解脫道論

Chapter 8.3: The Gateway of Practice

Question: Why is it called the All-Pervading Base of Space? What is cultivated? What is its characteristic, function, proximate cause, and what benefits does it accomplish? How is this sign apprehended?

Answer: The all-pervading base of space is of two kinds: space separated from form and space not separated from form. Because space is the characteristic of the sphere of entry, there is space separated from form. Space such as that within a well is called space not separated from form.

One cultivates this sign, and the mind abides without distraction. Directing the mind toward the perception of space is its characteristic. Maintaining the perception of undivided space is its function.

Attention free from the two extremes is its proximate cause. What benefits does it have? It does not share the twofold benefit.

Within the sphere of the space base, obstructions can no longer obstruct. If there is a wall, a cliff face, or the like, one’s body can pass through it unobstructed, freely and without fear.

How is this sign apprehended?

In the space base, one apprehends the sign of space, whether constructed or naturally occurring. An experienced meditator apprehends a naturally occurring place as the sign. Wherever such a place is seen—whether a hollow, a window, or a gap between tree branches—from which it is continually visible, then, whether it is pleasing or displeasing, upon seeing that portion, the sign of space arises at once.

This is not so for a beginner in meditation. A beginner apprehends the sign by means of something constructed and cannot do so from something unconstructed. That meditator, whether inside or outside a dwelling, chooses a place without obstruction.

He makes a circular opening and produces the perception of space, taking the three modes of practice as the sign: balanced contemplation, skillful means, and freedom from distraction. Through the all-pervading base of space, the four jhanas and the five jhanas arise. The remainder is as explained in detail at the beginning.

Question: What is the All-Pervading Base of Consciousness?

Answer: It is the concentration of the sphere of infinite consciousness. This is what is meant by the All-Pervading Base of Consciousness. The remainder has been clearly explained at the beginning.

Question: Concerning these all-pervading bases, how are the miscellaneous passages explained?

Answer: If one has mastery over one sign, all the other signs accord with this act of attention. If, with respect to one all-pervading base, one has mastery of the first jhana, one becomes capable of extending beyond that all-pervading base and can arouse the second jhana. In the same way, having mastered the second jhana, one can arouse the third jhana; and having mastered the third jhana, one can arouse the fourth jhana.

Question: Why is it supreme among all the bases?

Answer: The four all-pervading bases of form are supreme because they bring about liberation and because through them the bases of mastery are attained; hence they are called the supreme all-pervading bases. By producing light, the mind gains mastery. With respect to the eight all-pervading bases and the eight attainments, one arouses them through eighty-six serene practices, according to whatever sphere one delights in.

One enters this blissful concentration at will and without obstruction: in ascending order, descending order, and ascending-and-descending order; causing each to expand; making it expanded, moderately small, or small in extent; with few objects, a small division of objects, a complete section, complete objects, or complete sections and objects. According to whatever place one delights in—whether in a village or in an aranya—that is the delightful place.

One enters the three modes according to what one delights in; this is the blissful place of meditation, and there one enters meditative concentration. Whatever place is delightful in this way, at that time one enters samadhi according to that delight, or remains in attainment for a long time.

In ascending order, one enters concentration in the first jhana and proceeds successively as far as the sphere of neither perception nor non-perception. In descending order, one first enters the attainment of neither perception nor non-perception and proceeds successively down to the first jhana. In ascending-and-descending order, one skips stages while moving back and forth: from the first jhana one enters the third jhana; from the third jhana one enters the second jhana; from the second jhana one enters the fourth jhana; and in this way one continues until entering the attainment of neither perception nor non-perception, causing each to expand.

By entering the four jhanas successively, whether ascending or descending, one causes them to expand. Having entered the fourth jhana through this space, one enters the third jhana. Thus there are two kinds of entry into concentration.

Moderately small means that, having entered the first jhana, one then enters the sphere of neither perception nor non-perception; from there one enters the second jhana; from there one enters the sphere of nothingness. In this way one enters the attainment in the present. One can also distinguish the sphere of infinite space.

A small section means entering concentration in one jhana among the eight all-pervading bases. Few objects means entering a section of the eight attainments with respect to two all-pervading bases. ‘Few objects’ means two concentrations together with the all-pervading bases. A complete section means entering two jhanas with respect to each of two all-pervading bases.

Complete objects means entering the second jhana with respect to each pair of all-pervading bases. Complete sections and objects comprise the two miscellaneous statements.

Question: What is the sign of bloating? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: The sign of bloating is the swelling that pervades the whole body, like excrement filling a foul-smelling place of death. This is what is meant by bloating. Clearly knowing this bloated sign in this way is called the perception of bloating.

One cultivates this perception, and the mind abides without distraction. This is called cultivation. Contemplating the perceptual sign in the sign of bloating is its characteristic.

Perceiving detachment from the bloated object is its function. Attention to its foulness and impurity is its proximate cause. What benefits does it have?

The perception of bloating has nine benefits: one attains mindfulness directed to the body; one attains the perception of impermanence; one attains the perception of death; one develops profound disenchantment with affliction; one subdues sensual lust; one abandons pride in physical beauty; one abandons pride in being free from illness; one inclines toward the wholesome; and one delights in progressing toward the ambrosia of nirvana.

How is this sign apprehended?

A beginner in meditation directly apprehends a bloated corpse without perceiving it as clean. He does so through nondual practice, unwavering mindfulness, freedom from delusion, inwardly gathered faculties, a mind that does not stray outward, and by going to that place. At that impure place there are corpses.

He remains there, keeping away from the upwind side, neither too far from nor too near the impure sign, either leaning or sitting. The meditator leans or sits near the impure object, whether upon a rock, on the ground, by a tree, on a seat, or beside a thicket. He establishes a comparative sign and directs his reflection to the object: ‘This rock is impure.

This sign is impure. This rock is like the ground.’ Taking this as the sign, he takes it as his object. He considers the bloated corpse as an impure sign in ten ways.

From its intrinsic nature, he cultivates contemplation by way of color, the form of a man or woman, direction, location, delimitation, joints, openings, hollows, level ground, and correspondence. He contemplates it in every aspect.

