4👑☸ Cattāri Ariya-saccaṃ 四聖諦
Vimt. 10 recollections
(1) THE RECOLLECTION OF THE BUDDHA
Q. What is the recollection of the Buddha? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?
A. The Enlightened One is the Blessed One who by his own efforts, with- out a teacher, understands the Noble Truths which were never heard before. He knows all. He possesses power.
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He is free. Because of these qualities, he is called the Enlightened One. The yogin remembers the Enlightened One, the Blessed One, the Supremely Enlightened One and the worth of the Enlightenment, He recollects, repeatedly recollects, recollects again and again, does not forget to recollect on these. He remembers (the Enlightened One's) faculties and powers. He practises right recollectedness. Thus is the recollection of the Buddha. The undisturbed dwelling of the mind (in the recollection of the Buddha) — this is called the practising of it. The
remembering of the Buddha's worth is its function. The growth in confidence ts its near cause.
He who practises the recollection of the Buddha acquires the following eighteen benefits: increase of confidence, mindfulness, wisdom, reverence, merit, great joy, ability to endure hardship, fearlessness, shamefastness in the presence of evil, the state of living near the Teacher, enjoyment of activity belonging to the ground of the Buddhas, (the happiness of) faring well and approaching the ambrosial.
1 According to the Netti Sutta,
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if a man wishes to meditate on the Buddha, he should worship Buddha images and such other objects.
"What is the procedure?":
The new yogin goes to a place of solitude and keeps his mind undisturbed. With this undisturbed mind, he remembers him who comes and goes in the same way, the Blessed One, consummate, supremely enlightened, endowed with true knowledge and conduct, sublime, knower of the world, matchless guide of men to be tamed, teacher of divine and human beings, enlightened, blessed.
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Thus he reaches the further shore of merit.
"Blessed One":
Because he gets the praise of the world, he is called the Blessed One. Because he has attained to excellent truth, he is called the Blessed One. Because he is worthy of offerings, he is called the Blessed One. Because he has acquired the highest merits, he is called the Blessed One and because he is the Lord of the Way-Truth, he is called the Blessed One. For these reasons is he called the Blessed One.
"Consummate":
Because he is the recipient of gifts, he is consummate* Because he has killed the defilement-foes, he is consummate. Because he breaks the spokes of the wheel of birth and death, he is consummate.
4 "Supremely enlightened":
Because he knows rightly all things, in all his activities, he is called the supremely enlightened. Because he has killed ignorance, he is called the supremely englightened and because he has attained to the enlightenment that is unrivalled, by himself, he is called the supremely enlightened.
5 "Endowed with true knowledge and conduct":
Knowledge means the three kinds of knowledge, i.e., the knowledge of past existences, the knowledge of the passing away and the arising of beings and the knowledge of the extinction of the cankers. The Blessed One has removed the ignorance of the past with the knowledge of past existences, the ignorance of the future with the knowledge of the passing away and the arising of beings, and the ignorance of the present with the knowledge of the extinction of the cankers.
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Having removed the ignorance of the past, the Blessed One sees, when he recollects, all past states in the course of all activities. Having removed the ignorance of the future, the Blessed One sees, when he recollects, all future states in the course of his activities. Having removed all present ignorance, the Blessed One sees, when he recollects, all present states in the course of his activities.
"Conduct" means:
"The being endowed with virtue and concentration".
"Virtue" means:
"Endowed with all good states". He is called "perfect in knowledge and conduct".
"Perfect" means:
"Endowed with supernormal powers". Hence he is called "perfect'in knowledge and conduct".
(Again) "endowed" means:
"possessed of all concentration".
Thus the Blessed One has great compassion and appreciative joy because of omniscience, the three kinds of knowledge and conduct. He acquired knowledge with facility, because he had benefitted the world [427]. He opened the path of science, because he knew all spheres. He is perfect in knowledge because none can surpass him, because he has destroyed all defilements and because of pure right action. He is perfect in conduct, because he has become the eye of the world and because he has blessed those who were unblessed. He is perfectly enlightened through knowledge, because he has become the mainstay of the world and because he has rescued the fear-stricken. . He saves through conduct, because he has acquired the supernormal power of the highest truth. He, without a teacher, has acquired that excellent equipose of behaviour towards all things, because he has promoted the weal of the world. Thus, through being perfect in knowledge and conduct, he is called the Blessed One. Thus is "perfect in knowledge and conduct" to be under- stood.
"Sublime":
Because he has reached the good road, he is named "sublime". Because he will not return again, and because he has attained to the extinction, Nibbdna, that is without residue of the substratum of being,
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he is named "sublime". Again, because his teaching cannot be overturned he is called "sublime". And again, because his teachings are not untrue, he is called "sublime". And again, because his teachings are without disadvantages, he is called "sublime". And again, because his teachings are neither too many nor too few, he is called "sublime".
"Knower of the world":
World is of two kinds, i.e., the world of beings and the world of formations.
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The Blessed One knows the world of being in the course of all his actions. Through the varying desires of beings, through the difference of faculties, through past lives, through the knowledge of the divine eye, through the knowledge of the passing away and arising of beings, through combination, through fulfilment, through various modes of differentia- tion, through various states of durability and non-durability, through various births, through various states of birth, through various planes, through various actions, through various defilements, through various results, through various kinds of good and evil and through various kinds of binding and unbinding, the Blessed One knows the world of beings.
