Toh 287The Noble Application of Mindfulness of the Sacred Dharma

Summary

While on the way to Rājagṛha to collect alms, a group of newly ordained monks are approached by some non-Buddhists, who
suggest that their doctrine is identical to that of the Buddha, since everyone agrees that misdeeds of body, speech, and mind are
to be given up. The monks do not know how to reply, and when they later return to the brahmin town of Nālati, where the Buddha is
residing, Śāradvatīputra therefore encourages them to seek clarification from the Blessed One himself. In response to the monks’
request, the Buddha delivers a comprehensive discourse on the effects of virtuous and unvirtuous actions, explaining these matters
from the perspective of an adept practitioner of his teachings, who sees and understands all this through a process of personal
discovery. As the teaching progresses, the Buddha presents an epic tour of the realm of desire—from the Hell of Ultimate Torment
to the Heaven Free from Strife—all the while introducing the specific human actions and attitudes that cause the experience of
such worlds and outlining the ways to remedy and transcend them. In the final section of the sūtra, which is presented as an
individual scripture on its own, the focus is on mindfulness of the body and the ripening of karmic actions that is experienced
among humans in particular.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation
was produced by Thomas Doctor with help from Benjamin Collet-Cassart and Timothy Hinkle. Thomas also wrote the introduction.
Andreas Doctor checked the translation against the Tibetan and edited the text. The 84000 editorial team subsequently reviewed the
translation and made further edits. Wiesiek Mical assisted by reviewing numerous passages against the available Sanskrit sources.
Robert Kritzer generously shared several unpublished articles on the text with us, and Vesna Wallace and Mitsuyo Demoto kindly
gave us access to drafts of their critical Sanskrit editions of chapters 1 and 3, respectively.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the
Buddha.

The generous sponsorship of Sun Ping, Tian Xingwen, and Sun Fanglin, which helped make the work on this translation
possible, is most gratefully acknowledged.

Introduction

The epic discourse of The Application of Mindfulness of the Sacred Dharma (AMSD)
unfolds as a single, sustained reply to a short question that is put to the Buddha Śākyamuni as the sūtra opens. A group of
newly ordained monks have been challenged by the members of another religious group, who suggest that the Buddha’s teachings
are indistinguishable from those of their own teacher. Not knowing how to reply, the monks request that the Buddha explain how
the path of the sacred Dharma is unlike any other. As the Buddha responds to the monks, he describes the path from the
perspective of an adept meditating monk, who applies the Dharma teachings correctly and so discovers the truths of the Dharma.
In an account that spans the full spectrum of life in saṃsāra, from the horrifying misery and intense pain of the lower realms
to the enrapturing beauty and bliss in the heavens, the Buddha explains how different kinds of physical, verbal, and mental
behavior of humans lead to rebirth in such realms of existence.

The generic and unnamed monk, from whose perspective the Buddha explains the subject matter, witnesses the myriad
realms of existence from the Hell of Ultimate Torment to the Heaven Free from Strife, sometimes by means of the divine eye
that is accomplished through meditation, and at other times through the eye of insight that is acquired through hearing the
teachings. In this way, the monk comes to directly recognize the matrix of causes and effects that keeps the wheel of cyclic
existence turning, and he realizes with full clarity how, throughout all this, life and beings’ experiences are utterly
impermanent and always determined by their own past actions. A very substantial part of the sūtra describes the ravishing
sceneries and amazing events that take place in the heavens. In the midst of these breathtaking descriptions, the sūtra
frequently presents pithy teachings of the Dharma, typically given in verses that may be spoken by gods, such as Śakra, or by
divine birds, such as the king of swans or the peacock king.

The account of the heavens and the actions that lead to rebirth there comes to an abrupt end in the midst of the
descriptions of the Heaven Free from Strife. Instead follows, for the remainder of the scripture, a teaching on mindfulness of
the body. This latter teaching, which functions mostly as an independent part of the sūtra, presents mindfulness of the body
within the framework of the “internal” human body and the “external” body of the outer world. This latter section includes an
elaborate description of the human realm according to Buddhist cosmology. Given the sūtra’s sudden stop
in the middle of the presentation of the Heaven Free from Strife, it seems quite likely that an earlier version of the sūtra
might have been significantly longer than the present version and that only a partial version was available to the Tibetan
translators. If so, the missing material must, however, have been lost at a very early point in the text’s history, since the
Chinese translation, which was produced earlier, during the
early sixth century, features the
same disjointed topical transition. In spite of this awkward end to the sūtra’s description of the heavenly realms, the
discourse of the AMSD as it remains today is a vast treasury of Dharma, a rich presentation of the realms of saṃsāra, and a
splendid piece of world literature that stands out as one of the greatest literary works of classical India.

With its 2158 Tibetan pages, the AMSD is the largest scripture within the general sūtra section of the Degé
Kangyur, where the text
is placed as the first scripture within the collection of Hīnayāna scriptures. This placement among the Hīnayāna sūtras has
been a topic of some debate among Tibetans, since one finds frequent occurrences of the term “Mahāyāna” within the sūtra’s
later sections. Notably, however, the term is only found in the Tibetan translation of the sūtra, not in the Chinese
translation. Moreover, the Tibetan translator of the sūtra, Patshap Tsultrim Gyaltsen (eleventh–twelfth c.),
himself classified the text as a Mahāyāna scripture in his colophon to the sūtra. Still, the editor of the Degé Kangyur, Situ
Paṇchen Chökyi Jungné (1700–1774) classified the sūtra as belonging to the Hīnayāna, basing himself on the earlier
classification of Butön Rinchen Drup (1290–1364), the famous compiler of the Kangyur. Butön in turn seems to have relied on
the Denkarma inventory (compiled in 812), which likewise classifies the sūtra as a Hīnayāna scripture.

According to its lengthy and very informative colophon, the Tibetan translation of the sūtra that is preserved in
the Degé Kangyur was produced during the reign of the Indian king Rāmapāla (ca. 1077–1120). In his colophon, the Tibetan
translator Tsultrim Gyaltsen mentions that the translation is based on several earlier incomplete draft translations. At least
some of these had been produced already, during the earlier Tibetan translation efforts of the eighth and ninth centuries, as
attested by the text’s inclusion in the Denkarma inventory. Tsultrim Gyaltsen further mentions that he worked on the
translation together with a large team of Indian paṇḍitas, among whom he makes specific mention of Śāntākaragupta,
Abhayākaragupta, Śakyarakṣita, Vīryākaraśānti, Subhūticandra, and Aḍitacandra. He also says that he was further assisted by
two other Tibetan scholars, Shang Buchikpa and Sherap Ö. In spite of his prominent role in producing this translation of the
AMSD, Patshap Tsultrim Gyaltsen does not appear to have translated any other texts contained in the Kangyur. We do, however,
find a Tsultrim Gyaltsen, who may very likely be the same person, listed as the translator of a number of tantric practice
manuals contained in the Tengyur, at times working with the paṇḍita named Abhayākaragupta (who we just saw was involved in the
translation of the AMSD). Apart from such brief listings of his name, however, we sadly have no other information available
about this important figure in the history of Tibetan Buddhism.

The single extant Sanskrit manuscript of the AMSD is supposedly kept today at the Norbulingka in Lhasa, although
no official information is available about this and physical access to the manuscript appears to be highly restricted.
Photographs of the manuscript have recently been shared among a small group of scholars in the West, but these photos are also
not freely accessible at present. According to Daniel Stuart, the date of composition of the sūtra in India can be established
to be somewhere between 150 and 400 ce, whereas the dating of the only extant Sanskrit manuscript
in Tibet has been suggested, by Stuart, to a much later period: circa the eleventh to thirteenth centuries ce. The extant
Sanskrit manuscript largely parallels the Degé Tibetan edition up to the discussion of the Heaven Free from Strife (near the
end of the second Tibetan volume), at which point the text ends. The Sanskrit manuscript is a partial copy that only covers
approximately half of the text as contained in the Chinese and Tibetan translations. Notably, as Stuart has shown, the
surviving Sanskrit manuscript and the Chinese and Tibetan translations all transmit the same recension.

A critical edition and English translation of the Sanskrit text pertaining to the first part of chapter 2
(according to the Tibetan chapter structure) has been published by Stuart. Critical editions of chapter 1 and the section
on the hell realms in the latter part of chapter 2 are currently being prepared by Vesna Wallace and Mitsuyo Demoto,
respectively. As we prepared this English translation we consulted Stuart’s critical Sanskrit edition and
English translation of that section of the text, which proved to be very beneficial for our translation. Wallace and Demoto
also both kindly shared their draft Sanskrit editions with us, which likewise was very helpful for our work. For a detailed
discussion of the sūtra’s textual history and the Sanskrit, Chinese, and Tibetan manuscripts, we refer the interested reader
to Stuart’s doctoral thesis on the AMSD (2012) and his later published version of his thesis (2015a).

Short references to the AMSD, its teaching on impermanence, and its calls to renunciation are quite frequent in
the Tibetan scholarly tradition. Most notably, Karmapa III, Rangjung Dorjé (1284–1339), produced a large compendium to the
sūtra. Modern scholarship on the AMSD was
first undertaken by Lin and Demiéville (1949) but has recently been greatly advanced through the publications of Stuart (2012,
2015a, 2015b, 2017a). Stuart’s recent work provides a wealth of information regarding the available textual witnesses and
analysis of some of the heterogeneous doctrinal developments that find expression in the AMSD. In addition to her forthcoming
critical Sanskrit edition of chapter 3, Demoto (2009) has also published a study of the names of the various hell realms that
occur in this chapter. Robert Kritzer is currently preparing a Tibetan critical edition and English translation of the final
(autonomous) section of the AMSD, which concerns mindfulness of the body (chapter 7 according to the Chinese chapter
division). Kritzer also kindly shared his unpublished paper (forthcoming) on the AMSD’s complex presentation of “worms” that
are described in the sūtra as inhabiting the human body. Recently, in his book on
sexuality in Indian Buddhism, José Cabezón has also discussed the lengthy presentation of the hells that we find in the AMSD,
where several hells are described as the ripened results of various forms of sexual misconduct.

In producing this English translation, we have based our work on the Degé xylograph while consulting the
Comparative Edition (dpe bsdur ma), as well as the Stok Palace manuscript. It goes without
saying that we do not see our translation as definitive, or final, in any way. As the publications of Stuart, Kritzer, and
Demoto have clearly demonstrated, there is a dizzying amount of philological detail to consider in the Sanskrit, Chinese, and
Tibetan witnesses of the AMSD. As our aim has been to produce a complete English translation of the more than 2100 pages
contained in the Tibetan text, we have unfortunately not been able to study these textual details of the sūtra to the degree
that learned scholars would otherwise expect. We therefore sincerely apologize for any errors and shortcomings this English
translation may contain. We nevertheless hope that, in spite of its imperfections, this publication may prove useful for
scholars, as well as members of the general public, who wish to explore and study this amazing discourse. As further studies
on this sūtra are published in the future, the present translation surely also stands to benefit. With its poetic beauty,
philosophical profundity, and gripping presentation of the world as perceived by Buddhists in early medieval India, the AMSD
certainly deserves the attention of the contemporary world.

Detailed Outline of the Text

I. Chapter 1 (Vol. 68)

A. The Ten Virtuous Courses of
Action

II. Chapter 2

B. The Eighteen Grounds

1. The First Ground

2. The Second Ground

3. The Third Ground

4. The Fourth Ground

5. The Fifth Ground

6. The Sixth Ground

7. The Seventh Ground

8. The Eighth Ground

9. The Ninth Ground

10. The Tenth Ground

a) The Hells

⁽¹⁾ The Reviving
Hell

⁽²⁾ The Black Line
Hell

⁽³⁾ The Crushing
Hell

⁽⁴⁾ The Howling
Hell

⁽⁵⁾ The Great Howling
Hell

⁽⁶⁾ The Hell of
Heat

⁽⁷⁾ The Hell of Intense
Heat

11. The Eleventh Ground

12. The Twelfth Ground

⁽⁸⁾ The Hell of Ultimate
Torment

13. The Thirteenth Ground

b) The Starving
Spirits

14. The Fourteenth Ground

III. Chapter 3

15. The Fifteenth Ground

c) The Animals (Vol.
69)

16. The Sixteenth Ground

IV. Chapter 4

d) The Gods

⁽¹⁾ The Six Classes of Gods in the
Desire Realm

(i) The Heaven of
the Four Great Kings

a. The
Garland-Bearer Gods

b. The
Vessel-Bearer Gods

c. The
Ever-Infatuated Gods

d. The
Triple-Lute-Bearer Gods

e. The
Wandering Gods

17. The Seventeenth Ground

(ii) The Heaven of
the Thirty-Three

a. The
Gods Dwelling in Sudharma

b. The
Gods in Dwelling in the Lofty

c. The
Gods in Dwelling on Summits

d. The
Gods in Dwelling in Excellent View

e. The
Gods in Dwelling in One Direction

f. The
Gods in Dwelling in Forests

g. The
Gods in Dwelling in Various Chariots

h. The
Gods in Dwelling in Enjoyment

i. The
Gods in Dwelling in Beauty

j. The
Gods in Dwelling by the Pārijāta Tree

k. The
Gods in Dwelling on Mixed Riverbanks

l. The
Gods in Dwelling on Forest Riverbanks

m. The
Gods Dwelling in Essence of Jewels

n. The
Gods in Engaging in Clarification

o. The
Gods in House of Refined Gold

p. The
Gods in Shaded by Garlands

q. The
Gods in Moving on Springy Ground

r. The
Gods in Distinguished in Many Colorful Ways

s. The
Gods in Promotion

t. The
Gods in Subtle Engagement

u. The
Gods in Enraptured by and Attached to Song

v. The
Gods in Blazing Splendor

w. The
Gods in Resembling the Full Moon

x. The
Gods in Pair of Śāla Trees

y. The
Gods in Moving in the Wink of an Eye

z. The
Gods in Fine Complexion and Large Body

aa. The
Gods in Draped with Jewels

bb. The
Gods in Part of the Assembly

cc. The
Gods in Dwelling on the Disk

dd. The
Gods in High Conduct

ee. The
Gods in Supreme Splendor

ff. The
Gods in Garland of Splendor

gg. The
Gods in Unmixed

18. The Eighteenth Ground

(iii) The Heaven
Free from Strife

a. The
Gods in Supreme Strength

b. The
Gods in Traveling on Great Mounts (Vol. 70)

c. The
Gods in Moving in the Stream

d. The
Gods in Living on the Peak

e. The
Gods in Living on the Peak (repeated)

f. The
Gods in Ornament of the Mind

g. The
Gods in Continuous Movement

h. The
Gods in Moving in Vast Environments

i. The
Gods in Moving in Gatherings

a)
The Six Stūpas

1)
The Stūpa of the Buddha Śikhin

2)
The Stūpa of the Buddha Vipaśyin

3)
The Stūpa of the Buddha Krakucchanda

i. The male lay practitioner

ii. The female lay practitioner

iii. The nuns

iv. The monks

4)
The Stūpa of the Buddha Viśvabhū

5)
The Stūpa of the Blessed Kanakamuni

6)
The Stūpa of the Blessed Kāśyapa

j. The
Gods in Moving in Mixed Environments

k. The
Gods in Endowed with Migration

l. The
Gods in Emanation of Light Rays

m. The
Gods in Controlled Movement

n. The
Gods in Constant Bliss

o. The
Gods in Endowed with Increasing Bliss (Vol. 71)

b)
The Eleven Great Dharma Teachings

1) Agitation Is Remedied by Taming Oneself

2) Lack of Restraint Is Remedied by One-Pointedness

3) Flawed Discipline Is Remedied by Following a Holy
Person

4) Laziness Is Remedied by Diligence

5) Obsession with Village Life Is Remedied by Being Alone in the
Wilderness

6) Greed Is Remedied by Contentment

7) Fondness for Friends and Relatives Is Remedied by Staying in Foreign
Lands

8) Meaningless Talk Is Remedied by Proper Verbal
Restraint

9) Frivolity Is Remedied by Steadfastness

10) Poverty Is Remedied by Generosity

11) Ignorance Is Remedied by Knowledge

p. The
Gods in Total Pleasure

c)
The Twenty-Two Wholesome Factors

1) Remorse

2) Fear of the Lower Realms

3) Patience

4) Diligence

5) Teaching the Dharma

6) Compassion

7) Gentleness

8) Observance

9) Faith

10) Overcoming Fickleness

11) Steadfastness

12) Fear of Scandal

13) Absence of Clinging

14) Delighting in Solitude

15) Undistracted Mind

16) Recollection of Death

17) Freedom from Infatuation Based on One’s Body, Family, and
Nobility

18) Equality with Respect to all Beings

19) Contentment

20) Weariness of Objects

21) Distrust of the Mind

q. The
Gods in Living by Rājanina

d)
The Thirty Qualities of Listening to the Dharma

1) Hearing the Dharma That One Has Not Heard Before

2) Understanding What One Hears

3) Discerning What One Understands

4) Accomplishing What One Discerns

5) Practicing What One Has Adopted

6) Establishing Others in That Which One Observes

7) Being Unaffected by Decline

8) Developing Discernment of the Characteristics of the
Dharma

9) Giving Rise to Roots of Virtue That Did Not Exist
Previously

10) Causing the Roots of Virtue to Mature

11) Liberating Those Who Are Matured

12) Establishing Those with Wrong View in the Authentic
View

13) Overcoming All Unvirtuous Thoughts

14) Cultivating All Virtuous Thoughts

15) Relinquishing Negativities That Arise by the Force of
Conditions

16) Developing Carefulness

17) Following Holy People

18) Overcoming Deceit and Stinginess

19) Being Respectful to One’s Parents

20) Understanding Karmic Actions and Their Effects

21) Cultivating Activity That Increases One’s Life
Span

22) Being Praised by the People of the World

23) Being Protected by the Gods

24) Having Excellent Intentions

25) Possessing the Wealth of Being Endowed with the
Dharma

26) Being Free from Laziness

27) Gratitude

28) Continuous Recollection of Death

29) Being Free from Regrets at the Time of Death

30) Finally Going Completely Beyond Suffering

r. The
Gods in Shining in Manifold Ways

V. The Application of Mindfulness of the
Body

The Translation

##
The Noble Application of Mindfulness of the Sacred Dharma

Prologue

Homage to all the buddhas, bodhisattvas, solitary buddhas,
and noble hearers!

Thus did I hear at one time. While the Blessed One was residing in the brahmin quarter of the village of Nālati
near Rājagṛha, venerable Śāradvatīputra one morning went to Rājagṛha together with a great gathering of monks to collect alms.
As they were out receiving alms, a large group of the monks came across some wandering non-Buddhist practitioners who were on the way to the same destination,
and together they engaged in a Dharma discussion to everyone’s delight and appreciation.

During their discussions some of the non-Buddhists asked, “Ah, you Śākya followers, does not your mendicant
Gautama teach that misdeeds of the body are unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in
them even when they are done by another? We also consider misdeeds of the body to be unattractive, ugly, and unpleasant, and
we do not rejoice in them even when done by others. Does not your mendicant Gautama teach that misdeeds of speech are
unattractive, ugly, and unpleasant, and that one should refrain from rejoicing in them even when done by another? We also
consider misdeeds of speech to be unattractive, ugly, and unpleasant, and we do not rejoice in them even when done by others.
Does not your mendicant Gautama teach that misdeeds of the mind are unattractive, ugly, and unpleasant, and that one should
refrain from rejoicing in them even when done by another? We also consider misdeeds of the mind to be unattractive, ugly, and
unpleasant, and we do not rejoice in them even when done by others. What difference is there

between your mendicant Gautama’s Dharma-Vinaya and our own?
What are the ideas? What are the distinctive points? What makes the Dharma-Vinaya of your mendicant Gautama superior to ours?
The mendicant Gautama claims that he is omniscient.”

