解脫道論

Chapter 8.5: The Practice Gateway

Question: What is called loving-kindness? What is cultivated? What are its characteristic, function, manifestation, and benefits? Why should it be cultivated?

Answer: Just as parents who have only one child, through their love and mindfulness of their child, give rise to loving-kindness and to a mind intent on benefiting that child, so should one act toward all sentient beings. Loving-kindness is precisely the mind that benefits others. This is the meaning of loving-kindness.

To maintain it without distraction is called cultivation. Its characteristic is the arising of gladness through benefiting others. Its function is affectionate mindfulness.

Its manifestation is the absence of ill will. One who cultivates loving-kindness will obtain eleven benefits: one sleeps peacefully, awakens peacefully, has no evil dreams, is loved and remembered by others, is protected by devas, is not harmed in body by fire, blades, or clubs, has a mind that is always concentrated and tranquil, has a radiant complexion, and dies without confusion. If one has not yet attained the supreme Dharma, one will be reborn in the Brahma world.

How should it be cultivated?

First, a meditator who delights in cultivating wholesome deeds should contemplate the faults and dangers of anger and the benefits of patience. The mind should firmly uphold patience.

Why should one contemplate the faults and dangers of anger?

When a person first gives rise to anger, it burns away loving-kindness and defiles the mind. From this, the eyes and face gradually become red. Then the mouth increasingly utters evil words. Thereafter, one begins looking about in all four directions. Then the hands and feet seek clubs and blades. Thereafter, anger causes one to vomit blood. From this arises the loss of wealth. From this arises the smashing of objects. From this, killing increases: one may kill another or kill oneself. Furthermore, an often-angry person may kill father or mother, kill an arhat, cause a schism in the Sangha, or, with an evil mind, cause the Buddha's body to bleed. Thus one commits shameful deeds. This is how one should contemplate.

Furthermore, one should contemplate thus: “I am called a disciple, so why do I not abandon anger, but instead become shameless? I recall the Discourse on the Simile of the Saw. I delight in wholesome Dharma.

If I allow anger to increase, it will become malicious rage. I would be like one who delights in bathing but ultimately becomes filthy. I know myself to be learned, yet I have not subdued anger; I am like a place where filth is discarded, or like a physician who ultimately becomes deranged himself.

I am honored by the world, yet if I cannot eliminate anger, I shall become an object of ridicule. I would also be like a painted image filled within with accumulated impurities. For a wise person to give rise to hatred is like eating food mixed with poison.

Why is this? Because anger is truly undesirable and ripens into painful results, like being bitten by a venomous snake. If one possesses an antidote but cannot heal oneself, that person may know what is pleasant, painful, and neither pleasant nor painful.

So it is with a bhikkhu. If anger arises in his mind and he cannot restrain it, that bhikkhu may know what is painful, pleasant, and neither pleasant nor painful. Why, then, should he not be afraid of anger?”

Furthermore, one should contemplate anger. Anger causes resentment throughout one's household, and everyone laments and ridicules it. One is also ashamed before one's close companions. Even if one's virtues are profound, one is nevertheless held in contempt. Though originally respected, one comes to be despised. One who was renowned becomes an object of ridicule. Clearly, in seeking happiness one obtains suffering. It makes the unmoving become agitated; it makes one with eyes as though blind; it makes an intelligent person become foolish. Thus one should contemplate and remain mindful of the dangers of anger.

Question: Why should one contemplate the benefits of patience?

Answer: Patience is strength; it is armor capable of protecting the body and eliminating anger. It brings honor and praise. The wise commend it.

It is a joy that prevents one from regressing. It is a safeguard that provides complete protection. It is a light that enables one to see the meaning clearly.

It is said to give rise to a sense of shame. Furthermore, one should contemplate: “I have shaved off my hair and beard; therefore, I should be patient. I have cherished myself and accepted the nation's alms; therefore, with a patient mind I should enable those donors to obtain great karmic fruit.

I bear the appearance of a noble one; I should practice patience, which is the conduct of the noble ones. Though I still harbor ill will, I shall bring ill will to an end. I am called a disciple; I shall make the name ‘disciple’ true.

Lay donors offer me various requisites; through this patience I shall enable those donors to obtain great karmic fruit. I possess faith: this patience is what I trust in. I possess wisdom: this patience is where wisdom arises.

I harbor the poisonous creature of anger; with this patience I shall trample upon that poisonous creature.”

Contemplating in this way the dangers and troubles of anger and the benefits of patience, one causes the mind to accept and uphold them. “I shall incline toward patience. If an evil person reviles me, I shall be patient. I shall be humble and free from arrogance.” Thus the meditator inclines toward the joy of patience, creates benefit for himself, enters a state of peace, and keeps his mind undisturbed. From the outset, he brings this body to fulfillment. “I am joyful, and my mind is joyful, regardless of hardship.

Why should I be angry with my family or harbor ill will?”

The bliss is far removed from all afflictions and endowed with every virtue. The meditator subdues this mind, causes it to know shame, and makes it patient and receptive. Once the mind has become morally ashamed, circumspect, patient, and receptive, one should then cultivate loving-kindness.

Regarding all beings as one regards this very body, one undergoes hardship in order to meditate and cultivates loving-kindness. At first, one cannot cultivate loving-kindness toward all beings, toward hostile members of one’s family, toward evil persons, toward those devoid of virtue, or toward the dead; one should instead begin by arousing loving-kindness toward a suitable person. The meditator should esteem that person.

Because a sense of moral shame arises, one does not despise that person. One does nothing displeasing but acts for that person’s benefit; thus one should arouse loving-kindness. Toward such a person one arouses neither jealousy nor anger.

One should first cultivate loving-kindness toward that person. First, one should reflect upon the benefits that person has conferred and esteem that person’s virtues. Thus one reflects upon the excellence of that person’s character.

One may also reflect upon the praise that person has earned. Here, learning may be perfected, and morality may also be perfected. Concentration may be perfected, and wisdom may be perfected.

These are qualities worthy of our esteem. Likewise, that person may be accomplished in generosity, affectionate speech, beneficial conduct, and cooperation. These are the benefits that person has rendered to us.

Such wholesome reflections concern virtues worthy of esteem and beneficial qualities. One should arouse deep recollection and regard that person as one’s own kin. Toward that person one should cultivate loving-kindness, wishing for that person’s welfare and remaining ever mindful: “May this person’s mind be free from enmity; may this person no longer harbor anger or delusion and dwell in happiness.

May this person be free from noisy places and endowed with every virtue. May this person obtain wholesome benefits. May this person receive praise.

May this person possess faith and attain joy. May this person possess morality and acquire the wisdom born of learning. May this person practice generosity and possess wisdom.

