解脫道論

Chapter 8.1: The Practice Method

Question: Why is it called the earth totality? What method is cultivated? What are its characteristic, function, basis, and benefits? What does “totality” mean? How many kinds of earth are there, and from which kind is the sign apprehended? How is a mandala made? How is the earth method cultivated?

Answer: This mind arises in dependence upon the sign of earth. Therefore, it is called the earth totality. Keeping the mind steady and undistracted is called cultivation.

Joyfully directing perception toward earth is its characteristic. Non-abandonment is its function. Undivided attention is its basis.

As for its benefits, twelve benefits arise from the earth totality. Its sign is easily attained. At all times and in every activity, the mental process is free from doubt, and one gains supernatural powers at will.

Whether walking upon water or abiding in the air, it is just as though one were upon the earth. One acquires many kinds of eloquence. Foremost among them are the recollection of past lives and discernment through the divine-ear element.

Wholesome deeds and ambrosia constitute its boundary.

Question: What does “totality” mean?

Answer: It means universally pervading everything. As the Buddha said in verse:

If one recollects the Buddha’s virtues,

Joy arises and pervades the entire body.

Contemplating the earth totality,

It pervades all of Jambudvipa.

Just as contemplation arises dependent on earth,

Joy in the mind is likewise.

Cultivating in this way, one sees the mandala expand and pervade everything.

Question: How many kinds of earth are there? From which earth may one apprehend the sign and cultivate?

Answer: There are two kinds of earth. The first is earth in its intrinsic nature; the second is prepared earth. Hardness is the intrinsic nature of earth. This is what is meant by earth in its intrinsic nature. If one digs it oneself by hand or has another person dig and prepare it, this is called prepared earth. It may be of four colors: white, black, red, or translucent. For a meditator contemplating earth in its intrinsic nature, no partial sign arises from it. If one apprehends its white, black, or red color, this becomes cultivation of a color totality. Why is this so?

In contemplating the intrinsic nature of earth, one separates it from white, black, and red. Whether prepared or unprepared, one should retain this sign. When the luminous sign appears, one should apprehend it.

Question: What is called unprepared earth?

Answer: Wherever the ground is level, without grass or stones and without any roots of trees, one should cause the mind to arise toward that visible object. This is called the perception of earth. This is what is meant by unprepared earth.

If one has practiced meditation in the past, whether one delights in it or not, one will perceive that portion of the earth sign and abide at the stage of non-regression. A beginner in meditation should apprehend the sign of prepared earth and make a mandala, rather than contemplate unprepared earth.

Question: How is a mandala made?

Answer: If a meditator wishes to make an earth mandala, one should first select a secluded and tranquil place for contemplation: in a monastery, a room, a rock cave, or beneath a tree. It should not be dark or without light, nor should people pass to and fro. One should remain at some distance from such places.

Sweep and wash the chosen place clean, level the ground, and there, when the luminous sign appears, use colored clay together with earth to form the sign. Proceed in due order, maintaining proper deportment and reverence, and use a vessel to mix water with the earth. Remove grass, roots, sand, and dung that are mixed into it; then strain the mud through a cloth and take the clean clay.

Sit in a sheltered place, prevent intrusive light, and establish the meditation object there. It should be neither too near nor too far. Form it into a circle, making the circle skillfully and evenly.

Then take earth powders of various colors, separate each color without mixing them, and add them to the earth. Cover it completely and protect it. When it has dried, apply another color around the outside.

It may be as large as a grain of rice or as large as a gong; it may be round, angular, triangular, or quadrangular. These distinctions should be clearly understood. The Original Teacher taught:

Making a mandala is a most excellent practice. A mandala may be made upon cloth, wood, or a wall, but earth is supreme. Thus did the ancients say.

Question: How is the earth method cultivated?

Answer: If a meditator wishes to cultivate the earth totality, one should first contemplate the dangers inherent in sensual desire. One should then contemplate the benefits of renunciation.

Question: How should one contemplate the dangers inherent in sensual desire?

Answer: Sensual desires offer little gratification but bring much suffering. In this matter, their dangers are many. Sensual desires are like bones, illustrating their meager gratification.

Sensual desires are like a lump of flesh because they bring bondage. Sensual desires are like a fire burning against the wind because they scorch. Sensual desires are like large and small pieces of glowing charcoal.

Sensual desires are like a dream because they are unreal. Sensual desires are like borrowed goods because their possession does not endure. Sensual desires are like fruit because others pluck them away.

Sensual desires are like a knife used to cut down trees. Sensual desires are like the blade of a spear because they lacerate. Sensual desires are like the head of a venomous snake because they can engender fear.

Sensual desires are like cotton blown by the wind because they cannot be retained. Sensual desires are like an illusory dream that causes the foolish to harbor doubts. Sensual desires are darkness itself because they prevent one from seeing.

Sensual desires are hindrances because they obstruct wholesome dharmas. Sensual desires are delusion because they cause the loss of right mindfulness. Sensual desires are a flame because they burn and sear.

Sensual desires bind one to the marks of the realms of existence. Sensual desires steal merit. Sensual desires are enemies because they give rise to conflict.

Sensual desires are suffering because they create many dangers. Having thus clearly understood the dangers of sensual desire, one should contemplate the benefits of abandoning it. This renunciation is called the first dhyana for one newly gone forth who cultivates wholesome deeds.

Such a mind is called renunciation.

Question: Why is it called the benefit of renunciation?

Answer: It is the inexhaustible mind that abides in freedom and constantly delights in tranquil stillness. It patiently endures both suffering and happiness and never lapses into forgetfulness. It extensively brings all undertakings to completion, attains the great ground, and is worthy of receiving offerings.

It brings benefit and happiness to both realms. This is great wisdom; this is the locus of all goodness; this is called transcending the three realms. Furthermore, it is called liberation.

It is separation from craving for worldly people, the stilling of all coverings, and undefiled joy. This is the supreme ground. This is the path by which the supreme is attained.

This is the purification of the defiled mind. This is the merit produced through cultivation. This is the inner joy of cultivation.

Sensual desire is coarse; liberation from it is sublime. Sensual desire is affliction; liberation from it is freedom from affliction. Sensual desire is base; liberation from it is noble.

