解脫道論

Chapter 3: Dhutanga Practices.

Question: At that time, if a meditator whose precepts have been purified wishes to attain the supreme wholesome merit of the dhutanga practices, how should he reflect upon the merits gained by undertaking these practices?

Answer: Because the dispositions of meditators differ, the undertaking of the dhutanga practices may be motivated by fewness of wishes, contentment, freedom from doubt, the eradication of craving, the wish to increase vigorous diligence, the wish to live on little so as to avoid accepting the offerings of others, the wish to abide in peace, the removal of fetters, or the wish to guard the precepts well. These virtues fully support concentration and belong to the lineage of the noble ones of former times. These are the supreme merits of the dhutanga practices and should be contemplated.

What are the dhutanga practices? There are thirteen practices in all:

– two concerning robes: wearing refuse-rag robes and keeping only three robes (robe = garment; refuse = dirt and dust; washing = cleansing; a refuse-rag robe is a garment made by gathering discarded, soiled cloth from rubbish heaps, washing it clean, and sewing it together);

– five concerning almsfood: going for alms, going for alms from house to house in order, eating at a single sitting, properly measuring one’s meal, and not eating after the prescribed time (alms-seeking = going to ask; food = that which is eaten);

– five concerning lying down and sitting: first, dwelling in a secluded place (= a place free from affairs); second, dwelling beneath a tree; third, dwelling in the open without shelter; fourth, dwelling in a charnel ground; fifth, dwelling in whatever lodging is encountered (= whatever place is obtained);

– one concerning vigorous diligence: always sitting and never lying down.

What is the meaning of wearing refuse-rag robes? Answer: It means that which supports the undertaking. The remaining practices are likewise.

What is the undertaking of wearing refuse-rag robes? It is to refuse robes offered by lay devotees.

What is the undertaking of keeping only three robes? It is to eliminate the accumulation of robes.

What is the meaning of going for alms? It is to avoid accepting invitations from others.

What is the meaning of going for alms from house to house in order? It is to avoid passing over houses while going for alms.

What is the meaning of eating at a single sitting? It is to avoid sitting down again to eat more.

What is the meaning of properly measuring one’s meal? It is to eliminate excessive greed for food.

What is the meaning of not eating after the prescribed time? It is to abandon the desire of the belly to eat more.

What is the meaning of dwelling in a secluded place? It is to avoid dwelling in villages.

What is the meaning of dwelling beneath a tree? It is to abandon dwelling in houses.

What is the meaning of dwelling in the open without shelter? It is to relinquish places with a roof overhead.

What is the meaning of dwelling in a charnel ground? It is to relinquish choosing other, better places in which to dwell.

What is the meaning of dwelling in whatever lodging is encountered? It is to eliminate the desire to dwell in pleasant and agreeable places.

What is the meaning of always sitting and never lying down? It is to remain apart from beds.

Why undertake the wearing of refuse-rag robes? Seeing the fault in asking lay devotees for robes and seeing the merit of wearing patched robes (= robes sewn together from many pieces of cloth), I perceive it thus and therefore resolve to refuse robes offered by lay devotees so that I may undertake the wearing of patched robes.

What are the merits of wearing patched robes? They serve just as well as robes offered by lay devotees and lack nothing; they are not obtained through dependence on others; when they are lost, one does not grieve; the mind is not tainted by attachment to them; thieves and robbers do not seize them; they suffice for daily needs; and little preparation is required. A good person who follows this practice gains freedom from doubt, presently abides in the joy of the Dharma, is admired and emulated by others, and thereby attains right composure. These are the merits of undertaking the wearing of patched robes, a practice praised by the Buddha.

Question: How many kinds of patched robes are there? Who undertakes the practice? For what reason does the undertaking fail?

Answer: There are two kinds of patched robes: first, cloth that has no owner to guard it; second, cloth discarded by people. Whether in a charnel ground, on a rubbish heap, in a marketplace, or along a road, one gathers the cloth, boils it, washes it clean, dyes it, cuts it, and sews it into a robe to wear. This is ownerless cloth for patched robes. Alternatively, there may be remnants of cloth gnawed by oxen or rats, scorched by fire, thrown away by people, used to wrap a corpse, or discarded by non-Buddhist ascetics. This is cloth for patched robes discarded by people.

What is the undertaking of wearing refuse-rag robes? If a bhikkhu refuses robes offered by lay devotees, this is the undertaking of wearing refuse-rag robes. When does the undertaking fail? When a bhikkhu accepts a robe from a lay devotee, the undertaking of wearing patched robes fails.

What is the undertaking of keeping only three robes? When one has a set of robes in excess, one should relinquish it immediately, giving it away and not retaining it, so as to avoid entanglement. Knowing this is to perceive the merit of keeping only three robes, and one makes this vow: From this day onward, I relinquish all excess robes and undertake the practice of keeping exactly three robes.

What are the merits of undertaking the practice of keeping only three robes? A good person who follows this practice is freed from accumulating superfluous possessions, has little concern with construction, restrains the body and knows contentment, like a bird flying through the sky without looking back with attachment. A good person who follows this practice attains freedom from doubt.

Question: What do the three robes comprise? What constitutes the undertaking? What constitutes failure in the undertaking?

Answer: The three robes comprise: (1) the Sanghati, the outer robe; (2) the Uttarasanga, the upper robe; and (3) the Antaravasaka, the inner robe. These are called the three robes.

What is the undertaking of keeping only three robes? If a bhikkhu does not store any excess robe, this is the undertaking of keeping only three robes. If he keeps a fourth robe, the undertaking fails.

What is the undertaking of going for alms?

If one accepts another’s invitation, one must set aside one’s own affairs, cannot act freely, and sits knee to knee together with others, which is not in accordance with the Dharma. Knowing these faults and seeing the merits of going for alms, one should make this vow: From this day onward, I refuse the invitations of others and undertake the practice of going for alms.

What are the merits of going for alms? According to one’s aspiration, one may go forward or stop freely; one is spared concern over cooking, overcomes laziness, removes conceit, does not crave flavors, benefits sentient beings, and has an unobstructed mind in all four directions. A good person who follows this practice attains freedom from doubt.

Question: How many kinds of invitations are there? What constitutes the undertaking of going for alms? What constitutes failure in the undertaking of going for alms?

Answer: There are three kinds of invitations: first, an individual invitation; second, a communal invitation; third, a repeated invitation. Not accepting these three kinds of invitations is the undertaking of going for alms. If one accepts an invitation, the practice of going for alms fails.

What is going for alms from house to house in order?

