ဝိသုဒ္ဓိမဂ္ဂ (ပ)

INTRODUCTORY DISCOURSE " The man discreet, on virtue planted firm, In intellect and intuition trained ; The brother ardent and discriminant : 'Tis he may from this tangle disembroil." Thus it was spoken. And why was it thus spoken? It is said that to the Blessed One then staying at Savatthi there came one night a certain deva who, in order to have his doubt removed, asked this question : — " Tangle within, without, lo! in the toils Entangled is the race of sentient things. Hence would I ask thee, Gotama, of this : Who is't can from this tangle disembroil ?" And this briefly is the meaning. By '' tangle " is meant the net of craving. For craving is like the tangle of the network of branches of bamboo-bushes and the like, in the sense of an intertwisting, because it arises below and above repeatedly in connection with such objects as visible things. And it is said to be " Tangle within, without," from the fact of its arising within one's own and others' individualities and what thereto appertains, in the organs subjective and objective. Mankind is entangled in such a tangle. Just as bamboos and the like are entangled by such tangles as bamboobushes, so all mankind, known as the various classes of Kindred Sayings 1, 20. - Read velugunibajatadlhi. sentient beings, are entangled, enmeshed, embroiled, in that tangle of craving — this is the meaning. [2] And because of such entanglement, the meaning of, " Hence would I ask thee, Gotama, of this," is to be understood thus: — Therefore I ask thee, addressing the Blessed One by his family name, Gotama. "Who is't can from this tangle disembroil?" means: Who is able to disentangle this tangle which has thus entangled the Three Elements? Thus questioned, the Blessed One, walking in unobstructed knowledge of all things, the Deva of devas, the Sakka of Sakkas, the Brahma of Brahmas, confident with the Four Confidences, bearer of the Tenfold Strength, endowed with unimpeded knowledge and the all-seeing eye, spake this stanza in answer : — " The man discreet, on virtue planted firm, In intellect and intuition trained; The brother ardent and discriminant : 'Tis he may from this tangle disembroil." In setting forth, according to the truth, The meaning of the stanza of the Sage, Which treats of virtue and such other things, I will expound the Path of Purity, Which rests on the strict rules of the devout Dwellers at the Great Minster, and contains Purest decisions, gladdening even those Who never may attain to purity For all their striving, though they seek it here, Not knowing aright the Path of Purity, Which holds all virtue, and is straight and safe, Though they to ordination have attained, Hard to attain in the Great Conqueror's realm. Devout men, whose desire is purity, Attend ye to the things that I relate. Here, by " Purity " is meant Nibbana, which is free from all taints and exceedingly pure. The way to this purity is the '' Path of Purity." The means of its acquisition is called the " Path." I am going to speak of that Path of Purity, is the meaning. This Path of Purity has been set forth in terms of simple insight in some places thus : — " All things conditioned are impermanent ; The which who understandeth, holdeth III In scorn. This is the path of purity; '31 [3] in terms of Jhana-insight in other places thus : — " He from Nibbdna is not far in whom Appear Jhana and insight; " in terms of kamma and so forth in some places thus : — " Good will, and wisdom, mind by method trained, The highest conduct on good morals based: — This maketh mortals pure, not rank nor wealth ; " in terms of virtue and the like in other places thus : — " He that in virtuous habit never fails, Hath insight, can to mystic rapture win, Who stirs up effort, puts forth all his strength, 'Tis he can cross the flood so hard to pass ; " in terms of the application of mindfulness and so forth in some places thus: — "This single way, this path, brethren, is for the purification of beings ... for the realization of Nibbana, to wit: the Four Applications of Mindfulness." And the same with the Supreme Efforts and so forth. But here in the Blessed One's reply it has been set forth in terms of virtue and so forth. Thereon (i.e., on the Blessed One's stanza) this is the brief comment : — " On virtue planted firm," means, being established in virtue. And here in this phrase one who is even now engaged in fulfilling virtue is said to be established in virtue. Hence the meaning here is, being established in virtue by fulfilling it. "The man" means, the sentient being. "Discreet" means, wise by means of wisdom born of kamma associated with conception (in the womb) attended by the Three Root-conditions. " In intellect and intuition trained," means cultivating concentration and insight; for here concentration is set forth under the head of intellect (or mind), and insight under the name of intuition (or wisdom). " Ardent " means energetic; for energy is called ardour in the sense of causing the corruptions to be completely burnt up. He who possesses it is ardent. In '' discriminant," wisdom is called discrimination. Endowed therewith, is the meaning. By this word " discriminant " is indicated preserving wisdom. In this answer wisdom comes three times. First there is mother-wit, second there is insight-wisdom, and third there is preserving wisdom, maintaining all functions. He sees clanger in the stream of existence — this is " the brother " (bhikkhu). " 'Tis he may from this tangle disembroil " means: [4] Just as a man standing on the ground may lift up a well-sharpened sword and clear away (disentangle) a big bamboo-bush, so may the brother endowed with the six states, to wit: this virtue and this concentration set forth under the heading of mind, and this threefold wisdom, and this ardour, and standing on the ground of virtue, lift up, by means of the hand of preserving wisdom supported by the strength of energy, the sword of insight- wisdom well sharpened on the stone of concentration, and clear away, cleave that entire tangle of craving which keeps falling into the continuity of his own aggregates. And indeed he clears that tangle at the moment of his attainment of the Path. At the moment of Fruition he, having cleared the tangle, is worthy of the best gifts in heaven and earth. Hence has the Blessed One said : — " The man discreet, on virtue planted firm, In intellect and intuition trained; The brother ardent and discriminant : 'Tis he may from this tangle disembroil." What is meant therein is, that there remains nothing for " the man " to do in regard to that wisdom by means of which he is said to be " discreet," for his wisdom has been made perfect in virtue of kamma done in a previous existence. And in " ardent and discriminant " it is meant that he is to be persevering by means of the said energy, and comprehending by means of wisdom; and establishing himself in virtue, cultivate calm and insight indicated by way of intellect (or mind) and intuition (or wisdom). Here, thus, the Blessed One has set forth this Path of Purity under the heads of virtue, concentration, and wisdom. Indeed, thus far have been set forth the threefold training, the religion happy in its three stages, the sufficing condition of the threefold knowledge2 and so forth, the avoidance of the two extremes and the practice of the middle course, the means of escaping states of woe and so forth, the rejection of the corruptions in three ways, the opposition to transgression and so forth, the cleansing from the three corruptions, and the instrumentality necessary to Stream-winning and so forth. How so ? Here by virtue is indicated the training in the higher virtue; by concentration, the training in the higher thought; and by wisdom, the training in the higher wisdom. And by virtue is indicated the happiness of the religion in its beginning. For, from such expressions as: " What is the beginning of moral states ? The virtue of great purity," and " the refraining from all evil," it is evident that virtue is the beginning of the religion. And since it bears such merit as absence of remorse, it is happy. By concentration is indicated the happiness of the religion in its progress. [5] For, from such expressions as: " tJie fulfilment of morality," and so on, it is evident that concentration is in the middle of the religion. And since it bears such merit as the various kinds of supra-normal power, it is happy. By wisdom is indicated the happiness of the religion in its consummation. For, from the expression, " the cleansing of one's mind, . . . this is the religion of the Buddhas" we see the superiority of wisdom, and that it is the consummation of the religion. And since it maintains its natural state unaffected amid desirable and undesirable things, it is happy. As it has been said : — "As wind a massy rock doth never move, So neither praise nor dispraise moves the wise." Similarly, in virtue is set forth the sufficing condition of endowment with the Threefold Knowledge. For, depending on the attainment of virtue one attains to the Threefold Knowledge, and not to anything higher. In concentration is set forth the sufficing condition of endowment with the Sixfold Superknowledge. For, depending on the fulfilment of concentration one attains to the Sixfold Superknowledge, and not to anything higher. And in wisdom is set forth the sufficing condition of the various kinds of analysis. For, depending on the attainment of wisdom and on no other ground, one attains to the Four Analyses. By virtue also is indicated the avoiding of the extreme of devotion to the pleasures of sensuality; by concentration the avoiding of the extreme of self -mortification ; and by wisdom the practising of the middle course. Similarly in virtue is set forth the means of transcending the states of woe; in concentration the means of transcending the elements of sensuality; and in wisdom the means of transcending all existences. Again, by virtue is set forth the rejection of the corruptions by way of partial rejection; by concentration, that by way of discarding; and by wisdom, that by way of extermination. Again, by virtue is set forth opposition to actual deeds of the corruptions; by concentration, opposition to their uprising; by wisdom, opposition to their latent tendency. [6] Again, by virtue is set forth the cleansing of the corruption of misconduct; by concentration, cleansing of the corruption of craving ; by wisdom, cleansing of the corruption of views. Again, by virtue is set forth the instrumentality for Streamwinning and Once-returning; by concentration, that for Never-returning; and by wisdom, that for Sanctity. For the Stream-winner is said to be a fulfiller of virtue; likewise the Once-returner. But the Never-returner is said to be a fulfiller of concentration; and the Saint a fulfiller of wisdom. Thus in so far are set forth these nine triads, to wit; the Threefold Training, the religion happy in its three stages, the sufficing condition of the Threefold Knowledge and so forth, the avoidance of the two extremes and the practice of the middle course, the means of transcending the states of woe and so forth, the rejection of the corruptions in three ways, the opposition to transgression and so forth, the cleansing of the three corruptions, the instrumentality for Stream- winning and so forth, and such other triads as those of merits. This is the Introductory Discourse.

CHAPTER I EXPOSITION OF VIRTUE THUS this Path of Purity, albeit set forth under the heads of virtue, concentration, and wisdom, including various merits, has been expounded very briefly indeed. Consequently it may not be sufficiently useful to all ; and so, in order to make it known in detail, the following questions are asked, beginning with the subject of virtue: — 1. What is virtue ?x 2. In what sense is it virtue ? 3. What are its characteristics, its essence, its manifestation, its proximate cause ? 4. What are its advantages ? 5. How many kinds of virtue are there ? 6. What is its corruption ? 7. And what its purification ? And these are the answers : — 1. What is virtue? Such states as the volition of one who abstains from lifetaking and so forth, or of one who fulfils his set duties. For, this has been said in the Patisambhidamagga, " What /.-• virtue? Volition is virtue; mental properties are virtue; restraint [7] is virtue; non-transgression is virtue;" wherein the volition which is virtue is that of one who abstains from life-taking and so forth, or of one who fulfils' his set duties; and the mental properties which are virtue are the abstinence of one who abstains from life-taking and so forth. Further, the volition which is virtue is that of the seven courses of action of one who forsakes life-taking, and so on ; the mental properties which are virtue are such states as non-covetous- I. — Exposition of Virtue 9 ness, goodwill, right views expressed in this manner: " Putting away covetousness he lives by thought free from covetousness." In " restraint is virtue," restraint should be understood as fivefold: by means of the Patimokkha, of mindfulness, of knowledge, of patience, of energy. Of these, " He is endowed,fulfitted with this restraint according to thePatimokkha "'z — this is Patimokkha-restraint. " He keeps watch over the controlling faculty of sight, attains to the restraint of the controlling faculty of sight" — this is mindfulness-restraint. " The currents flowing in the world 0 Ajila, Said the Exalted One, these may By mindfulness be checked, this the restraint I teach, By insight they may be shut iw." — this is knowledge-restraint in which (knowledge in) the (right) use of the (four) requisites also is included. " One endures cold and heat " — in such expressions it is patiencerestraint. " One does not consent to the uprisen lustful thought "( — in such expressions it is energy-restraint, in which purity of livelihood also is included. Thus this Fivefold Restraint as well as the restraint which noble youths dreading sin exercise in regard to anything that falls in their way should be understood as restraint- virtue. " Non-transgression is virtue," means the absence of bodily and vocal transgression in one practised in virtue. This so far is the answer to the question, " What is virtue ?" [8] Passing to the remaining questions : 2. In what sense is it virtue ? It is virtue in the sense of being virtuous (or moral). And what is this ? The being virtuous, is the right placing together (of bodily and vocal actions). The meaning is that because one is highly virtuous, one's bodily actions and so on are not dissipated. Or it means, supporting. The being a support of moral states by way of establishment, is the meaning. Indeed those who are skilful in the significations of words here understand this double meaning. But others set forth the meaning in such ways as: " It is virtue in the sense of being the head (sird), in the sense of being cool («to)." 3. Now: What are its characteristics, its essence, its manifestation, its proximate cause ? So has it been divided, and its mark Is virtue, even as visibility1 The mark of objects is. For just as visibility is the characteristic mark of the different varieties of form such as indigo, yellow, and so on, because albeit of such various kinds they do not go beyond visibility, so what has been said about being virtuous by way of the right placing of bodily actions and so forth, and of the establishment of moral states, is the characteristic mark of the different varieties of virtue such as volition and so on, because, notwithstanding its various kinds, it does not go beyond right placing and establishment. And concerning virtue, as possessing such a characteristic, this has been said : — Her active property or essence lies In excellence and war against all sin. Therefore this virtue possesses the essence, in the sense of function, of destroying wickedness; and has the essence, in the sense of property, of faultlessness. For when the characteristics and so on are mentioned, essence is said to be either function or property. It manifests itself as purity; Its proximate cause is the sense of shame And dread of blame (for so the wise give praise). [9] This virtue has, as its manifestation, purity, said to be purity of body, of speech, and of mind. It is considered to I. — Exposition of Virtue 11 manifest itself as purity. Sense of shame and dread of blame are extolled by the wise as its proximate cause, which means immediate reason. For in the presence of sense of shame and dread of blame, virtue arises and establishes itself : in their absence it does not arise nor establish itself. Thus are to be understood its characteristic, essence, manifestation, and proximate cause. 4. What are its advantages ? The acquirement of various qualities such as absence of remorse. For it has been said, " Ananda, moral virtues have absence of remorse for benefit and advantage." Further, " Householders, five are the advantages of the fulfilment of virtue obtained by the virtuous. What are these five advantages ? In this world, householders, one virtuous, endowed with virtue, acquires much wealth chiefly owing to the effect of non-negligence. This is the first advantage of the fulfilment of virtue by the virtuous. Again, householders, of one virtuous, endowed with virtue, a good report is noised abroad. This is the second advantage of the fulfilment of virtue by the virtuous. Again, householders, to whatsoever assembly one virtuous, endowed with virtue, goes, he enters boldly and unperturbed, whether it be an assembly of princes, an assembly of brahmins, an assembly of laymen, or an assembly of monks. This is the third advantage of the fulfilment of virtue by the virtuous. Again, householders, one virtuous, endowed with virtue, dies undeluded. This is the fourth advantage of the fulfilment of virtue by the virtuous. Again, householders, one virtuous, endowed with virtue, on the dissolution of the body after death, reaches a happy destiny, a heavenly world. This is the fifth advantage of the fulfilment of virtue by the virtuous." Furthermore: " Brethren, should a brother desire to be dear and precious to, respected and honoured by his fellow-monks, he should fulfil the virtues" — In such wise have the various advantages of virtue, beginning with loveableness and preciousness and ending in the destruction of the intoxicants, been mentioned. Thus various qualities such as absence of remorse constitute the advantages of virtue. [10] Moreover : — The true religion gives to noble sons No other stay than virtue. Who can tell The limit of her power ? Not Ganga stream Nor Yamuna nor babbling Sarabhu, Nor Aciravati nor Mahi's flood, Can purify on earth the taints of men. But virtue's water can remove the stain Of all things living. Necklaces or pearl, Rain-bearing breezes, yellow sandalwood, Gems, nor soft rays of moonlight can destroy Heart-burnings of a creature. She alone — Virtue — well-guarded, noble, cool, avails. What scent else blows with and against the wind ? What stairway leads like her to heaven's gate ? Wrhat door into Nibbana's city opes ? The Sage whose virtue is his ornament Outshines the pomp and pearls of jewelled kings. In virtuous men1 virtue destroys self-blame, Begetting joy and praise. Thus should be known The sum of all the discourse on the power Of virtue, root of merits, slayer of faults. Now this is the answer to — 5. How many kinds of it are there ? (i) All this virtue is of one kind through its characteristic of being virtuous (monad i.). (ii) It is of two kinds as positive or negative rules of conduct (dyad 1) ; likewise as the minor or the major precepts2 (dyad 2); as abstinence or non- abstinence (dyad 3); as interested or disinterested (dyad 4); as practised for a limited period of life or until the end of life (dyad 5); as violable or inviolable (dyad 6); as worldly or transcendental (dyad 7). [11] (iii) It is of three kinds as inferior, middling or superior (triad 1); likewise as dominantly influenced by self, I. — Exposition of Virtue 13 by the world, or by the Law1 (triad 2); as misconstrued, not misconstrued, or tranquillized (triad 3); as pure, impure, or doubtful (triad 4) ; as probationary, adept, or neither probationary nor adept (triad 5). (iv) It is of four kinds as partaking of deterioration, of stability, of speciality, or of penetration (tetrad 1); likewise as concerning the brethren, concerning the sisters, concerning novices, or concerning laymen (tetrad 2) ; as natural, customary practice, fixed law, or the fruit of former conditions (tetrad 3) ; and as restraint according to the Patimokkha, restraint of the controlling faculties, purity of livelihood, or connected with the requisites (tetrad 4). (v) It is of five kinds as limited precepts of purity, unlimited precepts of purity, completed precepts of purity, precepts of purity not misconstrued, or tranquillized precepts of purity, according to what has been said in the Patisambhida, (pentad 1) ; likewise as rejection, abstention, volition, restraint, or non-transgression (pentad 2). Of these, (i) In the onefold portion (monad 1) the meaning is to be understood as has been said above. (ii) In the twofold portion (dyad 1) the fulfilling of the precepts enacted by the Blessed One thus: " This ought to be practised," is a positive rule of conduct; the non-doing of what has been prohibited as, " This ought not to be practised," is a negative rule of conduct. Here is the word-definition: by having fulfilled the precepts those who are endowed with a precept are practised in it — ' positive rule of conduct.' By means of it they avoid, guard against a prohibition — ' negative rule of conduct.' Of these two, the former is accomplished by the effort of faith, the latter by faith. Thus it is twofold as positive and negative rules of conduct. In the second dyad special precept means the highest precept. 'Specialized ' is just special. Or, what is emu-ted with reference to a special precept is the ' specialized precept.' a synonym for the precept which remains over from the Bet - 1*. 9. of eight precepts of which pure livelihood is the eighth. ' The fundamental precept ' is the foundation of the exalted practice of the Path; and is a synonym for the set of eight precepts of which pure livelihood is the eighth. This set of eight is the foundation of the Path, because it ought to be in purified practice previous to the Path. Hence (the Buddha) has said: "Previously his bodily action, his vocal action, his livelihood have been well purified." Or, what has been declared to be the minor and lesser precepts, [12] is the " minor precept." The remainder is the " major precept." Or, that which is included in both the Yibhanga's, is the " major precept"; that which is included in the Khandhaka4 duties is the " minor precept." The former is perfected by perfection in the latter. Hence (the Buddha) has said: " Brethren, it is impossible that a brother without fulfilling the law of the minor precept, should fulfil the law of the major precept." Thus it is twofold, as minor and major precepts (or specialized and fundamental). In the third dyad, the mere abstention from life-taking and so on, is the virtue of abstinence. The remaining volition and so on, is the virtue of non-abstinence. Thus it is twofold as abstinence and non-abstinence. In the fourth dyad ' interested ' means that there are two inducements : the inducement of craving and the inducement of views. Of these two that which arises from a desire to attain (a blissful) existence thus: " By means of this virtue I shall become a dera or a certain deva," is the inducement of craving. That which arises from pure views thus: " By means of this virtue there will be purity," is the inducement of views. And there is the transcendental virtue, and there is the worldly virtue which is a constituent of this — these constitute the I. — Exposition of Virtue 15 " disinterested virtue." Thus it is twofold, as interested and disinterested. In the fifth dyad the virtue which is practised within a time-limit is " for a limited period of life." That which arises so long as it is practised during a life-time is 'until the end of life.' Thus it is twofold, as practised for a limited period of life, and until the end of life. In the sixth dyad that which is limited by present gain, pomp, relatives, limbs and life, is known as " violable." What is contrary to that is " inviolable." And this has been said in the Patisambhida: ' What is that virtue which is violable ? There is virtue violable by gain, there is virtue violable by pomp, there is virtue violable by relatives, there is virtue violable by limbs, there is virtue violable by life. What is that virtue which is violable by gain ? Some one in the world on account of, by reason of, for the sake of gain transgresses any precept that may have been observed. Such [13] is the virtue that is violable by gain.' In this way the others also should be expanded. In the answers concerning the inviolable, also, it has been said: " What is that virtue which is not violable by gain ? In this world, on account of, by reason of, for the sake of gain, a certain person does not give rise even to a thought of transgressing any precept that may have been observed. How, then, will he transgress it ? Such virtue is not violable by gain." In this way also the others should be expanded. Thus it is twofold, as violable and as inviolable. In the seventh dyad all virtue which is accompanied by (or the object of) the intoxicants is " worldly "; that which is not accompanied by the intoxicants is " transcendental." Of these two worldly virtue brings about distinction in present life, and is a constituent part of the escape from existence. As has been said: " Discipline is for the purpose of restraint, which is for the purpose of absence of remorse, which is for the purpose of gladness, which is for the purpose of rapture, which is for the purpose of repose, which is for the purpose of blix#. which is for the purpose of concentration, which is for the purpose i i, 43. a Ib. i, 44. 3 Vinaya v, 164. of knowing and seeing the truth, which is for tlie purpose of disgust, which is for the purpose of dispassion, which is for the purpose of emancipation, which is for the purpose of knowing and seeing emancipation, which is for the purpose of birthless Parinibbdna. For such purpose is the discourse (on the Discipline), for such purpose is the consultation, for such purpose is the groundwork, for such purpose is the attentiveness, namely, the emancipation of the mind devoid of grasping." Transcendental virtue brings about escape from existence, and is the ground of retrospective knowledge. Thus it is twofold, as worldly and transcendental. (iii) Among the triads : In the first triad, that virtue which arises through inferior conation, consciousness, energy, or investigation, is "inferior"; that through middling conation and so on is "middling"; that through superior conation and so on is '• superior." Or, that which is practised from a desire for pomp is " inferior "; that for a meritorious result is " middling" ; that which is practised in connection with Ariyanship, thus: "' This is what ought to be done," is " superior." Or, virtue corrupted by exalting self and disparaging others, thus: " I am possessed of virtue; but these other brethren are wicked and evil in nature," is "inferior"; worldly virtue uncorrupted is "middling"; transcendental virtue is " superior." Or, that virtue which arises for the sake of wealth and property by way of craving is " inferior "; that for the sake of self -emancipation is " middling"; while that virtue of the perfections which arises for the sake of the emancipation of all beings, is " superior." Thus, it is threefold as inferior, middling, and superior. In the second triad that virtue which arises out of selfrespect, having regard for self, and from a desire to put away what is improper for self, [14] is " dominantly influenced I. —Exposition of Virtue 17 by self." That which arises out of respect for the world, having regard for the world, and from a desire to avoid accusation by the world, is u dominantly influenced by the world." That which arises out of respect for the Law, having regard for the Law, and from a desire to honour the greatness of the Law, is " dominantly influenced by the Law." Thus it is threefold as dominantly influenced by self, and so on. In the third triad that virtue which in the dyads (dyad 4) was said to be ' interested,' is ' misconstrued ' through the misconstruction of craving and views. That virtue which is a constituent part of the path of a good average person and which is associated with the path of the probationers, is ' not misconstrued.' That which is associated with the fruition of probation and adeptship is " tranquillized." Thus it is threefold as misconstrued and so on. In the fourth triad that virtue which is fulfilled without committing an offence or by atoning for an offence committed, is '"' pure " ; the virtue of one who has not atoned for an offence committed is " impure"; the virtue of one who has doubts regarding the object, the offence, or the transgression, is known as " doubtful." Of these, the religious meditator should purify the impure virtue; and when there is doubt, it should be dispelled by not transgressing against the object. So will it be pleasant for him. Thus it is threefold as pure, and so on. In the fifth triad virtue associated with the four Ariyan Paths and the three fruitions of monkhood is *' probationary " ; that which is associated with the fruition of sanctity is " adept " ; the rest is " neither probationary nor adept." Thus it is threSf old as probationary, and so on. But virtue is spoken of as simply the natural dispositions of the various beings in the world, so that, as referring to their virtue, one speaks of a man who has a disposition for ease, of one who has a disposition for ill, of one who has a disposition for quarrels, of one who has a disposition for beautification ; thus, therefore, in the Patisambhida1 there are three kinds of virtue: moral, immoral, and unmoral. Hence it is said to be threefold, as moral, i, 44. and so on. Of these three, immoral virtue does not correspond to any of the characteristics of the virtue which is meant here, therefore this triad has not been brought in here. Hence the division of the triads is to be understood in accordance with the method here given. (iv) In the first of the tetrads : — Who serveth here the wicked, not the good, Seeth no injury to anything, Because he is unwise. [15] Full of wrong thoughts, He heeds not the controlling faculties, And all his virtue to corruption turns. Who is content with his own virtue won, Nor will bestir him to apply his mind In stations of religious exercise, Pleased with his virtue, seeking nothing higher, — This brother's virtue turns to stagnancy. The virtuous, seeking fixity of thought, — His virtue to pre-eminence is turned. Dissatisfied, wrapped in world-weariness, — This brother's virtue is to insight turned. Thus it is fourfold as partaking of deterioration, and so on. In the second tetrad there are precepts enacted for the brethren, who should keep them separate from those enacted for the sisters. This is virtue " concerning the brethren." There are precepts enacted for the sisters, who should keep them separate from those enacted for the brethren. This is virtue " concerning the sisters." The ten precepts for novices male and female constitute virtue " concerning novices." There are five precepts — ten if possible — for the constant practice of lay-disciples, male and female. Eight are by way of duties for the sacred day. These constitute virtue " concerning laymen." Thus it is fourfold as concerning the brethren, and so on. In the third tetrad non-transgression by men of Uttarakuru1 is " natural " virtue. The regulated conduct of various people according to family customs, localities, beliefs, is I. — Exposition of Virtue 19 virtue " as customary practice." The virtue of the mother of the future Buddha, declared thus: " This is a fixed law, Ananda, that when the future Buddha descended into the mother's wotnb, she had no thought connected with lust for men," is virtue " as fixed law." The virtue of such pure beings as Mahakassapa, and others, and of the future Buddha in many births, is virtue " as the fruit of former conditions." Thus it is fourfold as natural, and so on. In the fourth tetrad, (a) that virtue which has been declared by the Blessed One thus: "Here (in this religion) a brother lives, being restrained by the restraint of the Pdtimokkha, is possessed of good behaviour and lawful resort, sees danger in the smallest faults, trains himself in the observance of the precepts"2— this is virtue " as restraint according to the Patimokkha." (6) Virtue " as restraint of the controlling faculties," is that virtue which has been declared thus: " Whm he sees an object with his eye, [16] he is not entranced by the general appearance or the details of it. He sets himself to restrain that which might give occasion for immoral states, covetousness, and grief to flow in over him while he dwells unrestrained as to the faculty of sight. He keeps watch over his faculty of sight, and he attains to mastery over it. And so, in like manner, when he hears a sound with his ear, or smells an odour with his nose, or tastes a flavour with his tongue, or feels a touch with his body, or cognizes an idea with his mind, he is net entranced by the general appearance or the details of it. He sets himself to restrain that which might give occasion for immoral states, covetousness, and grief to flow in over him while he dwells unrestrained as to the faculty of mind. He keeps watch over his mental (representative) faculty, and he attains to mastery over it." (c) The abstinence from wrong livelihood arisen by way of evil states, such as the transgression of the six precepts encicted for the sake of livelihood, and as " trickery, boastful talk (about self and donors), insinuation (in almsgiving), crushing slander, hungering to add gain to gain," is virtue " as purity of livelihood." (d) The use of the four requisites after pure reflection set forth after this manner : " He accepts the robe wisely reflecting that it is only for the warding off of cold," is known as virtue " connected with the requisites." Herein (i.e. dealing with the four kinds of the fourth tetrad) this is the deciding discourse together with the word-by-word comment from the beginning: "Here" means, "in this religion." " Brother " is a son of respectable family, who from faith becomes a monk in the customary way, because of his viewing danger in the stream of existence, or of wearing torn shattered rags, and so forth. In " being restrained by the restraint of the Patimokkha," " Patimokkha " is the virtue of the precepts. It delivers, releases him who guards it, observes it, from the ills of the states of woe and so forth — hence it is called " Patimokkha." The restraining is i- restraint," a name for non-transgression, bodily and vocal. " The restraint of the Patimokkha " means that the Patimokkha itself is the restraint. " Being restrained by the restraint of the Patimokkha " means, to be restrained by that Patimokkha-restraint. Attained to, endowed with, is the meaning. " Lives " means comports himself. [17] The meaning of, " is possessed of good behaviour and lawful resort," and so on, is to be understood in the way that comes in the Pali text. For this has been said: ' He is possessed of good behaviour and lawful resort. There is good behaviour and there is misbeJtaviour. Of these what is misbehaviour? Bodily transgression, vocal transgression, bodilyand-vocal transgression, this is called misbehaviour. All wickedness also is misbehaviour. A certain member of the Order here obtains his livelihood by a gift of bamboos, of leaves, of flowers, or fruits, or bath-powder, or tooth-sticks, by fawning, by bean-curry talk, by nurture (of supporters' children), by carrying messages on foot, or by any other means of wrong livelihood loathed by the Buddhas. This is called misbehaviour. I. — Exposition of Virtue 21 And what is good behaviour? Bodily non-transgression, vocal non-transgression, bodily-and-vocal non-transgression — this is called good behaviour. All virtue-restraint also is good behaviour. A certain member of the Order here does not obtain his livelihood by a gift of bamboos . . . loathed by the Buddhas. This is called good behaviour. As regards lawful resort — there is lawful resort, and there is unlawful resort. Of these, what is unlawful resort ? A certain member of the Order here resorts (for alms) to a harlot, a widow, an old maid, a eunuch, a nun, or a liquor shop ; against the 'precepts, he associates after the manner of laymen, with kings, ministers, heretical teachers, and their disciples; serves, follows, attends on families of faithless unbelievers, who abuse and censure the brethren and sisters, the lay-disciples male and female, not wishing their good, benefit, comfort or security (from the burden of ill). [18] This is called unlawful resort. And what is lawful resort ? A certain member of the Order here does not resort to a harlot . . . does not associate after the manner of laymen, against the precepts, with kings . . . serves, follows, attends on faithful families of believers who are welling springs (for the benefit of monks), who love the shining of yellow robes and the odour of sanctity, and who desire the good, benefit, comfort, and security of the brethren and sisters, of the lay-disciples male and female. This is called lawful resort. Thus being full of, fulfilled with, arrived at, attained to, possessed of, fully possessed of, endowed with such good behaviour and such lawful resort, one is said to be" possessed of good behaviour and lawful resort." Further, " good behaviour and lawful resort" here should be understood also in this way: For misbehaviour is twofold, bodily and vocal. Of these what is bodily misbehaviour '$ A certain member of the Order here, having gone to an assembly of the Order, stands and sits rudely brushing against the senior brethren; stands and sits in front; sits on a high seat; sits with his head covered; speaks while standing and while stretching out his arm ; walks up and down with sandals on while the senior brethren walk without sandals; walks above while they walk below; walks on the promenade while they walk on the ground; stands and sits pushing himself close to the senior brethren; withholds seats from the new brethren; without the permission of the senior brethren throws down fire- wood in the fire-shed and shuts its door ; goes down to the bathing-place brushing against the senior brethren and before them ; takes a bath brushing against them and before them ; comes up brushing against them and before them ; enters among houses brushing against them and before them ; departing from their side goes in front of them ; enters abruptly into the secret and private rooms of respectable people, where their women and daughters are sitting down, and strokes the head of a child. This is called bodily misbehaviour. And what is vocal misbehaviour ? A certain member of the Order here goes to an assembly of the Order, and without asking leave of the senior brethren rudely speaks on the Law, answers a question and expounds the Patimokkha; speaks while standing, [19] and while stretching out his arm; goes among houses, and says to a woman or a girl: "Madam so-and-so, of such and such a family, what is there to eat and drink ? Is there rice-gruel ? Is there food ? Is there something to eat ? What shall we drink ? What shall we eat ? Of what shall we partake ? What will you give me ?" Thus he chatters. This is called vocal misbehaviour. Good behaviour should be understood as its opposite. Furthermore, a brother is respectful, obedient, possessed of a sense of shame and dread of blame, wears his inner and outer robes properly, is distinguished by his gracious manner of advancing, of retreating, of looking ahead, of looking sideways, of bending and stretching his limbs, keeps his eyes lowered, is possessed of good deportment, keeps a guarded door as respects his controlling faculties, is moderate in food, devoted to keeping awake, endowed with mindfulness and comprehension, free from desires, contented, strenuously energetic, a respectful observer of the minor precepts, and full of regard for worthy things. This is called good behaviour. So far it should be understood. Lawful resort is of three kinds: as a sufficing condition, as a guardian, and as a bond. Of these what is lawful resort I. — Exposition of Virtue 23 as a sufficing condition ? A good friend endowed with the qualities of the ten subjects of discourse, owing to whom one hears what has not hitherto been heard, purifies what has been heard, gets beyond one's doubts, rectifies one's views and composes one's mind; or under whose training one increases in faith, virtue, learning, self-sacrifice, wisdom, is called lawful resort as a sufficing condition. What is lawful resort as a guardian ? A brother here, on entering among the houses of a village and walking along the streets, goes lowering his eyes, looking before him not further than the distance of a plough, and is well-restrained. He does not go looking at an elephant, a horse, a chariot, a pedestrian, a woman, or a man. He does not go looking above, down, or in different directions. This is called lawful resort as a guardian. What is lawful resort as a bond ? The four applications of mindfulness1 wherein the mind is bound. For this has been said by the Blessed One: " Brethren, what is the lawful resort of a brother, his paternal province ? It is the four applications of mindfulness" This is called lawful resort as a bond. Thus being full of ... endowed with such good behaviour and lawful resort, one is said to be " possessed of good behaviour and lawful resort." [20] " Sees danger in the smallest faults" — is in the habit of seeing danger in the various kinds of the smallest faults, such as are unintentional, committed in the course of his training, produced by immoral states of consciousness. " Trains himself in the observance of the precepts " — trains himself by observing all that ought to be observed in the precepts. And here by so much of the text " being restrained by the restraint of the Patimokkha," the virtue of the Patimokkha-restraint is indicated by the exposition, determined by the person. But all beginning with " is possessed of good behaviour and lawful resort " should be understood to have been said to indicate that practice which arises for any one who practises it. In virtue as restraint of the Controlling Faculties which has been shown in this way, " when he sees an object with his eye," and so on (p. 19), " He " is a brother established in virtue which is of the-Patimokkha-restraint. " When (he) sees an object with his eye," — when he sees an object by means of visual cognition commonly called the eye as instrument, and capable of seeing an object. But the Ancients have said: " The eye does not see the object in the absence of the mind. The mind does not see the object in the absence of the eye. But one sees by the mind with the sentient eye as basis, when an impact takes place between the door (of the eye) and the object." Nevertheless, such a discourse as the present one really refers to the constituent parts of sight in the same sense as when one says, " He pierces with a bow," and so forth. Therefore the meaning here is, " when he sees an object by visual cognition." " Is not entranced by the general appearance," — does not seize the general appearance as furnishing a basis for corruption, such as the general appearance of a woman, a man, or of any desirable form, and so on. He stops at what is actually seen. " Is not entranced by the details of it," — does not seize the different modes of hand, foot, smiling, laughing, speaking, looking ahead, looking sideways, and so forth, which have obtained the common name of " details " by reason of repeated expression as a manifestation of the corruptions. He seizes only what appears (as the abominable thirty-two parts) in the body, like Mahatissa the Elder who lived at Mount Cetiya. It is said that a certain daughter-inlaw, having broken with her husband and having well beautified and dressed herself like a celestial nymph, left Anuradhapura betimes, and, while going to the home of her relatives, saw on the way the Elder, who was coming to Anuradhapura from Mount Cetiya for the sake of alms, and with corrupt thoughts [21] laughed aloud. The Elder, wondering what it was, looked up, and acquiring the perception of the foul in her teeth (-bones), attained Sanctity. Hence it has been said: — I. — Exposition of Virtue 25 '' Those bones, her teeth, he saw, and called to mind His first perception. Even where he stood The Elder thus attained to Sanctity." And the husband, following the same road, saw the Elder and enquired: "Perhaps Your Reverence has met a certain lady ?" The Elder replied :— " I know not whether man or woman passed. A certain lump of bones went by this way." In " which might give occasion," and so on, these states such as covetousness and so forth might flow in over, might pursue this person who dwells with the door of his sight open without shutting the faculty of sight by the door-leaf of mindfulness on account of, by reason of, whatsoever non-restraint of the faculty of sight. " He sets himself to restrain that," — sets himself to shut his faculty of sight by the door-leaf of mindfulness. Only he who is practising thus is said " to keep watch over his faculty of sight and to attain to mastery over it," whereby, if there is neither restraint nor non-restraint in the faculty of sight, it is because there arises neither mindfulness nor forgetfulness with reference to the sentient eye. But indeed, when a visible object enters the avenue of sight, then, on the cessation of the subconsciousness after arising two or three times, the inoperative mind-element (or, the five-door-adverting) arises, accomplishing the function of adverting, and then ceases. Then arise and cease in order, the visual cognition accomplishing the function of seeing, the resultant mind-element accomplishing the function of receiving, the resultant element of mind-cognition without root-conditions accomplishing the function of scrutinizing, and the inoperative element of mind-cognition without rootconditions accomplishing the function of determining. Immediately afterwards, apperception takes place. But still in these processes there is neither restraint nor nonrestraint at the time of subconsciousness, or of any one of the processes beginning with adverting. But if at the moment of apperception there arises wickedness, forgetfulness, lack of knowledge, lack of patience, or laziness, then there is nonrestraint. Such non-restraint is called " non-restraint in the faculty of sight." [22] And why ? Because when it arises the door is unguarded, and so also the sub consciousness and the thought-processes beginning with adverting. Like what ? Just as although the interior of houses, door- entrances and chambers, and so forth, may be well closed, yet when the four doors in a town are not closed, all treasure within the town is unguarded, unprotected, so that thieves entering by a door of the town may do what they please, so when wickedness and so forth arise at apperception, when nonrestraint is present thereat, the door is unguarded, and so also are the subconsciousness and the thought-processes beginning with adverting. But when virtue and so on arise at apperception, the door is guarded, and so also are the subconsciousness and the thought-processes beginning with adverting. Like what? Just as, although the interior of houses and so on may not be closed, yet when the doors of the town are well closed, all treasure within the town is well guarded, well protected, and there is no entrance for thieves through the closed doors of the town, so, when virtue and so forth arise at apperception, the door is guarded and so also are the subconsciousness and the thought-processes beginning with adverting. Hence, although it arises at the apperceptional moment, it is said to be restraint in the faculty of sight. And the same with, " when he hears a sound with his ear," and so on. And thus briefly, virtue as restraint of the controlling faculties should be understood as possessing the characteristic of not being entranced by such outward signs and so on in following the corruptions in visible objects, and so forth. Passing now to virtue as Purity of Livelihood (p. 19), spoken of immediately after virtue as restraint of the controlling faculties: — " Of the six precepts enacted for the sake of livelihood " means — for the sake of, on account of livelihood, one with evil desires, oppressed by desire, lays claim untruly, falsely, to possession of a quality pertaining only to I. — Exposition of Virtue 27 the highest kind of men, whereby he commits a Parajika offence. For the sake of, on account of livelihood, one acts as go-between, and so commits the Sanghadisesa offence. For the sake of, on account of livelihood, one knowingly proclaims (for gain) that a certain brother who lives in one's monastery is a saint, and so commits the Thullaccaya offences. For the sake of, on account of livelihood, a brother, not being ill, demands for his own benefit and eats delicious food, and so commits the Pacittiya offence. For the sake of, on account of livelihood, a sister, not being ill, demands. for her own benefit and eats delicious food, and so commits the Patidesaniya offence. For the sake of, on account of livelihood, one not being ill, demands for one's own benefit, soup or rice, [23] and so commits the Dukkata offence, — thus are laid down these six precepts in the words, " Of these six precepts, and so on." Of ' trickery,' and so on, this is the Pali text: ' What here is "trickery?" The adjusting, establishing, regulating, of the postures, knitting the brows, the state of knitted brows, trickery, its production and its state on the part of one of evil desires, oppressed by desire, who relies upon gain, honour, and fame, in what is called his acquisition of the requisites and in his roundabout talk (with a show of wisdom) — this is called " trickery." 