ဝိသုဒ္ဓိမဂ္ဂ (ပ)

[170] CHAPTEE V EXPOSITION OF THE BEMAINING DEVICES The Water-Device, Now is the detailed discourse on the Water-device, which comes immediately after the Earth-device. For he who wishes to develop the Water-device as one develops the Earthdevice should, being seated in comfort, grasp the sign in water. 'Prepared or unprepared ” — thus everything should be treated in detail, as well in the other devices as here; for henceforth, without mentioning even so much as this, we shall speak only of what is distinctive. Here also, to one who formerly has made resolve and is possessed of virtue, the sign appears in natural water, a pond, lake, salt-pool, or the ocean, as in the case of Cuja-Siva the Elder. It is said that as the Elder was going to Jambudipa, embarking on a boat at Mahatittha and saying, I will dwell in seclusion, renouncing gain and honour,’’ there arose to him, as on his way he looked at the great ocean, the sign of the device corresponding to the spot at which he looked. He also who has not made resolve should avoid the four device-faults, as well as water of any of the colours blue, yellow, red and white, and fill a bowl or kettle brimful with rain-water from the sky, collected before it reaches the ground in a piece of clean cloth, or with other such water as is clear and transparent, place it in a covered place already described at the end of the monastery and, having seated himself in comfort, should, without reflecting on the colour, or attending to the characteristic of the water, let the device and the physical basis assume one and the same colour, and placing his thoughts on the water as a conceptual term, because of its abundance, he should develop it as apo ! apo !” the name V. — Exposition of the Remaining Devices 197 whicli has suggested itself from among the other names for water such as amhu, udalcam, vdn salilam. As he develops it thusj the twofold sign appears in due course as has been said above/ But here the sign to be grasped appears as shaky/ [171] If the water be mixed with foam and bubble, it appears as such, and the device-fault manifests itself. The after-image, however, is steady like a jewelled fan or mirror-disc placed in the sky. With the appearance of that, he attains, as said above, the Fourth and the Fifth Jhanas. The Heat-Device, He who wishes to develop the heat-device should also grasp the sign in fire. To him who has made resolve therefor, and is possessed of virtue and grasps the sign in natural fire, the sign appears as he gazes at the flare of a fire anywhere, either in the flame of a lamp or cooking-place or bowl-baking-place or jungle fire, in the same way as it did to Cittagutta the Elder. As the Elder entered the chapel on the day of hearing the Law, and looked at the flame of a lamp, the sign appeared to him. Another man (who has not made resolve) should make the device, wherein this is the mode of procedure: cutting moist and pithy faggots, and having dried and made them into bimdles, he should go to the foot of a suitable tree, or a pavilion, and making a heap of them in the manner of cooking with a bowl, he should set fire to it. He should make a hole, a span four fingers wide, in a rush-mat, or a piece of leather, or of •cloth, and placing this in front of him and sitting down in the manner already described, and without minding the grass or faggots below, or the crest of smoke above, he should grasp the sign in the dense flame in between. He should not consider the colour as blue or yellow, and so on, nor mind the characteristic by way of heat. Letting the device and the physical basis assume one and the same colour, and placing his thoughts on the fire as a concept, because of its abundance, he should develop it as teja ! teja the name which has suggested itself from among the names of fire such as pamha hanhavaUan% javeda, 'hutdsana. As he develops it thus, the twofold sign appears in due course as has been said above. Of the two the si to be grasped, i.e. the fixe, appears as splitting repeatedly and falling down. [172] To him who grasps the sign in natural fire the devicefault manifests itself in the form of volumes of fire, a mass of embers, ash or smoke. The after-image appears steady like a piece of red blanket, gold fan or gold pillar placed in the sky. With its appearance he attains the access Jhana and, as said above, even the Fourth and Fifth Jhanas. The Air-Device, He who wishes to develop the air-device should also graspthe sign in air, and that is by way of sight or touch. For thia has been said in the Commentaries : ''He who acquires the air-device grasps the sign in air, notes the tops of sugar-cane shaking and swaying, notes the shaking and swaying bambootops, tree-tops, or hair-tufts, or notes the air touching his bodyP Therefore, seeing a sugar-cane with dense foliage standing level with a man’s head or bamboo or tree, or a man’s head with dense hairs four fingers long being struck by the wind, he establishes mindfulness thus: The wind is striking at this place or else the wind enters through window-space or a hole in the wall and strikes any part of his body. Establishing mindfulness on the wind, he should develop it as vaya ! vaya !” the name which has suggested itself from among the names for wind, such as vdta, mdluta, anila. Herethe sign to be grasped appears wavering like a ring of steam, from rice-gruel just taken out of the oven. The after-image is settled and steady. The rest is to be understood as said above. The Blue {-Green) Device, After this : — because of the statement that ' ' he who grasps the blue device grasps the sign in a blue flower or cloth or colourelement,” the sign arises to one who has made resolve and is possessed of virtues, when he sees such a flower-bush, or V , — Exposition of the Remaining Devices 19 flower-bed in places of worship, or a blue [ 173 ] cloth or gem. Another man should gather such flowers as the blue lotus or the clitoria and spread them out, filling to the brim the basket or basket-cover with the leaves so that the pollen or the stalk may not be seen. Or he should tie them with cloth of blue colour. Or he should arrange them on the surface of the basket or basket-cover, so that it may look like the surface of a drum; With the element of one or other among a blue metal, a blue leaf, or blue ooll3rrium, he should make, as described in the Earth-device, a movable device, or a fixed device-circle on the wall, the border being marked out with a dissimilar colour. Then, as described in the Earth-device, he should set to work attending to it as '' blue ! blue !” Here also the device-fault in the sign to be grasped appears in the form of interstices in the pollen, stalk, leaf, and so on. The after-image, freeing itself from the device-circle, appears like a jewel-fan in the sky. The rest is to be understood as above. The Yellow Device. It is the same with the yellow device also. Eor this has been said: He who grasps the yellow device grasps the sign in a yellow flower or cloth or colour-element. Therefore here also to one who has made resolve and is possessed of virtues, when he sees such a flower-bush, flower-bed or either a yellow cloth or substance, the sign arises as it did to Oittagutta the Elder. It is said that as the Venerable One looked at an offering of a seat presented with pattahga flowers on Mount Cittala, there arose in what he saw the sign of the size of the seat. Another man should make, as said in the blue device, a device with bauhirda flowers, and so on, or a yellow cloth or substance, and set to work attending to it as yellow ! yellow The rest is as above. The Red Device. It is the same with the Eed Device also. For this has been said: He who grasps the red device grasps the sign in a red flower [174] or cloth or coloured substanceP Therefore here also to one who has made resolve and is possessed of virtues, when he sees such a flower-bush or flower-bed as the handhujwaka and so on, or either a red cloth, gem, or substance, the sign arises. Another man should make, as said in the Blue Device, a device with shoe flowers, the' bandhujlvaka, nettle, red cloth or substance, and set to work attending to it as “ red ! red \” The rest is as above. The White Device, In the White Device also, from the statement that he who grasps the White Device grasps the sign in a white flower or colour substance,” the sign arises to him who has made resolve and is possessed of virtues, when he sees such a flowerbush or flower-bed as the vassikd, jasmine, and so on, a bunch of the white lotus, or either a white cloth or substance. It also arises in discs of lead ore, silver ore, or the moon. Another man should make, as said in the Blue Device, a device with white flowers of the kind described, white cloth or substance, and set to work attending to it as white ! white !” The rest is as above. . The Light-Device. But in the Light-device, from the statement that he who grasps the Light-device grasps the sign in light entering through a wall-crevice, key-hole, or window-space,” the sign arises to him who has made resolve and is possessed of virtues, when he sees a circle of light made on the wall or the ground by stmlight or moonlight entering through either a wall-crevice or other holes, or a circle of light made on the ground by light issuing from the branches of a tree of dense foliage, or a pavilion of dense branches. Another man also should develop such a circle of light as has been described as obhasa! obhasa!”** or “aloka! aloka!”’ He who is unable to do this, should light a lamp in a jar and, covering the mouth of the jar, make a hole in the jar and place it facing the wall. The lamp-light issuing from the hole makes a circle on the wall. [175] He V . — Exposition of the Remaining Devices 201 should develop that as Moka ! aloka It lasts longer than the others. Here the sign to be grasped is like the circle made on the wall or the ground. The after-image is like a mass of light consistently clear. The rest is as above. The Sej)arated Space-Device, In the Separated Space Device also, from the statement that he who grasps the Separated Space Device grasps the sign either in a wall-crevice or key-hole or window-space/’ the sign arises to him who has made resolve and is possessed of virtues, when he sees either the wall-crevice or the others. Another man should make a hole one span four fingers wide in either a well-covered pavilion or leathern mat, and so on, and d.evelop that hole made in the wall-crevice, and so on, as space ! space !” Here the sign to be grasped, together with the wall limits, and so on, is like the hole, and does not lend itself to development. The after-image appears as a circle of space and lends itself to development. The rest is to be understood as said in the Earth-device. Thus, The Seer of all things, with the tenfold powers endowed, Hath said, the Ten Devices causes are Of Jhanas in a four- and fivefold way, Wherein the mind is active as in worlds of Form, Thus them together with their mode of culture knowing well, A man may know the better this Particular Discourse. For among these by virtue of the Earth-device one can perform .such feats as being one yet many, walking on earth created in space or on water, making (in space or on water) a place fox standing or sitting, and so on, acquiring the Positions of Mastery in the way of the limited and the immeasurable. By virtue of the Water-device one can perform such feats as diving in and out of earth; the producing of water, of rain; the creating of rivers, of oceans, and so on; the shaking of earth, mountains, towers, and so on. By virtue of the Heat-device one can perform such feats as the producing of smoke, of rays, of showers of embers; [176] the ability to burn whatever one wishes, the destruction of another man’s power by one’s own power, the making of light by the deva-sight to reveal objects, the cremating of one’s own body by the heat-element at the time of death. By virtue of the Air-device one can perform such feats as. going about with the speed of the air, causing wind and rain. By virtue of the Blue-green Device one can perform such feats as creating blue forms, producing darkness, acquiring the Positions of Mastery by way of clean and unclean appearance,, attaining sesthetic emancipation. By virtue of the Yellow Device one can perform such feats as-, creating yellow forms, resolving that something shall be turned into gold, getting the Position of Mastery by the abovemethod, attaining aesthetic emancipation. By virtue of the Bed Device one can perform such feats as creating red forms, getting the Position of Mastery by the said method, attaining aesthetic emancipation. By virtue of the "White Device one can perform such feats as. creating white forms, putting sloth and torpor at a distance, dispelling darkness, producing light by the deva-eye to reveal forms. By virtue of the Light-device one can perform such featsas creating illuminated forms, putting sloth and torpor at a distance, dispelling darkness, producing light by the deva-eyeto reveal forms. By virtue of the Space-device one can perform such feats as uncovering covered objects, posing oneself in space created in the interior of the earth, mountains, and so on, passing: without resistance through walls, and so on. All of them are classified as above, below, across, non-dual, immeasurable. For this has been said; “ One notes the Earthdevice as above, below, across, non-dual, immeasurable’’ 0£ ® Anguttara v, 60. V , — Exposition of the Remaining Devices 203 these, above ’’ means facing the firmament above. Below means facing the earth-surface underneath. Across ” means limited on all sides, like a field-plot. Bor one man develops the Device upwards, another man downwards, another man on all sides. Thus a man spreads out the device for various reasons, as one desirous of seeing forms by deva-sight spreads forth the light. [177] Hence it is said: above, below, across. Non-dual ” is said to show that one device does not attain the state of another. Bor as one who has entered the water feels the water on all sides, not any other element, so the Earth-device is just earth-device; there is no mixing it with another. And the same everywhere. Immeasurable is said by way of there being no measure in the diffusing of the device. Bor he who diffuses it with the mind, diffuses it through the whole place and knows no measure such as this is the beginning, this the middle.’’ And those beings who are endowed with obstructive karma, with obstructive vices, or with obstructive results, and who, being unfaithful, without good wishes and dull, are incapable of entering into assurance, the culmination in things that are good, — not one of such persons succeeds in developing a single Device. Herein “ endowed with obstructive karma ” means endowed with karma of immediate effect. Endowed with obstructive vices ” are those of fixed wrong views, hermaphrodites and eunuchs. '' Endowed with obstructive results ” are those whose birth is controlled by no moral cause,' (or) by two moral causes. “Unfaithful” means void of faith in the Buddha, the Law and the Order. “ Without good wishes ” means having no wish for the practice which is not opposed. “ Dull ” means without right views, worldly or transcendental. “ Incapable of entering into assurance, the culmination in things that are good ” means it is impossible for them to enter the Noble Path, known as assurance, the culmination in things that are goo. It is not only in the Device, it is also in other snhjects of meditation that none of such persons succeeds in culture. Therefore though free from obstructive results a clansman should shun from afar obstructive karma and obstructive vices, and increasing his faith, wish and understanding by such means as hearing the Good Law, associating, himself with good people, apply himself with energy to the subject of meditation. Thus is ended the Fifth Chapter called the Exposition of the remaining Devices in the section of concentration-culture in the Path of Purity composed for the purpose of gladdening good folk.

[178] CHAPTER VI EXPOSITION OF THE SUBJECT OF MEDITATION ON THE FOUL Of tlie ten inanimate Foul Things stated, after the Devices, as a swollen thing, discoloured thing, festering thing, fissured thing, mangled thing, dismembered thing, cut and dismembered thing, bloody thing, worm-foul, skeleton, — ‘‘ swollen ” is said of a corpse bloated by degrees from the time of the loss of life onwards like an inflated leather bag Or, swollen thing ’’ refers to its loathsomeness from its abominable state, and is a synonym for such a corpse. Discoloured thing ’’ is a corpse of a predominating bluegreen colour ; or just a corpse discoloured and loathsome from its abominable state. It is an equivalent term for a corpse of a red colour in the fleshy parts, white where matter gathers, and generally of a blue-green colour in blue-green parts, as though covered with a blue-green sheet. “Festering thing’’ is a corpse with matter flowing in lacerated places; or it is a corpse loathsome from its abominable state and festering. It is an equivalent term for such a corpse. “ Fissured thing ” is a corpse split in two, or a corpse fissured and loathsome from its abominable state. It is an equivalent term for a corpse cut in the middle. [179] “ Mangled thing ” is a corpse torn here and there in various ways by dogs and jackals, and so on; or it is a corpse mangled and loathsome from its abominable state. It is an equivalent term for such a corpse. “ Dismembered thing ” is a corpse of which the parts have been scattered, or it is just a corpse dismembered and loathsome from its abominable state. It is an equivalent term for a corpse dismembered bere and there, in one place a hand, in another a leg, in a third place the head. “ Cut and dismembered thing ” is a corpse cut in pieces and dismembered in the way just described, a name for a corpse cut with a knife in the limbs, large and small, after the pattern of a crow’s foot, and dismembered in the above sense. Bloody thing ” is that which scatters, pours out blood, causing it to trickle here and there, — an equivalent term for a corpse besmeared with dripping blood. Skeleton ” means bones, and refers to its being loathsome from its abominable state. It is an equivalent term both for a group of bones linked like a chain, and for a single bone. And these foul things are the names both of the signs arisen in dependence on them, and also of the Jhanas obtained with reference to the signs. Herein, he who wishes to develop Jhana called the swollen thing, by producing the sign of the swollen thing in the swollen corpse, should approach the teacher in the way described in the Earth-device, and acquire the subject of meditation. The teacher, in teaching him the subject, should tell him, that he may the better grasp the sign of the Foul, everything such as the regulations about going, the noting of the sign on all sides, the grasping of the sign in eleven ways, the considering of the path of going and coming, and conclude with the arrangement for ecstasy. And he should accept all this carefully and going to the monastery, such as has been described above, abide seeking the sign of the swollen thing. . While abiding thus, even though he may hear people say that there is a swollen corpse laid down at such and such a village-gate, or forest-entrance, or on the highway, or at the foot of a mountain, or the root of a tree, [ 180 ] or in the charnelfield, he should not go at once, like a man jumping into a fordless river. Why ? Because a Foul Thing is beset by wild beasts; and also by non-human beings. This being so, there may be mortal danger to him. Or, he may have to get there VI. — Subject of Meditation on the Foul 207 "by tlie village-gate or bathing-place or the ridge of a field, vrhereby a member of the opposite sex might cross his path. Or, the foul thing may be inappropriate. For, to a man the corpse of a woman is inappropriate, so is the corpse of a man to a woman. And a body quite recently dead has a pleasant appearance, hence there may be danger to his holy practice. But he who argues to himself thus: This is no burden to such as I may go. And when he goes he should inform the Elder of the Order, or any other well-known brother. Why 1 Because, should his limbs, big and small, tremble through being harassed by undesirable objects, such as the forms and sounds, and so on, of non-human beings, lions, tigers, and so on, at the charnel-field, or should his food be not digested, or any other sickness come upon him, then the Elder or Brother would take care of his bowl and robe in the monastery, or look after him by sending lads or novices to attend to him. Moreover, thieves who have committed, or are about to commit theft, resort thither thinking: ‘‘The charnel-field is a place free from suspicion.’ Being chased by men they might run away, dropping their stolen bundle near the Brother. People seize him and do hurt to him, saying, “We have found the thief with the bundle.’ Then his friend of the monastery convinces the men, saying, “ Do not hurt him. He told me and went out to do this work of meditation,” and procures his liberation. This is the advantage of going after due notice. Therefore after informing such a Brother as is mentioned above, he should go according to the Eule given in the Commentaries, deriving joy and gladness from a desire to see the sign of the Foul, as goes joyfully and with gladness the prince to the coronation place, the sacrificing priest to the sacrificial hall, or the beggar to the treasure-trove. For this has been said : “ He who grasps the Foul Sign in a swollen thing goes alone without a companion, established in unforgetful mindfulness, with his faculties drawn in, and his mind not dwelling on outside things, reflecting on the path of going and coming. In whatever place is [181] laid the Foul Sign of the swollen thing, there in that place he makes a rock or ant-hill or tree or bush or creeper one with the sign, ©ne with the object. and after doing this he considers the Foul Sign of the swollert thing from its intrinsic nature. He considers it from the point of view of colour, sex/ shape, region, locality, limitation,, joints, apertures, low parts, high parts, all sides. He makes a good grasp of the Sign, notes it well, determines it welL Having grasped the Sign well, noted it well, determined it well, he goes alone without a companion, established in unforgetful mindfulness, with his faculties drawn in and his mind not dwelling on outside things, reflecting on the path of going and coming. To and fro he walks absorbed in the Sign. Sitting down also he is absorbed in the Sign. What is the purpose, what the advantage of considering the Sign [i.e. rocks and so on, which are] on all sides [of the swollen thing] ? Considering the Sign on all sides is for the sake of non-confusion, has the advantage of non-confusion, WTiat is the purpose, the advantage of grasping the Sign in these eleven ways ? Grasping the Sign in these eleven ways is for the purpose of binding the mind to the object, has the advantage of binding the mind to the object. What is the purpose, the advantage of reflecting on the path of going and coming ? Eeflecting on the path of going and coming is for the sake of progress, has the advantage of progress in the course. Seeing the advantages, and aware (as) of a jewel he adopts a reverential attitude of mind, and in a loving mood binds his heart to the idea, saying: ‘By means of this progress I shall surely be freed from old age and death/ Aloof indeed from sense-desires ... he abides in the attainment of the First Jhana. And he attains the First Jhana of the realm of sense, and the divine life, and the basis of meritorious act which consists in growth.’’ Therefore let him who goes for a sight of the charnel-field in order to restrain his mind, strike the gong to summon the monks to an assembly, and then go (with company). But he who goes there solely for the sake of a particular subject of 2 “ Home ” adds the Tllca, ® Lit. “ Walking to and fro he establishes a walking which partakes of it (the Sign). ’ ’ And the same with the next sentence. Read adhitthati, VI . — Subject of Meditation on the Foul 209 meditation stould go alone, without company, without letting go, but attending to the original subject, taking a walking stick or staff with which to ward off danger from jackals and so on at the cemetery, [182] his mindfulness deriving strength from its being effectively established, his mind not dwelling on outside things since he has effectively drawn in the faculties, of which mind is the sixth. Coming out of the monastery also, he should note the door, thus: — I have come out by such and such a door facing such and such a quarter.’’ Then he should note the way by which he goes: — ‘"This path goes to the East ... West . . , North . . . South, or the intermediate quarters.” Noting the path of going: — “At this point it goes to the left, at this point to the right; at this place is a rock, at this place an anthill, at this place a tree, at this place a bush, at this place a creeper,” he should go to the place where the Sign is. But he should not go against the wind, for then the smell of the corpse striking his nose may disturb his brain, or cause him to vomit, or make him regret that he has gone to such a place. Therefore taking care not to go against the wind, he should go with the wind. If there be no path along which he may go with the wind — if there intervenes a mountain, or cliff or rock or fence or thorny place or water or swamp — he should go stopping his nose with the hem of his robe. This is the rule of his going. And so having gone, he should not look at the Eoul Sign at once, but should fix the quarters. For the object may not be quite visible if he stands in a certain direction, or the mind may not be wieldy. Therefore to avoid that he should stand in a place whence he can see the object well and find the mind wieldy. He should avoid a place which is against or with the wind. For if he stands against the wind, his mind, oppressed by the smell of the corpse, runs about. If he stands with the wind, the non-human beings who may be present, may be displeased and do him harm. Therefore he should step aside just a little (so as to) stand not too much behind the wind. In standing at sucIl a place, lie should stand neither too. far nor too near, neither too close to the feet nor too close to the head (of the corpse) . For if he stands too far, he will not see anything; if too near he becomes afraid. If he stands too near to the feet or the head, the Foul (object) is not seen in proportion. Therefore he should stand neither too far nor too near at a comfortable distance from the middle part of the body. [183] Standing thus he should note the surrounding signs, as it is said: Hhere in that place he makes a rock . . . creeper one with the Sign’’ (p. 207). And this is the way he should note them. If there be a rock within the range of his vision round the object, he should determine whether the rock is high or low, or small or large, or copper-coloured or black or white, or long or round. Then he should note well : — In this place this is the rock, this the Foul Sign; this is the Foul Sign, this the rock.” If it be an ant-hill, he should determine whether it also is high or low, small or large, or coppercoloured or black or white, or long or round. Then he should note well: — In this place this is the ant-hill, this is the Foul Sign.” If it is a tree, he should determine whether it is the sacred fig, or banyan, or black fig, or wood-apple, high or low, or small or large, or black or white. Then he should note well: — “ In this place, this is the tree, this the Foul Sign.” If it is a bush he should determine whether it is a marsh datepahn or Jcaramanda or kanavlra or nettle, high or low, small or large. Then he should note that in this spot this is the bush, this the Foul Sign. If it is a creeper, he should determine whether it is a gourd or pumpkin or gold creeper, or black creeper or futl. Then he should note that in this spot this is the creeper, this the Foul Sign; this is the Foul Sign, this the creeper. And the expression, he makes . . . one with the Sign, one with the object,” is comprised hereunder. For in deter mining again and again, he makes the object one with the Sign.” This is the rock, this the Foul Sign; this is the ® Sinditi hhuddaka hhajjurl, — fikd. The last term is not in the P.T.S. Dictionary. * I.e. he regards the surrounding object as one with the Foul Sign, VI . — Subject of Meditation on the Foul 211 Foul Sign, this the rock — determining thus by taking the two together, he makes the (neighbouring) object similar to the Foul Sign one with the object Having thus finished the making one with the Sign, one with the object, he should lay to heart that it is the nature of a swollen thing to be by itself, having nothing in common with others, in accordance with the statement, “ he determines it from its intrinsic nature.” The meaning is, he should determine, by way of its intrinsic nature, its essence that it is rising [like a tumour], a swollen thing. Having made the determination, he should grasp the Sign in six ways: '' from the point of colour, sex, shape, [184] region, locality, limitation.” How ? This body is that of a black, or white, or tawny-skinned man, — thus the yogi should determine as to the colour. As to the sex, without determining it as male or female, he should determine whether it is the body of one in the first period of life, middle period, or last period of life. As to the shape, he should determine the shape of the Foul Thing thus: — this is the shape of the head, this is the shape of the neck, this the shape of the hands, this the shape of the belly, this the shape of the navel, this the shape of the hips, this the shape of the breasts, this the shape of the legs, this of the feet. As to the region, he should determine thus: — in this body are two regions: the lower region from the navel downwards, the upper region from the navel upwards; or, I stand in this direction, the Foul thing is in this direction. As to the locality, he should deter- •xxnne : — in this spot are the hands, here are the feet, here the head, here the middle part. Or else he should determine: — here in this spot I stand, in this spot is the Foul thing. As to the limits, he should determine :— this body is limited below by the sole of the foot, above by the head of hair, across by the skin, and within these limits it is burdened with the thirtytwo putridities. Or he should determine: — this is the limit of the hands, this the limit of the feet, this the limit of the head, this the limit of the middle part. Or whatever part of the dead body he grasps [with his mind], that is just 'Hhe swollen thing”: thus should it be defined. But it is not proper ttat a man should meditate on a female corpse, nor a woman on a male corpse. When the dead body is of the opposite sex, the idea does not appear [foul, but pleasant]; it causes a stirring [of the passions]. It is said in the Majjhima Commentary that a woman, though she has been discarded, still captures the mind of a man. Therefore one should grasp the Sign in these six ways in a dead body of the same sex. But to him who has practised the subject of meditation in the presence of the previous Buddhas, observed the ascetic practices, crushed the four great elements, comprehended the conditioned, determined name and form, removed the idea of being, performed his religious duties, [185] is impressed with former impressions, has developed his culture, possesses the seed [of virtue], has higher knowledge, is free from the vices, a son of good family, the after-image appears in every spot he looks at. If to anyone it does not appear in this way, it appears when he grasps the Sign in the six ways. If to anyone it does not appear in these six ways, he should grasp the Sign again in five ways: from the point of view of the joints, apertures, low parts, high parts, all sides. Of these, as to the joints, there are one hundred and eighty joints. But how shall a man determine the hundred and eighty joints in a swollen thing ? Therefore he should determine them by way of the fourteen large joints thus: three joints in the right hand, three joints in the left hand, three joints in the right leg, three in the left leg, one joint at the neck, one joint at the waist. As to the apertures, there are apertures between the hands, between the legs, the inside of the belly, the ear-holes; thus he should determine. He should determine the closing or opening of the eyes, the closing or opening of the mouth also . . As to the low parts, he should determine whatever place in the body is low, whether it is the eye-cavity, or mouth cavity, or the gullet. Or he should determine: I stand on low ground, the dead body lies on high ground. I.e. hip, knee, ankle. VI, — Subject of Meditation on the Foul 213 As to tlie high parts, he should determine whatever place in the body is high, whether it is the knee or the breasts or the forehead. Or he should determine : I stand on high groimd, the dead body lies on low ground. From all sides, — the whole body should be determined from all sides. Driving his insight on to the whole body, whichever part of it is manifested as the swollen thing, there he should fix his mind as swollen thing ! swollen thing !’ If it persists in not manifesting itself thus, he should fix his mind as a swollen thing, a swollen thing !” on the upper part ending in the belly which is swollen more than the other parts. Now in the expression: — he takes a good grasp of the Sign ” and so on, this is the deciding discourse: — The yogi should grasp well the Sign in the body by way of grasping it in the way described, and advert to it, establishing his mindfulness well. Doing so repeatedly, he should consider and determine it well. Standing or seated, not too far nor too near the dead body, opening the eyes and looking at it he should grasp the Sign. [186] Swollen putridity, swollen putridity !” — thus a hundred times, a thousand times, opening his eyes he should regard it, shutting them advert to it. As he does this, over and over again, the Sign to be grasped is well grasped. When is it grasped well ? When the object appears the same to him whether he opens his eyes and looks at it, or shuts them and adverts to it, then it is said to be well grasped. Having thus grasped the Sign well, considered it well, determined it well, if he be unable to reach the consummation of development therein, he should return to his own dwelling just in the same way as he came, alone, without a companion, established in unforgetful mindfulness, with his faculties drawn in and his mind not dwelling on outside things, attending to that very subject of meditation. Coming out from the charnel-field also, he should determine the path of return : — The path by which I have come out, goes towards the East . . . West . . . North . . . South, or an intermediate quarter; liere it goes to the left/ here it goes to the right. In this place is a rock, here is an ant-hill, here a tree, here a bush, here a creeper.” After determining the path by which he returns, he should walk to and fro absorbed in the Sign. The meaning is, he should walk to and fro on a piece of ground which is in the direction of the Foul Sign. He should sit down absorbed in the Sign. But if in that direction there is a pit or cliff or tree or fence or mud, and it is not possible for him to walk to and fro on a piece of ground which is in that direction, nor is it possible for him to prepare a seat for want of room, he should then, without any regard for that, direction, walk to and fro in a favourable place and sit there, but his mind should be fixed on that direction. Coming now to the questions, What is the purpose of considering the sign on all sides and so on, this is the intention of the answer: — “ for the sake of avoiding confusion ” and so on. To that man who goes at an unseasonable hour to the place of the swollen sign and considers the objects around, and opening the eyes looks at it with intent to grasp the sign, the dead body appears as though standing up, [187] as though towering above, as though chasing him; and he, on seeing that corrupted, awe-inspiring object, becomes as it were distracted in mind, mad; he is terrified, paralyzed, and his hair stands on end. In the Pali, indeed, there is no object among the thirtyeight different objects which is so terrifying as this. For in this subject of meditation there can be such a thing as a man who runs away from the Jhana. Why ? Owing to the exceeding fearfulness of the subject. Therefore the yogi, summoning up his courage and establishing his mindfulness well, should allay these fears thus : — A dead body is not known to get up and chase anyone. For, were- the rook or creeper near it to come towards me, then the dead body might do likewise. But as the rock or creeper does not move, even so the dead body does not move. This illusion of thine is born of the imagination, produced by the imagination. Now to thee is the subject of meditation made manifest. Fear not. VI . — Subject of Meditation on the Foul 215 monk.’’ And causing laugMer to arise, he skonld drive the mind on to the Sign. Thus he attains distinction. With reference to this it is said: — '' Considering the Sign on all sides is for the sake of avoiding confusion.” And having effected the grasping of the Sign in eleven ways, he binds the subject to the Sign. For, because of his opening the eyes and looking, the sign to be grasped arises. When he drives the mind on to it, the after-image appears. Driving the mind to it, he attains ecstasy. Being established in ecstasy and moreasing insight, he realizes saintship. Hence is it said: — Grasping the Sign in the eleven ways is for the sake of binding the mind to the object.” In the expression, Reflecting on the path of going and coming is for the sake of progress in the course,” the meaning is : — reflecting on the path of going and the path of coming, which has been described, is for the sake of progress in the course. For if people were to meet the monk who is returning after having grasped the subject of meditation and ask him about the day, What day of the month is to-day, sir?” or some other question, or give greetings, he should not keep silence, thinking I am engaged in exercises.” He should tell them the day it is; he should answer their question. If he has to say I don’t know, ’ seemly greetings should be made. [188] Even if, in doing so, the tender sign that has been grasped is lost, he should, nevertheless, give answer on being asked about the day. If he knows not the answer to the question they ask, he should say so. If he knows it, he should certainly reply. He should also return the greetings. On seeing a guest-monk, he should give him the greetings due to a guest. All the remaining Khandaka duties should be performed, such as the duties of the shrineyard, the yard of the Bo-tree, the sacred-service hall, the dining-hall, the fire-room, the duties towards the teacher, the preceptor, guests. And, although while he attends to these duties the tender Sign perishes, and he desires to go back in order to grasp the Sign again, he cannot do so, because the cemetery is haunted by non-human beings, or infested by wild beasts, or the Sign has disappeared. For a swollen thing after one or two days becomes discoloured or (otherwise foul). Of all the subjects there is none which is so difficult to acquire as this one. Therefore when the Sign is lost the monk should sit down by day or by night, and so long as he sits cross-legged, he should reflect on the path of going and coming thus: — I went from the monastery by this gate, took the road in such a direction, towards the left at such a place, towards the right at such a place; there was a rock at such a place, an anthill, tree, bush or creeper at such a place. Going by that path I saw at such a place a Foul thing. Standing there facing such a direction and noting in such a manner the objects around it, I acquired the Foul Sign thus and, coming out of the cemetery by such a direction, I returned by such a path doing this and that, and I am seated here.” As he reflects thus the Sign is manifested, appearing as though placed in front of him. The [developing of] the subject of meditation progresses in the aforesaid manner. Hence it is said; — “ Reflecting on the path of going and coming is for the sake of progress of the course of meditation.” Now as to the expression, Seeing the advantages and aware (as) of a jewel, he adopts a reverential attitude of mind, and in a loving mood binds his heart to the idea,” driving the mind to the abominable swollen thing and producing Jhana and increasing insight, which has Jhana as proximate cause, [189] he should see the advantage thus: — Surely by this progress I shall be freed from old age and death.” As a poor man, on coming by a precious gem of great worth, looks upon it as a jewel, saying, '' I have indeed got something very rare,” begets respect for it, feels much afiection for it, and watches over it, even so, saying : — I have acquired this sub j ect of meditation which is difScult to acquire,” he who meditates on the four elements grasps these in his own self; and as the poor man seizes the gem of great worth, he who in practising the respiration-exercise grasps the breath of his nostril, he who practises with Devices makes the Device and develops it as he pleases. Thus the other subjects of meditation are easy to acquire. But this one lasting only one or two days, VI . — Subject of Meditation on the Foul 217 after whicli it becomes a discoloured thing, etc., there being nothing more difficult to acquire than this, he, regarding it as a jewel, begetting respect for it, and being fond of it, should watch over that sign. By day and by night he should bind his thought to it as ‘swollen abomination! swollen abomination P’ repeatedly advert to it, think on it, apply his mind to it. As he does this, the after-image arises. And here is the difference between the two signs. The sign to be grasped appears corrupt, horrible, awful. The after-image is like a man stout in limbs, large and small, lying down after a hearty meal. Together with the acquirement of the after-image, sense-desire is put away, being discarded through non-attention to external sensualities. By the putting away of compliance, ill-will is also put away, just as pus is put away together with blood. Likewise sloth-torpor is put away by means of strenuous endeavour, worry and flurry by application to the calm state which knows not regret, doubt in the Teacher who has preached the attainment, in the attainment and in its fruits is put away by realiiing the special acquirements: thus are the five hindrances put away. Applied thinking, with the characteristic of lifting the mind on to the sign, sustained thinking which effects the function of thrashing the sign, rapture which is the cause of special attainment, repose which arises to the rapturous, bliss which has repose as its sign, [190] collectedness which has bliss as its sign owing to the production of mental concentration in the blissful one: — these Jhana-f actors manifest themselves. Thus in him is produced at that very moment the access- Jhana which is the very image in First Jhana. After that everything should be understood as said in the Earthdevice, as far as the ecstasy of the First Jhana and the acquirement of the habits. Next, in the Discoloured thing, and so on, whatever characteristic has been mentioned, beginning with the going in such wise as "‘he who grasps the Foul Sign in a swollen thing goes alone without a companion, established in unforgetful mindfulness,’’ all should be imderstood, mcluding the final inter- 1 Bead as in the footnote. pretation, as said above. There should only be just a changing of the words swollen thing’’ here and there in this way: — “he who grasps the Foul Sign in a discoloured thing,” or “ he who grasps the Foul Sign in a festering thing.” There is this difference: — He should start attending to the discoloured thing as “ discoloured abomination ! discoloured abomination !” Here the sign to be grasped appears striped in colour. And the after-image appears abundantly. He should start attending to the festering thing as “festering abomination ! festering abomination !” Here the sign to be grasped appears like a fluid trickling. The after-image appears fixed and steady. The fissured thing is to be met with on the battle-field or in a forest infested by thieves, or in the cemetery where kings execute robbers, or in the woods where men are mangled by lions and tigers. Therefore if, when he goes to such a place, any limbs of the body which are lying in various directions come into the field of vision by one act of adverting, well and good. If not, he should not touch them with his hands. For, touching them, he becomes familiar with them. He should therefore cause the gardener or a novice or someone else to gather them in one place. If he gets no such help, he should make a space of one finger between two limbs with the help of his walking stick or some other stick, and then draw nigh. Having drawn nigh he should start attending to it as “ fissured abomination ! fissured abomination !” There the sign to be grasped appears as if cut in the middle, but the after-image appears whole. [191] He should start attending to the mangled thing as “ mangled abomination ! mangled abomination !” Here the sign to be grasped appears like an object mangled here and there, but the after-image appears whole. As regards the Dismembered thing, he should make, or cause to be made, as in the case of the fissured thing, spaces of one finger, and start attending to it as “ dismembered abomination ! dismembered abomination !” Here the sign to be grasped appears as visible interstices; but the afterimage appears whole. The “ cut and dismembered thing !” VI . — Subject of Meditation on the Foul 219 is to be met with in the different places mentioned in the fissured thing. Therefore, going there, and making or causing to be made, spaces of one finger as above, he should start attending to it as cut and dismembered abomination ! cut and dismembered abomination Here the sign to be grasped when it appears is like the orifice of a wound; the after-image appears whole. The Bloody thing is got in the cutting of the hands and feet and so on, of those wounded on the battle-field and so forth, or when boils and abscesses and so on, burst and matter trickles from the orifices. Hence, on seeing it he should start attending to it as bloody abomination ! bloody abomination P’ Here the sign to be grasped appears like the shaking of a red flag in the wind; the after-image appears settled. The '‘Worm-foul ” is met with in a corpse two or three days old, when it pours forth lumps of worms from the nine mouths of its sores. It has the appearance of a heap of rice as large as the body of a dog, jackal, man, ox, buffalo, elephant, horse, python, and so on. He should start attending to it in the body of any one of these as “ wormfoul abomination ! worm-foul abomination V To Ciilapirkdapatika-Tissa the Elder, the sign arose in an elephant-corpse in the Kaladxghavapi Lake. The sign to be grasped appears as if vibrating. The after-image appears settled like a heap of rice. The skeleton is spoken of in various ways thus: — One may see a body discarded at the cemetery a chain of bones, with flesh and blood, hound by tendons.’' [192] Therefore, going in the aforesaid manner to where the skeleton is lying, and making the neighbouring rocks and so forth one with the Sign, one with the object, and noting it by way of its intrinsic nature: '' This is a skeleton,’’ he should grasp the Sign in the eleven ways from the point of view of colour and so on. But it does not appear to one who looks at it from the point of colour as white; there is a mixing with the white Device. Hence he should look at it as an abomination. Sex (or feature) here is a name for hands and so on. Therefore he should determine it as to the sex by way of hands, feet, head, belly, arm, hip, breasts, shins. And he should determine it re garding the shape as long, short, round, square, small, large. Eegion and locality in the way described. Having determined it as to the limitations by way of the limits of a bone, he should grasp whichever bone is manifested and attain to ecstasy. By way of the low parts and high parts of that bone, he should determine it from the point of view of low parts and high parts. By way of position also: — I stand low, the bone is above; or, I stand high, the bone is below. He should determine it as to the joints by way of contact between two bones. He should determine it as to apertures by way of space between bones. Driving insight everywhere, he should determine it from all sides thus : — In this place is the skeleton.’’ When the sign does not appear after this, he should fix his mind on the forehead-bone. And as here, so in the preceding signs of the worm-foul and so on, he should note the grasping of the sign in eleven ways where it is possible to be grasped. And the subject of meditation is fulfilled both in the entire series of bones and in single bones. Therefore grasping the sign in either of them, he should start attending to it as “ skeleton abomination ! skeleton abomination !” Here the sign to be grasped and the after-image are said to be as though one and the same. This, as regards the single bone, is as it should be. But as regards the series of bones, it is fitting that, in the sign to be grasped, there should be visible apertures; and in the after-image, fulness. [193] And in the single bone the sign should appear terrible on account of its ugliness. The after-image should be productive of rapturous joy because it bestows access. Bor in the matter of these two signs what is said in the Commentaries has been said in paving the way to their distinction. Thus there [in the Commentaries] there is no after-image in the four Divine States nor in the ten Boul Things. Bor in the Divine States just the breaking down of the limits is the Sign; and in the ten Boul Things when, after drawing the distinction, just the abominable condition is seen, the Sign is said to manifest itself. In spite of this there is here the twofold sign: VI . — Subject of Meditation on the Foul 221 tke sign to be grasped and tbe after-image. It bas been said that the sign to be grasped appears deformed, corrupted, aweinspiring and so forth. Therefore what we have stated as driving on to ’’ is fitting here. Tuxther, the appearance and so forth to Maha-Tissa the Elder of the whole body of the woman as a lump of bones when he had seen only the bones of her teeth, is evidence here. And so the Ten-Powered One, of virtues fine, And fame spread wide, the thousand-eyed, has named As cause for Jhana this and that foul base. Thus them and all the method how to expand Them understanding one may also learn The better this Particular Discourse : — He who has attained Jhana anywhere among the Ten Foul Things is, owing to his passion being well discarded, free from frivolity like the saint devoid of the passions. Though this is so, the different kinds of the Foul which have been described, are to be understood by way of the corpse reaching to its intrinsic nature, and by way of the different kinds of lustful behaviour. For a dead body, in becoming an abomination, may reach to the intrinsic nature of the Foul or that of any of the others. Thus he should grasp the Sign in whichever kind of corpse he can get it as swollen abomination ! discoloured abomination !” And the classification of the Foul is said to be tenfold by way of the corpse reaching its intrinsic nature. And of them in particular, the swollen corpse, as making clear the decay of the form of the body, is suitable for one lusting after the form of the body. The discoloured corpse, as making clear the decay of the beauty of skin, is suitable for one lusting after the complexion of the body. The festering corpse, as making clear the stench connected with the sores“ of the body, [ 194 ] is suitable for one lusting after the smell of the body produced by means of flowers, perfumes, and so on. The fissured corpse, as making clear the existence of a hollow within, is suitable for one lusting after the solid state [of limbs] in the body. The mangled corpse, as making clear the decay in the perfection of the fulness of flesh, is suitable for one lusting after the fulness of flesh in such parts of the body as the breasts, and so on. The dismembered corpse, as making clear the scattering of limbs, large and small, is suitable for one lusting after their gracefulness. The cut and dismembered corpse, as making clear the change that has come over the different joints, is suitable for one lusting after the perfection of the joints of the body. The bloody corpse, as making clear the abominable state of being besmeared with blood, is suitable for one lusting after beauty produced by adornment. The worm-foul corpse, as making clear the state of the body in common with various kinds of worms, is suitable for one lusting after the idea of what is mine.” The skeleton, as making clear the abominable state of the bones of the body, is suitable for one lusting after perfection of the teeth. Thus it should be understood that the classification of the Foul has been declared to be tenfold also by way of the difierent kinds of lustful behaviour. And because in the tenfold classification of the Foul, just as in a river of swift current with flowing waters a boat is steady by means of the steering-oar, and cannot stop without its help, so from the weakness of the idea the mind is collected by the strength of applied thinking, without which it cannot be steady; therefore here is obtainable the First Jhana (with thinking), and not the Second or other Jhanas. Though there is abomination, yet because he has seen benefit in this foul object thus: — Surely by such progress I shall be freed from old age and death,” and because of the removal of the torments of the hindrances, rapturous joy arises in him. He is like the flower-remover who feels joy over the rubbish heap in seeing benefit and thinks: '‘Now I shall get much wages,” and like the sick man at the alleviation of the misery of sickness through vomiting and purging. The Foul thing, though tenfold, is one in characteristic, which is the impure, evil-smelling, disgusting and abominable state. Not only in the dead body does it appear with this VI . — Subject of Meditation on the Foul 223 characteristic, but, as in the case of the Elder Mahatissa, resident at Mount Cetiya, seeing the teeth of a laughing woman, and as in the case of an attendant novice of the Elder Sangharakkhita looking up at the king on an elephant’s back, it may also appear in a living body. Indeed, the living body is foul as is the dead body. [195] But in the former, the characteristic of the Eoul, being covered by temporary adornments, does not appear. But by nature this body is an accumulation of more than three hundred bones, joined by an hundred and eighty joints, bound by nine hundred tendons, smeared with nine hundred pieces of flesh, knitted with a wet skin, covered by the tegument, having pores large and small, constantly exuding [impurities] above and below like a pot overflowing with fat, a resort of multitudes of worms, abode of disease, basis of painful states, with a constant flow of pus from the nine mouths of sores like an old boil which has burst, where filth of the eye oozes from the two eyes, filth of the ear from the ear-holes, mucus of the nose from the nose-cups, food, bile, phlegm and blood from the mouth, excrement and water from the openings below, impure sweaty fluid from the ninety-nine thousand hairy sockets, a body where blue flies and so forth gather round, which, without the tending by tooth-sticks, face-wash, head-ointment, bath, dress and garments and so forth, would not diflerentiate a king walking with his hair coarse and dishevelled, in a primitive state, from village to village, from either a flower-rubbish remover, or an outcast and so on, the body being equally abominable in either case. Thus as regards the impure, evil-smelling, loathsome abomination, there is no difference between the body of a king and the body of an outcast. Yet here, in the living body, by removing the dirt of the teeth and so on with tooth-sticks and washing the face and so on, covering the private parts with cloth of all sorts, smearing the body with sweet-smelling unguent of various colours, adorning it with flowers and ornaments and so on, people make it fit to be grasped as I,” as mine.” Hence men, not knowing tbe true intrinsic nature of its ckaracteristic foul/’ because it is bidden by this temporary adornment, lust after women, and women after men. But in reality there is not the minutest spot that is fit to lust after. Bor truly people have no desire to touch with the hand the hairs of the head and of the body, nails, teeth, saliva, mucus, excrement, urine, not even an atom of them, once they have dropped from the body; they are repelled by them, ashamed of them, detest them. And though the remaining parts of the body also are abominable, people who are clouded by the darlmess of ignorance grasp it as the person, desirable, lovely, permanent, blissful, because they are in love with the lust, the fondness of the person. [196] In grasping it thus they resemble the old jackal who, seeing a Icimsuha tree in the wood, imagines every flower on the tree to be a piece of flesh. Therefore: — J list as a fox who sees the Idmsuka A-flowering in the forest, runs with speed: IVe got a tree of flesh to eat ” he thinks. With very greed he bites the flowers all As from the tree they fall. But this I find Is not the flesh. So that must be the flesh Which hangs there on the tree,” — thus he avers, E’en so the wise who grasps not, as the Foul, Shed particles of body, should esteem Both these and all his body-frame as foul. For fools who think the body beautiful, Being distraught therewith, do evil deeds; They are not freed from pain. Therefore the wise Should see the nature of this body vile. Or dead, or living, as of beauty void. For this has been said: — The body is a corpse, like cesspool foul, And evil-smelling, where the fool delights, But which is censured by the seeing ones. VI. — Subject of Meditation on the Foul 225 A wet shin covers it, nine doors it has, A big wound, it exudes impurities. If of this body inside were outside, We'd grasp a stich to heep off crows and dogs ! Hence tlie able monk, grasping the sign wherever the foulness appears, be it in living body or dead, should proceed from the meditation to ecstasy. Thus is ended the Sixth Chapter called the Exposition of the Subject of Meditation on the Foul, in the Section of Concentration-culture in the Path of Purity, composed for the purpose of gladdening good folk.