By color means that, if it is black, he contemplates it as black. If it is neither black nor white, he contemplates it as neither black nor white. If it is white, he contemplates it as white. If the skin is putrid, he contemplates the putrid skin. By form means that, if it has the form of a woman or the form of a man, he accordingly contemplates whether it is small, large, or old. Contemplating according to the object means that, if it is long, he apprehends it as long; if short, as short; if fat, as fat; and if slight, as slight. Thus he contemplates it according to its condition.

By direction means that, in this direction is the head; in this direction are the hands; in this direction are the feet; in this direction is the back; in this direction is the abdomen; in this direction is the place where people are; and in this direction is the impure sign. Contemplating accordingly, he notes the clear spaces: in this clear space are the hands; in this clear space are the feet; in this clear space are the feet; in this clear space is the place where I sit; and in this clear space is the impure sign.

By delimitation, he contemplates from the head down to the feet and from below upward to the head. Within the boundary of the hair and skin, it is a single mass. Through discriminating contemplation, he observes it as divided apart.

Each of the two arms is divided into three parts, making six; each of the two legs is divided into three parts, making six; and the skeletal frame is divided into sections. These constitute fourteen major parts.

Take the flesh at the mouth, whether the mouth is closed or open. Accordingly, observe the eyes, whether open or closed. Accordingly, observe the spaces between the hands, the spaces between the feet, and the pores; take note of hollows and level places. The sign of foulness accords with these places. Whether it is above in the air or upon the ground, observe that place accordingly. Furthermore, whether I am above and the sign of foulness is upon the ground, or the sign of foulness is below while I am upon the ground, one should accordingly observe every place. From where I am, one should not apprehend it too near or too far away. Observe it from a distance of about two or three fathoms. Thus the meditator should correctly observe that sign in every respect.

Excellent! Excellent! Having thus retained it, one should skillfully establish oneself in ease. That meditator skillfully preserves it as a sign, skillfully retains it, and skillfully establishes himself in ease. He goes alone, without a companion; with mindfulness unmoving, the mind undeluded, the faculties drawn inward, and the mind not straying outward. Whether walking along the road or sitting, he constantly retains in contemplation that sign of foulness.

What is meant by going without a second person?

– It is for attaining bodily tranquility, causing mindfulness not to waver, remaining undeluded, drawing the faculties inward, and preventing the mind from straying outward.

What is meant by going along the road?

– It is for attaining bodily tranquility.

What is meant by keeping away from the upwind side?

– It is to avoid the fetid odor.

What is meant by sitting neither far away nor near?

– If one apprehends it from too far away, the sign does not become clear; if one apprehends it from too near, disenchantment does not arise. One does not see its nature, and because one does not see its nature, that sign does not arise. Therefore, one should apprehend it neither from afar nor from nearby.

What is meant by sitting to one side and observing the entire sign?

– It is in order not to be deluded; this is called being undeluded. If a meditator enters a secluded place and sees the sign of foulness as though it were before him, fear may arise in his mind. Therefore, this meditator should not imagine that the corpse has risen. Having reflected thus, he establishes mindfulness and clear comprehension, retains the sign, and observes the counterpart sign. He attends to it thus: “This is a counterpart sign.” This is called being undeluded.

Question: What is meant by apprehending the ten aspects of the practice?

Answer: It is for tightly binding the mind.

What is meant by observing the road by which one comes and goes?

– It is for successively arousing the qualities of the practice. This is called the method of succession. When a meditator enters a secluded place, his mind may sometimes become distracted; because his contemplation is inconstant, the sign of foulness does not arise. Therefore, the meditator gathers his whole mind and carefully observes the road by which he comes and goes and the place where he sits in meditation. He should observe the counterpart sign and the ten aspects by which the sign is apprehended. Thus that meditator contemplates them successively as they appear. Then the sign arises again, as though seen with the eyes. This is what is meant by arousing the method of succession. The novice meditator regards this corpse as a precious treasure. Thus, with a joyful mind, he is able to retain the sign. By constantly cultivating the mind, he removes the hindrances, and the factors of meditation arise. That meditator, secluded from sensual desires and secluded from unwholesome states, with applied thought and sustained thought, born of seclusion, accompanied by joy and happiness, enters and dwells in the first jhana through the sign of a bloated corpse.

Question: Why does the practice of foulness give rise to the first jhana but not to the higher jhanas?

Answer: It is because this object has not yet been fully contemplated. This attainment depends upon binding the mind firmly. It must continually be accompanied by applied thought and sustained thought. Through the constant presence of applied thought and sustained thought, this sign can arise. Without applied thought and sustained thought, the mind cannot become settled. Therefore, only the first jhana arises, not the higher jhanas.

It is also said: This is a sign of the foulness of bodily form. Because it must be considered through more than one activity, it causes the activity of reflection to arise. This is the function of applied thought and sustained thought. This contemplative activity cannot function apart from applied thought and sustained thought. Therefore, only the first jhana arises, not the higher jhanas.

It is also said: This sign of foulness is repulsive. The mind cannot be lifted up toward a repulsive object. Yet with regard to foulness, the mind experiences joy and happiness. This occurs only through the means of applied thought and sustained thought, through their power as means. At that time, the practice is like something fragrant. Therefore, only the first jhana arises, not the higher jhanas.

Question: How do joy and happiness arise with regard to a repulsive object?

Answer: The repulsive object is not itself the cause that gives rise to joy and happiness. Rather, joy removes the oppressive heat of the hindrances. Through mastery in cultivating the mind, the activity of joy and happiness arises. This has been explained extensively above.

Question: What is the livid sign? What is its cultivation, characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: A livid corpse is one that has been dead for one night, or for one to three nights, and has become bluish. Its blue color arises from discoloration. This is the meaning of the livid sign. That livid color is the blue sign. Knowing it with right wisdom is the perception of lividity. The mind’s remaining undistracted is its cultivation. Retaining the blue sign is its characteristic. Detachment is its function. Attention to repulsiveness is its proximate cause, and the sign of bloating is its benefit. This sign should be cultivated as previously explained.

