspect means that he sits neither too near nor too far, at a distance of about two or three fathoms from the impure sign—one fathom being a little more than three feet—and observes it from every aspect.

That meditator rightly contemplates the object in all these ways and apprehends the sign of the bloated corpse: Excellent! Excellent!

Having apprehended it thus, he retains it and establishes it well within himself. The meditator, having properly apprehended the sign, properly retained it, and properly established it within himself, proceeds alone without a companion, with mindfulness unmoved, undeluded, his faculties turned inward and his mind not going outward, walking back and forth along the path. Whether walking or sitting, he contemplates that impure sign and continually retains it in his mind.

What does “without a companion” mean? It is to make the body tranquil and secluded. What does “keeping mindfulness unmoved” mean?

It means remaining undeluded, turning the faculties inward, and not allowing the mind to go outward. What does “walking back and forth along the path” mean? It is to make the body tranquil and secluded.

What does “staying upwind” mean? It is to avoid the foul odor. What does “sitting neither near nor far” mean?

If he sits too far away, he cannot apprehend the sign. If he sits too near, aversion toward the sign does not arise and he cannot discern its intrinsic nature. When its intrinsic nature is not discerned, the sign does not arise.

Therefore, he sits neither near nor far. What does “contemplating the sign from every aspect” mean? It enables him to dispel delusion.

To be undeluded means that when the meditator goes to a secluded place and sees the impure sign before him, fear may arise in his mind. If the corpse appears to stand up, he himself does not rise, but reflects: with right mindfulness and right understanding, I shall contemplate that sign from every aspect. Attending to it in this way is called being undeluded.

Question: What is the purpose of apprehending the impure sign in ten ways?

Answer: It is to bind the mind to the sign for contemplation.

What is the purpose of walking back and forth along the path? It is to establish an orderly sequence in the practice of the Dharma. To practice the Dharma in an orderly sequence means that although the meditator has gone to a secluded place, his mind may sometimes become distracted. If he does not contemplate continually, the impure sign will not arise. Therefore, he must constantly collect his mind; he must contemplate while walking back and forth along the path, contemplate while sitting, contemplate from every aspect, and contemplate in the ten ways described above in order to apprehend the sign. The meditator contemplates repeatedly in this manner until the sign arises as though visible before his very eyes. This is progress in the orderly practice of the Dharma.

The beginner in meditation regards the sign of the corpse as a precious treasure. Joy arises in his mind, and he continually retains it and cultivates the practice. He abandons the hindrances, and the factors of jhana arise. Secluded from sensual desires and unwholesome states, with initial application and sustained application, he enters and dwells in the concentration of the first jhana, born of seclusion and accompanied by joy and bliss, through the sign of the bloated corpse.

Question: Why does the impure sign give rise to the first jhana but not to the other jhanas?

Answer: This method gives rise to contemplation by making the sign a place to which the mind is bound, and initial application and sustained application must continually be directed toward it. When initial application and sustained application are present, the sign can appear; when they are absent, the sign does not appear. Therefore, only the first jhana arises, and the other jhanas do not arise.

There is also a teaching that, with regard to this impure sign, color, form, and the other features do not arise through a single mode of reflection. When one reflects, the various colors and forms are objects of initial application and sustained application. If initial application and sustained application are abandoned, reflection upon them cannot be accomplished.

Consequently, only the first jhana arises, and the other jhanas do not arise. There is yet another teaching that the impure sign is an unbearable object toward which the mind is difficult to raise. In relation to an impure object, joy and bliss can arise only when one skillfully sets aside initial application and sustained application concerning that unbearable, foul-smelling object.

Therefore, only the first jhana arises, while the other jhanas do not.

Question: In the presence of an unbearable object, how can joy and bliss arise?

Answer: The unbearable object is not the cause for the arising of joy and bliss. Rather, because the burning heat of the hindrances has been skillfully removed and the mind has gained freedom, joy and bliss arise. The remaining matters have already been explained extensively above.

Here ends the sign of the bloated corpse.

Question: What is the sign of a livid corpse? What are its cultivation, sign, characteristic function, basis, and benefits? How is that sign apprehended?

Answer: The livid sign is this: after death for one night, or for two or three nights, the body takes on a livid appearance, as though stained a pale bluish-green. This is called the livid sign. To discern that sign with right knowledge is the perception of lividity. For the mind to abide upon that sign without distraction is called cultivation. Apprehending the livid sign is its characteristic. Disgust is its function, namely, the function of the livid sign. The idea that it is unbearable is its sphere, namely, the sphere of activity of the livid sign. Its benefits are also the same as those of the bloated sign. How is that sign apprehended? It is as already explained in detail above.

The livid sign ends here.

Question: What is the sign of festering? What are its cultivation, characteristic, function, and benefits? How is that sign apprehended?

Answer: Festering is this: after death for two or three nights, blood and pus ooze forth like clarified butter poured over the entire body. This is called festering. To understand the festering sign with right knowledge is called the perception of festering. For the mind to abide upon that perception without distraction is called cultivation. Apprehending the festering sign is its characteristic. Revulsion is its function, namely, the function of the festering sign. The arising of the idea that it is unbearable is its sphere, namely, the sphere of activity of the festering sign. The benefits of the festering sign are also the same as those of the bloated sign. As for how the festering sign is apprehended, this may be understood from the detailed explanation given above.

The festering sign ends here.