Sensual desire is anger; liberation from it is freedom from anger. Sensual desire bears an unlovely fruit; liberation from it bears a lovely fruit. Sensual desire is fear; liberation from it is fearlessness.

Having thus contemplated the dangers and faults of lust, one further contemplates the merits of liberation. Relying upon liberation, a joyful aspiration arises. Faith and reverence arise in the mind.

One examines what can and cannot be done. With moderation in food and drink, and with a place for the robe and bowl, the body does not become weary and the mind does not grow lax. One should walk about, and after walking, wash the hands and feet.

One should recollect the Buddha, recollect Bodhi, and recollect the Dharma and Sangha. One cultivates wholesome conduct, and after recollecting thus, joy will arise. I can in this way attain fulfillment.

If I do not attain liberation and also do not remain steadfast in sustained effort, I must therefore be even more diligent. One should remain neither too near nor too far from the mandala, just as the yoke must not be left at a distance. One should settle upon the seat, sit cross-legged facing the mandala, and straighten the body.

Establishing mindfulness within, one should keep the eyes slightly open to dispel distraction of body and mind, gathering the entire mind into one. When the mind has opened, one should gently contemplate the mandala. The meditator, directly contemplating the form of the mandala, apprehends the sign through three modes of form and employs balanced observation as a means of abandoning agitation.

Question: Why employ balanced observation?

Answer: The meditator presently contemplating the mandala should neither open the eyes wide nor close them. One should contemplate it in this manner.

Why is this so?

If the eyes are opened wide, they will become fatigued. The intrinsic nature of the mandala will be seen merely as its intrinsic nature, and the perception of another aspect will not arise. If the eyes are closed tightly, the mandala will be seen amid darkness.

Moreover, its sign will not be perceived, and indolence will immediately arise. Therefore, one must avoid both fully opening and completely closing the eyes. One should simply concentrate the mind and establish it upon the mandala.

Once the mind is established, one should contemplate as a person looking into a mirror sees an image. Relying upon that mirror, one sees one’s own face, and that face appears from the mirror. When that meditator contemplates the mandala and perceives this sign of concentration, it arises in dependence upon the mandala.

Therefore, one should contemplate with balanced observation, retain it as the sign, and thus cause the mind to abide peacefully. In this manner, one retains the sign through balanced observation.

Question: Why employ skillful means?

Answer: Four kinds of attention are employed as skillful means. The first is inward delimitation; the second is filling out completely; the third is transformation; and the fourth is pervasion. Here one sees the sign expand everywhere without obstruction. At that time, one should direct attention toward inward delimitation. One will then see a small sign or half of the mandala. One should then complete the mandala and direct attention so that it becomes full. At that time, the mind may become distracted or indolent. One should then secure it as one locks the door of a house. If the mind thereafter abides peacefully, one should cause it to see the mandala pervading everywhere; when there is no delight, one contemplates equanimity. Thus, the use of skillful means may be understood.

Question: Why abandon distraction?

Answer: There are four kinds of distraction to be abandoned. The first is exerting oneself too hastily; the second is exerting oneself too sluggishly; the third is being too high; and the fourth is being too low.

Question: What is meant by exerting oneself too hastily?

Answer: It is directing attention rapidly and urgently without awaiting the proper time, sitting in the morning and sitting in the evening until the body becomes exhausted. This is called hasty practice.

Question: What is meant by exerting oneself sluggishly?

Answer: It is being separated from the skillful means of directing attention. Although one sees the mandala, one does not respectfully direct attention to it, being awake at one moment and drowsy the next. If one exerts oneself too hastily, the body becomes exhausted and the mind retreats. The mind turns toward external conditions, and various frivolous discursive thoughts arise. If one exerts oneself sluggishly, body and mind become dependent and indolent, and drowsiness arises. When the mind is too high, it declines and a distracting matter arises. One becomes displeased with the field of practice. Or at the beginning of the practice, one indulges in talk, laughter, and frivolous discourse. This is solely because the mind of desire is proud and elevated.

Furthermore, if the various signs of practice are attained, the mind of desire becomes elevated because of joy and happiness. Being too low means withdrawing from conditions. One becomes displeased with the meditation subject. If one is displeased with the initial field of practice, one further creates a basis for anger. Because of the angry mind, one becomes low.

Furthermore, if one contemplates while fatigued, the mind will fall from a wholesome state into an unwholesome one. Because of sorrowful attachment, the mind becomes low. If the mind of this meditator declines and falls because of haste, the faculties of mindfulness and concentration restrain it and cause that haste to be abandoned. If the mind declines and falls into indolence while advancing, one restrains it with mindfulness and energy together and causes the indolence to disappear. If the elevated mind declines and falls into the domain of desire, one clearly knows it and causes desire to be abandoned. If the lowered mind declines and falls into anger, one clearly understands it through wisdom and causes anger to be abandoned.

Through these four conditions, the mind becomes purified and one-pointed. This is the illuminating cause of the three factors of concentration, whereby one sees the form of the mandala according to one’s intention. When the one-pointed mind develops, this is called the arising of the sign, and it is of two kinds. One is called the acquired sign.

Why is that aspect of the sign called the acquired sign? If that meditator, without a distracted mind, directly contemplates the mandala, a sign arises from that mandala and appears as though seen in empty space: at times far away, at times nearby; at times to the left, at times to the right; at times large, at times small; at times ugly, at times beautiful; at times many, at times few. One does not contemplate the mandala with the physical eyes.

By employing the skillful means of attention, one retains the arisen sign. This is called the acquired sign. Through repeatedly practicing this, that other aspect of the sign arises and is called the counterpart sign.

Whenever one directs attention to it, it immediately appears in accordance with the mind. Without looking at the mandala, one subsequently gives rise to mindfulness, and immediately causes the mind, with the eyes closed, to see it as in the initial contemplation. If one directs attention to it as distant, one immediately sees it at a distance.

The same applies to seeing it nearby, to the left or right, before or behind, inside or outside, above or below. It immediately appears according to the mind. This is called the counterpart sign.

What does “sign” mean?