Question: What is the festering sign? What is its cultivation, characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: A festering corpse is one that, after having been dead for one or two nights, has decomposed and oozes with a strong stench, resembling milk. The body has become putrid. This is the meaning of festering. With regard to this festering sign, knowing it with right wisdom is called the perception of festering. The mind’s remaining undistracted is its cultivation. Retaining the festering object is its characteristic. Detachment is its function. Attention to repulsiveness is its proximate cause, and the sign of bloating is its benefit. This sign should be apprehended as extensively explained above.

Question: What is the dismembered sign? What is its cultivation, characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: Dismemberment means that the body has been cut apart with a knife or sword so that its parts are separated. It is also said to be a corpse that has been severed into pieces. With regard to this dismemberment, knowing it through right wisdom is called the perception of dismemberment. The mind’s remaining undistracted is called its cultivation. Perceiving the severed pieces is its characteristic. Detachment is its function. Attention to foulness is its proximate cause, and the sign of bloating is its benefit.

Question: How is this sign apprehended?

Answer: One perceives the two ears and the fingers as separate pieces and forms the perception of the body being cut into sections; thus one apprehends this sign. One apprehends the empty sign above one or two of them. The rest is as extensively explained above.

Question: What is the perception of a corpse being devoured? What is its cultivation, characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: A corpse being devoured is one eaten by hawks, vultures, other carrion birds, jackals, wolves, foxes, tigers, or leopards. This is the meaning of a corpse being devoured. With regard to that devouring, knowing this sign through right wisdom is the perception of a corpse being devoured. The mind’s remaining undistracted is its cultivation. The perception of the corpse being devoured is its characteristic. Detachment is its function. Attention to foulness is its proximate cause, and the perception of bloating is its benefit. The rest is as extensively explained above.

Question: What is the perception of the scattered corpse? What is its cultivation, characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: Scattered means that the hands and feet have been cast about in various places. This is the meaning of scattered. With regard to the perception of scattering, knowing it through right wisdom is the perception of the scattered corpse. The mind’s remaining undistracted is its cultivation. Retaining the perception of the scattered corpse is its characteristic. Detachment is its function. Attention to foulness is its proximate cause. The perception of bloating is its benefit.

How is this sign apprehended?

Gather all the parts of the body in one place and arrange the severed parts with a space of two inches between them. Having arranged them, attend to the perception of the scattered corpse and retain it as the sign. The rest is as extensively explained above.

Question: What is the perception of the loathsomeness of creatures with wings? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: That which has been slain, whether with a knife or with bow and arrow, has its corpse severed and scattered here and there. This means creatures with wings that have been killed and cast away. Regarding that which has been cast away, this perception is known through right wisdom. This is called the perception of creatures with wings being slain and cast away. The mind abiding without distraction is called cultivation. Apprehending the sign of creatures with wings that have been slain is its characteristic. Detachment is its function. Attention to impurity is its proximate cause. The perception of bloating is its benefit.

How is this sign apprehended?

– It has already been explained extensively in the preceding section.

Question: What is the perception of a blood-smeared, dismembered corpse? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: A blood-smeared, dismembered corpse means one whose hands, feet, and body have been cut into pieces, with blood flowing from the body. This is called a blood-smeared, dismembered corpse. The sign of a blood-smeared, dismembered corpse is known through right wisdom. This is called the perception of a blood-smeared, dismembered corpse. The mind abiding without distraction is called cultivation. Apprehending the perception of a blood-smeared, dismembered corpse is its characteristic. Detachment is its function. Attention to impurity is its proximate cause. The perception of bloating is its benefit. How is this sign apprehended? - It has already been clearly explained above.

Question: What is the perception of a worm-infested, putrid corpse? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: A worm-infested, putrid corpse is one in which worms have arisen and filled the body, gathering upon its bones and flesh. This is called a worm-infested, putrid corpse. The perception of a worm-infested, putrid corpse is known through right wisdom. This is called the perception of a worm-infested, putrid corpse. The mind abiding without distraction is called cultivation. Apprehending the perception of a worm-infested, putrid corpse is its characteristic. Detachment is its function. Attention to impurity is its proximate cause. The perception of bloating is its benefit. How is this sign apprehended? - It has already been clearly explained above.

Question: What is the perception of bones? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is this sign apprehended?

Answer: Bones means rounded bone shafts, whether blood and flesh still adhere to them, whether no blood or flesh remains but only sinews, or whether neither blood nor flesh remains. These are called bones. The perception of these bones is known through right wisdom. This is called the perception of bones. The mind abiding without distraction is called cultivation. Apprehending the perception of bones is its characteristic. Detachment is its function. Attention to impurity is its proximate cause. The perception of bloating is its benefit. How is this sign apprehended? - It has already been explained above.

Question: Why are the verses concerning impurity set forth separately?

Answer: A beginner in meditation has many afflictions, and there is no kind of object from which he does not apprehend a sign. “No kind” means that, regarding the body of a man or a woman, one whose karma is impure apprehends an impure sign and should not attend to it. Why is this? - Although he may contemplate such things, he cannot become detached. Regarding the body of an animal, he cannot arouse a pure sign. Taking a single bone, he then freely arouses the sign of a heap of bones. It is likewise in the other cases. If the sign of impurity is aroused through form, everything enters the object being contemplated. If it is aroused through hollowness in a man, then while contemplating, he arouses impurity and contemplates it as impure.

Question: Why are these ten impurities neither more nor fewer?

Answer: The dissolution of this body is of ten kinds. Moreover, because there are ten types of persons, there are ten perceptions. One who wishes to cultivate contemplation of bloating should cultivate the perception of bloating. One whose sensual desire is directed toward bodily color should cultivate the perception of blue-black discoloration. One who wishes to cultivate purity should cultivate the perception of disintegration. The remaining cases may be understood in the same way. Furthermore, the sign of impurity cannot otherwise be obtained. Therefore, all the perceptions of impurity are intended as antidotes. If a person attains one of these, he apprehends its corresponding sign. Thus it is said that all impurities comprise the ten perceptions of impurity.

Question: Why should it not be enlarged?

Answer: If a person delights in detachment from sensual desire, he should form the perception of the body according to its own nature. Why is this? - If he has the perception of the body according to its own nature, he quickly becomes detached from that perception. If he enlarges the other part and then perceives impurity, the sign of the body is eliminated.

