解脫道論

Chapter 6: The Distinguishing of Conduct (Behaviour)

At that time, relying upon the Ācariya, one examines conduct by means of the number of days. This conduct corresponds with the plane of practice, and from it one may give further instruction. With respect to this conduct, there are in all fourteen kinds. They are: the conduct of lust, the conduct of hatred, the conduct of delusion, the conduct of faith, the conduct of intellect, the conduct of excogitation (discursive thought), the conduct of lust and hatred, the conduct of lust and delusion, the conduct of hatred and delusion, the conduct of the equal portion, the conduct of faith and intellect, the conduct of faith and excogitation, the conduct of the equal portion, the conduct of intellect and excogitation.

Furthermore, the conducts such as craving, views, conceit and so forth should also be known. With respect to this lust, the mind bids one to act, and its nature is to delight in attachment. This is not other than the meaning here.

Through conduct there come to be fourteen kinds of persons: the person of lustful conduct, the person of hateful conduct, the person of deluded conduct, the person of faithful conduct, the person of intellectual conduct, the person of excogitating conduct, the person of lustful-and-hateful conduct, the person of lustful-and-deluded conduct, the person of hateful-and-deluded conduct, the person of equal-portion conduct, the person of faithful-and-intellectual conduct, the person of faithful-and-excogitating conduct, the person of intellectual-and-excogitating conduct, the person of equal-portion conduct.

With respect to this lust, lust impels and drives the nature of lust and the delight of lust. This is what is meant by the person of lustful conduct. This lust ever increases superior lust.

This is called lustful conduct. Thus all are to be distinguished.

At that time these fourteen kinds of persons are abridged again into seven kinds of persons. Thus the person of lustful conduct and the person of faithful conduct become one. The person of hateful conduct and the person of intellectual conduct become one. The person of deluded conduct and the person of excogitating conduct become one. The person of lustful-and-hateful conduct and the person of faithful-and-intellectual conduct become one. The person of lustful-and-deluded conduct and the person of faithful-and-excogitating conduct become one. The person of hateful-and-deluded conduct and the person of intellectual-and-excogitating conduct become one. The two persons of equal-portion conduct become one.

It is asked: Why do the person of lustful conduct and the person of faithful conduct become one?

It is answered: The person of lustful conduct, with respect to a good friend, increases faith and the lust for conduct, because he draws near to merit. Furthermore, taking the three practices, lust and faith — this phrase forms one mark, meaning the cherishing thought that seeks after merit; the meaning of not abandoning. With respect to this, lust is the thought of lust; faith is the thought of the good. Lust seeks after the merit of lust; faith seeks after good merit. Lust does not abandon, and takes the unlovely as its mark. Faith does not abandon, and takes the lovely as its mark. Therefore lustful conduct and faithful conduct form one mark.

It is asked: Why do hateful conduct and intellectual conduct become one?

It is answered: The person who does the deeds of hatred, with respect to a good friend, increases the wisdom of doing the work of hatred, because he draws near to merit. Furthermore, taking the three conducts, hatred and wisdom form one mark. There is no cherishing thought; therefore he seeks out hatred, and then abandons it. With respect to this, the person of hatred is not at ease in the cherishing thought; the wise one is not at ease in the thought of conduct. The person of hatred seeks after hatred. The wise one knows the deed to be wrong. The person of hatred is at ease in abandoning; the wise one is at ease in abandoning conduct. Therefore the person of hateful conduct and intellectual conduct form one mark.

It is asked: Why do the person of deluded conduct and the person of excogitating conduct become one?

It is answered: The person of deluded conduct, performing good deeds, increases the excogitation of conduct and delusion, because he draws near to merit. Faith and wisdom, being unsteady, are able to depart. Furthermore, taking the two conducts, delusion and excogitation form one mark. He does not settle himself; therefore he is unsteady. With respect to this, delusion is at ease; therefore he is confused. He is not at ease. He knows many things and remembers many kinds; therefore he comes to be ill at ease. Delusion has no place of arising and turns into unsteadiness. Knowing lightly, he comes to be unsteady. Therefore deluded conduct and excogitating conduct form one mark. Taking this as the means, the outer conduct should be distinguished. Thus there come to be seven persons.