[197] CHAPTEE VII EXPOSITION OF THE SIX EECOLLECTIONS In the Eecollections stated immediately after the Eoul, mindfuhiess ” {sati) from arising repeatedly, is EecoUection {anu-ssati). Or, mindfalness which, from arising in places where it ought to arise, is suitable for a weU-born man who has entered the religious life through faith, is recollection. 1. EecoUection arisen with reference to the Buddha is Buddha-recoUection, a name for mindfulness with the Buddha’s virtues as object. 2. EecoUection arisen with reference to the Law is Law-recollection, a name for mindfulness having for object quaUties of the Law such as being well-announced ” and so on. 3. EecoUection arisen with reference to the Order is Order-recollection, a name for mindfulness having for object qualities of the Order such as well-progressing ” and so on. 4. EecoUection arisen with reference to morality is Morality-recollection, a name for mindfulness having for object qualities of morality such as “ being unbroken ” and so on. 5, EecoUection arisen with reference to liberality is LiberaUty-recollection, a name for mindfulness having for object quaUties of UberaUty such as free liberality and so on. 6. EecoUection arisen with reference to. spirits (devatd) is Spirit-recollection, a name for mindfulness having for object virtues such as one’s own faith with spirits as witness. 7. EecoUection arisen with reference to death is DeathrecoUection, a name for mindfulness with the breach in the Ufe-controUing faculty as mental object. 8. Concerning the material body differentiated as the hair and so on, or just concerning the body, is the meaning of '‘as to the body.” It is regarding both body and mindfulness, hence " mindfulness as to the body.” Though the term for this should be kdyagata.satl” the xmshortened vowel in kdyagathsatl VII . — Exposition of the Six Recollections 227 is used, a name for mindfulness iaving for mental object tbe sign of tbe parts of tbe body snob as bair. 9. Mindfulness arisen with reference to respiration is Eespiration-mindfulness, a name for mindfulness with the characteristic of inhaling and exhaling as mental object. 10. Eecollection arisen with reference to calm is Calm-recollection, a name for mindfulness with the calming of ill as object. [198] L Thus the student who wishes to develop first the Buddharecollection from among these ten, and who is endowed with strong faith, in a suitable dwelling, in seclusion, in solitude, should recall the Buddha’s virtues thus: He it is the Blessed One, Saint, Perfectly Enlightened, proficient in knowledge and conduct, well-farer, world-Jcnower, peerless, driver of men to he tamed, Teacher of devas and men, Buddha, Blessed One. Here is the way in which he should recollect them: “ He it is, the Blessed One, also the Saint, also the Perfectly Enlightened One . , . also the Blessed,” thus he recollects. The expression is used for this and that reason (as follows). He recollects that the Blessed One is Saint (araham) for these reasons: because of the distance {drahd, i.e. from the vices), destruction of the foes (an) and the spokes (ara% worthiness (araha-tta) to receive the necessaries of life and so on, absence of secret (a-raha) evil-doing. For he is far from all the vices, stands at a really great distance, because of the destruction of the vices together with their innate tendencies (vdsand) by the Path, — thus is he Saint because of distance. He’s far from that which he possesses not. Possessing not the faults, on that account The Leader is considered as the Saint. And he kills those foes, the vices, by means of the Path. Thus is he Saint, from the killing of the foes also. And since the Lord has slain all foes of lust With sword of knowledge, he is called the Saint. And there is that wheel of repeated births, whose nave is made of ignorance and craving for existence, whose spokes are the storing up of merit (demerit, imperturbability), whose rim is old age and death, which is pierced by the axle made of the cankers, the cause (of ignorance and so on), and yoked to the chariot of the three existences and which has been rolling from time immemorial. Standing on the legs of energy, on the ground of morality, at the circle of the tree of knowledge, and holding with the hand of faith the axe of knowledge which brings about the loss of Karma, he has destroyed all the spokes of this wheel. From this destroying the spokes also is he Saint/’ Or, the wheel of repeated births is called the round of births of unknown beginning. And of this wheel ignorance, being the centre (lit. root), is the nave; old age and death being the end, are the rim; and the remainmg ten states are the spokes just because ignorance is the centre and old age and death the end. Herein nescience regarding ill and so on, is ignorance. And in sensuous life, [199] in formlife, in formless life, ignorance is the cause of complexes therein. Complexes, in sensuous life are the cause of birthconsciousness therein. And the same with other forms of life. Birth-consciousness in sensuous life is the cause of mind and matter therein, likewise in form-life. In formless life it is the cause of mind only. Mind-and-matter, in sensuous life, is the cause of the six organs of sense therein. Mind-andmatter, in form-life, is the cause of three organs therein. In formless life mind is the cause of one organ therein. The six organs in sensuous life are the cause of the sixfold contact therein. In form-life three organs are the cause of three contacts therein. In formless life one mind-organ is the cause of one contact (viz. mind) therein. The six contacts in sensuous life are the cause of the six feelings therein. In form-life three contacts are the cause of three feelings therein. In formless life one contact (viz. mind) is the cause of one feeling therein. The six feelings in sensuous life are the cause of six groups of craving therein. In form-life three of VII , — Exposition of the Six Recollections 229 the former are the cause of three of the latter therein. In formless life one feeling is the cause of one group of craving therein. In this and that life this and that craving is the cause of this and that attachment, and the attachment and so on is the cause of becoming and so on. How ? Here someone, thinking I will enjoy sense-pleasures,” misconducts himself in deed on account of his attachments to sense-desires, and misconducts himself in word and in thought. From the fulness of misconduct he is re-born in a state of woe. The karma which is the condition of his re-birth there is called karma-life. The aggregates born of karma are called rebirth-life. The coming to be of the aggregates is birth. The maturing is old age. The break-up is death. Another man, thinking I will enjoy celestial bliss,” lives a good life, and from the fulness of good conduct, is re-born in heaven. The karma which is the condition of his re-birth there is karma-life and so on. Again, another man, thinking I will enjoy happiness in the Brahma world,” develops from his attachments to sense-desire, love, pity, sympathy, equanimity. From the fulness of practice [200] he is re-bom in the Brahma world. The karma which is the condition of his re-birth there is karma-life and so on. Another man, thinking I will enjoy happiness in formless existence,” likewise develops the sphere of the infinity of space, and the other attainments. From the fulness of practice he is re-born here and there. The karma which is the condition of his re-birth there is karma-life. The aggregates born of karma are called re-birth-life. The coming to be of the aggregates is birth. The maturing is old age. The break-up is death. And the same with the interpretations based on the remaining attachments. Thus this ignorance is the condition; the complexes are the result of the conditions. Understanding which arises in the comprehending of the cause that both these states are results of the conditions is knowledge of the duration of the law of cause and effect. In botli tlie past and tlie future, ignorance is tlie condition, complexes the result of the condition. Understanding which arises in the comprehending of the cause that both these states are results of the conditions is knowledge of the causal genesis. In this way should all the terms be treated in detail. Herein ignorance and complexes form one group; consciousness, mind-and-matter, six organs, contact, feeling, another; craving, attachment, becoming, another; birth, old age, death, another. And of these the first group is in past time; the middle two are in the present; birth, old age, death, are in the future. And craving, attachment, becoming, are taken together with ignorance and complexes. Thus these fi.ve states form the round of karma in the past. The fiive beginning with consciousness are the round of result in the present. Ignorance and complexes are taken together with craving, attachment, becoming, — thus these five states are the roimd of karma in the present. Because consciousness and so on are shown in the exposition of birth, old age, death, they (the former) are the round of result in the future. And the states in detail are twentyfold. Of these there is one union between complexes and consciousness, another between feeling and craving, another between becoming and birth. Thus the Blessed One knows, sees, comprehends, penetrates in all respects this causal genesis of four groups, three times, twenty items, three unions. That is, knowledge in the sense of knowing; understanding in the sense of understanding. Hence it was said, ‘‘ Understanding which arises in the comprehending of the cause . . . is knowledge of the duration of the law of cause and effect.” By this knowledge the Blessed One, knowing the states as they really are, and being disgusted with, and detached and freed from them, has broken, destroyed, demolished the spokes of VII . — Exposition of the Six Recollections 231 this wheel of repeated birth which has been described. Thus also from the destruction of the spokes is he the Saint: [201] Since hy the sword of knowledge he has cut The spokes (ard) within the wheel of births renewed, The Lord of Worlds is therefore named the Saint {arahan). Prom worthiness to receive the best offerings he is worthy to receive the robe and the other requisites and special worship. Therefore when the Tathagata arose, those of the devas and men who were mighty made worship nowhere else. For so Brahma Sahampati worshipped the Tathagata with a garland of precious stones of the height of Sineru. And other devas and men, as well as Bimbisara, king of Kosala, and others spent according to their means ninety-six crores of wealth for the sake of the Blessed One, although he had then passed away. Asoka the great king put up eighty-four thousand monasteries in the whole of Jambudipa. What need is there to mention other special acts of worship ? Thus from worthiness ” to receive the requisites and so on he is saint.’’ And since this Lord of Worlds is worthy of Distinctive worship with the requisites. The Conqueror, he deserves this name of saint, According to its meaning in the world. And he never behaves like those fools who in the world imagine themselves to be wise and do evil in secret for fear of evil repute — thus from the absence of secret evildoing also is he saint.” Since he no evil does in secrecy {raha) The Saint — thus is he known on that account. Thus in every way also : — From distance, cutting off the foe of vice, The Sage is called the Saint, destroyer of The wheel of birth renewed, the Worthy One For gifts and requisites and other things. He works no evil things in secrecy. And therefore is he called the Worthy One. Perfectly Enlightened — because lie knows rightly and by himself all things. For he has of himself known all things, known knowable things as knowable, comprehensible things as comprehensible, removable things as removable, realizable things as realizable, things that may be developed as such. Hence it is said: — All that which should he known is known hy me, What may he brought about, that have I wrought, Whatever should he removed I have removed, Hence, hrahmin, am I Buddha — one Awake [202] Further, sight is the Truth about 111; the preceding craving which sets it up by being its root-cause is the Truth about the Origin; the non-proceeding of both is the Truth about the Cessation; the middle path which knows cessation is the Truth about the Path. Thus by bringing out one word after another, he knows of himself all things rightly. And the same with the ear, nose, tongue, body, mind. In this way should be construed the six objects of sense beginning with things seen, the six groups of consciousness beginning with eye-consciousness, the six contacts beginning with that of the eye, the six feelings beginning with that which is born of eye-contact, the six perceptions beginning with that of things visible, the six volitions beginning with volition in the seen, the six groups of craving beginning with that of things visible, the six ways of applied thinking beginning with that of things visible, the six ways of sustained thinking beginning with that of things visible, the five aggregates beginning with that of body, the ten devices, ten recollections, ten perceptions by way of perception of the swollen corpse and so on, thirtytwo parts beginning with hair, twelve organs, eighteen elements, nine existences beginning with that of sense, four Jhanas beginning with the first, four immeasurables beginning with the developing of love, four formless attainments, and the factors of causal genesis, in reverse order beginning with old age and death,” in direct order beginning with ignor- VII. — Exposition of the Six Recollections 23 S ance.’ Here is tlie suminary in single compounds: Old agedeath. is Ill-truth, birth the Origin-truth, escape from both is the Cessation-truth, the middle path which knows cessation is Path-truth. Thus by bringing out one word after another, he knows, comprehends, penetrates of himself all things rightly. Hence is it said: Perfectly Enlightened — because he knows rightly and by himself all things.” And from the possession of knowledge and conduct is he proficient in knowledge and conduct.” Of them, knowledge is threefold, also eightfold. The former is understood to be as stated in the Bhayabherava Sutta, the latter as in the Ambattha Sutta, wherein the eight kinds of knowledge are stated by taking the six higher knowledges together with insight-knowledge and psychic power of mind. These fifteen states are to be understood as "conduct”: restraint of morality, guardedness of the door in faculties, moderation in food, application in wakefulness, the seven good states, four Jhanas of the realm of sense. For since by means of these fifteen things the noble disciple conducts himself, betakes himself towards deathlessness, therefore are they said "to be conduct.” As has been said, Here Mahdndnia, the noble disciple is virtuous, and all should be imderstood [203] .as said in the Middle Fifty (Suttas) of the Maj jhima. Being endowed with such knowledge and conduct, the Blessed One is said to be “ proficient in knowledge and conduct.” Here the fulfilment of knowledge serves to fulfil the omni- .science of the Blessed One, the fulfilment of conduct his great mercifulness. Knowing through omniscience what is advan- “fcageous or not advantageous for all beings, he by means of his great mercifulness wards off the disadvantages and engages the advantages, as did the Buddha in the past who was endowed with knowledge and conduct. Hence his disciples are well-behaved, and not ill-behaved, as were the Attantapa •disciples of those devoid of knowledge and conduct. From tlie beauty of going, from having gone to the beautiful place, from having gone rightly and spoken rightly, is hewell-farer ’’ (lit. well-gone). For the going is the same asgone.’’ That of the Blessed One is beautiful, pure, faultless. What is that ? The Noble Path. For by it he has gone without faltering to the place of security. Thus from the beauty of his going is he '' well-gone.” And he has gone to the beautiful place, the deathless Nibbana. Thus from havinggone to the beautiful place also is he “well-gone.” And rightly has he gone by this and that path, not allowing theremoved vices to return. For this has been said He does not allow to come again, return, come back again those corruptions which have been put away by the Path of Stream-winning : hence well-gone ’ . . , which have been put away by the Path of Saintship : hence ' well-gone' Or, rightly he goes, working benefit and happiness for the whole world by his right attainments of fulfilling the full thirty perfections, since he was at Dipankara’s feet till he sat in, the circle of the Tree of Knowledge without having recourse to the extremes of eternalism, annihilation, devotion topleasure and self-mortification. Thus from his going rightly is he “ well-farer.” And rightly he talks, speaks fitting words, in fitting places — thus from speaking rightly also is he “ wellfarer.” Of this, here is the testifying Sutta: “ Those words which the Tathdgata knows to be unreal, untrue, not connected with benefit, and which to others are not lovable, delightful , — those words the Tathdgata does not speak. Those words which the Tathdgata knows to be real, true, not connected with benefit, and which to others are not lovable, delightful, — those words also the Tathdgata does not [204] speak. And those words which the Tathdgata knows to be real, true, connected with benefit, and which to others are not lovable, not delightful, — for the utteranceof such words the Tathdgata bides his time. Those words whichthe Tathdgata knows to be unreal, untrue, not connected with benefit, and which to others are lovable, delightful, — those words the Tathdgata does not speak. Those words which the Tathdgata- VII, — Exposition of the Six Recollections 235 knows to be real, true, not connected with benefit, and which to others are lovable, delightful, — these words also the Tathdgata does not speak. And those words which the Tathdgata knows to be real, true, connected with benefit, and which to others are lovable, delightful,— for the uttering of such words the Tathdgata knows the Because lie knows tLe world in. all respects, lie is worldknower/’ For he, the Blessed One, has known, understood, penetrated the world in all respects, i.e., as to its intrinsic nature, origin, cessation, means of cessation. As has been said, ‘‘Where, friend, one does not get horn, nor grow old, nor die, nor decease, nor get re-born, — “that end of the world, I sag, I am not able by %valking to come to know, nor to see, nor to arrive at. But neither do I say, friend, that by not having got to the end of the world is the end of ill to be accomplished. It is in this fathom-long carcase, friend, with its impressions and its ideas that, I declare, lies the world, and the cause of the world, and the cessation of the world, and the course of action that leads to the cessation of the world, “ Neer may world's end be won by walking there, Nor if ye win not are ye freed from ill. Therefore in sooth, he that is rich in wisdom, Who hnows the world, he it is goes to world's end, He who 'bove all liveth the life that's holy ; With heart serene he understands the world's end, Nor for this world nor for another hopeth,"' Further, there are the three worlds: the world of complexes the sentient world, the visible world. Of these, “the world is one: All creatures subsist oyi account of a cause — in such places [205] the world of complexes is to be understood. The world is eternal or the world is not eternal, — in sucIl places the world of living beings is meant, ‘‘ As far as sun and moon go round And shed their light on quarters ally So far the world is thousandfold Wherein thy sway is exercised — in such places the spatial world is meant. That world also the Blessed One has known in all respects. Indeed he knows the world of complexes also in all respects thus: The world is one : all creatures subsist on account of a cause. There are two worlds : name and form. There are three worlds : the three feelings. There are four worlds : the four nutriments. There are five worlds : the five clinging aggregates. There are six worlds: the six subjective organs of sense. There are seven Worlds : the seven durations of consciousness. There are eight worlds : the eight worldly conditions. There are nine worlds : the nine abodes of beings. There are ten worlds : the ten sense-organs. There are twelve worlds : the twelve senseorgans. There are eighteen worlds: the eighteen elements.’ And because he knows the wish of all beings, their inclinations, their conduct, their intentions, knows who have little or no dust in their ejef and who have much dust in their eye, who have sharp faculties and who have soft faculties, who are of good behaviour and who are of bad behaviour, who are easy to convince and who are difficult to convince, who are possible persons and who are impossible persons, — therefore does he know the world of living beings in all respects. And as with the world of living beings, so also with the spatial world. For he knows that a single world-system is twelve hundred thousand, thirty-four hundred and fifty yojanas in length and breadth. In circumference, Thirty-six hundred thousand yojanas, Ten thousand, fifty, and three hundred make VII. — Exposition of the Six Recollections 237 The world’s whole round, wherein lies this our earth, In thickness four and twenty nahutas/ In thickness eight and forty nahutas The wind-girt water flows, and the wind climbs [206] For six and ninety myriad yojanas Unto the lower ether. Even thus Is told the measure of the universe. Sineru, highest of the mountain peaks, Sinks four and eighty thousand yojanas In the great deep, and to that height ascends. To half the measure sink and rise the seven In due succession named: — Yugandhara, And Isadhara, Karavika’s Range, Sudassana, and Mount Nemindhara, Vinataka, and Assakanna’s mass. These seven celestial ranges, beautified With many gems, compass Sineru round. There dwell Great Regents, Yakkhas, deities. Himava stands five hundred yojanas In height (three thousand are its length and breadth), Crowned with its four and eighty thousand peaks. This island Jambudipa has been named After the Jambu tree, which others name Naga, whose trunk is fifteen yojanas In girth. The trunk and the outspreading arms Are fifty yojanas in length. It shades A himdred, and a hundred is its height. And the dimensions of the Jambu are the dimensions of the variegated trumpet-flower of the Asuras, the silk-cotton tree of the Garulas, the Kadamba tree of Aparagoyana, the wishyielding tree of the Uttarakurus, the acacia of Pubbavideha, and the coral tree in Tavatimsa. Hence the ancients said: — Kadamba and devas PdriccJiattaJca, Pdtal% Kappa, Jambu, Simbali, Sinsa seventh, Nahuta, ten tkousand. 2 Por matthato and so on, Burmese recensions read maluto nabham uggato, ® Por seta read sdd. The great worlds rocky rim sinks in the deep Eighty-two thousand yojanas, its height Identical, encircling the whole world. [207] Therein, the disc of the moon measures forty-nine yojanas, the disc of the sun fifty yojanas, the Tavatimsa mansion ten thousand yojanas; likewise the Asuxa mansion, Avici the great hell and Jambudipa. Aparagoyana is seven thousand yojanas, likewise Pubbavideha. Uttarakuru is eight thousand yojanas. Each of these great Islands is surrounded by five hundred smaller islands. All these together form one world-system, one world-element. In the spaces between three of them are the hells within the worldsystems. Thus the Blessed One, by his infinite Buddhaknowledge has known, understood, penetrated the infinite world-systems. Thus he has known the spatial world in all respects. Thus also from his knowing the world in all respects is he THE WORLD-KKOWEK. From the absence of anyone more distinguished in merit than himself, there is none better than this one, — hence the name Peerless. Indeed he surpasses the whole world in the qualities of virtue, also in the qualities of concentration, understanding, emancipation, insight into knowledge of emancipation. In the qualities of virtue he is without peer, comparable to the incomparable, matchless, without a counterpart, without a second, likewise in qualities ... of insight and knowledge of emancipation. As has been said in detail, I do not see, in the world including that of devas and that of mdras, anyone more fully endowed with virtue than myself, of the race of men and of devas.’ Similarly should such Suttas as Aggappasada, and such verses as For me is no teacher be expanded. Driver oe men to be tamed : — that is, he tames men to be tamed. It is said that he tames, he disciplines. Therein the taming of men refers to those who have not been tamed and are fit to be tamed, namely, males among animals, human beings and non-human beings. Verily the Blessed One has VII, — Exposition of the Six Recollections 239 ijained, rendered passionless, and established in the Refuges and Precepts naale animals such as Apalala the Naga king, Culodara, Mahodara, Aggisikha, . Dhumasikha, Aravala the Naga king, Dhanapalaka the elephant; men such as Saccaka the Nigantha, Ambattha the young brahmin, [208] Pokkharasati, Sonadanda, Kutadanta; non-human males such as Alavaka, Suciloma, Kharaloma the Yakkha, Sakka the king of the devas. Kesi, I tame men gently I tame them harshly I tame them gently and harshly — thus should this Sutta be expanded here. Further, the Blessed One tames the tamed also, announcing the First Jhana and the others to people of purified virtue and so on, and the higher Path-progress to Stream-winners and so on. Or, the phrase, Peerless driver oe mejt to be TAMED has this one meaning: that the Blessed One drives men to be tamed in such a way that they, seated cross-legged, run without faltering to the eight directions; hence is he called peerless driver of men to be tamed.” Brethren, the elephant being tamed and driven by the elephant-tamer, runs straight in one direction,''' — thus should this Sutta be here expanded. Teacher ” : — that is, he instructs beings according to their worthiness, regarding ultimate truths of the present and the future. Further, as “ Teacher ” he is like the man '' with the goods i.e., the Blessed One is the caravan leader. As the caravan leader takes the goods across the desert, through the dangers of robbers, across places infested by wild beasts, through famine-stricken and waterless regions, takes them over, out of, through such perils, and places them in a safe place, so the Blessed One, the Teacher, the caravanleader, takes beings® across the desert, that is, of birth: — thus by this method of exposition the meaning is here to be understood. Oe devas and men”: — this is said by way of distinguishing between the higher ones and capable persons among devas and men. But the Blessed One, by giving instruction even to animals, is their teacher also. For they also, acquiring the sufficing condition through hearing the Law of the Blessed One, become by means of that sufficing condition, in the second or third lifetime partakers of Paths and Fruitions. Of this Manduka the deya and others are instances. It is said that, as the Blessed One was showing the Law to the residents of Campanagara on the shore of Lake Gaggara, a frog (maiiduka) grasped the Sign in the Blessed One’s voice. [209] A cowherd who stood leaning on a stick, drove it into the frog’s head. The frog died there and then, and was re-born in a golden mansion twelve yojanas in size in the (next or) Tavatimsa world. There, as if roused from sleep, he saw himself surrounded by a company of nymphs. Hullo ! I also am re-born here ! What deed have I done ?” Thus reflecting, he saw no other reason than his grasping of the Sign in the Blessed One’s voice. He immediately came with his mansion and worshipped at the Blessed One’s feet. The Blessed One knew him and said: — Who is it worships at my feet, who shines With pomp and power illuminating all The quarters with surpassing loveliness ?” A frog once was I, eating watery food; A cowherd killed me listening to thy Law.” The Blessed One taught him the Law. Eighty-four thousand beings understood the Law. The deva, being also established in the fruition of Stream-winning, smiled and departed. Buddha,” the Enlightened: — because whatever knowable thing there is, he has understood all by means of a knowledge which is the consummation of emancipation. Or, since he himself has understood the Four Truths, he causes others also to understand them; for these reasons and others is he the Enlightened (Buddha). Also he is Enlightener in the Truths in order to make known the meaning. Enlightened, the Enlightener of all mankind: thus all procedure, whether Niddesa method or Patisambhida method is to be expanded. VII. — Exposition of the Six Recollections 241 Blessed One (Bhagava) is an appellation of respect and reverence for tlie best of all beings distinguished in virtues. Hence said the Ancients: — Blessed One is the best of names. Blessed One is the word supreme Fit for respect and reverence Hence is he called the Blessed One. Or again, a name is fourfold: — inherent, descriptive, significant, spontaneous. In worldly usage the “ spontaneous name is said to be due to personal wish. Of others (e..) [210] “ calf,” domestic beast,” “ bullock,” — such names are '' inherent.” Having a stick, having an umbrella, crested, having a trmik, — such names are descriptive.” A scholar of the three Vedas, of the sixfold super-knowledge, — such names are significant.” Sirivaddhaka, Dhanavaddhaka and such names as arise without regard to the meaning, are spontaneous.” The name Blessed One is significant, not given by Mahamaya, nor by King Buddhodana, nor by the eighty thousand relatives, nor by Sakka, nor by Santusita, nor by the other eminent spirits. Further, this has been said by the Captain of the Law: Blessed is not a name given by the mother. ... It arises at the oonsumrmtion of emancipation. This appellation of Blessed arises in the Buddhas the Blessed Ones with the attaining the realizing of omniscience at the foot of the Tree of Knowledge. They utter this stanza to set forth those qualities of which this is the significant name: — Endowed with,”* 'divider,”" ‘‘sharer, “ owner, Revered is he, for he hath made the “ broken, His is “the Wealth.” Having the self well-trained by methods manifold, Gone to Becoming’s end: he’s called the Blessed One. And here the meaning of the various terms is to be understood as in Niddesa. Or there is this way: — Endowed with blessedness, and fit to be breaker, And yoked with qualities, the owner, Resorter, vomiter of life’s pursuits, Because of this the Blessed One.” Herein, taking the etymological meaning from the vowelaugment, vowel-change and so on, or the grammatical meaning thrown in by the pisodara method and so on, because there is in him glory which produces worldly and transcendental bliss, and which has reached the summit of charity, virtue, and so on, therefore is he called bhagavd (Blessed One), though the word should be bhdgyam. And because he has destroyed covetousness, hate, delusion, perverse attention, shamelessness, indiscretion, anger, malice, hypocrisy, rivalry, envy, meanness, craftiness, rigidity, hardness, impetuosity, pride, haughtiness, insolence, negligence, craving, ignorance, the threefold immoral root, misconduct, vice, taint, [211] irregularity of perceptions, medley of thoughts, fourfold contrariness, the cankers, bonds, floods, yokes, evil courses, attachments to craving, delight in the fivefold mental barrenness, bondage, the hindrances, the six roots of dissension and groups of craving, the seven tendencies, the eightfold wrongness, the nine roots of craving, the ten causes of immoral VII. — Exposition of the Six Uecollections 243 action, the sixty- two heresies, the hundred and eight kinds of walks in craving, and the hundred thousand vices which bring trouble and fever to all, — in short, the five aggregates of the vices, accumulation (of kamma), celestial joys and death itself, — therefore, as destroying these perils, he is called Bhagavd, although the right word should be hliaggavd (the breaker). And here it is said: — With broken lust, with broken hate. With broken-in delusion, Th’ uncankered one has broken all The evil states — the Blessed One. And the possession of wealth ’’ shows his physical attainments in that he bears the hundred characteristics of the virtuous. The brokenness of corruption shows his attainments in the body of the Law. And these two conditions show also that the worldling and the intelligent hold him in great respect, that he is approached by householder and monk, that he is a tower of strength in removing the bodily and mental pains of those who come to him, that he is a helper in carnal gifts and in the gift of the Doctrine, that he is able to confer on them worldly and transcendental bliss. And because the word bhaga (blessing) is used in connection with the six states : lordship, state, fame, glory, desire, endeavour, e.g. because there is the highest kind of lordship in his own mind, and there is the lordship which in the world’s opinion is consummated in all sorts of forms,- such as power to make one’s body minutely small, lightness in travelling through the air, and so on; there is also the transcendental state) there is the fame exceedingly pure and got by real meiit; there is the glory of his limbs, big and small, being marked with the characteristic signs and capable of producing clearness of vision in men wlio make an effort to see his physical form; there is the desire appearing as accomplishment of desire from his effecting at will whatever is wished for, aspired after, whether it be one’s own benefit or another’s; and there is the endeavour called right effort as the condition of attaining teachership of all the world, — therefore is he called the Blessed {hhagavd). Blessed,” again in the sense that blessings exist in him as he is endowed with them. Because he is spoken of as divider, who has analyzed, explained, shown all states as moral and so on; the states which are moral and so on, [212] as aggregate, organ, element, truth, faculty, causal genesis and so on; the noble truth of 111 in the sense of oppressing, conditioned, burning, mutable; its origin in fche sense of accumulating, source, fetter, nuisance; its cessation in the sense of escape, solitude, unconditioned, deathless; the Path in theuense of leading out, cause, vision, dominant influence, — therefore as divider is he called the Blessed One. And because he has followed, served, increased, the celestial, divine, noble life; the detachment that is physical, mental, spirituaP; the emancipation which is of the Void, unhankered after, signless; and other states which transcend human experience, — therefore is he called the Blessed {h'hagavd) though the right word should be bhattavd (resorter). And because he has vomited the pursuits called the cravings in the three worlds of re-birth, — therefore instead of saying vomiter of pursuits of the three worlds of re-birth,” he is called the Blessed, by taking bJia from bhava (re-birth), ga from gamana (pursuit), va from vanta (vomited) and lengthening the last. So we say mekhald (girdle) instead of the wreath {md~ld) of a hidden {me-hanassa) place (Jcha-ssa) in the world.” VII . — Exposition of the Six Recollections 245 When in that (formula) a man recalls the Buddha’s merits : — For this reason and that is he the Blessed One, the Saint . . . for this reason and that is he the Blessed One/’ — his mind at that time is not invaded by lust, not invaded by hate, not invaded by delusion; but is quite upright with the Tathagata as object. And in him who by absence of the invasion of lust and