Question: What is the sign of being hacked apart? What are the cultivation, characteristic, function, sphere, and benefits of the sign of being hacked apart? How is that sign apprehended?

Answer: Being hacked apart means that the body has been pierced and hacked to pieces with knives or swords. Furthermore, when a corpse is cast away, this is also called being hacked apart. To understand with right knowledge what has been hacked apart is called the perception of being hacked apart. For the mind to abide upon that perception without distraction is called cultivation. Contemplating the sign of being hacked apart is its characteristic; the arising of disgust toward that sign is its function, namely, the function of the sign of being hacked apart. The idea of impurity is its sphere, namely, the sphere of activity of the sign of being hacked apart. Its benefits are the same as those of the bloated sign.

Question: How is that sign apprehended?

Answer: The sign of being hacked apart is apprehended where the two ears or two fingers have been severed from the body, with one or two intervals between them. The remainder concerning this sign is also as already explained in detail above.

The sign of being hacked apart ends here.

Question: What is the sign of being gnawed? What are its cultivation, characteristic, function, sphere, and benefits? How is that sign apprehended?

Answer: Being gnawed means being torn and devoured by crows, magpies, hawks, eagles, vultures, dogs, tigers, wolves, or leopards. This is called being gnawed. To understand that sign with right knowledge is called the perception of being gnawed. For the mind to abide upon that sign without distraction is called cultivation. The perception of being gnawed is its characteristic. The arising of disgust is its function, namely, the function of the sign of being gnawed. The idea of impurity is its sphere, namely, the sphere of activity of the sign of being gnawed. The benefits of this sign are the same as those of the bloated sign. The remainder is also as already explained in detail above.

The sign of being gnawed ends here.

Question: What is the sign of being scattered and cast away? What are its cultivation, characteristic, function, sphere, and benefits? How is that sign apprehended?

Answer: Being cast away means that the head, trunk, arms, and legs have been separated and scattered, cast here and there in every direction. To understand with right knowledge that sign of being cast away is called the perception of being scattered and cast away. For the mind to abide upon this sign without distraction is cultivation. Apprehending the perception of being scattered and cast away is its characteristic. Disgust is its function, namely, the function of the sign of being scattered and cast away. The idea of impurity is its sphere, namely, the sphere of activity of that sign. The benefits of this sign are the same as those of the bloated sign.

How is the sign of being scattered and cast away apprehended? Gather all the parts of the body together in one place, arrange them about two finger-widths apart, and then arouse and apprehend the sign of being scattered and cast away.

The remainder is as already explained in detail above.

The sign of being scattered and cast away ends here.

Question: What is the sign of being slain and cast away? What are its cultivation, characteristic, function, sphere, and benefits? How is that sign apprehended?

Answer: Being slain and cast away means that, whether by blades and clubs or by bows and arrows, the dead person’s body has been pierced and hacked all over and then cast away. To understand with right knowledge that sign of piercing, hacking, and killing is called the perception of being slain and cast away. For the mind to abide upon that sign without distraction is cultivation. Apprehending the perception of being slain and cast away is its characteristic. The arising of disgust is its function, namely, the function of that sign. The idea of impurity is its sphere, namely, the sphere of activity of the sign of being slain and cast away. The benefits of this sign are also the same as those of the bloated sign. How that sign is apprehended is as already explained in detail above.

The sign of being slain and cast away ends here.

Question: What is the blood-smeared sign? What are its cultivation, characteristic, function, and benefits? How is that sign apprehended?

Answer: Being smeared with blood means that the head, trunk, arms, and legs have been hacked off and severed, and blood has flowed out and covered the body. To understand that blood-smeared sign with right knowledge is called the perception of being smeared with blood. For the mind to abide upon that sign without distraction is cultivation. Apprehending the perception of being smeared with blood is its characteristic. The arising of disgust is its function, namely, the function of that sign. The idea of impurity is its sphere, namely, the sphere of activity of the blood-smeared sign. The benefits of this sign are also the same as those of the bloated sign.

How this sign is apprehended has already been explained in detail above.

The blood-smeared sign ends here.

Question: What is the worm-infested sign? What are its cultivation, characteristic, function, sphere, and benefits? How is that sign apprehended?

Answer: Worm infestation means that various kinds of worms breed throughout the corpse and cluster together like white pearls. To understand that worm-infested sign with right knowledge is called the perception of worm infestation. For the mind to abide upon that sign without distraction is cultivation. Apprehending the perception of worm infestation is its characteristic. The arising of disgust is its function, namely, the function of the worm-infested sign. The idea of impurity is its sphere, namely, the sphere of activity of that sign. Its benefits are also the same as those of the bloated sign.

How the worm-infested sign is apprehended is also as already explained in detail above.

The worm-infested sign ends here.

Question: What is the skeleton sign? What are its cultivation, characteristic, function, sphere, and benefits? How is that sign apprehended?

Answer: The skeleton is composed of bones still joined together like hooks, connected by blood, flesh, and sinews, or else with no blood or flesh remaining, but only sinews. To understand that skeleton sign with right knowledge is called the perception of the skeleton. For the mind to abide upon that sign without distraction is cultivation. Apprehending the perception of the skeleton is its characteristic. The arising of disgust is its function, namely, the function of the skeleton sign. The idea of impurity is its sphere, namely, the sphere of activity of the skeleton sign. Its benefits are also the same as in the case of the bloated sign. How the skeleton sign is apprehended has already been explained in detail above.

