解脫道論

Chapter 6: Analysis of Temperament

At that time, the preceptor under whom the disciple studied, having observed the disciple’s temperament for many days, determined the method by which he would instruct him.

There are altogether fourteen kinds of temperament: the lustful temperament, the hateful temperament, the deluded temperament, the faithful temperament, the intelligent temperament, the discursive temperament, the lustful-hateful temperament, the lustful-deluded temperament, the hateful-deluded temperament, the evenly mixed temperament—that is, lustful, hateful, and deluded—the faithful-intelligent temperament, the faithful-discursive temperament, the intelligent-discursive temperament, and the evenly mixed temperament—that is, faithful, intelligent, and discursive.

Furthermore, craving and views—that is, the inclination of desire—alter temperament; this may be understood. Because thoughts of desire impel one continually to cling to what is pleasing, one becomes bound; thus, with respect to such clinging, the various temperaments do not differ.

According to the significance of the activities associated with temperament, fourteen kinds of persons may be distinguished, corresponding to the temperaments listed above: the lustful person, the hateful person, the deluded person, the faithful person, the intelligent person, the discursive person, the lustful-hateful person, the lustful-deluded person, the hateful-deluded person, the person of evenly mixed temperament—lustful, hateful, and deluded—the intelligent-faithful person, the faithful-discursive person, the intelligent-discursive person, and the person of evenly mixed temperament—intelligent, faithful, and discursive.

Desire, together with desire for desire, causes the lustful temperament to demand ever greater pleasure. Thus, in a person of lustful temperament, lustful activities cause desire to increase still further; this is called the lustful temperament. All the other temperaments should likewise be distinguished according to this method.

At that time, these fourteen kinds of persons with differing temperaments may be summarized as seven kinds. Thus, the lustful person and the faithful person form one kind. The hateful person and the intelligent person form one kind. The deluded person and the discursive person form one kind. The lustful-hateful person and the faithful-intelligent person form one kind. The lustful-deluded person and the faithful-discursive person together form one kind. The hateful-deluded person and the intelligent-discursive person together form one kind. The two kinds of evenly mixed temperament are also grouped together as one kind.

Question: Why do the lustful person and the faithful person form one kind?

Answer: If a person of lustful temperament desires what is wholesome, his faith increases, because desire is naturally close to that virtue.

Furthermore, through three activities, the lustful temperament and the faithful temperament resemble one another and constitute a single characteristic. These three activities are: (1) recollection, (2) seeking virtues, and (3) not relinquishing. Thus, the lustful person frequently recollects objects of desire, while the faithful person frequently recollects wholesome things; the lustful person seeks the virtues of objects of desire, while the faithful person seeks the virtues of wholesome deeds; the lustful person does not relinquish things bearing an unlovely characteristic, while the faithful person does not relinquish things bearing a lovely characteristic. Therefore, the lustful temperament and the faithful temperament together constitute a single characteristic.

Question: Why are the hateful temperament and the intelligent temperament of one kind?

Answer: If a person of hateful temperament diligently performs wholesome deeds, his wisdom increases, because the hateful temperament is naturally close to that virtue.

Furthermore, through three activities, the hateful temperament and the intelligent temperament resemble one another and constitute a single characteristic. These three activities are: (1) not frequently recollecting, (2) seeking faults, and (3) abandoning. Thus, the hateful person frequently fails to recollect good qualities, while the intelligent person frequently does not recollect bad qualities. The hateful person frequently searches out grounds for anger, while the wise person searches out defects in unwholesome things. The hateful person frequently abandons people, while the wise person frequently abandons actions. Therefore, the person of hateful temperament and the person of intelligent temperament resemble one another and together constitute a single characteristic.

Question: Why do the deluded person and the discursive person form one kind?

Answer: If a person of deluded temperament diligently performs wholesome deeds, his understanding increases, because delusion is naturally close to this virtue; through the arising of faith and wisdom, he departs from delusion.