May this person sleep peacefully and awaken in peace. May this person see no evil dreams. May this person be loved by human beings and loved by nonhuman beings.

May the devas protect this person. May raging fire, blades, and clubs not touch this person’s body. May this person’s mind quickly become concentrated.

May this person’s countenance be serene. May this person be reborn in a realm where a Buddha is present. May this person encounter good people and be personally endowed with all that is needed.

May this person be free from illness. May this person live long and always dwell in happiness.” Furthermore, one should reflect thus: “If those unwholesome states have not yet arisen in that person, may they not arise. If they have already arisen, may they be eliminated.

If wholesome states have not yet arisen, may they arise. If they have already arisen, may they increase.” Furthermore: “If that person has not yet conceived an aversion to the Dharma, may such aversion not arise. If it has already arisen, may it disappear.

If loving recollection of the Dharma has not yet arisen, then through this mind of loving-kindness may that person acquire faith.” The meditator, mastering faith, holds the mind steady. Through mastery of holding the mind steady, one establishes mindfulness. Through mastery of mindfulness, mastery of holding the mind steady, and mastery of faith, the mind becomes undistracted.

One directly knows that it is undistracted. Through these approaches and these practices, one should cultivate loving-kindness toward that person. Having cultivated it, one should cultivate it still further.

The meditator directly knows in the present that the mind is undistracted. Having cultivated loving-kindness toward that person through these approaches and practices, one should develop it still further. With a mind imbued with moral shame and a mind that accepts and upholds the practice, one should successively cherish that person and cultivate the perception of loving-kindness.

One should cultivate loving-kindness and recollect it toward a beloved person. Then, successively, one should cultivate and recollect loving-kindness toward a neutral person. Having cultivated and recollected loving-kindness toward that person, one should successively cultivate and recollect loving-kindness toward an enemy.

In this way, regarding all beings as one’s own body, one fulfills loving-kindness without discrimination. Thus one cultivates loving-kindness. If the meditator does not practice loving-kindness toward that person, or if the sluggish meditator does not arouse loving-kindness, one should dispel anxiety by reflecting: “This is not wholesome or lovable in me.

Delighting in the wholesome Dharma and possessing faith, I have gone forth. Moreover, I have declared that, relying upon the Teacher, I will benefit beings and arouse great loving-kindness and compassion. If I cannot arouse loving-kindness toward even one person, how much less toward an enemy?” If, even through such reflection, anxiety departs but anger does not disappear, the meditator should not strive to cultivate loving-kindness in that way, but should employ other skillful means to eliminate anger toward that person.

Question: By what skillful means is anger eliminated?

Answer: One should reconcile with that person. One should reflect that the merit of patient endurance is created by oneself. Concerned with liberating one’s own kinsfolk from past offenses, one should not direct attention to them.

One should remember that one’s present karma has its roots in one’s own nature and reflect upon the loss caused by anger. One should contemplate emptiness. One should be accepting.

Although anger toward that person may arise, if one encounters that person while going for alms, one should give to that person as appropriate. If that person gives something, one should likewise accept and use it as appropriate. One should always address that person with kind words, and if that person performs some task, one should assist accordingly.

Maintaining oneself in this way, the cause underlying that anger will disappear. If one sees any virtue in that person, one should reflect upon that virtue and not upon the person’s faults. Just as one removes refuse from water and then takes the water, so should one disregard the faults and retain the virtues.

If that person has no virtue, one should arouse loving-kindness, thinking: “This person has no virtue and is therefore headed toward an evil destination.” One who has received a kindness should recollect that kindness. If that person has done nothing deserving love or respect, one should cause a sense of indebtedness to arise. If one has already done something for that person but still feels no love or respect, one should perform further meritorious deeds.

Furthermore, one should cause unwholesomeness to cease and transform the situation into a wholesome field. Thereafter, enmity may become gratitude and mutual obligation; this can be clearly known. One should reflect: “My karma is created by myself.

This person commits an evil deed because this person is angry.” Regarding that person’s evil karma, one should arouse careful concern and seek that person’s liberation. If someone reviles or harms me, that person first creates evil karma. By helping that person attain liberation, I should personally realize and witness joy.

Throughout the continuous cycle of birth and death among beings, that person has been one of my relatives.” Having remembered this, one should cause the recollection of kinship to arise. One should reflect upon one’s own faults: “Because I formed a mental image, that anger arose from within me. Because that person possesses no virtue, I have made that person an occasion for the appearance of the image of my own past fault.” One should not direct attention to it.

One should not attend to the image of anger. This is like a person who does not wish to see a color and therefore closes the eyes. That suffering person harms only himself and creates no obstruction for me; therefore one should arouse the appropriate perception.

Why behave like a fool?

Through loving-kindness, one does not think wrongly and thereby create suffering for oneself. One should contemplate that a suffering mind has a cause, and should also understand that there may be gratitude or resentment within the family. One should separate that person from this situation.

By causing oneself neither to see nor hear, one will guard the faculties in that situation. The intrinsic nature of guarding is to protect against both the agreeable and the disagreeable objects of the sense realms. The intrinsic nature of my faculties is susceptible to anger.

Its cause is the absence of right mindfulness. One should contemplate in this way. When a person's thought ceases, the suffering arising from that thought and that suffering itself also cease.

All these phenomena cease within a single mind-moment. Why, then, should I be angry with that person? Why should I create anger?

One should contemplate in this way. When things come together, without distinguishing between internal and external conjunctions, suffering consequently arises. I cannot produce an angry mind toward merely one part or one place.

In this way, one contemplates emptiness. The one who causes suffering and the one who experiences suffering cannot be found in the first instance of karma. This body arises through causes and conditions; there is no sentient being and no self, but only an accumulation like grass and refuse.

Because one contemplates in this way, the Blessed One spoke this verse:

Whether in village or forest,

All suffering and happiness are clearly known.

They do not burn from the self itself,

But depend upon affliction born of contact.

If the mind is free from affliction,

Who could touch one to the bone?

When the meditator has thus extinguished anger and clearly understood the method, among those dear to him there may be one who is hostile. Having discerned this, he thereafter gains mastery. Then, in due order, he recollects loving-kindness and should cultivate it wherever he dwells.

He should cultivate loving-kindness toward the bhikkhus there. He should cultivate it toward the dwelling place of the Sangha. He should cultivate it toward the deities of his own dwelling place.

He should cultivate it toward the sentient beings in that dwelling place. Beginning outside the village, he should cultivate it from this village to another village, from this country to another country, and then toward all beings everywhere. That meditator, having filled every place with a mind of loving-kindness and compassion, radiates it from there in two directions, then three directions, and then four directions.