With respect to these seven persons, why is the practice far off? Why is the practice sluggish?

The person of lustful conduct is far from the practice, since with ease he may be taught and converted, because of the power of faith; because delusion and excogitation are thin. The person of hateful conduct is far from the practice; with ease he may be taught and converted, because he has the power of intellect; because delusion and excogitation are thin. The person of deluded conduct is sluggish in the practice; he is hard to teach and convert, because he has the power of delusion and excogitation; because faith and intellect are thin.

The person of lustful-and-hateful conduct is far from the practice; with ease he may be taught and converted, because he has the power of faith and intellect; because delusion and excogitation are thin. The person of lustful-and-deluded conduct is sluggish in the practice; he is hard to teach and convert, hard to settle into faith, because of the power of delusion and excogitation. The person of hateful-and-deluded conduct is sluggish in the practice; he is hard to teach and convert, because he is not at ease in mind, because of the power of delusion and excogitation.

The person of equal-portion conduct is sluggish in the practice; he is hard to teach and convert, because he is not at ease and abides not in mind. He has the power of delusion and excogitation.

At that time these seven kinds of persons, on account of the root defilements, are divided into three. They are: the person of lustful conduct, the person of hateful conduct, and the person of deluded conduct.

It is asked: For what cause are these three kinds of conduct? Why can one know that this is the person of lustful conduct, this is the person of hateful conduct, and this is the person of deluded conduct? Why do they conduct themselves thus in receiving robes, in begging for food, in the seat and cushion, in the plane of practice and in deportment?

It is answered: It is the place where the causes and conditions were first made. The conducts take the elements as cause and condition, and take the humours (faults) as cause and condition.

Why do the conducts first make their cause and condition?

With respect to the first, there is the means of the lovely. Having many good deeds, he becomes a person of lustful conduct. Furthermore, falling from the realm of the gods, born and fallen into this place, he often gives rise to the thought of killing and creates the deeds of enmity, and becomes a person of hateful conduct. He delights not in deeds done in hidden places. From the hells, from among the nāgas, having fallen, he is born here. At first, on account of drinking much wine and doing deeds of estrangement, he becomes a person of deluded conduct. From among the beasts, having fallen, he is born here. Thus the deeds first done make the various causes and conditions.

What is it for the elements to make the cause and condition?

The drawing near of two elements makes the person of deluded conduct. They are the earth element and the water element. The drawing near of two elements makes the person of hateful conduct. They are the fire element and the wind element. All four elements make the person of lustful conduct. Thus all the conducts have the elements as their cause.

Why are the humours (faults) taken as the cause?

By much phlegm one becomes a person of lustful conduct. By much fondness for talk one becomes a person of hateful conduct. By much wind one becomes a person of deluded conduct. Again, it is also said that much phlegm makes the person of deluded conduct, and most wind makes the person of lustful conduct. Thus these make the cause and condition by the humours.

Why can one know that this person is of lustful conduct, this person is of hateful conduct, and this person is of deluded conduct?

It is answered: Through seven kinds of conduct one may know. Thus it comes about through occupation, through defilement, through deportment in walking, through wearing, through eating, through work, and through lying down.

Why does one know through occupation?

The person of lustful conduct, seeing a place where there is work — work not yet seen, which is to be seen — straightway sees it. He ever regards the true faults without attending to them. With respect to small merit, he makes it not difficult.

He is not freed from this lust, and straightway regarding it, he cannot abandon the conduct. He knows it in respect of other things. By such conducts the lustful conduct may be known.

The person of hateful conduct, seeing such possessions and such work — as one weary, he cannot look long. According to his wrong grasping he ruins many people. With respect to much merit, he cannot but make it difficult.

From this he abandons not. Though, having got it by way of the fault, he straightway knows; he conducts himself in other things likewise. By the conduct of hatred, the conduct may be known.