The skeleton sign ends here.

Question: Concerning the bases of impurity, what miscellaneous matters are there?

Answer: A beginner in meditation has many grave defilements and should not apprehend a sign associated with a different kind of defilement. “A different kind of defilement” means, for example, the body of a man in relation to that of a woman. If one’s karma is not pure, one should not attend to the sign of impurity.

Why is this? Because through repeatedly contemplating that object, disenchantment does not arise. Toward the body of an animal, one cannot arouse the perception of purity.

If the sign of bones arises from a single bone, one should apprehend it until it is thoroughly mastered. The same applies to a heap of bones. If the sign of impurity arises from form, one should contemplate the totality-kasina.

If that sign arises from empty space, one should contemplate the sign of a man. If the sign of impurity arises, one should contemplate impurity.

Question: Why are there only ten perceptions of impurity, neither more nor fewer?

Answer: Because the faults of the body are of ten kinds. Furthermore, there are ten kinds of human temperament; therefore, there are ten kinds of perception of impurity. One of strongly lustful temperament should contemplate the sign of a bloated corpse. One who greatly craves sensual form should contemplate the sign of a livid corpse. One who wishes to purify the mind of lust should contemplate the sign of a festering corpse. The appropriate objects for the remaining kinds of people may be inferred accordingly.

Furthermore, the perception of impurity is exceedingly difficult to attain, because all perceptions of impurity serve as antidotes to lust. Therefore, if one who is strongly lustful sees a sign of impurity, one should immediately apprehend it. For this reason, it is said that all signs of impurity are included within the ten perceptions of impurity.

Question: Why should one not cause the signs of impurity to expand?

Answer: If a person wishes to become disenchanted with desire, that person should cause the intrinsic nature of the sign of their own body to arise. Why? If one acquires the perception of the intrinsic nature of one’s own body, disenchantment quickly arises through it, and one attains the counterpart sign. If one causes the sign of impurity to expand, the perception of the body is instead lost, preventing disenchantment from arising quickly. For this reason, one should not cause the sign of impurity to expand.

There is also a teaching that one who has abandoned desire and wishes to cultivate a great mind should expand the sign of impurity. As stated in the Abhidhamma (the Basket of Treatises): “One who has become free from sensual desire enters the First Jhana, abides in meditative attainment upon the sign of a bloated corpse, and causes the object to become boundless.”

As the Venerable Singalapita said in verse:

“The bhikkhu who enjoys the Buddha’s inheritance,

Within the fearsome forest,

Has cultivated the perception of bones,

Causing it to pervade this whole earth.

I know that this bhikkhu

Will soon cut off desire.”

Question: What is mindfulness of the Buddha? What are its cultivation, characteristic, function, proximate cause, and benefits? How is mindfulness of the Buddha practiced?

Answer: A Buddha is one who is honored by the world, who naturally, without a teacher, rightly understands the sublime Truth never heard before, who knows all, and who is endowed with power and mastery: this is called a Buddha. Mindfulness of the Buddha means recollecting the Buddha—the Blessed One, the Fully and Perfectly Enlightened One—and the virtues of the path to bodhi. Mindfulness must follow closely upon mindfulness, without losing the faculty of mindfulness or the power of mindfulness, always maintaining recollection with right mindfulness: this is called mindfulness of the Buddha.

The mind’s abiding without distraction is its cultivation. Causing the virtues of the Buddha to arise is its characteristic. Giving rise to reverence is its function.

Causing faith to increase is its proximate cause. If the cultivation of mindfulness of the Buddha is accomplished, one attains eighteen benefits: there is an increase in ⁽¹⁾ faith; ⁽²⁾ mindfulness; ⁽³⁾ wisdom; ⁽⁴⁾ reverence; ⁽⁵⁾ merit; ⁽⁶⁾ abundant joy; ⁽⁷⁾ the ability to endure ascetic practices; ⁽⁸⁾ freedom from fear; ⁽⁹⁾ regarding unwholesome dharmas, one knows personal shame (hiri) and moral dread before others (ottappa); ⁽¹⁰⁾ one is constantly near the Teacher; ⁽¹¹⁾ the mind delights in the Buddha-field; ⁽¹²⁾ one proceeds toward a good destination; ⁽¹³⁾ ultimately, one realizes nirvana...

As stated in the Netri Sutra: “One who wishes to be mindful of the Buddha should reverently look toward a place where there is an image of the Buddha.”

How is it practiced? A beginner in meditation goes to a secluded place, gathers the mind so that it is undistracted, and with that undistracted mind recollects: The Tathagata, the Blessed One, is Worthy, Fully and Perfectly Enlightened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the Worlds, Unsurpassed Guide of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, Blessed One. Through all these virtues, he has reached the other shore.

He is called the Blessed One because he is praised by the world; he is called the Blessed One because he has attained the sublime Dharma; he is called the Blessed One because he receives offerings; he is called the Blessed One because he is fully endowed with merit; he is called the Blessed One because he is the supreme Teacher. For these reasons, he is called the Blessed One. For these same reasons, and because he receives offerings, he is called an arhat. Because he has slain the enemies that are the defilements, he is called an arhat. Because he has broken the wheel of birth and death, he is called an arhat.

