解脫道論

Chapter 8, Section 5: The Four Immeasurable Minds and the Four Great Elements

Question: What is loving-kindness? What are the cultivation, characteristic, function, manifestation, and benefits of loving-kindness? How is loving-kindness cultivated?

Answer: Just as parents, looking upon their only child, arouse loving-kindness and the wish to benefit the child, so extending that loving concern to all sentient beings is called loving-kindness. Maintaining that loving-kindness steadily and without distraction is called the cultivation of loving-kindness. The intention to bring benefit is its characteristic.

Affectionate regard is its function. Freedom from anger is its manifestation. When the cultivation of loving-kindness is accomplished, one obtains the following eleven benefits: one wakes and sleeps in comfort; one has no evil dreams; one is loved by human and nonhuman beings; one is protected by devas; fire, poison, blades, and clubs do not harm one’s body; one’s mind quickly attains concentration; one’s countenance is bright and joyful; and when one is about to die, one is not confused.

If one does not attain a higher state, one will nevertheless be reborn in the Brahma realm.

How is loving-kindness cultivated? A beginner in meditation who wishes to cultivate loving-kindness should first contemplate the faults of anger and the benefits of patience, and should resolve to maintain patience.

How should one contemplate the faults of anger? When anger arises in a person’s heart, that resentment consumes loving-kindness and defiles the mind. Consequently, the face becomes increasingly scowling, the mouth utters harsh words, the eyes glare in all four directions, and the hands brandish blades and clubs. Anger may boil up so violently that one vomits blood, smashes objects, destroys property, and then kills another person or commits suicide.

Moreover, if a person constantly harbors resentment, that person may go so far as to kill father or mother, kill an arhat, cause a schism in the Sangha, or, with an evil mind, shed the blood of a Buddha. Thus one commits dreadful deeds. One should contemplate in this way.

Moreover, one should contemplate thus: “I bear the name of a disciple, yet if I do not cut off anger, how can I cultivate a sense of shame? I still remember the simile of the saw in the Sutra. I delight in wholesome Dharma, yet if I allow anger to increase until I become hateful, I am like a person who wishes to bathe but instead enters a filthy place.

I consider myself learned, yet I have still not overcome resentment; others will ridicule me as they ridicule a physician who himself suffers from cholera. I am esteemed by the world, yet if I do not eliminate anger, people will despise me like an uncovered poison jar filled within with impurities. A wise person who gives rise to hatred is like someone who deliberately eats poisonous food.

Why is this? Because that blameworthy thought of resentment produces painful karmic results. Like one bitten by a venomous snake, who carries the poison within and has not yet subdued it, such a person knows only suffering and not happiness.

Thus, when anger arises in a bhikkhu and he does not quickly restrain it, he sees only suffering and not happiness. This may readily be understood. Why is this?

Because resentment is exceedingly dreadful.”

Moreover, one should contemplate resentment thus: An angry person causes enemies to laugh in scorn and friends to feel ashamed. Although possessed of lofty and profound virtue, one is still regarded lightly. Previously esteemed, one now becomes despised; previously praised, one is now censured. Seeking happiness, one instead finds suffering; wishing to remain unmoved, one becomes agitated; wishing to become clear-sighted, one becomes blind; wishing to become intelligent, one instead becomes foolish.

One should contemplate the faults of resentment in this way.

Question: How should one contemplate the benefits of patience?

Answer: Patience is strength; it is armor that protects the body. It provides complete protection for oneself, eliminates anger, and is praised by the wise. It is a joy that prevents one from falling away and is the clear comprehension of every meaning. Therefore, patience is said to cause others to feel ashamed.

Moreover, one should contemplate: “I have shaved my head and gone forth; I should cherish only patience. I have received the offerings of the entire country, and therefore I must be patient so that my donors may obtain great karmic fruit. I bear the appearance and robes of the noble ones; only through patience can I practice in accordance with the conduct of the noble ones.

Whenever resentment arises within me, I shall immediately make my mind free from anger. I bear the name of a disciple and must make myself truly worthy of that name. The donors have offered me many things; through this patience, I shall enable those donors to obtain great karmic fruit.

I possess faith, and patience is the dwelling place of that faith. I possess wisdom, and patience is the dwelling place of that wisdom. When the poison of anger is present, I shall immediately use patience as its antidote.” Thus, one contemplates both the faults of resentment and the benefits of patience, causing the mind to incline toward maintaining patience.

When an evil person reviles me, I should be patient; I should wear down and soften my pride.

In this way, the meditator inclines toward patience and delights in benefiting himself. He goes to a secluded place, and with an undistracted mind begins to make this thought pervade his entire body: “May I be happy; may my mind be joyful and not afflicted by suffering. How may I be without enemies and without anger, happily removed from the clamor of the defilements, and endowed with all virtues?” He restrains his mind, making it pliant and capable of maintaining the practice. When his mind has become pliant and capable of maintaining it, only then should he begin to cultivate loving-kindness, regarding all sentient beings as himself.

If a meditator cultivating loving-kindness wishes to direct it toward all sentient beings, at the outset he should not direct his mind toward an enemy, a stranger, an evil person, someone without virtue, or a deceased person. Rather, he should direct his mind toward someone whom he esteems, whom he neither despises nor regards as an indifferent stranger, and who has benefited him, toward whom he has never felt jealousy or anger. It is precisely by directing his mind toward such a person that the meditator should begin cultivating loving-kindness.

First, he should recollect that person’s virtues, the benefits that person has brought him, and the reasons for his esteem, thus: “This person is endowed with virtue, honor, learning, moral discipline, concentration, and wisdom; therefore I esteem him greatly. This person is accomplished in giving, affectionate speech, and beneficial conduct, and has benefited me personally.” Thus, by properly recollecting what is worthy of esteem and how that person has benefited him, thoughts of affection and friendship arise in his mind. In accordance with this, the meditator cultivates loving-kindness.

The practitioner of loving-kindness should constantly reflect and continually aspire: May no enmity arise; may there be no anger; may there be happiness; may there be freedom from every disturbance; may all virtues be fulfilled; may wholesome benefits be obtained; may praise be received; may there be faith; may there be joy; may moral conduct be perfectly maintained; may learning and knowledge be complete; may generosity be practiced; may wisdom be attained; may sleep and waking be peaceful; may no evil dreams be seen; may human and non-human beings hold one in affection; may the devas protect one; may fire, blades, clubs, and poison not harm the body; may concentration of mind be swiftly attained; may the face be joyful and serene; may rebirth occur in a prosperous land;

may good people be encountered; may the body be whole and sound; may there be freedom from illness; may life be long; and may there always be happiness.