The person of deluded conduct, seeing a place where there are such works — with respect to merit, transgression, and trouble, he comes to put faith in others. Hearing the others' weak points, he too grows weak. Hearing others' praise, he too praises.

He himself knows not. By such conducts, with respect to outer things, the deluded conduct may be known — thus in such matters.

It is asked: Why does one know through defilement?

It is answered: The person of lustful conduct has five defilements. They are: much conduct, stinginess, deceit, hypocrisy (flattery), and lust. These mean the five. The person of hateful conduct has five defilements: much conduct, wrath, enmity, concealment, grudging, and hatred. These are the five. The person of deluded conduct has five defilements: much conduct, sloth, indolence, doubt, regret, and ignorance — these five. Thus may they be known through defilement.

It is asked: What is the deportment in walking?

It is answered: The person of lustful conduct takes walking as his nature. In raising the foot he has the fault of moving crookedly. Raising the foot crookedly, his step is not wide. He raises the foot and walks pleasingly. Thus by the walking of lust the conduct may be known. The person of hateful conduct, seeing walking as his nature, raises the foot quickly, sets down the foot quickly. Then half the foot reaches the ground. Walking thus, the person of hatred may be known. The person of deluded conduct, seeing walking as his nature, lifts the foot, treads the ground, and then presses it down close; he walks with foot touching foot; walking thus, the person of deluded conduct may be known — thus he walks.

How is the wearing of robes taken as marking the person of lustful conduct?

It is answered: The person of lustful conduct takes the wearing of the robe as his nature. He does not let too much show, and not slackly does he wear the robe too loosely. Upright and well-fitting, of many kinds, it is pleasing to behold. The person of hateful conduct takes the wearing of the robe as his nature. Too hurried, too excessive, not upright, not neat, the pleasing place cannot be seen, it cannot be seen. The person of deluded conduct takes the wearing and putting on of the robe as his nature. Much slowness, not neat, not even; there is no kind that is pleasing or easy to look upon. Thus by the wearing and putting on of the robe they may be known.

It is asked: Why can one know through eating?

It is answered: The person of lustful conduct delights in the rich and the sweet. The person of hateful conduct delights in the sour and astringent (rough). The person of deluded conduct delights in nothing in particular.

Furthermore, the person of lustful conduct, when he eats, measures the food himself in accord with what he desires. He also knows the savour and does not eat in a hurried way. If he gets but little flavour, it becomes great joy.

The person of hateful conduct, seeing the eating, wishes to take much, eats hastily, eats with full mouth. If he gets but little food, he is afflicted. The person of deluded conduct, seeing the eating, is never satisfied, never measured in his eating, never timely.

Taking but a little, he eats so that it sticks about the mouth; half he puts into the mouth, half drops upon the table; his mind is confused; he gives no thought to the time of eating. Thus by lust may it be known.

It is asked: Why does one know through work?

It is answered: The person of lustful conduct, in sweeping, stands upright and sweeps without cleaning; he does not heed the dust and sand, yet takes it to be clean. The person of hateful conduct, if he sweeps, sweeps hurriedly on both sides, then sweeps away the dust and sand. In his haste, though it seems clean, it is not even.

The person of deluded conduct, if he sweeps away rubbish, sweeps here and there slowly, yet sees the places that are unclean, and again is not impartial. Thus, pitted here and there, and so forth — in all work he works without evenness, not with the mind. This is the person of lust.

The person of hateful conduct, in all work, works without evenness, without applying the mind. The person of deluded conduct, with confused mind, does much that comes to nothing. Thus may such matters be known.

It is asked: Why through lying down and sitting?

It is answered: The person of lustful conduct sleeps without restraint. He sleeps first, taking the sleeping place, making the front and back alike. Settling his body at ease in a hidden place, he lays his head upon his arm and sleeps.

If in the middle of the night there is a change, he straightway rises. As if there were some doubt, he straightway answers. The person of hateful conduct again lies down to sleep.