From those four directions, above and below, he radiates a mind of loving-kindness and compassion toward all sentient beings, filling the entire world with a supremely vast and immeasurable mind of loving-kindness, free from hostility and anger. The meditator cultivates loving-kindness in this way. By three means he becomes firmly established in meditation: by comprehensively embracing sentient beings, by comprehensively embracing villages and settlements, and by comprehensively embracing all places.

He establishes one sentient being within the loving-kindness of meditation; likewise two or three sentient beings, and so on to many sentient beings. He establishes within the loving-kindness of meditation the sentient beings of one village, and likewise those of many villages. In one direction, he establishes each sentient being within the loving-kindness of meditation, and likewise throughout the four directions.

If one relies upon a single sentient being when cultivating loving-kindness, then when that being dies, the meditation object is lost. Unable to endure that loss, one's loving-kindness is disturbed. Therefore, one should cultivate the mind of loving-kindness and compassion extensively.

As this practice becomes increasingly expansive, it becomes sublime, bearing great fruit and immense merit.

Question: What is the root of loving-kindness? What gives rise to it? How is it fulfilled? What is its nonfulfillment? What is its sphere of activity?

Answer: Non-greed is its root. Non-anger is its root. Non-delusion is its root. Aspiration is a faculty. Right attention is a faculty.

What gives rise to it? — This faculty causes it to arise. How is it fulfilled? When loving-kindness is accomplished, it destroys anger, removes unwholesome attachment, and purifies bodily, verbal, and mental karma. This is called fulfillment.

What is its nonfulfillment?

Loving-kindness is lost through two causes: hostility arises toward one's own acquaintance because of incompatible attachment; and hostility arises toward an adversary, causing anger to arise. This is called nonfulfillment.

What is its sphere of activity? — All sentient beings are its sphere of activity.

Question: Ultimately, no sentient being can be found. Why, then, is it said that sentient beings are its sphere of activity?

Answer: In reliance upon the various conventional foundations of the world, one provisionally speaks of sentient beings. At that time, bodhisattva-mahasattvas cultivate all-pervading loving-kindness and fulfill the ten paramitas in relation to all sentient beings.

Question: How is this so?

Answer: A bodhisattva-mahasattva practices a mind of loving-kindness toward all sentient beings and, focusing upon their welfare and happiness, embraces them and bestows the gift of fearlessness. In this way, he fulfills the Dana Paramita. A bodhisattva-mahasattva performs wholesome deeds toward all sentient beings and, relying upon what benefits them all, neither harms them nor abandons the Dharma that should be practiced.

A bodhisattva-mahasattva performs wholesome deeds toward all sentient beings and, relying upon their welfare and happiness, becomes free from greed in intention, withdraws from what is unbeneficial, inclines toward meditation, and inclines toward the life of renunciation. In this way, he fulfills the Paramita of Renunciation. A bodhisattva-mahasattva performs wholesome deeds toward all sentient beings and, relying upon what benefits them all, carefully considers what is beneficial and unbeneficial and clearly explains the appropriate means according to the truth.

By eliminating evil, he attains the wholesome. In this way, he fulfills the Prajnaparamita.

A bodhisattva-mahasattva performs wholesome deeds toward all sentient beings and, adhering to what benefits them, never abandons diligent effort. At all times, from the very beginning, he practices diligently and energetically. In this way, he fulfills the Paramita of Diligent Effort.

A bodhisattva-mahasattva performs wholesome deeds toward all sentient beings and, relying upon what benefits them, patiently endures their harsh words and abuse without becoming angry. In this way, he fulfills the Paramita of Patience.

A bodhisattva-mahasattva practices loving-kindness toward all sentient beings and, relying upon what benefits them all, speaks truthful words about what is real and truly upholds them. In this way, he fulfills the Paramita of Truthfulness.

A bodhisattva-mahasattva practices loving-kindness and compassion toward all sentient beings and, relying upon what benefits them all, vows never to abandon them even at the cost of his life. He resolves to attain sagehood and upholds his vow. In this way, he fully fulfills the Paramita of Resolution.

A bodhisattva-mahasattva benefits all sentient beings according to their individual characteristics and fully fulfills the Paramita of Loving-Kindness.

A bodhisattva-mahasattva cultivates loving-kindness and compassion toward all sentient beings. Whether they are relatives or adversaries within the family, he regards them with an impartial mind, free from anger and attachment. In this way, he fulfills the Paramita of Equanimity.

Thus the bodhisattva mahasattva, cultivating loving-kindness and compassion, fulfills all ten paramitas, manifests loving-kindness, and perfects the four foundations. At that time, after the bodhisattva mahasattva has cultivated loving-kindness and fulfilled the ten paramitas, he brings the four foundations to perfection. These are therefore called the foundation of truth, the foundation of generosity, the foundation of serenity, and the foundation of wisdom.

Here, the paramita of truth, the paramita of resolution, and the paramita of energy bring the foundation of truth to perfection. The paramita of generosity, the paramita of morality, and the paramita of renunciation bring the foundation of generosity to perfection. The paramita of patience, the paramita of loving-kindness, and the paramita of equanimity bring the foundation of serenity to perfection.

The paramita of wisdom brings the foundation of wisdom to perfection. Thus, after the bodhisattva mahasattva has cultivated all-pervading loving-kindness, fulfilled the ten paramitas, and perfected the four foundations, he brings two dharmas to perfection: shamatha and vipashyana. Of these, the foundation of truth, the foundation of generosity, and the foundation of serenity bring shamatha to perfection.

The foundation of wisdom brings vipashyana to perfection. Having perfected shamatha, he brings to perfection all dhyanas, liberations, concentrations, and right attainments. Having brought them forth, he enters the universal attainments and the concentration of great loving-kindness.

Having perfected vipashyana, he brings to perfection all supernormal powers, analytical knowledge, spiritual powers, and fearlessness. When these are perfected, he brings forth spontaneous knowledge and omniscience. Thus the bodhisattva mahasattva, by cultivating loving-kindness, gradually attains perfection in the Buddha-stage.

Question: What is compassion? What is cultivated? What is its characteristic? What is its function? How does it arise? What benefits does it possess? Why should it be cultivated?

Answer: Just as parents with an only child always cherish and think of that child, and upon seeing the child suffer, compassion for the child arises in their hearts, so, with regard to all suffering beings, a heart of loving sympathy arises. This is called compassion. Abiding in compassion without distraction is called cultivation. Its characteristic is the non-manifestation of what is harmful. Happiness is its function. It arises from harmlessness and, together with loving-kindness, produces merit.

Why should it be cultivated? At the outset, the meditator enters a secluded place and sits down, gathers the entire mind, and keeps it free from distraction. Seeing another who is ill, aged, or afflicted by craving—or seeing or hearing of such a person—he directs his attention thus: “That being is afflicted by suffering.