Furthermore, through two activities, delusion and discursiveness constitute a single characteristic: (1) instability and (2) agitation. Delusion is not tranquil and therefore is unstable. Discursiveness is also not tranquil because it recollects many different kinds of thoughts. Delusion has no direction in which to turn and therefore becomes agitated; discursiveness becomes buoyant and is likewise agitated. Therefore, both delusion and discursiveness constitute a single characteristic.

Through the method of distinguishing the temperaments just examined, the remaining temperaments may be arranged into seven kinds, and hence there are the seven kinds of persons described above.

What is swift practice?

What is slow practice?

A person of lustful temperament practices swiftly and is easy to instruct because his faculty of faith is naturally strong, for in him both delusion and discursiveness are pervasive.

A person of hateful temperament practices swiftly and is easy to instruct because his faculty of intelligence is naturally strong, for in him both delusion and discursiveness are pervasive.

A person of deluded temperament practices slowly and is difficult to instruct because his faculty of understanding remains deluded, for in him both faith and intelligence are pervasive.

A person of lustful-hateful temperament practices swiftly and is easy to instruct because he naturally possesses the strength of intelligence and faith, for in him both discursiveness and delusion are pervasive.

A person of lustful-deluded temperament practices slowly and is difficult to instruct because he lacks faith and his faculty of understanding remains deluded.

A person of hateful-deluded temperament practices slowly and is difficult to instruct because he lacks intelligence and his faculty of understanding remains deluded.

A person of evenly mixed temperament—equal in lust, hatred, and delusion—practices slowly and is difficult to instruct because his intelligence is not firmly established and his faculty of understanding remains deluded.

At that time, according to their root defilements, the seven kinds of persons described above become three kinds: the person of lustful temperament, the person of hateful temperament, and the person of deluded temperament.

Question: Through what causes and conditions do these three kinds of human temperament arise? How can one recognize a person of lustful temperament, a person of hateful temperament, and a person of deluded temperament? How may they be distinguished through the ways they wear their robes, go for alms, lie down and sit, and conduct themselves in their activities?

Answer: The causes and conditions of temperaments are: (1) causes and conditions arising from past actions; (2) the elements; and (3) bodily humors.

Question: How do causes and conditions arise from past actions?

Answer: Long ago, one who performed many wholesome deeds by agreeable means became a person of lustful temperament and afterward descended from a heavenly realm to be born in this realm.

One who engaged much in killing, shackling, binding, and the use of weapons, thereby creating hostile karma, became a person of hateful temperament, fell into hell or was born as a naga, and afterward was reborn from there into this realm.

One who formerly drank much liquor and caused dissension became a person of deluded temperament and afterward was reborn from the animal realm into this realm.

Thus, actions in the past create the causes and conditions for present temperament.

Question: How do the elements serve as causes and conditions?

Answer: A person who is most closely associated with the two elements of earth and water becomes deluded in temperament. One who is most closely associated with the two elements of fire and wind becomes hateful in temperament. If one is equally associated with all four elements, one becomes lustful in temperament.

Thus, the elements serve as causes and conditions for temperaments.

Question: How do bodily humors serve as causes and conditions?

Answer: Excess phlegm produces a lustful temperament. Excess bile produces a hateful temperament. Excess wind produces a deluded temperament.

Another teaching states that excess phlegm produces a deluded temperament, while excess wind produces a lustful temperament.

Thus, bodily humors serve as causes and conditions.

Question: How can one recognize a person of lustful temperament, a person of hateful temperament, and a person of deluded temperament?

Answer: They may be recognized through seven activities: (1) through objects, (2) through defilements, (3) through the manner of walking, (4) through the manner of wearing robes, (5) through the manner of eating, (6) through the performance of work, and (7) through the manner of lying down.

Question: How may temperament be known through objects?

Answer: A person of lustful temperament looks at an object as though he had never seen it before. When looking, he usually observes it untruthfully and pays no attention to its minor defects, thereby falling under the influence of desire. Having observed it, he does not restrain his conduct so that he might escape desire. He acts in the same manner toward other objects; thus one may recognize a person of lustful temperament.