It has the meaning of cause and the meaning of characteristic. As the Buddha taught the bhikkhus: “Those evil things are not wholesome dharmas.” The arising of a sign has the meaning of a cause and condition. It is also spoken of as having the meaning of knowledge and the meaning of a sign. As the Buddha taught, one abandons through the application of perception. This is the meaning of knowledge.

It is also spoken of as having the meaning of image and the meaning of sign, as when one sees one’s own eyes and thinks of that image. That counterpart does not differ in meaning. When the sign is attained, the meditator gives rise to reverence for this teacher, retains the excellent sign, and generates protection of it. If it is not protected, it will immediately be lost.

Question: How should it be protected?

Answer: The sign should be protected through three kinds of conduct: by abandoning what is unwholesome, by cultivating what is wholesome, and by maintaining constant practice.

How does one abandon what is unwholesome?

Delighting in work. Delighting in much frivolous talk; delighting in sleep and rest, delighting in gatherings, delighting in lewd and vulgar play. Not guarding the sense faculties; not moderating food and drink. Not rising to sit in meditation during the first and last watches of the night. Not respecting the training; having many bad friends and undertaking no cultivation. One should abandon what is unwholesome, reduce one’s food, and regulate lying down and sitting. As antidotes to those faults, one should constantly perform wholesome practices.

Question: What is constant practice?

Answer: That meditator skillfully preserves this sign and constantly contemplates its qualities, as though mindful of a precious pearl. He always practices it joyfully, cultivating and repeatedly cultivating it; either practicing abundantly by day and night, or delighting in sitting and lying down while the mind joyfully takes up its object. Wherever the mind wanders, he apprehends and retains the sign; having retained it, he causes it to arise; having caused it to arise, he contemplates it; having contemplated it, he cultivates it.

During cultivation, he sometimes contemplates the mandala. By thus practicing constantly, he sees the sign. Guarding the manifested sign in this way, he attains mastery.

If the sign follows the mind, he attains access meditation; or access arises from the mind. Through this, he attains absorption.

Question: What is access meditation?

Answer: In this practice, beginning with the mind, attention is undistracted; suppression serves as its covering, and one constantly seeks to cultivate applied thought, sustained thought, joy, bliss, one-pointedness of mind, and confidence in the five faculties. Although the power of concentration has been attained, thoughts still arise from moment to moment. This is called access meditation. One who is secure proceeds from this access. This is a mental quality that has acquired strength through cultivation, awakening confidence in the qualities and remaining unmoved with regard to the practice. This is called absorption.

Question: What are access and absorption? What is the difference between them?

Answer: When the five hindrances are present, it is access; when these five kinds have been suppressed and covered over, one becomes tranquil, taking access meditation as the basis for superior concentration. When superior concentration is attained, it is called absorption. Or, when body and mind have not yet attained tranquility, in external concentration the mind moves like a boat upon waves.

When body and mind have attained tranquility, the state is peaceful and unmoving, like a boat resting upon water when there is only wind. The faculties lack strength. In this access meditation, the practice does not endure for long, like a small child.

When the faculties are strong, all practices remain peaceful for a long time, like a person possessing strength. Because cultivation has not attained mastery, access meditation fails to become unified, like one who grows weary after reciting scriptures for a long time. When one does not forget the cultivation of mastery, one attains tranquil unification, like one who continually practices reciting scriptures and does not forget them.

If the hindrances have not been skillfully suppressed, it is like a blind person; access meditation becomes obscure. Thus it is impure. If the hindrances are skillfully suppressed and there is no obscurity, absorption is attained and is thus pure.

From initial mastery of the sign up to change-of-lineage is called access. Immediately following change-of-lineage is called absorption.

Question: What is the meaning of access?

Answer: Because it is near meditation, it is called access. It is like a road near a village; this is called the village road. The meaning is one, though the names differ.

What is the meaning of absorption?

Absorption means unification, as when one enters the mandala. Apart from meditative absorption, it has no different meaning. When this meditator is established in access, he should enlarge the totality. Whether in absorption concentration or in a new practice, meditation should be enlarged.

Question: How should it be enlarged?

Answer: Beginning with the initial sign, as large as four finger-widths, he gradually enlarges it, attending to it in this manner until mastery is attained. Thus, successively, he enlarges it to the size of a wheel, a canopy, the shade of a tree, a field of merit, the vicinity of a house, the vicinity of a village, and then a city. In this way, he gradually enlarges it throughout this great earth.

Whether there are rivers and mountains, high and low places, trees, grasses, flowers, or fruits—whatever is irregular or not properly formed—he does not attend to any of these. As far as the great ocean, he attends only to the perception of earth. When it has been enlarged to the full range of the mind’s activity, it becomes supreme concentration.

If a meditator who has attained access meditation cannot attain absorption concentration, that meditator should employ two methods to arouse the means to absorption concentration. The first is through causal conditions; the second is through sustained observance. Ten practices serve as causal conditions for arousing the means to absorption concentration.

First, make the place of contemplation bright and pleasant; second, balance and arouse the faculties; third, clearly apprehend the sign early; fourth, restrain and regulate the mind; fifth, subdue indolence; sixth, prevent the mind from becoming disenchanted; seventh, gladden the mind; eighth, when the mind is concentrated, mature, and balanced, maintain equanimity; ninth, avoid those untrained in concentration and associate with those trained in concentration; tenth, delight in and incline the mind toward absorption concentration.

Question: How does one make the place of contemplation bright and pure?

Answer: There are three practices by which the place is made distinct and clear. Namely, one may regulate food and drink so that they are agreeable; cultivate a suitable and pleasant climate; and cultivate agreeable postures. Balance and arouse the faculties.

The contemplator balances faith with the other five faculties, not allowing them to diminish and not allowing them to become lax, like swift horses drawing a chariot. Clearly apprehend the sign. Wholesome perceptions should be neither too quick nor too slow, like a dyer who applies colors evenly without partiality.

Skillfully understand when attention should swiftly withdraw and when it should not withdraw. Restrain the mind and bring it under control. There are two practices by which the mind is brought under control.

First, one is able to arouse energy; second, when the mind has gone to excess, one brings it under control. If it turns toward sensual desire and many other kinds of signs, increasing distracted thought, the mind should be brought under control. If excessive exertion arises in the meditator, going beyond the proper measure, the mind should be regulated.