By what means may that being be liberated from this suffering?” Furthermore, if he sees someone who is deluded, bound by the defilements, and tightly fettered by ignorance, or a person possessing merit who nevertheless does not cultivate and train—or if he sees or hears of such a person—he directs his attention thus: “That being is afflicted by suffering and will therefore be reborn in an evil destination. By what means may that being be liberated from this suffering?” Furthermore, if he sees one associated with unwholesome dharmas and either associated or unassociated with wholesome dharmas,

associated with undesirable dharmas and either associated or unassociated with desirable dharmas—or if he sees or hears of such a person—he directs his attention thus: “That being is afflicted by suffering and will therefore be reborn in an evil destination.

By what means may that being be liberated from this suffering?” Through this approach and this practice, the meditator cultivates a compassionate mind toward that person and develops it extensively. After the meditator has cultivated compassion toward that person through this approach and practice, and has developed it extensively, his mind becomes gentle, patient, and capable of sustaining the practice. He then gradually cultivates it toward other people.

From that person, he proceeds to cultivate it toward an enemy. The rest is as previously explained, until compassion becomes all-pervading and complete.

Question: What is perfect compassion? What compassion is imperfect?

Answer: When compassion and sympathy are accomplished, killing is eliminated and distress does not arise. Unwholesome affection is eliminated. Compassion is lost through two causes: hostility arising within oneself and conduct arising from distress. Hostility arises through opposition, and fear then arises from it.

Question: Suffering is not present in all beings, nor is it present at all times. Why, then, should a compassionate mind be cultivated toward all beings?

Answer: Having taken suffering beings as the object and apprehended that object, one should then cultivate compassion universally. Furthermore, samsara is suffering, and all beings suffer. Therefore, compassion is cultivated universally.

Question: What is appreciative joy? What is cultivated? What is its characteristic? What is its function? From what does it arise, and what benefits does it possess? Why should it be cultivated?

Answer: Just as parents with an only child always cherish and think of that child, and upon seeing the child happy, joy arises in their hearts, so one gives rise to joy toward all beings, thinking, “Excellent!” This is called appreciative joy. Abiding in joy without distraction is called cultivation. Gladness is its characteristic; fearlessness is its function.

It removes discontent and becomes joy. Together with loving-kindness, it produces merit. Why should it be cultivated?

At the outset, the meditator enters a secluded place and gathers the entire mind so that it is undistracted. He considers a person whom he respects. Seeing that person dwelling in happiness, joy arises in his heart.

On seeing or hearing of this, he directs his attention thus: “Excellent, excellent! May that being’s joy endure for a long time.” Furthermore, if he sees someone unassociated with unwholesome dharmas and associated with wholesome dharmas, unassociated with undesirable dharmas and associated with desirable dharmas—or if he sees or hears of such a person—he directs his attention thus: “Excellent, excellent! May that being’s joy endure for a long time.” Through this approach and this practice, the meditator cultivates a joyful mind toward that person and develops it extensively.

After the meditator has cultivated appreciative joy toward that person through this approach and practice, and has developed it still further, his mind becomes endowed with moral shame and moral dread, patience, and the capacity to sustain the practice. From that person, he gradually cultivates it toward all people. From there, he cultivates it toward an enemy.

The rest is as already explained in detail, until joy completely fills the four directions.

What joy is perfect? What joy is imperfect? When appreciative joy is accomplished, discontent is eliminated and does not arise; unwholesome affection is eliminated, as is frivolous speech. Joy is lost through two causes: hostility arising within oneself and conduct arising from jesting and laughter. Hostility arises through opposition, and discontent arises, as was clearly explained at the beginning.

Question: What is equanimity? What is cultivated? What is its characteristic? What is its function? How does it arise? What benefits does it possess? Why should it be cultivated?

Answer: It is like parents with an only child who can neither constantly think about the child nor entirely cease thinking about the child, and thus come to equanimity. In the same way, one remains impartial toward that person and maintains impartial equanimity toward all beings. This is called equanimity. Abiding in equanimity without distraction is called cultivation. Non-attachment is its characteristic. Evenness is its function. It arises by subduing delight and anger. Together with loving-kindness, it produces merit.

Question: What is cultivated?

Answer: From the outset, the meditator arouses complete loving-kindness, then complete compassion, and then complete sympathetic joy. He then enters the third jhana. Having attained the third jhana and gained mastery over it, that meditator sees that loving-kindness, compassion, and sympathetic joy are attended by excessive concern.

Craving and aversion are near at hand; they arise together with conceptual proliferation and simultaneously with joy and pleasure. Excessive concern is taken as that which is to be counteracted, and the merit of equanimity is seen. Thus, after seeing the excessive concern in loving-kindness, compassion, and sympathetic joy, that meditator then sees the merit of equanimity.

Beginning with a person toward whom he can feel neither affection nor aversion, he arouses mindfulness together with equanimity and brings the mind to fullness. He develops the mind of equanimity, cultivating it and cultivating it repeatedly, until it becomes harmonious and joyful, patient, and capable of being maintained. He then gradually practices toward a hostile person.

After that, he should practice toward himself. The remainder is as extensively explained at the beginning: it should be clearly understood until it becomes all-pervasive and complete. Practicing in this way, that meditator arouses equanimity.

In the fourth jhana, he establishes it by means of three kinds of inclusion: the inclusion of beings, the inclusion of villages, and the inclusion of all regions.

Question: If a meditator is presently cultivating equanimity, how does he direct attention toward beings?

Answer: He directs attention as previously explained regarding loving-kindness, compassion, and sympathetic joy. Regarding beings, however, the act of gladdening is set aside. When gladdening is practiced, attention is directed toward joy, just as relatives long separated are delighted and filled with anticipation when they first see one another again. After they have lived together for some time, this state of mind becomes ordinary. In the same way, one retains loving-kindness, compassion, and sympathetic joy, and afterward they come to be embraced by equanimity. Thus one directs attention when cultivating equanimity. Others say that one directs attention thus: “A being, a being.”

How is equanimity complete, and how is equanimity incomplete? — If equanimity is accomplished, it eliminates anger and craving and does not give rise to ignorance. Equanimity is lost through two causes: through oneself becoming an object of hostility, whereby ignorance arises; and through an opposing person becoming an object of hostility, whereby anger and craving arise.

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Additional Explanation Clarifying the Meaning of the Four Immeasurables

What is the exposition of the Four Immeasurables?

Here, each of the Four Immeasurables is first aroused toward a single being. One practices by relying on an appropriate object: as a mother remembers her child according to the circumstances; toward an animal; toward a person who violates the precepts; toward one fully endowed with virtue; toward one free from sensual desire; toward the disciples; toward the pratyekabuddhas; toward the Perfectly and Completely Awakened One; and toward the supreme object of refuge. Thus the immeasurable extension to many may be understood.

