解脫道論

Chapter 8.4: The Practice Gateway

Question: What is mindfulness of anapana? What is cultivated? What is its characteristic? Its function? Its proximate cause? What are its benefits? Why should it be cultivated?

Answer: Ana means inhalation; pana means exhalation. Its characteristic is this inhaling and exhaling. Its mindfulness follows the breath with clear mindfulness.

This is called mindfulness of anapana. The mind abiding without distraction is its cultivation; causing the perception of anapana to arise is its characteristic; contact and reflection are its function. The abandoning of applied thought is its proximate cause.

What are its benefits? If a practitioner is mindful of anapana, it becomes peaceful, sublime, and dignified, and one easily attains happiness in the present. If many evil things arise and wholesome qualities are absent, it causes those evil things to be eliminated.

The body becomes free from sluggishness; the eyes likewise become free from weariness; the body becomes unshaken; and the mind also becomes unshaken. It brings the Four Foundations of Mindfulness to fulfillment; it brings the Seven Factors of Awakening to fulfillment; and it brings liberation to fulfillment. It is praised by the Blessed One, is the resting place of the noble ones, is the abiding place of those who live the holy life, and is the abiding place of the Tathagata.

How, then, should it be cultivated?

One who is beginning seated meditation should go to a wilderness dwelling, beneath a tree, or to a secluded place; sit cross-legged, hold the body erect, and look straight ahead. Seated in meditation, one is mindful when breathing in and mindful when breathing out. When breathing out a long breath, one is mindful, “I breathe out a long breath”; thus one knows it. When breathing in deeply, one is mindful, “I breathe in deeply”; thus one clearly knows it. When breathing in a short breath, one knows, “I breathe in a short breath”; thus one knows it. When breathing out a short breath, one knows, “I breathe out a short breath”; thus one knows it.

When breathing in, one knows it thus. When breathing out, one knows it thus. Here one knows rapture, knows happiness, and knows the activities of the mind.

One causes the activities of the mind to subside, gladdens the mind, directs the mind, and disciplines the mind. One releases the mind, contemplates impermanence, and contemplates dispassion. One contemplates cessation and contemplates relinquishment; thus one knows.

“Contemplating relinquishment, I breathe out”; thus one clearly knows. “Contemplating relinquishment, I breathe in”; thus one knows. In this practice, one should immediately establish calm.

That is, mindfulness is fixed at the nostrils or at the opening of the mouth, taking as its support the place where the breath enters and leaves. The meditator securely establishes mindfulness at this place.

As the breath enters and leaves through the nose or mouth, one uses mindfulness to contemplate its contact; with present mindfulness one breathes in, and with present mindfulness one breathes out. At that time, one does not attend to the breath after it has entered, nor does one attend to it after it has left. One uses mindful contemplation to know the point where the incoming and outgoing breath makes contact—at the nostrils or upon the lips. Presently knowing, one breathes in; presently knowing, one breathes out. It is like a person sawing wood who relies upon the power of the saw yet does not attend to the saw as it goes and comes.

Likewise, the meditator does not attend to the breath after it has entered or left. Mindful of the incoming and outgoing breath where it touches the nose and the lips, one contemplates attentively and knows: presently mindful, one breathes in; presently mindful, one breathes out. If the meditator attends to the breath as it goes in and out, the mind will become disturbed both inwardly and outwardly.

When the mind becomes disturbed, the body and mind become sluggish and agitated. This is a danger. One should not attend to whether the breath is excessively long or excessively short.

If one attends to the breath because it is excessively long or excessively short, the body and mind become sluggish and agitated. This is a danger, because the incoming and outgoing breath has many different characteristics. One should not attend to them with attachment.

If the mind attends to and depends upon them in this way, it will become distracted. When the mind is distracted, the body and mind will both become entirely sluggish and agitated. Thereafter, the faults will be without limit.

When the incoming and outgoing breath arises, one should attend to the perception of its boundless contact; then the mind will not become distracted. If the mind is lax, if the mind becomes constricted, it is not diligent. If one forcibly rouses the lax mind to exertion, sluggishness and drowsiness result; and if one rouses the constricted mind to exertion, agitation requiring restraint results.

If sluggishness and drowsiness arise simultaneously in the meditator, or if the effort to restrain them arises simultaneously, the body and mind become sluggish and agitated. This is a danger.

That meditator purifies the mind of the nine kinds of minor defilements and is presently mindful of the incoming breath. Its sign arises. This is called the sign. Just as the touch of cloth upon the body gives pleasure, and just as the touch of a cool breeze upon the body gives pleasure, so one perceives the incoming and outgoing breath through its contact with the air. At the nose, lips, and mouth, one is mindful of the air, not of any visible form. This is called the sign.

If the meditator takes repeated cultivation as the sign, it increases. If it increases at the nose, then it extends between the lips and between the eyebrows; it comes to abide in many places and fills the head with air. From this increase, the whole body experiences even greater happiness. This is called fulfillment.

There are also meditators who, from the very beginning, see unusual signs resembling smoke, mist, dust, gold powder, the prick of a needle, or ants crawling; they may see signs of various colors. If the meditator’s mind is unclear, the mind forms other perceptions regarding those unusual signs and becomes confused; the perception of the incoming and outgoing breath is not established. If the meditator is clear-minded, one does not form other perceptions, but is mindful of the present incoming breath and mindful of the present outgoing breath, without entertaining any other perception.

If one attends in this way, those unusual signs immediately disappear. This meditator obtains the subtle sign, and the mind is not heedless. When the breath is presently entering, one is mindful of the incoming breath; when the breath is presently leaving, one is mindful of the outgoing breath.

One gains mastery over that sign. Having mastered the sign, one wishes to initiate the practice. Wishing to attain mastery through resolution, one is mindful of the present incoming breath and mindful of the present outgoing breath; rapture arises, and having experienced rapture, one attains mastery.