When faced with these questions by the wandering non-Buddhist practitioners, the group of newly ordained monks
neither approved nor responded because the venerable Śāradvatīputra was absent. Once they had completed their alms round, the
large group of monks returned to the town of Nālati where they had their meal and then took their places amid the gathering of
monks.

Later, venerable Śāradvatīputra also returned to the town of Nālati, having received his alms. When he arrived,
the great gathering of monks went to see him and related to him what had transpired. Venerable Śāradvatīputra said, “If I had
been traveling with you, venerable ones, and had met those wandering non-Buddhist practitioners along the Rājagṛha highway, at
a crossing, or at a fork in the road, I would have defeated them in accordance with the Dharma. But unfortunately, I did not
witness what transpired in your discussion with those wandering non-Buddhist practitioners.

“Venerable ones, the eyes of the Blessed One perceive everything directly. He understands actions, their effects,
and their ripening. At present he is residing not far from
here. Subduing all those whose views are extreme, he is teaching the Dharma of actions and their ripening results to hearers
and laypeople, gods and humans. You must bring what happened before him. He will teach you everything about actions and their
ripening. He will teach you that which is not seen by any god, māra, Brahmā, mendicant, brahmin, or any other being. What we
fail to see the Blessed One sees directly. With his knowledge of actions and their ripening results, he will teach
you.”

The large group of monks then set off to see the Blessed One and came upon him during his afternoon rest. He was
seated like Mount Sumeru, shining brightly within a sphere of light. The Blessed One was resplendent like the sun at noon,
peaceful and soothing like the moon at night. He was clear like a lake, deep like the sea, unshakable like Mount Sumeru, and
dauntless like a lion. Like a parent, he was the refuge for all. With his mind permeated by great compassion, he was the
universal friend of all beings. He was an abode of love, compassion, joy, and equanimity. With his body adorned by the
thirty-seven great factors of awakening, its radiance delighted the eyes of all who beheld him. Outshining the light of the
sun and the moon, the son of the Śākya king was endowed with universal vision, and his eyes were free of the three stains. He
had taught the two truths, comprehended the twofold suffering, accomplished and actualized the two cultivations, realized the
result of the path, and gained the knowledge of the reality of cessation. Endowed with eyes that perceive the three realms
directly, he revealed the three realms to others. He had
fathomed the real nature of the eighteen elements. He knew the essence of the inspired mind. He was endowed with the eighteen
floods of unique qualities, liberated from the bonds of existence, in possession of the ten powers, fearless with the four
types of fearlessness, endowed with great compassion, and constantly in possession of the threefold application of
mindfulness.

The many monks draped their Dharma robes over their shoulders, knelt on their right knees, and bowed their heads
to the Blessed One’s feet. Calmly and with heads bowed, they then stood to one side. A monk who had been appointed by the
large gathering now stepped forth and approached the Blessed One. When he was very close to the Blessed One, he bowed his head
to his feet. He then respectfully conveyed to the Blessed One how, in the morning, the monks had dressed in their Dharma
robes, picked up their alms bowls, and gone to Rājagṛha to receive alms. He recounted how they had met the wandering
non-Buddhist practitioners, and how the latter had begun to discuss physical, verbal, and mental misdeeds, up to the questions
they had asked.

When the monk had finished his account, the Blessed One spoke the following words to the monks, as well as to the
brahmins of Nālati, and the others: “Monks, I shall explain for you a teaching of the Dharma that is known as Mindfulness of the Sacred Dharma. Auspicious in the beginning, the middle, and the end, this
teaching is of profound meaning and conveyed in excellent words. Unique, complete, and pure, it explains the perfect training
and pure conduct. Listen keenly and keep in mind what I say.
I shall explain this for you.”

“Blessed One,” replied the monks, “we shall do just as you instruct.”

As the monks listened, the Blessed One now spoke: “Monks, you may wonder what is meant by the Dharma teaching
known as Mindfulness of the Sacred Dharma. Well, it is to remain constantly mindful of seeing
Dharma as Dharma and non-Dharma as non-Dharma, while not having any doubts. It is to delight in listening to the Dharma, and
to venerate one’s elders. This yields knowledge of the effects of the karmic actions of body, speech, and mind, and of the
ripening of those actions in terms of death and rebirth. One’s view thereby becomes unmistaken and impervious to being swayed
by others.

Chapter 1

The Ten Virtuous Courses of Action

“Monks, there are three misdeeds of the body: killing, stealing, and sexual misconduct. What, then, is
killing? To take a life is to recognize another sentient being as a sentient being and knowingly slay
it. Such an act may be of a great, intermediate, or minor kind. Great killing is the murder of a worthy
one or the like. Such acts lead to the Hell of Ultimate Torment. Intermediate killing occurs when one
murders someone on the path. Minor killing is to kill an animal or someone of degenerate moral
conduct.

“An act of killing can also be categorized with respect to the past, future, or present, or in terms of whether
that act is carried out due to desire, anger, or delusion. Of these latter, killing out of desire occurs
in hunting deer and other game. Killing out of hatred occurs in killing a
snake, a mongoose, or the like. Killing due to delusion occurs in sacrificial killings and the like.
Killing can likewise be categorized in terms of acts done by
oneself, acts ordered by others, and acts done both by oneself and on the order of others.

“In five cases killing will not incur any stain of evil: unwittingly killing insects,
ants, and so forth that happen to be in one’s a path; unintentionally striking and killing someone
with a weapon; dispensing the wrong type of medicine to a sick person, thereby accidently causing the person’s death while
trying to help; as a mother, causing the death of one’s child by disciplinary beating; and unintentionally causing living
beings to die due to their falling into fire. When killing occurs under these five circumstances there will not be any stain.

“Further, killing may take place, again in three ways, by contracting others to do it, by performing the deed
oneself, or by both of these methods.

“What is understood by a complete act of stealing? A spiritual practitioner, who observes and
adheres to the Dharma, may understand this through having received teachings or having seen it to be the case by means of the
divine eye. A complete act of stealing is to rob something that belongs to another with the intention of making it one’s own.

“Which acts of this kind will have a minor effect? If one takes what was not given due to compliance with a royal
decree; or if one takes what was not given for the sake of one’s guru, one’s sick parents, a solitary buddha, a worthy one, a
non-returner, a stream enterer, or the like; or if one does so for the sake of the sick or the hungry. In such cases there
will be a minor ripening of the act. Such cases of taking what was not given, when performed by someone who has not taken vows
to take what was not given, also involve only a minor ripening. Minor effects will also arise when one takes what was not
given, but then mentally confesses, feels remorse, and abstains in the future, and when one prevents others from taking what
was not given, confers vows upon them, establishes them upon
the path, and establishes them in the practice of abstaining from taking what was not given. Similarly, only minor effects
occur when the preparations, act, or conclusion is incomplete.

“What are the preparations for stealing? They involve deceiving the victim, giving secret instructions, engaging
in fraud, or some other form of inappropriate activity. What is the act itself? It is to take the possessions of another
without them being given. What is the act’s conclusion? This consists in rejoicing in, becoming habituated to, and increasing
the act; rejoicing in the act while keeping it hidden; and making other disciplined individuals engage in such an act. When a
misdeed of stealing lacks any of these three aspects, which include preparations and conclusion, its effect will be minor and
experienced in indeterminate ways.

“What is sexual misconduct? This is understood by a spiritual practitioner who observes
phenomena. Such a person will see that sexual misconduct occurs when one penetrates one’s own wife, or another man’s wife,
through an opening other than the vagina, or when one rejoices in others performing such an act, or when one makes others
engage in it even while refraining from doing so oneself.

“In which cases will the effects of sexual misconduct be minor? When the act is regretted and confessed, when one
does not rejoice in it, when one discourages others from engaging in sexual misconduct and establishes them on the path, and
when the preparation or conclusion is incomplete. When such factors of intention and discipline are present the effects of an act of sexual misconduct will be minor and their
experience indeterminate. When the three misdeeds of the body are of this kind their effects are lesser and weak.

“Only those who hear these points from my hearers or from myself will understand the whole matter of karmic
actions and their ripening effects. Thus, they will not be swayed by the accounts of others, but become independent. These
points are not realized by wandering non-Buddhist practitioners. Neither are they realized by the world with its gods; nor by
the māras; nor by Brahmā, mendicants, and brahmins; nor by gods, humans, and asuras.

“What are the misdeeds of speech? Spiritual practitioners who understand phenomena, as well as karmic actions and
their maturation, will know that there are four misdeeds of speech: lying, divisive talk, harsh words, and chatter.

“What is lying? Lying is to deceive oneself and others. Thus, when one expresses false
complaints before a king or minister and so unjustly brings harm or ruin upon others, that constitutes a complete verbal
misdeed of lying. Such acts lead sentient beings to experience life in hell.

“What is the misdeed of speech known as divisive talk? If, with the intention to sow discord,
one speaks to a group that is otherwise in agreement on a certain subject, that is a verbal misdeed of divisive talk. How can
the effects of divisive talk be lessened? By confession, thinking, ‘In my delusion I have done wrong!’; by hindering those who
delight in sowing discord and by establishing them on the path; or by refraining from the act’s preparations or conclusion.

“What are the preparations for such an act? They
consist in speaking to others out of a delight in sowing discord and the affliction of haughtiness. What is the course of
action in terms of divisive talk? It is to repeatedly rejoice and delight in disharmony based on an aggressive mind. When is
the conclusion of such an act complete? It is complete when one rejoices in a performed act of divisive talk; when one
anticipates further, repeated engagements in such acts with excitement and pleasure; and when one does not wish to rectify
this inclination. This mental state is one of aggression. When examined by others, one will be deemed untrustworthy and
scorned. Such an act exposes one as being shameless and without any sense of embarrassment or self-criticism. This is the
verbal misdeed of divisive talk.

“What is the misdeed of harsh words? Spiritual practitioners who see phenomena, karmic
actions, and their origin will understand this by means of knowledge derived from hearing. In this regard, harsh words bring
harm to oneself and impact others by creating the occasion for them to hear unpleasant words. Such acts ripen in various ways,
depending on whether they were concealed or confessed, or whether they were done in a spirit of jest or malice. The severe
forms of harsh words cause the experience of life in hell, yet through confession the resultant experience can become
indeterminate. This is the third verbal misdeed. The preparations, conclusion, and full possession are as described
above.

“What is the fourth verbal misdeed? Spiritual practitioners who comprehend numerous forms of karmic action,
phenomena, and ripening recognize chatter to be pointless and unrelated babble. The resultant experiences
are indeterminate, and the act involves less evil. Such is
the fourth verbal misdeed.

“What are mental misdeeds, and how many of them are there? Spiritual practitioners who consider karmic action,
phenomena, and ripening know by means of knowledge derived from hearing that there are three mental misdeeds. They understand
that covetousness occurs when one sees the possessions of others, and that gives rise to thinking,
craving, and the idea that ‘those things should be mine.’ Such covetousness is the first among the mental misdeeds.

“There is also ill will, which is to give rise to a hostile and aggressive state of mind when
seeing others’ agreeable circumstances. That is the second mental misdeed.

“The third mental misdeed is wrong view, a mistaken perception of things. This has two
aspects: denying what is, and misunderstanding. Denying what is means to deny the relevance of such
things as generosity, fire offerings, and sacrificial worship, or that good and bad deeds will ripen into karmic consequences.
Misunderstanding is the belief that happiness and suffering are bestowed by gods and not the result
of karmic action. That is the second form of wrong view.

“If one resorts to, becomes habituated to, and increases these ten misdeeds that pertain to body, speech, and
mind, their consequences may become certain as they ripen in the present life. The karmic effects may also be experienced in
accordance with the causal actions following one’s death and rebirth into another realm, or they may be experienced in various
ways following rebirth in this realm. How is that? A spiritual practitioner who considers karmic action, phenomena, and
ripening will understand this either through knowledge derived from hearing or by seeing with the divine eye.

“Killing is the first of the misdeeds of the body. If one resorts to, becomes habituated to, and increases the
amount of killing, one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good
fortune, one will have a short life. If, for example, one is a hunter who has killed due to attachment, one will suffer a
downfall because of that. Having become a deer, pig, partridge, chicken, pheasant, fish, or the like, one will be killed by a
trap or a hook. Such are the causal relationships associated with the acts of killing in cyclic existence. Even if one is born
among humans, sharing in their good fortune, one’s life will be short. One will not be born in a land of wise people and
instead one’s birthplace will be plagued by many armed conflicts. There, one will soon be killed. Here is a verse on lesser,
intermediate, and severe killing:

“Some die in the womb,

Others at childbirth,

Others while only being able to crawl,

And still others who have already learned to walk.

“Such is the ripening of the act of killing in terms of the present life.

“Resorting to, becoming habituated to, and increasing acts of stealing yields three forms of ripening: the
experience of life in hell, present life consequences, and concordant effects in future lives. What are these like? Spiritual
practitioners who consider karmic action, phenomena, and ripening perceive this based on the knowledge derived from hearing.
If one resorts to, becomes habituated to, and increases acts of stealing, one will take birth in the realms of hell beings,
animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, one will be destitute. Whatever
enjoyable things one might have will be taken by punitive legislation, water, fire, weapons, robbers, or thieves. Thus,
whatever one may have gathered will be wasted and what is obtained will not yield any enjoyment. These are the three effects of stealing.

“What are the three effects of resorting to, becoming habituated to, and increasing acts of sexual misconduct?
Spiritual practitioners who observe karmic action, phenomena, and ripening will perceive the following either through
knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and increases acts
of sexual misconduct, one will take birth in the realms of hell beings, animals, or starving spirits. If one is born as a
human, the causally concordant effect will be such that one’s spouse is disrespectful, one becomes a hermaphrodite, or one is
held in contempt by the world.

“Such are the threefold effects of the ripening of the three physical misdeeds. However, the wandering
non-Buddhist practitioners do not accept any of this, from the physical misdeeds up to and including their ripening. Why is
that? Because those who develop and cultivate ignorance do not perceive my teaching on karmic action, phenomena, and ripening.
However, my hearers and my spiritual practitioners do see this.

“Furthermore, what is meant by a spoken or verbal misdeed? What forms does it assume? Spiritual practitioners who
abide by the observation of phenomena perceive four verbal misdeeds by means of knowledge derived from hearing: lying,
divisive talk, harsh words, and chatter. If one resorts to, becomes habituated to, and increases acts of lying one will take
birth in the realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good
fortune, others will disregard what one has to say. Nobody will listen, whether in royal courts, among householders, amid the nobility, or even in the company of one’s own
children and spouse. One’s breath will carry a foul odor, and one’s teeth, mouth, complexion, and skin will be unpleasant to
behold. Mistreated by all worldly individuals, one will live in perpetual fear. Family, friends, and loved ones will be
unreliable. All projects one undertakes will come to naught, and one will instead be driven to pursue all sorts of meaningless
activities. Such are the unattractive, ugly, and unpleasant karmic effects of the act of lying.

“What are the effects of resorting to, becoming habituated to, and increasing the second verbal misdeed?
Spiritual practitioners who carefully observe phenomena perceive this either through knowledge derived from hearing or by
seeing with the divine eye. If one resorts to, becomes habituated to, and increases divisive talk one will take birth in the
realms of hell beings, animals, or starving spirits. Even if one is born among human beings, sharing in their good fortune,
one may be dumb, deaf, or suffer from bad breath. Nobody will trust one’s words and one will become the laughingstock of all.
One’s facial complexion will be unattractive. One will be unable to feel at ease at any single location. One’s mind will be
restless yet rigid. Such is the misdeed of divisive talk.

“What are the effects of resorting to, becoming habituated to, and increasing harsh words? These are understood
either through knowledge derived from hearing or by seeing with the divine eye. If one resorts to, becomes habituated to, and
increases harsh words, one will take birth in the realms of hell beings, animals, or starving spirits. Even if one is born
among humans, sharing in their good fortune, one will not be consoled by anyone. Constantly the target of everyone’s abuse,
one will not be offered relief by anyone. Not a single
word of appreciation will come from one’s own children or spouse. Like a deer, one will have to live in fear of all humans.
Without access to spiritual teachers, one will fall in with bad company. These three are the effects of harsh words.

“What is it like to resort to, become habituated to, and increase the misdeed of chatter? Spiritual practitioners
who carefully observe inner phenomena
will perceive this either through knowledge derived from hearing or by seeing with the divine eye. When resorting to, becoming
habituated to, and increasing chatter, one will end up in the realms of hell beings, animals, or starving spirits. Even if one
is born among humans, sharing in their good fortune, one will not be appreciated by others but will be considered unimportant.
Whether at the royal palace or in the homes of family and friends, one will be looked at as one gone mad. Such is the misdeed
of chatter.

“What is it like to resort to, become habituated to, and increase the three mental misdeeds? Spiritual
practitioners who carefully observe inner phenomena will understand this either through knowledge derived from hearing or by
seeing with the divine eye. If one resorts to, becomes habituated to, and increases covetousness, one will take birth in the
realms of hell beings, animals, or starving spirits. Even if one is born among humans, sharing in their good fortune, all that
one accumulates will be seized by the authorities, or destroyed by water or fire. Thus, one will live in constant
poverty.

“What is it like to resort to, become habituated to, and increase the mental misdeed of ill will? Spiritual
practitioners who carefully observe inner phenomena will perceive this either through knowledge derived from hearing or by
seeing with the divine eye. When resorting to, becoming
habituated to, and increasing ill will, one will end up in the realms of hell beings, animals, or starving spirits. Even if
one is born among humans, sharing in their good fortune, one will be born in rocky mountains, among barbarians who are
constantly afflicted by armed conflict, and one will live in permanent fear. Continuously one will suffer from falling down
into a precipices. One’s mind will never be at ease and all sorts of harm will continuously befall one.

“What is it like to resort to, become habituated to, and increase the mental misdeed of wrong view? Spiritual
practitioners who carefully observe inner phenomena will perceive this either through knowledge derived from hearing or by
seeing with the divine eye. Resorting to, becoming habituated to, and increasing wrong views will lead to the experience of
the whole gamut of suffering that is associated with life in hells such as that of Ultimate Torment. Moreover, one will go
from one animal life to the next billions of times, and the same will occur within the realm of starving spirits. In the rare
event that one is born among humans and shares the fortune of humans, one will nevertheless encounter thousands of variations
of the flaws that are taught with respect to these unvirtuous actions.

“Moreover, when one contemplates the very subtle aspects of the ten unvirtuous actions in other ways, one will
understand how they lead sentient beings to roam through the realms of hell beings, starving spirits, and animals. Spiritual
practitioners who carefully observe inner phenomena perceive this either through knowledge derived from hearing or by seeing
with the divine eye.

“In this regard, you may wonder how one may resort to, become habituated to, and increase acts of killing.