And again it is said "the world of formations":
The Blessed One knows all action and he knows the many formations. Through concentration percep- tion, through causes and conditions, through moral, immoral and the amoral, through various aggregations, through various worlds, through various spheres, through perfect understanding, through impermanence, sorrow and not-self and through the born and the unborn, the Blessed One knows the world of formations.
Thus is "knower of the world" to be understood.
"Matchless":
Because he is unsurpassable, in the world, he is called "matchless". And again, because he is without an equal, because he is most excellent, because he is incomparable and because others cannot excel him, he is named "matchless".
3 "Guide of men to be tamed":
There are three kinds of persons: a man hears the Law and quickly is able to expound it; another man elucidates the principles of causes and conditions; and yet another makes clear the knowledge of past existences. But the Blessed One, having mastered the eightfold way of emancipation, has tamed beings. Therefore, he is named "guide of men to be tamed".
1 "Teacher of divine and human beings":
The Blessed One has rescued divine and human beings from the fearful forest of birth, decay and death. Therefore, he is called "teacher of divine and human beings". And again, he has taught the way of insight and the way of meditation, jhana. Therefore, he is called "teacher of divine and human beings". Thus, in these ways should a man recall (the qualities) of him who comes and goes in the same way.
Further, there is the teaching of the principal teacher: In four ways should the Blessed One be remembered. He came to the world for the last time by his own efforts in the past. He was endowed with excellent virtue. He benefltted the world. During twenty incalculable
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aeons from his first aspiration to his last birth, he had seen the faculties and the bases of faculties of countless
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number of commoners. Therefore, he pities the world thus: "I have attained to liberation; now, I should liberate these. I have tamed myself; now, I should tame these. I have gained knowledge; now, I should cause knowledge to arise in these. I have reached Nibbdna; now, I should cause these also to reach it".
4 He has reached completion and contentment in the fulfilling of charity, virtue, renunciation, fortitude, truth, resolution, loving-kindness, equanimity, energy and wisdom. He revealed the birth stories of the time when he was a Bodhisatta, in order to encourage others to gain the light. He was born as a hare and practised charity.
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One should recollect on virtue through the Sarhkhapala birth-story;
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on renunciation, through the Maha-Govinda birth- story;
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on fortitude, through the Khanti birth-story;
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on truth, through the Maha Sutasoma birth-story;
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on resolution, through the Dumb-Cripple's birth- story;
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on loving-kindness, through the Sakka birth-story;
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on equanimity, through the Lomaharhsa birth-story;
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on energy, through the Chief of Mer- chants' birth-story;
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(on wisdom), through the Deer birth-story.
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One should also recollect on the word of the father in the Dighiti-Kosala birth-story
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and one should recollect on the reverence of the White Six-tusked Elephant-sage.
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Through the White-Horse birth-story
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one should recollect the visit of the Bodhisatta to help all beings. One should recollect that the Bodhisatta forsook his own life and saved another's life in the Deer birth-story.
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One should recollect that the Bodhisatta, in the (Great) Monkey birth-story,
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saved a being from great suffering; and further one should remember that seeing a man who had fallen into a pit, he rescued him with heart of compassion and offered him roots, and fruits of trees and when that man, wishing to eat flesh, hurt the Bodhisatta's head, he taught that man the truth and pointed out the right road to him, in the Great Monkey birth-story.
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Thus, one should concentrate on the merits of the birth-stories of the Blessed One in many ways.
How should one recollect on the merits of the sacrifices of the Blessed One? The Blessed One fulfilled all things in his previous births. When he was young he removed the longing for all abodes. He removed the longing for child, wife, parents and friends. He forsook that which was hard to forsake. He lived alone in empty places. He aspired after Nibbdna. He crossed the Neranjara in Magadha. He sat under the Bodhi tree, conquered the king of death and the demon armies. In the first watch of the night, he remembered his past lives; in the middle watch of the night, he gained the divine eye; and in the last watch of the night, he understood sorrow and its cause and saw the excellent.
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Through the practice of the Noble Eightfold Path, he was able to destroy the cankers and attain to Enlighenment. He removed his body from the world and entered the highest and purest place of the extinction of the cankers. Thus one should recollect the sacrifices of the Blessed One in many ways.
How should one recollect the virtues with which the Blessed One was endowed? The Blessed One acquired emancipation and the state of mind that is together with it, thus: through being endowed with the ten powers of him who comes and goes in the same way, the fourteen kinds of Buddha- knowledge
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and the eighteen Buddha-virtues;
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through fulfilment of many meditations, jhanas, and through reaching the further shore of freedom. Thus should the yogin recollect.
What are the ten powers of the Blessed One ?
He knows the proper from the improper, according to reality; knows the causes and consequences of good actions of the past, future and present, according to reality; knows the various intentions of beings, according to reality; knows the various kinds of behaviour, according to reality; knows the causes and consequences leading to the world of deities, humans and others, according to reality; knows the differences in the faculties of beings, according to reality; knows the pure and that which is with defilement in meditation (jhana), emancipation, concentra- tion and attainment, according to reality; knows his past existences, according to reality; knows the passing away and the arising of beings, according to reality; knows the extinction of the cankers, according to reality.