Fully and Perfectly Enlightened means that he rightly and truly knows all activities and all dharmas; therefore, he is called Fully and Perfectly Enlightened (fully and perfectly means rightly and truly; fully means universally; enlightened means knowing). Because he has also destroyed ignorance, he is called Fully and Perfectly Enlightened. Because through his own power he attained the unsurpassed path to bodhi, he is called Fully and Perfectly Enlightened.

Perfect in Knowledge and Conduct: Knowledge means the three knowledges: ⁽¹⁾ the knowledge of former lives, ⁽²⁾ the knowledge of the births and deaths of beings, and ⁽³⁾ the knowledge of the destruction of the taints. With the knowledge of former lives, the Blessed One cut off ignorance concerning the past; with the knowledge of the births and deaths of beings, he cut off ignorance concerning the future; and with the knowledge of the destruction of the taints, he cut off ignorance concerning the present.

Having cut off ignorance concerning the past, whenever the Blessed One recollects the past, he sees all the activities of former lives arise before him. Having cut off ignorance concerning the future, whenever the Blessed One recollects the future, he sees all the activities of future lives arise before him. Having cut off ignorance concerning the present, whenever the Blessed One attends to the present, he sees all present activities arise before him.

Conduct means that morality and concentration are both complete. Morality means that he possesses all wholesome dharmas; therefore, he is called Perfect in Knowledge and Conduct. Because he is also fully endowed with all supernormal powers, he is called Perfect in Knowledge and Conduct.

Perfection means that the Blessed One has attained every concentration.

Thus, through omniscient knowledge, through the three knowledges, and through right conduct, the Blessed One attained great loving-kindness and compassion, brought benefit to the entire world, and thereby attained mastery. Because he knows all realms universally, no one can defeat him in discourse on the Path. Having destroyed the defilements, through the purity of right conduct and the perfection of the three knowledges, he is the eye of the world, now bringing benefit wherever benefit is lacking.

Because he is perfect in all forms of conduct, he has become a refuge for the world, rescuing beings from every fear. Through liberating knowledge in the highest sense, through attaining penetration, and through right conduct, he has become the deliverer of the entire world. In all matters, without needing to study under any teacher, through truly impartial conduct, he attained unsurpassed peace. (...)

“Well-Gone” means that he has reached the good path; therefore he is called the Well-Gone One. Never again retreating, he has reached the unconditioned realm of nirvana; therefore he is called the Well-Gone One. Furthermore, because he teaches the Dharma without distortion, he is called the Well-Gone One. His Dharma is without the slightest blemish; therefore he is called the Well-Gone One. His Dharma is without the slightest fault; therefore he is called the Well-Gone One. His Dharma is neither too much nor too little; therefore he is called the Well-Gone One.

“Knower of the Worlds” means that there are two kinds of world: ⁽¹⁾ the world of sentient beings and ⁽²⁾ the world of formations. Through all activities, the Blessed One clearly knows every sentient being in the world. He knows all their desires, the differences in their faculties, and all their former lives.

With the divine eye, he observes their death and rebirth, their concord, their attainments, which beings are easy to guide and which are incapable of being taught, every destination of rebirth, every good and evil path, every karmic retribution, every kind of affliction, every wholesome and unwholesome dharma, and every state of bondage and liberation. (...) Furthermore, the Blessed One knows all formations—that is, all karma-producing actions—through the causes and fruits of karma, through their general characteristics and individual characteristics, through wholesome, unwholesome, and indeterminate causes and conditions, through all skandhas, dhatus, and ayatanas, through clear knowledge of impermanence, suffering, and non-self,

and through the arising and non-arising of all such formations. (...)

“Unsurpassed” means that in the world there is nothing higher than him, no one equal to him; he is supremely victorious and incomparable, and no one can surpass him. Therefore he is called unsurpassed.

“Trainer of Persons” means that there are three kinds of people: ⁽¹⁾ those who awaken as soon as they hear the Dharma, ⁽²⁾ those who awaken upon hearing an exposition of causes and conditions, and ⁽³⁾ those who awaken upon hearing an account of former lives. Moreover, the Blessed One has perfectly mastered the Eightfold Path of liberation and is therefore able to subdue and train sentient beings. Thus he is called the Trainer of Persons.

“Teacher of Devas and Humans” means that the Blessed One is able to deliver devas and humans beyond birth, aging, and death in the fearful forest of existence; therefore he is called the Teacher of Devas and Humans. Furthermore, because he teaches and reveals the path of the Way, he is called the Teacher of Devas and Humans.

Through this approach and this practice, the meditator should thus recollect the Tathagata.

Furthermore, according to the teaching of the original master, there are four ways to recollect the virtues of the Buddha, the Blessed One: ⁽¹⁾ through the causes and conditions of his former deeds, ⁽²⁾ through his raising himself up, ⁽³⁾ through his attainment of the supreme Dharma, and ⁽⁴⁾ through his benefiting sentient beings.

From his initial vow until his final life, throughout the long interval of twenty incalculable eons, he observed hundreds of thousands of kotis of sentient beings and their faculties, and thus aroused compassion for the beings of the world: “I have attained liberation; I must enable them to attain liberation. I have entered nirvana; I must enable them to enter nirvana.” He perfected every virtue—generosity, morality, renunciation, patience, sublime truthfulness, steadfast resolve, loving-kindness, equanimity, diligence, and wisdom—and thereby attained the path of bodhi.