Question: Why do loving-kindness, compassion, and sympathetic joy arise in the third jhana and not in the fourth jhana?

Answer: Beings experience sorrow and affliction, anger and harm, and unhappiness. To counteract that sorrow and affliction, a mind accompanied by joy arises. Loving-kindness, compassion, and sympathetic joy are cultivated in this way.

Therefore, they arise in the third jhana and not in the fourth jhana. Furthermore, the plane of equanimity is in the fourth jhana, for it is accomplished through two kinds of equanimity. Thus, within equanimity, the factor of equanimous feeling is present, and one abides there on the plane of equanimity.

Toward beings, one remains equanimous regarding their welfare and happiness. Because of its plane, the immeasurable mind arises in the third jhana and does not arise in the fourth jhana. Yet it is also said that the Four Immeasurables arise in the fourth jhana, as the Blessed One said concerning the Four Immeasurables: “Bhikkhus, you should cultivate this concentration with applied thought and sustained thought.

You should cultivate it with applied thought but without sustained thought. You should cultivate it without applied thought and without sustained thought. You should cultivate it accompanied by joy.

You should cultivate it accompanied by pleasure. You should cultivate it accompanied by equanimity.”

Question: Why are these called the Four Immeasurables? Why are there not three or five?

Answer: Considering the matter in its entirety, one should understand that there are four immeasurables because they counteract anger, harm, unhappiness, and craving. It is also said that among these four, loving-kindness alone is fundamental. Because people frequently give rise to anger, resentment, affliction, and harm, four gateways are employed to eliminate them, thereby surpassing those states.

Equanimity is the purification of loving-kindness, compassion, and sympathetic joy, and it counteracts anger and craving. The Four Immeasurables should be understood as having a single nature but many distinct characteristics. Thus they counteract excessive concern; they take beings as their object; and they have the intention of bringing welfare and happiness.

In these respects, they have a single characteristic. It is also said that, according to the supremacy of each Dharma, their superior object, and their superior benefit, they possess many distinct characteristics. As the Blessed One said in the scriptures concerning the yellow robe: “Among the purifications, loving-kindness is foremost.

Regarding the base of infinite space, compassion is foremost. Regarding the base of infinite consciousness, sympathetic joy is foremost. Regarding the base of nothingness, equanimity is foremost.”

Question: How is this known?

Answer: This meaning is understood by relying upon what is proximate to each of them.

Question: How so?

Answer: Through cultivating the mind of loving-kindness, one directs this intention toward all beings and continually follows it. One brings blue, yellow, and all other colors into one’s present attention. Through a minor expedient, the mind is brought to rest. These have beings as their object. Or, within the purified form realm, all objects enter the mind as Dharma. At that time, the meditator attains the fourth jhana of the form realm. Therefore, loving-kindness is said to be foremost among the purifications. Relying upon loving-kindness in the fourth jhana of the form realm, that meditator then transcends it.

Question: Why is this considered shallow?

Answer: Through the cultivation of loving-kindness, the mind recognizes the excessive concern belonging to the form realm, for it sees the suffering of beings. Since form is there the cause for the arising of loving-kindness, the mind thereby recognizes the excessive concern belonging to the form realm. It becomes detached from form and presently takes the base of infinite space as its object of attention. Through a minor expedient, this mind is brought to rest. Because that attainment serves as its basis, compassion is therefore said to be foremost regarding the base of infinite space. Relying upon sympathetic joy, that meditator transcends the base of infinite space.

Question: What is the meaning of this?

Answer: Through cultivating sympathetic joy, the mind becomes unattached and continually takes infinite consciousness as its object. Why does this sympathetic joy establish beings securely in non-attachment and in the base of infinite consciousness? Because this mind is unattached and continually takes infinite consciousness as its object. Having become detached from infinite space, one presently takes infinite consciousness as the object of attention. Through a minor expedient, this mind is brought to rest. The other kinds are likewise. Therefore, sympathetic joy is said to be foremost regarding the base of infinite consciousness.

Question: Relying upon equanimity, that meditator transcends the base of infinite consciousness. What is the meaning of this?

Answer: Through cultivating equanimity, the mind becomes removed from attachment. Why does the cultivation of equanimity not take attachment as its object? Whether these beings experience pleasure or suffering, or whether it is due to joy or pleasure, the mind withdraws from attachment to those states and departs from the object of clinging, taking the base of nothingness as its object. It presently brings joy to the mind. Through a minor expedient, this mind becomes peaceful and does not cling to any other kind of object. Why is there no attachment in the base of nothingness to either consciousness or infinity? Therefore, equanimity is said to be foremost regarding the base of nothingness.

Question: What is contemplation of the four great elements? What is cultivated? What is its characteristic? What is its function? What does it cause to arise? What are its benefits? Why should it be cultivated?

Answer: Through wisdom, one knows the four great elements included within one’s own intrinsic nature. This is called seeing the four great elements. The mind abides there without distraction. This is called cultivation. Contemplating the four great elements according to their nature is its characteristic. Penetrating their emptiness is its function. It arises through eliminating the notion of a being.

What are its benefits? — If one cultivates contemplation of the four great elements, one becomes able to endure fear and experiences of pleasure and displeasure. Toward what is agreeable and disagreeable, the mind becomes impartial. By eliminating personal views concerning men and women, one develops great wisdom. One proceeds toward the wholesome and the excellent. This is the clear portion of the Dharma. Through all these qualities, one’s cultivation becomes complete.

Why should one cultivate this? A beginner in meditation apprehends the elements in two ways: in brief and in detail.

Question: How does one apprehend the elements in brief?

Answer: That meditator enters a secluded place and sits down, gathering the whole mind so that it is not distracted. This body is thereby understood as comprising the four great elements. In this body, whatever has the nature of hardness belongs to earth; whatever has the nature of moisture belongs to water; whatever has the nature of heat belongs to fire; whatever has the nature of firmness belongs to earth; and whatever has the nature of motion belongs to wind. Thus, this body consists only of elements; there is no being and no living soul within it. This is the brief explanation of what is contained within the elements.

It is also said: That meditator, apprehending the elements in brief, distinguishes this body by relying upon its membranes—whether by color, shape, location, or discrimination. Having apprehended the elements in brief, he then relies upon the membranes to distinguish the entire nature of the body—whether by color, shape, contact, or discrimination. Relying upon the flesh, he distinguishes this body—whether by color, shape, contact, or discrimination.

Having relied upon the flesh and skin to distinguish the entire body, he does so whether by color, shape, location, or discrimination. That meditator relies upon the sinews to distinguish the entire body—whether by color, shape, location, or discrimination. That meditator relies upon the blood vessels to distinguish the entire body—whether by color, shape, location, or discrimination.