Furthermore, the meditator should reflect thus: "May unwholesome phenomena that have not yet arisen not arise; if they have already arisen, may they be extinguished. May wholesome phenomena that have not yet arisen arise; if they have already arisen, may they increase." Furthermore, may undesirable phenomena not arise; if they have already arisen, may they be eradicated. May desirable phenomena arise and grow.

Through this, the mind of loving-kindness acquires confidence. Through firm confidence, the meditator keeps mindfulness established; and when mindfulness is established, the mind becomes undistracted. Knowing that the mind is presently undistracted, the meditator follows this method of practice and cultivates loving-kindness toward himself.

Having cultivated it many times, he directly sees that his mind abides undistracted and has become pliant. He then directs the mind in due sequence, cultivating loving-kindness toward a beloved person, a neutral person, an enemy, and finally all sentient beings. Thus, after cultivating loving-kindness toward himself, he directs it toward a beloved person; then, in due sequence, he arouses loving-kindness toward a neutral person and toward an enemy.

In this manner, he radiates thoughts of loving-kindness toward all sentient beings just as toward himself, making no distinctions whatsoever.

If, while practicing in this manner, the meditator is unable to arouse loving-kindness toward a neutral person or stranger and aversion still temporarily remains, he should contemplate thus: "Unwholesome and undesirable phenomena are now present in my mind. Desiring wholesome phenomena and possessing faith, I went forth in accordance with the Teacher's instruction, striving to benefit all sentient beings and to arouse a mind of great loving-kindness and compassion. Yet now I still have no loving-kindness toward a stranger; how, then, can I radiate loving-kindness toward an enemy?" If, after contemplating thus, aversion and anger still do not disappear, the meditator cultivating loving-kindness should not intensify his exertion but should employ other methods to help eliminate his anger.

Question: What are the methods for eliminating anger?

Answer: Regarding the person he resents, the meditator should contemplate: sharing benefits, recollecting the virtues of the person resented, recollecting his own karmic retribution, the repayment of debts, kinship, his own faults, not arousing an intention that would create present karma, examining the intrinsic nature of the faculties, the cessation of thoughts, the skandhas, and emptiness. These methods should be kept in mind.

Even when angry, if someone comes to ask for something, one should still give. If that person offers something, one should also accept it as appropriate, with wholehearted respect and kindly speech. Whatever that person does, one should accommodate his wishes. In this way, one's anger will disappear.

Regarding virtues, if one sees that the other person possesses virtues, the meditator must recollect those virtues and should not deny that they are virtues. It is like drawing water from a pond covered with duckweed: one pushes aside the duckweed and draws the water. If that person truly possesses no virtues, one should arouse loving-kindness and have compassion for him as one devoid of virtue who is heading toward the evil destinies.

Regarding kindnesses received, one should recollect the kindnesses of the person who is resented. If that person lacks affection and respect, one should cause him to recollect kindnesses. If affection and respect have already been lost, one should help him create further virtue. Moreover, one should help him abandon unwholesome deeds and show him the wholesome path. In this way, enmity becomes kindness; this may be understood through reflection.

Regarding one's own karma, whoever has committed the evil of anger will have evil karma arise in him.

Regarding the repayment of debts, one should reflect: If someone reviles me or harms me, this is precisely due to my former karma. I now clearly witness that I have just been released from an old debt. One should contemplate in this manner.

Regarding kinship, throughout samsara, sentient beings have successively been one another's parents, siblings, and relatives. Recollecting this causes the perception of kinship to arise.

Regarding one's own faults, one should contemplate: Through this action, I made that person angry and thereby caused myself to lose virtue. In this way, one arouses the mental sign through which one recognizes one's own faults.

Regarding not giving rise to attention, the sign of freedom from anger is that one should not direct attention toward it, just as a person who does not wish to look at an unpleasant form closes his eyes.

Regarding suffering, one should arouse in the mind the perception that there is no obstacle when one inflicts suffering upon oneself. Why? A foolish person, by improperly directing his thoughts instead of attending to loving-kindness, makes himself suffer and creates anguish within his own heart. This can be directly understood. One should stay far away from wherever an enemy dwells and find a place to live where one neither hears nor sees that person.

Regarding the intrinsic nature of the faculties, the faculties habitually cling to desirable and undesirable objects. This is the cause of anger, because loving-kindness is not properly brought to mind. One should contemplate in this manner.

Regarding the cessation of thoughts, one should contemplate: The thought, "That person suffers from having been born and now undergoes still further suffering," ceases within a single moment, as do all thoughts. Why, when that person is not angry, do I become angry? One should contemplate in this manner.

Regarding composite union, one should contemplate: The internal and external skandhas are not identical; at times they separate and at times they unite, and suffering thereby arises. How could I become angry with any particular part or place within the body? One should contemplate in this manner.

Regarding emptiness, one should contemplate: Whoever causes suffering must undergo suffering. Yet according to the ultimate meaning of emptiness, this cannot be found, for this body arises through causes and conditions, and there is no sentient being whatsoever. Moreover, this body is inherently without self and is formed through the aggregation of the dhatus. Contemplating the emptiness of body and mind in this manner, one should arouse loving-kindness.

Therefore, the Blessed One spoke this verse:

That person dwells in village or forest,

Experiencing suffering and joy.

When those afflictions scorch and burn,

They come from neither self nor other.

If the mind is pure and immaculate,

What affliction could ever scorch it?

That meditator, having completely eliminated anger and understood the skillful means, clearly distinguishes among himself, friends, strangers, and enemies. With the mind established and masterful, he then arouses loving-kindness in successive order: beginning where he dwells, he arouses loving-kindness toward his fellow bhikkhus, toward the community of monks and nuns, toward the devas dwelling in that place, toward the sentient beings in the region, and from there extends it throughout all the villages.

In this way, from village to country, he pervades one direction, two, three, and four directions, then the four intermediate directions, above and below. Extending it to all sentient beings and throughout the world, that mind of loving-kindness becomes exceedingly vast, immeasurable, free from enmity and anger, and pervades every place.

When the meditator practices in this way, there are three ways of becoming established in meditation: pervading sentient beings, pervading villages, and pervading all directions. Established in meditation, he radiates loving-kindness toward one sentient being; then from one sentient being to two and three sentient beings, and ultimately to an entire village. He further radiates loving-kindness toward all the villages in one direction, and ultimately toward all the villages in the four directions.

