清淨道論 白話全本 · 冊9Visuddhimagga · Complete Vernacular · Vol. 9
慈 MettāGoodwill Mettā
全文五層 →Full five layers →本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 修慈之前行與不應先修之人 〔CSCD §240〕
九、梵住釋
修慈之論
在隨念業處之後，於前面已經舉出的慈、悲、喜、捨這四種梵住（brahmavihāra）¹之中，想要修慈的初學瑜伽者，先要斷除諸障、受取業處（kammaṭṭhāna）²，作完食事，除去食倦，在僻靜之處於善敷設的座上安樂而坐，然後最先觀察瞋的過患與忍的利益。
為什麼呢？因為以這一種修習應當捨斷瞋、應當獲得忍；而未見其過患的，任何一法都不可能捨斷，未知其利益的，也不可能獲得。所以，應當依「友啊，瞋者為瞋所勝、心被遍取，乃至也會殺生」等等的說法，而見瞋的過患。
忍與堪忍是最上的苦行， 諸佛說涅槃為最上。
以忍為力，以力為軍， 我說他是婆羅門。
又應當依「沒有勝過忍的了」等等的說法，而知忍的利益。
這樣，為了使心從已見其過患的瞋中遠離、也為了使心結合於已知其利益的忍，就應當開始修慈。開始之時，最先應當了知人的差別：「對這些人不應當最先修慈，對這些人則全然不應當修。」
這慈，對不愛之人、極愛之友（atippiyasahāyaka）、中庸者、怨敵這四種人，不應當最先修習；對異性，不應當限定〔於一人〕而修；對已命終者，則絕不應當修。為什麼對不愛之人等不應當最先修呢？因為把不愛之人放在可愛者之位，會疲勞；把極愛之友放在中庸者之位，會疲勞，而且那人只要生起一點點苦，他就幾乎要哭出來；把中庸者放在尊重者之位與可愛者之位，也會疲勞；憶念怨敵則生起忿。所以對不愛之人等不應當最先修。
至於對異性，若緣其一人而作限定之修，就會生起貪。據說有一位大臣之子問一位常往其家的長老：「尊者，應當對誰修慈呢？」長老說：「對可愛之人。」他自己的妻子是他所愛的；他對她修慈，竟終夜與牆壁相鬥。所以對異性不應當限定〔於一人〕而修。
對已命終者修，則安止與近行都不能到達³。據說有一位年少比丘緣其阿闍梨而起修慈，他的慈不轉起。他到大長老那裡去說：「尊者，慈之禪那的等至我本來已經純熟，如今卻不能入，這是什麼緣故呢？」長老說：「友，去尋那個相吧。」他去尋找，得知阿闍梨已經命終，就改緣他人而行慈，於是安止了等至。所以對已命終者絕不應當修。
§2 最先對自己——證人之位與對象之次第 〔CSCD §241–242〕
最先，應當這樣一再地唯獨對自己修習：「願我安樂、無苦」，或者「願我無怨、無惱、無苦，安樂地護持自己」。
若是這樣，那麼《分別論》中所說的這一段——
「比丘如何以慈俱之心遍滿一方而住呢？譬如見一可愛可意之人而起慈，正是這樣以慈遍滿一切有情。」
以及《無礙解道》中所說的——
「以哪五種行相修習無限定遍滿的慈心解脫呢？願一切有情無怨、無惱、無苦，安樂地護持自己。願一切有息者……願一切已生者……願一切補特伽羅……願一切自體所攝者無怨、無惱、無苦，安樂地護持自己」等等——
這樣說了。又，〈慈經〉中所說的——
願〔他們〕安樂、安穩， 願一切有情自身安樂——
這樣也說了。〔有難言：〕這與前面所說的相違，因為那裡並沒有說對自己修習。〔答：〕這並不相違。為什麼？因為那些是依安止而說的，而這一段是依證人之位（sakkhibhāva）⁴而說的。
即使他以「願我安樂」等等的方式對自己修慈一百年、一千年，安止也不會生起。但他修習「願我安樂」時，會這樣以自己為證人——「正如我欲樂、厭苦、欲生、不欲死，其他有情也是這樣」——於是對其他有情生起欲其利樂之心。世尊也——
以心遍歷一切方， 於任何處都不見有比自己更可愛的； 他人各各也同樣愛其自己， 所以愛自己的人不應害他。
——世尊這樣說時，所開示的正是這個道理。
所以，為了成就證人之位，最先以慈遍滿自己；接著，為了令〔慈〕安樂地轉起，對於那位可愛、可意、尊重、可尊敬的阿闍梨或與阿闍梨相等的人、親教師（upajjhāya）或與親教師相等的人，隨念他布施、愛語等等可愛可意之因，以及戒、聞等等可尊重可尊敬之因，然後依「願這位善士安樂、無苦」等等的方式修慈。
對這樣的人，安止固然能夠成就；但這位比丘不應當以此為足，既然想要作破界（sīmāsambheda）⁵，就應當接著對極愛之友修慈，從極愛之友而對中庸者，從中庸者而對怨敵修慈。修習之時，於每一個分位都應當令心柔軟、堪能，然後才依次投向下一個〔對象〕。
至於沒有怨敵的人，或者由於是大人之性、他人即使作不利之事也不生起怨敵之想的人，他就不應當作這樣的營為：「我對中庸者的慈心已經堪能，如今要把它投向怨敵。」至於有怨敵的人，正是就他而說的：「從中庸者而對怨敵修慈。」
§3 除瞋之法（上）——鋸喻之教誡與清淨行之隨念 〔CSCD §243–244〕
若他把心投向怨敵時，由於憶念那人所作的過犯而生起瞋，那麼他應當於前面那些人之中的任何一位，一再地入慈〔定〕、出定，一再地對那個人行慈，以此除去瞋。若這樣努力仍然不息，那麼——
依鋸喻之教誡等而隨行，
為斷瞋故，應當一再地精勤。
而這件事唯應當以這樣的方式自誡：「喂，發怒的人啊！世尊不是說過嗎——
『諸比丘，即使有暴賊、盜匪以兩柄之鋸把〔你們的〕肢體節節支解，若有人於此起意之瞋惡，他就不是我教的奉行者。』又——
對已怒者還怒，於他自己更為惡； 對已怒者不還怒，便勝那難勝之戰。 他行二者之利——自己的與他人的： 知他人已忿怒，而具念⁶寂止。
又——『諸比丘，有七法是怨敵所欲、能作怨敵之事，來於忿怒的女人或男人。哪七法呢？諸比丘，這裡怨敵對怨敵這樣希望：「但願這人色貌醜惡！」這是什麼緣故呢？諸比丘，怨敵不喜歡怨敵有好色貌。諸比丘，這忿怒的人，為忿所勝、為忿所遍取，即使他沐浴良好、塗香良好、鬚髮修整、身著白衣，為忿所勝，他也仍然是色貌醜惡的。諸比丘，這是第一法，是怨敵所欲、能作怨敵之事，來於忿怒的女人或男人。復次，諸比丘，怨敵對怨敵這樣希望：「但願這人臥苦！」……乃至（廣說如前）……「但願這人沒有多利！」……乃至（廣說如前）……「但願這人沒有財富！」……乃至（廣說如前）……「但願這人沒有名聲！」……乃至（廣說如前）……「但願這人沒有朋友！」……乃至（廣說如前）……「但願這人身壞命終之後不生於善趣天界！」這是什麼緣故呢？諸比丘，怨敵不喜歡怨敵趣於善趣。諸比丘，這忿怒的人，為忿所勝、為忿所遍取，以身行惡行，以語、以意行惡行；他以身、語、意行了惡行，為忿所勝，身壞命終之後生於苦界、惡趣、墮處、地獄。』又——
『諸比丘，譬如燒屍的火把，兩端俱燃，中間塗糞：在村中不堪作木材之用，在林中也不堪作木材之用。諸比丘，我說這種人就像那樣。』
『那麼你如今這樣發怒，就不會是世尊之教的奉行者了；還怒，就比那發怒的人更惡，也就不能戰勝那難勝之戰；那些能作怨敵之事的法，你自己就對自己作了；你也就成了燒屍火把之譬所說的那種人。』」
他這樣精勤努力，若那瞋止息了，這就好。若不止息，那麼那個人身上凡是已寂靜、清淨、憶念起來能帶來淨信的法，就應當隨念那一法而除去瞋。
有些人唯有身行是已寂靜的。他的寂靜，由於他作許多義務行持，為眾人所知；而語行與意行則未寂靜。對於他，就不應當去想那二者，唯應當隨念其身行之寂靜。
有些人唯有語行是已寂靜的，他的寂靜為眾人所知。他生性善於接待，柔和、善於言談、令人歡悅、面容坦然、先意問訊，以美妙之聲宣揚法，以圓滿的文句作法談；而身行與意行則未寂靜。對於他，就不應當去想那二者，唯應當隨念其語行之寂靜。
有些人唯有意行是已寂靜的，他的寂靜於禮塔等事上為眾人所明見。因為心未寂靜的人，禮拜塔、菩提樹或諸長老時，不恭敬而拜；在聞法堂中，或者心散亂、或者打瞌睡而坐。心已寂靜的人，則信解而拜，側耳、作意，以身或以語作心之淨信而聽法。這樣，有些人唯有意行是已寂靜的，身行與語行則未寂靜；對於他，就不應當去想那二者，唯應當隨念其意行之寂靜。
至於有些人，這三法之中連一法也未寂靜；對那樣的人，就應當這樣生起悲愍（kāruñña）：「這人如今雖然行走在人間，可是再過幾天，他就要去填滿八大地獄與十六增地獄了。」因為緣於悲愍，瞋也會止息。
有些人這三法都已寂靜；對他，隨自己所欲的，就隨念哪一法。因為對那樣的人，修慈並不難。
為了明顯這個義理，五集之中的〈除瞋之法經〉——「諸位，有這五種除瞋之法；比丘於此應當把已生的瞋完全除去」——應當廣說。
§4 除瞋之法（中）——自誡之偈與業自作性 〔CSCD §245–246〕
若他這樣努力，瞋仍然生起，那麼他應當這樣自誡——
怨敵若在他自己的境域中對你作了苦，
你何以又要在非其境域的自心中作苦？
你捨棄了多所助益、涕泣其面的親族之眾，
為何不捨棄那作大不利的忿——你的怨敵？
你所守護的諸戒，其根之斬斷者，
你竟撫養這名為忿的；有誰像你這樣愚呢？
你因「他人作了非聖之業」而發怒，
你自己竟也想作同樣的事嗎？
他人若是為了要令你起瞋而作不可意之事，
你生起瞋，何以要圓滿他的心願呢？
你發怒，能不能給他苦還不一定，
卻在此刻先以忿之苦逼迫了自己。
怨敵們若已登上忿這條無益之道，
你為何也發怒而隨學他們呢？
怨家依你的哪一種過失而作了不可愛之事，
你就斬斷那個過失吧；何必在無理之處自惱？
又由於諸法是剎那的，作了那不可意之事的
那些蘊已經滅去；如今你在這裡對誰發怒呢？
作苦者若是為某人而作苦，離了那人他向誰作呢？
你自己也是苦之因——那麼你為何對他發怒？
若他這樣自誡，瞋仍然不止息，那麼他應當觀察自己與他人的業自作性（kammassakatā）⁷。其中，先應當這樣觀察自己的：「喂，你對他發怒，能作什麼呢？你這以瞋為因的業，豈不是要轉向你自己的不利嗎？你是業的所有者、業的嗣者、業的胎、業的親、業的依；你將作什麼業，就要成為那個業的嗣者。而你這個業，既不能成就正等覺，也不能成就辟支覺、不能成就聲聞地，不能成就梵天位、帝釋位、轉輪王位、一方之王位等等成就之中的任何一種；反而是使你從教中退墮、令你成為食殘食者等等，並且招致地獄等種種苦的業。你作這個業，就像有人兩手取了熾燃的炭火或糞而想打他人一樣，先燒了自己，也先臭了自己。」
這樣觀察了自己的業自作性，對他人的也應當這樣觀察：「這人對你發怒，又能作什麼呢？這豈不是要轉向他自己的不利嗎？這位具壽是業的所有者、業的嗣者……乃至（廣說如前）……他將作什麼業，就要成為那個業的嗣者。而他這個業，既不能成就正等覺，也不能成就辟支覺、不能成就聲聞地，不能成就梵天位、帝釋位、轉輪王位、一方之王位等等成就之中的任何一種；反而是使他從教中退墮、令他成為食殘食者等等，並且招致地獄等種種苦的業。他作這個業，就像有人站在逆風之處想要以塵土坌他人一樣，坌的正是自己。」世尊也這樣說過——
誰若害那無過惡的人， 那清淨、無垢穢的士夫， 惡就還到那愚人自己身上， 如逆風所擲的細塵。
§5 除瞋之法（下）——導師之本生與無始輪迴 〔CSCD §247–248〕
若他這樣觀察業自作性，〔瞋〕仍然不止息，那麼他應當隨念導師本生之德。
其中觀察之法是這樣：喂，出家人！你的導師在正覺之前、尚未現等覺而仍為菩薩之時，於四阿僧祇與十萬劫中圓滿諸波羅蜜（pāramī），在種種處對殺害祂的怨敵也不曾令心敗壞。且如：在〈尸羅婆本生〉中，因祂自己的王后而心懷惡意的惡臣引來了敵王，那敵王奪取三百由旬的王國；祂連諸大臣為了阻止而起、要動用兵器都不許。後來祂與一千位大臣一同在新塚間被掘地至頸而埋，也不曾起一念心之瞋惡；依著為食屍而來的野干扒土之便，祂作了男子之行而重得性命，又以夜叉之威力下到自己的寢殿，見怨敵臥在自己的臥榻上，也不起忿，反而彼此立誓，把他放在朋友之位，並說——