A person of hateful temperament looks at an object in this way: he cannot look at it for long, as though he were weary; because he clings to its faults, he frequently disparages others. Even where there are many virtues, he finds them difficult to see because he fixes upon the faults. He acts in the same manner toward other objects; thus one may distinguish a person of hateful temperament.

A person of deluded temperament looks at an object in this way: whether it possesses virtues or faults, he usually follows the opinions of others. Hearing others condemn it, he condemns it; hearing others praise it, he praises it. He does not know for himself. He acts likewise with regard to other matters; thus one may recognize a person of deluded temperament.

Thus, temperament may be known through objects.

Question: How may temperament be known through defilements?

Answer: A person of lustful temperament frequently acts under five defilements: jealousy, stinginess, deceit, flattery, and craving. These are the five.

A person of hateful temperament frequently acts under five defilements: anger, resentment, concealment, vexation, and enmity. These are the five.

A person of deluded temperament frequently acts under five defilements: laziness, heedlessness, doubt, remorse, and delusion. These are the five.

Thus, temperament may be known through the defilements.

Question: How may temperament be known through the manner of walking?

Answer: The usual manner of walking of a person of lustful temperament is as follows: he walks quickly, lifts and lowers his feet evenly, takes measured steps, and has a pleasing gait. Thus, through the manner of walking, one may recognize a person of lustful temperament.

The usual manner of walking of a hateful person is as follows: he swiftly lifts his feet and swiftly lowers them, and midway his feet strike one another as though scraping the ground. Thus, through the manner of walking, one may recognize a person of hateful temperament.

The manner of walking of a person of deluded temperament is as follows: he lifts his feet while dragging them along the ground, lowers them while likewise dragging them along the ground, and his feet strike one another. Thus, through the manner of walking, one may recognize a person of deluded temperament.

Thus, temperament may be distinguished through the manner of walking.

Question: How may temperament be known through the manner of wearing robes?

Answer: When a person of lustful temperament takes up a robe, he does not examine it much. He does not wear it too low, but evenly and neatly, so that it appears beautiful and pleasing.

A person of hateful temperament puts on his robe too hastily and too high; it is neither even nor neat, and appears unattractive and unsightly.

A person of deluded temperament puts on his robe too slowly; it is neither even nor neat, and appears entirely unattractive and very unsightly.

Thus, temperament may be known through the manner of wearing robes.

Question: How may temperament be known through the manner of eating?

Answer: A person of lustful temperament likes rich and sweet foods; a person of hateful temperament likes strongly flavored foods; a person of deluded temperament has no fixed preference.

Furthermore, at mealtime a person of lustful temperament measures his own capacity and takes sufficient food. He eats small, rounded mouthfuls, does not eat quickly, and knows the flavor of the food. Even when he encounters food that is not tasty, he still savors it.

When eating, a person of hateful temperament takes much food and chews with a full mouth. If he encounters food that is not tasty, he frequently becomes vexed and angry.

When eating, a person of deluded temperament takes little food. His mouthful is not rounded when he swallows; food sticks to his mouth, half enters his throat, and half falls onto his tray. His mind is distracted, and he does not maintain right mindfulness while taking his meal.

Thus, temperament may be known through the manner of eating.

Question: How may temperament be known through the performance of work?

Answer: When sweeping a courtyard, a person of lustful temperament stands upright and handles the broom without sweeping too quickly. He does not raise dust or sand, and he sweeps cleanly.

When sweeping a courtyard, a person of hateful temperament moves the broom rapidly from side to side, raising dust and sand and making noise. Although the courtyard becomes clean, the sweeping is uneven.

When sweeping a courtyard, a person of deluded temperament handles the broom slowly. Although he sweeps the entire area, some places remain unclean, and the work is uneven.

With such tasks as washing, dyeing clothes, mending, and sewing, a person of lustful temperament works evenly and does not allow his mind to become heedless. A person of hateful temperament performs these tasks unevenly, but does not allow his mind to wander. A person of deluded temperament has a distracted and agitated mind and frequently fails to complete his work.

Thus, temperament may be known through the work one performs.

Question: How may temperament be known through lying down and sitting?