From there, he further relies upon the bones to distinguish the entire body—whether by color, shape, location, or discrimination.

That meditator applies these four modes of examination and uses them to subdue the mind, causing the mind to feel shame and making it retain the meditation subject. That meditator applies these four modes of examination and uses them to subdue the mind. After arousing shame, he causes it to retain the meditation subject.

Among these four, whatever has the nature of hardness should be known as belonging to earth. Whatever has the nature of moisture should be known as belonging to water. Whatever has the nature of heat should be known as belonging to fire.

Whatever has the nature of motion should be known as belonging to wind. With regard to these four modes of examination, that meditator sees only elements, with no being and no living soul. By applying this comparison to the remaining parts, he becomes firmly established.

Thus he apprehends the elements in brief.

How does one apprehend the elements in detail?

The earth element is apprehended in detail through twenty parts of this body: head hair, body hair, nails, teeth, skin, flesh, sinews, blood vessels, bones, marrow, shoulders, heart, liver, lungs, gallbladder, stomach, small intestine, large intestine, abdomen, urinary tract, and brain. Through these parts, the water element is apprehended extensively in this body as phlegm, nasal mucus, saliva, blood, sweat, solid fat, tears, liquid fat, sputum, spittle, and urine.

The fire element is apprehended in detail through four functions: that which is hot, that which is warm, and the balanced, moderate heat by whose power food is digested. These belong to the domain of fire. The wind element is apprehended in detail through six functions: wind moving upward, wind moving downward, wind in the abdomen, wind in the shoulders, wind throughout the body, and inhalation and exhalation. Thus, through forty-two parts and functions, one contemplates this body. There are only elements, with no being and no living soul. In this way one apprehends the elements in detail.

Furthermore, as previously stated, the four great elements are contemplated through ten modes of examination: by language, function, aggregation, dissolution, non-attachment, condition, characteristic, similarity, dissimilarity, unity and diversity of meaning, and foremost through discerning the elements by the meanings of words, phrases, and passages.

Question: How are the elements distinguished by language?

Answer: There are two forms of language concerning the elements: conventional expression and ultimate expression. The four great elements are spoken of in conventional terms, while “earth element,” “water element,” “fire element,” and “wind element” are ultimate expressions.

Question: What is the meaning of these four great elements?

Answer: Because they give rise to what is great, they are called “great.” They themselves are not ultimate realities, yet they cause ultimate realities to become manifest; therefore, they are called “great.” They are great because spirits are compared with physical forms; therefore, they are called “great.” The great elements give rise to vast things. Thus the Blessed One spoke this verse:

Briefly stated, the earth’s extent

Is two hundred thousand,

And four nayutas;

The water is four hundred thousand,

And eight nayutas;

The wind abides in space,

Extending to nine hundred thousand,

And six nayutas.

The world is established there,

And is also formed through fire.

Within the world

There are various radiances,

Reaching upward to the Brahma World,

And lasting as long as seven days.

Thus the earth gives rise to vast things,

And therefore it is called “great.”

Question: How do the great elements, which are not ultimate realities, cause ultimate realities to become manifest?

Answer: They are called the great elements. They are neither male nor female, yet they are perceived through the physical characteristics of male and female. These elements are neither long nor short, yet they are perceived through long and short forms. These elements are neither trees nor mountains, yet they are perceived through the colors of trees and mountains. Thus the great elements, though not themselves such conventional realities, cause those realities to become manifest; therefore, they are called “great.”

Why are spirits compared with diverse forms?

Just as a spirit enters a human body and thereby constitutes that body, four functions arise through the spirit’s form: the body may be strong; the urine may be hot; or movement may be light. Likewise, in this body, four functions arise through the combined operation of the elements.

Through the combination of the earth element there is hardness; through the combination of the water element there is smoothness; through the combination of the fire element there is heat; and through the combination of the wind element there is lightness. Thus the forms assumed by spirits are called “great.” This is the meaning of “great.”

Question: What is the meaning of the earth element, water element, fire element, and wind element?

Answer: That which spreads broadly is called earth. That which can be drunk is called water. That which produces light is called fire. Coming and going are called wind.

What is the meaning of “element”?

It means that which maintains its own characteristic. Furthermore, the intrinsic nature of earth is called the earth element. The intrinsic nature of water is called the water element. The intrinsic nature of fire is called the fire element. The intrinsic nature of wind is called the wind element.

What is the intrinsic nature of earth?

It is the nature of hardness, solidity, thickness, immobility, stability, and support. This is the meaning of the nature of earth.

What is the nature of water?

It is the nature of moisture, liquidity, flowing, and streaming forth; the nature of thickness, increase, delight, conjunction, and cohesion. This is called the nature of water.

What is called the nature of fire?

It is the nature of heat, warmth, intensity, scorching, burning, and retention. This is the nature of fire.

What is called the nature of wind?

It is the nature of fullness, coolness, coming and going, light movement, lowliness, and grasping. This is the meaning of the nature of wind. This is the meaning of “element.” Thus, through language and meaning, one should contemplate these elements.

Question: What is the contemplation of the elements?

Answer: The earth element performs the function of supporting; the water element performs the function of binding together; the fire element performs the function of heating; the wind element performs the function of sustaining. Furthermore, the earth element performs the function of establishing. The water element performs the function of descending.

The fire element performs the function of blazing upward. The wind element performs the function of movement. Furthermore, when the first two elements predominate, the initial step is accomplished.

When the latter two elements predominate, the subsequent step is accomplished. When the first two elements predominate, sitting and lying down are accomplished. When the latter two elements predominate, the subsequent activity of standing is accomplished.

When the first two elements predominate, indolence and drowsiness arise. When the latter two elements predominate, energy and vigor subsequently arise. When the first two elements predominate, heaviness arises.

When the latter two elements predominate, lightness arises. Thus one contemplates the four great elements according to their functions.

Why does one contemplate the four great elements according to aggregation?

Aggregation means the place where earth, water, fire, and wind come together. Dependent upon these, form, odor, taste, and tangibility arise. These eight phenomena, or more, coexist without ever separating from one another.

This conjunction is called aggregation. It is further divided into four kinds: the earth aggregation, the water aggregation, the fire aggregation, and the wind aggregation. In the earth aggregation, the earth element is predominant, while the water, fire, and wind elements are successively less prominent.

In the water aggregation, the water element is predominant, while the earth, wind, and fire elements are less prominent. In the fire aggregation, the fire element is predominant, while the earth, wind, and water elements are less prominent. In the wind aggregation, the wind element is predominant, while the fire, water, and earth elements are successively less prominent.

Thus one contemplates the elements according to aggregation.

Question: Why does one contemplate the four great elements according to dissolution?