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The Blessed One is endowed with these ten powers.
What are the fourteen kinds of Buddha-knowledge?
They are, namely, knowledge of sorrow, knowledge of sorrow's cause, knowledge of sorrow's cessation, knowledge of the way, knowledge of the analysis of meaning, knowledge of the analysis of the law, knowledge of the analysis of derivation, knowledge of the analysis of argument, knowledge of the causes and consequ- ences leading to the world of deities, humans and others, knowledge of the differences in the faculties of beings, knowledge of the twin miracle, knowledge of the great thought of compassion, omniscience, and knowledge that is without the hindrances. These are the fourteen kinds of Buddha-knowledge. Thus is the Blessed One endowed with these fourteen kinds of knowledge.
2 What are the eighteen virtues fulfilled by the Blessed One ?
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Unobstructed Buddha-knowledge of the past; unobstructed Buddha-knowledge of the future; unobstructed Buddha-knowledge of the present; all bodily actions are led by knowledge and appear in accord with it; all verbal actions are led by knowledge and appear in accord with it; all mental actions are led by knowledge and appear in accord with it — these six virtues has the Blessed One fulfilled. Non-impairment of the will; non-impairment of energy; non- impairment of mindfulness; non-impairment of concentration; non-impair- ment of wisdom; non-impairment of freedom — these twelve virtues has the Blessed One fulfilled. Absence of uncertainty; absence of deception; absence of that which is not clear; absence of hurry; absence of state that is not known; absence of equanimity that is removed from reflection.
"Absence of uncertainty" means:
"His bearing is dignified; there is nothing unseemly in his action".
"Absence of deception" means:
"He has no craftiness".
"Absence of that which is not clear" means:
"That there is nothing that his knowledge cannot sense".
"Absence of hurry" means:
"His behaviour is free from hurry".
"Absence of state that is not known" means:
"He is completely aware of his mental processes".
"Absence of equanimity that is removed from reflection" means:
"There is no state of equanimity in him of which he is not aware".
These eighteen virtues has the Blessed One fulfilled.
1 And again, the Blessed One has reached the other shore with facility having fulfilled all good through the skilfulness belonging to him who comes and goes in the same way,
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through the four foundations of mindfulness, through the four right efforts, through the four bases of supernormal power, through the five faculties, the five powers, the six kinds of supernormal knowledge, the seven factors of enlightenment, through the Noble Eightfold Path, through the eight positions of mastery, through the eight kinds of emancipation, through the nine gradually ascending states, through the ten Ariyan abodes and through the way of analytical science. Thus one should recall to mind that Blessed One who has acquired the merits of the Excellent Law through these ways.
How should one remember the benefits with which the Blessed One has blessed the world? The Blessed One has fulfilled all merits and has reached the further shore. No other being could have turned the Wheel, of the Law which the Blessed One set a-rolling out of compassion for all beings. Without making an esoteric and an exoteric division of doctrine, he has opened wide the gate of the immortal.
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He has caused an incalculable number of deities and humans to acquire the fruit of holiness. He has caused an incalculable
number of beings to acquire merit with the three miracles, namely, the miracle of supernormal power, the miracle of mind reading and the miracle of instruction.
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He has aroused confidence in the hearts of men. He has overthrown all soothsaying and all false views. He has obliterated the bad road and opened the good road and made men to acquire the fruit of liberation or birth in the heaven world. He has caused his hearers to obtain peace and dwell in the law of the hearer.
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He has set down many precepts, preached the Pdrimokkha, established beings in excellent merit, given them the perfect teaching of the Enlightened One and filled the world full (with the Truth). All beings worship and honour him, and all deities and humans hear him.
Thus the Blessed One, who dwells unperturbed, has compassionated and benefitted the world, has done what should be done.
(only leads to access concentration, not first jhana)
That yogin recollects him who comes and goes in the same way, thus: Through these ways and these virtues, he arouses confidence in his mind. Being full of confidence and being easy in the recollection, his mind is always undisturbed. Because of his mind being undisturbed, he attains to access- meditation.
Q. How is it that one who meditates on the Buddha attains to access and not to fixed meditation, jhana ?
A. In the highest sense, the virtue of the Buddha is a subject of profound wisdom. In this sense the yogin cannot attain to fixed meditation, jhana, owing to abstruseness. And again, he has to recollect not merely one virtue. When he thinks on many virtues he cannot attain to fixed meditation, jhana. This is a subject of meditation of all access-concentration.
(but 4 jhanas are easy to get to from here)
Q. Access is attained through concentration on a single object. If he thinks on many virtues, his mind is not concentrated. How then does he gain access?
A. If he recollects the virtues of him who comes and goes in the same way and of the Enlightened One, the yogin's mind becomes concentrated. Therefore, he is untroubled.
Again it is taught that from the recollection of the Buddha, the four meditations, jhanas, arise.
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The recollection of the Buddha has ended.