Answer: When going to sleep, a person of lustful temperament prepares his bed without haste, arranging it neatly and evenly. He lies peacefully with both hands drawn inward. If someone calls him at midnight, he awakens at once and answers hesitantly.

A person of hateful temperament usually goes to sleep hastily. Wherever he finds a place, he immediately lies down there, and he frowns while sleeping. If someone calls him at midnight, he awakens at once and answers angrily.

The bedding of a person of deluded temperament is not arranged neatly. Only his body is covered, while his hands and feet protrude. If someone calls him at midnight, he groans for a long time before answering.

Thus, temperament may be known through the manner of sleeping.

Question: What practices should be followed in wearing robes, seeking alms, and dwelling in a residence?

Answer: A person of lustful temperament should wear a coarse robe without a bright color. A person of hateful temperament should wear a carefully arranged, clean robe of a bright color. A person of deluded temperament should wear whatever robe is given to him.

A person of lustful temperament should eat coarse food, should not select delicacies, and should seek only a little almsfood. A person of hateful temperament may select delicious and well-flavored food, taking much or little according to what is obtained on almsround. A person of deluded temperament should consume whatever almsfood he receives, with moderation.

A person of lustful temperament should lie and sit beneath the shade of a tree, beside water, in a small garden in a remote village, in a shrine that has not yet been completed, or in a place without a bed. A person of hateful temperament should lie and sit beneath the shade of a tree, beside water, on level ground, or in a completed dwelling equipped with a bed. A person of deluded temperament should rely upon the dwelling place of his teacher.

A person of lustful temperament should dwell in a residence where food and drink are coarse; when entering a village, he should walk facing the sun and enter the lanes of poor and dilapidated houses. A person of hateful temperament should dwell where food and drink are plentiful; when entering a village, he should not face the sun and should choose a neighborhood containing many faithful and respectful people. A person of deluded temperament should accept whatever place he encounters.

Regarding deportment, a person of lustful temperament should give particular attention to the manner in which he walks and stands. A person of hateful temperament should correct his deportment when sitting and lying down. A person of deluded temperament should correct his deportment while walking.

Miscellaneous:

Through a pleasing object, a person of lustful temperament increases his faith. A person of hateful temperament increases his faith by knowing how to live amid displeasing objects. A person of deluded temperament increases his faith through a modest contemplation of causes and conditions.

The lustful person is like a slave; the hateful person is like a pupil; the deluded person is like poison.

A lustful person has few faults but is unwilling to eradicate his defilements. A person of hateful temperament has many faults but knows how to eradicate defilements. A person of deluded temperament has many faults and also does not know how to eradicate defilements.

A person of lustful temperament delights in sensual forms. A hateful person delights in disputes. A person of deluded temperament delights in idleness.

Chapter 7: Analysis of Fields of Practice

(Subjects of Contemplation)

At that time, the teacher under whom the disciple studied, having observed the pupil’s temperament, taught him the thirty-eight subjects of contemplation—that is, the fields of practice—so that his practice would accord with his temperament.

Question: What are the thirty-eight fields of practice, or subjects of contemplation?

Answer: They are the ten totalities, or kasinas: earth, water, fire, wind, blue, yellow, red, white, the sphere of infinite space, and the sphere of infinite consciousness. To these are added the ten perceptions of impurity: the perception of a bloated corpse, the perception of a livid corpse, the perception of a festering corpse, the perception of a dismembered corpse, the perception of a gnawed corpse, the perception of a corpse with its flesh scattered, the perception of a hacked and scattered corpse, the perception of a bloodstained corpse, the perception of a worm-infested corpse, and the perception of a skeleton.

Also added are the ten recollections: recollection of the Buddha, recollection of the Dharma, recollection of the Sangha, recollection of morality, recollection of generosity, recollection of deities, recollection of death, mindfulness of the body, mindfulness of breathing, and recollection of peace. Also included are the four immeasurable states of mind: loving-kindness, compassion, sympathetic joy, and equanimity. Finally, there are four contemplations: contemplation of the four great elements—earth, water, wind, and fire—perception of the impurity of food, the sphere of nothingness, and the sphere of neither perception nor non-perception.