Answer: One contemplates that the earth element arises from particles exceedingly minute, like motes of dust. This earth is bound together by water and therefore does not disintegrate. It is warmed by fire and therefore does not become foul. It is sustained by wind and thereby comes into motion. Thus one contemplates. Furthermore, as previously taught, if this body were broken into minute pieces, all of it would be nothing but dust amounting to twelve catties. The water would amount to approximately six and a half catties. Fire warms it, and it revolves in accordance with the arising of wind. Thus one contemplates the elements according to dissolution.

Question: Why does one contemplate the four great elements as inseparable?

Answer: In the earth element, water sustains, fire heats, and wind moves; thus these other three are conjoined. Within the water element, earth provides a basis, fire heats, and wind sustains; thus these three elements are contained within it. Within the fire element, earth provides a basis, while water and wind sustain it; thus these three elements are warmed.

Within the wind element, earth provides a basis, while water sustains fire and its warmth; thus these three elements are preserved. For earth and the other three elements, water provides cohesion; therefore the three elements do not disintegrate. Fire provides warmth to the three elements, and therefore they do not become foul.

Wind sustains the three elements and enables them to change location; therefore they do not disintegrate. Thus these four elements depend upon and condition one another, thereby remaining established without dissolution. In this way one contemplates the elements as inseparable from one another.

Question: How does one contemplate the conditions of the elements?

Answer: The four great elements have four conditions through which the elements arise.

What are the four?

They are karma, mind, time, and nutriment.

What is meant by karma and by being born of karma?

The four results serve as conditions in two ways: through the arising condition and the karma condition. The other elements serve as conditions through the dependence condition. As for mind-born phenomena, the four elements serve as conditions in six ways: through the arising condition, co-arising condition, dependence condition, nutriment condition, faculty condition, and presence condition.

The other elements serve as conditions through the dependence condition and the presence condition. At the time of entering the womb, material forms serve as conditions in seven ways. These conditions come together, transform, and develop; relying upon nutriment, the faculties, and karmic retribution, they serve as conditions, after which the first consciousness arises.

The body serves as a condition in three ways. Thus the subsequently arisen condition serves as a condition through dependence and presence. When the proper time has matured, the four great elements serve as conditions in two ways: through the arising condition and the presence condition.

The other elements serve as conditions in two ways: through the dependence condition and the presence condition. Nutriment is brought to fulfillment through eating. The four great elements serve as conditions in three ways: through the arising condition, nutriment condition, and presence condition.

The other elements serve as conditions in two ways: through the dependence condition and the presence condition. Thus, forty-three elements born of karma, together with the phenomena that arise, develop, and transform, cause these four kinds of conditions to condition one another. Therefore they are called mutually conjoined conditions and conditions of transformation and development.

They serve as conditions through dependence and presence. The remaining elements serve as conditions through conditionality; thus they serve as conditions through dependence and presence. One should likewise understand those born of mind, born of time, and born of nutriment.

The earth element serves as a condition for the other elements by providing a basis. The water element serves as a condition for the other elements by producing cohesion. The fire element serves as a condition for the other elements by producing heat. The wind element serves as a condition for the other elements by sustaining them. Thus one contemplates the elements according to their conditions.

Question: Why does one contemplate the elements according to their characteristics?

Answer: Hardness is the characteristic of earth; moisture is the characteristic of water; heat is the characteristic of fire; coldness is the characteristic of wind. Thus one contemplates the elements according to their characteristics.

Question: Why does one contemplate the elements according to their being of the same kind or not of the same kind?

Answer: The earth element and the water element are of one kind because both are heavy. The fire element and the wind element are of one kind because both are light. The water element and the fire element are not of the same kind. Water can extinguish fire, while fire causes water to dry up. Therefore, they are not of the same kind.

The earth element and the wind element, in their transformation and development, are not of the same kind. Earth obstructs wind, while wind can cause earth to disappear. Therefore, they are not of the same kind. Furthermore, the four elements may, through their mutual transformation, be of the same kind, because they condition one another through that mutual transformation. Or, through mutual transformation, they may not be of the same kind because of their individual characteristics. Thus one contemplates the elements according to sameness of kind and difference of kind.

Question: Why does one contemplate the elements as having one nature and many natures?

Answer: From karma arise the four elements. From these, karma arises. Therefore, one nature is taken as the characteristic of their diverse natures.

These arise from mind, from season, and from food; thus the four causes and conditions of the earth element may be known. One nature is taken as the cause; therefore, there are many characteristics. In the same way, the four causes and conditions of wind and fire may be known by taking the sphere of wind.

The four elements have element as one nature; great element as one nature; phenomenon as one nature; impermanence as one nature; suffering as one nature; and non-self as one nature. Their diverse nature is understood through the diversity of characteristics, the diversity of functions, the diversity of karma, and the diversity of mind. Through diversity of season, there is diversity; through diversity of food, there is diversity; through diversity of kinds, there is diversity; through diversity of earth, there is diversity; through diversity of birth, there is diversity; and through diversity of realms, there is diversity.

Thus, by means of their one nature and diverse natures, one contemplates the other elements.

Question: How does one contemplate the elements by means of an illusion?

Answer: It is like a skillful puppeteer who takes wood from the forest and fashions a person, complete with hands and feet, capable of walking and standing. Within, it is made to move; without, it is dressed in artificial garments so that it resembles a real person, neatly clothed. Whether fashioned as a man or a woman, it is manipulated by someone pulling strings, causing it to walk, leap, stand, or sit.

In the same way, this is called the illusory body of the elements. First, the puppeteer of delusive defilements fashions the full framework of a person’s sinews and bones. Then, binding it together with cords, he makes flesh resembling clay.

Next, he applies color to form the skin, while the empty spaces become the pores. He dresses it in fine clothing and then calls it a man or a woman. That mind produces the wind element, causing it to walk or stand, come or go, advance or retreat, speak or discourse.

This is the element of an illusory person. Or when the wind element and consciousness arise together, with sorrow and distress as causes and conditions, there arise grief, lamentation, pain, and distress; or there may be laughter, play, embracing around the shoulders or neck, and so forth. Food sustains this illusory element, and the life faculty also maintains this illusory element.

When that life faculty is lost, everything within this illusion disperses. If karma and defilements remain, another temporary illusory element arises again. Thus, one is born again into another illusion.

The beginning is not clearly known, nor is the ultimate end known.

A meditator who enters through this gateway and practices in this way need only contemplate this body as a temporary illusory element, without a being and without a life-principle. When contemplating, one examines it in terms of the elements, the life faculty, the categories of phenomena, feeling, perception, formations, and consciousness. That meditator then contemplates name-and-form. Through contemplating name-and-form, one knows: this is suffering; this is craving; this is the origin of suffering. Contemplating the cessation of craving, one sees the cessation of suffering. One contemplates the Noble Eightfold Path: this is the complete cessation of suffering.