“Regarding the first of these, one may associate with negative companions, students, or friends who kill. One may
enjoy their company, fool around with them, work with them, and stay with them. One may find such people trustworthy and in
possession of good qualities, and thus adopt their behavior.
Unvirtuous teachers and students who have the habit of killing people will tell all sorts of stories to justify killing. These
are not the path and only lead others to indulge in killing. In this manner, they may tell stories about sacrificial
offerings, stories about wild game, or wicked stories based on their gustatory cravings. Similarly, they may tell stories
about retaliation against hostile adversaries or relations, or stories based on their craving for these people’s belongings.
Similarly, taking great in delight in affliction, they will tell stories based on their craving for material things or about
deeds for acquiring fame. In these ways, they lead others on. If one trusts and adheres to such people, one may also end up
resorting to killing. Resorting to killing results in entering the realms of hell beings, starving spirits, and animals. Such
effects are unattractive, ugly, and unpleasant, and are condemned by all wise people. Even if one is born human, one’s life
will be short. Thus, the taking of life stemming from a wicked teacher makes one become totally habituated to killing.

“What does it mean to become habituated to unwholesome people? Based on the taking of life that is influenced by
unwholesome people as just described, one rejoices in, appreciates, contemplates, and condones acts of killing. Setting one’s
mind on killing, one succeeds in slaying others by numerous means. Without counting it as a fault and condemning it, one
delights in killing and does not refrain from it. In this way, killing becomes second nature. Those who otherwise have the
habit of not killing will be drawn into the practice of killing. One will also engage in the kinds of conversation, and so on,
alluded to previously. This is what it is like to grow habituated to killing.

“What does it mean to increase killing? Once habituated to killing in the way just described, one may associate
with evil companions and thereby greatly expand one’s murderous activities. Thus, one may craft poisonous arrows, gather dogs
and raptors, and accept the protection of barbarous people. Fond of warfare, one may wear chain mail, weapons, swords, lances,
axes, disks, helmets, and so on—thus adopting all possible instruments for killing others. Such is
the person who increases killing.

“Through such causes, bases, and conditions one will be born in the realms of hell beings, animals, and starving
spirits, and so be tormented by unbearable harm. Based on whether one’s killing was minor,
intermediate, or severe, there will be a corresponding experience of minor, intermediate, or severe ripening.

“Whenever an act has been carried out and accumulated it will also ripen. Therefore, acts that were done by
oneself will also be experienced by oneself. Hence, if one has become disenchanted with cyclic existence one should give up
evil acts and pursue what is virtuous. These are the explanations of resorting to, becoming habituated to, and increasing the
taking of life.

“How does one resort to, become habituated to, and increase acts of stealing? How does resorting to, becoming
habituated to, and increasing such acts lead to the experience of life in hell?

“People whose discipline has degenerated will naturally be disposed to thievery. When they associate with negative
companions or students they will engage in minor, intermediate, or great acts of stealing. Minor acts of stealing occur as
described earlier, when one takes others’ possessions out of fear of otherwise being punished by the authorities. Intermediate
acts occur when one steals smaller things as long as one
does not steal from a field of excellence. Even if a minor thing is taken from the Buddha, Dharma, or Saṅgha, the result will
be great. However, if one has improperly taken from the Buddha, Dharma, or Saṅgha but later makes proportionate offerings to
them, the negative act can be purified, especially in the case of the Buddha and the Dharma. If one steals from the saṅgha, it
cannot be purified without experiencing some painful effects because the saṅgha is a field with a particularly strong karmic
charge. If one steals a means of sustenance from the congregation one will fall into the great hells. If one steals something
else from the congregation, one will instead be born in one of the hells that surround that of Ultimate Torment, such as
Great Darkness.

“If one takes up, resorts to, rejoices in, becomes habituated to, and increases stealing, even minor forms of
stealing will lead to birth among hell beings, animals, and starving spirits. If one does not develop attachment to and
rejoice in the act, and instead regrets it, the ripening will become indeterminate.

“Resorting to stealing occurs when someone who is inclined to take what was not given engages in various ways in
acts of thievery.

“What is meant by becoming habituated to stealing? Having obtained something that was stolen, one may rejoice and
delight in the robbers and thieves, and happily consume or employ what was stolen. Considering such conduct to be a good
quality, one may encourage and help others to steal. This is becoming habituated to stealing.

“How is stealing increased? This occurs when one steals in order to enjoy linens, food, drink, clothing, jewelry, beverages, prostitutes, and ornaments. Delighted, one
may think, ‘Among all pleasures, those which comes from stealing are the best!’ With such thoughts one enjoys linens, food,
drink, clothing, jewelry, beverages, prostitutes, and ornaments. Thinking, ‘I must continue stealing because it brings me so
much pleasure,’ one then proceeds as described above. This is what it means to increase the act of stealing and as a result of
that it is certain that sentient beings will experience life in a hell.

“What does it mean to resort to, become habituated to, and increase acts of sexual misconduct? Overcome by an
inappropriate mentality, one may become a type of being with a propensity for desire such as a swallow, duck, pheasant,
parrot, peafowl, partridge, fish, or smoky creatures. When such beings die and transfer out of
the family of asuras they may be born among humans and associate with bad companions who are full of desire. With them they
may then have inappropriate sexual relationships. Being mistaken in these two ways, they are filled with attachment, and they
act in inappropriate ways to sate their insatiable desires. This makes it impossible for the gandharvas, otherwise destined to
be born there, to take birth, because it desecrates the birthplace. Such are the reasons why sexual misconduct, which is based
on improper desire, is a misdeed.

“Resorting to sexual misconduct occurs when a person with an inordinate desire for carnal contact indulges in such acts and continuously repeats them, finding
intense gratification in physical sensations. What does it mean to become habituated to sexual misconduct? This refers to
repeatedly engaging in sexual misconduct and thinking about it, becoming so infatuated with it that one gives up other
pleasures only to focus on sexual misconduct and the object of one’s desire. What is meant by increasing sexual misconduct?
Infantile, ordinary beings consumed by inappropriate mental activity feel that sexual misconduct is the best thing possible
and they think that it is a mistake to classify such behavior as a form of misconduct. Instead they regard sexual misconduct
as a supreme quality and therefore encourage many others to engage in it. That is what it means to increase sexual misconduct.
These three physical misdeeds are unvirtuous actions in which infantile, ordinary beings engage.

“What about the four verbal misdeeds: lying, divisive talk, harsh words, and chatter?

“Lying is to deceive oneself and others, for by speaking lies one does indeed deceive both oneself and others.
There are five causes for lying: desire, anger, fear, personal gain, and indoctrination into the prescribed practices of a
misguided religion. How does one lie? Whether at the royal court, in an assembly of householders, or among one’s relatives,
one may lie to both those who are dear to oneself and those who are not. One may lie to those who are dear to oneself out of
desire and to those who are not dear to oneself out of
anger. One may also lie for the sake of personal gain and for the sake of wealth.

“Moreover, indoctrination into the prescribed practices of a misguided religion is also a way of lying. For
example, brahmins may declare that lying will not carry any blemish as long as it is done to obtain desirable qualities, or to
safeguard one’s wealth, protect one’s life, or obtain a bride. Such declarations are a form of lying by means of
indoctrination into the discipline of a misguided religion, and through such indoctrination into ignorant and wrong views one
will come to live in an unbearable hell. Since lying plants the seeds of the hell realms it is best to entirely avoid any form
of lying, even at the expense of one’s own life or that of others.

“One may also tell lies out of fear, as when someone thinks, ‘Unless I lie now, I may expose my life to serious
danger for no reason.’ In such cases one lies motivated by fear.

“Thus, these five factors cause infantile beings to lie. All of them are based on delusion.

“At this point, there are some verses:

“Disregarding what lies beyond this world

And transgressing the one Dharma,

Liars will not shy away

From any form of negative act.

“As soon as they are born with a human body,

Axe-like words will spout from their mouths.

And thus, those who speak wrongly

Only undermine themselves.

“Speaking truthfully, not starting fights,

And giving when asked, even if one has only a little—

Those who carefully observe these three key points

Will enter the divine assemblies.

“Therefore, regardless of the causes and conditions, one should refrain from lying and should not rejoice in lies
told by others, either.

“Nor should one seek out, take part in, or participate in conversations with liars, lest others will think that one is a liar oneself. Thus, if one befriends
people who are fond of tainted activities, others will come to think of oneself as tainted as well. That is to say, one ought
not keep negative company. Negative company leads to bondage in cyclic existence and birth in the realms of hell beings,
starving spirits, and animals. Virtuous company, on the other hand, leads to supreme liberation. This is a brief explanation
of lying.

“What is divisive talk and what forms does it assume? Spiritual practitioners who carefully observe inner
phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. Divisive talk occurs
when words are spoken to sow discord among those who otherwise enjoyed harmonious relationships. There are two forms of
divisive talk: direct and indirect. That is to say, one might instruct someone to cause a rift among two people so that they
become enemies or adversaries, or one might also seek to do so personally.

“What then are harsh words, and what forms do they assume? Spiritual practitioners who carefully observe inner
phenomena perceive this either through knowledge derived from hearing or by seeing with the divine eye. Harsh words are
harmful to oneself and others. They are the concordant cause of anger, and they are unattractive, ugly, and unpleasant to
listen to. They involve desire, anger, and delusion, and they are engaged in by all infantile, ordinary individuals. They take
numerous forms and involve numerous observations, causes, mental states, and types of ripening, as well as numerous ways of
destroying the joyful destinations. They make everyone
unhappy and they cause and support anger in the world. They provoke destruction, breed distrust and unkindness, and emerge
from a poisonous tongue. Thus, the stains of harsh words are to be avoided by all who practice pure conduct.

“At this point, there are some verses:

“The steadfast should give up harsh words

And always speak words that are genuine.

The person fond of speaking in pleasant ways

Will be close to the transcendence of suffering.

“Always speak words of peace

And give up words that are tainted.

A person destroyed by stained words

Is a person heading for hell.

“A person possessed by tainted words

Does not find any happiness.

Like treacherous lions and snakes,

Such people will not reach the higher realms.

“Those who refrain from words

That are harsh and deceptive,

And instead bring joy,

Happiness, and relief,

Will be happy in this world

And proceed to the higher realms thereafter.

Such people are worthy

Of the veneration of the wise.

“Those speakers of the truth who are always tranquil,

Who are sincere, free from deceit,

And who refrain from harming others,

Are joyful banners of the Dharma.

“Those who rattle on like the sound of clapping hands

Are inferior among humans.

Obtaining that, they do not know the Dharma.

They are fooled by those who are deluded.

“Not rectifying their own suffering

And not wanting to be happy,

People engage in negative acts

And are fooled by the causes of craving.

“In consequence of their acts

They cannot come close

To wealth, children, or spouse,

Nor to friends and relatives.

“Good deeds and bad deeds

Follow people wherever they go,

Just as birds in the sky

Are followed by their shadows.

“Just as travelers with insufficient provisions

Will suffer on their journey,

So beings who have failed to do good

Will be heading for the lower realms.

“Just as travelers with abundant provisions

Will be happy on their journey,

So beings who have done good

Will be heading for the higher realms.

“When people have spent a long time abroad

And are delighted to return home,

Their homecoming will be celebrated

By happy friends and dear ones.

“Likewise, when those who have created merit

Set out from this world to the other side,

Their merits will create a joyous celebration,

Like a happy party of friends and dear ones.

“Therefore, create and accumulate

Merit for lives to come.

Beings should be mindful

Of creating merit for the next world.

“Acting harmoniously, people of merit

Will be praised by the gods.

They will be happy here

And happy in the realms beyond.

“As the wise perceive this key point

They will maintain their discipline.

Noble beings with supreme sight

Practice peace within this world.

“Moreover, spiritual practitioners who carefully observe inner phenomena understand chatter, the fourth verbal
misdeed. What forms does chatter assume? Chatter is unrelated babble, the expression of random words based on shallow
thinking. Some forms of chatter are careless, whereas others are not. By engaging in chatter, one will be considered
untrustworthy in this life, and the people of the world will despise one’s course of activities. Chatter is pointless prattle,
and thus one ought to refrain from either directly or
indirectly engaging in, or rejoicing in, this fourth verbal stain. And neither should one keep company with those who engage
in chatter.

“Covetousness, ill will, and wrong view belong to the path of unvirtuous mental acts.

“Among these, covetousness is the state of being mentally and verbally obsessed with the substances and features
of wealth procured by others, thinking, ‘This should be mine!’ Covetousness is that form of inappropriate mental engagement
that is an impulsive reaction to, and craving for, the fine circumstances of others. Covetousness is an unvirtuous action, and
its ripening is unattractive, ugly, and unpleasant. Covetousness fools restless and untrained, childish beings by creating a
compulsive obsession with the fine circumstances of others. Thus, one seeks to obtain their fine circumstances, repeatedly and
all-encompassingly, while wishing for and craving them to the extent that the very perception of such circumstances becomes
painful. This is covetousness, a great stain among mental actions.

“How does the mental state of ill will constitute a negative course of action? Spiritual practitioners who
carefully observe inner phenomena see this either through knowledge derived from hearing or by means of the divine eye. They
see how the illusory mental flaw of ill will may arise when observing others, regardless of whether they are excellent or not. Thus, one might act as one pleases with regard to that illusion,
and so sustain an extremely severe mental flaw. Such ill will leads to the experience of life in hell. It is like hail to the
crops of virtuous qualities and is antithetical to the eye
of true insight. This fire within the heart of darkness burns away spiritual discipline. It is a cause of ugliness and cuts
through the supports for the Dharma. It is the enemy of both this world and the worlds to come. It destroys one-pointedness,
combats love, and demolishes the noble one’s four truths of suffering, origin, path, and cessation. Ill will is the supreme
harbinger of life in hell. Ill will is therefore abandoned by all holy beings, noble hearers, and people in pursuit of
learning.

“What is the function of wrong view, this darkness that grows in the hearts of beings in the form of negative
beliefs that run counter to the sacred Dharma? Spiritual practitioners who carefully observe inner phenomena perceive this
either through knowledge derived from hearing or by seeing with the divine eye. Wrong view has been present and has arisen
since time without beginning. It is the cause of becoming a hell being, a starving spirit, or an animal. It is pitch-black
darkness. It is a fondness for negative beliefs. It is antithetical to the genuine path. It is like a weapon, fire, poison,
and an abyss. It destroys all beings. It is a view that is wrong and mistaken.

“There are two kinds of wrong view: those that accept the existence of conditions and those that deny karmic
actions and results. To accept conditions is to claim that all happiness and suffering is the result of
actions carried out by oneself. To deny karmic actions and results is to deny the relevance of
generosity, and so forth. Thus, as the basis of all ten unvirtuous actions, wrong view functions as the fundamental destroyer of all meaningful objectives.

“Having turned away from the path of these ten unvirtuous actions, how does one instead engage in defiled or
undefiled acts? Spiritual practitioners who carefully observe inner phenomena see this either through knowledge derived from
hearing or by means of the divine eye. Unvirtuous actions lead to bondage in cyclic existence and the exhaustion of Dharma.
Virtue, on the other hand, is what causes liberation. Giving up killing, one gives freedom from fear to all the beings in
cyclic existence. One will be praised in the present life, have a beautiful countenance, enjoy bright faculties, and carry out
acts that engender longevity. Those who day and night protect even harmful creatures such as rākṣasas, piśācas, or kumbhāṇḍas
of different kinds will thereafter be protected by the gods, and when they separate from their bodies, they will be born in
the joyful divine realms. If you want to experience the effect of such ripening, then know that such experience is
proportionate to your diligence.

“If one wishes to experience the minor, intermediate, or great paths of awakening, then this is how they follow.
Dedication toward the awakening of a hearer will turn one into a worthy one and one will go completely beyond suffering.
Dedication toward intermediate awakening will make one a solitary buddha. If one’s dedication is toward unsurpassable and
perfect awakening, one will become a perfect buddha. Endowed with knowledge and its support, one will become a well-gone one,
a knower of the world, a steersman who tames beings, an
unexcelled one, a teacher of gods and humans, a blessed buddha.

“Life is the root of all qualities. Hence, protecting life is a gift that grants all forms of happiness. Among
all forms of generosity, the mental state of wishing to give life is supreme. Among all forms of discipline, the discipline of
giving life is the supreme way to gain rebirth in the higher realms. If the practice of such discipline is dedicated toward
the enjoyment of objects that serve as causes of affliction and craving, then one will become Brahmā, Māra, or Śakra. If it is
dedicated to becoming a great human being, then one will become a universal monarch, possessing the seven treasures and ruling
the four continents. If it is dedicated to becoming a great asura, one will rule the realm of the asuras. If it is dedicated
to becoming a great yakṣa one will rule the realm of the yakṣas. This great compassion is the seed of the sacred Dharma. It is
a protection against cyclic existence and a lamp for those who are lost in the darkness of cyclic existence. Such is the
practice of refraining from killing. By giving up killing one cultivates love and becomes a compassionate being. Deciding to
refrain from killing brings purity and joy. When one is unable to actually save others, one should remain impartial. This will
make one’s mind rest in the four abodes of Brahmā.

“In essence, the roots of virtue that ensue from having given up killing are inconceivable because they
accomplish whatever aim one may dedicate them to in whatever applicable way. As an analogy, when an expert goldsmith works
with fine gold, he can turn it into anything he wants:
ornaments, vases, human figures, or buddha figures. Similarly, someone who guards against killing and maintains that practice
unerringly without violating it may accomplish whatever aim he or she is dedicated to in whatever applicable way. Thus, those
who give up killing are close to the transcendence of suffering. They will enjoy the company of spiritual teachers and possess
the fortune of benefiting themselves and others. They are a field of merit for hell beings, animals, and starving spirits.
Within cyclic existence they possess and follow the Dharma. They will accomplish the ideals of those who possess the Dharma
and also become stable in this accomplishment. They are not frightened or oppressed by rulers, robbers, water, or fire.
Rather, they find joy within. They are seen as unassailable by other peers who possess the Dharma. Thus, killing should be
given up.

“What goodness comes of refraining from stealing? Spiritual practitioners who carefully observe inner phenomena
see this by means of knowledge derived from hearing or through the divine eye. By giving up stealing one will escape the net
of great avarice for objects owned by others. One will find relief in the present life. Taken into confidence by kings and
ministers, as well as by courts, households, noble families, monastic congregations, and priestly gatherings, one will be
regarded as delightful, dear, attractive, and authoritative.
The enjoyments of such a person will be constant. And without bringing harm to others, one will have no fear of rulers, water,
robbers, or fire. Unanticipated, such enjoyments will arise spontaneously. Once these have arisen, one will be a field of
merit, embody discipline, embark upon a good path, and develop close ties with worldly beings. Furthermore, when separating
from the body one will be born in the joyful divine realms. If the merit of this is dedicated by means of the path of
deliverance, one will find deliverance and, in the same way as before, become a Brahmā, Māra, Śakra, or a universal monarch
who rules the four continents and possesses the seven treasures. Likewise, those who delight in discipline will attain their
respective forms of awakening.

“What are the effects of giving up sexual misconduct? Spiritual practitioners who carefully observe inner
phenomena see this by means of knowledge derived from hearing or through the divine eye. Giving up sexual misconduct leads to
good deeds and virtuous action. One will be praised and trusted in the present life. One will not feel nervous around women.
Kings and ministers will take one into their confidence. One’s spouse will never be stolen by someone else, but always act
with respect and in accordance with one’s own intentions. Even in hard times there will not be any mockery, disrespect, or
inclination to attack one another. One’s spouse will not be blamed by anyone and she will act like a mother or sister to the
whole world, being free from any anger at the world.