Having mastered aspiration, one is mindful of the present incoming breath and mindful of the present outgoing breath; equanimity arises. Having mastered equanimity, then through mastery of aspiration and mastery of rapture, one is mindful of the present incoming breath and mindful of the present outgoing breath, and the mind is not distracted. When the mind is not distracted, the hindrances disappear and the factors of dhyana arise.

This meditator attains the supreme peace of the Four Dhyana Concentrations, as was explained extensively at the beginning. Furthermore, as stated previously, there are four kinds of cultivation of mindfulness of anapana. Therefore, one should accordingly establish the contemplative practices.

Question: Why is it called counting?

Answer: For one who is beginning seated meditation, from the very start of the out-breath until the in-breath, count from one to ten; do not count beyond ten. It is also said to count from one to five; do not count beyond five, and do not allow the mind to go astray. Continue counting until counting is relinquished.

From the beginning of the out-breath, mindfulness is maintained. This is called counting. Accordingly, gather the mind into the counting and, with uninterrupted mindfulness, follow the in-breaths and out-breaths.

This is called following, and it is also called establishing—either at the nose or at the lip. This is the point of contact of the in-breath and out-breath. With regard to the wind thus produced, its sign causes mindfulness to remain established.

This is called establishing, and it is also called contemplation. Through mastery of contact, through contemplation in accordance with the sign, and through comparison of the joy and bliss arising here with other phenomena, one contemplates accordingly. This is called contemplation.

When the counting is known to have fallen away, one is enabled to relinquish contemplation. Following means causing coarse examination to cease. With regard to the in-breath and out-breath, establish uninterrupted mindfulness, cut off distraction, and produce an unwavering perception.

Contemplation means maintaining mindfulness so as to know the superior Dharma. If the breath is long or the breath is short, one knows the short in-breath as such. By means of the method produced in this nature, it is called long. When that nature appears, one knows the short breath at that very moment and is therefore not deluded.

Question: Why is one not deluded?

Answer: The meditator’s body and mind become at ease. With the in-breaths and out-breaths, one remains mindful of what is occurring in the present. The in-breaths and out-breaths then become subtle. Therefore, they become gentle and proceed naturally, without needing to be restrained. At that time, if the meditator wishes the breath to be long, one contemplates it as long. Apart from this, a sign arises and remains. Once the sign has arisen and become established, one directs attention according to its nature. This is called being undeluded.

Furthermore, one should cause one’s mind to let the breath disappear. Sometimes it is long and sometimes short. One should practice in this manner.

Furthermore, each meditator should cause the clearly apprehended sign of the instruction to arise. This is the practice that must be undertaken. “Knowing my entire body, I breathe in”: in this way, at the second stage of training, the meditator clearly knows the whole body. Therefore, this is called being undeluded.

Question: Why is knowing the whole body called being undeluded?

Answer: The meditator is mindful of concentration on breathing. Joy and bliss fill the body and mind. Because the contact of joy and bliss is complete, the whole body becomes clearly known without delusion.

Question: Why does one attain knowledge of the whole body?

Answer: It is the inhalation and exhalation of the breath. This is called the physical body abiding in one place. The inhalation and exhalation of the breath, the mind, and the mental factors are called the body. This physical body is called the body. This is the meaning of the whole body. Thus the meditator sees and knows the entire body. Although there is a body, there is no sentient being or living entity. The practitioner should know it in this way.

This training has three aspects: the training in higher virtue; secondly, the training in higher mind; and thirdly, the training in higher wisdom. Virtue as it truly is is called the training in higher virtue. Concentration as it truly is is called the training in higher mind. Wisdom as it truly is is called the training in higher wisdom. For that meditator, these are called the three trainings. With regard to this, mindfulness and attention are made the basis of training; one cultivates them and cultivates them extensively. This means that the training causes bodily activity to cease. “When I breathe in, I should know it thus”—one should train in this way.

Why is it called bodily activity?

It means that the in-breath and out-breath act upon the body in this way. Accordingly, one’s bodily form moves and trembles. Thus the bodily activity that appears is calmed. Furthermore, the present activity of the coarse body is made tranquil. With the subtle body as the basis, one cultivates the first jhana. From that, using what is still subtler, one cultivates the second jhana. From that still subtler state, one cultivates the third jhana. Causing everything to cease completely, with nothing remaining, is called the fourth jhana.

Question: If it ceases without remainder, by what means can the in-breath and out-breath be kept in mind as concentration on breathing?

Answer: The initial thing is to maintain the wholesome sign. Cessation is taken as the in-breath and out-breath. When this sign has arisen, it becomes the sign of cultivation.

Why is this? The signs of the meditator who knows joy enable one to know, “I breathe in.” Thus one should train. That person is presently mindful of the in-breath and presently mindful of the out-breath.

At the second jhana, joy arises. That joy is known through two activities. Therefore, one is not deluded.

For this reason, when the meditator enters concentration, joy becomes clearly known. One contemplates it without delusion. By this, its contrary is counteracted.

For this reason, one knows joy while breathing in. Thus one should train. Being presently mindful of the in-breath and presently mindful of the out-breath, bliss arises in the third jhana.

That bliss is known through two activities. Therefore, one is not deluded. Such is the matter.

As stated at the beginning, “Knowing the activity of the mind, I breathe in.” Thus the trainee knows what is called mental activity. This means perception and feeling. Within the sphere of the fourth jhana, that mental activity arises and is known through these two activities.

Therefore, one is not deluded. Such is the matter. Likewise, as stated at the beginning: “Calming mental activity, I breathe in.” Thus the trainee speaks of mental activity.

This means perception and feeling.