人應當常懷希望，智者不應厭離〔而灰心〕； 我看見我自己：如我所願，事就那樣成了。
在〈忍辱語者本生〉中，愚昧的迦尸王問祂：「沙門，你是說什麼的人？」祂答：「我名為說忍辱者。」王便以帶刺的鞭打祂，又斬斷祂的手足；祂連一念的忿也不曾起。
這還算不上希有——年長而出家的人這樣作〔或許不難〕。而在〈小護法本生〉中，祂還是仰臥的嬰兒之時——
塗著栴檀之香的雙臂，護法的雙臂被斬斷了； 那是大地之嗣者的雙臂啊——大王，我的命要斷了。
當母親這樣悲號時，父親——名為大威的國王——令人把祂的四肢如截竹筍一般斬斷；還不滿足，又下令「把他的頭砍下」。那時祂決意受持堅固之誓：「如今正是你把持自心的時候。護法啊，如今對下令斬首的父親、對執行斬首的人、對悲號的母親、對自己——於這四者，你要心齊等！」於是連一念瞋惡的樣子也不曾現。
這也還算不上希有——身為人而這樣作〔或許不難〕。祂身為畜生、作名為六牙的象王時，被塗毒的箭射中臍部，對那作不利之事的獵人也不曾令心敗壞。如說——
那象被粗大的箭所射中， 卻以無瞋惡之心對獵人說： 朋友，你為了什麼目的、為了什麼緣故 殺我？這又是受誰的指使呢？
祂這樣說了，那人答道：「尊者，我是為了你的牙而被迦尸王的王后派來的。」祂便圓滿她的心願，把自己那放出六色光明而燦然美麗的牙截下給了他。
祂作大猿時，那個被祂自己從山崖之中救上來的人——
這也是人的食物，正如林中其他的野獸； 我何不把這猿殺了，飢餓時就吃牠。 我要帶著肉作糧食而去， 這樣就能度過曠野，成為我的路糧。
他這樣想了，就舉起石頭砸破了祂的頭。祂以充滿淚水的眼睛看著那人——
尊者啊，別這樣！你竟作了這樣的事； 你本是名為長壽者的，本該阻止別人〔作這種事〕。
祂這樣說了，對那人也不令心敗壞，也不顧自己的苦，反而把那人送到了安全之地。
祂作名為部利達多的龍王時，受持布薩支而臥在蟻垤之頂；雖然全身被人以如同劫火一般的藥所灑，又被裝進籠中、在整個閻浮提裡被人玩弄，對那婆羅門也不曾起一念意之瞋惡。如說——
他把我裝進籠裡，又用手揉搓我， 我對阿藍波那也不忿怒——因為我怕戒的毀壞。
祂作瞻波龍王時，被弄蛇人所惱害，也不曾生起一念意之瞋惡。如說——
那時我行法、已住於布薩， 弄蛇人捉了我，在王門前戲弄。 他心裡想什麼顏色——青、黃或者赤， 我就隨順他的心，變得像他所想的一樣。 我能把陸地變成水，也能把水變成陸地； 我若對他發怒，剎那間就能把他化為灰。 我若隨自心之力，就要從戒退失； 戒已退失的人，最上之義就不能成就。
祂作商佉波羅龍王時，被人以利矛在八處刺穿，又從傷口穿入帶刺的藤蔓，在鼻上緊繫繩索，由十六個村人以扁擔抬走，身體在地面上磨擦，領受大苦。祂雖然只要一發怒、看上一眼就能把那些村人全化為灰，卻連睜開眼睛現出一念瞋惡的樣子也不曾有。
如說——
阿羅啊，十四日與十五日， 我常住於布薩。 那時來了十六個村人， 帶著繩索與堅固的羂。 他們刺穿我的鼻，穿過繩索， 那些兇暴者把我抓住牽走。 這樣的苦我都堪忍， 為的是不毀壞布薩。
不僅這些，祂在〈養母本生〉等等之中還作了許多希有之事。如今祂已證得一切智，在天人世間中無人能與祂的忍德相比；你既指說那位世尊、導師〔為己之師〕，卻生起瞋心，實在是極不相應、極不相稱的。
若他這樣觀察導師本生之德，而由於長夜以來已經淪為煩惱之奴，那瞋仍然不止息，那麼他應當觀察無始（anamatagga）〔輪迴〕之諸事。因為那裡這樣說——
「諸比丘，不容易得到這樣的有情：他不曾作過〔你的〕母親、不曾作過父親、不曾作過兄弟、不曾作過姊妹、不曾作過兒子、不曾作過女兒。」
所以對那個人應當這樣生起心念：「據說這人在過去世曾作我的母親，十個月裡在胎中懷著我，把屎、尿、涕、唾等等如同黃栴檀一般毫不厭惡地除去，讓我在胸前嬉戲，抱在身邊而養育我；又曾作我的父親，走過羊道、峻道等等險路而經營商業，為了我連生命也捨棄，投入兩軍對陣的戰場，乘船衝入大海，又作了種種難行之事，心想『我要養活這孩子』，以種種方便積聚財物而養育我；他也曾作我的兄弟、姊妹、兒子、女兒，作過這樣那樣的助益——因此，我對他起意之瞋惡，是不相稱的。」
§6 除瞋之法（末）——慈之利益・界之分別・施捨 〔CSCD §249–251〕
他若這樣還是不能令〔瞋〕心息滅，就應當這樣觀察慈的利益：「喂，出家人啊，世尊不是說過嗎——
『諸比丘，慈心解脫若習行、修習、多作、作成車乘、作成基地、確立、積習、善加策發，可期望有十一種利益。哪十一種呢？安眠，安寤，不見惡夢，為人所愛，為非人所愛，諸天守護，火、毒、刀不能侵他，心速得定，顏色明淨，臨終不昏迷，未通達上位者往生梵界。』
你若不令這心息滅，就將被摒除於這些利益之外。」
這樣還是不能令〔心〕息滅的人，就應當作界的分別。怎麼作呢？「喂，出家人啊，你對他發怒，究竟是對誰發怒呢？是對髮發怒，還是對毛、對爪……乃至（廣說如前）……對尿發怒呢？或者，是對髮等之中的地界發怒，是對水界、火界、風界發怒呢？又或者，那取五蘊、十二處、十八界而被稱為『這位具壽某某』者——在那些之中，你是對色蘊發怒，還是對受蘊、想蘊、行蘊、識蘊發怒呢？是對眼處發怒，對色處發怒……乃至（廣說如前）……對意處發怒，對法處發怒呢？是對眼界發怒，對色界、對眼識界發怒……乃至（廣說如前）……對意界、對法界、對意識界發怒呢？」因為這樣作界的分別的人，怒就沒有立足之處，如同芥子之於錐尖，如同畫之於虛空。
不能作界的分別的人，就應當作施與分施。應當把自己所有的施給他人，把他人所有的自己接受。但若對方是活命已破的人，他的資具不堪受用，那就只施出自己所有的。這樣作的人，他對那個人的瞋一定止息；而對方那自過去生以來就相隨的怒，也在那一剎那止息——就像那位大長老一樣：在支帝羅山寺被三度逐出臥處的乞食長老說「尊者，這隻值八迦利沙槃的缽，是我母親優婆夷所施的如法之利；請您為大優婆夷作福利吧」而把缽施出，他就受了那缽。施的威力就是這樣大。也有這樣的說法——
施是未調伏者之調伏，施能成辦一切；
因施與愛語，〔人〕高舉，〔人〕低俯。
§7 破界之成與安止之得 〔CSCD §252–253〕
他這樣對怨敵的瞋既已止息，那麼，正如對可愛者、極愛之友、中庸者一樣，他的心也依慈而對那〔怨敵〕轉起。於是他應當一再地修慈，於自己、可愛之人、中庸者、怨敵這四種人上成就心的齊等，而作破界。破界的相是這樣：假使這個人與可愛者、中庸者、怨敵同在一處而坐，自己為第四，這時來了賊人說「尊者，把一位比丘給我們」，問他們「為什麼」，他們說「為了殺他取喉血作供祭」——那時這位比丘若心想「讓他們取某某人吧」，破界就沒有作成；即使心想「讓他們取我，別取這三位」，破界也沒有作成。為什麼呢？因為他想讓誰被取走，就是對誰求不利，而唯獨對其餘的人求利益。
當他在四人之中見不到一個可以交給賊人的，而對自己與那三人平等地轉起心時，破界就作成了。所以古師們說——
於自己、有益者、中庸者，與無益者這四種之中，
當他還見有差別時，只是對眾生存著有益之心而已；
還不是於慈隨欲而得者，也不被稱為善巧。
當比丘的那四種界已經破除時，
他就以慈平等遍滿連同諸天的一切世間；
比起前面那位大為殊勝——他的界已不可知了。
這樣，在破界的同時，這位比丘也就得到了相與近行。破界既已作成，他習行、修習、多作那個相，就能如地遍中所說的方法一樣⁸，不甚費力地達到安止。
至此，他就證得了捨五支、具五支、三種善、十相成就而與慈俱的初禪。證得之後，他再習行、修習、多作那個相，就依次達到四分法中的第二禪、第三禪，五分法中的第二禪、第三禪、第四禪。
因為他依初禪等之中的任何一種，以與慈俱的心遍滿一方而住；第二方也這樣，第三方也這樣，第四方也這樣。這樣，上、下、四維、一切處，以一切為己性，以與慈俱的、廣大的、大的、無量的、無怨的、無惱的心遍滿具一切有情的世間而住。而這樣的變化，唯有依初禪等而已達到安止的心才能成就。
§8 遍滿之式與其逐詞釋 〔CSCD §254〕
這裡，「與慈俱」就是具有慈；「心」就是以心；「一方」——是就每一方之中最初所把握的有情而言，依遍滿於一方所攝的有情而說的；「遍滿」就是觸而作為所緣；「住」就是令依梵住而立的威儀之住轉起。「第二方也這樣」——意思是：正如他遍滿東方等諸方之中隨便哪一方而住，緊接著對第二方、第三方、第四方也正是這樣。「這樣，上」——是說依同樣的方法而及於上方。「下、四維」——對下方、對四維也正是這樣；其中「下」就是下面，「四維」就是諸隅方。這樣，於一切方，與慈俱的心送出去又送回來，如同馬場上的馬〔往而復還〕。到此為止，所顯示的是把握一方而作的限定的慈之遍滿。
而「一切處」等語，是為了顯示無限定〔的遍滿〕而說的。其中，「一切處」就是於一切處所。「以一切為己性」就是：於下、中、上，親、怨、中庸等一切分位，都以己視之；意思是說，不作「這是他人」這樣的分別，而視同自己。或者，「以一切為己性」的意思是：以全分的心，連一點點也不向外散亂。「具一切有情的」就是具有一切有情、與一切有情相應，這是它的意思。「世間」就是有情世間。至於「廣大的」等等，是為了顯示這些同義的說法，所以這裡再說一次「與慈俱」；或者，因為這裡不像限定的遍滿之處那樣說了「這樣」或「如是」這類承接的詞，所以再說一次「以與慈俱的心」；又或者，這是就結語而說的。而「廣大的」，這裡應當依遍滿而見其廣大；「大的」是依地而說，「無量的」是依熟練與以無量有情為所緣而說；由於捨斷了瞋恚這個怨敵，所以是「無怨的」；由於捨斷了憂，所以是「無惱的」——就是說沒有苦。以上就是依「以與慈俱的心」等等方法所說的變化之義。
§9 三遍滿・五名與五百二十八安止 〔CSCD §255–257〕
正如這變化唯有已達安止的心才能成就，同樣地，《無礙解道》中所說的「以五種行相而無限定遍滿的慈心解脫，以七種行相而限定遍滿的慈心解脫，以十種行相而方位遍滿的慈心解脫」，也應當知道唯有已達安止的心才能成就。
其中，「願一切有情無怨、無惱、無苦，安樂地護持自己；願一切有息者、一切已生者、一切補特伽羅、一切自體所攝者無怨……乃至（廣說如前）……護持自己」——應當知道，這就是以五種行相而無限定遍滿的慈心解脫。
「願一切女人無怨……乃至（廣說如前）……護持自己；願一切男子、一切聖者、一切非聖者、一切天、一切人、一切墮惡趣者無怨……乃至（廣說如前）……護持自己」——應當知道，這就是以七種行相而限定遍滿的慈心解脫。
「願東方一切有情無怨……乃至（廣說如前）……護持自己。願西方一切、北方一切、南方一切、東隅一切、西隅一切、北隅一切、南隅一切、下方一切、上方一切有情無怨……乃至（廣說如前）……護持自己。願東方一切有息者、已生者、補特伽羅、自體所攝者無怨……乃至（廣說如前）……護持自己。願東方一切女人、一切男子、聖者、非聖者、天、人、墮惡趣者無怨……乃至（廣說如前）……護持自己。願西方、北方、南方、東隅、西隅、北隅、南隅、下方、上方的一切女人……乃至（廣說如前）……乃至墮惡趣者，無怨、無惱、無苦，安樂地護持自己」——應當知道，這就是以十種行相而方位遍滿的慈心解脫。
其中，「一切」是無餘總取之語。「有情」——於色等諸蘊以欲貪而執著、貪著，所以叫作有情。世尊也這樣說過——
「羅陀啊，於色有欲、有貪、有喜、有渴愛，於彼執著，於彼貪著，所以叫作有情；……於受……於想……於諸行……於識有欲、有貪、有喜、有渴愛，於彼執著，於彼貪著，所以叫作有情。」