When radiating loving-kindness toward a single sentient being, if that being dies, the object is lost, preventing the arising of the mind of loving-kindness. Therefore, the cultivation of loving-kindness must be expanded until it universally encompasses all; only then does it become sublime, bring great karmic fruit, and accomplish great merit.

Question: What is loving-kindness? What are its roots, its basis, its fulfillment and non-fulfillment, and its object?

Answer: Non-greed is a root of the mind of loving-kindness. Non-anger and non-delusion are also roots. Resolute intention and right attention are likewise roots of the mind of loving-kindness. That which causes these roots to arise is the basis of loving-kindness. The cultivation of loving-kindness is fulfilled when one succeeds in eliminating anger and delight in evil, and when the three kinds of karma—bodily, verbal, and mental—are all purified. How is the cultivation of loving-kindness not fulfilled? When one still harbors anger toward those dear to oneself and still delights in evil, loving-kindness is lost. A deficiency in loving-kindness arises from thoughts of hatred and contention. Sentient beings are the object of loving-kindness.

Question: According to the ultimate meaning, sentient beings cannot be apprehended; how, then, can sentient beings be taken as the object of loving-kindness?

Answer: In dependence upon the faculties and in accordance with worldly convention, they are provisionally called sentient beings. Great bodhisattvas cultivate loving-kindness toward all sentient beings and completely fulfill the ten paramitas.

Question: How is this accomplished?

Answer: Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, and bestow freedom from fear; in this way, they fulfill the Paramita of Giving.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, and perfect harmlessness and the unfailing efficacy of the Dharma, as a father regards his child; in this way, they fulfill the Paramita of Morality.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, perfect non-greed, and resolve to relinquish what is unbeneficial, turning toward meditation and toward renunciation; in this way, they fulfill the Paramita of Renunciation.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, extensively contemplate what is beneficial and what is unbeneficial, and correctly explain the meaning of skillful means for eliminating evil and causing goodness to be practiced; in this way, they fulfill the Prajnaparamita.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, never depart from diligence, and steadfastly persevere in diligence at all times; in this way, they fulfill the Paramita of Diligence.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, and endure their harsh words and abuse without becoming resentful; in this way, they fulfill the Paramita of Patience.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, speak the Truth to them with truthful words, abide in the Truth, and safeguard the Truth; in this way, they fulfill the Paramita of Truth.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, and vow that for their sake they would relinquish even their lives rather than abandon their vows, aspiring to preserve fully the vows of the noble ones; in this way, they fulfill the Paramita of Resolution.

Great bodhisattvas radiate loving-kindness toward all sentient beings, benefit them, and regard every sentient being as themselves; in this way, they fulfill the Paramita of Loving-Kindness.

Great bodhisattvas radiate loving-kindness toward all sentient beings, regard friends and enemies equally, and keep their minds free from anger and attachment; in this way, they fulfill the Paramita of Equanimity.

Thus, through cultivating loving-kindness, great bodhisattvas fulfill the ten paramitas and cause the four foundations to be accomplished. The four foundations are: (1) the foundation of truth, (2) the foundation of giving, (3) the foundation of tranquility, and (4) the foundation of wisdom. The Paramita of Truth, the Paramita of Resolution, and the Paramita of Diligence bring the foundation of truth to fulfillment.

The Paramita of Giving, the Paramita of Morality, and the Paramita of Renunciation bring the foundation of giving to fulfillment. The Paramita of Patience, the Paramita of Loving-Kindness, and the Paramita of Equanimity bring the foundation of tranquility to fulfillment. The Paramita of Wisdom brings the foundation of wisdom to fulfillment. (Tranquility means peaceful stillness, a state of quietude.)

Thus, by cultivating all-pervading loving-kindness, great bodhisattvas first fulfill the ten paramitas and then the four foundations, thereby accomplishing two Dharmas: samatha (concentration) and vipassana (wisdom). In this way, the foundations of truth, giving, and tranquility bring samatha to fulfillment. The foundation of wisdom brings vipassana to fulfillment. Through the fulfillment of samatha, they accomplish all meditative absorptions, liberations, concentrations, and attainments, causing two kinds of concentration to arise: the concentration of dual transformation and the concentration of great compassion. Through the fulfillment of vipassana, they accomplish all supernormal powers and attain fearless eloquence; thereafter, they also attain spontaneous wisdom and omniscience.

Thus, by cultivating loving-kindness in successive order, great bodhisattvas attain the Buddha-stage.

Here ends the section on Loving-Kindness.

Question: What is Compassion? What are the cultivation, characteristic, function, manifestation, and merits of the cultivation of Sympathetic Joy? How is the mind of sympathetic joy cultivated?

Answer: It is like parents who have an only child and cherish that child. When they see the child suffering, anguish arises in their hearts: “How painful!” Likewise, to arouse loving care and pity toward all sentient beings is called the mind of compassion. When mindfulness of compassion abides in the mind without distraction, this is called the cultivation of compassion. Not allowing harm to befall others is the characteristic of compassion. Joy is its function, or its activity. Compassion manifests in the form of harmlessness, meaning that one does not injure anyone at all. Compassion possesses the same merits as loving-kindness.

How is Compassion cultivated? A beginner in meditation goes to a secluded place, gathers all his faculties, and keeps his mind free from distraction. Then, upon seeing sentient beings afflicted by illness, old age, or poverty and suffering, if through seeing or hearing of such things his mind turns toward those suffering beings, he asks himself: “By what means may they be helped to escape from suffering?”

Furthermore, if he sees them deluded and bound by afflictions, thereby falling into darkness, or sees meritorious persons who refuse to train, the understanding arises in his mind that these suffering sentient beings will be reborn in evil destinies, and he asks himself: “By what means may they be helped to escape from suffering?”

Furthermore, if one sees that they have fallen into unwholesome states and do not rely upon wholesome states, that they have fallen into undesirable states and do not rely upon desirable states, then upon seeing or hearing this, the thought immediately arises: “These beings are afflicted by suffering and will be reborn in an evil destination.” One then asks oneself what means might free them from that state of suffering.

The meditator then follows this method of practice and cultivates compassion. Having cultivated compassion extensively, the mind becomes harmonious, supple, gentle, and easily directed. When it is capable of sustaining the practice, one cultivates compassion in due sequence, directing it toward strangers and then toward enemies, just as with loving-kindness, continually extending it until it pervades the four directions, as has been explained in detail above.

Question: When is compassion complete, and when is it incomplete?

Answer: If the cultivation of compassion is accomplished, delight in killing is eliminated, sorrow and distress do not arise, and one takes no pleasure in evil deeds. Two causes prevent compassion from becoming complete: (1) giving rise to resentment toward loved ones; and (2) arousing sorrow and distress by responding to enemies with intimidation.

