解脫道論

Chapter 8, Factor 4: The Ten Recollections (continued)

Question: What is mindfulness of breathing? (Pali: Ānāpānasati, transliterated as An ban, meaning breath.) What are the cultivation, characteristic, function, domain, and benefits of mindfulness of breathing? How is it practiced?

Answer: Mindfulness of an ban means mindfulness of breathing; an is the characteristic of the out-breath, and ban is the characteristic of the in-breath. That mindfulness closely follows the recollected object and maintains right mindfulness; this is called mindfulness of an ban, or mindfulness of breathing. The mind abiding without distraction is its cultivation. The arising of mindful perception of the breath is its characteristic. Attending to the contact of the breath at the nose is its function. The cessation of applied thought—that is, the mind's discerning awareness—is its domain, or the sphere in which mindfulness of breathing operates.

As for the benefits of mindfulness of breathing, one who cultivates it becomes peaceful, sublime, dignified, gracious, and joyful. If many unwholesome states arise in the mind, this mindfulness removes and ends them. The body becomes free from indolence, the eyes likewise become free from indolence, the body is not restless, and the mind is not agitated. It brings the four foundations of mindfulness to fulfillment, also brings the seven factors of awakening to fulfillment, and perfects liberation. This is praised by the Blessed One and is the abiding place in which the noble ones, the Brahma gods, and the Tathagatas continually dwell.

How is mindfulness of breathing cultivated? A beginner in meditation goes to a secluded place, whether a monastery or the foot of a tree. There, in that peaceful place, one sits cross-legged in the full lotus posture, keeping the body and back straight.

One is mindful of breathing in and mindful of breathing out. When breathing out a long breath, one knows, “I am breathing out a long breath”; thus one knows. When breathing in a long breath, one knows, “I am breathing in a long breath”; thus one knows.

When breathing out a short breath, one knows, “I am breathing out a short breath”; thus one knows. “I breathe in,” and one knows it thus. “I breathe out,” and one knows it thus.

One knows gladness, knows joy, knows the mental formations, and brings the mental formations to cessation; one causes the joyful mind to be extolled, trains the mind, and liberates the mind. One beholds impermanence, beholds dispassion, beholds the cessation of suffering, and beholds relinquishment; thus one knows. “Beholding relinquishment, I breathe out thus.

Seeing and knowing relinquishment, I breathe out thus.”

Thus one trains in the in-breath; that is, one fixes mindfulness at the tip of the nose or upon the lip at the mouth. These two places are where the incoming and outgoing breath makes contact. One observes the contact of the in-breath and the out-breath at the tip of the nose or upon the lip, maintaining present mindfulness as the breath enters and maintaining present mindfulness as the breath leaves.

While maintaining present mindfulness as the breath enters, one does not give rise to any conception. While maintaining present mindfulness as the breath leaves, one likewise does not direct the mind toward any conception. One should observe and know precisely where the incoming and outgoing breath makes contact with the tip of the nose or the lip.

One maintains present mindfulness of the in-breath and present mindfulness of the out-breath, just as a person sawing wood watches the force of the saw against the wood without giving rise to a conception of the saw blade moving back and forth. In the same way, while breathing out and breathing in, one does not give rise to a conception of the in-breath or out-breath making contact with the tip of the nose or the lip, but uses mindfulness to know the presently occurring in-breath and out-breath.

If one follows the breath as it enters and leaves, directing the mind inward as it enters and outward as it leaves, the mind becomes distracted. When it is distracted, the body becomes indolent and the mind becomes agitated; this is a fault.

When the breath is very long or very short, one likewise should not direct the mind toward making it so. If one intentionally breathes very long or very short breaths, the body becomes indolent and the mind becomes agitated; this too is a fault. Therefore, with respect to every kind of breath sign, the mind should not be allowed to cling to it. If it clings, the mind will pursue other conditions and become distracted. When the mind is distracted, the body also becomes indolent and restless; this again is a fault. Boundless out-breaths and in-breaths arise; by attending to boundless contact, the mind does not become distracted.

Whether the mind is sluggish or keen, one should not arouse strenuous effort, for when effort is aroused while the mind is sluggish, the body becomes indolent and drowsy; and when effort is aroused while the mind is keen, the mind becomes restless.

If a meditator allows indolence and drowsiness to arise together with agitation, body and mind will become sluggish and unsettled; this again is a fault.

The meditator cleanses away the nine minor defilements and purifies the mind. While maintaining present mindfulness of the in-breath, the sign arises; this is called the sign of mindfulness of breathing. It is as though cotton were drawn out and thoroughly rubbed against the body, or as though a cool breeze brushed across the skin, producing a pleasant sensation. The contact of the in-breath and out-breath at the tip of the nose or upon the lip is likewise such. Mindfulness gives rise to the perception of wind, not through visible form; this is called the sign of mindfulness of breathing.

If the meditator cultivates this mindfulness extensively, causing that sign to increase, it spreads through the space between the eyebrows and across the forehead, until the entire head is filled with wind. From there, one causes it to increase still further until the whole body is suffused with bliss; this is called fulfillment.

Furthermore, if at the very beginning one sees unusual signs resembling smoke, mist, dust, needle-pricks, ant bites, or various colors, and the meditator lacks sufficient clarity to comprehend these strange signs, unusual conceptions arise and cause the mind to become confused, so that the perception of the in-breath and out-breath cannot arise. If the meditator possesses sufficient clarity and comprehends them, one does not give rise to unusual conceptions but maintains present mindfulness of the in-breath and present mindfulness of the out-breath, without allowing other conceptions to arise. When one attends in this way, the unusual signs disappear of themselves.

When the meditator has attained the subtle sign, the mind is heedful and maintains present mindfulness of the in-breath and out-breath. Once mastery and proficiency in that sign have been attained, the desire to cultivate arises. When mastery of the desire to cultivate has been attained, one is mindful, “This breath enters; this breath leaves,” and gladness arises.

When gladness has been mastered and the desire has likewise been mastered, one maintains present mindfulness of the in-breath and present mindfulness of the out-breath, and mindfulness accompanied by equanimity arises. When mindfulness accompanied by equanimity has been mastered, while desire and gladness also remain mastered, one continues to be mindful of the in-breath and out-breath, and the mind is not distracted. When the mind is no longer distracted, all the hindrances are extinguished and the factors of dhyana arise.