so on, has discarded the hindrances, and whose mind is upright towards the subjects of meditation, there arises applied and sustained thought bending towards the Buddha’s merits. Rapture arises when he applies and sustains the thought of the Buddha’s merits. In the rapturous mind, bodily and mental sufferings subside through repose which is the cause of rapture. When his sufferings subside, there arises bliss physical and mental. The mind of the blissful who has the Buddha’s merits as object is composed. Thus in due order the factors of Jhana arise simultaneously. And owing to the depth of the Buddha’s virtues, or to intentness in recollecting the virtues of various kinds, the Jhana attains not to ecstasy but just to the access. Because this Jhana arises by way of recollecting the Buddha’s virtues, it comes to be known as the Buddha-recollection. And the monk who applies himself to this Buddha-recollection has respect and reverence for the Teacher, attains an abundance of faith, of mindfulness, of understanding, of merit, is abundantly rapturous and joyful, overcomes fear and dread, [213] is able to bear pain, obtains a sense of intimacy with the Teacher; and his body, inhabited by recollection of the Buddha’s virtues, is worthy of adoration like a temple; his mind bends towards the sphere of the Buddha; in contact with sinful objects he feels a sense of shame and dread of blame as though he stood in the very presence of the Teacher; (though) penetrating no further, yet is he bound for a happy destiny. Hence always eager one should wisely be For Buddha-minding’s mighty majesty. This, first of all, is the substance of the detailed discourse on the Buddha-recollection. He who wishes to develop the Lawrecollection also should recall in solitude and seclusion the virtues of the Scriptures and of the nine divisions of the transcendental law thus: {The La%o) is well-proclaimed by the Blessed One, thoroiighly seen, not subject to time, welcoming all, leading up to, and is to he attained by the wise, each one for himself Under the expression '' well-proclaimed ’’ the Law as Scripture is included. Only the Law as transcendentaP is comprised in the other expressions. Eirst, the Scripture is well-proclaimed because of its loveliness in the beginning, the middle, and the end, and because of its setting forth according to the meaning and the letter, the fulness and purification of the divine life. For any stanza that the Blessed One preaches has, from the full loveliness of the Law, a lovely beginning in the first line, a lovely centre in the second and third lines, a lovely end in the last line. A discourse with a single application has a lovely beginning in the introduction, a lovely end in the epilogue, a lovely centre in the rest. A discourse with many applications has a lovely beginning in the first application, a lovely end in the last application, a lovely centre in the rest. Further, it is lovely in the beginning because of its introduction and narrative; lovely in the middle from its favourableness to those ready to receive it, the irreversibility of its meaning and its connection with cause and example; lovely in the end by causing the hearers to attain to faith, and by its epilogue. And the whole of the Law of the religion is lovely in the beginning through the morality which is its essence; lovely in the middle through calm, insight. Path and fruition; lovely in the end through Nibbana. Or, it is lovely in the beginning because of morality and concentration, [214] lovely in the middle because of insight and the Path, lovely in the end because of the Fruition and Nibbana. Or it is lovely in the beginning because of the Buddha having been well enlightened, lovely in the middle VII . — Exposition of the Six Recollections 247 because of the Law being good, lovely in the end because of the good conduct of the clergy. Or, it is lovely in the beginning because Perfect Enlightenment is to be attained by one who has practised according as he has listened to the Law, lovely in the middle because of individual enlightenment, lovely in the end because of the enlightenment of the disciples. It is lovely in the beginning as the hindrances are discarded in the hearing of it and because it brings happiness to the hearer, lovely in the middle as it carries the bliss of calm and insight in the practising of it and because it brings happiness to one who practises it, lovely therefore in the end as the result of its practice, since, in so far as it is practised, it carries suchness even when the practice ceases to yield fruit. Thus is it ""well-proclaimed” because of its loveliness in the beginning, the middle, the end. And that divine life of the religion, that divine life of the Path which the Blessed One in preaching the Law has set forth, has declared in many ways, is endowed with the meaning and the letter because there is fulfilment according to the meaning and the letter. It has meaning, because it is connected with the expressions of meaning, to wit, the making clear, setting forth, revealing, analyzing, explaining, making known. It has the letter, because it is complete in character, word, phrase, letter, etymology, exposition. From the profundity of sense, from the profundity of penetration, it has meaning; from the profundity of the Law, from the profundity of the teaching, it hs the letter. As the object of the analysis of sense and of ready wit, it has meaning; as the object of the analysis of the Law and of etjunology, it has the letter. It has meaning, inasmuch as it produces faith in the intelligent that it is knowable by the wise; it has the letter, inasmuch as it produces faith in the worldling that it is worthy of belief. From the profundity of the sense it has meaning; from having plain words it has the letter. From the absence of what is to be inferred it is fully complete with all completeness; from the absence of what is to be rejected it is pure in its faultlessness. Further, from the skill in attaining to the practice, it is endowed with meaning ; from the skill in dealing with the accepted tradition, it has the letter. Because it is connected with the five aggregates of the Law, namely morality and so on, it is fully complete ; because it is free from the vices, proceeds with intent to escape (from re-birth), looks not at worldly needs of the flesh, it is purified. Thus, because it sets forth according to the meaning and the letter the fulness and purity of divine life, it is “ well-proclaimed.’’ Or, it is '' well-proclaimed ” through absence of reversibility of meaning. For the meaning of the doctrine of other teachers undergoes reversion. The said doctrines, though called '‘obstructive,” are not obstructive; [216] though they are declared to lead to [salvation] do not lead to salvation; hence they are ill-proclaimed. Not so does the Law’ of the Blessed One undergo reversion in meaning. It does not transgress against the truth of the said doctrines, either those that have been declared obstructive, or those leading to salvation. So far is the Law as Scripture well-proclaimed. But the transcendental state is [also] well-proclaimed, because it proclaims a course of practice which conforms to Nibbana, and a Nibbana which conforms to the practice. As has been said: Well-declared hy the Blessed One to the disciples is the Way leading to Nibhdna. He unites Nibbana and the Way. Just as Ganges water unites with, flows with, Yamuna water, so is the Way leading to Nibbana well-declared by the Blessed One to the disciples. He unites Nibbana and the Here also the Noble Path is well-proclaimed, from being proclaimed as the middle path which avoids two extremes. The fruits of recluse-ship are well-proclaimed from being proclaimed as having tranquillized the vices. Nibbana with VII* — Exposition of the Six Recollections 249 its intrinsic nature of eternity, deathlessness, refuge, shelter, and so on, is well-proclaimed from being proclaimed by way of the intrinsic nature of eternity, and so on Thus the transcendental state also is well-proclaimed, '' Thoroughly seen ’’ — here the Noble Path is to be seen by the noble person himself who makes an end of lust and so on, in his own life-continuity. As has been said: Brahmin, one who is lustful, overcome by lust, whose mind is possessed by lust, meditates harm to himself, meditates harm to others, meditates harm to both. He experiences mental pain and grief. When lust is put away he does not meditate harm to himself, does not meditate harm to others, does not meditate harm to both. He does not experience mental pain and grief. Thus, brahmin, is the Law thoroughly seen'' [216] Further, this ninefold transcendental Law, upon being acquired by anyone is not to b’e taken up by him for the sake of the faith of another man, but is to be understood by himself through reflective knowledge ; hence is it “ thoroughly seen,’’ Or, a praiseworthy view is view well seen {sandittM), It overcomes through seeing well — sanditthika. For herein the Noble Path overcomes the vices by the associated advantageous view; the Noble Fruition does so by that which is its cause; Nibbana does so by that which is its object. Hence, as a charioteer conquers by a chariot, so the ninefold transcendental Law conquers by being a well-seen view: hence the term thoroughly seen,"' Or, again, seeing is called a view; the view is the seen thing, well seeing is the meaning. Worthy is the well seen; — hence the term '‘thoroughly seen.” For the transcendental Law, on being seen by way of the comprehension of culture and of realization, turns back the dread of the round of re-births. Hence, as one who is well-dressed is fit to be clothed, so " thoroughly seen ” means fit to be seen " Not subject to time,'' i.e., in no time as regards yielding fruit. Ahdla (without time) is the same as akdlika (not belonging to time). It does not yield fruit after using up time such, as five days, seven days. It gives fruit im m ediately after its own arising. Or, '' belonging to time ’’ means it takes a long time in giving its own fruit. What does ? The worldly moral state. But this Law is not belonging to time, as it fructifies immediately. Hence, '' not subject to time,''' This is said with reference to the Path. It is worthy to make arrangements for welcome such as "'come see this Law’ — thus, ‘‘welcoming all.” Why is it entitled to make such arrangements ? From its reality and purity. Though one may say there is silver or gold in an empty hand, one cannot say “ come and look at them. ” Why 1 Because they are not there. Nor can one say “ come and see ” with the intention of gladdening the mind by setting forth the pleasingness of dung or urine, albeit they really exist. In fact, they ought to be covered with grass or leaves. AVhy ? Because they are vile. This ninefold transcendental Law, on the other hand, existing in its intrinsic nature, is pure like the full-moon-disc in a sky free from clouds, or like a real gem set in an orange-coloured stone. [217] Hence from its reality and purity it is entitled to make such welcome as “ come and see," — thus “ welcoming all.” That which is fit to be brought (to a conclusion) is “ leading up to" This herein is the decision: the bringing to a conclusion is the leading up to it. Or, that which is fit to be brought to a conclusion in one’s mind by means of culture, being indifferent in doing so, even though one’s headdress or the head itself be burning. This refers to the conditioned transcendental Law. The Unconditioned is fit to be brought to a conclusion by one’s own consciousness: hence, ‘‘ leading up to.” The meaning is, it is worthy of being cloven to by realization. Or, it leads to Nibbana. That which should lead is the VII . — Exposition of the Six Recollections 251 Noble Path.. Tbe Fruition and the Nibbana are fit to lead as they are to lead to a fit state for realization. That which is fit to lead is leading up to” To he attained to hy the wise, each one for himself” means, to be understood by the wise such as those of quick understanding, each for himself thus : — The Path has been developed by me, the fruit is attained, cessation realized/’ For the pupil’s vices are not put away by the Path developed by his preceptor; nor does he live in comfort by the latter’s attainment of the Fruition ; neither does he realize the Nibbana which the latter has realized. Therefore this is not merely to be looked at as one looks at an ornament on another’s head. It should be seen, enjoyed" by the wise in their own mind, it is said. It is not a thing for fools. Further, this Law is well-proclaimed. Why ? Because it is thoroughly seen. It is thoroughly seen because it is not subject to time. It is not subject to time because it welcomes all. And that which welcomes all leads up to. Thus when he recalls the qualities of the Law that it is well-proclaimed and so forth, his mind then is not invaded by lust, nor by hate, nor by delusion, but is upright with reference to the Law. Thus when he has by this first method discarded the hindrances, the Jhana-factors arise in one and the same moment. But from the profundity of the qualities of the Law, or the intentness with which he recalls them, various as they are, the Jhana, not attaining to ecstasy, attains only to access. This Jhana goes under the name of recollection of the Law because it arises by way of recalling the qualities of the Law. [218] And the monlc who applies himself to the’ recollection of the Law comes to have, through seeing its qualities, respect and reverence for the Teacher Such a preacher of the Law which leads up to, such a teacher endowed with this merit I saw not in the past, nor do I see in the present, other than the Blessed One.” Honouring the Law, he attains an abundance of faith and so on, is abundantly rapturous and joyful, overcomes fear and dread, is able to bear pain, gets i Read so tassa for sotassa. Punctuate the text accordingly. an idea of life in the Law; and Ms body, informed by recollection of the qualities of the Law, is worthy of adoration like a temple; his mind bends towards the attainment of the incomparable Law; in contact with sinful objects he feels a sense of shame and dread as he recalls the goodness of the Law; he is bound for a happy destiny though he penetrate no further. Hence always eager one should wisely be, Recalling Doctrine’s might and majesty. This is the substance of the detailed discourse on Lawrecollection. HI. He who wishes to develop the Order-recollection also should in seclusion and solitude recall the qualities of the Noble Order thus: The Order of the disciples of the Blessed One is %oellpractised the Order of the disciples of the Blessed One is upright the Order of the disciples of the Blessed One is righteous, the Order of the disciples of the Blessed One is law-abiding. The Order of the disciples of the Blessed One, that is, the four pairs of men, the eight personages, is worthy of offerings, of oblations, of gifts, and of reverential salutation, the worWs peerless field for 7neritP Herein ''well-practised” means "of right behaviour.” And the behaviour is spoken of as right behaviour, irrevocable behaviour, direct behaviour, unopposed behaviour, behaviour in conformity with the Law. "Disciples” are those who listen respectfully to the admonition and instruction of the Blessed One. The Order of the disciples is the "Disciple- Order,” meaning thereby the group of disciples who have reached community through equality in virtue and beliefs. Because [219] that behaviour, as being upright, not crooked, not curved, not bent, but noble, is spoken of as righteousness, VII. — Exposition of the Six Recollections 253 and from its conformability goes under the name also of law-abidingness (or circumspection), therefore the Noble Order being practised therein is also spoken of as upright, righteous, law-ahiding. And here those who are established in the Path are ''well-practised’’ as endowed with right behaviour. Those who are established in the fruition should be known as "well-practised” with reference to their past behaviour, because it is through right behaviour that they have attained to what ought to have been attained. Purther, one is " well-practised ” as behaving according to the instruction of the well-proclaimed Law and Discipline., also because one behaves faultlessly. And one is upright in behaviour because one behaves according to the Middle Course which avoids the two extremes, and because of a behaviour which puts away crookedness, curve, bend, fault in deed, word and thought. Kighteousness is said to mean Nibbana. Because one behaves in order to attain that, one is righteous. Because they who behave so are worthy of law-abiding behaviour, therefore this term is because of behaviour, " That is ” means namely these. The four pairs of men: — one established in the First Path, and one established in the Fruition make one pair. There are thus four pairs of men for the four Paths. ''The eight personages : — by way of the individual, one is established in the First Path, one in the Fruition; in this way there are eight personages. Here the words " men,” " personages ” have the same meaning, that is, they who can learn. " The Order of the disciples of the Blessed One ” : — four pairs of men by way of the pair, eight men by way of the individual, constitute the Order of disciples of the Blessed One. In " worthy of offerings and so on,” ofEering [dhunarn] is something that ought to be brought and offered. The meaning is, it should be brought even from far, and offered to the virtuous. It is a name for the four necessaries of life. This offering one is fit to receive, thereby producing much fruit for him: — hence " worthy of offerings,’ Or it may mean, coming even from far, all kinds of provision skonld be offered here, kence worthy of offerings {ahavanlya). Or, one is wortby of offerings even from Sakka and so on. It is the view of those who hold that what is to be offered to Brahma devas is fire, and tliat anything sacrificed in that fire yields much fruit. [220] If the sacrificial fire is worthy of offerings because it yields much fruit, then surely the Order is worthy of offerings. Verily what is offered to the Order is of much fruit. As has been said: — “ A man may tend the altars fire A hundred years of forest life, A moments honouring cultured soul Is better than that sacrificeP This expression ahavanlya in other bodies of doctrine is the same in sense as the term 'worthy of offerings ’’ {dhuneyya) here. There is only a slight difference in form. So much for “ worthy of offering sP In '' loorthy of oblations' (pdhuneyyo), offerings for guests respectfully made for the benefit of dear, beloved relations and friends who have arrived from all quarters, are called . oblations. Such worthy guests may be passed over and the offerings given to the Order. And it is fitting that the Order should receive them. Bor there is no guest like the Order, which appears in the interval between two Buddhas, and is of the open air. It is proper that oblations be made to its members, as they are endowed with qualities making for lovableness, and they are worthy of them; hence ''worthy of obhtionsP There are those who read the text as pdvahanlya. Since the Order in their view is worthy of the first offerings {pa+ dvahanlya), these should be brought first of all, and offered to the Order; hence pdvahanlya, which also means, worthy of offerings in all respects. Pdhuneyyo (worthy of oblations) here has the same sense. A gift is said to be given out of faith in the next world. A member is worthy of such a gift, or gets good by it, because VII. — Exposition of the Six Recollections 255 he purifies it by making it greatly fruitful; lienee (the term) ‘‘ worthy of gifts.’ He is worthy of every one in the world placing both hands on the forehead in reverential salute, to wit, worthy of reverential salutation, ’ ’ When he thus recalls the virtues of the Order, that it is well-practised ” and so forth, [221] his mind is then not invaded by lust, nor by hate, nor by delusion; but it is upright with reference to the Order. When he has thus, by this first method, discarded the hindrances, the Jhana-factors arise in one and the same moment. But from the profundity of the virtues of the Order, or from the intentness with which he recalls them, various as they are, the Jhana, not attaining to ecstasy, attains only to access. This Jhana goes under the name of recollection of the Order, because it arises by way of recalling the virtues of the Order. And the monk who applies himself to the recollection of the Order, comes to have respect and reverence for the Order, attains to an abundance of faith, and so on, is abundantly rapturous and joyful, overcomes fear and dread, is able to bear pain, gets an idea of life with the Order; and his body, informed by recollection of the Order’s virtues, is worthy of adoration like a temple of the assembled Order ; his mind bends towards the attainment of the virtues of the Order; in contact with sinful objects he feels a sense of shame and dread of blame, as though he stood in the very presence of the Order; he is bound for a happy destiny (even) though he penetrate no farther. Hence always eager one should wisely be, Eecalling Order’s might and majesty. This is the substance of the detailed discourse on the Eecollection of the Order. IV. He who wishes to develop the morality-recollection should, in seclusion and solitude, recall his own morals in so far as they are '"unbroken” and so forth thus: — ‘'Verily my virtues are unbroken, intact, unspotted, unblemished, enfranchizing, praised by the intelligent, uninfected, conducive to concentration The morals of a householder should be recalled by a householder, those of a recluse by a recluse. Be they for householders, ox for recluses, if not a single one is broken, either at the beginning or the end, as it were a garment frayed at the edges, they are said to be " unhrokenT [222] If not a single one is broken in the middle, as it were a garment with holes in the middle, they are said to be " intact T If two or three of them in a series are not broken, as it were a cow whose body is either black, red, and so on, with a patch of a different colour long or round, and so forth, in shape, on the back or under the belly, they are said to be " unspoUedV If they are not broken at different stages, as it were a cow variegated with dissimilar spots, they are said to be " unblemished Or, speaking generally, all of them being unbroken on account of the sevenfold association with sexual feelings, or evil states such as anger, enmity, they are said to be unbroken, intact, unspotted, unblemished. They are " enfranchizing ” by reason of their releasing, setting one free from the slavery of craving. Because they are praised by the intelligent such as the Buddha, they are called "praised by the intelligent As they are not infected by craving or wrong views, and so on, and cannot be infected by anyone saying “ This is a fault in your morals,’’ they are " uninfected They lead to access-concentration, or again to Path-concentration and Fruition-concentration, — Whence are called " conducive to concentration When he thus recalls his own morals, that they are unbroken and so forth, his mind is then not invaded by lust, nor by hate, nor by delusion, but is upright with reference to mo rals. VII . — Exposition of the Six Recollections 267 When he has thus by this first method discarded the hindrances, the Jhana-factors arise in one and the same moment. But from the profundity of the virtues of moral habits, or the intentness with which he recalls them, various as they are, the Jhana, not attaining to ecstasy, only attains to access. This Jhana goes under the name of recollection of the morals, since it arises by way of recalling the virtues of morality. And the monk, who applies himself to the recollection of morals, comes to have respect for the training, leads a common life [with the virtuous], is not remiss in courtesy, is removed from such fears as self-blame, sees danger in the minutest fault, attains an abundance of faith and so on, is abundantly rapturous and joyful, and is bound for a happy destiny, even though he penetrate no farther. Hence always eager one should wisely be, Recalling Virtue’s might and majesty. This is the substance of the detailed discourse on the Recollection of Morals. [223] V. Whoso wishes to develop the liberality-recollection should make a constant gift to another, or share with another what is reserved for himself, with an habitual intentness. Or again, in striving for culture he should make resolve thus: — from now onwards, so long as there- is anyone to receive it, I will not eat without making i gift, even though it may be just a ladleful of food. Should there be on that day anyone of distinguished merit to receive his gifts, be should, according to his power and ability, give and share with such. And grasping the sign therein, he should in seclusion and solitude recall his own liberality byway of the virtues of freedom from the taint of stinginess and so on, thus : — It is indeed a gain to me, verily a great gain to me, thM I, among a race oppressed by the taint of stinginess, live with mind where is no taint of stinginess, generous, clean of hands, delighting in giving away, accessible to begging, delighting in giving and sharing ® Anguttara iii, 313. Herein, It is indeed a gain to me means, to me indeed are gains such as have been praised as gains to the giver by the Blessed One on this wise: — By giving life one partakes of life divine or human; The giver is dear; many resort .to him; and One who gives is dear; he follows the custom of the good. The meaning is, They are my portions undoubtedly. Verily a great gain to me — this religion or manhood that I have attained . . . that is verily a great gain to me. Why ? In that I, among a race oppressed by the taint of stinginess, live . . . delighting in giving and sharing. Herein: — Oppressed by the taint of stinginess ’’ means overpowered by the taint of stinginess. Among a race”— that is,. beings are so called by virtue of begetting. Therefore the meaning here is, among beings overpowered by the taint of stinginess which is one of the dark states, destroying the radiance of the mind by its characteristic of not being able to share in common with others what one has acquired. Breed from the taint of stinginess” means freed from other taints also, such as lust and hate, as well as from the taint of stinginess. I live with mind ” : — the meaning is, I abide with a mind of the kind described. [224] But in the Suttas it is said, '' I live in a house,'' since it has been pointed out as a dependable state to Mahanama Sakka, when being a Stream-winner, he was enquiring after a dependable state. Here the meaning is, I live as having overcome. “ Bree in liberality ” means of unrestrained liberality. Clean of hands ” means of purified hands. It is said, he washes his hands always to give gifts respectfully with his own hands. "'Delighting in giving away”; — the handing over, giving away; full liberality is the meaning. Delight by way of a constant efiort in that giving away is " delighting in giving away.” "Accessible to begging”: — because he gives whatever VII. — Exposition of the Six Recollections 269 others ask, lie is accessible to requests, is the meaning. The reading also is yajayogo, meaning that he is devoted to ofierings called the giving of alms. ''Delighting in giving and sharing — I delight in giving and sharing. For I give alms and make a share of what is for my own personal enjoyment. I delight in both. That he thus recalls is here the meaning. Thus when he recalls his own liberality that it has such qualities as being freed from the taint of stinginess, his mind then is not invaded by lust, nor by hate, nor by delusion, but is upright with reference to his liberality. When he has by this first method discarded the hindrances, the Jhana-factors arise in one and the same moment. But from the depth of the qualities of his liberality, or from the intentness with which he recalls them, various as they are, the Jhana, without attaining to ecstasy, attains only to access. This Jhana goes under the name of recollection of liberality, since it arises by way of recalling the qualities of liberality. ' And the monk who applies himself to the recollection of liberality is all the more intent on liberality, has desires free from covetousness, behaves in conformity with love, has confidence, is abundantly rapturous and joyful, and is bound, even if he penetrate no farther, for a happy journey. Lo ! let the wise hence ponder earnestly The nodghty thought of generosity. This is the substance of the detailed discourse on the Liberality-recollection. VI. [225] Whoso wishes to develop the deva-recollection should be endowed with such qualities as faith brought on by the Noble Path, and then in seclusion and solitude recall his qualities of faith and others, placing the devas as witness: There are devas, the Four Regents. There are devas of the Tdvatimsa, Ydma, Tusita, Nimmdnarati, Paranimmitavasavatti realms. There are the Brahma-group devas, there are devas higher than those. These devas, endowed with such a faith, on passing away hence, were re-horn there. In me also is such a faith. These devas endowed with such virtues . . . such learning . . . such liberality . . . such understanding on passing away hence, were re-born there. In me also are such virtues, , . But in the Sutta it is said, Mahdndma, when the noble disciple recalls his own and ihpse spirits faith and virtues and learning and liberality and understanding, then his mind is not invaded by lust.’ Though it has been stated thus, it should be placed in the position of a testimony. The statement should be understood as said in order to show the equality between himself and the devas as regards the qualities of faith and so forth. For in the Commentary it is explicitly stated -that he recalls his own qualities, placing the devas as witness. Therefore, when he recalls first the qualities of the devas, and afterwards those that exist in himself, faith and so oh, his mind is then not invaded by lust, nor by hate, nor by delusion, but is upright with reference to the devas. Then when he has by this first method discarded the hindrances, the Jhana-factors arise at one and the same moment. But from the depth of the qualities of faith and so on, or from the intentness with which he recalls them, various as they are, the Jhana, without attaining to ecstasy, attains only to access. This Jhana goes under the name of recollection of the devas, since it arises by way of recalling his own faith and other qualities which are like those of the devas. [226] And the monk who applies himself to deva-recollection is dear to the devas, beloved of them, and all the more attains abundance of faith and so on, and abides abundantly rapturous and joyful; he is bound for a happy destiny even though he penetrate no farther. Lo ! let the wise hence ever ponder earnestly . The might there lies in thought of them of other worlds. This is the substance of the detailed discourse on Devarecollection. VII . — Exposition of the Six Recollections 261 In the detailed discourse of these (six recollections) after saying his mind is upright with reference to the Tathagata and so on, it is said, Mahanama, with his mind upright, gets knowledge of the meaning, gets knowledge of the Law, gets joy derived from the Law; rapture is born in the joyous/ Therein, he gets knowledge of the meaning is said concerning the delight produced on account of the meaning of ''He it is, the Blessed One ’’ and so on. " He gets knowledge of the Law is said concerning the delight produced on account of the text. "He gets joy derived from, the Law should be understood as said by way of both. And that which in the deva-recollection is stated as " with reference to the devas ’’ has been stated primarily by way of consciousness proceeding with reference to the devas, or by way of consciousness proceeding with reference to qualities which are like those of the devas, or which bring about the state of devas. And these six recollections work effectively for the noble disciples. For to them the qualities of the Buddha, Law, and Order, are apparent. And they are endowed with the virtues possessing such qualities as being unbroken and so on, with liberality freed from the taint of stinginess, with the qualities of faith and so on, which are like those of devas of might and majesty. In the Mahanama Sutta the six recollections have been related in detail, in order to show a dependable state to a stream-winner, by the Blessed One who is questioned as to such. Again, in the Gedha Sutta® [227] they are related for the further attainment of absolute purity after purifying the noble disciple’s mind by means of recollection, thus, " Here, monks the noble disciple recalls the Tathagata : He it is the Blessed One ,,, his mind then is upright, coming out freed and rising from the slime. Slime, monhs, is a name here for the five pleasures of sense. Monies, some beings here are purified by mahing it the object of thought.’ In the Sambadhokasa Sutta preached by the Venerable Maha Kaccana, they are related by way of the attainment of opportunity, through the noble disciple’s worthiness in absolute purity: Wonderful it is, friend, marvellous it is, friend, inasmuch as this attainment of opportunity in the crowded life of laymen has been understood by the Blessed One, the knowing one, the seeing one, the Saint, the Perfect Buddha, for the purification of beings . . . for the realization of Nibbdna, to wit, the six recollections. Which are the six ? Here, friend, the noble disciple recalls the Tathdgata ... by mahing it the object of thought. In the Uposatha Sutta again, they are related to show the great fruits of the Sabbath as a station for meditation on the purification of the mind of the noble disciple who is keeping the Sabbath: And how, Visdhhd, about the noble Sabbath ? Visdhhd, it is the cleansing of the vicious mind by effort. And how, Visdhhd, is the cleansing of the vicious mind by effort ? Here, Visdhhd, the noble disciple recalls the Tathdgata. ...” In the Ekadasanipata again, they are related to show the (manner of) life of the noble disciple who asks Lord, while we live all manner of lives, what life ought we {properly) to live the answer being Mahdndma, faith is energetic, not the absence of faith. One who is strenuously energetic, of established mindfulness, of concentration, of understanding, is energetic, Mahdndma, not one who is without understanding. To be established in these five states, Mahdndma, thou shouldest further develop the six. Here, Mahdndma, thou shouldest recall the Tathdgata : He it is, the Blessed One . . . Buddha, the Blessed OneJ Nevertheless it is also the average man who is endowed with purified morality and other qualities who should attend to them. Eor by virtue of the Eecollections [ 228 ] his mind VII . — Exposition of the Six Recollections 263 becomes clear as be recalls tbe qualities of tbe Buddha and so on. And through the power of his mind the hindrances are discarded so that he in great joy strives for insight and the realization of saintship like Phussadeva the Elder, resident at Katakandhakara. It is said that the venerable one, seeing the form of the Buddha assumed by Mara, derived joy from the contemplation of the Buddha, saying This one who is full of lust, hate, delusion, shines so. How will not the Blessed One shine, he who is entirely free from lust, hate, delusion V And increasing his insight he attained Saintship. Thus is ended the Seventh Chapter called the Exposition of the Six Recollections in the section of Concentration-culture in the Path of Purity composed for the purpose of gladdening good folk.