Question: Not all beings are suffering, nor do they suffer at all times. Why, then, should compassion be cultivated toward all beings?

Answer: Every being has at some time undergone suffering. Therefore, one should carefully apprehend that sign of suffering and cultivate compassion toward beings everywhere.

Furthermore, birth and death are sufferings common to all beings. Therefore, taking this as the sign, one should cultivate compassion everywhere.

Here ends Compassion.

Question: What is sympathetic joy? What are the cultivation, characteristic, function, manifestation, and benefits of sympathetic joy? How is sympathetic joy cultivated?

Answer: Just as parents with an only child lovingly rejoice upon seeing their child happy and think, “Excellent!” so, through that affectionate delight, one gives rise to joy toward all beings. This is called sympathetic joy. When sympathetic joy abides steadily without distraction, this is called the cultivation of sympathetic joy. Gladness and cheerfulness are its characteristic. Freedom from fear is its function. The elimination of discontent is sympathetic joy. Sympathetic joy shares the same benefits as loving-kindness.

How is sympathetic joy cultivated? A beginner in meditation goes to a secluded place, sits down, gathers the whole mind together so that it is undistracted, and, knowing that someone whom one has always respected is dwelling in happiness, gives rise to gladness. Whether one hears or sees this, the thought of rejoicing arises: “Excellent! Excellent! May these beings long abide in gladness.”

Furthermore, if one sees someone who does not rely upon evil states but instead inclines toward wholesome states, who does not cling to undesirable states but knows how to follow desirable states, one gives rise to the thought: “Excellent! Excellent! May these beings long abide in gladness.”

Following this method of practice, the meditator cultivates sympathetic joy. Having cultivated it much and for a long time, the mind becomes harmonious, supple, gentle, and easily directed, capable of sustaining sympathetic joy. Then, directing it in sequence from loved ones to strangers and then to enemies, one cultivates sympathetic joy and causes it to expand until it pervades the four directions.

When is sympathetic joy complete, and when is it incomplete? If the cultivation of sympathetic joy is accomplished, discontent is entirely eliminated, delight in unwholesome things does not arise, and deceitful speech is abandoned. Two causes prevent sympathetic joy from becoming complete: (1) resentment toward loved ones; and (2) acts of ridicule and mockery that cause discontent to arise.

The remainder is as explained in detail above.

Here ends Sympathetic Joy.

Question: What is equanimity? What are the cultivation, characteristic, function, manifestation, and benefits of equanimity? How is equanimity cultivated?

Answer: Just as parents who love all their children neither indulge one nor disdain another, but treat them equally with an impartial mind, so one gives rise to impartiality toward all beings. This is called equanimity. When mindfulness of equanimity abides steadily in the mind without distraction, this is called the cultivation of equanimity. Nonattachment to anything is the characteristic of mindfulness of equanimity. Impartiality is its function. The arising of equanimity manifests as neither hatred nor affection. Equanimity shares the same benefits as loving-kindness.

Question: How is equanimity cultivated?

Answer: At first, the meditator gives rise to loving-kindness and sympathetic joy in order to enter the Third Dhyana. When the meditator has become proficient and attained mastery in the Third Dhyana, one begins to contemplate the disadvantages of loving-kindness, compassion, and sympathetic joy: they are close to affection and aversion, and joy produces elation and agitation. To counteract these disadvantages, the meditator contemplates the benefits of equanimity.

Directing the mind toward a person who is neither desirable nor undesirable, the meditator gives rise to equanimity and brings that equanimity to completion. Practicing thus repeatedly until the mind becomes pliant, gentle, easily directed, and capable of sustaining mindfulness of equanimity, one then cultivates equanimity in due sequence toward an enemy and afterward toward a loved one. The remainder may be understood by inference from the detailed explanation given above: one directs equanimity until it pervades all four directions.

Thus, as the meditator cultivates equanimity, the Fourth Dhyana arises together with equanimity. There are three ways of establishing equanimity: by comprehensively embracing beings, by comprehensively embracing villages, and by comprehensively embracing the four directions.

Question: When cultivating equanimity toward all beings, how should one direct the mind?

Answer: One should direct the mind in this way: with loving-kindness, compassion, and sympathetic joy, the meditator should abandon excessive elation and excessive rejoicing in relation to beings. It is like meeting a loved one after many years of separation: at first, joy and delight arise exuberantly, but afterward the mind settles and becomes calm, allowing equanimity to arise together with loving-kindness, compassion, and sympathetic joy. At that time, one should accordingly direct the mind so as to maintain equanimity.

When is equanimity complete, and when is it still incomplete?

If equanimity is accomplished, resentment and attachment and aversion are eliminated, and ignorance does not arise. Two causes lead to the loss of equanimity: (1) giving rise to resentment toward loved ones; and (2) giving rise to ignorance. (...)

Miscellaneous matters concerning the four immeasurable minds.

The four immeasurable minds—loving-kindness, compassion, sympathetic joy, and equanimity—are first cultivated toward a single being and then extended everywhere else, just as a mother thinks of her child throughout the stages by which the child grows to maturity. Thus, toward animals, toward those who violate the precepts, toward those who fully observe the precepts, toward those disenchanted with sensual desire, toward the disciples, toward the pratyekabuddhas, and toward the Perfectly Enlightened Ones, relying upon the most excellent realms, the meditator cultivates the four immeasurable minds and attains the supreme immeasurable state. This may be understood by further inference.

Question: With loving-kindness, compassion, and sympathetic joy, the Third Dhyana arises. Why does the Fourth Dhyana not arise?

Answer: The suffering and distress of beings arise from resentment, harmful conduct, and the absence of happiness. To counteract these, one cultivates loving-kindness, compassion, and sympathetic joy, thereby causing gladness to arise together with them. Therefore, the Third Dhyana arises, but the Fourth Dhyana does not.

Furthermore, equanimity is the foundation of the Fourth Jhāna, accomplished through two kinds of equanimity: equanimity toward feelings and equanimity toward phenomena. By abiding in the domain of equanimity and benefiting all beings impartially, one establishes the foundation of equanimity. Therefore, the three immeasurable states of loving-kindness, compassion, and appreciative joy give rise to the Third Jhāna, but not to the Fourth Jhāna.

Another teaching holds that the four levels of jhāna arise through the four immeasurable states. As the Blessed One said: “Bhikkhus, you should cultivate the four immeasurable states. You should cultivate concentration with applied thought and sustained thought; concentration with applied thought but without sustained thought; concentration without applied thought or sustained thought; concentration accompanied by joy; concentration accompanied by bliss; and concentration accompanied by equanimity.”