If one goes for alms from house to house in order, one does not habitually visit places where much delicious food is available. If one habitually visits such places, it is merely ordinary alms-seeking. If a place gives rise to suspicion, one should keep far away from it. Knowing these faults and seeing the merits of going for alms from house to house in order, one should make this vow: From this day onward, I relinquish the practice of going for alms out of order and undertake the practice of going for alms from house to house in order.

What are the merits of going for alms from house to house in order? With a mind of equanimity, one benefits everyone, removes evil jealousy, avoids wandering about in frivolous play, does not delight in invitations, does not enjoy excessive speech, remains apart from people’s homes, and abandons hurried conduct; like the full moon, which appears only rarely, one is therefore looked upon with reverence by the people of the world. A good person who practices this wholesome conduct attains freedom from doubt.

Question: What is meant by going for alms in sequence? What is its observance? What constitutes failure?

Answer: When setting out for alms, a bhikkhu enters a village and, beginning with the last house, proceeds from one house to the next until reaching the end. This is going for alms in sequence. What constitutes failure? If he passes over or omits any house, that constitutes failure.

What is the observance of eating at a single sitting?

Eating while seated in two places, taking food several times, and washing the bowl repeatedly—such conduct should be avoided. This is called eating at a single sitting. A virtuous person who follows this ascetic practice becomes free from uncertainty. Knowing its faults in this way and seeing the merits of eating at a single sitting, one should make the aspiration: “From today onward, I relinquish the practice of eating while seated in two places and undertake the observance of eating at a single sitting.”

What are the merits of eating at a single sitting? One eats neither too much nor too little, does not greedily seek impure offerings, avoids all illnesses and afflictions, lives peacefully without obstruction, and abides in personal well-being. A virtuous person who follows this ascetic practice becomes free from uncertainty.

Question: What is eating at a single sitting? What are its limits? What constitutes failure in the observance?

Answer: There are three limits: the limit concerning the seat, the limit concerning water, and the limit concerning food. What is the limit concerning the seat? Having eaten, one does not remain seated any longer. After drinking water and washing the bowl, one may eat no more. This is the limit concerning water. What is the limit concerning food? While eating, one thinks, “This is my final morsel.” Once it has been swallowed, one eats no more. This is the limit concerning food.

If one has sat down twice to eat, one has failed in the observance of eating at a single sitting. Except when medicine must be taken, eating twice was censured by the Buddha. This is the limit concerning food.

What is the observance of properly measuring one’s meal?

If one eats and drinks to excess, the body grows heavy, one becomes prone to drowsiness, and craving for food continually arises without satisfaction. Knowing these faults and seeing the merits of properly measuring one’s meal, one should make the aspiration: “From today onward, I shall abandon gluttony and undertake the observance of properly measuring my meal.”

What are the merits of properly measuring one’s meal? One plans and measures the meal without merely following the demands of the belly, thus avoiding heedlessness. Knowing that eating too much increases weakness and weariness, one does not delight in overeating; one removes greed, eliminates illness, and abandons laziness. A virtuous person who follows this ascetic practice becomes free from uncertainty.

What is the observance of properly measuring one’s meal? What constitutes failure in the observance?

Answer: When eating and drinking, one should consider how much one’s strength can bear and take that as the measure. One should not consume more than this, but should carefully estimate the proper amount and eliminate excess. This is called properly measuring one’s meal. If one does not understand and act in this way, one fails in the observance.

What is the observance of not eating after the prescribed time?

One cuts off deluded thoughts and abandons eating additional food. Knowing the faults therein and seeing the merits of not eating after the prescribed time, one should make the aspiration: “From today onward, I shall abandon additional eating and undertake the observance of not eating after the prescribed time.”

What are the merits of not eating after the prescribed time? One eliminates delight in eating, safeguards the body, abandons eating at night, ceases the restless search for food, is spared from begging others, and does not indulge one’s desires. A virtuous person who follows this ascetic practice becomes free from uncertainty.

Question: How many kinds of prescribed limits are there? What is the observance? What constitutes failure in the observance?

Answer: There are two kinds of prescribed limits: the limit concerning lack of moderation and the limit concerning the observance. What is the limit concerning lack of moderation? Answer: Accepting additional food when invited separately is an offense; one must eat no more. What is the limit concerning the observance? After one has eaten the twenty-first morsel, one must eat no more. In undertaking the observance of not eating after the prescribed time, one must stop and take no further food. If one eats more, one fails in the observance of not eating after the prescribed time.

What is the observance of dwelling in a secluded place?

In a bustling village, consciousness comes into contact with the five sense objects (= forms, sounds, odors, tastes, and tangible objects); the mind becomes defiled and pursues pleasures. In a noisy place where many people pass to and fro, the mind becomes distracted and agitated. Knowing these faults and seeing the merits of a secluded place, one should make the aspiration: “From today onward, I shall not dwell in villages, but shall undertake the observance of dwelling in a secluded place.”

What are the merits of a secluded place? One is apart from bustling villages, where consciousness comes into contact with the five sense objects, the mind becomes defiled, and it pursues pleasures. In a noisy place where many people pass to and fro, the mind becomes distracted and agitated. Knowing the supreme merit of the ten kinds of speech (= ten subjects of discourse), which are praised by both devas and humans, one does not conform to worldly ways, attains the joy of seclusion (= tranquility), encounters little noise, and practices meditation as one wishes. A virtuous person who follows this ascetic practice becomes free from uncertainty.

Question: What is the nearest secluded place? What is the observance? What constitutes failure?

Answer: Leaving one’s lodging in the city and going to the outskirts, away from the distant outer boundary, one keeps a distance of about five hundred bow-lengths (each bow-length being four cubits). This is the nearest secluded place. Any place outside a village is called a secluded place. If one returns to reside in a village, one fails in the observance of dwelling in a secluded place.

What is the observance of dwelling beneath a tree?

One abandons places with overhead shelter and places where livestock are kept, in order to counteract craving and longing. Knowing this and seeing the merits of dwelling beneath a tree, one should make the aspiration: “From today onward, I shall abandon places with overhead shelter and undertake the observance of dwelling beneath a tree.”

What are the merits of dwelling beneath a tree? One relies upon a tree one finds suitable, has no dealings with the world, delights in being free from all affairs, dwells together with devas, ends rivalry over lodging, and becomes free from affectionate attachment. A virtuous person who follows this ascetic practice becomes free from uncertainty.

Question: Beneath which trees may one dwell? Which trees should one avoid? What is the observance? What constitutes failure?