The Blessed One related accounts of his former births while he was still at the stage of a bodhisattva. When recollecting how he was once born as a hare, one should recollect his constant practice of generosity. In the account of his birth as Samkhapāla, one should recollect his observance of morality; in the account of his birth as Mahā Govinda, his practice of renunciation; in the account of his birth as Khanti, his practice of patience; in the account of his birth as Mahā Sutasoma, his practice of truthful speech; in the account of his birth as Sakka, his practice of loving-kindness and compassion; in the account of his birth as Lomahaṃsa, his practice of equanimity; in the account of his birth as a caravan leader, his practice of uprightness;

in the account of his birth as a young deer, his practice of wisdom; in the account of his birth as Dīghīti of Kosala, his heedfulness toward his father’s words; in the account of his birth as a white elephant with six tusks, his reverence toward the devas; in the account of his birth as a white horse, his journey to the land of the rākṣasas to save sentient beings; in the account of his birth as a deer, his sacrifice of his own life to save another’s; and in the account of his birth as a monkey, his deliverance of a person undergoing intense suffering.

One should also recollect how, as a monkey, he rescued a man who had fallen into a deep pit and brought him flowers and fruit to eat, yet the man sought to eat the monkey’s flesh and struck a hole in his head; nevertheless, the monkey still showed the man the right path. Thus, through the accounts of his former births, one should recollect the virtues of the Blessed One.

How should one recollect the Blessed One’s virtue in sacrificing himself? The Blessed One had already perfected the virtues throughout his former lives. In this very life, while still young, he left his dwelling places, left his parents, wife, children, and friends, and went alone into the wilderness to seek the unconditioned nirvana of quiescent cessation.

In the land of Magadha, he crossed the Nerañjarā River, sat beneath the Bodhi tree, and subdued Māra and his demonic armies. During the first watch of the night, he recollected his former lives. During the middle watch, he attained the divine eye.

During the final watch, he realized suffering, abandonment, origin, and the Noble Eightfold Path, attained the destruction of the taints, and accomplished the awakening of bodhi. He raised himself beyond the worldly realm, abided in the realm of supreme purity, and utterly extinguished every affliction. Thus, through these modes of practice, one should recollect the Blessed One’s virtue in raising himself beyond the worldly realm.

How should one recollect the Blessed One’s virtue in attaining the supreme Dharma? One should recollect that the Blessed One attained liberation of mind, possessed the ten powers, the fourteen kinds of Buddha-knowledge, and the eighteen distinctive qualities of a Buddha, mastered many other meditative dharmas, achieved sovereignty, and reached the other shore.

How did the Blessed One accomplish the ten powers? The Tathagata clearly knows what is possible and what is impossible, knowing it correctly as it truly is. The Tathagata clearly knows causes and conditions, wholesome karma, and karmic results throughout the three times of past, future, and present, knowing them correctly as they truly are.

The Tathagata fully comprehends all realms, knowing them correctly as they truly are. The Tathagata clearly knows the differences among all the dispositions of sentient beings in the world, knowing them correctly as they truly are. The Tathagata clearly knows every desire of every kind of sentient being, knowing them correctly as they truly are.

The Tathagata clearly knows the faculties of every kind of sentient being, knowing them correctly as they truly are. The Tathagata clearly knows meditation, liberation, concentration, meditative attainment, what is accompanied by afflictions, and what is free from afflictions, knowing them correctly as they truly are. The Tathagata clearly knows former lives, knowing them correctly as they truly are.

The Tathagata knows the death and rebirth of sentient beings, knowing them correctly as they truly are. The Tathagata clearly knows the complete destruction of the taints, knowing it correctly as it truly is. These are the ten powers accomplished by the Blessed One.

How did the Blessed One accomplish the fourteen kinds of Buddha-knowledge? The kinds of Buddha-knowledge are: knowledge of suffering, knowledge of origin, knowledge of cessation, knowledge of the path, analytical knowledge of meaning, analytical knowledge of Dharma, analytical knowledge of language, analytical knowledge of eloquence, knowledge of faculties, knowledge of the desires of sentient beings, knowledge of afflictions and fetters, knowledge of the twin miracle, knowledge of great loving-kindness and compassion, omniscient knowledge, and unobstructed knowledge. The Blessed One accomplished all fourteen of these kinds of knowledge.

How has the Blessed One fulfilled the eighteen qualities? The Buddha’s knowledge is unobstructed with regard to the past, the Buddha’s knowledge is unobstructed with regard to the future, and the Buddha’s knowledge is unobstructed with regard to the present; all bodily, verbal, and mental actions arise in accordance with the Buddha’s knowledge. Through these six qualities just mentioned, the Blessed One has fulfilled unwavering aspiration, unwavering energy, unwavering mindfulness, unwavering concentration, unwavering wisdom, and unwavering liberation.

Through these twelve qualities just mentioned, the Blessed One has fulfilled the absence of anything dubious, the absence of deceit, the absence of anything unclear, the absence of haste, the absence of anything concealed, and the absence of equanimity without contemplation. The absence of anything dubious means that there is nothing in his deportment that could cause one to suspect deception. The absence of deceit means that his deportment is never deceptive.

The absence of anything unclear means that there is nothing his Knowledge cannot reach. The absence of haste means that his deportment is never hurried. The absence of anything concealed means that there is no mental activity of which he is not mindful and aware.

The absence of equanimity without contemplation means that every act of equanimity is fully contemplated and known. Thus, the Blessed One has fulfilled the eighteen qualities of a Buddha.