'What here is " boastful talk?" Initial talk, boastful talk, repeated talk, flattering talk, very flattering talk, binding speech, encircling speech, praise, full praise, pleasant speech, fawning, bean-curry talk, nurture (of supporters' children) on the part of one of evil desires, oppressed by desire, who relies upon gain, honour, and fame — this is called " boastful talk" ' What here is " insinuation?" A sign, making a sign, a hint, giving a hint, roundabout talk, winding speech on the part of one of evil desires, oppressed by desire, who relies upon gain, honour, and fame — this is called " insinuation" ' What here is " crushing slander ?" Abusing, reviling, blaming, sarcastically praising (or casting out), sarcastically praising much (or totally casting out), ridiculing, much ridiculing, accusing, fully accusing, dealing in dispraise, backbiting on the part of one of evil desires, oppressed by desire, who relies upon gain, honour, and fame — this is called " crushing slander." ' What here is " hungering to add gain to gain?" The search, earnest search, full search, the seeking, earnest seeking, full seeking, for one fleshly need by means of another fleshly need, in such wise as taking what has been obtained in this place to that place and bringing what has been obtained in that place to this place, on the part of one of evil desires, oppressed by desire, who relies upon gain, honour, and fame — this is called " hungering to add gain to gain." And the meaning of this Pali text is to be understood thus : — In the exposition of " trickery," " who relies upon gain, honour, and fame," means, relies upon gain, and honour, and the report of good repute; desiring is the meaning. [24] " Of evil desires " means, desirous of showing off imaginary merits. " Oppressed by desire " means, set apart by, i.e. oppressed by, desire. After this, because the threefold basis of trickery comes in the Mahaniddesa, as the acquisition of the requisites, roundabout talk, and dependence on the four postures, therefore, in order to set forth this threefold basis, a beginning is made with in what is catted his acquisition of the requisites and so on, where " basis of trickery that is called his acquisition of the requisites " is to be understood as the admiration of him which causes the presentation to him of requisites in cartloads, since, much as he wants them on account of evil desire, he refuses the robes and so forth offered to him, as knowing also the householders' firm faith in him that he shows favour2 to those who offer excellent robes in divers ways, exclaiming : " Ah ! what little desire has our master ! He does not want to take anything. It would indeed be great gain to us were he to accept a little from us !" I. — Exposition of Virtue 29 For it has been said in the Mahaniddesa: " What is the basis of trickery that is called his acquisition of the requisites ? Householders here below invite a brother to accent the four requisites, namely, a robe, alms, dwelling, and medicine for the sick; and he, of evil desires, oppressed by desire, much as he wants them, refuses the robe owing to his desire for more ; refuses the alms, the dwelling, the medicine for the sick. And he speaks thus : ' What is the use of a costly robe to a monk ? It is proper that a monk should pick up rotten nigs from a graveyard, refuse-heap, or from shop-refuse, and make and wear his robe. What is the use of grand alms to a monk ? It is proper that he should maintain life by whatever morsels of food he has received on his begging round. What is the use of a costly dwelling to a monk ? It is proper that he should live at the foot of a tree or under the open sky. What is the use of costly medicine for the sick to a monk ? It is proper that he should make medicine out of putrid cow-urine or bits of myrobalan.' And accordingly he wears a coarse robe, eats coarse food, [25] resorts to a coarse dwelling, resorts to coarse medicine for the sick. Him the householders know thus: ' This monk is of few wants, contented, secluded, set apart from laymen, strenuously energetic, and ascetic.' And so all the more they invite him to accept robes, alms, dwelling and medicine for the sick. And he says: ' Through the presence of three things a faithful son of noble family gets much merit. From the presence of faith, of the thing offered, and of those worthy of receiving the gift, a faithful son of noble family get much merit. You have indeed faith, and there is the gift, and 1 ant, worthy to receive it. Were I not to accept it you would be deprived of the opportunity of earning merit. I have no need of thin gift. However, I accept it out of compassion for you.' And accordingly he accepts many robes, much food, many dwellings, much medicine for the sick. Such knitting of the eyebrows, state of knitted brows, trickery, its production and its state — is known as ' the basis of trickery that is called his acquisition of the requisites.' ' And the admiration that he excites in various ways by his words, which seem to show his attainment of qualities possessed by noble men, whereas in truth he is of evil desire, is to be known as "the basis of trickery that is called roundabout talk." As has been said :l " What is the basis of trickery that is called roundabout talk? A certain member of the. Order here below who is of evil desires, oppressed by desire, and wishful of obtaining praise, speaks words appertaining to the Ariyan Law, in so doing hoping that the people may praise him. And he speaks thus : ' That monk who wears such and such a robe is a powerful monk.'' He says : ' That monk who has such a bowl, metal cup, water-filler, waterstrainer, key, belt, pair of sandals, is a powerful monk. That monk who has such and such a preceptor or teacher, such and such a friend, acquaintance, companion or intimate friend under the same preceptor and the same teacher . . . that monk who lives in such and such a monastery, half-roofed monastery, graduated turret, flat turret, cave, cavern, hut, gabled house, tower, square turret, treasury, service-hall, [26] pavilion, at the foot of such and such a tree, is a powerful monk.' Moreover, being repeatedly blinded by the dust of evil desire, knitting the eyebrows repeatedly, wonderfully tricksome, excessively talkative and praised for his words, he utters such speech, profound, hidden, subtle, secret, transcendental, connected with the Void as, ' This monk has acquired such and such calm attainments of the modes of life.' Such knitting of the eyebrows, state of knitted brows, trickery, its production and state, is spoken of as ' the basis of trickery that is called roundabout talk.' ' The admiration that he excites by regulating his four postures4 with a view to getting praise, he being of evil desires and oppressed by desire, is to be understood as the " basis of trickery dependent on the postures." As has been said : " What is the ' basis of trickery that is called the postures?' A certain member of the Order here below, being of evil desires, oppressed by desire, and hoping to get praise from the people I. — Exposition of Virtue 31 by his actions, adopts an affected style of walking, of lying down, walks, stands, sits, lies down with a resolve to keep up appearances, walks, stands, sits, lies down, as though he possessed concentration, and pretends to be rapt in trance. Such adjusting, establishing, and regulating of the postures, knitting of the brows, state of knitted brows, trickery, its production and state, is known as ' the basis of trickery that is called the postures.' ' In that text (p. 27) :" In what is called his acquisition of the requisites " means, in his acquisition of the requisites so-called ; or, in that which is said to be his acquisition of the requisites. " In his roundabout talk " means by speech bordering on wisdom. "Of the postures" means of the four postures. " Adjusting " means initial arrangement or reverential arrangement. " Establishing " means the mode of arrangement. "Regulating" means perfect arrangement; it is said to produce faith. ' Knitting of the brows ' is said to mean by way of showing that he is noble and of the first importance, he knits and contracts his brows. His nature is to knit his brows; hence he is known as " knitting his brows." The state of one whose nature is to knit his brows is " state of knitted brows." " Trickery " means wonderfulness. The producing of trickery2 is " production of trickery." The state of him who works trickery is " state of trickery." In the exposition of " boastful talk," " initial talk " means that, on seeing men come to the monastery he begins the talk thus: " Sirs, for what purpose have you come ? Is it to invite the brethren ? [27] If so, proceed; I will follow with my bowl." Or it means boastful talk turning upon himself which he makes after presenting himself thus: " I am Tissa. With me the king is pleased. In me such and such a royal high minister is pleased." " Boastful talk " means boasting in the said manner on enquiry being made (as to a good monk). " Repeated talk " is good talk given freely to him from among the householders who is afraid the brother may not be happy in a particular place. "Flattering talk " means talk flattering to such a person as a millionaire, a great boat-owner, a lord of great charities. " Very flattering talk " means talk flattering a person on all sides. " Binding speech " means that he talks thus: " Lay-disciples, formerly at such a time you used to offer the first fruits. AVhy do you not ofier them now ?" And he goes on binding and enveloping them with his talk until they say, " Sir, we shall offer. We have not yet had a chance," and so forth. Or, seeing a man holding a sugar-cane in his hand, he asks: " Lay-disciple, where have you brought it from ?" " From the sugar-cane field, sir." " Is the sugar-cane there sweet ?" " Sir, that may be known after sucking it." " Lay-disciple, it is not proper to say, give the sugar-cane to the brother." To him who replies thus it is enveloping speech, which is " binding speech." Binding repeatedly on all sides is " encircling speech." The setting forth with flattery thus: " This family knows me only. If they have anything to give, they give it to me only," is " praise," said to be " setting forth." Here the Telakandarika1 story is to be understood. Praising repeatedly on all sides is '' full praise." Speaking loving words again and again without regard to anything about the truth or the Law, is " pleasant speech." " Fawning " is lowliness, speaking by ever lowering oneself. " Bean-curry talk " bears resemblance to a curry of beans. As when beans are cooked some are not cooked, while the rest are cooked, so when a certain person speaks, some words are true, while the rest are lies. Such a person is said to be a " bean-curry-man." His state is ' that of a bean-curry.' " Nurture " [28] is the state of nurturing, the act of him who, like a nurse, nurtures on his hip or shoulder the children of families — carries them is the meaning. The state of nurturing is " nurture." In the exposition of " insinuation " " sign " is any act of body and speech producing a sign to others for the giving of the requisites. " Making a sign " is the making of a sign as much as to say, " Did you get any food ?" on seeing others going along taking food. " Hint " is speech connected with the requisites. *' Giving a hint " is the production of a hint I. — Exposition of Virtue 33 thus: On seeing cow-herds tending calves, a member of the Order asks: '' Are these calves sucking the mother's milk or drinking diluted buttermilk ?" " They are calves sucking the mother's milk, sir," the cowherds reply. Then he says: ' ' They are not milk-sucking calves. If they were milk-sucking calves, the brethren also would receive milk." And in this way he makes the lads inform their parents so that they have to offer milk. " Roundabout talk " is talk bordering on the object wanted. Here the story of the brother, frequenter of a family, should be considered. It is said that a certain brother, a frequenter of a family, enters the house and sits down wishing for food. The lady of the house seeing him, and not wishing to give food, says: " There is no rice," and goes to a neighbour's house as though to bring rice. Then the brother enters the interior of the house, and looking about, sees sugar-cane in a door-corner, molasses in a bowl, flat pieces of salt fish in a basket, rice in a pot, butter in a jar, and comes out and sits down. The lady comes back saying she has not obtained any rice. And the brother says: " Madam, I already saw a sign that to-day my alms-begging would not be successful." " What may it be, sir ?" "I saw a snake like the sugar-cane lying there in the door-corner. Looking about with the intention of striking it, I saw a stone like the molasses kept there in the bowl. And the snake, struck by the stone, spread a hood like the fiat pieces of salt-fish kept there in the basket. The teeth of the snake wanting to bite the stone were like the rice kept there in the pot. And the saliva mixed with poison issuing from its mouth in its state of anger was like the butter kept there in the jar." Then the housewife, unable to impose upon the bald-pate, presented him with the sugar-cane, [29] cooked the rice, and gave everything, butter, molasses, fish and all. Thus a talk bordering on what one desires is " roundabout talk." " Winding speech " is speaking round and round until one gets what is wanted. In the exposition of " crushing slander " (p. 28) " abusing " is abusing by means of the ten terms1 of abuse. " Reviling " is humiliating speech. " Blaming " is charging another with fault, such as calling him a person without faith, without belief. "Casting out" (ukkhepana) is casting out a person verbally, saying, " Speak not to him about almsgiving." " Totally casting out " (samukkhepana) is casting out a person by finding a reason, a cause on all sides. Or, ukkhepana means " sarcastically praising," whereby, on seeing a person who has not given alms a monk calls out sarcastically: " Oho! what a lord of alms !" Samukkhepana is " sarcastically praising much," whereby he calls out: " What a great lord of amis!" "Ridiculing" is making fun thus: "What a life is led by this man who feeds on the seed of kamma !" " Much ridiculing " is making much fun thus : " What ! do you call this man a non-giver, who always gives the expression ' nothing ' to everyone ?" " Accusing " is charging one with a lack of almsgiving or of praise worthiness. Making charge thus on all sides is " fully accusing." " Dealing in dispraise " means that he deals out dispraise of a person from house to house, village to village, district to district, thinking that from fear of dispraise that person may give him alms. " Backbiting " means that he speaks honeyed words in one's presence, and speaks in dispraise behind one's back. And because such a speech of one who dares not look another in the face is like gnawing the flesh off another's back, it is called " backbiting." " This is called crushing slander " means, because it crushes, scrapes off another's merits as unguent is scraped off the body with a split bamboo ; or because it crushes and grinds to powder another's merits like extracting scent from a fragrant substance by grinding it; and it (this speech) is also a search after gain, therefore it is called " crushing slander." In the exposition of " hungering to add gain to gain," " hungering " is tracing out. " WThat has been obtained in this place " means what has been obtained from this house. " To that place" means to that house. "Search" is desiring to I. — Exposition of Virtue 35 get. " Earnest search " means tracing out. " Full search " means tracing out repeatedly. [30] Here is to be related the story of the brother who went giving to the boys of various families whatever had been obtained, beginning from the first house and getting milk and rice-gruel on the way. " Seeking " and the others are only synonyms of " search " and so on. Hence " search " is " seeking," " earnest search " is "earnest seeking," "full search" is " full seeking " — thus is the construction here to be understood. Such is the meaning of " trickery " and so on. Now in, " Of evil states such as " (p. 19, c), by the expression "such as" inclusion should be understood of the various evil states spoken of in the Brahmajdla Sutta in this way: " Whereas some monks and Brahmins, while living on food provided by the faithful, earn their living by wrong means of livelihood, by low arts, such as these: 'palmistry, divining by means of omens and signs, auguries drawn from thunderbolts and other celestial portents, 'prognostication by interpreting dreams, fortune-telling from marks on the body, auguries from the marks on cloth gnawed by mice, sacrificing to Agni, offering oblations from a spoon" Thus has been indicated this " wrong livelihood by way of evil states such as the transgression of the six precepts enacted for the sake of livelihood, and as trickery, boastful talk, insinuation, crushing slander, hungering to add gain to gain." That abstinence from all such wrong livelihood is " virtue as purity of livelihood," wherein, this is the word-by-word comment : depending on it people live — " life." What is that ? Effort in the search for the requisites. " Purity" is the state of being pure. " Lifepurity " is the purity of life. And immediately after this there is mentioned " virtue connected with the requisites," wherein " wisely reflecting " means knowing on reflection as to expediency and the right path: considering is the meaning. The consideration mentioned here in such wise as " for the warding off of cold," is to be understood as " wisely reflecting." Here " robe" means any garment such as the waist-cloth. "Accepts" means enjoys, wears or puts on. "Only for" is [31] an expression showing the limit of purpose. " For the warding off of cold," and so forth — this is the sole object of the religious meditator in accepting the robe; there is no other. " Of cold" means of the cold arising to any one either internally by the disturbance of his own elements, or externally by a change in the weather. " For the warding off " means for the purpose of warding off; for the purpose of expelling so that sickness may not be produced in his body. Because when the body is afflicted with sickness, one becomes distracted in mind and cannot wisely strive (for culture), therefore, the Blessed One allowed the use of a robe for the warding off of cold. And the same with all the other words. For among them " of heat " means of the heat of fire, i.e., heat produced in a jungle-fire, and so forth. In " of the touch of gadflies, mosquitoes, wind, heat, and reptiles," " gadflies " are biting flies, also called blind flies. " Mosquitoes " are mosquitoes. " Wind " is divided into wind charged with dust and wind not charged with dust. " Heat " is the sun's heat. " Reptiles " are those creatures that creep and move about, such as the long-bodied snakes. Their touch is twofold : the touch of bite and the touch of contact; and this troubles not him who is seated covered with a robe. Hence under these circumstances he accepts a robe for the purpose of the warding off of such creatures. The repetition of the expression " only for" is to show the limit of a constant purpose. For " the covering of one's private parts " is a constant purpose. The others are so only at times. Here " private parts " means the interstice between the legs. Indeed, when any of these parts is revealed, the sense of shame is disturbed, destroyed : and so because they destroy shame they are called " the private parts." Hirikoplnapaticchddanatthdni means for the purpose of covering these private parts. The reading is also hirikopinaih paticchddanattham. I. — Exposition of Virtue 37 "Alms" means any food. Any food is called "alms" from its being put into the brother's bowl in his food-gathering. Or " alms " means the collection of morsels of food. It has been said to be the collection, group of morsels of food, obtained from various houses. " Not for sport " means not for purposes of sport like village-boys and so forth; it is said to be " indicative of play." " Nor for intoxication " means not for a display of pride like boxers and wrestlers and so forth; it is said to be " indicative of the pride of strength and the pride of manhood." [32] " Nor for personal charm " means not for the purpose of beautifying oneself like court people and courtesans and so forth; it is said to be " indicative of fulness of limbs, big and small." " Nor for beautification " means not for the purpose of beautifying oneself like actors and dancers and so forth; it is said to be " indicative of clearness of skin and complexion." Of these, " Not for sport " has been said in order to remove the sufficing condition of delusion; "nor for intoxication" has been said in order to remove the sufficing condition of hate; " nor for personal charm, nor for beautification," in order to remove the sufficing condition of lust; " not for sport, nor for intoxication," in order to prevent the growth of one's own fetters; " nor for personal charm, nor for beautification," in order to prevent the growth of another's fetters. And by these four expressions, rejection of unwise attainment and of devotion to a life of pleasure should be understood to have been indicated. The expression " only for " has the meaning already given. " Of this body " means of this material body dependent on the four great primary elements. " For the sustenance " means in order to be stable as a continuous series. " For the preservation " means in order that the procedure (of life-controlling-faculty) may not be cut off; or in order that (the body) may last long. He accepts alms for the sustenance and preservation of the body as the owner of a decayed house props up his house, and a cartman lubricates (lit. feeds) the axle of his cart; he accepts it, not for sport nor for intoxication, nor for personal charm. nor for beautification. Furthermore, " sustenance " is a synonym for life-controlling faculty. Hence " for the sustenance, preservation of this body " should so far be understood to mean for the procedure of the life-controlling faculty of this body. " For the allaying of the pangs of hunger," — in the sense of inflicting pain, hunger is called " pangs," for the allaying of which he accepts alms, as one might accept ointment for a wound, or medicine to counteract heat and cold, and so forth. "For aiding the practice of the noble life " means in order to uphold the noble life of complete instruction in the Law, and the noble life of the Path. Indeed, he accepts alms in order to uphold the noble life, practising, as he does, for release from the desert of existence, by devotion to the three precepts, by means of his bodily strength on account of his acceptance of alms, as starving parents might eat their children's flesh in order to be able to cross a desert, as people who desire to cross a river rely on a raft, as people who desire to cross the ocean rely on a ship. " Thus I shall subdue the old feeling and I shall cause no new feeling to arise " means [33] he accepts alms giving heed thus: " By this acceptance of alms I shall subdue the old feeling of hunger and shall produce no feeling due to immoderate eating, like one of those brahmins: one who eats till he has to be lifted by the hand, or one who eats till his loin-cloth cannot be retained, or one who has to roll where he eats, or one who eats till a crow pecks from his mouth, or one who eats till he vomits." He accepts alms of food as a patient takes medicine. Or, it is called " old feeling " because it arises in this life-time owing to unsuitable and unrestricted2 food on account of old kamma: " destroying its cause by suitable and restricted food, I shall subdue the old feeling." And that feeling which will arise in future through the accumulated kamma of inconsiderate eating in this life-time is called " new feeling." Causing its root not to arise by means of considerate eating, I shall produce no new feeling, — thus also is the meaning to be understood. So far should the compendium on considerate eating, the forsaking of devotion I. — Exposition of Virtue 39 to self -torture, and the non-forsaking of righteous bliss be understood to have been shown. "And maintenance shall be mine " means he accepts alms, saying: " By moderate eating I shall have the preservation or equalization called the longevity of this body in harmony with causes owing to the absence of the danger of cutting of! the life-controlling faculty or of destroying the four postures." He accepts alms of food as a patient of long suffering accepts healing medicine. " Faultlessness also and comfort " — " faultlessness " is by avoiding inconsiderate search, acceptance, and eating; "comfort" is through moderate eating. Or "faultlessness" is due to the absence of such faults as discontent, drowsiness, sleepy restlessness, and blame by the wise, caused by unsuitable and immoderate eating. " Comfort " is due to the production of bodily strength caused by suitable and moderate eating. Or, " faultlessness " is due to the forsaking of the pleasure of lying down, pleasure of sleeping on the side, or the pleasure of torpor, by not eating food to satiety. By accomplishing the harmonizing of the four postures through eating less than four or five mouthfuls, so that "comfort shall be mine"; thus he accepts alms. Indeed it has been said : " Hath he but eaten mouthfuls four or five, Let him drink water : — here is sure enough Refreshment for a brother filled with zeal" * [34] And so far the limiting of purpose and the path of the mean should be understood to have been shown. " Dwelling " means sleeping place and seat. Wherever he sleeps, whether in a monastery or half-roofed monastery, and so on, that is a sleeping place. Wherever he sits, seats himself, that is a seat. The two taken together are called " dwelling." " For the dispelling of the danger of the weather and for the purpose of delighting in solitude "weather in the sense of causing trouble is " weather-danger." In order that one may dispel the danger of the weather and 40 TJie Path of Purity delight in solitude, that unsuitable weather which causes sickness of the body and distraction of mind should be dispelled by acceptance of a dwelling: and it has been said that it is " for the purpose of dispelling that weather and of wellbeing in living alone." As, although by the warding off of cold and so forth the dispelling of the danger of the weather has been indicated, yet the covering of one's private parts in the acceptance of a robe is a constant purpose, while the others (cold and heat) are so only at times, so here also this has been said concerning the constant dispelling of danger from the weather. Or, this weather as described already is just " the weather." And "danger" is twofold: obvious danger and hidden danger. Of the two, obvious danger is lions and tigers, and so on; hidden danger is lust, hate, and so on. They may cause trouble to one seated in an open yard, at the foot of a tree, and so on, by there being no guarded door and by seeing unsuitable objects, and so on. The brother who accepts a dwelling, knowing and reflecting that there such dangers cannot cause him trouble, is to be understood as accepting it after wise reflection, for the purpose of dispelling danger from the weather. In " the requisite of medicine for the sick," ' for ' is in the sense of counteracting disease: going against is the meaning. It is a synonym for anything suitable. " Medicine " is the work of a doctor, as being permitted by him. Medicine which is for the sick is " medicine for the sick," said to be anything used by a doctor, such as oil, honey, molasses, and so forth, suitable for the sick. " Requisite " means a protection as in " surrounded by the seven requisites of a town," and so on; an ornament as in " the (Ariyan) chariot has the ornament of purity, tJie axle of jhdna, the wheel of energy," [35] and so on; a constituent as in " the monk should carry out whatever are the factors of livelihood," and so on. Here it is proper to take it as constituent and protection. For that " medicine for the sick " is protection of life, from its guarding it, giving no opportunity for the production of life-destroying disease. I. — Exposition of Virtue 41 It is also a constituent of life because it is a means of prolonging life. Hence it is called " requisite." And so, being medicine for the sick and a requisite, it is " requisite of medicine for the sick " ; and whatever is suitable for the sick and permitted by the doctor such as oil, honey, molasses, and so forth, being requisite of medicine for the sick, is said to be the constituent or protection of life. " Which have arisen " means, which have been produced, have become, have been born. In " connected with diseases," " disease " means a disturbance of the elements, and leprosy, boils, pustules, and so on, sprung therefrom. " Connected with disease " means, because it arises from disease. In '' of feelings." painful feelings, the immoral resultant feelings, are intended. " For the freedom from the pain " of those feelings connected with diseases means, in order to be free from the suffering; that is, he accepts medicine until all that pain is removed. Thus in brief this virtue, whose characteristic is judicious use of the requisites, should be understood to be " connected with the requisites." And the word- definition is: Because beings come and go, and live enjoying robes and so forth, relying on these, depending on these, therefore are they called "requisites." "Connected with the requisites" means connected with those requisites. Of this fourfold virtue "the restraint according to the Patimokkha " is to be attained by faith, for it is accomplished by faith, the enactment of the three precepts being beyond the province of disciples, as is shown by the Buddha's rejection of a request to enact these precepts. Hence observing by faith completely the precepts as enacted, one should be perfect in it (this fourfold restraint), regardless even of life. For thus has it been said : — [36] " Be prudent, reverent ; guard thy virtue well, As pheasant guards her egg or yak his tail, Or as a son beloved, or one's sole eye." And this also has been said, " So, 0 king, my disciples do not transgress even for the sake of life the precepts which I have laid down for them" And in this sense are to be understood the stories told of Elders bound by thieves in a forest. It is said that in the Himalayan forest thieves bound an Elder with black creepers, and made him lie down. And the Elder, as he lay, increased his insight for seven days, and attaining the fruition of never-returning, died there and was reborn in the Brahma world. Again, in Tambapaimi Isle thieves bound an Elder with puti creepers and made him lie down. And when a jungle fire came on he established insight before the creepers could be cut, and died in the extinction of his corruptions. Elder Abhaya, a reciter of the Digha Nikaya, coming with five hundred brethren saw and cremated the Elder's body and had a shrine built. Hence others of good family also should,- — Keeping the Patimokkha pure, let life Be yielded up : forsake not virtue's law Enacted by the Master of the world. Even as Patimokkha-restraint is to be attained by faith, so by mindfulness is restraint of the controlling faculties to be attained; for this is accomplished by mindfulness, because covetousness and so forth do not flow from controlling faculties that are established by mindfulness. Hence, remembering the Fire-sermon2 preached in this way: "Brethren, better were an iron wire heated, molten, burning, incandescent, aflame, than the faculty of sight grasping details and signs in visible objects," and so on, one should attain it well through checking, by means of unremitting mindfulness, the seizure by the general appearance of visible objects, and so forth, followed by covetousness and other evil states of consciousness which proceed in the eye-door, and so forth. [37] For3 when it is not attained, virtue as Patimokkha-restraint I. — Exposition of Virtue 43 also does not endure, does not last long, like corn which is not well set round with a thickset hedge. And one is harassed by those thieves, the corruptions, as a village with open gates by robbers; and lust penetrates the mind, as rain penetrates a house badly roofed. And this has been said: — " In sights, sounds, odours, tastes, things tangible, Guard the controlling faculty : for these, Finding an open and unguarded door, Witt vex thee as a village vexed by thieves. Even as rain enters an ill-roofed house, Lust enters the uncultivated mind." l But when this restraint of the controlling faculties is attained, virtue as Patimokkha-restraint also endures, lasts long, like corn well set round with a thickset hedge. And one is not harassed by those thieves, the corruptions, as a village, well closed by gates, is not harassed by robbers. And lust does not penetrate the mind, as rain does not penetrate a house well roofed. And this has been said: — " In sights, sounds, odours, tastes, things tangible, Guard the controlling faculty : for these, Finding in thee a closed, well-guarded door, Will shun thee as a village shunned by thieves. Rain cannot penetrate a well-roofed house, Lust cannot penetrate a well-taught mind" But this is an extreme admonition. The mind, however, is flighty. Hence restraint of the controlling faculties is to be attained in repelling arisen lust by directing one's attention to the foul, as it was done by the Elder Vangisa when he was recently ordained. [38] It is said that seeing a woman, lust arose in the Elder but recently ordained, as he was going about for alms. Then he said to Elder Ananda : " With sensual lust I burn, my mind aflame. I pray thee, pity have, 0 Gotama, And tell me how I may extinguish it." The Elder replied:— " Through wrong perception is thy mind aflame — Pleasant appearances avoid, for they Are full of lust, but cultivate the mind In things unpleasant, that it may attain To concentration and a single aim. Things-in-the-making shalt thou see and know Evil as other than thee, as not the self. Slay the great lust. Burn not repeatedly." x And the Elder, repelling his lust, went his way. Further, a brother who is fulfilling restraint of the controlling faculties, should be like the Elder Cittagutta, who lived in the great Kurandaka cave, and like the Elder Mahamitta, who lived in the great Coraka monastery. It is said that there was a beautiful painting of the Renunciation of Seven Buddhas in the great Kurandaka cave. And many of the brethren, wandering round the dwellings, saw the painting, and said: " Sir, beautiful is the painting." The Elder said, " Lads, I have lived in the cave for over sixty years and I did not even know whether the painting existed or not. Now I know to-day through you who possess eyes." Thus it is said that for so long the Elder living there never lifted his eyes and looked up. And at the cave-entrance there was a great ironwood tree. But the Elder had never looked up at it. It is said that he knew that it was in blossom when each spring he saw the filaments that fell to the ground. The king, hearing of the Elder's virtuous attainments, and wishing to pay his respects, sent for him three times. And when the Elder did not come he caused to be shut up the breasts of the women in the village who were suckling infants, and had his seal put to this order: "As long as the Elder does not come, so long these infants must not suck milk." [39] And the Elder, out of compassion for the infants, went to the village. And the king heard of it, and saying to his ministers, " Go, I say, and introduce the Elder; I will acquire the virtues," had the Elder brought within the palace, paid I. — Exposition of Virtue 45 his respects, gave him his meal of food, and saying to him, ' ' Sir, to-day there is no opportunity. To-morrow I will acquire the virtues," he took the Elder's bowl, accompanied him a little distance, and having, together with the queen, paid his respects, turned back. And the Elder said: "May the king be happy !" whether it was the king that paid respects or the queen. Thus seven days passed. And the brethren said: "Sir, whether it was the king that paid respects or the queen, why did you only say : ' May the king be happy '? " The Elder replied : " Lads, I make no difference as to the king or the queen." After seven days the king, finding that the Elder was not happy there, let him go. The Elder went back to the great Kurandaka cave, and at night ascended to the promenade. And the deity that lived in the ironwood tree stood holding a torch. Then the Elder's subject of meditation became exceedingly pure and clear. And the Elder was glad, saying to himself, " AVhy is my subject of meditation so exceedingly clear to-day ?" And causing the whole mountain to resound, he attained Sanctity immediately after the middle watch. And even so should any other son of good family desirous also of his own benefit, — Let not the eye wander like forest-ape, Or trembling wood-deer, or affrighted child. The eyes should be cast downward : they should look The distance of a yoke : he shall not serve The eye's dominion, like a restless ape." A poisonous boil once arose on the mother of the Elder Mahamitta. Her daughter also had been ordained among the sisters. The mother said to her daughter: " Girl, go to thy brother's presence. Tell him I am unwell, and bring medicine." The daughter went and told him. The Elder said: " I do not know how to gather medicinal roots, and so forth, and to prepare medicine. But this medicine will I tell of : since I have become monk I have never broken the controlling faculties with a mind accompanied by greed and looked at a female form. By the virtue of this [40] declaration of truth may my mother be relieved. Go, recite this, and shampoo the laysister's body." She went and related the matter, and did as instructed. And in that moment the lay-sister's boil was crushed and disappeared like a mass of foam. And she rose and uttered these words of joy: "If the supreme Buddha were alive, with his hand like a variegated lattice, would he not stroke the head of a brother like my son ?" Hence — Another well-born youth having become A monk1 in the religion, he should stand, Like Elder Mitta, in the wise restraint Of the controlling faculties. Purity of livelihood should be attained by energy as restraint of the controlling faculties is attained by mindfulness : indeed it is accomplished by energy, because a man of strenuous energy abandons wrong livelihood. Therefore it is to be attained by energetic alms-gathering and so forth, abandoning wrong search and unfitting behaviour, and resorting to those requisites which are clean in their acquirement, and avoiding like poisonous snakes those that are impure in acquirement. Of these, the requisites which a brother, who has not mastered the ascetic practices has obtained from the Order, from a chapter of the brethren, and from laymen who are pleased with him on account of his religious preaching and so forth, are to be known as clean in acquirement. Those obtained by alms-gathering and so forth are exceedingly clean in acquirement. Those which a brother who has mastered his ascetic practices has obtained by alms-gathering, and so forth, and by his regular observance of the ascetic practices, from those laymen who are pleased with him because of his ascetic merits, are to be known as clean in acquirement. The observance of ascetic practice by one who, when putrid sycamore and the four sweet stuffs are sent him for the purpose of allaying a disease, eats only the portion of sycamore, thinking: " My other fellow-monks will eat the four sweetstuffs," is " fitting behaviour." He, indeed, is called a brother of the highest Ariyan race. Whatever robes and I. — Exposition of Virtue 47 other requisites there are, a brother who is purifying his livelihood should not make a sign, hint, roundabout talk, or intimation regarding a robe or alms. But a sign, hint, or roundabout talk regarding a dwelling may be made by one who has not mastered his ascetic practices. Of these, [41] when one who is preparing the ground for a dwelling is asked by laymen: " Reverend Sir, what are you doing ? Who is enabling you to do it?" a reply to this effect, "Nobody," or any similar reply, is making a sign. " Lay-disciples, where do you dwell ?" "In a graduated turret, sir ?" " Laydisciples, a graduated turret is not proper for the brethren." a Such a dialogue, or any other speech to this effect, is giving a hint. " The dwelling of the Order of brethren is cramped " : — such talk, or any other to that effect, is roundabout talk. As regards medicine, all four ways are proper. But is it proper or not proper to use the medicine obtained in these four ways when the disease has been allayed ? The Vinaya scholars say it is proper because the Blessed One has allowed it. But the Suttanta scholars say that it is not proper because though there is no offence, yet the life of austerity is spoilt. Whoso, however, though permitted by the Blessed One, does not make sign, hint, roundabout talk, intimation, but avoiding them by virtue of his merits such as contentment, and so forth, when a mortal disease arises, accepts whatever requisites are forthcoming, is called, " one who leads an ideally simple life," like Sariputta the Elder. It is told that that senior monk2 was at one time living with the Elder Mahamoggallana developing the practice of solitude in a certain forest. To him one day there arose a wind-disease in the stomach, causing great pain. Late in the evening the Elder Mahamoggallana went to attend on the senior, and seeing him lying down, enquired concerning the matter, saying: " Brother, on former occasions how did you get comfort?" The Elder replied: "Brother, when I was a layman my mother mixed together butter, honey, sugar, and so forth, and gave me undiluted milk-rice; and that gave me comfort." And the senior said, " Be it so, brother. If there be merit in me or in you, perhaps we shall get some to-morrow." And a deva residing in a tree at the end of the promenade heard this conversation, and thought: " To-morrow I will produce rice for my lord." And immediately he went to the family that supported the Elder, [42] entered into the body of the eldest son, and caused him to suffer pain. And he showed the means of cure and said to the relatives: " If you make ready such and such a preparation of rice for the Elder to-morrow, I will release him." Saying, " You need not have told us; we always give alms to the Elders," they prepared the particular kind of rice on the next day. And the Elder Mahamoggallana, coming early, said: "Brother, until I return from alms-gathering stay here," and entered the village. The men rose to meet the Elder, took his bowl, and gave him the particular kind of rice, filling the bowl. And the Elder showed signs of going. But they made him eat, saying: " Eat, sir, we give more," and filled the bowl. The Elder went and offered it, saying: " Now, brother Sariputta, eat." The Elder, seeing it, thought: k' The rice is very tempting. How has it been obtained ?" And when he knew its origin he said: " Brother Moggallana, the alms is not fit to eat." And the senior did not entertain such a thought as: " He does not eat the alms brought by such as I," but at the words, took hold of the bowl by the brim, and turned it upside down, tilting it on one side. And upon the rice being put on the ground, the Elder's illness disappeared. Thenceforward it did not arise for forty-five years. And he said to Mahamoggallana: " Brother, even though my entrails were to come out and move on the ground, it would be improper to eat rice that was obtained on account of vocal intimation." And he uttered this exalted utterance: — Were I to eat the honey-rice obtained Through use of revelation made by speech, Then would my livelihood be full of blame. I. — Exposition of Virtue 49 My bowels may gusli out and walk, yet ne'er For life itself will I break livelihood. My own mind I control, and the wrong search Avoid, for I desire not the wrong search Loathed by the Buddhas. [43] And here also the story of the Elder Ambakhadakamahatissa, who lived at Ciragumba, should be related. So, under all circumstances, The wise monk, faith-ordained, should purify His livelihood, nor think of the wrong search. And virtue connected with the requisites should be attained by wisdom, as purity of livelihood is attained by energy; for it is accomplished by wisdom, the wise man being able to see the evils and the advantages in the requisites. Hence it is to be attained by abandoning greediness for the requisites obtained righteously and justly, and using them only after reflection and with wisdom, according to the rule already laid down. Here reflection is twofold: as practised at the time of obtaining the requisites, and as practised at the time of using them. Indeed it is using them blamelessly when one uses deposited robes, and so forth, subsequent to reflection upon the elements and upon loathsomeness at the time when they are got, and likewise after reflection at the time when they are used. The latter case furnishes the conclusive decision, for one may use them in four ways: as a theft, as a debt, as an inheritance, and like a master. Of these, a wicked person who uses them sitting in the midst of the Order is using them as a theft. A virtuous person who uses them without reflection uses them as a debt. Hence one should reflect every time the robe is used, and at every morsel of alms received. If one is not able to do this, then one should reflect four times, three times, twice, or once a day, before and after the meal, in the first, middle, and last watches of the night. If dawn comes before lie has reflected he stands in the position of one using them as a debt. One should also reflect every time one makes use of a dwelling. And in accepting and using medicine also, it is proper to cherish mindfulness. This being so, there is offence if one is mindful in accepting, and is not mindful in using the requisites. But there is no ofience if one is mindful in using, after being unmindful in accepting them. For purity is fourfold: admonition-purity, restraint-purity, search-purity, and reflection-purity. Of these, admonition-purity [44] is virtue as restraint according to the Patimokkha, which virtue is indeed called admonition-purity because one becomes pure through listening to an admonition. Restraint-purity is virtue as restraint of the controlling faculties, which virtue is indeed called restraint-purity because one becomes pure by means of the restraint of mental resolve, saying: " I will not act thus again." Search-purity is virtue as purity of livelihood, which virtue is indeed called search-purity because one is pure of search in obtaining the requisites righteously and justly and abandoning wrong search. Reflection-purity is virtue connected with the using of the requisites, which virtue is indeed called reflection-purity because one becomes pure by reflection as already described. On this account it has been said that there is no ofience if one is mindful in using, after being unmindful in accepting them. The using of the requisites by the seven probationers is known as using them as an inheritance: for these seven are sons of the Blessed One, and so, being heirs to the requisites their father's property, they use them. What ! do they use the requisites of the Blessed One, or the requisites of laymen ? Though given by laymen, the requisites are the property of the Blessed One, who has allowed them. Therefore it is to be understood that they use the requisites of the Blessed One. And on this point the Dhammadayada sutta2 has been borne out. I. — Exposition of Virtue 51 The using of the requisites by saints purged of the intoxicants is known as using them like a master. For saints, having passed beyond the slavery of craving, use them like masters. Of these four ways, the using them like a master, and as an inheritance, is suitable for all ; not so the using them as a debt, to say nothing of the using them as a theft. And that using them after reflection by a virtuous person, which is opposed to the using them as a debt, is also called the using them like a man freed from debts. This is included in the using them as an inheritance, because a virtuous man, being endowed with the training in the higher virtue, is counted as a probationer. And because among these four ways the using them like a master is the best, therefore a brother who aspires to this should use them reflecting in accordance with the various kinds of reflection already described, and should attain to the virtue connected with them. So will he be a fulfiller of duties. And this has been said : — [45] " Hearing the Law preached by the Blessed One, The follower, who in wisdom doth excel, Should not without reflection use his alms, Dwelling, couch, seat, and water to remove The dust from off his robe. The brother, like A drop of water on a lotus leaf, Is not attached to any of these things, Alms, couch, and seat, and water to remove The dust from off his robe. Still mindful, he Should of compassion know the mean in food, Hard, savoury, soft, from donors duly got, Like growth of flesh in an anointed wound. Like eating in the desert a son's flesh, Like lubricating axles, even so, Should one eat food, never infatuate, For preservation." As regards the fulfilling of this virtue connected with the requisites, the story of nephew Sangharakkhita the novice is to be told. For he rightly reflected and ate. As he has said : — " As I did eat the boiled and well-cooked rice The spiritual adviser spake to me : ' Novice, burn not thy tongue through unrestraint !' Hearing the spiritual adviser's words, I suffered agitation. In that place Remaining I attained to sanctity. Full of intentions am I like full moon Of fifteen days : extinct the intoxicants, And re-becoming is not any more. [46] Let him then who desireth loss of ill, Think wisely and accept the requisites." So it is fourfold by way of virtue as restraint according to the Patimokkha, and so forth. Thus is the particular discourse on the Fourfold Purity Virtue. (v) In the first pentad of the Fivefold Portion (p. 13) what is to be understood as the meaning is, that these are precepts for the unordained, and so forth. For this has been said in the Patisambhida: " What are the limited precepts of purity? They are the limited precepts of the unordained. What are the unlimited precepts of purity? They are the unlimited precepts of the ordained. What are the completed precepts of purity ? They are those of good average men, who are applying themselves to the state that is moral, who are fulfilling up to the limit the states for probationers, and who have sacrificed their lives regardless of body and life. What are the precepts of purity not misconstrued ? They are those of the seven probationers. What are the tranquillized precepts of purity? They are those of the Tathagata's disciples who are purged of the intoxicants, silent Buddhas, Tathdgatas, saints, supreme Buddhas." Of these, the precepts for the unordained, as being limited in number, 1 i, 42 /. I. — Exposition of Virtue 53 are to be known as "the limited precepts of purity." For the ordained, Nine thousand koti's, nine score koti's more, And fifty hundred thousand, and again Thirty-six (thousand) — are the precepts given In the Vinaya Pitaka by Him, The perfect Buddha, and in order shown By the brief rule. Thus, though there is a limit in number, [47] yet these are said to be " unlimited precepts of purity," referring to the fact that one observes them without remainder, and that their limit as measured by the standard of gain, pomp, relatives, limbs, life lies out of sight, like the precepts kept by the Elder Ambakhadakamahatissa, who lived at Ciragumba. Like that senior, so : — Wealth should be given up for a noble limb, One should give up a limb to save a life. A man should give up limb, wealth, life, and all To recollect the Law. Not giving up his recollection (of the behaviour) of good men though his life was in doubt, he did not transgress the precepts, and attained Sanctity mounted on the back of a lay disciple through the unlimited precepts of purity. As has been said: — " Not father, mother, kinsman, relative, — This boon he does theefor thy virtuousness. Producing agitation, pondering With wisdom, thou, being mounted on his back, Hast unto Sanctity attained." The precepts of good average men from ordination are free from the dirt (of corruptions), as soon as consciousness is produced being exceedingly pure like a well-burnished gem and well-wrought gold, and are the proximate cause of Sanctity. Hence the " completed precepts of purity," like those kept by the Elders Saiigharakkhita, uncle and nephew. 1 koti — ten millions. It is said that the Order of brethren asked Mahasangharakkhita the Elder, over sixty years old, on his deathbed, about his transcendental attainment. The Elder said: " I have no transcendental state in me." Then a young brother who ministered to him said": " Sir, men have assembled from a circuit of twelve yojanas saying that you have entered complete Nibbana. And the people will feel regretful at your death as an average man." " Lad, I never established insight with a view to seeing the Blessed Metteyya. [48] Therefore raise me and give me opportunity." And the brother raised the Elder and went out. And the Elder, as soon as he went, attained Sanctity, and gave intimation by snapping his fingers. The Order assembled and said: " Sir, dying at such a death-time you have done a difficult thing in attaining the transcendental state." " Friends, this was not difficult to do. But I will tell you what is difficult. Friends, since I became monk, deed of mine done without mindfulness, without understanding, I do not see." His nephew also attained Sanctity after fifty years. If one have little learning, and withal No concentration in his doing, men Will blame him both in learning and in deeds. If one have little learning, and withal Much concentration in his doing, men Will praise his deeds, his learning not complete. And if one have much learning, and withal No concentration in his doing, men Will blame his deeds, his learning being complete. And if one have much learning, and withal Much concentration in his doing, men Witt praise him both in learning and in deeds. The Buddha's deeply learned follower Is bearer of the law. And he is wise And, as the gold of Jambu, without blame. Devas praise him, yea, Brahma praiseth him. I. — Exposition of Virtue 55 The precepts of probationers from not being misconstrued by way of views, or those precepts which are not misconstrued by way of the lust of average men, are to be known as "precepts of purity not misconstrued," like those of the Elder Tissa, son of Kutumbiya. For that senior, desirous of establishing himself in Sanctity through such precepts, said to his enemies : " Breaking both legs I will convince you. Yea, I loathe, I am ashamed of death in lust." [49] So thought I, wisely pondering, and attained To sanctity what time the dawn arose. Another Elder also, being afflicted with disease, was unable to feed himself with his hands, and was wallowing and rolling about in his own urine and excrement. Seeing him, a certain young man said: " Alas, how painful are your life complexes !" The Elder said to him: " Lad, if I die now I shall get the bliss of heaven. There is no doubt about that. But the bliss obtained by breaking this virtue would be like the state of layman brought about by renouncing the precepts. I shall die even together with my virtue." And contemplating that disease as he lay there, he attained Sanctity and gave explanation to the Order of brethren in these stanzas: — " A sickness falls upon me. The disease Brings sharp pain and corruption. Very soon This body will dry up even as a flower Wrapped in hot dust. This ailing, putrid corpse, Called loveable, being unloveable, Fie on it ! impure thing that men deem pure, Full of all loathsomenesses ; loveable To the unseeing, this foul-smelling thing, Corruptible, void of all purity, Whereby intoxicated, dazed, the world Destroys the way by which heaven is attained." l The precepts of saints and so on are to be known as " tranquillized precepts of purity" from their tranquillizing of all suffering, and from their complete purity. This is purity of precepts fivefold as limited precepts of purity and so forth. In the second pentad (p. 13) what is to be understood as the meaning is by way of removing life-taking and so on. For it has been said in the Patisambhida: " There are five kinds of virtue: (1) the rejection of life-taking is virtue, (2) abstention is virtue, (3) volition is virtue, (4) restraint is virtue, (5) non-transgression is virtue. Virtue is the rejection of theft . . . of wrong conduct in sensual pleasures . . . of false speech, calumnious speech, harsh speech, frivolous talk, [50] covetousness, ill-mil, wrong views. It is the rejection of sensual desire by renunciation, ill-will by good-will, sloth and torpor by the perception of light, flurry by non-distraction, doubt by determination of states, ignorance by knowledge, discontent by gladness, the hindrances by the first jhdna, initial and sustained applications of mind by the second jhdna, rapture by the third jhdna, ease and ill by the fourth jhdna, the perception of matter by the attainment of the sphere of space, the perception of variety by the perception of aversion, the perception of the sphere of space by the attainment of the sphere of consciousness, the perception of the sphere of consciousness by the attainment of the sphere of nothingness, the perception of the sphere of nothingness by the attainment of the sphere of neither perception nor non-perception, the perception of permanence by retrospection of impermanence, the perception of ease by retrospection of ill, the perception of the soul by retrospection of soullessness, delight by retrospection of disgust, passion by retrospection of dispassion, origination by retrospection of cessation, clinging by retrospection of forsaking, the perception of density by retrospection of loss, reinforcing by retrospection of decay, the perception of constancy by retrospection of change, the sign by retrospection of the signless, hankering by retrospection of the unhankeredafter, conviction by retrospection of emptiness, the clinging to and conviction of essence by the higher wisdom of insight into states, the conviction of delusion by the knowledge and discernment of things as they really are, the conviction of attachment by i, 46. I. — Exposition of Virtue 57 retrospection of tribulation, non-reflection by retrospection of reflection, the conviction of fetters by retrospection of escape from the round of births, the corruptions occupying the same place with views by the path of Stream-winning, the gross corruptions by the path of Once-returning, the subtle corruptions by the path of Never-returning, all corruptions by the path of Sanctity; virtue is abstention, volition, restraint, non-transgression in regard to all these things. Such kinds of virtue conduce to absence of mental remorse, to gladness, rapture, tranquillity, joy, practice, culture, development, adornment, requisites (of concentration), fulness, fulfilment, certain disgust, dispassion, cessation, quiet, higher knowledge, perfect knowledge, Nibbdna" And herein, other than the not allowing life-taking, and so forth, described above to arise, there is no state whatever that is called " rejection." And because the different rejections are [51] the support, in the sense of basis, and also owing to their not shaking, the right placing of the different moral states, therefore it has been said previously to be virtue in the sense of being virtuous, already mentioned as supporting and right placing (p. 9). The other four states are mentioned with reference to the procedure and existence of mind as abstaining from this and that, as refraining from this and that, as volition associated with both (abstaining and refraining), and as non-transgression on the part of one who does not transgress this and that. And their being virtue has been mentioned previously. Thus it is fivefold as rejection and so forth. So far this is the end of the answers to the questions: What is virtue ? In what sense is it virtue ? What are its characteristics, its essence, its manifestation, its proximate cause ? What are its advantages ? How many kinds of it are there ? 6. What is its corruption ? 7. What its purification ? In what has been said as " What is its corruption ? and what its purification ?" we say that the state of virtue being broken and so forth is its corruption; that its state of being unbroken and so forth is its purification. And that state of being broken and so forth is counted as its breaking conditioned by gain, pomp, and so on, and the sevenfold association with sexual feelings. For a man whose precepts in the group of the seven offences are broken either at the outset or conclusion, is known as having broken virtue, like a garment frayed at the edges. And whoso has them broken in the middle is known as having riddled virtue, like a garment with holes in the middle. And whoso has two or three of them broken in a series is known as having streaked virtue, like a cow the colour of whose body is one or the other among black and red colours and so on mixed with other dissimilar colours, either on the back or on the belly. And whoso has them broken at different stages is known as having spotted virtue, like a cow variegated by dissimilar colours and spots at intervals. And so the state of being broken and so on is due to breaking conditioned by gain and so forth. And this is by way of the sevenfold association with sexual feelings. For the Blessed One has said :J — " Brahmin, here az monk or a brahmin is pledged to be chaste and does not actually [52] enjoy a woman, but he likes to have her rub, chafe, bathe, or massage him ; he is pleased with it, desires it, takes delight in it. This, 0 brahmin, is being broken, riddled, streaked, spotted in respect of the holy life. And he, 0 brahmin, is said to practise impure chastity, and to be associated with the fetter of sexual feelings. And I say that he is not freed from birth, old age, death . . . ill. Again, 0 brahmin, here a monk or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub, chafe, bathe or massage him, but he likes to jest, play, and sport with her ; he is pleased with it. . . . And I say that he is not freed from birth, old age, death . . . ill. Again, 0 brahmin, here a monk or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub . . . to jest, play and sport with her, but he likes to stare and look at her ; lie is pleased with it. . . . And I say that he is not freed from birth, old age, death . . . ill. Again, 0 brahmin, here a monk I. — Exposition of Virtue 59 or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub . . . to jest . . . to stare and look at her, but he likes to listen to her voice, when she laughs, talks, sings, or cries across a wall or fence ; he is pleased with it. . . . And I say that he is not freed from birth, old age, death . . . ill. Again, 0 brahmin, here a monk or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub . . . to jest . . . stare . . . listen to her voice . . . but he likes to think about his former laughs, talks, sportings with her ; he is pleased with it. ... And I say that he is not freed from birth, -old age, death . . . ill. Again, 0 brahmin, here a monk or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub, . . . to jest . . . stare . . . listen to her voice . . . think about his former laughs . . . [53] but he likes to see a householder or his son enjoying fully the pleasures of sense ; he is pleased with it. . . . And I say that he is not freed from birth, old age, death . . . ill. Again, 0 brahmin, here a monk or a brahmin is pledged to be chaste and does not actually enjoy a woman, and does not like to have her rub . . . jest . . . stare . . . listen . . . think . . . see a householder . . . but he likes to practise the holy life in the hope of attaining to a celestial abode, saying, ' By this virtue, vow, austerity, or chastity, I shall become a deva, or one of the devas ; he is pleased with it, desires it, takes delight in it. This, 0 brahmin, is being broken, riddled, streaked, spotted as regards the holy life.' " Thus the state of being broken, and so forth, should be understood to be counted as its breaking conditioned by gain and so forth, and the sevenfold association with sexual feelings. And the state of being unbroken, and so on, is considered as the not breaking of all the precepts, the atoning for those to be atoned, the absence1 of the fetter of the sevenfold sexual feelings, the not producing of such evil states as anger, hatred, hypocrisy, ridicule, envy, meanness, wile, craft, stiffness, clamour, conceit, excessive conceit, intoxication, negligence; and the producing of such qualities as moderation of desires, contentment, simple life. Indeed those virtues which have not been broken for the sake of gain and so forth, or which have been atoned for even though they may have been broken through the fault of negligence, and which have not been oppressed by the fetter of sexual feelings and anger, hatred, or other evil states, are all said to be unbroken, unriddled, unstreaked, unspotted. And they are ' liberating ' through their bringing about liberation ; ' praised by the wise ' through their being praised by the wise; ' not misconstrued ' through being not misconstrued by craving and views; and they are conducive to concentration since they conduce either to access concentration or ecstatic concentration. Hence their state of being unbroken, and so on, is to be known as their purification. And that purification is fulfilled in two ways : by seeing the evils of the depravity of virtue, and by seeing the advantages of the fulfilment of virtue. [54] Of these, the evils of the depravity of virtue should be understood according to the Sutta which begins: " Brethren, five are the evils of depravity of the virtue of a wicked man." x Moreover, a wicked person, on account of his wickedness, is not liked by devas and men; is not admonished by his fellow-monks; is miserable amidst the scoffings at his wickedness; feels remorse amidst the praises of the virtuous; is ill favoured like a hempen garment on account of his wickedness ; is in touch with pain inasmuch as those who follow his views bear the pains of the states of woe for a long time; is of little worth inasmuch as he does not produce much fruit to those whose giftsr he accepts ; is difficult of purification like a pit of excrement that has been collecting many years; is outside of both (the pleasures of man and of monk) like a vile creeper ; not a monk though pledged to be one, he is as a donkey that follows a herd of cattle; he is ever alarmed like an enemy of all men; is not worthy to live with, like some dead body; I. — Exposition of Virtue 61 is not worthy to be reverenced by his fellow-monks, even though he may be endowed with such merits as learning, any more than a cremation fire by brahmins; is unable to attain distinction as a blind man is unable to see objects; has no more desire for the Good Law than a grave-digger's boy has for kingship ; is in pain though he thinks he is happy, being a partaker of pain as is said in the Fire Discourse. For in setting forth the visible result of Karma in all its forms, and the exceeding severe pain which arises to evil men with minds giddy with enjoyment of the five sensual pleasures, and the pleasurable taste of the salutation and reverence and so forth which result from these pleasures, the which, merely in recollection, is able to produce heart burning and the spitting of hot blood, the Blessed One has said: — l " Brethren, do you see this great mass of fire, burning, ablaze, aflame ?" " Yea, Lord." " What do you think, 0 brethren? Which is better: to sit or lie down embracing this great mass of fire, burning, ablaze, aflame ; or to sit or lie down embracing a princely maid, a brahmin maid, or a maid of the householder class, with soft and delicate hands and feet .?" " Lord, it is better to sit or lie down embracing a princely maid and so on. [55] Painful it is, Lord, to sit or lie down embracing a mass of fire." " / tell you, brethren, I declare unto you, brethren, that it is better for a wicked man of evil nature, of unclean and hesitating conduct, of hidden actions, not a monk but pledged to be one, not a holy man but pledged to be one, putrid within, flowing with lust, offensive as refuse, to sit or lie down embracing a mass of fire. . . . And why ? On this account, brethren, he may die or suffer mortal pain, but on the dissolution of his body after death, it will not make him suffer in states of woe, an evil destiny, in a place of suffering, hell. But, brethren, that a wicked man . . . should sit or lie down embracing a princely maid . . . that indeed is to his disadvantage and pain for a long time ; and on the dissolution of the body after death, he goes to a state of woe, to an evil destiny, a place of suffering, hell." Having thus by the simile of the mass of fire made known the pain caused by enjoying the five pleasures connected with women, the Blessed One in the same way said : — x ''Brethren, which do you think is better: that a strong man should twist a strong hair-rope round the shins of both legs and pull it, rubbing them, so that it cuts the skin, and then the thick inner skin, and then the flesh, and then the nerves, and then the bones, and having cut the bones, remains chafing the marrow ; or that one (the wicked man) should acquiesce in the salutation of great princes, great brahmins, or great householders ? Brethren, which do you think is better: that a strong man should pierce the breast with a sharp spear cleansed in oil ; or that one should acquiesce in the obeisance of great princes, great brahmins, or great householders ? Brethren, which do you think is better : that a strong man should cover the body with a heated iron-plate, burning, blazing, flaming ; or that one should use a robe, a gift of faith from great princes, brahmins, or householders ? Brethren, which do you think [56] is better: that a strong man should open his mouth by means of heated iron tweezers, burning, blazing, flaming, and throw into it a heated iron ball, burning, blazing, flaming, so that it burns the lips, and also the mouth, tongue, throat, stomach, and comes out from below together with the intestines and the mesentery ; or that one should eat food, a gift of faith from great princes, brahmins, or householders ? Brethren, which do you think is better : that a strong man should seize one by the head or shoulder and make one sit or lie down on a heated iron bed or a chair, burning, blazing, flaming ; or that one should use a bed or chair, a gift of faith from great princes, brahmins, or householders? Brethren, which do you think is better: that a strong man should seize one, feet upward and head downward, and throw one into a heated iron pot, burning, blazing, flaming, so that one is cooked giving rise to bubbles, and keeps on now coming up, now going down, now going sideways ; or i Ib. 129 /. I. — Exposition of Virtue 63 that one should use a dwelling, a gift of faith from great 'princes, brahmins, or householders ?" Thus under the similitudes of hair-rope, sharp spear, iron plate, iron ball, iron bed, iron chair, iron pot, did the Blessed One set forth the pain caused by the enjoyment of salutation, obeisance, robe, food, bed, chair, dwelling (by the unworthy). Whence can there be true happiness to him Of broken virtue, who doth not forsake Sensual pleasure, yielding sharper pain Than to embrace a mass of living fire ? What happiness is there to him whose virtue Hath been depraved, accepting salutation, Suffering pain more galling than the pain Of flesh tormented with strong ropes of hair ? [57] What happiness to one who hath no virtue, Accepting the obeisance of the faithful, The root-condition of a sharper pain Than pain of piercing spear ? Or what to him Who knoweth no restraint in use of robes, Wherefor he should be punished long in hell, Being bound upon a blazing iron plate ? Though sweet the food, to one who hath no virtue It is as virulent poison : wheref or he Shall mouth in hell a red-hot iron ball. Though deemed a joy, the use of bed and chair By one who hath no virtue is a pain. Wherefore let him be racked long time on beds And blazing chairs of iron. And to him Whose virtue is perverted, what delight To dwell within a house, a gift of faith ? 'Mid blazing iron vessels should he dwell. Thus the world-Teacher blameth him for one Of hesitating conduct, passionate, Evil, putrid within, a rubbish heap. Fie on the harmful and destructive life Of him who knoweth not restraint, no monk, But wearing a monk's guise and suffering Austerities I1 For what to him is life, Avoided is by the virtuous and good, As dung by those who would be beautified, Or corpse. He is not freed from fears ; but freed From every hope of bliss. Heaven's door is closed, The way of hell he hath taken. Who but he Is pitiable to the piteous ? Perverted virtue many faults begets. Thus by retrospective knowledge are to be understood the evils of the depravity of virtue. And the advantages of the fulfilment of virtue should be taken as the opposite of the description here given (of the former). Further: — [58] His virtue pure, his bearing bowl and robe Pleasing, his ordination not unblessed. As darkness enters not the sun, so fear Of self -blame enters not that brother's heart Whose virtue is purified. As in the sky By the fulfilment of her rays the moon Shines, in the wood of his austerities By the fulfilment of his virtue shines The brother. A good brother's bodily scent Brings gladness even to gods : what need to tell His scent of virtue ? For it overcomes The attainment of all other kinds of scent: Unchecked in all directions it is borne. Deeds to the virtuous done, though they be few, Are fruitful. Thus the virtuous dispense Honour and reverence. The intoxicants Of the conditioning present do not vex The virtuous. The virtuous dig up The root of future ills. Whatever of attainment among men, Whatever of prosperity there be I. — Exposition of Virtue 65 Among the gods, it is not hard to gain By one fulfilled in virtue, if he will. The attainment of Nibbana takes away Burning untold : his mind seeks after it Whose virtue is fulfilled. Thus should the wise Show forth the benefits of virtue, root Of all attainments, various, multiform. And so the mind of him who shows them forth trembles at the depravity of virtue, and inclines towards its fulfilment. Therefore, seeing the evils of the depravity of virtue and the advantages of the fulfilment of virtue as spoken of above, one should purify virtue with due respect. So far has virtue been explained in the Path of Purity set forth under the heads of virtue, concentration, and wisdom in the stanza, " The man discreet, on virtue planted firm." Thus is ended the first chapter called The Exposition of Virtue, in the Path of Purity, composed for the purpose of gladdening good folk.

[59] CHAPTER II EXPOSITION OF THE ASCETIC PRACTICES Now virtue, the different kinds of which have been described, is cleansed by means of such qualities as fewness of wishes, contentment, and so on. Because a religious meditator who has kept his virtue should, to be proficient in those qualities, observe the ascetic practices, therefore we will begin the discourse on the ascetic practices, so that he (who observes them) may have his virtue washed and purified by the waters of such qualities, to wit, fewness of wishes, contentment, austerity of life, solitude, loss of sin, strenuous energy, easiness of support by others, and may have his vows fulfilled. And so being absolutely pure in conduct through his qualities of faultless virtue and ritual, he may be worthy of being established in the three ancient orders of Ariyans and, fourthly, of attaining to delight in culture. Thirteen ascetic practices namely have been permitted by the Blessed One to be kept by those well-born youths who have put away worldly needs of the flesh and who, regardless of body or life, are eager to make fitting progress. They are (1) the refuse-ragman's practice, (2) three-rober's practice, (3) almsman's practice, (4) house-to-house-goer's practice, (5) onesessioner's practice, (6) bowl-fooder's practice, (7) afterfoodrefuser's practice, (8) forester's practice, (9) tree-rootman's. practice, (10) open-spacer's practice, (11) burning-grounder's practice, (12) any-bedder's practice, (13) sitting-man's practice. Therein: — As to the meaning, characteristic, Observance and directions, grade and breach, And eke the benefit of this and that, As moral triad, as differentiated, In groups and in detail — decision shall Be made on these ascetic practices. II. — Exposition of the Ascetic Practices 67 [60] Of these, as to the meaning: — 1. A refuse-rag is one which is placed on a refuse-heap in such places as a chariot-road, burning-ground, rubbish-heap, and so on, and which, in the sense of covering-up is like the heap of dust in them. Or, it gets to a loathsome state like the dust — hence refuse-rag; it reaches the loathsome state, as, it has been said, refuse-rag practice means the wearing of a refuse-rag so denned. One who has the habit of wearing it is a refuse-ragman. The practice1 of a refuse-ragman is refuse-ragman's practice. Practice is said to mean reason. Therefore this practice should be regarded as a synonym for whatever observance by reason of which one becomes a refuse-ragman. 2. In the same way one who has the habit of wearing the threefold robe — namely, the shoulder-cloak, upper garment, and the waist-cloth — is a three-rober. The practice of a three-rober is three-rober's practice. 3. Alms2 is the falling of morsels as food for the flesh. It is said to be the falling into the bowl of morsels of food given by others. One who gathers alms and seeks it by approaching this and that family is an almsman. Or, one whose duty it is to roam for alms is an alms-roamer, where to roam is to wander. Alms-roamer is the same as almsman. The practice of such an one is almsman's practice. 4. A broken series (ddna) is said to be an interruption. An unbroken series (apaddna) is without interruption; uninterrupted is the meaning. With unbroken series is sdpaddna (sa-apaddna), that is, from house to house without interruption. One whose habit it is to go from one house to another in an unbroken series is a house-to-house-goer, sapadanacari, which is the same as sdpaddnacdrika. The practice of such an one is house-to-house-goer's practice. 5. One-session is food taken at one sitting. One who has the habit of taking such food is a one-sessioner. The practice of him is one-sessioner' s practice. 6. Bowl-food is food that falls into a single bowl, a second bowl being refused. Now the name bowl-food is given to the acceptance of such food. One who has the habit of accepting such food is a bowl-fooder. The practice of him is bowlf coder's practice. 7. Khalu is a particle with the meaning of denial. [61] Food that is got later by one who refuses further offerings while eating his first meal1 is called afterfood. The partaking of that afterfood is afterfood-taking. The name, afterfood, is given to the taking of such food. One who has the habit of taking afterfood is an afterfooder. Afterfood-refuser is one who does not take afterfood. It is a name for one who by virtue of his observance refuses additional food. But it is said in the (Great) Commentary : ' Khalu is a bird which takes a fruit in its beak, but when that falls down does not take another fruit. Such is the man,' namely the afterfood-refuser. The practice of such an one is afterfood-refuser's practice. 8. One who has the habit of dwelling in the forest is a forester. The practice of such an one is forester's practice. 9. Tree-root is a dwelling at the foot of a tree. One who has the habit of dwelling at such a place is a tree-rootman. The practice of a tree-rootman is tree-rootman' s practice. 10. 11. And the same with the practices of the open-spacer and the burning-grounder (or charnel -fielder). 12. Any-bed is any lodging that is allotted. It is a synonym for a dwelling first allotted thus : ' This is available for you.' One who has the habit of living in whatever place is allotted is an any-bedder. The practice of such an one is any-bedder' s practice. 13. A sitting-man is one whose habit it is to refuse to lie down and to live sitting. The practice of such an one is sitting-man's practice. All of them are the practices (or factors) of the brother who has shaken off the corruptions through the observance of this and that practice; or, knowledge, which has acquired the common name of shaking-ofE by reason of its shaking off the corruptions, is the factor for (or reason of) these practices — II. — Exposition of the Ascetic Practices 69 hence ascetic practices (or factors). Or, again, they are ascetic because they shake off the hostile corruptions and they are the factors of moral attainment — hence ascetic practices. So far is the decision to be known from the meaning. And the will to observe is the characteristic of them all. It is also said (in the Commentary) : ' It is the person that observes. Mind and mental properties are the states by which he observes. It is the ascetic practice that is the will to observe. It is the physical basis that is rejected.' And all of them have the slaying of worldly lust as function, the freedom from such lust as manifestation, and such Ariyan states as fewness of wishes and so on as proximate cause. [62] Thus is the decision to be known from the characteristic and so on. As to the five topics : their observance, directions, and others, — in the lifetime of the Blessed One all the ascetic practices had to be observed under him ; after his decease, under the Chief Disciple ; he being absent, under a saint purged of the intoxicants— and so on, under a never-returner — a once-returner — a stream-winner — a scholar of the three Pitakas — a scholar of two Pitakas — a scholar of one Pitaka — a scholar of one Nikaya — a scholar of one Agama3 — a teacher of commentaries — a master of the ascetic practices ; and in the absence of this last person one should sweep the shrineyard, sit on the hams, and observe the practices as though uttering them under the tuition of the Supreme Buddha. But it behoves one to observe them also by oneself. And here as regards fewness of wishes by reason of the ascetic practices, the story of the senior of the two brothers, Elders living on Mount Cetiya, should be told. This so far is the general discourse. 