He lies still according to circumstance. His body, face, and eyes are restless. At night, if someone makes him move, he straightway gives rise to hatred and answers back.

The person of delusion, if he lies down to sleep and rest, does so in a place not wholly complete. So with hands and feet he covers his body and lies down. In the night, if someone changes his place, he straightway makes a long, drawn-out sound of assent in reply.

Thus by his lying down may he be known.

It is asked: What is one to do, and by what method, in using the receiving of robes, food and drink, sitting and lying down, and the plane of practice?

It is answered: The person of lustful conduct wears clothing that is coarse and ill-formed and lacking, and puts on this. The person of hateful conduct wears clean things, robes that are pure, of good colour and pleasing to look upon — this he should wear. The person of deluded conduct wears whatever he happens to get. The person of lustful conduct begs for food that is coarse, not refined, not beautiful — this is the meaning of small begging for food. The person of hateful conduct begs for food and wears beautiful, refined things, fragrant and as he wishes; this is what the deluded one gets. The person of deluded conduct begs for food in accord with whatever he gets, with restraint.

The person of lustful conduct sits and lies down beneath the shade of a tree-root where there is water. In a place a little far from the village. Again, in a place where there is no monastery.

With respect to a place where there is no bedding, here he should sit and sleep. The person of hateful conduct sits and lies down beneath a tree-root near water, accomplished and upright. With respect to a monastery where there is a place of rest fully complete, this becomes his place of rest.

The person of deluded conduct relies upon this: he dwells near a teacher. The person of lustful conduct, in his plane of practice, takes food and drink coarse. If he enters the village, he should go facing the sun.

With respect to a place of evil people, here he should go. The person of hateful conduct's place: with respect to rice and water, food and drink fully complete. As the day grows long, where many people who have faith turn toward — this place he should enter.

The person of deluded conduct, according to the place he gets. The person of lustful conduct, in deportment, often walks much. The person of hateful conduct relies on sitting and lying down.

The person of deluded conduct relies on the plane of practice. With respect to this it is dissolved. He who desires relies on the lovely realm to put faith in it.

Hatred takes the unlovely realm to make its faith. Delusion is the body that sees the cause. Lust is again like a servant.

Hatred is like a master. Delusion is likened to poison. Greed means little trouble, and is cut off in the undefiled.

Hatred is great trouble, making the undefiled. Delusion is great trouble, cut off in the undefiled. The person of lustful conduct delights in form.

The person of hateful conduct delights in stillness and settledness. The person of deluded conduct delights in indolence.

*

Chapter 7: The Distinguishing of the Plane of Practice (Subjects of Meditation)

At that time the preceptor, relying on this, observes the matter of practice. He teaches the thirty-eight subjects of meditation, and will further teach two corresponding subjects of meditation.

It is asked: What are the thirty-eight planes of practice?

It is answered: They are the ten kasiṇas — the earth, water, fire, wind, blue, yellow, red, white, space-sphere, and consciousness-sphere kasiṇas. Furthermore, the ten perceptions of the impure: the perception of the bloated, the perception of the discoloured and swollen, the perception of putrefaction, the perception of the thing cast away, the perception of the food of birds and beasts, the perception of the flesh of the swollen body part by part, the perception of the thing sawn and cut into pieces, the perception of the flowing of red blood, the perception of the foul worms, and the perception of the bones.

Furthermore, the ten recollections: the recollection of the Buddha, the recollection of the Dhamma, the recollection of the Saṅgha, the recollection of virtue, the recollection of liberality, the recollection of the deities, the recollection of death, the recollection of the body, the recollection of in-and-out breathing, and the recollection of stillness (peace). Furthermore, the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity; and the contemplation of the four great elements, the perception of the impurity of food, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception.

These are in all the thirty-eight planes of practice. These thirty-eight planes of practice are known supremely by way of nine kinds of conduct. The first is by way of meditation (jhāna); the second is by way of transcending; the third is by way of increasing; the fourth is by way of object; the fifth is by way of work; the sixth is by way of the excellent; the seventh is by way of plane; the eighth is by way of grasping; the ninth is by way of person.