(2) THE RECOLLECTION OF THE LAW (Dhamma)
Q. What is the recollection of the Law? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure ?
A. The Law means extinction, Nibbana, or the practice by means of which extinction, Nibbana, is reached. The destruction of all activity, the abandoning of all defilements, the eradication of craving, the becoming stainless and tranquillized — these are called extinction, Nibbdna. What are the practices leading to extinction, Nibbdna! Namely, the four foundations of mindfulness, the four right efforts, the five powers, the seven factors of enlightenment, the Noble Eightfold Path — these are called the practices leading to Nibbdna. The recollection of the Law is the virtue of renunciation and the virtue of the Way. This recollection is recollectedness and right recollectedness. Thus is recollection of the Law to be understood. The undisturbed dwelling of the mind (in this recollection) is the practising of it. The awareness of the virtues of the Law is its salient characteristic. Analysis of the Law is its function. The understanding of the meaning is its near cause. Its benefits are equal to those of the recollection of the Buddha.
"What is the procedure?":
The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind, he recollects thus: The Law is well-taught by the Blessed One, is visible, not subject to time, inviting, conducive to perfection, to be attained by the wise, each one for himself.
1 "The Law is well-taught by the Blessed One":
It is free from extremes,
2 therefore it is called "well-taught".
There are no inconsistencies in it, there- fore it is called "well-taught".
There are no contradictions in it and it is endowed with the three kinds of goodness, therefore it is called "well-taught".
It is completely spotless, therefore it is called "well-taught".
It leads beings to extinction, Nibbdna, wherefore it is called "well-taught".
"Visible":
Because one gains the Paths and the Fruits in succession, it is called "visible".
Because one sees extinction, Nibbdna, and the (other) Fruits of the Path, it is called "visible".
"Not subject to time":
Without lapse of time fruition occurs.
Therefore, it is called "not subject to time".
"Inviting":
It says: "Come and see my worth!".
In the same way, those who have the ability to teach are called men who say "Come and see!"
"Conducive to perfection":
If a man acknowledges it, he will reach the immortal. Such is that which is "conducive to perfection".
What leads to the fruition of holiness is called that which is "conducive to perfection".
"To be attained by the wise, each one for himself":
If a man acknowledges it and does not accept other teachings, he causes the arising of the know, edge of cessation, the knowledge of the unborn and the knowledge of free dom. Therefore, it is called that which is "to be attained by the wise, each one for himself".
Further, the yogin should recollect the Law in other ways thus: It is the eye; it is knowledge; it is peace; it is the way leading to the immortal; it is renunciation; it is the expedience whereby cessation is won; it is the way to the ambrosial; it is non-retrogression; it is the best; it is non-action, solitude, exquisiteness. It is not soothsaying. It is the most excellent object for the wise man's mind. It is to cross over to the other shore; it is the place of refuge. That yogin in these wgys and through these virtues recollects the Law, and his mind is filled with confidence. On account of this confidence, his mind is undisturbed. Because of the undisturbed state of the mind, he destroys the hindrances, arouses the meditation, (jhana) factors and dwells in access-concentration. The rest is as was fully taught above.
The recollection of the Law has ended.
(3) THE RECOLLECTION OF THE COMMUNITY OF BHIKKHUS
Q. What is the recollection of the Community of Bhikkhus?
(What is the practising of it?) What are its salient characteristic, function and near cause? What is the procedure?
A. The congregation of the saints is the Community of Bhikkhus. This is called the Community of Bhikkhus. The yogin recollects the virtue of the observances of the Community of Bhikkhus. This recollection is recollected- ness and right recollectedness. Such is the recollection of the Community of Bhikkhus to be understood. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of the virtues of the Community of Bhikkhus is its salient characteristic; reverence is its function; appreciation of the virtues of the Community of Bhikkhus is its near cause. Its benefits are equal to those of the recollection of the Buddha.
"What is the procedure?":
The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind, he recollects thus: The Community of Hearers of the Blessed One is of good conduct, the Commu- nity of Hearers of the Blessed One is of upright conduct, the Community of Hearers of the Blessed One is of righteous conduct, the Community of
Hearers of the Blessed One is of dutiful conduct. This Community of Hearers of the Blessed One, namely, the four pairs of men and the eight kinds of indi- viduals, is worthy of offerings, worthy of hospitality, worthy of gifts, worthy of reverential salutation, is the incomparable field of merit of the world.
1 "The Community of Hearers of the Blessed One is of good conduct":
The Community of Hearers of the Blessed One is of "good conduct", because it follows the good word.
It is of "good conduct" and "upright conduct", because it benefits itself and others.
It is of "good conduct" and "upright conduct" because it has no enemy.
It is of "good conduct" and "upright conduct" because it avoids the two extremes and takes the mean.
It is of "good conduct" and "upright conduct", because it is free from hypocrisy.
It is "good conduct", because it is free from wickedness and crookedness and free from unclean action of body and speech.
"Is of righteous conduct":
It is of "righteous conduct" because it follows the Noble Eightfold Path.
And again, "righteous" is an appellation of extinc- tion, Nibbdna.
It is of "righteous", "good conduct", because it follows the Noble Eightfold Path and reaches extinction, Nibbdna.
It is of "righteous", "good conduct", because it follows the Four Noble Truths taught by the Buddha.
"Is of dutiful conduct":
It is of "dutiful conduct" because it is perfect in the practice of unity in the Community of Bhikkhus.
It is of "dutiful conduct", because, seeing the great fruit of virtue and the increase of virtue which follow the practice of unity, it observes this (unity).