1. The Refuse-Ragman's Practice. Now we shall set forth, the observance, directions, grade, breach, and advantage of each in order. And first, the refuse-ragman's practice is observed with one or other of the two expressions : I refuse a robe given by a householder; I observe the refuse-ragman's practice. So far this is the (formula of) observance. And he who observes this practice should pick up one or other of these rags, namely, burning-ground-rag, shop-rag, street-rag, rubbish-heap-rag, childbirth-rag, bath-rag, bathing-place-rag, after-return-rag, burnt-rag, cattle-bitten-rag, ant-bitten-rag, mouse-gnawedrag, side-torn-rag, border- torn-rag, flag-rag, oblation-rag, monk's-rag, consecration-rag, psychic-power-rag, road-rag, wind-blown-rag, spirit-rag, ocean-rag. Tearing the rag he should throw away the rotten parts and wash the good parts and make a robe of them, and wear it after removing his old householder's robe. As to these, burning-ground-rag is a rag cast away in the burning-ground. Shop-rag is a rag thrown away at a shopdoor. Street-rag is a rag thrown into the street from a window by those who desire merit. Rubbish-heap-rag is [63] a rag thrown away at a rubbish-heap. Childbirth-rag is a cloth thrown away after wiping the impurities of the womb at childbirth. It is said that the mother of Tissa the minister had the impurities of her womb wiped with a cloth worth a hundred coins, and had it thrown on the Talaveli Road1 in the hope that refuse-ragmen would pick it up; and the brethren took of it just enough for mending purposes. Bath-rag is a rag which sick people3 throw away as inauspicious when, with the advice of exorcists, they have washed their heads and bathed themselves. Bathing-place-rag is a cloth thrown away at the river bathing-place. After-return-rag is a cloth which men, on their return from the burning-ground, throw away after their bath. Burnt-rag is a cloth partially II. — Exposition of the Ascetic Practices 71 burnt by fire. That also men throw away. Cattle-bittenrag and the next four are obvious, i.e. rags bitten by cattle, by white ants, by mice, torn at the side, and at the border. Those also men throw away. As regards the flag-rag — sailors embark on a boat after planting a banner (at the port) ; one may take it when they get out of sight. That banner planted on the battlefield by soldiers one may also take, when both armies have marched away. Oblation-rag is a cloth which is wrapped round an anthill and offered to spirits. Monk'srag is a robe belonging to a brother. Consecration-rag is a robe thrown away at the place where the king was anointed. Psychic-power-rag is a robe made by a newly initiated brother. Koad-rag is a cloth thrown away (or fallen) on the road. But one should wait awhile before picking up that cloth, which the owner dropped through inadvertence. Windblown-rag is a cloth which, carried by the wind, has fallen afar. That also one may take when the owner is not in sight. Spirit-rag is a cloth given by devas, like the one given to the Elder Anuruddha. Ocean-rag is a cloth thrown up on to the land by the waves of the sea. But that robe which is given with the expression, ' we give it to the Order,' or that which is obtained by monks who go to receive a gift of cloth and alms is not a refuse-rag. As for a robe given by a brother, that which is given out of regard for (the ragman's) seniority, or that which is offered to (the inmates of) a monastery is not a refuse-rag. That which is given out of regard, not for the ragman's seniority (but, for the donor's seniority), is a refuse-rag. And here also that robe which, having been placed at a brother's feet by donors, is offered by him into the ragman's hand, is indeed half pure. That also which, having been given into the brother's hand, is by him placed at (the ragman's) feet is half pure. But that which, having been placed at the brother's feet, is by him given to the ragman in the same way3 is wholly pure. [64] That which, having been placed in the (brother's) hand, is by him placed in the (ragman's) hand is indeed not a robe. Thus knowing the different kinds of refuse-rags the refuse-ragman should wear his robe. These herein are the directions. Now this is the grade. There are three ragmen: strict, moderate, and soft. Of them he who picks up a rag thrown away in the burning-ground1 is a strict man. He who picks up a rag2 which was placed with the verbal expression : ' the monk will pick it up ' is a moderate man. He who accepts a rag placed at his feet (by a monk) is a soft man. And the ascetic practice of any of them is broken the moment he accepts, through his own wish or through submission to a request, a robe given by a householder. This herein is the breach. Now these are the advantages: The state of his having behaved in accordance with the spiritual guidance (of his superior) as said thus: ' He is a monk having a refuse-rag as Ms resource for clothing ;' 5 his establishment in the first order of Ariyans; the absence of the trouble of looking after his robe; the independence of livelihood; the absence of danger from thieves; the absence of the lust for enjoyment; the fitness of the rag as a monk's robe; the state of its being a requisite praised by the Buddha as ' cheap, easy to get, and faultless ' ; its delightfulness; the yielding of the fruit of fewness of wishes and so forth; the development of right conduct; the institution of a precedent for future generations of monks. II. — Exposition of the Ascetic Practices 73 As in the battle shines the mail-clad prince, So in the routing of the Tempter's ranks Shines the ascetic in a cast-off clout. The cast-off clout that the world's Teacher wore, Kejecting fairest robes of Kasi silk, Who will not wear ? Let Brethren take delight In the old clout befitting hermit ways, Remembering their vows. This so far is the setting forth of the observance, directions, grade, breach, and advantage in the refuse-ragman's practice. 2. The Three-Rober's Practice. Next comes the three-rober's practice observed with one or other of the expressions: I refuse a fourth robe; 1 observe the three-rober's practice. [65] He who observes this practice should, on getting a new piece of cloth, put it by as long as he cannot make it coarse, or cannot find one who knows how to cut it, or lacks any of the articles such as a needle. There is no fault in putting it by. But he should not put it by once it is dyed. He would then become a thief of the ascetic practice. These are the directions. There are also three grades of men here. When the time for dyeing comes, the strict man, having first dyed either his waist-cloth or upper garment, should wear the one he has dyed and then dye the other. And having put on his upper garment he should dye the shoulder-cloak. But he should not put on the shoulder-cloak. This is his duty in a village-monastery. But in his forest-abode he may wash both the garments together and dye them. In so doing he should sit in a place near enough for him to be able, in case he should see any one, to drag the yellow robe and cover himself with it. For the moderate man there is in the dyeing hall a yellow dyeing robe which he should wear or put on and do the work of dyeing. The soft man may wear or put on the robes which are for the common use of the brethren and do the work of dyeing. Even a bed-cover1 there is proper for him, but he may not take it about with him. Nor may he wear off and on a robe which is for the common use of the brethren. To one who is observing the three-rober's practice a yellow shoulder-cloth as a fourth piece2 is permitted. It must be one span in breadth and three cubits3 in length. But the moment a fourth garment is accepted by these three men, the ascetic practice is broken. This herein is the breach. Now these are the advantages : The brother who is a threerober is contented with the body-protecting robe, therefore he takes it about with him as a bird carries its wings. And such advantages as these are attained : little need of tendance ; the not having to treasure up clothes ; lightness in travelling ; abandonment of the lust for extra robes; simplicity of life through a limit being set for what is proper; the yielding of fewness of wishes and so forth. [66] The wise recluse, who wears the threefold robe, Forsakes a craving for an extra cloak. No other clothes he needs to treasure up ; He knows what taste contented bliss bestows. So he, the good recluse, who loves to roam With his three robes, as flies the bird with wings, Should note with joy the rule concerning robes. This is the setting forth of the observance, directions, grade, breach, and advantage in the three-rober's practice. 3. The Almsman's Practice. The almsman's practice also is observed with one or other of the expressions: I refuse an excessive amount of food; I observe the almsman's practice. He who observes this practice should not accept these fourteen kinds of food, namely, food offered to the Order as a whole, to one or more particular monks, food given by invitation, by tickets, food II. — Exposition of the Ascetic Practices 75 given on a day of the waning or waxing of the month, on a sacred day, on the first day of the moonlit fortnight, food given to guests, to monks about to travel, to the sick, to those who minister to the sick, food given in honour of a monastery, at a principal house, food given by donors in turn. But if donors do not use the expression ' Partake of food that has been offered to the Order,' but say, ' The Order partakes of food in our house; may you also partake of it,' it is proper to accept such food. Food obtained from the Order and distributed by tickets for purposes1 other than the gratification of fleshly needs, and food cooked in a monastery are also permissible. These are the directions. There are also three grades of men here. Of them the strict man accepts food brought both from in front and from behind. He gives the bowl to the people who receive it outside their door. He also accepts food given after he has sat down to eat in the dining-hall2 after his almsround. But he does not accept food (that has been promised) by sitting for it the whole day long. The moderate man accepts food sitting and waiting for it the whole day; but does not consent to a meal for the morrow. The soft man consents to a meal for the morrow and also for the day after. The latter two men do not get the bliss of independent life; the strict man gets it. Suppose there is (a sermon on) the lineage of the Ariyans in a certain village. The strict man says to the other two: ' Friends, let us go to hear the Law.' One of them replies: ' Sir, I have been made to sit for a meal by such and such a man;' and the other says : ' Sir, I have consented to to-morrow's meal offered by a certain man.' Thus both of them fail to hear the Law. But the strict man goes early for alms and enjoys the taste of the Law. [67] The moment these three men accept extra food, such as food for the Order and so on, their ascetic practice is broken. This herein is the breach. Now these are the advantages: The state of his having behaved in accordance with the spiritual guidance (of his superior) as said thus : ' He is a monk having morsels of alms as his resource for food ;51 establishment in the second order of Ariyans; independence of livelihood; the state of the food being a requisite praised by the Blessed One as ' cheap, easy to get, and faultless ;' the state of his having overcome idleness; the purity of livelihood; the fulfilment of his probationary conduct; the state of not being nourished by others; the doing favour to the poor (donor); rejection of conceit; checking of the lust for tasty food; freedom from offence against the precepts concerning a meal for several monks, a meal subsequent to the acceptance of a previous one, and personal behaviour; conduct in conformity with few wishes and so forth; development of right conduct; favour to future generations. Contented with his lumps of alms, And independent in his life, The monk forsakes a lust for food, And goes at will to any place. His idleness he drives away; His livelihood is purified. And so the wise should ne'er despise The going round to beg for alms. For such A brother going on his begging round, Supporting self, not others — him the gods Admire; for he is free from gain and fame. This is the setting forth of the observance, directions, grade, breach, and advantage in the almsman's practice. 4. The House-to-House-Goer's Practice. The practice of the house-to-house-goer also is observed with one or other of the expressions: I set aside greedy behaviour in alms-gathering ; I observe the house-to-housegoer's practice. Standing at the village-gate he who observes II. — Exposition of the Ascetic Practices 77 this practice should see that there is no danger1 he is likely to meet with. If there be any such danger in the road or village he should leave that place and go elsewhere. Whether it be at the door of a house or on the road or in the village itself, if he gets no alms there he should go away and not count that place as a village. He should not forsake that place in which he has obtained something (abas). The brother should enter the village quite early, so that he may have time to leave any place he finds unpleasant and go elsewhere. [68] If alms be given him in his monastery, or men meeting him on the road take his bowl and give alms, he should accept it. When in his almsround he reaches a village, he should not go past it. Whether he gets nothing or something from that village, he should go from one village to another in order. These are the directions. There are also three grades of men here. Of them the strict man does not accept food offered before he reaches a house or after he has left a house2 or food given after he has sat down to eat in the dining-hall on return from his almsround. He gives up his bowl3 at the donor's door. In this ascetic practice there is indeed none like the Elder Mahakassapa; the occasion on which he gave up his bowl is well known. The moderate man accepts food offered either before he reaches a house or after he has left a house, as well as food that is brought after he has sat down to eat in the dining-hall on return from his almsround. He also gives up his bowl at the donor's door, but does not sit waiting for food that has been promised. In this respect he is like the strict almsman. The soft man sits waiting the whole day for food that has been promised. The moment greedy behaviour arises in these three men their ascetic practice is broken. This herein is the breach. Now these are the advantages : The being ever fresh4 in his relations with the families; the being cool like the moon; rejection of meanness for the families; impartial favour; absence of disadvantages that arise to monks who eat together with the families2; non-acceptance of invitations; absence of wish for a meal to be brought; conduct in conformity with few wishes, and so on. In coolness like the moon, and ever fresh, And faultless in regard to families, And free from meanness and partiality — This brother is a house-to-house-almsman. A prudent man, who wishes here on earth To lead an independent life, should look With downcast eyes the distance of a yoke, All greediness of conduct put away, And go for alms from house to house. This is the setting forth of the observance, directions, grade, breach, and advantage in the house-to-house-goer's practice. [69] 5. The One-Sessioner' 's Practice. The practice of the one-sessioner also is observed with one or other of the expressions : I refuse to eat food at more than one sitting; I observe the one-sessioner 's practice. He who observes this practice should not sit at the place reserved for the Elder in the dining-hall, but find such a suitable seat as will be available for him. If, before he finishes his meal, his teacher or preceptor arrives, he should rise and pay his respects. But Tipitaka-CFilabhaya the Elder said : ' He should keep his seat or his meal. He who has not finished eating may rise and pay his respects, but he may not resume the meal.' These are the directions. There are also three grades of men here: The strict man will not accept more, once he has laid his hand on the food, be it little or much. If men bring butter and so forth saying, II. — Exposition of the Ascetic Practices 79 ' The Elder has not eaten anything,' he may accept them as medicine, not as food. The moderate man will accept more, as long as he has not finished the food in the bowl ; he is indeed known as ' limited by food.' The soft man will eat as long as he does not rise up. Inasmuch as he may eat until he takes the bowl to wash it, he is limited by the water with which he washes the bowl. And because he may eat until he rises up he is limited by his sitting. But the moment these three men eat food at more than one sitting, the ascetic practice is broken. This herein is the breach. And these are the advantages: Freedom from sickness freedom from bodily ailment, lightness in movement, strength, comfort, the not committing of ofEence through his refusal of excessive food, the repelling of craving for tasty food, conduct in conformity with few wishes, and so on. Diseases caused by eating do not harm The monk who at one sitting eats his food. Not greedy for sweet tastes he does not let His work slacken. A monk should gladly take Delight in eating so his food, which makes For comfortableness and is the source Of joy in purity and simple life. This is the setting forth of the observance, directions, grade, breach, and advantage in the one-sessioner's practice. [70] 6. The Bowl-Fooder's Practice. The practice of the bowl-f ooder also is observed with one or other of the expressions: I refuse a second bowl; I observe the bowl-fooder's practice. When at the time of drinking rice-gruel curry is offered in a vessel, he who observes this practice should first eat the curry or drink the rice-gruel. The rice-gruel would become loathsome, if he were to put into it1 the curry, in which there might be rotted fish2 and so on. And he should eat nothing that is loathsome. Therefore concerning such curry the above statement was made. But Read yaguyam. * Read °maccha° any honey, sugar, and so forth, which are not loathsome may be put into the rice-gruel. He should take just enough for his consumption. He should eat green vegetables, holding them in his hand, or else put them into the bowl. Any other tree-leaves are not permitted, since he has refused a second vessel. These are the directions. There are also three grades of men here. Except in chewing sugar-cane the strict man may not throw away1 even such things as he cannot eat. He may not eat separating the lumps of rice, fish, meat, and cakes. The moderate man may eat separating them with one hand; he is known as a ' handascetic.' And the soft man is known as a ' bowl-ascetic.' Whatever he can put into the bowl he may separate with his hand or teeth, and eat. The moment these three men accept a second vessel, the ascetic practice is broken. This herein is the breach. And these are the advantages: The repelling of a craving for taste of various kinds, the repelling of desire for taste in more than one bowl, the seeing of the purpose and measure of food, the absence of the trouble of carrying various dishes and so forth, undistracted eating, conduct in conformity with few wishes, and so forth. The bowl-food-eater, disciplined enough To delve the roots of taste-desire, with eyes3 Of downward gaze, is not distracted by More dishes than his own. With joyful heart He bears contentedness as though it were A thing that's visible. Who else, forsooth, Can eat his food as does the bowl-foodman ? This is the setting forth of the observance, directions, grade, breach, and advantage in the bowl-f coder's practice. II. — Exposition of the Ascetic Practices 81 [71] 7. The Afterfood-Ref user's Practice. The practice of the afterfood-refuser also is observed with one or other of the expressions : I refuse extra food ; I observe the afterfood-ref user's practice. Once he has made his vow (pavdrand), he who observes this practice should not eat any more food that may be offered. These are the directions. There are also three grades of men here. Because his vow applies not to the first almsfood but to the refusal of more food while he is eating it, therefore the strict man who has made his vow does not eat a second almsfood after his first. The moderate man finishes the meal on which he has made his vow. But the soft man eats as long as he does not rise up. The moment these three men accept and eat after their vow any more food that may be offered, the ascetic practice is broken. This herein is the breach. And these are the advantages: Distance from the offence as to extra food, absence of a full stomach, absence of absorption in the fleshly needs, absence of search for fresh food, conduct in conformity with few wishes, and so on. The wise ascetic, who refuses food Additional, knows not the pain of search; He makes no storage of his fleshly needs; He suffers not his stomach to be full. To shake off faults ascetics should observe This practice, which produces qualities Such as increased contentment, and is praised By Him the Happy One. This is the setting forth of the observance, directions, grade, breach, and advantage in the afterfood-refuser's practice. 8. The Forester's Practice. The practice of the forester also is observed with one or other of the expressions: I refuse a village-dwelling; I observe the forester's practice. He who observes this practice should leave a village-dwelling and be in the forest at dawn. Here a village-dwelling is a (dwelling in a) village including its precincts. A village may consist of one or more houses, may or may not have a wall, may be inhabited or uninhabited. Even a caravan that is encamping for more than four months is a village. [72] Supposing a walled village has two gatepillars like those of Anuradhapura, an outward stonethrow of a strong man of middle height from between the two pillars is village precinct. The Vinaya scholars decide the boundary by taking the characteristic (standard) throw to be the fall of a stone, thrown by young men stretching out their arms in a display of strength. But the Suttanta scholars say that the boundary is the fall of a stone thrown to drive away a crow. In a village which has no wall a woman, standing at the door of the house which is outermost of all, throws water from a jar; the place where the water falls is house-precinct; whence a stonethrow in the way described above is a village. Another stonethrow (from the village) is the village precinct. And in the Vinaya explanation a forest is said to be all that is outside of village and village-precinct. In the Abhidhamma explanation2 it is forest when one goes out by the gate pillars. But regarding this ascetic practice in the Suttanta explanation this is the characteristic measure : a forest-dwelling is at least 500 bow-lengths (or fathoms) distant. That distance is to be measured and fixed by means of a drawn standard bow3 from the gate pillars, if the village has a wall, or from the first stonethrow if the village has no wall, as far as the monastery-wall. The Vinaya Commentaries say that if the monastery has no wall, the limit of the measure is the first dwelling, dining hall, permanent assembly hall, Tree of Wisdom or shrine, provided these are far from the monastery, But the Majjhima Commentary says that after fixing the precinct of the monastery as in the case of the village4 the measure is to be made between the two stonethrows. This is the measure to be taken here. II. — Exposition of the Ascetic Practices 83 If the village be so near that those in the monastery could hear the voices of the villagers, and yet it could not be reached by a straight path on account of such obstacles as hills, rivers, and so on, and if the natural means of approach be to cross by a boat, then the measure of 500 bow-lengths is to be taken by that (watery) path. Whosoever blocks the way here and there, so that the requisite measure may be fulfilled, is a thief of the ascetic practice. And if the forester's preceptor or teacher be ill and the necessary medicine cannot be obtained in the forest, [73] he may then take the sick man to a village-dwelling and look after him. But he should depart in good time, so that at dawn he may be in a place which fulfils the requirements of his practice. If at dawn their illness increases, he should do his duty by them and pay no heed to the purity of his ascetic practice. These are the directions. There are also three grades of men here : The strict man should find the dawn break in the forest at all times. The moderate man is allowed to live in the village for the four months of rain; the soft man for the four months of winter as well. The ascetic practice is not broken, if the dawn breaks while these three men, having come from the forest during their terms of forest- life, listen to the Law in a villagedwelling. It is not broken though the dawn may break, while they are still on their way back from the sermon. But if after the preacher has risen up they go to sleep saying ' We will lie down awhile and then depart,' and the dawn breaks, or if out of enjoyment they let the day dawn upon them in the villagedwelling, then the ascetic practice is broken. This herein is the breach. And these are the advantages: The forester-brother who attends to the perception of the forest can acquire concentration not yet acquired or keep that which has been acquired. The teacher also is pleased with him, as He has said : ' Ndgita, I am pleased with the forest-life of that brother.' Improper Anguttara iii, 343. objects and so forth do not distract the mind of him who lives in a border-dwelling; he is free from fear; he puts away a craving for life, enjoys the taste of the bliss of solitude; the practices of the refuse-ragman and others are also agreeable to him. Secluded, solitary, delighting in A border-dwelling, by his forest-life The monk endears himself unto the Lord. Alone in forest-life, he gets that bliss, Whose taste even gods with Inda do not get. The refuse-rag he wears as coat of mail; The signs of other practices he wears As weapons. At the forest battle-ground He conquers ere long Mara and his hosts. So should the wise delight in forest-life. This is the setting forth of the observance, directions, grade, breach, and advantage in the forester's practice. [74] 9. The Tree-Rootman's Practice. The practice of the tree-rootman also is observed with one or other of the expressions : I refuse a covered dwelling ; I observe the tree-rootman's practice. He who observes this practice should avoid these trees: a tree which grows on the border between two countries, a sacred tree, a resinous tree, a fruit tree, a tree on which bats live, a hollow tree, a tree growing in the middle of a monastery. He should resort to a tree on the oustkirt of a monastery. These are the directions. There are also three grades of men here : The strict man is not allowed to resort to any tree he pleases and make a clearing underneath it. He may dwell under a tree after removing with bis foot the fallen leaves. The moderate man is allowed to cause those who arrive at the tree to make a clearing. The soft man may summon the monastery-lads and ask them to make a clearing, to level it, to scatter sand on it, to make an enclosure and to fix a door, and may dwell there. On a feast II. — Exposition of the Ascetic Practices 85 day the ascetic should not remain at the foot of the tree but go to some other hidden place and sit down. The moment these three men make a dwelling in a covered place, their ascetic practice is broken. Reciters of the Anguttara Nikaya say that it is broken the moment they consciously let the day dawn upon them in a covered dwelling. This herein is the breach. Now these are the advantages : Attainment in accordance with the third requisite as expressed in, ' A monk depending on a dwelling at the foot of a tree ;? the possession of requisites praised by the Blessed One thus, ' They are trifling, easily got, and faultless ;' the production of the perception of impermanence by seeing the constant change in tender leavesj the absence of meanness for a dwelling4 and of delight in new work, intercourse with tree-deities, conduct in conformity with few wishes, and so forth. Where is the lonely man's abode, extolled By Buddha best of men as requisite, And which is equal to the root of tree ? The well-controlled man, who lives at such A lonely place, protected by the gods, Subdues all meanness for a dwelling-place. [75] He sees the change that comes o'er tender leaves, Which turn from deep red into indigo, And fall as sere leaves to the ground. From this He learns the lesson of impermanence. Therefore the wise should not despise to dwell In isolation at the foot of tree, The Buddha's heritage and home of those, Who take delight in culture of the mind. This is the setting forth of the observance, directions, grade, breach, and advantage in the tree-rootman's practice. 10. The Open-Spacer's Practice. The practice of the open-spacer also is observed with one or other of the expressions: I refuse a roof as well as the root of a tree; I observe the open-spacer's practice. He who observes this practice may enter the sacred house either to listen to the Law or to do the sacred duties. If the rain falls while he is inside he should not go out in the rain but wait till it ceases. He may enter the dining-hall or the fire-hall to do his duties. He may invite the Elders and brethren in the dining-hall to a meal. As an instructor (of the Pali) or as a pupil he may enter a covered dwelling. He may cause to be brought inside bedsteads and stools which are badly kept outside. If the rain falls while he is going along carrying a requisite that belongs to his seniors, he may enter a hall on the way. If he is not carrying any such thing, he may not hasten with the intention of entering the hall, but going with his ordinary steps he may enter and remain till the rain ceases and then depart. These are the directions which also apply to the tree-rootman. There are also three grades of men here: The strict man may not dwell depending on a tree, mountain, or house. He should dwell beneath the open sky in a hut made of leaves. The moderate man may dwell depending on trees, mountains, or houses without entering them. For the soft man a cave not covered with a roof, a pavilion of branches, a cloth-cover for a chair, a hut in the field deserted by field-watchers and so forth, are permissible. The moment these three men enter a roof or beneath a tree to dwell there, [76] the ascetic practice is broken. Reciters of the Anguttara Nikaya say that it is broken the moment they consciously let the dawn break upon them in such places. This herein is the breach. Now these are the advantages : The cutting off of the nuisance of an abode, the dispelling of sloth and torpor, worthiness of the praise bestowed as, ' Like the deer the brethren live untrammelled in their walks, homeless, n freedom from attach - 1 Samyutta i, 199. Cf. Kindred Sayings I, 253, n. 3. II. — Exposition of the Ascetic Practices 87 ment, the going (at will) in the four directions, conduct in conformity with few wishes, and so forth. As free in mind as is the antelope, The brother lives an easy homeless life Beneath the open sky lit by the moon, A lamp that lights the vault of starry gems. His torpid sloth he drives away and takes Delight in culture ; presently he finds The tasteful essence of his solitude. Therefore the wise should take delight in life Beneath the open sky. This is the setting forth of the observance, directions, grade, breach, and advantage in the open-spacer's practice. 11. The Burning-Grounder's Practice. The practice of the burning-grounder also is observed with one or other of the expressions : I refuse (to dwell in) a place that is not a burning-ground ; I observe the burning-grounder's practice. He who observes this practice should not dwell in a place which village-builders fix as burning-ground. For when a dead body has not been burnt on it, the place is not known as burning-ground. It is a burning-ground, though it has been deserted for twelve years since a dead body was burnt there. But he may not have there promenades and pavilions and so forth built, bedsteads and stools arranged, water and food brought, and live there teaching the Law. This ascetic practice is indeed heavy. Therefore in order to quell any danger that might arise he should tell the Elder of the Order or one connected with the king, and live free from negligence. In walking to and fro he should do so looking with half-closed eyes at the burning of dead bodies. [77] In going to the burning-ground also he should leave the main road and go by a side path. He should note any object there by daylight, so that it may not appear to him fearful at night. Though unhuman beings may roam about uttering loud cries, he should not throw anything to hit them. He should not pass a single day without going to the burningground. Reciters of the Anguttara Nikaya say that after spending the middle watch of the night at the burning-ground he may depart in the last watch. He should not partake of such foodstuffs as sesjanium, flour, peas, rice, fish, meat, milk, oil, molasses, that are dear to unhuman beings, nor take them to the houses of donors. These are the directions. There are also three grades of men here: The strict man should dwell where there are continual burning, continual smell of dead bodies, and continual weeping. The moderate man may dwell where there is one of these present. The soft man may dwell in a place which just fulfils the requirements of a burning-ground as given above. When these three men make their abode in a place which is not burningground, their ascetic practice is broken. This herein is the breach. Now these are the advantages : Attainment of mindfulness regarding death, a life free from negligence, acquirement of the outward sign of the foul, dispelling of sensual lust, the perpetual seeing of the intrinsic nature of the body, growth of agitation, rejection of the pride of health, overcoming of fear and fright, respect paid by unhuman beings, conduct in conformity with few wishes, and so forth. The faults of negligence, even while he sleeps, Touch not the burning-ground-recluse, such is The power of his mindfulness of death. Because so many corpses he beholds, His mind is freed from lust's dominion. Great agitation seizes him and leaves Him without pride. He makes a right effort To win tranquillity. Therefore with heart Inclined unto Nibbana follow hard The burning-grounder's practice, which bestows Such manifold merits and qualities. This is the setting forth of the observance, directions, grade, breach, and advantage in the burning-grounder's practice. II. — Exposition of the Ascetic Practices 89 [78] 12. The Any-Bedder's Practice. The practice of the any-bedder also is observed with one or other of the expressions: I set aside greedy behaviour regarding dwellings; I observe the any-bedder's practice. He who observes this practice should be content with whatever dwelling is allotted to him by the distributor who says, ' This is for you.' He should not oust any man from his place. These are the directions. There are also three grades of men here :. The strict man must not ask concerning a dwelling he has come to, whether it is far or quite near, troubled by unhuman beings, snakes, and so on, or whether it is hot or cold. The moderate man may ask such questions, but may not go and examine it. The soft man may go and examine it, and if it does not please him he may take another. The moment greedy behaviour in regard to dwellings arises in these three men, their ascetic practice is broken. This herein is the breach. Now these are the advantages : Obeying the advice given, as: ' One should be content with what one gets, seeking the good of one's fellow-monks, abandonment of thought of what is inferior and superior, rejection of approval and disapproval, closing the door of covetousness, conduct in conformity with few wishes, and so forth. Content with what he gets, the any-bed- Recluse lies down in careless ease on beds, Even though they be of grass. He does not long For what is best, is not perturbed because Of an inferior bed. To younger monks He shows compassion. So a wise man ought To be content with any bed, a rule Of constant practice with the Ariyas, And by the Bull-sage fittingly extolled. This is the setting forth of the observance, directions, grade, breach, and advantage in the any-bedder's practice. - Or, allotted to him. 13. The Sitting-Man's Practice. The practice of the sitting-man also is observed with one or other of the expressions : I refuse to lie down ; I observe the sitting-man's practice. He who observes this practice should rise up and walk to and fro for one watch out of the three watches of the night, for lying down is the only posture that is not permitted to him. These are the directions. [79] There are also three grades of men here: The strict man is not allowed a plank with a back support, or a cushion of cloth for squatting on, or a bandage-cloth. The moderate man may use any one of these three. The soft man is allowed a plank with a back support, a cushion of cloth for squatting on, a bandage-cloth, a pillow, a five-limbed seat, a sevenlimbed seat. A seat with a back support to lean against is a five-limbed seat. A seat with a back support and a hand support on either side is a seven-limbed seat. It is said that people made such a seat for Mllhabhaya the Elder, who, becoming a never-returner, entered parinibbana. The moment these three men accept a bed to lie on, their ascetic practice is broken. This herein is the breach. Now these are the advantages: The cutting off of mental bondage described as: ' He lives devoted to the pleasure of lying down, the pleasure of lying on one's side, the pleasure of torpor,' fitness for application to all subjects of meditation, satisfied state of the postures, agreeableness for strenuous effort, development of right attainment. The monk who sits cross-legged, keeping straight The body, doth disturb the Tempter's heart. He takes no pleasure in the torpid state, In lying down, but wakes his energies And joyfully sits up, illumining The grove of his ascetic practices. As bliss and rapture, cleansed of earthly things, Reward the monk, so one should steadfastly Perform the duty of the sitting man. This is the setting forth of the observance, directions, grade, breach, and advantage in the sitting-man's practice. II. — Exposition of the Ascetic Practices 91 Of Ascetic and Other Terms as Moral Triad. Now this is the elucidation of the verse (p. 66) : As moral triad, as differentiated, In groups and in detail— decision shall Be made regarding these ascetic practices. Therein, ' as moral triad ' means that all the ascetic practices may be moral or unmoral as those of probationers, average persons and of saints purged of the intoxicants. [80] There is no ascetic practice that is immoral. But the sectary says, an ascetic practice may also be immoral because of the saying: ' There is a forester of evil desires, not free from desire? We reply that we do not say that one may not dwell with an immoral thought in the forest. For whosoever makes his abode in the forest is a forester, who may have evil desires, or little, or no desire. Because the corruptions are shaken off through this and that observance, the practices (or factors) of the brother who has shaken them off are called ' ascetic practices.' Or, knowledge which has obtained the common name of asceticism, because it shakes off the corruptions, is the factor of these observances — thus ' ascetic practice ' (or factor). Or again, it has been said that because these observances shake off the hostile corruptions they are ascetic, and they are factors of (moral) attainment — thus ' ascetic practice.' No one whose observances are2 such factors is known as ascetic on account of his immorality. Else we should speak of ascetic practices of which the factor is immorality which shakes off nothing ; and immorality does not shake off greediness for robes and other evil states, nor is it a factor of moral attainment. Therefore what has been said as, ' There is no ascetic practice that is immoral,' is well said. There is no ascetic practice in the ultimate sense to those whose ascetic practice is freed from the moral triad. From the shaking off of what does this imaginary thing become ascetic practice ? They would also fall into opposition with the saying : ' He goes on keeping the ascetic duties.' Therefore their saying should not be accepted. This so far is the elucidation by way of the moral triad. Of Ascetic and Other Terms as Differentiated. (1) Ascetic should be understood, (2) ascetic doctrine should be understood, (3) ascetic states should be understood, (4) ascetic practices should be understood, (5) for whom is the practising of the ascetic practices suitable ? — this should be understood. Of these points (1) ' ascetic ' is a person who has shaken off the corruptions, or a state for the shaking off of the corruptions. (2) In ' ascetic doctrine ' there is one who is ascetic and not ascetic preacher, there is one who is not ascetic but ascetic preacher, there is one who is neither ascetic nor ascetic preacher, there is one who is both ascetic and ascetic preacher. Of these he who has shaken off his corruptions by means of his ascetic practice, but does not admonish nor instruct others regarding ascetic practice, is an ascetic but not ascetic preacher,like Bakkula the Elder; as has been said : ' This venerable Bakkula is ascetic not ascetic preacher.' And whoso [81] has not shaken off his corruptions by means of ascetic practice, but just admonishes, instructs others regarding it, is not ascetic but ascetic preacher, like Upananda the Elder; as has been said: ' This venerable Upananda Sakyaputta is not an ascetic but ascetic preacher.' Whoso is deficient in both respects like Laludayl3 is neither ascetic nor ascetic preacher; as has been said: ' This venerable Ldluddyi is neither ascetic nor ascetic preacher.' Whoso like the captain of the Law4 is fulfilled in both respects is ascetic and ascetic preacher; as has been said: ' This venerable Sdriputta is both ascetic and ascetic preacher.' (3) ' Ascetic states should be understood ' — these five attendant states of the volition of ascetic practice : fewness of wishes, contentment, austerity, solitude, desire-for-these-states are known as ascetic states from the expression, ' depending on fewness of wishes, and so on.' Of them fewness of wishes and content- II. — Exposition of the Ascetic Practices 93 ment fall under non-greed; austerity and solitude under the two states: non-greed and non-delusion. Desire-for-thesestates is knowledge. By means of non-greed one shakes off greed for forbidden things, by non-delusion one shakes off delusion which covers faults in them, and by non-greed one shakes off devotion to the pleasure of sense which arises from resorting to things allowed. By non-delusion one shakes off devotion to self-torture, which arises on account of excessive austerity in ascetic practice. Therefore should these states be understood as ascetic states. (4) By ascetic practices should be understood the thirteen, namely, the refuse-ragman's practice . . . sitting-man's practice. They have been stated as regards their meaning, characteristic and so forth. (5) For whom is the practising of ascetic practice suitable ?— for one walking in lust and one walking in delusion. Why so ? Because the practising of ascetic practice is of painful progress and means a life of austerity; and through painful progress lust is calmed, through austerity the delusion of a non-negligent man is put away. Or, herein the practising of the practices of the forester and of the tree-rootman is suitable for one walking in hate, for hate ceases in one dwelling without society in the forest or at the foot of a tree. This is the elucidation of ascetic and other terms as differentiated. [82] In Groups and in Detail. ' In groups ' these ascetic practices are eight — three chief practices and five unmixed (separate) practices. Of them the practices of the house-to-house-goer, one-sessioner, and openspacer are the three chief practices. For whoso keeps the house-to-house-goer's practice will also keep the almsman's practice. And whoso keeps the one-sessioner's practice, for him the practices of the bowl-fooder and afterfood-refuser will be easy to keep. Whoso keeps the open-spacer's practice, what need is there for him to keep the practices of the treerootman and the any-bedder ? Thus these three are the chief practices. They make eight with these five: practices of the forester, refuse-ragman, three-rober, sitting-man, burninggrounder. Again, they form four classes: two concerning the robe, five concerning the alms, five concerning the dwelling, one concerning energy. Of these the sitting-man's practice is one that concerns energy; the others are obvious. Again, all are of two kinds by way of dependence: twelve depending on the requisites, one depending on energy. They are also of two kinds as to be resorted to and as not to be resorted to. For they should be resorted to by him whose subject of meditation increases with such resort, but not by him whose subject of meditation decreases with it. He whose subject of meditation increases and does not decrease, whether he resorts to them or not, should also resort to them out of compassion for posterity. For the sake of habit in future they should be resorted to by him also whose subject of meditation, whether he resorts to them or not, does not increase. Though twofold, as to be resorted to and as not to be resorted to, all of them are one by way of volition ; for ascetic practice as the volition to observe is just one. It is also said in the commentaries: ' They say that which is volition is ascetic practice.' ' In detail ' they are forty-two : — thirteen for brethren, eight for sisters, twelve for novices, seven for female student novices, two for lay-disciples male and female. If there were a burning-ground fulfilled with the forester's practice in open space, a single brother would be able to enjoy all the ascetic practices at once. But the two practices of the forester and the afterfood-refuser are prohibited for sisters by precept; [83] and the three practices of the open-spacer, tree-rootman, burning-grounder are difficult to carry out, for it is not proper for a sister to live without a second person ; and in such places1 it is hard to get a second with similar wishes. Even if one was obtained, the sister would not be free from a life shared with others. This being so, the purpose for which she resorted to the ascetic practice would not be fulfilled. So, owing to impracticability, five of the practices are left out for the sisters, and only eight are to be taken. Excepting the three-rober's practice from those mentioned II. — Exposition of the Ascetic Practices 95 for the brethren and sisters, the remaining twelve are to be known as for male novices, and seven for female novices. For lay-disciples male and female the two practices of the one-sessioner and the bowl-fooder are suitable and practicable. Thus in detail they are forty-two. This is the elucidation in groups and in detail. Thus far is told the discourse on the ascetic practices to be observed for the fulfilment of those qualities, such as fewness of wishes, contentment, by means of which there is cleansing of virtue, the different kinds of which have been shown in the Path of Purity under the heads of virtue, concentration, and understanding in the stanza : The man discreet on virtue 'planted firm. Thus is ended the second chapter called The Exposition of Ascetic Practices, in the Path of Purity, composed for the purpose of gladdening good folk.