It is asked: What is it to be by way of meditation?

It is answered: There are ten planes of practice that become the outer practice of meditation. Again, eleven planes of practice accomplish the first meditation. Again, three planes of practice accomplish the third meditation. Again, one plane of practice accomplishes the fourth meditation. Again, nine planes of practice accomplish the fourth and fifth meditation. Again, four planes of practice accomplish the four formless meditations.

It is asked: Why do the ten planes of practice become the outer practice of meditation?

It is answered: Breathing, the contemplation of the body, eight recollections besides, and the contemplation of the four great elements and the perception of the impurity of food. These are called the ten outer practices.

It is asked: Why are the eleven planes of practice comprised in the first meditation?

It is answered: The ten perceptions of the impure and the contemplation of the body. These are called those comprised in the first meditation.

It is asked: What are the three planes of practice comprised in the three?

It is answered: They are loving-kindness, compassion, and sympathetic joy.

It is asked: What is the one plane of practice comprised in the fourth meditation?

It is answered: It is equanimity.

It is asked: What are the nine planes of practice comprised in the fourth and fifth meditation?

It is answered: Excepting the space-kasiṇa and the consciousness-kasiṇa, there are besides the eight kasiṇas and the recollection of breathing.

It is asked: What are the four planes of practice comprised in the four formless states?

It is answered: The space-kasiṇa, the consciousness-kasiṇa, the sphere of nothingness, and the sphere of neither-perception-nor-non-perception. These are called the four practices. Thus by way of meditation may they be known.

It is asked: Why is it by way of transcending?

It is answered: Entering the plane of practice, one comes to transcend form. Excepting the formless kasiṇas, there are besides the eight kasiṇas. Besides these there are thirty planes of practice that do not accomplish the transcending of form. Again, there are three planes of practice that accomplish the transcending. The three formless kasiṇas and the entering into nothingness. Besides these, the thirty-five planes of practice do not accomplish the transcending. Again, there is one plane of practice that accomplishes the transcending of perception and feeling. It is the sphere of neither-perception-nor-non-perception. Besides this, the thirty-seven practices do not accomplish the transcending of perception and feeling. Thus by way of transcending may they be known.

It is asked: Why is it called increasing?

It is answered: There are fourteen planes of practice that can be made to increase. They are the ten kasiṇas and the four immeasurable minds. Besides these, the twenty-four planes of practice should not be made to increase. Thus by way of increasing may they be known.

It is asked: Why is it by way of object (condition)?

It is answered: Nine planes of practice make the condition for supernormal power. Excepting the formless kasiṇas, the eight kasiṇas and the distinguishing space-kasiṇa. Besides these, the thirty practices do not become the condition for supernormal power. Thirty-seven planes of practice become the condition for vipassanā (contemplation, insight, the various kinds of observation). Excepting the sphere of neither-perception-nor-non-perception. Again, there is one plane of practice that does not become the condition for vipassanā. Therefore the sphere of neither-perception-nor-non-perception. Thus by way of object may they be known.

It is asked: Why is it by way of work?

It is answered: There are twenty-one planes of practice for distinguishing the work. Twelve planes of practice are real; five planes of practice should not be spoken of as distinguishing the real.

It is asked: What are the twenty-one planes of practice that distinguish the matter?

It is answered: Excepting the consciousness-kasiṇa, there are besides nine kasiṇas; the ten perceptions of the impure and the recollection of breathing and the recollection of the body.

It is asked: Why are there twelve that are real?

It is answered: The consciousness-kasiṇa, the sphere of neither-perception-nor-non-perception, and the ten outer practices of meditation.

It is asked: Why are five matters such that one should not speak of distinguishing the matter and the real?

It is answered: They are the four immeasurable minds and the sphere of nothingness. Furthermore, there are two planes of practice: inner activity and inner matter. Again, two planes of practice: inner activity and outer matter.

Again, one plane of practice: outer activity and inner matter. Again, twenty-one planes of practice: outer activity and outer matter. Again, there are four planes of practice: inner activity, inner matter set up as outer matter.