Question: Why are the immeasurable states said to be four, rather than three or five?

Answer: If they were said to be three or five, doubt would arise concerning them all. Furthermore, the four immeasurable states counteract anger, harmfulness, discontent, and partiality born of affection and aversion. Another teaching holds that, among the four immeasurable states, loving-kindness alone overcomes those who are greatly prone to anger and causing harm; therefore, it is foremost among the four.

As for equanimity, when loving-kindness, compassion, and appreciative joy are purified, they become equanimity, for it counteracts affection and aversion. Thus, although the four immeasurable states differ in kind, they share a common nature; this should be understood. Because they all counteract faults, all take sentient beings as their object, and all benefit sentient beings, the four immeasurable states share a common characteristic.

Yet another teaching holds that, with respect to skill in counteracting, skill in apprehending the object, and skill in benefiting sentient beings, each immeasurable state has a distinct characteristic. As the Blessed One taught in the Haliddavasana Sutta: “In the plane of purity, loving-kindness is foremost; in the Sphere of Infinite Space, compassion is foremost; in the Sphere of Infinite Consciousness, appreciative joy is foremost; and in the Sphere of Nothingness, equanimity is foremost.”

Question: How is this known to be so?

Answer: Its meaning is known through following what is proximate.

Question: How is that so?

Answer: One who cultivates loving-kindness follows the dispositions of sentient beings. By continually directing attention in accordance with the blue and yellow totality devices, and by means of this subtle method settling the mind, one causes the objects—the various kinds of sentient beings—to become purified within the form realm, projecting the mind from the totality devices. Thereby, the meditator then attains the Fourth Jhāna of the form realm. Hence it is said that loving-kindness is foremost in the plane of purity. The meditator then, following the loving-kindness of the Fourth Jhāna, transcends the form realm.

Question: What is the meaning of this?

Answer: Through cultivating loving-kindness, the mind recognizes the faults of the form realm. Why? Seeing sentient beings suffer because of form, one thereby recognizes the faults of the form realm. One then directs attention toward liberation from the form realm and relies upon the Sphere of Infinite Space. Through skillfully following this subtle method, the mind becomes established. Therefore, compassion is said to be foremost in the Sphere of Infinite Space.

Question: That meditator, by following appreciative joy, transcends the Sphere of Infinite Space. What does this mean?

Answer: Because appreciative joy has been cultivated, the mind clings nowhere and continually maintains the Sphere of Infinite Consciousness. Why is this? Because this appreciative joy clings nowhere, the mind becomes established in the Sphere of Infinite Consciousness. Relying upon this non-clinging mind, one contemplates the object of sentient beings while continually maintaining infinite consciousness as the object, and one becomes free from the bonds of the form realm. Skillfully applying this subtle method, within infinite space and infinite consciousness one directs attention and gives rise to contemplation of the various classes of objects, thereby causing the mind to become established. Therefore, appreciative joy is said to be foremost in the Sphere of Infinite Consciousness.

Question: The meditator, by following equanimity, transcends the Sphere of Infinite Consciousness. What does this mean?

Answer: Because equanimity has been cultivated, the mind becomes free from bondage. Why? Without cultivating equanimity, one becomes attached to the suffering and happiness of sentient beings, whether through elation or through joy. With a mind free from bondage, one relinquishes attachment and enters the Sphere of Nothingness, presently causing the mind to experience ease. Skillfully applying this subtle method, one causes the mind to become established, no longer clinging to the various classes of objects. Why is this? In the Sphere of Nothingness, one no longer clings either to consciousness or to infinity. Therefore, equanimity is said to be foremost in the Sphere of Nothingness.

The Miscellaneous Matters conclude here.

Question: What is contemplation of the Four Great Elements? What are the cultivation, characteristic, function, manifestation, and benefits of contemplating the Four Great Elements? How is it cultivated?

Answer: Clearly discerning the intrinsic characteristics within the four elements—earth, water, wind, and fire—is called contemplation of the Four Great Elements. The mind’s undistracted abiding therein is called cultivation. Contemplating in accordance with the Four Great Elements is its characteristic.

Penetrating emptiness is its function. Dispelling the conception of a sentient being is its manifestation. When cultivation of contemplation of the Four Great Elements is accomplished, eight benefits are obtained: one can endure terror; one finds contentment in what is unpleasant; the mind remains impartial toward what is agreeable and disagreeable; one eliminates discrimination between male and female; one attains great wisdom; one inclines toward favorable destinies; one inclines toward nirvana; one clearly understands all phenomena; and all practices are brought to fulfillment.

How is contemplation of the Four Great Elements cultivated? A beginner in meditation contemplates the Four Great Elements in two ways: (1) briefly and (2) extensively.

Question: How are the Four Great Elements apprehended briefly?

Answer: The meditator goes to a secluded place, gathers the mind completely so that it is not disturbed, and contemplates that this body receives its designation from the Four Great Elements. In this body, everything characterized by hardness belongs to the earth element; everything characterized by moisture belongs to the water element; everything characterized by heat belongs to the fire element; and everything characterized by movement belongs to the wind element. Thus, although this body contains these elements, there is no sentient being whatsoever and no life principle. This is the brief method of apprehending the elements—the Four Great Elements.

Another teaching holds that the meditator briefly apprehends the elements of the Four Great Elements through these four: contemplation of (1) the membranes—the layers of skin encasing the internal parts of the body; (2) the flesh—the fibers of muscle; (3) the vessels—the blood vessels; and (4) the bones. In contemplating each, the meditator observes the shape, color, and location of the membranes, flesh, vessels, and bones.

Contemplating in this manner makes the mind pliant—gentle and readily trainable—so that it can undertake the apprehension of the elements. According to these four methods, hard substances belong to the earth element, moist substances belong to the water element, hot substances belong to the fire element, and moving substances belong to the wind element. Through the four levels of jhāna, the meditator clearly discerns that although these elements are present in this body, there has never been any sentient being or any life principle therein.

Then, by comparison with the other methods, the mind becomes established.

Such is the brief method of apprehending the elements of the Four Great Elements.

Question: How are the elements apprehended extensively?

Answer: There are twenty ways of comprehensively apprehending the earth element. In this body there are head hair, body hair, fingernails and toenails, teeth, skin, flesh, sinews, membranes, bones, marrow, kidneys, heart, liver, lungs, spleen, stomach, small intestine, large intestine, mesentery, feces, and brain.