Answer: By day, one may dwell within the area upon which a tree casts its shade; when there is no wind, one may dwell within the area upon which its leaves fall. These are places in which one may dwell, except beneath a dangerously aged and decayed tree, a large hollow tree, or a tree inhabited by spirits. Abandoning places with overhead shelter constitutes the observance of dwelling beneath a tree. If one goes to dwell in a roofed or sheltered place, one fails in the observance.

What is the observance of dwelling in the open air without shelter?

One does not delight in places with overhead shelter or beneath trees where livestock are tethered. Knowing these faults and seeing the merits of dwelling in the open air without shelter, one should make the aspiration: “From today onward, I shall abandon delight in dwelling in places with overhead shelter.”

What are the merits of dwelling in the open air without shelter? One does not frequent unpleasant places and eliminates laziness and drowsiness. Like a wild deer roaming freely to and fro, what could there be to long for or remember with attachment? A virtuous person who follows this ascetic practice becomes free from uncertainty.

What is the undertaking? What constitutes failure? Abandoning places with overhead shelter and places beneath trees is dwelling in the open air without shelter. If one dwells in a roofed or sheltered place or beneath a grove of trees, one fails in the observance of dwelling in the open air without shelter.

What is dwelling in a charnel ground?

If one dwells in other places, one often becomes indolent and does not arouse fear of evil. Knowing those faults and seeing the merits of dwelling in a charnel ground, one should make this vow: From this day onward, I relinquish other dwelling places and undertake the practice of dwelling in a charnel ground.

What are the merits of dwelling in a charnel ground? One attains mindfulness of death, sees the sign of impurity, is respected by nonhuman beings, does not become indolent, subdues defiled passions, develops deep disenchantment with entangling anxieties, does not fear frightful things, contemplates the emptiness of body and mind, and eliminates the perception of permanence. A good person who follows this ascetic practice becomes free from doubt.

Question: What are the merits of dwelling in a charnel ground? Where may one dwell and walk? How is it undertaken? How does one fail in it?

Answer: If, at the place where one intends to dwell, people are weeping and lamenting or there is fire and smoke, one should first seek another more suitable place. When dwelling in a charnel ground, a bhikkhu should not construct a shelter or set up a bed. He should sit with his back to the wind so that the wind does not blow into his face.

While staying there, whether lying or sitting, he should not eat fish, drink ghee, eat sesame, touch animal flesh, dwell in a house, or use bowls and plates. When departing, he should take his sitting cushion and robes with him; upon reaching the charnel ground, he should regard himself as having cast aside all his possessions. As soon as dawn begins to appear, he should gather his cushion and robes and return to the monastery without stopping anywhere else.

If he goes anywhere else, he fails in the undertaking.

How does one undertake the practice of dwelling in whatever lodging is encountered?

One does not delight in a place where everyone desires to dwell, nor grieve when one must leave a place that others want one to yield to them. Knowing the fault of demanding a fine lodging and seeing the merits of dwelling in whatever place is encountered, one should make this vow: From this day onward, I abandon the desire to dwell in a fine lodging and undertake the practice of dwelling in whatever lodging I encounter. (That is, dwelling wherever one happens to be, without praise or complaint.)

What are the merits of dwelling in whatever lodging is encountered? One seeks contentment, cherishes seclusion, abandons all attachment to agreeable comforts, gains the respect of people in the world, and abides with a compassionate heart. A good person who follows this ascetic practice becomes free from doubt.

How is it undertaken? How does one fail in it? Eliminating desire concerning a resting place is dwelling according to whatever lodging is encountered. If one goes to another place because it is more pleasant, that is called failure.

How does one undertake the practice of constantly sitting without lying down?

While dwelling in one’s lodging, one often sleeps and becomes indolent. Knowing this fault and seeing the merits of constantly sitting without lying down, one should make this vow: From this day onward, I abandon lying down in slumber and undertake the practice of constantly sitting without lying down.

What are the merits of constantly sitting without lying down? One eliminates indolence, which makes the body susceptible to illness; avoids defiled sensual pleasures that arise through contact; reduces torpor and drowsiness; remains much more tranquil; and becomes capable of cultivating higher meditation. A good person who follows this ascetic practice becomes free from doubt.

How is it undertaken? How does one fail in it? One who knows how to undertake it puts an end to lying stretched out in slumber. If one lies down and falls fast asleep, one fails.

What allowance is there in undertaking the practice of wearing rag robes?

If a layperson offers robes of coarse cloth, hemp, woven fabric, felt, or other kinds, one may accept them under an allowance (here meaning a flexible relaxation or mitigation of the rule) without failing in the undertaking of wearing rag robes.

What allowance is there in undertaking the practice of wearing only the three robes? One should not accept an extra robe that must be kept for more than ten days, a robe offered during the robe-giving festival, or cloth temporarily used as a pillow, bedcover, bandage for a skin sore, hand towel, or bathing cloth, if it is an impure gift (impure here means that the article used as a gift is not clean). If one uses such things under an allowance, one does not fail in the undertaking of wearing only the three robes.

What allowance is there in undertaking the practice of going for alms? Food offered collectively to the Sangha, regularly supplied food, food distributed by ticket, food supplied every half-month, food offered on Uposatha days, food provided for everyone, and food offered to the monastery may be accepted under an allowance without fault in the practice of going for alms. If one sees even a slight fault in accepting food, one should not accept it.

What allowance is there in going for alms from house to house in order? If one sees elephants or horses fighting and biting one another outside a doorway (...), one should avoid that place. Or if one sees a chandala covering the alms bowl, or a bhikkhu accompanying his preceptor or teacher, one may likewise pass by under an allowance without fault in the practice of going for alms from house to house in order.

What allowance is there concerning eating at a single sitting? If, while eating at the proper time, one sees an elephant, horse, or snake, or if one’s preceptor, teacher, or a visiting bhikkhu arrives, one may rise under an allowance to greet them respectfully and then sit down and continue eating, without fault in the practice of eating at a single sitting.

For these two practices—carefully measuring one’s meal and not eating after the proper time—there can be no allowance whatsoever.

What allowance is there concerning dwelling in a secluded place? If one must enter a village to attend an ordination ceremony, a confession, a Dharma discourse, the Uposatha ceremony (the recitation of the disciplinary code), the Pavarana ceremony (marking the end of the rains retreat), or because one is ill, must care for someone who is ill, must resolve questions concerning the sutras, or for other similar occasions, one does not thereby fail in the practice of dwelling in a secluded place.

What allowance is there concerning dwelling beneath a tree? If rain comes, one may take shelter in a roofed place and return outside when the sky clears, without fault in the practice of dwelling beneath a tree.