不過依習用語而言，這個稱呼對離貪者也照樣適用，就像竹製的一種扇子也稱為多羅扇一樣。而文法家們不推求其義，主張這只是個名稱而已；那些推求其義的人，則主張是由於與「薩埵」一語相連而稱為有情。
由於有呼吸，所以叫作「有息者」——意思是說，〔它們的〕生存繫於出息與入息。由於已生，所以叫作「已生者」——意思是說，已經生成、已經出生。「補」是說地獄；墮於其中，所以叫作「補特伽羅」——意思就是趣往〔地獄〕。「自體」是說身體，或者就是五蘊——因為取五蘊而只是施設而有。被那自體所攝，所以叫作「自體所攝者」；「所攝」就是被限定，意思是被含攝在內。
正如「有情」這個語詞，其餘的〔語詞〕也一樣，都應當依習用而安立，知道這些全都是一切有情的異名。固然還有「一切生類」「一切活命者」等等別的一切有情的異名，但因為這五個較為顯著，所以只取這五個而說「以五種行相而無限定遍滿的慈心解脫」。
若有人主張「有情」「有息者」等等不只是語詞上、而且在意義上也各各不同，那麼對他們來說，無限定的遍滿就不成立了。所以不應當那樣取義，而應當依這五種行相中的任何一種而作無限定的慈之遍滿。
這裡，「願一切有情無怨」是一個安止；「願〔他們〕無惱」是一個安止——「無惱」就是離瞋恚；「願〔他們〕無苦」是一個安止——「無苦」就是沒有苦；「願〔他們〕安樂地護持自己」是一個安止。所以在這些語句之中，哪一句顯著，就依哪一句而作慈的遍滿。這樣，於五種行相各依四個安止，無限定的遍滿中就有二十個安止。
而在限定的遍滿中，七種行相各依四個，所以是二十八〔個安止〕。這裡，「女人、男子」是依性別而說的，「聖者、非聖者」是依聖者與凡夫而說的，「天、人、墮惡趣者」是依生趣而說的。
而在方位的遍滿中，依「東方一切有情」等等方法，每一方各二十、各二十，共二百；依「東方一切女人」等等方法，每一方各二十八、各二十八，共二百八十——這樣是四百八十個安止。所以《無礙解道》中所說的全部安止，共是五百二十八個。這樣，這位瑜伽行者依這些安止中的任何一個而修習慈心解脫，就獲得依「安眠」等等方法所說的十一種利益。
§10 十一利益之逐一釋 〔CSCD §258〕
其中，「安眠」——其餘的人輾轉反側、打著鼾而苦惱地睡；他不那樣睡，而是安樂地睡；即使入睡了，也像入了等至一樣。「安寤」——別人呻吟、呵欠、翻轉而苦惱地醒來；他不那樣醒，而是安樂地、不變異地醒來，如同蓮花之開。
「不見惡夢」——即使作夢，也只作吉祥的夢：像在禮拜塔廟，像在作供養，像在聽法。而別人夢見自己好像被賊人圍住，好像被猛獸所逼，好像墮落懸崖；他不那樣見惡夢。
「為人所愛」——如同胸前所佩的珠鬘，如同頭上所戴的花鬘，他為人所愛、可意。「為非人所愛」——正如為人所愛一樣，他也為非人所愛，就像毘舍佉長老那樣。
據說他在波吒釐子是個居士。他住在那裡時聽說：「銅鍱洲以塔廟之鬘為莊嚴，以袈裟為光明；在那裡，隨自己所要的地方都可以坐、可以臥；氣候合宜、坐臥處合宜、人物合宜、聽法合宜——這一切在那裡都容易得到。」
他把自己的財產交付給妻兒，只在衣角裡繫著一個迦利沙槃就離家出走，在海邊等船，住了一個月。他善於交易，在這個地方買貨、到某處賣出，以如法的商業在那一個月之中就積聚了一千。他次第來到大寺，請求出家。
他為受出家而被引入界場時，把那個裝著一千〔錢〕的袋子從腰帶裡落到地上。人家問「這是什麼」，他說「尊者，是一千迦利沙槃」；人家說「優婆塞，從出家之時起就不能再處置〔財物〕了，現在就把它處置了吧」，他就說「來到毘舍佉出家之處的人，不要空手而回」，於是解開〔袋子〕撒在界場的院中，出了家，受了具足戒。
他滿五歲〔臘〕，通達二部論母，行了自恣，取了適合自己的業處，在每一座寺各住四個月，作均等的居住而遊行。這樣遊行的時候——
毘舍佉長老住在林間，高聲而說；
為著審察自己的德，他說了這樣的話：
「從受具足戒以來，從來到這裡以來，
這中間沒有一點過失——啊，賢者，你真有所得啊！」
他前往支帝羅山寺，到了岔路，心想「是這條路呢，還是那條」，就站住了。這時住在那山上的天神伸出手來，說「這條是路」而指示他。他到了支帝羅山寺，在那裡住了四個月，心想「清早我就要走了」，就躺下了。住在經行道端摩尼羅樹上的天神坐在階石上哭泣起來。
長老說：「那是誰？」「尊者，我是摩尼利。」「你為什麼哭呢？」「因為您要走了。」「我住在這裡，對你們有什麼好處呢？」「尊者，您住在這裡時，非人們彼此得到慈心；您一走，他們就要爭吵，還要說粗惡的話。」長老說：「我住在這裡若能令你們安樂而住，那就好。」於是又在那裡住了四個月，然後又同樣生起要走的心；天神也同樣又哭。長老就這樣一直住在那裡，也就在那裡般涅槃了。住於慈的比丘就是這樣為非人所愛。
「諸天守護」——諸天守護他，如同父母守護兒子。「火、毒、刀不能侵他」——在住於慈的人身上，火不能侵，如鬱多羅優婆夷那樣；毒不能侵，如相應部誦師小濕婆長老那樣；刀不能侵，如僧吉柯沙彌那樣。不能侵，就是不能進入；意思是說，不能損壞他的身體。這裡也說到母牛的事：據說有一頭母牛站著，正為小牛放出乳流。有一個獵人心想「我要射牠」，用手轉動而擲出長柄的矛。矛觸到牠的身體，就像多羅葉一樣滾落而去——這既不是近行的力量，也不是安止的力量，只是由於對小牛有強盛的愛心而已。慈的威力就是這樣大。
「心速得定」——住於慈的人，他的心很快就得定，沒有遲鈍。「顏色極明淨」——他的面色極為明淨⁹，如同離蒂而落的多羅果。「臨終不昏迷」——住於慈的人沒有所謂昏迷而死；他不昏迷，如同入睡一般地命終。「未通達上位」——不能證得慈等至以上的阿羅漢〔果〕的人，從這裡死後，就如睡醒一般往生梵界。
此即慈之修習中的詳論。
註
¹ 「梵住」之名義、何以唯四、其次第，及「無量」之名，皆釋於本品〈雜論〉一篇；此處唯出其名。
² 業處（kammaṭṭhāna）：所修之法門，即修習時心所取之所緣；其受取之法別有一品開演。
³ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。
⁴ 證人之位（sakkhibhāva）：以己之欲樂厭苦為現前之證，據以知他有情亦然之位；對己修慈唯為立此證，不為得安止。
⁵ 破界（sīmāsambheda）：於己・可愛者・中庸者・怨敵四人之間心齊等而四位之界限泯除；其相之定在本篇 §7。
⁶ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁷ 業自作性（kammassakatā）：有情各為其自業之所有者，業之果唯歸作者自身；下文「業之所有者・嗣者・胎・親・依」五語即其定型。
⁸ 〈地遍〉之開演在第四品；安止之法、「五支捨・五支具・三善・十相」之成語，及四分法五分法之立，皆在彼品。
⁹ 本篇前列十一利益之第九作「顏色明淨」（見 §6），此處逐一釋之標句則作「顏色極明淨」，底本二處多寡一「極」字。今各從其形。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Preparations for Goodwill and Those with Whom Not to Begin 〔CSCD §240〕
Nine. Exposition of the Divine Abidings
The Discussion of the Cultivation of Goodwill
Following the recollection meditation subjects, among the four practices each called a divine abode (brahmavihāra)¹—goodwill, compassion, sympathetic joy, and equanimity—already listed above, a beginning meditator who wishes to cultivate goodwill should first cut off the impediments and receive the meditation subject (kammaṭṭhāna)². After eating, the meditator should dispel any drowsiness caused by the meal, sit comfortably on a well-prepared seat in a secluded place, and then begin by observing the danger in aversion and the benefit in patience.
Why? Because through this cultivation aversion is to be abandoned and patience is to be gained. No quality whose danger has not been seen can be abandoned, and no quality whose benefit is unknown can be gained. The danger in aversion should therefore be seen in accordance with such statements as, “Friend, a person who is angry, overcome by anger, their mind completely seized by it, may even take life,” and so forth.
Patience and forbearance are the highest austerity; the buddhas declare nibbāna to be supreme.
With patience as strength, with strength as an army, that person I call a brahmin.
And the benefit in patience should be known in accordance with such statements as, “There is nothing higher than patience.”
Thus, in order to draw the mind away from aversion whose danger has been seen, and also to join the mind to patience whose benefit has been understood, the cultivation of goodwill should be begun. At the outset, the distinctions among persons should first be understood: “With these persons the meditator should not begin the cultivation of goodwill; toward these persons the meditator should not cultivate it at all.”