“As before, when separating from one’s body, one will take birth within the joyful divine realms. When later the
time has come to die in that god realm, one will be reborn as another god there. If, on the other hand, one has engaged in
sexual misconduct, another god will, while one is still alive in that realm, be born among the divine maidens and become
visible to them. The divine maidens will then jest, smile, and have fun with that god. Later, when one’s wife sees one is
dying, she will abandon one to be with that other god. Thus, caught by the shackles of envy, one will take birth as a hell
being. Resorting to, becoming habituated to, and increasing acts of sexual misconduct is a great obstacle. Therefore, giving
up sexual misconduct will allow one to follow the great path of virtue and gain the fortune to transcend suffering.

“By giving up lying, which is incompatible with all virtuous inclinations, one upholds highly virtuous
inclination. What, then, are the ripened effects of this in this present life? Spiritual practitioners who carefully observe
inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up lying one will be
trusted even by people who have never seen or heard of oneself. Should one be lacking in terms of wealth, all one’s wishes
will be fulfilled by both the people and the king. Like the moon that shines brightly in the midst of the other planets and
celestial bodies, those who speak the truth will shine brightly amid all worldly people. Among all jewels, the great jewel of
the truth is supreme and sublime. Among all that liberates us from all cycles of existence, the liberator of the truth is
particularly exalted. Among all that turns us away from the
lower realms, the repellent of the truth is supreme. Truth is the lamp of all lamps and the guide of all guides. Among all
forms of substance, it is the substance of truth that removes the sickness of others. Truth is the force among all forces, the
protector among all protectors, and the most exalted among all friends.

Those who possess the wealth of truth will never experience the poverty of falling into the lower realms.
Instead, they will be close to the gods. Wherever such people are born they will take birth in a fine family and have an
excellent physique. Everyone will find them appealing, delightful, attractive, and trustworthy. Such people will be
imperceptible to rākṣasas and piśācas, and invulnerable to their harm. Whenever such people travel they will find plentiful
and excellent lodging and medical treatment. Anything they may wish for will be fulfilled. Such people will experience supreme
human happiness and, when the time of their death comes, they will separate from their bodies only to be born in the joyous
divine realms, where they will enjoy extremely long lives, tremendous miraculous powers, and an exceedingly exalted status.
Just as before, if one dedicates this in a pure and undefiled manner, it will bring the liberation of transcending
suffering.

“As one practices virtuous actions, what are the effects of giving up divisive talk, as they ripen in this life
and beyond? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing
or through the divine eye. The ripened effect that is experienced in this life due to giving up divisive talk is to have steadfast friends, acquaintances, relatives,
spouses, male servants, female servants, workers, and employees. One will not be led along by others, and none among one’s
friends, the members of the royal court, or discordant relatives will be able to create any factions. Should one lose one’s
wealth, one will not become destitute. Neither will one suffer any loss when encountering famine, isolated places, mountains,
precipices, or temporary adversities. Should one criticize others, one will not be persecuted. At the royal court one will
prevail, and one will not have any fear of water, weapons, or animosity. Such are the qualities associated with giving up the
great stain that is divisive talk. Having died and separated from the body, one will be born in the joyful and divine higher
realms. There great gatherings of affectionate goddesses of similar ilk will please one with flower garlands, colored powders,
perfumes, and jewelry. Just as before, if one’s relinquishment of divisive talk is dedicated in a pure and undefiled manner,
one will achieve the transcendence of suffering through the path of undefiled concentration.

“Speaking harsh words is an unvirtuous action that saddens the entire world. What are the effects that ripen by
giving up harsh words? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived
from hearing or through the divine eye. Those who give up harsh words come to witness what is virtuous. Such people are
naturally honest and a source of comfort. They are esteemed
by the whole world. They speak gently and pleasantly, while refraining from harming anyone and bringing everyone comfort. When
such people are seen in the distance, everyone wants to approach them. Such people have many friends, and even if they lack
material wealth, everyone will act like servants toward them. Even if they should happen to disturb anyone, others will not
abandon them. All their objectives will be accomplished without any trouble. Such people will never have to fear animosity,
the authorities, water, fire, or weapons. When they later separate from their bodies, they will take birth among the gods in
the joyful and divine higher realms. Even then, their words will be gentle, beneficial, and delightful, and they will possess
great miracles and great powers. As before, if this is dedicated in an undefiled manner toward the blissful abode of the
concentration of deliverance, one will attain the three kinds of awakening.

“Which effects of giving up the unvirtuous action of chatter will be attained in this life, and what form of
rebirth does such relinquishment lead to? Spiritual practitioners who carefully observe inner phenomena see this by means of
knowledge derived from hearing or through the divine eye. Those who give up chatter will be of a pure family and held in high
esteem. Their words will be meaningful and greatly appreciated by everyone. They will never be punished for verbal mistakes.
Their speech will be perfectly articulate and respected in the world. Thus, their words will be calm, beautiful, clear,
meaningful, gentle, profound, and never in conflict with the way things are. The world will regard them as teachers and their wealth will be secure. Others will acknowledge
their relinquishment of error as an excellent quality, and they will be inspired to uphold such virtues themselves. When they
separate from their bodies, such people will take birth in the joyful higher realms. Once born there they will be held in
regard by all the gods. Their miraculous powers will be great, and they will enjoy unparalleled divine pleasures. As before,
if this is dedicated toward the blissful concentration of undefiled purification, one will achieve the three kinds of
awakening.

“Thus, by giving up the three physical and four verbal forms of unvirtuous action one will eventually transcend
suffering. Such causes of virtuous action will also yield praise within the world and rebirth among the gods. These are the
causal factors and ripened effects of authentic physical and verbal action as perceived by spiritual practitioners who
carefully observe inner phenomena and are authentic within.

“How may mental action be virtuous? Spiritual practitioners who carefully observe inner phenomena see this by
means of knowledge derived from hearing or through the divine eye. By stopping the three unvirtuous mental acts one will, as
the result of such virtue, experience happiness in this life and, when separating from the body, take birth among the gods in
the joyful higher realms. Furthermore, if one becomes disenchanted with cyclic existence, it will cause one to enter the field
of nirvāṇa without any remainder of the aggregates.

“The three mental acts are covetousness, ill will, and wrong view. Among these three unvirtuous courses of
action, what effects will be ripened by specifically giving up covetousness? Spiritual practitioners who carefully observe
inner phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up covetousness one will not harbor any intent to
take possession of the diverse and abundant wealth of kings or royal ministers. Should the wealth of such a person be lost,
those who find it will return it, even if they are in a superior position. Those who abandon covetousness will always be
wealthy and never subjugated by others. When they separate from their bodies, such people will take birth among the gods in
the joyful higher realms. Thus, born as gods, no asura will be able to defeat them in the battles between gods and asuras. No
asura will be able to strike them, or even simply mock them. They will never be shunned by the other gods, who will always
regard them as agreeable, delightful, and attractive. They will experience unparalleled sounds, textures, tastes, forms, and
scents. As before, if this is dedicated toward the effect of the undefiled concentration of deliverance, one will attain the
three kinds of awakening.

“What effects of virtuous action will be attained by giving up the unvirtuous action of ill will? Spiritual
practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the divine
eye. By giving up ill will, one will be wealthy and happy in the present life. Everybody will regard one with joy and delight.
Nobody will be able to inflict great and unbearable terror, misfortune, or harm. One will not have to fear the authorities,
robbers and thieves, falling into an abyss, other people, injury, deceit, floods, or many other such unpleasant terrors. Thus one will be free from fear and misfortune. Everybody
will look upon one with appreciation and delight. Everyone, whether evil or good, will show one affection as if one were their
own child or sibling.

“When separating from the body, one will take birth among the gods in the joyful higher realms. There, one will
master great miraculous feats and powers, and enjoy a wealth of delightful forms, sounds, and textures. One will enjoy
delightful parks, perfectly arrayed and of the most beautiful kind. In sprawling gardens filled with delights one will be the
center of attention for great gatherings of goddesses, and no god will be able to bring any harm upon one’s body, voice, or
mind. Instead, hundreds of thousands of gods will make one happy, and one will be as successful, attractive, happy, and
appealing as Śakra, king of the gods. Never afflicted by the warfare between gods and asuras, one will remain free from all
conflicts.

“When this is dedicated without affliction toward the supramundane path of deliverance, one will, after dying as
a god, become a universal monarch who holds sway over the four continents and partakes of the seven treasures. Those seven
treasures are as follows:

⁽¹⁾ The precious lady whose body emits a scent of sandalwood and incense powder,
while her mouth is redolent of blue lotuses. She is as delightful to touch as the kaliṅga bird. This is a bird
inhabiting islands in the ocean that has such power that whoever touches it is freed from physical discomfort. Thus,
the people who live on those islands are free from all hunger, thirst, and ailments. When the universal monarch
beholds the precious lady, who is similar to that kaliṅga bird, the sight of her warms him during winter and cools him
during summer. All the while, no one but the
monarch himself is allowed to touch her. As a result of having given up ill will, this precious lady pursues virtuous
actions such that anyone who understands virtue will regard her as their mother or sister. The monarch is dear to her
and she treats him with respect. She loves him and follows him joyfully.

“The precious lady is free of the following five flaws of a woman: having interest in other men, being
stingy, having unreasonable attachments, taking inappropriate pleasures, and killing the
lord of the household. Instead the precious lady has these five qualities: she is obliging, bears many sons, is
friendly, is of high status, and is not jealous when the lord of the household shows interest in other women. She also
possesses three further qualities of great women: she refrains from idle talk, avoids wrong views, and does not fall
under the power of sounds, smells, tastes, or textures, even when her husband is absent. As the result of this, once
she separates from her body, she is born among the gods in the joyful higher realms. That is the precious lady
belonging to the universal monarch.

⁽²⁾ “What else characterizes the universal monarch, an attainment that is due to the ripening of the
virtuous action of relinquishing the great stain of ill will? Spiritual practitioners who carefully observe inner
phenomena see this by means of knowledge derived from hearing or through the divine eye. By giving up severe ill will,
which is the concordant cause for other unvirtuous actions, one will come to enjoy the second treasure, the
precious jewel. Such a jewel is
endowed with eight qualities. It shines at night, like the full moon in autumn. Just like the radiant autumn moon, the
precious jewel illumines the darkest of nights and it bathes everything within a hundred leagues in its light. Those
tormented by heat during the day are cooled by the jewel’s soothing light. Thus, cooling others is the jewel’s first
quality. As for the second quality, when travelers suffer from thirst, rivers of water endowed with eight qualities
will gush forth from the jewel, quenching everyone’s thirst. That is the jewel’s second quality. Third, whatever the
monarch may want, the jewel will provide. That is its third quality. Fourth, the jewel has eight facets, and from each
one of them shines multicolored light: blue, yellow, white, red, and the color of madder. Fifth, all diseases will be
healed within a hundred leagues of the jewel. The minds of everyone will enter equipoise, and no wish will go
unfulfilled. Sixth, the jewel prevents evil nāgas from causing calamities. Seventh, those lost in deserts, ravines,
and wilderness, and those who lack trees or a place to stay, will all find perfect trees, ponds, lotuses, forests, and
meadows. The jewel’s eighth quality is that it prevents untimely death among humans as well as rebirth in the animal
realm. Also, animals will not harm each other, even
if they belong to opposing species, as in the case of mongooses and snakes. Thus, the jewel is endowed with these
eight great qualities. Moreover, due to the ripening of the universal monarch’s practice of giving up ill will, he
will father a thousand sons, each of them bold and heroic, endowed with supreme physiques, conquerors of enemy armies.
All of them will follow through on their plans, be endowed with the Dharma, and act in accordance with the Dharma.
They will be in harmony with their family, and everyone around them will regard them with natural joy and
affection.

⁽³⁾ “How does the precious wheel, which is the third result of giving up ill will,
manifest within the world? Spiritual practitioners who carefully observe inner phenomena see this by means of
knowledge derived from hearing or through the divine eye. They perceive a precious wheel endowed with five qualities.
As for the first quality, the wheel is made of gold from the Jambu River, measures five hundred leagues, has a
thousand spokes, and shines beautifully, like a second sun in the world. The second quality is that the wheel travels
unhindered through the sky, crossing a hundred thousand leagues in a single day. Third, whether the universal king
wishes to go to Godānīya in the west, Videha in the east, Kuru in the north, or to any of the divine realms of the
Four Great Kings, the wheel with its thousand spokes travels ahead of him in the sky. By the power of the precious
wheel his entire army with its four divisions of elephants, horses, chariots, and infantry will follow after,
traversing the sky. Fourth, the precious wheel
articulates and makes audible all that the universal monarch cannot hear. The fifth quality is that, as soon as they
see him, all kings and ministers who support the Dharma will without any hesitation offer themselves to the monarch,
who is endowed with the Dharma and follows the Dharma. Such is the wheel’s fifth quality. This concludes the
explanation of the third royal treasure.

⁽⁴⁾ “How does the universal monarch’s precious elephant manifest in the world to
those who pursue the virtuous practice of giving up ill will? Spiritual practitioners who carefully observe inner
phenomena see this by means of knowledge derived from hearing or through the divine eye. A universal monarch who is
endowed with the Dharma and follows the Dharma will possess a purebred and perfectly obedient elephant that is
victorious against his enemies in battle. The elephant is endowed with seven perfect appendages: four legs, a tail
that does not hang down, a penis in its groin, and a well-poised trunk. With these attributes the precious elephant
stands firmly on the ground. It is powerful and possesses the strength of one thousand normal elephants. Its tusks are
smooth and of a snowy white, silvery color. It resembles the elephant of Śakra, and as soon as they smell it no other
elephants can stand before it. The elephant can battle in three environments: water, dry land, and the sky. With its
perfect powers it can circle the outskirts of Jambudvīpa three times in a day. The elephant can be led along by a rope, but whenever the universal monarch
rides it, this purebred will tune into the monarch’s thoughts and go wherever he wishes without being otherwise
instructed. The precious elephant moves leisurely, turning its head with majestic poise. Without causing any harm or
disturbance, it moves with delightful beauty. Even if it should come into the midst of young children it will not
cause any fear. On the highway, at crossings, or as it walks back and forth within fine courtyards, even girls will
dare to touch it. The elephant is terrifying on the battlefield, yet when at rest it can be pulled along by a rope.
Such are the qualities of the monarch’s elephant. When a universal monarch engages in just one of these ten virtuous
actions, it produces these seeds of universal royalty. So, it goes without saying that they also ensue from the
practice of all ten virtues together. This is how a spiritual practitioner perceives the precious elephant, the fourth
royal treasure, by seeing with the divine eye.

⁽⁵⁾ “What are the qualities of the universal monarch’s precious horse? Spiritual
practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or through the
divine eye. The universal monarch possesses a precious horse that is white like a swan or white lotus and is adorned
with excellent marks such as the divine jewel crest. This horse has the strength of a thousand horses and is of
perfect color and shape. If told to do so, the precious horse will circle Jambudvīpa three times in a day. Its body is
pure and remains perfectly free of disease. Such is the universal monarch’s fifth treasure.

⁽⁶⁾ “How is the universal monarch’s precious minister? Spiritual practitioners who carefully observe inner phenomena see
this by means of knowledge derived from hearing or through the divine eye. The precious minister possesses the
following qualities. Whenever the monarch has the wish for something, the precious minister will understand what the
king desires and offer it to him in the fullest measure, even without being asked. Thus, he gathers such utterly
perfect things without any attachment, and he refrains from non-Dharma. His acts are extremely appropriate, befitting
the place and time. He is free from the afflictions, does not harm others, and does not make the people suffer. Thus,
he remains tirelessly committed to the ways of proper business. His interest is focused on the monarch’s projects and
the projects of the Dharma and he devotes himself fully to programs for the future. Such is the universal monarch’s
precious minister. He will remain with those who give up ill will and instead follow the path of the ten virtuous
actions with the intention of benefiting everyone in the world, as if they were his own parents.

⁽⁷⁾ “The seventh treasure is the precious master of the household. What are his
qualities? Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from
hearing or through the divine eye. Without having to be told, the precious master of the household, who obeys the
monarch’s command, will fill up gorges, ravines, mountainous wildernesses, and other such inaccessible places with an
inexhaustible amount of diamonds, sapphires, emeralds, coral, and other such jewels—as well as, needless to mention,
gold and silver. The wealth provided by the precious master of the household is extremely reliable. He is free of
deceit and dishonesty, does not cause anyone harm,
and is well liked by the entire populace. Such is the precious master of the household.

“The monarch who possesses these seven treasures wields power over the four human abodes and assumes half of the
throne of the ruler of the nāgas, the two classes of gods, the Four Great Kings, and the gods of the Heaven of the
Thirty-Three. Such is the universal monarch who possesses the seven treasures.

“Slightly inferior to these are the seven subsidiary treasures: sword, skin, bedding, garden, home, garment, and
sandals.

⁽¹⁾ “The qualities of the subsidiary treasure of the sword are such that the sword
will hasten to wherever people of the realm might feel inclined to transgress the monarch’s thought or word. Nobody
will strike the sword and neither does the sword ever strike anyone. Yet as they see the sword, all the people will be
filled with respect. Thus, while it never cuts anyone, whether good or evil, and while the sword hence does not
function as a weapon, it nevertheless instills reverence in the entire realm. Such are the qualities of the subsidiary
treasure of the sword.

⁽²⁾ “What are the qualities of the subsidiary treasure of the skin? This precious
hide comes from the ocean and is offered to the monarch by sea merchants. The skin is from an ocean nāga. Five leagues
wide and ten leagues long, it repels water, cannot be stirred by the wind, and is fire
resistant. It brings warmth when one feels cold, and cools in times of heat. Wherever the monarch and his court may
travel, the precious minister will bring this skin along. The skin causes everyone to serve the royal household in the same way that they
take care of their own. The skin prevents the sight of repulsive females. It is white and shines with the light of the
moon and sun.

⁽³⁾ “Third, the monarch’s precious bedding is light, smooth, and has upper and lower
layers that automatically rearrange themselves in response
to the body’s pressure. If the monarch wishes to concentrate, this bedding will free his concentration and brighten
his intelligence. If the monarch should become overcome by desire, sitting on this bedding will make him become
detached and free from desire. The bedding has the same effect on anger and delusion, and thus the precious bedding is
like a seat of meditation. When women see the monarch poised on his precious bedding they will feel the most intense
joy yet they will not become excessively desirous. Such are the qualities of the bedding that is the third subsidiary
treasure.

⁽⁴⁾ “What are the qualities of the garden, the fourth subsidiary treasure? Whenever
the king approaches his garden, feeling inclined to meditate there, the power of the garden and the monarch’s own
virtuous actions cause all the pleasures of the divine parks in the heavenly realms to manifest: flowers, fruits,
birds, lotuses, ponds, streams, and embankments, along with goddesses who play music, smile, and display their beauty.
All these pleasures descend from the realms of gods and manifest within the garden. In this way the king may, just
like a god, enjoy divine pleasures of the five senses. He and the ladies of the garden will find tremendous delight
and appreciation in each other’s company. Such is the garden, the fourth subsidiary treasure, as it is seen by the
spiritual practitioners of virtuous action.

⁽⁵⁾ “What is the subsidiary treasure of the universal monarch’s home like, and what
are its features? When the monarch sleeps within
the subsidiary treasure of the royal home, the moon will draw closer if the monarch so wishes. Likewise, all the
planets, stars, and other celestial bodies may draw near and display their jewels to everyone’s delight. Goddesses
will play divine music. As the people in the house, whose burdens are thus removed, fall happily asleep, they will
have auspicious and delightful dreams. During cold weather this home is heated by warm breezes, and when the weather
is hot it will be fanned by gentle and delightfully cooling winds. Thus, one will sleep
during the night’s first two watches, and wake up pleasantly refreshed in the third. Such is the home that is a
subsidiary treasure of the universal monarch.