With regard to the coarse mind, one should train to calm it, practicing as at the beginning. “Knowing my mind, I breathe in and breathe out.” Thus one should train. That person is presently mindful of the in-breath and presently mindful of the out-breath. This mind accompanies the in-breath and out-breath and is known through those two activities. Therefore, one is not deluded, as previously stated. “Gladdening my mind, I breathe in and breathe out.” Thus the practitioner speaks of gladdening and of joy.

At the second jhana, joy is used to invigorate the mind. One should train as stated at the beginning. “Disciplining my mind, I breathe in.” Thus the trainee is the meditator who is presently mindful of the in-breath and presently mindful of the out-breath.

Taking mindfulness as the basis of attention, one makes that mind settle upon this object, specialize upon it, and, with one-pointedness, disciplines it so that it remains settled. One should train thus: “Liberating my mind, I breathe in and breathe out.” Thus the trainee is that meditator who is presently mindful of the in-breath and presently mindful of the out-breath. If the mind is sluggish and indolent, it must be liberated.

If the mind is lazy, it must be brought under control and liberated from this. If the mind is haughty and thereby defiled, one should train to liberate it. If the mind is inferior and thereby given to anger, it must be liberated.

If the mind is tainted by minor afflictions, one should train to liberate it.

Furthermore, in regard to this, if the mind does not cling to a state of pleasure, one should train regarding that attachment, constantly contemplating impermanence while breathing in and breathing out. Thus the trainee, in the present, is mindful of the in-breath and, in the present, is mindful of the out-breath. In the coming and going of the breath, while breathing in and breathing out, one should know and train in seeing the arising and passing away of the mind and mental factors.

One constantly contemplates non-craving while breathing in. Thus one should train to discern the present in-breath and the present out-breath, that impermanent phenomenon and that phenomenon of dispassion. This is the entrance into nirvana through breathing in and breathing out.

One constantly contemplates cessation while breathing in. Thus the trainee regards that impermanent phenomenon as it really is—as perilous and distressing. The passing away of that self is nirvana.

This is the contemplation of quiescence. One constantly contemplates relinquishment while breathing in. Thus one should train.

Seeing that impermanent phenomenon as it really is, one sees this distress. In the present, one should relinquish that distress and then abide in the peace of nirvana. One should train to make that mind serene.

Thus this peace is called sublime. Therefore, all formations are stilled, all afflictions are abandoned, and through dispassion there is the peace of nirvana. Of these sixteen bases, the first twelve constitute samatha (calming, tranquility, the capacity to extinguish) and vipassana (contemplation, seeing, manifold observation).

The first contemplation is that of impermanence. The final four bases constitute vipassana alone. Thus one should clearly understand samatha and vipassana.

Furthermore, all of these are of four kinds. First, one cultivates in such a way as to arouse complete examination. At times one contemplates, presently mindful of the in-breath and presently mindful of the out-breath. This is called cultivating awareness of long and short breaths. Calming bodily formations, calming mental formations, gladdening the mind, training the mind, and liberating the mind—this means arousing awareness of the whole body, awareness of happiness, and awareness of the activity of the mind. Here, knowing the mind means fully contemplating it. Constantly contemplating impermanence is the first of the four practices. This is called contemplating at times.

Furthermore, the practitioner takes mindfulness of anapana as the basis to be undertaken for cultivation. This is called the ground of undertaking mindfulness of anapana. This undertaking is called the training of one who is still learning. Here there is applied thought, sustained thought, and an object of contemplation. Knowing joy pertains to the second jhana. Knowing bliss pertains to the third jhana. Knowing one's own mind pertains to the fourth jhana.

Furthermore, all those things are of two kinds: cultivation and fulfillment. Cultivation is primary, yet it is also called fulfillment and is further called completion. It is like fruit arising from a corresponding characteristic. If one cultivates in this way, this is mindfulness of anapana. When fulfilled, it brings the Four Foundations of Mindfulness to completion. The cultivation and fulfillment of the Four Foundations of Mindfulness bring the seven factors of awakening to completion. The cultivation and fulfillment of the seven factors of awakening bring knowledge and liberation to completion.

Question: How is this attained?

Answer: Long in-breaths and out-breaths, the first of the four bases, constitute the foundation of mindfulness of the body. Knowing the first arising constitutes the foundation of mindfulness of feelings. Knowing the mind first constitutes the foundation of mindfulness of mind. First contemplating impermanence constitutes the foundation of mindfulness of dharmas. Thus, by cultivating mindfulness of anapana, one brings the Four Foundations of Mindfulness to completion.

How does cultivating the Four Foundations of Mindfulness bring the seven factors of awakening to completion? When cultivating the foundations of mindfulness, one abides established in mindfulness and is free from delusion. This is the mindfulness factor of awakening.

When that meditator is thus firmly established in mindfulness, he knows suffering and impermanent phenomena. This is the investigation-of-Dharma factor of awakening. Having presently investigated dharmas in this way, he cultivates diligently and without delay.

This is called the energy factor of awakening. Through energy, joy arises, free from affliction. This is called the joy factor of awakening.

Because the mind is joyful, both mind and body become tranquil. This is called the tranquility factor of awakening. Because the body is tranquil, there is bliss; therefore, the mind becomes concentrated.

This is called the concentration factor of awakening. When the mind is thus concentrated, it becomes equanimous. This is called the equanimity factor of awakening.

By cultivating the Four Foundations of Mindfulness, one brings the seven factors of awakening to completion.

How does cultivating the seven factors of awakening bring knowledge and liberation to completion?

By diligently cultivating the seven factors of awakening in this way, at the moment of the Path, knowledge becomes luminous and complete. Through the fruition of that moment, liberation becomes complete. This is how cultivating the seven factors of awakening brings knowledge and liberation to completion.

Question: All formations, according to their plane, may possess applied thought or be without applied thought. Why, then, in discussing mindfulness of anapana, is it said here that mindfulness of anapana excludes applied thought, without mentioning anything else?