Furthermore, through the four fearlessnesses, the four domains of contemplation, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the six higher knowledges, the seven factors of awakening, the eight factors of the Noble Eightfold Path, the eight spheres of mastery, the eight liberations, the nine successive attainments of concentration, the ten abodes of the Noble Ones, the ten powers, the destruction of the taints, and other kinds of wholesome qualities, the Blessed One has reached the farther shore of perfection.

Thus, by means of these modes of practice, one recollects the virtues through which the Blessed One attained the supreme qualities.

How does recollecting the virtues of the Blessed One benefit the world? The Blessed One fulfilled all virtues and reached the farther shore. Out of loving compassion for sentient beings, he turned the Wheel of Dharma, which no one in the entire world could turn.

Employing no secret method either within the Dharma or outside it, he opened wide the gate of the Path for devas and human beings. Innumerable sentient beings who had obtained only a portion were enabled to obtain the full and complete share of virtue. Through three kinds of transformation—bodily transformation, transformation through teaching, and transformation through instruction—he inspired faith in the world, subdued wrong views, false teachers, and evil paths, opened the wholesome path, enabled beings to be reborn in the heavenly realms, and brought them the fruit of liberation.

By means of the Dharma for disciples, he established the disciplinary rules and expounded the code of discipline (Pāṭimokkha, Prātimokṣa), enabling the disciples to abide securely, receive excellent material support, attain the supreme Buddha-Dharma, and gain mastery. Throughout the entire world, beings of every kind honor and revere him; even devas and human beings have heard and know of him. Abiding unwaveringly in a mind of loving compassion, the Blessed One benefits the world in this way.

The meditator should practice in this manner by recollecting the virtues of the Tathagata and, through those virtues, recollect until the mind’s faith increases. Through faith, mastery is attained; and once recollection has been mastered, the mind is no longer habitually distracted. When it is no longer distracted, that mind removes the hindrances, arouses the factors of meditative absorption, and abides after attaining access concentration.

Question: Why does recollection of the Buddha arouse access concentration but not absorption?

Answer: The recollection of the Buddha’s virtues is a profound subject whose meaning is exceedingly lofty and subtle; therefore, the mind does not attain absorption. Furthermore, because the meditator must recollect and reflect upon many different virtues, the mind attends to those objects and arises together with them; consequently, it does not attain absorption. This is the characteristic of all access concentration.

Question: If many virtues are recollected and the mind is not gathered into one, then access concentration cannot be attained. If the mind is unified in single-minded concentration, can access concentration be attained?

Answer: If recollection of the Tathagata’s virtues and recollection of the Buddha become single-minded, there is no obstacle. Furthermore, according to one teaching, recollection of the Buddha can give rise to the fourth jhāna.

Here ends the Recollection of the Buddha.

Question: What is Recollection of the Dharma? What are its cultivation, characteristic, function, and proximate cause? How is Recollection of the Dharma cultivated?

Answer: The Dharma is cessation, or nirvana, and the practice that leads to nirvana.

What is nirvana? The cessation of all formations, separation from all afflictions, the abandonment of craving, becoming undefiled and peaceful—this is Nê-hoàn, or nirvana.

What is the practice that leads to nirvana? Cultivating the four domains of contemplation, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path—this is the practice that leads to nirvana. Recollection of the Dharma possesses the virtue of renunciation and the virtue of seeing the Path.

In recollecting, one follows recollection closely and maintains right mindfulness; this is called Recollection of the Dharma. The mind abides undistractedly in the Dharma; this is called cultivation. The arising in recollection of the virtues of the Dharma is the characteristic of Recollection of the Dharma.

Selecting and discerning the Dharma is its function. Clearly understanding its meaning is its proximate cause, or sphere of activity. Recollection of the Dharma has virtues equal to those of Recollection of the Buddha.

How is Recollection of the Dharma cultivated? A beginning meditator goes to a secluded place, sits down, gathers the mind so that it is undistracted, and arouses Recollection of the Dharma as follows: The Dharma is well proclaimed by the Blessed One, directly visible, timeless, inviting one to come and see the Path, applicable and leading onward through wisdom, and knowable by those who directly realize it. “The Dharma is well proclaimed by the Blessed One” means that this Dharma is free from both extremes, is neither contradictory nor erroneous, is excellent in the beginning, excellent in the middle, and excellent at the end, and is replete with purity; it enables one to see nirvana and the path of practice leading to nirvana, and is therefore called well proclaimed.

“Directly visible” means that cessation and the Path and Fruit of nirvana are progressively attained; it is therefore called directly visible. “Timeless” means that one does not have to wait for another time to attain the fruit. “Inviting one to come and see the Path” means, as it were, “Come to me and you will see that this wholesome Dharma possesses the quality of being fit to teach to others”; therefore, it is said that one who comes will see the Path.

“Applicable and leading onward through Wisdom” means that if a wise person receives and upholds this Dharma, that person will proceed toward the fruits of the ascetic life and enter the realm of the Deathless; therefore, this Path is said to accord with wisdom. “Knowable by those who directly realize it” means that one who receives and upholds this Dharma and no longer depends upon the teaching of others gives rise to the knowledge of cessation, the knowledge of non-arising, and the knowledge of liberation; this is called the direct realization of wisdom.

Furthermore, the meditator should recollect: The Dharma is the eye, knowledge, bliss, the gate leading to the Deathless, renunciation, the means leading to the realm of peace, the unborn, the unconditioned (...), the wondrous knowledge that leads to the farther shore, and a refuge.