For the practices of dwelling in the open without shelter, dwelling in a charnel ground, and dwelling in whatever lodging is encountered, the allowances are similar: one may find a roofed place and stay there temporarily.

There is no allowance concerning the practice of constantly sitting without lying down. Some, however, say that when medicine is being instilled into the nostrils, an allowance may be made without fault in the practice of constantly sitting without lying down.

When the thirteen dhutanga practices are fully accomplished, they are subsumed under eight practices. As stated in the Abhidhamma, these are the eight: the practice of not eating after the proper time includes both the practice of carefully measuring one’s meal and the practice of eating at a single sitting; when these two practices are undertaken, all three constitute a single category. The practice of dwelling in a secluded place encompasses these three practices: dwelling beneath a tree, dwelling in the open without shelter, and dwelling in a charnel ground.

Why does one dwell in a secluded place? If one plans the construction of houses, delights in undertaking costly works, amasses possessions in many places, becomes attached to lodging, and thereby finds no peace of mind, the thought then arises of dwelling beneath a tree, in the open without shelter, or in a charnel ground—places of peaceful and tranquil abiding. Thus they become eight practices.

The eight dhutanga practices are further subsumed under three practices. They are: first, dwelling in a secluded place; second, wearing rag robes; and third, going for alms. If these three dhutanga practices are undertaken in purity, all the dhutanga practices are fully accomplished. As the Buddha reproved the Venerable Nanda: "When shall I see you accomplish these undertakings: dwelling in a secluded place, wearing rag robes, and not eating after the proper time, while you still remain preoccupied with cherishing your body and life and fail to perceive the danger in sensual desire?"

Question: What constitutes the dhutanga section? How many kinds of dhutanga practices are there? What kind of person can cultivate the dhutanga practices? When practicing dhutanga, how should one adapt to the seasons?

Answer: There are thirteen dhutanga practices taught by the Buddha. These are disciplinary practices established by the Buddha and are called the dhutanga factors—that is, the elements constituting the dhutanga practices.

Among the three kinds of persons—the wholesome, the unwholesome, and the indeterminate, meaning neither wholesome nor unwholesome—the dhutanga practices should not be taught to an unwholesome person. Why? Because an unwholesome person, through desire for evil and greed for gain and support, gives rise to what is contrary to the Dharma. Therefore, the dhutanga practices are not taught to an unwholesome person.

How many qualities does dhutanga comprise? It comprises two qualities: non-greed and non-delusion. As the Buddha said: “A bhikkhu who undertakes the practice of wearing rag-robes has few desires, knows contentment, dwells peacefully without uncertainty, and attains liberation; therefore, he is called one who undertakes the practice of wearing rag-robes.” The remaining dhutanga practices are likewise all based on non-greed and non-delusion. Through non-greed, sensual desire is eliminated in the thirteen domains corresponding to the thirteen dhutanga practices. Through non-delusion, ignorance is likewise eliminated in those thirteen domains.

Furthermore, through non-greed, in accordance with what the Buddha permitted, disenchantment arises, resembling freedom from uncertainty, and the defilements of desire and deceit are eliminated. Through non-delusion, in the same way, bodily weariness and deceit are eliminated. These, then, are the two qualities of dhutanga: non-greed and non-delusion.

What are the three kinds of persons in relation to cultivating the dhutanga practices? They are persons dominated by greed, hatred, and delusion. A person dominated by anger cannot cultivate the dhutanga practices.

Why? Persons dominated by greed or delusion can cultivate them. For example, one dominated by greed becomes indolent because of excessive attachment.

If he can abandon that indolence, he can bring both greed and delusion to an end, become free from uncertainty, follow the dhutanga practices, and eliminate indolence. If he is not indolent, he will certainly overcome delusion. Why can only persons dominated by greed and delusion cultivate the dhutanga practices?

Because one dominated by anger cannot undertake them. If he forcibly undertakes them, he will only increase the unwholesome quality of anger, just as a person suffering from a phlegmatic illness would only aggravate the illness by taking a heating decoction. For this reason, one prone to anger should not cultivate the dhutanga practices.

Another teaching holds that a person prone to anger may also undertake two practices: dwelling in a secluded place and dwelling beneath a tree, because while staying in these two places, one encounters fewer of the sufferings of the world.

Regarding the seasons for cultivating dhutanga, the three practices of dwelling beneath a tree, dwelling in the open air without shelter, and dwelling in a charnel ground may be cultivated for eight months. During the rains retreat, the Buddha permitted residence in roofed shelters.

Question: What is meant by a dhutanga practitioner who teaches the dhutanga practices?

Answer: There is a dhutanga practitioner who teaches the dhutanga practices; there is a dhutanga practitioner who does not teach the dhutanga practices; there is one who is not a dhutanga practitioner but teaches the dhutanga practices; and there is one who is not a dhutanga practitioner and does not teach the dhutanga practices.

What is a dhutanga practitioner who teaches the dhutanga practices? It is an arhat who has fulfilled the dhutanga practices.

What is a dhutanga practitioner who does not teach the dhutanga practices? It is an arhat who has not fulfilled the dhutanga practices.

What is one who is not a dhutanga practitioner but teaches the dhutanga practices? It is a trainee or an ordinary person who has fulfilled the dhutanga practices.

What is one who is not a dhutanga practitioner and does not teach the dhutanga practices? It is a trainee or an ordinary person who has not fulfilled the dhutanga practices.

Question: What are the characteristic, function, and manifestation of the dhutanga practices?

Answer: The characteristic of the dhutanga practices is having few desires. Their function is contentment. Their manifestation is freedom from uncertainty.

Furthermore, their characteristic is non-attachment; their function is moderation; and their manifestation is non-regression.

What are the stages of the dhutanga practices? Undertaking them is the initial stage, practicing them is the intermediate stage, and wholesome joy is the final stage.

Chapter 4: Analysis of Concentration

Question: At that time, when a meditator has purified the precepts and abides in the most wholesome domain, what more should be done?

Answer: Concentration should be brought forth.

Question: What is concentration? What is its characteristic? What is its function? What is its manifestation? What is its proximate cause? Who undertakes its practice? How do jhana, liberation, concentration, tranquility, and feeling differ? How many causes lead to concentration? What brings concentration forth, and what obstructs it? How many teachings concerning concentration are there? What are the benefits of concentration? How many prerequisites are needed before concentration can arise? How many kinds of concentration are there? How does concentration arise?

Answer: Concentration means that the mind is purified, unified, diligent, tranquil, and abiding in right truth, never becoming distracted.