Through these two practices, the mind should be restrained. Arouse an appropriate degree of energy in each case; if the mind turns toward sensual desire and other signs, increasing distraction, strengthen its regulation. Through two practices, indolence is subdued: by contemplating suffering and evil karmic results, one restrains an indolent mind.

The mind becomes indolent for two reasons: because it has not attained superior concentration, the mind becomes inactive and hence indolent; or, through excessive indolence, one desires sleep and rest. If this meditator has not attained superior concentration, the mind becomes disenchanted and consequently indolent. It should be subdued through two practices: contemplate the qualities that arouse energy; or, when the mind is indolent, sleepy, and sluggish, it may be subdued through four kinds of practice.

If one has eaten too much, maintain the perception of indolence. Change among the four postures. By directing one’s own attention to the sign of light and dwelling in clarity, cause the mind to become joyful and free from attachment.

Disenchantment arises through three conditions: having few skillful means and possessing only bare wisdom; or taking pleasure in not having attained tranquility. If this meditator’s mind becomes disenchanted, one should gladden it through two kinds of practice: first, through a sense of urgency; second, through joy. If one contemplates birth, aging, death, and the four evil destinies, seeing these fearful matters, the mind gives rise to sorrow and distress.

If one recollects the Buddha, Dharma, Sangha, morality, generosity, and devas, seeing the merit of these six practices, the mind gives rise to joy. The concentrated mind achieves equanimity through two practices and becomes established on the plane of access concentration. By abandoning the hindrances, the mind becomes purified.

Or, having attained the meditation subject, the factors of meditation arise. Therefore, the mind becomes concentrated. When this meditator’s mind is concentrated, there are two courses: he should maintain equanimity and not interfere with it, remaining balanced amid the methods of practice.

Avoid those untrained in concentration. Whether absorption concentration, access concentration, or concentration in the postures—those who possess none of these neither cultivate nor have training; one should not honor their cultivation. A trainee should possess absorption concentration, access concentration, and concentration in the postures.

One should learn cultivation from such a person and should also honor him. Delighting in tranquility means that this meditator, like a deep and clear place, like a flowing spring, or like the foot of a tree, always delights in reverence and in many places of cultivation. These are the ten causal conditions whose practice gives rise to absorption concentration.

Question: What is sustaining, such that it can give rise to the means of concentration?

Answer: That meditator skillfully understands dependent origination and enters into seclusion. Having understood this sign, with respect to the cultivation of concentration, he directs the mind freely. He gives rise to this desire for bliss, causing the mind to become aroused.

With body and mind capable and sincere, he attains sustaining. Through the arising of joy in the mind, he attains sustaining. Through the arising of adaptability in the mind, with body and mind at ease, he attains sustaining.

Through the arising of lucidity in the mind, he attains sustaining. Through the arising of a tender heart, he attains sustaining. By means of this tender heart, he causes the mind to become purified.

Skillfully maintaining the purified mind, the mind attains sustaining. Thus, by skillfully maintaining it, he causes the mind of equanimity to attain sustaining. Freed from boundless afflictions, the mind perfects sustaining, because it is liberated.

It becomes of a single taste of Dharma. With the mind of one taste, he sustains the practice. Therefore, through this resolute understanding, the sublime mind increases.

Thus, with respect to sustaining, he arouses the means of concentration. In this way, through skillfully understanding dependent origination and sustaining the mind, before long concentration arises. That meditator, secluded from sensual desires and unwholesome states, with applied thought and sustained thought, perfects the mental factors in seclusion.

With rapture and bliss, he abides in the first jhana. This stage is the entry into all virtues. For one who is secluded from sensual desire, seclusion is of three kinds: bodily seclusion, mental seclusion, and seclusion from afflictions.

Question: What is bodily seclusion?

Answer: It is dwelling far from afflictions, among mountains and hills.

Why must the mind be secluded?

– In order to reach an excellent state through purity of mind.

Why is there seclusion from afflictions?

– Because one does not wish to be entangled with people and does not engage in the affairs of birth and death. Furthermore, abandonment is of five kinds: seclusion by suppression, seclusion through the opposite factor, seclusion by eradication, seclusion by reliance, and seclusion by emergence.

What is called seclusion by suppression?

– It means that one who cultivates the first jhana suppresses the five hindrances.

What is called seclusion through the opposite factor?

– It means that one who cultivates and attains access concentration suppresses speculative views.

What is called seclusion by eradication?

– It means that one who cultivates the supramundane path eradicates the afflictions.

What is called seclusion by reliance?

– It means the bliss experienced upon attaining the fruit.

What is called seclusion by emergence?

– It means nirvana.

Sensual desire is of two kinds. The first is the objects of sensual desire; the second is the affliction of sensual desire. In the heavenly and human realms, forms, odors, flavors, and tangible objects are cherished. These are the objects of sensual desire. When thoughts of sensual attachment arise toward these objects of sensual desire, that is precisely the affliction of sensual desire. When the mind is separated from this desire, it is further distinctly secluded from it. This distancing is emergence. This liberation is non-association. This is seclusion from sensual desire.

Question: What is seclusion from unwholesome states?

Answer: There are three unwholesome roots: the first is greed, the second is hatred, and the third is delusion. Together with the feeling, perception, formations, and consciousness associated with them, and bodily, verbal, and mental karma, these are called unwholesome states. What is called unwholesome is of three kinds: intrinsic nature, association, and the nature of an originating condition.

These are the three unwholesome roots: greed, hatred, and delusion. These are called intrinsic nature. The feeling, perception, formations, and consciousness associated with them are called association.

The bodily and mental karma that arises from them is called the nature of a condition. These three are unwholesome states. Seclusion from them means distancing oneself from them.

This emergence is liberation and non-association. This is seclusion from unwholesome states. Furthermore, one secluded from sensual desire is separated from the hindrance of sensual desire.

One secluded from unwholesome states is separated from the other hindrances.

Question: Since sensual desire is included among the unwholesome states when one speaks of seclusion from unwholesome states, why is seclusion from sexual desire stated separately?