⁽⁶⁾ “What are the features and special qualities of the subsidiary treasure of the
garment? Excellently woven, perfectly smooth, and unstained, the precious garment makes its
bearer impervious to cold, heat, hunger, thirst, weakness, exhaustion, and weariness. It is also resistant to being
burned by fire or cut by sharp weapons.

⁽⁷⁾ “What is the subsidiary treasure of the universal monarch’s sandals like?
Spiritual practitioners who carefully observe inner phenomena see this by means of knowledge derived from hearing or
through the divine eye. When the universal monarch wears the subsidiary treasure of the sandals, he may walk on water
without sinking in, just as if walking on dry land. If he wishes to gently walk ahead, the sandals will allow him to
proceed for a hundred leagues without any weariness.

“Thus, the universal monarch possesses these seven treasures and seven subsidiary treasures as he rules the four human abodes and the two classes of gods. Such a
monarch is the father of a thousand sons, each of them bold and heroic, a conqueror of enemy armies, and all of them worship
the universal monarch. Such are the pleasures that are experienced as the result of restraint from the negative act of ill
will, and the associated ten virtuous actions.

“Wrong view is the seed of all cyclic existence, a dense darkness since time without beginning, and the latent
tendency underlying all worldly entanglements. How is such wrong view abandoned? And how does one reach liberation from cyclic
existence by accomplishing the correct view? Spiritual practitioners who carefully observe inner phenomena see this by means
of knowledge derived from hearing or through the divine eye. Such spiritual practitioners who observe phenomena see that by
giving up wrong view and activating the correct view, one will abandon all that is meaningless, give up the latent tendency
underlying all worldly entanglements, approach the transcendence of suffering, and leave cyclic existence behind.

“Their perception of five types of wrong view will lead such beings to an accomplishment of the five faculties.
That is to say, from the moment they hear of the qualities of the buddhas, holy beings who delight in the sacred Dharma will
begin to notice the many sufferings of cyclic existence, and thus see the five realms of beings as five great horrors. They
will see that due to their carelessness the gods experience the suffering of death, humans suffer due to their desires, hell
beings experience the pains of torture, starving spirits suffer from hunger and thirst, and animals suffer as they prey on one
another. Each of these five terrors has numerous distinct features and thus beings undergo innumerable kinds of suffering.

“When they realize this, holy beings will first of all develop renunciation toward all of cyclic existence. Illuminated by such renunciation,
they will develop the mind that is the path for ascertainment of the sacred Dharma, and from that single event arises a stream
of virtuous qualities.

“The terrestrial yakṣas will notice with great appreciation, fondness, and delight whoever gives rise to and
possesses such a mind. Enraptured, they will think, ‘This is the noble son known as so-and-so, who is of such and such a
family. This individual is intent on relinquishing beginningless desire, anger, and delusion. This person has no interest in
any of the things that belong to the field of the māras. This noble son is averse to the craving that accompanies the desire
for afflictive objects.’

“Furthermore, noble offspring who have given up wrong view will constantly practice, cultivate, and
increase that mind of freedom. They will serve spiritual teachers and enjoy listening to the sacred Dharma. With bright minds
they will turn toward and prostrate before the Dharma of the buddhas, and their physical and verbal conduct will be peaceful
and extremely clear. Thus, when they rest in equipoise with peaceful body, speech, and mind, they are noticed and appreciated
by the terrestrial yakṣas. These beings will see that there dwells a noble son, someone inspired by a spiritual teacher,
someone free from attachment to the web of the household, someone free from attachment to the objects of the māras—an
attachment that since beginningless time is created by desire, anger, and delusion, and that accompanies the perceptions of
the gods of the desire realm. Thus, the terrestrial yakṣas will notice with great delight that this is a person who is intent
on battling the māras and giving up the afflictions.

“Moreover, when such noble offspring observe the sufferings of cyclic existence their strong sense of renunciation will make them give up killing, stealing,
sexual misconduct, the use of intoxicants, and lying. They will also take vows to that effect. When they receive the full vows
of a lay practitioner, the terrestrial yakṣas will notice this with joy and proclaim, ‘Lo, this is the noble son known as
so-and-so, who is of such and such a family, from such and such a town, and such and such an area. Now his hair and beard are
being shaved off and, as he dons the saffron-colored robes, he is leaving the household with true faith. He is rejecting the
side of the māras and acceding to the side of the sacred Dharma. He is cutting the chains of the māras and causing liberation
from the great afflictions of desire, anger, and delusion.’

“Wrong view is the latent tendency underlying all worldly entanglements, whereas correct view is the basis for
the attainment of nirvāṇa. This is seen by spiritual practitioners. Such spiritual practitioners will, therefore, first of all
praise right view. They will not laugh at right view, nor will they criticize it or treat it as a flaw. Rather, they will
teach right view to others and establish others within that. Wrong view, on the other hand, they will scorn, criticize, and
avoid praising.

“Through right view one may explain the actions, phenomena, and karmic ripenings that are associated with wrong
view, and so avoid establishing others in wrong view. Wrong view is the root of all bondage. This is what binds infantile,
ordinary beings and establishes the confines of the realms of ghosts, hell beings, animals, and starving spirits. A noble son
who gives up wrong views will thereby achieve numerous virtues.

“Moreover, when a noble son becomes acutely aware that the household is a place of suffering, misfortune, and bondage, he will want to go forth from the household,
become ordained, and give battle to the māras. Such a holy person will be noticed and appreciated by the terrestrial and
celestial gods. With joy they will convey to the Four Great Kings, ‘A noble son by the name of so-and-so, who is of such and
such a city, such and such a town, and such and such an area, is having his hair and beard shaved off. He is donning the
saffron-colored robes and is going forth from the household with true faith. The forces of the māras are waning; the forces of
the sacred Dharma are on the rise!’ As the Four Great Kings hear this from the terrestrial and celestial gods and yakṣas they
will rejoice in the same way as the terrestrial yakṣas.

“Thus, when a human being in Jambudvīpa becomes inspired by the virtuous words of the sacred Dharma, when such a
noble son pays reverence to a noble preceptor of mendicants, and when he shaves off his hair and beard, dons the
saffron-colored robes, and takes the prātimokṣa vows, the celestial and terrestrial yakṣas will rejoice deeply in this. They
will convey to the Four Great Kings, ‘The noble son by such and such a name, and of such and such a town and area, has now
given up wrong view and adopted the actions and Dharma of the true view. He has given up the poison of craving for children
and spouse and has relinquished all that is meaningless and miserable. He has shaved his head, donned the saffron-colored
robes, and taken the prātimokṣa vows. He is intent on giving battle to the māras and giving up all that involves craving for
pleasure.’

“The Four Great Kings will rejoice deeply, and therefore say to the gods of their realm, ‘In Jambudvīpa a noble
son of such and such a family, town, and area has given up wrong view. Adopting right view, he has shaved off his hair and
beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He is
now dwelling before the monk known as so-and-so.’

“As the gods in the realm of the Four Great Kings hear this they will rejoice deeply and think, ‘The forces of
the māras are waning; the forces of the sacred Dharma are on the rise!’

“Moreover, such a noble son will consider even the slightest evil frightening. He will be accepting and
disciplined, and he will guard his mind well. He will have no interest in mundane business and be free of anger. He will
continuously attend to noble beings, give up negative company, and avoid views that involve thoughts about objects. He will
not crave copious delicious food, nor will he join unwholesome gatherings. He will not be fond of those who are preoccupied
with objects, nor will he ever develop friendships with such people. He will not maintain a discipline involving preoccupation
with objects but will always endeavor in the application of mindfulness. He will abide by preserving peace and constantly and
persistently cutting through the chains of the māras. Always diligently adhering to the right view, such a holy being will be
intent on benefiting the entire world.

“Here follow some verses:

“Never inflicting harm on others,

His love and patience are constant.

He is like a father to all beings

And is looked up to by the world.

“Having given up stealing,

He is always aware, and his senses are subdued.

His physical conduct is virtuous,

And he passes beyond the realms of existence.

“He will not so much as look at

A painting of a woman,

And so he conquers the world’s tenacious craving.

This is what is known as liberation.

“For such a hero dirt is no different than gold.

Free from suffering, he rests in equipoise.

Not mixed up with the affliction of desire,

This is the attainment of the infinite gateways.

“He for whom something and nothing are the same,

Wealth and no wealth are the same,

And pleasure and pain are the same,

That person is called a monk.

“He who has given up the notions of ‘friend’ and ‘not friend,’

Whose mind is in equipoise and whose senses have been tamed,

And who is not afflicted by objects—

He should be recognized as a brahmin.

“One who is free from objects that are like poison,

And from anger that is a hero’s affliction,

Is said by the perfect Buddha

To be not far from nirvāṇa.

“Knowing the nature of arising and cessation

Is the correct view, and there is no attachment.

Thus, the mind, as immovable as a snow mountain,

Has been liberated from cyclic existence.

“When sandalwood and swords are the same,

When tasty and unappealing food are the same,

And when silk and raw wool are the same,

One will not be harmed by craving.

“One who has no concern for wealth and adulation

Is content with merely a straw mat.

This is perceived by

One who sees wealth and adulation to be like fire.

“The one who will not be swayed by objects,

Who will not enter the river of craving,

But understands his own acts and their effects,

He is a monk, according to the Buddha.

“When he does not hanker for the past,

Does not speculate about the future,

And is not infatuated with the present,

The practitioner is devoid of thought.

“When one withdraws one’s thoughts,

Letting the mind rest constantly in the Dharma,

One achieves equipoise in the qualities of virtue

And will thus not enter into cyclic existence.

“Those who do not make their minds turbid

Achieve an awareness that is like fire.

Those for whom objects are servants

Will not encounter any suffering.

“Those who master their senses,

And are not swayed by their senses,

Will not be ruined by forms and so on.

Like the Able One, they will be free from the afflictions.

“One whose wishes are virtuous,

Who is patient, delightful to behold,

And whose mind is joyous—

That person is a moon-like able one.

“One who delights in the wilderness,

Who has no attachment to fine mansions,

Who is fond of trees on the plains and who begs for his food,

Is one who should be recognized as a monk.

“The gentle hero of excellent intellect,

Who knows the true nature of pleasure and pain,

Will go to the unexcelled realm

And be free from afflictions wherever he is.

“With a loving heart and honest mind

He constantly perfects concentration.

Not keeping company with the ordinary,

This practitioner possesses the power of true words.

“When giving up wrong view,

These are the attainments.

“By giving up wrong view one relinquishes thoughts in a way that brings the mind toward right view. Thus, one
will gradually achieve the joy of undefiled concentration. How, you may wonder, do the terrestrial and celestial gods and
yakṣas, as well as the Four Great Kings, rejoice in this? Spiritual practitioners who carefully observe inner phenomena see by
means of knowledge derived from hearing, or through the divine eye, that when the Four Great Kings have passed their message
to the gods of their realm those gods will, in turn, pass it to Śakra, lord of the gods. Thus, they will convey to him, ‘In
Jambudvīpa, the noble son known as so-and-so, who is of such and such a family, village, and town, has shaved off his hair and
beard, donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant.
Observing discipline and vows, he possesses eloquence, reasoning, and liberation. He remains mindful and regards even a speck
of evil with fear. The forces of the māras are waning; the
forces of the sacred Dharma are on the rise! This is our message to the gods.’

“Śakra, lord of the gods, will be most delighted when he hears this, and so will the gods who are his close
servants, and the gods of the Heaven of the Thirty-Three.”

This was the chapter on the ten virtuous courses of action.

Chapter 2

Introducing the Eighteen Grounds and Describing the Hells and the Starving Spirits

“How does a monk who gradually relinquishes defilement first give up unvirtuous qualities so as to cultivate the
qualities of virtue? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from
hearing, or through the divine eye, that such a monk initially will think as follows: ‘Mutually serving as causes and
conditions, these objects and faculties have since beginningless time caused beings to remain within, and wander throughout,
cyclic existence. This is the cause of birth. Thoughts are formed in relation to the ocean of objects, and so these inner
factors and objective factors cause beings to wander.’

“With such thoughts in mind he will first of all give rise to a great sense of joy in relation to places of
solitude, and then become accustomed to that. Thus, in the wilderness, jungles, or parklands, upon a seat of straw, in front
of a tree, or in a charnel ground, he will familiarize himself with the practice of taming the monkey-like mind.

“Delighting in solitude, he will develop an inspired mind. With no appreciation for the fun, attractions, and
games of the city, he will not look at females in front of him and he has no interest in mundane business. For those who
pursue pure conduct, two gatherings are equally to be avoided: business and prostitutes.
As he gives up those two, his mind will first become one-pointed, joyous, and buoyant. Thus, he will initially think, ‘How
should I first compose and take hold of my mind?’

The First Ground

“At this point he will understand the mind’s engagement with what is virtuous, unvirtuous, and neutral in terms
of eighteen categories of discernment. What are those eighteen? Here he will think, ⁽¹⁾ ‘When forms appear to the eyes and are
appreciated by the mind, that is afflictive. Hence, such an event leads to the experience of the ripening of unvirtuous
factors. ⁽²⁾ On the other hand, when forms appear and become the source of mental displeasure, there is freedom from desire,
and thus there will be the ripening of virtuous factors. ⁽³⁾ Finally, when forms are registered as neutral, that will bring
about the ripening of indeterminate factors. ⁽⁴⁾ Likewise, when sounds are heard and appreciated by the mind, that event is
afflictive and will bring about the ripening of unvirtuous factors. ⁽⁵⁾ On the other hand, when the mind is displeased with a
sound, it will observe purification and so virtuous factors will ripen. ⁽⁶⁾ When the mind’s reaction is neutral, there will be
the ripening of indeterminate factors. ⁽⁷⁾ When scents are registered by the nose and appreciated by the mind, that event is
afflictive and will bring about the ripening of unvirtuous factors. ⁽⁸⁾ When the mind reacts with displeasure, the context is
one of purification and there will be the ripening of virtuous factors. ⁽⁹⁾ When the reaction is neutral, there will be the
ripening of indeterminate factors. ⁽¹⁰⁾ When tastes are registered by the tongue and appreciated by the mind, that event is
afflictive and will bring about the ripening of unvirtuous factors. ⁽¹¹⁾ When the mind reacts with displeasure, the context is
one of purification and there will be the ripening of virtuous factors. ⁽¹²⁾ When the reaction is neutral, there will be the
ripening of indeterminate factors. ⁽¹³⁾ When textures are registered by the body and appreciated by the mind, that event is
afflictive and will bring about the ripening of unvirtuous factors. ⁽¹⁴⁾ When the mind reacts with displeasure, the context is one of purification and there
will be the ripening of virtuous factors. ⁽¹⁵⁾ When the reaction is neutral, there will be the ripening of indeterminate
factors. ⁽¹⁶⁾ When mental phenomena are registered by the mind and appreciated by the mind, that event is afflictive and will
bring about the ripening of unvirtuous factors. ⁽¹⁷⁾ When the mind reacts with displeasure, the context is one of purification
and there will be the ripening of virtuous factors. ⁽¹⁸⁾ When the reaction is neutral, there will be the ripening of
indeterminate factors. Thus, birth and death within cyclic existence occur in terms of these eighteen categories of
discernment.’

“Whenever a monk perceives these eighteen forms of discernment, the terrestrial yakṣas will rejoice deeply and
convey this news to the celestial yakṣas. Delighted, the terrestrial and celestial yakṣas will further pass the news to the
Four Great Kings, who will receive it with deep appreciation. The Four Great Kings will, in turn, tell the gods of their
realm, ‘In Jambudvīpa a noble son who is of such and such a village, town, area, and family has shaved off his hair and beard,
donned the saffron-colored robes, and with faith gone forth from the household to become a homeless mendicant. He has
understood and directly perceived the eighteen forms of discernment and is now delighting in seclusion and undivided
practice.’

“When the gods of the realm of the Four Great Kings hear this message from the kings, they will feel great joy
and think, ‘The forces of the māras are waning; the forces of the sacred Dharma are on the rise!’

“The gods of the realm of the Four Great Kings will then convey to Śakra, lord of the gods, ‘In Jambudvīpa a
noble son known as so-and-so, who is of such and such a family, has shaved of his hair and beard, donned the saffron-colored
robes, and with faith gone forth from the household to
become a homeless mendicant. He takes delight in the wilderness…, and so forth, up to and including the charnel ground.
He has understood and seen the eighteen discernments and is thus now engaged in practice.’

“Thus, Kauśika, ruler of the gods, will with deep appreciation receive this news from the gods of the realm of
the Four Great Kings.

The Second Ground

“How does a monk who has perceived the eighteen discernments bring grounds other than that of desire
to mind? Spiritual practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or
through the divine eye, that there are four bases of noble beings. Those are the bases of insight, truth, abandonment, and
pacification.

“How does a monk perceive the basis of insight? Here the monk sees in reality the
exact constitution of his own body. Thus, he will recognize, examine, and discern the elements of earth, water, fire, wind,
space, and consciousness.

“What is the earth element? The earth element is of two kinds, because it may be present both internally and
externally. What is the one present internally? It consists of factors of varying degrees of internality that either are
embraced by consciousness or merely possessed. The factors that are embraced by consciousness include the skin, flesh, and so
forth, whereas those that are merely possessed are the hair, body hair, nails, and teeth. The features of solidity and
hardness pertain to both the factors that are embraced by consciousness and those that are merely possessed. And so, they
include hair, body hair, nails, teeth, menstrual secretions, and one’s own flesh, bones, veins, sinew, heart, liver, lungs, kidneys, spleen, saliva, stomach, cecum, intestines,
colon, stomach, belly, brain, and brain membranes. Thus, the inner earth element consists of these and other such factors of
general and specific internality that are solid and hard, and that are either embraced by consciousness or merely possessed.

“What is the outer earth element? External factors that are somewhat solid and hard, and that are neither
embraced by consciousness nor merely possessed, are referred to as the outer earth element.

“All these factors of the earth element are, as a whole, simply that element. They are not a basis for sensation,
nor are they produced randomly. The earth element is seen to be neither permanent, nor delightful, nor clean. The monk who
thus conceptually establishes the basis of the insight that one does not perceive a self will therefore feel, ‘None of this
belongs to the self, nor is it the self. This is neither the self, nor something of the self.’ When in this way the element of
earth is regarded correctly by means of genuine insight one will become free from desire in relation to that element. Such is
the way that a monk pursues the basis of insight.

“What is the water element? The water element is twofold, as it has both inner and outer aspects. The
internal water element consists of factors with varying degrees of internality that are found within
the body and that are fluid and bear the characteristics of water. Thus, the water element comprises the bodily fluids as
found in menstrual secretions, saliva, mucus, brain fluid, blood, fat, lymph, fatty tissue, marrow, bile, urine, and brain
membranes. All such bodily factors that are somewhat inner, and that are either embraced by consciousness or merely possessed,
constitute the inner water element.

“What is the outer water element? All that can be somewhat characterized by being an external liquid, bears the features of water, is fluid and
bears the features of fluidity, and is neither embraced by consciousness nor merely possessed, is referred to as the
outer water element.

“All these factors of the inner and outer water element are, as a whole, simply that element. None of these
things belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one thus
correctly perceives the element of water, one will become free from desire in relation to that element. This is how a monk
establishes the basis of insight.