That meditator has attained the sublime realm of peaceful cessation belonging to the four levels of dhyana.

The remainder is as extensively explained above.

Furthermore, the ancient teachers taught four methods for cultivating mindfulness of an ban, called counting, following, establishing, and contemplation.

Question: What is called counting?

Answer: A beginner in meditation counts from one to ten, beginning with the first out-breath and continuing through the tenth in-breath, without counting beyond ten. Another teaching says that one counts only to five and not beyond five. One must not miscount; if one does, one stops counting and returns to the first breath. One mindfully attends to the incoming and outgoing breath until mindfulness becomes established; this is called counting.

Following, or closely pursuing, means diligently attending to and closely following the in-breath and out-breath without interruption; this is called following.

Establishing, or bringing to rest, means that at either the tip of the nose or upon the lip, wherever the incoming and outgoing breath makes contact, the perception of wind immediately arises and mindfulness is brought to rest there; this is called establishing.

It is called contemplation, or observing in accordance with. This means that when the contact has been readily perceived, one should contemplate the sign at that very place, together with the rapture, happiness, and other phenomena that also arise there, and then continue contemplating in accordance with them. This is called contemplation.

The method of calculation, or counting, causes applied thought—or initial application, the mind’s awareness—to cease and helps one transcend this factor of jhana.

The method of following, or closely pursuing, helps eliminate coarse awareness of the in-breaths and out-breaths, causing mindfulness to continue uninterrupted from moment to moment.

The method of fixing, or establishing the mind, helps eliminate distraction and makes thought unmoving.

The method of contemplation, or observing in accordance with, enables the meditator to maintain the thought of mindfulness of breathing and clearly distinguish the excellent qualities.

(The Sixteen In-Breaths and Out-Breaths)

⁽¹⁾. “Breathing in long, breathing out short, breathing in short, one should train accordingly.” This means clearly perceiving the place through which the breath passes and its long or short nature; this is direct knowledge of the object and freedom from confusion.

Question: What are freedom from confusion and the object?

Answer: When a beginning meditator’s body and mind have become settled, and mindfulness is established upon the in-breaths and out-breaths, the breath becomes subtle. Because it is subtle, it is difficult to apprehend. At that time, if one breathes a long breath, one clearly contemplates and knows it as long, continuing until the sign arises. Once the sign has arisen and become established, one should direct the mind to discern its nature clearly. This is called freedom from confusion.

Furthermore, the mind closely follows the breath, knowing when the breath is long and when it is short; one should train in this manner. Furthermore, through the breath as object, the meditator causes the sign to arise distinctly; that object should be cultivated.

⁽²⁾. “Experiencing the whole body, I breathe in; one should train thus.” There are two ways of “experiencing the whole body”: ⁽¹⁾ without confusion, and ⁽²⁾ through clear knowledge of the object.

Question: What does it mean to “experience the whole body” without confusion?

Answer: The meditator practicing mindfulness of breathing attains concentration through contact, and the body and mind become filled with rapture and happiness. By experiencing rapture, happiness, and the fullness of contact, one comes to experience the whole body without confusion.

Question: How does one “experience the whole body” by means of the object?

Answer: The in-breaths and out-breaths are the basis of the material body and comprise the breath, mind, and mental factors. The constituents of the body and the body itself are called the whole body.

Thus, by means of the constituents of the body, the meditator experiences the whole body and knows that although this body exists, there is no being whatsoever and no life-principle whatsoever.

⁽³⁾. “One should train thus” refers to the three trainings: ⁽¹⁾ the training in higher virtue; ⁽²⁾ the training in higher mind; and ⁽³⁾ the training in higher wisdom.

Virtue in accordance with reality is the training in higher virtue. Concentration in accordance with reality is the training in higher mind. Wisdom in accordance with reality is the training in higher wisdom. (“Higher”: increased and exalted. “In accordance with reality”: conforming to the truth, in accordance with True Reality.)

Following these three trainings, the meditator investigates the object of each and cultivates it. Repeatedly cultivating them until thoroughly proficient is called training.

⁽⁴⁾. “Calming the bodily formation, I breathe in; one should train thus.”

What is the bodily formation? When breathing in and out, the body bends down, straightens up, leans forward, reclines backward, sways, leaps, and trembles. Thus, these bodily formations—these actions of the body—should now be calmed.

Furthermore, one calms the coarse bodily formations and makes them subtle, cultivating the First Jhana by means of subtle bodily formations. Proceeding from subtle bodily formations to still subtler bodily formations, one cultivates the Second Jhana. Proceeding to yet subtler bodily formations, one cultivates the Third Jhana. By bringing all remaining bodily formations to cessation, one cultivates the Fourth Jhana.

Question: If the meditator brings all the remaining bodily formations of inhalation and exhalation to an end, how can that person cultivate mindfulness of breathing?

Answer: Because the initial sign has been well maintained, when the in-breaths and out-breaths cease, that sign still arises even though breathing has stopped. Why is this? Because the signs of jhana have already been known.

⁽⁵⁾. “Experiencing rapture, I breathe in; one should train thus.” While mindful of the in-breath and mindful of the out-breath, the meditator arouses rapture in two jhanas—the First Jhana and the Second Jhana. That rapture is known in two ways: ⁽¹⁾ without confusion, and ⁽²⁾ by means of the object. Thus, when entering concentration, one knows that one is experiencing rapture through freedom from confusion, through contemplation, through counteraction, and through the breath as object.

⁽⁶⁾. “Experiencing happiness, I breathe in; one should train thus.” While mindful of the in-breath and mindful of the out-breath, the meditator arouses happiness in the Third Jhana. That happiness is known in two ways: ⁽¹⁾ without confusion, and ⁽²⁾ by means of the object—the breath as object.

The remainder is as explained regarding the First Jhana.

⁽⁷⁾. “Experiencing the mental formation, I breathe in; one should train thus.” The mental formation refers to feeling and perception as they arise in the Fourth Jhana. These mental formations are known in two ways: ⁽¹⁾ without confusion, and ⁽²⁾ by means of the object—the breath as object.

The remainder is as explained previously.

⁽⁸⁾. “Calming the mental formation, I breathe in; one should train thus.” The mental formation refers to feeling and perception in a mind that is still coarse; one now trains to calm those coarse mental formations.

The remainder is as explained previously.