: "The four pairs of men and the eight kinds of individuals":
The Path and the Fruit of Stream-entrance are regarded as the attainments of a pair of men. The Path and the Fruit of Once-returning are regarded as the attainment of a pair of men. The Path and Fruit of Non-returning are regarded as the attainments of a pair of men. The Path and Fruit of the Consummate One are regarded as the attainments of a pair of men. These are called "the four pairs of men".
The eight kinds of individuals
are they who gain the four Paths and the four Fruits. These are called the eight kinds of individuals. Because the Community of Bhikkhus dwells in these Paths and Fruits, It is said to consist of the four pairs of men. Those who dwell in the four Paths and the four Fruits are called the eight kinds of individuals.
"Hearers":
It (the Community of hearers) accomplishes after having heard. Therefore it is called (the Community of) hearers.
"Community":
The congregation of saints. It is worthy of hospitality,
worthy of offerings, worthy of gifts, worthy of reverential salutation, and is the imcomparable field of merit of the world.
"Worthy of hospitality":
Worthy of hospitality means worthy of receiving invitations.
"Worthy of offerings":
Great is the fruit that could be obtained through offerings made to it. And again, it is worthy of receiving offerings.
"Worthy of gifts:
One acquires great fruit by gifting various things to it.
"Worthy of reverential salutation":
It is fit to receive worship. Therefore it is called worthy of reverential salutation.
"Incomparable":
It is possessed of many virtues. Therefore it is called incomparable.
"Field of merit of the world":
This is the place where all beings acquire merit. Therefore it is called the field of merit of the world.
And again, the yogin should recollect through other ways thus: This Community of Bhikkhus is the congregation that is most excellent and good. It is called the best. It is endowed with virtue, concentration, wisdom, freedom and the knowledge of freedom. That yogin recollects these various virtues in different ways. Through this recollection of the various virtues, he becomes confident. Owing to the recollection of confidence, his mind is undisturbed. With undisturbed mind he is able to destroy the hindrances, arouse the meditation (jhdrta) factors and attain to access. The rest is as was fully taught above.
The recollection of the Community of Bhikkhus has ended.
(4) THE RECOLLECTION OF VIRTUE
Q. What is the recollection of virtue? What is the practising of it. What are its salient characteristic, function and near cause? What is the procedure?
A. Through virtue one recollects pure morals. This recollectedness is recollection and right recollectedness. Thus should the recollection of virtue be understood. The undisturbed dwelling of the mind in the recollection of virtue is the practising of it. Awareness of the merit of virtue is its salient characteristic. To see the fearfulness of tribulation is its function. Appreci- ation of the unsurpassable happiness (of virtue) is its near cause. Twelve are the benefits of the recollection of virtue thus: One honours the Teacher, esteems the Law, and the Community of Bhikkhus, respects the precepts of virtue, esteems offerings, becomes heedful, sees danger in and fears the smallest fault,
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guards oneself, protects others, has no fear of this world, has no fear of the other world and enjoys the many benefits accruing from the observance of all precepts. These are the benefits of the recollection of virtue.
"What is the procedure?":
The new yogin goes to a place of solitude and keeps his mind undisturbed. With this undisturbed mind, he recollects thus: "My virtue is unbroken, indefective, unspotted, unblemished, liberating, praised by the wise, untainted, conducive to concentration".
1 If unbroken, they are indefective. If indefective, they are unspotted. The others should be known in the same way.
Again, because when virtue is pure, they become the resorting-ground of all good states, they come to be called "unbroken and indefective". As they constitute the honour of caste, they are called unspotted and unblemished. As they constitute the joy of the Consummate One, and bear no tribulation, they are called "praised by the wise". As they are untouched by views, they are called "untainted". As they lead to sure stations, they are called "conducive to concentration".
Further, the yogin should practise recollection of virtue in other ways thinking thus: "Virtue is the bliss of separation from tribulation. This caste is worthy of honour. The treasure of virtue is secure. Its benefits have already been taught". Thus should virtue be understood. That yogin practises recollection of virtue considering its merits through these ways. Owing to his recollectedness and confidence, his mind is not disturbed. With this undisturbed mind he destroys the hindrances, arouses the meditation (jhana) factors and attains to access-meditation. The rest is as was fully taught above.
The recollection of virtue has ended.
(5) THE RECOLLECTION OF LIBERALITY
Q. What is the Recollection of liberality? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure?
A. Liberality means that one gives one's wealth to others wishing to benefit them, and in order to derive the happiness of benefitting others. Thus is liberality to be understood. One dwells indifferent in the recollection of the virtue of liberality. This recollectedness is recollection and right recol- lectedness. This is called recollection of liberality. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of the merit of liberality is its salient characteristic. Non-miserliness is its function. Non-covetousness is its near cause.
A man who practises the recollection of liberality gains ten benefits thus: He gains bliss through liberality; he becomes non-covetous through liberality;
he is not miserly, thinks of others, becomes dear to others, does not fear in others' company, has much joy, acquires the compassionate mind, fares well and approaches the ambrosial.
"What is the procedure?":
The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind he practises recol- lection of liberality thus: "Through abandoning things I have benefitted others; therefrom I have gained much merit. The vulgar, by reason of the dirt of covetousness, are drawn to things. I live with mind non-coveting and not unclean. Always I give and enjoy giving to others. Always I give and distribute".