“What is the fire element? That element is also twofold, for there is an inner as well as an outer aspect. The
inner fire element consists of factors with varying degrees of internality that are found within the
body, factors that are fiery and have fiery features, and are either embraced by consciousness or merely possessed. Those are
the factors that heat, consume, blaze up, or bring about the proper digestion of what is eaten, drunk, digested, and tasted.
All such factors of fire that with varying degrees of internality are found within the body, and that are either embraced by
consciousness or merely possessed, are what constitute the inner fire element.

“What is the outer fire element? All factors that are somewhat characterized by being external fire, the features
of fire, heat, and the features of heat, and that are neither embraced by consciousness nor merely possessed, are collectively
referred to as the outer fire element.

“All these factors of the inner and outer fire element are, as a whole, simply that element. None of these things
belong to the self, nor are they the self as such. They are neither the self, nor something of the self. When one sees this
correctly by means of genuine insight one will become free from desire in relation to the fire element. Thus, one will
understand the fire element without that becoming the support for the construction of an agent.

“What is the wind element? That is also twofold, for there is an outer and an inner wind element. What is the
inner wind element? The inner wind element consists of the light and moving features of wind that
with varying degrees of internality are found within the body where they are embraced by consciousness or merely possessed.
There is upward-moving wind, downward-moving wind, openly moving wind, and abdominal wind. Likewise, there are winds that
resemble a sword, a needle, and a weapon, as well as the swelling wind, the parasite wind, and the accompanying wind. In this
way eighty winds move through the major and minor body parts. All those winds, as well as the light and moving features of
wind, which are found within the body with varying degrees of internality and which are embraced by consciousness or merely
possessed, comprise the inner wind element.

“Which is the outer wind element? All factors that are somewhat characterized by being external wind and have the
light and moving features of wind, and that are neither embraced by consciousness nor merely possessed, are collectively
referred to as the outer wind element.

“All these factors of the inner and outer wind element are, as a whole, simply that element. None of these things
belong to the self, nor are they the self as such. They are neither the self, nor something of the self. They are not
something that is accessed by an agent or anyone who experiences them. When this is seen correctly by means of authentic
insight the mind will become free from desire in relation to the element of wind. Such is the achievement of the monk who
directly perceives the basis of insight.

“What is the space element? That element is also twofold, for there is an inner and an outer aspect. The inner
space element consists of space and features of space with varying degrees of internality that are found within the body and
that are embraced by consciousness or merely possessed. It is not visible and may be filled by forms of matter. It opens up the possibility for the inner events of eating,
drinking, digesting, and tasting. It also opens up the possibility for the openings of the gullet, eye sockets, nostrils,
throat, and the tongue’s actions related to food intake. All such factors are referred to as the inner space
element.

“What is the outer space element? The outer space element consists of the non-occupying factor that is invisible
and that is neither embraced by consciousness nor merely possessed. Thus, the spaces between the leaves on a tree, as well as
mountain caves and cave systems, riverbeds, and all other such external cavities are collectively referred to as the
outer space element. The spaces within inner forms and the outer spaces are, as a whole, simply the element of
space. They neither belong to the self, nor are they the self as such. They are neither the self, nor something belonging to
the self. When this is seen correctly by means of genuine insight, the mind will become free from desire in relation to the
element of space and will not pursue it. None of these factors belong to the self, nor are they the self as such. They are
neither the self, nor something belonging to the self. They are not something that is accessed by an agent or anyone who
experiences them. Thus, the mind will be free from desire in relation to the element of space.

“What is the mind element? The mind element is what possesses the twelve sense sources. When a form is seen by
means of the eye consciousness, then that will also be experienced by the mind consciousness. The same is the case with the
consciousnesses of the ear, nose, tongue, body, and mind; they all function as the source of the mind consciousness.

“At this point there are some verses:

“Mind is the antecedent factor;

Mind is quick and fleeting.

Since mind is very bright,

It works with language and discriminations.

“By dispelling the characteristics of evil,

It knows death and birth.

And knowing the nature of cause and effect,

It attains the abode of immortality.

“Endowed with all faculties,

One joyfully benefits all beings

While one’s faculties are happy, peaceful, and tamed—

A person of this sort is a monk.

“Abiding by the six faculties,

He turns back the enemy, desire.

Such is the hero of insight

Who attains the abode of peace.

“Joyfully dwelling in the forest,

He abides within equipoise.

Like the wind in the sky scattering clouds,

He demolishes the factors of evil.

“The one whose physical and verbal deeds are virtuous,

Who takes joy in virtuous conduct,

Regards reality, and is skilled in action,

He will destroy what is accomplished by the māras.

“Unharmed by desire and so forth,

His virtuous mind is free from craving desire

And endowed with abundant love and compassion—

Such is the monk who achieves deliverance.

“He who has no concern for form

And the other causes of bondage to objects

Will move with supreme peace,

And wherever he goes, he will be free from afflictions.

The Third Ground

“The monk who has ascended above the first ground of the eighteen discernments thus dwells on the
second ground that is associated with the knowledge of the nature of the six elements. While on this
ground, how will he then enter the ground of mindfulness of phenomena? Spiritual practitioners
who carefully observe inner phenomena determine by means of knowledge derived from hearing, or through the divine eye, that
such a monk will enter the third ground.

“What is the ground of the monk who has seen reality? It is the ground of mental events
in mutual relation. He will now be aware of the arising of pleasure and pain, mental pleasure and mental displeasure, neutral sensation, and slight pleasure. He will
correctly comprehend that sensations of pleasure arise based on pleasant contact and he will thus notice that ‘this is the
experience of pleasure’ whenever a pleasant sensation is felt. Whenever a pleasant contact ceases, he will notice that his
pleasant sensation, which arose in dependence upon the experience of pleasant contact, has now disappeared. Thus, he will be
aware that the given sensation ends. When his pleasant sensation dies out and is replaced by a painful sensation, he will
notice the dependent arising of that painful sensation. When a pleasant sensation is present he will notice that. What was
here explained about the experience of pleasant contact should be understood to apply equally to the context of painful
experience.

“How should one understand mental pleasure? Mental pleasure is what arises based on the relevant kind of
contact. How should we understand mental displeasure? Mental displeasure is what arises based on the relevant kind of contact.
Thus, as one correctly understands the sensations that are the basis for mental pleasure, and then perceives their cessation,
one will become free from the desire for mental pleasure. When one notices that one’s previously manifest feelings of mental
pleasure are exhausted, pacified, and lost, one will give rise to and correctly experience a state of freedom from the desire
for mental pleasure. Similar accounts can be given in the context of mental displeasure and neutral sensation.

“Whenever someone enters this third ground, the terrestrial yakṣas will convey that to the
celestial yakṣas, who, in turn, will inform the Four Great Kings, and the Four Great Kings will pass the message on to Kauśika, ruler of the gods. They will
inform him, ‘In Jambudvīpa the noble son, who goes by such and such a name and is of such and such an area, town, and family,
previously shaved off his hair and beard, and with faith has gone forth from the household to become a homeless mendicant. Now
this noble son has entered the third ground. Thus, intent on giving battle to the māras, he is binding their
forces, while rousing the forces of the sacred Dharma.’

“When Kauśika, ruler of the gods, hears this he will be extremely delighted. Riding on his elephant mount,
Airāvaṇa, and surrounded by great gatherings that include gods endowed with miraculous powers, he will inform the gods of the
Heaven Free from Strife about the events in Jambudvīpa. He will let them know that a certain noble son has now entered the
third ground, and that, with the intention to give battle to the māras, he is binding their forces while rousing
the forces of the sacred Dharma. When the gods of the Heaven Free from Strife receive this message from Śakra, ruler of the
gods, they will be thoroughly delighted.

The Fourth Ground

“How does a monk progress from the third to the fourth ground? Spiritual practitioners who carefully
observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye, that when entering the
fourth ground a monk will experience pleasure due to the condition of contact. This is a personal sensation due
to the causes, bases, and conditions of pleasure. Whenever that sensation ceases, is pacified, and disappears there will
immediately be a painful form of contact and thus—due to the bases of suffering, the origin of suffering, and suffering itself—there will arise a personal sensation of
pain. The monk will likewise notice sensations that are based on the conditions of neutral sensation and contact. Thus, from
moment to moment, he will be associated with personal sensations as contacts arise. Yet he will not welcome, yearn for, or
take delight in sensations of pleasure, nor will he be harmed, hurt, or disturbed by sensations of pain. When in this way he
persistently remains neutral with mindfulness and attentiveness, he will attain a detached frame of mind by
means of the three sensations.

“The monk may also attain a special equanimity associated with purification and clarity. He will think, ‘Ah, I
shall perfect and attune my mind to the pure and clear equanimity of the sense source of infinite space. I shall connect with,
and abide perfectly within, the limit of equanimity. I shall complete and remain within the state comprised of the equanimity
of the sense source of infinite space. I shall complete and remain within the purity and clarity that are associated with the
equanimity of the sense sources of infinite space, infinite consciousness, nothing whatsoever, and neither notion nor no
notion. I shall complete, and abide within, the source of neither notion nor no notion. I shall attune my mind to that state.
Through attachment to, and appropriation of, that state I
shall perfect and remain within the equanimity of the sense source of neither notion nor no notion.’

“As an analogy, a goldsmith or his skilled apprentice may place gold in a kiln and, while holding it there with
his tongs, continue to fuel the fire. Gold that has thus been carefully smelted will be bright and excellent, displaying the
finest color. All artisans will speak highly of it, and it will be praised for its fine hue. Appreciated everywhere, such gold
is stainless and flawless. Refined and excellent, it shines with the radiance of truly precious metal. Then, when another
goldsmith, or his skilled apprentice, takes notice of this refined gold, he may produce whatever he wishes from it. If his
customers so desire, he may create ornamental bells, extraordinary ornaments, bracelets, pendants to beautify the breast,
ornaments for scriptures, tiaras, anklets, golden chains, or crowns. The gold is pliable and may be used for any such desired
purpose.

“Likewise, a disciplined monk endowed with insight may, in accordance with his level of purification and clarity,
perfect the equanimity of the sense source of infinite space. Thus, he may attune his mind to, connect with, remain within,
and appropriate that sense source. Just as he perfects and remains within the equanimity of the sense source of infinite
space, he will also perfect and remain within the sense sources of infinite consciousness, nothing whatsoever, and neither
notion nor no notion.

“At that point he may think, ‘This equanimity of mine is impermanent and unstable. It is not immutable, but subject to change. When observing
these four formless sense sources, my equanimity turns out to be impermanent, and I observe it to be impermanent. It is
unstable, and I observe it to be unstable. Thus, I can conclude that this is a conditioned entity.’

“The monk may then further think, ‘The sense source of infinite space is impermanent. The sense source of
infinite consciousness is not observable, nor is the sense source of nothing whatsoever. Yet the neutrality of the sense
source of neither notion nor no notion is free from fluctuation. It is peaceful. It is thoroughly wholesome.’

“When physical sensations arise and are experienced, the monk will recognize each of them as they arise. When
they cease, he will recognize each of them as they cease. He will discern and recognize the sensations that ensue from contact
associated with the eye, ear, nose, tongue, body, and mind. Thus, the monk engaged in the perception of sensations will
conceive these in great detail. When a sensation arises due to contact associated with the eye, he will rest in, and
experience, the presence of that sensation. Likewise, when such sensations cease, he will notice that and think, ‘My sensation
has ceased.’

“He will likewise recognize the sensations that arise due to contact associated with the ear. Thus, he may think,
‘My sensation due to contact associated with the eye has ceased, disappeared, and will not recur. It has ceased, yet it was
replaced by another sensation—this one due to contact associated with the ear. This is a pleasant sensation, which is observed
as pleasant, so it is not painful. Yet, since it can be observed as both pleasure and pain, it is neither pleasure nor pain.’
Thus, he will correctly perceive and understand the sensations that ensue from contact pertaining to the ear. Thereby he becomes free from attachment to sensations
related to the ear faculty, and when he experiences such sensation he will have no desire and thus be free.

“When sensation ensuing from contact associated with the ear ceases, the sensation of olfactory perceptions of
the nose may arise. As this sensation is aroused and experienced by the nose he thinks, ‘When my sensations due to contact
associated with the nose are observed as pleasure, they are pleasurable, whereas those that are observed as pain are painful,
and those that are observed as neither pain nor pleasure are neither pain nor pleasure.’ The sensations that are associated
with observation related to the nose are thus all experienced correctly and distinctly, along with their cessation. As the
sensations cease, there arise other sensations of pleasure, pain, and neither pleasure nor pain as perceived by means of the
nose, and each of them is experienced distinctly.

“As his sensations associated with olfactory perceptions arise, they may be accompanied by desire, but they will,
in this way, also cease. Following their cessation, he may then relate to the three kinds of sensation related to the tongue,
through to the mind as just explained.

“Upon the fourth ground a monk will engage extensively with sensations. Intent on cutting through
the chains of the māras, he will joyfully muster diligence. The terrestrial yakṣas will notice this and inform the celestial
yakṣas, who will pass the message to the gods of the realm of the Four Great Kings. The latter will inform Śakra, ruler of the
gods, who in turn will convey the message to the gods of the Heaven Free from Strife. As Śakra hears this news, he will think,
‘In Jambudvīpa the noble son known as such-and-such, who is of such-and-such an area, town, and family, has shaved off his hair and beard, donned the saffron-colored robes, and
with faith gone forth from the household to become a homeless mendicant. With perseverance and diligence, he has gradually
achieved the stage of extensive engagement with the sensations of the fourth ground. Thus, he is now suppressing
the forces of the māras and rousing the forces of the sacred Dharma. I shall inform the gods about this.’ When the gods of the
Heaven Free from Strife see Śakra, riding on his elephant, Airāvaṇa, they will joyously proclaim, ‘Śakra, that human in
Jambudvīpa possesses and follows the Dharma. Śakra, he is with you as a supporter of the sacred Dharma.

“How does a monk understand the sensation that thoroughly casts off the chains of the māras? Spiritual
practitioners who carefully observe inner phenomena see by means of knowledge derived from hearing, or through the divine eye,
that a monk understands the actual sensation in the following way. When an unvirtuous observation of the eye consciousness has
arisen, it is brought to cessation by means of a subsequent virtuous observation. That present virtue will then also come to
cease due to an observation of that which is indeterminate. As the determinate ceases, the indeterminate arises. The
sensations that ensue from contact associated with the ear, nose, tongue, body, and mind are experienced distinctly in the
same way. As sensations are thus experienced distinctly, the virtuous qualities are perfected and his afflictions become
weaker. When he cultivates each of these in that manner, even the subtle sensations will be known distinctly.

“That cessation will be observed together with the sensation of the Dharma. In this way both sensations will come
to an end, just as the light of a candle is extinguished by the light of the sun. Furthermore, he will distinctly experience
the unfolding of virtuous and unvirtuous sensations. As an
example, this is like the light of one candle being made brighter by adding the light of a second candle.

“Moreover, as he discerns sensations, he may wonder whether there are certain sensations that will never coincide
harmoniously with certain other sensations. He will then see that virtuous and unvirtuous sensations never coincide, just as,
for example, the light of a candle will never coincide harmoniously with the light of a star.

“Likewise, as the monk discerns further, he will wonder whether certain sensations can entirely dispel others. He
will then see that the sensation associated with observing the undefiled can entirely dispel the sensation associated with
observing the defiled, in the same way that the light of a candle can melt snow.

“He may also ask himself which sensations are impaired by which other sensations. Expanding on this, he will see
that unpleasant sensations are subdued by pleasant sensations, only to reoccur, just as moonlight is subdued by sunlight
during the day, but increases again during the night.

“As the monk continues his inquiry, he may ask himself whether the presence of a single sensation of one-pointed
recollection may disagree with and subdue the presence of a multiplicity of other sensations. He will then see that multitudes
of mundane sensations may be subdued by a single undefiled supramundane sensation. This is similar to the manner in which the
single light of the moon outshines the light of numerous planets, stars, and other celestial bodies.

“The monk will continue his exploration of sensation, and thus inquire into sensations that are the most subtle.
He will then wonder about the abundance of defiled sensations that are roused by the eyes, ears, nose, tongue, and body, and ask himself how virtue may be undertaken. Thus, the
abundance of these defiled worldly sensations can be vanquished by the light of the undefiled, just as the light of the
planets, stars, and other celestial bodies is outshined by the light of the moon.

“As he explores further, the monk will inquire into the duration of his sensations. He will then see that new
sensations arise and cease with each instant, just like flashes of lightning.

“Thinking further, the monk may ask himself whether a sensation associated with the eye can serve as the
condition for a sensation of the nose. He will see that, as is the case with a single type of consciousness, the sensations of
the observations associated with different faculties remain distinct. As an example, a single cow can never be the condition
for a horse, camel, donkey, buffalo, or pig to manifest. Similarly, since time without beginning the five faculties have
assiduously been grasping their own distinct fields of objects. And so, the observation made by a distinct faculty can never
become the same as that of any of the other faculties—just as with the cow and the horse, camel, donkey, buffalo, or pig.

“The monk who considers sensations in this way will develop an extremely subtle understanding and, as he gains
such understanding, he will practice, cultivate, and increase it. In this process he will examine sensations as well as their
exhaustion and disintegration. He will ask himself, ‘Where do the sensations roused by the eye, ear, nose, tongue, body, and
mind come from, and where do they go? Where do they gather once they cease?’

“When a monk examines the exhaustion and disintegration of sensations, he will conceive of the features of the
path in the following way: ‘Sensations of the eye do not arise from anywhere and they do not go anywhere. Nor do they gather
anywhere when they cease. Sensations associated with the
eye occur without having existed before, and, having occurred, they each go away. Sensations originate from the source of the
eye, just as water emerges from the wellspring of the ocean. When they cease they are not in any particular place, just as
descending rivers flow together into the sea. Thus, sensations of the eye occur without having existed before, and, having
occurred, they each disappear.’

“Sensations of the eye, ear, nose, tongue, body, and mind arise in dependence. As an analogy, a potter, or his
skilled apprentice, employs a wheel, clay, effort, and water to produce a clay jug. The jug does not emerge from any specific
source, and, when eventually it is destroyed, it is also not stored anywhere. Nevertheless, a jug does emerge from causes and
conditions. Similarly, the eye’s sensations of pleasure, pain, or neither pleasure nor pain arise based on the eye, form,
light, space, and mental activity.

“If, for example, the causes and conditions for a jug are of good quality, the actual jug will also turn out
well. However, if the causes and conditions are inferior, the jug will not be good either. Likewise, if the causes and
conditions for observation are good, the ensuing sensations associated with the eye and so forth will also be good. Thus,
through stages of virtue endowed with the Dharma, one will proceed to the transcendence of suffering. However, if the causes
and conditions are not good, the ensuing sensations will be bad as well. And so, observations of desire, anger, and delusion
will lead one to a life within cyclic existence among hell beings, starving spirits, and animals.

“When a monk who is intent on becoming expert about all the relations between actions and their consequences
investigates sensations, he will see that, while
numerous sensations take place, they are not caused by a doer, nor do they arise uncaused, and nor are they random. They are
not there forever, not permanent, not stable, and not everlasting. Instead, they are all subject to change. By seeing the
aggregate of sensation in this way he will overcome the stains that accompany the excited and desirous craving for existence.

“The monk who acknowledges that all of cyclic existence is impermanent will practice the path, become accustomed
to it, and increase it. Practicing in this way, he will give up the bonds and the latent tendencies. What are the bonds? They
are the bonds of desire, anger, pride, ignorance, view, fixation, doubt, envy, and stinginess. These bonds he will relinquish.
What are the latent tendencies? They are the latent tendencies of desirous attachment, desire for existence, view, anger,
ignorance, pride, and doubt. Primarily, all these cause one to enter the three realms of existence, to wander on the three
grounds, to engage in the three flaws, to adhere to the three times, to cultivate the three sensations that pertain to the
three intermediaries, and transmigrate into the three kinds of birth. Thus, they are the causes of
cyclic existence.