Once the perception of his own body has been eliminated, he does not quickly attain detachment; therefore, it should not be enlarged. It is also said that if one has attained freedom from sensual desire and cultivates a great mind, one may then enlarge it. As the Abhidharma says: One who has entered the first dhyana of seclusion from sensual desire and rightly attained the bloated corpse as an object may further arouse many objects, as though attaining a great object.

Thus the verse says:

A bhikkhu, sustained by the Buddha,

Who is afraid within that forest,

Should then cultivate the perception of bones

And cause it to fill this entire earth.

I know that such a bhikkhu

Will soon become detached from sensual defilement.

Question: What is mindfulness of the Buddha? What is cultivated? What is its characteristic, function, proximate cause, and benefit? Why should it be practiced?

Answer: The Buddha, the Blessed One, naturally realized awakening without a teacher. Having never before heard the Dharma, he rightly awakened to the true reality and possessed complete mastery of all powers. Thus he is called the Buddha.

When one recollects the Buddha, the Blessed One, the Perfectly and Completely Awakened One, one obtains the virtues of the Path of bodhi. Recollection, repeated recollection, maintaining recollection, non-forgetfulness, the faculty of mindfulness, the power of mindfulness, and right mindfulness—this is called mindfulness of the Buddha. The mind abiding without distraction is called cultivation.

Arousing the virtues of the Buddha is its characteristic. Reverence is its function. The growth of faith is its proximate cause.

If one cultivates mindfulness of the Buddha, one acquires eighteen virtues: faith increases; mindfulness increases; wisdom increases; merit increases; joy becomes abundant; one penetrates deeply into ascetic practice; one becomes free from fear; when about to undertake unwholesome states, shame arises; one constantly dwells together with the Teacher; the mind delights in the Buddha as its object; one acts in ways leading toward goodness; and, in the end, one becomes pliant.

This is as stated in the Sutra entitled Bàn Đề Lí Cú. If a person wishes to practice mindfulness of the Buddha, he should show reverence here as though in the presence of an image of the Buddha. And how should he practice?

– A beginner in meditation should go to a peaceful place and collect the mind so that it is undistracted. With an undistracted mind, he should recollect the epithets of the Tathagata: the Blessed One, the Worthy One, the Perfectly and Completely Awakened One, Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the Worlds, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, the Buddha, the Blessed One. Through this, that person will attain all the virtues of the other shore.

“Blessed One” means that he is praised by the world; therefore, he is called the Blessed One. Furthermore, because he has attained the wondrous Dharma, he is called the Blessed One. Again, because he receives offerings, he is called the Blessed One. Because he is replete with merit and virtue, he is called the Blessed One. Because he is the sovereign master of the Path and the Dharma, he is called the Blessed One. For these reasons, he is called the Blessed One.

Because, for that reason, he receives offerings, he is called an arhat. Because he has destroyed the enemy of the afflictions, he is called an arhat. Because he has severed the wheel of birth and death, he is called an arhat.

“Perfectly and Completely Awakened One” means that he has fully understood all formations as well as all dharmas; therefore, he is called the Perfectly and Completely Awakened One. He is also so named because he has slain ignorance. Because he has, by himself, awakened to unsurpassed bodhi, he is called the Perfectly and Completely Awakened One.

“Accomplished in Knowledge and Conduct” means one who clearly knows the Three Knowledges. These are the knowledge of former lives, the divine eye, and the knowledge of the destruction of the taints. Thus, there is the knowledge that clearly knows the births and deaths of sentient beings, and the knowledge that clearly knows the destruction of the taints.

The Blessed One is endowed with the knowledge of former lives and the divine eye: he has cut off ignorance concerning the past and clearly sees the births and deaths of sentient beings; he has destroyed ignorance concerning the future. Through the radiant knowledge of the destruction of the taints, he has eliminated ignorance concerning the present. He has also eliminated all ignorance concerning the past.

Through every mode of conduct regarding all past dharmas, whatever the Blessed One resolves to recollect immediately becomes manifest. Because he has eliminated ignorance concerning the future, through every mode of conduct regarding all future dharmas, whatever the Blessed One resolves to recollect immediately becomes manifest. To destroy ignorance concerning the present, through every mode of conduct regarding all present dharmas, whatever the Blessed One resolves to recollect immediately becomes manifest.

Conduct means being fully endowed with morality, concentration, and wisdom. Here, morality means all wholesome dharmas in every respect. Therefore, he is called Accomplished in Knowledge and Conduct.

Accomplishment means all supernormal powers; hence the designation “Accomplished in Knowledge and Conduct.” Endowment means all concentrations. The Blessed One, through all-knowledge, possesses the Three Knowledges; through conduct, he attains great loving-kindness and compassion, and his deeds bring benefit and happiness to the world. He has mastery of knowledge.

In expounding the Path through wisdom, no one can surpass him. Having eradicated the afflictions and perfected pure, right conduct, through being Accomplished in Knowledge and Conduct he becomes the Eye of the World. He completely understands what is beneficial and what is not beneficial and becomes a refuge for the world.

He performs the work of rescuing beings from fear. Through the knowledge of liberation, he fully penetrates the ultimate meaning; through his conduct of bringing beings across, he fulfills the purpose of the world. In all matters, he naturally has no teacher.

Having accomplished impartial conduct, he attains unsurpassed serenity. Through being Accomplished in Knowledge and Conduct, the Blessed One has attained perfection. This is the meaning of being fully endowed with knowledge and conduct.

“Well-Gone” means that he has gone by the good path; therefore, he is called the Well-Gone One. Furthermore, he does not return from the realm of the supreme ambrosia, the unconditioned nirvana; therefore, he is called the Well-Gone One. Again, because he teaches the Dharma without distortion, he is called the Well-Gone One. Again, because he teaches the Dharma without contentious rivalry, he is called the Well-Gone One. Again, because he teaches the Dharma without anxiety, he is called the Well-Gone One. Again, because he teaches the Dharma with neither excess nor deficiency, he is called the Well-Gone One.