These are the thirty-eight fields of practice used as subjects of contemplation.

There are nine ways of clearly discerning the supreme efficacy of the foregoing thirty-eight fields of practice: (1) jhana, (2) direct transcendence, (3) expansion, (4) causal condition, (5) object, (6) excellence, (7) realm, (8) apprehension, and (9) human temperament. Through these, the excellent virtues of a subject may be known.

Question: How are they distinguished according to jhana?

Answer: Ten subjects lead to the attainment of access concentration; eleven subjects lead to the attainment of the first jhana; three subjects lead to the attainment of the third jhana; one subject leads to the attainment of the fourth jhana; nine subjects lead to the attainment of the fourth and fifth jhanas; and four subjects lead to the attainment of the four immaterial jhanas.

Question: Which ten subjects lead to the attainment of access concentration?

Answer: Excluding mindfulness of breathing and mindfulness of the body, the remaining eight among the ten recollections, together with contemplation of the four great elements and perception of the impurity of food, make ten subjects that lead to access concentration.

Question: Which eleven subjects lead to the attainment of the first jhana?

Answer: The ten contemplations of impurity and mindfulness of the body lead to the attainment of the first jhana.

Question: Which three subjects lead to the attainment of the third jhana?

Answer: They are the contemplation of three immeasurable states of mind: loving-kindness, compassion, and sympathetic joy.

Question: Which one subject leads to the attainment of the fourth jhana?

Answer: It is the contemplation of the immeasurable state of equanimity.

Question: Which nine subjects lead to the attainment of the fourth and fifth jhanas?

Answer: Excluding the totalities of infinite space and infinite consciousness, the remaining eight totalities, together with mindfulness of breathing, lead to the attainment of the fourth and fifth jhanas.

Question: Which four subjects lead to the attainment of the four immaterial realms?

Answer: The totalities of the sphere of infinite space, the sphere of infinite consciousness, the sphere of nothingness, and the sphere of neither perception nor non-perception lead to attainment of the immaterial realms.

Thus, through jhana, the excellent qualities of the fields of practice—that is, the subjects of contemplation—may be known.

Question: How are they distinguished according to direct transcendence?

Answer: By entering a field of practice—that is, by practicing a subject—one may attain direct transcendence of the form realm. Apart from the immaterial totalities, the remaining eight totalities and the other thirty fields of practice do not directly transcend the form realm. Furthermore, three subjects directly transcend their bases: the three immaterial totalities, including the sphere of nothingness; the remaining thirty-five subjects do not attain transcendence of their bases. Furthermore, one subject transcends feeling and perception, namely the sphere of neither perception nor non-perception; the remaining thirty-seven subjects do not transcend feeling and perception.

Thus, through direct transcendence, the excellent virtues of the fields of practice—that is, the subjects of contemplation—may be known.

Question: How are they distinguished according to expansion?

Answer: Fourteen fields of practice may be expanded: the ten totalities—that is, the ten kasinas—and the four immeasurable states of mind. The remaining twenty-four fields of practice cannot be expanded.

Thus, through expansion, the excellence of the fields of practice may be known.

Question: How are they distinguished according to causal condition?

Answer: Nine fields of practice serve as causal conditions for the attainment of supernormal powers: excluding the immaterial totalities, these are the remaining eight totalities together with the totality of space. The remaining thirty-seven fields of practice do not serve as causal conditions for the attainment of supernormal powers, but they do serve as causal conditions leading to vipassana, or insight, except for the sphere of neither perception nor non-perception, which does not serve as a causal condition leading to insight.

Thus, through causal conditions, the excellent qualities of the fields of practice—that is, the subjects of contemplation—may be known.

Question: How are they distinguished according to their objects?

Answer: Twenty-one fields of practice take a conceptually distinguished sign as their object, twelve fields of practice take an actually existing reality as their object, and five fields of practice take as their object that which is not distinguished as either a sign or an actually existing reality.

Question: Which twenty-one fields of practice take a conceptually distinguished sign as their object?