Answer: Applied thought is not discussed on the basis of this point. One does not abide in it because it obstructs meditation. Therefore, applied thought is excluded, and the explanation is based upon this meaning.

Why does one delight in the contact of the wind?

Because the mind delights, applied thought arises in this way. Just as a gandharva hears a sound and consequently becomes attached to it, so the nature of awareness is lost. Furthermore, it is like constructing an embankment: with the mind unified in mindfulness, one delights without wavering. Therefore, it is said that mindfulness of anapana excludes applied thought.

Question: What is mindfulness of death? What is cultivated? What are its characteristic, function, basis, and benefits? And how is it cultivated?

Answer: The ending of the lifespan is called death. Mindfulness abiding without distraction is called cultivation. The ending of the lifespan is its characteristic. A sense of urgency is its function. Freedom from adversity is its basis. What are its benefits? If a practitioner is mindful of death, then, through the supreme wholesome Dharma, he becomes heedful and comes to detest unwholesome dharmas. He does not wear many adornments, and his mind is not miserly. Seeing the lifespan of the body, his mind does not cling to it; he immediately recollects impermanence and is mindful of suffering and non-self. Bringing all these to fulfillment, he becomes bound for a good realm and proceeds toward security. At the time of death, his mind is not confused.

How does a practitioner who has just sat down in meditation enter tranquility?

Sitting and collecting the entire mind, he recollects the death of beings with an undistracted mind: “I am subject to the law of death and am proceeding toward the realm of death; I do not fear the law of death.” As stated in the Niddesa Phuṭapada Sutta: If one delights in contemplating death, one should contemplate a person who has been killed and observe the causes and conditions of death. This mindfulness of death is of four kinds: associated with grief, associated with fear, associated with others, and associated with wisdom.

When one loves one's child and the mind gives rise to recollection on account of that child, this is called association with grief. Grieving over one's own child who died prematurely is called mindfulness associated with fear. When a person being burned recollects separation from life, this is called mindfulness associated with others.

When one constantly observes the world and the mind gives rise to a sense of urgency, this is called mindfulness associated with wisdom. For this meditator, that which is associated with grief, associated with fear, or associated with others should not be cultivated.

Why should one not cultivate that which is associated with grief, while only that which is associated with wisdom should be diligently cultivated?

To dispel this grief, death is explained as being of three kinds: conventional death, death by severance, and moment-to-moment death.

Why is it called conventional death?

Because it is designated in dependence upon a living being, it is called conventional death. It is called death by severance in reference to an arhat whose afflictions have already been severed. It is called moment-to-moment death because activities and moments of consciousness cease.

Furthermore, there are two kinds of death: death at the proper time and death at an improper time. One may kill oneself, command another to kill, die from illness, or die without any intervening cause. This is called death at an improper time. Or, when one’s lifespan is exhausted, one reaches old age and dies. This is called death at the proper time. One should recollect these two kinds of death.

Furthermore, as previously explained, there are eight modes of practice for cultivating mindfulness of death: by regarding a murderous pursuer; by the absence of any cause or means; by taking the most eminent as an example; by considering the body’s many dependencies; by considering the powerlessness of lifespan; by contemplating the distant limit; by signlessness; and by the moment.

Question: How does one cultivate mindfulness of death by regarding a murderous pursuer?

Answer: It is like a person condemned to death who has passed beyond the place of execution and encounters a murderous man pursuing him with a knife. Seeing that murderous man strike, he thinks: “This man will kill me. When I enter that place, I must die. With each step I take, as I approach and enter that place, I shall die. If I run, I must die; if I stand, I must die; if I sit, I must die; if I sleep, I must die.” In this way, the meditator cultivates mindfulness of death by regarding the pursuit of that murderous man.

Question: How does one cultivate mindfulness of death by considering the absence of any cause or means?

Answer: There is no cause and no means capable of preventing death once it has arisen, just as, when the sun and moon appear, there is no cause or means capable of making their appearance cease. Thus it is said that there is neither cause nor means; in this way one should cultivate mindfulness of death.

Question: How does one cultivate mindfulness of death by taking the most eminent as an example?

Answer: Consider those of former times: kings of great wealth, kings possessing many great chariots, kings of great power, King Mahasudassana, King Murdhaja, and others. All those kings had to enter into death. Furthermore, ancient seers possessed great supernormal powers and great spiritual might.

The seers Visvamitra and Jamadagni could cause fire to issue from their bodies, yet they too had to proceed into death. Furthermore, disciples endowed with great wisdom, great supernormal powers, and great spiritual might, such as the Venerable Sariputra and the Venerable Moggallana, also had to proceed into death. Furthermore, pratyekabuddhas, self-arisen and without teachers, perfected in every virtue, also proceeded into death.

Furthermore, the Tathagatas—Worthy Ones, Fully Awakened Ones, immeasurable and unsurpassed, perfect in knowledge and conduct, and fully endowed with true virtues—even they entered the law of arising and cessation. How much more, then, must I, whose lifespan is so brief, enter the law of death? In this way, one should first cultivate mindfulness of death by taking the most eminent as an example.

Question: How does one cultivate mindfulness of death by considering this body’s many dependencies?

Answer: Death may occur through a disorder of wind and phlegm; through the convergence of various kinds of parasites; through immoderate eating and drinking; through venomous snakes, harmful insects, wolves, or poisonous rats. Death may occur through lions, tigers, leopards, dragons, cattle, and so forth; or one may be killed by humans or nonhuman beings and thus encounter death. This body has so many dependencies; therefore, one should cultivate mindfulness of death.

Question: How does one cultivate mindfulness of death by considering the powerlessness of lifespan?

Answer: This is done in two ways. Thus, one cultivates mindfulness of death by considering the powerlessness of lifespan. Therein, because the basis itself is powerless, and because lifespan depends upon what is powerless, lifespan is likewise powerless.

Question: Why is lifespan powerless because its basis is powerless?