Again, there are four planes of practice: set inner activity, set outer activity, and outer matter. Again, two planes of practice: set inner activity, set outer activity, set inner matter, set outer matter. Again, there is one plane of practice: inner activity that should not be spoken of, and inner matter and outer matter.

With respect to this, the two planes of practice of inner activity and inner matter mean the consciousness-kasiṇa and the sphere of neither-perception-nor-non-perception. Again, there are two planes of practice that are inner activity and outer activity. Therefore the recollection of breathing and the recollection of the body.

Again, one plane of practice of outer activity and inner activity. Therefore the recollection of death. Again, twenty-one planes of practice of outer activity and outer matter.

That is to say, the ten perceptions of the impure, the four immeasurable minds, the four form-kasiṇas, the space-kasiṇa, and the recollection of the Buddha and the recollection of the Saṅgha. Again, four planes of practice of inner activity, inner matter set as outer matter. That is to say, the recollection of virtue, the recollection of liberality, the contemplation of the four great elements, and the perception of the impurity of food.

Again, four planes of practice of set inner activity, set outer activity. That is to say, the four form-kasiṇas. Again, two planes of practice of set inner activity, set outer activity, set inner matter, set outer matter.

That is to say, the recollection of the Dhamma and the recollection of stillness. Again, one plane of practice of inner-and-outer activity, inner matter. That is to say, the recollection of the deities.

Again, one plane of practice of inner activity, inner matter, of which the outer matter should not be spoken. That is to say, the sphere of nothingness. Again, there is a plane of practice belonging to a past matter.

That is to say, the consciousness-kasiṇa and the sphere of neither-perception-nor-non-perception. Again, one plane of practice with respect to a future matter. Therefore it is called the recollection of death.

Again, one plane of practice with respect to a present matter. It is the recollection of the deities. Again, six planes of practice that set up (establish) a past matter, establish a future matter, establish a present matter.

That is to say, the recollection of the Buddha, the recollection of the Saṅgha, the recollection of virtue, the recollection of liberality, and the contemplation of the four great elements and the perception of the impurity of food. Again, two planes of practice that establish a past matter, establish a present matter, establish a matter that should not be spoken of with respect to past and future. Therefore the recollection of the Dhamma, the recollection of stillness.

Again, twenty-six planes of practice for which the matter of the three times should not be spoken. That is to say, the nine kasiṇas, the ten perceptions of the impure, the four immeasurable minds, and the recollection of breathing, the recollection of the body, the sphere of nothingness. Again, there are four planes of practice that are a matter of motion.

That is to say, the fire-kasiṇa, the wind-kasiṇa, the perception of putrefying worms, and the recollection of breathing. In this place there is motion. This mark does not move.

Besides these, the thirty-four matters are motionless. Thus by way of work may they be known.

It is asked: Why is it by way of the excellent?

It is answered: The eight kasiṇas and the four formless concentrations. These are called the excellent true matter. Taking the eight kasiṇas, this is called the excellence of concentration.

That fourth meditation attains the excellent plane. The four formless concentrations become excellent. The ten perceptions of the impure and the perception of the impurity of food.

These are called the excellent mark. By form, by figure, by space, by direction, by distinguishing, by combination, by attachment, by the matter of the perception of impurity, by the place of the ten recollections. These are called the excellent recollection, subtle.

By following recollection. The four immeasurable minds, by faultlessness, are the excellent. By receiving benefit, the contemplation of the four great elements is called the excellence of wisdom.

By taking attachment to be empty; thus by way of the excellent may they be known.

It is asked: What is it to be by way of plane?

It is answered: Twelve planes of practice do not arise in the realm of the gods. That is to say, the ten impurities and the recollection of the body, the perception of the impurity of food. Again, there are thirteen planes of practice that do not arise in form-existence. First, the twelve and the recollection of breathing — these recollections do not arise in form-existence. Excepting the four formless spheres, the remaining planes of practice do not arise in formless existence. Thus by way of plane may they be known.