Answer: Sexual desire is overcome through its antidote. The Buddha taught that desire can eliminate afflictions. The Buddha called one who is secluded from sensual desire one who has emerged. For example, after attaining the first jhana, a perception of sensual desire, associated with attention, may become established and arise. This is a state conducive to regression. Therefore, sensual desire is conjoined with afflictions. If sensual desire is separated from all afflictions, one is thereby separated from them all. Thus, seclusion from sensual desire is stated separately.

Furthermore, when one who is secluded from sensual desire has emerged, seclusion from sensual desire is accomplished. If one secluded from unwholesome states attains non-hatred, seclusion from hatred is accomplished. If one attains the sign of illumination, seclusion from sloth and torpor is accomplished.

If one attains non-distraction, seclusion from frivolous discourse is accomplished. If one attains freedom from remorse, seclusion from remorse is accomplished. If one attains concentration, seclusion from doubt is accomplished.

If one attains wisdom, seclusion from ignorance is accomplished. If one attains right thought, seclusion from wrong mindfulness is accomplished. If one attains joy, seclusion from discontent is accomplished.

If the mind attains happiness, seclusion from suffering is accomplished. If one attains all wholesome states, one is separated from all unwholesome things. As taught in the Tripitaka: through non-greed, seclusion from sensual desire is accomplished; through non-hatred and non-delusion, seclusion from unwholesome states is accomplished.

Furthermore, in the phrase “one secluded from sensual desire,” bodily seclusion is taught. In the phrase “one secluded from unwholesome states,” mental seclusion is taught. Furthermore, “one secluded from sensual desire” means the abandonment of thoughts of sensual desire.

“One secluded from unwholesome states” means the abandonment of thoughts of anger and harm. Furthermore, “one secluded from sensual desire” means separation from sensual pleasure. “One secluded from unwholesome states” means separation from attachment to bodily sloth.

Furthermore, “one secluded from sensual desire” means the abandonment of the six kinds of frivolous discourse and delight in pleasure. “One secluded from unwholesome states” means the abandonment of frivolous thoughts, sorrow, suffering, and so forth. It also means the abandonment of frivolous pleasure and equanimity.

Furthermore, “one secluded from sensual desire” means that in the present one attains happiness and emerges from sensual pleasure. “One secluded from unwholesome states” means that in the present the mind attains happiness and is not excessively sorrowful.

Furthermore, “one secluded from sensual desire” means emerging from the flood of sensual desire and separating from unwholesome states. Where afflictions are numerous, sensual desire arises, but one is reborn in the form realm. This is called transcendence. There is applied thought and sustained thought.

Why is it called applied thought?

It means the various kinds of thought, consideration, and concentrated contemplation. When the mind does not comprehend, it enters into right thought. This is called applied thought. Because this applied thought is established, the first jhana possesses applied thought. Furthermore, upon entering the earth kasina, one relies immediately upon the earth sign, and thought and consideration arise. This is called applied thought. It is like the mind reciting a sutra.

Question: What is the characteristic of applied thought? What is its function? What is its manifestation? What is its proximate cause?

Answer: Applied thought has practice as its characteristic and the conception of bliss as its function. The mind’s producing of mindfulness toward the lower object is its manifestation; perception is its sphere of activity.

What is sustained thought?

During the cultivation of contemplation, one examines the selected object accordingly, and the mind abides there and relinquishes. This is called sustained thought. Through association with this, the first jhana possesses sustained thought. Furthermore, when one enters concentration upon the earth kasina, from cultivating the earth sign one contemplates the mind, just as one contemplates the meaning of contemplation.

Question: What is the characteristic of that sustained thought? What is its function? What is its manifestation? And what is its proximate cause?

Answer: That sustained thought follows the characteristic of the selected object; causing the mind to delight is called its function; following what is seen and known is called its sphere.

Question: What is the distinction between applied thought and sustained thought?

Answer: It is like striking a bell: at first one hears and knows, and after hearing, one examines further. Furthermore, as regards the mind taking an object, the initial application is thought, and the subsequent examination is sustained thought. Again, seeking meditation is initial application, while maintaining it is sustained examination.

Again, bringing to mind is initial application, while not relinquishing it is sustained examination. Again, the coarse apprehension of the mind is initial application, while its subtle apprehension is sustained examination. Wherever there is initial application, there is sustained examination.

Yet wherever there is sustained examination, there may or may not be initial application. As taught in the Tripitaka: first directing the mind to a matter—the act is called initial application; having attained the object but not yet become settled is called sustained examination. It is like seeing a person approaching from afar and not knowing whether the person is male or female, and then discerning whether the person is male or female.

Thus, observing color and form is sustained examination. Thereafter, continually examining whether one possesses virtue or lacks virtue, is rich or poor, noble or lowly, is sustained examination. Initial application is the directing toward what lies ahead.

Sustained examination is maintaining and following it. Just as a bird spreading its wings into the sky is initial application, while flying, moving, and remaining aloft are sustained examination. The initial release is initial application, while prolonged instruction is sustained examination.

Through initial application one maintains; through sustained examination one selects. Through initial application one reflects; through sustained examination one follows the reflection. The activity of initial application prevents recollection of unwholesome states; the activity of sustained examination maintains one in meditation.

It is like a strong person quietly reciting a scripture in accordance with this recollection—this is sustained examination. Initial application directs itself to the object; having applied itself, it knows. Applying oneself to eloquence and delighting in speaking eloquently is called initial application.

The meaning, the discerning articulation of the Dharma, is itself sustained examination. The mind’s comprehension of the excellent is initial application; the mind’s analytical comprehension is sustained examination. This is the distinction between initial application and sustained examination.

It is produced by serenity and is therefore called serene. That is, being separated from the five hindrances is called serenity. Furthermore, it refers to wholesome roots of the form realm; it also refers to the preliminary practice of the first dhyana; and it also refers to the meditative mind arising from this state of mind.

This is called being produced by serenity. Just as flowers born from earth and water are called earth-and-water flowers, so one who possesses rapture and bliss has, at that time, a mind of great joy and delight. The mind is filled with coolness.

This is called rapture.

Question: What is the characteristic of rapture? What is its function? What is its manifestation? What is its proximate cause? And how many kinds of rapture are there?