Goodwill should not first be cultivated toward these four kinds of persons: a disliked person, a dearly loved friend (atippiyasahāyaka), a neutral person, and an enemy. It should not be cultivated in a person-specific way toward someone of the opposite sex, and it should never be cultivated toward someone who has died. Why should the meditator not begin with a disliked person and the others? It is tiring to place a disliked person in the position of someone dear. It is tiring to place a dearly loved friend in the position of someone neutral, and if even a little pain arises in that person the meditator is almost moved to tears. It is likewise tiring to place a neutral person in the position of someone honored and dear. Recollection of an enemy arouses anger. Therefore, the meditator should not begin with a disliked person and the others.
As for a person of the opposite sex, if cultivation is directed specifically toward that particular person, lust arises. It is said that a minister’s son asked an elder who regularly visited his home, “Venerable sir, toward whom should goodwill be cultivated?” The elder said, “Toward someone dear.” His own wife was dear to him. He cultivated goodwill toward her and ended up wrestling with the wall all night. Therefore, goodwill should not be cultivated in a person-specific way toward someone of the opposite sex.
When goodwill is cultivated toward a person who has died, neither absorption nor access can be reached.³ It is said that a young bhikkhu cultivated goodwill toward his teacher, but his goodwill would not proceed. He went to a great elder and said, “Venerable sir, I was formerly well practiced in the attainment of the jhāna of goodwill, but now I cannot enter it. What is the reason?” The elder said, “Friend, go and seek the sign.” He investigated and learned that his teacher had died. He then directed goodwill toward another and attained absorption. Therefore, goodwill should never be cultivated toward a person who has died.
§2 Beginning with Oneself—The Position of Witness and the Sequence of Objects 〔CSCD §241–242〕
First, goodwill should be cultivated repeatedly and exclusively toward oneself in this way: “May I be happy and free from pain,” or, “May I be free from enmity, free from affliction, free from pain, and may I care for myself happily.”
If so, what of this passage stated in the Vibhaṅga—
“How does a bhikkhu dwell pervading one direction with a mind accompanied by goodwill? Just as goodwill arises on seeing a person who is dear and pleasing, so too goodwill is extended to all sentient beings.”
And what of the following passage stated in the Paṭisambhidāmagga—
“In what five ways is the liberation of mind through goodwill cultivated by unlimited pervasion? May all sentient beings be free from enmity, free from affliction, free from pain, and may they care for themselves happily. May all who breathe . . . all who have been born . . . all persons . . . all who are included within an individual existence be free from enmity, free from affliction, free from pain, and may they care for themselves happily,” and so forth—
So it is stated. And in the Mettā Sutta it is said—
May they be happy and secure; may all sentient beings be happy in themselves—
So too it is stated. [An objection:] This conflicts with what was said above, because no cultivation toward oneself is stated there. [Reply:] There is no conflict. Why? Because those passages are spoken with reference to absorption, whereas this passage is spoken with reference to the position of witness (sakkhibhāva).⁴
Even if someone cultivates goodwill toward themself for a hundred or a thousand years in the form “May I be happy,” absorption will not arise. But when the meditator cultivates “May I be happy,” they take themself as witness in this way: “Just as I desire happiness, recoil from pain, desire to live, and do not wish to die, so too do other sentient beings.” A mind that wishes for the welfare and happiness of other sentient beings then arises. The Blessed One also said—
Having traversed every direction with the mind, nowhere does a person find anyone dearer than themself; each person similarly holds themself dear, so a person who loves themself should not harm another.
—and in saying this, the Blessed One taught precisely this meaning.
Therefore, to establish the position of witness, the meditator should first pervade themself with goodwill. Next, so that goodwill may proceed with ease, they should recollect the causes that make a person dear and pleasing—such as generosity and kindly speech—and the causes that make a person honored and worthy of respect—such as virtue and learning—in a teacher who is dear, pleasing, honored, and worthy of respect, or someone equal to a teacher; in a preceptor (upajjhāya), or someone equal to a preceptor. They should then cultivate goodwill in the form, “May this good person be happy and free from pain,” and so forth.
Absorption can indeed be achieved with such a person. But the bhikkhu should not be satisfied with that. Since they wish to accomplish breaking the boundaries (sīmāsambheda),⁵ they should next cultivate goodwill toward a dearly loved friend, then from the dearly loved friend toward a neutral person, and from the neutral person toward an enemy. At each stage of cultivation, the mind should first be made pliant and workable; only then should it be directed in sequence toward the next object.
As for someone who has no enemy, or who by reason of a great person’s character does not conceive another as an enemy even when that person acts against their interests, they should not make an effort such as this: “My mind of goodwill toward the neutral person is now workable; I shall direct it toward an enemy.” The statement “from the neutral person toward an enemy” is made specifically with reference to a person who has an enemy.
§3 Methods for Removing Aversion (I)—The Admonition of the Simile of the Saw and Recollection of Purified Conduct 〔CSCD §243–244〕
If aversion arises when the meditator directs the mind toward the enemy because they remember that person’s offenses, they should repeatedly enter and emerge from goodwill attainment with any of the persons mentioned earlier, and repeatedly extend goodwill toward the enemy, thereby removing the aversion. If it still does not cease despite such effort, then—
Following the admonition of the simile of the saw and the rest, the meditator should strive again and again to abandon aversion.
This should be done by admonishing themself in the following way: “Now then, angry person! Did the Blessed One not say—
‘Bhikkhus, even if bandits and robbers were to sever you limb from limb with a two-handled saw, anyone who gave rise to a mind of hatred toward them would not be carrying out my teaching.’ And again—
To repay an angry person with anger is worse for oneself; not repaying anger with anger, they win a battle hard to win. They act for the welfare of both—themselves and the other— knowing that the other is angry, mindful, they come to peace.⁶
And again—‘Bhikkhus, there are seven things wished by an enemy, things that serve an enemy, which come upon an angry woman or man. What seven? Here, bhikkhus, an enemy wishes of an enemy: “May this person be ugly!” Why is that? Bhikkhus, an enemy does not delight in an enemy’s beauty. Bhikkhus, this angry person, overcome by anger and completely seized by it, may be well bathed and well anointed, with hair and beard trimmed and dressed in white, yet, overcome by anger, remains ugly. Bhikkhus, this is the first thing wished by an enemy, serving an enemy, which comes upon an angry woman or man. Again, bhikkhus, an enemy wishes of an enemy: “May this person sleep badly!” . . . and so on as stated at length above . . . “May this person have no great gain!” . . . and so on as stated at length above . . . “May this person have no wealth!” . . . and so on as stated at length above . . . “May this person have no fame!” . . . and so on as stated at length above . . . “May this person have no friends!” . . . and so on as stated at length above . . . “When the body breaks up after death, may this person not be reborn in a good destination, in a heavenly world!” Why is that? Bhikkhus, an enemy does not delight in an enemy’s going to a good destination. Bhikkhus, this angry person, overcome by anger and completely seized by it, behaves badly in body, speech, and mind. Having behaved badly in body, speech, and mind, overcome by anger, when the body breaks up after death that person is reborn in a state of misery, a bad destination, perdition, hell.’ And again—
‘Bhikkhus, suppose there were a charred log from a funeral pyre, burning at both ends and smeared with excrement in the middle: it could not be used as timber in a village or as timber in a forest. I say that such a person is like that.’
‘Now, if you become angry in this way, you will not be carrying out the Blessed One’s teaching. By repaying anger, you become worse than the angry person and fail to win that battle hard to win. You yourself do to yourself those things that serve an enemy, and you become the kind of person described by the simile of the funeral-pyre log.’”
If the aversion ceases while the meditator strives in this way, that is well. If it does not cease, they should recollect whatever quality in that person is peaceful, pure, and capable of inspiring confidence when remembered, and thereby remove the aversion.
Some people are peaceful only in bodily conduct. Their peacefulness is known to everyone because they perform many duties. Their verbal and mental conduct, however, is not peaceful. In their case, those latter two should not be considered; only the peacefulness of their bodily conduct should be recollected.
Some people are peaceful only in verbal conduct, and their peacefulness is known to everyone. By nature they are welcoming, gentle, skilled in conversation, pleasing, open in countenance, and the first to greet others; in a beautiful voice they proclaim the Dhamma and give Dhamma talks in well-formed phrases. Their bodily and mental conduct, however, is not peaceful. In their case, those latter two should not be considered; only the peacefulness of their verbal conduct should be recollected.
Some people are peaceful only in mental conduct, and their peacefulness is readily apparent to everyone in such acts as paying homage at a shrine. For a person whose mind is not peaceful pays homage to a shrine, a Bodhi tree, or elders without respect; in a hall for hearing the Dhamma, they sit either distracted or drowsy. A person whose mind is peaceful, by contrast, bows with confidence, listens with ears inclined and attention engaged, and hears the Dhamma while expressing the mind’s confidence by body or speech. Thus, some people are peaceful only in mental conduct, while their bodily and verbal conduct are not peaceful. In their case, those latter two should not be considered; only the peacefulness of their mental conduct should be recollected.
As for some people, not one of these three kinds of conduct is peaceful. Compassion (kāruñña) should be aroused toward such a person in this way: “Although this person now walks among human beings, in just a few days they will go to fill the eight great hells and the sixteen subsidiary hells.” Because of compassion, aversion also subsides.
Some people are peaceful in all three kinds of conduct. In their case, whichever quality the meditator wishes may be recollected. For it is not difficult to cultivate goodwill toward such a person.
To make this meaning clear, the Discourse on Methods for Removing Aversion in the Book of Fives—“Friends, there are these five methods for removing aversion by which a bhikkhu should completely remove any aversion that has arisen”—should be recited in full.
§4 Methods for Removing Aversion (II)—Verses of Self-Admonition and Ownership of Kamma 〔CSCD §245–246〕
If aversion still arises after the meditator has striven in this way, they should admonish themself as follows—
If an enemy has caused you pain within that person’s own domain, why do you then cause pain within your own mind, outside their domain? You have abandoned the host of relatives who helped you greatly, their faces wet with tears; why not abandon anger, your enemy, which brings such great harm? You cherish the thing called anger, which cuts the roots of the virtues you guard; who else is as foolish as you? You grow angry because “another has done an ignoble deed”— do you yourself wish to do the very same thing? If another acts disagreeably in order to make you angry, why fulfill that person’s wish by giving rise to anger? When you grow angry, whether you cause that person pain is uncertain, but at this very moment you first oppress yourself with the pain of anger. If your enemies have entered anger’s fruitless path, why grow angry and train in imitation of them? Whatever fault in you an enemy relies upon to do something disagreeable, cut off that fault; why torment yourself where there is no reason? And since phenomena are momentary, those aggregates that committed the disagreeable deed have ceased; with whom are you angry now? If a person who causes pain does so for the sake of another, without that other to whom would they cause it? You yourself are also a cause of the pain—why, then, are you angry with them?
If aversion still does not cease when the meditator admonishes themself in this way, they should observe the ownership of kamma (kammassakatā)⁷ in themself and in the other. First they should observe their own in this way: “Now then, what can you accomplish by being angry with that person? Will this kamma caused by anger not turn to your own harm? You are the owner of your kamma, the heir to your kamma, born of your kamma, related to your kamma, supported by your kamma; whatever kamma you do, you will become its heir. And this kamma of yours cannot lead to Right and Full Enlightenment, to the enlightenment of a paccekabuddha, to the plane of a disciple, to the state of a brahmā, to the state of Sakka, to the state of a wheel-turning monarch, to the state of a regional king, or to any other attainment. Instead, it is a kamma that makes you fall away from the Dispensation, reduces you to someone who eats leftovers and the like, and brings the many kinds of suffering found in hell and elsewhere. By performing this kamma you are like a person who takes burning coals or excrement in both hands to strike another: you burn yourself first and foul yourself first.”