“Furthermore, when a monk comprehends these causes and conditions, he will wonder what causes and conditions the eye arises from, and what basis causes it to
observe. Spiritual practitioners who carefully observe inner phenomena perceive by means of knowledge derived from hearing, or
through the divine eye, that the cause of the eye manifests from karmic action and that karmic action establishes birth. As an
analogy, a small banyan seed may give rise to a large tree, and that tree will itself produce tiny banyan seeds. Ignorance,
similarly, yields karmic action, and karmic action establishes birth. Thus birth, aging, sickness, death, suffering,
lamentation, pain, and disturbance continue to evolve. The cause of karmic action is the noose of craving, which binds
infantile, ordinary beings and makes them flounder in the wheel-like ocean.

“The causes and conditions of all these sensations are not created by perception. Still, without karmic action
there will be no craving, and without craving no sensations will occur. As an analogy, in dependence on a wick, a bowl, oil,
and fire there can be a moment of candlelight. Such is the way of causes and conditions. Likewise, a monk who sees the causes
and conditions of sensation, and who examines and pursues karmic action, understands that all sensations arise by the force of
karmic actions. Here the body is the bowl; the faculties are the oil; craving is the wick; desire, anger, and delusion are the
fire; and the moment of cognition is the shining candlelight.

“A practitioner is in possession of knowledge when he investigates and perceives the sensations that are
associated with movement within the three realms of existence. Analogously, when a goldsmith takes up gold, works with it, and
handles it the right way, he may produce fine jewelry from that gold. Similarly, the spiritual practitioner, who is like a goldsmith, relates to observations, which are
like gold. Positive observations will establish positive karmic action, which leads to the transcendence of suffering.
Negative observations will establish negative karmic action.

“At this point, there are some verses:

“Knowledge of the nature of causes and conditions

Determines the subtle meaning.

With fondness for the stream of liberation

One will not be carried away by craving.

“All embodied beings engage in karmic action.

Connecting with a karmic place of birth

And the results of karmic action,

They roam pitifully throughout existence.

“Those who do not take up nonvirtue,

But take constant delight in acts of virtue,

Are like stainless moonlight

In their progress as practitioners.

“Just as fire consumes dry wood,

So they burn away negative traits.

Free from evil, they go beyond affliction

And shine in the three worlds.

“A mind that desires liberation

And never veers toward cyclic existence

Will not be tethered to cyclic existence,

But soar like a bird in the sky.

“Those who know the reality of the onset of sensation,

And who are aware of the effects of sensation,

Should be recognized as liberated.

With knowledge of reality they will not be harmed

By the pleasures and pains of the three worlds.

“They will not be stained by sweet and foul.

For them existence is like a fire.

Such spiritual practitioners are conscientious.

“Intelligent and never bewildered,

They constantly perfect the Dharma.

A monk who delights in observing his vows

Is indeed a monk.

“Those who find no pleasure in seeing friends,

But, wishing to behold the wise,

Go forth free from the flaws of the household—

Such persons are monks.

“Those whose senses are serene,

Who have no attachment to objects,

And who look ahead only at the distance of a yoke—

Such persons are monks.

“They are without aggression and do not keep a household;

They refrain from business and trading,

And do not visit busy streets and intersections—

Such persons are monks.

“Those without interest in song and dance,

Who have no fondness for excitement,

But take delight in charnel grounds—

Such persons are monks.

“Those who are content with alms for a day,

And who do not think of tomorrow,

But are content just by not going hungry—

Such persons are monks.

“Those who give up fine garments,

Make do with those of the refuse dump,

And partake of appropriate food—

Such persons are monks.

“Those who are disinclined to initiate projects,

Who do not preoccupy their minds with projects,

And are neither excited nor depressed—

Such persons are monks.

“Those who are free from desire and anger,

Have abandoned the mud of delusion,

And are thus unstained by negative qualities—

Such persons are monks.

“Those who have left behind all bonds,

Relinquished all latent tendencies,

And are thus liberated from all thinking—

Such persons are monks.

By means of the eightfold path of the noble ones

They remain within the city of nirvāṇa,

Crushing all the afflictions—

Such persons are monks.

“With pliable senses and stable intelligence

They leave the swamps of desire behind

And abide well within one-pointed mind—

Such persons are monks.

“Knowing the stages of the grounds,

They teach the nature of the grounds.

Those who know the grounds,

Such persons are monks.

“Those with exact knowledge

Of the emerging causes and conditions,

And of defiled and undefiled qualities—

Such persons are monks.

“Honest and peaceful practitioners of pure conduct

Who give up dullness and sloth,

Who rise at daybreak, and who are wise and pure—

Such persons are monks.

“Those who delight in calm abiding and special insight,

Who take joy in the four concentrations,

And find pleasure in the joys of the forest—

Such persons are monks.

“Just as birds in the sky

Are always followed by their shadows,

So their minds are constantly set upon the sacred Dharma—

Such persons are monks.

“Those who conquer the afflictions and subsidiary afflictions,

Who view peace with pure intellect,

And are aware of exhalations and inhalations—

Such persons are monks.

“Those who understand the stages of ritual activity—

Who know the practice, teach the nature of reality,

And understand the stages of the paths and non-paths—

Such persons are monks.

“Free from attachment to joy

And undaunted by fears,

Joy and fear are for these heroes the same—

Such persons are monks.

“Those who know the nature of aging and dying,

Are venerated by gods and asuras,

And understand the various features of mind—

Such persons are monks.

“Those who content with the monk’s robe and alms bowl,

Who do not accumulate and hoard,

Who have few wishes, and pursue pure conduct—

Such persons are monks.

“Those pure beings who have their food in a single sitting,

Who are not attached to delectable flavors,

And who give up wealth and respect—

Such persons are monks.

“Those who delight in compassion and equanimity,

Who give up both concealment and flaws,

And set fire to all flawed substances—

Such persons are monks.

“Such is the monk who observes inner phenomena and notices sensations correctly. He sees how the very subtle
cognition that is associated with the eye does not pursue the observation of sensations that arises from contact. With the
subsequent observation he will perceive simultaneous cessation and disintegration. As his observations in the form of
sensations arising from contact associated with the eye expire, he will instead focus on pleasant or unpleasant sensations
that are associated with sound. Thus, he will come to think, ‘My mind does not change when they do.’ He will thereby stabilize
and retain his mental focus.

“When sensation associated with the ear and the observation of sound cease, he will instead focus on sensations
associated with the nose and the observation of smell. As
he notices and discerns the sensations of the nose and the associated smells, they may be virtuous, unvirtuous, determinate,
or indeterminate. If he perceives that his mind changes along with the sensations of the nose, he will diligently accustom
himself to that very observation, and so make his mind pliable. In this process he will practice virtuous and undefiled
qualities.

“If the mind is unmoving, he will at this point proceed to focus on virtuous, unvirtuous, determinate, or
indeterminate observations that are associated with the tongue. Thus, while perceiving such objects, he regards pleasant,
painful, and neutral sensations, asking himself whether his mind is changed by them. If he notices that his mind is affected
by the sensations that observe taste, he will tie his mind to the post of the object with the rope of resolution, thinking, ‘I
shall not let my mind be carried off by the sensations of the tongue and craving.’ Thus, the monk will persevere with
diligence.

“Next, the monk will tie his mind to the post of the object of sensation associated with bodily touch, and thus
notice virtuous, unvirtuous, and indeterminate events. If he sees that his mind is changed by the sensations of texture, he
will tie it to the post of the object and thus make it pliable and unchanging.

“The monk will then turn to the virtuous, unvirtuous, determinate, and indeterminate sensations that are
associated with the phenomena that appear in, and are closely related to, the mind. If those sensations affect the mind, the
monk will tie it to post of the object with the rope of motivation, thus making it pliable and unchanging.

“When a monk who observes the sensations of the six objects associated with the body perceives the actual emergence and exhaustion of those
sensations, he will enter the fifth ground. Using the lamp of knowing sensations that
appear from contact involving the eye, he will ask himself, ‘What are these sensations that are felt and experienced?’

“The monk will then conclude that such sensations of the mental consciousness originate in dependence. Thus, he
will think, ‘This sensation is closely connected to the mind, and the thoughts of the mind ruin all infantile, ordinary
beings. The fire of thinking burns them. Here there is neither an agent nor anyone experiencing, and thus due to causes and
conditions this very aggregate of formation arises and ceases.’

“As he correctly sees and engages the sensations of contact that involve the eye, his mind will not be ruined nor
shaken. In this way, he does not stain his mind or make it flawed.

“Next, the monk will consider the sensations of the ear, and ask himself, ‘What is the experience and awareness
of this sensation?’ He will then understand, ‘The sensation associated with the ear is closely connected to the mental
consciousness. It abides in that close connection with the mind.’ Thus, he will think, ‘Here, there is neither sensor nor
doer. Within the dependent origination of the sensations of the ear there is no agent or anyone experiencing, and so this
empty aggregate of formation arises and ceases due to causes and conditions.

“The monk will also consider the sensations of the nose, wondering, ‘What is the experience and knowledge of this
sensation?’ He will then see that the sensation is closely connected to the mental consciousness and, as he abides in that
observation, he will think, ‘It emerges from causes and conditions and has the characteristics of experience. This empty
aggregate of formation is not acted upon by an agent or experienced by anyone. Still, it manifests continuously.’ With this
realization of the sensations of the nose he will conclude, ‘There is no agent, no one experiencing it, and nothing to impede
it.’

“The monk will further consider the sensations
of the tongue, wondering, ‘What is the experience and knowledge of sensations associated with the tongue?’ He will then think,
‘The sensation of the tongue is closely related to the mental consciousness, which supports it, connects to it, observes it,
causes it, and relies upon it. It has no agent, no one experiencing it, and nothing to impede it. Thus, this aggregate of
formation arises due to causes and conditions.’

“The monk will then consider the sensation of bodily touch, wondering, ‘What is the experience and awareness of
the sensation of bodily touch?’ He will then observe, ‘The sensation of the body is closely related to the mental
consciousness. Here there is no agent, no one experiencing it, and nothing to interrupt it, and thus this empty aggregate of
formation manifests due to causes and conditions.’

“The monk will also consider mental sensations, wondering, ‘What is this experience and knowledge of mental
sensations?’ He will then observe, ‘The mental consciousness arises based on the mind faculty and mental objects. Sensation
appears simultaneously as these factors come together, just as when fine incense emerges when fragrant substances are mixed.
Just like the incense is only produced when all the ingredients are there, sensations only arise from a nexus of causes and
conditions. Here there is no agent and no one having an experience. For example, a so-called “lotus flower” manifests in
dependence on petals, stamen, pistil, and pollen. It has no single cause. Likewise, sensations that ensue from visual contact
manifest based on object, space, mental activity, and light. A sensation that arises from, and is supported by, the eye is not
of one kind, not of one substance, and not of a single manifestation. It does not endure but resembles a magical illusion.’

“The further the monk thus examines reality, the more virtuous qualities he will manifest. To give an analogy,
when sugarcane is placed in a vessel and boiled over fire, it melts and will display impurities. This is what is known as
‘impure molasses.’ When it is boiled a second time, the substance becomes pure and is then recognized as molasses. When boiled
a third time, the molasses will become extremely pure. Similarly, just as sugarcane is boiled to become utterly free from
impurities, a monk will boil the sugarcane of his mindstream within the vessel of observation by means of the fire of
wakefulness. The first concentration is like the production of impure molasses. The attainment of the second concentration is
like the purified molasses. As the monk in this way continues to boil his mind under the fire of wakefulness, his undefiled
qualities will become utterly pure, stainless, and flawless. He will turn away from karmic action and become stainless,
unblemished, and pure.

“Furthermore, the monk will consider these sensations in an extremely subtle way. Thus, when a stained and
ignorant sensation, whether subtle or coarse, arises due to visual contact, he will perceive it as a coarse sensation and
expel it, relinquish it, and render it a residual. The same applies to the sensations of the ear, nose, tongue, and body.

“When a monk thus perseveres enthusiastically and vanquishes the armies of the māras, the terrestrial and the
celestial yakṣas will convey this news to the Four Great Kings. The terrestrial yakṣas, the celestial yakṣas, and the Four
Great Kings will then inform the gods of the realm of the Four Great Kings. Thereafter the terrestrial yakṣas, the celestial
yakṣas, the Four Great Kings, and the gods of the realm of
the Four Great Kings will bring the message to Śakra, ruler of the gods. Delighted, Śakra will mount his elephant, Airāvaṇa,
and so bring the news to the gods of the Heaven Free from Strife, who will receive his message with delight. Taking up
numerous jewels, they will adorn their bodies with divine garlands and perfumes. With ravishing and incomparably delightful
sounds, textures, sights, and scents they will, by the force of their joy, journey to the Heaven of Joy with its mansions,
palaces, and cities built of the seven precious substances. Spanning forty thousand leagues, the divine city known as
Mānasaṅkalpa contains the bodhisattva mansion called Nirāsravarati. Measuring ten thousand leagues, this is the residence of
the blessed Maitreya and five hundred bodhisattvas. As they arrive there, the gods of the Heaven Free from Strife will
joyfully drape their robes over one shoulder, kneel on the ground, and with bowed heads and joined palms say, ‘Divine one, we
wish to convey to you that while remaining on the ground of karmic action in Jambudvīpa, the noble son, who goes
by the name of so-and-so and is of such and such a village, town, and family, has shaved off his hair and beard, and
faithfully gone forth from the household to become a homeless mendicant. He perseveres in his practices and venerates his
master. He investigates the reality of undefiled qualities, and he has now gone from the third ground to the
fourth, known as seeing the reality of sensation. He is conquering the forces of the māras and
stabilizing his progress in the Dharma. He teaches virtuous qualities, despises the forces of the māras, and increases the
forces of the gods.’

“When Maitreya hears from the gods of the Heaven Free from Strife that the forces of the gods are flourishing,
he will speak as follows: ‘O gods, how delightful, how utterly delightful that he is bringing down the forces of the māras
while rousing the forces of the sacred Dharma—that he is achieving liberation from the afflictions while conquering the
māras.’

The Fifth Ground

“How does a monk, who has seen the reality of the grouping of the six collections of sensation, move beyond the
ground of the phenomena of the aggregate of sensation and proceed to the fifth ground? Spiritual
practitioners who carefully observe inner phenomena understand that when a monk sees the reality of sensation, and brings an
end to the karmic actions associated with the six collections of sensation, he will next correctly discern the aggregate of
perception and engage with its discursive marks.

“What is that next ground, the ground that involves perception? Here the monk will
engage in the notions of practicing disengagement from virtuous qualities and disengagement from the beneficial and the
non-beneficial. He will thus remain attentive and, when it comes to engaging with the marks of virtuous qualities, he will
immediately distinguish such phenomena. He will wonder, ‘How do there arise perceptions of objects, which are obstructive and
which may or may not be conspicuous?’

“By means of utter disengagement, he will then examine perceptions, noticing that they relate to the perceived
marks of eleven different kinds of form. These are long, short, square, circular, triangular, blue, yellow, red, white, and
rose red.

“As for the perception of the marks of long, the monk will think, ‘Alas, without beginning
or end, infantile, feeble-minded beings meaninglessly accumulate boundless and overwhelming experiences of birth, death,
actions, results, death, emergence, separation from the beloved, cold, heat, hunger, thirst, weariness, disease, domination, contempt, enslavement, and mutual preying. Their
billions and billions of different forms of flawed action of body, speech, and mind are beyond all measure, and so those
karmic actions continuously pervade and oppress all infantile, ordinary beings. How long this cyclic existence is!’

“Further, he will observe marks of perception, thinking, ‘For human beings there is the affliction of desire, as
well as mutual deception, deceit, ridicule, business, service to the royal palace, oceans, ravines, travel, fighting, plowing,
cattle herding, birth among barbarians, wrong view, incomplete faculties, separation from the sacred Dharma, lacking the
appearance of a buddha, insufficient conditions, lack of leisure, use of alcohol, taking what was not given, lying, sexual
misconduct, divisive talk, harsh words, and attachment to chatter. This cyclic existence is so long!’

“The monk will also observe marks of perception in terms of the length of the cycle of existence that is
experienced by the gods. He will consider the gods’ attachment to beautiful objects of sound, taste, form, and smell; their
desire, anger, delusion, and carelessness; their afflictions related to females; and their attachment to pleasure gardens,
gathering halls, beautiful features, chariots, groves, forests, ponds, gentle streams, games, flowers, incense, ambrosial
nectar, entertainments, meals, homes, sandalwood, divine
flower garlands, powders, mandārava flowers, divine music, and divine songs. Thus, he will think, ‘The cycle of existence of
the gods who turn away from the sacred Dharma is so long!’

“He will also observe marks of perception in terms of the length of the cycle of existence that is experienced
by starving spirits. Due to flawed negative actions they experience hunger; thirst; exhaustion; weakness; torrents of fire;
having a throat as thin as a needle and a stomach as big as a mountain; being unable to digest; envy; stinginess; armed
attacks; entering dense darkness; falling into abysses; racing along the shores of rivers, ponds, streams, and oceans; being
struck and tormented by the swords, sticks, pickaxes, and spears belonging to the Lord of Death’s henchmen; subsisting on
vomit and snot for hundreds of thousands of years; crying and being in distress because of numerous torments; calamities;
their faces and bodies being covered with hair; having a hundred thousand parasites in their bodies; being prone to and
afflicted by all sorts of physical disease; interminable submersion in cyclic existence; having their eyes dug out by iron
crows with flaming beaks; having their bodies incinerated; being harmed by others; cannibalism; living in desolate wilderness
thirty-six billion leagues away from others; being unprotected; having their bodies scorched by burning food and drink; and
living in darkness. Thus, the monk will observe marks of perception, thinking, ‘The starving spirits are removed from hearing
the sacred Dharma and are fooled by wrong views. Their cycle of existence is so long!’

“Next he will observe marks of perception in terms of the length of the cycle of existence experienced by
animals that prey on one another and are unaware of what is right and wrong. Those living in water are constantly tormented by
thirst and their hearts remain thoroughly dry. They also suffer from the fear of being caught by infant-eating crocodiles,
other ravenous creatures, otters, turtles, fish, giant fish, sea monsters, various kinds of alligators, mother-of-pearl
monsters, silver monsters, and so forth. Whether large or small, they constantly feed on each other. They must also experience
the horror of being caught in nets. On dry land live deer, buffalo, wild boars, elephants, bulls, horses, donkeys, cows,
antelopes, monkeys, bears, rhinos, and other such creatures that are all tied to different forms of suffering. They may be
killed by weapons, they may be struck by disease, aging, and death, and they inflict harm and torment upon each other in
myriad ways. Crows, owls, geese, peafowl, chickens, lapwings, pigeons, doves, jays, pheasants, storks, partridges, vultures,
and other such birds that fly in the sky are harmed by killing, capture, hunger, thirst, feeding
upon one another, cold, and heat. Thus, considering the animals that occupy the land, waters, and sky, the monk will observe
marks of perception in terms of the length of their cycle of existence involving such overwhelming terrors.