⁽⁹⁾. “Experiencing the mind, I breathe in; one should train thus.” While mindful of the in-breath and mindful of the out-breath, the meditator’s mind follows the breath as its object. That mind is known in two ways: ⁽¹⁾ without confusion, and ⁽²⁾ by means of the object—that is, by means of the breath as object.

The remainder is likewise as explained previously.

⁽¹⁰⁾. “Gladdening the mind, I breathe in; one should train thus.” To gladden the mind is to extol gladness. In the Second Jhana, because of rapture, the mind leaps and becomes stirred; one should train to know it thus. The remainder is as explained previously.

⁽¹¹⁾. “Training the mind, I breathe in; one should train thus.” While mindful of the in-breath and mindful of the out-breath, the meditator employs mindfulness and arouses intention to establish the mind upon the breath as its object and make the mind unified. This is the training that establishes the mind, and one should train thus.

⁽¹²⁾. “Liberating the mind, I breathe in; one should train thus.” While mindful of the in-breath and mindful of the out-breath, if the mind becomes sluggish and consequently indolent, one should liberate the mind; if the mind becomes overly keen and consequently restless, one should liberate the mind—one should train thus. If the mind rises high and becomes defiled, one should likewise liberate the mind—one should train thus. If the mind sinks low and becomes resentful, one should likewise liberate the mind—one should train thus. If the mind inclines toward minor afflictions and becomes defiled, one should again liberate the mind—one should train thus.

Furthermore, if the mind takes no delight in the object—the breath—one should immediately cause the mind to become joyful; one should train thus.

⁽¹³⁾. “Constantly contemplating impermanence, I breathe in; thus I train.” The meditator is presently mindful of the in-breath and presently mindful of the out-breath. He perceives that the in-breath and out-breath, together with the breath as object, the mind, and the mental factors, are all impermanent: they arise and then pass away. Thus he should train.

⁽¹⁴⁾. “Constantly contemplating dispassion, I breathe in; thus I train.” The meditator is presently mindful of the in-breath and presently mindful of the out-breath, perceiving that those impermanent phenomena are not to be desired—that is, they are objects of dispassion—and that the state free from desire is nirvana. While mindful of the in-breath, he should train thus.

⁽¹⁵⁾. “Constantly contemplating cessation, I breathe in; thus I train.” Seeing those impermanent phenomena as they truly are and recognizing their many faults, I then bring them to cessation. This is an approach to nirvana, the realm of quiescent cessation, and the contemplation of cessation. Thus one should train.

⁽¹⁶⁾. “Constantly contemplating relinquishment—that is, departure and renunciation—I breathe in; thus I train.” When impermanent phenomena are seen as they truly are, their many faults are recognized; one then relinquishes them and abides in the quiescence of nirvana, causing the mind to become joyful. Thus one should train.

Such is quiescence; such is the sublime. This is called the quiescence of all formations, relinquishment of all defilements, cessation of craving, freedom from desire, and attainment of the peace of nirvana.

Therefore, among the sixteen bases—that is, the sixteen fields of training concerning the in-breaths and out-breaths—the first twelve constitute samatha (concentration) and vipassana (wisdom), through which impermanence is seen, while the final four constitute vipassana (wisdom). Concentration and wisdom should be understood correctly in this way.

Furthermore, these sixteen bases are gathered into four categories, namely: ⁽¹⁾ cultivation for the sake of knowing, ⁽²⁾ cultivation that causes the whole body to become manifest, ⁽³⁾ cultivation that gives rise to complete contemplation, and ⁽⁴⁾ cultivation by which one sees at the proper time:

⁽¹⁾ Being presently mindful of the in-breath and presently mindful of the out-breath is called cultivation for knowing the long and the short.

⁽²⁾ Calming the bodily formation, settling the mental formation, gladdening the mind with rapture, training the mind, and liberating the mind—this is called cultivation that causes the whole body to be known.

⁽³⁾ Knowing joy, knowing the activity of the mental factors, and knowing the mind itself—this is called the cultivation of complete contemplation.

⁽⁴⁾ Constantly contemplating impermanence is called seeing at the proper time.

Furthermore, cultivation consists in taking mindfulness of breathing as the foundation to be maintained; firmly maintaining mindfulness of breathing is itself maintenance and training. That foundation possesses applied thought—that is, the mind’s initial apprehension—and sustained thought—that is, its further examination; that foundation possesses sustained thought. Knowing rapture is the foundation of the second jhana. Knowing joy is the foundation of the third jhana. Knowing the mind is the foundation of the fourth jhana.

Furthermore, all these are gathered into two categories: cultivation and fulfillment. When cultivation is carried through to fulfillment, the foundation of mindfulness of the sixteen breaths does not decline. Cultivation is the cause, like a seed; fulfillment is the result, like flowers and fruit arising from cultivation. Thus, when the cultivation of mindfulness of breathing is complete, it fulfills the four foundations of mindfulness. When cultivation of the four foundations of mindfulness is complete, it fulfills the seven factors of enlightenment. When cultivation of the seven factors of enlightenment is complete, it fulfills wisdom and liberation.

Question: How are these attained?

Answer: With regard to the four foundations of mindfulness, the point at which one begins to know the long in-breath and out-breath is the foundation of mindfulness of the body. The point at which one begins to know rapture and joy is the foundation of mindfulness of feelings. The point at which one begins to know the mind is the foundation of mindfulness of mind. The point at which one begins to see impermanence is the foundation of mindfulness of phenomena. Thus, cultivation of mindfulness of breathing fulfills the four foundations of mindfulness.

Question: How does cultivation of the four foundations of mindfulness fulfill the seven factors of enlightenment?

Answer: When one cultivates the foundations of mindfulness, mindfulness becomes established and one knows without confusion; this is the enlightenment factor of mindfulness. When the meditator’s mindfulness is established and he clearly distinguishes suffering, impermanence, and phenomena, this is the enlightenment factor of investigation of phenomena. When the investigation of phenomena is practiced without delay, this is the enlightenment factor of energy.

Because energy is practiced and there are no defilements, this is called the enlightenment factor of rapture. Because the mind is joyful, body and mind become tranquil; this is the enlightenment factor of tranquility. Because the body is tranquil, joy further causes the mind to enter concentration; this is called the enlightenment factor of concentration.

When the concentrated mind becomes equanimous, this is called the enlightenment factor of equanimity. Thus, cultivation of the four foundations of mindfulness fulfills the seven factors of enlightenment.