[229] CHAPTER VIII EXPOSITION OE THE SUBJECTS EOE EECOLLECTION YII . — Mindfulness as to Death, Now immediately after this we come to tlie exposition on the developing of mindfulness as to death. Herein death is the cutting-off of life-faculty limited by one existence. But the cutting-off of death of the saints called the cutting-off of the misery of the round of births, is not intended here; nor is the momentary dying called the momentary breaking-up of the bodily compounds; nor is death commonly so called, as in the case of a dead tree, dead copper, and so on. But that which is implied is twofold: timely death and untimely death. Of these, timely death is through loss of merit or loss of life or both. Untimely death is through karma which cuts off the result-giving karma of these. That death which is due just to the ripening of the result of birth-producing karma in spite of the existence of causes that generate the continuity of life, is death through loss of merit. That death which, as in the case of present-day men whose term of life is merely a hundred years owing to the absence of attainments in destiny, time,® food, and so on, is death through the loss of that term of life. That death, like that of Dusimara,® Kdng Kalabu® and so on, of lives' cut off by karma where there is ability to move one from any place instantly, or that death of lives' which are being cut off by exertions in the bearing of weapons® in consequence of former karma, [230] is VIII . — Exposition of the Subjects for Recollection 265 untimely death. All this comes under the cutting-off of lifecontrolling faculty in the way described. Thus death-mindfulness is the remembering of death, called the cutting-off of the life-faculty. Whoso wishes to develop it should in seclusion and solitude set up attention wisely thus: — Death will take place. The life-faculty will be cut off.’’ Or simply death, death.” Por him, on the other hand, who proceeds unwisely, sorrow arises in recalling the death of beloved ones, as it arises to the mother in recalling the death of the beloved son she bore; joy arises in recalling the death of undesirable persons, as it arises in those at enmity who recall the death of their enemies; agitation does not arise in recalling the death of indifferent people, no more than it arises in a burner of dead bodies on seeing the corpses; fear arises in recalling one’s own death as it arises in a timid man on seeing a murderer with uplifted sword. All this happens to one devoid of mindfulness, anxiety, understanding. Therefore, looking at beings killed or dead in various places, and reflecting on the death of those who had seen glory, and applying mindfulness, anxiety, understanding, he should proceed with attention, Death will take place, and so on.” For, proceeding thus, he acts wisely. He proceeds in the right way, is the meaning. When anyone proceeds thus, the hindrances are discarded, mindfulness is set up with death as object, and the subject of meditation attains access. If this does not suffice, he should recall death in these eight ways: (1) by being face to face with the death-dealer; (2) by the loss of prosperity; (3) by inference; (4) by the body being common to the many; (5) by the weakness of life; (6) by the absence of the sign; (7) by being limited by time; (8) by the shortness of the moment. Of these (1) by being face to face with the death-dealer means, being in the presence of death as though in that of a murderer. For, as a murderer with sword in hand comes up to one, and brandishes it round the neck, sajdng, 'I will cut this man’s head off,” so death comes up against one: — thus it should be recalled. Why ? Because death comes together with birth, and takes away life. For as a mushroom bud grows up carrying tbe soil on its bead, so beings are born carrying old age and deatb. For surely tbeir rebirtbconsciousness attains old age immediately after tbeir genesis and, like a stone thrown from a mountain top, [231] breaks, together with the associated aggregates. Thus momentary dying comes with birth. And as it is certain that a person who has been born must die, so the dying that is here intended comes together with birth. Therefore this creature from the time of his birth goes in the direction of death, turning not back in the slightest degree, just as the risen sun goes towards its own setting and turns not back in the slightest degree from the places it traverses, or as a river flows with a swift current from the mountains, carrying everything that falls into it, and goes on and turns not back in the slightest degree. Hence is it said: — Man, once conceived within the womb, no sooner has begun, Than on he goes continually ; he, going, turns not bach, So like the drying up of small streams overcome by the summer heat, the falling from the trees of fruits whose stalks are rotted by the taste of the morning vapours, the breaking of earthen pots struck by a hammer, the dispersing of dewdrops touched by the sun’s rays, a man goes along and approaches death. Hence was it said: — The days, the nights pass on until they cease ; So doth our life break up and come to naught. Withers our mortal term of years and dries, As wdPer of the rains in little rills, As sure as for the ripened fruit there comes the fear of fall, So surely comes the fear of death to mortals one and all, Like as the earthen pot the potter makes, Little and great, or cooked or raw — they all In breakage end, so does a mortals life, VIII . — Exposition of the Subjects for Recollection 267 lAhe as the dew upon the grass j when the sun rises hot, So is the life of mortal man : 0 mother, stay me not P Thus like a murderer with uplifted sword is this death which comes together with birth. Like the murderer brandishing the sword around ones neck [232] it takes life; it does not turn back without' taking life. Therefore from coming together with, and taking, life, death appears opposite us like a murderer with uplifted sword. Thus he should recollect death by being face to face with the death-dealer. (2) By the loss of prosperity : — here, in this world, prosperity shines so long as it is not overpowered by adversity. And there is no such thing as prosperity which goes beyond adversity. Therefore, The conqueror of the world entire, The giver of a hundred crores. The happy (king) had in the end A half myrobalan as his realm. Bound by the body, he, the sorrowless king, Sank into sorrow facing death, whenas The sum of his good works came to an end. Further, all health ends in sickness, all youthfulness in old age, all life in death; even all the world of beings is followed by birth, approached by old age, oppressed by sickness, struck by death. Hence was it said : — As when huge mountain crags, piercing the shy. Advance in avalanches on all sides, Crushing the plains east, west, and north, and south ; So age and death come rolling over all, Noble and brahmin, commoner and serf ; None can evade, or play the truant here. TK impending doom oerwhelmeth one and all. Here is no place for strife with elephants, Or chariots of war, or infantry, Nay, nor for war of woven spell or curse, Nor may finance avail t o win the day. 1 tinaggamhi. ® Jakarv, p. 77 of translation. 3 Read KivdreA Sayings i, V2,l . Tliiis determining that life’s attainments end in loss, in death, one should recall death because success becomes failure. (3) By inference: — by inferring one’s own death from that of others. Here death should be recalled by inference in seven ways: from the greatness of pomp, greatness of merit, greatness of might, greatness of power, greatness of understanding, from the Silent Buddhas, from the Supreme Buddhas. How ? This death assuredly came upon [233] Mahasammata, Mandhatu, Mahasudassana, Dalhanemi, Nimippabhuti, who possessed great pomp, great retinue, much wealth and many forces. Is there any reason why it will not come upon me also ? Mahasammata and the other kings Noble and of high fame succumbed to death. What need is there (to speak) of men like us ? So far should death be recalled because of the greatness of pomp. And how because of the greatness of merit ? Jotika, Jatila and Mendaka, And Ugga, Punnaka and others famed For worth exceeding in the world, all died. What need is there (to speak) of men like us ? Thus should it be recalled because of the greatness of merit. And how because of the greatness of might ? Yudhitthila and Vasudeva, And Baladeva, Bhumasena, The mighty wrestler Canuroya Came under power of death. Though world-renowned For might and strength, they all succumbed to death. What need is there (to speak) of men like us ? Thus should it be recalled because of the greatness of might. And how because of the greatness of power ? He who, his foot uplifting, with his toe Caused Vejayanta’s terraced fane to shake, VIII. — Exposition of the Subjects for Recollection 269 Was best of those possessed of magic power, The second chief disciple. He despite His magic powers entered the dreadful mouth Of death, as doth the deer the lion’s mouth. What need is there (to speak) of men like us 1 Thus it should be recalled because of the greatness of (psychic) power. And how because of the greatness of understanding ? [234] Except the leader of the world there’s not Another being worth the sixteenth part Of Sariputta’s understanding. He, The great in understanding, first and chief Disciple, came under the power of death. What need is there (to speak) of men like us ? Thus should it be recalled because of the greatness of understanding. How because of the Silent Buddhas ? Those who by the strength of their knowledge and energy have trodden down all their foes, the vices, reached silent Buddhahood, and are self-existing like the horn of a rhinoceros, even they are not free from death. How shall I be free ? The sages great in searching for the sign, Now this, now that are self-developing By virtue of their insight’s ardent glow. They’ve reached the end of bane, and like the horn Of a rhinoceros they lead a life Of solitude, yet have no power o’er death. What need is there (to speak) of men like us ? Thus should it be recalled because of the Silent Buddhas. How because of the Supreme Buddhas ? He it is, the Blessed One, who has his body adorned with the eighty minor signs, and variegated with the thirty-two major signs of a great man, who has the body of the Law fulfilled with the jewels of the virtues, such as the groups of precepts pure in all respects, who has reached the highest place among the great in fame, great in merit, great in might, great in power, great in understanding, who is unequalled, peerless, matchless, saint, supreme Buddha, — even he was extinguished in one moment by the rainfall of death, like a mass of fire by a downpour of water. Not out of fear, not out of shame doth death Obey the will of him, this mighty sage, For all his mighty powers. Devoid of shame, Void of timidity it crushes all. A man like me, how will it not o’ercome ? Thus should it be recalled because of the Supreme Buddhas. Thus as he recalls death by the inference that the great in fame and so on, have it in common with himself, that he himself must die like those great ones, the subject of meditation attains to access. Thus should death be recalled by ■inference. [235] (4) By the body being common to the many: — this body is common to many, common to the eighty families of worms. Of the latter, those worms which depend on the integument eat the integument, those which depend on the hide eat the hide, those which depend on the flesh eat the flesh, those which depend on the sinews eat the sinews, those which depend on the bones eat the bones, those which depend on the marrow eat the marrow. There in the body are they born, become old, die, obey the law of nature. The body is their maternity hospital, their nursing home, their cemetery, their lavatory, their urine-trough; it perishes through the disturbance of these families of worms. And so it is common to the eighty families of worms; so is the body common to the causes of death such as the many hundreds of internal diseases, as well as to snakes, scorpions and other external agencies. For, as on a target placed at a cross-road, arrows, lances, forks, stones, and so on, thrown from all directions, fall, so on the body all dangers fall. And by the fall of these dangers it perishes. Hence the Blessed One said: “ if ere, monhs a monh, when the day is gone and the night comes rounds reflects thus : many for me are the causes of death : a snake may VIII . — Exposition of the Subjects for Recollection 271 bite me, a scorpion may bite me, a centipede may bite me, and in consequence I may die, or meet with danger. Or I may trip and fall. The food I have tahen may be corrupted, or the bile may give me trouble, or the phlegm may give me trouble or the winds that cut like knives onay give me trouble, and in consequence I may die or meet with danger, Thus death should be recalled by way of the body being common to the many. (6) By way of the weakness of life. — This life is weak, has no strength. For the life of beings is bound up with inhalation and exhalation, with the postures, with heat and cold, with the four great primaries, and with food. It goes on only when it gets a regular functioning of the breath inhaled and the breath exhaled. When the breath going out from the nose does not re-enter within, or when, having entered it does not go forth again, one dies. Again, life proceeds when it gets a regular functioning of the four postures, [236] but through the excess of any one of these the vital principle is cut off. It proceeds also when it gets an equal measure of heat and cold. It is ruined when one is oppressed by excessive cold or excessive heat. Again, it proceeds when it gets an equal measure of the great primaries, but through the disturbance of the earthy element or the watery element or any other element, even a person endowed with strength may have a stiff body, or a feeble, stinking body on account of the bloody flux, and so on, or may be overcome by high temperature, or have his joints broken and so lose his life. Again, life proceeds when material food is got at the proper time; not getting food, life is lost. Thus death should be recalled by way of the weakness of life. (6) By the absence of the sign: — from not determining (by way of time, and so on), from the absence of the limit, is here the meaning. For to beings Life, sickness, time and body-laying-down. And destiny: — these five may ne’er be known, Since they are signless in the world of life. Here life is signless because it cannot be determined as One should live to such an extent, no further.” Beings die during the first embryonic stage, the second, third, fourth embryonic stage, the first month, second month, third month, fourth month, fifth month, tenth month, at the time of birth, and thence within and beyond a hundred years. Sickness also is signless since it cannot be determined as : Of this sickness beings die, not of another.” For beings die of eye-disease, ear-disease or of any other disease. Time also is signless since it cannot be determined as: One should die at this time, not at any other.” For beings die in the morning, at midday, and so on. The laying down of the body also is signless since it cannot be determined as: ‘Here should the body of the dying be laid, not elsewhere.” For the body of one born within the village is laid outside the village; the body of one born outside the village is laid within the village. Likewise those born on land lay down the body on water; those born on water may lay down the body on land: — thus should it be expanded in various ways, [237] Destiny also is signless, since it cannot be determined as: ‘One who passes away hence should be born in this place. For, passing away from the deva- world, beings are born among men; passing away from the world of men also, they are born in the deva or other worlds, and so on, it may be here, it may be there : thus like an ox yoked to the mill, the world goes round on the fivefold course. Thus should death be recalled by way of the signless. (7) By being limited in time: — the life of men is now of short duration. He lives long who lives a hundred years or a little more. Hence said the Blessed One: Brief monks i is the life of men a matter of flitting hence having its seguel elsewhere. To he ivrought is the good ; to be lived is the holy life. To him that is born there is no not-dying. He, monks, lives long who lives a hundred years, or but little longer : — Brief time have sons of men on earth to live. Let the good man herein much trouble take, VIII. — Exposition of the Subjects for Recollection 273 Acting as were his turban all ablaze. There is no man to whom death cometh Fuxtlier, he said: Formerly monies there wo>s a teacher called Araha thus the whole Sutta adorned with the seven illustrations is to be expanded. Further, he said: Monks the monk who develops mindfulness as to death thus : Surely were I to live for a day and nighty were I to attend to the Blessed One's religion, much surely were done by me,'' Monks, the monk who develops mindfulness as to death thus : ‘ Surely were I to live for a day, were I to attend to the Blessed One's religion, much surely were done by me' The monk who develops mindfulness as to death thus : Surely were I to live long enough for me to eat one alms-meal were I to attend to the Blessed One's religion, much surely were done by me' The monk who develops mindfulness as to death thus: Surely were I to live long enough for me to eat and swallow four or five mouthfuls, were I to attend to the Blessed One's religion, much surely were done by me ' : — these monks are said to lead a life of negligence, develop mindfulness as to death sluggishly, to the end that they may attain loss of the cankers, [238] On the other hand, the monk who develops mindfulness as to death thus : ‘ Surely were 1 to live long enough for me to eat and swallow one mouthful, were I to attend to the Blessed One's religion, much surely were done by me ' ; the monk who develops mindfulness as to death thus : Surely were I to live just long enough for me to breathe in after breathing out, or to breathe out after breathing in, were I to attend to the Blessed One's religion, much surely were done by me ' : — these monks are said to lead a life free from negligence, develop mindfulness as to death quickly, to the end that they may attain loss of the cankers," (8) By way of the shortness of the moment: — in the ultimate sense exceedingly short indeed is the life-moment of beings, lasting just for one conscious process. Just as a chariot-wheel in rolling and standing, rolls and stands within the circumference of one rim, even so is the life of bemgs of the measure of one conscious moment. As soon as that consciousness ceases, the being is said to cease. As it has been said: In the past conscious moment one lived one is not living, nor will one live. In the future conscious moment one did not live, ’ does not live, one will live. In the present conscious moment one did not live, one is living, one will not liveP Life, personality and happiness And pain: these all axe with one (point of) thought Together yoked; the moment lightly goes. The aggregates of one who is to be, Or one who hence doth pass away are all Alike when once they’re ceased; they’re gone and will No more be reunited (in rebirth). Without coming-to-be there is no birth; And by the present (consciousness) one lives. When consciousness breaks up, the world is dead. The concept by the ultimate (is bound). Thus by way of the shortness of the moment death should be recalled, . When one thus recalls death in one or other of these eight ways, the mind owing to repeated attention gets the habit, naindfulness is established with death as object, the hindrances are discarded, the Jhana-factors are manifested. But because of the intrinsic nature of the object and the anxiety it produces, the Jhana attains only to the access, not to the ecstasy. The transcendental Jhana [239] and the second and fourth Jhanas of the Bormless attain to ecstasy through a marked development in our intrinsic nature. Bor because of the progress in the development of purity, the transcendental attains to ecstasy, while the Bormless does so by virtue of development in transcending the object. For there is a transcending of object by just the Jhana which has attained to ecstasy. But here (in mindfulness as to death) both of these causes are absent. Therefore the Jhana attains just to access. This Jhana gets the name of death-mindfulness, since it arises by the strength of death-mindfulness. The monk who is devoted to death-mindfulness is always VIII . — Exposition of the Subjects for Recollection 275 zealous; lie forms an idea of the ahsence of delight in all existences; he gives up hankering after life; he censures evildoing; he is not addicted to hoarding treasure; he is free from the taint of stinginess as regards the requisites of life, and his perception of impermanence becomes collected. In consequence of these things, the perceptions of ill and of soullessness manifest themselves. Beings who have not developed mindfulness as to death suffer from fear, fright and bewilderment upon the approach of death, as if they were suddenly overtaken by wild beasts? Yakkhas, snakes, thieves, murderers. Not so he who dies without fear and without bewilderment. If in this present life he fails to attain deathlessness, upon the dissolution of the body he is bound for a happy destiny. Hence let the wise aye practise earnestly The mighty thought that death must come to me. VIII . — Mindfulness as to the Body. Now this exercise of mindfulness as to the body which was never before practised except when the Buddha appeared, and which does not come within the scope of any of the founders of sects, has been praised by the Blessed One in various ways in various Suttantas thus: There is one states monks which being developed repeated conduces greatly to anxiety conduces greatly to benefit conduces greatly to peace from bondage, conduces greatly to mindfulness and comprehension, conduces to the attainment of knowledge and discernment, conduces to comfort in the present life, conduces to the realization of wisdom, emancipation and fruition. Which is that one state ? Mindfulness as to the body . . . Those who enjoy mindfulness as to the body enjoy deathlessness. Those who do not enjoy mindfulness as to the body do not enjoy deathlessness. [240] Those who have made endeavour in mindfulness as to the body have enjoyed deathlessness, have not lost, not missed it. Those who have made no endeavour in mindfulness as to the body have not enjoyed deathlessness, but have lost, missed And it has been set forth under the fourteen divisions of respiration, the Postures, the fourfold comprehension, attention to loathsomeness, attention to the elements, nine kinds of cemetery, in this way: How, monks, is mindfulness as to the body developed ? How, being repeated, is it highly fruitful, highly beneficial ? Here a monk who has gone to the forest . . . We now come to the exposition of its development. Of these fourteen the three divisions of the postures, of the fourfold comprehension, of attention to the elements, have been stated by way of insight; the nine divisions of the cemetery by way, in insight and knowledge, of the discernment of disaster. And here that development of concentration in the swollen corpse, and so on, which one should effect, has already been explained in the exposition of the Foul. The two divisions of respiration and of attention to loathsomeness have been stated by way of concentration. Of them the division of respiration is a separate subject of meditation by way of mindfulness as to respiration. But that meditation on the thirty-two parts of the body described by way of attention to loathsomeness by grouping the brain with the marrow thus: Furthermore, monks, the monk considers this body limited by the skin from the sole of the foot upwards, from the crown of the head dozmwards, as full of impurities of various kinds : there are in this body hairs of the head, hairs of the body, and 50 is the mindfulness as to the body that is intended here. This exposition of the developing is preceded by the following elucidation of the Pali: This body ’’ means the putrid body of the four great primaries, ‘From the sole of the foot upwards’’ means above the sole of the foot. ‘From the crown of the head downwards ” means beneath the tips of hairs. Limited by the skin” means limited across by the skin. Considers as full of impurities of various kinds ” [241] means, he sees that the body is a burden of impurities such as hairs of various kinds, and so on. How ? There are in this body hairs . . . urine,” — here are ” means exist. VIII . — Exposition of the Subjects for Recollection 277 In tMs — this, from the sole of the foot upwards, from the crown of the head downwards, and limited by the skin, is declared to be full of impurities of all kinds; in that body,’’ i.e. human structure, for this is declared to be the body as being a collection of impurities and a source of abominations such as hairs, and so on, and a hundred diseases such as eyedisease. Hairs of the head, hairs of the body ” are the thirty-two parts of the body beginning with hairs. There the construction should be understood as ‘in this body are hairs of the head, in this body are hairs of the body.” For no one, making a thorough search of this fathom-long corpse, from the sole of the foot upwards, from the crown of the head downwards, bounded on all sides by the skin, sees the slightest quantity of anything pure, whether pearl or ruby, lapis-lazuli or aloe wood, saffron or camphor or fragrant vapours, powders, and so on. Truly he sees impurities of the different kinds of hairs, and so on, in various forms, unsightly, highly malodorous and abominable. Hence it is said. There are in the body hairs of the head, hairs of the body, and so on. . . .” Such is the elucidation as regards the Pali. The beginner who is of respectable family, wishing to develop the subject of meditation, should approach the good friend who has already been described, and receive it. And the teacher should announce to him the sevenfold skill in receiving, and the tenfold skill in attention. Of these, — by word of mouth, by thought, by colour, by form, by region, by range, by limits, — thus should the sevenfold skill in receiving be announced. For in this subject of attention to loathsomeness, even he who is a three-Pitakaman should first, at the time of attending, make a verbal rehearsal. It may be, to one so doing the subject of meditation will manifest itself, as it did to the two Elders who received the subject of meditation from Maha Deva the Eider residing at Malaya. It is said that the Elder on being asked by them for a subject gave them the Pali of the thirty-two parts, saying, Recite this for four months.” [242] Though they were versed in two, or in three Nikayas, they became Stream-winners only after reciting for four months the thirtytwo parts wMch. they had received with due reverence. Therefore the teacher in teaching the subject should say to the pupil: First recite it aloud.'’ In doing so one should make divisions of five ending in the skin, and so on, and recite them in direct, and in reverse, order. After saying, hairs of the head, hairs of the body, nails, teeth, skin/' one should again say in reverse order, skin, teeth, nails, hairs of the body, hairs of the head." Then, after saying the five ending in the kidneys, flesh, sinews, bones, marrow, kidneys," one should again say in reverse order, ‘kidneys, marrow, bones, sinews, flesh, skin, teeth, nails, hairs of the body, hairs of the head." Then should be recited the five ending in the lungs in direct order, ''heart, liver, pleura, spleen, lungs," and in reverse order, "Ixmgs, spleen, pleura, liver, heart, kidneys, marrow, bones, sinews, flesh, skin, teeth, nails, hairs of the body, hairs of the head." Then should be recited the five ending in the brain in direct order, " intestines, intestinal tract, stomach, excrement, brain," and in reverse order, " brain, excrement, stomach, intestinal tract, intestines, lungs, spleen, pleura, liver, heart, kidneys, marrow, bones, sinews, flesh, skin, teeth, nails, hairs of body, hairs of head/ ’ Then should be recited the six ending in fat in direct order, " bilef phlegm, pus, blood, sweat, fat," and in reverse order, "fat, sweat, blood, pus, phlegm, bile, brain, excrement, stomach, intestinal tract, intestines, lungs, spleen, pleura, liver, heart, kidneys, marrow, bones, sinews, flesh, skin, teeth, nails, hairs of body, hairs of head." Then should be recited the six ending in urine in direct order, " tears, grease, saliva, snot, fluid of the joints, urine," and in reverse order, "urine, fluid of the joints, snot, saliva, grease, tears, fat, sweat, blood, pus, phlegm, bile, brain, excrement, stomach, intestinal tract, intestines, lungs, spleen, pleura, liver, heart, kidneys, marrow, bones, sinews, flesh, skin, teeth, nails, hair of body, hair of head," [243] Thus a hundred times, a thousand times, even a hundred thousand times, should a manmake a verbal recitation. For by so doing he becomes familiar with the subject. And the mind does not run here and there. The parts of the body VIII . — Exposition of the Subjects for Recollection 279 become manifest and appear like tke series of tke fingers, or a row of the palings of a fence. And ke skould recite mentally as lie kas recited verbally. Tke verbal recitation is tke cause of tke mental recitation, wkick is tke cause of penetration into ckaracteristics. By colour ’’ — tkat is, tke colour of kairs and so on, should be determined. By ‘‘form” — tkat is, tkeir form skould be determined. By “region” — tkat is, in this body from tke navel upwards, is tke upper region, downwards is tke lower region; tkerefore this part is in tkis region, — tkus skould tke region be determined. By “range” — tkat is, tkis part is valid in tkis range, — tkus is tke range of eack to be determined. By “limits” — tkere are two kinds of limits: limitation by parts wkick are alike one to tke otker in nature, and limitation by dissimilarity among tke parts. Here tkis part is limited below and above and across by tkat part: — tkus is to be understood delimitation by otker like parts. Hairs of tke kead are not kairs of tke body, nor are kairs of the body kairs of tke kead: — tkus by tke absence of mixing skould be understood delimitation by dissimilar parts. And tkus in announcing tke sevenfold aptitude in learning, tke teacher skould do so, knowing tkat this subject of medita tion has been preached in suck and suck a Sutta as abomination, and in suck and suck a Sutta as element. Tkus it kas been preached as abomination in tke Makasatipattkana/ as element in tke Makahattkipadopama, Maka Rakulovada, Dkatuvibkanga Suttas. But in tke Kayagatasati Sutta’' tke four Jkanas have been analyzed with reference to him to whom (eack of tke thirty-two parts) appears by way of colour. What is here described as element is a meditation for insight; wkat is taught as abomination is a meditation for calm. Tke meditation here is tkat for calm. Having tkus announced tke sevenfold aptitude in learning, he skould announce tke tenfold aptitude in attending, taking it in serial order, not too swift, not too slow, inhibiting distraction, transcending the idea, releasing serially, by way of the ecstasy, and the three Suttantas. Of these, in serial order ” means, that from the time of recitation the parts [244] should be attended to, one after another,, not sporadically. For as an inept man, ascending a staircase of thirty-two steps by now this step, now that,’gets tired in body and falls backward and fails to accomplish the ascent, so he (who attends to the thirty-two parts leaving out every alternate part) does not attain to the enjoyment which ought to have been attained through fulfilment of the practice, but gets tired in mind and collapses and fails in his practice. And in attending serially he should not attend too swiftly, As a man who undertakes a journey of three yojanas, without noting the path to take and the path to avoid, goes back and forth a hundred times and, though he comes to the end of the journey, it is only after frequent questionings. So, he who attends too swiftly may accomplish the meditation, but it is not clear and consequently carries no excellence. Therefore he should not attend too swiftly. And as with swiftness, so with “ slowness.” As a man who, wishing to perform a three yojana journey in a single day, tarrying on the way at trees, mountains, lakes, and so on, takes two or three days before he accomplishes the journey, so when one is too slow, the meditation is not concluded, there arises no cause for the attainment of excellence. By “ inhibiting distraction,” — i.e. mental distraction, which forsakes the subject of meditation and which goes after an outside subject of many interests, should be inhibited. As a man going along a precipitous path just wide enough to accommodate one foot, who does not watch his steps, but, looking this way and that, falters in his steps and so may fall down a precipice of the height of a hundred men, so when one is distracted by outside things the subject of meditation dwindles and is lost. Therefore one should attend by inhibiting distraction. VIII , — Exposition of the Subjects for Recollection 281 By ‘‘ transcending tlie idea ” : — transcending the idea of each part one should be steadfast in the thought that they are abonainations. For, just as men, seeing a well in the forest in time of drought, fix there some sort of sign such as a palmleaf, and by that sign come back and bathe themselves and drink water, [245] and when a path is made by their frequent comings, there is then no use for the sign, but whenever they want they go thither, bathe themselves and drink water, so when one attends first by way of the idea of the hairs of the head,” ‘‘hairs of the body,” the abominable state is manifested. Passing beyond that idea of the hairs, one should establish the thought that they are an abonaination. By “ releasing serially ” : — in releasing (dismissing) any part which does not manifest itself, it should be attentively released in the order of the series. For the attention of a beginner who attends to “ the hairs goes on and stops only at the last part, the urine. And the attention of him who attends to urine goes on (in reverse order) and stops only at the initial part, the hairs. Then as he attends repeatedly, some parts are manifested, others are not. One should do work, first, in those that are manifested until, where two are manifested, one is manifested more distinctly than the other. So, attending repeatedly to that which is thus manifested, one should arrive at ecstasy. Here is a simile: Suppose a hunter wishing to catch a monkey living in a forest of thirty-two palm-trees were to pierce with an arrow the leaf of a palm-tree standing first in a row and raise a cry. The monkey would then jump from palm to palm in regular order and go on to the last one. The hunter going there also and acting as before, the monkey would behave as before and return to the first palm. Being thus chased repeatedly from palm to palm, it would ultimately rise only from the tree whence the cry was made and in due course alight on a tree in the midst of whose (branches) it would hold firmly to a budding sprout of palm, and not rise ® Read luddo. even when it was pierced. Thus should the completed simile be regarded. This is the application: As are the thirty-two trees in the palm-forest, so are the thirty-two parts of the body. The monkey is as the mind, the hunter is as the student. As the monkey lives in the forest of the thirty-two palms, so the student’s mind traverses the body in its thirty-two parts as object. As the monkey jumps from palm to palm, and goes to the last palm when the hunter pierces with the arrow the first palm and raises a cry, so the student’s mind, when attention is directed to the hairs, progresses serially and appears at the last part. [246] And the same with the return to the first position. As the monkey being chased repeatedly from tree to tree rises from where the cry is raised, so does the student persistently attend to those hairs which — after the letting go of those that are not manifested — have been manifested to him who gives repeated attention. As the monkey alights in due course on a tree in the midst of whose (branches) it takes a firm hold of the budding sprout of palm and does not rise up when it is pierced, so ultimately of the two manifested parts the student attends repeatedly to that which is more clearly manifested, and induces ecstasy. A further simile: As a monk who lives in dependence on a village of thirty-two families, upon getting, upon his almsround, from the first house a double portion of alms, would omit to beg from the next house. Getting upon the following day a treble portion of alms, he would omit to beg from the next two houses. And on the third day, getting a bowlful from the first house, he would go to the dining-hall and eat it. The simile should be carried out thus: The village of thirty-two families is as the thirty-two parts of the body. The alms-man is as the student. The living in dependence on the village is the preliminary work of the student in the thirty-two parts. The getting of the double portion of alms from the first house, and the omitting to beg from the next one, and on the second day, the getting of the three portions of alms, and the omitting to beg from the next two houses, is as the preliminary work VIII. — Exposition of the Subjects for Recollection 283 confined to two of the parts among those that are manifested, after letting go the nnmanifested parts as one gives repeated attention. As the getting a bowlful from the first house on the third day, the sitting in the dining-hall and eating it, so is the repeatedly attending to that part which, of the two, is the more clearly manifested and induces ecstasy. '' By way of ecstasy ” means from the part which is the source of ecstasy. Ecstasy arises with reference to each of the parts, such as hairs and so on: — thus it should be understood, for such here is the intention. ‘‘And the three Suttantas’’ — these three Suttantas, Adhicitta, Sitibhava, Bojjhangakosalla should be regarded as purporting to yoke energy with concentration. Such is here the intention. Of them, ‘‘Monks, the monk who is intent upon higher thought should attend from time to time to the three signs, should attend from time to time to the sign of concentration, should attend from time to time to the sign of ufholding, should attend from time to time to the sign of indifference, [247] Verily, monks, if the monk intent upon higher thought were to attend only to the sign of concentration, his mind might possibly tend towards idleness. Verily, monks, if the monk intent upon higher thought were to attend only to the sign of upholding, his mind might possibly tend towards flurry. Verily, monks, if the monk intent upon higher thought were to attend only to the sign of indifference, his mind might possibly not be well concentrated to the end that the cankers may be destroyed. Since, monks, the monk attends from time to time to the sign of concentration, to the sign of upholding, to the sign of indifference, that mind of his becomes soft, wieldy, bright, not brittle, but is well concentrated to the end that the cankers may he destroyed, “ Just as a goldsmith, monks, or his pupil, fixes a forge, and after fixing the forge lights the opening of the forge, and after lighting the opening of the forge, seizes the gold with a pair of tongs, places it in the opening and from time to time blows on it, from time to time sprinkles water over it, from time to time remains indifferent. If, monks, the goldsmith or his pupil were to keep on blowing, the gold might possibly be burnt. If, monhsy the goldsmith or his pupil were to keep on sprinkling water, the gold might possibly get cold. If, monks, the goldsmith or his pupil were to keep on being indifferent, the gold might possibly not reach the right result. But since, monks, the goldsmith from time to time blows on the gold, from time to time sprinkles water over it, from time to time remains indifferent, it becomes soft, malleable, bright, not brittle, and is quite fit to be worked, and it fulfils such purpose as he desires in the way of adornment, whether it be in the form of a forehead ornament, earring, necklace, or wreath of gold. “ Even so, monks, the monk who is intent upon higher thought ... is well concentrated to the end that the cankers may be destroyed. He bends the mind towards the realization through higher knowledge of whatever state is to be so realized, [248] wherein he attains proficiency as a witness whatever be the circumstances.' This Sutta is to be -understood as adhicitta (higher thought). “ Monks, a monk endowed with six states is fit to realize the peerless coolness. Which are the six ? Here, monks, a monk checks his mind when it ought to be checked, upholds his mind when it ought to be upheld, gladdens his mind when it ought to be gladdened, treats his mind with indifference when it ought to he so treated. He is bent on noble things and delights in Nihbdna. A monk endowed with these six states is fit to realize the peerless coolness.’ This Sutta is to be understood as sitihhdva (coolness). The Bojjhahgakosalla has been set forth in the discouxse on ecstasy-skill as So, monks, when the mind is slack, it is not the time then to develop the wisdom-factor of calm.” Thus having well ac( 3 [uired this sevenfold skill in receiving, and having well determined this tenfold skill in attending, the student should receive well the exercise for meditation by way of both kinds of skill. But if he lives in comfort in the same monastery as his teacher, he should determine to exercise well, not resorting to such details. When, applying himself to the subject he VIII . — Exposition of the Subjects for Recollection 285 gains distinction, lie skonld be tangbt higber and higber subjects. He wbo wishes to live elsewhere should be taught the arrangements in detail as set out above, and turning them over and over in his mind, should solve all the knotty points and, avoiding an unsuitable monastery, as described in the exposition on the Earth-device, live in a suitable monastery. There, cutting off the minor impediments, he should do the preliminary work of attending to abominableness. In doing so he should first grasp the sign in the hairs. How ? Plucking out one or two hairs and placing them on the palm of his hand, [249] he should determine their colour. He may also look at hairs off shaven heads, in a bowl of water or a bowl of rice-gruel. Seeing them when they are black, he should attend to them as black; when they axe white, as white; when they are mixed in colour, he should attend to them by way of the predominating colour. And as with hairs, so with the entire set of five ending in the skin he should do likewise, and grasp the sign. Having thus grasped the sign and determined all the parts by way of colour, shape, region, range, limits, he should determine the fivefold abominableness by way of colour, shape, smell, origin, range. Herein this is the serial discourse on all the parts: — First of all, hairs, as to natural colour, are black, of the colour of shining soap-stone. As to shape, they are long and round, of the shape of the beam of a balance. As to region, they grow in the body’s upper region. As to range, they are bounded on both sides by the roots of the ears, in front by the extremity of the forehead, behind by the nape of the neck. The wet skin enveloping the skuU is their range. As to limit, they are boimded below by the surface of their own roots which have entered to the extent of the tip of a paddy blade into the head-enveloping skin, above by space, across by each other. No two hairs are as one: this is limitation by like parts. Hairs of the head are not hairs of the body, hairs of the body are not hairs of the head. Thus hairs are unmixed with the remaining thirty-one parts. Hairs form a separate part; tHs is limitation by dissimilar things. This is the determining of hairs by way of colour and so forth. And this is the determining of them as to the fivefold abominableness: in colour these hairs are an abomination. They are also an abomination in shape, in smell, in origin, in range. Eor, seeing anything of the colour of hairs in a pleasant bowl of rice-grueb or a bowl of food, people get disgusted therewith saying, This (gruel or food) is mixed with hairs. Take it away T’ Thus hairs are an abomination in colour. People eating at night and feeling with their hands a fibre of the swallow-wort or the rush of the shape of hairs, likewise become disgusted. Thus is abomination in shape. The smell of the hairs devoid of preparations such as oil-pomade, essence of flowers, and so on, is very disgusting. More so than that is the smell of those hairs when thrown into the fire. [250] Hairs indeed may not be an abomination in colour or in shape, but are certainly an abomination in smell. Just as a baby’s excrement is of the colour of turmeric, is like a heap of turmeric in shape, and the swollen corpse of a black dog thrown away at a rubbish heap is of the colour of a ripe palmyra fruit, is like a perfectly rounded drum in form, his teeth being like jasmine buds: — both of these objects may not be an abomination in colour and in form, but are certainly an abomination in smell, so also hairs may not be abominable in colour and shape, but are certainly so in smell. And as curry-leaves growing in an unclean spot by a villageare repulsive, not eaten by townsfolk, so also hairs growing on account of pus, blood, urine, excrement, bile, phlegm, and so on, are repulsive. Such is their abominableness as regards origin. Ajid these hairs grow in the group of the thirty-one parts like a mushroom growing on a dung-heap. Like a vegetable plant growing in the cemetery, a rubbish heap and such places, like a flower such as the red and the white lilies growing in moats and so on, they are highly repulsive because they grow in unclean places. This is their abominableness as regards range. VIII . — Exposition of the Subjects for Recollection 287 And tte fivefold abominableness of all the parts sbould be determined as in tbe case of liairs, by way of colour, shape, smell, origin, range. And all of them should severally be determined by way of colour, shape, region, range, limit, First, hairs of the body are in natural colour not absolutely black like hairs of the head, but brownish black. As to shape, they are bent at the tips like palmyra roots. As to region, they grow in both regions (upper and lower). As to range, excepting the site of the hairs of the head and the surface of the hands and feet, they grow generally on the skin which covers the rest of the body. As to limit, they are bounded below by the surface of the roots which have entered just a UTckha into the body-covering skin; above by space; across by each other. No two hairs are as one: this is limitation by like parts . Limitation by dissimilar things is as in hairs of the head. Nails: — this is the name for the twenty nail-cups. All of them are white in colour. As to shape they resemble scales. As to region, they grow in two regions, foot-nails in the lower region, :ger-nails in the upper, [251] As to range, they are placed at the upper surface of the tips of fingers and toes. As to limit, they are botinded in the two regions by the flesh at the tips of the fingers and toes, inside by the suiface-flesh of the fingers and toes, outside and at the tips by space, across by one another. No two nails are as one: this is limitation by like parts. Limitation by dissimilar things is as in hairs of the head. Teeth: — these are the thirty-two dental bones of one who has a full set of teeth. They also are white in colour. As to shape, they are of various shapes: — four teeth in the middle of the lower set are in shape like gourd-seeds placed in a row in a clod of clay. The tooth on either side of these has one root, one point, and is in shape like a jasmine bud. The tooth next to either of these has two roots, two points, and in shape is like a waggon-prop. The two teeth next to either of these have three roots, three points. The two further teeth on either side have four roots, four points. And the same with the upper set. As to region, they grow in the upper region. As to range, they are placed in the two jaw-bones. As to limit, they are bounded below by the surface of their own roots placed in the jaw-bone, above by space, across by each other. No two of the teeth are as one : this is limitation by like parts. Limitation by dissimilar things is as in the hairs of the head. Skin: — this is the thick hide which covers the whole body. Above it is the tegunaent (thin skin), black, white, yellow, and so on, in colour, which, on being folded up from the whole body, is of the size of the kernel of the jujube. The thick skin is white in colour, which becomes evident when the tegument is danaaged by the impact of flames and blows. Its shape is that of the body. This is a brief account. In detail, the skin of the toes is like the cocoon of a silk-worm, that of the upper part of the foot is like a shoe that covers the upper part of the foot, that of the shins is like a palm-leaf wrapper for rice-food, that of the thigh is like a long bag full of rice, that of the buttock is like a water-straining cloth full of water, that of the back is like leather stretched across a plank, that of the belly is like vellum across the hollow of a lute, that of the chest is generally square in shape, that of the two arms is like leather stretched inside a quiver/ that of the back of the hand is like a razor-sheath, or a combbag, that of the finger is like a case for a key, that of the neck is like a covering for the throat, [252] that of the mouth being full of holes is like a nest of insects, that of the head is like a bag for a bowl. The student (mentally) grasping the skin should direct his cognition® upward from the upper lip, and first determine the hide enveloping the face, then the forehead-line, then — just as one might insert the hand between a bowl in a bag and the bag — he should direct cognition between the bone of the head and the hide of the head and disjoining the union between bone and hide determine the hide of the head, then the VIII. — Exposition of the