[84:] CHAPTER III EXPOSITION OP THE ACCEPTANCE OF THE SUBJECTS OP MEDITATION! Now because be, wbo is established in this morality, cleansed by qualities such as fewness of wishes, which have thus been fulfilled in observing the ascetic practices, should develop concentration (samddhi) shown under the head of mind (citta) in the expression, The man discreet on virtue planted firm. In intellect and intuition trained and because it is not easy to understand, much less to develop that concentration, since it has been set forth so briefly, therefore, to show it in detail and the manner of developing it, the following questions are asked: — 1. What is concentration ? 2. In what sense is it concentration ? 3. What are its characteristics, its essence, its manifestation, its proximate cause ? 4. How many kinds of concentration are there ? 6. What is its corruption ? 6. And what its purification ? 7. How should it be developed ? 8. What are the advantages of developing concentration ? ! KammaUhdna (lit. place or occasion of work), translated in the Expositor and the Compendium of Philosophy m “ stations of exercise.’’ 2 See Part I, p. 1, And these are the answers; — 1. What is concentration ? Concentration is manifold and of various kinds. In trying to explain all that, the answer might not fulfil the intended meaning, and moreover it might lead to wavering, therefore we say with reference to what is intended here: — concentration is collectedness of moral thought. 2. In whit sense is it concentration ? It is concentration in the sense of placing well (sam-ddhana). What is this concentration ? It is said to be the placing, setting {ddhdna, thapana) of mind and mental properties fittingly and well in a single object. [85] Therefore that state, by the strength of which mind and mental properties are placed in one object fittingly and well, without wavering, without scattering, should be known as concentration. 3. What are its characteristics , its essence, its manifestation, its proximate cause P The characteristic of concentration is not-wavering. Its essence is to destroy wavering. Its manifestation is notshaking. From what has been said that The mind of the happy one is concentrated,'' happiness (or ease) is its proximate cause. 4. Eow many hinds of concentration are there ? (i) It is of one Idnd through its characteristic of notwavering {monad 1). (ii) It is of two kinds as access and ecstasy {dyad 1); hke wise as worldly and transcendental {dyad 2); as being with rapture and without rapture {dyad 3) ; and as accompanied by ease and accompanied by indifference {dyad 4). III . — Acceptance of the Subjects of Meditation 99 (iii) It is of three kinds as inferior, middling, superior {triad 1); likewise as being with applied thinking and sustained thinking and so on {triad 2) ; as accompanied by rapture and others {triad 3); as limited, sublime, infinite {triad 4). (iv) It is of four kinds as of painful progress and sluggish intuition and so on {tetrad 1); likewise as limited (in power) and with a limited object and so forth {tetrad 2); by way of the four Jhana-factors {tetrad 3); as partaking of worsening and so on {tetrad 4) ; by way of the realm of sense and the rest {tetrad 5); and as the dominating influence {tetrad 6). (v) It is of five kinds by way of the five Jhana-factors in the Fivefold System {pentad 1). Of these, (i) the onefold division {monad 1) is evident in meaning. (ii) In the twofold division {dyad 1), collectedness of mind which is obtained by means of these ten (subjects of meditation), to wit; the six recollections, mindfulness of death, recollection of calm, perception of the abominableness of food, determining of the four elements, as well as that collectedness which comes before ecstasy and concentration — this is accessconcentration. From what has been said in such wise as: The preparation of the First Jhdna renders service to the Jhdna itself by the relation of successions that coUectedness which comes immediately after the preparation is ecstatic concentration. Thus it is twofold as access and ecstasy. In the second dyad, the collectedness of moral thought in the three planes is worldly concentration; the collectedness associated with the Noble Path is transcendental concentration — thus it is twofold as worldly and transcendental. In the third dyad, the collectedness in the two Jhanas of the Fourfold System"' and in the three Jhanas of the Fivefold System is concentration with rapture; [86] and that in the two remaining Jhanas is concentration without rapture. And access-corLcentration may be with, or without rapture: — thus it is twofold as being with and without rapture. ' In the fourth dyad, the collectedness in the three Jhanas of the Fourfold System and in the four Jhanas of the Fivefold System is concentration accompanied by ease, and in the remaining Jhana the concentration is accompanied by evenmindedness J And access-concentration may be accompanied by ease or by even-mindedness — thus it is twofold as accompanied by ease and by evemmindedness. (hi) In the first of the triads, concentration which is just obtained is inferior, that which is not developed too far is middling, that which is well developed and brought under control is superior: — thus it is threefold as inferior, middling, superior. In the second triad, concentration of the First Jhana together with the access-concentration is with applied and sustained thinking; concentration of the Second Jhana in the Fivefold System is without applied thinking and with just sustained thinking. For he who sees fault only in the applied thinking and not in the sustained thinking, and just desires the putting away of only the applied thinking passes the First Jhana; he gets concentration without applied thinking and with only sustained thinking. It is about this that the above has been said. The collectedness in the Second Jhana and so on of the Fourfold System and in the three Jhanas beginning with the Third is concentration without applied or sustained thinking. Thus it is threefold as being with applied and sustained thinking and so on. In the third triad, the collectedness in the first two Jhanas of the Fourfold System and in the first three of the Fivefold System is concentration accompanied by rapture; and that in the third and fourth respectively of the two Systems is concentration accompanied by ease. In the remaining Jhana it is accompanied by even-mindedness. And the accessconcentration is accompanied either by rapture and ease, or by even-mindedness. Thus it is threefold as accompanied by rapture and the rest. III . — Acceptance of the Subjects of Meditation 101 In the fomrbli triad, the collectedness in the access-plane is limited concentration; that in the moral (consciousness) of the realms of form and of the formless is sublime concentration; that associated with the Noble Path is infinite concentration. Thus it is threefold as limited, sublime, infinite. (iv) In the first of the tetrads there is concentration which is of painful progress and sluggish intuition, there is concentration which is of painful progress and quick intuition, there is concentration which is of easy progress and sluggish intuition, there is concentration which is of easy progress and quick intuition. Herein, the Jhana-development which proceeds from the first resolve till the access of the particular Jhana arises is called progress. And the insight which proceeds from the access till the ecstasy is called intuition. And the progress is painful to some. The meaning is that, from the abundant production of such opposing states as the Hindrances, it is difi&cult, not pleasant to carry on. [87] To others, from there being no such opposition, it is easy. To some, again, intuition is sluggish, weak, and of slow process; to others it is quick, strong, and of swift process. Herein we shall next set forth what is fitting and is not fitting, preliminary works such as cutting ofi the impediments skilfulness in ecstasy. Of them, he who pursues what is not fitting is of painful progress and sluggish intuition. He who pursues what is fitting is of easy progress and quick intuition. And he who in the preliminary stage to access pursues what is not fitting and in the subsequent stage to access pursues what is fitting, or ‘who in the preliminary stage pursues what is fitting and in the subsequent stage pursues what is not fitting should be understood as of mixed progress and intuition. Further, the progress of one who, without accomplishing the preliminary works such as cutting off the impediments, applies himself to culture is painful. The reverse is easy progress. Again., the intuition of one who does not perfect skilfulness in ecstasy is sluggish, and it is quick in one who perfects skih fulness in ecstasy. Moreover, the classification according to craving and ignorance, and the chief reason of calm and, insight should be understood. Namely, to one overcome by craving progress is painful; to one not overcome by craving it is easy. And to one overcome by ignorance intuition is sluggish; to one not so overcome it is quick. And he who has no past conditions for calm makes painful progress; one who has such makes easy progress. And one who has no past conditions for insight is of sluggish intuition; one who has such is of quick intuition. Classification in respect of our lower nature and controlling faculties should also be understood. Namely, to one whose nature is acutely corrupt and whose controlling faculties are soft, progress is painful and intuition sluggish. But to one of keen controlling faculties, intuition is quick. To one with a mild lower nature and soft controlling faculties progress is easy and intuition sluggish. But to one of keen controlling faculties intuition is quick. Thus in progress and intuition the concentration of that person who attains to concentration by means of painful progress and sluggish intuition is said to be of painful progress and sluggish intuition. In the remaining three clauses the same method is to be understood. Thus it is fourfold as of painful progress and sluggish intuition and so on. In the second tetrad there is concentration limited and with a limited object, there is concentration limited and with an infinite object, there is concentration infinite and with a hmited object, there is concentration infinite and with an infinite object. Of these, that concentration which, not being fit, is not able to become a cause for the next higher Jhana is [88] limited.” But that which proceeds concerning a notgrown ob j ect is with a limited ob j ect . That which, being fit and III. — Acceptance of the Subjects of Meditation 103 well developed, is able to become a cause of the next higher Jhana is ''infinite/’ And that which proceeds concerning an extensive object is " with an infinite object/’ And from the combination of the characteristics already mentioned the combined method should be understood. Thus it is fourfold as limited and with a limited object and so forth. In the third tetrad the First Jhana has five factors by way of applied and sustained thinking, rapture, ease, concentration, which have all discarded the Hindrances. Next, the Second Jhana has three factors with the suppression of applied and sustained thinking. And then the Third Jhana has two factors with the elimination of rapture. And the Fourth Jhana, in which ease is put away, has two factors by way of concentration which exists together with indifferent feeling. Thus the four kinds of concentration are factors of these four Jhanas. Thus it is fourfold by way of the four Jhana-factors. In the fourth tetrad there is concentration which partakes of worsening, that which partakes of stability, that which partakes of distinction, that which partakes of penetration. Of these, the partaking of worsening is due to the freq[uent arising of opposing states; the partaking of stability is due to the persistence of that mindfulness which is in conformity with concentration; the partaking of distinction is due to the attainment of a higher distinctive state; the partaking of penetration is due to the promptings of perception and attention associated with disgust. So it should be understood. As it has been said " Perceptions and cUtention mixed with sensuality heep on prompting him who gets the First Jhana— this is wisdom partaking of worsening. The mindfulness which is in conformity with the First Jhana stands stationary— 4his is wisdom partaking of stability. Where perceptions and attention associated with the absence of applied thinUnf keep on prompting, wisdom partakes of distinction. Where perceptions and attention associated with disgust and connected with dispassion keep on prompting, wisdom partakes of penetration And four also are the kinds of concentration that are associated with that wisdom. Thus it is fourfold as partaking of worsening and so on. In the fifth tetrad there are four kinds of concentration: of the realm of sense, of the realm of form, of the realm of the formless, the unincluded. Of these, all the collectedness at the access is concentration of the realm of sense. And the other three kinds of concentration are the collectedness of moral thought of the realm of form and so on. Thus it is fourfold by way of the realm of sense and the rest. In the sixth tetrad “ If monh, making desire-to-do the dominant influence gets concentration, he gets collectedness of mind [89] — this is called desire-concentration. If a monic making energy . . . mind . . . investigation the dominant influence gets concentration, he gets collectedness of mind — this is called investigation-concentration.' Thus it is fourfold as the dominant influence. (v) In the pentad dividing the Second Jhana, as mentioned in the division of the tetrads, into two as a second (Jhana) which transcends just applied thinking, and a third which transcends both applied thinking and sustained thinking, we should imderstand five Jhanas, where the factors would make five kinds of concentration. Thus by way of the five Jhanafactors a fivefold nature should be understood. 6. What is its corruption ? 6. And what its purification ? The answer here has been said in the Vibhanga. For there it is said Corrupting is a state that partakes of worsening. Purifying is a state that partakes of distinction.' Wherein perceptions and attention mixed with sense-desires keep on prompting him who gets the First Jhana — this is wisdom partaking of worsening. In this way a state partaking of worsening should be understood. Where perceptions and attention associated with applied thinking keep on prompting, wisdom partakes of distinction. In this way a state partaking of distinction should be understood. III . — Acceptance of the Subjects of Meditation 105 7. How should it he developed ? Here the method of developing that concentration which is spoken of as being associated with the Noble Path in ‘‘It is of two kinds as worldly and transcendental and so on’’ (p. 98) is comprised in that of the developing of wisdom. For concentration is developed when wisdom is developed. Therefore we say nothing separately as to how it should be developed. He who, having purified the precepts in the way already mentioned/ is established in well-purified morality, who if there have been (against) him any of the ten impediments, has cut it off and, having approached the good friend who gives him subjects of meditation, has accepted, among the forty subjects of meditation, that subject befitting his own conduct, he having forsaken that monastery which is unsuitable to his concentration-culture and living in a suitable monastery should sever the minor impediments, and by not slackening the arrangement of the entire process of culture should develop that concentration which is worldly. This is in outline. Here is the detailed account: In what has been said in “ has cut off any of the ten impediments ” [90] these are the ten impediments : — Abode and family, the gains, the crowd and work the fifth, Wayfaring, kin, illhealth, the book and psychic power — these ten. Of these, (i) the “ abode ” itself is the abode as impediment. And the same with family and the rest. Of them, an inner room, a single cell, the whole monastery for the Order is called an abode. This is not an impediment to all. But he who in regard to an abode falls into anxiety over making repairs and so forth, or who has accumulated a bundle of personal belongings, or is interested in, enamoured of it for some reason or other to him it is an impediment, not to another. Here is a story: It is said that two sons of good family left Anuradhapura and in due course received ordination at Ttuparama. One of them mastered the two Matikas and, having been in residence for five rainy seasons and performed the Pavarana ceremony (at the end of the rains), went to Pacinakhandaraji; the other remained where he was. He who had gone to Paclnakhandaraji lived there a long time and became an Elder. He thought Pleasant and suitable is this place. Now I will tell my friend.” He set forth and in due course entered Thuparama. Seeing him enter, an Elder who was of the same standing met him and taking his bowl and robe, carried out what was due. The Elder who was the guest entered the dwelling thinking '' Now my friend will send butter, molasses or drihks, for he has lived long in this town.” Not getting anything during the night he thought early in the morning, Now he will send rice-gruel and food obtained from his supporters.” Not seeing that either he thought, There are none to send him anything. They will give him when he enters the village, I fancy.” And early in the morning he entered the village together with him. And the two of them going along the one street got just a ladleful of rice-gruel, sat in the sitting-hall and drank it. Then the guest thought I thinlc there is no continual (offering of) rice-gruel. Now at meaj-time men will be giving excellent food.” Then after they had gone round for alms at meal-time and eaten just what was obtained he said What, sir, do you live thus at all times 1” Yes, my friend.” Sir, Pacinakhandaraji is a prosperous place. Let us go there.” The Elder [91] left the town by the south gate and took the road to Kumbhakara village. The other said, Sir, do you take this road ?” “ Did you not, my friend, speak in praise of Pacmakhadaraji ?” “ But, sir, you who have lived so long in this place, do you not own any extra equipment No, friend. The bed couch belongs to the Order: and that is laid by. There is none other.” '' But, sir, I have there a walkmg-stick, an oil-bowl, a shoe-box ?” Have you, my Ill, — Acceptance of the Subjects of Meditation 107 friend, deposited so mncit after staying there only one day 1” ‘Yes, sir/’ And he becoming convinced in mind saluted the Elder and said ‘'To such as you, sir, everywhere is as a forest dwelling. Thuparama is a fit place for the relics of the four Buddhas. In Lohapasada it is convenient to get a hearing of the Law, and to visit the Mahacetiya and the Elders. It is, as if it were, in the time of the Buddha. Do you abide just here.” On the following day he took his bowl and robe and went by himself. To such an one the abode is no impediment, (ii) “Family” is either relatives or supporters. To some brother who lives very intimately with the family of his supporters it is an impediment in that he is happy when they are happy and so forth. Without the members of that family he does not even go to a monastery hard by to hear the Law. To some like the young brother, nephew of the Elder resident at Korandaka Monastery, even parents are no impediment. He, it is said, went to Eohana to study. The mother, a laydisciple, sister to the Elder, always asked the Elder for news of him. One day the Elder set out for Rohana thinking “ I will bring the lad.” And the lad too had left Rohana saying “ Long have I dwelt here. After seeing my Preceptor and learning news of the lay-sister I will return.” And they met on the Q-anga bank. The lad performed his duties to the Elder at the foot of a tree; and on being asked “ Whither goest thou ?” told him his intention. And the Elder let him go saying “ Thou hast done well. The lay-sister asks continually. And I have come for this very purpose. Go thou, but I will abide here for the rains.” [92] The youth reached the monastery on the day of the rains. A dwelling had been made by his father who came the next day and enquired ‘ Sir, to whom has our dwelling been allotted 1” And on hearing that it was allotted to a young guest, he approached him and after greeting him said, “ Sir, there is a course for him who has come to reside in our dwelling for the rams.” “ What may it be, lay-brother ?” “ For three months he should take food in our house and after the Pavarana ceremony at the time of his going away he should take leave of us.” He consented by remaining silent. And the lay-brother went home and said A worthy guest has arrived at our abode. We must wait on him attentively.” The lay-sister agreed saying Very well,” and made ready excellent food, hard and soft. And at meal-time the lad went to his paternal home. No one recognized him. There for three months he partook of their alms, and having finished his residence for the rains, took his leave. His kinsfolk said To-morrow you will go, sir,” and the next day fed him in the house, filled his oil-tube, gave him a lump of sugar and a new piece of cloth, and said You may go, sir.” He thanked them and set out for Eohana. His preceptor also having performed the Pavarana and coming from the opposite direction met him at the place just where they formerly met. At the foot of a tree, he performed his duties to the Elder who asked Well, Good Face, didst thou see the lay-sister?” 'Yes, sir,” he said and told him the whole matter. The Elder’s feet he washed with the oil, and he made a drink of the sugar for him. He also gave him the cloth and saluted him and departed, saying Rohana suits me, sir.” And the Elder came to the monastery and the next day entered Korandaka village. And the lay-sister thought Now my brother will come bringing my son,” and she stood constantly looking down the path. When she saw the Elder coming alone she said, Methinks my son is dead ! The Elder comes alone,” and she fell down at his feet and cried in distress. The Elder comforted her saying Surely, out of fewness of wishes the lad has gone without making himself known !” [93] and after relating the whole story, took out the cloth from the bowl-bag and showed it. The lay-sister became calm and lay down on her breast facing the direction in which her son had gone and said, doing obeisance, Methinks it was to a living testimony of a monk like my son that the Blessed One preached the practice (prescribed in the) Rathavinita, Nalaka, Tuvataka and Maha-ariyavamsa' Suttas, in which III. — Acceptance of the Subjects of Meditation 109 contentment with, the requisites and joy in culture are set forth. Though h.e ate for three months in the house of the mother who gave him birth, he could not say ' I am thy son, thou art mother V Oh 1 the wonderful man !” To such an one even parents are no impediment, much less the family of supporters. (hi) Gains ” mean the four requisites. How are they impediments ? Wherever a brother possessed of merit goes, men give him the requisites with many accessories. In thanking them and preaching the Law, he has no opportunity of doing the duties of a recluse. Erom sunrise until the first watch there is no break in his social intercourse. Again, even well after dawn, greedy almsmen come and say to him Sir, such and such a lay-brother, such and such a lay-sister, a minister or a minister’s daughter wishes to see you.” Then get the bowl and robe, friend,” and he gets ready to go. Thus he is perpetually engaged. To him the requisites are an impediment. Hence he should forsake company and where they know him not, there he should walk alone. So the impediment is cut off. (iv) '' The crowd ” is either of Suttanta students or Abhidhamma students. In giving lessons or putting questions to a crowd, he has no opportunities of doing the duties of a recluse. To him the crowd is an impediment. He should cut it off thus: — if the monks have learnt much and but little remains, he should carry on to the end and then enter the forest. If little has been learnt and much remains, [94] he should approach another teacher of a crowd within the distance of a league, not further, and say '' May the Venerable One favour these with lessons and so forth 1” Failing this he should avoid them saying Friends, I have something to do. You may go where you please,” and he should do his own work. (v) Work ” means making repairs. In domg such work one has to know if carpenters and so on have been engaged or not, and to worry over what has been done and not done/ Thus at all times it is an impediment. It should be cut off in. this way: — If little remains to be done, he should finish it. If there be much to do and it pertains to the Order, he should make it over to the Order, or to those brothers who are the burden-bearers of the Order. If it pertains to himself, he should make it over to his own burden-bearers. Failing such persons, he should leave it to the Order and go away. (vi) '' Wayfaring means going on a journey. If at any place somebody is waiting to be ordained, or any of the requisites are to be received, and he cannot endure not to get them, then if, on going to the forest, and performing the duty of a recluse he finds it difficult to suppress his will to go, he should go and finish what he had to do, and then use zeal in the duty of a recluse. (vii) Kin means, in the monastery, the teacher, the preceptor, a resident pupil, a personal pupil, fellow-brethren under the same teacher or preceptor as oneself; in the house it means mother, father, brother and so forth. When they get ill they are an impediment, which therefore one should cut off by ministering to them and making them well. Herein if the preceptor being ill does not recover quickly, he should be taken care of as long as life lasts. And the same with the initiation-teacher, the ordination-teacher, a resident pupil, personal pupils one has ordained and initiated, and fellowbrethren under the same preceptor as oneself. But the teacher of paraphrasing, the teacher of textual study, a pupil in paraphrasing, a pupil in textual study and feUow-brethren under the same teacher should be taken care of so long as the paraphrasing and the textual study last. They should be taken care of beyond that stage by one who can do so. Parents should be tended like the preceptor. Indeed, even if they are placed in royal authority, yet expect service from their son, [ 96 ] he should serve them. If they have no medicine, he should give them his own. If he has none, he should seek for it in going round for alms and give it to them. But as for his brothers and sisters, he should compound medicine belonging to themselves and give it to them. If they possess Ill , — Acceptance of the Subjects of Meditation 111 no medicine, lie should give his own for the time being, and should take it when given afterwards, but should not press for it, if it is not given. He should not make medicine for, nor give it to, his sister’s husband, who is no kinsman. But he should give it to his sister, saying Give it to your husband.” And the same with one’s brother’s wife. But their sons being kinsmen, it is proper to make medicine for them. (viii) Illhealth ” means any disease which may befall and is an impediment. Therefore it should be cut off by medical means. If it is not relieved, even though he have taken medicine for some days, he should blame himself saying, I am not thy slave nor thy servant. Verily in nourishing thee I have suffered pain in this endless round of existence,” and so do the recluse’s duty. (ix) The book ” means learning the scriptures. It is an impediment to one who is always engaged in learning and so on, not to another. Hereon are these stories: — They say that Reva the Elder, reciter of the Maj jhima, went to the presence of Eeva the Elder resident in Malaya and asked for a subject of meditation. The Elder asked ‘Friend, of what kind art thou in scripture ?” I study the Majjhima, sir.” Friend, the Majjhima is hard to acquire. While learning the First Fifty, one comes to the next Fifty; while learning this, one comes to know the upwards of second Fifty. WTience is thy subject of meditation to be ?” Sh, having got the subject of meditation in your very presence, I will not look at (the scriptures) again.” And he received it and without learning the scriptures for nineteen years reached Saintship in the twentieth year. To the Brethren who came to learn he said, Friends, for twenty years [96] I have not looked at the scriptures. However, I have made a study of this (the Majjhima). Begin !” And from the beginning to the end he was never in doubt, not even about a single consonant. Naga, too, the Elder, resident at Karaliyagui, after having given up the scriptures for eighteen years, taught the monks the Dhatukatha. And to them, who were in concert with the Elders residing in the villages (of Anuradha Town), not a single question came out of order. Again, in the Mahavihara, Tipitaka-Culabhaya the Elder, without learning the commentary, announced by beat of a golden drum: 'In the midst of an assembly of (scholars versed in) the five Nikayas I will discourse from the three Pitakas/’ The Assembly of Brethren said, "" The version of which teachers is it ? Let him say the version of his own teacher. We do not allow him to say otherwise.’ And his preceptor asked him, when he went to his presence, Eriend, didst thou have this drum beat V Yes, sir.’’ Why ?” I will interpret the scriptures, sir.” ‘'Eriend Abhaya, how do the teachers say this passage?” " They say it thus, sir.” The Elder said " Humph !” and rejected it. Again in two other ways, three in all, he said They say thus, sir. ’ ’ The Elder said ' ' Humph ! ’ ’ and rej ected all, saying " Eriend, what thou didst say first is the way of the teachers. Not having learnt it from the mouth of the teachers, thou couldst not establish it by sayiug ' Thus say the teachers.’ Go thou to thine own teachers and listen.” “ Where do I go, sir ?” " Across the Gaiiga in Rohana District in mount Tuladhara Monastery dwells the Elder Mahadhammarakkhita who knows the whole scriptures. Go to him.” " Very well, sir,” — and he saluted the Elder, went with five hundred monks to the presence of the Elder, saluted him and sat down. The Elder asked “ Why art thou come ?” “ To hear the Law, sir.” " Eriend Abhaya, from time to time they put questions to me on the Digha and Majjhima, but for thirty years I have not looked at the rest. However, recite thou in my presence at night and in the day I will explain to thee.” He said “ Very well, sir,” and did so. Causing a large paviUon to be made at the door of his cell, the villagers came daily to hear the Law. Explaining by day what was recited at night, [97] the Elder in course of time finished his discourse. And sitting down on a III . — Acceptance of the Subjects of Meditation 113 mat in the presence of the Elder Abhaya, he said, Friend, teach me a subject of meditation/’ Sir, what do you say ? Is it not to you that I have been listener ? What shah I teach that is not known to you?” The Elder said to him, Friend, different is the path if thou hast been along it before.” It is said that the Elder Abhaya then became a streamwinner. And he gave him a subject of meditation, and after his return heard that the Elder had passed utterly away while reciting the Law at Lohapasada. Having heard it he called for his robe, attired himself and said, Friends, befitting is the path of Saintship to our teacher. Our teacher, Mends, was upright, noble. In the presence of his own pupil in the Law he sat on a mat and said, Teach me a subject of meditation.’ Friends, befitting is the path of Saintship for The Elder.” To such as these study is no impediment. (x) Psychic powers ” are those of an average man. Like a child lying on its back and like tender corn it is di0S.cult to manage. It is broken by the slightest thing. It is an impediment to insight, but not to concentration, because it ought to be obtained when concentration is obtained. Therefore one who desires insight should cut off the impediment of psychic powers, but another man only the remaining impediments. Thus far is the detailed discourse on impediments. (In the words) Approached the good Mend who gives him subjects of meditation ” — a subject of meditation is of two kinds; that which is beneficial to all and that which is special. Of them, love for the Order of monks and so on and mindfulness of death and — according to some — perception of the Foul also are subjects beneficial to all. The monk who practises the meditation should first of aU define (his object) and develop love thus: — May the Order of monks in the ordination-hall be happy, may they be free from trouble !” He should then extend his meditation to the devas in the Ordination-haU, then to the village of his begging-round, to the ruler of people, then starting with the people in the village, to all beings. His love for the Order of monks engenders softness of heart among his fellow-inmates, who therefore live happily with him. For Lis love towards themselves the devas of the Ordiaationhall with sympathetic hearts maintain by righteous means a well-ordered watch over him [98]. For his love towards the ruler of people in the village of his begging-round, rulers responding with their whole being maintaia by righteous means a good watch over his necessities. Through his love for the men who there are well-disposed towards him, he walks about not despised by them. Through his love for all beings he goes unharmed everywhere. And beiug mindful of death and thinking ''I must surely die/’ he gives up the wrong search (for food) and, his concern gradually increasing, he does not get sluggish in his duties. Not even celestial objects can through greed overwhelm the mind of him who is practised in the perception of the Foul. Thus because of its great usefulness it is to be desired and wished for under all circumstances, and it is the condition for the work of applying oneself in culture. Hence it is called a subject of meditation beneficial to aU. And because one ought constantly to practise that subject of meditation which, among the forty, befits one’s practice, and because (such a subject) is the proximate cause of higher and higher work in culture, it is called special.” Whoever gives this twofold subject of meditation is known as giver of a subject of meditation. That giver of a subject of meditation, the good friend means the good friend who is Adorable, revered and lovable, A counsellor, a patient listener, A speaker of discourses deep, one who Would not apply himself to useless ends, who is endowed with such and other qualities, who verily is a seeker after good, and already is on the side of progress. From such expressions as Indeed Ananda, on account of me the good friend beings liable to birth are freed from Urth"" the Buddha Supreme himself was a good friend endowed with all qualities. Therefore the subject of meditation which was IIL— Acceptance of the Subjects of Meditation 115 received from the Blessed One during his lifetime was wellreceived. After his final decease, one received it from him who, among the eighty great disciples, was still alive. Such being no longer the case, one should receive it from a Saint, who by these same means has produced the Fourth and Fifth Jhanas, and who by increasing insight, with Jhana as the proximate cause, has reached the extinction of the cankers. But shall it be said that a saint declares of himself that he is a saint, one who has destroyed the cankers 1 Yes, he declares it, knowing that he (the applicant) has devoted himself to culture. Did not Assagutta the Elder, knowing that a certain monk who had begun his subject of meditation [99] was devoted to it, spread a piece of leather in the air, and sitting cross-legged on it preach to him the subject of meditation ? Therefore if a saint be available, well and good. If he be not available, one should get it from the presence of the following persons in the order of precedence : one who returns no more to the world of men, one who returns to the world only once more, one who has “ entered the stream,’ one who has attained to the Jhanas, one who among average men knows the three Pitakas, two Pitakas, one Pifiaka. In the absence of a knower of one Pitaka, one should get it from him who is a reciter of one (Nikaya) with the commentary, and who is himself a respectable person. For such a person is a knower of the text, a preserver of the traditional lore, a teacher and a follower of the teacher’s doctrines, not a follower of his own doctrines. Therefore the Ancient Elders have said three times: a respectable person will ward, a respectable person will ward (the religion),' And herein the saints and other persons mentioned above announce just the path they have themselves attained. But a man of much learning, after approaching this and that teacher and, because of his accuracy in the texts and the queries thereon, noting here and there a Sutta with reasons for so doing, and comparing what is suitable and unsuitable, will teach a subject of meditation, showing a wide path like a great elephant going through a jungle. Therefore approach ing such a giver of a subject for So thattke applicant may be encouraged to go on with his culture meditation, tlie good friend, one should perform the main and minor duties, and receive it. And if such a person is available in the same monastery as oneself, well and good. If not, where he lives, there one should go. And in going there, the student should not go wearing slippers on feet washed and oil-besmeared, himself holding an umbrella and causing others to carry an oil-flask, pots of honey and molasses and so on, and surrounded by a retinue of disciples. Fulfilling the duties of a monk about to travel, himself holding the bowl and robe and doing the duties, main and minor, everywhere on entering a monastery on the way, he should go simply equipped and with the highest simplicity of life. On entering the monastery he should enter holding a tooth-stick obtained on the way as a presentable gift. And when he has rested awhile and washed his feet and besmeared them with oil and so forth, he should not enter another cell with the intention of calling on the teacher. Why ? If there were monks there holding diflerent views from the teacher, they might ask for the reason of his coming, and speak in dispraise of the teacher, and cause regret to arise in him, sajdng Thou art lost, if thou art come to his presence,” [100] on which account he might turn back. Therefore asking for the teacher’s abode he should go there straightway. If the teacher be younger than himself, he should not acquiesce in his receiving the bowl, robe and other things. If the teacher be the older, he should go and stand saluting him. WTien the teacher says “ Friend, put down the bowl and robe,” he should do so. WTien he says Drink some water,” he should drink if he wishes. When he says “ Wash thy feet,” he should not, for that, wash them. For if the water had been drawn by the teacher it would not be proper. But when he says Friend, wash. The water was not brought by me, it was brought by others,” then he should wash the feet, sitting down where the teacher sees him not, such as a covered place, the open sky or one side of the monastery. If the teacher brings ]II . — Acceptance of the Subjects of Meditation 117 the oil-flask, he should rise and receive it respectfully with both hands. For if he did not receive it so, there might arise estrangement in the teacher : From now onwards this monk has broken the board-fellowship.’ And after receiving it, he should not besmear his feet first. For should the oil be for rubbing the teacher’s limbs, it would not be proper. Therefore he should smear first the head and then the shoulder and so on. And when he says “ Friend, this oil is for common use. Smear your feet also,” he should put a little on the head and smear the feet. And saying Sir, I will put by the oil-flask,” he should give it, the teacher taking it. He should not begin asking on the day of his arrival “ Sir, teach me a subject of meditation.” But from the second day he should ask permission from an old attendant of the teacher — if there be one — and do the duties. If the permission asked for be not given, he should not do them without it. And in doing them he should offer three tooth-sticks, small, medium and large, and prepare water in two ways, hot and cold, for washing the mouth and for the bath. And in whichever way the teacher uses the water for three days, the same should be served ever after. To him who makes no choice, but makes use of this or that kind, such water as is available should be served. What need is there to say much [101] Whatever right duties in the Elandhaka have been ordained by the Blessed One thus: — Brethren, the pupil should behave properly towards the teacher. This herein is the right behaviour. Rising betimes and taking off his sandals and wearing the upper garment on one shoulder he should give the tooth-stick, and the mouth-water and prepare a seat. If there be rice-gruel, he should wash the vessel and offer the gruel ” — all that should be done. Thus, having fulfilled his duties and saluted the teacher with a conciliatory heart, in the evening on being discharged with ‘6o!” he should go. When he is asked Why hast thou come ?” he should tell the reason of his coming. If the teacher just asks not, but acquiesces in his duties, he should not, even on being discharged, go in ten days or a fortnight, but finding an opportunity, fie sfiould announce tfie reason of fiis coming. Or going to fiim at tfie wrong time and being asked For wfiat purpose art tfiou come fie sfiould announce it. If fie say Come early in tfie morning/’ fie sfiould go early. If at tfiat time his stomach aches with a bilious attack, or fiis food is undigested from heat-weakness, or some disease troubles fiim, fie sfiould explain the true nature of fiis complaint and, announcing tfie time suitable to himself, sfiould approach fiim at that time. For at an unsuitable hour it is impossible for fiim to give attention to the subject of meditation, even though it may have been taught fiim. This herein is the detailed account of Approached tfie good -friend who gives fiim subjects of meditation.” ''Befitting fiis own conduct.” Now as " befitting fiis own conduct,” conduct is of six kinds: conduct of lust, of hate, of delusion, of faith, of intelligence, of applied thought. Some make four others out of lust etc. by way of mixing and grouping, lilcewise with faith etc. Thus together with these eight they would have fourteen. Though tfie division is stated thus, various kinds of conduct are obtained by mixing lust etc. with faith etc. Therefore, in general six only sfiould be understood. Conduct, natural habit, surplus energy are as subject one. By way of these there are six (kinds of) persons [102] walking in lust (or passion), hate, delusion, faith, intelligence, applied thought. Of these (take passion and faith: — ) when there is moral procedure in a passionate person, faith is strong, because as, a virtue it approaches passion. As in things immoral passion is clinging, not repulsive, so in things moral is faith. As' passion seeks objects of sense-desire, so faith seeks wfiat is righteous and tfie like. As passion does not abandon wfiat is bad, so faith does not abandon wfiat is good. Hence the man of faith has something in common with the passionate man. Again (take hate and intelligence: — ) when there is moral III. — Acceptance of the Subjects of Meditation 119 procedure in a man of enmity, intelligence is strong, because as a virtue it approaches hate. As in things immoral hat does not cling, does not cleave to its object, so in things moral intelligence does not. As hate seeks the flaw that does not exist, so intelligence seeks the flaw that does exist. As hate proceeds by the method of avoiding creatures, so does intelligence proceed by the method of avoiding the complex. Hence the man of intelligence has something in common with the hater. Again, in delusion and thought: — when a deluded man is striving to make moral states arise, harmful thoughts usually arise, because these in character approach delusion. As delusion is unstable because of surrounding complexity, so is the application of thought because of multiform attending. As delusion because it cannot penetrate deeply is shaky, so is application of thought in our fluttering disposal of it. Hence a man thinking of this and that has something in common with a deluded person. Others speak of three other kinds of conduct by way of craving, conceit, opinions. Of these craving is just lust, and conceit is associated with it. Neither of them goes beyond lustful conduct. And because opinions have their source in delusion, conduct by way of opinions falls xmder deluded conduct. And what is the source of these ? And how may it be known that this person is lustful in conduct, that person walks either in hate or any of the others ? What is suitable for a person of which conduct Some say that the first three kinds of conduct have their source in fotmer habit and in the disorders of the elements. It is said that one who in former existences had an abundance of desirable motives and beautiful actions is lustful in conduct; likewise he who passing away from the next world is reborn here. He who formerly was given to maiming, killmg, capturing, quarrelling is of inimical conduct; likewise he who passing away from the states of woe and of nagas is reborn here [103]. He who formerly was given to drinking, was void of learning and conversation is of deluded conduct; likewise lie who passing away from the animal kingdom is reborn here. So they say that former habit is the source (of craving, conceit and opinion here). Again, some say that, because of surplus energy in the two elements of extension and cohesion, a person is of deluded conduct. And because of surplus energy in the other two he is of inimical conduct. Owing to the equality of all the elements he is of passionate conduct. As to the disorders one with an excess of serum is of lustful conduct, one with an excess of wind is of deluded conduct. Or one with an excess of serum is of deluded conduct, one with an excess of wind is of lustful conduct. Thus they say that the disorders of the elements are the source. Therein (in these statements) because those who formerly were given to desirable motives and beautiful actions as well as those who passing away from the next world are reborn here — not all of them are of lustful conduct only, neither are all the others of inimical and deluded conduct, and similarly there is no definiteness of surplus energy of the elements in the way mentioned above ; and in the determination of the disorders the other two: lust and delusion also have been mentioned, and that determination also is contradictory in sequence, and the source of not one among the faith-conduct and the rest has been stated — therefore all those aforesaid statements are indefinite. But this herein is the decision in accordance with the opinions of commentarial teachers, namely as has been said in the declaration of obsession : — These beings determined by previous conditions abound in greedy hate and delusion as well as in the severally opposite tendencies, (Let us call the f ormeir G, H, D ; the latter g, h, d.) If, at the moment when action is exerted, Q- is strong, g is weak, III . — Acceptance of the Subjects of Meditation 121 li and d are strong, H D are weak, then the weak g is unable to cancel the strong G, hut 11 d being strong are able to cancel H D. Bence the being, born through conception given by such deeds, is of strong appetites, of sanguine'' habit, good4empered, intelligent and keen as adamant in wiL If on the other hand when action is put forth, G H are strong, and g li are weak, d is strong, D is weak, then by the foregoing method the resultant being has strong appetites and dislikes, hut is intelligent and keen as adamant in wit as was Elder Dattdbhaya. When at the moment G, li, D are strong, and the others weak, he, by the foregoing method will be greedy and dull, hut easygoing and good-tempted, as was Elder Bdkula, Furthermore, when at that moment all the three G, D are strong, the rest g, h, d are weak, then by the foregoing method the resultant is strong in appetites and dislikes, and dull in intelligence, [104] Again, whm at that moment g, H, D are strong, the rest weak, then he, by the foregoing method, mil be free from strong appetites and passions, and not carried away even by the sight of divine objects, hut he will be full of enmity and dull of intelligence. Again, when at that moment g, h, d are strong, the others weak, then by the foregoing method he will be free from appetites, amiable and easy-going but dull. Again, when at that moment g H d are strong, the others weak, then he by the foregoing method will he free from appetites and intelligent but full of dislikes and anger. Finally, when g, li, d at that moment are strong and G, H, D are weak, then he by the foregoing method will he free from appetites, amiable and wise, as ms the Elder Mahd-Sahgharakkhital And here he who is said to be greedy is of passionate conduct; he who has dislikes and is dull is hateful and deluded in conduct; who is wise is intelligent in conduct; who has no appetites nor dislikes is, ihom being calm by nature, of believing conduct. Or, as he who is bom of action attended by absence of delusion is intelligent in conduct, so he who is born of deeds attended by strong faith is of believing conduct ; he who is born of deeds attended by sensual thoughts and so on is of thoughtful conduct; who is bom of deeds attended by a mixture of greed and tbe rest is of mixed conduct. Tbus it should be understood that deeds which are attended by either greed or any of the others and which produce rebirth are the source of the different kinds of conduct. And in the expression '' And how may it be known that this person is lustful in conduct and so forth: — this is the method: — From postures, seeing and the rest, From eating, work, procedure of The states of mind one may explain The different kinds of conduct all. Of these, the postures: indeed whoso is of lustful conduct is graceful in his natural gait, puts down his foot softly and evenly, lifts it up evenly, and the footprint is divided in the middle. He who walks in hate walks as if digging with the toes, puts down his foot suddenly, lifts it up suddenly, and the footprint leaves a trail behind it. He who is deluded in conduct goes with a wobbling gait, puts down his foot as though frightened, lifts it up as though frightened, [105] and the footprint is a hasty