Question: When cultivation of the seven factors of enlightenment is fulfilled, how are wisdom and liberation attained?

Answer: By extensively cultivating the seven factors of enlightenment, in a single instant—that is, 0.0013 seconds—one attains the path, thereby fulfilling wisdom. And in that same instant, one attains the fruit, thereby fulfilling liberation. Thus, cultivating the seven factors of enlightenment leads to attainment of the path and fruit and fulfills wisdom and liberation.

Question: All formations, according to their respective sphere, possess applied thought but not sustained thought. Why does mindfulness of breathing eliminate only applied thought without mentioning the others?

Answer: This is not stated in that sense. Here, because applied thought—that is, the mind’s initial apprehension—does not remain settled, it becomes an obstacle to jhana; therefore applied thought must be eliminated.

Why is wind a pleasant sensation? Because wind gladdens the mind, just as one delights upon hearing the music of the Gandharvas—that is, celestial music. For this reason, applied thought is eliminated. Furthermore, just as one walking along a riverbank becomes tranquil through single-minded mindfulness and attains an unmoving mind, so mindfulness of breathing eliminates applied thought.

Here ends Mindfulness of Breathing.

Question: What is Mindfulness of Death? What are the cultivation, characteristic, function, sphere, and benefits of Mindfulness of Death? How is it cultivated?

Answer: The ending of the life span is called death. Mindfulness that remains established without distraction is its cultivation. The ending of one’s own life span is its characteristic. Disenchantment is its function. Freedom from difficulty is its sphere, or field of activity. As for its benefits, one who cultivates Mindfulness of Death is heedful and not negligent regarding the higher wholesome phenomena, becomes disenchanted with unwholesome phenomena, does not concern himself with accumulating adornments, is not miserly, and constantly reflects upon impermanence, suffering, and non-self. He brings these contemplations to fulfillment, inclines toward favorable destinies, inclines toward the ambrosia of nirvana, and when approaching death his mind is neither deluded nor confused.

How is it cultivated? A beginner in meditation goes to a secluded place, gathers in all his faculties, keeps his mind undistracted, and gives rise to the recollection: “All beings must die; I too shall die.”

As stated in the Nettipādā Sutta, if one wishes to contemplate death, one should contemplate a person about to be killed and discern the causes and conditions that bring about death.

There are four kinds of mindfulness of death: ⁽¹⁾ associated with grief, ⁽²⁾ associated with fear, ⁽³⁾ associated with indifference, and ⁽⁴⁾ associated with wisdom. The thought that arises upon the death of a beloved child is associated with grief. The thought that arises when one’s young child dies suddenly is associated with fear.

The thought of a charnel-ground attendant cremating a corpse is associated with indifference. The thought of one who has become disenchanted with the world is associated with wisdom. A meditator should not cultivate mindfulness of death associated with grief, fear, or indifference.

Why is this? Because these forms of mindfulness cannot eliminate suffering and distress; only mindfulness of death associated with wisdom is capable of eliminating suffering and distress.

There are three kinds of death: ⁽¹⁾ ordinary death, ⁽²⁾ death through severance, and ⁽³⁾ moment-to-moment death. Ordinary death is the common death of all sentient beings. Death through severance refers to arhats who have completely eradicated all defilements. Moment-to-moment death refers to the momentary cessation of all formations (the formation skandha).

Furthermore, there are two kinds of death: untimely death and timely death. Suicide, being killed, dying from illness, or dying without any evident prior cause is called untimely death. Death when the span of life has been exhausted, even after reaching old age, is timely death. Mindfulness of death should be practiced with regard to both these kinds of death.

Furthermore, the ancient teachers taught eight ways of cultivating mindfulness of death: ⁽¹⁾ as though pursued by a vicious man; ⁽²⁾ through the absence of any cause for escape; ⁽³⁾ by comparing oneself with others; ⁽⁴⁾ through the body’s many dependencies; ⁽⁵⁾ through the frailty of the lifespan; ⁽⁶⁾ through reflection on times long past; ⁽⁷⁾ through the absence of any sign; and ⁽⁸⁾ through the moment (a moment being a very brief interval equal to 0.0013 of a second).

Question: How does one cultivate mindfulness of death by reflecting upon being pursued by a vicious man?

Answer: It is as though a vicious man were following behind, brandishing a sword and leading one to the place of execution. The person about to be killed thinks: When shall I die? As I advance, at which step shall I die? If I run, I shall die; if I stop, I shall die; if I sit down, I shall die; and if I sleep, I must also die. In this way, reflecting upon being pursued by a vicious man, the meditator should cultivate mindfulness of death.

Question: How does one cultivate mindfulness of death by reflecting upon the absence of any cause for escape?

Answer: The absence of any cause for escape means that there is no means capable of rendering life immortal—that is, free from death. Once the sun and moon have risen, there is no cause that can make them turn back and set in the direction from which they came. In this way, through the absence of any cause for escape, one cultivates mindfulness of death.

Question: How does one cultivate mindfulness of death by comparing oneself with others?

Answer: Great kings possessing abundant precious wealth, magnificent royal chariots, and immense power, such as King Maha Sudassana and King Mandhatu, also died. Furthermore, seers possessing great supernormal powers and mighty spiritual strength, such as Vessamitta and Yamataggi, from whose bodies water and fire issued forth, also died. Furthermore, disciples such as Sariputta, foremost in great wisdom, Moggallana, foremost in great supernormal powers, and others also died.

Furthermore, Paccekabuddhas, who awakened without a teacher and perfected every virtue, also died. Furthermore, the Tathagatas—Worthy Ones, supremely and perfectly awakened, accomplished in knowledge and conduct, whose virtues reached the further shore of awakening—also entered into the law of death. How much more, then, shall I, whose lifespan is brief, not also enter the realm of death?

In this way, by comparing one’s own condition with that of others, one cultivates mindfulness of death.

Question: How does one cultivate mindfulness of death through the body’s many dependencies?

Answer: Death may be caused when wind and phlegm combine. It may also be caused by worms, by immoderate eating and drinking, or by the bites and gnawing of venomous snakes, centipedes, or rats. One may also die through being killed by humans or nonhuman beings (nonhuman beings are classes of sentient beings that are not human). This body is thus subject to many dependencies; accordingly, one should cultivate mindfulness of death.