Subjects for Recollection 289 shoulder-hide, then in direct and reverse order the hide of the right hand, likewise of the left hand, then the hide of the back, then in direct and reverse order the hide of the right leg, likewise of the left leg, then he should determine in due course the hides of the bladder, belly, chest, neck. Then, after determining the hide of the lower jaw immediately after that of the neck, he should conclude with the end of the lower lip. As he thus grasps the grosser (hide) , the subtler (skin) also becomes manifest. As to region, (the skin) grows in both the regions. As to range, it envelops the whole body. As to limit, it is bounded below by the surface on which it rests, above by space. This is limitation by like parts. Limitation by dissimilar things is as in hairs of the head. Flesh: — that is, the nine hundred portions of flesh. All flesh is of a red colour like the MmsuJca flower. The fulness of the flesh of the shin is of the shape of rice-food wrapped in palm-leaves, the flesh of the thigh is in form like a small grindstone, the flesh of the buttock is like the edge of an oven, that of the back is like a thin plate of dried palm-juice, that of the two sets of ribs is like a thin layer of clay on the hollow of a granary, that of the breast is like a rounded lump of clay turned face downwards, that of the two arms is like a pair of big, skinless rats. As one grasps thus the grosser flesh, the subtler flesh also becomes manifest. As to region, it grows in both regions. As to range, it clings to more than three hundred bones. [253] As to limit, it is bounded below by the surface of the skeleton of bones on which it rests, above by the skin, across by the portions themselves. This is its limitation by like parts. Limitation by dissimilar things is as in hairs of the head. Sinews: — that is, the nine hundred sinews, all of which are white in colour, various in shape. Of these, starting from the upper portion of the neck, five great sinews, intertwining the body, descend in front, five descend behind, five by the right-hand side, five by the left-hand side. And five intertwining on the right hand descend by the front side of the hand, five by the back. Likewise those that intertwine the left hand. The five which intertwine on the right leg descend by the front side of the foot, five by the back. Likewise those that intertwine on the left leg. Thus descend the sixty great sinews, the body-sustainexs,’’ intertwining over the body. All of them, also known as tendons, are like the knob of the land-lily in shape. Others spread over various places. Those which are finer than these are like a string of threads in appearance. Those which are still finer are like the ‘‘ stinking creeper.” Still finer ones than these are like the strings of a big lute. The others are like coarse threads. The sinews of the upper part of the foot and the back of the hand are like bird’s feet. The sinews of the head are like a net-cap for the head. The sinews of the back are like a wetted fish-net spread in the sun. The remaining sinews which run through the various parts of the body resemble a net-like jacket worn on the body. As to region, they are in both regions. As to range, they fasten on to the bones in the whole body. As to limit, they are bounded below by the surfaces which are above the three hundred bones, above by the places which are in touch with the flesh and hide, across by each other. This is their limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Bones: — exceptmg the thirty-two teeth, the remaining bones are three hundred, to wit: sixty-four bones of the hand, sixty-four bones of the feet, sixty-four soft bones depending on the flesh, two heel-bones, and two double ankle-bones, two shin-bones, one knee-bone, one thigh-bone in each leg, two hip-bones, eighteen back-bones, [254] twenty-four ribbones, fourteen chest-bones, one heart-bone, two collar-bones, two shoulder-blade-bones, two arm-bones, two double forearm-bones, seven neck-bones, two jaw-bones, one nose-bone, VIII. — Exfosition of the Subjects for Recollection 291 two eyc'-bones, two ear-bones one foxebead-bone, one beadbone, nine sknll-bones. All of them are white in colour, various in shape. And among them the bones of the front toe-joints resemble the nux vomica seed, the next bones of the middle joints resemble the seed of the jack-fruit, the bones of the root-joints resemble a small cymbal, those of the upper part of the foot resemble a heap of crushed tendons of the land-lily, the heel-bone resembles a seed of the palmfruit with a single stone, the ankle-bones resemble two playingballs tied together with a string, where the shins rest on the ankles resembles the peeled sprout of the marsh-date palm, the minor shin-bone resembles the shank of a small bow, the major shin-bone resembles the withered back of a snake, the knee-bone resembles a partially broken foam, where the shin-bone rests in the knee-bone resembles the blunt tip of an ox-horn, the thigh-bone resembles the badly hewn handle of an axe, where the thigh-bone rests in the hip-bone resembles a ball to play with, where the thigh-bone and the hip-bone rest resembles a big truncated jpunndga fruit, the two hipbones resemble a pair of potter’s ovens placed together, each by itself resembles the straps of a blacksmith’s hammer, the bone of the buttock placed on end resembles a snake’s hood held face downwards, and has holes in seven or eight places, the back-bones seen from within resemble a roll of lead plates placed one inside the other, seen from without they resemble a string of rings. In between them, from place to place, there are two or three thorny bones like the teeth of a saw. Of the twenty-four rib-bones, those which are undeveloped resemble unfinished swords, those which are developed [255] are like finished swords, all of them resembling the outstretched wings of a white cock. The fourteen chest-bones resemble a decayed chariot-frame, the heart-bone resembles the hood of a wooden spoon, the collar-bones resemble the shaft of a small iron axe, the shoulder-blade-bones resemble a Ceylonese spade partially used up, the arm-bones resemble the handle of a mirror, the fore-arm-bones resemble a pair of palm bulbs, the wrist-bones resemble a roll of lead plates stuck together, the bones of the back of the hand resemble a heap of crushed tendons of the land-lily. Among the finger-bones the bones of the root- joints resemble a small cymbal, those of the middle joints resemble the undeveloped seed of the jack-fruit, those of the front joints resemble the nux vomica seed, the seven neck-bones resemble discs of the bamboo sprout held together in a row by a stick passing through them, the bone of the lower jaw resembles the straps of a blacksmith’s iron hammer, the upper one resembles a scraping knife, the bones of the eye-socket and nose-cavity resemble tender palm-seeds from which the kernel has been extracted, the forehead-bone resembles the broken bit of a conch-cup lying face downwards, the bones of the ear-roots resemble the sheath of the barber’s razor, the bone at the place where the turban is tied above the forehead and ear-roots resembles a shrunken film of butter hanging down from a pot overflowing with butter, the bone of the cranium resembles the curve of a cocoanut the face of which has been cut off, the bones of the head resemble a decayed gourd-pot sewn together. As to region, the bones grow in both regions (upper and lower). As to range, they are placed without exception over the whole body. In particular, the bones of the head are placed in those of the neck, the bones of the neck in the back-bones, the back-bones in the hip-bones, the hip-bones in the thigh-bones, the thighbones in the knee-bones, the knee-bones in the shin-bones, the shin-bones in the ankle-bones, the ankle-bones in the bones of the upper part of the foot. As to limit, they are limited within by the marrow, without by the flesh, at the tip and at the root by each other. This is their limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. VIII. — Exposition of the Subjects for Recollection 293 Marrow: — this is the pith inside the various bones. It is white in colour. As to shape [256] the marrow inside the various big bones is like big cane-tops steamed in bambootubes, that inside the various small bones is like tender canetops steamed in bamboo-knots. As to region, it is in both regions. As to range, it is placed inside the bones. As to limit, it is bounded by the inner surfaces of the bones. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The kidneys are two pieces of flesh bound by a single tie. In colour they are like the reddish seeds of the sea-coral, in shape like a pair of balls for boys to play with, or like a pair of mangoes clinging to a common stalk. As to region they are in the upper region. As to range, they are bound by a thick sinew which, issuing from the throat, goes a little way with a single root and then branches off into two, and they are placed round the heart-flesh. As to limit, the kidneys are bounded by their own limit. This is their limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The heart; — this is the heart-flesh. In colour it is red like the back of a lotus-leaf. In shape it is like a lotus-bud turned face downwards after the extraneous leaves have been removed. It is smooth outside, the inside is like the inside of a bitter gourd. The heart of the wise blossoms a little, that of the weak in understanding is a mere bud. And inside it there is a small pit just big enoiigh to admit a punnaga seed. There in the pit rests half a handful of blood, depending on which the element of presentation and the element of representative intellection come into play. And this blood is red in one who walks in lust, black in one who walks in hate, like water in which meat has been washed in one who walks in delusion, of the colour of vetch soup in one who is concerned with many things, of the colour of the bauhinia flower in one who lives by faith, and in one who walks in wisdom it appears radiant like a buxnislied, higb-class gem, clear, pure, unstained, cleansed, purified. As to region, it is in the upper region. As to range, it is placed between the two breasts inside the body. As to limit, it is bounded by its own limit. This is its [257] limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The liver: — this is a pair of fleshy membranes. It is of a pale red colour, not deep red, but the colour of the back of a white lotusdeaf. In shape it is like the sea-coral leaf, single at the root, double at the tip. The liver of those of sluggish intellect is single and large. Those who are possessed of wisdom have two or three small livers. As to region, the liver grows in the upper region. As to range, it is placed between the two breasts, and leaning towards the right-hand side. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The pleura: — these are the enveloping flesh, which may be concealed or unconcealed. Both are white in colour, like that of a piece of fine white cloth, and take the shape of the place they occupy. As to region, the concealed pleura is in the upper region, the other in both regions. As to range, the concealed pleura covers the heart and the kidneys, the unconcealed pleura lies enveloping the flesh underneath the hide in the whole body. As to limit, the pleura is bounded below by the flesh, above by the hide, across by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The spleen: — this is the flesh of the tongue of the stomach. It is of a dark-blue colour like that of the niggundi flower. In shape it is seven fingers long, like the loose tongue of a black ox. As to region, it is in the upper region. As to range, it is towards the head of the membrane of the stomach to the left of the heart. Beings lose their lives when it is displaced by blows. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. VIII . — Exposition of the Subjects for Recollection 295 The lungs: — these are the flesh of the lungs which are composed of thirty-two different pieces of flesh. They are of a red colour like that of a fig not too ripe. In shape it is like unevenly cut pieces of thick cake. They are tasteless, lustreless, like a mass of chewed straw owing to the oppression by the rising heat due to karma, in the absence of things to eat and drink within the body. As to region, they grow in the upper region. As to range, they lap and hang over the heart and the liver between the two breasts in the body. [258] As to limit, they are bounded by their own limit. This is their limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The intestines: — these are the bowels, thirty-two cubits long in a man and twenty-eight cubits long in a woman, and folded up in twenty-one places. They are of a white colour like that of the gravel-coating of a cement floor . In shape they resemble a beheaded snake folded up in a trough of blood. As to region, they grow in both regions. As to range, they lie within the body from the bottom of the gullet to the anus, being bound above by the bottom of the gullet, below by the anus. As to limit, they are bounded by their own limit. This is their limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The mesentery (intestinal tract) : — this is the binding together of the intestines in the places where they are coiled up. It is of a white colour like that of roots of plants in stagnant water. Its shape is even as theirs. As to region, it is in both regions. As to range, it lies within the twenty-one intestinal coils bound together as tightly as are the intestinal coils of those who work with the spade, axe, and so on, that is to say, like the ropes of a machine which bind the boards together when it is pulled, like the cords which are sewn together within the circumference of a mat for wiping the feet on. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in Lairs of tke bead. Tbe stomach:— this in the belly is the stuff eaten, drunk, chewed, masticated. It is of the colour of the food that is swallowed. In shape it is like paddy loosely bound in a water-straining cloth. As to region, it is in the upper region. As to range it lies in the belly. What is called the belly is the intestinal membrane like the swelling produced in the middle of an (inflated) wet cloth squeezed at both ends. Outside it is smooth. Inside it is like (a bed of) decayed mango leaves with which rotten meat and shell-fish have been wrapped. It is also proper to say that it is like the inside of the skin of a rotten jack-fruit. There in the belly, worms belonging to the thirty-two diflerent kinds of families such as the talchotaha, ganduppadaka tdlaMraka sucimuhhaka, paptantasuttaka dwell, swarming in confused numbers. And [269] when food and drink run short, they jump up and crying make assault on the heart-flesh. And when the time comes for drinking and swallowing food, and so on, they with upturned mouths hastily snatch two or three bits for a first gulp. To those worms the belly is their maternity hospital, lavatory, nursing home and cemetery. Just as in summer time when big drops of rain fall, various kinds of putridity, such as urine, dung, hide, bones, strips of sinews, saliva, snot, blood, being borne along by the water, fall into a pool by the gate of a village of outcasts, and get whirled about in the muddy water, and the families of worms which are begotten, after the lapse of two or three days are boiled by the fervour of the sun’s heat and glow, sending forth foam and bubble to the surface, and become very dark-blue in colour and are absolutely offensive in smell and loathsome, having reached a state which it is impossible to approach or to look at, much less to smell or taste — so there in the belly the various kinds of things to drink and to eat, being pounded by the pestle of the teeth, rolled by the hand of the tongue, obstructed by the fluid of the saliva, instantly become devoid of colour, smell, taste and so on, like a weaver’s paste, a VIII , — Exposition of the Subjects for Recollection 297 dog’s vomit, and, encircled by tbe bile, the pblegm wind, are boiled by tbe fervour of tbe glow of the digestive fire, get mixed with the families of worms and, sending np foam and bubble, reach an absolutely rotten, evil-smelling, loathsome state, the mere mention of which leaves an unpleasantness in the things to drink and to eat, let alone scrutiny by the eye of understanding. The drink and food, and so on, which go to the belly fall into five portions, one portion is consumed by the worms, one is cooked by the fire of digestion, one becomes urine, one becomes excrement, one becoming essence develops the blood, flesh, and so on. As to limit, the stomach is bounded by the membrane of the belly and by its own limit. This is the limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Excrement: — this is faeces. It generally takes the colour of the food eaten, and the shape of the place it occupies. As to region, it is in the lower region. As to range, it lies in the colon. What is called the colon is like [260] a bamboo tube, eight fingers deep, among the roots of the back-bones under the navel and at the extremity of the intestines. Just as rain-water fallitig on high ground slips down to low ground, so whatever things to drink and to eat, and so on, fall into the stomach are cooked by the digestive fire till foam is thrown up and become soft as though ground on a grindstone and, slipping down by the intestinal passage, are crushed and gathered together like yellow loam inserted into a bamboo knot. As to limit, it is bounded by the membrane of the colon and by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. The brain : — this is the mass of pith inside the skull. It is white m colour like a mass of mushrooms. It may also be described as of the colour of sour milk prior to curdling. It takes the shape of the place occupied. As to region, it grows in the upper region. As to range, it lies depending on the four sutures within the slcull and so on, collected like four lumps of flour placed together. As to limit, it is bounded by the inner surfaces of the skull and by its own limit. This is the limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Bile: — there are two kinds, bile as organ, bile as fluid. Of these the former is of the colour of thick oil of the hassia latifoUa, the latter the colour of a faded dhuli flower. Both take the shape of their range. As to region, the former is in the upper region, the latter in both regions. As to range, like a drop of oil in water, the latter pervades the whole body excepting the hard, dry hide and those places of the hairs of the head, hairs of body, teeth and nails which stand clear of the flesh. When the bile is disturbed, the eyes become yellow and roll, the limbs shake and itch. The former kind of bile lies in the gall-bladder which, like the skin of a big, bitter gourd, is placed beside the flesh of the liver between the heart and the lungs. When it is disturbed, beings turn mad; with corrupt thought they abandon their sense of shame and dread of blame, do what ought not to be done, speak what ought not to be spoken, think what ought not to be thought. As to limit, the bile is bounded by its own limit. This is. its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. [261] Phlegm: — this is within the body and is of the measure of a pattha. It is of a white colour like the juice of a leaf of the urena hemp. It takes the shape of the range occupied. As to region, it is in the upper region. As to range, it lies in the membrane of the belly. Just as moss and weeds in the water are divided into two parts when a piece of wood or potsherd falls on them, and then again form one surface, so, at the time of eating food and so on, it is cut into two pieces by the food and drink falling in, and again spreads out as one piece. When it is weak, the stomach is highly offensive and gives out foul smells, like a ripe boil, a rotten hen’s egg. And as it comes up, the eructated wind and the mouth become highly offensive and give out foul smells. VIII . — Exposition of the Subjects for Recollection 299 And tlie man is in sucIl a state that one might say to him, Go away ! You breathe forth evil smells/’ And this evil smell, as it grows in strength, is confined within the membrane of the belly like the covering plank in the lavatory. As to limit, phlegm is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Pus : — this is the matter produced by bad blood. In colour, it has the colour of a sere leaf, but in a dead body, the colour of thick, putrid scum. As to shape, it takes the shape of the range occupied.. As to region, it is in both regions. As to range, there is no constant range in pus; where it gathers, there it is. It is to be found wherever blood stands still and coagulates in a part of the body which is injured by stumps, thorns, blows, flame of fire, and so on, or which gives rise to boils, abscesses, and so on. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Blood: — this is of two kinds: accumulated blood and circulating blood. Of these the former is of the colour of the thick juice of cooked lac, the latter the colour of the clear juice of lac. As to shape, both take the shape of the range occupied. As to region, the former is in the upper region, the latter is in both regions. As to range, blood in circulation diffuses through the entire material body along the network of veins, excepting the hard, dry hide and those places of the hairs of the head, hairs of the body, teeth and nails which stand clear of the flesh. Accumulated blood fills the lower part of the place occupied by the liver, [ 262 ] and being of the measure of a pattha trickles little by little down upon the heart, kidneys, lungs, and keeps the kidneys, heart, liver, lungs, wet. For when it does not wet the kidneys, heart, and the other things, beings become thirsty. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by unlike parts is as in bairs of tbe bead. Sweat: — tbis is tbe watery element exuding from tbe bairy pores of tbe skin. In colour it is like clear sesame oil. In shape it takes tbe shape of tbe range occupied. As to region, it is in both regions. As to range, there is no constant range, wherein sweat may persist, as blood does. But when through tbe beat of fire, tbe beat of tbe sun, change of climate and so on, tbe body is heated, then like a bunch of fibres, roots and stalks of tbe lotus taken anyhow from tbe water, sweat trickles from all tbe bairy pores and openings. Therefore its shape also is to be understood by way of tbe bairy pores and openings. And in mentally grasping tbe sweat, tbe student should attend to it as it fills tbe bairy pores and openings. As to limit, it is boimded by its own limit. Tbis is tbe limitation by like parts. Limitation by dissimilar parts is as in bairs of tbe bead. Fat: — tbis is congealed viscous fluid. In colour it is tbe colour of split turmeric. As to shape, it is like pieces of fine cloth of tbe colour of turmeric placed between tbe skin and flesh of a stout man. In tbe case of a thin man, it is like such pieces placed in two or three folds by tbe fl.esb of tbe shins, of tbe thighs, of the back-bones, of tbe belly-sack. As to region, it is in both regions. As to range, it diffuses through tbe whole body of a stout man; in tbe case of a thin man, it lies by bis calves, and so on. Though it goes under tbe name of viscous liquid, it is not used as oil for tbe bead, or as oil and so on, for tbe nose. As to limit, it is bounded below by tbe flesh, above by the skin, across by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of tbe bead. Tears: — tbis is tbe watery element exuding from tbe eyes. In colour it is like clear sesame oil. In shape it takes the shape of tbe range occupied. [263] As to region, it is in tbe upper region. As to range, it lies in tbe sockets of tbe eyes. It is not permanently collected in tbe eye-sockets, as is bile in tbe gall-bladder. But when beings, growing joyous, laugh much, growing sad, cry and lament, or take food of extreme VIII , — Exposition of the Subjects for Recollection 301 tastes/ and when their eyes are hnrt by smoke, dust, dirt, and so on, then tears set np by the joy, sadness, extreme food, climate, fill the eye-sockets, or trickle down. And in mentally grasping tears, the student should grasp them as they fill the eye-sockets. As to limit, they are bounded by their own limit. This is the limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Grease; — this is molten viscous liquid. In colour it is like cocoanut oil. It may also be described as oil poured on scum. As to shape it is like a drop of oil spread over, and rolling on, clear water when one is having a bath. As to region, it grows in both regions. As to range, it lies generally in the palm of the hand, the back of the hand, the sole of the foot, the upper part of the foot, the nostrils, the ends of the shoulders. But it does not always remain molten in these places. But when through the heat of fire, the heat of the sun, disagreeable weather, disagreeable conditions, these places become heated, then it moves about in them like a drop of oil spread over clear water at bath-time. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Saliva: — this is the watery element mixed with foam inside the mouth. In colour it is white like that of foam. In shape it takes the shape of the range occupied. It may also be described as having the shape of foam. As to region, it is in the upper region. As to range, it comes down by both the cheek-walls and lies on the tongue. Not always is it collected there. But when beings see or think of food (such as is hot, bitter, and so on) or when they place in the mouth anything hot, bitter, astringent, salty, sour in taste, or again when their heart is wearied or anything despicable arises, then saliva, arising and descending by both the cheekwalls, stops on the tongue. It is thin at the tip of the tongue, thick at the root. And as the water in a well dug on the sandy bank of a river never fails, so it never fails to moisten flat corn or grain or any eatable tbing tbat is put in tbe moutb. [264] As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in bairs of tbe bead. Snot: — tbis is impurity exuding from tbe brain. In colour it is like tbe kernel of tbe seed of a tender palm. In shape it takes tbe shape of tbe range occupied. As to region, it is produced in tbe upper region. As to range, it fills tbe nostrils. Not always is it collected there, but just as when a man wraps milk curds in a lotus-leaf and pierces tbe leaf from below with a thorn, tbe juice of the curds flows by that bole and falls outside, so when beings cry or a derangement of conditions takes place owing to disagreeable food or tbe climate, then, tbe brain becoming putrid, phlegm flows from inside tbe bead and, descending through tbe aperture of tbe bead above tbe palate, fills tbe nostrils and either stops there or trickles down. In mentally grasping tbe snot, tbe student should grasp it as it fills tbe nostrils. As to limit, it is bounded by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in bairs of tbe bead. Tbe S 3 movium: — this is tbe slippery putridity inside tbe joints of tbe body. In colour it is like baubinia resin. In shape it takes tbe shape of tbe range occupied. As to region, it is in both regions. As to range, it lies inside tbe hundred and eighty joints, fulfilling tbe work of lubricating them. Tbe bones of a man who has a small supply of this fluid, creak as be rises, sits down, steps forward, steps back, bends bis limbs, stretches out bis limbs; be moves about making a sound like tbe snapping of tbe fingers; and when be has gone just a yojana or two, bis wind is upset, bis limbs ache. But tbe bones of a man who has a plentiful supply of tbe fluid do not creak as be rises, sits down, and so on; even when be has gone a long distance, bis wind is not upset, bis limbs do not ache. As to limit, it is bounded by its own limit. VIII . — Exposition of the Subjects for Recollection 303 This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Urine: — this is in colour like an alkaline solution of beanwater. In shape it is like water inside a water- jar placed face downwards. As to region, it is in the lower region. As to range, it lies inside the bladder, namely what is called the bladder-cup. Just as into a mouthless pitcher thrown into a pool [265] the essence of the pool enters, and yet the way by which it has entered is not apparent, so into the bladder urine from the body enters. The path by which it enters is not apparent. The path by which it goes out, however, is plain. And when the bladder is burdened with urine, beings set about relieving themselves. The limit of urine is bounded by the inside of the bladder, and by its own limit. This is its limitation by like parts. Limitation by dissimilar parts is as in hairs of the head. Thus as he, having determined the parts beginning with hairs of the head by way of colour, shape, region, range, limitation, attends to them as abomination ! abomination by way of colour, shape, smell, origin, range, according to the method of the serial order, of not being too swift, and so on, and as he, at the conclusion of his work to transcend the concept, surveys the body saying, There are in the body, hairs . . all those states appear to him simultaneously, just as to a man with eyes, who looks at a garland of flowers of thirty-two colours, strung by a single thread, all the flowers appear as though simultaneously. Hence it was said in the discourse on skill in attending: ‘‘For the attention of a beginner who attends to the hairs, goes on, and stops, only at the last part, the urine. And when he applies his attention to external objects (i.e., the bodies of other people), so that in them also all the parts appear to him (as abomination), then men, animals and other moving creatures abandon the attributes of beings and appear as so many heaps of the parts. And what is drunken and eaten by them seems as if it was thrown into the heap of the parts. Then, as lie attends repeatedly, thinking, ‘Abomination! abomination 1” by serially letting go (some of the parts) and so on, ecstasy arises in due course. There, among the parts, the manifestation of the hairs and so on, by way of colour, shape, region, range, limit, is the sign to be grasped. The manifestation by way of abomination in all its aspects is the after-image. As one practises, develops this afterimage, ecstasy arises by way of the First Jhana, as was said above in the Foul subjects of meditation. That ecstasy arises single in him to whom only a single part is manifested, or who, attaining to ecstasy in a single part, makes no further effort as to another part. But, as in the case of Mallaka the Elder, First Jhanas to the number of the parts are produced in him to whom the various parts are manifested, or who, attaining to Jhana in one part, makes further effort as to another part. [266] It is said that this venerable one, grasping the Elder Abhaya, reciter of the Digha, by the hand and saying, “ Friend Abhaya, first take up this question, spoke thus (of himself) : — “Mallaka the Elder is one who has attained to the First Jhana thirty-two times over the thirty-two parts. If he enters into it, once each night, once each day, he finishes the round in just over half a month. If, however, he takes one a day, he does the round in just over a month.” And whereas this subject of meditation is effected by means of the First Jhana, because it is by the strength of mindfulness as to colour, shape, and so on, that the effecting is done, it is called “ Mindfulness as to the body.” And whereas the monk who is devoted to this mindfulness as to the body, subdues discontent and a life of pleasure, discontent does not subdue him; he lives, putting down discontent as it comes up. He subdues fear and dread, fear and dread do not subdue him; he lives, putting down fear and dread as they come up. “He endures cold and heat . . . he becomes one who suffers takers of lifeP' Depending on the different kinds of colour of the hairs and so on, he attains to the Four Jhanas, penetrates the six kinds of Higher Knowledge. VIII. — Exposition of the Subjects for Recollection 305 Therefore the wise man should devote himself With zeal to body-mindfulness, which brings With it such manifold advantages. This is the substance of the detailed discourse on mindfulness as to the body. IX. — Respiration-mindfulness. That mindfulness as to respiration as a subject of meditation which has been extolled thus by the Blessed One: — Monhs, this concentration on mindfulness as to respiration being developed, repeated, peaceful and sublime, unadulterated and of happy life, at once does away with, suppresses every evil immoral state as it arises,' has been set forth as having sixteen bases thus: And how, monhs, is concentratioyi of mindfulness as to respiration developed ? How, being repeated, peaceful and sublime, unadulterated and of happy life, does it at once do away with, suppress every evil, immoral state as it arises P Here, monks, a monk, having gone to the forest, or to the foot of a tree or to an empty house, sits down bending the legs cross-wise, setting the body upright, and establishing his mindfulness in front. [267] And consciously he breathes out, consciously he breathes in. (i) In breathing out a long breath he knows, I breathe out a long breath.' In breathing in a long breath . . . (ii) In breathing out a short breath . . . In breathing in a short breath he knows, I breathe in a short breath.' (iii) 'Experiencing the whole body I shall breathe out,' thus he trains himself ' Experiencing the whole body Ishall breathe in,' thus he trains himself, (iv) Calming the body-complex I shall breathe out,' thus he trains himself. ' Calming the body-complex I shall breathe in,' thus he trains himself, (v) Experiencing rapture . . , (vi) Experiencing happiness . . . (vii) Experiencing the mind-cornplex . . . (viii) Calming the mind-complex . . . (ix) Experiencing the mind . . . (x) Gladdening the mind . . - (xi) Concentrating the mind . . . (xii) Releasing the mind . . - Majjhima iii, 82 f.; Samyutta v, 321. (xiii) Discerning the impermanent . . . (xiv) Discerning dis- passion . . . (xt) Discerning cessation . . . (xvi) ‘Discerning renunciation I shall breathe out thus he trains himself, ‘Discerning renunciation I shall breathe in thus he trains himself P We now come to tlie method of its development. And because that method, when it is stated to follow the elucidation of the text, is fulfilled in all its parts, therefore we give the Exposition preceded by the elucidation of the text. Eirst, in “ And how, monks, is concentration on mindfulness as to respiration developed?'' “how" is a question asked with a desire to explain in detail the. respiration, mindfulness, concentration, development, in all their aspects. The sentence, And developed, monks, is concentration on mindfulness as to respiration," is an indication of the subject in question. And the same in How, being repeated . . . immoral state as it arises ?" And there developed " means caused to arise, increase. Concentration on mindfulness as to respiration " is concentration associated with mindfulness which is occupied with respiration. Or, concentration on mindfulness as to respiration is respiration-mindfulness-concentration. “ Repeated " means worked over and over again. Peaceful and sublime " means both peaceful and sublime. The word both ’’ {eva) is to be understood as determining both the terms. What has (here) been said ? This (concentration) namely — unlike the Eoul ’’ subject of meditation which is peaceful and sublime solely as penetration, but is neither peaceful nor sublime as regards the object which is gross and abominable — is not unpeaceful nor not sublime under any aspect. It certainly is peaceful, quieted, calmed owing to the calmness of the object, and also to the calmness of the factor, termed penetration; sublime and never to be contented with, owing to the sublime state of the object [ 268 ] and of the factor, VIII.> — Exposition of the Subjects for Recollection 307 Unadulterated and of happy life/ — tere ia this concentration there is no sprinkling (i.e., adulteration) of any kind, hence unadulterated. Because there is no adulteration it is unmixed, separate, special. Here in this concentration there is neither preliminary work, nor is there peace through access. Since first it was entered into, it has been peaceful and sublime by its own intrinsic nature : — such is the meaning. But others say that unadulterated ’’ means unstuffed, possessed of essential property, sweet in intrinsic nature. And so this unadulterated concentration is to be understood as a happy life because it conduces to the attainment of bodily and mental happiness every time it is induced. Every [state) as it arises ” means every one that is not discarded. Evil ” means sinful, '' Immoral state ” means state that is immoral. “ At once does away with ” means causes to disappear, discards in a moment. “ Suppresses'' allays well. Or it is said that, because it partakes of the nature of penetration, it, he having reached growth in the Noble Path, extirpates, sets at rest. And this is the meaning in brief: Monks, in what manner, in what way, by what arrangement is the concentration on mindfuhiess as to respiration developed ? In what manner, being repeated, is it peaceful . . . and suppresses every evil, immoral state as it arises ? Now in treating the meaning of this in detail (the Blessed One) said: '' Here, monhs," and so forth. Wherein Here, monhs, a monk," means a monk in this religion. For this word “ here " shows the religion which is the vantage-point of a person who produces the concentration on mindfulness as to respiration in all its aspects, and repudiates such a state in another religion. For this has been said: Monks, only here is a monk in the first stage to be found . . . devoid of such monks are the teachings of other sectarians'' Hence it was said, a '}nonh in this religion" Having gone to the forest or to an empty house , — this shows the inclusioii of a dwelling favourable to the developing of his concentration on mindfulness as to respiration. For the mind of a monk, which keeps running after the various objects of sense for a long time, has no wish to mount an object in concentration on mindfulness as to respiration, but runs ofi the track, like a chariot yoked to vicious oxen. Therefore, as a cowherd, [269] wishing to tame a vicious calf that has been fed on the milk of a vicious cow, might take it away from the cow and tie it apart by a rope to a strong post driven in the ground; and that calf of his, trembling all over, unable to run away, would crouch down, or would lie down by that post, even so the monk, wishing to tame his malignant mind which has been fed for a long time on the essence arising out of the various objects of sense, should take it away from those objects and, introducing it to the forest . . . the empty house, tie it there by the rope of mindfulness to the post of breathing in and out. And so that mind of his, though it may hover about, will no more get the object on which it dwelt formerly, and being unable to cut the rope of mindfulness and run away, sits down, lies down, by the object of concentration by virtue of access and ecstasy. Hence said the Ancients : — As here in this religion the man Who tames a calf secures it to the post, So firmly to the object should a man Secure his mind by means of mindfulness. Such is a dwelling favourable to his developing. Hence it was said, this shows the inclusion of a dwelling favourable to the developing of his concentration on mindfulness as to respiration.’’ Or, because this respiration-mindfulness as a subject of meditation is the chiefs among the different kinds of subjects, VIII . — Exposition of the Subjects for Recollection 309 is, to all Buddhas, (some of the) Silent Buddhas, (some of the) disciples of the Buddhas, the proximate cause for the attainment of happiness in life under present conditions, and is not easy to develop without abandoning a monastery near a village which is disturbed by sounds of women, of men, of elephants, of horses, and so forth, sound being a thorn to the Jhana, — whereas it is easy for the student, in the forest away from the village, to take up this subject, produce the fourfold Jhana with respiration as object, and making that the basis, contemplate the complexes, and attain to the sublime Fruition, to Sanctity, — therefore in showing a dwelling favourable to him, the Blessed One said, having gone to the forest '' and so forth. For the Blessed One is like a master of the science of building sites/ As the master of the science of building sites [270] looks at the site for a town, examines it well and gives directions: — “Here build the town!’’ and, when the town is safely finished, receives great honour from the royal family, so he examines a dwelling if it be suitable for the student and directs, “ Here you should devote yourself to the subject of meditation 1” and later on gets great honour when the student, who has devoted himself to the subject, attains to saintship in course of time and says, “ The Blessed One is indeed the Perfectly Enlightened Buddha !” And this (student) monk is said to be like a panther. For, as the king of the panthers in the forest conceals himself in a grass-thicket, or a wood-thicket, or a mountain-thicket, and catches wild beasts — the wild buffalo, wild ox,® pig and so on, — so the monk, devoting himself to the subject of his meditation in the forest and other places,® lays hold in due course on the paths of a stream-winner, of a once-returner, of a non-returner, of a saint and the noble fruition of saintship. Thus is it to be understood. Hence said the Ancients : — Just as the crouching panther gets the deer, Ben so this Buddha s son, to effort yoked, 1 “ Some,” after the Tlhd. Gt Points of Goniroversy, p. 331. With insight goes into the forest wild, And there obtains fruition uttermost} Therefore in pointing out to him the forest-dwelling as a fit place for effort and quick endeavour, the Blessed One said, having gone to the forest' and so on. Wherein gone to the forest ” means, gone to any forest, happy in solitude, anyone from among the forests whose characteristics have been stated thus : The forest, — that is, it is forest when one goes out by the gate-pillars.’ A forest-dwelling is at least five hundred bow-lengths distant.” “ Qone to the foot of a tree ” means, gone near a tree. Gone to an emfty house ” means, gone to what is empty, a secluded space. And here it is fit to say that he has gone to an empty house, if he goes to the seven kinds'' of dwellings, from which the forest and the foot of a tree are excluded. [271] Having thus pointed out a dwelling favourable to the three seasons, favourable to conditions and conduct, and favourable to the developing of mindfulness as to respiration, (the Blessed One), in setting forth a way of deportment which is calm and does not partake of slackness or of distraction, said he sits down}’ And then to show that he has sat down in a firm position, that he is feeling the bliss derived from the breathing in and out, and that there is a way to seize the object, the Blessed One said “ bending the legs cross-wise,” and so forth, wherein cross-wise ” means, to sit bending in the thighs all round. Bending ” means fixing. Setting the body u fright ” means placing the upper part of the body upright, one end of the eighteen back-bones touching the other end. Bor, the skin, flesh/ and the sinews VIII . — Exposition of the Subjects for Recollection 311 of a man wlio sits thus, are not bent. And he does not feel those sensations which arise every moment from their being bent. Those sensations not arising/ the mind becomes collected/ the subject of meditation does not fall through, but attains to growth and increase. Establishing his mindfulness in front ’’ means, setting his mindfulness in the direction of the subject of meditation. Or, pari (in parimuhharn “ in front ’’) has the meaning of grasping all round muhham of going out from”; sati (mindfulness) of being present,” and it is therefore said to be parimukham sati. The meaning is to be taken here according to the version of the Patisambhida/ of which the following is an abstract: setting up mindfulness concerning a going forth which is thoroughly grasped. '' Consciously he breathes out consciously he breathes in ,'' — the monk having sat down thus, and set up his mindfulness thus, does not let it go, but consciously breathes out, consciously breathes in. He does his work consciously, so it is said. Now to show the different ways in which he does his work consciously, the Blessed One said, (i.) In breathing out a long breath," and so on. For it has been said in the Patisambhida, in the analysis of some one that 'consciously he breathes out consciously he breathes in," that In thirty-two ways' is he a conscious worker : Established is the mindfulness of him who knows the collectedness and non-wavering of mind by virtue of breathing out a long breath. By that mindfulness, by that knowledge is he a conscious worker. . . . Established is the mindfulness of him who, while discerning renunciation, knows the collectedness and non-wavering of mind by virtue of breathing in. By that mindfulness, by that knowledge is he a conscious worker." In that text, “ in breathing out a long breath " means, producing a long breathing-out. [272] "Breathing out " is the outgoing breatli. Breathing in ” is tie incoming breath, — thus is it said in the Commentary on the Vinaya. But in the Commentaries on the Suttantas it comes out of order. Of the two kinds of breathing, at the time when all babes lying in the mother’s womb come out therefrom, first the breath from within goes out; later the breath from without, gathering fine dust and entering within, strikes the palate and goes out. Thus are breathings in and out to be understood, And their length and shortness are to be understood by way of time. For as water and sand, spread on the space of earth, is spoken of as a long (stretch of) water, long (stretch of) sand, a short (stretch of) water, short (stretch of) sand, so the breathings in and out, though taken in minute quantities, in the body of an elephant and in the body of a snake, slowly fill the long space called their physical structures, and slowly go out, therefore they are spoken of as long. They quickly fill the short space called the body of a dog, of a hare and such creatures, and go out quickly; therefore they are spoken of as short. And among manlind some, like elephants, snakes and so on, breathe in and breathe out long breaths, long in time; others like dogs, hares and so on, breathe short breaths. Therefore the breath of these creatures which takes a long time in going out and entering in, is long, the breath which takes a short time in going out and entering in, is short: — Thus it should be understood. The monk, breathing in and breathing out long breaths in nine ways, knows that he is doing so. And to him who has this knowledge there is fulfilled in one aspect the development of the setting up of mindfulness which discerns the body: — Thus it is to be understood. VIII* — Exposition of the Subjects for Recollection 313 As it has been said in the Patisambhida : How in breathing out a long breath does he know, ‘ I am breathing out a long breath ’ ; in breathing in a long breath does he hnow ‘ I am breathing in a long breath ' ? He breathes out a long breath which takes a long tirmf he breathes in a long breath which takes a long time ; he breathes in and breathes out long breaths each of which takes a long time. As he breathes in and breathes out long breaths each of which takes a long time desire arises By means of desire he breathes out a long breath more subtle than the last arid which takes a long time. By means of desire he breathes in a long breath he breathes in and breathes out long breaths ... As by means of desire he breathes in and breathes out long breaths more subtle than the last and each of which takes a long time he becomes joyful. [273] By means of joy he breathes out a long breath more subtle than the last, and which takes a long time. By means of joy he breathes in a long breath ... he breathes in and breathes out long breaths ... As by meafis of joy he breathes in and breaches out long breaths more subtle than the last, each of which takes a long time, the mind is diverted from the long breathings in and out, evenmindedness is set up. The long breathings in and out which arise in these nine ways are termed the body, mindfulness is appearance, discernment is knowledge. The body is appearance but not mindfulness. Mindfulness is both appearance and mindfulness. By means of that mindfulness, that knowledge, he discerns that body. Hence it is said as regards the body : The development of the setting up of mindf ulness which discerns the body' " (ii) And the same with the short breathy with this difference: As the expression was used above, a long breath which takes a long time," so we now have here the expression, a short breath which takes a short time." Therefore the construction with, the word short ” is to be made as far as the sentence. Hence it is said as regards the body : The development of the setting up of mindfulness which discerns the hody. ” Thus (the student,) knowing the breathings short and long in time in these ways, knows in breathing out a long breath, I am breathing out a long breath ”... in breathing in a short breath, '‘lam breathing in a short breath.” The breathings in and out, and short and long — ■ These four degrees take place at monk’s nose- tip, i.e., of him who has such knowledge. (iii) “ ' Experiencing the whole body I shall breathe out , shall breathe in,’ thus he trains himself” means, " making clear, making plain, the beginning, middle and end of the entire exhaling body, I shall breathe out,” thus he trains himself. " Making clear, making plain, the beguming, middle and end of the entire inhaling body, I shall breathe in,” thus he trains himself. Thus making them clear and plain, he breathes out and breathes in with a consciousness associated with knowledge, hence the expression, " ' I shall breathe out, I shall breathe in’ thus he trains himself.” For to one monk the beginning of the exhaling and inhaling body which is diffused in minute particles is clear, not the middle nor the end. He is able to apprehend only the