Answer: Excluding the totality of consciousness, the remaining nine totalities, together with the ten perceptions of impurity, mindfulness of breathing, and mindfulness of the body, take a conceptually distinguished sign as their object.

Question: Which twelve fields of practice take an actually existing reality as their object?

Answer: They are the totality of consciousness, the sphere of neither perception nor non-perception, and the ten practices leading to access concentration.

Question: Which five fields of practice take as their object that which is not distinguished as either a sign or an actually existing reality?

Answer: They are the four immeasurable states of mind and the sphere of nothingness.

Furthermore, two fields of practice take as their object the characteristic of an internally produced mental construction and an internal occurrence: the totality of consciousness and the sphere of neither perception nor non-perception.

Two fields of practice take as their object the characteristic of an internally produced construction and an external occurrence: mindfulness of breathing and mindfulness of the body.

One field of practice takes as its object the characteristic of an externally produced construction and an internal occurrence: recollection of death.

Twenty-one fields of practice take as their object the characteristic of an externally produced construction and an external occurrence: the ten perceptions of impurity, the four immeasurable states of mind, the four color totalities, the totality of space, recollection of the Buddha, and recollection of the Sangha.

Four fields of practice take as their object the characteristic of something produced internally that gives rise to an external occurrence: recollection of morality, recollection of generosity, contemplation of the four great elements, and perception of the impurity of food.

Four fields of practice take as their object the characteristic of something produced externally through an arrangement made by the internal mind: the four color totalities.

Two fields of practice take as their object the characteristic of occurrences internal and external, produced by constructions internal and external: recollection of the Dharma and recollection of peace.

One field of practice takes as its object the characteristic of an internal occurrence caused by something produced internally and externally: recollection of deities.

One field of practice takes as its object the characteristic of an internally produced construction, but should not be spoken of in terms of an internal or external occurrence: the sphere of nothingness.

Two fields of practice take as their object the characteristic of a past occurrence: the totality of consciousness and the sphere of neither perception nor non-perception.

One field of practice takes as its object the characteristic of a future occurrence: recollection of death.

One field of practice takes as its object the characteristic of a present occurrence: recollection of deities.

Six fields of practice take as their object the characteristic of occurrences past, future, and present: recollection of the Buddha, recollection of the Sangha, recollection of morality, recollection of generosity, contemplation of the four great elements, and perception of the impurity of food.

Two fields of practice take as their object the characteristic of past and present occurrences, but should not be spoken of in relation to the future: recollection of the Dharma and recollection of peace.

Twenty-six fields of practice should not be spoken of in relation to occurrences in the three times of past, present, and future: the nine totalities, the ten perceptions of impurity, the four immeasurable states of mind, mindfulness of breathing, mindfulness of the body, and the sphere of nothingness.

Four fields of practice take the characteristic of movement as their object: the fire totality, the wind totality, the perception of a worm-infested corpse, and mindfulness of breathing. The sign itself does not move, but their medium must move; the remaining thirty-four objects are motionless.

Thus, through taking a sign as object, the fields of practice—that is, the subjects of contemplation—may be known.

Question: How are they distinguished according to excellence?

Answer: The eight totalities and the four immaterial concentrations are called excellent because they concern actual realities. Because the eight totalities are called excellent concentrations, when the realm of the fourth jhana is attained, the four immaterial concentrations are called excellent concentrations. The ten perceptions of impurity and the perception of the impurity of food are called excellent perceptions on account of form, shape, space, direction, distinction, combination, conjunction, and the perception of impurity.

The ten bases of recollection are called excellent because mindfulness becomes subtle and attention closely follows mindfulness. The four immeasurable states of mind are excellent because nothing surpasses them, owing to their increase of benefit. Contemplation of the four great elements is called excellent wisdom because it is connected with space.

Thus, through excellence, the fields of practice may be known.

Question: How are they distinguished according to realm?

Answer: Twelve fields of practice do not arise in heavenly realms: the ten perceptions of impurity, mindfulness of the body, and the perception of the impurity of food. Thirteen fields of practice do not arise in the form realm: the foregoing twelve fields together with mindfulness of breathing. Apart from the fields of practice belonging to the immaterial spheres, the remaining fields of practice do not arise in the immaterial realm.