Having observed their own ownership of kamma in this way, they should observe the other’s as follows: “What can this person accomplish by being angry with you? Will it not turn to their own harm? This venerable person is the owner of their kamma, the heir to their kamma . . . and so on as stated at length above . . . whatever kamma they do, they will become its heir. And this kamma of theirs cannot lead to Right and Full Enlightenment, to the enlightenment of a paccekabuddha, to the plane of a disciple, to the state of a brahmā, to the state of Sakka, to the state of a wheel-turning monarch, to the state of a regional king, or to any other attainment. Instead, it is a kamma that makes them fall away from the Dispensation, reduces them to someone who eats leftovers and the like, and brings the many kinds of suffering found in hell and elsewhere. By performing this kamma they are like a person who stands upwind and wishes to throw dust upon another: the dust falls upon them.” The Blessed One also said—
Whoever harms a person who does no wrong, a person who is pure and without stain, that evil returns to the fool, like fine dust thrown against the wind.
§5 Methods for Removing Aversion (III)—The Teacher’s Birth Stories and Beginningless Saṃsāra 〔CSCD §247–248〕
If aversion still does not cease when the meditator observes ownership of kamma in this way, they should recollect the virtues of the Teacher in his birth stories.
The method of observation here is as follows: “Now then, renunciant! Before his awakening, when your Teacher was still a bodhisatta and had not yet fully awakened, he fulfilled the perfections (pāramī) over four incalculable ages and a hundred thousand aeons, yet in his many births he never allowed his mind to become corrupted even toward enemies who killed him. For example, in the Sīlava Birth Story, a wicked minister who bore him ill will on account of his own queen brought in an enemy king, who seized his kingdom of three hundred leagues. He would not even allow his ministers, who rose to prevent it, to take up arms. Later, he and a thousand ministers were buried up to their necks in freshly dug pits in a charnel ground, yet not a single thought of hatred arose in him. Taking advantage of the earth loosened by jackals that came to feed on corpses, he made a man’s effort and regained his life. Through the power of a yakkha he descended into his own bedchamber and saw his enemy lying on his bed. Still he did not become angry. Instead, the two pledged themselves to each other, he placed the enemy in the position of a friend, and he said—
A person should always retain hope; the wise should not give way to despair. I see it in myself: things turned out just as I wished.
In the Teacher of Patience Birth Story, the foolish king of Kāsi asked him, “Renunciant, what teaching do you profess?” He replied, “I am called a teacher of patience.” The king had him beaten with a thorned whip and had his hands and feet cut off, yet not even a single thought of anger arose in him.
This was still no great wonder—a person advanced in years and gone forth might perhaps act in this way. But in the Little Dhammapāla Birth Story, when he was still an infant lying on his back—
The two arms anointed with sandalwood, Dhammapāla’s arms, have been cut off; those were the arms of the heir to the earth—great king, my life is ending.
While his mother lamented in this way, his father, the king named Mahāpatāpa, had his four limbs cut off as though they were bamboo shoots. Still unsatisfied, he ordered, “Cut off his head.” At that moment the bodhisatta made a firm determination: “Now is the time for you to hold your mind steady. Dhammapāla, toward these four—the father who orders your beheading, the person who carries it out, the mother who laments, and yourself—let your mind be equal!” Not even the appearance of a thought of hatred arose.
This too was still no great wonder—a human being might perhaps act in this way. When he was an animal, an elephant king named Chaddanta, a poisoned arrow struck him in the navel. Yet he did not allow his mind to become corrupted toward the hunter who had harmed him. As it is said—
The elephant, struck by the massive arrow, spoke to the hunter with a mind free from hatred: Friend, for what purpose and for what reason do you kill me? At whose command is this done?
After he had spoken, the man replied, “Venerable sir, the queen of the king of Kāsi sent me for your tusks.” The elephant fulfilled her wish and cut off his own tusks, resplendent in beauty and radiating six-colored light, and gave them to the man.
When he was a great monkey, the man whom he himself had rescued from a mountain ravine thought—
This too is human food, just like the other beasts of the forest; why should I not kill this monkey and eat him when I am hungry? I will take the meat as provisions when I go; in this way I shall cross the wilderness, with food for the road.
Thinking this, the man raised a stone and split open the bodhisatta’s head. Looking at the man with eyes full of tears, he said—
Venerable sir, do not do this! To think that you have done such a thing; you bear the name Long-Lived, and ought to restrain others from such deeds.
Having spoken thus, he did not allow his mind to become corrupted toward the man. Disregarding his own pain, he instead led the man to safety.
When he was the nāga king Bhūridatta, he undertook the observance factors and lay upon the top of an anthill. Though his whole body was sprinkled with a drug like the conflagration at the end of an aeon, and though he was put into a basket and made a spectacle throughout Jambudīpa, not even a single thought of hatred toward the brahmin arose in him. As it is said—
He put me into a basket and kneaded me with his hand; I did not become angry with Alambāyana, for I feared the breaking of virtue.
When he was the nāga king Campeyya, he was tormented by a snake-charmer, yet not even a single thought of hatred arose in him. As it is said—
At that time I practiced the Dhamma and observed the uposatha; the snake-charmer seized me and made me perform before the royal gate. Whatever color he imagined—blue, yellow, or red— I conformed to his thought and became just as he imagined. I could turn dry land into water and water into dry land; if I grew angry with him, I could reduce him to ashes in an instant. If I followed the power of my own mind, I would fall away from virtue; a person who has fallen away from virtue cannot achieve the highest good.
When he was the nāga king Saṅkhapāla, people pierced him with sharp spears in eight places, threaded thorny vines through the wounds, tied a rope tightly through his nose, and had sixteen villagers carry him away on poles while his body scraped against the ground and he endured great pain. Although he could have reduced all those villagers to ashes merely by becoming angry and looking at them, he did not even open his eyes to show the appearance of a single thought of hatred.
As it is said—
Āḷāra, on the fourteenth and fifteenth days, I regularly observed the uposatha. Then sixteen villagers came, carrying ropes and strong snares. They pierced my nose, passed a rope through it, and those brutal men seized me and dragged me away. I endured all such pain so that the uposatha would not be broken.
Not only these: in the Mātuposaka Birth Story and others, he performed many more extraordinary deeds. Now that he has attained omniscience, no one in the world of devas and human beings can equal his virtue of patience. For you, who profess that Blessed One and Teacher as your own teacher, to give rise to anger is utterly improper and utterly unfitting.”
If the meditator observes the virtues of the Teacher in his birth stories in this way, yet aversion still does not cease because they have long been enslaved by the defilements, they should observe the facts of beginningless (anamatagga) saṃsāra. For there it is said—
“Bhikkhus, it is not easy to find a sentient being who has not formerly been your mother, who has not been your father, who has not been your brother, who has not been your sister, who has not been your son, who has not been your daughter.”
Therefore, the following thought should be aroused toward that person: “It is said that in a past life this person was my mother. For ten months she carried me in her womb and removed my feces, urine, mucus, saliva, and the rest without disgust, as though they were yellow sandalwood. She let me play upon her breast, carried me at her side, and nourished me. This person was also my father, traveling dangerous sheep tracks, precipitous paths, and the like to conduct trade; risking his life for me by entering battle between two armies, setting out upon the ocean by ship, and performing many other difficult deeds; thinking, ‘I must support this child,’ he gathered wealth by various means and brought me up. This person has also been my brother, sister, son, and daughter, and has helped me in one way or another. Therefore, it is unfitting for me to give rise to a thought of hatred toward this person.”
§6 Methods for Removing Aversion (IV)—The Benefits of Goodwill, Analysis into Elements, and Giving 〔CSCD §249–251〕
If the meditator is still unable to bring the mind of aversion to an end in this way, they should observe the benefits of goodwill: “Now then, renunciant, did the Blessed One not say—
‘Bhikkhus, when the liberation of mind through goodwill has been practiced, cultivated, made much of, made into a vehicle, made into a basis, established, consolidated, and properly undertaken, eleven benefits may be expected. What eleven? The meditator sleeps happily, wakes happily, and sees no bad dreams; they are dear to human beings and dear to nonhuman beings; deities protect them; fire, poison, and weapons do not affect them; their mind quickly becomes concentrated; their complexion is bright; they die unconfused; and, if they have penetrated no higher, they are reborn in the brahmā world.’
If you do not bring this mind to an end, you will be excluded from these benefits.”
A meditator who is still unable to bring the mind to an end in this way should perform an analysis into elements. How? “Now then, renunciant, with whom exactly are you angry? Are you angry with the head-hairs, or with the body-hairs, nails . . . and so on as stated at length above . . . or urine? Or are you angry with the earth element in the head-hairs and the rest, with the water element, the fire element, or the air element? Or else, in the person called ‘this venerable so-and-so’ by taking the five aggregates, the twelve sense bases, and the eighteen elements, are you angry with the form aggregate, or with the feeling aggregate, perception aggregate, formation aggregate, or consciousness aggregate? Are you angry with the eye base, with the visible-form base . . . and so on as stated at length above . . . with the mind base, or with the phenomena base? Are you angry with the eye element, the visible-form element, the eye-consciousness element . . . and so on as stated at length above . . . the mind element, the phenomena element, or the mind-consciousness element?” For anger finds no foothold in a meditator who performs an analysis into elements in this way, just as a mustard seed finds no foothold on the point of an awl, or a painting in empty space.
A meditator who cannot perform an analysis into elements should practice giving and sharing. They should give their own property to the other and accept what belongs to the other. But if the other person has broken right livelihood and their requisites are unfit for use, the meditator should give only their own property. When this is done, the meditator’s aversion toward that person certainly ceases. The anger that has followed the other person since a past life also ceases in that very moment, as with the great elder: the alms-going elder who had been expelled from his lodging three times at Cittalapabbata Monastery said, “Venerable sir, this bowl, worth eight kahāpaṇas, was given by my mother, a lay devotee, from lawful gain. Please create merit for the great lay devotee,” and gave him the bowl; he accepted it. So great is the power of giving. It is also said—
Giving tames the untamed; giving accomplishes every purpose; through giving and kindly speech, people rise and people bow.
§7 The Accomplishment of Breaking the Boundaries and the Attainment of Absorption 〔CSCD §252–253〕
Once the meditator’s aversion toward the enemy has ceased in this way, the mind proceeds toward that enemy through goodwill just as it does toward the dear person, the dearly loved friend, and the neutral person. They should then cultivate goodwill repeatedly and bring about equality of mind among four persons—themselves, the dear person, the neutral person, and the enemy—thus accomplishing the breaking of the boundaries. The sign of breaking the boundaries is as follows. Suppose this meditator sits in one place with a dear person, a neutral person, and an enemy, themself being the fourth. Robbers arrive and say, “Venerable sir, give us one bhikkhu.” When asked, “Why?” they say, “So that we may kill him and take the blood from his throat as a sacrifice.” If the bhikkhu thinks, “Let them take this or that person,” the breaking of the boundaries has not been accomplished. Even if they think, “Let them take me; do not take these three,” it has not been accomplished. Why? Because they seek harm for whoever they wish to be taken and seek welfare only for the others.
When the meditator sees no person among the four who could be handed over to the robbers, and their mind proceeds equally toward themself and the other three, the breaking of the boundaries has been accomplished. Therefore, the ancient teachers said—
Among oneself, a benefactor, a neutral person, and a harmful person—these four— as long as the meditator still sees distinctions, they merely bear a mind of welfare toward beings; they have not yet attained mastery over goodwill, nor are they called skillful. When a bhikkhu has broken down those four boundaries, they pervade the whole world together with its devas equally with goodwill; far surpassing the former practitioner—their boundaries can no longer be known.
Thus, at the very moment the boundaries are broken, the bhikkhu also gains the sign and access. Once the breaking of the boundaries has been accomplished, by practicing, cultivating, and making much of that sign, they can reach absorption without great difficulty, in the same way described for the earth kasiṇa.⁸
At this point the meditator attains the first jhāna accompanied by goodwill, which has abandoned five factors, possesses five factors, is good in three ways, and is endowed with ten characteristics. Having attained it, by practicing, cultivating, and making much of that sign, they reach in sequence the second and third jhānas in the fourfold scheme, and the second, third, and fourth jhānas in the fivefold scheme.
For with a mind accompanied by goodwill based upon any of the first jhāna and the rest, the meditator dwells pervading one direction; likewise the second, the third, and the fourth. Thus above, below, across, everywhere, identifying with all, they dwell pervading the world inclusive of all sentient beings with a mind accompanied by goodwill—abundant, exalted, boundless, free from enmity, and free from affliction. Such transformation can be accomplished only with a mind that has reached absorption through the first jhāna or the rest.