Furthermore, the fierce winds of the defilements cannot make the mind waver, just as a lamp hanging in the great hall of a palace remains unmoving. As stated in the Abhidhamma: “When the mind abides rightly, clings to nothing, is undistracted, tranquil, and unbound, causing the faculty of concentration and the power of concentration to become rightly established, this is called concentration.”

What are the characteristic, function, manifestation, and proximate cause of concentration?

The mind’s abiding is the characteristic of concentration. The subduing of hostility is its function. Tranquility is its manifestation. Entering a defiled place without becoming stained and attaining liberation of mind—this is called the proximate cause from which concentration arises.

How does a person train in concentration? The mind, mental factors, and faculties are all balanced, like a hand holding a beam balance or oil contained in a bowl. Right mindfulness and diligence proceed together in equal measure, like four horses of equal strength drawing a single chariot. Discursive thoughts come to a halt, like an arrow-maker concentrating on straightening an arrow. Concentration is also like an antidote to poison, for concentration dispels hostility.

As stated in the Abhidhamma: “The meaning of concentration is collection and unification.” According to this meaning of the word “concentration,” its definition is concise yet complete.

Jhana refers to the first jhana through the fourth jhana.

Liberation refers to the eight liberations, such as “possessing internal form, one contemplates external forms,” and the other seven.

Concentration refers to the three kinds of concentration: with applied thought, with sustained thought, and so forth.

Right attainment refers to the nine levels of meditative attainment.

What is meditation? It is reflection upon a matter—that is, an object—consideration of resentment, bringing gladness and joy to the mind, freeing it from hindrances, making the mind equanimous, possessing sufficient means to attain concentration, gaining mastery, and, without resorting to the two kinds of meaning—definitive meaning and provisional meaning—abiding in right attainment so as to gain liberation.

What merits does concentration bring? Four merits are seen to arise when concentration is developed. What are the four? They are: presently abiding in the happiness of the Dharma; joyfully experiencing all phenomena through contemplation; attaining the supernormal powers; and ascending throughout all realms of existence.

What is meant by "presently abiding in the happiness of the Dharma"? One who attains concentration gives rise to the undefiled state, with all afflictions extinguished; the mind becomes refreshed and tastes supramundane joy, directly seeing and abiding in the happiness of the True Dharma. Therefore, the Blessed One said: "That person keeps the body in tranquility, gives rise to gladness, and obtains coolness, thereby gradually attaining complete fulfillment." Furthermore, the Buddha told the bhikkhus: "Formerly, I practiced the discipline of the Niganthas, the naked ascetics. For seven days and seven nights my body did not move, my mouth uttered no words, and I sat silently enjoying bliss." This is seeing the Dharma and presently abiding in the happiness of the Noble Dharma.

What is meant by "joyfully experiencing all phenomena through contemplation"? One who meditates and attains concentration has a mind no longer covered by the five hindrances. It becomes pliant and fit for contemplating phenomena, clearly discerning the skandhas—the five aggregates of form, feeling, perception, formations, and consciousness—the ayatanas—the six sense bases of eye, ear, nose, tongue, body, and mind—and the dhatus—the eighteen elements, from the eye element through the mind-consciousness element—and thus gains mastery and ease with regard to phenomena and circumstances. Therefore, the Blessed One taught that bhikkhus should practice in this way, using the concentrated mind to observe everything and know all phenomena precisely as they truly are.

What is meant by "attaining the supernormal powers"? One who has attained concentration realizes the five kinds of supernormal knowledge: the bases of spiritual power, enabling transformations according to one's will; the divine ear, which hears at great distances; knowledge of others' minds; recollection of past lives; and the divine eye. Therefore, the Blessed One said that once the mind has attained concentration, one can transform things as appropriate, as though in accordance with one's own will.

What is meant by "ascending throughout all realms of existence"? The original expression is "full possession of existence"; here, "existence" means the realms—the three realms of the desire realm, form realm, and formless realm. One who has attained concentration, although not yet at the stage beyond training—the stage of an arhat who has eliminated all afflictions and therefore has nothing further to learn—will ultimately become irreversible. Through concentration, one obtains a resultant body born in the form realm or formless realm and ascends throughout all realms of existence. As the Buddha said: "Even one who cultivates the first jhana only slightly will be born among the retinue of Brahma in the heavenly form realm; this is so for beings of every kind."

The foregoing are the four merits that arise in one who attains concentration.

How many hindrances are there to concentration of mind? There are eight: sensual pleasure, anger, laziness, drowsiness, frivolity, doubt, ignorance, and lack of gladness. All unwholesome and evil states obstruct concentration of mind.

How many causes give rise to concentration? There are eight causes by which the mind becomes concentrated: relinquishment, absence of anger, the sign of luminosity—that is, intelligence and wisdom—non-agitation, and all wholesome qualities that cause gladness of mind and give rise to wisdom.

What conditions must be present before concentration can arise? There are seven kinds: morality; contentment with what is suitable; guarding the sense faculties; moderation in eating and drinking; freedom from drowsiness during the early night, midnight, and dawn; constant mindfulness and wisdom; and dwelling in a secluded place.

How many kinds of concentration are there? There are two kinds: first, mundane concentration; second, supramundane concentration. The attainment of the Noble Fruits—the four fruits of stream-enterer, once-returner, non-returner, and arhat—belongs to supramundane concentration. Here, "supramundane" means transcending the bonds of worldly life. All other kinds of concentration belong to mundane concentration. These mundane concentrations remain tainted, remain associated with fetters that bind and drive beings, remain bondage; they are a flood, a heavy yoke, a covering, a robber of morality and right view, clinging, and affliction. Only when the characteristics of mundane concentration have been counteracted is it properly called supramundane concentration.

Furthermore, concentration is of two kinds: wrong concentration and right concentration. What is wrong concentration? Failure to maintain one-pointedness skillfully is called wrong concentration. Skillfully maintaining one-pointedness is called right concentration. Wrong concentration must be abandoned; right concentration should be cultivated.

Furthermore, concentration is of two kinds: access concentration and absorption concentration. Concentration in its initial stage is called access concentration. When interruptions and obstructions have been eliminated, it is called absorption concentration.

Furthermore, concentration is of three kinds: concentration with applied thought and sustained thought; concentration without applied thought but with a little sustained thought; and concentration with neither applied nor sustained thought. What is concentration with applied and sustained thought? The first jhana has applied thought, also called initial application, and sustained thought, also called continued examination. In the second jhana, applied thought has ceased, but a little sustained thought remains. The remaining levels of jhana have neither applied nor sustained thought.