impression. And this has been said in the account of Magandiya Sutta : — The footprint of the lustful man Divided in the middle is. The footprint of the hateful man May leave a trail behind itself. The print of the deluded man Is an impression quichly made. Whoso has lifted up the veiV An even footprint makes like this. In standing up he who is of lustful conduct is comfortable® and polite in manner, he who is of inimical conduct is stiff in manner, he who is of deluded conduct is troubled in III . — Acceptance of the Subjects of Meditation 12S manner. And the same in sitting down. He who is of lustful conduct prepares his bed evenly and without haste, lies down gently and sleeps in a composed manner gathering his limbs big and small. On being awakened he does not rise abruptly but gives a reply gently as though unwillingly. He who i6 of inimical conduct prepares his bed hastily in any fashion and sleeps frowning with a stiffly thrown body; and on being awakened he rises abruptly and gives a reply as though in anger. He who is of deluded conduct prepares an ill-formed bed and sleeps with outstretched limbs, mostly face downwards; and on being awakened he rises sluggishly uttering the sound humph And since those who walk in faith and the rest resemble those who walk in lust and the others, therefore the posture of those is like that of these. Thus far one may explain the kinds of conduct from postures. Work: — in such work as sweeping the room he who is of lustful conduct takes hold of the broom well and without scattering the sand in haste, but spreading it out like sindhuvara flowers makes a clean and even sweep. He who is of inimical conduct takes hold of his broom roughly and being in haste spreads the sand on both sides and sweeps imcleanly and xmevenly, making a harsh noise. He who is of deluded conduct takes hold of his broom loosely and sweeps uncleanly and unevenly, turning back here and there and making a mess of the rubbish. And as in sweeping, so also in all kinds of work, such as washing and dyeing the robe. He who is of lustful conduct is a subtle, polished, even, circumspect worker. He who is of inimical conduct is a firm, stiff, imeven worker. He who is of deluded conduct is an unpractised, clumsy, uneven, inaccurate worker. [106] And the robe-wearing of one who is of lustful conduct is neither too stiff nor too loose, is pleasing and complete; that of one who is of in im ical conduct is too stiff and is incomplete; that of one who is of deluded conduct is loose and untidy. In accordance with such persons, to whom they bear a resemblance should be understood those who walk in faith etc. Thus one may explain the kinds of conduct from work. Eating: — ke wko is of lustful conduct loves soft, sweet food; and eats without haste enjoying the various tastes and making lumps round and not too big. He becomes joyful on getting anyijhing tasty. He who is of inimical conduct loves coarse and sour food; and he eats in haste without enjoying the taste, making mouth-filling lumps. He becomes sad on getting something untasty. He who walks in delusion is fond of casual food and eats making lumps, small and not round, chucking the remains into the plate and smearing his mouth, distracted in mind, thinking of this and that. In accordance with such persons, to whom they bear a resemblance should be understood those who walk in faith etc. Thus one may explain the kinds of conduct from eating. Seeing and the rest: — on seeing just a small object of delight he who walks in lust looks long at it as though in surprise, clings to a merit though a small one and does not grasp even a real fault. And in going away from it he does so with a longing look, not wishing to leave ofi. He who walks in hate on seeing a small undesirable object does not look long at it, as though he were tired. He is struck by a fault though a small one and does not seize even a real merit. And in going away he does so without a longing look, being desirous of leaving off. He who walks in delusion, on seeing whatever object is dependent on others, gives blame when he hears the blame of others, bestows praise when he hears the praise of others, himself looking on with a disinterestedness due to lack of intelhgence. And the same with hearing sounds and so on. In accordance with such persons, to whom they bear a resemblance should be understood those that walk in faith etc. Thus may one explain the kinds of conduct from seeing and the rest. Procedures of the states of mind: wiliness, deceitfulness, pride, evil desire, covetousness, discontentedness, lasciviousness, frivolity, — these and other states arise abundantly in one who walks in lust [107]. Anger, malice, hypocrisy, rivalry, envy, meanness, — these and other states arise abundantly in one who walks in hate. Sloth, torpor, distraction, III . — Acceptance of the Subjects of Meditation 1 25 worry, misgiving, obstinate grasping, tenacity, — tbese and other states arise abundantly in one who walks in delusion. Clean liberality, desire to see the Noble Ones, desire to hear the good Law, abundance of joy, absence of craftiness, absence of wiliness, faithfulness in objects of faith, — these and other states arise abundantly in one who walks in faith. Docility, good friendship, moderation in food, mindfulness and comprehension, application to wakefulness, emotion over objects of emotion, wise effort due to emotion, — these and other states abundantly arise in one who walks in intelligence. Talkativeness, fondness of society, want of delight in moral application, unsteadiness in work, smokiness by night, luminosity by day,'' running after this and that object, — these and other states abundantly arise in one who walks in thoughts. Thus one may explain the kinds of conduct from the procedure of states. But because this system of explaining the kinds of conduct in all their ways does not come in the PaH, neither in the commentary, but is only stated after the opinion of the teachers, therefore it should not be trusted in all its essence. For those who walk in hate etc. can perform, by leading a zealous life, the postures and so on which have been stated as belonging to those who walk in lust etc. And for a single person of mixed conduct, the postures etc. having various characteristics are not suitable. But that system of explaining the kinds of conduct which is stated in the commentaries, should be trusted in essence. For this has been said: The teacher who has attained to a knowledge of the thoughts of others knowing the conduct will teach the subject of meditation. Another kind of teacher should ask the pupil. Therefore eUher by knowledge of the thoughts of others or by asking the persm, one should know : this person walks in lust, this one in either hate or any of the other sj" What is suitable for a person of which conduct ? Speakh first of him who walks in lust:— Among dwellings which are built on an unclean spot, ornamented with balusters, which possess no higher storey than the ground floor, natural mountain-bends, grass-sheds, leaf-huts and other dwellings, that dwelling which is strewn with dust, full of bats, fallen to pieces, too high or too low, partaking of a rough and salty soil, fearsome, unclean, approached by an uneven path, [ 108 ] where the bedstead also is covered with bugs, ill-shaped, ill-favoured so that one feels loathing to look at it, — such a dwelling is suitable. A dress, consisting of an undergarment and an outer cloak that is torn at the edges, strewn over with hanging threads, like a net-shaped piece of cake, hard to the touch like a plank with spikes, dirty, heavy, hard to carry about is suitable. A bowl, — whether an ugly bowl of clay, or an iron bowl disfigured by pegs and knots — that is heavy, ill-shaped, loathsome like a skull is fitting. And the path he takes in his begging-round should be unpleasant, far from a village, uneven. And the village to which he goes for alms should be one where men go about as though not seeing him, and where they introduce him, as he comes out without getting any food from a household, into the sitting-hall saying Come Sir,” give him rice-gruel food and go away without taking leave as though they had introduced cattle into a pen. And the men who attend on him should be such as are slaves or workmen, ugly, ill-favoured, wearing dirty clothes, evil-smelUng, despicable, men who serve him in a disrespectful manner as though chucking him the rice-gruel food. And his rice-gruel and food should be coarse, bad in appearance, made of crushed millet, grain, broken rice and so on, sour buttermilk, vinegar, a soup of decayed potherbs, anjrbhing which merely fills the stomach. And he should adopt the posture of standing or walking to and fro. And that object which among the colour devices® of blue-green etc. has a dirty colour is suitable for one walking ha lust. For one who walks in hate a dwelling neither too high nor too low, well III. — Acceptance of the Subjects of Meditation 127 supplied with, shade and water, having well-arranged walls, posts and stairs; situated on a level, soft site resplendent with well-finished flower-work, creeper-work and various kinds of painting; ornamented like a Brahma mansion with flowers, garlands, canopies of cloth of variegated colours; having a bedstead with well-arranged, clean, delightful bed-covers; well-scented with the perfumes and scents of flowers kept here and there for the sake of their perfumes; the mere sight of which gives joy and gladness: — such a dwelling is suitable. The road to the dwelling should be free from all dangers, clean, level, done up and fitted out. [109] In order to cut off the possibility of scorpions, bugs, snakes, rats making an abode in it, the furniture of the dwelling should not be too large, just a bedstead should suffice. And his dress comprising the inner garment and the outer cloak should be the best single or double cloth made of China silk, Somara cloth, silk, cotton stuff, fine linen etc., light, well-dyed and pure in colour to suit a monk. The bowl should be well-bumished, made of iron and flawless like a bubble of water and a well-cut gem, and very pure in colour to suit a monk. And the path he takes in his begging-round should be free from all dangers, level, pleasant, neither too far nor too near a village. And the village to which he goes for akns should be one where men, saying Now the master will come,’’ prepare a seat in a spot cleared and besprinkled with water, meet him and take his bowl, introduce him into their house and make him sit down on the prepared seat and serve him respectfully with their own hands. And his servitors should be men who are handsome, well-disposed in mind, well-bathed, well-smeared, sweet with smelling fumes, fragrance, flower-scents; decorated with apparels and ornaments of various colours, pure and lovely; and circumspect in their work. And his rice-gruel food should possess colour, scent, taste; nourishing, delightful, excellent in all ways and sufficient for the need. And he should adopt the posture of standing or sitting down. That object which among the colour devices of blue-green etc. is very pure in colour is suitable for him who walks in hate. The dwelling of Imn wlio walks in delusion should face the cardinal points, and be unconfined, where seated he could see opeifiy all the directions. Among the postures that of walking to and fro is suitable for him. But an object that is limited, the size of a tray, the size of a pot-M, small, is not suitable. For in a confined space the mind all the more falls into confusion; hence the object should be a big, large device. The rest is the same as has been said for one who walks in hate. This is what is suitable for one who walks in delusion. The whole system given for him who walks in hate is suitable also for him who walks in faith. And among the objects the sphere of recollectedness is proper for him. For him who walks in intelligence there is none among the dwellings and the rest that may be said to be unsuitable. For him who walks apprehending things a dwelling should not be one that is open in all directions wherein [110] to him seated appear lovely parks, groves and ponds, villages, market towns and the country one after another as well as blue-shining mountains. For such a dwelling is the cause of the thought-discursiveness. Therefore he should live in a dwelling like the Mahinda Cave on Mount Hatthikucchi hidden by the forest at the entrance of a deep valley, A wide object of thought moreover is not fit for him, for such an one would be the cause of his thoughts chasing about. It should be a limited object. The rest is the same as has been said for him who walks in lust. This is what is suitable for him who walks observantly. Such is the detailed account of the kinds, origin, explanation, suitability of the conduct which is comprehended under the phrase ''befitting his own conduct.’’ But this does not make fully clear the subject of meditation which befits the conduct. This will make itself clear in the detailed account of the following table of contents. Hence in what has been said, viz. " accepted among the forty subjects of meditation that subject ” (p.- 106), first the decision of subject of meditation should be understood in these ten ways: exposition of the number, inducement of access and ecstasy, different kinds of Jhana, object-transcending, question of increasing III. — -Acceptance of the Subjects of Meditation 129 or not increasing, object, plane, grasp, cause, suitable conduct. The Forty Subjects of Meditation, There (in the Table of Contents) under “ exposition of the mimber ' — mention has been made of the forty subjects of meditation, to wit, the Ten Devices,’’ the Ten Foul Things, the Ten Recollections, the Four Divine States, the Four Formless States, the One Perception, the One Specification. Of these the Ten Devices are earth-device, water-device, heat-device, air-device, blue-green device, yellow device, red device, white device, light device, separated space device. A swollen thing, discoloured thing, festering thing, fissured thing, mangled thing, dismembered thing, cut and dismembered thing, bloody thing, worm-foul thing, skeleton: — these are the Ten Foul Things. Buddha-recollection, Law-recollection, Order-recollection, morality-recollection, liberality-recollection, dcm-recollection, death-recollection, body-mindfulness, respiration-mindfulness, calm-recollection — these are the Ten Recollections. [Ill] Love, pity, sympathy, equanimity — these are the Four Divine States. The sphere of unlimited space, the sphere of unlimited consciousness, the sphere of nothingness, the sphere of the neither perceptible nor imperceptible, — these are the Four Formless States. The perception of the abominableness of food is the One Perception. • The One Specification is that of the four elements. Determination by way of exposition of the number should thus be known. ‘‘ By way of Inducement of access and ecstasy ” is as follows these ten subjects of meditation, namely, the eight recollections, excepting mindfulness as to the body, and muidfulness as to respiration, perception of the abominableness of food, specification of the four elements — induce acce. The rest induce ecstasy. By way of the different kinds of Jhdm is as follows: here among the things inducing ecstasy the Ten Devices, together with, respiration-mindfulness, are (objects) of fourfold Jhana. The ten Foul Things together with mindfulness as to the body are (objects) of first Jhana. The fixst three Divine States are (objects) of threefold Jhana. The fourth Divine State and the four Formless Subjects are of fourfold Jhana. ''By transcending' is as follows: there are two ways of transcending: — transcending the factor and the object. Of these there is transcending the factor in all the subjects of meditation of threefold and fourfold Jhanas, because after transcending the Jhana-factors such as apphed and sustained thinking, there would be obtained, in those very objects, the second and other Jhanas. And the same with the fourth Divine State, which ought to be attained by transcending the gladness that there is in the thought of love and so on. In the four Formless (States) there is transcending of the object. For it is by transcending one or other of the first nine devices that the sphere of unlimited space ought to be attained. And it is by transcending in thought, space and the rest that the sphere of imlimited consciousness and the others ought to be attained. In the rest there is no transcending. The question of “ increasing or not increasing is as follows. Among these forty subjects only the ten Devices should be increased. For whatever place is diffused with the device, it is possible within that place to hear sounds through clairaudience, to see forms through clairvoyance, to know with one’s mind the thoughts of other beings. But mindfulness as to the body and the Foul Things should not be increased. Why ? Because of the limitations in place and the absence of advantage. And their limitation by place will be evident in the system of culture. Supposing they are increased [112], it is only the heap of corpses that is increased. There is no advantage whatever. And this has been said in the answer to Sopaka’s query, 0 Blessed One clear is the perception of the visible objecti not clear is the perception of the skeletonP It is stated here that perception of the visible object is clear IIL — Acceptance of the Subjects of Meditation 131 owing to tlie increasing of tlie sign (after-image): and that perception of the skeleton is not clear because there is no increase. And what is said as This mtire earth have I diffused with perception of the skeleton ’’ is said by way of helping him who has attained itd For just as in the time of Dhammasoka, an Indian ’’ cuckoo, seeing its reflection on the glass walls all around, was aware of cuckoo ” in every direction and uttered a sweet song, so the Elder, having got perception of the skeleton and seeing the after-image established in all directions, thought that the whole earth was burdened with bones. If that be the case (that the image should not be increased), then is it opposed to the statement, that the Jhanas of the Foul Things have unlimited objects ? There is no such opposition; for some grasp the image in a swollen corpse or a big skeleton, others in either object of a small size. In this way, for some, the Jhana has a limited object, for others an unlimited object. Or it is concerning one who increases the sign of the Foul, not seeing any fault in so doing, that the object has been said to be unlimited. But they should not be increased owing to the absence of any advantage. Similarly, neither should the others be increased. Why ? Because he who increases, say, the respiration-sign, only increases the accumulation of wind, and it is limited in locality. Thus owing to its faultiness and limitation m locality, it should not be increased. The Divine States have as objects, beings. He who increases their sign may increase the number of beings (contemplated), but that is of no use. Therefore they also should not be increased. But the words He suffuses one quarter with mind associated with love have been said as to the grasping (the object not yet grasped). (Mentally) to grasp and augment the number of beings in one quarter, beginning with the residents of one monastery, of two monasteries and so on in due order — but not to increase the sign— is to '' suffuse one quarter/' [113]. ' There is here no after-image which the student might increase. Here also the object' as being limited or unlimited should be understood by way of inclusion (of beings). And in the Formless Objects, space should not be increased just because it is attained by separating the device. Indeed it ought to be attended to by removing the device. Beyond that there is nothing in increasing it. Consciousness should not be increased because, of its intrinsic nature, for that it is not possible to increase. Absence of consciousness may not be increased just because of absence. The object of the sphere of the neither perceptible nor imperceptible may not be increased because of its intrinsic nature, the rest because of their not being the sign, for in increasing them, after-image itself would be increased. The object of Buddha-recollection and others is not the after-image and therefore should not be increased. By way of object is as follows: — Among these forty subjects of meditation these twenty-two, namely, the ten Devices, ten Foul Things, mindfulness as to Respiration, mindfulness as to the Body — have theic after-image as their mental object. Not so the rest. And twelve of these, namely, eight out of the ten recollections excepting mindfulness as to respiration and mindfulness as to the body, perception of the abominableness of food, specification of the four elements, the sphere of unlimited consciousness, the sphere of the neither perceptible nor imperceptible, have their intrinsic natures as object. These twenty-two, namely, the ten Devices, ten Foul Things, inindfulness as to respuation, mindfulness as to the body, have the sign as the object. The remaining six have undefined objects. Further, these eight, namely, the festering, the bloody and the worm-foul corpse, mindfulness as to respiration, water-device, heat-device, air-device, and in the light-devices, whatever circle of light comes from the sun and so on (through apertures, windows etc.) have unsteady objects, and they vibrate previous to the after- TIL — Acceptance of the Subjects of Meditation 133 image, whicli however remains steady. The rest have steady objects. By way of plane ’’ is as follows : — here these twelve, namely, the ten Foul Things, mindfulness as to the body, perception of the abominableness of food, do not arise among devas. These thirteen, namely, the twelve just mentioned and mindfulness as to respiration, do not arise in the Brahma-world. And in the formless existence none arises other than the four formless states. All may arise among men. [114] As to grasp is as follows: — definition here is to be understood as grasping by sight, touch, hearing. Here, excepting the air-device, these nineteen, namely, the remaining nine devices, the ten Foul Things — are to be grasped by sight. The meaning is that having previously (to the sign to be grasped) looked often with the eye, their sign can be grasped. As regards mindfulness as to the body the fivefold group of the skin is to be grasped by sight, the rest by hearing. Thus the object of body-mindfulness is to be grasped by sight and hearing. Mindfulness as to respiration is to be grasped by touch, the air-device by sight and touch, the remaining eighteen by hearing. And here, the divine state of equanimity and the four formless states are not to be grasped by a beginner; he may grasp the remaining thirty-five. By way of cause is as follows: — among these forty subjects, excepting the space-device, the remaining nine devices are the cause of the formless subjects, the ten devices are the cause of the super-knowledges, the three divine states are the cause of the fourth divine state, the lower formless is the cause of the higher one, the sphere of the neither perceptible nor imperceptible is the cause of the attainment of cessation, and all of them are the cause of a happy life (xmder present conditions), insight and attainment of a happy birth. By way of suitable cordmt ” is as follows: — decision here as to suitability to the modes of conduct should be understood in this wise: these eleven subjects, namely, ten Foul Things, mindfulness as to the body, are suitable for one who walks in lust; eight subjects, namely, the four divine states, four colour-devices are suitable for bim wbo walks in bate; one subject of meditationj to wit, mindfulness as to respiration, is suitable for bim wbo walks in delusion, and bim wbo walks observant; tbe first six recollections for bim wbo walks in faitb; the four, namely, mindfulness of death, mindfulness of calm, specifying the four elements, perception of tbe abomin.ableness of food, for bim of intelligent conduct. Tbe remaining devices and tbe four formless states are suitable for all modes of conduct. And among the devices, that which is limited is suitable for one wbo walks observant, that which is infinite for him wbo walks in delusion. , And all this has been said by way of their dicect opposites and their extreme suitableness. There is no culture of merit which does not discard lust and so forth, and which is not of service to faith and so on. This has been said in Meghiyasutta : Four states should he cultivated further. The Foul Things should he cultivated for the putting away of lust, amity for the puttmg away of ill-will, mindfulness as to respiration for the cutting off of thoughts [US]? perception of impermanence for the uprooting of the pride that says I am' In the Rahula sutta also for a single person seven subjects of meditation are stated: ''Rahula, let the culture of amity he developed," Therefore without laying too much stress on mere words one should search everywhere for the meaning. This is the decision of the discourse on the subject of meditation in accepted that subject."’ This is the setting forth of the meaning of the word ‘‘ accepted. In accordance with what has been said as “ approached the good friend who gives him subjects of meditation " the student having approached the good friend who has been described already, entrusted himself to the Buddha, the Blessed One, or to a teacher, and with his wishes fulfilled and full of high resolve should beg for a subject. Herein he should entrust himself to the Buddha, the Blessed One, thus: Myself, 0 Blessed One, to you I offer.” For he who without entrusting himself thus, lives in the wild, being unable to s tand firm when a fearfu l III. — Acceptance of the Subjects of Meditation 185 object presents itself, miglit go to a village-monastery and by intercourse with tbe householders would arrive at what he sought not and might come to dire distress. But to him who has entrusted himself, there arises no fear, even when a fearsome object presents itself. Gladness arises in him when he reflects, Hast thou not, 0 wise man, first entrusted thyself to the Buddhas For as a man who possessed an excellent piece of cloth of Benares, should it be eaten by rats or insects, would be grieved, if he were to give it to a monk who had no robe, even if he were afterwards to see that monk tearing it to pieces, only gladness would arise in him. So is the application of this simile to be understood. Again, in entrusting himself to a teacher, he should say Myself I offer to you.’’ For he who has not so entrusted himself is unruly, stubborn, takes advice from no one, or goes about at his own will, without asking leave of the teacher. And the teacher favours him not with things of the flesh or of the Doctrine, neither does he teach him any secret booklore. Not getting this double favour [116] he gets no foothold in the religion and before long reaches a wicked or worldly state. He who, on the other hand, has entrusted himself is not unruly, does not go about at his own will, is tractable and lives in dependence on his teacher. Getting the double favour from his teacher he attains to growth, development, increase in the religion like the pupils of the Elder Culapindpatika Tissa. They say that three Brethren came to that Elder’s presence. And one of them said Sir, if it be said that it is of benefit to you, I dare to jump from a cliff as high as a hundred men.” The second said '' Sir, if it be desired of me for your benefit, I dare to spend all this body of mine grinding it from the heels upwards on a slab of stone.” The third said, ** Sir, if it be desired of me for your benefit, I dare to suppress my breath and die.” The Elder, thinking '' These Brethren are possible fellows, ’ ’ preached a sub j ect of meditation to them. Standing in his instruction the three of them attained saintship. This is the advantage of entrusting oneself. Hence it is said Entrusted himself to the Buddha, the Blessed One, or to a teacher.” In with his wishes fulfilled and full of high resohe ’’ the student should have his wishes fulfilled in six ways by virtue of disinterestedness and so on. For he who has fulfilled his wishes has attained to one or other of the three kinds of enlightenment. As has been said: Six wishes lead to the ripening of the enlightenment of the Future Buddhas. And Future Buddhas with a wish for no greed see faults in greed. With a wish for no hate they see faults in hate. With a wish for no delusion they see faults in delusion. With a wish for emancipation they see faults in the house life. With a wish for solitude they see faults in society. With a wish for escape they see faults in all rebirths and destinies. For whatever stream-winners, once-returners, never-returners, saints who have destroyed the cankers, silent Buddhas, supreme Buddhas have been, are and will be in the past, present, or the future, all of them have attained in these six ways to any special thing to which each has had to attain. Therefore one should have his wishes fulfilled in these six ways. One should be full of high resolve ” by resolving on That. The meaning is that one should resolve to be concentrated, bend towards concentration, lean towards concentration [117], resolve to win Nibbana, bend towards Nibbana, lean towards Nibbana. The teacher who has attained knowledge of thought-reading should examine the mental behaviour of h i m who has thus fulfilled wish and resolve and has asked for a subject of meditation, and find out his conduct. Another teacher should find it out after putting such questions as these: “ Of what conduct art thou ? Which are the states to which thou art prone ? Attending to what makes thee comfortable ? On what subject of meditation is thy mind bent V After finding this out he should teach the subject of meditation suitable for his conduct. And in teaching it he should teach in three ways. To one who has originally acquired the subject he should, in giving it, make him recite it at one or two sittings. To one who dwells in his presence he should teach it every time he comes to him. To one who wishes to acquire it and go elsewhere he should teach it III. — Acceptance of the Subjects of Meditation 137 neither too concisely nor too much at length. In teaching the earth-device first among the subjects he should teach these nine divisions: the four faults of the device, the work of the device, the mode of culture of one who has performed it, the twofold sign, twofold concentration, sevenfold suitability and unsuitability, tenfold proficiency in ecstasy, equality of energy (with concentration), arrangement of ecstasy. In the remaining subjects also what is suitable for this and that person should be taught. All that will be evident in the analysis of culture. While the subject is being taught the student should grasp the sign and listen. Grasp the sign ’’ means noting well this and that mode thus: — this is a lower word, this a higher word, this is its sense, this the intention, this is a simile. For he who grasps the sign and listens respectfully makes a good grasp of the subject. Then depending on that subject he attains distinction, not so any other man. This is the exposition of the meaning of the word Accepted.’’ Thus far is the full treatment of the words Approached the good friend . . . accepted, among the forty subjects of meditation, that subject befitting his own conduct.” Thus is ended the third Chapter called the Exposition of the acceptance of the subjects of meditation in the section of concentration-cultuxe in the Path of Purity, composed for the purpose of gladdening good folk.

EXPOSITION OF THE EARTH DEVICE Now in wliat has been said in the words forsaken that monastery which is unsuitable to his concentration-culture, and living in a suitable monastery ” (p. 105) : — whoever finds it comfortable living with his teacher in a monastery should live there, and clear up the subject of meditation. If it be not comfortable there, he should live in whatever other monastery is suitable, whether at a distance of a gdvuta, a h.Bii-yojana or even a yojana. For while he lives thus, should there arise doubt or confusion in any detail of the subject, he should in time do his duties in the monastery, go seeking alms on the way and, after his meal, go to the dwelling-place of the teacher, and on that very day and in his presence clear up the matter. The next day he should salute the teacher and take his departure, and seeking alms on the way would be able to return to his own abode without fatigue. But whoso gets no comfort even in a monastery a yojana distant should solve all knotty points in the subject and, having made it perfectly clear and fastened it to his apprehension, go a great distance and live in a suitable monastery, forsaking the one that is unsuitable for his concentration-culture. Herein a monastery possessing one or other of eighteen faults is unsuitable. And the eighteen faults are these: — largeness, newness, dilapidation, dependence on a road, having a pool, proximity to a plantation of herbs or of flowers or of fruits, desirableness, dependence on a town" or on a wood or on fields, presence of persons of dissimilar views, dependence on a port, or on a border-town or on the boundaries of a kingdom, unsuitableness, want of access to good friends. [119] Possessed of one or other of these eighteen faults a monastery is unsuitable; where he should not live. And why 1 1. In a large monastery many people of varying tastes meet. Througli mutual opposition they do not do their duty. The wisdom-tree yard and other places are not swept. Water to drink and for use is not provided. On going out thence with bowl and robe for alms in the village one frequents, if one sees the routine work neglected or the water-pot empty, then one should do the work and provide the water. A monk who omits to do his duties commits the dukkata ofEence because of the omission. Time flies while a monk is doing his routine work. Too late in the day he enters the village, where he gets nothing as the alms-giving is finished. Even when he goes into seclusion he is disturbed by the loud voices of the novices and young brethren and the functioning of the Order. But where all the duties have been performed and the other noises do not strike the ear, in such a monastery, though it be large, he may live. 2. In a new monastery there is much new work. They blame bim who does not do it. But where the monks say thus: May the Venerable One do his recluse-duties at his pleasure. We will perform the new work,’ in such a place one may live. 3. In a dilapidated monastery there is much to repair. They even go to the extent of blaming him who does not arrange his own bed. The subject of meditation of him who does the repairs suffers. 4. In a highway monastery dependent on (i.e. hard by) the road guests assemble day and night. To those that arrive at late hours he has to give (up) his own bed and dwell at the foot of a tree or on a rock-mat. The same holds good for the next day also. Thus there is no opportunity for the subject of meditation. But where there is no such obligation to guests, there one may live. 6. Having a pool means that there is a rock-lake. Crowds resort there to drink. Pupils of Elders who reside in the town and who are supported by the king come to do the work of dyeing (the robes). When they ask for vessels and wooden troughs and so on, they have to be shown saying There I'key are in sucli and such a place.” [120] Thus there is a constant bother at all times. ‘ 6. As he sits down for the (noon)day rest after receiving the subject of meditation in a monastery where there are herbs of various kinds, women-gatherers of potherbs, singing and plucking the herbs in his presence, do harm to the subject of meditation through the disaccord of their voices. 7. A similar danger attends that monastery where flowering shrubs of various sorts are in full blossom. 8. To a monastery where there are fruits of various kinds such as the mango, rose-apple and jack-fruit, people come asking for fruit and get angry on beiug refused, or they take it by force. Walking to and fro at eventide in the middle of the monastery the monk sees them and asks Lay-brethren, why do you do this At this they abuse him to their hearts’ content, and even strive for his ejection (from the monastery). 9. He who lives in a monastery which is considered by the workP as a desirable place, like the Dakkhinagiri Monastery, the Hatthikucchi Monastery, the Cetiyagiri Monastery, or the Cittalapabbata Monastery, gets famous as a saint and men gather from all quarters wishing to greet him, thus making it uncomfortable for him. He should go by day to a monastery which he finds suitable and spend the night there. 10. In a monastery dependent on a town inappropriate objects make their appearance. And servant-girls carrying water go bumping with their jars and make no room to pass. Government officials also sit down, putting up a tent in the middle of the monastery. 11. In a woodland monastery are fire- wood and trees fit for building materials. Wood-gatherers make the place uncomfortable like the flower and fruit gatherers mentioned above. Men come and fell the trees saying There are trees in the monastery. We will fell them and make houses.” If at eventide coming out from the house of exertion and walking to and fro in the middle of the monastery, he sees them and asks Lay-brethren, why do you do this V’ they abuse him to their hearts’ content and strive for his ejection (from the place). 12. At a field monastery which is surrounded on all sides by fields, men make a threshing-floor in the middle of the monastery and thresh the corn and lie down in front of the monastery. And much other discomfort they cause. And in a monastery which has much landed property belonging to the Order, the monastery-lads keep out (from the fields) the cattle of the families of their supporters*- and shut off the floodgate. The [121] men take the ears of corn and show them to the Order saying Look at the work of the monasterylads.”* For this or that reason he may be summoned to the door of the king’s house or the house of the king’s ministers. And this landed property is comprised in the field-monastery. 13. In a monastery where there are persons of dissimilar views reside monks mutually opposed and inimical, engaging in brawls. On being restrained with the remark Sirs, do not behave so,” they exclaim “ Since the coming of this refuserag-man we are undone !” 14. Where a monastery is dependent (or hard by) an emporium of sea-trade or land-trade men arrive by boat or caravan, and make the place unpleasant with then: jostlings and shoutings Make room ! give water ! give salt !” 15. In a monastery dependent on a border-town men have no faith in the Buddha etc. 16. In a monastery dependent on the boundaries of a kingdom there is fear of the king. One king rules out the site saying It is not within my jurisdiction.” Another king does likewise saying “It is not within my jurisdiction.” There the monk roams about sometimes in the country of this long, sometimes in that of the other king. Then they suspect him to be a spy and bring him to dire distress. 17. XJnsuitableness of a monastery is due to the coming together of inappropriate objects and so on, or to the hauntings of beings not buman. Here is a story in this connection : — They tell that an Elder lived in the forest. Then an ogress stood at the door of his leaf-hnt and sang. He came out and stood at the door. She went and sang at the head of the terrace-walk. The Elder went to the head of the terrace-walk. She stood on a cliff of the height of a hundred men and sang. The Elder drew back. Then suddenly she seized him and said Sir, I have eaten men like you, more than one, more than two.” 18. Want of access to good friends — that is, a monastery where it is not possible to get a good friend, either a teacher or an equal of a teacher, a preceptor or an equal of a preceptor. In a monastery this is counted a great drawback. Thus it should be known that a monastery possessing one or other of the eighteen faults is unsuitable. This also is said in the Commentaries: — Big dwelling, new abode and old abode, A highway house, roch-pond, abode with fruits, And vegetables, flowers, and coveted, [122] Town, wood, field, home of different sects, a port, A frontier, borderland, unsuitable Abode, where friends cannot be got — eighteen These places are, unfit. Art wise herein, Shun them afar as path with perils fraught. . . . “and living in a suitable monastery” . . . (p. 105). And that (monastery) which is endowed with five qualities, to wit, as being neither too far nor too near the village of resort and so on, is suitable. For this has been said by the Blessed One: And how, monks, is a dwelling endowed with the five qualities ? Here, monks, a dwelling is neither too far nor too near, is easy of access, not crowded by day, with little sound or noise at night, scarcely exposed to gnats, mosquitoes, wind, heat and crawling creatures. Living in that dwelling a monk gets without difficulty the necessities of life, namely clothing, food, shelter and medicine. And in that dwelling IV . — Exposition of the Earth Device 143 are senior monhs of wide knowledge, scholars of the Texts, memorizers of the Dhamma, of the Yinaya, of the Mdtikds, From time to time he approaches them and puts questions and queries ‘ How is this, sirs ? What is the meaning of this And the venerable ones explain what was not explained, make char what was not clear, and remove doubt from the various doubtful points. Thus, monks, is a dwelling endowed with the five qualities This is the detailed exposition of Having forsaken that monastery which is unsuitable to his coiicentration-culturej and living in a suitable monastery.” . . . Should sever the minor impediments ”... means while living in such a fitting monastery he should sever evn his minor impediments. He should, that is to say, cut his long hair (of the head), nails, hairs (of the body); do repairs or tailor-work to his old robes; dye those that are stained. If there be a flaw in the bowl, he should bake it. He should clean his bedstead, stool and other things. This is a detailed account of should sever the minor impediments.” Now, as regards the clause ‘‘ by not slackening the arrangement of the entire process of culture he should develop,” the following is the detailed discourse by way of all the subjects of meditation, beginning with the earth-device. [123] A monk, who has severed the minor impediments and on return from the alms-gathering, after his meal, has dispelled the drowsiness that comes of eating and has seated himself comfortably in a secluded place, should grasp the sign in the groimd whether prepared or unprepared. For this has been said:- He, taking up the earth-device, grasps the sign in the earth, prepared or unprepared, finite not infinite, limited not unlimited, with paths and not without paths, hounded not unbounded, of the size of a tray or of a potdid. He makes a good grasp of the sign, notes it well, determines it well. Having made a good grasp of the sign, noted it well, determined it well, he sees advantages in it and regards it as a jewel, adopts a reverential attitude of mind and in a loving mood binds his heart to that object. ‘ By means of this practice I shall surely be freed from old age and deaths Thus aloof from sensual desires, etc, he abides in the attaimnent of the first JhdnaT Herein wtosoever in a former existence has become monk in the Eeligion or a hermit monk, and has already induced the fourth and fifth Jhanas in the earth-device — to such a meritorious one, endowed with the sufficing conditions, the sign appears as it did to the Elder Mallaka, on earth not (previously) set apart in a ploughed field, or on a threshing-floor. It is said that to the venerable one who was looking at a ploughed field a sign arose of the size of the field. He enlarged it, induced the five Jhanas, established insight which has Jhana as proximate cause, and attained saintship. But he who has had no previous experience should, without spoiling the arrangement of the subject received from his teacher, make the device avoiding its four faults. For there are four faults of the earth-device due to the mixing'- of blue, yeUow, red, white. Therefore not taking clay of any of those colours, he should make the device with clay of the colour of dawn like the clay in Ganges stream. [124] He should not make it in the middle of the monastery where novices and others walk about. He should make it, movable or stationary, at the confines of the monastery, in a covered place, cavern, or leaf-hut. The movable device should be made by tying on four sticks a cloth, leather or a mat of pine stalks, and smearing on it a circle of the size given above, with wellground earth from which grass and roots, gravel and potsherds have been sifted. At the time of the preliminary exercise he should spread it on the ground and gaze at it. The stationary device should be made by driving into the ground stakes in the form of the pericarp of the lotus and encircling them with creepers. If there be not enough clay (of the dawn-colour) he should put in some other kind of clay beneath, and on the upper surface make with the dawn-coloured clay a circle, one span four fingers in diameter. With reference to the size it has been said “ Of the size of a tray or of a pot-lid.'’ Finite not infinite " and so forth are said for the purpose of defining the device. Therefore making the aforesaid size 1 One with another or all together. Read °sakJcharak(UJiaUIcdya, ly, — Exposition of the Earth Device 145 the limit he should rub it with a stone slab — a wooden slab would set ofE the dissimilar dawn-colour and so should be avoided — and make it smooth like the surface of a drum, sweep the place, bathe himself, come back and sit on a couch which is set within two and a half cubits from the device circle, and is well spread-out with legs one span four fingers high. For the device is not visible if he sits farther than that. If he sits too close, the faults of the device become plain. Sitting higher he must look bending down his neck; lower, his knees ache. Therefore sitting in the prescribed manner he should consider the evils of sense-desires in such wise as Insatiate are sense-desires and produce joy and gladness through desire for emancipation which is the escape from sense-desires and is the means of transcending all pain, and through recalling to mind the virtues of the Buddha, the Law and the Order. Out of the respect he has for the progressive practice, to wit — Now this practice of emancipation has been practised by all Buddhas, silent Buddhas and their noble disciples,’ he should put forth effort saying By means of this practice I shall certainly partake of the taste of the bliss of solitude.” And opening his eyes with an even gaze [126] he should grasp the sign and develop it. By opening too wide, the eye gets tired and the circle becomes too clear, on which account the sign does not manifest itself to him . When the eye opens too narrowly, the circle does not become clear, and the mind slackens; thus again the sign is not manifested. Therefore like a man who sees the reflection of his face on the surface of a mirror, he should open the eyes with an even gaze and grasp the sign and develop it. The colour (of the device) should not be considered, nor the characteristic (of the earth) attended to. Without in fact letting go the colour he should let the device and the physical basis (the earth) assume one and the same colour, and should give attention placii his mind on the earth as a concept because of its abundance * Out of the names for the earth such as pathaviy rnahi medinl bhumi, vasudha vasundTiard lie should utter that which he fancies, whichever is fit for him to note. As a matter of fact only the name pathavl (earth) becomes evident. Hence on that account he should develop it as earth ! earth !” Sometimes opening the eyes, sometimes closing them he should reflect (on the image). As long as the sign to be grasped does not arise, so long, a hundred times, a thousand times, even more often should he develop in this way. When to him thus developing, it comes into the path of sight, as well when he shuts the eyes as when he opens them, then the sign to be grasped has come into existence. Once it has been produced he should not sit there. Entering his own abode, there he should sit and develop. To remove delay in washing his feet he should require single-soled slippers and a walking stick. Then if the tender concentration perishes for any reason of inappropriatenesss, he should put on the slippers, take the walking stick, go to the place, take the sign, come back and, sitting down in comfort, develop it; he should repeatedly lay it to heart, consider it with applied and sustained thinking. As he acts thus, in due course the hindrances are discarded, the depravities subside, the mind is fixed by access-concentration, the after-image arises. This then is the distinction between the previous sign that has been grasped and the after-image: in the former a fault of the device appears; the latter is like the disc of a mirror taken out of a bag [ 126 ], a well-burnished conch-vessel, the round moon issuing from the clouds, white cranes against a rain-cloud, and makes its appearance as though bursting the grasped sign, than which it is a hundred times, a thousand times more purified. But it possesses neither colour nor form. Eor otherwise it would be cognizable by the eye, gross, a fit object for contemplation, and marked with the three characteristics. But it is not so. To the winner of concentration, it is just a mode of appearance, and is born of perception. And from the time of its IV. — Exposition of the Earth Device 147 arising, the hindrances are discarded/ the depravities subside, the mind is fixed by access-concentration. Concentration is of two kinds, namely: access-concentration and ecstasy-concentration. In two ways the mind is concentrated: at the stage of access or the stage of attainment. Of these, at the access stage, through the putting away of the hindrances the mind is concentrated, at the attainment stage it is concentrated through the manifevStation of the factors. And this is the difference between the t’wo kinds of concentration. At access the factors owing to their weakness, are not strong. As a baby-child on being lifted to its feet, falls down repeatedly to the groxmd, even so when the access arises the mind at times makes the sign the object, at times lapses into subconsciousness. At ecstasy the factors from their very strength are strong. As a strong man rising from his seat might stand even the whole day, so when ecstatic concentration arises consciousness, once it has cut off the occasion of subconsciousness, lasts the whole night, even the whole day, and proceeds by way of moral apperceptional succession. Of these, very different is the production of that afterimage which arises together with the access-concentration. Therefore if, in the cross-legged position, a man is able to develop it and attain ecstasy, well and good. If not, then he should guard it with zeal as though it were the embryo of a universal monarch. Hence: — To him who guards the sign there is no loss Of what has been obtained. Whoso neglects To guard it, loses all that he obtained. [127] This herein is the order in which it is guarded:— Abode, resort, talk, person, season, food And posture — shun these seven xmsuitable. But serve the seven if smtable. For who So serves the seven ere long gate ecstasy. Of these, that abode where to the dweller the sign which has not arisen does not arise, or that which has arisen perishes and mindfulness wMcL. has not been established is not established and the unconcentrated mind is not concentrated — this is not suitable. Where the sign arises and remains firm, and mindfulness is established and the mind concentrated as in the case of the Elder Padhaniya Tissa while residing at Nagapabbata, the abode is suitable. Therefore in whatever monastery are many abodes, there having stayed at each abode for three days, one should abide at length in that abode where the mind is collected. Eor it was because of the suitableness of the abode that five hundred brethren living in Culanaga cave in the island of Tambapanni (Ceylon) and there receiving a subject of meditation, attained saintship. And the number may not be counted of the stream-winners and others who, after reaching elsewhere the stage of the elect attained saintship, there in that cave. And so also in other monasteries such as the Cittalapabbata Monastery. That village-resort where alms are sought is suitable which not too far, being within the distance of a hosa and a half either to the north or to the south, and which is full of food easy to get. The contrary is not suitable. And that talk which is classed among the thirty-two kinds of worldly talk- is unsuitable, as leading to the disappearance of the sign. That talk which is dependent on the ten themes of talk is suitable. Even this should be indulged in in moderation. That person who does not indulge in worldly talk, who has moral habits and other virtues, in whose company the unconcentrated mind is concentrated, or the concentrated mind becomes more steadfast, is suitable. But he who is devoted to the nourishment of his body, and indulges in worldly talk is unsuitable; for he corrupts others, as muddy water pollutes clean water. And on account of such a man (the student) is as a boy living (alone) on a moimtain top, and loses what he has attained, let alone finding the sign ! IV . — Exposition of the Earth Device 149 [128] As regards food , — for some, sweet food, for others sour food is suitable, As for the seasons — for some the cold season, for others the hot season is suitable. Therefore whatever food or season is felt as pleasant, where the unconcentrated mind is concentrated or the concentrated mind becomes firmer, that food and that season is suitable; unsuitable are the other kinds. And among the postures, for some, walking to and fro is suitable, for others, either lying down, or standing, or sitting. Therefore as in the case of the abode, after a test of three days, one should Imow that posture to be suitable where the unconcentrated mind becomes concentrated, or the concentrated mind becomes firmer, and the others to be unsuitable. Thus avoiding the seven things unsuitable, one should follow the seven suitable things. For ecstasy arises in a short time in him who so practises, and who is devoted to the sign.