§8 The Formula of Pervasion and Its Word-by-Word Explanation 〔CSCD §254〕
Here, “accompanied by goodwill” means possessed of goodwill; “mind” means by means of the mind. “One direction” is said with reference to the sentient being first apprehended in each direction, according to the pervasion of the sentient beings included in that direction. “Pervading” means contacting them and making them the object. “Dwells” means that the mode of living established in a divine abode is made to proceed. “Likewise the second”—just as the meditator dwells pervading whichever direction among the eastern and other directions, immediately afterward they do precisely the same with the second, third, and fourth direction. “Thus above” means reaching the direction above by the same method. “Below and across” means the same for the direction below and for the intermediate directions: “below” means beneath, and “across” means the corner directions. Thus, in every direction, the mind accompanied by goodwill is sent forth and drawn back again, like a horse running out and back in a training ground. Up to this point, what has been shown is the pervasion of limited goodwill performed by apprehending one direction.
The words “everywhere” and the rest are spoken to show unlimited pervasion. Here, “everywhere” means in every place. “Identifying with all” means seeing all positions—low, middle, and high; dear, hostile, and neutral—as oneself; that is, making no distinction such as “this is another,” but viewing all as oneself. Alternatively, “identifying with all” means with the entire mind, without letting even a little of it become distracted outwardly. “Inclusive of all sentient beings” means possessed of all sentient beings and associated with all sentient beings. “World” means the world of sentient beings. As for “abundant” and the rest, because these synonymous expressions are being shown, “with a mind accompanied by goodwill” is stated again here. Or it is stated again because, unlike the passage on limited pervasion, no connective expression such as “likewise” or “thus” appears here. Or else it is said by way of conclusion. “Abundant” should here be understood as abundant in pervasion; “exalted” is said with reference to the plane; “boundless” is said with reference to mastery and to taking boundless sentient beings as object. Because aversion, the enemy, has been abandoned, it is “free from enmity”; because grief has been abandoned, it is “free from affliction”—that is, without pain. This is the meaning of the transformation stated by the method beginning “with a mind accompanied by goodwill.”
§9 Three Kinds of Pervasion, Five Designations, and 528 Absorptions 〔CSCD §255–257〕
Just as this transformation can be accomplished only by a mind that has reached absorption, so too the following statement in the Paṭisambhidāmagga should be understood as something that can be accomplished only by a mind that has reached absorption: “The liberation of mind through goodwill is pervaded without limitation in five ways, pervaded with limitation in seven ways, and pervaded by direction in ten ways.”
Here, “May all sentient beings be free from enmity, free from affliction, free from pain, and may they care for themselves happily. May all who breathe, all who have been born, all persons, and all who are included within an individual existence be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded without limitation in five ways.
“May all women be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all men, all noble ones, all who are not noble, all devas, all human beings, and all who have fallen into bad destinations be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded with limitation in seven ways.
“May all sentient beings in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all sentient beings in the west, north, south, southeast, northwest, northeast, southwest, below, and above be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all who breathe, all who have been born, all persons, and all who are included within an individual existence in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all women, all men, all noble ones, all who are not noble, all devas, all human beings, and all who have fallen into bad destinations in the east be free from enmity . . . and so on as stated at length above . . . and may they care for themselves happily. May all women in the west, north, south, southeast, northwest, northeast, southwest, below, and above . . . and so on as stated at length above . . . through all who have fallen into bad destinations be free from enmity, free from affliction, free from pain, and may they care for themselves happily”—this should be understood as the liberation of mind through goodwill pervaded by direction in ten ways.
Here, “all” is an expression that takes in the whole without remainder. “Sentient being”: because beings adhere and cling through desire and lust to the aggregates beginning with form, they are called “sentient beings.” The Blessed One also said—
“Rādha, when there is desire, lust, delight, and craving for form, a person adheres to it and clings to it, and is therefore called a sentient being. . . . When there is desire, lust, delight, and craving for feeling . . . perception . . . formations . . . consciousness, that person adheres to it and clings to it, and is therefore called a sentient being.”
In conventional usage, however, this designation applies equally to a person free from lust, just as a certain fan made of bamboo is still called a palm-leaf fan. Grammarians, without investigating its meaning, hold that it is simply a name; those who do investigate its meaning hold that the designation “sentient being” derives from a connection with the word sattva.
Because they breathe, they are called “those who breathe”—that is, their life depends upon out-breath and in-breath. Because they have been born, they are called “those who have been born”—that is, they have come into being and come to birth. “Puggala” is said to mean hell; because they fall into it, they are called “persons”—that is, those who go toward it. “Individual existence” means the body, or simply the five aggregates, since it is merely designated by taking the five aggregates. Because they are included within that individual existence, they are called “those included within an individual existence.” “Included” means delimited—that is, comprehended within it.
Just as with the expression “sentient beings,” so too the other expressions should be established according to conventional usage, understanding all of them as synonyms for all sentient beings. There are indeed still other synonyms for all sentient beings, such as “all creatures” and “all living things,” but because these five are more conspicuous, only these five are taken when it is said, “The liberation of mind through goodwill is pervaded without limitation in five ways.”
If someone maintains that “sentient beings,” “those who breathe,” and the rest differ not only as expressions but also in meaning, then for them unlimited pervasion would not be established. The meaning should therefore not be understood in that way. Instead, unlimited pervasion with goodwill should be performed through any of these five modes.
Here, “May all sentient beings be free from enmity” is one absorption. “May they be free from affliction” is one absorption—“free from affliction” means free from aversion. “May they be free from pain” is one absorption—“free from pain” means without pain. “May they care for themselves happily” is one absorption. Thus, whichever of these phrases becomes clear should be used to perform pervasion with goodwill. In this way, with four absorptions for each of the five modes, there are twenty absorptions in unlimited pervasion.
In limited pervasion, there are four for each of the seven modes, making twenty-eight absorptions. Here, “women and men” is said with reference to sex; “noble ones and those who are not noble,” with reference to noble ones and ordinary persons; and “devas, human beings, and those fallen into bad destinations,” with reference to their destination of birth.
In pervasion by direction, following the method beginning “all sentient beings in the east,” there are twenty in each direction, making two hundred. Following the method beginning “all women in the east,” there are twenty-eight in each direction, making two hundred and eighty. Thus there are four hundred and eighty absorptions. Therefore, all the absorptions stated in the Paṭisambhidāmagga total five hundred and twenty-eight. By cultivating the liberation of mind through goodwill through any of these absorptions, this meditator obtains the eleven benefits stated by the method beginning “the meditator sleeps happily.”
§10 A Point-by-Point Explanation of the Eleven Benefits 〔CSCD §258〕
Here, “the meditator sleeps happily”: others toss and turn, snore, and sleep in distress; the meditator does not sleep in that way, but sleeps happily. Even after falling asleep, they are as though they had entered an attainment. “The meditator wakes happily”: others groan, yawn, turn over, and wake in distress; the meditator does not wake in that way, but wakes happily and unchanged, like a lotus opening.
“The meditator sees no bad dreams”: even when dreaming, the meditator sees only auspicious dreams, as though paying homage at a shrine, making an offering, or listening to the Dhamma. Others dream that they are surrounded by robbers, threatened by wild beasts, or falling from a precipice; the meditator sees no such bad dreams.
“The meditator is dear to human beings”: like a jeweled garland worn upon the chest or a flower garland worn upon the head, the meditator is dear and pleasing to human beings. “The meditator is dear to nonhuman beings”: just as they are dear to human beings, so too are they dear to nonhuman beings, like the elder Visākha.
It is said that he was a householder in Pāṭaliputta. While living there he heard: “The Island of Tambapaṇṇi is adorned with a garland of shrines and luminous with the saffron robe. There, wherever a person wishes, they can sit and lie down; a suitable climate, suitable lodging, suitable people, and suitable hearing of the Dhamma—all these are easily obtained there.”
He entrusted his property to his wife and children, tied a single kahāpaṇa into the corner of his garment, and left home. He waited for a ship by the seacoast and stayed there for a month. Being skilled in trade, he bought goods here and sold them elsewhere, and through lawful commerce accumulated a thousand in that one month. He eventually arrived at the Great Monastery and requested the going forth.
As he was led into the boundary to go forth, the purse containing the thousand fell from his belt to the ground. When asked, “What is this?” he said, “Venerable sir, it is a thousand kahāpaṇas.” They said, “Lay follower, from the moment you go forth you can no longer dispose of property. Dispose of it now.” He said, “Let no person who has come to Visākha’s place of going forth return empty-handed.” Opening the purse, he scattered the money in the courtyard of the boundary, went forth, and received full ordination.
After five rains he had mastered the two matrices. Having held the invitation ceremony, he took a meditation subject suited to himself and wandered from monastery to monastery, staying four months in each and maintaining an equal residence. While wandering in this way—
The elder Visākha, living in the forest, proclaimed aloud; examining his own virtue, he spoke these words: “Since receiving full ordination, since coming to this place, not a single fault has intervened—ah, good sir, truly you have gained!”
He went to Cittalapabbata Monastery. On reaching a fork in the road, he stood wondering, “Is this the path, or the other?” A deity dwelling on the mountain extended a hand and pointed, saying, “This is the path.” He reached Cittalapabbata Monastery and stayed there for four months. Thinking, “I shall leave early tomorrow,” he lay down. A deity living in a maṇila tree at the end of the walking path sat upon the step and began to weep.
The elder said, “Who is that?” “Venerable sir, I am Maṇili.” “Why are you weeping?” “Because you are going away.” “What benefit do you gain from my staying here?” “Venerable sir, while you stay here, nonhuman beings treat one another with goodwill. When you go, they will quarrel and speak harshly.” The elder said, “If my staying here enables you to live happily, that is well.” So he stayed another four months. Once again the thought of leaving arose, and once again the deity wept. The elder continued to live there in this way and attained final nibbāna there. Thus a bhikkhu who dwells in goodwill is dear to nonhuman beings.
“Deities protect the meditator”: deities protect the meditator as parents protect their child. “Fire, poison, and weapons do not affect the meditator”: fire does not affect a person who dwells in goodwill, as with the laywoman Uttarā; poison does not affect them, as with the elder Cūḷasīva, a reciter of the Saṃyutta; and weapons do not affect them, as with the novice Saṅkicca. “Do not affect” means that they do not penetrate—that is, they cannot harm the meditator’s body. The story of the cow is also told here. It is said that a cow stood letting down a stream of milk for her calf. A hunter thought, “I will shoot her,” swung a long-shafted spear in his hand, and threw it. When it touched her body, it rolled off like a palm leaf. This was not the power of access and not the power of absorption, but arose solely from the strength of her love for her calf. So great is the power of goodwill.
“The meditator’s mind quickly becomes concentrated”: the mind of a person who dwells in goodwill quickly becomes concentrated, without sluggishness. “The meditator’s complexion is exceedingly bright”: the complexion becomes exceedingly bright,⁹ like a palm fruit fallen from its stalk. “The meditator dies unconfused”: a person who dwells in goodwill does not die in confusion; unconfused, they die as though falling asleep. “If the meditator has penetrated no higher”: a person who cannot attain arahantship, higher than the attainment of goodwill, dies here and is reborn in the brahmā world as though waking from sleep.
This is the detailed exposition of the cultivation of goodwill.
Notes
¹ The meaning of the name “divine abode,” why there are exactly four, their sequence, and the name “boundless” are all explained in this chapter’s “Miscellany Discussion.” Only the name is given here.
² Meditation subject (kammaṭṭhāna): the practice undertaken, namely the object taken by the mind during cultivation. The method of receiving it is explained in a separate chapter.
³ Access concentration (upacāra-samādhi): a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered. In absorption concentration (appanā-samādhi), the mind fully enters its object and becomes unwavering.
⁴ Position of witness (sakkhibhāva): by taking the meditator’s own desire for happiness and aversion to pain as present evidence, they know that other sentient beings are the same. Goodwill is cultivated toward themself only to establish this witness, not to gain absorption.
⁵ Breaking the boundaries (sīmāsambheda): the boundaries among four persons—oneself, a dear person, a neutral person, and an enemy—dissolve when the mind is equal toward them. Its defining sign appears in §7 of this unit.