Furthermore, concentration is of three kinds: concentration arising together with rapture, concentration arising together with happiness, and concentration arising together with equanimity. In the first and second jhanas, concentration arises together with rapture. In the third jhana, concentration arises together with happiness. In the fourth jhana, concentration arises together with mindful equanimity.

Furthermore, concentration is of three kinds: wholesome concentration, resultant concentration, and functional concentration. What is wholesome concentration? The concentration of those training in the Noble Path, together with that of ordinary persons who cultivate form-sphere and formless-sphere concentration, is called wholesome concentration. The concentration of those training in the Noble Fruits, together with that of ordinary persons born in the form realm or formless realm, is called resultant concentration—concentration obtained as a karmic result. The form-sphere and formless-sphere concentration of those beyond training, who have attained arhatship, is called functional concentration.

Furthermore, concentration is of four kinds: desire-sphere concentration, form-sphere concentration, formless-sphere concentration, and concentration with nothing appropriated. All activities performed in accordance with right attainment constitute desire-sphere concentration. The four levels of jhana constitute form-sphere concentration. The four formless attainments and their wholesome karmic results constitute formless-sphere concentration. The four Noble Paths and four Noble Fruits constitute concentration with nothing appropriated.

Furthermore, there are four modes of cultivating concentration: painful practice with sluggish wisdom, painful practice with keen wisdom, pleasant practice with sluggish wisdom, and pleasant practice with keen wisdom. Sluggish faculties and sluggish wisdom mean that one's understanding is slow; keen faculties and keen wisdom mean that one's understanding is intelligent and quick. There are four types of persons: first, those whose afflictions are many and deeply rooted; second, those whose afflictions are sparse; third, those whose faculties and wisdom are keen; and fourth, those whose intellect is dull.

For a person of sluggish faculties whose afflictions are still many and deeply rooted, arduous practice is required, and concentration is attained through sluggish wisdom. For a person of keen faculties whose afflictions remain deeply rooted, arduous practice is required, and concentration is attained through keen wisdom. For a person of sluggish faculties whose afflictions are sparse, if the practice is pleasant, concentration is attained through sluggish wisdom. For a person of keen faculties whose afflictions are sparse, if the practice is pleasant, concentration is attained through keen wisdom.

Thus, for a person whose defilements are deep and abundant, because defilements still remain and must be subdued—that is, suppressed and eliminated—the practice is arduous. For a person of dull faculties, because their capacities are slow, they must practice meditation for a long time to awaken their sluggish wisdom; therefore, such a person was previously called one of dull wisdom. By this method, all cases may be distinguished.

Furthermore, concentration is of four kinds: limited concentration on a limited object, limited concentration on an immeasurable object, immeasurable concentration on a limited object, and immeasurable concentration on an immeasurable object.

What is limited concentration on a limited object? When concentration does not keep pace with the mind’s attainment of concentration on a limited object because little effort is applied, this is called limited concentration on a limited object. What is limited concentration on an immeasurable object?

When concentration does not keep pace with the mind’s attainment of concentration on an immeasurable object, even though much effort is applied, this is called limited concentration on an immeasurable object. What is immeasurable concentration on a limited object? When concentration keeps pace with the mind’s attainment of concentration on a limited object with little effort, this is called immeasurable concentration on a limited object.

What is immeasurable concentration on an immeasurable object? When concentration keeps pace with the mind’s attainment of concentration on an immeasurable object with much effort, this is called immeasurable concentration on an immeasurable object.

Furthermore, concentration is of four kinds: concentration based on aspiration, concentration based on effort, concentration based on mind, and concentration based on wisdom. Concentration cultivated and attained in reliance upon aspiration is concentration based on aspiration. Concentration cultivated and attained in reliance upon effort is called concentration based on effort. Concentration cultivated and attained in reliance upon mind is called concentration based on mind. Concentration cultivated and attained in reliance upon wisdom is called concentration based on wisdom.

Furthermore, concentration is of four kinds: concentration attained by a Buddha but not attainable by disciples; concentration attained by disciples but not attained by a Buddha; concentration attained by a Buddha and also by disciples; and concentration attained by neither a Buddha nor disciples. The concentration of great compassion and the concentration of the twin miracle are attained exclusively by a Buddha and cannot be attained by disciples.

Concentrations connected with the fruits of those in training—that is, the first three fruits of discipleship—are attained by disciples, not by a Buddha. The nine successive attainments—from the first jhana through the attainment of cessation—and concentrations connected with the fruit of one beyond training—that is, the level of an arhat and above—are attained by both a Buddha and disciples. The concentration of non-perception is attained by neither a Buddha nor disciples.

Furthermore, concentration is of four kinds: (1) concentration that conditions arising and conditions cessation; (2) concentration that conditions cessation but does not condition arising; (3) concentration that conditions arising but does not condition cessation; and (4) concentration that conditions neither arising nor cessation.

Question: What conditions arising but does not condition cessation?

Answer: In the desire realm, wholesome and unwholesome concentrations are concentrations that condition arising but do not condition cessation. (To condition arising means to serve as a cause and condition for something to arise; to condition cessation means to serve as a cause and condition for its cessation.) Concentrations associated with the four Noble Paths are concentrations that condition cessation but do not condition arising. The wholesome concentrations of those in training and of ordinary beings in the form realm and the formless realm are concentrations that condition both arising and cessation. All concentrations associated with fruition and all resultant concentrations are concentrations that condition neither arising nor cessation.

Furthermore, concentration is of four kinds: the first jhana, the second jhana, the third jhana, and the fourth jhana. Having abandoned the five hindrances and fulfilled initial application of mind, sustained application of mind, rapture, happiness, and one-pointedness of mind, one attains the First Jhana. Having abandoned initial and sustained application of mind and fulfilled the three jhana factors—rapture, happiness, and one-pointedness—one attains the Second Jhana. Having additionally abandoned rapture and fulfilled the two jhana factors—happiness and one-pointedness—one attains the Third Jhana. Having abandoned happiness and fulfilled equanimity and one-pointedness, one attains the Fourth Jhana.

Furthermore, concentration is of five kinds: the first jhana, the second jhana, the third jhana, the fourth jhana, and the fifth jhana. The five jhanas are distinguished according to the five jhana factors: initial application of mind, sustained application of mind, rapture, happiness, and one-pointedness. Having abandoned the five hindrances and fulfilled the five jhana factors is called the First Jhana. Having abandoned initial application of mind and fulfilled four jhana factors is called the Second Jhana. Having abandoned rapture and fulfilled two jhana factors is called the Third Jhana. Having additionally abandoned happiness and fulfilled the two remaining factors—equanimity and one-pointedness—one attains the Fourth Jhana.