Answer: The characteristic of rapture is pervasive gladness. Its function is joyous delight; its manifestation is the calming of a distracted mind; its proximate cause is exhilaration. How many kinds of rapture are there? There are six kinds of rapture: rapture born of desire, born of faith, born of non-remorse, born of serenity, born of concentration, and born of the factors of enlightenment.

What is called rapture born of desire?

– Because of attachment and defilement through sensual desire, the mind experiences pleasure. This is called rapture born of desire.

What is called rapture born of faith?

– A person of abundant faith experiences joy in the mind, and upon seeing an excellent teacher, rapture arises.

What is rapture born of non-remorse?

– A person who purely observes the precepts gives rise to abundant joy.

What is called rapture born of serenity?

– A person entering the first dhyana gives rise to rapture.

What is rapture born of concentration?

– Entering the second dhyana gives rise to rapture.

What is rapture born of the factors of enlightenment?

– It is rapture arising when, on the basis of the second dhyana, one cultivates the supramundane path.

Furthermore, rapture is said to be of five kinds: minor rapture, momentary rapture, flowing rapture, uplifting rapture, and pervading rapture.

Minor rapture is like a light rain falling upon the body, causing all the hairs to stand on end.

Momentary rapture repeatedly arises and ceases without remaining, like rain at night.

Flowing rapture is like oil being poured down, flowing at length through the body, yet ultimately not pervading it completely.

Uplifting rapture means that joy arises throughout the entire mind, but soon disappears, like a covetous person seeing a hidden treasure.

Pervading rapture fills the entire body, like lightning and rain. Of these, minor rapture and momentary rapture arise in the preliminary practice through faith. Flowing rapture arises powerfully in the preliminary practice. Uplifting rapture arises through methods employed here and there, whether directly or indirectly, with respect to the mandala. Pervading rapture arises in a state of secure repose.

Question: What, then, is bliss?

Answer: That which can sustain joy in the mind and is produced by mental contact is called bliss.

Question: What is the characteristic of bliss? What is its function? What is its manifestation? What is its proximate cause? How many kinds of bliss are there? What is the distinction between rapture and bliss?

Answer: Pleasantness itself is its characteristic; experiencing the loveliness of a desirable object is its function; embracing and sustaining is its manifestation; joy itself is its proximate cause. How many kinds of bliss are there? There are five kinds: causal bliss, bliss of requisite conditions, bliss of serenity, undefiled bliss, and bliss of feeling.

What is called causal bliss?

As the Buddha taught: “Virtue brings bliss until old age.” This means that virtue is the cause of bliss; this is the bliss of merit.

The bliss of requisite conditions is as the Buddha taught: “The arising of a Buddha brings joy to the world.”

The bliss of serenity means the arising of concentrated equanimity and the cessation attained through meditative concentration.

Undefiled bliss is as the Buddha taught: “Nirvana is the foremost bliss.” Therefore, this is the bliss of feeling. In this treatise, the bliss of feeling means pleasant feeling.

What is the distinction between rapture and bliss?

The mind’s exhilaration is rapture; the mind’s gentleness is bliss. The mind’s enjoyment is bliss; the mind’s collectedness is rapture. Rapture is coarse, while bliss is subtle. Rapture is included within the formation aggregate; bliss is included within the feeling aggregate. Here there are both rapture and bliss. In some states there is bliss, either with rapture or without rapture. At first, these are two designations according to their form. When the preliminary practice is accomplished, one enters the factors of the first dhyana: initial application, sustained examination, rapture, bliss, and one-pointedness of mind.

What does dhyana mean?

It means contemplating the object with equanimity. It means burning away the five hindrances. It means contemplation as an antidote. One enters the first dhyana, attains right absorption, then acquires it, experiences it, realizes it, and abides in it.

Furthermore, separation from sensual desires and unwholesome states belonging to the plane of the desire realm is said to be the distinctive characteristic of the first dhyana. The presence of initial application and sustained examination is said to be the distinctive characteristic in relation to the second dhyana. Having rapture and bliss produced by serenity—the rapture and bliss produced by serenity—is said to be its distinctive characteristic.

Furthermore, separation from sensual desires and unwholesome states means being able to eliminate them through their antidotes. Having initial application and sustained examination expresses the meditative characteristic produced by serenity. Rapture and bliss express the likeness of meditative absorption. Entering and abiding means attaining the first dhyana, separated from five factors and endowed with five factors, three kinds of goodness, and ten perceptions. Fully endowed with twenty-five associated qualities, through this wholesome merit one is reborn in a higher realm and abides in an excellent and sublime state. Being separated from five factors means being separated from the five hindrances.

What are the five?

They are sensual desire, ill will, sloth, torpor, restlessness and remorse, and doubt.

Sensual desire means that the mind gives rise to craving and defilement toward the five sense objects.

Ill will means producing the ten bases of vexation.

Sloth means the sinking of the mind.

Torpor means that the body is greatly oppressed and desires sleep and rest. Sleep is of three kinds: first, that born from food; second, that born from the season; and third, that born from the mind. If it is born from the mind, it is eliminated through contemplation. If it arises from food or the season, an arhat’s sleep is not born from the mind and therefore is not a hindrance. If such sleep arises from food or the season, it is eliminated through diligent effort. As Anuruddha said: “Since I first attained the exhaustion of the taints, my sleep has not arisen from the mind. Fifty-five years have now passed; during that time, I have eaten in moderation, and for twenty-five years I have lain down only as seasonally appropriate.”

Question: If sleep belongs to material form, why is it classified as a mental factor of affliction?

Answer: Material form inclines in one direction and becomes a mental factor of affliction. This can be understood by observing a person who drinks alcohol and eats.

Question: Sleep is a bodily phenomenon, while mental sloth is a mental factor. Why, then, are these two phenomena combined into a single hindrance?

Answer: These are two kinds of phenomena. The first concerns the matter itself; the second concerns its characteristic. Therefore, weariness and indolence are combined as one.

One whose mind is not tranquil, and one who is remorseful, whose resentful mind is not concentrated—these characteristics together constitute a single hindrance. One whose mind harbors doubt does not cling to only one thing. There are four kinds of doubt.