® But if it does not arise, in spite of his practising, then he should bring to pass the tenfold skill in ecstasy. This is. the method: — In ten ways skill in ecstasy should be desired: — (1) by cleansing the physical basis, (2) by regulating the controlling faculties, (3) by being skilful in the sign, (4) he upholds the mind at the time when it should be upheld, (6) he checks the mind at the time when it should be checked, (6) he gladdens the mind at the time when it should be gladdened, (7) he views the nodnd with equanimity at the time when it should be so viewed, (8) by avoiding persons of no concentration, (9) through companionship with persons of concentration, (10) by being intent on That. Of these, (1) “the cleansing of the physical basis’’ means the making the internal and external physical bases clean. For when the hair of the head, nails, hairs of the body are long, or his body is foul with sweat, then the internal physical basis is not clean, not pure. And when his robe is old, dirty, foul-smelling, or his dwelling full of rubbish, then the external physical basis is not clean, [129] not pure. And the insight in mind and mental properties that has arisen in an unclean physical basis, internal and external, is impure, like the light of an oil flame produced from a dirty lamp, wick and oil. The complexes’- do not manifest themselves in him when he considers them with unpurifled sight. And the subject of meditation, for all his application, does not attain to growth, increase or development. On the other hand, insight in mind and mental properties that have arisen in a clean physical basis, internal and external, is pure, purifled, like the light of an oil flame produced from a clean lamp, wick and oil. The complexes manifest themselves in him when he considers them with purified insight. And the subject of meditation, as a result of his application, grows, increases, develops. (2) “Regulation of the controlling faculties ” means the work of equalizing faith and the other faculties. For if his faithfaculty be strong and the others weak, then it is not possible for the energy-faculty to do the function of upholding, the mindfulness-faculty the function of establishing, the concentration faculty that of not scattering, the understanding faculty that of seeing. Therefore that (overstrong faculty) should be decreased by reflecting on the intrinsic nature of states, or by not giving it the attention which would make it strong. And here, the story of Vakkali the Elder is an illustration. But if the energy-faculty be strong, then the faith-faculty will not be able to do the function of believing resolutely, nor will the other facrdties fulfil their respective functions. Therefore energy should be decreased by developing tranquillity and the rest.” Here also the story of Sona the Elder'’ should serve as an illustration. Thus it should be known that in the remaining faculties also when one faculty becomes strong, the others are unable to perform their functions. Here they especially praise the equality of faith with understandin g, and that of concentration Vf .—Exposition of the Earth Device 151 with, energy. For he who is strong in faith, weak in understanding, will (generally) place his faith in good-for-nothing people and believe in the wrong object. He who is strong in understanding, weak in faith, leans towards dishonesty, and is diflBicult to cure like a disease caused by medicine. One in whom both are equal believes in the right object. He who is strong in concentration, weak in energy, is overcome by idleness, since concentration partakes of the nature of idleness [130]. He who is strong in energy, weak in concentration, is overcome by distraction, since energy partakes of the nature of distraction. But concentration when yoked to energy cannot fall into idleness, nor can energy when yoked to concentration fall into distraction. Therefore they should be made equal to each other, for from equality in both comes ecstasy. In fact a worker in concentration should properly be strong in faith. So believing, trusting he will attain ecstasy. And as to concentration and understanding, a worker in concentration should properly be strong in collectedness, for so he attains ecstasy. A worker in insight should properly be strong in understanding, for so he gets penetration into the characteristics. And from equality in both comes ecstasy. And mindfulness {sati) should be strong everywhere. For mindfulness keeps the mind away from distraction, into which it might fall since faith, energy, and understanding partake of the nature of distraction; and away from idleness into which it might fall since concentration partakes of the nature of idleness. Therefore mindfulness is everywhere desirable, like salt-spicing in all curries, like the prime minister in all state functions. Hence it is said (in the commentary) : — The Blessed One has declared mindfulness to be useful everywhere. And what is the reason? The mind indeed takes refuge in mindfulness, which has protecting as its manifestation. Without mindfulness the mind may not he upheld or checkedl (3) “By skill in sign ” is here meant skilfulness in the work of the sign, as the cause of collectedness of mind/ which has not yet been performed by the earth or other device, skilfulness in developing that sign which has already been penormed and skilfulness in guarding that sign which has been obtained through development. (4) And how '' does he uphold the mind at the time when it should be upheld When the mind slackens through overslackness of energy and so forth/ then instead of developing the three factors of wisdom beginning with tranquillity he develops the three beginning with investigation into the doctrine. For this has been said by the Blessed One: It is as though, monhs, a man would wish to cause a small fire to blaze ujf) ; and he were to throw into it wet grass, were to throw into it wet cow-dung, were to throw into it wet fire-wood, were to give it wind charged with water, were to sprinhle it with dusL Would it he possible, monks, for that man to cause the small fire [131] to blaze up ? Indeed not. Sir. Even so, monks, when the mind slackens, it is not the time then to develop the wisdom factor of tranquillity ; not the time for the wisdom factor of concentration ; not the time to develop the wisdom factor of equanimity, WMt is the reason ? It is diffioult, monks, to uplift the slack mind with these states. When, monks, the mind slackens, it is then time to develop the msdom factor of investigation into the doctrine ; the time to develop the wisdom factor of energy ; the time to develop the wisdom factor of rapture. What is the reason ? It is easy, monks, to uplift the slack mind with these states. It is, monks, as though a man should wish to cause a small light to blaze up, and were to throw into it dry grass, were to throw into it dry cow-dung, were to throw into it dry fire-wood, were to give it dry wind, and were not to sprinhle it with dust. Would it be possible, monks, for that man to cause the small fire to blaze up ? It %oould, 8ir, And here should be understood the developing of the wisdom factors such as investigation into the doctrine by virtue of their respective causes/ For this has been said : There are moral and immoral states, monks, faulty and faultless states, low and exalted states, black, white and mixed states. In them there is much exercising of wise attention, which is the IV . — Exposition of the Earth Device 153 cause of the arising of the wisdom factor of investigation into the doctrine not yet arisen, and which leads to the multiplying, increasing, developing, fulfilling of the wisdom factor of investigation into the doctrine which has already arisen. Likewise, monks, there are the element of initiative, the element of starting out, the element of progress. In them there is much exercising of wise attention, which is the cause of the arising of the wisdom factor of energy not yet arisen, and which leads to the multiplying, increasing, developing, fulfilling of the wisdom factor of energy, which has already arisen. Again, monks, there are stoics that are occasions of the wisdom factor of rapture. In them there is much exercising of wise attention, which is the cause of the arising of the wisdom factor of rapture not yet arisen, and which leads to the multiplying, increasing, developing, fulfilling of the wisdom factor of rapture already arisen' [132] In this text attention whicli proceeds by way of penetrating into intrinsic and general characteristics is known as wise attention ’’ in the moral and so on. Attention which proceeds by way of producing the elements of initiative and so forth is known as ''wise attention” in those elements. Of these the first stage of energy is called "initiative.’ "The element of starting out” as escaping from idleness is stronger than that. The " element of progress ” as advancing onwards is stronger than the last. " States that are occasions of the wisdom factor of rapture ” are a name for rapture itself. Attention which gives rise to that is also known as “ wise attention.” Further, seven states lead to the arising of the wisdom factor of investigation into the doctrine : (i) frequent questionings, (ii) the cleansing of the physical basis, (iii) the regulation of the controlling faculties, (iv) the avoiding of persons of weak understanding, (v) the companionship of persons of understanding, (vi) the reflection on the spheres of the profoundly wise ones, (vii) intentness on That (wisdom). Eleven states lead to the arising of energy, the wisdom factor; (i) reflection on the terrors of the states of woe and so on, (ii) the seeing of advantage in the attainment of distinction in worldly and transcendental states concerning energy, (iii) reflection on tlie way one should go: I should go the way of Buddhas, silent Buddhas, great disciples, the way that is impossible for the idle, (iv) food-offering*- as bringing much benefit to the donors, (v) reflection on the greatness of the Teacher thus: my teacher speaks in praise of the strenuously energetic, he has a religion not to be transgressed, and he does much good to us, is honoured when he is honoured for conduct, not otherwise, (vi) reflection on the greatness of the heritage thus: I ought to get the great heritage called the Good Law, which no idler can get, (vii) the dispelling of sloth and torpor by attention to the perception of light, by changing the postures, by resorting to open space and so on, (viii) the avoiding of idle persons, (ix) the companionship of strenuously energetic persons, (x) reflection on right exertion, (xi) intentness on That (energy). Eleven states lead to the arising of rapture, the wisdom factor; (i) recollection of the Buddha, (ii) of the Law, (iii) of the Order, (iv) of morality, (v) of liberality, (vi) of the spirits, (vii) of peace, (viii) the avoiding of coarse persons, [133], (ix) the companionship of gentle persons, (x) reflection on the Pasadaniya Suttanta, (xi) intentness on That (rapture). Thus he who produces these states in these ways is said to develop the factors of wisdom such as investigation of the doctrine. In this way “ he upholds the mind at the time when it should be upheld.’’ (6) How “ does he check the mind at the time when it should be checked?” When the mind is distracted by excess of strenuous energy and so forth, then instead of developing the three factors of wisdom beginning with investigation into the doctrine, he develops the three beginning with tranquillity. For this has been said by the Blessed One: It is as though, monks, a 'man would wish to put out a big mass of fire, and were to throiv into it dry grass . . . not sprinkle it with dusL Would it be possible, monks, for that man to put out that big mass of fire ? Indeed not, Sir ! Even so, monks, when the mind is IV . — Exposition of the Earth Device 156 distracted, it is not the time then to develop the factor of wisdom of investigation into the doctrine : not the time to develop energy . . . rapture, the wisdom factor. What is the reason ? Monks, it is difficult to calm the distracted mind with these states. When, brethren, the mind is distracted, it is time then to develop tranquillity, the wisdom factor, the time to develop concentration, the ivisdom factor, the time to develop equanimity, the wisdom factor. What is the reason ? Monks, it is easy to calm the distracted mind with these states. It is as though, monks, a man would unsh to put out a big mass of fire and were to throw into it wet grass . . . sprinkle it with dust. Would it he possible, monks, for that man to put out that big mass of fire ? So it would, Sir. Here also should be understood the developing of the wisdom factors such as tranquillity by virtue of their respective causes. For this has been said by the Blessed One : — Monks, there is bodily tranquillity, mental tranquillity. [134] In them there is much exercising of wise attention, which is the cause of the arising of the wisdom factor of tranquillity not yet arisen, and leads to the multiplying, increasing, developing, fulfilling of the wisdom factor of tranquillity already arisen. Likewise, monks, there is the sign of calm, the sign of nonconfusion. In thmi> there is much exercising of wise attention, which is the cause of the arising of the wisdom factor of concentration not yet arisen and leads to the multiplying, increasing, developing, fulfilling of the wisdom factor of concentration already arisen. Again, monks, there are states which are the occasions of the msdom factor of equanimity. In them there is much exercising of wise attention, which is the cause of the arising of the wisdom factor of equanimity not yet arisen and leads to the multiplying, in- creasing, developing, fulfilling of the wisdom factor of equanimity already arisen."" ’ In this text attention which, having noted well the manner in which tranquillity and so on have already arisen, proceeds by way of their arising is known as ‘‘ wise attention in the three sentences above. The sign of calm is a name for calm itse lf. sen se of non-distraction, the sign of non-confusion is a name for non-confusion/ Further, seven states lead to the arising of the wisdom factor of tranquillity: — (i) the partaking of excellent food, (ii) the resorting to fine weather, (iii) the adopting of easy ways of deportment, (iv) the application of equanimity, (v) the avoiding of persons of violent temper, (vi) the companionship of persons of cool temper, (vii) intentness on That (tranquillity). Eleven states lead to the arising of the wisdom factor of concentration: — (i) the cleansing of the physical basis, (ii) skill in the sign, (iii) the regulating of the controlling faculties, (iv) the occasional checking of the mind, (v) the occasional upholding of the mind, (vi) the gladdening of the dissatisfied mind by means of faith and emotion, (vii) the equanimity of the well-conducted mind, (viii) the avoiding of persons of no concentration, (ix) the companionship of persons of concentration, (x) reflection on Jhana emancipation, (xi) intentness of That (concentration). Five states lead to the arising of the wisdom factor of equanimity: — (i) evenmindedness concerning beings, (ii) evenmindedness concerning the complexes, (iii) the avoiding of persons who are fond of beings and complexes, (iv) the companionship of persons evenminded towards beings and complexes, (v) intentness on That (equanimity). Thus he who produces these states in these ways is said to [135] develop the wisdom factors such as tranquillity. Thus he checks the mind at the time when it should be checked.’’ (6) How '' does he gladden the mind at the time when it should be gladdened ?” When his mind is dissatisfied through weakness of the motives of understanding or through not getting the bliss of calm, then he agitates it reflecting on the eight objects of emotion. The eight objects of emotion are: birth, old age, sickness, death the fourth, misery of the states of woe the fifth, misery which has its roots in the round of births in the past, misery which has its roots in the round of births in the future, misery which has its roots in the search for food in the present. He produces satisfaction by recalling the virtues IV. — Exposition of the Earth Device 167 of the Buddha, Law and the Order. Thus he gladdens the mind at the time when it should be gladdened.” (7) How does he view the mind with equanimity at the time when it should be so viewed ?” When the mind of him who practises thus does not slack, is not excited, not dissatisfied, conducts itself well towards the object, has proceeded along the path of calm, then he has no concern about the upholding, checking and gladdening, as a charioteer has none about an even yoke of horse. Thus he views the mind with equanimity at the time when it should be so viewed. (8) The ‘‘avoiding of persons of no concentration” means the shunning from afar of persons who have never stepped on the path of emancipation, who are engaged in many affairs, and have frivolous hearts. (9) The “companionship of persons of concentration” means the going from time to time to persons who have traversed the path of emancipation and who have attained concentration. (10) “Intentness on That” is intentness on concentration. The meaning is, reverence towards concentration, inclination towards concentration, the leaning towards concentration, the sloping towards concentration. Thus this tenfold skill in ecstasy should be fulfilled. In him who thus fulfils ecstatic skill, In sign obtained the ecstasy proceeds. If it should not arise for all he has In practice done, yet he the wise should not [136] Forsake the yoke but strive; for so a lad Cannot in any wise distinction gain Even in a little thing, if ever he Has ceased to put forth energy aright. Therefore the wise man noting well the mode In which the mind proceeds should oft try hard Equality of energy to get. One should uphold the mind that slacks Ever so little, check the mind Too strenuous, make it smooth in course. Like bees and otber things on pollen/ lotus-leaf, In thread, and boat, and flask commended is the way. From cleaving and inflation wholly setting free The mind let him impel it towards the Jhana-sign. Here is the setting- forth of the meaning: As the stupid bee knowing that flowers are blossoming in a certain tree and setting out with a terrific speed passes it, and in turning back reaches it when the juice is finished; another stupid bee setting out with a low speed reaches it when the juice is finished; a clever bee, on the other hand, setting out with even speed easily reaches the bunch of trees, takes the juice to its heart’s content, and turning it into honey enjoys its taste: likewise as among the students of surgery who are practising surgical work on a lotus-leaf placed in a vessel of water, one stupid student letting fall the knife with speed either cuts the lotusdeaf in two or sinks it in the water; another stupid one out of fear of the cutting and the sinking dare not touch it with the knife; the clever one, on the other hand, makes the stroke with the knife with even force, finishes his course, and earns money by doing similar work as occasion arises. Likewise as on an announcement of the king “ he who brings cobweb four fathoms long gets four thousand coins,” a stupid man draws the cobweb in haste and cuts it here and there; another stupid man through fear of cutting it dare not even touch it with his fingers; the clever man, on the other hand, rolls it from one end on a stick with even force and brings it and gets the reward. Likewise as a stupid [137] sailor who goes full sail when the wind is strong causes the boat to rush off her course; another stupid man who lowers the sails when the wind is low. makes the boat remain in the same place; the clever one, on the other hand, goes full sail when the wind is low, half sail when the wind is strong, and reaches his destination in safety. Likewise as when the teacher announces to his pupils, '' Who fills the tube without spilling the oil gets reward,” a stupid student, greedy of gain, IV . — Exjposition of the Earth Device 169 filling with haste spills the oil; another stupid one through fear of spilling the oil dare not even pour it out; a clever one, on the other hand, fills the tube with even force and gets the reward. Even so when the sign appears a monk makes strong effort saying, I will quickly attain ecstasy but his mind through excessive strenuousness becomes distracted, and he is not able to attain ecstasy. Another person seeing fault in excessive strenuousness gives up the effort, saying, ‘"What is the use of ecstasy to me now V’ His mind through overslackness of energy becomes idle, and he also is not able to attain ecstasy. But he who releases with even force the mind that is slack ever so little from slackness and the distracted mind from distraction drives it towards the sign, and attains esctasy. One should become like such an one. With reference to this matter it is said: — Like bees and other things on pollen, lotus-leaf, In thread, and boat, and flask commended is the way. From cleaving and inflation wholly setting free The mind let him impel it towards the Jhfca-sign. As he thus drives the mind towards the sign, there arises mind-door-adverting having for its object that very earth device which has appeared by cutting off subconsciousness at the very time when one should think "" Now ecstasy will be realized !” and by concentrating on “ Earth ! earth !” Then come into play four or five flashes of apperception in that object; the last one of them is of the realm of form; the rest are of the realms of sense, with stronger applied and sustained thinking, rapture, bliss, and collectedness of mind than the original classes of consciousness, and are called “ preambles because of their making arrangements for ecstasy. And — just as a place near villages and the like is called a villageneighbourhood, [138] town-neighbourhood-— they are called “ accesses ” (neighbourhoods) from their nearness to or frequenting the neighbourhood of ecstasy. And they are called also “adaptations’’ as being adapted to preambles of former processes of thought and to higher ecstasy. And the last one of all tere is called adoption’’ as concerning tlie lineage of the limited (of sense) and developing the lineage of the sublime. And, to mention what has been omitted, preamble is the first, access is the second, adaptation is the third, adoption is the fourth. Or, access is the first, adaptation is the second, adoption is the third, ecstatic consciousness is the fourth or fifth. For only the fourth or fifth ecstasizes; and that by means of quick insight and sluggish insight. After that apperception lapses. It is the turn for subconsciousness. But Abhidhammilcagotta the Elder, quoting the sutta: The previous moral states are a cause by way of repetition of the later moral states, says that a later state is strong by virtue of the causal relation of repetition; hence there is ecstasy also at the sixth, seventh apperception. That is rejected in the commentaries with the remark that it is merely the Elder’s personal view. But it has been said that there is ecstasy only at the fourth and fifth, after which apperception lapses on account of the nearness of subconsciousness. This statement being made after due deliberation may not be set aside. For as a man running to the edge of a steep cliff, though he wish to stop, cannot stop by putting his foot on the edge but falls down the cliff, so through nearness of subconsciousness it is not possible to ecstasize at the sixth or seventh. Hence there is ecstasy only at the fourth or fifth. Thus it should be understood. And that ecstasy lasts one conscious moment. For there is no time limit in seven places, namely the first ecstasy, the different kinds of worldly higher knowledge, the four Paths, Fruition immediately after the Path, the subconscious Jhana in the worlds of form and the formless, the sphere of the neither perceptible nor imperceptible which is in causal relation to trance, the attainment of fruition by one who emerges from trance. Of these, fruition immediately after the Path does not last beyond three moments [139]. The sphere of the neither perceptible nor imperceptible which is in causal relation to trance does not last beyond two moments. There is no measure of subcousciousuess in the worlds of form and the formless. In the rest is only one (moment of) consciousness. Thus there is only one consciousness moment in ecstasy, after which is the lapse into subconsciousness. Then, cutting off subconsciousness, arises adverting for the purpose of reflection on the Jhana, and then comes the Jhana reflection itself. To this extent Aloof indeed from sensuous desires aloof from immoral states he abides in the attainment of the First Jhana wherein is thinking applied and sustained, which is horn of solitude, and full of rapture and bliss.' And so he attains the First Jhana, which has put away five factors, is endowed with five factors, is of threefold goodness, is possessed of ten characteristics, and has the earth device. Therein, the phrase aloof indeed from sensuous desires ’’ means being separated from, being without, having parted from, the desires of sense. And the word indeed ’’ here is to be understood as having the meaning of assurance. Because it has this meaning it shows the opposition of the First Jhana to desires of sense, even though they may not exist during the time when one lives in its attainment, and that it is attained only by the rejecting of them. How ? When thus, by being aloof from sensuous desires, assurance is given, this meaning is made clear: — as where darkness exists, there is no lamplight, so this Jhana does not arise in the presence of sensuous desires, which indeed, are opposed to it. As by abandoning the hither bank, the thither bank is reached, so by abandoning sensuous desires this (Jhana) is attained. Therefore he made this a matter of assurance. Here one might object: But why is this ' indeed ’ spoken with the preceding term (i.e. sensuous desires) and not with the following term (i.e. immoral states) ? Can one abide in the attainment of the Jhana without being aloof from immoral states Not thus should the matter be understood. ''Indeed’’ verily is spoken with the preceding term, because Jhana is an escape from sensuous desires; and Jhana is so because it has passed beyond all sensuous conditions, and is opposed to the lust of sense-desires. Accordingly he said, From sensuous desires this is the escape, this is the egressP [140] The word indeed may also be used with the following term, as it is in In my dispensation indeed, monks . . . the first (class of) recluse is to he found, the second (class of) recluse is to he foundl' It is not possible to live in the attainment of this Jhana without being aloof from those other immoral states, known as hindrances, which are so different from it. Thus assurance should be understood in both the terms. And although, in both the terms, by the common word '' aloof ” all kinds of aloofness are included, such as that of the corresponding part and so on, yet here only the three, vk. aloofness of body, aloofness of mind and aloofness by way of discarding (the hindrances) are to be understood. By the term sense-desires ’’ the desires based on objects of sense are referred to, as in the Niddesa : What are the desires based on objects, delightful and lovely And in that text and in the Vibhanga these are said to be sense-desires of our lower nature, e.g. The desire that is purpose, lust, lust of the senses, intention, lust, lustful intentions . . . these are called sense-desires.'' All these also should be understood as included. This being so, the meaning of aloof indeed from sense-desires '' ought also to be aloof indeed from sense-desires based on objects,'' by which bodily aloofness is meant. '' Aloof from immoral states " — the proper meaning of this is separated from the sense-desires based on the vices or all the immoral states," by which mental aloofness is expressed. By the former phrase (i.e. aloof indeed from sense-desires "), because it has been said to be aloof from the sense-desires based on objects, therefore it is clear that the pleasure of enjoying such sense-desires has been given up. By the second phrase (i.e. aloof from immoral states "), because it has been said to be aloof from the sense-desires based on the vices, it is clear that the bliss of renunciation has been comprehended. Thus from their being said to be aloof from sense-desires based on objects and on tbe vices, by the first of tbe two phrases is clearly shown the relinquishment of the basis of the vices, by the second that of the vices; by the first is shown the giving up of the condition of frivolity, by the second that of foolishness; by the first is shown the purity of motive, by the second the fostering of the wish. Thus far, in the phrase '' from sense-desires ’’ we have the method for the portion including sense-desires based on objects. In the portion including sense-desires of the vices, sensedesires,’’ variously considered as desire, lust and so on are the purpose of those desires. [141] This, though it is included among immoral states, is taken separately, as being opposed to Jhana in the same way as it is said m the Vibhanga : ‘‘ Herein what is the sensuous desire which is the purpose thereof Or it is taken in the first phrase as being sensuous desires of the vices, and in the second phrase as being included in things immoral. And the plural "‘from sense - desires,” not the singular, is used to show its manifold nature. And although other states are immoral, only the '' hindrances ” are spoken of as showing the opposition to, hostihty of the higher Jhanafactors in the same way as is said in the Vibhanga: '' Herein which are the inmoral states ? Sensuous desire,'' and so on. Por it is said that the hindrances are opposed to the Jhanafactors, which are hostile to them and dispeP and destroy them. Likewise it is said in the Petakopadesa," that concentration is opposed to sensuous desires, rapture to ill-will, applied thinking to sloth and torpor, bliss to flurry and worry, sustained thinking to perplexity. Thus the former phrase aloof indeed from sensuous desires ” expresses separation from, by way of discarding of, sensuous desire; the latter — aloof from immoral states ” — expresses separation from the five hindrances. And if we include what has not been (expHcitly) included, separation by discarding is stated, in the first and second phrases, respectively of sensuous desire and of the remaining hindrances ; of greed which is one of the three immoral roots witii tte pleasures of tlie five senses for object, and of bate and delusion (tfie otber immoral roots) witli the bases of vexation etc. for object; of sensuality as flood/’ bond,” ‘bane/’ ‘cHnging/’ Hbe physical knot” of covetousness, the lust of desire as a fetter ” among the 'floods” etc., and of the remaining floods, bonds, banes clingings, knots, and fetters; of craving and states associated with it, and of ignorance and states associated with it; and also of the eight states of consciousness associated with greed, and of the remaining four immoral states of consciousness. So much then for the setting forth of the meaning of '' aloof indeed from sensuous desires and aloof from immoral states.” Now having so far shown the factor eliminated in the First Jhana, the clause wherein is thinking applied and sustained ” is now stated to show the factors associated with it. [142] Therein ‘'applied thought” is 'thinking about.” It is said to be the prescindmg (of the mind). Its characteristic is the lifting of consciousness on to the object. It has the function of impingeing, of circumimpingeing. And so by applied thinking the student is said to strike mentally, at and around the object. Its manifestation is bringing the mind near to its object. - “ Sustained thinking ” is (lit.) “ going about,” said to be the driving on of the object. It has threshing out (or contemplation) of object as characteristic, the linking of coexistent states to the object as function, and continuous binding as its manifestation. Although there is in some (consciousness) the non-separation of applied and sustained thinking, the former is the first incidence of the mind on to the object, as it were the striking of a bell, because it is more gross than and runs before (the latter). The latter is the subsequent binding of consciousness on to the object, as it were the reverberation of the bell, because it is more subtle and of the nature of repeated threshing of the object. Of the two, applied thinking possesses vibration.' When it first arises, IV. — Exposition of the Earth Device 165 it is as a state of mental tkrill, like the flapping of tke wings of a bird about to fly np in tbe air, and like the alighting in front of the lotus of a bee with mind intent on the perfume. Sustained thinking is of a calm tenor, without much mental thrill, like the planing movement of the wings of a bird in the sky, and the gyrating of the bee about the lotus on which it has alighted. But in the Commentary on the Dukanipata applied thinking, as a lifting of the mind on to the object, is likened to the movement of a big bird in the sky, taking the wind with both wings and keeping them steadily in a line (for it advances bent on a single object). Sustained thinking, on the other hand, should be understood as like the movement of the flying bird flapping its wings to take the wind; for it has been said to be of the nature of threshing or contemplating of the object. It is a very fitting term to use for a continuous process. The difference between the two is plain in the first and second Jhanas. Burther as when a man holds firmly by one hand a dirty copper bowl, and with the other scrubs it with a brush soaked in soap-powder and oil, applied thinldng is like the firmly holding hand, and sustained thinking the scrubbing hand. So too, as the potter twirls the wheel by the stroke of the handle and makes the pot [143], applied thinking is like the hand pressing the clay down, sustained thinking the hand turning it to and fro, Again, the lifting of applied thought is like fixing the thorn (or peg), in making a circle, in the middle and the contemplating sustained thought the circumambulating thorn outside. It has been said that, as a tree is found with its flowers and fruits, so this Jhana occurs with applied and sustained thinking. And in the Vibhanga the teaching, as determined in a personal way is given thus:- — One is endowed witli possessed of this ttp plied thinlcingj this sustained thinking ” etc. But the meaning there is to be understood as in this passage. In the term born of solitude,’’ the meaning is separation, solitude, freedom from the hindrances. Or it means '' solitary,’ ’ separated.” The group of states associated with Jhana and separated from the hindrances is the meaning. And born of solitude ’’ is bom from that solitude or in that solitude. In rapture and bliss’’ rapture is that which expands (fattens). It has expanding as characteristic, the thrilling of body and mind or suffusion as function, and elation as manifestation. Eapture is of five binds: the lesser thrill, momentary rapture, flooding rapture, transporting rapture, all-pervading rapture. Of these the lesser thrill is only able to raise the hairs of the body. The momentary rapture is like the production of lightning moment by moment. Like waves breaking on the seashore, the flooding rapture descends repeatedly on the body and breaks. Transporting rapture is strong, and lifts the body up to the extent of launching it into the air. Thus the Elder Mahatissa residing at Puwa-* vallika went on the full moon day at eventide into the courtyard of the shrine, saw the moonlight, and turning to the Great Shrine, called up transporting rapture, with the Buddha as object of thought, and by virtue of having habitually dwelt upon the vision, at the thought “ In such an hour, lo, the four assemblies salute the Great Shrine ” — on the cemented floor rose into the sky like a spinning painted top and stood even in the courtyard of the Shrine. Likewise a certain daughter of noble family in Vattakalaka village, the support of Girikandaka Monastery, soared into the sky also by strong transporting rapture when thinking of the Buddha. It is said that the parents going in the evening to the monastery to hear the Doctrine [144:] said ‘'Dear, thou art heavily burdened; it is not the time for thee to be walking; thou art not able; we shall hear the Doctrine and make merit for thee,” and went. Though she wanted to go, she could not disregard their words, and remained behind in the house. She stood on the floor of the house and, looking by moonlight at the courtyard of the Shrine against the sky at Girikandaka, saw the offering of lamps to the Shrine and the four assemblies doing honour to the Shrine by garlands and scented perfumes etc. and walking round and round, and she heard the sound IV . — Exposition of the Earth Device 167 of the mass-chanting of the Brotherhood. Then to her occurred the thought: 'Blessed indeed must be those who can get to the monastery and walk in such a courtyard; and hear such sweet religious discourse [” and to her, looking at the Shrine rising like a mass of pearls, arose transporting rapture. She soared into the air, and descending therefrom to the courtyard earlier than her parents, saluted the Shrine, and stood listening to the Doctrine. Then her parents coming asked her: “ Dear, by which way didst thou come V Dear parents, by the sky I came and not by the road.’’ ‘‘ Dear, by the sky only saints, purged of the cankers, go. How couldst thou have come Thus questioned, she said, As I stood looking at the Shrine in the moonlight, there arose in me a strong rapture while I was thinking on the Buddha. Then I knew not whether I stood or sat, but I laid hold, of a sign, and sprang into the sky, and stood in the courtyard of the Shrine.” So far can transporting rapture work. When all-pervading rapture arises, the whole body is completely surcharged, blown like a full bladder, or like a mountain cavern pouring forth a mighty flood of water. This fivefold rapture, becoming pregnant and maturing, consummates the twofold serenity of mental factors and of consciousness; serenity, becoming pregnant and maturing, consummates the twofold bliss, bodily and mentally; bliss, becoming pregnant and maturing, consummates the threefold concentration: — momentary concentration, access-concentration and ecstatic concentration. Of the fivefold rapture this is the all-pervading rapture, which, being the root of ecstatic concentration, goes on growing and reaches association with concentration. This is the rapture meant here. [146] Now the other term bliss ” (or ease) is being blissful. Or, bliss is that which thoroughly eats up or uproots the ills of body and mind. It has the characteristic of being pleasant, the development of associated states as its fxmction, and showing favour to the same as its manifestation. Although in some kinds (of consciousness) rapture and bliss are not dissociated, rapture is delight in the attaining of the desired object, bliss is the enjoyment of the taste of what is attained. Where rapture is, there is bliss: but where bliss is, there is not of necessity rapture. Eapture is classed under the aggregate of mental coefficients, bliss under the aggregate of feeling. Eapture is like a weary traveller who hears or sees water or a shady wood. Bliss is as the enjoying the water or entering the forest shade. In fact the description (of the two terms) on this or that occasion is well illustrated. And this rapture and this bliss belong to or exist in this Jhana; hence it is said to be full of the bliss of rapture.’' Or, pitisuhham means rapture and bliss, like Dhamma-Vinaya ” etc. There is the rapture and bliss born of solitude of, or in, this Jhana; hence “ born of solitude, full of rapture-bliss.” For verily as the Jhana is born of solitude, so in it the rapture and bliss are also born of solitude and are obtainable in it. Therefore it is proper to say '' Born of solitude and full of rapture-bliss ” as one term. But in the Vibhanga it has been said in this way: This bliss is accompanied by this rapture ” etc. The meaning, however, is to be understood as in this passage. First Jhana.” This term will become plain later on (p. 173). In the attainment ” is said tp mean having approached,” “having reached,” or “having fulfilled,” “having accomplished.” In the Vibhahga, “ having attained ” is said to mean the getting, gaining, obtaining, reaching, touching, realizing, attaining of the First Jhana. There also the meaning is to be understood in the same way. “ He abides ” means that he is endowed with the Jhana, the various kinds of which have been already distinguished by the mode of behaviour corresponding to that Jhana, and that he has accomplished the function, progress, preservation, regulation, maintenance, moving, abiding of a personality. For this has been said in the Vibhanga that “ he abides ” means, he functions, [146] progresses, preserves, regulates, maintains, moves, abides. Hence “ he abides.” And in the statement “ has put away five factors, is endowed with five factors ” the removal of the five factors is to be understood by way of eliminating the five hindrances: sense- 1 Page 258. IV. — Exposition of the Earth Device 169 desire, ill-will, sloth-torpor, flurry-worry, perplexity. For when these are not removed, the Jhana does not arise; hence they are called its eliminated factors. There are indeed other immoral states that are eliminated at the Jhana-moment, but these especially are harmful to the Jhana. For the mind that lusts after many things through sense-desire is not concentrated on one object; or, being overcome by sense-desire, it does not enter upon the progress (of Jhana) in order to put away the sensuous element. And the mind that is harassed by ill-will concerning an object does not proceed at once. The mind that is overcome by sloth and torpor is unwieldy. Obsessed by worry and flurry it does not repose, but flits about. Struck by perplexity it does not go on the path that leads to the attainment of Jhana. Thus as especially dangerous to the Jhana are they spoken of as the eliminated factors. And because applied thinking applies the mind to the object and sustained thinking keeps it continually engaged, rapture brings about the expanding and bliss the developing of the mind whose motives for non-distraction have been accomplished by those two kinds of thinking. The bringing to pass of this is due to that very success in motive. And afterwards collectedness, favoured by the applying, continual binding, expanding and developing of these four states, places evenly and well, on a single object, the mind with the remaining associated states. Therefore endowment with the five factors is to be understood by way of the arising of these five : applied and sustained thinking, rapture, bliss, collectedness of mind. For when they arise, Jhana arises; hence they are called its five endowing factors. Therefore it should not be held that there is any other Jhana which is endowed with these. As by virtue of just the factors an army is called fourfold, and music fivefold, and the Path eightfold — so this Jhana is said to be [147] of five factors, or endowed with five factors, just by virtue of its factors. And though these five factors exist at the access- moment, yet they are stronger then than the original consciousness. But here they are stronger than the access, having acquired the characteristics of the re alm of form. For here applied thinking arises lifting tlie mind on to the object in a decidedly clear manner; sustained thinking arises threshing the object very much; rapture-bliss arises suffusing all parts of the body. Hence it was said There is no part of the body that is not diffused with rapture-bliss born of solitude,' Collectedness of mind also arises touching the object well, as the lid above touches the surface of the box below. This is the difference of these from the others. Among the factors, although collectedness of mind is not shown in this reading, as '' wherein is thinking applied and sustained/' yet it is a factor, as is stated in the Vibhanga ; Jhdna is applied thinking sustained thinking, rapture, bliss, collectedness of mind. ' ' Whatever may have been the intention of the Blessed One in making the outline, it is revealed in the Vibhahga. In Of the threefold goodness, possessed of ten characteristics," the threefold goodness is by way of the beginning, middle and the end. And the possession of the ten characteristics is to be understood by way of the characteristics of the beginning, middle and end. Here this is the text: The purity of progress of the First Jhana is the beginning; the developing of equanimity is in the middle; the thrill (over the result) is the end." The purity of progress of the First Jhana is the beginning — how many characteristics are there of the beginning ? There are three characteristics of the beginning. There is that hindrance to the Jhana from which the mind is purified. Owing to its purified state the mind practises the middle sign of calm; owing to such practice the mind rushes on to the sign. Whatever the purifying of the mind from the hindrance, whatever the practising by the mind, through its purified state, of the middle sign of cabn, and whatever the rushing thereon of the mind through such practices — the purity of progress of the First Jhana is the beginning, of which these are the three characteristics. Hence it is said that the First Jhana is good in the beginning and possesses three characteristics. lY —Exposition of the Earth Device 171 [148] The developing of equanimity of the First Jhana is in the middle/’ — how many characteristics are there of the middle ? There are three characteristics of the middle. One regards with equanimity the purified mind; the mind that is practised in calm; the mind that is established on a single object. Whatever the equanimity with which one regards the purified mind, regards the mind practised in calm, regards the mind established on a single object, — the developing of equanimity of the First Jhana is in the middle. These are the three characteristics of the middle; hence is it said that the First Jhana is good in the middle and possesses three characteristics. "'The thrill of the First Jhana is the end/’ How many characteristics are there of the end ? There are four characteristics of the end. There is thrill in the sense of the states which have arisen in the Jhana not exceeding one another; the thrill in the sense of the controlling faculties having one and the same function; the thrill in the sense of possessing energy favourable to those two senses; the thrill in the sense of resorting (to the aforesaid states); the thrill of the First Jhana is the end, of which these are the four characteristics. Hence it is said that the First Jhana is good in the end and possesses four characteristics. .Some explain that there (in the text) purity of progress means access with its constituents, developing of