Following this method, the meditator recollects the virtues of the Dharma and continues recollecting until faith arises in the mind. Through faith, the mind abides undistractedly; with the undistracted mind, one removes the hindrances, arouses the factors of meditative absorption, and attains and abides in access concentration.

The remainder is as extensively explained above.

Here ends the Recollection of the Dharma.

Question: What is Recollection of the Sangha? What are its characteristic, function, proximate cause, and virtues? How is Recollection of the Sangha cultivated?

Answer: The Sangha is the harmonious Noble Sangha; this is called the Sangha. Present recollection of the Sangha means contemplating its virtues of practice. This recollection follows closely and maintains right mindfulness; this is called recollection of the Sangha. Abiding in this recollection without distraction is cultivation. The arising in the mind of the Sangha’s virtues is its characteristic. Reverence in the mind is its function, or the function of recollection of the Sangha. The joyful and harmonious virtues are its domain, or the sphere of activity of recollection of the Sangha. The merit of recollecting the Sangha is equal to the merit of recollecting the Buddha.

How does one cultivate recollection of the Sangha? A beginner in meditation goes to a secluded place, gathers the mind without distraction, and gives rise to this well-cultivated contemplation: “The Blessed One’s community of śramaṇas practices rightly in gentleness and goodness (gentle = mild; good = wholesome); the Blessed One’s community of śramaṇas practices rightly in accordance with the Dharma; the Blessed One’s Noble Community practices rightly in harmony.”

The Blessed One’s Noble Community means the four pairs and eight individuals (the four paths and four noble fruits). That community is worthy of reverent offerings, worthy of others joining their palms and paying homage, and is the unsurpassed field of merit for the world. Thus, the Blessed One’s community of śramaṇas practices well and rightly, and teaches the Dharma well; it skillfully benefits others and itself, and is fully resolved upon reaching the Real.

That community has no enemies or adversaries; it abandons the two extremes and follows the Middle Way. Gentleness and goodness mean abandoning deceit and flattery, and abandoning crookedness of body and speech (deviant = oblique; crooked = bent and distorted). Practicing rightly in accordance with the Dharma means following the Noble Eightfold Path; it is therefore called practice in accordance with Thusness.

Furthermore, Thusness refers to nirvana; one practices accordingly to attain nirvana. The Blessed One taught the Four Noble Truths, and because one practices in accordance with them, it is called practice in accordance with Thusness. Practicing rightly in harmony means living in complete harmony with the community of śramaṇas.

If one acts harmoniously in this manner, one achieves great fruit and obtains great merit.

The four pairs are these: one who follows the path of stream-entry and one who attains its fruit constitute one pair; one who abides in the path of once-returning and one who attains its fruit constitute the second pair; one who follows the path of non-returning and one who attains its fruit constitute the third pair; and one who abides in the path of arhatship and one who attains its fruit constitute the fourth pair. These are called the four pairs.

The eight individuals are the four approaches (= paths) and the four fruits (= fruitions), making eight individuals. A śramaṇa is one who practices and attains accomplishment according to the Dharma that has been heard; such a person is called a śramaṇa. The Sangha is the harmonious Noble Sangha, worthy of invitations, offerings, gifts, and reverence, and the unsurpassed field of merit for the world.

Being worthy of invitations means being fit to accept the invitations of others. Being worthy of offerings and gifts means that, upon receiving offerings and gifts, the Sangha enables the donors to obtain great karmic results. (...) Being the unsurpassed field of merit for the world means that “unsurpassed” signifies virtue at the highest degree, while a “field of merit” is where people cultivate merit.

The meditator also recollects the Sangha by contemplating the virtues of the community of śramaṇas as the most excellent community: utterly truthful, endowed with virtue, endowed with concentration, endowed with wisdom, endowed with liberation, and endowed with the knowledge and vision of liberation.

Following this method of cultivation, the meditator brings to mind the virtues of the Sangha until faith increases in the mind. Through that faith, the mind becomes undistracted. With that undistracted mind, the meditator then removes the hindrances, gives rise to access meditation, and abides therein.

The remainder is as extensively explained above.

Recollection of the Sangha ends.

Question: What is Recollection of Virtue? What are its cultivation, characteristic, function, and benefits? How does one cultivate Recollection of Virtue?

Answer: It is the recollection of the virtues of maintaining pure moral discipline. This recollection follows closely and maintains right mindfulness; this is recollection of virtue. When this recollection of virtue abides without distraction, it is called cultivation. Causing the virtues of moral discipline to arise is the perception associated with recollection of virtue. Seeing faults and becoming fearful of committing transgressions is its function, or the function of recollection of virtue. Rejoicing because one has committed no fault is its domain, or the sphere of activity of recollection of virtue.

One who accomplishes the cultivation of recollection of virtue obtains thirteen benefits: one knows to honor the teacher, honor the Dharma, honor the Sangha, honor the training in precepts, honor offerings, and honor heedfulness; one sees and fears even subtle faults, guards oneself and protects others, is liberated from fear concerning this world and other worlds, gains abundant joy, and enjoys all the virtues of moral discipline. These are the benefits of recollection of virtue.

How does one cultivate recollection of virtue? A beginner in meditation goes to a secluded place, sits down, gathers the mind without distraction, and recollects their own moral discipline, seeing that it is not unstable, not breached, not blemished, not defiled, not adulterated, conducive to freedom, praised by the wise, not clung to, and capable of giving rise to concentration. If it is not unstable, then it is not breached; if it is not breached, then it is not defiled.