1 That yogin in these ways practises the recollection of liberality. Through the recollection of liberality his mind is endowed with confidence. Because of this recollection and confidence, his mind is always undisturbed. With undisturbed mind he destroys the hindrances, arouses the meditation (jhana) factors and attains to access-concentration. The rest is as was fully taught above.
The recollection of liberality lias ended.
(6) THE RECOLLECTION OF DEITIES
Q. What is the recollection of deities? What is the practising of it? What are its salient characteristic, function and near cause? What is the procedure? . . . . . . .
A. Considering the benefit of birth in a heaven, one recollects one's own merits. This recollectedness is recollection and right recollectedness. This is called recollection of deities. The undisturbed dwelling of the mind in this recollection is the practising of it. Awareness of one's own merits and the merits of the deities is its salient characteristic. To admire merit is its function. Confidence in the fruit of merit is its near cause.
A man who practises the recollection of deities gains eight benefits: he increases five qualities, namely, confidence, virtue, learning, liberality and wisdom; he can gain that which heavenly beings desire and to which they are devoted; he is happy in the anticipation of the reward of merit; he honours his body; he is reverenced by heavenly beings. Through this, he is able to practise virtue and recollection of liberality also. He fares well and approaches the ambrosial.
"What is the procedure?": The new yogin goes to a place of solitude and keeps his mind undisturbed. With undisturbed mind he practises the recollection of deities thinking thus: "There are the Four Regents. There are the deities
of Tdvatimsa, Ydma, Tusita, Nimmdnarati, Paranimmitavasavatti heavens. There are the Brahma-group deities and other deities. Those deities, being endowed with such confidence, on dying here, were born there. I too have such confidence. Endowed with such virtue, such learning, such liberality and such wisdom, those deities were born there. I too have such wisdom".
1 Thus he recollects his own and the deities' confidence, virtue, learning, liberality and wisdom.
That yogin in these ways and through these virtues practises the recollection of deities, and is thereby endowed with confidence. Owing to confidence and recollectedness, his mind is undisturbed. With undisturbed mind he destroys the hindrances, arouses the meditation (jhana) factors and attains to access-meditation.
Q. Why does one recollect the merit of deities and not of humans?
A. The merit of the deities is the most excellent. They are born in excellent realms and are endowed with excellent minds. Having entered a good realm, they are endowed with good. Therefore one should recollect the merit of the deities and not the merits of men. The rest is as was fully taught above.
The recollection of deities has ended.
The sixth fascicle has ended.
(7) MINDFULNESS OF RESPIRATION
[418] THE PATH OF FREEDOM
FASCICLE THE SEVENTH
WRITTEN
BY THE ARAHANT UPATISSA
WHO WAS CALLED GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
TIPITAKA SANGHAPALA OF FUNAN
CHAPTER THE EIGHTH
Section Four
(chap 8 section 4) MINDFULNESS OF RESPIRATION
{ located in a separate article }
(8) MINDFULNESS OF DEATH
Q. What is mindfulness of death? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?
A. The cutting off of the life-faculty — this is called death. The undis- turbed mindfulness of this — this is called the practising of it. The cutting off of one's life is its salient characteristic. Disagreeableness is its function. Well-being is its near cause.
What are its benefits ?
He who practises mindfulness of death is possessed of diligence as regards the higher meritorious states, and of dislike as regards the demeritorious. He does not hoard clothes and ornaments. He is not stingy. He is able to live long, does not cling to things, is endowed with the perception of impermanence, the perception of subjection to ill and the percep- tion of not-self. He fares well and approaches the ambrosial. When he comes to die, he does not suffer bewilderment.
What is the procedure ?
The new yogin enters a place of solitude and guards his thoughts. He considers the death of beings with mind undistracted thus: "I shall die; I shall enter the realm of death; I shall not escape death". Thus it is taught in the Nettipada Sutta:
5
"If a man wishes to meditate on death, he should contemplate a person who is on the point of being killed and he should know the causes of death".
Here there are four kinds in mindfulness of death:
(1) Associated with anxiety.
(2) Associated with fear.
(3) Associated with indifference.
(4) Associated with wisdom.
The mindfulness associated with the loss of one's own beloved child is associated with anxiety.
The mindfulness connected with the sudden death of one's own child is associated with fear.
The mindfulness of death by a burner (of corpses) is associated with indifference.
Remembering (the nature of) the world, one develops aversion — this is called associated with wisdom. Here the yogin should not practise the mindfulness associated with anxiety, fear or indifference, because [432] through them he is not able to remove tribula- tion. Tribulation can only be removed through the mindfulness associated with wisdom.
There are three kinds of death thus:
death according to general opinion,
death as a complete cutting off,
momentary death.
What is "death according to general opinion"?
Death as it is understood in common parlance. This is called "death according to general opinion".
"Death as a complete cutting off" means:
"The Consummate One has cut off the defilements".
"Momentary death" means:
"The momentary perishing of all formations".
1 And again, there are two kinds in death: untimely death and timely death. Death through suicide, murder or disease, or through being cut off in the prime of life without (assignable) cause is called untimely death. Death through the exhaustion of the life-span or through old age is called timely death.
2
One should recall to mind these two kinds of death. And again, predecessor-teachers
3
have taught the practice of mindfulness of death in these eight ways:
4
through the presence of a murderer;
through the absence of an efficient cause;*
through inference;
through the body being common to the many;
through the weakness of the life-principle;
through the distinguishing of time;
through the absence of the sign;
through the shortness of the moment.