Question: Why are both four jhanas and five jhanas spoken of?

Answer: Because, according to two different types of persons, the Second Jhana is of two kinds: (1) without initial application and without sustained application, and (2) without initial application but with a small degree of sustained application remaining. Therefore, there are five jhanas.

Question: How does a meditator pass from the First Jhana to the Second Jhana?

Answer: Because initial and sustained application are still coarse, the meditator gathers and restrains reflective thought, sees the disadvantages of initial and sustained application, and then arouses the intention to bring initial and sustained application to an end in the Second Jhana. In this way, that person continues cultivating successively until reaching the Fourth Jhana.

There is another person who likewise passes from the First Jhana to the Second Jhana. Because initial application is still coarse, that person gathers and restrains thought, recognizes the disadvantage of initial application, and at the same time sees that when initial application has ceased, a small degree of sustained application remains; thus, the Second Jhana arises. On this basis, that person cultivates successively until reaching the Fifth Jhana. For this reason, the Fifth Jhana is spoken of.

Furthermore, there are five kinds of concentration called the five factors of right attainment: fullness of rapture, fullness of happiness, fullness of mind, fullness of light, and contemplative perception. In the First and Second Jhanas, rapture is full and overflowing. In the Third Jhana, happiness is full and overflowing. Knowing the minds of others is called fullness of mind—that is, the mind extending everywhere. Possessing the divine eye—the celestial eye that sees afar—is called fullness of light. When concentration arises that follows and discerns every thought with contemplative knowledge, this is called contemplative perception.

Furthermore, concentration is of five kinds called the five knowledges of right concentration. This concentration arises through embodied knowledge from happiness in the present and the future. This concentration is practiced by Noble Ones and is free from defilements. This concentration is cultivated by those endowed with wisdom. This concentration is peaceful and blissful; although its attainment is peerless, it still has not overcome birth and death. This concentration possesses the highest peace and happiness; yet, according to the nature of its attainment, it still has not overcome birth and death or the view of self. In this concentration, both the entering of mindfulness and the arising of mindfulness occur in dependence upon embodied knowledge.

Furthermore, the scope of concentration has now been distinguished, together with its practice in the beginning, middle, and final stages. Although concentration is known to be of many kinds, it should also be understood that all concentrations are subsumed under only four kinds.

Chapter 5: Finding a Spiritual Friend

Question: At that time, how is concentration aroused?

Answer: A beginner in meditation who wishes meditative concentration to arise should seek out a spiritual friend. Why? If a beginner in meditation wishes to attain very lofty concentration but remains apart from a spiritual friend, he will not attain stability.

As stated in the Sutra: “That bhikkhu Meghiya underwent a decline.” It is like a solitary traveler who, without a companion to guide him, sets out according to his own inclinations for a distant country; or like an elephant without a goad to restrain and direct it. If a practitioner of meditation meets a spiritual friend who teaches him the Dharma, knows how to receive and retain it, avoids errors, follows the wholesome path, and practices diligently, he will attain the highest concentration.

A spiritual friend is like a wealthy merchant whom everyone respects; like a close companion; like one’s own parents; like a tether that prevents an elephant from moving about; like a charioteer who can make the chariot advance or halt at will; like a helmsman who knows how to choose the right course; like a physician who treats illness and administers medicine to remove suffering; like a shower of rain that moistens all things; like parents who nurture and counsel their child and protect the child from dangers; like a virtuous friend who comes to offer aid and support; and like a teacher who admonishes and instructs.

Through such a person, all wholesome qualities are brought to fulfillment.

Therefore, the Blessed One taught the Venerable Nanda: “The entirety of the holy life depends upon spiritual friendship.” Thus, one should seek out a person of supreme goodness and establish friendship with him.

Who is the highest spiritual friend? It is one who has attained thorough understanding: on the one hand, he has mastered the Sutra Pitaka, Abhidharma Pitaka, and Vinaya Pitaka; on the other, he clearly understands the varieties of karma—that is, the causes and conditions that produce karma—and the Four Noble Truths—that is, the four sublime truths of suffering, its origin, its cessation, and the path—and has attained the wholesome qualities of supernormal knowledge. One who has accomplished these two kinds of virtue is precisely the spiritual friend whom one should seek.

If one cannot find a person who has attained the foregoing qualities, one should seek someone endowed with the following seven good qualities.

What are the seven good qualities? They are: lovable, venerable, estimable, skilled in speaking, patient, capable of profound discourse, and not dwelling in an unsuitable place.

What does it mean to be lovable? It means being a person who practices in accordance with the two principles that are always well taught: living together with a joyful heart and maintaining harmony without causing difficulties. To be venerable means having pure moral conduct, maintaining complete right mindfulness, and not delighting in excessive speech.

To be estimable means having accomplished the cultivation of wisdom and holding meditation in high regard. To be skilled in speaking means that one’s words are pleasing, worthy of esteem, and effective; that one’s reflection accords with truth and benefits everyone; that one reveres the Dharma, knows how to overcome what ought not to be done, and follows the practice through to the end without neglecting anything. To be patient means that, like a noble sage, one immediately understands without the slightest hesitation flattering words, comprehensive statements (...).

To be capable of profound discourse means understanding karma and its results, and clearly discerning that perception, attention, and attachment all arise from grasping at characteristics; it means skillfully explaining what accords with the Dharma, while advising that whatever does not accord with the Dharma—defilements and grasping at characteristics—should be entirely abandoned. Not dwelling in an unsuitable place means that one should not remain in one’s native land or place of livelihood if praise there creates bonds of attachment; but one should remain wherever one’s work and practice can proceed securely.

A person endowed with the seven good qualities just described is the spiritual friend whom we should seek.

Question: How should one seek a spiritual friend?

Answer: If one knows of a village or dwelling place where there is a meditation master endowed with qualities worthy of reverence, one should go there. If one does not know but fellow practitioners elsewhere do, one should go and ask them. At a suitable time and in accordance with the Dharma, without yet directly declaring one’s intention, one should approach them, respectfully inquire after their well-being, and then ask: “In what country or region is there a meditation hall and a meditation master whose virtues are cherished by all?” One should ask in this manner. The fellow practitioner will answer: “In that country, in that region, there is such a meditation hall and such a meditation master, who is revered and loved by everyone.”