The other points may be understood in the same way. Furthermore, when moral discipline is pure and complete, it is the dwelling place of wholesome qualities; it is therefore neither unstable nor breached. Because moral discipline brings praise to the reputation of one’s family, it is neither blemished nor defiled.

Because craving has been cut off, it is said to be conducive to freedom. Because it brings the joy of the Noble Ones, it is faultless. Because it is praised by the wise and is free from stealing virtue, it is said to be not clung to.

Because it leads to the attainment of the stage of non-retrogression, it gives rise to concentration.

The meditator also recollects virtue in another way, calling moral discipline the joy of faultlessness, something treasured by one’s family and regarded as wealth, and conducive to freedom, as previously stated. The virtues of moral discipline have been explained extensively in this way and may be understood accordingly. Practicing through this gateway, the meditator recollects moral discipline through these virtues and brings them to mind until faith increases. Through that faith, the mind becomes undistracted. With that undistracted mind, the meditator then removes the hindrances, gives rise to the jhāna factors of access meditation, and abides therein.

The remaining points have been extensively explained above.

Recollection of Virtue ends.

Question: What is Recollection of Giving? What are its cultivation, characteristic, function, and benefits? How does one cultivate Recollection of Giving?

Answer: Giving means gladly benefiting and assisting others for their sake, and relinquishing one’s own possessions for others; this is called giving. Through the virtue of recollection of giving, one brings relinquishment to mind. This recollection follows closely and maintains right mindfulness; this is called recollection of giving.

When this recollection of giving abides without distraction, it is called cultivation. Causing the virtue of giving to arise is its characteristic. Not accumulating is its function, or the function of recollection of giving.

Freedom from stinginess is its domain, or the sphere of activity of recollection of giving. One who accomplishes the cultivation of recollection of giving obtains ten benefits: one gains joy, is not stingy, is not greedy, acts for the benefit of many people, skillfully considers the intentions of others, is unafraid in large gatherings, has abundant joy, possesses loving-kindness and compassion, and inclines toward a good destination and nirvana.

How is the recollection of generosity practiced? A beginner in meditation goes to a secluded place, sits down, and gathers the mind so that it is not distracted. One then recollects one’s generosity thus: “I relinquish my possessions for the benefit of others; therefore, I gain abundant merit. I have emerged from the defilement of miserliness; my mind abides free from miserliness and is therefore undefiled. I always give, always delight in giving, always provide for others, and always distribute gifts widely.”

When the meditator practices according to this method, recollecting the merit of generosity causes faith to increase. Through that faith, the mind becomes undistracted. With the undistracted mind, one removes the hindrances, arouses the factors of access meditation, and abides therein.

The remainder is as extensively explained above.

Here ends the Recollection of Generosity.

Question: What is the Recollection of Devas? What are its practice, characteristic, function, proximate cause, and benefits? How is the Recollection of Devas practiced?

Answer: To recollect one’s own virtues on the basis of the virtues that lead to rebirth in the heavenly realms—this recollecting, closely following the recollection and maintaining right mindfulness, is called the Recollection of Devas. The undistractedness of this Recollection of Devas is called its practice. Causing the virtues within oneself to arise as equal to the virtues that lead to rebirth in the heavenly realms is its characteristic.

Loving esteem for those virtues is its function, or the function of the Recollection of Devas. Confidence in the karmic result of the virtues that lead to heavenly rebirth is its proximate cause, or the sphere of activity of the Recollection of Devas. One who successfully cultivates the Recollection of Devas obtains eight benefits: five qualities are strengthened—faith, virtue, learning (that is, hearing the Dharma), generosity, and wisdom; one is remembered, loved, and esteemed by devas and human beings; one experiences great joy when contemplating the karmic fruits of the merits associated with the Recollection of Devas; one develops self-respect and is cherished by others; the recollections of virtue and generosity become easier to practice;

and one inclines toward a favorable destination and nirvana.

How is the Recollection of Devas practiced? A beginner in meditation goes to a secluded place, sits down, and gathers the mind so that it is not distracted. With the undistracted mind, one recollects the devas: there are the Four Great Kings; there is the Heaven of the Thirty-Three; there is the Yama Heaven; there is the Tusita Heaven; there is the Heaven of Delight in Creation; there is the Heaven of Mastery over the Creations of Others; and there are the Brahma heavens.

Those devas, endowed with faith that leads to heavenly rebirth, died in this realm and were reborn in that realm. I too possess such faith, observe virtue in the same way, have heard the Dharma in the same way, practice generosity in the same way, and possess wisdom in the same way. Just as those devas were reborn in that realm, so shall I likewise attain it. (...)

When the meditator practices according to this method, recollecting the virtues of the devas until faith increases, through that faith the mind becomes undistracted. Then, with the undistracted mind, one completely removes the hindrances, arouses the factors of access meditation, and abides therein.

Question: Why does one recollect the virtues of devas rather than the virtues of human beings?

Answer: The virtues of the devas are most sublime; they bring birth in a most sublime realm and lead to a most sublime state. Thus, when the mind practices with regard to a sublime sphere, it readily becomes sublime. Therefore, one recollects the virtues of devas rather than the virtues of human beings.

The remainder is as extensively explained above.

Here ends the Recollection of Devas.