“Knower of the Worlds” means that there are two kinds of world: the world of sentient beings and the world of formations. By every mode of conduct, the Blessed One knows the sentient beings in the world. He knows the many kinds of sensual pleasure sought by sentient beings; their differing faculties; their former lives and divine vision; the conditions through which they have come from the past and been formed; the many ways in which they can be taught and transformed; the many degrees of profundity and lack of profundity; their various kinds of birth; the realms and grounds in which various kinds of karma are planted; the various afflictions; the many kinds of karmic results; the many forms of good and evil; and the many kinds of bondage and release.

In all such matters, the Blessed One knows the sentient beings in the world. Furthermore, the world of formations means that the Blessed One also knows all karma that is wholesome, unwholesome, or indeterminate. Through the various skandhas, dhatus, and ayatanas, he clearly knows them by wisdom.

Through impermanence, suffering, and non-self, and through arising and non-arising, the Blessed One knows all such formations of the world. This is called the Knower of the Worlds.

“Unsurpassed” means that there is nothing above him in the world. This is the meaning of unsurpassed. Furthermore, no one can equal him. It also means that he is supreme and beyond comparison. Again, because none can go beyond him, he is called Unsurpassed.

“Trainer of Persons to Be Tamed” means that there are three kinds of persons: those who awaken upon hearing the Dharma, those to whom causes and conditions are explained, and those to whom former lives are recounted. The Blessed One guides sentient beings along the eight paths of liberation and thereby tames them; therefore, he is called the Trainer of Persons to Be Tamed.

“Teacher of Devas and Humans” means that the Blessed One can bring devas and humans across from that forest of fear consisting of birth, aging, and death; therefore, he is called the Teacher of Devas and Humans. Furthermore, because he teaches the path of contemplation, he is called the Teacher of Devas and Humans. In this way, this is the gateway and this is the practice by which one should recollect the Tathagata.

Furthermore, as the Original Teacher taught, one should cultivate recollection of the Blessed One through four kinds of practice: because causes and conditions were aroused in the distant past, he personally attained the supreme Dharma and brought benefit and happiness to the world. From his initial aspiration until its final fulfillment and his birth in this world, throughout twenty asankheyyas of kalpas, he examined the faculties and dispositions of ordinary beings hundreds, thousands, and hundreds of millions of times, mindful of their faculties and dispositions.

First, his mind embraced the world with loving-kindness: “I have attained liberation; therefore, I shall cause them to attain liberation. I have been tamed; therefore, I shall cause them to be tamed. I have attained peace; therefore, I shall cause them to attain peace.

I shall enter nirvana; therefore, I shall cause them to enter nirvana.” He brought generosity, morality, renunciation, patience, truthfulness, resolution, loving-kindness, equanimity, diligence, and wisdom to perfection and thereby attained bodhi. When the Blessed One was still a bodhisattva, accounts of the causes and conditions of his former lives relate that he assumed the body of a hare and was ever generous and capable of protecting others; that he was born as Magha Govinda; that he was mindful of renunciation and brought forth patience; that he remembered patience and was born in a place of radiance; that he was mindful of truthful speech; that he remembered a birth in which he was mute; that he was mindful of steadfast resolution; that he remembered the loving-kindness of Shakra;

that he remembered relinquishing his hair; that he remembered being an honest merchant; that he remembered a birth as a deer; and that he remembered a birth in the Realm of Long Life.

Through the Buddha’s words, one should also recollect the six-tusked white elephant who revered a seer. One should recollect his birth as a white horse who went to the land of the rakshasas to deliver sentient beings. When born as a deer, he protected another’s life and relinquished his own.

One should recollect his birth as a monkey, when he freed others from great suffering. Again, one should recollect his birth as a monkey, when, seeing a man who had fallen into a pit, he rescued him out of loving-kindness. He made a nest at the base of a tree as an offering.

Because that man desired flesh, he cut off his own head and, with loving-kindness and compassion, taught the Dharma so that the man might follow the good path. Such are the gateways of his vows. One should recollect the virtues of the Blessed One.

How should one recollect the virtue of the Blessed One in relinquishing his own body?

The Blessed One possessed such complete former lives. While still young, he abandoned every object of attachment. He severed attachment to wife and children, parents, and relatives; relinquishing what was difficult to relinquish and abandoning all entanglements, he went into solitude, seeking the unconditioned nirvana of serenity and cessation in the country of Magadha.

He crossed the Nairanjana River and sat beneath the Bodhi tree, where he subdued Mara and all the hosts of Mara. During the first watch of the night, he recollected his former lives. During the middle watch, he attained the divine eye.

During the final watch, he fully understood suffering, abandoned its origin, and realized the realm of the supreme ambrosia, liberation. He cultivated the Noble Eightfold Path, realized the destruction of the taints, and attained the awakening of bodhi. From then on, having personally transcended the world, he abided in the foremost state of purity, in which the taints had been destroyed.

Such deeds of the Blessed One are the virtues by which he personally emerged from that state.

How should one recollect the virtues of the supreme Dharma attained by the Blessed One?

Thus, the Blessed One possesses liberation and liberation of mind. The Tathagata possesses the Ten Powers, the fourteen kinds of Buddha-knowledge, and the eighteen distinctive qualities of a Buddha. Together with these, he attained mastery and reached the further shore through not merely one meditative Dharma.

How should one recollect the Blessed One’s attainment of the Ten Powers?

The Tathagata knows, as it truly is, what is possible and what is impossible. The Tathagata knows the past, future, and present, as well as the causes and conditions of wholesome karma. He also clearly knows, as they truly are, the precepts as causes and their corresponding results.

The Tathagata knows all destinations fully, as they truly are. The Tathagata knows not merely one dhatu, but the many kinds of dhatus. He knows the world as it truly is.

The Tathagata knows the many kinds of sensual desires of sentient beings, as they truly are. The Tathagata knows the many faculties and dispositions of sentient beings, as they truly are. The Tathagata knows meditative absorption, liberation, concentration, and attainment, whether accompanied by afflictions or free from afflictions, as they truly are.

The Tathagata knows former lives with knowledge of things as they truly are. The Tathagata knows the deaths and births of sentient beings with knowledge of things as they truly are. The Tathagata knows the exhaustion of the taints with knowledge of things as they truly are.

These are the Ten Powers perfected by the Blessed One.