beginning, and is distressed by the middle and the end. To another the middle is clear, not the beginning nor the end. To a third the end is clear, not the beginning nor the, middle. He is able to apprehend only the end, [274] and is distressed by the beginning and the middle. To a fourth all the stages are clear; he is able to apprehend all, and is nowhere in distress. One should be like this last. In pointing out this meaning (the Blessed One) said: " ' Experiencing the whole body I shall breathe out . shall breathe in,’ thus he trains himself.” Where " trains himself” means, he struggles, makes effort. The restraint of such an one as described above is here the higher training in virtue. The concentration of such an one is the higher training in mind. The understanding of such an one is the higher training in understanding. VIII . — Exposition of the Subjects for Recollection 315 These are the three courses of training. He trains, practises, develops, repeats in regard to that object, by means of that mindfulness, by means of that attention: — Thus the meaning should be known. And because he in the first (of the sixteen ways) should only breathe out and only breathe in, not doing anything else, and henceforward strive for the arising of understanding, therefore, the present tense having been used in the text, “ He knows, I am breathing out, he knows, I am breathing in,'' ’’ the future tense is used in the text beginning with, “ Experiencing the whole body I shall breathe out,''' in order to show the way in which understanding may henceforward arise. Thus it is to be understood. (iv) ' Calming the body-complex I shall breathe out . . . shall breathe in,' thus he trains himself," means calming, tranquillizing, allaying, setting at rest, the gross body-complex, I shall breathe out, breathe in, thus he trains himself. And here the grossness and subtlety and calmness are to be understood thus: For, previous to the time of making effort, the body and the mind of the monk are distressed, gross. And when the grossness of body and mind does not subside, the breathings too are gross, becoming very thick, so that the nostrils cannot hold them, and he has to breathe through the mouth also. But when his body and mind are taken in hand, then they are calm and quiet. When they are calm, his breathings become fine, insomuch that he might ask, '' Do they exist or do they not V Just as the breathings of a man running down from a mountain and putting down a heavy load from his head, are gross, and the nostrils cannot contain them, and he has to breathe also through the mouth; but when, getting rid of his fatigue, and taking a bath and a drink of water [275] and putting a piece of wet cloth on his heart, he lies down in a cool shade, then his breathings become fine, so that he might ® I.e. for the apprehending of body and mind. ask, Do tkey exist or do they not even so, previous to the time of making effort ... he might ask, ''Do they exist or do they not V" Why should it be so ? Because previous to the time of making effort he did not think nor lay it to heart, attend nor reflect, " I will calm the grosser body-complex,” which however he did when he put forth effort. Therefore his body-complex is finer when he puts forth effort than when he does not. Hence said the Ancients : — When mind and body are distressed {The complex) verily is gross. But when the body's not distressed, Finely and smooth it heeps its course. In the apprehension (of the subject of meditation) too (the complex) is gross. It is subtle‘s in the access to the First Jhana, subtle in the First Jhana, gross in the First Jhana and in the access to the Second Jhana, subtle in the Second Jhana, gross in the Second Jhana and in the access to the Third Jhana, subtle in the Third Jhana, gross in the Third Jhana and in the access to the Fourth Jhana. In the Fourth Jhana it is exceedingly subtle and attains to extinction. Such is the opinion held by the Eeciters of the Digha and the Samyutta. But the Majjhima Eeciters desire that it should be more subtle at the access than at the Jhana which is immediately below, that is, it is gross at the First Jhana, subtle at the access to the Second Jhana, and so on. In the opinion of all (schools), however, the process of the bodycomplex before the time of apprehension subsides at the time of apprehension. The body-complex that arose at the time of apprehension subsides at the access to the First Jhana, . . . The body-complex that arose at the access to the Fourth Jhana subsides at the Fourth Jhana. This is the method in cultivating cahn. According to the method of insight the body-complex that arises before apprehension is gross, it is gross as well as subtle in the apprehension VIII . — Exposition of the Subjects for Recollection 317 of the Great Essentials, it is gross as well as subtle in tbe apprehension of the derived and the immaterial, it is gross as well as subtle in the apprehension of all matter, it is gross as well as subtle in the apprehension of the immaterial, it is gross as well as subtle in the apprehension of matter and non-matter, it is gross as well as subtle in the apprehension of causes, it is gross as well as subtle in the discernment of mind and matter with their causes, it is subtle in the insight into characteristics as object, gross in feeble insight, subtle in keen insight. Here, as said above, we are to understand the subsidence of the preceding by means of the subsequent (complex). Thus should grossness, subtlety and calmness here be understood. [276] But in the Patisambhida, the meaning with objections and solutions has been stated thus: How, calming the body-complex, does he train himself : I shall breathe out . . . / shall breathe in ’ ? Which are the body-complexes ? Long breathings in and outj' which are of the body, hound up with the body, — these states are the body-complexes. Calming, tranquillizing, setting at rest, allaying those body-complexes, he trains himself. Calming the body-complexes, I shall breathe out, calming the body-complexes I shall breathe in, thus he trains himself, — such complexes as cause the bending forward, bending sideways, bending all over, bending backward, the moving forward, moving sideways, moving all over, moving backward of the body. Calming the tranquil, subtle body-complexes, I shall breathe out, shall breathe in, thus he trains himself —such complex as produces no bending forward, bending sideways, bending all over, bending backward, nor moving forward, moving sideways, moving all over, moving backward. Thus, they say {by way of objection), calming the body-complex he trains himself: I shall breathe out, calming the body-complex, he trains himself : I shall breathe in ; if this be the case, then there arises no consciousness of the proximity of the breath, the breathings in and out do not take place, there is set up no mindfulness as to respiration, nor concentration o n min dfulness as to 1 1S4-6 Read assasapassdsa kayika. respiration, and consequently the wise do not enter into nor rise from such an attainment But, they say (by way of solution), calming the body-complex he trains himself saying, I shall breathe out, I shall breathe in ; this being so there arises consciousness of the proximity of the breath, breathings in and out take place, there are set up mindfulness as to respiration and concentration on mindfulness as to respiration, and consequently the wise enter into, and rise from, such an attainment. In what way ? Just as when a metal gong is struck, first of all coarse sounds arise. And afterwards, because their general chamcteristics are well grasped, well attended to, well noted, even when they have ceased, faint reverberations arise ; and afterwards even when these have ceased, because their general characteristics are well grasped, well attended to, well noted, [277] consciousness proceeds out of the same general characteristics as object, — even so at first the breathings are coarse ; and afterwards because their general characteristics are well grasped, well attended to, well noted, even when they have ceased, very fine breathings arise ; and afterwards even when these have ceased, because their general characteristics are well grasped, well attended to, well noted, consciousness having the same general characteristics as object, does not waver. This being so, there arises consciousness of the proximity of the breath, the breathings in and out take place, there are set up mindfulness as to respiration and concentration thereon, and consequently the wise enter into, and rise from, such an attainment. In the calming of the body-complex, the breathings are the body, mindfulness is appearance, discernment is knowledge- The body is appearance hut not mindfulness ; mindfulness is both appearance and mindfulness. By means of that mindfulness, that knowledge, he discerns that body. Hence it is said as regards the body, ' the development of the setting up of mindfulness which discerns the hody. ’’ Thus far is the explanation in the order of words of the first tetrad stated by way of discernment of the body. VIII . — Exposition of the Subjects for Recollection 319 But because here this tetrad is stated as a subject for meditatiou for a beginner and the other three tetrads by way of discernment of feeling, consciousness, and things on the part of him who has attained to Jhana in the first tetrad, therefore the beginner, a man of good birth, who, developing this subject, wishes to win saintship together with the Analyses through that insight which has the Fourth Jhana of respiration for its proximate cause, should, after performing all the duties, such as the cleansing of his virtues already mentioned, take up the fivefold series in meditation from the kind of teacher who has been described above. And here are the five parts: — learning, asking, presence, application, characteristic. Of these, learning is the learning of the (text of the) subject of meditation. Asking is asking questions on the subject. Presence is the presence of the subject. Application is [278] the focussing of the subject. Characteristic is the characterizing of the subject; it is stated thus: — '' This subject has such a characteristic.’’ He who thus takes up this fivefold series does not tire himself, nor does he worry the teacher. Therefore he should be taught a little at a time, and take long over reciting it. And thus, accepting the fivefold series in meditation, and living either with the teacher or elsewhere, in a dwelling of the sort described above, and having cut off the minor impediments, and done all his duties, he should dispel drowsiness due to over-eating and, being seated at ease, gladden the heart with recollection of the qualities of the Three Gems, and, not bewildered by any passage of the teacher’s lesson, give attention to this subject of mindfulness as to respiration. And herein is the procedure of his attention: counting, connection, touching, fixing, noting, turning away, purification, and the viewing of them. Of these, counting is just counting (the breathings) ; connection is sequence (of mindfulness after breathings); touching is touching the places of contact (i.e., nostrils); fixing is applying (mind to Jhana); nngjs d|scerning; turning away is tlie Path; purification is the fruition; and the viewing of them is reflection. Now the beginner who is of good birth should attend to the subject first by means of counting. In counting, he should not stop short of five, nor go beyond ten, neither should he make any break in the series. For, when he stops short of five, the state of consciousness that has arisen in a confined space is restless, like a herd of cattle shut in a coW'pen. When he goes beyond ten, the state of consciousness is dependent on the number. When the series is broken, his mind trembles, wondering if the subject will reach completion or not. Therefore he should do the counting avoiding these faults. He should first count slowly after the manner of a grain-measurer. For he who measures out grain fills the basket and empties it, saying, “ one.’’ And in refilling it he says, one, one,” even though he is removing any rubbish he may have found in the basket. And the same with two, two ” and so on. So, seizing the breath that reveals itself from the breathings in and out, he should begin counting one, one ” [ 279 ] till he has counted ten, ten,” noting it as it arises each tirne.' As he counts thus, the outgoing breath and the incoming breath are manifested. Then, putting aside the slow process of counting like a grain-measurer, he should count quickly like a cowherd. For a capable cowherd, whip in hand, takes gravel and other stones in his pouch, goes early to the cow-pen, and striking the cows on the back while sitting on top of the cross-bar, he counts the cows as they reach the door, dropping a stone on each, saying, ‘ One, two.” And the herd of cows, which have been experiencing the misery of confined space during the three watches of the night, rush out rubbing up against one another and quickly forming groups. And he quickly counts three, four, five . . VIII . — Exposition of the Subjects for Recollection 321 ten. The breathings which became evident by the preceding (slow) way of counting, now move about quickly and repeatedly. Therefore knowing that they move about, he should not seize them either inside or outside the body, but seize them as they reach the nostril, and count quickly, one, two, three, four, five; one, two, three, four, five, six; one, two, three, four, five, six, seven . . . eight . . . nine . . . ten. For in a subject connected with numbers, it is only through them that the mind becomes collected. As a boat in a swift current is steadied by means of the steering-oar, so to one who counts quickly, the subject appears like a continuous series, and then it proceeds without a break. With this knowledge he, without apprehending the breath that is within or without, should coxmt with speed in the way described. For when he brings his mind in together with the incoming breath, it there becomes as if struck by the wind or filled with fat. When he takes his mind out together with the outgoing breath it becomes distracted by many objects outside. Only by developing with his mindfulness fixed on each point of contact, does he attain to success. Hence it was said without apprehending the breath that is within or without, he should coxmt with speed in the way described.” But how long is he to go on counting ? Until, [ 280 ] without the help of counting, his mindfulness is established on the breathings as object. For counting serves the purpose of cutting off thoughts which run after external things, ’ and establishing mindfulness on the breathings as object. Having thus directed his attention by means of coxmting, he should direct it by means of coimection. Connection is the ceaseless pursuit of the breathings by mindfulness after counting has been given up. It does not depend on pursuing after the beginning, middle or the end. Of the outgoing breath the navel is the beginning, the heart is the middle, the nose-tip" is the end. Of the incoming breath the nose-tip is the beginning, the heart the middle, and the na vel the end. And the mind of one who pursues the breathings (through the three stages) being distracted, is apt to be disturbed and waver. As it has been said, The mini of him who 'pursues with mindfulness the beginning middle and end of exhaled breath being distracted in his own person both body and mind become disturbed waver tremble. The mind of him who pursues with mindfulness the beginning middle and end of inhaled breathy being distracted outside of his own person both body and mind become disturbed waver, tremble, Therefore, in directing his attention by means of connection he should not direct it through the three stages of beginning, middle and end. Further, he should direct his attention by touching and fixing. Indeed there is no special attention because of touching and fixing as there is because of counting and connection. In counting the breathings at the point of contact he attends by means of counting and touching. And in connecting them by notindfulness, after giving up counting them at the points of contact, and in fixing the mind by means of ecstasy, he is said to attend by means of connection, touching and fiixing. And the meaning (of these statements) is to be understood after the similes of the lame man and the doorkeeper as given in the Commentaries, and after the simile of the saw as given in the Patisambhida. Of these, this is the simile of the lame man. Just as a lame man, in rocking a cradle for the amusement of his family, sits at the foot of the cradle-post [281] and watches the two ends and the middle part of the cradle-plank as it approaches and recedes in turn, in which tmdertaking he is not worried, so the monk stands at the foot of the post and pillar, and rocking the cradle of the breathings, and sitting there at the sign (of the breath) in mindfulness looks on pursuing with mindfulness the breathings in the beginning, middle and end at the points of contact as they come and go in turn, and VIII . — Exposition of the Subjects for Recollection 323 fixing hm mind thereat (points of contact) in wMch undertaking lie is not worried. This is the simile of the lame man. And this is the simile of the door-keeper: Just as a doorkeeper does not go about examining people within and without the town asking, Who art thou ? Whence comest thou ? Whither goest thou ? "What hast thou in thy hand — Such questions do not concern him. — But he examines every man that comes to the door. So the monk is not concerned with the incoming breath nor with the outgoing breath, but only with the breath that reaches the door (i.e., nostril). This is the simile of the door-keeper. And the simile of the saw is to be understood from the beginning thus: For it has been said: — '' The outward sign, the breathings in and out, Are not the object of one consciousness. Development is not attained by those Who know not these three states. The outward sign, the breathings in and out, Are not the object of one consciousness. Development is attained by those Who know these three states. How is it that these three states are not the object of one consciousness, and they are not unknown, and the mind does not waver, and effort is possible, and he accomplishes the undertaking and attains distinction ? As, when a tindoer is placed on level ground, and a man were to cut it with a saw, the man's mindfulness is set up because of those teeth of the saw which come into contact with the timber ; he does not direct his attention to those teeth which approach or recede from him as he saws the timber, nor is he unaware of those approaching or receding teeth. He puts forth effort, accomplishes whit he has to undertake and attains distinct results, so the outward sign {nostril and lip) which hinds {the mind to the object) is like the timber which is placed on level ground ; the breathings in and out are like the teeth of the saw. And as the man's mindfulness is set up because of those teeth of the saw which come into contact urith the timber, and he does not direct attention to those teeth which approach or recede from him, yet is not unaware of those approaching or receding teeth, and he puts forth effort, accomplishes what he has to undertake and attains distinct results, [282] so the monk sits down with his mindfulness established on the nose-tip, or the upper part of the mouth as the outward sign, and does not direct his attention to the breathings which come and go, but is not unaware of them and puts forth effort, accomplishes what he has to undertake and attains distinction. What sort of effort is it ? The body and the mind of one who is strenuously energetic are wieldy ; they are the effort. And which is the undertaking ? The vices of the strenuously energetic one are put away, his {wrong) thoughts are quieted ; this is the undertaking. And which is the distinction ? The fetters of the strenuously energetic one are put away, his latent tendencies are wholly abolished; this is the distinction. Thus these three states are not the object of one consciousness, they are not outside it, the mind does not waver, he puts forth effort, accomplishes what he has to undertake and attains distinction. Whoso develops well, e'er practises, Fulfils the respiration-mindfulness, In order due as by the Buddha taught, Lights up the world as does the cloudless moonP This is the Simile of the Saw. Here just the non-atteiition at every time the breathing comes is to be understood as the purpose. To anyone who attends to this subject of meditation, before long the afterimage appears, and the focussing called the ecstasy, adorned with the remaining Jhana-factors, is attained. And when anyone’s physical distress is quieted, owing to the cessation in due course of gross breathings which come and go since the time he has directed his attention by way of counting, both his body and mind become light as though the body would jump up into the sky. As when a body in distress sits down on a cot or bench, the cot or bench bends down and squeaks, the cover becomes folded, but when a body not in distress sits down, the cot or bench neither bends nor VIII. — Exposition of the Subjects for Recollection 325 squeaks, nor does the cover become folded, but the cot or bench is as though filled with cotton-wool. Why ? Because a body not in distress is light. Even so, when physical distress is quieted, owing to the cessation in due course of gross breathings which come and go since the time of directing one’s attention by way of counting, [283] both body and mind become light as though the body would jump up into the sky. Upon the cessation of the gross breathings which come and go, consciousness arises with the subtle sign of the breathings as object. And when this has ceased, the sign as object becomes gradually more and more subtle. How ? As if a man were to strike a metal gong with a big iron rod and a loud sound were to be produced at the first stroke, and his consciousness were to have the gross sound for object, and when afterwards the gross sound has ceased, the object of thought is the subtle sign of sounds, and when this has ceased, the sign as object becomes gradually more and more subtle. Thus it is to be understood. And such is the detailed account of what has been stated as Just as when a metal gong is struck.” And this subject of meditation does not become clearer at every higher stage as other subjects do, but it becomes more subtle at every higher stage as it is developed, it does not become manifested But when it is not manifested the monk should rise from his seat and go away shaking the dust off the piece of hide (on which he has been sitting). What is he to do ? He should not rise with the idea, Shall I ask the teacher or Is the subject of meditation lost for me For when he goes away with a perturbed demeanour, the subject becomes new again Therefore, as when he was seated, he should induce it from where he was. This is the way in which he induces it. The monk, knowing that the subject has not manifested itself, should reflect thus: Where are these breathings ? Where are they not ? Who has them ? Who has them not V Then as he reflects thus he knows that they are not in one within the mother’s womb, nor in those who are drowned in water, nor similarly in imconscioiLS beings, in tie dead, in tkose who bave entered into the Fourth. Jbana, in those wh.o are capable of existing with or without form, nor in those who have entered into trance; and he should talk to himself thus: 0 wise one ! Art thou not one who is neither within the mothers womb, nor drowned in water, nor an unconscious being, nor dead, nor has entered into the Fourth Jhana, nor belongs to the existence of the formed or of the formless, nor is in trance ? Those breathings are indeed in thee ! Thou art not capable of apprehending them through weakness in understanding/’ Then fixing his mind by means of the original point of contact he should set up attention. And inasmuch as the breathings of a long-nosed man [284] proceed, striking the tip of the nose, while those of a short-nosed man strike the upper lip, he should fix the sign, saying, Here they go striking this place/’ Because of this condition the Blessed One has said, '' Monies, I do not declare the development of the respiration-mindfulness for one who is forgetful and unknowing For although any subject of meditation is attained by one who is thoughtful and knowing, to one who is attentive some other subject than this is manifested. This subject of respiration-mindfulness is heavy, hard to develop, a fit subject of attention for the Buddhas, Silent Buddhas, sons of the Buddhas. It is not a small thing, nor to be practised by inferior persons. According as it is attended to, it becomes calm and subtle; therefore in it strong mindfulness and understanding are to be desired. For as in doing needle-work on a fine piece of cloth it is desirable that the needle also should be fine, and the instrument for boring the eye of the needle should be still finer, so at the time of developing this subject which is like the fine cloth, it is desirable that both mindfulness which is like the needle, and understanding which is associated with it and is like the needle-eye-boring instrument should be strong. And the monk who is endowed with the mindfulness and understanding should not look for VIII . — Exposition of the Subjects for Recollection 327 the breathings anywhere else than in the original points of contact. As a farmer, having ploughed the field, unyoked the oxen and let them go in the direction of the grazing ground, might sit in the shade to rest himself, and those oxen of his were to hasten to enter the forest, the capable farmer, wishing to catch them and yoke them, did not roam the forest, following their tracks, but taking rope and goad went straight to their meeting-place at the ford, and might either sit or lie down. Then when the oxen, having roamed the whole day, had come down to the meeting-place at the ford, and having bathed themselves and drunk water, had come out of the water, and he would bind them with the rope, and urging them with the goad, bring them along and yoke them and resume his work, even so the monk should not look for the breathings anywhere else than at the original points of contact, and seizing the rope of mindfulness and the goad of understanding, he should place the mind on the original points of contact and set up attention. [286] And as he attends thus they manifest themselves before long like the oxen at the meeting-place at the ford. And then binding them with the rope of mindfulness and yoking them there (with attention) and urging them on with the goad of understanding he should repeatedly apply himself to the subject of meditation. As he thus applies himself the image appears before long. But this is not the same for all. It appears to some producing a soft touch like cotton-wool, silk-cotton or a breeze. So some say. This, however, is the decision of the Commentaries. Indeed the image appears to some like a star, a ball of ruby or a ball of pearl; to some it has a harsh touch like a cotton seed, or a pin made of the essence of wood; to some it is like a long string, or a wreath of flowers or a crest of smoke; to others it is like a spread-out cobweb, a film of cloud, the lotus flower, a chariot-wheel, the disc of the moon or the disc of the sun. When a number of monks are seated together reciting a Suttanta text, one of them asks. Like what does the Suttanta appear to you?"’ and one answers, To me it appears like a great mountain torrent,’ and anotiier, “ To me it is like a row of forest trees/’ and still another, To me it is like a fruit-bearing tree, complete with, foliage, giving cool shade.” So, as one Sutta appears differently to them, owing to the difference in perception, this one subject of meditation appears differently owing to the difference in perception, for it is born of perception, originated by perception, sprung from perception. Therefore it appears differently owing to the difference in perception. Thus it is to be understood. And here consciousness with the exhalation as object is one; consciousness with the inhalation as object is another; consciousness with the image as object is still another. For whoso possesses not these three states, his subject of meditation attains neither to ecstasy nor to access. Whoso possesses these three states, his subject of meditation attains both to access and to ecstasy. For it has been said: — The outward sign the breathings in and out Are not the object of one consciousness. Development is not attained by those Who know not these three states. The outward sign, the breathings in and out, Are not the object of one consciousness. Development is attained by those Who know these three states. [286] And when the after-image has made its appearance, the monk should approach the teacher and inform him thus: To me, sir, such and such an image has appeared.” The teacher should not say, It is the image,” or '' It is not the image,” but he should say, Friend, it is so. Give repeated attention to it.” Should he say, It is the image,” the monk might become slack. Should he say, It is not the image,” the monk might become discouraged and dejected. Therefore without saying either, he should exhort him to give attention. So say the Digha Eeoiters. But the Majjhima Reciters hold that the teacher should say, “ Friend, it is the image. Attend to the subject repeatedly, good man.” After VIII. — Exposition of the Subjects for Recollection 329 this the monk should fix the mind on the image. Such is the development by way of fixing the mind since the appearance of the image. For this has been said by the Ancients : — The clever man, knowing the different ways And on the after-sign establishing His mind, to respiration birds it down. Thus, since the appearance of the after-image, the hindrances come to be discarded, the vices are got under, mindfulness is set up, and the mind is well fixed with access and concentration. After this he should not attend to the image for its colour, nor reflect upon it for its characteristic. But as the king’s chief queen guards the embryo of a world-monarch, and the cultivator guards the ripening corn and barley, so should he guard well the image, avoiding the abode, and so on, which are the seven unsuitable things, and serving those which are suitable. Then, after thus guarding it well and causing it to attain to growth and increase by repeated attention, he should fulfil the tenfold skill in ecstasy and strive for equality of energy. As he strives thus, the Fourth and the Fifth Jhanas are produced in the image, according to what has been said in the Earth-device. And here the monk who has produced the Fourth and Fifth Jhanas, and who wishes to increase the subject of meditation by means of noting and turning away and attain to purification, should practise that Jhana in five ways, until he has mastered it and, determining mind and matter, set up insight. How ? Rising from his attainment he [287] discerns both the sentient body which is the source of the breathings, and the mind. For, as when the blacksmith’s bellows are blown, the wind is set in motion on account of the bellows and the corresponding effort of the man, so on account of the body and mind the breath is set \ in motion. After this he determines the breathings and the body as matter, and tbe mind and states associated with it as non-matter. Tbis is an abstract. The determination of mind and matter in full will be set forth later on. Having determined mind and matter thus, he searches for their cause, and not finding it, he gets over any doubt concerning the procedure of mind and matter in the three divisions of time. Free from doubt he puts forward the three characteristics by contemplating the aggregates in groups, puts away the ten defilements of insight such as illumination, which arise previous to the discernment of the rise and fall of states, determines the Progress-knowledge which is without the defilements to be the Path, arrives at the discernment of the break-up of states after forsaking the idea of their origination, and being disgusted with, detached from, released from all conditioned things which appear to be perishable through his discernment of their ceaseless break-up, reaches the Four Noble Paths in due course, and being established in the fruition of Saintship, he reaches the end of reflective knowledge of the nineteen various kinds, and becomes a fit person to receive the highest gifts from the world of men and of the spirits. Thus far is ended the development of concentration in respiration-mindfulness, beginning with counting and ending in viewing. This is the elucidation of the first tetrad in all respects. Now since there is no separate system of developing the subject of meditation in the other three tetrads, this meaning is to be understood through word-by-word explanation, (v) Experiencing rapture ’’ means, making an experience of rapture, making it plain (to the mind) he trains himself, '' I shall breathe out, I shall breathe in.” Therein, rapture is experienced in two ways, through the object and through non-confusion. How is rapture experienced through the object ? He enters into the two Jhanas VIII. — Exposition of the Subjects for Recollection 331 in wlticli rapture is present. Owing to his attainment of Jliana, the moment he has entered into it, he experiences rapture when he experiences the object. How is it experienced through non-confusion ? He enters into those two Jhanas in which rapture is present, and emerging therefrom [288] contemplates the rapture associated with the Jhana as destructible and perishable. By his penetration into its characteristics at the moment of insight, he experiences rapture through nonconfusion. For this has been said in the Patisambhida : “ By breathing out a long breathy mindfulness is set up in one who knows the unwavering collectedness of mind; by that mindfulness , by that knowledge is rapture experienced. By breathing in a long breath . . . By breathing out a short breath ... By breathing in a short breath . . . By breathing in and out while experiencing the whole body . . . By breathing in while calming the bodycompleXy mindfulness is set up in one who knows the unwavering collectedness of mind ; by that mindfulness, by that knowledge is rapture experienced. Rapture is experienced by one who adverts, who knows, who sees, who considers, who makes up his mind, who is possessed by faith, tvho puts forth effort, who sets up mindfulness, who concentrates his mind, who knows through understanding, who has a higher knowledge of what is to be known through higher knowledge, who comprehends what is to be comprehended, who puts away what is to he put away, who develops what is to be developed, who realizes what is to be realized. Thus is rapture experienced.'- The remaining terms' are to be understood as to their meaning in the same way. But this is distinctive here: (vi) “ Experiencing happiness " is to be understood by means of the Three Jhanas, (vii) experiencing the mind-complex" by means of the Four Jhanas. Mind-complex ’’ refers to the two aggregates: feeling and (understanding). In order to show the object of insight by the expression experiencing happiness,” it is said in the Patisambhida: ‘Happiness is of two hinds: bodily and mental happinessT (vni) Calming the mind-complex ” means calming the gross mind-complex, causing it to cease; and is to be understood in detail as in the body-complex. And in the term rapture here feeling is stated under the head of rapture; under the term happiness it is stated in its visible form; in the two phrases where ‘mind-complex” occurs, feeling is stated as being associated with perception from the expression, “ Perception and feeling are mental coefficients. These states are bound up with mind, complexes of mind.” [289] Thus by way of the discernment of feeling is this tetrad spoken. So it is to be understood. In the third tetrad also'' (ix) “ experiencing the mind ” is to be understood by means of the Pour Jhanas. (x) “ Gladdening the mind ” means, heartening, rejoicing, pleasing, delighting the mind. He trains himself, “ I shall breathe out, I shall breathe in.” Herein one is gladdened in two ways : through concentration and through insight. How is one gladdened through concentration ? He enters into the two Jhanas which are possessed of rapture. The moment he has attained to it, he pleases, rejoices, the mind with the associated rapture. How is one gladdened through insight ? He enters into the two Jhanas which are possessed of rapture, and emerging therefrom contemplates the rapture associated with the Jhana as destructible and perishable. Thus at the moment of insight he makes rapture associated with the Jhana the object of thought and pleases, rejoices the mind. So practising he is spoken of thus: “Gladdening the mind he trains himself: I shall breathe out, I shall breathe in.” (xi) “ Concentrating the mind ” means putting down the mind well, placing it well on the object by means of the First Jhana, and so on. Or, as he, entering into those Jhanas and rising therefrom, sees the mind associated with the Jhana as destructible and perishable, there is a momentary collectedness of mind at the time of insight due to penetration of charac- BMmi, lit. “ plane.’ 2 i, 188. VIII . — Exjposition of the Subjects for Recollection 333 teristics. Putting down the mind well, placing it well in the object by means of momentary collectedness of mind which has arisen thus, he is spoken of thus: 'Composing the mind he trains himself: I shall breathe out, I shall breathe in.’’ (xii) ''Releasing the mind' means setting free the mind, releasing it from the hindrances by means of the First Jhana, from applied and sustained thinking by means of the Second Jhana, from rapture by means of the Third, from happiness and pain by means of the Fourth. Or entering into those Jhanas and rising therefrom he contemplates the mind associated with the Jhana as destructible and perishable. He breathes out and breathes in, setting the mind free, releasing it at the moment of insight from the perception of permanence by means of the discernment of impermanence, from the perception of happiness by means of the discernment of pain, from the perception of self by means of the discernment of selflessness, from delight by means of the discernment of disgust, from passion by means of the discernment of dispassion, from origination by means of the discernment of cessation, from clinging by means of the discernment of renunciation; hence he is spoken of thus: Eeleasing [290] the mind he trains himself: I shall breathe out, I shall breathe in.” Thus this tetrad is stated by means of discernment of the mind. So it is to be understood. And in the fourth tetrad, in the phrase (xiii) "discerning the im'permanentj' first the impermanent should be understood, impermanence should be understood, the discernment of the impermanent should be miderstood, the discerner of the impermanent should be imderstood. Here, 'impermanent ” are the Five Aggregates. Wherefore % Because of their rising, falling and changing.- " Impermanence ” is just their rise, fall and change. Or it is the coming-to-be, and the being no more. The meaning is that things that are in process of becoming do not retain that quality but break up in momentary dissolution, " Discernment of the impermanent ” is discerning that material forms, and so on, are impermanent owing to that impermanence. Discerner of the impermanent ’’ is one endowed with that discernment. Therefore snch an one in breathing ont and breathing in, is to be understood here thus: "'Discerning the impermanent he trains himself: I shall breathe in, I shall breathe out.” (xiv) 'Discerning disfassion ” — here there are two kinds of dispassion: dispassion as destruction, and dispassion as the absolute. Of these, dispassion as destruction is the momentary break-up of the complexes. Absolute dispassion is Nibbana. The discernment of dispassion is the insight and the Path which proceed by way of seeing both. Being endowed with that twofold discernment, in breathing out and breathing in, he is to be understood thus: "Discerning dispassion he trains himself: I shall breathe out, I shall breathe in.” And the same with the expression (xv) " discerning cessation” In the expression, (xvi) " discerning renunciation ” renunciation is of two kinds : renunciation as giving up, and renunciation as leaping forth. Eenunciation itself is the discernment: discernment of renunciation, a name for the insight-paths. Por insight by means of partial discarding- gives up the vices together with the accumulating forces of the aggregates. By seeing the faults of conditioned things it is inclined towards, and leaps into, the opposite, Nibbana. Thus it is called renunciation, both as giving up and as leaping forth. The path by means of extirpation gives up the vices together with the accumulating forces of the aggregates, and by reason of being the object, leaps into Nibbana. Thus it is called renunciation both as giving up and as leaping forth. And both of them are called discernment from reviewmg the previous knowledges. [291] Being endowed with that twofold discernment of renunciation, in breathing out and breathing in, he is to be understood thus: "Discerning renunciation he trains himself: I shall breathe out, I shall breathe in.” VIII , — Exposition of the Subjects for Recollection 335 This fourth tetrad is stated by way of the bare insight; the three preceding ones by way of calm and insight. Thus by way of the four tetrads is the development of respirationmindfulness with its sixteen bases to be understood. And this respiration-mindfulness with its sixteen bases is of much fruit, and greatly beneficial. From the statement, Monks this concentration on respiration-mindfulness being developed and repeated, is tranquil and exalted, that it is greatly beneficial is to be understood by way of its tranquillity and so on, and also of its ability to cut off evil thoughts. For, owing to its tranquillity, exaltedness, unadulteratedness, happiness of life, this concentration destroys the wanderings here and there of the mind, due to harmful, evil thoughts, and brings it towards respiration as the object. Hence is it said: 'Respiration-mindfulness is to he developed to the end that it may cut off evil thoughts, By being the root in the fulfilment of knowledge and emancipation also, it is to be understood that it is greatly beneficial. For this has been said by the Blessed One: Respiration-mindfulness, monks, being developed and repeated, fulfils the Four Bases of Mindfulness, The Four Bases of Mindfulness being developed and repeated, fulfil the Seven Factors of Wisdom, The Seven Factors of Wisdom being developed and repeated, fulfil Knowledge and Emancipation,’'' That it is greatly beneficial is also to be understood from its making known the final breathings. For this has been said by the Blessed One: " Rdhula, when the respirationmindfulness is thus developed, thus repeated, those breathings which are final are known when they cease, they do not cease unknown,’"' Therein, three are the last to cease: last in existence, last in Jhana, last in passing away. For, among existences the breathings occur in the existence of sense, not in the existences of form and the formless, therefore are they last in existence. Among the Jhanas they occur in the first three Jhanas, not in the Fourth, therefore they are last in Jhana. Those that arise [292] with the sixteenth consciousness preceding decease-consciousness, cease together with the decease-consciousness, and are called the last in passing away. These last are intended here. They are evident to the monk who is devoted to this subject of meditation because he has well apprehended respiration as the object. Their appearance also is evident to him who adverts to it at the moment of the appearance of the sixteenth consciousness preceding decease-consciousness. Their duration also is evident to him who adverts to it. And their break-up is evident to him who adverts to it. A monk who has attained to saintship after developing any other subject of meditation than this, may be able or not to limit his life-term. But the monk who has attained to saintship after developing respiration-mindfulness with its sixteen bases, is able to limit his life-term. He knows: For so long and no further, will my life-term now go on,” performs in his own way all functions such as looking after the body, wearing the inner garment and the outer dress, and closes his eyes like Tissa the Elder of Kotapabbata Monastery, Mahatissa the Elder of Makakaranjiya Monastery, Findapatika-tissa the Elder in the kingdom of Devaputta, and the two brothers who were Elders of Cittalapabbata Monastery. Here is the setting forth of one story. They say that one of the two brothers, the Elders having expounded the Patimokkha on the full-moon holy day, went with a gathering of monks to his own dwelling-place and stood on the terracewalk. Looking at the moonlight he considered the term of his life and said to the assembly of monks: “ In what position have you seen monks entering Parinibbana Some of them said: We have seen them entering Parinibbana seated in their seats.” Others said: We have seen them seated VIII . — Exposition of the Subjects for Recollection 337 cross-legged in tlie sky.” The Elder replied: '' I will show you an entering Parinibbana while walking to and fro on the terrace now.” He then drew a line across on the terracewalk and said: From this end of the terrace to the other end will I go, and on turning back I will enter Parinibbana as soon as I reach the line,” came down the terrace, went to the other side and on turning back he died the moment he stepped on the line with one foot. [293] Therefore the wise one always should apply With zeal to respiration-mindfulness. Which brings such manifold advantages. This'is the substance of the detailed discourse on respirationmindfulness. X. — Peace-recollection, He who wishes to develop peace-recollection shown immediately after respiration-mindfulness, in seclusion and solitude should call to mind the attributes of Nibbana termed the calming of all ills thus: Monhs, in so far as there are states conditioned or unconditioned dispassion among them is held to he the best, namely: that which crushes out pride, quenches thirst, roots up attachment, cuts off the round of births, which is the extinction of, fading of, cessation of, craving , — Nibbdna, In that text in so far ” means, to such an extent. States ” are nature’s own. Conditioned or unconditioned ” means, brought about by accumulating, collective causes. Dispassion among them is held to be the best” means, among those conditioned and unconditioned states dispassion is held to be the best; highest, excellent is the meaning. And here dispassion ” is not the mere absence of lust, but is to be taken to be that unconditioned state which gets the epithets “ crushing out pride, and so on,” in the statement, namely, that which crushes out pride . . . Xibbana.” Because all pride such as self-conceit, pride of manhood on arriving at this state/ becomes free from pride, void of pride, and perishes, therefore is it said to crush out pride- And because all sensual thirst on arriving at this state disappears, vanishes, therefore is it said to quench thirst. And because attachment to the five sensual pleasures, on arriving at this state, is uprooted, therefore is it said to root up attachment. And because, on arriving at this state, the roxmd of the three planes of existence is cut off, therefore is it said to cut off the round of births. And because on arriving at this state, craving goes to extinction, fades out, ceases, therefore is it spoken of as the extinction of, fading out, cessation of, craving. And because it has gone out from, escaped from, is dissociated from, craving which goes under the name of vana owing to its tying, binding, stitching up in a series of existences the four sources of life, the five destinies, the seven conscious durations and the nine sentient abodes, therefore is it called Nibbana. [294] Thus is peace which is termed Nibbana to be called to mind by virtue of its attributes such as the crushing out of pride. It is also to be called to mind by virtue of whatever other attributes of peace have been declared by the Blessed One in such Suttas as: I will teach you the unconditioned . . . and the Truths and the other shore, and what is very difficult to see, and the ageless, and the permanent, and that which is without hindrance, and the deathless, and the auspicious, cmd the secure, and what has not been before, and what is without calamity, and what is unthout suffering, and the pure, and the Island, and the shelter, and the refuge will I teach you, monhs/ As he thus calls to mind peace by virtue of the attributes of crushing out pride and so on, and as the hindrances are discarded in the manner mentioned in the Buddha-recoUection, and so on, At that time his mind is not assailed by lust . . . nor by hate . . . nor by delusion. His mind at that time is uprigM with reference to peace, the factors of Jhana arise in one moment. But owing to the profundity of the attributes of peace, and the intentness with which he recalls the attri- VIII . — Exposition of the Subjects for Recollection 339 butes of tlie various sorts tbe Jhana without reaching ecstasy attains to access. By virtue of the recalling the attributes of peace, the Jhana goes under the name of Peace-recollection. Like the six recollections it is fulfilled by the noble disciple. It should be attended to, however, by the average man who inclines towards peace. For through information the mind is well-disposed towards peace. And the monk who is devoted to this peace-recollection, sleeps happily, wakes up happy, is calm in faculties, calm in mind, endowed with a sense of shame and a dread of blame, is faithful, noble in intention, and is revered and respected by his brother-monks. Though he may penetrate no farther, he is bound for a happy course. Therefore indeed the wise man should with zeal Develop mindfulness on peace sublime, Which brings such manifold advantages. Thus is ended the eighth chapter called the Exposition of the Becollections as subjects of meditation in the section of the development of concentration in the Path of Purity, composed for the purpose of gladdening good folk.