There are twelve ways of comprehensively apprehending the water element. In this body there are bile, saliva, pus, blood, sweat, solid fat, tears, liquid fat, spittle, nasal mucus, synovial fluid, and urine.

There are four ways of comprehensively apprehending the fire element by discerning bodily heat: the heat within the body, warmth, mild warmth, and the moderate heat by which food in the body is digested. These constitute the fire element.

There are six ways of comprehensively apprehending the wind element: upward-moving wind, downward-moving wind, wind in the abdomen, wind in the back, wind in the hands and feet, out-breath, and in-breath.

Thus, by these forty-two ways, one sees that this body consists solely of elements and that there is neither a being nor a living principle within it. This is the contemplation for comprehensively apprehending the elements.

Furthermore, the ancient masters taught that the four great elements should be contemplated in ten ways: according to the meaning of their terms, their functions, aggregation, reduction to particles, inseparability, causes and conditions, characteristics, sameness and difference of kind, difference in nature and characteristics, and the wooden puppet.

Question: How are the elements of the four great elements discerned according to the meaning of their terms?

Answer: There are two kinds of terminology: conventional terminology and specific terminology. Thus, the four great elements—earth, water, wind, and fire—are conventional terms, while earth element, water element, fire element, and wind element are specific terms.

Question: What is the meaning of the four great elements?

Answer: Because they arise in great magnitude, they are called “great.” The four great elements are great and are not real, yet they appear as though real; therefore, they are called “great.” They are also called “great” because they resemble the forms assumed by spirits. What does it mean that they arise in great magnitude? It means that these elements arise extensively and are present everywhere. As the Blessed One said in verse:

In brief, the extent of earth

Measures two hundred thousand

And four additional nahutas.

The extent of water is four hundred thousand

And eight additional nahutas.

The wind abides within space

And measures nine hundred thousand

And six additional nahutas.

The world wherein beings dwell

Is also formed through fire;

Within that very world

There are many blazing flames,

Burning upward to the Brahma Heaven

For as long as seven days.

Because they thus arise in great magnitude,

They are therefore called “great.”

(Nahuta: In ancient India, nahuta denoted a very large number, exceeding ten million.)

Question: How are they great, not real, yet appearing as though real?

Answer: They are called great elements because they are neither male nor female, yet the elements are perceived in male and female forms; they are neither long nor short, yet the elements are perceived in long and short forms; they are neither trees nor mountains, yet the elements are perceived in the forms of mountains and trees. Thus, “great” means that, though not real, they cause what seems real to appear; therefore, they are called “great.”

Question: How do they resemble the forms assumed by spirits?

Answer: Their strange forms are like spirits entering a human body and taking it as their own body. Because such a body bears a form resembling one assumed by spirits, four qualities arise within it: hardness, fluidity, heat, and movement. Thus, this body is formed through the conjunction of the elements, and four qualities arise within it: through the earth element it becomes hard; through the conjunction of the water element it becomes fluid; through the conjunction of the fire element it possesses heat; and through the conjunction of the wind element it is able to move. Therefore, they are said to resemble the forms assumed by spirits and are thus called “great.”

This explains “great” according to the meaning of the term.

Question: What are the meanings of earth element, water element, fire element, and wind element?

Answer: Extensiveness is the meaning of earth. Drinkability is the meaning of water. Causing illumination is the meaning of fire. Moving to and fro is the meaning of wind.

What is the meaning of “element”? “Element” means that which preserves its own nature. Furthermore, the intrinsic nature of earth is the earth element; the intrinsic nature of water is the water element; the intrinsic nature of fire is the fire element; and the intrinsic nature of wind is the wind element.

What is the intrinsic nature of earth? It is hardness, strength, durability, immobility, stability, support, and sustenance. This is called the nature of earth.

What is the intrinsic nature of water? It is moisture, permeation, flowing, dripping, fullness, increase, gratification, and cohesion. This is called the nature of water.

What is the intrinsic nature of fire? It is heat, warmth, evaporation, maturation, burning, and adherence. This is called the nature of fire.

What is the intrinsic nature of wind? It is support, coolness, moving to and fro, gentle motion, downward movement, and adherence. This is called the nature of wind.

The foregoing explains the meaning of the terms. Thus, the elements should be contemplated by means of their terminology.

Question: How are the elements contemplated according to their functions?

Answer: Hardness is the function of the earth element. Cohesion is the function of the water element. Producing heat is the function of the fire element. Restraint is the function of the wind element. Furthermore, the function of the earth element is to stand upright; that of the water element is to flow downward; that of the fire element is to rise upward; and that of the wind element is to move.

Furthermore, when two elements come into conjunction, the front foot advances and then the rear foot advances; when two elements come into conjunction, one sits down and then lies down; when two elements come into conjunction, first indolence and drowsiness arise, and afterward courageous diligence arises; when two elements come into conjunction, the body first feels heavy and afterward feels light. Thus are the elements contemplated according to their functions.

Question: How are the four great elements contemplated through aggregation?

Answer: When aggregated, the earth element, water element, fire element, and wind element depend upon one another and give rise to form, odor, taste, and tangible quality. These eight phenomena—earth, water, fire, wind, form, odor, taste, and tangible quality—arise together, are inseparable, and are conjoined; therefore, they are called an aggregate. There are four kinds of aggregates: earth aggregate, water aggregate, fire aggregate, and wind aggregate. In an earth aggregate, the earth element predominates, while the water, fire, and wind elements are subordinate. In a water aggregate, the water element predominates, while the other elements are subordinate. It is likewise in the remaining aggregates. Thus are the elements contemplated through aggregation.

Question: How are the four great elements contemplated through reduction to particles?

Answer: One contemplates the earth element beginning with its most subtle state: an exceedingly minute particle of dust, almost equivalent to “nothingness,” from which earth arises. Through combination with water it does not disperse; through being cooked by fire it does not putrefy; and through being supported by wind it becomes capable of movement. It should be contemplated in this way.

Furthermore, the ancient masters taught that, within the body, the earth element, when reduced to minute particles of dust, measures one dou and two sheng; when conjoined by the water element, it amounts to six sheng and two ge; it is then cooked by fire and, following the wind, rises and revolves. (1 dou = 10 sheng; 1 sheng = 10 ge; 1 ge = 1.8 liters.)

Thus are the elements contemplated through reduction to particles.

Question: How are the four great elements contemplated through their inseparability?

Answer: The earth element is firmly held together by water, matured by fire, and steadily supported by wind; thus these three elements are united. The water element rests upon earth, is matured by fire, and steadily supported by wind; thus these three elements are bound together. The fire element rests upon earth, is held together by water, and supported by wind; thus these three elements bring about maturation.