Question: How does one cultivate mindfulness of death through the frailty of the lifespan?

Answer: The lifespan is frail for two reasons: ⁽¹⁾ because it abides in something frail, and ⁽²⁾ because it depends upon things that are also frail. How does this body abide in something frail? This body has no intrinsic nature; it is like the trunk of a banana tree or like water foam. There is nothing real in it; it is far removed from reality, and therefore the lifespan is frail. How does this body depend upon things that are also frail? It is bound to the breath, the four great elements—earth, water, wind, and fire—food and drink, the four bodily postures, and temperature. Thus the lifespan is frail. By contemplating this frailty of the lifespan, one cultivates mindfulness of death.

Question: How does one cultivate mindfulness of death through reflection on times long past?

Answer: From ancient times until the present, everyone, without living beyond a hundred years, has entered the realm of death. This is called cultivating mindfulness of death through reflection on times long past. Furthermore, one should cultivate mindfulness in this way: During a single day and night, I do not know whether I shall remain alive. Reflecting upon the teaching of the Blessed One, one thinks: I do not know whether I shall live for one more day to enjoy this great blessing, or for half a day, or for a short while, or for the duration of an entire meal, or half a meal, or while eating four or five mouthfuls, or even for one inhalation and exhalation. This is cultivating mindfulness of death by reflecting upon the distinctions of time.

Question: How does one cultivate mindfulness of death through the absence of any sign?

Answer: There is no sign that indicates with certainty the time when death will come to oneself. This is cultivating mindfulness of death by taking the absence of any sign as one’s object.

Question: How does one cultivate mindfulness of death through the moment?

Answer: If the past and the future are set aside and only the present is considered, the lifespan of sentient beings endures for only a single moment of thought. Nothing remains present for two moments. The mind of every sentient being sinks away within a single moment (a moment being an extremely brief period, approximately one-thousandth of a second). As stated in the Abhidhamma, the Basket of Treatises: “In a past mind, there is nothing that has arisen, nothing that will arise, and nothing that is arising; in a future mind, there is nothing that has arisen, nothing that will arise, and nothing that is arising; in a present mind, there is nothing that has arisen and nothing that will arise, but only that which is arising.”

Furthermore, a verse says:

The lifespan and the nature of the body,

Suffering, happiness, and all possessions—

All are conjoined with the mind,

Arising swiftly within a moment.

In what has not arisen, there is no arising;

In the present, there is arising.

When mind ceases, the world dies.

Thus is the world’s end described.

In this way, through the moment, one cultivates mindfulness of death.

The meditator who follows this method of practice and thus cultivates mindfulness of death gives rise to disenchantment. Once accustomed to disenchantment and fully trained in mindfulness, the mind becomes undistracted. Through this undistracted mind, the hindrances are eliminated, the factors of jhana arise, and access concentration is attained as an abiding state.

Question: What is the difference between the perception of impermanence and mindfulness of death?

Answer: The arising and passing away of the skandhas is called the perception of impermanence. Mindfulness of the faculties’ cessation is called mindfulness of death. Cultivating the characteristic of impermanence and the characteristic of non-self eliminates conceit. In cultivating mindfulness of death, one abides in the characteristics of impermanence and suffering; through contemplation of the exhaustion of the lifespan, the mind passes away.

This is the distinction between the perception of impermanence and mindfulness of death.

Here ends Mindfulness of Death.

Question: What is mindfulness of the body? What are the cultivation, characteristic, function, and merit of mindfulness of the body? How is it cultivated?

Answer: To cultivate mindfulness of the body is to be mindful of the nature of the body, that is, the inherent nature of the body. That mindfulness follows closely, maintaining right mindfulness; this is called mindfulness of the body. The mind abides without distraction; this is called cultivation. Causing the nature of the body to arise is the characteristic of mindfulness of the body. Seeing that this body is not real is its arising, or the arousing of mindfulness of the body.

The cultivation of mindfulness of the body brings these merits: through cultivating mindfulness of the body, one becomes patient, capable of enduring terror and fear, and able to withstand heat, cold, and other changes. One acquires the perception of impermanence, the perception of non-self, the perception of impurity, and the perception of the danger of faults. When these perceptions are fulfilled, one may attain at will the four levels of dhyana, clearly discern all dharmas, complete one’s training, incline toward the wholesome destinies, and incline toward nirvana.

How is it cultivated? A beginner in meditation goes to a secluded place, gathers in all the faculties, keeps the mind undistracted, and contemplates the inherent nature of the body.

What is the cultivation of mindfulness of the inherent nature of the body? It consists of the hair of the head, hair of the body, nails, teeth, skin, flesh, sinews, bones, marrow, brain, throat, liver, heart, lungs, gallbladder, stomach, kidneys, solid fat, liquid fat, diaphragm, large intestine, small intestine, feces, urine, pus, blood, phlegm, sweat, saliva, tears, nasal mucus, and spittle—all of which are unclean. A beginner in meditation memorizes these thirty-two parts of the body from top to bottom and from bottom to top, constantly recollecting and contemplating them. Excellent!

By constantly reciting all the parts of the body, the meditator contemplates them in four ways: ⁽¹⁾ according to color, ⁽²⁾ according to shape, ⁽³⁾ according to their activities, and ⁽⁴⁾ according to their locations. By distinguishing one, two, or many coarse characteristics as they arise, one skillfully apprehends the corresponding characteristics. Through this, one causes three kinds of characteristics to arise: ⁽¹⁾ the characteristic of form, ⁽²⁾ the characteristic of repulsiveness, and ⁽³⁾ the characteristic of space.

If the characteristic of form arises, then when the meditator contemplates according to the totality of form, directing the mind will become easy.

If the characteristic of repulsiveness arises, the meditator should direct the mind according to the perception of impurity. If the characteristic of space arises, the meditator should contemplate the eighteen dhatus. If one relies on the totality, one can attain the fourth dhyana; if one contemplates according to the characteristic of impurity, one attains the first dhyana; if one contemplates according to the dhatus, one attains access concentration.

Thus, one with much anger should use form to arouse the characteristic; one with much craving should use repulsiveness to arouse the characteristic; and one with much wisdom should arouse the characteristic according to the dhatus. Furthermore, one with much anger should direct the mind toward form; one with much craving should direct the mind toward repulsiveness; and one with wisdom should direct the mind according to the dhatus.