EXPOSITION OF THE DIVINE STxiTES The student who wishes to begin with the development of the Four Divine States: love pity, sympathy, even-mindedness, which are set forth immediately after the subjects of meditation on the recollections, should first, having cut off the impediments, taken up the subject of meditation, finished his meal and driven away drowsiness due to eating, sit comfortably on a seat well arranged in a secluded spot and think on the evils of hate and the advantages of forbelarance. Why 1 Verily by means of this practice hate is to be put away, forbearance is to be acquired. But he is not able to put away any unseen evil or to acquire any unknown advantage; therefore the evils of hate should be considered through such Suttas as: Friend, a man who is overcome by hate and whose mind is assailed’ by hate hills beings''' The advantages of forbearance are to be considered through such expressions as : — The Buddhas declare forbearance is the highest, patience to be the highest Nibbdna '' Him I call a brahmin who is strong in forbearance, loho makes an army of it"' ; ‘‘ Nothing forbearance doth excel." The development of love should then begin, so that the mind may be separated from hate, the evils of which have been seen, and be joined to forbearance, the advantages of which are known. And from the outset the beginner should know the different kinds of beings thus: “ Love for these beings should not first be developed; [296] love for those beings should not be developed at all/’ Verily this (sort of) love should not be developed at first towards these four: — beings one does not hold dear, very dear friends, neutral beings, enemies. It should not be developed specifically towards those of the opposite sex, and not at all towards the dead. Why should it not be developed first towards beings one does not hold dear, and so on ? By holding an imloved person dear one gets tired; by being indifferent towards a very dear friend, one gets tired, for should the dear friend experience the slightest pain, one feels disposed to weep. By showing respect and love towards a neutral person, one gets tired. Anger arises in him who thinks of his enemy. Therefore love should not be developed first towards the unloved ones, and so on. Lust arises in him who develops it specifically towards a person of the opposite sex. Once a certain minister’s son asked the Elder Kulupaka, Sir, towards whom is love to be developed V" The Elder said: Towards a person one holds dear.” The minister’s son had a dear wife. And he, developing love towards her, kept banging the wall the whole night. Therefore love should not be developed specifically towards the opposite sex. Developing love towards the dead, one reaches neither ecstasy nor access. Once a young monk began to stir up love towards his teacher. Love would not come. So he went to the Elder and said, '' Sir, I have been practising the Jhanaattainment of love but I cannot enter into it. What may be the reason ?” The Elder said, '' Look, friend, for the outward sign.” And the monk, looking for it, Imew that the teacher was dead, and directing his love towards another Elder, entered upon the attainment. Therefore love should not be developed for the dead. Love should first of all be developed for oneself "time and again thus: May I be well, free from misery,” or ‘"May I keep myself without enmity, without ill-will, untroubled, well !” This being so, does it not contradict what is said in the Vibhanga-. ''And how, monks, does a monk live suffusing one quarter of the globe with a heart full of love ? J ust as on seeing a dear charming person one would fall in love, so he suffuses all beings with love what is said in the Patisambhida : ‘‘ In which five ways is the emancipated heart of love a suffusing unspecifijcally ? May all beings he without enmity without illwill, untroubled ; may they keep the self well. May all living things, all [ 297 ] creatures, all persons, all those who are included in a personality, be without enmity, without ill-will, untroubled ; may they keep the self vjell /” and so on; and wliat is said in the Metta Sutta ; — May all beings he well and safe, May they be well in heart F" and so on, seeing that in these passages love is not developed towards oneself ? There is no contradiction. How is that ? Because those passages are spoken by way of ecstasy; the statement here is made by way of making oneself the witness. For even though one develop love for oneself for a hundred years, a thousand years, in this way; “ May I be well !” and so on, he will not attain to ecstasy. When he who cultivates the wish. May I be well !” appeals to himself as testimony that ''as I wish to be happy, have a distaste for misery, wish to live, do not wish to die, so other beings also wish for the same,” then a wish arises in him that they also may enjoy blessings and happiness. The way also has been shown by the Blessed One in the words: — " The whole wide world we traverse with our thought, And nothing find to man more dear than soul. Since aye so dear the soul to others is, Let the soul-lover harm no other man,’' Therefore he should diffuse first himself with love, and immediately afterwards, to the end that it may arise easily, call to mind affectionate expressions and other causes of love and tender feeling, used by one who is dear, affectionate, and respected by him, and the virtue, learning and other causes of reverence possessed by such an one, be he his teacher or one like his teacher, his preceptor or one like his preceptor, and develop love in this way; " May this good man be well. IX.: — Exposition of the Divine States 343 free from misery !”. Verily in the case of such a person ecstasy is fulfilled. The monk, however, who, not contented with such fulfil ment, and not deriving joy therefrom, wishes to abolish the dividing line, should immediately develop love for a very dear person, after him for an indifferent person, after him for an enemy. And in doing so, in each compartment he should make the heart tender and wieldy, and immediately afterwards induce Jhana. He who has no enemy, or who, out of his gentlemanly nature does not even entertain inimical thoughts of another who may have done him harm, should not have this evil intention: On this neutral person my heart of love has grown tender. Now I will regard him as an enemy. [298] But whoso has enemies, it is concerning him that it was said that love should be developed towards an enemy immediately after a neutral person. If, while he is directing his mind towards his enemy, he recalls the offences that have been committed against himself and hatred arises in him, he should dispel it by repeatedly dwelling with love on that one, among the previous persons, in regard to whom he has over and over again entered into, and emerged from, love. If in spite of his efforts it does not vanish, then he should strive repeatedly to put it away by recalling the admonitions of the parable of the Saw, and others, reproving himself on this wise: Ho ! thou man of anger, has not the Blessed One uttered these sayings: Monks were sfies and thieves with a double-handled saw to out the various limbs of a man, and he were to be angry in mind thereat, he on that account would not he a follower of my religion ‘ Worse of the two is he who, when reviled, Reviles again. Who doth not, when reviled, Revile again a twofold victory wins. Both of the other and himself he seehs The good ; for he the others angry mood Doth understand and groweth calm and stilV ”Monhs, these seven states fleasing to the enemy caused by the enemy come to the angry man or woman. Which are the seven ? Monies here an enemy wishes this of an enemy : Would that he were ugly F What is the reason ? An enemy monhs takes no delight in the physical beauty of an enemy. Though a man who is angry overcome by anger, a slave to anger, may have washed himself well, anointed himself well, dressed his hair and beard, put on white garments, yet he is ugly, being overcome by anger. This is the first state pleasing to the enemy, caused by the enemy, which comes to the angry man or woman. IX . — Exposition of the Divine States 345 then lie should recall any calm and pure state which, when brought to mind, brings composure and suppresses the hatred. Verily a certain man in behaviour is calm. His calmness is noticed by everyone, as he discharges many of Ms duties, large and small. But he is not calm in his behaviour in speech and thought. These being disregarded, the calmness of his bodily behaviour only should be recollected. Another man is calm in his behaviour in speech, which is noticed by everyone. For by nature he is apt in welcoming, friendly, sweet in speech, congenial, of a frank countenance, ready at greetings, recites the Law in a sweet voice, preaches a sermon with full terms and expressions. But he is not calm in bodily and mental behaviour. These being disregarded, only the calnmess of his speech-behaviour should be recollected. Another man is calm in mental behaviour, which is manifest to all in the way he salutes the shrine, and in other acts. For he whose mind is not calm salutes the shrine or the Tree of Knowledge or the Elders without showing respect, [300] or he sits down wavering in mind, or dozes off in the pavilion where the Doctrine is preached. On the other hand, he who is calm in mind salutes them in faith and with respect, he listens to the Law with attentive ears, making it his own, and working peace of mind by deed and word. Thus to some only the mental behaviour is calm, the behaviour in body and in speech is not calm; (here) the former should be recollected, the latter being disregarded. When any one of these three states in a person is disturbed, that person is to be pitied: '' This one now walks about in the world of men; but when a few days have passed, he will fill the eight great hells, the sixteen Ussada hells.” For through pity hatred subsides. Another man is calm in all three states; one should recollect whichever of them one wishes. For toward such an one the development of love is not difficult. And the Aghatapativinaya Sutta in the fifth Nipata should be expanded so as to make this meaning clear: '' Frieniy five are the ways of removing hatred hy which one ought entirely to remove the hatred that has arisen in a monhJ' If in spite of his efforts hatred still arises, then he should reprove himself thus: — If in his sphere thy foe lays pain on thee, - Why dost thou wish to suffer in thy mind Outside his sphere ? Thou canst give up thy kith And kin who have done thee great services, With tearful face. Why canst thou not forsake Thine anger-foe that has done thee niuch harm ? Thou play’st with anger that uprooteth precepts That thou hast kept. Is there a fool like thee ? Thou waxest wroth because someone has done Thee harm. Then couldet thou do unto thyself The selfsame thing ? Someone wishing to rouse Thy anger does thee some unpleasant thing. Fulfillest thou his joy by waxing wroth ? Angry, thou mayest cause him harm or not; But on thyself thou now inflictest pain That comes of anger. If thy enemies Pursue the unprofitable path of wrath, Why dost thou imitate their angry deeds 1 Cut off that hate by which thy foe has done Thee harm. Why frettest thou where no occasion is ? [301] Because at every moment states break up, Those aggregates which caused thee harm have ceased. With which of these art thou in anger now ? When on someone a man inflicteth pain, No one gets pain beside the sufferer. Thou art thyself the cause of pain. Then why Wouldst thou get angry with another man If in spite of his self-admonition his hatred does not subside, he should ponder the fact of another man’s deeds as well as his own. And he should ponder thus concerning himself: Man, what wilt thou do getting angry with another man ? Will not this angry deed which is the origin of hate lead to thy harm % Thou hast, verily, thine own deeds, thou art the heir of (thy) deeds, originated by deeds, akin to (thy) deeds; th.y deeds are tliy fountain-head/ Thou wilt be the heir of whatever deeds thou dost. And these deeds of thine are not capable of bringing about Buddha-knowledge, Paccekaknowledge, discipleship, or any of the attainments such as those of the Brahma, the Sakka, the universal monarch, or a local king; but it will lead thee away from the religion to the state of one who eats scraps and other such (fate), or to suffer special kinds of misery in the hells. Thou who dost such deeds art like a man who seizes with both hands glowing live coals or dung in order to strike another man therewith, but who first bums and befouls himself.’’ Having thus pondered the fact that he has his own deeds, . he should ponder that another man also has his own deeds. And what will he also do by getting angry with thee ? Will not his anger lead to his harm ? He has verily his own deeds, he is heir, matrix, kinsman, and so on, to them. He will be the heir of whatever deeds he does. And these deeds of his are not capable of bringing him any success as aforesaid. He who does such deeds is like a man who facing the wind wishes to throw dust at another man but only throws it on himself.” For this has been uttered by the Blessed One: — Whoso doth wrong the man that hath no guile : — The pure in heart, and from all error free — [302] On him, poor fool, his wicked act recoils, Like fine dust that is thrown against the wind' If, in spite of his pondering the fact that each man has his very own deeds, his hatred does not subside, he should then recall the virtues of the Teacher’s former conduct. This is how he should do it: '' Monk, is it not a fact that before the Enlightenment the Teacher, while he was still fulfilling, as the unenlightened Buddha-to-be, the Perfections for four incalculable periods and a hundred thousand cycles, was not offended with his murderous enemies in various places ? As, for instance, in the Silavajataka he did not allow his ministers to touck even a weapon, ministers wto rose to suppress the rival king who had seized the kingdom three hundred yojanas in extent, and who had been brought by a bad minister who had misconducted himself with the queen. Again, when he was buried up to the neck in the charnel-field with his thousand companions, he did not even get offended at heart, but having wrought a man’s work, when jackals came scraping out the earth to devour corpses, and having won back life, ascended to his magnificent chamber by the power of a yakkha, and seeing his enemy lying on the state couch, did not get angry but made a mutual oath, and placing him in the position of a friend, said: — “ A man should hope, the wise should not disgusted be ; Myself I seCy looh you: — een as 1 wished it came about In the Khantivadi Jataka the monk, on being questioned by the foolish king of Kasi as to the doctrine he was preaching, said, The doctrine of forbearance,” and showed no anger even when he was beaten with whips of thorns, and his hands and feet were cut off. That an aged man who had embraced monkhood should show such patience is not wonderful. But in the Culadhammapala-Jataka,- it is a child lying on its back: — ThoUy Dhammapdla, wert by right of birth The lord of earth : Thy arms, once bathed in oil of sandal-wood. Lie steeped in blood. My fitful breathy alas ! is choked with sighs And broken criesP With the mother thus wailing, the father Mahapatapa was causing his two hands and two feet, tender as bamboo-shoots, to be lopped off; [303] and not content therewith he gave an order for his head to be cut off. Dhammapala established ' equality of mind firmly thus: '' Now is the time to check thy mind, friend Dhammapala, keep thou an even mind towards these four: the father who orders the cutting off of ® Read amhho Dhammapala ! IX. — Exposition of the Divine States 349 thy head, the men who are cutting ofi thy head, the mother who is wailing, and thyself,’’ and he did not even get offended. This, however, is not yet wonderful, that a human should have acted so. For even a lower animal, an elephant called Chaddanta, though pierced in the navel with a poisoned arrow, was not, in the face of such pain, offended with the hunter. As it has been said: — The heast with mighty shaft laid low, Unruffled still, addressed his foe : ‘ What object, friend, in slaying me, And pray, who instigated thee V And when it was replied, Sir, the chief queen of the king of Kasi has sent me to get thy tusks,” the elephant by way of fulfilling her wishes, cut ofE his beautiful and lovely tusks which were resplendent with the six kinds of rays. When, as the king of the monkeys, he had saved a man from a mountain chasm, the man thinking : — Monheys and such like deer are good to eat ; What if I. kill him and ?ny hunger cheat ? The beast, if slain, would furnish savoury meat. When sated, here no longer will I stay, But well provisioned for frdl many a day, Out from the forest I will find a way, lifted up a stone and broke the monkey’s head. With eyes full of tears the monkey looked at the man and said: — God bless thee, act not thus, 1 pray, good sir, For otherwise thy fate, I dare aver, Will long all others from such deeds deter ; and without being offended with the man or thinking of his own pain, took him to a place of safety. As Bliuridatta, king of the serpents he, having observed the sacred duties [304] was lying down on an ant-hill. He did not get angry with the Brahmin when his whole body was sprinkled with a drug like the world-destroying fire, or even when, thrown into a basket, he was carried about the whole of Jambudipa and made to dance. As it has been said: — Tlfiowfi Alampdna throw me in his orate And pound me with his hand most grievously y I shx)w no wrath lest 1 my virtue wreekP Again as Champeyya, the cobra-king, on being ill-treated by the snake-charmer, he was not offended. As it has been said: — “ Then me, the while I kept ike holy vows Accordi'i'ig to the Law, a juggler caught And at the royal gate made sport with fne. Whatever the colour present in his mind. Whether Hwas indigo, yellotv, or red, According to the shifting of his thoughts, Even of hue resembling I became, I who could make the dry land water, make The water dry land, should 1 let my wrath Arise, could in an instant blast to ashes — If I, my heart controlled, give up, I fall Away from virtue, and by such a fall The highest good is neer accomplished Again, as Sankhapala, the cobra-king, when sixteen ruffians had pierced him in eight places with sharp spears, inserted thorny creepers through the open spear- wounds, lifted him up with a rope passed firmly through the nose, and were carrying him with a pole, he experienced great pain from his body being dragged along the surface of the ground. Though he had the power to turn the ruffians, the whole lot of them into ashes, were he but to look at them in anger, he opening his eyes did not show the slightest sign of offence. As it has been said; — IX . — Bxfosition of the Divine States 351 Two times each moon I heft a holy day; Twice eight lewd fellows, bearing in their hand A rofe and knotted noose of finest strand. The ruffians pierced my nose, and through the slit Passing the cord, dragged me along by it. Such pain 1 had to bear — ah ! cruel fate — For holding holy days inviolate [305] Not merely these, but other various wondrous acts also the Teacher did in the Matuposaka and other Jatakas. Now it is not at all fitting, not at all proper that thou shouldst harbour a heart of hatred, seeing that thou hast acknowledged as thy Teacher the Blessed One who has attained to omniscience and who possesses such qualities of patience as are not possessed by anyone in the world of men and in the world of devas. If, in spite of such reflections on the qualities of the Teacher’s former conduct, his hatred does not subside, since he has been so long a slave to the vices, he should then consider the Suttas on the repeated round of births, wherein it is said: Monks, it is not easy to find a being who has not been a mother, a father, a brother, a sister, a son, or a daughter, Therefore the person should be considered thus: — This, they say, was formerly my mother, who for ten months carried me in her womb, removed my urine, excrement, saliva, snot and so on without loathing, as if they were yellow sandal-wood, hid me in her bosom, carried me on her hip and brought me up. He who was my father went to trade by goat-tracks, by paths rough with stakes, and for my sake risked his life; who went to war where the battle was in array on both sides; who went out in his boat on the high sea, and did other difficult deeds; who amassed wealth in various ways with the object of bringingnp children, and so brought me up. And those also who were my brother, sister, son, daughter, did such and such service to me. Therefore it does not behove me to bear ill feeling against them.” If he is still unable to pacify his heart, then he should reflect on the blessings of love: 'My good recluse! Has not the Blessed One spoken these words ? Monks, the emancipation of heart through love being practised, developed, repeated, made a vehicle and a basis, persisted in, made familiar with, well set on foot, may be expected to produce eleven blessings} What are these eleven ? Happy he sleeps ; happy he awakes ; he sees no bad dreams ; he is dear to men ; he is dear to nonhuman beings ; devas guard him ; fire, poison, and sword come not near him ; quickly he concentrates his mind ; his complexion is serene ; he dies undeluded ; and {if) he penetrate no further, he goes to Brahma's heaven}' [306] Unless thou wilt extinguish (the fires in) thy heart, thou wilt become an outsider to these blessings.” If he is still unable to quench' his heart, he should make an analysis of elements. How ? '' My good recluse ! In getting angry with this man, with what art thou angry ? Art thou angry with the hairs on the head ? or with the hairs of the body, nails . . . urine ? Or art thou angry with the earthy element, the watery element, the heat element, the wind element in the hairs, and so on ? Or, with the aggregate of matter or the aggregate of feeling, of perception, of activities, of consciousness. Or art thou angry with the sense-organ of sight, of visible objects ... of mind, of things ? Or art thou angry with the element of seeing, of visible objects, of visual cognition . . . with the element of mind, of things, of mindcognition ? When he analyses the elements thus, there is no place for anger as there is none for a mustard seed on the point of an awl, or for a painted picture in the sky. If he is unable to analyze the elements, he should perform the sharing of gifts: he should give to another what belongs to himself, receive what belongs to another. And if another is impure in livelihood, and has property he has no right to have, he should give from his own. If he does so, his hatred of that person must certainly subside. And the anger of the other IX . — Exposition of the Divine States 353 man wliich has been pursuing him since past existences subsides that very moment. Pindapatika the Elder had been ousted'’ from his bed three times at Cittalapabbata Monastery. Sir, this bowl worth eight pieces of money was given by my mother, the lay-sister. It is a righteous gift. Please make merit for a great lay-sister,’ — go saying, he gave the bowl to the senior monk. So powerful is this alms-giving. And this has been said: — Effects its purpose everywhere. By gifts and speaking kindly words, Men raise their heads, while others how.'' [307] Thus, with hatred dispelled, he should direct thoughts of love towards his enemy just as he does towards a dear person, a very dear friend, or a neutral person. Then after exercising love repeatedly and producing an even mind towards the four, namely, himself, the loved one, the neutral person, the enemy, he should break down the barriers, of which this is the characteristic : Suppose that while this person, together with the other three, the loved one, the neutral person, and the enemy, was seated in a certain place, thieves came and demanded, '' Sir, give us a monk,” and being asked the reason why, they were to say that they meant to kill him, and taking the blood of his throat, make an offering of it. Suppose that of the four persons, the monk were to think, Let them seize this one or that one,” the breaking down of the barrier would not be accomplished. Neither would it be accomplished were he also to think, “ Let them seize me, not the other three.” Why ? Because he wishes harm to him whose capture he desires, and seeks the welfare of the others. But when he sees none out of the four that he would like to deliver to the thieves, he produces an even mind towards himself and the other three, and breaks down the barriers. Wherefore said the Ancients: — Himself beloved, foe, indifferent one , — When he distinction sees among these four, Welfare of living things is in his heart, But not the shill, not his to attain at will : So is it said of him. But when the monh These four dividing lines has blotted out, And fills the world of men and devas too With equal love which knows no boundaries, He is by far the greater of the twoP Tlie moment when the barriers are thus broken down, the monk attains to the sign and the access. And when, the barriers having been broken down, he practises, develops, repeats the sign (of calm), he gets ecstasy without trouble as has been said in the Earth-device. By so much does he attain to the Eirst Jhana which is associated with love, which has five factors to be put away, which is endowed with five factors, possesses the threefold goodness, and is fulfilled with the ten characteristics. And when, that having been attained, he practises, develops, repeats it as the sign, he in due course attains to the Second and Third Jhanas of the fourfold system, the Second, Third and Fourth Jhanas of the fivefold system. [308] For he by means of one or other of these Jhanas, “ abides suffusing one quarter of the globe with a heart full of love. And so the second quarter, and so the third, and so the fourth. And thus he abides suffusing whole-heartedly' the whole wide world, above, below, around, and everywhere with heart full of love, far-reaching, grown great, and beyond measure, without enmity, without ill-wilV Such a change of heart is accomplished by just him who has reached ecstasy by the Jhanas. And here ‘‘ full of love ” means, possessed of love. “ With heart ” means, with mind. “ One quarter of the globe this is said by way of referring to one sentient being first grasped in one quarter and suffusing the sentient beings included in that quarter. » P. 161, above. 2 Sahbattataya, ® JDlgha ii, 186. IX. — Exposition of the Divine States 365 Suffusing” means (mentally), touching and making an object of. Abides ” means, maintains the posture set up by the divine state. '' And so the second quarter ” — just as he abides suffusing any one quarter from among the four: East, and so on; so, immediately after that, he suffuses the second, the third, and the fourth, is the meaning. ''Above” is said in the same way to mean the direction above. "Below, around” means, so also the direction below, the direction across. Of these, "below” means beneath; " around ” in the intermediate points of the compass. Thus he sends the mind full of love in all directions, as it were a horse on a race-course. Thus far has the suffusion of love been shown specifically by limiting it to each of the quarters. " Everywhere ” and the other terms have been said to show the imspecified suffusion. Of these, " everywhere ” means in every place. " Whole-heartedly ” means, on all beings, inferior, middling, noble, friend, foe or neutral, considering them as oneself. It is treating another as equal to oneself, without making the distinction that "he is another.” Or, " whole-heartedly ” has been said to mean, with all one’s heart, not leaving out the smallest bit. [309] "The whole wide” means, with all creatures; connected with all creatures is the meaning. " World ” means, the sentient world. Because of the mention of "far-reaching” and the other synonyms, the expression " full of love ” is repeated here. Or, because here neither the words " and so,” nor the words " and thus ” are mentioned as in the suffusion of love specifl.cally through the different quarters, therefore the expression " full of love ” is repeated. Or, this expression is said by way of conclusion. Here " far-reaching ” is to be understood as far-reaching by way of suffusing. By way of plane is this heart " grown great.” And by way of acquaintance with, and of making numberless beings tbe object, is it beyond measure.” By removing malevolent hostility is it without enmity.” From the removal of dejection is it without ilhwilL” It is said to be void of ill. This is the meaning of the change of heart expressed in with heart full of love ” and so forth. And as this change is accomplished by one whose mind has attained to ecstasy, so what has been said in the Patisambhida as, “Mental emancipation through love suffused unspecifically in five forms, mental emancipation through hve suffused specifically in seven forms, mental emancipation through love suffused through the quarters in ten forms is also to be understood as accomplished by one whose mind has attained to ecstasy. And in this quotation, mental emancipation through love suffused unspecifically in five forms is to be imderstood thus: May all beings heep without enmity, without ill’-will, without harm, well ! May all living things, all creatures, all persons, all who are included under the term, individuality, keep . . . welir Mental emancipation through love suffused specifically in seven forms is to be understood thus: May all women keep without enmity . . . well ! May all men, all the elect, all the non-elect, all devas, all human beings, all who are liable to punishment after death keep . . . well Mental emancipation through love suffused through the quarters in ten forms is to be imderstood thus : May all beings in the East keep . . . well ! May all in the West, all in the North, all in the South, all in the Eastern corner, all in the Western corner, all in the Northern corner, all [ 310 ] in the Southern corner, all in the direction below, all beings in the direction above, keep . , . well! May all living things, creatures, persons, those who are included in the term individuality in the East keep . . . well I May all women, all men, the Elect, the non-Elect, devas, human beings, those liable to punishment after death in the East keep . , . well! May all women . . . those liable to punishment after death in the West, North, South, Eastern, 1 ii, 130. IX. — Exposition of the Divine States 357 Western, Northern, Southern, corners, below, above, Jceep without enmity, without ill-will, without harm, well In (these texts) all ’’ is a word which includes all without remainder. ‘Beings’’: ix. because they are entangled, fast entangled through lust of desire concerned with the five aggregates. ' This indeed has been said by the Blessed One: That desire, Rddha. that lust, that lure, that craving which is concerned with body , — entangled thereby, fast entangled thereby : therefore is one called a being. That desire, that lust, that craving ,that lure which is concerned with feeling, ivith perception, the activities, consciousness, — entangled thereby, fast entangled thereby : therefore is one called a being/' In popular language the term is also applied to those who are without lust, just as a special kind of fan, (though) made of split bamboo, is yet called a palmyra fan. But grammarians without investigating the meaning wish to regard it as a mere name. Those who investigate the meaning wish to derive a being (satta) from force (satva). Living beings i.e, from the functioning of the breath. Because they maintain life through respiration and inspiration is the meaning. From their coming to be (through their deeds) creatures ’’ are so called. The meaning is, from their manifestly coming to be, coming to birth. Person ’’ {puggalaY is made up of pun, which means hell,’’ and galanti, which means fail into.” “ Individuality ” means body, just the five aggregates. Because with reference to the five aggregates, just the concept of being arises, beings included in that individuality are spoken of as included imder the term individuality.” Included ” means limited by, comprised in. And like the term “ being,” the remaining terms also (living thing, creature, and so on) are used in popular language (with a wider meaning). And therefore all these terms are to be understood as synonyms of all beings. Although [311] there may be other synonyms of all beings such as “ all living creatures, all animated things,” it is to these five terms that the original reference is made in mental emancipation through love suffused unspecifically in five forms.” But those who seek the difference between beings, creatures ” and so on, not merely as terms, but also as to their meaning, go counter to the unspecific suffusion of love. Therefore without having regard to such meaning love should be suffused unspecifically for one or other of the five forms. And here May all beings be without enmity !” — this is one ecstasy. Be without ill-will 1” — this is another ecstasy. Without ill-will ” means bereft of ill-will. Be without harm ” — this is another ecstasy. Without harm ” means rid of ill. '' Keep well,” — this is another ecstasy. Therefore whichever clause among the five is made plain, by that should love be suffused. Thus four ecstasies each in the five forms give twenty ecstasies in the unspecific suffusion of love. And four ecstasies each in the seven forms give twenty-eight in the specific suffusion of love. And here women, men ” are said by way of sex; elect, non-elect ” by way of the elect and the average man; devas, humans, those liable to punishment after death,” by way of birth. And as regards suffusion through the quarters : — “ All beings in the East,” and so forth, — in this way there are two hundred ecstasies, twenty being in each quarter. All women in the East,” and so forth, — in this way there are two hundred and eighty ecstasies, twenty-eight being in each quarter. There are thus four hundred and eighty ecstasies. In all there are five hundred and twenty-eight ecstasies mentioned in the Patisambhida. Thus the student, developing mental emancipation through love by means of any one of these ecstasies, enjoys the eleven blessings spoken of above- as “happy he sleeps” and so on. (1) Of these, “ happy he sleeps ” : — that is, without sleeping a bad sleep like the rest of the people, turning from side to IX . — Exposition of the Divine States 359 side and snoring harshly. Though asleep he, as it were, enters into his attainment. (2) ‘‘Happy he awakes’’: — he does not awake in want of ease like others, moaning, yawning, turning from side to side, but awakes happy, without physical change, like an opening lotus. [312] (3) “He sees no bad dreams”: — though he may dream, he sees good dreams, as though he were paying respects to a shrine, or doing acts of worship, or listening to the Doctrine. He does not see, as others do, such dreams as being surrounded by thieves, or oppressed by wild beasts, or falling down a precipice. (4) “He is dear to men”: — he is dear, attractive to men like a pearl necklace dangling on the breast, a wreath of flowers worn on the head. (5) “He is dear to non-human beings ”: — he is dear to nonhuman beings as he is dear to men, like the Elder Visakha. They say that he was a rich householder at Pataliputta. Living there he heard this report: “ It is said that Tambapaiini Island (Ceylon) is adorned with garlands of shrines, is resplendent with yellow robes. There one may sit or lie down in any place one likes. Agreeable weather, suitable dwellings, agreeable men — all these are easy to get there.” He made over his property to his family and, with only a coin wrapped in the hem of his garment, left his home and lived for a month on the sea-shore waiting for a boat. Through his skill in trade he bought goods at that place and, selling them elsewhere, made by lawful trade during that one month a thousand [coins]. In due course he reached the Mahavihara and asked for ordination. Being led to the ordination-hall to be ordained, he let fall the bundle of the thousand corns from inside his waist-band to the ground. “ What is this 1” A thousand coins, sir.” “ Lay-brother, you cannot use them once you are ordained. You had better turn them to use now.” When this was said he replied, “ Let those who come to the ordination of Visakha not go empty-handed,” untied the bundle, scattered the money on a stand in the ordination-halh was initiated and then fully ordained. After five years’ standing he was acquainted with the two Matikas; and after residence during the rains took up the subject of meditation suitable to himself and, spending four months at each monastery where he led an agreeable life, he went on tour. Thus touring, The Thera, biding in the wood, Visakha, roars his triumph-song, Bent on his own perfection’s growth. This was the burden of his thought. Thus far my quest has been achieved ! Thus far my feet have hither come ! Here where no further stumbling lies — Ah friend ! ’tis thou hast won the day. [313] Going to Cittalapabbata Monastery, he came to the parting of the ways and stood thinking; Is this the way, or is that ? The fairy residing on the mountain stretched his hand and pointed out the way to him. He went to Cittalapabbata Monastery and, having spent four months there, lay down thinking to depart early in the morning. The fairy residing in a rose-apple tree at the head of the terrace- walk sat on a plank at the stairway and wept. The Elder asked, Who is it ?” '' Sir, I am of the rose-apple tree.” Why weep you?” ‘'Because of your going away.” "What advantage is there to you by my living here ?” " Sir, while you live here the non-human beings learn to love one another. When you are gone, they will quarrel and make lewd talk.” " If my living here makes your life pleasant, it is good,” — so saying the Elder lived there another four months. Again he conceived the desire to go. The fairy wept again as before. In this way the Elder lived there; and even there he passed utterly away. A monk liviag thus in love is dear to nonhuman beiugs. (6) " Devas guard him — that is to say, as parents guard their son. (7) "Eke, poison and sword come not near him”: — the IX , — Exposition of the Divine States 361 body of bim wbo lives in love fire does not bum, as for example Uttara tbe lay-sister; poison does not enter, as for instance tbe Elder Culasiva, a repeater of tbe Samyutta; tbe sword does not touch, witness Sankicca tbe novice. They cannot injure bis body’’: — In tbis connection they relate tbe story of tbe doe. A doe stood suckling ber fawn. A bunter let fly a long-bandied spear after taking a good aim, witb tbe intention of piercing tbe doe. Tbe spear struck tbe body and was curled into rolls like a palm-leaf, not by strength of access, nor by strength of ecstasy, but just by tbe strength of ber thoughts of love for tbe fawn. So greatly powerful is love. (8) “ Quickly be concentrates bis mind — be who lives in love concentrates bis mind quickly. There is no sluggishness in bim. [314] (9) His complexion is serene”: — be has a calm countenance, like a ripe palm about to fall from tbe stalk. (10) “He dies undeluded”: — tbe death of bim who lives in love knows no delusion. Without delusion be dies as though falling into sleep. (11) “ If be penetrate no further — if, after death, be is unable to attain saintsbip which is higher than tbe attainment of love, be is reborn in Brahma’s heaven as though be awoke ♦ from sleep. Tbis is tbe detailed Discourse on tbe Developing of Love. The Developing of Pity. He who wishes to develop pity should begin by reflecting on tbe evils of not pitying, and on tbe blessings of pity. In doing so be should not begin first witb beloved persons and others. For a beloved person remains dear, and so too a very dear friend, a neutral person, an unloved person, an enemy, remain what they are. Those of tbe opposite sex, and tbe dead, are not fit objects. Tbis has been said in tbe Vibbanga: ''And how does the monh live suffusing one quarter of the ghbe with heart full of 'pity ? As on seeing a person in poor circimstances, of evil ways, he should show pity, so he suffuses all beings with pity'' Therefore first of all, on seeing anyone pitiable, deformed, in extreme misery, in poor condition, of evil ways, a pauper, who often goes a-bungry, with a begging-plate in front, seated in an nnpatronized shed, a host of vermin issuing from his hands and feet, who is uttering moans of pain, one should cause pity to arise saying, Alas ! this being has fallen into misery ! Would that he were freed from such pain When such an object is not met with, one should exercise pity on a person who, though at ease, is an evil-doer, comparing him to a man condemned to death. How 1 For instance, the king’s men, by the king’s orders bind a thief caught in the act, that he may be killed, and take him to the place of execution, giving him a hundred lashes at all the cross-roads. And men give him food hard and soft, fl.owers, scent, imguents, and betel to chew. Although [315] he, eating and enjoying these, goes along with the semblance of happiness and the possession of wealth, no one would consider him as really happy and wealthy. On the contrary, people take pity on him, saying, '' In sooth the poor fellow will die. Every step he takes is bringing him nearer death.” Even so the monk who is practising pity as a subject of meditation, should pity the man of ease, pitying him thus: However much this pitiable man feels happy now, is well off and enjoys wealth, he will experience not a little pain and grief in the states of woe, owing to the absence of any good deeds done through any one of the three doors of action.” Then in the same way he should practise pity in due order on a beloved person, a neutral person, an enemy. If, in the way mentioned above, his hatred of the enemy arises, it should be calmed as stated under love. And here when one sees or hears of a man also who, having done merit, has met with one or other form of ruin, that is, the ruin of relatives, disease, ruin of wealth, one should pity him and also even when he has not met with such ruin, saying, “ Indeed he is in misery,” since the misery of the round of births cannot IX . — Exposition of the Divine States 363 be escaped. Tbus stowing pity in all respects, and breaking down the barriers between the four persons, to wit, himself, a beloved person, a neutral person, an enemy, as already mentioned, he should practise, develop, repeat the sign (of calm) and increase the ecstasies by means of the threefold and fourfold Jhanas in the manner stated under love. But in the Commentary on Anguttara this order is given: the object of pity should first be the enemy; then, the mind being made soft, the pauper; then the loved one; then the self. It does not tally with the text: The man in poor circumstances, of evil ways/’ Therefore one should strive for development here in the way stated, and breaking down the barriers, increase the ecstasies, Eurthermore, the change of heart, namely, the unspecific suffusion in five forms, the specific suffusion in seven forms, the suffusion through the quarters in ten forms; and the blessings begimiing with '' happy he sleeps ” are to be understood as said under love. This is the detailed Discourse on the Developing of Pity. [316] The Developing of Sympathy} He who strives for the developing of sympathy also should not begin with the loved one and the others. For a loved one, just because of his being loved, is not a proximate cause of sympathy, much less the neutral person and the enemy. Persons of the opposite sex, and the dead, are not fit objects. A very dear friend, however, may be the proximate cause. He who is spoken of in the Commentary as a drinking companion, is indeed very sympathetic. He laughs first, speaks afterwards. Therefore he should first be suffused with sympathy. On seeing or hearing of a loved person happy, well-off, joyful, one should express sympathetic joy, saying: “Joyful indeed is this being. How good ! How splendid !” Concerning this specific meaning it is stated in the Vibhanga: And how does a monk live, suffusing one quarter of the globe with heart full of sympathy ? As, on seeing a person, loved, lovable, he would be joyful, so he suffuses all beings with sympathy. If Ms drioking companion or loved person was kappy in the past, he is now poor and evil in conduct. Calling to mind his former happiness, This one in the past had plenty of wealth and retinue, and was always joyful,’’ and dwelling on the mode of his joy, one should express joy. Again in the future he will get back his glory and ride on elephant-crupper, horseback, golden palanquin, and so on”: — thus dwelling on the mode of his future joy also, one should express joy. Having expressed sympathy (i.e. joy) for a dear person, the monk in due course should express it for a neutral person, and for an enemy. If, as has been said above, his hatred for the enemy arises, it should be calmed as in the case of love. Breaking down the barriers through equality of mind towards the three persons, and himself as the fourth and practising, developing, repeating the sign, as already mentioned under love, he should increase the ecstasies by means of the threefold and fourfold Jhanas. Furthermore, the change of heart, namely, the unspecified suffusion in five forms, the specific suffusion in seven forms, the suffusion through the quarters in ten forms, and the blessings such as Happy he sleeps,” are to be understood in the manner stated under love. This is the detailed Discourse on the Developing of Sympathy. [317] The Developing of Even-mindedness, He who, having attained to the threefold, fourfold Jhanas in love and the other two, wishes to develop the culture of even-mindedness, should emerge from the familiarized third Jhana and seeing the evils in the preceding three states, where attention is associated with fondness for beings through a wish for their welfare and so on, hatred and fawning are near neighbours, and grossness comes of union with joy, and seeing the blessings of even-mindedness in its tranquil nature, should regard with even mind a person who is by nature neutral and set up even-noindedness. Afterwards he should deal with a loved person and the rest. For this has been said: ‘And hmv does a monk live suffusing one quarter of the globe with heart full of even-mindedness ? As, on seeing a person neither lovable nor unlovable, he would he even-minded, so he suffuses all beings with even-mindedness Therefore having exercised evenmindedness for a neutral person as just said, and then a loved one, then a drinking companion, then an enemy, he should break down the barriers by being neutral towards all, that is, those three persons and himself, and practise, develop, repeat the sign. When he does this, the Fourth Jhana arises as told in the Earth-device. Does the Fourth Jhana arise in him who has risen to the Third Jhana in the Earth and the other devices ? It does not. Why not 1 Because of dissimilarity in the object. But it arises in him who has risen to the Third Jhana in love and so on, because of similarity in the object. Furthermore, the change of heart and the acquisition of blessings are to be understood as stated under love. This is the detailed Discourse on the Developing of Evenmindedness. The Specific Discourse? Having known these four divine states as taught by the best of Brahmas (brahmuttamena), one should further know the following particular comments on them. Thus, of love, pity, sympathy, even-mindedness, love means one loves.’ ' It signifies '' one wishes well.” Or, love is called so because of the state of being a loved one, [318] or because it goes on concerning a loved one. That which makes the heart of the good quiver at the pain of others is pity. Or it crushes, destroys, kills, the pain of others, thus is it pity. Or it is pity because it is scattered over the afflicted, stretched out over them by suffusion. Sympathetic joy means, those endowed therewith rejoice, or oneself rejoices, or just rejoicing, “ May they be without enmity.” Thus, by the removal of such ill-will, one contemplates with disinterestedness by attaining to a condition of centrality; this is even-mindedness. As to characteristic marks and so on, first among them love has the characteristic of being a procedure of modes of beneficence; the function or property of bringing good; the manifestation or effect of taking hatred away; the proximate cause of seeing the lovableness of beings. Its consummation is the suppressing of ill-will; its failure is the production of lust. Pity has the characteristic of evolving the mode of removing pain; the property of not being able to bear (seeing) others suffer; the manifestation of not harming; the proximate cause of seeing the need of those overcome by pain. Its consummation is the suppression of harming; its failure is the production of sorrow, 8ymj)athy has the characteristic of gladness; its property is the absence of envying; its manifestation is the destruction of disaffection; its proximate cause is seeing the prosperous state of other beings. Its consummation is the suppression of dislike; its failure is the production of derision. Even-mindedness has the characteristic of evolving the mode of centrality as regards beings ; its function is seeing the equality of beings; its manifestation is suppressing aversion and sycophancy; its proximate cause is seeing the heritage of the prevailing kamma as beings are the property of kamma. By its influence they will attain to pleasure, or be free from pain, or not fall from the prosperity already acquired.’’ Its consummation is the suppressing of aversion and of sycophancy; its failure is the production of a profane and unintelligent indifference. These four Divine States have the bliss of insight and the attainment of a happy existence as their common result. Their several results are the destruction of ill-will, and so on. Love, for instance, has the destruction of ill-will as result. The others have the destruction of cruelty, or dislike, and of lust, as respective results. As it has been said: ''Friends that mental emancipation through love is the escape from ill-will, , , . FriendSy that mental emancipation through pity is the escape from cruelty, . , . Friends, that mental emancipation through sympathy is the escape from dislike, . , , Friends, that mental IX, — Exposition of the Divine States 367 emancipation through even-mindedness is the escape from lustr Eacli of them has two enemies, near and distant. Of the divine state of love the near enemy is lust, because, like love, it sees good qualities. It is like a foe lurking near a man. [319] Quickly it finds access. Hence love should be well protected from lust. Ill-will is the distant enemy. From its dissimilarity in nature it is like a man’s foe dwelling in a mountain fastness, and so on. Hence love should be developed secure from ill-will. It is impossible that one should develop love and at the same time get angry. As to pity, one who views visible objects, desirable, lovable, endearing, attractive, delightful, associated with craving, objects which have not been obtained as not obtained, or who remembers what has been obtained formerly as now past, ceased, changed, is filled with the sorrow called worldly (or profane).' This, because it also contemplates adversity, is the near enemy of the divine state of pity. From its dissimilarity in nature, cruelty is the distant enemy. Hence pity should be developed secure from cruelty. It is impossible that one should develop pity, and at the same time strike with the hand, and so on. As to sympathy, one who views visible objects, desirable, and so on, is filled with the joy called worldly. This, because it also contemplates prosperity, is the near enemy of the divine state of sympathy. From its dissimilarity in nature dislike is its distant enemy. Hence sympathy should be developed secure from it. It is impossible that one should be sympathetic and at the same time discontented with secluded monasteries or the higher moral states. The fool who has seen a visible object and who is deluded, an average man who has not overcome the limits of his lower nature and the result of former births, who does not see the evils of all conditioned things, is unacquainted with the teaching — this average man is filled with such indifference as is not able to transcend the visible object. Hence it is called worldly (or profane) and is mere absence of intelligence. Owing to its similarity in not considering faults and merits, it is tbe near enemy of the divine state of even-mindedness. From their dissimilarity in nature, both lust and aversion are its distant enemies. Hence even-mindedness should be developed secure from them. [320] It is impossible that one should be evenminded, and at the same time be enamoured with, or hurt, another. Of all these divine states, desire, that is, the wish-to-do, is the beginning; the discarding of the hindrances and so on, is the middle; ecstasy is the end. One being, or many beings as concepts, are the objects of these states. There is growth of the object on attaining to the access or the ecstasy. This is the order of the growth: — As a good cultivator marks off the portion to be ploughed, and then ploughs it, so, marking off one dwelling, one should develop love for the beings therein on this wise: May the beings in this dwelling be free from enmity !” The mind having been made soft and workable as to one dwelling, two dwellings should be marked off, then in order, three, four, five, six, seven, eight, nine, ten dwellings, a highway, half a village, the whole village, a district, a kingdom, one quarter of the globe — thus a world-system and more should be marked off, and love should be developed as to the beings in them. Likewise pity and the rest. This herein is the order in the growth of the object. And just as the Formless States are the result of the devices, the sphere of neither perception nor non-perception is the result of concentration (on the Formless States), the attainment of fruition is the result of insight, the attainment of cessation is the result of calm and insight, so here even-mindedness is the result of the preceding three divine states. As, without raising the pillars and hoisting the cross-bqams and wall-plates, it is not possible to place aloft the peak and the rafters, so without the Third Jhana obtainable in the first [three divine states] it is not possible to develop the fourth state. Here it may be (said): — ''Why are love, pity, sympathy and even-mindedness called the divine states? Why are there four ? What is their order ? And why in Abhidhamma are they called the Immeasurables First, they are to be understood as divine in the sense of " best ’’ (or highest), and by their faultless nature. For these states are best as constituting the right mode of conduct towards other beings. And as the Brahma live with faultless thoughts, so aspirants associated with these four states live like the Brahmas. Thus because of the meaning of " divine ” and of their faultless nature, they are called divine states. [321] And this is the answer to the questions which begin with " Why are there four 1” There are four powers in ways to purity; These are the modes that start with amity. Limit unto their onward sweep is none. By range as the Immeasurables they’re known. Namely, inasmuch as love is the way to purity for him who abounds in ill-will, as pity is the way if he abound in harming, sympathy if he abound in repulsion, even-mindedness if he abound in lust; again, because the fourfold work of the mind in relation to others is the conveyance of good, the removal of bad, gladness over their success, and absence of preoccupation; and inasmuch as he who practises the Immeasurables should develop the four states towards all beings like a mother who amid her duties to four sons, one a babe, one ailing, one adolescent, one managing his own affairs, desires for the babe much growth, desires for the sick riddance of iUness, desires for the youth persistence in the good things of youth, and is in no way anxious for the son who manages his own duties, therefore are "the powers in ways to purity” thus. And because a person desirous of developing them should first practise them on beings by way of working good, and love has the characteristic of proceeding by way of working advantage; and because he then, pondering on what he has seen or heard, of beings praying for welfare when overcome by s ufferings, should practise them by way of taking away suffering, and pity has the characteristic of proceeding by way of taking away suffering; next because he, seeing the prosperity of those beings who had prayed for welfare and for the removal of suffering should practise them by way of rejoicing at prosperity, and sympathy has the characteristic of profuse gladness; and lastly, because he should practise them by the mode of centrality called even-mindedness, owing to the absence of a thing that has got to be done/’ and even-mindedness has the characteristic of proceeding by the mode of centrality, therefore love has been mentioned first by way of working good, and so on, then pity, sjonpathy, even-mindedness. Thus is the order to be understood. And because all of them arise in an immeasurable field, therefore are they called the Immeasurables. For beings without limit constitute their field. Though it be but a single being, in such a portion should love, and so on, be developed,” thus without making any limit they evolve by way of thorough-going diffusion. Hence has it been said: — [322] There are four powers in ways of purity; These are the modes that start with amity. Limit unto their onward sweep is none. By range as the Immeasurables they’re known. And of these having the characteristic of Immeasurables in their field of objects, the first three are of the Third and Fourth Jhanas, Ty ? Because they are not dissociated from joy. But why should they not be dissociated from joy ? Because of their being the escape of such qualities as ill-will, which spring from melancholy. The last divine state is of the remaining (Fifth) Jhana. Why ? Because of association with neutral feeling. For the divine state of even-mindednesB which arises in the mode of centrality does not arise without neutral feeling. If any were to say, Because in the Eighth Nipata a general statement by the Blessed One is made regarding the four I mm easurables: ‘ Thou, 0 monk, shouldst develop the concentration wherein is thinking applied' and sustained, tlwt also IX. — Exposition of the Divine States 371 wherein is only sustained thinking without initial thinking, that also wherein there is no applied nor sustained thinking, that wherein is rapture, that also wherein is no rapture, that also which is accompanied hy happiness, that also which is accompanied hy even-mindedness,' therefore the four Immeasurables also are of the Fourth and Fifth Jhanas/’ he should be told not to say so. For if such be the case, discernment of the body and the rest, would also be of the Fourth and Fifth Jhanas. And in feeling, and so on, there is not even the First Jhana, let alone the Second and the others. Therefore, do not, under cover of the letter, accuse the Blessed One. For profound is the Buddha’s word. You ought to sit at the feet of your teachers and learn the meaning (of that Sutta) which is on this wise: It is said that the Blessed One denied favour to a monk who, having made a request for a religious discourse, saying: It is well, sir! May the Blessed One teach me the doctrine concisely. After hearing the doctrine oj the Blessed One, 1 would live alone, secluded, earnest, ardent and strenuous, energetic,"- remained where he was although he had heard the doctrine on a previous occasion and did not set about practising the law of a recluse, the reason of the denial being this: ''Here some good-for-nothing men seek for me, and when 1 have preached the doctrine imagine that they must pursue after me' Again because that monk was fulfilled with the sufficing condition for saintship, therefore the Blessed One said by way of admonition: [323] ‘‘ Therefore, monk, thou oughtest to train thyself in this : ' My m ind being centred on the personal will be well established. And no immoral states that have arisen will capture it' Thus indeed thou oughtest to train thyself," By this admonition to him the basic concentration which is just collectedness of mind, has been stated by way of the internal, the personal. Then not finding contentment with so much, he should increase that basic concentration. In order to show this, the Blessed One stated to him development by way of love: ‘‘ Monk, since thy mind being centred on the personal is well established, and immoral states which have uprisen do not - 299 . capture it, thou oughtest on that account to train thyself thus: The emancipation of my heart through love will have been developed, repeated, made a vehicle of progress, made the one object, established, made familiar with, well begun, Thus indeed, monk, thou oughtest to train thy self Again lie said tMs: Since, by thee, monk, this concentration has been developed, repeated, thou, on that account, monk, shoiddst develop this basic concentration wherein is thought initial and sustained . , . which is accompanied by even-mindednessJ Tie meaning is: Wien tiou, monk, iast developed tiis basic concentration by way of love, tiou not being contented tierewiti, sionldst tien develop it as being togetier witi tiougit initial and sustained after causing it to attain to tie Fouxti and Fifti Jianas in other objects also. Having said tiis, again tie Blessed One, in seeing that tie monk should practise the developing preceded by cie remaining divine states of pity, and so on, by way of the Fourth and Fifth Jianas in other objects, uttered tiis: Since thou, monk hast developed, repeated, this concentration, thou on that account oughtest to train thyself thus : The emancipation of my heart through pity, and so Having shown thus the developing preceded by love and so on, by way of the Fourth and Fifth Jianas, he again, to show that it is preceded by discernment of the body, and so on, first said: Since thou, monk, hast developed, repeated, this concentration, thou oughtest on tbxit account to train thyself thus : I shall live discerning the body ’ ; and he ended the discourse by crowning it with saintship thus: Since thou, monk, oilt have developed, well developed this concentration, then, monk, thou shalt find comfort wherever thou goest, thou sJialt find comfort wherever thou standest, [324] thou shalt find comfort wherever thou sittest, thou shalt find comfort wherever thou liest down, Therefore love and the others are of the threefold and fourfold Jianas, but even-mindedness is of the remaining Jhana. Thus should it be understood. In the same way has the classification been made in the AbMdiamma.' And the difierence between one another in special power through distinction in supreme beauty, and so on, among the Immeasurables which thus stand divided into two classes by way of the threefold and fourfold Jhanas, and the remaining one Jhana is to be understood thus. For in the Haliddavasana Sutta they have been stated as different as regards supreme beauty, and so on. As it has been said: Supremely beautiful 1 say, monks, is the emancipation of heart through love. Supreme, I say, is the sphere of infinite space for the emancipation of heart through 'pity. Supreme, I say, is the sphere of infinite consciousness for the emancipation of heart through syynpathy. Supreme, I say, is the sphere of nothingness for the emancipation of heart through even-mindedness, But why are they thus described ? Owing to their being the sufficing condition of that supremeness. For beings are not repulsive to one abiding in love. And when the monh, being accustomed to regarding objects as not repulsive, brmgs his mind on to the devices of pure colour, e.g. bluegreen, which are not repulsive, the mind rushes in without difficulty. Thus love is the sufficing condition of supremeness in beauty of emancipation, not of anything higher; hence the statement: '' supremely beautiful.’’ When he, in a state of pity, looks on a suffering creature, where the sign is somethmg material, receiving blows from sticks, and so on, he, from the production, arising, of pity, fully understands the evils in things material. And when, these evils having been well understood, he removes' one or other of the Earth-devices, and so on, and brings his mind on to space whence matter has departed, the mind rushes in without difficulty. Thus pity is the sufficing condition of the sphere of Infinite Space, not of anything further; hence the statement, supreme is the sphere of Infinite Space.” WTten he, in a state of sympathy, contemplates the consciousness of beings, in whom joy has arisen for joyful reasons, his mind, owing to the arising of a flux of sympathy, becomes experienced in apprehending the consciousness. And when, passing beyond the sphere of infinite space which has been reached in due course, he brings his mind on to consciousness, the field of which is the sign of space, [325] his consciousness rushes in without difficulty. Thus sympathy is the sufficing condition of the sphere of infinite consciousness, not of anything higher; hence the statement, '' supreme is the sphere of infinite consciousness.” But the mind of him who is in a state of even-mindedness, owing to the absence of laying to heart that beings may be happy, may be released from pain, may not be without the bliss of prosperity, is in pain as regards the apprehending of a non-existent concept, because it is turned away from the apprehending of bliss and pain, and so on, in a higher sense. And when he, whose mind is experienced in turning away from the apprehending of the ultimate truth, and is in pain as regards the apprehending of the non-existent in the ultimate sense, passes beyond the sphere of infinite consciousness which has been reached in due course, and brings his mind on to the absence of consciousness which is, as an ultimate truth, non-existent, his mind rushes in without difficulty. Thus even-mindedness is the sufficing condition of the sphere of nothingness, not of anything higher; hence the statement: supreme is the sphere of nothingness.” Having thus understood the power of these Immeasurables by way of supreme beauty, and so on, one should consider all of them as fulfilling all good states, such as alms-giving. Tor, from a desire for the welfare of beings, from the inability to bear (seeing) the pain of beings, out of a wish for the persistence of those prosperous conditions specially attained by beings, and owing to the absence of partiality for any being, great beings, in whom equality of mind has arisen, give gifts which bring about happiness without making a difference as, ‘.To this one it should be given, to that one it should not be given.’ ’ They shun what is hurtful, they practise the precepts, they follow renunciation with a view to fulfilling the precepts, they cleanse their intellect in order that they may not be deluded as regards what is good or not good for beings, they put forth effort always for the weal and happiness of beings, and though they attain to heroism through highest energy; they bear with the manifold failings of others; they do not break their promise given as, We shall give this to you, do that for you”; their resolve is unswerving as regards the welfare and happiness of those beings; they are foremost in unswerving love to them; and by even-mindedness they expect nothing in return. Thus having fulfilled the Perfections they fulfil, besides, all good states as far as the ten powers, the four confidences, the six distinctive knowledges, the eighteen attributes of a Buddha. Thus these Immeasurables fulfil all lovely states such as alms-giving. Thus is ended the Ninth Chapter called the Exposition of the Divine States in the section of the development of Concentration in the Path of Purity composed for the purpose of gladdening good folk.