The wind element rests upon earth, is held together by water, and matured by fire; thus these three elements support one another. In earth, the three elements are held together by water and therefore are not dispersed; they are matured by fire and therefore do not become foul-smelling; they are supported by wind and therefore can move without disintegrating. Thus the four elements, depending upon one another, expand and remain established without separating from one another.

In this way, one contemplates the elements according to their inseparability.

Question: How does one contemplate the elements according to causes and conditions?

Answer: There are four causes and four conditions from which the elements arise. The four causes are karma, mind, time, and nutriment.

What is the karmic cause? The four great elements born of karma come into being through two conditions: the arising condition and the karmic condition. The remaining elements come into being through the dependence condition.

The four great elements born of mind come into being through six conditions: the arising condition, the co-arising condition, the dependence condition, the nutriment condition, the faculty condition, and the presence condition. The remaining elements come into being through the dependence condition and the presence condition.

In the mind at the time of conception, material form comes into being through seven conditions: the co-arising condition, the mutuality condition, the dependence condition, the nutriment condition, the faculty condition, the result condition, and the presence condition.

In the mind at the time when birth is approaching, the newly born body comes into being through three conditions: the post-arising condition, the dependence condition, and the presence condition.

The four great elements arising from time as their cause come into being through two conditions: the arising condition and the presence condition. The remaining elements come into being through two conditions: the dependence condition and the presence condition.

The four great elements arising from nutriment as their cause come into being through three conditions: the arising condition, the nutriment condition, and the presence condition. The remaining elements come into being through two conditions: the dependence condition and the presence condition.

The four elements born of karma all co-arise—that is, they come into being in mutual dependence—and are mutually conditioning; they come into being through four conditions: the co-arising condition, the mutuality condition, the dependence condition, and the presence condition. The remaining elements come into being through two conditions: the dependence condition and the presence condition. In the same way, the elements born of mind, born of time, and born of nutriment may be understood by inference.

Because the earth element serves as the foundation for the other elements, it becomes a condition for them. Because the water element binds the other elements together, it becomes a condition for them. Because the fire element matures the other elements, it becomes a condition for them. Because the wind element supports the other elements, it becomes a condition for them.

In this way, one contemplates the elements according to causes and conditions.

Question: How does one contemplate the elements according to their characteristics?

Answer: The characteristic of the earth element is solidity; that of the water element is moisture; that of the fire element is heat; and that of the wind element is coldness.

In this way, one contemplates the elements according to their characteristics.

Question: How does one contemplate the elements according to similarity and dissimilarity of kind?

Answer: The earth element and the water element are of the same kind because they possess heaviness. The fire element and the wind element are of the same kind because they are light. The water element and the fire element are of different kinds because the water element can extinguish the fire element, while the fire element causes dryness; therefore, these two elements are not of the same kind. The earth element and the wind element are of different kinds because the earth element obstructs and holds firm, while the wind element moves and can destroy the earth element; therefore, these two elements are not of the same kind.

Furthermore, the four elements may be regarded as belonging to the same kind because they depend upon one another; or they may be regarded as belonging to different kinds because each has a distinct characteristic.

In this way, one contemplates the elements according to similarity and dissimilarity of kind.

Question: How does one contemplate the elements as having a common nature but different characteristics?

Answer: The four elements arising from karma as their cause share a single intrinsic nature: they are born of karma. Yet when the individual characteristic of each element is considered, their characteristics differ. Likewise, the elements arising from mind, time, and nutriment as their causes share a common nature but differ in their individual characteristics.

The earth element arises from four causes and conditions. Considered according to its individual characteristic, it is the same, but considered according to the causes from which it arises, it differs. The water element, fire element, and wind element should likewise be understood: each arises from four causes and conditions.

The four elements—earth, water, fire, and wind—share a common intrinsic nature but differ in their individual characteristics, because all are elements, all are called great, all are phenomena, and all are impermanent, suffering, and non-self. Yet when considered according to their individual characteristics, they differ because their objects differ; they differ because the karma serving as their cause differs; they differ because the minds serving as their cause differ; they differ because the times serving as their cause differ; they differ because the nutriment serving as their cause differs; and they differ entirely in their individual characteristics because their arising and their tendencies differ.

In this way, one contemplates the elements as having a common nature but different characteristics.

Question: How does one contemplate the elements by means of the figure of a wooden person?

Answer: A craftsman making the figure of a wooden person uses forest timber for its body and fashions it complete with hands and feet. It can walk and run according to the pulling of cords threaded inside it. On the outside, clay is used to fashion a human form, and clothing and ornaments adorn it as a man or a woman.

According to the person pulling the cords, the wooden figure sometimes walks, sometimes dances, sometimes leans, and sometimes sits. In the same way, that wooden figure is called a person, while the craftsman is the past defilements that fashioned a complete human body. The cords represent the sinews, the clay represents the flesh, colored paint represents the skin, space represents the nine openings, and clothing and ornaments make it appear as a man or a woman.

With wind acting as its mind, it moves: it may be led, walk, stand, advance, retreat, extend, bend, speak, or converse.

That wooden person arises together with the consciousness element and, because of causes and conditions, experiences sorrow and distress, or laughs, mocks, or brushes shoulders with others. Nutriment sustains these wooden figures, and the life faculty prolongs their lives. When death comes, the human body breaks apart. If karmic results and defilements remain, it is reborn again as another, new human body.

It is impossible to know when that person first arose in the distant past or when the course of life will finally come to an end.

In this way, one contemplates the elements by means of the figure of a wooden person.

The meditator who follows this practice contemplates the body as a wooden figure, within which there is no being whatsoever and no life whatsoever.

At that time, having completed the contemplation of the objects of the elements together with the arising of feeling, perception, formations, and consciousness, the meditator clearly distinguishes name and form. The meditator then begins to contemplate that name-and-form as suffering, craving as the cause of suffering, the cessation of craving as the cessation of suffering, and the Noble Eightfold Path as the complete path leading to the cessation of suffering.

He further extends his contemplation to the Four Noble Truths. He then sees the faults inherent in suffering, causing the mind continually to reflect upon impermanence, suffering, and non-self, without ever becoming distracted. Through wisdom, he sees the virtues of the cessation of suffering, tranquility, and the subtle principle. Thus, directly seeing the faults inherent in suffering and the virtues of its cessation, he becomes established in the faculties, powers, and factors of enlightenment. The mind gives rise to the aspects of formations and realizes the sphere of nirvana.

The Contemplation of the Four Great Elements ends here.