How did the Blessed One perfect the Fourteen Knowledges of a Buddha?

They are: knowledge of suffering; knowledge of its origin; knowledge of its cessation; knowledge of the path; knowledge of analytical discernment of meaning; knowledge of analytical discernment of the Dharma; knowledge of analytical discernment of language; knowledge of analytical discernment giving joyful eloquence; knowledge of the faculties; knowledge of sentient beings driven by the afflictions of sensual desire; knowledge of the twin miracle; knowledge of the concentration of great compassion; knowledge of all things; and unobstructed knowledge.

These are the fourteen knowledges perfected by the Blessed One.

How did the Blessed One perfect the Eighteen Qualities?

The Buddha’s knowledge of the past is unobstructed. The Buddha’s knowledge of the future is unobstructed. The Buddha’s knowledge of the present is unobstructed. In every circumstance, the Buddha clearly knows the arising and transformation of bodily karma. In every circumstance, the Buddha clearly knows the arising and transformation of verbal karma. In every circumstance, the Buddha clearly knows the arising and transformation of mental karma. These are six qualities perfected by the Blessed One.

Aspiration does not decline; energy does not decline; mindfulness does not decline; concentration does not decline; wisdom does not decline; liberation does not decline. These make twelve qualities perfected by the Blessed One.

There is no uncertainty, no deceiving of the Teacher, no lack of clarity, no haste, no concealment, and no failure to contemplate with equanimity. There is no uncertainty regarding matters or persons, nor any deportment involving deceitful conduct or fraud toward the Teacher. He does not hastily depart from proper deportment. He is not undiscerning, nor does he fail to make contact through knowledge. Having no haste, he has no deportment marked by haste. Being unconcealed, he does nothing without awareness or knowledge. Not failing to contemplate with equanimity means that there is no equanimity exercised without knowledge. These are the Eighteen Qualities of a Buddha perfected by the Blessed One.

Furthermore, the Blessed One perfected the Four Fearlessnesses; the Four Foundations of Mindfulness; the Four Right Efforts; the Four Bases of Spiritual Power; the Five Faculties and Five Powers; the Six Higher Knowledges; the Seven Factors of Awakening; the Noble Eightfold Path; the Eight Spheres of Mastery; the Eight Liberations; the Nine Successive Attainments of Concentration; the Ten Abodes of the Noble Ones; and the Ten Powers concerning the exhaustion of the taints. There is no other wholesome quality that the Blessed One did not perfect, freely reaching the further shore of it. Thus, these are the approaches and practices through which one should recollect the Blessed One in order to attain the supreme qualities of merit.

Why should one also recollect the merit of the Blessed One’s deeds that benefited the world?

The Blessed One accomplished all that was to be done and reached the further shore of every virtue. Out of compassion for sentient beings, he first turned in this world the Dharma wheel that is so difficult to turn. Through the secret protection that is neither inward nor outward, he opened the gate of ambrosia—gentleness and liberation—enabling immeasurable devas and human beings to partake of merit, just as immeasurable sentient beings attained the fruits of the ascetic life; he was able to bring merit to fulfillment.

Through three kinds of transformation—bodily transformation, transformation through teaching, and transformation through instruction—he inspired faith in the world and subdued wrong views, diviners, and physiognomists. For those on evil paths, he opened the gate to wholesome paths; they transcended to heavenly realms and attained the fruit of liberation. He securely established the hearers in the Dharma of the hearers, then laid down the precepts and proclaimed the Pratimoksha.

He then obtained supreme offerings and support, attained the supreme qualities of a Buddha, and gained sovereign mastery extending throughout the world. All sentient beings honored and revered him, and all devas and human beings heard and knew of him. Abiding immovably, he showed compassion for the world and brought benefit and happiness to it.

Such were the approaches and deeds accomplished by the Blessed One.

One may further recollect the deeds of the Blessed One and the merit of his benefiting the world. When that meditator takes these approaches, deeds, and virtues as the means of presently recollecting the Tathagata, his mind becomes established in faith. Through mastery of faith and mastery of mindfulness, his mind remains undistracted. When the mind is undistracted, it partly dispels the hindrances obscuring meditative absorption, and the meditation arising within becomes established.

Question: Why, when recollection of the Buddha gives rise to inward practice, does the mind nevertheless fail to become settled?

Answer: The virtues of the Buddha are a field of practice profoundly known in the ultimate meaning. The matters of ultimate meaning are deeply known within the practice. Because they are subtle, the mind does not become settled. Moreover, what is recollected is not merely a single virtue. If a meditator recollects more than one virtue, the mind engages many kinds of objects, and acts of attention arise together; thus, the mind does not become settled. This is the characteristic of every field of practice belonging to access concentration.

Question: If mindfulness is directed toward more than one virtue, the mind is consequently not unified, and access concentration cannot arise. If the mind becomes single-pointed, will access concentration become established?

Answer: If recollection of the Tathagata’s virtues and recollection of the Buddha become a unified mind, there is no error. It is further said that through this recollection of the Buddha, the fourth meditative absorption may also arise.

Question: What is recollection of the Dharma? What is cultivated? What is its characteristic, function, and proximate cause? How is it cultivated?

Answer: The Dharma means nirvana, and the practice is that which leads to nirvana.

What is called Nibbana (nirvana)?

It is the cessation of all formations, emergence from all afflictions, the destruction of craving, dispassion, and peace. This is the meaning of Nibbana.

What is the practice leading to nirvana?

It is the Four Foundations of Mindfulness, the Four Right Efforts, the Four Bases of Spiritual Power, the Five Faculties, the Five Powers, the Seven Factors of Awakening, and the Noble Eightfold Path. This is called the practice leading to nirvana. Recollection of the Dharma concerns freedom from unwholesome qualities and the attainment of wholesome qualities. That recollection is repeated recollection and right mindfulness. This is called recollection of the Dharma. When the mind abides undistracted in it, this is called cultivation. Its characteristic is the arising of the virtues of the Dharma. Its function is to investigate the Dharma. Its proximate cause is understanding the meaning. Recollection of the Buddha concerns his virtues, and so forth.

Who cultivates it?