Upon hearing this, one should rejoice, reflect deeply upon it, and immediately set out for the indicated place so as to practice in the presence of that meditation master. With robes properly arranged, one should approach the preceptor and express one’s joy at meeting him: “Venerable Preceptor, please hear me. I have now come to attend upon you so that I may practice near a meditation master.” The preceptor then replies: “Excellent!

I too am greatly pleased. This is the work of a good person, the shared dwelling of good people, the place of study of good people, and the place where good people practice in accordance with the Dharma. Merely hearing and seeing this brings great benefit; how much more so dwelling together here.

You should go there. Now that you have come here, never give rise to indolence.”

A good person applies himself diligently to study and practice, not merely for a single period but constantly at all times. He increases his reverence and faith toward his teacher, guards his speech well, maintains dignity in body and speech, gains clear understanding, and soon brings his practice to fulfillment. In all matters he acts in reliance upon the teacher, without becoming disrespectful or presumptuous, and obeys him as a new bride serves her mother-in-law. When hearing instruction, he has a sense of shame before himself and others.

If he sees a disciple who lacks robes or medicine, he should devise a way to assist him in accordance with the Dharma. When listening to a Dharma teaching, and even in maintaining postures of walking and sitting that accord with wholesome conduct, the meditator should arrange his robes properly, respectfully circumambulate the teacher—with palms joined, walking slowly three times around him—and bow at the teacher’s feet.

If, while traveling, outside a park, he sees a body of water and wishes to bathe, he should place his robes and alms bowl, grass sandals, water dipper, and meditation requisites—his meditation cushion and pillow—in a dry, elevated place before entering the water. He should not bathe close to the bank and should make no noise while bathing. After bathing, he should put his robes on properly and don the uttarāsanga, or upper robe.

He should carry his robes, alms bowl, and meditation requisites on his right shoulder; the saṅghāṭi, or outer robe, should be rolled up or placed over the shoulder.

When entering the monastery, he should lower his parasol and circumambulate the stupa. If he sees a bhikkhu approaching, he should immediately ask: “Are there meditators here? Are there bhikkhus who wear rag-robes—that is, robes sewn from scraps of cloth gathered from refuse heaps? Are there almsmen here? Are there Vinaya masters—that is, monks well versed in the Vinaya Pitaka? Which path should I follow to reach them? I wish to pay them a visit. If none of these are present, is there a Vinaya master whom I may visit? If there is no Vinaya master, who is the senior elder here? I wish to meet him.”

If he meets a senior monk—an elder of high rank—he should retain his robes and alms bowl and not hand them over. Only if he meets other, younger monks should he entrust his robes and alms bowl to them. If no one is present, he should set his robes and alms bowl down in a suitable place. Upon meeting the elder, he should immediately bow at his feet and sit down beside him. A resident bhikkhu of the monastery should, in accordance with the Dharma, provide him with a cushion and water, show him the bathing place, the place for storing his robes and alms bowl, the latrine, and give him other instructions. Following the customary practice, the visiting monk should inspect the interior of the monastery before sunset.

If he has an opportunity to converse with a Vinaya master, he should ask about offenses against the precepts concerning which he still has doubts, and about offenses he has not yet committed. If he meets a master of Abhidhamma, he should ask about the cultivation of wisdom and the discernment of the skandhas, dhatus, ayatanas, and karma. If he meets a practitioner of the dhutanga ascetic practices, he should ask about the merits of the dhutanga practices as they relate to the cultivation of wisdom.

If he remains at the monastery, he should go each day to seek instruction in all quarters. When he wishes to depart for good, he should pack up his bedding and belongings, approach the senior monk, bow at his feet, and clearly state the reason for his departure.

These are the rules of conduct applicable to a visiting bhikkhu.

How should a meditation student attend upon a meditation master at the monastery? When the meditation master arrives, even if the master is younger, the student should receive and carry his robe and bowl. Whatever the master instructs him to do, he should do; whatever the master forbids, he should completely relinquish. These are the first things that must be practiced and cultivated.

If he wishes to allow others who arrived before him to undertake meditation practice first, the student should stand and examine the dwelling place, then find a place to set down his robe and bowl. After a while, knowing that the proper time has come to approach the meditation master, he should respectfully bow and then sit quietly, waiting for a short while. If the meditation master asks him, the student should state what he seeks.

If he is not asked, he should not state it. From that time onward, in everything from tooth-sticks to water for bathing and washing, he should act entirely according to the teacher’s instructions. When it is time to go for alms, he should ask the acariya and then take his meal in accordance with the Dharma.

When the acariya arrives, he should wash his feet, prepare a seat, take his bowl, and ask how much he wishes to eat. He should then transfer food from his own bowl into the teacher’s bowl and share what remains with the others. He should continue to act obediently in this way, without difficulty or dispute.

When the meal is finished, he should take the acariya’s bowl, wash it, and put it in its proper place. Knowing that the appropriate time has come to attend upon his teacher, the meditation student should respectfully bow and sit silently beside him for a short while. If the acariya asks him, he should respond accordingly and state what he seeks. If he is not asked, he should bow to the acariya and say, “May I be permitted to express the aspiration I have long cherished in my heart?” He should humbly request the teacher’s consent to hear his statement. If the teacher agrees to hear everything, he should set it all forth. If the teacher does not inquire, he should bow to the acariya.

Knowing that the proper time has come, the meditation student should ask the teacher to consent to hear the reason for which he has come. If the acariya agrees to hear everything, the student should clearly state all that he seeks. The acariya replies: “Excellent! Excellent! Act obediently in accordance with the Dharma as it has been taught.”

Therefore, the Blessed One spoke these verses:

Approach him at the proper time,

And let the mind be free from pride;

Let the holy life accord with every Dharma,

Like a tree when the wind has ceased.

Mindful of the Dharma, practice it,

With a heart rejoicing in the bliss of Dharma.

Understand the Dharma by abiding in Dharma,

And expound the Dharma just as it truly is.

One should not disparage the Dharma.

Fine speech, sorrow, laughter, and jesting,

Anger and resentment—do not be indolent;

Enmity, greed, pride, and doubt,

Attachment and cruelty—

Through practice, these will surely be removed.

Uphold the meaning without self-conceit,

Know what is wholesome, and speak truthfully;

For the sake of concentration, hear and know the truth.

If a person lives heedlessly,

Wisdom will not increase.

If one understands the true Dharma,

Devas and humans will all show respect.

With reverence, bring forth the mind of faith,

Learn much and preserve the Dharma;

Practice capably in accordance with the Dharma,

Causing understanding to become broad and profound,

And perfecting the person of wisdom.

Upon meeting such a teacher,

One should practice without indolence.