Question: What is the perception of the repulsiveness of food?

What are the cultivation, characteristic, function, manifestation, and benefits of the perception of the repulsiveness of food? How is it cultivated?

Answer: When the perception of repulsiveness—of being unbearable and disagreeable—arises regarding food that is chewed, tasted, eaten, or drunk, and the meditator clearly knows that perception and knows it in accordance with reality, this is called the perception of the repulsiveness of food. When that perception is established in an undistracted mind, this is called cultivation. Seeing and apprehending the faults of eating and drinking is its characteristic. Disenchantment with food is its function. Subduing delight in eating and drinking is its manifestation.

When cultivation of the perception of the repulsiveness of food is accomplished, eight benefits are attained: one understands the nature of every morsel of food; fully understands the five kinds of sensual desire; understands the form skandha, the aggregate of material form; understands the perception of impurity; understands the body; mindfulness becomes complete; one becomes free from delight in eating and drinking; and the mind inclines toward wholesome destinies and toward nirvana.

How is the perception of the repulsiveness of food cultivated? A beginner in meditation goes to a secluded place, sits down, gathers the mind completely, and remains undistracted. Regarding food that is chewed, tasted, eaten, or drunk, he gives rise to the perception of repulsiveness. Although hundreds of delicious foods may be cleanly prepared, esteemed by people, complete in fragrance, flavor, and color, and regarded as exceedingly precious, once eaten and swallowed into the belly, they become impure, foul-smelling, loathsome, and unbearable.

The perception of the repulsiveness of food is cultivated in five ways: by contemplating the labor of seeking food, the chewing and swallowing of food, the place where it is received and stored, the place through which it circulates, and its accumulation.

Question: How does one cultivate the perception of the repulsiveness of food by contemplating the labor of seeking food?

Answer: The meditator observes that, in seeking food to eat and drink, sentient beings commit many evil deeds, such as killing and stealing. He also sees those beings undergo all kinds of suffering through being killed and bound. He further sees sentient beings committing evil deeds such as begging importunately and deceiving others. When the meditator diligently sees these things, disenchantment with eating and drinking arises. He sees that the filth of feces and urine comes from consuming food, and that evil karma is also created on account of food and drink.

He further reflects that a renunciant dwells in tranquil mountains and forests where fragrant flowers bloom and birds and beasts call, or in cultivated fields where there is the shade of great trees and flowing streams. The ground is level and not rugged or frightening; there is no clamor whatsoever; and the place is fully adorned and truly suited as a dwelling for one devoted to cultivating bodhi, equal to an abode in the Brahma heaven.

Dwelling there, one’s mind is free from attachment, and one constantly studies, recites, practices meditation, and performs wholesome deeds. Yet the renunciant must leave that mountain wilderness to seek food, setting forth amid heat and cold, wind and dust, rain and mud, carrying an alms bowl in hand and entering people’s homes to beg for food. Seeing this, the meditator’s mind becomes disenchanted with seeking food.

Food is not pure, for when expelled from the body it becomes feces and urine. Through contemplating in this way, he relinquishes it in order to pursue a more sublime joy.

Furthermore, he observes that, because renunciants must go begging for food, they encounter horses, elephants, savage beasts, wolves, wild boars, or evil people. In filthy places they must tread upon mud and feces. At people’s houses they must stand silently and wait for a long time, using their robes to protect their bodies. Upon seeing the food, doubt arises in their minds as to whether it might be food intended for dogs. Because of this, disenchantment with food arises in him: what worth does it possess that one should labor so hard to seek it, merely begging it from others?

In this way, one contemplates the perception of the repulsiveness of food through the labor of seeking it.

Question: How does one contemplate the perception of the repulsiveness of food through chewing and swallowing?

Answer: The meditator observes that, as soon as a person has obtained food, he sits down and mixes the solid foods with fish broth, kneads them together with his hand, uses his mouth as a mortar to contain them, uses his lips to gather them together, uses his teeth as a pestle to chew them, and uses his tongue to push them back and forth, while saliva, phlegm, and blood mingle with them. This is utterly disgusting, like food vomited by a dog, so repulsive that one cannot bear to look at it.

In this way, one contemplates the perception of the repulsiveness of food through chewing and swallowing.

Question: How does one contemplate the perception of the repulsiveness of food through the place where it is received and stored?

Answer: Thus, the food is gathered into the belly and remains in the stomach together with other impure substances. Then, in the intestines, hundreds of worms bite and tear at it, while the body’s heat cooks it until it becomes soft and decomposed, transforming it into an utterly loathsome substance, like vomit discharged into a filthy basin.

In this way, one contemplates the perception of the repulsiveness of food through the place where it is received and stored.

Question: How does one contemplate the perception of the repulsiveness of food through the place where it circulates?

Answer: After the food has been cooked and softened by heat, it mingles with other impure substances. Like wine overflowing from a cup, it circulates throughout the entire body, passing through the vessels and reaching the face, the nine orifices, and the ninety-nine thousand pores. As the food circulates in this way, it is divided into five portions: one portion is eaten by worms, one portion is burned to produce heat, one portion sustains the body, one portion becomes feces and urine, and one portion forms the body.

In this way, one contemplates the perception of the repulsiveness of food through the place where it circulates.

Question: How does one contemplate the perception of the repulsiveness of food through its accumulation?

Answer: As the food circulates in this manner, it accumulates to form the body, hair, fingernails, toenails, and the other parts of the body. If its circulation becomes obstructed, it produces hundreds of kinds of illness.

In this way, one contemplates the perception of the repulsiveness of food through its accumulation.

Through this method of practice, the meditator cultivates the perception of the repulsiveness of food. When that perception becomes established, disenchantment with eating and drinking arises. When he has gained mastery over this disenchantment, the mind becomes undistracted. When the mind is undistracted, the hindrances are eliminated, the factors of jhana arise, and access concentration is attained and established.

The Perception of the Repulsiveness of Food ends here.

The Sphere of Nothingness and the Sphere of Neither Perception nor Non-Perception were explained clearly above in the section on the Earth Kasina.

There are verses:

The objects of contemplation

Are briefly taught to practitioners,

Like one well acquainted with the road

Who points toward Pataliputta.

Though the words are brief, their meaning is broad and deep;

Clearly understanding both what precedes and what follows,

One constantly contemplates Suchness and what is contrary to the Dharma.

Expounding them in accordance with this,

One rightly distinguishes according to the Dharma of Suchness.

Clearly understanding all modes of practice

And the fully perfected virtues

Of the Path of Liberation.

The forty-eight chapters on practice are concluded.