Q. How should one practise mindfulness of death "through the presence of a murderer"?
A. Like a man who is being taken to a place to be killed. When that man sees the murderer drawing out a sword and following him, he thinks thus: "This man intends to kill me; I shall be killed at any moment; I shall be killed at any step. I shall surely be killed if I turn back. I shall surely be killed if I sit down; I shall surely be kilied if I sleep". Thus should the yogin practise mindfulness of death "through the presence of a murderer".
Q. How should one practise mindfulness of death "through the absence of an efficient cause" ?
A. There is no cause or skill that can make life immortal. When the sun and the moon rise, no cause or skill can make them turn back. Thus the yogin practises mindfulness of death.
Q. How does one practise mindfulness of death "through inference"?
A. Many kings who possessed great treasures, great vehicle-kings, Maha Sudassana of great supernormal power, Mandhatu and all other kings entered the state of death. And again, many sages of old, Vessamitta and Yamataggi, who possessed
great supernormal power and who caused fire and water to issue forth from their bodies, also entered the state of death. Great hearers of old like the Venerable Elders Sariputta, Moggallana and others, who were possessed of immense wisdom and power also entered the state of death. Many Pacceka- buddhas who attained enlightenment without owning a teacher, and who were endowed with all virtue, also entered the state of death. And again, they who come and go in the same way, the Consummate, Supremely Enlightened, Matchless Ones, endowed with knowledge and conduct, who have won the further shore of merit — many such also entered the state of death. How shall I with my brief life-span escape entry into the state of death? Thus the yogin practises mindfulness of death "through inference".
Q. How does one practise mindfulness of death" through the body being common to the many"?
A. Through the disorder of wind and phlegm, the state of death is fulfilled. Through the disturbance of many worms or through lack of drink and food, the state of death is fulfilled. Or through being bitten by poisonous snakes, centipedes, millepedes, or rats, death is fulfilled. Or through being mauled by a lion, a tiger or a leopard, or through being attacked by a demon (naga), or through being gored by a cow, death is fulfilled. Or through being killed by humans or non-humans, death is fulfilled. Thus one practises mindfulness of death "through the body being common to the many".
Q. How does one practise mindfulness of death "through the weakness of the life-principle" ?
A* In two ways one practises mindfulness of death through the weakness of the life-principle. Through the state of being placed in powerlessness and through dependence on the powerless, the weakness of the life-principle is fulfilled.
SIMILES OF THE FOAM, PLANTAIN TRUNK AND BUBBLE
Q. How is the life-principle weak through its being placed in powerless- ness?
A. There is no substantiality in this body as it is taught in the simile of the foam, in the simile of the plantain trunk and in the simile of the bubble,
1 because it is devoid of reality and it is separate from reality. Thus through the state of being placed in powerlessness, the life-principle is weak.
Q. How is the life-principle weak through dependence on the powerless?
A. This is kept together by the incoming breath and the outgoing breath, by the four great primaries, by drink and food, by four postures and by warmth. Thus it depends on the powerless. Therefore the life-principle is weak. Thus one practises mindfulness of death "through the weakness of the life-principle" in two ways.
Q. How does one practise mindfulness of death "through the distinguishing of time"?
A. All beings were born is the past (and suffered death). At present, (nearly) all enter the state of death without
reaching a hundred years. Thus one practises mindfulness of death "through the distinguishing of time". And again one practises thus: "I wonder whether it is possible for me to live a day and a night. I wonder whether during that time I could think on the teaching of the Blessed One — could I have that opportunity! I wonder whether I could live even for a day. Or could I live for half a day, or for a short while. Could I live long enough to partake of a single meal, half a meal, or even long enough to gather and partake of four or five morsels of food! Could I live long enough to breathe out having breathed in, or could I live long enough to breathe in having breathed out".
1 (Thus) one practises mindfuiness of death "through the distinguishing of time".
Q. How does one practise mindfulness of death "through the absence of the sign"?
A. There is no sign. Therefore there is no fixed time for death. Thus one practises mindfulness of death "through the absence of the sign".
Q. How does one practise mindfulness of death "through the shortness of the moment"?
2
A. If one reckons the causes of the present and not those of the past or the future, beings exist but a single conscious moment. Nothing exists for two moments. Thus all beings sink in the conscious moment.
3
It is taught in the Abhidhamma thus: "In the past
conscious moment, one did not live, one is not living, one will not live. In the future conscious moment, one did not live, one is not living, one will not live. In the present conscious moment, one did not live, one will not live, only one is living".
1
And again, it is taught in this stanza:
"Life and personality, sorrow, happiness and all
are joined to one thought; quickly the moment passes. By the yet-not-become, nothing is born; by the present one lives. When mind's shattered, the world dies;
2
so the world's end was taught.
(access concentration but not first jhana)
Thus one practises mindfulness of death through the shortness of the moment. That yogin through these ways practises mindfulness of death and develops (the perception of) disagreeableness. Owing to facility in (the perception of) disagreeabieness and owing to facility in mindfulness, his mind is not disturbed. When his mind is undisturbed, he is able to destroy the hindrances and cause the arising of the meditation (jhana) factors and attain to access-concentration.