equanimity means ecstasy, and thrill means reflection. But because it is said in the text that collectedness of mind enters into purity of progress, is developed by equanimity, and is thrilled by insight, therefore purity of progress is to be understood by way of coming within ecstasy, developing of equanimity by way of the function of evenmindedness, thrill by way of the accomplishing of the function of knowledge which is cleansed when the states are seen not to exceed one another and so • forth. How ? For the mind is purified of whatever group of vices called the hindrances ” obstruct the Jhana on the occasion when ecstasy arises. Owing to such purification, it is freed from obstruction and enters upon the middle sign of calm. And ecstatic concentration which, proceeds evenly is the middle sign of calm. Then the previous (adoptive) consciousness, rendering immediate service to ecstasy, and [149] approaching truth in the manner of bending towards a single continuity, enters upon (practises) the middle sign of calm. Owing to such practice and approach towards truth, it rushes on to the sign. Thus purity of progress is to be understood as accomplishing the real attributes in the previous consciousness, and by way of the arrival at the moment of genesis of the First Jhana. And since there is no purifying again of the mind that has been purified, one does not worry about purification, and regards the purified mind with equanimity. Not worrying about the readjusting of the mind which, by reaching calmness, is progressing in calm, one regards such a mind with equanimity. Not worrying about establishing on a single object the mind that owing to its progress in calm has put away the society of the vices, one regards such mind with equanimity. Thus the developing of equanimity is to be understood by way of the functioning of evenminded indifference. And those pairs of states called concentration and understanding which are produced there, in the developing of equanimity, and which proceed without exceeding one another, and those faculties such as faith which, being freed from the various vices, have one and the same function in emancipation, and that energy which one puts forth, fitting and suitable, to the end that the states may not exceed one another, and may have one and the same function, and that recourse which is had at the moment of the genesis of the Jhana-consciousness — because all these conditions are accomplished by being thrilled, purified, cleansed, according as one sees by knowledge the various evils and advantages in the vices and in their purification, therefore has it been said that thrill ’Ms to be imderstood by way of the accomplishing of the functions of knowledge (insight) which is cleansed when the states are seen not to exceed one another, and so forth. IV , — Exposition of the Earth Device 173 There, in that consciousness, because knowledge becomes manifest by virtue of equanimity, — as has been said: '' So by virtue of equanimity he regards satisfactorily with equanimity the mind that is upheld; by virtue of understanding the faculty of understanding is abundant; by virtue of equanimity the mind is freed from the various vices; by virtue of emancipation and understanding the faculty of understanding is abundant; from being emancipated the states have one and the same function; in the sense of having one and the same function is culture,” — therefore the thrill, as having become the function of knowledge, is stated to be the end (of Jhana). Now in he attains the First Jhana . . . which is the earthdevice,” First ” is the numerical order. '' First ” also [150] is the first to have arisen. Jhana ” is so called from its examining the object and extiaguishing the opposing (hindrances). The circular portion of earth is called earth-device” as representing the entire earth. The after-image obtained in dependence upon that disc of earth is also called the earthdevice; so also is the Jhana obtained in that image. Of these three meanings Jhana is to be understood as having the earthdevice according to this last meaning. With reference to this it is said that he attains the First Jhana . . . which has the earth-device.” When this is thus attained, the student should note the conditions like a hair-piercing archer, or a cook. For just as a very skilful archer, in shooting at the hair, is aware of the way in which he takes his steps, holds the bow, the bow-striiig and the arrow at the time when he pierces the hair, thus, ‘‘ Standing in this position, holding thus the bow, thus the bow-string, and thus the arrow, I pierce the hair,” and ever afterwards woxild not fail to fulfil those conditions that he might pierce the hair, — even so should the student note the conditions such as suitable food, thus, Eating this kiad of food, following such a person, in such a dwelling, in this mode, at this time, I attained to this Jhana.” And so, even though he may lose the concentration by fulfilling those conditions, he will be able to induce it again, and dwelling on that concen- 1 For a fuller discussion see Expositor 222 f. tration which he has not yet felt, enter into ecstasy again and again. And as a clever cook, in serving his master, notes the kind of food that he relishes, and henceforward serves it and gets gain, so this one too notes the conditions, such as nourishment, at the moment of attaining the Jhana, and in fulfilling them gets ecstasy again and again. Therefore like the hairpiercing archer and the cook, he should note the conditions. And this has been said by the Blessed One: It is as though, monks, a cook, wise, experienced, clever, should serve the king or the kings minister with curries of various sorts, distinctly sour, [151] distinctly hitter, distinctly pungent, distinctly sweet, astringent, not astringent, salty, saltless. And, monks, that cook who is wise, experienced, clever, takes the hint of his master, To-day this food pleases my master, he stretches out his hand for this, he takes much of this, he speaks in praise of this. To-day this distinctly sour curry pleases my master, he stretches out his hand for the sour curry, he takes much of the sour curry, he speaks in praise of the sour curry ,,, he speaks in praise of the saltless curry' And, monks, that friend, the wise, experienced and clever cook, gets clothing, gets wages, gets presents. And why? Because, monks, that wise, experienced, clever cook takes hint by his master. Even so, monks, here a wise, experienced, clever monk who, zealous, thoughtful, mindful, has overcome covetousness and grief in the world, lives seeing the body in the body . . , feelings in feelings . . . mind in mind . . . seeing ideas in ideas. As he lives seeing ideas in ideas, his mind becomes concentrated, the vices are put away, the which he lays to heart. And, monks, that wise, experienced, clever monk gets comfort in this very life, gets mindfulness and comprehension, And why ? Because, monks, the wise, experienced, clever monk attends to the signs of his own mind," But by attending to the sign and again fulfilling the conditions, the student just attains ecstasy, but not for long. Persistence is brought about by the thorough purification of states which obstruct concentration. For that monk who enters into Jhana without quite discarding sense-desire, by reflection and so forth on the evils of sensuality, without quite tranquillizing physical troubles by physical repose, without quite dispelling sloth and torpor by attending and so forth to the element of exertion, without quite uprooting [162] flurry and worry by attending and so forth to the sign of calm, without quite purifjdng the other obstructions to concentration, quickly comes out of it, like a bee that has entered its uncleaned abode, and like a king who has entered an untidy garden. But whoso enters into Jhana, after thoroughly purifying the states obstructive of concentration, abides in his attainment the whole day like a bee that has entered its well-cleaned abode, or like a king who has entered a well-tidied garden. Hence said the Ancients: — One should dispel desire for sense, ill-will, And worry, torpor, doubt as fifth, with mind Delighting in seclusion, as a hing Delights on entering a clean retreat. Therefore he who desires persistence should enter into Jhana having purified the obstructing states. For abundant growth of mind-culture he should increase the after-image as it is acquired. There are two stages of increasing it: access or ecstasy. For he should increase it after attaining access, and also after attaining ecstasy. He should increase it without fail on one or the other occasion. Hence it is said that he should increase the after-image as it is acquired. This is the way in which it shoiild be mcreased: The yogi should not increase the sign as he would increase a bowl, a piece of cake, food, a creeper, or cloth. But as a cultivator marks off with the plough the portion to be ploughed, and ploughs within the limits, or as monks marking the boxmdaries first note the limits and then mark the boundaries, so he should mark off mentally as much as one finger, and in due order two fingers, three gers, four fingers, of the sign as it is acquired, and increase it according to the limit. He should not increase it without making the limits. Then he should increase it to the limits of a span, a cubit, a monastery-front, a cell, a monastery, and to the limits of a village, a market-town, a province, a kingdom, the ocean [153], a world-system, or even more than that. For as young swans, once their wings have grown, exercise themselves by flying up little by little into the sky, and after due course go near the sun and moon, even so the brother, increasing the limits of the sign in the way described, increases it even beyond the limits of a worldsystem. The sign, in places where it is increased, is like oxhide beaten with a hundred sticks on high ground, low ground, river-bed, difficult path, mountainous and uneven places. A beginner who has attained the First Jhana should enter repeatedly into the after-image, but should not reflect on it much. For to him who reflects on it much, the Jhana-factors appear coarse and weak. And, so arising, they do not become the cause of eflort for higher Jhana. And he, not being familiar with the Jhana, falls from the First Jhana in spite of his efiorts; and he is not able to attain the Second Jhana. Hence said the Blessed One: Suppose monks, a cow of the mountains were foolish, inexperienced, not knowing her pasturefield, stupid in roaming the uneven mountain-places. It might occur to her thus, How if 1 were to go to a place I have never been to eat grass I have never yet eaten, drink water I have never yet drunk And she were to lift the hind leg without planting her fore leg firmly. She would not get to the place she had never been to, would not eat the grass she had never yet eaten, would not drink the water she had never yet drunk. And she would not easily get back to the place where the thought had occurred to her, How if I were to go .. . drink water I have never yet drunk P Why should it be so ? Because, monks, the mountain cow is foolish, inexperienced, does not know her pasture-field, is stupid in roaming the uneven mountain-places. Even so, monks, here a monk, foolish, inexperienced, not knowing the right pasture, not skilled in the idea, ‘ ahof indeed from sensuous desires ... in the attainment of the First Jhana ’ does not follow the sign, does not develop, increase, or place it on a hrm foundation . . He thinks thus, How if from the suppression IV. — Exposition of the Earth Device 177 of applied and sustained thought . . . / were to live in the attainment of the Second Jhdna ? ’ [154] He is not able from the suppression of applied and sustained thought to live in the attainment of the Second Jhdna, He thinhs thus, How if aloof indeed from sensuous desires, ... 7 were to live in the attainment of the First Jhdna He is not able, aloof indeed from sensuous desires ,,, to live in the attainment of the First Jhdna, Monies, he is called a monk fallen on both sides, lost on both sides. He is like, monks, that cow of the mountains, foolish, inexperienced, not hnowing her pasture-field, stupid in roaming the uneven mountain-places Therefore he should first of all habitually practise the First Jhana in five ways. These are the five habits: adverting, entering, establishing, rising, refl.ectmg. He adverts to the first Jhana wherever he pleases, whenever he pleases, so long as he pleases; there is no sluggishness in the adverting. This is the adverting-habit. He enters into the First Jhana wherever he pleases . . there is no sluggishness in the entering. This is the entering-habit. So should the rest also be treated in detail. And this is the setting forth of the meaning here : In him who, rising from the First Jhana, adverts first to applied thought, and has cut ofi the subconsciousness, four or five (moments of) apperception come into play with applied thought as object immediately after the uprisen adverting. Then arise two (moments of) subconsciousness[es], then again adverting with sustained thought as object, and then the apperceptions as Just described. Thus when he is able to send out the mind immediately among the five Jhana-factors, then his adverting habit is accomplished. And this accomplished habit was obtained in the Blessed Ones Twin Miracle. By others it is obtained at such time (as it is produced). There is no adverting-habit quicker than this. Entering-habit is ability to enter quickly as in the taming of Nandopananda the Naga king by the Venerable MahamoggaUana. Ability to put forth Jhana in one snapping of the fingers, or in a. time equal to ten snappings of the fingers, is the establishing-habit. Lilcewise ability to rise lightly is the rising-habit. To show both of these, the story of Buddharakkhita the Elder should be told. [165] For this Elder, eight years after his ordination, was once seated in the midst of thirty thousand monks who were possessed of psychic powers, and had come to minister to the sick Elder Maharohanagutta at Therambatthala. He saw the king of the Supanna birds dashing across the sky with intent to seize the king of the Nagas who was offering ricegruel to the Elder, and immediately created a mountain into which, catching him by the arm, he made the Elder enter. The king of. the Supannas struck the mountain and flew away. The Elder said, Friends, if Eakkhita had not been here, all of us would have deserved blame.” The reflecting-habit has been spoken of in the advertinghabit. For the apperceptions that arise immediately after adverting are the apperceptions of reflection. He who is well practised in these five habits, rising from the familiarized First Jhana, sees fault therein: — THs attainment has the hindrances for near enemy; its factors are weak owing to the grossness of applied and sustained thought.” He should attend to the Second Jhana because of its calmness, and strive to attain it, giving up hankering after the First. When applied and sustained thought appears gross, and rapturebliss and collectedness appear calm to him as, mindful and comprehending after rising from the First Jhana, he reflects on the Jhana-factors, then, as he attends repeatedly to the after-image, thinking, earth! earth!” in order to put away the gross factors and attain the calm factors, mind-dooradverting arises, cutting off subconsciousness, announcing Now the Second Jhana will arise,” and having that very earth-device for object. Then in that object four or five (moments of) apperception operate, the last of which is of the realm of form, belonging to the Second Jhana. The rest are of the realm of sense such as have already been described. IV. — Exposition of the Earth Device 179 To this extent he abides in the attainment of the Second J liana which, from the suppression of applied and sustained thought, is subjective, tranquillizing, develops the supreme exaltation of mind, is without applied thought and without sustained thought, born of concentration, full of rapture-bliss. And so he attains the Second Jhana, which has put away two factors, is endowed with three factors, of the threefold goodness, possessed of ten characteristics, and having the earth-device. [156] Therein '' from the suppression of applied and sustained thought’’ means ‘'owing to the suppression, the transcending of these two : applied and sustained thought, they not being manifested from the moment when the Second Jhana begins.” Not only are all the mental factors of the First Jhana not present in the Second Jhana, but even those that are present — contact and so on — are different. It is through the transcending of the gross element, that there is the attainment of the other Jhanas, the Second and so on beyond the First. And it should be understood that it was to show this meaning that the words “ from the suppression of applied and sustained thought ” were said. ‘‘ Subjective ” (ajjhatta) here means personal.” But in the Vibhahga just this is said: “ subjective means self -ref erring. And because “personal” is intended, therefore that which is one’s own, produced in one’s continuity, is to be here understood. Next, “ tranquillizing ”: — faith is said to be tranquillizing. Through connection with it, the Jhana also is said to be tranquillizing, as a cloth steeped in indigo is called indigo. Or, because this Jhana tranquillizes the mind, owing to its union with faith and the suppression of the disturbing applied and sustained thought, therefore is it called “ tranquillizing.” In this second sense the construction is to be understood as “ the tranquillizing of mind.” In the former sense, “ of mind ” is to be construed as “ with supreme exaltation,” this being the connected meaning: — “ alone it rises above {udeti ) — tMs is ekodi (exalted). '' ISTo longer overgrown by applied and sustained thouglit, it rises up at tbe top as tbe best” is tbe meaning; for in the world what is best is also called one (unique, eho). Or, it may also be said that, as deprived of apphed and sustained thought, it rises up (udeti) single, or companionless. Or again, it raises {udi, uddyati) associated states, that is to say, causes them to rise. '' One ” in the sense of.“ best,” and '' exalted ” in the sense of raising ” give us ehodi : — ‘supremely exalted,” which is a synonym for concentration. But this Second Jhana develops, increases the exaltation, therefore is it called ehodihhdva, supreme exaltation.” And as it is of mind and not of an entity, or a living principle, it has been said to be unique exaltation of mind.” [It may be objected : — ] Is not this faith and this concentration, called uniquely exalting,” present in the First Jhana also ? Why this tranquillizing only, and unique exaltation of mind? The answer is: — That First Jhana, [157] being disturbed by applied and sustained thought, is not quite clear, but is like water full of big and little waves; therefore it is not said to be tranquillizing, though there be faith in it. And because it is not quite clear, concentration in it is not well manifested, therefore unique exaltation is not ascribed to it. But in the Second Jhana, owing to the absence of the impediments of applied and sustained thought, faith having got its opportunity is strong, and concentration, by attaining intimate alliance with strong faith, is manifested. Therefore in this way should the formula be understood. But in the Vibhanga only this much is said, that tranquilhty is faith, beKeving, confiding, assuring; and that unique exaltation of mind is [defined as right concentration : — ] that mental 'persistence . . . right concentration The explanation given above, however, should be understood as not going against, but indeed coinciding, concurring with the meanmg given in the Vibhanga. Without apphed and without sustained thought — from being removed by culture, there is no apphed thought in this Jhana; hence without apphed thought.” Similarly, it ia IV. — Exposition of the Earth Eevice 181 without sustained thought/ ’ And in the Yihhanga it is said : ' — this applied thought and this sustained thought are calmed, quieted, suppressed, terminated, exterminated, destroyed, completely destroyed, dried up, quite dried up, finished; hence * without applied and without sustained thought J ’’ Here it may be said : — Is not this meaning determined by the phrase from the suppression of aj)plied and sustained thought Then why is it repeated as without applied and without sustained thought ” ? True, the latter meaning has already been determined. Yet the repetition does not show merely the meaning of the former phrase. Have we not said that, from the transcending of the gross factor, there is an attainment of the other Jhanas, the second and so on beyond the First P To show this, it is said that the Second Jhana tranquillizes the mind because of the suppression of applied and sustained thought, and not because of the murk of our lower nature (as at the moment of access). Because of the suppression of applied and sustained thought it develops unique exaltation, and not, like the access in Jhana, because of the removal of the hindrances, and also not, like the First Jhana, because of the manifestation of the factors. Thus this phrase shows the condition of tranquillity and unique exaltation. Moreover, this Second Jhana is without applied and without sustained thought, because they are suppressed. Herein it is unlike the Third and Fourth Jhanas, and unlike visual cognition, which are without applied and without sustained thought, these being absent. Thus it also shows the condition of being without applied and without sustained thought, and not merely the fact of their absence. [168] But the phrase “ without applied and without sustained thought ’’ merely shows absence of these, therefore, having said the former phrase, we may also say the latter phrase. Bom of concentration ’’ means born of the concentration of the First Jhana, or of the associated concentration. Of the two, although the First Jhana is also born of the associated concentration, nevertheless only the Second Jhana is worthy ® In the identical passage Expositor 228, 1. 1, ‘‘ESect” should read “ condition ” as here. of being called concentration, because of its freedom from tbe disturbing applied and sustained thought, because it is quite unshakable, and because it is well clarified. Therefore, to speak its praises, it is said to be born of concentration. “ Full of rapture-bliss — this is as said above. Second is by numerical sequence. It is the second to have arisen; and also it is the second to be entered into. In what is said as has put away two factors, is endowed with three factors,” the first phrase is to be understood as the removal of applied and sustained thought. They are not removed at access in this Jhana, as the hindrances are removed at the access-moment of the First Jhana. Only at the moment of ecstasy does this Second Jhana arise without them. Therefore are they called its eliminated factors. The endowment with three factors is to be understood by way of the arising of these three; rapture, bliss, collectedness of mind. Therefore what is said in the Vibhanga, viz. Jhana is tranquillity, rapur e-bliss, collectedness of mind,'' has been said by metaphor to show the Jhana together with its constituents. But directly speaking, apart from the tranquillizing faith, the Jhana has three factors by way of the factors which have acquired the characteristic of scrutinizing. As has been said, What at that time is the threefold Jhana ? Pasture, bliss, collectedness of mindP The rest is as has been said in the First Jhana. And when thus the Second Jhana is attained, the student ought to be well practised in the five habits as said above and, rising from the familiarised Second Jhana, he should see faults therein: — This attainment has the near enemy in applied and sustained thought. Its factors are weak owing to the grossness of rapture, which is described as ‘ that rapture which therein is frivolity of mind and owing to which the Jhana is declared to be gross.’ ” He should attend to the Third Jhana because of its calmness, and strive to attain it, giving up hankering after the Second. And when rapture appears as gross, and bliss and collectedness appear as calm to him, as, [159] mindful and aware after rising from the Second Jhana, he reflects on the Jhana-f actors; then, as he attends repeatedly to the after-image as earth ! earth!’’ in order to put away the gross factors and attain the calm factors, mind-door-adverting arises, cutting off subconsciousness and, announcing ‘Now the Third Jhana will arise,” having that very earth-device as object. Then in that object, four or five (moments of) apperception operate, the last of which is of the realm of form, the Third Jhana. The rest are of the realm of sense such as have already been described. To this extent, Through distaste for rapture he abides indifferent; and mindful and aware he experiences in his senseconsciousness that ease of which the Noble Ones declare : ‘ He that is indifferent and mindful dwells at ease, so he abides in the attainment of the Third Jhana.” Thus he attains the Third Jhana which has put away one factor, which is endowed with two factors, is of the threefold goodness, is possessed of ten factors, and is with the earth-device. In Through distaste for rapture ” distaste is the revulsion from, or transcending of, the kind of rapture mentioned. The word and ” between the two words rapture ” and “ distaste ” has simply a conjunctive meaniog. It combines the suppression of rapture with that of applied and sustained thought. When the work of suppression only is added, then the construction should be understood as ‘‘ through distaste for rapture, nay more, through its suppression.” And in this construction, distaste has the meaning of “ revulsion from.” Therefore the meaning should be taken as '' through revulsion from, and suppression of, rapture.” But when the suppression of applied and sustained thought is added, then the construction should be understood as ‘through distaste for rapture, nay more, through the suppression of applied and sustained thought,” And in this construction, distaste has the meaning of transcending. Therefore the meaning should be taken as through the transcending of rapture and the suppression of applied and sustained thought.” Although the applied and sustained thought has been suppressed, even in the Second Jhana, the suppression of both has been said to show the way to, and to extol the praises of, the Third Jhana. For when 'through the suppression of applied and sustained thought ’’ is said, is not the naeaning plain, that the suppression is the way to the Jhana ? And although they are not removed in the Third Noble Path, yet the five lower fetters, beginning with the theory of individuality, are said to be removed by way of extolling the Path, [160] so that those striving for its attainment may put forth effort. Even although they have not been suppressed, their removal has been mentioned for purposes of commendation. Hence the meaning has been said to be through the transcending of rapture and the suppression of applied and sustained thought.’ In he abides indifferent,’’ indifferent ” means he looks on disinterestedly. The meaning is: he looks evenly, not taking any side. One who is possessed of the Third Jhana is called indifferent from being endowed with that indifference, pure, abundant and strong. Indifference is of two kinds: — the sixfold indifference, that of the Divine States, that of the factors of wisdom, of energy, of complexes, of activity, of feeling, of insight, of equanimity, of Jhana, and of purity. Of these The monk who in this life is purged of the cankers sees with the eye a visible object, and is neither joyful nor sad, but lives indifferent, mindful and aware — thus the indifference which comes to such a saint in such a way that he does not abandon the pure original state, when the six kinds of objects, desirable or undesirable, are presented at the six doors, is known as the sixfold indifference. . The indifference which takes up the neutral position regarding beings' thus: He continues to diffuse one quarter [of any region] with a mind accompanied by equanimity is known as that of the Divine States. The indifference arising with the mode of neutrality among co-existent states thus: He develops indifference as a factor of wisdom and dependent on detachment is known as that of the Factor of Wisdom. IV. — Exposition of the Earth Device 185 The indifference wHch arises thus in the text: The indifference which from time to time attends to the \so-caTled\ ■marh of indifference and is neither too intense nor too slack, is known as that of energy. The indifference which is a state of equanimity derived from the estimate that the hindrances etc. [are to be put away] in such texts as How many hinds of equanimity arise by means of concentration, how many by means of insight ? Eight arise by means of concentration ; ten by means of insight, [ 161 ] is known as that of the complexes. The indifference which is neither painful nor pleasurable, as in When sensuous moral consciousness arises accompanied by indifference, is known as that of feeling. The indifference which arises as equanimity in respect of [intellectual] investigation thus, He puts aside the ' is,’ the ' has come to be,’ and acquires indifference,” is known as that of insight. The mdifference which balances co-existent states equally, and which comes among the Or-whatever-states beginning with will, is known as that of equanimity. The indifference which comes as He abides indifferent, and which does not beget partisanship with the bliss, excellent though it may be, of the Third Jhana, is known as that of Jhana. The indifference which comes as The Fourth Jhana which is purity of mindfulness horn of indifference, and which is purified of all opposing states, and has no business in their suppression, is known as that, of purity. Of these, the sixfold indifference and that of the Divine States, of the factors of wisdom, of equanimity, of Jhana, and of purity, are one in sense,, as being equanimity. But they are distinguished under six heads owing to different states or conditions corresponding to the classification, though there is only one kind of being, just as in boys, lads, elders, generals, kings, and so on. Therefore among them, when there is the sixfold indifference, there is nothing of the factor of wisdom and so on. But where there is the indifference which is a factor of wisdom, there is no sixfold indifference and so on. As these six are one in sense, so is the indifference of the mental complexes and of insight one in sense — namely, understanding, which is twofold in function. As a man, holding a Stick cleft like a goat’s hoof, searches for a snake which has entered the house late in the day, and seeing it lying on the heap of husks, looks down, thinking, Is it a snake or not ?” [ 162 ] but on seeing the three rings on the neck is no more in doubt, but becomes indifferent as to search, so the student who has worked at insight, on seeing the three characteristic signs by means of insight, becomes indifferent as to search for the impermanence of the complexes. This is the indifference of insight. As when the man firmly catches hold of the snake by his goat’s-hoof-cleft stick and, seeking to release it, thinking How shall I free it so that I may not hurt it and I myself be not bitten ?” becomes indifferent as to catching it, so from the looking upon the three worlds-of-rebirth as though on fire, as a result of his seeing the three characteristic signs, a man becomes indifferent as to seizing the complexes. This is the indifference of the complexes. Thus when the indifference of insight is accomplished, that of the complexes is also accomplished. In this way the twofold function of neutrality consists in searching and seizing. But the indifference of energy and that of feeling are different from each other and from the others. Thus, of the ten kinds it is the indifference of Jhana that is here intended. It has the characteristic of middleness, the function of not enjoying (even the excellent bliss of the Third Jhana), the manifestation of absence of activity, the proximate cause of distaste for rapture. Here one might object: “ Is not this Jhanaindifierence the same in sense as that equanimity-indifference which is obtainable in the First and the Second Jhanas ? If so, then, in those two Jhanas also it should be said that ‘ he abides indifferent.’ Why has not this been said ?” Because there is no distinct function. Indeed, the function of equanimity is not distinct in the First and Second Jhanas because it is overwhelmed by applied thought, and so on. But in the Third Jhana, because it is not overwhelmed by applied and sustained thought and rapture, it has lifted up its head, so to speak, and has a positive distinct function. Here, ends the full explanation of the sentence '' He abides indifferent.” Now as to ‘mindful and aware,” ‘‘mindful” is here he remembers, and aware ” is here he is aware. Thus it is with the person that mindfulness and awareness are stated. Of these, mindfulness has the characteristic of remembering, the function of opposition to forgetfulness, the manifestation of watchfulness. Awareness has the characteristic of opposition to bewilderment, the function of enquiry, and the manifestation of examination. Although this phrase is obtainable in the preceding Jhanas — indeed, to one of forgetful memory and without awareness, there does not arise even the access stage of Jhana, much less ecstasy — yet from their grossness the process of consciousness is easy, hke the movement of a man on the earth, and in them the function of being mindful and aware is not revealed. [163] But from the putting away of the gross factor and the fineness of this Third Jhana, it is desirable that the process of consciousness he maintained by the function of being mindful and aware, like the movement of a man on the edge of a razor. Hence it has been mentioned here only. Is there anything more to say ? As the suckling calf, being removed from the cow and left unguarded, again approaches the cow, so the blissful ease of the Third Jhana, being removed from rapture, if unguarded by mindfulness and awareness, would again approach rapture and be associated with it. For beings long for happiness; and the blissful ease of the Third Jhana is exceedingly sweet, than which, there is no greater bliss. But owing to the power of mindfulness and awareness, there is no longing present for this bliss, nor is there change. It is to show this distinctive meaning that the phrase has here been said. Now in the clause, “ he experiences in his sense-consciousness that ease”: — although to one endowed with the Third Jhana there is no thought of such experience, yet he may experience that ease which is associated with his mental factors, or, though he has emerged from Jhana, he may still experience that- bodily ease, because his material body has been suffused by the exceedingly refined mind-born matter produced by that associated ease. Hence the phrase has been said to show this meaning. Now in the clause of which the Noble Ones declare: " He that is indifferent and mindful dwells at ease.’ ” the meaning is that by reason of, on account of, the Third Jhana, the Noble Ones, i.e. the Buddhas and so on, declare, point out, designate, establish, reveal, disclose, explain, set forth, praise a person who is endowed with that Jhana. And how ? [By saying:] he that is indifferent and mindful dwells at ease,” and ‘‘ he abides in the attainment of the Third Jhana.” Thus should the sequence in the meaning be understood. But why do they praise him so ? Because he is worthy of praise. To expand : Because he is indifferent, even in the Third Jhana which has reached the perfection of blissful ease, of exceeding sweetness, because he is not dragged along by the contagion of the ease of it, and is mindful with an established mindfulness, so that rapture may not arise, and because he experiences by his mental factors that blissful ease which is not vicious and which gives delight to, and is followed by, the Noble Ones, therefore is he worthy of praise. Him, praiseworthy, the Noble Ones '[164] praise, setting forth his merits as the condition of their praise: “He that is indifferent and mindful dwells at easeJ “ Third ” is by numerical sequence. This is the Third Jhana he enters mto. And in the statement “has put away one factor, is endowed with two factors,” the removal of one factor is to be understood by way of removing rapture. And this IV. — Exposition of the Earth Device 189 rapture, like applied and sustained thougTit of tke Second Jkana, is eliminated at the moment of ecstasy, hence it is called the eliminated factor. The endowment with two factors is to be understood by virtue of the uprising of these two: ease and collectedness of mind. Therefore what is said in the Vibhanga as Jhana is indifference mindfulness awareness, ease, collectedness of mind ’’ has been said by metaphor to show the Jhana together with its constituents. But directly speaking, apart from the indifference, mindfulness and awareness, the Jhana has two factors which have acquired the characteristic of scrutinizing. As has been said, What at that time is the twofold Jhana % Blissful ease, collectedness of mind The rest is as has been said in the First Jhana. And when thus the Third Jhana is attained, the student ought to be well-practised in the five habits named above and, rising from the familiarized Third Jhana, he should see faults therein: "This attainment has the near enemy in rapture. Its factors are weak owing to the grossness of ease, which is described as ' That ease therein to which the mind bends itself, and owing to which the Jhana is declared to be gross.’ ” He should attend to the Fourth Jhana because of its calmness, and strive to attain it, giving up hankering after the Third. And when ease which is termed mental gladness appears gross, and indifferent feeling and collectedness of mind appear calm to him, as, mindful and aware, after rising from the Third Jhana, he reflects on the Jhana-f actors, then, as he is attending repeatedly to the after-image as '' earth ! earth 1” in order to put away the gross factors and attain the calm factors, mind-door-adverting arises, cutting off subconsciousness, announcing ‘‘ Now the Fourth Jhana will arise,” having that very earth-device for object. Then in that object, four or five moments of apperception arise, [165] the last of which is of the realm of form, the Fourth Jhana. The rest are of the realm of sense, such as have already been described. But this is distinctive: — because blissful feeling does not stand in the causal relation of repetition to n eutral feeling , wMcli ought to arise in the Fourth Jhana, therefore those apperceptions are associated with indifferent feeling. And on account of such association, rapture in them declines. And to this extent-“/rom the putting away of pleasure and from the putting away of pain and previously from the passing away of joy and griefs he abides in the attainment of the Fourth Jhdna which is neither painful nor pleasurable, which is purity of mindfulness born of indifference} Thus he attains the Fourth Jhana which has put away one factor, is endowed with two factors, of the threefold goodness, possessed of ten characteristics, and having the earth-device. Therein the phrase “ from the putting away of pleasure and from the putting away of pain ” means the putting away of bodily pleasure and bodily pain. “Previously ’’ means that the putting away of pleasure and pain took place before, and not at the moment of the Fourth Jhana, The phrase “from the passing away of joy and grief,” namely, of mental pleasure and mental pain, has been said because of the previous passing away, the putting away of these two. When, then, are they put away 1 At the access-moments of the Four Jhanas. For joy is put away at the accessmoment of the Fourth Jhana; pain, grief and bliss are put away [respectively] at the access-moments of the First, Second, and Third Jhanas. Thus, although they have not been stated according to the sequence of their removal, yet their removal should be understood even by the sequence of the summary of controlling faculties both in the Indriya- Vibhahga and here. But if they are put away at the access-moments preceding this dr that Jhana, then why is it said that their cessation is in the Jhanas themselves thus: Where does the uprisen controlling faculty of pain cease completely ? Monies, in this case the monh, aloof indeed from sense-desires . . . abides in the attainment of the First Jhdna, Here the controlling faculty of pain which has arisen ceases completely, , . , Where do the controlling faculties of grief of pleasure . . . and of joy which have arisen cease completely ? Monies, in this case the Page 122. IV. — Exposition of the Earth Device 191 monh from the putting away of pleasure , . * abides in the attainment of the Fourth Jhdna, Here the controlling faculty of joy which has arisen [166] ceases completely This is said because of their complete cessation. For in the Jhanas their cessation is completed, not merely begun; at the accessmoments their cessation is not completed. For though there is cessation in the access to the First Jhana, with a different adverting of the mind, yet there the controlling faculty of pain may be produced through contact with gadflies, mosquitoes and so on, or by falling on to an uneven seat; but there is no such production within the ecstasy. Or this controlling faculty of pain which ceases at the access does not thoroughly cease, because it is not killed by its opposite (faculty). But within the ecstasy, owing to the diffusion of rapture, the whole body is surcharged with pleasure. And the controlling faculty of pain of the pleasure-suffused body has thoroughly ceased, being killed by its opposite. Moreover, although it has been put away, the controlling faculty of grief may arise at the access to the Second Jhana with a different adverting of the mind. Why does this arise when there is bodily suffering and mental distress, with applied, sustained thought as its cause, and does not arise in the absence of applied and sustained thought ? Where it arises, it does so when there is applied and sustained thought; and at the access to the Second Jhana, applied and sustained thought has not been put away; hence the possibility of its arising. But there is no such possibility owing to the removal of the cause in the Second Jhana. Similarly, though it has been put away, the controlling faculty of pleasure may arise at the access to the Third Jhana in one whose body has been suffused by refi.ned matter produced by rapture; but it may not arise in the Third Jhana itself, because rapture, the cause of pleasure, has completely ceased therein. Similarly, although it has been put away, the controlling faculty of joy may arise at the access to the Fourth Jhana, because it is near and has not been well transcended, owing to the absence of indifference which has attained to ecstasy; but it may not arise in the Fourth Jhana itself. Hence in tie various places the word complete ” has been taken as "'Here the uprisen controlling faculty of pain ceases com pletelyP Why [it may be objected] are these feelings, which thus have been put away at the access to the various Jhanas, gathered together in the Fourth Jhana ? For the purpose of apprehending them easily. In other words: — in ‘neither painful nor pleasurable ” this mental feeling is [revealed as] subtle and hard to understand. It is not possible to apprehend it easily. Therefore, as, in order to catch a vicious bull that may not be caught by approaching it anyhow, the cowherd brings together all the cows in a pen, [167] lets them out one by one, and, when the bull comes out in its turn, orders its capture saying, “ Catch it !” so the Blessed One, to make easy the comprehending of the neutral feeling, has brought forth all the feelings. By showing all the feelings it is possible tocomprehend neutral feeling as that which is neither pleasure nor pain, neither joy nor grief. Further, these feelings should be understood to have been stated to show the cause of that mental emancipation in the Fourth Jhana which is neutral feeling. The preceding Jhanas. which have put away pleasure and pain are indeed the causes of this mental emancipation. As has been said: '' Four, sir,, are the causes of the attainment of mental emancipation which isneutral feeling. In this case, sir, a monk from the putting away of pleasure . , . abides in the attainment of the Fourth Jhana, These, sir, are the four causes of the attainment of mental emancipation, which is neutral feeling As, although they are put away elsewhere, the theory of individuality and so on are said to be put away in the Third Path with a view to sounding its praises, so in order to praise the Fourth Jhana, these feelings should be understood to be mentioned in connection with it. Or they should be understood as mentioned to show the great remoteness of lust and hatehere, owing to the destruction of their causes. For as to these, bliss is the cause of joy, joy of lust, pain of grief,, grief of hate. And by the destruction of bliss and so on,. IV . — Exposition of the Earth Device 193 lust and Iiate are destroyed along with their causes. Thus do they become very remote. The phrase neither painful nor pleasurable’ means not painful by the absence of pain; not pleasurable by the absence of pleasure. By this one shows the third [kind of] feeling as opposed to pain and pleasure, and not merely the absence of pain and pleasure. The third feeling is neither pain nor pleasure, and is also called hedonic indifference. It has the characteristic of enjoying an object midway between the desirable and the undesirable, the function of middleness, the manifestation of not being apparent, the proximate cause of the cessation of pleasure. Then the phrase: “purity of mindfulness, born of indifference ” means the purity of mindfulness which has been produced by indifference. For in this Jhana mindfulness is pure, and such purity of mindfulness as there is, is produced by indifference, not by any other; hence the Jhana is called purity of mindfulness, born of indifference. In the Vibhanga it has been said “ this mindfulness is cleansed, jurified and burnished by this indifference; hence purity of mindfulness born of indifference'" [168] That indifference by which there is here purity of mindfulness should be understood to mean equanimity. And not merely mindfulness has been purified by it, but also all the associated states have been purified. The teaching, however, has put mindfulness at the head. Although the difference exists also in the first three Jhanas, yet as the crescent moon, being overpowered by the sun by day, and not getting the favourable night which makes it cool and renders service to it, is not clear, not radiant, though it exists by day, so the crescent moon of equanimity, being overpowered by the might of opposing states, such as applied .thought, and not getting the favourable night of indifferent feeling, is not clear in the first three Jhanas, even though in them it is present. And when indifference is not clear, the co-existent states such as mindfulness, like the light of the indistinct crescent moon by day, are not clear. Therefore in the first three Jhanas none is said to be “ purity of mindfulness, born of indifference.” But in the Fourth Jhana the crescent moon of equanimity, not feeing overpowered by the miglit of opposing states, sucli as applied tliouglit, and getting the favourable niglit of indifferent feeling, is exceedingly clear Owing to its clearness tlie co-existent states, such, as mindfulness, like the light of the clear crescent moon, becomes clear, radiant. Hence the Fourth Jhana is said to be “purity of mindfulness born of indifference,” “Fourth” is by numerical sequence; he enters into the Jhana as fourth. And in the statement “ has put away one factor, is endowed with two factors ” the removal of one factor is to be understood by way of removing joy. And this joy is eliminated in a single process even in the preceding apperceptions; hence it is called the eliminated factor. The endowment with two factors is to be understood by virtue of the uprising of these two : indifferent feeling and collectedness of mind. The rest is as has been said already in the First Jhana. So far is the system in the Fourth Jhana. When inducing a Fivefold Jhana, one should rise from the familiarized First Jhana and, seeing faults therein: “This attainment has the near enemy in the hindrances, and its factors are weak owing to the grossness of applied thought,” [169] and attending to the Second Jhana because of its calmness, one should strive to attain it, giving up hankering after the First. And when just the applied thought appears gross, and sustained thought and so on appear calm to him as, mindful and aware, after rising from the First Jhana, he reflects on the Jhana-factors, — then as he attends repeatedly to the afterimage as “ earth ! earth !” in order to put away the gross factors and attain the calm factors, the Second Jhana arises in the manner described. Just the applied thinking is its eliminated factor; the four beginning with sustained thinking are its endowed factors. The rest is as has been described. And when thus the Second Jhana is attained, the student ought to be well-practised in the habits in the five ways already mentioned and, arising from the familiarized Second Jhana, he should see faults therein: “ This attainment has the near enemy in applied thought, and its factors are weak owing to the IV , — Exposition of the Earth Device 195 grossness of sustained thinking/’ and attending to the Third Jhana because of its calmness, he should strive to attain it, giving up hankering after the Second. And when just the sustained thinking appears gross, and rapture and so on appear calm to him as, mindful and aware, after rising from the Second Jhana, he reflects on the Jhana-factors, then as he attends repeatedly to the after-image as earth ! earth !” in order to put away the gross factors and attain the calm factors, the Third Jhana arises in the manner described. Just the sustained thinking is its eliminated factor: the three beginning with rapture, as in the Second Jhana of the fourfold system, are present factors. The rest is as has been described. Thus by dividing the Second in the Fourfold System into two, we get the Second and Third of the Fivefold System. And the Third and Fourth of the former are the Fourth and Fifth of the latter, the first remaining the same. Thus is ended the Fourth Chapter called the Exposition of the Earth-device in the section of concentration-culture in the Path of Purity composed for the purpose of gladdening good folk.