A beginner in meditation enters into seclusion and stillness, sits gathering the entire mind, and with an undistracted mind recollects the Dharma, the Dharma well proclaimed by the Blessed One. It is directly realizable and free from distinctions; moreover, it is seen to be without discrimination and is seen to be relevant and appropriate. It can be directly known by the wise.

The Dharma well proclaimed by the Blessed One is separated from the two extremes; therefore, it is called well proclaimed. Because it is not otherwise, it is called well proclaimed. Because it is not false with respect to the three kinds of wholesome qualities, it is called well proclaimed.

Because it is completely pure, it is called well proclaimed. Because it reveals nirvana and its practice leads to nirvana, it is called well proclaimed. “Directly realizable” means that the paths and fruits are attained in due succession; therefore, it is called directly realizable.

Because one personally realizes nirvana and the paths and fruits, it is called directly realizable. “Timeless” means that the fruit is attained without awaiting another time; therefore, it is called directly realizable. “Come and see” means: “Come to me, and I shall show you the truly wholesome nature of the Dharma.” This is called “come and see.” “Leading onward” means that if a person accepts the training and enters the realm of liberation, it is therefore called leading onward.

The approach to the fruits of a renunciant is called leading onward. It can be directly known by the wise. If a person accepts the training and does not merely accept another’s instruction, but gives rise to the knowledge of destruction, the knowledge of non-arising, and the knowledge of liberation, this is called direct realization by wisdom.

In addition to this practice, one should recollect the Dharma. This is indeed the gateway of vision and wisdom, of peace and happiness, and the entrance to liberation. It is renunciation and the means leading as far as cessation, as far as nirvana.

That which is free from falling away is liberation. The unconditioned, peaceful cessation is subtle and is not a characteristic fabricated by a teacher. This can be known by a person of sublime wisdom.

Deliverance to the further shore is the true refuge. Through this gateway, this practice, and these virtues, that meditator presently recollects the Dharma, causing the mind to mature in profound faith. Through this faithful recollection, the mind abides undistracted.

With the undistracted mind, the hindrances are destroyed, the factors of meditation arise, and access meditation becomes established, as was clearly explained above.

Question: What is recollection of the Sangha? What is its characteristic, function, manifestation, and benefit? How is it cultivated?

Answer: The Sangha is the harmonious assembly of noble persons. This is the meaning of Sangha. Presently recollecting the Sangha and cultivating its virtues, one recollects it with right mindfulness according to its qualities. This is called recollection of the Sangha. When that recollection abides undistracted, this is called cultivation. Causing the virtues of the Sangha to arise is its characteristic. Reverence of mind is its function. Joy in the harmonious virtues is its manifestation. Its benefits are the same as those of recollection of the Buddha.

Why should it be cultivated?

A beginner in meditation enters into seclusion and stillness, sits gathering the entire mind, and with an undistracted mind recollects: “The Blessed One’s community of renunciants practices well. The Blessed One’s community of renunciants practices in accordance with the Dharma. The Blessed One’s Noble Sangha practices harmoniously.

The Blessed One’s Noble Sangha consists of the four pairs and eight classes. The Blessed One’s community of renunciants is truly worthy of reverence and offerings, truly worthy of joined palms, the unsurpassed field of merit for the world, and one that practices well.” The Blessed One’s community of renunciants follows this wholesome practice and teaches the Dharma. This is called practicing in conformity, bringing benefit and happiness to oneself and others.

This is called practicing in conformity. Practicing thus to fulfillment is called practicing in conformity. Being free from hostility and endowed with completeness is called practicing in conformity.

Being free from the two extremes and endowed with completeness is called practicing in conformity. Because it is free from deception, it is called wholesome conduct. Because it is free from crooked and evil conduct of body and speech, it is called truly wholesome.

It follows the Noble Eightfold Path; such conformity with it is called practicing in conformity. Furthermore, nirvana is also so called, and because nirvana is attained by following it, one practices in this way. The Blessed One taught the Four Noble Truths.

Because the practice conforms to true knowledge, it is called practice in accordance with truth. “Practicing harmoniously” means that the harmonious community of renunciants practices with complete conformity; therefore, it is called practicing harmoniously. Thus, by practicing in conformity, they bring about harmony.

“The four pairs and eight classes” means that one who abides on the path of stream-entry and one who abides in its fruit constitute one pair. One who abides on the path of once-returning and one who abides in its fruit constitute one pair. One who abides on the path of non-returning and one who abides in its fruit constitute one pair. One who abides on the path of arhatship and one who abides in its fruit constitute one pair. These are called the four pairs. Those abiding on those paths and those abiding in their fruits are thus called the four pairs.

The eight classes are the four who are progressing toward the four fruits and the four who abide in those fruits. These are called the eight classes.

A renunciant is so called because accomplishment arises from hearing. The Sangha is called the harmonious assembly of noble ones. It is worthy of invitation, worthy of offerings, worthy of gifts, and worthy of reverence.

It is the unsurpassed field of merit for the world. “Worthy of invitation” means that it is fit to accept invitations; therefore, it is called worthy of invitation. “Worthy of offerings” means that it is fit to receive offerings, through which acts of giving bear great fruit.

“Worthy of gifts” means that gifts bestowed upon it can yield great rewards. “Worthy of reverence” means that its members are fit to receive reverence; therefore, it is called worthy of reverence. “Unsurpassed” means that its virtues are supreme; therefore, it is called unsurpassed.

“A field of merit for the world” means that it is a source of merit for sentient beings; therefore, it is called the world’s field of merit. Moreover, recollecting such noble beings is superior to other worldly matters; therefore, this is called liberation. Perfect in virtue, perfect in concentration, perfect in wisdom, perfect in liberation, and perfect in the knowledge and vision of liberation—the meditator uses this gateway and this practice to recollect these virtues, thus presently recollecting those virtues.

Through faith, the mind becomes established. Established in faithful recollection, that mind is undistracted. When the mind is undistracted, it can destroy the hindrances to meditation.

The meditation factors arise, and access meditation becomes established, as was clearly explained above.

Question: What is recollection of virtue? What is cultivated? What are its characteristic, function, manifestation, and benefits? Why should it be cultivated?