Answer: This body has no intrinsic nature. It is like a bubble and like the trunk of a plantain tree. It is like froth, having no reality and being devoid of anything real. Therefore, because its basis is powerless, lifespan is likewise powerless.

Question: Why does lifespan become powerless through depending upon what is powerless?

Answer: It is said to depend upon the inhalation and exhalation of breath and upon the points at which they connect. It is sustained through four kinds of conjunction: by dependence upon food and drink; by being bound to the four postures; and by dependence upon heat and cold. Thus, by depending upon what is powerless, lifespan becomes powerless. These, then, are the two modes by which one cultivates mindfulness of death through considering the powerlessness of lifespan.

Question: How does one cultivate mindfulness of death by contemplating the distant limit?

Answer: From the most distant past, all who have arisen have died. In the present age, no one lives beyond one hundred years; all must likewise enter into death. Therefore, one should contemplate the distant limit and cultivate mindfulness of death.

Furthermore, one should cultivate thus: “Can I truly be certain of living through this day and night?” One should reflect upon day and night.

The Blessed One taught the practices that bring great benefit. Thus one should think: “Can I truly be certain of living through this entire day? Can I be certain of living for half a day? Can I be certain of living for a short while? Can I be certain of living through the time required for one meal, or half a meal? Can I be certain of living through four or five mouthfuls? When I breathe in, can I be certain of living until I breathe out? When I breathe out, can I be certain of living until I breathe in?” Thus one cultivates mindfulness of death by contemplating the distant limit.

Question: How does one cultivate mindfulness of death by means of signlessness?

Answer: Because death has no sign and its time is unknown, one should cultivate mindfulness of death by means of signlessness.

Question: How does one cultivate mindfulness of death by means of the moment?

Answer: The past and the future cannot be numbered as present existence. Even what is numbered as present existence is merely the lifespan of beings conditioned by causes, remaining for only a single thought-moment; after that, no two thought-moments remain together. All beings drift onward within these moments of mind. As stated in the Abhidharma: With respect to a past mind, what has not arisen will not arise, nor is there arising in the present. Likewise, a future mind has not arisen; it does not arise in the present, nor has it arisen in the future. As for the present mind, in that very moment it has not arisen and will not arise; therefore, there is no arising in the present. There is also a verse:

Lifespan and bodily nature,

Suffering, pleasure, and possessions,

Together with the associated mind,

Arise within a single moment.

What has never arisen does not arise;

Yet in the present there is arising.

When mind perishes, the world perishes;

Thus the world is said to be utterly destroyed.

In this way, birth and death are explained by means of the moment. The meditator enters through this gateway and practices. Thus, while dwelling in the present, one cultivates mindfulness of death, and a sense of urgency arises. Through this sense of urgency, one attains mastery. Through that mastered mindfulness, the mind becomes undistracted. When the mind is undistracted, the hindrances vanish. The factors of meditation arise, and access meditation is securely established.

Question: Are the perception of impermanence and mindfulness of death two different things?

Answer: Because the things obscuring it disappear, it is called the perception of impermanence. Recollecting the destruction of the faculties is called mindfulness of death. Through cultivating the characteristics of impermanence and non-self, conceit is eliminated. Through cultivating mindfulness of death, the characteristics of impermanence and suffering are maintained, while the loss of lifespan and the cessation of mind are contemplated. This is the distinction in meaning.

Question: Why does one recollect the body? What is cultivated? What is its characteristic? What is its function? What is its manifestation? What are its benefits? And how should it be cultivated?

Answer: One cultivates recollection of the nature of the body. That recollection, because it follows the body with right mindfulness, is called mindfulness of the body. When this mindfulness remains undistracted, it is called cultivation. Taking the arising of the body’s nature as its characteristic, its function is concern, and it manifests as seeing the body to be without reality.

What are the benefits through which the cultivation of mindfulness of the body brings about patient endurance?

Frequently apprehending fear, frequently enduring cold, heat, and so forth, contemplating impermanence and non-self, contemplating impurity, and contemplating distress—when these contemplations are fulfilled, one attains the four jhanas according to one’s aspiration and clearly discerns the phenomena. When this cultivation is brought to fulfillment, it tends toward the wholesome and toward coolness.

Why is it cultivated?

A novice meditator enters seclusion, sits down, and gathers the entire mind. Although the mind is not distracted, one cultivates contemplation of the nature of the body.

Why does one cultivate contemplation of the nature of the body?

This body consists of hair of the head, body hair, nails, teeth, skin, flesh, sinews, bones, marrow, brain, intestines, liver, heart, lungs, spleen, stomach, the contents of the stomach, small intestine, large intestine, feces, urine, warm blood, phlegm, tears, nasal mucus, and so forth—all of which are impure. Regarding these thirty-two bodily constituents, the novice meditator should recite them aloud from the first to the last, reciting them continually and examining them continually.

It is good to contemplate them continually and recite them aloud. One then practices with each constituent individually. With the mind clearly knowing the material form, one practices by way of its shape, location, and differentiation, thereby producing the gross sign.

Whether taking one, two, or many constituents, one apprehends what is appropriate. In this way, that meditator produces the sign of material form. Having gained mastery of all the kasinas through material form, that meditator directs the mind accordingly.

If the meditator produces the sign through separation, the meditator should direct the mind to impurity. If that meditator produces the perception through hollowness, the meditator should direct the mind to the elements. If the meditator, depending upon a kasina, produces the fourth jhana; or, depending upon impurity, produces the first jhana; or, depending upon the elements, produces access concentration—then one of a hateful temperament produces the sign through material form; one of a lustful temperament produces the sign through separation; and one of a wise temperament produces the sign through the elements.

Furthermore, one of a hateful or deluded temperament directs the mind to material form; one of a lustful temperament directs the mind to separation; and one of a wise temperament directs the mind to the elements. Furthermore, the nature of the body is contemplated by means of thirteen aspects: by origin, place, condition, flow, successive formation, worms, secure abode, aggregation, repulsiveness, impurity, location, ingratitude, and limitation.