First, difficulty concerning samatha; second, difficulty concerning vipassana; third, difficulty concerning both; fourth, no difficulty concerning either. Here, one may be fully accomplished in attaining samatha yet entertain this doubt, or doubt concerning oneself: “Do I always attain tranquility, or do I not attain tranquility?” If doubt arises regarding that, this is difficulty concerning samatha. Doubt concerning the Four Noble Truths or concerning the three periods of time is called difficulty concerning vipassana.

Doubt concerning the Buddha, Dharma, and Sangha is difficulty concerning both. Doubt concerning kingdoms and cities, roads and paths, or the personal names of men and women means that no Dharma is thereby made difficult. In this scripture, doubt concerning tranquility is the difficulty.

This is what should be understood.

What is meant by “hindrance”?

It means obstruction; it means what remains; it means concealment; it means affliction; it means bondage. It has no other meaning.

Question: Are there subtle fetters that conceal and afflict? Why, then, are five hindrances spoken of?

Answer: They are established as five according to the objects of attachment. Furthermore, attachment to sensual desire encompasses all craving; attachment to anger encompasses all unwholesome phenomena; and attachment to indolence and torpor, restlessness and remorse, and doubt encompasses all delusion and unwholesome phenomena. Thus, through attachment to these five matters, all afflictions are encompassed. Because of this characteristic, they constitute the five hindrances.

Accomplishment in the five factors means initial application, sustained application, joy, bliss, and one-pointedness of mind.

Question: If it is said that the first jhana, accomplished in five factors, is jhana, one should not separately designate these factors as jhana. If the factors are spoken of separately, why is the first jhana said to be associated with five factors?

Answer: Jhana is established in dependence upon the factors of jhana. Apart from the factors of jhana, there is no jhana; nor is jhana something distinct from them. Just as a chariot is spoken of in dependence upon each of its parts, and apart from the individual parts of the chariot there is no separate chariot, so too jhana is named in dependence upon the factors of jhana. Apart from those factors there is no jhana. Because they form one kind, it is called jhana; because they can be distinguished, they are called factors. The practice itself is called jhana, while its qualities are called factors. That which is designated in dependence upon the practice is called jhana; that which is designated in dependence upon its nature is called a factor.

Question: Regarding the phenomena of mindfulness and diligence, why are five factors always spoken of?

Answer: They are established as five according to attachment.

Question: Why, moreover, are characteristics apprehended?

Answer: Initial application follows the activity of the mind and attains inward ease. Sustained application follows and holds the mind. Initial and sustained application arising without admixture constitute the means. When the means are fulfilled, joy and bliss arise; or when the conditions for the arising of the means are fulfilled, the joyful mind increases and mental bliss is accomplished. Through the accomplishment of these four qualities, the mind is not distracted. When the mind is undistracted, concentration is attained. This is called apprehending the characteristics. Thus, the objects of attachment are five.

Furthermore, they become five as antidotes to the hindrances. The first jhana counteracts the first hindrance, and so forth until the fifth jhana counteracts the fifth hindrance. Initial application is the predominant factor of the first jhana, for initial application eliminates sensual desire. When initial application enters right concentration, the other factors arise in turn. Sustained application among the five factors is the first to arise in the second jhana. Joy is the first to arise in the third jhana. Bliss is the first to arise in the fourth jhana. One-pointedness is the first to arise in the fifth jhana. Thus, according to the predominant factors, there are five.

Furthermore, they are five because they counteract the five hindrances. As stated in the Tripitaka: one-pointedness counteracts sensual desire; joy counteracts anger; initial application counteracts indolence and torpor; bliss counteracts restlessness and remorse; sustained application counteracts doubt. Thus, they become five according to these antidotes to the hindrances.

Question: Upon which universal-object characteristic does this meditator direct attention, so that joy and bliss arise?

Answer: Joy and bliss do not arise from the characteristic of the universal-object base itself. They arise because the heat of the five hindrances has been abandoned and because one cultivates in accordance with one’s disposition. This is a natural principle of the Dharma; therefore, joy and bliss arise.

Again it is asked: What is a natural principle of the Dharma? Why do joy and bliss not arise in the fourth jhana?

Answer: It is because of that sphere. Moreover, before the fourth jhana is reached, joy and bliss have already been abandoned. Furthermore, joy and bliss first arise and are then suppressed and abandoned by skillful means. Having seen their manifold dangers, one becomes more strongly inclined toward tranquility and therefore relinquishes bliss. Thus, joy and bliss do not arise.

The three kinds of goodness mean goodness in the beginning, goodness in the middle, and goodness at the end. Purity of practice constitutes the goodness of the first jhana in the beginning. The growth of equanimity constitutes its goodness in the middle. Rejoicing constitutes its goodness at the end.

Why is purity of practice so called?

– It means the fulfillment of wholesome qualities.

Why is there growth of equanimity?

– It means serenity.

Why, moreover, is there rejoicing?

– It means contemplation.

Thus, the first jhana possesses three kinds of goodness. It is complete in ten characteristics: three characteristics pertaining to purity of practice, three characteristics pertaining to the growth of equanimity, and four characteristics pertaining to rejoicing.

Question: Why does purity of practice have three characteristics?

Answer: The mind is purified of the obstacles to jhana. Because of this purity, the mind acquires the characteristic of samatha, or calm abiding. Having acquired it, the mind relinquishes those obstacles. This is what is meant by the three characteristics of purity.

Question: Why does the growth of equanimity have three characteristics?

Answer: When the mind is purified, equanimity is established. When tranquility is attained, equanimity is established. When the mind dwells unwaveringly in a single direction, equanimity is established and increases. These are the three characteristics.

Question: Why does rejoicing have four characteristics?

Answer: The Dharma arises in relation to these ten characteristics. Cultivating at will brings about rejoicing. In this matter, the faculties become of a single essence, bringing about rejoicing.

Having diligently practiced according to what is to be done, one attains accomplishment, bringing about rejoicing; and the ability to cultivate also brings about rejoicing. These are called the four characteristics. Thus, the first jhana is complete in ten characteristics and associated with twenty-five qualities.