Answer: One recollects the merit of purified virtue. Recollecting it with continuous recollection and right mindfulness is called recollection of virtue. When the recollection of virtue abides undistracted, this is called cultivation.

Causing the virtues of moral discipline to arise is its characteristic. Seeing the danger in transgression is its function. Joy in the blameless happiness of moral discipline is its manifestation.

A person who cultivates recollection of virtue acquires thirteen benefits: reverence for the teacher, reverence for the teaching, reverence for the Sangha, reverence for the precepts of training, reverence for offerings, and reverence for diligence. Even in the slightest cause for concern, one constantly perceives danger; one protects oneself and also protects others. In this life one fears bondage and seeks liberation, and in the next life one likewise fears bondage and seeks liberation.

One has abundant joy and affection for all the virtues of moral discipline. These are the benefits of recollection of virtue.

How does one cultivate it?

When a beginner in meditation enters into seclusion, he sits and gathers the whole mind, recollecting with an undistracted mind: “The virtue within myself is neither defective nor broken, neither stained nor sullied, nor adulterated. It is praised by the wise, untouched, and conducive to the arising of concentration.” If it is not defective, it is not broken; if it is not broken, it is not stained. In this way, all these qualities may be understood.

Furthermore, when virtue is purified of the defilements, it becomes the abiding place of wholesome qualities. This is called neither defective nor broken. Because its nature is praised, it is called neither stained nor sullied.

Because craving has been abandoned, it is called liberating. Because it delights the Noble Ones, it is called free from anxiety. Because it is praised by the wise, it is virtue untainted by theft.

Therefore, it is called untouched. Because it establishes one in a state from which one does not fall away, it causes concentration to arise. In addition, one practices the recollection of virtue; hence it is called virtue.

This is the joy of fearlessness. This is a precious quality; this is the wealth of liberation. As the merits of virtue were explained above, so they may be understood here in detail.

For that meditator, this is the gateway, this is the practice pertaining to these merits. When he presently recollects virtue, through faith and recollection his mind becomes undistracted. With this undistracted mind, he dispels the hindrances.

The factors of jhana are fulfilled and arise, and access concentration becomes established. This has been explained in detail above.

It is asked: What is the recollection of generosity? What is cultivated? What are its characteristic, function, proximate cause, and benefits? Why should it be cultivated?

It is answered: Generosity means acting for the welfare and benefit of others. To bring joy and benefit to others and to relinquish one’s own possessions for the sake of others—this is called generosity. Through recollecting the merit of generosity, one brings to mind one’s acts of relinquishment.

That recollection, repeated recollection, and right mindfulness are called the recollection of generosity. When that recollection abides without distraction, it is called cultivation. Causing the merit of generosity to arise is its characteristic.

Not being like an animal is its function. Freedom from stinginess is its proximate cause. One who cultivates the recollection of generosity acquires ten benefits.

Thus, generosity brings joy; one is not stingy and has no covetous intention. Many people regard one as virtuous and keep one in mind. One is untroubled in all affairs, abounds in gladness, and possesses a compassionate mind.

One proceeds toward a fortunate destination and the path of awakening.

Why should it be cultivated?

A beginner in meditation enters a secluded place, sits, gathers the whole mind, and with an undistracted mind recollects his generosity: “Through relinquishing possessions, I have gained an advantage; I have obtained a wholesome benefit. People of the world, fettered by stinginess, are unable to advance or withdraw. I abide with a mind free from stinginess.

I am always generous and always delight in giving. I am always ready to provide and always ready to share.” For that meditator, this is the gateway, this is the practice, and this is the merit. As he presently recollects generosity, his mind becomes endowed with confidence.

Through this confidence and through this recollection, the mind becomes undistracted. With that undistracted mind, he dispels the hindrances. The factors of jhana arise, and access concentration becomes established.

The rest has already been clearly explained above.

It is asked: What is the recollection of devas? What is cultivated? What are its characteristic, function, proximate cause, and benefits? Why should it be cultivated?

It is answered: On the basis of the virtues that lead to rebirth among the devas, one recollects the virtues within oneself. That recollection, repeated recollection, and right mindfulness are called the recollection of devas. When that recollection abides without distraction, it is called cultivation.

Causing the celestial virtues within oneself and those other virtues to arise is its characteristic. Loving esteem for those virtues is its function. Faith in the fruits of virtue is its proximate cause.

One who cultivates the recollection of devas acquires eight benefits. Thus, five qualities increase in that person: faith, virtue, learning, generosity, and wisdom. One becomes dear and esteemed by devas and humans.

One speaks of the meritorious fruits and rewards of generosity, experiences great joy and exultation, respects one’s own person, and is honored by devas and humans. The recollections of virtue and generosity are included within this practice. One proceeds toward a fortunate destination and toward liberation.

Why should it be cultivated?

A beginner in meditation enters a secluded place and gathers the whole mind. With that undistracted mind, he recollects the devas: “There are the devas of the Four Great Kings and the devas of the Thirty-three. There are the Yama devas, the Tusita devas, the devas Who Delight in Creation, and the devas Who Wield Power over the Creations of Others.

There are the devas of Brahma’s Retinue, and there are devas destined for higher rebirth. Through the accomplishment of faith, beings are reborn in those celestial realms. Having passed from here, they are born there.

I too possess such faith, such virtue, such learning, such generosity, and such wisdom as lead to rebirth in those celestial realms. Having passed from here, they are born there. I too possess such wisdom.” He should recollect within himself and contemplate the devas, placing faith in virtue, learning, generosity, and wisdom.

For that meditator, this gateway and this practice constitute the merit of presently recollecting the devas. His mind becomes confident through faith and through recollection. The mind becomes undistracted.

With that undistracted mind, he dispels the hindrances. The factors of jhana arise, and access concentration becomes established.

It is asked: Why does the recollection of devas possess such benefits, whereas the recollection of human virtues does not?

It is answered: The virtues of the devas are exceedingly sublime; they lead to rebirth in a sublime realm and make the mind a sublime abiding place. In relation to what is sublime, one cultivates a sublime practice. Therefore, the recollection of devas possesses these benefits, whereas the recollection of human virtues does not. The rest has already been explained in detail above.

Treatise on the Path of Liberation

End of the Sixth Fascicle