(difference between impermanence and mindfulness of death ?)
Q. What is the difference between the perception of impermanence and mindfulness of death ?
A. The perception of the passing away of the aggregations is called the perception of impermanence. The mindfulness of the destruction of the faculties is called mindfulness of death. The practice of the perception of impermanence and the perception of not-self is called the rejection of pride. He who practises mindfulness of death can dwell in the perception of imper- manence and the perception of subjection to ill through the thought of the cutting off of life and the destruction of the mind. These are the differences between them.
Mindfulness of death has ended.
(9) MINDFULNESS OF BODY
Q. What is mindfulness of body? What is the practising of it? What are its salient characteristic and function? What are its benefits? What is the procedure?
{in a separate article}
(10) THE RECOLLECTION OF PEACE
Q. What is the recollection of peace? What is the practising of it? What are its salient characteristic, function and near cause? What are its benefits? What is the procedure?
A. Peace is the stilling of the movements of the mind and body. Complete stilling is called peace. One recalls peace to mind, well. This is recollectedness, recollection and right recollectedness. This is called the recollection of peace. The undisturbed dwelling of the mind in this recollection is called the practising of it. The manifestation of lasting merit is its salient characteristic. Non-restlessness is its function. Sublime freedom is its near cause.
What are its benefits ?
When a man practises the recollection of peace, happily he sleeps, happily he awakes, is endowed with calm. His faculties are tranquil and he is able to fulfil his aspirations. He is pleasant of mein, modest of demeanour and is esteemed by others. He fares well and approaches the ambrosial.
What is the procedure?
The new yogin enters into a place of solitude and sits down with mind intent (on the recollection of peace) and undisturbed. If this bhikkhu calms his faculties, his mind will be quietened and he will enjoy tranquillity immediately. This bhikkhu sees and hears, through bodily, verbal and mental action, through the recollection of peace and through the merits of peace. It was taught by the Blessed One thus: "That bhikkhu is endowed with virtue, endowed with concentration, endowed with wisdom, endowed with freedom and is endowed with the knowledge of freedom. Great, I declare, is the gain, great is the advantage of one who sees that bhikkhu. Great, I declare, is the advantage of one who hears that bhikkhu. Great, I declare, is the advantage of one who goes near to that bhikkhu. Great, I declare, is the advantage of one who pays homage to that bhikkhu. Great, I declare, is the advantage of one who reflects on that bhikkhu or lives the holy life under him.
"How is that so ?
Bhikkhus who listen to the words of that bhikkhu will be able to gain the twofold seclusion, namely, that of the body and that of the mind".
2 In the recollection of peace, one recollects (that bhikkhu) thus:
When that bhikkhu entered the first meditation, jhana, he destroyed the hindrances.
One recollects: When he entered the second meditation, jhana, he destroyed initial and sustained application of thought.
One recollects: When he entered the third meditation, jhana, he destroyed joy.
One recollects: When he entered the fourth meditation, jhana, he destroyed bliss.
One recollects: When he entered the sphere of the infinity of space, he destroyed perception of form, perception of sense reaction and perception of diversity.
One recollects: When he entered the sphere of the infinity of consciousness, he destroyed space.
One recollects: When he entered the sphere of nothingness, he destroyed the perception of the sphere of the infinity of consciousness.
One recollects: When he entered the sphere of neither perception nor non- perception, he destroyed the perception of the sphere of nothingness.
One recollects: When he entered the state of the dissolution of perception and sensation, he destroyed perception and sensation.
One recollects: When he attained to the Fruit of Stream-entrance, he destroyed the defilements which are together with views (Lit. as that of views)
1
. One recollects: When he attained to the Fruit of Once-returning, he destroyed coarse passion, coarse hatred and coarse defilements.
2
One recollects: When he attained to the Fruit of Non-returning, he destroyed fine defilements, fine passion and fine hate.
3
One recollects: When he attained to the Fruit of the Consummate One, he destroyed all defilements.
4
And one recollects: When he attains to extinction, Nibbdna, he destroys everything. Thus in the recollection of peace (one recalls that bhikkhu to mind.)
That yogin, in these ways and through these merits recalls peace to mind, and is endowed with confidence. Through being unrestricted in faith, he recollects with ease, is in mind undisturbed. When his mind is undisturbed, he destroys the hindrances, causes the arising of meditation (jhana) factors and attains to access-meditation.
The recollection of peace has ended.
MISCELLANEOUS TEACHINGS
The following are the miscellaneous teachings concerning these ten recollections. One recalls to mind the merits of the Buddhas of the past and the future—this is called the practice of the recollection of the Buddha. In the same way one recollects on the Pacceka-buddhas. If a man recalls to mind one of the doctrines that has been taught, it is called the practice of the recollection of the Law. If a man recalls to mind the merits of the life of one hearer, it is called the recollection of the Community of Bhikkhus. If a man recalls virtue to mind, it is called the practice of the recollection of virtue. If a man recollects liberality, it is called the recollection of liberality. If a man rejoices in the recollection of liberality, he gives to men who are
worthy, and resolves to make that (giving) his object. [435] If he is offered food that is not (proper to be) offered, he should not partake of even a handful of it. The recollection of deities endows one with confidence. There are five doctrines. One should practise the recollection of deities.
The seventh fascicle has ended.