“Likewise, those whose mindsets are extremely negative encounter myriad horrors within the hells of Reviving,
Black Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment. Such beings are burned by fire, struck by weapons, thrown into abysses, and
their bodies are submerged into rivers of burning embers. They climb razor-blade trees, cutting themselves on each of their
leaves. They fall into acid, walk on blazing grounds, are hurt by terrible lotus flowers, and are tormented in numerous and
unparalleled ways. Thus, the monk will observe marks of perception in terms of the long duration of the cycle of existence of
sentient beings in hell.

“And so, in terms of his discernment of the aggregate of perception, the monk will consider conspicuous and
obstructive forms that are of long duration. He will consider them as they pertain to the basic observation of karmic actions
and their results within the context of the four truths of noble beings. In so doing, he will observe the different sentient
beings that move within a range of one hundred thousand leagues. As he keeps the features of such beings in mind, discerns
them, and clearly beholds the notions that are associated with the perception of their bases, his mind will become
disenchanted by cyclic existence.

“How does a monk discern and perceive in terms of that which is short? Spiritual
practitioners who carefully observe inner phenomena will, when they examine things by means of knowledge derived from hearing
or through the divine eye, inquire as to how a monk who destroys the armies of the māras discerns things in terms of
shortness. There are human beings who engage in the disciplined practices associated with a short cycle of existence; who
observe vows; who are generous, disciplined, patient, respectful of their spiritual teachers, honest, and have correct view;
who are respectful of their parents; who listen to the Dharma from a buddha with respect, offering service and veneration; who
give up deceit, pretense, dishonesty, and conduct that is improper for a spiritual teacher; who are wealthy, sincere, and
loving; and whose body, speech, and mind are pliant.
Observing such people, the monk will observe features of shortness.

“Moreover, certain gods give up that which they otherwise carelessly partake of: parks, attractions, chariots,
gathering halls, forests, ponds, lotuses, ornaments, necklaces, entertainments, ponds, beautiful wish-fulfilling trees,
cascades, fountains, groves, ambrosias, meals, and residences. Instead they observe discipline and enjoy the food of
concentration; pursue proper reading and recitation; are generous, subdued, observant of their vows, engaged in pure conduct,
and have control of their senses; speak little; wish for the Dharma; and live on the sustenance of peace. For gods of this
kind the cycle of existence is short.

“Likewise, there are beings who suffer from hunger, thirst, and having nothing to drink; who are lowly and weak,
like a scorched pine tree; and whose hair and face are like burned wood. Without regarding this as suffering, such beings may
instead give rise to a slight sense of inspired faith in Buddha, Dharma, and Saṅgha. When they do so, even their cycle of
existence will be observed in terms of the perceived marks of being short.

“If, for just a moment, those animals who otherwise feed on each other, are beaten, and suffer from cold, heat,
hostile locations, and various terrors are capable of inspiration in relation to Buddha, Dharma, and Saṅgha, then also their
cycle of existence will be observed in terms of the perceived marks of being short.

“Beings born in the hells of Reviving, Black
Line, Crushing, Howling, Great Howling, Heat, Intense Heat, and Ultimate Torment are extremely oppressed by
numerous sorts of suffering. If, without being carried away by their pain, the minds of such hell beings can instead maintain
a mere moment of inspired faith, then also their cycle of existence will be observed in terms of the perceived marks of being
short. Thus, in these ways the monk will consider cyclic existence to be short.

“How, then, may one consider cyclic existence to be square? The human beings who inhabit
Kuru in the north have no sense of personal ownership, nor any personal pride, and they are certain to proceed upward. The
cycle of existence of those beings will be observed in terms of the perceived marks of being square.

“For hell beings, starving spirits, and animals, who are consumed by ignorance and adhere to negative mind
states, cyclic existence will be circular.

“Karmic actions that are virtuous, unvirtuous, or of an indeterminate mix bring birth in the realms of gods, hell
beings, and humans respectively. Unvirtuous actions will bring birth as a hell being, virtuous actions will bring birth as a
god, and actions of mixed quality bring birth as a human. The cycle of existence of the beings who are born in this way will
be observed in terms of the perceived marks of being triangular.

“When those with the karma of the gods of the Heaven of the Four Great Kings, the Heaven Free from Strife, and
the Heaven of Making Use of Others’ Emanations die, they may be reborn among the gods. When humans die, they may be reborn
among humans in a place where there is no lack of freedom. In such cases their cycle of existence will be observed in terms of
the perceived marks of being circular.

“Animals are consumed by red karmic action, because they prey on one another. They are observed in terms of the perceived marks of
fondness for red.

“Gods and humans are consumed by white karmic action, because they attain birth as such
through the stages of the precious path of clean and virtuous actions. Thus, when a god dies, the other gods will exclaim,
‘Depart for the joyful realms of humans!’ Similarly, when a human being dies, his or her friends, family, and spouse will,
with tearful eyes and downcast expressions, exclaim, ‘Leave us and go to the joyful realms of humans!’

“Here the monk will think, ‘One may have attained a human life, but if one does not pursue virtue, generosity,
patience, and insight, one will still have to roam through the harmful wasteland of the realms of hell beings, starving
spirits, and animals. Ordinary beings are thus deceived and ruined by their courses of action.’

“The monk who has seen the nature of sensations will correctly examine the aggregate of perception. Perceiving
the nature of the observed objects, he will investigate reality and see that the eye consciousness arises based on the eye and
form. He will then discern the formulated perceptions that arise from contact when these three factors come together. Thus,
when forms are seen, he will correctly distinguish them with notions associated with forms and shapes, such as good, bad,
close, distant, long, short, square, round, white, and triangular. In this way he discerns their features and examines their
bases. Identifying and discerning the bases that are the aggregates, elements, and sense sources, he will distinguish and
perceive the ripening of virtuous and unvirtuous karmic action. Observing what involves causality and knowing what involves no
causality, he can relinquish accordingly. Identifying the distinct characteristics of what was beneficial in the past and what
was not, he will likewise identify whatever flawed acts he
may have engaged in. He will think, ‘Without perception there is no mindfulness, yet when mindfulness is connected with
perception an observation takes place, which is a condition for perception. For example, just as a lamp is the condition,
basis, and cause for its light, so mindfulness is the cause, origin, and master of perception.’

“When the monk has entered the fifth ground, known as contact in terms of
perception, he may identify genuine sensations of pleasure, yet without feeling delighted. At the same time, he
will have no fear of the suffering experienced by hell beings due to their karmic actions. Thus, he will think of these two
perceptions as being the same, like fine gold.

“The monk involved in perception will also analyze other aspects of perception. He will be liberated from
perception and will only ponder the question, ‘What are the causes and conditions of my perceptions?’ To this question he will
conclude, ‘These perceptions are dependently arisen. Perception occurs when its conditions are present, and it ceases when
that is no longer the case. Analogously, in dependence on the moon and a water crystal, water emerges from the water crystal.
Perceptions, similarly, occur in dependence on causes and conditions. They are not uncaused, nor are they carried out by an
agent or anyone experiencing them, nor are they random.’

“As he investigates the nature of the aggregate of perception, the monk will come to see the reality of
perception. He will understand its arising and cessation, and so gradually continue with an ever more subtle investigation.
Like the steady flow of a river, he will perceive the way virtue and nonvirtue both arise due to causes and conditions. In
this way the monkey-like mind will lose its power and instead become indeterminate. The monk will not consider enjoyable perceptions enjoyable. Perceiving instead undefiled
pleasure as pleasure, he will no longer perceive ordinary pleasures as enjoyable, but perceive them as inferior.

“How does the monk regard the arising and ceasing of the aggregates, elements, and sense sources associated with
pleasure, and how does he become detached from them? When sensations fade he feels no joy in perceptions, and when perceptions
fade he has no wish that formations may arise. Thus, an unsupported, indestructible, and immutable consciousness arises
without being wished for. Without remaining and disintegrating, this immutable essence constitutes the monk’s knowledge of the
reality of the aggregates. Thus, he does not remain within the realm of the māras; he is not harmed by desire, anger, or
delusion; and he does not perceive things in terms of permanence, bliss, purity, or self. He will not be bound within cyclic
existence by the entangling web of attractive sounds, textures, forms, and smells. As his mindfulness does not wane, his
consciousness is constantly mindful. With the power to end defilement, he turns toward the transcendence of suffering.

“At this point, there are some verses:

“Those who are never happy

Seeing monks of poor diligence,

Who act with laziness—

Such persons are monks.

“The Buddha explains that monks

Do not enjoy beds.

Those fond of laziness

Are unfit for virtue.

“The single basis for affliction is laziness.

Wherever laziness is present, the Dharma is absent.

It is taught that a monk

Is content simply with what is given.

“Those lacking intelligent expression

Will also lack concentration and the exhaustion of defilements.

Content with mere show,

Such persons are not monks.

“Busy in the temple and the monastic garden

But without any interest in Dharma activities,

While attached to women and alcohol—

Such persons are not monks.

“Cutting through the shackles of the māras,

Cutting off negative action,

And not partaking of the possessions of the saṅgha—

Such persons are monks, says the Buddha.

“It would be better to eat

Even snake poison or ripe tamra fruit.

If one’s discipline is flawed,

The saṅgha’s food and drink may not be consumed.

“He in whom the afflictions are amassed

Is not suited for the collection of alms.

He is not fit for the collection of alms,

But is well suited for hell.

“The afflictions are like snake venom within.

The monk who conquers and renounces them

Will practice the collection of alms

And have no interest in females.

“Those who cause themselves to bleed

Remain attached to evil,

And disparage the precious saṅgha—

How could they be thought of as monks?

“Wishing for wealth, honor, and beautiful objects,

They may look at females with desire.

But such people are neither virtuous nor householders;

They are frauds.

“Brahmins are those who burn away the afflictions,

As when a fire consumes the forest.

Those are virtuous people,

Who have no attachment to the food of evil.

“Always wanting to go to town,

Frauds constantly bathe,

Deceiving themselves and others.

They remain ignorant about the path of the sacred Dharma.

“Those who are always at peace,

And who perfect their concentration in the forest—

Such people are virtuous brahmins

Who practice the path of virtue.

“They take delight in the wilderness

And in leaving desires behind.

Those who search for pleasures

Will not be happy.

“Those who are fond of conversation

And excitedly crave for objects

Will not move toward

The deathless city of peace.

“Waiting upon kings while craving

Fine food and drink,

And being aggressive—

Such people are monks in name only.

“They sit by the palace gates,

Engaged with householders.

Such people corrupt others,

And deceive earnest householders.

“Those who, like a forest elephant,

Leave their family behind

To dwell in the woods

Give up craving and achieve even-mindedness.

“The monk who gives up such flaws and perceives reality will further perceive the reality of the aggregates of
form and so forth. He will strive for liberation and experience it, seek clarifications from his master, understand the actual
distinction between the path and what is not the path, and by means of the eightfold path of the noble ones strive for the
city of liberation. As he thus endeavors on the path, he will have the view of equality and his mind will be stainless and
serene. In this way he practices, becomes accustomed to, and increases the path. Endowed with the virtues of undefiled courses
of action, he will bind the forces of the māras while expanding the forces of the sacred Dharma.

“As they notice this, the terrestrial yakṣas will inform the celestial yakṣas, who in turn will bring the news
to the Four Great Kings. Thus, through the gods of the Heaven Free from Strife and the Heaven of Joy, the message will reach
to the residence of Maitreya in the Heaven of Joy. The bodhisattvas there will rejoice deeply among themselves, and then
further inform the gods of the Heaven of Making Use of Others’ Emanations. They will convey to them, ‘In Jambudvīpa the noble
son known as so-and-so has shaved off his hair and beard, donned the saffron-colored robes…,’ and so forth, just as
before. Also, the gods of the Heaven of Making Use of Others’ Emanations will be tremendously delighted.

“How does the monk otherwise engage with the fifth ground? Spiritual practitioners who carefully
observe inner phenomena, as they examine things by means of knowledge derived from hearing or through the divine eye, will
think in terms of the ten sense sources of form. What are the ten? They are the sense sources of the eye and form, ear and
sound, nose and smell, tongue and taste, body and texture.

“Here the monk will ask himself, ‘How do perceptions arise based on the sense source of my eye and the sense
source of form?’ He will then see that the eye consciousness emerges based on both eye and form. When these three come
together, there is contact, and along with contact there is sensation, perception, and attention. Sensation is experience,
attention is the act of willing, and perception is cognition. Form is discerned through perceptions of ‘this form is long’;
‘this form is short’; ‘this form is attractive’; ‘this form is repulsive’; ‘this form can be shown’; ‘this form cannot be
shown’; and ‘this form is not obstructive.’ Thus, including imperceptible forms, all eleven categories of form will be
distinguished. Contact arises in this way through the meeting of the three. Together with contact also sensation, perception,
and attention emerge. When the three factors that involve the eye come together in contact, there will also be sensation,
perception, and attention. Here, sensation refers to experience, and perception is the cognition that is present at the time
of sensation. Still, the mind’s engagement with these
phenomena arises with distinct characteristics and distinct essences, as in, for example, the case of the ten great
foundational factors.

“The same is true for the distinct characteristics of attention. That is to say, when thought is attentive,
discerning, mindful, sensing, identifying, contacting, diligent, and absorbed, then those are all various characteristics of
the same single perception. In the same way, sensation and perception also have distinct characteristics. For example, despite
having a single basis in the sun, light may have distinct essences. Sensation and attention similarly have separate essences.

“Having understood the reality of the sensation, perception, and attention that ensue from contact in the coming
together of factors that involve the eye, one will see the eye as vacant, hollow, and devoid of any core. The monk who thus
sees correctly will comprehend the reality of the path and abandon wrong views. On the basis of right view, he will let go of
the turbid nature of the bewildered perceptions that otherwise arise together with the eye.

“He will see the reality of these balls of flesh and understand that they are vessels of fat, pus, blood, and
tears. He will give up desire and, recognizing impermanence, give up views of permanence. As he understands the presence of
the balls of flesh in the openings of the skull he becomes free from desire. He will recognize how they are attached by means
of sinew and understand that the sense source of the eye is part of a reciprocal relationship, is devoid of any core, and
contains no self. In short, he will think, ‘This eye is suffering,’ and, on the basis of that understanding and perception, he
will become free from desire in relation to the sense source of the eye. As he correctly realizes the sense source of the eye
and discerns forms, he will examine the unreal forms that
appear as attractive, unattractive, or neutral. He will then ask himself, ‘Do these have any core? Are they clean, permanent,
or delightful?’

“When looking at and cognizing form, he will not observe form conceptually. Instead he will think, ‘This has no
core; “attractive” and “unattractive” form is mere thinking. There are no attractive or unattractive essences. “Attractive”
and “upsetting” are exclusively apprehended by thought, and so the world conceives in terms of attractive and
unpleasant.’

“Having seen the sense source of the eye, he will next look at the sense source of the ear and think about
sounds. Sounds that arise are engaged as sense objects and thus the ear consciousness occurs in dependence on the ear, sound,
and the productive attention. From the coming together of these three factors ensues contact, and together with contact emerge
sensation, perception, and attention. Thus, the monk will ask himself, ‘What is it that experiences when there is contact?
What identifies and cognizes at the time of contact? What is the attention that coincides with contact?’

“Perception is what apprehends that ‘this is long.’ Due to the condition of a sound, the sense of it being clear
or unclear, loud or weak, and pleasant or unpleasant occurs. The manifest sound is noticed with attention and determined with
perception. It is cognized by the mental consciousness, sensed with sensation, and discerned with uncertainty. Thus, as one
becomes attached to the ear sense source, one begins to form concepts. As concepts are formed, the sound is discerned. With
sound being discerned, it is cognized. And yet the sound does not have any essence of being pleasant or unpleasant. ‘Pleasant’ and ‘unpleasant’ sounds are nothing but
thought.

“Thus, he will think, ‘Essentially, sound has no permanence, pleasure, essence, or self. Sounds being pleasant or
unpleasant is nothing but desire, anger, and delusion.’ As the monk thinks about the sense source of sound in this way, he
will not remain ignorant and attached when hearing a sound, but instead realize that it has no core. As he thinks about the
sense sources of the ear and sound, he will no longer be attached or desirous in relation to the ear consciousness. Thus, he
will think, ‘Ear consciousness is not a self, nor does it belong to any self.’ The same goes for contact, sensation, and
attention.

“Furthermore, as the monk considers the sense sources of the nose and smell, he will think, ‘In dependence on the
nose, smell, and the attention produced along with them, the nose consciousness occurs. In this way one experiences smells
that may be distant or close, enjoyable or not enjoyable, and pleasant or unpleasant, as these are carried by the wind to different extents. This is how the sense source of the nose connects with external smells.
When these three factors come together, there is contact and, together with contact, occur sensation, perception, and
attention. In this regard, sensation is characterized by experience, and perception is characterized by cognition.’

“Having perceived the sense source of the ear and sound, he understands contact as inner contact, cognition as
perception, and attention as attending to perception. He observes these factors as performing different actions in a single
moment, as in the case of, for example, the ten great foundational factors that also have distinct essences. Just as before,
he will then think, ‘While all these phenomena have
distinct characteristics, they perform distinct activities in the same instant.’

“In this way the monk who has knowledge of the reality of the nose and smell sense sources will investigate
these sense sources and understand that they are not permanent, stable, or immutable. Rather, they are changing. The sense
sources of the nose and smell are impermanent, painful, empty, and devoid of self. The monk will thus conclude, ‘These do not
contain a self, nor are they of any self.’ With that discovery he will come to feel that ‘the sense sources of the nose and
smell are nothing but mere thinking, and yet they bind all ordinary beings, because weak-minded beings are involved in
thinking.’

“Furthermore, the monk will investigate the sense source of the tongue. Based on tongue, taste, and the
attention produced along with them, the tongue consciousness arises. Due to the coalescence of these three factors there is
contact, and together with contact occur sensation, perception, and attention. Sensation has the characteristic of experience,
perception is characterized by cognition, contact is characterized by being in touch, and attention is characterized by
bringing to attention. In this way occurs the observation of the marks of perception, be they in terms of particular or
universal characteristics. While in this way different actions are performed, they all serve to establish a single object. As
an example, a finger ring to adorn the hand may be produced in dependence on wood, pincers, a hammer, a furnace, and a smith.
Likewise, as with the various characteristics of all these phenomena, the phenomena of the sense source of the tongue are
produced by the sense sources of the tongue and taste.

“Furthermore, the monk who has seen the reality of the sense source of the tongue will carefully consider whether
the sense source of the tongue is in any way permanent, delightful, clean, or involves a self. Contemplating this question continuously, he will fail to find even the
slightest such thing, and so he will become free from desire in relation to the sense sources of the tongue and taste.

“At this point the monk will think, ‘The ocean of sentient beings adhere to and remain attached to this. In this
way the inhabitants of the five realms of humans, gods, hell beings, animals, and starving spirits continuously cause each
other harm and remain in bondage. Liberated from the sense sources of the tongue and taste, one becomes free from desire. The
tongue sense source does not contain any self, nor does it involve anything that belongs to a self. There is no self that is
permanent, stable, and immutable. All of this undergoes complete change, and there are no such things as the sense sources of
the tongue and taste.’ In this way, the monk also becomes free from desire in relation to the sense sources of the tongue and
taste.

“Furthermore, the monk will also consider the sense sources of the body and texture. He will see that the
consciousness of the body arises in dependence on the body, texture, and the attention produced along with them. As these
three factors come together, there is contact, and with contact there is sensation, perception, and attention. Thus, these
phenomena are to be understood in the same way as before. One should understand the sense source of the body in the same way
that the sense source of the eye was explained.