Question: How does one contemplate the nature of the body by way of its origin?

Answer: Just as a poisonous seed produces an unwholesome sprout and continues to reproduce, so this body is born from the impurities of the father and mother. Because this body is born from that impure origin, it is therefore impure. In this way one contemplates the nature of the body by way of its origin.

Question: How does one contemplate the nature of the body by way of its place?

Answer: This body is not born from an uttara flower, nor is it born from a kundapundarika flower; rather, it is born from the mother’s womb. It is born in a place that is impure, foul-smelling, and oppressive. From the time of its arising, all its forms develop. Between the left and right sides, its bones are tightly bound together. Because this body comes from an impure place, it is therefore impure. In this way one contemplates the nature of the body by way of its place.

Question: How does one contemplate the nature of the body by way of its conditions?

Answer: This impure body grows and remains through suffering. It cannot be made to grow by means of gold, silver, or precious things. Nor can it be made to grow by being steeped in the fragrances of sandalwood and tagara. Rather, this body is born from the mother’s womb. It is born amid the mother’s food and drink, nasal mucus, saliva, blood, and phlegm all mixed together, in the foul-smelling womb. Through the circulation of food and drink, this body grows, and from these it comes into being. It is nourished by food, drink, milk, and beans mixed together with tears and nasal mucus. Thus, this body grows and remains by circulating and feeding upon foul and impure substances. In this way one contemplates the nature of the body by way of its conditions.

Question: How does one contemplate the nature of the body by way of its flow?

Answer: Just as a heap of rotting hides becomes a receptacle for urine and produces many streams of impure effluents, so too this body is filled with urine. Thus, this body is a receptacle for food and drink, mingled with foul and filthy fluids and containing many kinds of impurity. These flow out through the nine openings, giving rise to many such things, yet the body never becomes full. In this way they circulate; therefore one should contemplate the nature of the body by way of its flow.

Question: How does one contemplate the nature of the body by way of its successive formation?

Answer: This body is first brought about by karma and thereafter is formed successively. During the first seven days it becomes a kalala. At fourteen days it becomes an abbuda.

At twenty-one days it becomes a pesi. At twenty-eight days it becomes an arbuda. At thirty-five days, five sections develop.

At forty-two days, four sections develop. At forty-nine days, another four sections develop. At fifty-six days, another twenty-eight kinds develop.

At sixty-three and seventy days, bones develop. At seventy-seven days, three hundred bones develop. At eighty-four days, one hundred joints develop.

At ninety-one days, nine hundred sinews develop. At ninety-eight days, one hundred rounded masses of flesh develop. At one hundred and five days, blood develops.

At one hundred and twelve days, membranes develop. At one hundred and nineteen days, skin develops. At one hundred and twenty-six days, the color of the skin develops.

At one hundred and thirty-three days, karmically produced winds bring about transformations throughout the body. At one hundred and forty days, the nine openings are complete. At one hundred and seventy-five days, seventeen thousand channels of permeation develop.

At one hundred and eighty-two days, the shoulders and trunk are formed. At one hundred and eighty-nine days, strength develops. At one hundred and ninety-six days, ninety-nine thousand pores develop.

At two hundred and three days, all the parts of the body are complete.

It is further said: At forty-nine days the body exists, resting against the mother’s side with its head raised. By two hundred and ninety-four days—that is, the forty-second week—a karmically produced wind turns its feet upward and its head downward. Facing the birth passage, it is then born. In the world it is called a human being. Thus one contemplates the nature of the body by way of its successive formation.

Question: How does one contemplate the nature of the body by way of the various kinds of worms?

Answer: In this body there are 80,000 places where worms dwell and feed. In the hair, too, there are worms that live in the hair. In the head, too, there are worms in the head.

In the brain, too, there are worms that ravage the brain. These are called maddening worms. These, moreover, are of four kinds.

The first is named Khu Câu Lâm Ba; the second, Thấp Ba La; the third, Đà La Kha; and the fourth, Đà Kha Thi La. Dwelling in the eyes is a worm named Thiết Nhãn. Dwelling in the ears is a worm named Thiết Nhĩ.

Dwelling in the nose is a worm named Thiết Tỉ. There are also three kinds: the first is named Lầu Khẩu Mẫu Ha; the second, A Lầu Khâu; and the third, Ma Na Lầu Mẫu Khả. Dwelling on the tongue is also a worm named Vật Già; dwelling at the root of the tongue is a worm named Mẫu Đản Đa.

Dwelling in the teeth is a worm named Cẩu Bà. Dwelling at the roots of the teeth is a worm named Ưu Bà Câu Bà. Dwelling in the neck is a worm named A Bà Li Ha.

Dwelling in the throat are two kinds of worms. The first is named Hô Ha La; the second, Tỳ Hô Ha La. Dwelling in the body hair is a worm named Thiết Mao.

Dwelling in the fingernails is a worm named Thiết Trảo. Dwelling in the skin are two kinds of worms. The first is named Đẩu Na; the second, Đẩu Nan Đa.

Dwelling in the membranes are two kinds of worms. The first is named Cách Lam Bà; the second, Ma Bi Lam Bà. Dwelling in the flesh are also two kinds of worms.

The first is named A La Bà; the second, La Bà. Dwelling in the blood are two kinds of worms. The first is named Bà La; the second, Bà Đa La.

Dwelling in the sinews are four kinds of worms. The first is named Lại Đa Lỗ; the second, Hỉ Đa Sa; the third, Sa La Sa Đa La; and the fourth, La Na Bà La Na. Dwelling in the vessels is a worm named Giá Phiêu Hiếp Na.

Dwelling in the arteries are two kinds of worms. The first is named Thi Bà La; the second, Ưu Bà Thi Bà La. Dwelling in the bones are also four kinds of worms.