[326] CHAPTER X EXPOSITION OE THE FOBMLESS I. — The Subject of Meditation on the Sphere of Infinite Space, He who wishes to develop first the sphere of infinite space among the four Formless subjects shown immediately after the divine states, reflects that the taking up of sticks, the taking up of spears, quarrels, contentions, disputes are seen because of form (or matter), that they are wholly absent in the Formless, and, as expressed in 'he practises for the disgust, fading, cessation of material things,” sees the evils in the sentient body on account both of the handling of sticks, and so on, and of diseases of the eye, ear, and so on, and thousand (other) ailments. Passing beyond that he induces the Fourth Jhana in one or other of nine devices, excepting the limited space-device. The sentient bodily form may be transcended by means of the Fourth Jhana of the realm of form, but because the deviceform is similar to it, therefore it is desirable to transcend that (the device-form) also. How ? For instance, a, man who has a terror of snakes, being chased by one in the forest, runs swiftly, and seeing in the place to which he has run a palm-leaf variegated with writing, or a creeper, a rope, or a crack in the earth, does not wish to look at any of them, so frightened and terrified is he: — and a man dwelling in a village together with an enemy who does bim harm, and being oppressed by his acts of torture, bondage and arson, goes to live in another village, and on seeing there also a man like his enemy in outward appearance, voice and conduct, has no wish to look at him, so frightened and terrified is he. This is now the application of the similes:— The time when the men are oppressed by the snake and the enemy [327] is X . — Exposition of the Formless 377 like tke time when the monk is possessed by the sentient body by way of the object. The running away with speedy and the going to another village, are like the monk’s transcending of the sentient body by means of the Fourth Jhana. The absence of a desire through fright and terror to look at the palm-leaf variegated with writing, and so on, and at the man resembling the enemy in the place of refuge and the other village, is like the taking note by the monk: The device-form resembles it,” and a desire to transcend the device-form also. And here such similes as the dog charged by a pig, a man frightened by an ogre, should be considered as well. Thus disgusted with the device-form which is the object of the Fourth Jhana, and wishing to get away from it, he, having reached mastery in the five ways, and rising from the familiarized Fourth Jhana of the realm of form, sees these disadvantages: ''In that Jhana (the Fourth Jhana of the realm of form) form which repels me is made the object,” " It has joy as near enemy,” " It is more gross than the calm emancipation (of the Formless Jhana).” Yet in this Jhana (fourth of the realm of form) there is no grossness of factors. For as it has two factors, so also has the Formless. After seeing its disadvantages and putting an end to hankering after it, he attends to the sphere of infinite space as calm and infinite, extends the device to the limits oi the world-system, or as much as he desires, and attending to the space touched by the device as, " Space, space: infinite space !” removes- the device. In doing so he must not roll it up like a mat, or draw it out like a cake from the pan. He must not even advert to it, attend to it or reflect on it. Without adverting to it, attending to it, or reflecting on it, but only attending to the space touched a.s, " Space, space,” he removes the device. And the device is neither swollen nor shrunken. The separation just depends on the not attending to the device and the attending as, "Space, space.” And just the space from which the device has been removed, appears. " Space from which the device is removed,” " space touched by the device/’ space from which the device is separated/’ are all one and the same thing. He repeatedly [328] adverts to the sign of the space from which the device has been removed as Space, space,” and impinges on it with application and exercise of thought. As he thus repeatedly adverts to it and impinges on it with such thinking, the hindrances are discarded, mindfulness is established, the mind is concentrated through access. Again and again he practises the sign, develops it, repeats it. As he thus again and again adverts and attends to it, consciousness of the sphere of infinite space is fixed in the space as consciousness of the realm of form is fixed in the Earth-device, and so on. For here also, primarily, the three or the four apperceptions are of the realm of sense, and associated with even-mindedness and feeling. The fourth or the fifth is of the realm of the Formless. The rest is as described in the Earth-device. This, however, is distinctive. As if the door of a carriage, the opening of a small door, or the mouth of a jar, and so on, were covered with a blue cloth, a yellow cloth, a red or a white cloth, and the cloth were removed by the fury of the wind or by anyone, a man looking on would be looking at the space — so the monk who, conscious of the realm of the Formless having arisen, remained at first looking with Jhana-eyes at the circle of the device, would remain looking at the space when the sign was removed suddenly by the preliminary attention as, Space, space.” In so far is it said of him that By 'passing wholly beyond all percejJtions of matter, by the dying out of the perception of impact, by not attending to perceptions of difference, he, thinking, It is all infinite space, enters into and abides in the sphere of infinite spaceP Therein, “wholly” means, “in all respects”; “of all, without remainder ” is the meaning. “ Perceptions of matter,” that is, jhanas of the realms of form and the registered objects (in the devices) mentioned under X . — Exposition of the Formless 379 tlie head of perception. For Jhana of the realm of form is called '' matter ” in such phrases as, Aware of his bodily frame he sees material objects so also its object in such phrases as, Externally he sees objects comely uncomely. Hence in this passage, perception of matter,’’ that is, perception with respect to matter, is an equivalent term for such Jhana of the realm of form symbolized by the perception. That such Jhana is called matter-perceptioned ” means that “ matter ” (material quality) is a name for it, and should be understood as an equivalent term for the different kinds of devices and the registered mental objects. [329] '' By passing beyond,” that is, through fading and cessation. What is this saying? It means that he, having attained, abides in [the Jhana of] the infinitude of space conditioned by fading and cessation, to wit, the fading and cessation in all respects of, all perceptions of material qualities, of those which are known as the fifteen perceptions of Jhana by virtue of moral, of resultant, and of inoperative consciousness, and of those which are known as the nine perceptions of object by virtue of the Earth-device, and so on. It is not possible to live in the attainment of that without wholly passing beyond the perception of matter. And on this point, because one who lusts after the object cannot possibly transcend such perception, and because when the perceptions are transcended, the object is transcended, therefore without speaking of the latter process, the Vibhanga*' mentions only the transcending of the perceptions: — Herein, what is the perception of matter ? To one who has reached the attainment of the realm of matter, or %vho is born in a material abode, or to one who lives in happiness under present conditions, there are perception, the perceiving, the state of having perceived. These are called perceptions of matter. There is the passing beyond, the surpassing, the transcending of those perceptions. Hence it has been said, ‘ Wholly by passing beyond the perceptions of matter J ” And because these attainments are to be acquired by transcending the object, not like the First Jhanas, and so on, which are to be acquired only in an object, therefore this exposition of the meaning has been made also by way of transcending the object. “By the dying out of the perception of impact/’ — the perception, that is, which is produced by the impact between eye, and so on, as physical bases and visible things, and so on, as objects, is called the perception of impact. It is an equivalent term for the perception of visible things, and so on. As he said: “ The perception of visible object of sounds smell, taste, tangible object — these are called the perception of impctctT The stated clause implies, by the dying out, putting away, not arising, not proceeding, of the whole ten impact-perceptions, that is, of the five good results, and five bad results. Surely [it may be said] these are not obtained by one who has attained to the first and other Jhanas, since at the time of attaining these, consciousness is not arising by way of the five doors ? Nevertheless, just as pleasure and pain are mentioned in the Fourth Jhana, and just as the theory of individuality, and so on, is mentioned in the Third Path,- [330] although they are removed at another stage, so these impact-perceptions are to be imderstood as mentioned here by way of praising this Jhana, so that people may strive for it. Or, although they are not obtained by one who has attained to the [consciousness of the] realm of matter, it is not because they have been removed; for the developing of the Jhana of that realm is not conducive to distaste for matter; rather the procedure of these impact-perceptions is in conjunction with matter. But this developing of the Formless (or immaterial) is conducive to dispassion for matter. Hence it is proper to speak of their removal here. It is proper not only to speak of them, but also to bear in mind that they have actively been removed. Verily it has been said by the Blessed One that, because of the non-removal of these impactperceptions prior to the Jhana of the immaterial, sound is a thorn to one attaining to the First Jhana. But owing to Patighasannd, Vihhaiga 2QI, 2 The path of “ the Never-retximer, for whom the five lower fetters are done away with .” — Points of Gontroversy 74. The “ theory of individuality ” or soul was the first Fetter. ® Points of Gontroversy 331, quoting AngnUara v, 133-5. their removal, here the imperkirbability of the immaterial attainments and peacefulness of emancipation have been declared. And when Alara Kalama entered on the attainment of the immaterial, he did not see, nor did he hear, the sound of five hundred carts passing close by him. “ By not attending to perceptions of difference ” means either to perceptions going on in a different field/’ or 'Ho perceptions of differences ” (or multiformity). This term, ''perception of difference,” is mentioned for two reasons — Vibhanga- analyzes it as follows: — " What, herein, is perception of difference ? The perception, perceiving, state of having perceived, in one who has not attained to Jhdna and who is endowed with the datum of mind, or with that of mental awareness — these are called perceptions of difference. In other words, the perception of such an one, comprising the data of his mind and mental awareness, goes on in a field of diverse nature with reference to difference in sights, sounds, and so on. In the next place, there are forty-four classes of perceptions which are mutually unlike, being diverse in their intrinsic nature. These are the eight classes of moral perceptions, the twelve immoral, the eleven of moral results, the two of immoral results, and the eleven inoperatives — all of the realm of sensuous experience. And the " entire inattention to these perceptions of difference ” implies not adverting to, not considering, not reflecting upon. And because he does not advert in mind to them, does not attend to, does not reflect upon, them, therefore the expression [commented on] was used. And because the preceding perceptions of matter and of impact do not exist in the immaterial plane produced by this Jhana, much less in that plane at the time of abiding in the attainment of this Jhana, therefore is their non-existence said thus to be due to the two causes of transcending and dying out. [331] But among the different perceptions, because twenty-seven perceptions, to wit, eight moral perceptions of the sensuous realm, nine inoperative perceptions, ten immoral perceptions, exist in the plane produced by this Jhana, therefore the cause of not attending to them was mentioned. And because one abiding in tbe attainment of this Jhana in that plane of existence does so by not attending to those pexceptionSj one who attends to them has not attained to the Jhana. Briefly: ''By passing beyond the perceptions of matter’' implies the removal of all states of the realm of form. ‘‘ By the dying out of the perceptions of impact, by inattention to perceptions of difference,” implies the removal of, and inattention to, all consciousness and mental properties of the sensuous realm. In " Infinite is space,” " infinite ” means, where it rises or where it ends, does not appear. " Space ” is space separated off by the [SpaceJ-device. And here infinitude is also to be known by virtue of attention. Therefore it is said in the Vibhanga ; " In that space he places, fixes his consciousness, touches the infinite ; hence, infinite is spaceP In the expression, " Enters into and abides in the sphere of infinite space,” " infinite ” means " it has no end.” Space having no end is infinite space, which again is infinitude of space. The sphere of infinitude of space means infinite space is the realm (sphere) in the sense of abode of the associated Jhana, like a deva-realm of devas. Enters into and abides in ” means " reaches the [Jhana of the] sphere of infinite space, accomplishes it and lives with fitting modes of behaviour.” This is the detailed Discourse on the Subject of Meditation on the Sphere of Infinite Space. II. — The Subject of Meditation on the Sphere of Infinite Consciousness. He who, having reached mastery over the attainment of the sphere of infinite space in the five ways, wishes to develop the sphere of infinite consciousness, should, after seeing the evils of the former sphere as: " This attainment has Jhana of the realm of Form for near enemy. It is not cabn like the sphere of infinite consciousness,” put an end to hankering X . — Exposition of the Formless 383 after it, attend to the sphere of infinite consciousness as calm, and repeatedly advert to the consciousness which proceeds diffusing through space as Consciousness, consciousness/’ attend to it, reflect upon it, impinge on it with application and exercise of thought. [332] But it should not be attended to as Infinite, infinite.” As he thus drives his mind repeatedly on to the sign, the hindrances are discarded, mindfulness is established, the mind is concentrated through access. He repeatedly practises the sign, develops it, repeats it. As he does so, consciousness of the sphere of infinite consciousness is fixed in consciousness which has touched the space, as [consciousness of] the sphere of infinite space is fixed in space. The way of the ecstasy is to be understood as described above. In so far is this said of him that By wholly passing beyond the sphere of infinitude of space, he, thinking it is all infinite consciousness, enters into, and abides in, the sphere of infini’tude of consciousness wherein wholly ’’is as already stated. In the expression By passing beyond the sphere of infinitude of space ” both JLana and the object are called the sphere of infinite space in the way already stated. Hor the object by the previous method is infinitude of space, which, as being the object of the First Formless Jhana, is the sphere in the sense of abode, like a deva-sphere of devas: thus, sphere of infinitude of space. And infinitude of space as being the condition of the birth of the Jhana, is sphere in the sense of birth-place as Kambojd is of horses: thus sphere of infinite space. By not proceeding with, by not attending to, Jhana and object, he transcends both of them, and since he ought to attain to and abide in the sphere of infinitude of consciousness, he unites both of them in one term, and so the expression “ passing beyond the space-infinitude-sphere ” is stated. ” Infinite consciousness” is said as he, thinking, “infinite is consciousness, infinite is consciousness,” attends to the consciousness that proceeds diffused with the thought “ infinite is space.” Or, infinite is by way of attention. For in attending completely to consciousness, with space as object, he attends to it as infinite. This has been said in the Vibhanga : Infinite consciousness ! He attends to the‘ consciousness as infinite wkh which space is diffused ; hence infinite space, where the expression “ consciousness , . . with which ’’ shows reason in the sense of application. The teachers of the Commentaries explain the meaning thus: He attends to consciousness which touches (or diffuses through) space as infinite. In the expression, '' He enters into and abides in consciousness-infinitude-sphere,” [333] infinite ” means, it has no end. Infinite is the same as infinitude. Instead of using vinndn-dnancarn for consciousness-infinitude,” the [shorter] term {vinndnancam) is used, an instance of the elision of a syllable. This consciousness-infinitude is sphere (or realm) in the sense of abode, of the associated Jhana like a devarealm of devas. The rest is the same as in the previous Jhana. This is the detailed Discourse on the Subject of Meditation on the Sphere of Infinite Consciousness. III. — The Subject of Meditation on the Sphere of Nothingness, Whoso, having reached mastery over the attainment of the sphere of infinite consciousness in the five ways, wishes to develop the sphere of nothingness, should [first] see the evils of the former sphere as, '' This attainment has the sphere of infinite space for near enemy. It is not calm like the sphere of nothingness.” He should then put an end to hankering after it, attend to the sphere of nothingness as calm and attend to the absence, emptiness, mode of seclusion of the sphere of infinite space as the object of the sphere of infinite consciousness. How ? Without attending to consciousness he should repeatedly advert to this: It is nothing, it is nothing,” It is empty, it is empty,” or ‘‘ It is secluded, it is secluded,” attend to it, reflect on it, impinge on it with application and exercise of thought. As he drives his mind on to the sign, the hindrances are discarded, mindfulness is established, the mind is concentrated through access. Repeatedly he practises, develops, repeats, the sign. As he does so, consciousness of the sphere of nothingness is fixed in the emptiness, seclusion, nothingness of the lofty consciousness which proceeds diffusing through space just as the sphere of infinite consciousness is fixed in the lofty consciousness diffused through space. And here the way of the ecstasy is to be understood as already described. This, however, is distinctive: — For, just as a man goes somewhere after seeing the assembly of monks gathered on a certain business in a pavilion, hall, and so on, and on returning when the monks have risen and left at the end of the business which called them together, and standing at the door and looking through the place sees that it is empty, that it is secluded, this thought does not occur to him, Have so many monks died ? or have they departed for any particular place V but he sees indeed that the place is empty, [334] secluded, that there is nothing, — so first the monk lives, views the consciousness which has proceeded in space with the Jhana-eye of the sphere of infinite consciousness. And when the consciousness disappears through the preliminary work of attention that ‘‘ there is nothing, there is nothing,” he remains viewing its absence reckoned as a going away.” In so far is it said of him that Wholly passing beyond the sphere of infinitude of consciousness he, thinking ' there is nothing, enters into and abides in the sphere of yiothingness' Here also wholly ” means the same as above. In the expression “ sphere of infinitude of consciousness,” also, both Jhana and object are called the sphere of infinite consciousness in the way abeady stated. For the object by the previous method is infinitude of consciousness, which as being the object of the Second Formless Jhana is the sphere, in the sense of abode, like a deva-sphere of devas: hence the term “ sphere of infinitude of consciousness.” And infinitude of consciousness, as being the condition of the bbth of the Jhana, is sphere in the sense of birth-place, as Kamhojd is of horses: hence sphere of infinitude of consciousness.” By not proceeding with, by not attending to, Jhana and object, he transcends both of them and, since he ought to attain to, and abide in, the sphere of nothingness, he unites both of them in one term; hence the expression, passing beyond the consciousness-infinitude-sphere,’’ is to be considered. The expression, There is nothing” is used as he attends thus : Is not, is not ! Empty ! empty ! Separate ! separate !” Although what has been said in the Vibhanga as, ‘‘ ‘ There is nothing,’ that is, he does not develop) that consciousness \pf the First Formless Jhdna], he makes it wane, he makes it disappear : he sees, There is nothing’ hence it is said, ' There is nothing,’ ” has been said as contemplating consciousness by way of loss, the meaning is to be understood as in the passage here. Eor without adverting to, attending to, reflecting on, consciousness, but attending only to its absence, its emptiness, its separateness, he refrains from developing it, he makes it wane, he makes it disappear. There is no other meaning. He enters into and abides in the sphere of nothingness,” — here '' nothing ” signifies, '' there is nothing of it.” The statement is, that not even disruption remains of it, ISTothingness is the state of having nothing left, an equivalent term for the disappearance of the consciousness of the sphere of infinite space. [335] Nothingness is the sphere, in the sense of abode, of that [third] Jhana, like a deva-sphere of devas: thus, ‘sphere of nothingness.” The rest is the same as in the preceding Jhana. This is the detailed Discourse on the Subject of Meditation on the Sphere of Nothingness. IV. — The Subject of Meditation on the Sphere of Neither Perception nor Non-perception. Whoso has reached mastery over the attainment of the sphere of nothingness in these five ways, and wishes to develop the sphere of neither perception nor non-perception, should first see the evils of the former sphere as, This attainment has the sphere of infinite consciousness for a near enemy. It is not calm like the sphere of neither perception nor non-percep- Page 262 . tion/’ or Perception is a disease, perception is a boil, perception is a dart. This sphere, namely, of neither perception nor non-perception is calm, it is lofty, and see the blessings of the higher stages. He should then put an end to hankering after it and, attending to the sphere of neither perception nor non-perception as calm, should repeatedly advert to that attainment of the sphere of nothingness which has proceeded with nothingness as object, should attend to it, reflect upon it, impinge on it with application and exercise of thought, regarding it as calm ! calm ! As he repeatedly drives his mind on to the sign, the liindrances are discarded, mindfulness is established, the mind is concentrated through access. He repeatedly practises, develops, repeats the sign. As he does so, consciousness of the sphere of neither perception nor non-perception is fixed in the four aggregates called the attainment of the sphere of nothingness, as the sphere of nothingness is fixed in the disappearance of consciousness. The way of the ecstasy is to be understood as given above. In so far is this said of him that wholly passing beyond the sphere of nothingness he enters into and abides in the sphere of neither perception nor non~perception,' Here also wholly has the meaning already given. Passing beyond the sphere of nothingness/’ — here also both Jhana and object are called the sphere of nothingness in the way already stated. For the object of the previous method is nothingness, which, as being the object of the Third Formless Jhana, is the sphere, in the sense of abode, like a deva-sphere of devas: thus, sphere of nothingness. And nothingness as being the condition of the birth of the Jhaiia [336] is sphere in the sense of birth-place, as Kambojd is of horses; thus, sphere of nothingness. By not proceeding with, not attending to, Jhana and object, he transcends both of them; and since he ought to attain to, and abide in, the sphere of neither perception nor non-perception, he unites both of them in one term, and so the expression passing beyond the sphere of nothingness ” is stated. 1 “Galled,” i.e., “which are the objects of.” — flhd, The sphere of neither perception nor non-perception/’ — here the Jhana is so called because of the real existence of such perception. In order to show this perception and its progress arising in one who practises accordingly, the Vibhanga" elaborates the phrase, neither perceptml nor nonperceptual, and says that one attends to the sphere of nothingness as peace, and develops the attainment of the residuum of mental coefficients ; therefore is it said to be neither perceptual nor non-perceptualP In that text the sentence attends . . . as peace means that he attends to the sphere of nothingness as peace, from the peacefulness of the object, thinking: Verily this attainment is peace; since it will hold with non-existence as its object.” If he attends to it as peace, he is no longer in a state of desire for [further] attainment when he would be thinldng, ''How can I transcend this?” His mind is considering its peace, but as to regarding, contemplating, attending how " I shall advert, I shall attain, I shall sustain, I shall emerge from, I shall reflect upon [what I have gone through],” he does nothing of all this. Why? Because the sphere of neither perception nor non-perception is more peaceful, more exalted, than the sphere of nothingness. As a king, riding his elephant in great state and going about the city streets, might see craftsmen such as carvers in ivory, tightly swathed in one garment, their heads covered in another, their limbs besprinlded with ivory dust, making various forms out of ivory, and so on. And he, being pleased with their skill, might say: " 0 sirs, how clever are these masters who can do such things !” But the thought does not arise in him: " Good indeed would it be were I to give up my kingdom and become such a craftsman !” And why is that ? Because of the great advantage of the glory of kingship. Now just as the king goes past the craftsmen, so although the monk attends to that attainment as peace, he does not consider, ponder, attend thus: "I will advert to it, attain it, sustain it, emerge from it, reflect upon it.” Attending to it as peace by the previous method, [337] he arrives at the exceedingly subtle perception with the attainment of ecstasy. By means of that perception he becomes neither perceptive nor non-perceptive. And he is said to have developed the attainment of the residuum of mental coefficients, that is, the Fourth Formless attainment of mental coefficients of exceeding subtlety. Now in order to show the meaning of that sphere of neither perception nor non-perception which by virtue of the thus acquired perception is so called, the states of mind and mental properties are here stated of one who has entered into that sphere of consciousness, or of one who is born in that plane of existence, or of one who lives in happiness under present conditions. Of these three the states of mind and mental properties of one who has entered on that conscious experience are here intended. The literal definition is that, owing to the absence of gross perception and the presence of subtle perception in this Jhana, with its associated states, there is neither perception nor is there the absence of perception. This Jhana of neither perception nor non-perception is [classed as] a sphere included in the [conscious] spheres of mind and of ideas; hence the name sphere of neither perception nor non-perception.’ Or, again, the perception here is non-perceptual in so far as it is incapable of effective functioning; and owing to the presence of the subtle residuum of mental coefficients, it is not non-perceptual : hence '' neither perceptual nor non-perceptual.” And '' sphere of neither perception nor non-perception ” means that it is a sphere in the sense of abode of the remaining states. And not only perception is of such a kind. Feeling also is neither feeling nor nonfeeling, consciousness also is neither consciousness nor nonconsciousness, contact also is neither contact nor non-contact. It should be understood that this discourse has been made with perception as representative of the other associated states. This meaning can be made plain by the simile of oil for besmearing bowls, and so on. It is said that a novice besmeared a bowl with oil and put it by. At the time of drinking rice-gruel, the Elder said to Hm: Bring the bowL” He answered: ‘‘There is oil on the bowl, sir/’ Then, when the Elder said: “Novice, fetch it; we will fill an oil-tube,” he answered: “ There is no oil, sir.” In this simile, as from the said [quantum of] oil inside, there is oil in the sense of the bowl’s being unfit for rice-gruel, and yet there is not sufficient oil for the filling of the oil-tube, even so that perception, from its incapacity for effective functioning, is not perception, and from the presence of the subtle residuum of mental coefficients is not non-perception. But what is the function of perception here ? The noting of the object and the engendering of repulsion after becoming the object of insight. [338] As the element of heat cannot perform its function of burning in cold water, so this perception cannot manifest the function of noting. And in the remaining attainments it is not possible to engender repulsion after becoming the object of insight as perception can. Indeed, a monlr, who has not accomplished his contemplation in other groups [of exercises] cannot attain to repulsion after he has grasped the groups of the sphere of neither perception nor non-perception, albeit perhaps the venerable Sariputta,- or a greatly wise man of matured insight like Sariputta might be able to do so. “ These states (of neither perception nor non-perception) not having been, have come to be; having become, they perish,” — thus he might be able to do so by way of contemplating the group as a whole, but not by means of insight into individual states. Such is the subtlety of this attainment. As by the simile of oil for besmearing the bowl, so by the following simile of water in one’s path this meaning is to be made plain. They say that a novice, going on a journey ahead of his Elder, saw a little water and said: “ Water, sir; take off your sandals.” Then, when the Elder said: “ If so, bring the bathing cloth; we will bathe,” he replied: “There is no water.” In this simile, as there is water in the sense of there being just enough to wet the sandals, and no water in the sense of there not being enough for bathing, so this perception from its incapacity for effective functioning is not perception, and from the presence of the subtle residuum of mental coefficients is not non-perception. Not only by these, but also by other fitting similes, should this meaning be made clear. He enters into and abides,” — this is as said above. This is the detailed discourse on the subject of meditation on the sphere of neither perception nor non-perception. V . — The Particular Discourse, The fourfold consciousness of immaterial spheres Th’ incomparable Lord hath [here] declared. And now That these weVe learnt, we must go on to know thereof Some teaching in detail. These four do come to pass If one transcend th’ object experienced. But the wise Believe the Jhana qualities are not surpassed. Of the four attainments, the first is from transcending the image of the mark or the device-object, the second is from transcending space, the third is from transcending the consciousness proceeding with reference to space, the fourth is from transcending the disappearance of consciousness proceeding with reference to space. Thus these four Bormless attainments should be understood in all respects to have transcended the object. [339] But in them the wise do not hold with the transcending of the factors. In them there is no transcending of the factors as in the attainments of the realm of form, because in all of them there are just two Jhana-f actors, evenmindedness and collectedness of mind. Though it be so, Here each latter one is nobler; understand The similes of dress and storeys thus; — As in the lowest storey of a four-storeyed palace there might be available the highest of the five pleasures of sense in the form of celestial dancing, singing, music, fragrant scent, garlands, sweet drinks and eatables, couches, clothes, and so on; in tlie second storey the pleasures available might be higher hhan those in the first; those in the third storey might be higher still; those in the fourth storey might be the highest of all; although herein the four are all palace storeys, and there is no distinction in them as such, yet owing to the difference in the achievement of the pleasures, the higher storey is more excellent than the lower: — And as a woman might possess garments of a texture [numbered] four, three, two, or one in weight, spun thick, soft, very soft, most soft, and of the same dimensions in length and breadth; although herein the four garments are the same in length and breadth, and there is no difference in respect of size, yet the last named are more excellent than the former as regards the coarseness or smoothness of touch, fineness of texture and value, so also in these four Formless attainments, although there are only two factors, even-mindedness and collectedness of mind, yet owing to the distinction in development and the degree of excellence of the factors, the subsequent attainments here are more exalted. Thus they are of graduated excellence. Where a pavilion stands with filth around. One clinging hangs, another on him leans, Another stands without, and leaning not. On him a fourth man leans: — the wise should see In these four men, those four respectively. This is how the meaning is connected: — They say that there was a pavilion in an unclean place. A certain man on arriving there, loathing the dirt, hung on to the pavilion with both hands and remained there as though fixed. Another man having come, remained leant on the first man who was hanging to the pavilion. Then another having come, thought : He who hangs on to the pavilion, he who leans on him — both of them are badly placed. Their fall, with the fall of the pavilion, is certain. Now I stand outside,’’ [340] and he stood outside without depending on that support. Then another came and considered the unsafe positions of the man who hung on to the pavilion and of the man who leant on him, and considering the safe position of the man who stood apart, stood leaning on him. Herein space from which the device has been separated should be regarded as the pavilion in an imclean place; the sphere of infinite space, with space for object and contempt for the device-object, as the man who, loathing the impurity, hung on to the pavilion; the sphere of infinite consciousness arising in dependence on the sphere of infinite space, with space for object, as the man who leant on him who htmg on to the pavilion; the sphere of nothingness, which does not make the sphere of infinite space its object, but has the absence (of the first Formless consciousness) for its object, as the man who thought of the unsafe position of both those men, and who without leaning on him who hung on to the pavilion, stood outside; the sphere of neither perception nor non-perception proceeding in dependence on the sphere of nothingness, established in the exterior position called the absence of the (first Formless) consciousness, as the man who thought of the unsafe positions of the man who hung on to the pavilion and of the man who leant on him, and who, considering the man who stood without as he is well placed,’’ stood leaning on him. Though this be so, This ” takes just that ” as object, for there is No other; even so, that they may live, Men take a king though his defects be seen. This ” sphere of neither perception nor non-perception takes that ” sphere of nothingness for its object for want of another, in spite of the latter’s fault of having the sphere of infinite consciousness as its near enemy.” Like what ? As when that they may live, men take a king though his defects be seen.” For although the people see his faults, to wit, his conduct is harsh,” they would not get their livelihood save under this king who, though unrestrained, harsh in act, speech, and thought, is lord of all the quarters of the country. Even so this sphere of neither perception nor non-perception takes that sphere of nothingness for its object, in spite of its defect, from inability to get any other. Still, Who climbs a stairway grasps the stairway rail; Who climbs a hill sees steadfastly the peak; Who climbs a rock will seek a kneehold firm; So doth a man just on this Jhana lean. And so he, leaning on it, carries on. Thus is ended the Tenth Chapter called the Exposition of the Formless in the section of the development of Concentration in the Path of Purity composed for the purpose of gladdening good folk.