⁶ Mindfulness (sati): the mental factor that holds its object in memory without losing it; in the treatise it consistently operates together with knowledge, energy, and concentration. It belongs to a different category from the diffuse awareness often meant today by the word “mindfulness,” and should be read according to the definition established in this treatise.
⁷ Ownership of kamma (kammassakatā): each sentient being owns their own kamma, and the fruit of kamma returns only to the person who performed it. The five expressions below—owner, heir, womb, relative, and support of kamma—form its fixed formula.
⁸ The exposition of the earth kasiṇa appears in Chapter 4. The method of absorption, the fixed expressions “abandoning five factors, possessing five factors, good in three ways, endowed with ten characteristics,” and the fourfold and fivefold schemes are all explained there.
⁹ The earlier list of the eleven benefits in this unit says “the complexion is bright” (see §6), while the heading in the point-by-point explanation here says “the complexion is exceedingly bright.” The base text has the additional word “exceedingly” only in the latter place. Each is retained in its own form.
悲 KaruṇāCompassion Karuṇā
全文五層 →Full five layers →本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 悲之修習——所緣之取與次第 〔CSCD §259〕
其次，想要修悲（karuṇā）的人，應當先觀察無悲之性的過患與悲的利益，然後開始修悲。而開始修的時候，不應當先對可愛的人等修。因為可愛的人只住在可愛者的位上，極愛之友只住在極愛之友的位上，中庸者只住在中庸者的位上，不愛之人只住在不愛者的位上，怨敵只住在怨敵的位上。異性與已命終者，就只是非田（akhetta）¹。
由於《分別論》中說：「比丘如何以與悲俱的心遍滿一方而住呢？譬如見到一個貧苦醜陋的人而起悲那樣，就這樣以悲遍滿一切有情。」所以最先應當見到某一個應當悲愍的樣子——一個落到極度困厄、貧苦醜陋的貧人，斷了食物，把缽放在面前，坐在無依之堂裡，手足上蟲群蠕出，發出苦痛的叫聲——見了之後，就應當這樣轉起悲：「這個有情實在落入困厄了啊，但願他能從這苦中解脫！」若得不到這樣的人，就應當把雖然安樂而造惡的人比作應刑者而悲愍他。
怎麼比呢？譬如有一個賊，連同贓物一起被捉住，國王下令說「殺了他」，王臣們便把他綁起來，在一個個十字路口各打他一百下，押往刑場。人們給他嚼食，也給他噉食，還給他花鬘、香、塗香與檳榔。他雖然一邊嚼、一邊受用，看起來像個安樂而具足受用的人那樣走著，然而沒有一個人會想「這人安樂，有大財富」；反而人人都悲愍他：「這可憐人現在就要死了，他每落下一步，就以那一步而更近於死。」同樣地，修悲業處的比丘對於安樂的人也應當這樣悲愍：「這可憐人雖然現在安樂、盛裝、受用著財富，然而由於三門之中連一門所作的善業也沒有，如今就要在諸惡趣中感受不少的苦與憂了。」
這樣悲愍了那個人之後，此後就以同樣的方法，對可愛的人，其次對中庸者，其次對怨敵——依次轉起悲。若對怨敵像前面所說的那樣生起瞋，就應當依修慈中所說的方法止息它²。至於這裡那個已作善業的人，也應當在見到或聽到他遭遇親、病、財等災厄中的某一種災厄時悲愍他；即使沒有這些災厄，由於他還沒有超越輪迴之苦，也應當這樣「這人就是苦的」而在一切方面悲愍他。這樣悲愍之後，就依所說的方法，於自己、可愛的人、中庸者、怨敵這四種人破界（sīmāsambheda），然後數數習、修習、多作那個相，依修慈中所說的方法，以三四之禪（tikacatukkajjhāna）³而增大安止⁴。
不過《增支部義注》中所說的次第是這樣：最先應當悲愍怨敵，於他令心柔軟之後〔悲愍〕貧苦者，其次是可愛的人，其次是自己。這與「貧苦醜陋」這句聖典之文不合，所以仍應當依所說的方法，於此開始修習，破界之後增大安止。此後，「以五行相無限定遍滿，以七行相限定遍滿，以十行相方位遍滿」——這是變化；以及「安眠」等等的利益：都應當依修慈中所說的方法而知。
以上就是修悲的詳論。
註
¹ 非田（akhetta）：非可耕之田，謂於悲之修習非能生長之所緣；慈之篇分作「不應別修」與「絕不應修」二別條，本篇合為一語。
² 除瞋之諸法、破界之相、安止與所達之禪、三遍滿與十一利益，皆在本品〈慈〉一篇；本篇唯迴指之。
³ 三四之禪（tikacatukkajjhāna）：四分法之前三禪、五分法之前四禪之合稱——非「第三與第四禪」。
⁴ 安止（appanā-samādhi，安止定）：心全然入於所緣而不動之定，別於其前之近行定（upacāra-samādhi）。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Cultivation of Compassion—Choosing the Object and Its Sequence 〔CSCD §259〕
Next, a person who wishes to cultivate compassion (karuṇā) should first observe the danger in being without compassion and the benefit in compassion, and then begin the cultivation. When beginning, compassion should not first be cultivated toward a dear person and the others. A dear person remains only in the position of someone dear; a dearly loved friend remains only in the position of a dearly loved friend; a neutral person remains only in the position of someone neutral; a disliked person remains only in the position of someone disliked; and an enemy remains only in the position of an enemy. A person of the opposite sex and a person who has died are simply barren ground (akhetta).¹
For the Vibhaṅga says: “How does a bhikkhu dwell pervading one direction with a mind accompanied by compassion? Just as compassion arises on seeing a person who is poor and wretched, so does the bhikkhu pervade all sentient beings with compassion.” Therefore, first of all the meditator should see someone whose condition calls for compassion: a destitute person fallen into extreme hardship, poor and wretched, cut off from food, who has placed a bowl before them and sits in a shelter for the helpless, with clusters of worms emerging from their hands and feet, crying out in pain. Having seen this person, compassion should be made to proceed in this way: “This sentient being has truly fallen into hardship. May they be freed from this pain!” If no such person can be found, someone who is happy but does evil should be compared to a condemned prisoner and regarded with compassion.
How is the comparison made? Suppose a thief has been caught together with the stolen goods. The king gives the order, “Kill him,” and the king’s men bind him, beat him a hundred times at every crossroads, and lead him to the place of execution. People give him food to chew and food to eat, as well as garlands, scents, ointments, and betel. Although he goes along chewing and enjoying these things, appearing like a happy person fully endowed with pleasures, nobody thinks, “This person is happy and possesses great wealth.” Instead, everyone regards him with compassion: “This poor man is about to die. With every step he takes, he comes that much closer to death.” In the same way, a bhikkhu whose meditation subject is compassion should regard even a happy person with compassion: “Although this poor person is now happy, splendidly dressed, and enjoying wealth, because not even one of the three doors has produced wholesome kamma, they will soon experience no small amount of pain and grief in bad destinations.”
After regarding that person with compassion, the meditator should make compassion proceed by the same method, in sequence, toward a dear person, then a neutral person, and then an enemy. If aversion toward the enemy arises as described earlier, it should be brought to an end by the method stated in the cultivation of goodwill.² As for a person here who has performed wholesome kamma, compassion should also be aroused upon seeing or hearing that they have met with any disaster involving relatives, illness, wealth, or the like. Even in the absence of such disaster, because they have not yet gone beyond the suffering of saṃsāra, they should be regarded with compassion in every way through the thought, “This person is indeed subject to pain.” Having done so, the meditator should accomplish breaking the boundaries (sīmāsambheda) among four persons—themselves, a dear person, a neutral person, and an enemy—by the method stated above. Then, by repeatedly practicing, cultivating, and making much of that sign, they should develop absorption through the three-and-four jhānas (tikacatukkajjhāna),³ by the method stated in the cultivation of goodwill.⁴
The sequence stated in the Aṅguttara Commentary, however, is this: first the enemy should be regarded with compassion; after the mind has been made pliant toward that person, the destitute person, then the dear person, and then the meditator themself. This does not accord with the canonical phrase “poor and wretched.” Therefore the cultivation should still be begun here by the method stated above, and after breaking the boundaries, absorption should be developed. Thereafter, the following should be known by the method stated in the cultivation of goodwill: the transformation described as “unlimited pervasion in five modes, limited pervasion in seven modes, and pervasion by direction in ten modes,” and the benefits beginning with “the meditator sleeps happily.”
This is the detailed exposition of the cultivation of compassion.
Notes
¹ Barren ground (akhetta): ground that cannot be cultivated—an object on which the cultivation of compassion cannot grow. The goodwill unit distinguishes “should not be cultivated individually” from “should never be cultivated”; this unit combines them under one expression.
² The methods for removing aversion, the sign of breaking the boundaries, absorption and the jhānas attained, the three kinds of pervasion, and the eleven benefits all appear in this chapter’s unit on goodwill. The present unit only refers back to them.
³ Three-and-four jhānas (tikacatukkajjhāna): a collective designation for the first three jhānas of the fourfold scheme and the first four of the fivefold scheme—not “the third and fourth jhānas.”
⁴ Absorption (appanā-samādhi, absorption concentration): concentration in which the mind fully enters its object and becomes unwavering, distinct from the access concentration (upacāra-samādhi) that precedes it.
喜 MuditāSympathetic Joy Muditā
全文五層 →Full five layers →本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 喜之修習——所緣之取與次第 〔CSCD §260〕
開始修喜（muditā）的人，也不應當先對可愛的人等修。因為可愛的人並不只憑他可愛這一點就成為喜的近因（padaṭṭhāna）¹，何況中庸者與怨敵。異性與已命終者，就只是非田（akhetta）。
但極愛之友倒可以作近因——就是義注中所說的「親狎之友」（soṇḍasahāya）。因為他常懷歡喜，先笑而後說話；所以應當先以喜遍滿他。或者，見到或聽到可愛的人安樂、盛裝、歡喜著，就應當這樣生起喜：「這個有情實在歡喜啊，善哉，好極了！」正是緣於這個道理，《分別論》中才說：「比丘如何以與喜俱的心遍滿一方而住呢？譬如見到一個可愛可意的人而生喜那樣，就這樣以喜遍滿一切有情。」
若他那位親狎之友或那個可愛的人在過去是安樂的，而現在卻貧苦醜陋，那就應當憶念他過去的安樂之相：「這人在過去有這樣大的財富、這樣大的眷屬，常常歡喜」——取他這過去的喜相而生起喜。或者〔想〕「他在未來又將得到那樣的成就，乘象背、馬背、金轎等而遊行」——取他未來的喜相而生起喜。
這樣對可愛的人生起喜之後，其次對中庸者，其次對怨敵——依次轉起喜，並且應當增大安止。若對怨敵像前面所說的那樣生起瞋，就依修慈中所說的方法止息它²，然後以「對這三種人與自己」這樣的心之齊等，於四種人破界，數數習、修習、多作那個相，依修慈中所說的方法，唯以三四之禪而增大安止³。此後，「以五行相無限定遍滿，以七行相限定遍滿，以十行相方位遍滿」——這是變化；以及「安眠」等等的利益：都應當依修慈中所說的方法而知。
以上就是修喜的詳論。
註
¹ 近因（padaṭṭhāna）：一法生起之最近之因；為「相・味・現起・近因」四目定式之第四，其全式見本品〈雜論〉一篇。
² 除瞋之諸法、破界之相、安止與所達之禪、三遍滿與十一利益，皆在本品〈慈〉一篇；本篇唯迴指之。
³ 安止（appanā-samādhi，安止定）：心全然入於所緣而不動之定，別於其前之近行定（upacāra-samādhi）。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Cultivation of Sympathetic Joy—Choosing the Object and Its Sequence 〔CSCD §260〕
A person beginning the cultivation of sympathetic joy (muditā) should likewise not begin with a dear person and the others. For a dear person does not become the proximate cause (padaṭṭhāna)¹ of sympathetic joy merely by being dear, much less do a neutral person and an enemy. A person of the opposite sex and a person who has died are simply barren ground (akhetta).