Thus, through realm, the fields of practice may be known.

Question: How are they distinguished according to apprehension?

Answer: Seventeen fields of practice apprehend their signs through sight: excluding the wind totality and the immaterial totalities, these are the remaining seven totalities together with the ten perceptions of impurity. Mindfulness of breathing is a field of practice apprehended through touch. The wind totality is a field of practice apprehended either through sight or through touch. The remaining nineteen fields of practice are distinguished and apprehended through hearing.

Furthermore, there are five fields of practice that a beginner in seated meditation should not practice: the four immaterial spheres and equanimity. He may train in the remaining fields of practice.

Thus, through apprehension, the fields of practice may be known.

Question: How are they distinguished according to human temperament?

Answer: A person of lustful temperament should not cultivate the four immeasurable states of mind because they bear a pure sign. Why is this? Because a person of lustful temperament habitually gives rise to thoughts concerning pure signs, just as a person suffering from a disorder of phlegm is unsuited to eating much rich and fatty food.

A person of hateful temperament should not cultivate the ten perceptions of impurity because the sign of aversion frequently arises, just as a person suffering from a disorder of bile is unsuited to consuming hot substances. Because wisdom does not develop in a person of deluded temperament and he lacks skill, he should not cultivate the fields of practice. Even if he strives to practice without skill, no result will be attained, just as a person riding an elephant without carrying an elephant goad cannot restrain the elephant.

A person of lustful temperament should cultivate the perceptions of impurity and contemplation of the body in order to counteract desire. A person of hateful temperament should cultivate the four immeasurable states of mind in order to counteract hatred; alternatively, he should cultivate the color totalities so that the mind learns to follow them. A person of faithful temperament should cultivate the six bases of recollection, because recollection of the Buddha stabilizes the faith that has initially arisen. A person of intelligent temperament should cultivate contemplation of the four great elements, perception of the impurity of food, recollection of death, and recollection of peace, because he already possesses profound intelligence.

Furthermore, a person of intelligent temperament may cultivate any field of practice without harm. A person of discursive temperament should cultivate mindfulness of breathing in order to cut off scattered and disconnected thoughts. A person of deluded temperament should inquire about the Dharma, listen to the Dharma at the proper time, and show reverence toward the precious Dharma and the original teacher upon whom he relies for instruction. When his wisdom has increased, he may choose fields of practice according to his inclination; recollection of death and contemplation of the four great elements are especially excellent for him.

Another teaching states: In distinguishing the fields of practice, I have seen their excellence. Nevertheless, the distinction into six kinds of persons may be summarized as three.

Question: If that is so, what difficulty was there at the outset?

Answer: There are two kinds of persons of lustful temperament: (1) one of dull faculties, whose faculties are slow, and (2) one of keen faculties, whose wisdom is quick. A person of lustful temperament and dull faculties should cultivate contemplation of impurity because it counteracts his desires; this is what should be taught to him to eliminate craving. A person of lustful temperament and keen faculties should cultivate the bases of recollection in order to increase the faith that has initially arisen in him; this is what should be taught to him to eliminate sensual desire.

There are two kinds of persons of hateful temperament: one of dull faculties and one of keen faculties. A hateful person of dull faculties should cultivate the four immeasurable states of mind in order to counteract his hateful temperament; this is what should be taught to him to eliminate hatred. A hateful person of keen faculties, whose wisdom has developed, should cultivate the spheres of mastery; this is what should be taught to him to eliminate hatred.

There are also two kinds of persons of deluded temperament: one devoid of faculties and one of dull faculties. One who is devoid of faculties, being deluded and altogether incapable, should not be taught to cultivate the fields of practice. A person of deluded temperament and dull faculties should cultivate mindfulness of breathing in order to counteract distracted thoughts.

Thus, summarizing them as three kinds of persons presents no difficulty. According to the teaching above, the totalities and mindfulness of breathing, further developed through the sphere of space, become fields of practice without impediment. If the excellent virtues are fully present, the cultivation of the fields of practice will be successfully accomplished without obstruction.