Furthermore, the inherent nature of the body is contemplated in thirteen ways: ⁽¹⁾ according to the seed, ⁽²⁾ according to the place, ⁽³⁾ according to causes and conditions, ⁽⁴⁾ according to seepage, ⁽⁵⁾ according to the sequence of formation, ⁽⁶⁾ according to the kinds of worms, ⁽⁷⁾ according to their dwelling places, ⁽⁸⁾ according to aggregation, ⁽⁹⁾ according to repulsiveness, ⁽¹⁰⁾ according to impurity, ⁽¹¹⁾ according to dependence, ⁽¹²⁾ according to ingratitude, and ⁽¹³⁾ according to what is limited.

Question: How does one contemplate the nature of the body according to the seed?

Answer: Just as a poisonous seed gives rise to a thù-du tree or a câu-sa-đa-kỷ tree, this body arises from the impure seeds of the father and mother; therefore, this body is also impure.

Thus, one should contemplate the nature of the body according to the seed.

Question: How does one contemplate the nature of the body according to the place?

Answer: This body is not born from an uất-đa-la flower, a câu-mâu-đà flower, or a phân-đà-lợi flower, but from the mother’s womb, a place where impurity and foulness press closely together. The body grows within the uterus, enclosed in the mother’s abdomen, lying crosswise between her two sides and curled against her spine. That place is unclean; therefore, the body is also unclean. Thus, one should contemplate the nature of the body according to its place.

Question: How does one contemplate the nature of the body according to causes and conditions?

Answer: This impure body is not nourished and brought to maturity by gold, silver, or jewels, nor is it nourished by sandalwood, đa-già-la, or agarwood. Tossing about in the mother’s womb amid mucus, saliva, spittle, and phlegm, it is nourished by the foods the mother consumes—rice and beans—mixed and blended with those fluids. This body grows amid impurity and foulness.

Thus, one contemplates the nature of the body according to the conditions of the place in which it lives.

Question: How does one contemplate the nature of the body according to seepage?

Answer: This body is like a leather bag with many openings, filled with feces and urine that seep out. In this body, food and drink mingle with tears, nasal mucus, saliva, feces, urine, and every kind of foul substance, becoming impure, and seep outward through the nine openings.

Thus, one contemplates the nature of the body according to seepage.

Question: How does one contemplate the nature of the body according to the sequence of formation?

Answer: In accordance with karma from a previous life, this body is formed in the following sequence:

– in the first week: it becomes già-la-la,

– in the second week: it becomes a-phú-đà,

– in the third week: it becomes phinh-thi,

– in the fourth week: it becomes a-nã,

– in the fifth week: five joints are formed,

– in the sixth week: four joints are formed,

– in the seventh week: another four joints arise,

– in the eighth week: another twenty-eight joints arise,

– in the ninth and tenth weeks: the spine is formed,

– in the eleventh week: three hundred bones arise,

– in the twelfth week: another eight hundred joints arise,

– in the thirteenth week: another nine hundred joints arise,

– in the fourteenth week: one hundred bundles of flesh arise,

– in the fifteenth week: blood arises,

– in the sixteenth week: membranes arise,

– in the seventeenth week: skin arises,

– in the eighteenth week: the color of the skin arises,

– in the nineteenth week: winds produced by karma arise throughout the entire body,

– in the twenty-fourth week: the nine openings are formed,

– in the twenty-fifth week: seventeen thousand layers of skin arise,

– in the twenty-sixth week: the body becomes firm,

– in the twenty-seventh week: the body acquires strength,

– in the twenty-eighth week: ninety-nine thousand pores arise,

– in the twenty-ninth week: the entire body is complete.

Furthermore, another teaching holds that in the seventh week the fetus already possesses bodily form. Resting against the mother’s spine, it crouches with its head lowered. In the forty-second week, winds produced by karma turn its two legs upward and its head downward, directing it toward the birth passage. It is then born into the world and is provisionally called a person.

Thus, one contemplates the nature of the body according to the sequence of formation.

Question: How does one contemplate the nature of the body according to the kinds of worms?

Answer: The body is gnawed by eighty thousand kinds of worms.

– In the hair is the worm phát thiết (phát = hair; thiết = iron).

– In the skull is the worm nhĩ chủng (nhĩ = ear; chủng = kind).

– In the brain are the worms called điên cuồng. There are four kinds: ⁽¹⁾ âu-câu-lâm-bà, ⁽²⁾ thấp-bà-la, ⁽³⁾ đà-la-ha, and ⁽⁴⁾ đà-ha-thi-la.

– In the eyes is the worm thỉ nhãn (thỉ = to lick; nhãn = eye).

– In the ears is the worm thỉ nhĩ (thỉ = to lick; nhĩ = ear).

– In the nose are thỉ-tỵ worms, divided into three kinds: ⁽¹⁾ lâu-khấu-vô-ha; ⁽²⁾ a-lâu-khấu; ⁽³⁾ ma-nả-lâu-vô-khả.

– On the tongue is the vật-già worm.

– Beneath the root of the tongue is the vô-đán-đa worm.

– In the teeth is the cẩu-bà worm.

– Beneath the roots of the teeth is the ưu-bà-cẩu-bà worm.

– In the throat is the a-bà-ly-ha worm.

– In the neck are two kinds of worms: ⁽¹⁾ lỗ-ha-la; ⁽²⁾ tỳ-lỗ-ha-la.

– In the body hair is the thỉ-mao worm (thỉ = to lick; mao = hair).

– In the fingernails and toenails is the thỉ-trảo worm (trảo = nail).

– In the skin are two kinds of worms: ⁽¹⁾ đâu-ná, ⁽²⁾ đâu-nan-đa.

– In the fleshly tissue are two kinds of worms: ⁽¹⁾ vĩ-lam-bà, ⁽²⁾ ma-ha vĩ-lam-bà.

– In the flesh are two kinds of worms: ⁽¹⁾ a-la-bà, ⁽²⁾ la-bà-bà.

– In the blood are two kinds of worms: ⁽¹⁾ bà-la, ⁽²⁾ bà-đa-la.

– In the sinews are four kinds of worms: ⁽¹⁾ ...đa-lỗ (rotara), ⁽²⁾ hi-đa-bà, ⁽³⁾ bà-la-bà-đa-bà, ⁽⁴⁾ la-ná-bà-la-ná.