Thereafter, the meditator extensively contemplates the Four Noble Truths. At that time, seeing suffering, one becomes apprehensive. Through impermanence, suffering, and non-self, one reflects without distraction. Through wisdom, one sees the cessation of suffering as meritorious. Through tranquility, one attains sublime detachment. Because that meditator directly sees suffering, one becomes deeply apprehensive; and, seeing cessation, one gains merit. One becomes rightly established in the faculties, powers, and factors of awakening. From the characteristic of the practice, the mind arises and then enters the realm of purity.

Question: Why, with regard to food and drink, should one not yield to perception? What is its cultivation, characteristic, function, manifestation, proximate cause, and benefit? Why should it be cultivated?

Answer: By attending to the tasting of food and drink, one draws forth that perception in order to discern correctly. This is called not being carried away by thoughts of food. That perception is temporarily undisturbed. This is called cultivation. With regard to food, concern is its characteristic. Detachment is its function. It arises because of attachment to flavor.

What are its benefits? — Eight benefits are attained. If one cultivates the perception of not being carried away by food and drink, one knows the proper measure in eating and drinking, fully understands the five sensual pleasures, understands the form skandha, and comprehends the perception of impurity. Reflecting upon this body, one perfects the field of training. Having turned away from the mind that delights in flavor, one inclines toward the wholesome path and enters tranquility.

Why should it be cultivated? — First, the meditator sits in a secluded place, gathers the entire mind, and makes it undistracted. When tasting the flavor of food, one does not form an intention that will be carried away by it. Thus, the hundreds of flavors bought and sold, which the pure regard as precious, may possess exquisite color and fragrance and be considered exceedingly valuable; yet when food and drink enter the body, they become impure, unbearable, foul-smelling, and exceedingly filthy. Through five aspects, one cultivates the perception of not being carried away by recollection of food. Thus, one considers its procurement, the place where it disperses, the place where it remains, and the place where it gathers.

Question: How does one cultivate, through its procurement, the perception of not being carried away by thoughts of food and drink?

Answer: This meditator sees that beings, distressed by procuring food and drink, commit evil deeds: they kill or steal. One further sees those beings undergoing immeasurable suffering and knows that they are bound there because of killing. One also sees those beings commit many transgressions: they may beg for food, behave wantonly, or deceitfully pretend to be diligent. On seeing food, one gives rise to detachment, reflecting that food and drink are the cause of the rushing flow of impure urine and excrement, and that the deeds committed by those people are likewise caused by it.

One also sees a monastic dwelling in a pure mountain region, filled with fragrant flowers and the songs of birds and beasts, created by virtuous people. Or one sees a beautiful village, complete with the shadows of forest trees reflected upon the water, which captivate the mind. The houses are beautiful and evenly situated.

Those who see them are filled with wonder and have no doubts. This is a place set aside for monastics to cultivate liberation, comparable to the dwelling place of Brahma. In such a dwelling, the mind is unattached.

One constantly meditates and delights in cultivating wholesome things. Yet amid cold and heat, lashing winds and driving rain, and rugged mountains, because of the need to procure food and drink, one must carry the alms bowl into people’s homes to beg for food. Seeing this, one’s mind gives rise to detachment.

Impure food and drink flow out as urine and excrement. The procurement of food and drink is the cause of this. Therefore, one should relinquish it and seek the highest bliss.

Furthermore, one sees a monastic practitioner going on almsround, encountering horses, elephants, ferocious beasts, dogs, pigs, and the like; encountering evildoers and impure places; treading through mud and going to stand for a time before the door of a house, with the body covered by robes. Because one is given food, doubt arises. Or one sees that food as resembling a dog’s food, and while eating, disgust arises. The procurement of food can create a place of many evils and afflictions; how, then, can one procure it and take it as food? In this way, through the procurement of food, one cultivates the perception of not being recollectively attached to it.

Why does one cultivate the contemplation of food without allowing mindfulness to follow after it? When that practitioner has thus obtained food and drink through alms-seeking and sits down to eat, he takes the moist, ordinary food and uses his hand to place it into his mouth. He receives the food with his lips, chews it with his teeth, moves it about with his tongue, and uses saliva to convey the rice, so that it becomes mingled with blood. One should become detached from its utterly repulsive nature, like the vomit of a dog, which one cannot bear to look upon. Thus one should become detached; the practitioner should not let his thoughts follow food and drink.

Question: Why, in this practice, does one not allow mindfulness to follow food and drink with regard to its receptacle?

Answer: When this food is swallowed into the belly, it mingles with impure substances and produces warmth, in a place inhabited by hundreds of kinds of worms. Taking this warm place as the first ground for detachment, it is like a person vomiting impure things into a vessel. Thus, in cultivating contemplation of this receptacle, one does not allow mindfulness to follow food and drink.

Question: Why, in cultivating contemplation of its circulation, does one not allow mindfulness to follow food and drink?

Answer: Because this warmed food mingles with newly ingested impure food, like wine placed in a broken cup. It then flows throughout this entire body, following the channels to the corners of the eyes, through the nine orifices and the 99,000 pores, filling them and flowing everywhere. This food thus enters the body and is divided into five portions. One portion is eaten by worms; one portion produces bodily warmth; one portion sustains the life of the body; one portion becomes urine; and one portion becomes the physical body. Thus, in this practice, one does not allow mindfulness to follow food.

Question: Why, in cultivating contemplation of its accumulation, does one not allow thought to follow food and drink?

Answer: This food, as it circulates, becomes the hair of the head, body hair, fingernails, and so forth of this body, giving rise to all 101 parts of the body. If it does not circulate properly, it gives rise to 191 kinds of disease and affliction. Thus, in cultivating contemplation of its accumulation, one does not allow mindfulness to follow food and drink. Through these aspects and these practices, that meditator cultivates contemplation without allowing mindfulness to follow food and drink, and thereby becomes detached from food and drink. Through that freely detached mind, he attains non-distraction. When the mind is undistracted, the hindrances disappear, the factors of meditation arise, and the external practice of meditation becomes firmly established.

The Sphere of Nothingness and the Sphere of Neither Perception nor Non-Perception, together with their respective grounds and all their approaches, may be expressed in the following verse:

The meditator’s field of practice,

Though what has been taught is clear,

Is like a good man showing the road

To the land of Pataliputra.

From the brief teaching, the extensive is known;

Clearly comprehend both what precedes and what follows.

Always regard what is contrary to Dharma;

Here it has now been explained in full.

Thus, complete in all its characteristics,

And in all those virtues,

Distinguished according to the Dharma:

The field of practice on the Path of Liberation.

Treatise on the Path of Liberation

End of Fascicle Eight