It is asked: Why is it by way of grasping?

It is answered: There are seventeen planes of practice. By sight one grasps the sign. Excepting the wind-kasiṇa and the formless kasiṇas, there are besides seven kasiṇas, the ten perceptions of the impure. Again, one plane of practice — by touch one grasps the sign. That is to say, the recollection of breathing — again one plane of practice. Either by sight or by touch one grasps. That is to say, the wind-kasiṇa. Besides these, nineteen planes of practice — by hearing and distinguishing one grasps. Again, five planes of practice; the beginner in sitting in meditation should not practise the four formless states and equanimity, leaving thirty-two. The beginner in learning meditation should grasp these. Thus by way of grasping may they be known.

It is asked: Why is it by way of person?

It is answered: The person of lustful conduct should not practise the four immeasurables, because of the sign of purity. Why is this? — Because for the person of lustful conduct the attending to the perception of purity is not what is to be done. As for a man sick with phlegm, to eat much and grow fat is not fitting in this case.

The person of hateful conduct should not practise the ten perceptions of the impure, because of the perception of hatred and delusion. The attending to hatred is not what is to be done. As for a man sick with bile, to drink and eat heat-wasting things is not what is fitting.

The person of deluded conduct, whose wisdom is not yet increased, should not be made to arise in the practice, because he departs from the means. If he departs from the means, his energy is without result. Like a man riding an elephant without reins.

The person of lustful conduct should practise the perception of the impure and the contemplation of the body. This is the counter-agent of lust. The person of hateful conduct should practise the four immeasurable minds.

This is the counter-agent of hatred. Or else he should practise the form-kasiṇas, the mind following accordingly. The person of faithful conduct should practise the six recollections.

With the recollection of the Buddha as foremost, faith then becomes settled. The person of intellectual conduct should practise the contemplation of the four great elements, with respect to the perception of the impurity of food, the recollection of death, and the recollection of stillness, since these are the defiled spheres.

Furthermore, the person of intellectual conduct, with respect to every plane of practice, can come to no harm. The person of excogitating conduct should practise the recollection of breathing, in order to cut off excogitation. The person of deluded conduct takes up the questioning of the Dhamma with words.

He takes the time to listen to the Dhamma, takes reverence toward the Dhamma. Dwelling together with a teacher, he makes his wisdom increase. With respect to the thirty-eight practices, according to that in which he delights, he should practise the recollection of death and the contemplation of the four great elements as supreme.

Again it is said: with respect to the distinguishing of the planes of practice, I see this to be better. The six persons, with respect to the distinguishing being abridged, are divided into three.

It is asked: If it is naturally harmful with respect to the first matter?

It is answered: There are two persons of lustful conduct. That is to say, the dull-faculty and the keen-faculty. For the dull-faculty person of lust, practise the contemplation of the impure. As the counter-agent of this lust. This is what should be taught to be done, and by practice lust is removed. For the keen-faculty person of lust, his faith being from the first increased, he should practise the recollections. This is what should be taught to be done, and by practice lust is removed.

There are two persons of hateful conduct. That is to say, the dull-faculty and the keen-faculty. For the dull-faculty person of hateful conduct, practise the four immeasurables. This takes hatred as its counter-agent. This is what should be taught to be done, and by practice hatred is removed. The keen-faculty person of hateful conduct, with increased wisdom, should practise the excellent planes. This is what is taught, and by practice hatred is removed.

There are two persons of deluded conduct; that is to say, the faculty-less and the dull-faculty person of deluded conduct; the practice of the plane should not be taught. For the dull-faculty person of deluded conduct: in order to remove excogitation, the recollection of breathing should be taught to be practised. Thus these are abridged, becoming only three persons. These again do no harm. With respect to these dhammas, the kasiṇas and breathing, by reason of their non-increasing and harmlessness, accomplish all that is to be done. If one has attained this excellent merit, it surpasses all that is to be done, and the work done and the place therein become harmless.

A Treatise on the Path of Freedom

End of Fascicle 3