– In the vessels is the khả-phiếu-hiệp-ná worm.

– At the roots of the vessels are two kinds of worms: ⁽¹⁾ thì-bà-la, ⁽²⁾ ưu-bà thì-bà-la.

– In the bones are four kinds of worms: ⁽¹⁾ quá-sỉ-tỳ-đà, ⁽²⁾ an-ná-tỳ-đà, ⁽³⁾ đãi-phục-đả-tỳ-đả, ⁽⁴⁾ quá-sỉ-...khả-la (kachigokara).

– In the marrow are two kinds of worms: ⁽¹⁾ mỹ-đổ, ⁽²⁾ mỹ-đổ thi-la.

– In the spleen are two kinds of worms: ⁽¹⁾ ni-la, ⁽²⁾ tỉ-đa.

– In the heart are two kinds of worms: ⁽¹⁾ tỳ-đa, ⁽²⁾ ưu-bát-đả-tử-ti-đa.

– At the base of the heart are two kinds of worms: ⁽¹⁾ mãn-khả, ⁽²⁾ thi-la.

– In the solid fat are two kinds of worms: ⁽¹⁾ cả-la, ⁽²⁾ cả-la thi-la.

– In the bladder are two kinds of worms: ⁽¹⁾ mỹ-cả-la, ⁽²⁾ ma-ha cả-la.

– At the base of the bladder are two kinds of worms: ⁽¹⁾ cả-la, ⁽²⁾ cả-la thi-la.

– In the womb-sac are two kinds of worms: ⁽¹⁾ sa-bà-la, ⁽²⁾ ma-ha sa-bà-la.

– At the base of the womb-sac are two kinds of worms: ⁽¹⁾ ...đa (sorata), ⁽²⁾ ma-ha-...đa (maharata).

– In the small intestine are two kinds of worms: ⁽¹⁾ trừu-...đa (siba), ⁽²⁾ ma-ha-...đa (mahasiba).

– At the root of the intestines are two kinds of worms: ⁽¹⁾ ba, ⁽²⁾ ma-ha-tử-ba.

– In the large intestine are two kinds of worms: ⁽¹⁾ an-ná-bà-ba, ⁽²⁾ bác-quá-bà-ha.

– In the stomach are four kinds of worms: ⁽¹⁾ ưu-thọ-cả, ⁽²⁾ ưu-đỗ-bà, ⁽³⁾ tri-đỗ-bà, ⁽⁴⁾ tiên-thị-bà.

– In the uterus are four kinds of worms: ⁽¹⁾ bà-ha-ná, ⁽²⁾ ma-ha bà-ha-ná, ⁽³⁾ đà-ná-bàn, ⁽⁴⁾ phẩn-ná-mẫu-khả.

– In the bile is the tất-đa-ly-ha worm.

– In the saliva is the tiêm-ha worm.

– In the sweat is the tủy-đà-ly-ha worm.

– In the grease is the mỹ-đà-ly-ha worm.

– In the vital force are two kinds of worms: ⁽¹⁾ tẩu-bà-ha-mẫu; ⁽²⁾ đỗ-ma-khiết-đa.

– At the root of the vital force are three kinds of worms: ⁽¹⁾ xứ-ha-mẫu-kha; ⁽²⁾ a-lỗ-ha-mẫu-kha; ⁽³⁾ bà-ná-mẫu-kha.

There are five kinds of worms at the front of the body, the back of the body, the left side of the body, and the right side of the body, and they gnaw upon the bodily parts found there. These include such kinds as mai-đà-tử-la, thần-ha-tử-la, bất-thâu-la, and others.

In the two lower orifices are three kinds of worms: ⁽¹⁾ câu-lâu-câu-la-duy-dụ, ⁽²⁾ già-la-dụ, ⁽³⁾ hàn-đầu-ba-đà.

Thus, one contemplates the nature of the body according to the kinds of worms.

Question: How does one contemplate the nature of the body according to the arrangement—that is, the places where the bones are joined together?

Answer: The bones of the feet are joined to the shinbones; the shinbones are joined to the thighbones; the thighbones are joined to the hip bones; the hip bones are joined to the spine; the spine is joined to the shoulder blades; the shoulder blades are joined to the arm bones; the arm bones are joined to the neck bones; the neck bones are joined to the skull; the skull is joined to the cheekbones; and the cheekbones are joined to the teeth. Thus, through the arrangement—that is, the joining together—of the bones, with skin enclosing them externally, the body takes shape. This impure body arises in accordance with karma and is not something that anyone has created.

Thus, one contemplates the nature of the body according to its arrangement—that is, the joining together of its bones.

Question: How does one contemplate the nature of the body according to its aggregation?

Answer: Nine pieces of the skull, two cheekbones, thirty-two teeth, seven neck bones, fourteen ribs, eighteen vertebrae, two hip bones, sixty-four bones of the arms, sixty-four bones of the legs, and sixty-four pieces of cartilage in the flesh: these three hundred bones are entwined with eight or nine hundred sinews. Furthermore, there are nine hundred muscles, seventy thousand layers of skin, eight million hairs of the head, ninety-nine thousand body hairs, sixty pores, and eighty thousand kinds of worms.

The bile, saliva, and brain each weigh one ba-lại-tha in the language of the Liang realm, equal to four lạng; the blood weighs one a-tha in the language of the Liang realm, equal to three đẩu. All these things cannot be calculated, weighed, or measured. Although their forms differ, they gather together into a heap of feces and urine called the body.

Thus, one contemplates the intrinsic nature of the body according to its aggregation.

Question: How does one contemplate the nature of the body according to revulsion?

Answer: People esteem purity above all else. They also delight in adornment, perfuming the body with fragrances and flowers, wearing ornamental garments, reclining and sitting upon beds, cushions, mats, blankets, pillows, curtains, and canopies, and enjoying food, drink, and dwellings. At first the mind gives rise to attachment, but afterward it becomes disgusted.

Thus, one contemplates the intrinsic nature of the body according to revulsion.

Question: How does one contemplate the nature of the body according to impurity?

Answer: When clothing and various ornaments become soiled, they can be made clean again. Why is this? Because their original nature is clean. But this impure body cannot be made clean. Moreover, even if this body is fumigated and anointed with fragrances and bathed in scented water, it still cannot be made clean. Why is this? Because the intrinsic nature of the body is impure.