Namely, the first jhana is complete in initial application, sustained application, joy, bliss, and one-pointedness; complete in faith, diligence, mindfulness, concentration, and wisdom; complete in the beginning, middle, and end; complete in restraint; complete in practice; complete in tranquility; complete in support; complete in sustaining; complete in conformity; complete in contemplation; complete in cultivation; complete in power; complete in liberation; and complete in purity.

Supreme purity of cultivation is accomplished in association with these twenty-five qualities. This is the excellent heavenly state born of tranquility. Its joy and bliss surpass those of the human realm and abide in the beautiful heavenly realms.

As the Buddha, the Blessed One, taught the bhikkhus: “It is as though a skilled bath attendant or the attendant’s apprentice were to take a fine bronze basin, place bathing powder of rice and beans in it, sprinkle it with water, and knead it into a ball, thoroughly moistening it within and without, without allowing any of it to scatter. So too, bhikkhus, the joy born of tranquility permeates and saturates the mind, leaving no place untouched.

The joy and bliss born of that tranquility leave no part of this body and mind untouched.” The bath attendant and apprentice are analogous to the meditator. The bronze basin is analogous to the universal-object characteristic placed within it. Thus should this be understood.

Question: When the universal object is entered, what is its characteristic?

Answer: Just as the bronze basin receives powder that may be coarse or fine, clear and wholesome, so does it receive the universal-object characteristic. The coarse characteristic gives rise to ease; the subtle and pure characteristic produces clarity. The mind and mental factors accomplish this function. This is what is called the bronze basin and the entry of the universal-object characteristic. The mind and mental factors are likewise comparable to kneaded powder. Thus should this be understood.

Question: Why are the mind and mental factors compared to kneaded powder?

Answer: Just as coarse flour does not cohere and is scattered by the wind, so too this mind and its associated mental factors, being separated from joy and bliss, remain coarse; without concentration, they do not cohere. Together with the five hindrances, they are scattered by the wind. This is the correspondence between flour and the nature of the mind and its associated mental factors.

What is the water?

– The joy, bliss, and stillness of concentration are like water, which moistens the flour, making it soft, pliant, and perfectly rounded. Likewise, joy and bliss permeate the mind and its associated mental factors and cause them to become still. Thus, water is compared to the joy, bliss, and stillness of concentration. As water is stirred and produces the characteristic of cohesion, so this can be understood through applied thought and sustained thought.

Question: What is the rounded ball?

Answer: Applied thought and sustained thought are like desire acting as an agent. Flour is mixed with water and placed in a bronze basin; it is stirred together with the water and then rounded by hand. Once it has been rounded, it coheres through moisture and together forms a rounded ball, preventing it from falling apart, and it remains in the bronze basin.

Likewise, the meditator’s mind and associated mental factors gather together the various qualities and are able to give rise to tranquility. In the first jhana, joy and bliss are the water; applied thought and sustained thought are the hand; and the stirring and rounding of the flour are what enable tranquility to arise. The mind and its associated mental factors are thus formed.

Through the characteristic of joy and bliss, they become like a single rounded ball. The meditative mind, undistracted and established in the meditation subject, is like that rounded ball; applied thought and sustained thought are like flour permeated with moisture. Within and without, it bears the characteristic of being moistened and is not scattered.

So it is with the meditator. In the first jhana, the body above and below, from head to foot and from foot to skull—skin and hair, within and without—is entirely pervaded by joy and bliss. One abides without regression; thus one attains an abiding among the Brahmas.

Question: Joy and bliss are immaterial phenomena and have no tangible form. How, then, can they pervade and abide throughout the body?

Answer: They are spoken of in relation to form because they depend upon form, and are therefore called form. Thus, when so designated, joyful form arises from joy; and when so designated, blissful form arises from bliss. Furthermore, form born of bliss causes a delightful sensation to arise in the body. The entire body becomes delighted through that form. Therefore, there is no obstruction to producing the merit that leads to the Brahma realm. The first jhana is of three kinds: inferior, intermediate, and superior.

If one contemplates the excellent condition unskillfully, removes the five hindrances, but does not attain mastery at will, this is inferior jhana.

If one contemplates the excellent condition skillfully, removes the five hindrances, and attains mastery at will, this is intermediate jhana.

If one contemplates the excellent condition skillfully, removes the five hindrances, and attains mastery at will, this is superior jhana.

If this meditator cultivates the inferior first jhana, upon death he will be reborn in the Brahma realms, where his lifespan will be one-third of an eon. If he cultivates the intermediate first jhana, upon death he will be reborn in the Brahma realm, where his lifespan will be half an eon. If he cultivates the superior first jhana, upon death he will be reborn in the Great Brahma realm, where his lifespan will be one eon.

The meritorious attainment leading to the Brahma realm is further of four kinds: some attain the factor of regression; some attain the factor of stability; some attain the factor of distinction; and some attain the factor of penetration. One whose faculties are dull abides in heedlessness and directs attention accordingly. When this jhana arises in such a person, it becomes a factor of regression.

Furthermore, when one practices two jhanas, they may become factors of regression. Being tightly bound together, they prevent the arising of diligence. If, after emerging from the first jhana, a person gives rise to unwholesome contemplation and is unable to eliminate it, then because of that bondage he swiftly regresses.

Such a person delights in the occupation of jhana, delights in conversation, and delights in sleep and rest, but does not abide in diligence; therefore, regression occurs.

Question: Who regresses, and what is it that regresses?

Answer: Some say that when the affliction of defilements swiftly arises, regression and loss occur. Others say that it is through such defilements that one regresses. Others say that when samatha is lost, regression occurs.

Others say that when, for a long time, one does not cultivate a certain sign, one becomes unable to cause it to arise in that particular sphere. Failure to attain concentration is called the factor of regression. If a person of dull faculties abides in heedfulness and attains that Dharma, mindfulness becomes the factor of stability in jhana.

A person of sharp faculties, abiding in heedfulness, attains the second jhana at will; by directing attention to the characteristic of freedom from applied thought, that superior factor of jhana arises. One of sharp faculties, abiding in heedfulness, attains vipassana (insight) at will; by directing attention in accordance with contemplative perception, it arises. Attaining freedom from defilement at will is the factor of penetration in jhana.

Treatise on the Path of Liberation

End of Fascicle 4