The first is named Dương Thiết Tì Đà; the second, A Na Tì Đà; the third, Đãi Phúc Đà Tì Đà; and the fourth, Dương Thiết Đản Khả La. Dwelling in the marrow are two kinds of worms. The first is named Nhi Đổ; the second, Nhi Đỗ Thi La.

Dwelling in the spleen are two kinds of worms. The first is named Ni La; the second, Tỉ Đa. Dwelling in the heart are also two kinds of worms.

The first is named Tử Tì Đa; the second, Ưu Bát Đà Tì Đa. Dwelling at the root of the heart are likewise two kinds of worms. The first is named Mân Khả; the second, Thi La.

Dwelling in the fat are also two kinds of worms. The first is named Ca La; the second, Ca La Thi La. Dwelling in the bladder are also two kinds of worms.

The first is named Nhĩ Ca La; the second, Ma Ha Ca La. Dwelling at the root of the bladder are also two kinds of worms. The first is named Ca La; the second, Ca La Thi La.

Dwelling in the abdomen are also two kinds of worms. The first is named Sa Bà La; the second, Ma Ha Sa Bà La. Dwelling at the root of the abdomen are likewise two kinds of worms.

The first is named Lại Đa; the second, Ma Ha Lại Đa. Dwelling in the small intestine are likewise two kinds of worms. The first is named Qui Lại Đa; the second, Ma Ha Lại Đa.

Dwelling at the root of the intestines are two kinds. The first is named Ba; the second, Ma Ha Tử Ba. Dwelling at the root of the large intestine are two kinds of worms.

The first is named An Na Bà Ha; the second, Bát Quả Bà Ha. Dwelling in the stomach are four kinds of worms. The first is named Ưu Thọ Ca; the second, Ưu Xã Ba; the third, Tri Xã Bà; and the fourth, Tiên Thị Bà.

Dwelling in the digested contents are also four kinds of worms. The first is named Bà Ha Na; the second, Ma Ha Bà Ha Na; the third, Đà Na Bàn; and the fourth, Phấn Na Mẫu Khả. Dwelling in the bile is also a worm named Tất Đa Ly Ha.

Dwelling in the saliva is also a worm named Sám Ha. Dwelling in the sweat is also a worm named Đà Li Ha. Dwelling in the solid fat is also a worm named Nhĩ Đà Li Ha.

Dwelling in bodily strength are two kinds of worms. The first is named Số Bà Ha Mẫu and the second, Đỗ Ma Khế Đa. Dwelling at the root of bodily firmness are also three kinds of worms.

The first is named Xứ Ha Mẫu Kha; the second, Lỗ Ha Mẫu Kha; and the third, Bà Na Mẫu Kha. There are five kinds of worms that dwell in the body before eating; they dwell in the body after eating, dwell on the left side of the body and feed upon its left side, and dwell on the right side of the body and feed upon its right side. These worms are named Đàn Đà Tử La Thìn Ha, Tử La Bất Tu La, and so forth.

Dwelling in the two lower openings are three kinds of worms. The first is named Câu Lâu Câu La Duy Thâu; the second, Già La Thâu; and the third, Hàn Đầu Bà Đà. In this way, by considering the worms that abide therein, one contemplates the intrinsic nature of the body.

How does one contemplate the intrinsic nature of the body by considering its support and stability?

The bones of the feet are held firm by the sinews, while the knee bones provide stability for the bones. The knee bones keep the thigh bones in place. The thigh bones keep the hip bones in place. When the hip bones are in place, the bones by the spleen are held in place. The bones by the spleen keep the shoulder bones in place. The shoulder bones keep the forehead bone in place. The forehead bone keeps the skull in place. The skull keeps the cheekbones in place. The cheekbones keep the teeth in place. Thus, in this body, the bones and sinews are bound together with skin and flesh to form a foul-smelling body. It is born from formative karma, and no other power creates it. In this way, by considering its support and stability, one contemplates the intrinsic nature of the body.

How does one contemplate the intrinsic nature of the body by considering its aggregation? There are nine bones of the head; two cheekbones, one on either side; 32 tooth roots; seven bones of the forehead; 14 bones of the chest; 24 bones of the flanks; 18 ribs; two pelvic bones; 64 bones of the hands and arms; and 64 bones of the feet and legs. Associated with the flesh are 64 small bones.

Here there are 300 other bones; 800 sinews; 900 ligaments; 900 lumps of flesh; 17,000 vessels; 8,000,000 hairs of the head; 99,000 body hairs; 60 cavities; and 80,000 worms. Bile, saliva, and brain matter—each amounts to one Ba Lại Tha. Together they weigh four cân.

The blood amounts to one A Tha and weighs three cân. Thus, the various forms and features cannot be reckoned. There is only an aggregation of urine and saliva within the body.

Therefore, through these two aspects of aggregation, one should contemplate the intrinsic nature of the body.

How does one contemplate the intrinsic nature of the body by considering anger and resentment?

One adorns that body with fine things: wearing fine clothing, anointing the body with fragrant oils, arranging one’s garments, resting in a comfortable place, and using luxurious seats, beds, and so forth. Then many kinds of food and drink are offered to it. The mind gives rise to affection, which afterward becomes attachment, regret, anger, and resentment. Thus, by considering such ugly and evil anger and resentment, one should contemplate the intrinsic nature of the body.

How does one contemplate the intrinsic nature of the body by considering impurity?

Clothing becomes unclean through being worn, but when washed it becomes clean again. Why is this? Because its nature is pure. This body is impure and cannot be made clean. Furthermore, though one anoints the body with fragrances and then bathes it with perfumed water, it still cannot be made clean. Why is this? Because its nature is unclean. This is how, by considering impurity, one contemplates the intrinsic nature of the body.