Thus, one contemplates the nature of the body according to impurity.

Question: How does one contemplate the intrinsic nature of the body according to its being a locus?

Answer: Just as flowers growing in a pond arise and flourish in dependence upon that pond, and fruits appearing in an orchard are borne in dependence upon that orchard, so too, in dependence upon this body, various afflictions and illnesses arise. Thus there are ailments of the eyes, ears, nose, and tongue; bodily aches, headaches, sores of the mouth, toothaches, labored breathing, fevers, chills, abdominal pains, heart pains, epilepsy, insanity, leprosy, goiter, vomiting blood, ulcers, abscesses, venereal disease, constipation, cold disorders, and the other illnesses contracted by this body. Thus, the body is subject to countless illnesses.

Thus, one contemplates the intrinsic nature of the body according to its being a locus—that is, a place where illnesses arise.

Question: How does one contemplate the nature of the body according to its ingratitude?

Answer: People devote themselves wholeheartedly to serving the body, selecting the most delicious foods, bathing and anointing it with fragrant oils, and reclining and sitting upon high beds with warm cushions. Yet in return, this body is treacherous and ungrateful, ever tending toward old age, illness, and death. Thus, this body is ungrateful.

Thus, one contemplates the nature of the body according to its ingratitude.

Question: How does one contemplate the nature of the body according to its limitations?

Answer: This body may be burned by fire, devoured, broken apart, or destroyed. This body is a limited thing.

Thus, according to the prescribed limits, one contemplates the intrinsic nature of the body. By following this method of practice, the meditator contemplates the intrinsic nature of the body. When contemplation has become proficient, wisdom gains mastery and the mind becomes undisturbed. Because the mind is undisturbed, the hindrances are destroyed and the factors of jhana arise; according to one's inclination, one attains the supreme state.

Contemplation of the Body ends here.

Question: What is Contemplation of Peace? What are the practice, characteristic, function, proximate cause, and benefits of Contemplation of Peace? How is it cultivated?

Answer: Peace, or tranquility, is the cessation and complete ending of the agitation of body and mind; therefore it is called peace. To bring peace to mind, to follow it closely in contemplation, and to maintain right mindfulness: this is called Contemplation of Peace. To abide in that contemplation without distraction is called its function. Causing the virtues of peace to arise is called its characteristic. The attainment of sublime liberation is its proximate cause, or sphere of activity.

As for the benefits of Contemplation of Peace, if its cultivation is brought to fulfillment, one sleeps peacefully, thinks serenely, the mind becomes secluded, the faculties are purified, aspirations are fulfilled, one becomes lovable and respected, and one inclines toward favorable destinies and toward nirvana.

How is it cultivated? A beginner in meditation goes to a secluded place, gathers in all the faculties, and, without allowing the mind to become agitated, becomes composed and equanimous. That bhikkhu, with purified faculties and mind, delights in seclusion and accordingly abides therein. In body, speech, and mind, he takes peace as his object and contemplates the virtues of peace.

As the Blessed One taught: “That bhikkhu is fully endowed with morality, concentration, wisdom, liberation, and the knowledge and vision of liberation. If any bhikkhu sees that bhikkhu, I declare that he will gain great benefit. If any bhikkhu hears of that bhikkhu, I declare that he will gain great benefit. If any bhikkhu visits that bhikkhu, I declare that he will gain great benefit. If any bhikkhu makes offerings to that bhikkhu, recollects that bhikkhu, or goes forth and practices under that bhikkhu, I declare that he will gain great benefit. Why is this? Because, having heard that bhikkhu expound the Dharma in full, those bhikkhus attain the twofold separation from confused and noisy assemblies: bodily separation from disturbance and mental separation from disturbance.”

When a bhikkhu enters the first jhana, through Contemplation of Peace he abandons the hindrances. When he enters the second jhana, Contemplation of Peace brings applied thought and sustained thought to an end. When he enters the third jhana, Contemplation of Peace brings rapture to an end.

When he enters the fourth jhana, Contemplation of Peace brings pleasure to an end. When he enters the concentration on infinite space, Contemplation of Peace brings to an end the perception of form, aversion, and other kinds of perception. When he enters the concentration on infinite consciousness, Contemplation of Peace brings the perception of infinite space to an end.

When he enters the concentration on nothingness, Contemplation of Peace brings the perception of the sphere of infinite consciousness to an end. When he enters the concentration on neither perception nor non-perception, Contemplation of Peace brings the perception of nothingness to an end. When he enters the attainment of the cessation of perception and feeling, Contemplation of Peace brings feeling and perception to an end.

When one attains the fruit of stream-entry, Contemplation of Peace causes all defilements associated with wrong views to cease. When one attains the fruit of once-returning, Contemplation of Peace causes gross sensual desire, gross ill will, and gross defilements to cease. When one attains the fruit of non-returning, Contemplation of Peace causes subtle sensual desire, subtle ill will, and subtle defilements to cease. When one attains the fruit of arhatship, Contemplation of Peace causes all defilements to cease. When one enters nirvana, Contemplation of Peace causes all things to become utterly quiescent.

By practicing according to this method, the meditator's faith increases through the virtue of Contemplation of Peace. Because his faith is firmly established, mindfulness gains mastery and causes the mind to become undisturbed. Because the mind is undisturbed, all the hindrances are destroyed, the factors of jhana arise, and he abides in access concentration.

Contemplation of Peace ends here.

The Ten Contemplations end here.

Within the field of cultivating the Ten Contemplations, there are the following miscellaneous points:

If one contemplates the virtues of the Buddhas of the past and future, this is Contemplation of the Buddha. The same applies to the virtues of the pratyekabuddhas.

If one contemplates a teaching that one has heard expounded, this is called Contemplation of the Dharma.

If one contemplates the virtues of the disciples, this is Contemplation of the Sangha.

Contemplating one's own observance of the precepts is called cultivating Contemplation of Morality.

Contemplating one's own generosity is called cultivating Contemplation of Generosity. If one wishes to rejoice in one's own generosity when the recipient is a person of great virtue, one should retain the sign of the act of receiving. If an object offered by someone has not been obtained openly and in accordance with the Dharma, then not even a single morsel of food should be accepted.

When Contemplation of Deities is accomplished, faith increases. There are five qualities through which Contemplation of Deities should be cultivated.

The Miscellaneous Points section ends here.