How does one contemplate the intrinsic nature of the body by considering it as an abode?

Just as flowers live supported by the water in a pond, and fruit persists supported by its place upon the tree, so this body gives rise to all kinds of afflictions and illnesses. These include diseases of the eyes, ears, nose, tongue, and body; headache; pain in the mouth; toothache; intestinal pain; difficulty breathing; fevers and chills; and abdominal pain. The mind becomes anxious and delirious; there are illnesses caused by wind, even to the point of vomiting blood, boils, leprosy, sores, malaria, measles, cold disorders, and so forth. This body harbors exceedingly many troubles. Thus, by considering it as such an abode, one should contemplate the intrinsic nature of the body.

Why does one contemplate the intrinsic nature of the body through its ingratitude?

Though a person may prepare the finest foods for it, bathe it, anoint it with fragrant oils, apply ointment to its eyes, provide it with a seat and clothing, and adorn it most skillfully, this body is nevertheless like a poisonous tree. It responds with ingratitude, proceeding toward old age, sickness, and death, like an ungrateful friend. Thus one contemplates the intrinsic nature of the body through its ingratitude.

Why does one contemplate the intrinsic nature of the body through its finitude?

This body may be renewed, may eat and drink, may be broken down, or may be destroyed. Therefore, this body is finite. Thus one contemplates the intrinsic nature of the body through its finitude. Through this gateway and this practice, the meditator should contemplate this body according to its intrinsic nature. With mastery of mindfulness and mastery of wisdom, one becomes sincere and undistracted. If the mind is undistracted, the hindrances disappear and the factors of meditation arise. Following this, one attains well-being and becomes excellent.

It is asked: Why does one recollect tranquility? What is its practice? What is its characteristic? What is its function? What is its domain? What are its benefits? How should it be cultivated?

It is answered: Tranquility means that agitation in mind and body has ceased and is entirely eliminated. This is tranquility. One presently recollects tranquility, following it with right mindfulness.

This is called recollection of tranquility. To establish recollection without distraction—this is its practice. Its characteristic is the arising of imperturbability; its benefit is its virtue.

Its function is non-subjugation. Its domain is sublime liberation. What benefits does one obtain?

If one cultivates the recollection of tranquility, one sleeps peacefully and awakens peacefully. One becomes tranquil. The faculties become tranquil, the aspirations of the mind are fulfilled, one becomes lovable, and one is fully endowed with a sense of shame.

One is always esteemed by others. One proceeds toward a fortunate realm and toward the realm of liberation.

How should it be cultivated?

A beginning meditator sits in a quiet place, gathers the whole mind, and does not allow a distracted mind to arise. In this way, that bhikkhu's faculties become secure. When the mind is secure, joy and everything else are also secure.

He abides in accordance with this. With body, speech, and mind, that bhikkhu sees, hears, and recollects tranquility. He takes that tranquility as a virtue.

As the Blessed One taught: That bhikkhu is fully endowed with virtue, fully endowed with concentration, fully endowed with wisdom, fully endowed with liberation, and fully endowed with knowledge and vision. If one bhikkhu sees another such bhikkhu, I say that he receives a very great blessing. If he hears that bhikkhu, I say that he receives a great blessing.

If he approaches that bhikkhu, I say that he receives a great blessing. If he sees him, makes offerings to him, recollects him, or goes forth under him, I say that he receives a great blessing. Why is this so?

Because when bhikkhus hear this Dharma, they become removed from two kinds of habitual commotion: the body is separated from places habitually filled with commotion, and the mind is also separated from habitual commotion. When that bhikkhu enters the first jhana and recollects its serenity, the hindrances disappear. If he enters the second jhana and recollects it, initial and sustained application of thought cease.

If he enters the third jhana and recollects it, rapture ceases. If he enters the fourth jhana and recollects it, pleasure ceases. If he enters the concentration of infinite space, perceptions of form, perceptions of aversion, and all perceptions of diversity cease.

If he enters the concentration of infinite consciousness and recollects it, the perception of space ceases. If he enters the concentration of nothingness and recollects it, the perception associated with the attainment of consciousness ceases. If he enters the concentration of neither perception nor non-perception and recollects it, the perception of nothingness ceases.

If he enters the cessation of perception and feeling and recollects it, perception and feeling cease. If he attains the fruit of stream-entry and recollects the vision of a single locus, the defilements cease. If he attains the fruit of once-returning, the coarse defilements of sensual desire and aversion cease.

If he attains the fruit of non-returning, the subtle defilements of sensual desire and aversion cease. If he attains the fruit of arhatship and recollects it, all defilements cease. If he enters nirvana, through recollecting tranquility, everything ceases.

Through this gateway and this practice, the meditator thus recollects the benefits of tranquility. His mind becomes endowed with faith. Through that faith, he attains mastery.

Through mindfulness, he attains mastery, and his mind becomes undistracted. If the mind is undistracted, the hindrances disappear. The factors of meditation arise outwardly.

That meditation becomes established in recollection, having reached the sphere of tranquility.

Regarding the ten subjects of recollection, these are verses of praise. Recollection of the Buddha's past and future virtues is called the cultivation of recollection of the Buddha. Likewise, recollection of the virtues of a pratyekabuddha is the same.

Recollection of goodness and exposition of all dharmas is called the cultivation of recollection of the Dharma. Recollection of the virtues cultivated by a shravaka is the cultivation of recollection of the Sangha. Recollection of one's virtue is called the cultivation of recollection of virtue.

Recollection of giving is called the cultivation of recollection of giving. If one wishes to delight in recollecting generosity, that giving has virtue in relation to others, taking acceptance as its characteristic. If there is someone to receive a gift and one has not yet given, one should not eat even a single morsel.

Recollection of deities consists in the accomplishment of the five qualities of faith. On the basis of these qualities, one should recollect the deities.

Treatise on the Path of Liberation

End of the seventh fascicle