A dearly loved friend, however, can be the proximate cause—the person called an “intimate friend” (soṇḍasahāya) in the commentaries. Such a person is habitually joyful, laughing before speaking. Therefore, this person should first be pervaded with sympathetic joy. Alternatively, on seeing or hearing that a dear person is happy, splendidly dressed, and rejoicing, sympathetic joy should be aroused in this way: “This sentient being is truly joyful—excellent, how wonderful!” It is precisely with reference to this meaning that the Vibhaṅga says: “How does a bhikkhu dwell pervading one direction with a mind accompanied by sympathetic joy? Just as sympathetic joy arises on seeing a person who is dear and pleasing, so does the bhikkhu pervade all sentient beings with sympathetic joy.”
If that intimate friend or dear person was happy in the past but is now poor and wretched, the meditator should recollect the person’s past appearance of joy: “In the past this person had such great wealth and such a great following, and was always joyful.” Taking that past appearance of joy, sympathetic joy should be aroused. Or the meditator may think, “In the future this person will again gain such prosperity and travel upon an elephant’s back, a horse’s back, or in a golden palanquin.” Taking that future appearance of joy, sympathetic joy should be aroused.
After arousing sympathetic joy toward the dear person in this way, it should next be made to proceed toward a neutral person and then toward an enemy, in sequence, and absorption should be developed. If aversion toward the enemy arises as described earlier, it should be brought to an end by the method stated in the cultivation of goodwill.² Then, with equality of mind toward “these three persons and the meditator themself,” the meditator should accomplish breaking the boundaries among the four persons. By repeatedly practicing, cultivating, and making much of that sign, they should develop absorption solely through the three-and-four jhānas, by the method stated in the cultivation of goodwill.³ Thereafter, the following should be known by the method stated in the cultivation of goodwill: the transformation described as “unlimited pervasion in five modes, limited pervasion in seven modes, and pervasion by direction in ten modes,” and the benefits beginning with “the meditator sleeps happily.”
This is the detailed exposition of the cultivation of sympathetic joy.
Notes
¹ Proximate cause (padaṭṭhāna): the nearest cause for the arising of a quality; it is the fourth member of the fixed fourfold formula “characteristic, function, manifestation, proximate cause,” whose complete form appears in this chapter’s Miscellany Discussion.
² The methods for removing aversion, the sign of breaking the boundaries, absorption and the jhānas attained, the three kinds of pervasion, and the eleven benefits all appear in this chapter’s unit on goodwill. The present unit only refers back to them.
³ Absorption (appanā-samādhi, absorption concentration): concentration in which the mind fully enters its object and becomes unwavering, distinct from the access concentration (upacāra-samādhi) that precedes it.
捨 UpekkhāEquanimity Upekkhā
全文五層 →Full five layers →本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 捨之修習——中庸者為先與第四禪 〔CSCD §261〕
其次，想要修捨（upekkhā）的人，應當是已在慈等之中得了三四之禪的人；他從已熟的第三禪出定，見到前三者的過患——它們以「願他們安樂」等等而與愛顧有情的作意相應，又近行於瞋與貪，又由於與悅相應而麁——並見到捨的利益：捨有寂靜之性。這樣見了之後，對於那個對他而言本性中庸的人（pakatimajjhatta），就旁觀他而生起捨。此後對可愛的人等〔也這樣〕。就是說：「比丘如何以與捨俱的心遍滿一方而住呢？譬如見到一個既非可意亦非不可意的人而住於捨那樣，就這樣以捨遍滿一切有情。」
所以應當依所說的方法，先對中庸的人生起捨，其次對可愛的人，其次對親狎之友，其次對怨敵；這樣以「對這三種人與自己」，於一切處依中庸而破界，然後應當數數習、修習、多作那個相。他這樣做的時候，就依地遍中所說的方法而生起第四禪¹。
那麼，這〔第四禪〕對於在地遍等之中生起了第三禪的人也生起嗎？不生起。為什麼？因為所緣是異分的。而唯有對於在慈等之中生起了第三禪的人才生起，因為所緣是同分的。此後，變化與利益的獲得，都應當依修慈中所說的方法而知²。
以上就是修捨的詳論。
註
¹ 〈地遍〉之開演在第四品；第四禪之生起法，及設難所引之第三禪，皆在彼品。
² 變化（三遍滿）與十一利益之列與釋，皆在本品〈慈〉一篇；本篇唯迴指之。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Cultivating Equanimity—Beginning with a Neutral Person and the Fourth Jhāna 〔CSCD §261〕
Next, a meditator who wishes to cultivate equanimity (upekkhā) should be someone who has attained the three-and-four jhānas among goodwill and the other practices. Emerging from the mastered third jhāna, the meditator sees the drawbacks in the first three: they are associated with attention that cherishes sentient beings by such thoughts as “May they be happy”; they operate close to aversion and attachment; and they are gross because they are associated with glad feeling. The meditator also sees the benefit in equanimity: it has a peaceful nature. Having seen this, they should look on at the person who is naturally neutral to them (pakatimajjhatta) and arouse equanimity. After that, the same is done toward a dear person and the others. For it is said: “How does a bhikkhu dwell pervading one direction with a mind accompanied by equanimity? Just as a person would abide in equanimity on seeing someone neither agreeable nor disagreeable, so does the bhikkhu pervade all sentient beings with equanimity.”
Therefore, by the method stated, equanimity should first be aroused toward a neutral person, next toward a dear person, next toward an intimate friend, and next toward an enemy. In this way, “toward these three persons and the meditator themself,” the meditator should accomplish breaking the boundaries everywhere through neutrality, and should then repeatedly practice, cultivate, and make much of that sign. As the meditator does so, the fourth jhāna arises by the method stated under the earth kasiṇa.¹
Then does this fourth jhāna also arise for someone whose third jhāna arose among the earth kasiṇa and the other kasiṇas? It does not arise. Why? Because the objects are disparate. It arises only for someone whose third jhāna arose among goodwill and the other divine abodes, because the objects are of the same kind. Thereafter, the transformation and the acquisition of benefits should both be understood by the method stated in the cultivation of goodwill.²
This is the detailed discussion of the cultivation of equanimity.
Notes
¹ The exposition of the earth kasiṇa is in Chapter 4; both the method by which the fourth jhāna arises and the third jhāna cited in the objection are found there.
² The lists and explanations of the transformation—the three kinds of pervasion—and the eleven benefits are all in this chapter’s unit on goodwill. The present unit only refers back to them.
雜論 PakiṇṇakakathāMiscellany Discussion Pakiṇṇakakathā
全文五層 →Full five layers →本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 雜論之起與四梵住之語義 〔無號〕
雜論
既知此等梵住為最上之梵所說，
於此等之上，此雜論亦應了知。
在這慈、悲、喜、捨當中，先就義而言：慈愛（mejjati）故為慈——其義是潤澤（siniyhati）。或者，於友而有的，或者是友之所轉起的，這也是慈。他苦在時，令諸善人心生震動（hadayakampana），故為悲。或者，破壞、傷害、滅除他苦，故為悲。或者，於諸苦者以遍滿之勢而被伸展，故為悲。具足它的人們以它而歡喜（modana），或者它自己歡喜，或者它只是歡喜這件事本身，故為喜。由捨去「願彼等無怨」等的營為，又由趣至中庸之性而旁觀（upekkhati），故為捨。
§2 四行之相・味・現起・近因與其成失 〔CSCD §263〕
其次，這裡就相等而言：慈以利益行相之轉起為相（lakkhaṇa），以引與利益為味（rasa），以調伏瞋恚為現起（paccupaṭṭhāna），以見諸有情之可意性為近因（padaṭṭhāna）¹。瞋恚的止息是它的成就（sampatti），愛著的生起是它的失壞（vipatti）。悲以除苦行相之轉起為相，以不堪他苦為味，以不害為現起，以見為苦所逼者之無依為近因。害的止息是它的成就，憂愁的生起是它的失壞。喜以欣悅為相，以不嫉為味，以破不樂為現起，以見諸有情之成就為近因。不樂的止息是它的成就，戲笑的生起是它的失壞。捨以於諸有情中庸行相之轉起為相，以見諸有情之平等為味，以瞋與貪的止息為現起，以這樣轉起的見業自作性——「有情是業之所有者；他們要依誰的喜好而成為安樂，或從苦解脫，或不從已得的成就退失呢」——為近因。瞋與貪的止息是它的成就，依家之無智捨的生起是它的失壞。
§3 共通之用與不共之用——四出離 〔CSCD §264〕
其次，這四種梵住的共通之用，是觀之樂與有之成就；破除瞋恚等則是不共的。這裡，慈以破除瞋恚為用；其餘三者則以破除害、不樂、貪為用。這也是曾說過的：
「賢友，這慈心解脫，正是瞋恚的出離（nissaraṇa）²。賢友，這悲心解脫，正是害的出離。賢友，這喜心解脫，正是不樂的出離。賢友，這捨心解脫，正是貪的出離。」
§4 近敵與遠敵——一行各二敵 〔CSCD §265〕
又，這裡每一種都依近與遠而有兩兩之敵。先說慈梵住：貪由於同分於見〔其〕功德，是它的近敵（āsanna-paccatthika），如人之敵而行於近處；那〔敵〕很快就得其入處，所以要在那一面善加守護慈。瞋恚由於與同分者相異分，是它的遠敵（dūra-paccatthika），如人之敵而依止山等險處；所以在那一面可以無畏地修慈。因為「既修慈而又起瞋」——這是無有是處的。
至於悲梵住：以「對於眼所識的、可意的、可愛的、悅意的、令心歡喜的、與世間財相繫的諸色，於其不得，或見其為不得，或憶念先前曾得而今已過去、已滅、已變異者，於是生起憂——凡這樣的憂，這就叫作依家之憂」這樣的方式而來的依家之憂，由於同分於見失壞，是它的近敵。害由於與同分者相異分，是它的遠敵。所以在那一面可以無畏地修悲。因為「既行悲而又以手等惱害」——這是無有是處的。
至於喜梵住：以「對於眼所識的、可意的……乃至（廣說如前）……與世間財相繫的諸色，於其獲得，或見其為獲得，或憶念先前曾得而今已過去、已滅、已變異者，於是生起悅——凡這樣的悅，這就叫作依家之悅」這樣的方式而來的依家之悅，由於同分於見成就，是它的近敵；不樂由於與同分者相異分，是它的遠敵。所以在那一面可以無畏地修喜。因為「既有喜而又於邊遠坐臥處、或於增上善法生厭倦」——這是無有是處的。
至於捨梵住：以「以眼見色，於愚昧的、迷妄的凡夫，於未勝限定者、未勝異熟者、不見過患者、無聞的凡夫，生起捨——凡這樣的捨，它超不過色；所以那捨叫作依家的」這樣的方式而來的依家之無智捨，由於不辨過與德而〔與捨〕同分，是它的近敵。貪與瞋由於與同分者相異分，是它的遠敵。所以在那一面可以無畏地行捨。因為「既行捨而又生貪、又生瞋」——這是無有是處的。
§5 始中終・所緣之增大・捨為前三之等流 〔CSCD §266–267〕
又，這一切〔梵住〕都以欲作之欲（chanda）為始，以鎮伏諸蓋等為中³，以安止為終。所緣是依施設之法（paññatti）而立的一個有情或多個有情。在得到近行或安止之時⁴，就有所緣之增大（ārammaṇavaḍḍhana）。
其中，增大之次第是這樣：正如巧農先劃定應耕之處而後耕，同樣地，最初先劃定一個住處，就那裡的有情，以「願此住處中的有情無怨」等方式修慈。在那裡令心柔軟、堪任之後，應當劃定兩個住處。此後次第為三、四、五、六、七、八、九、十，一條街，半村，一村，一地方，一國，一方——這樣乃至一輪圍，或者更過於此，就在那一處一處的有情上修慈。悲等也是這樣——這就是這裡所緣增大之次第。
又，正如諸無色是諸遍的等流（nissanda）⁵，非想非非想處是定的等流，果等至是觀的等流，滅盡等至是止觀的等流，同樣地，這裡的捨梵住是前三梵住的等流。因為，正如不豎立柱、不安上樑架，就不能把椽架在空中，同樣地，於前三者若無第三禪，就不能修第四〔禪〕。
§6 何以名梵住・何以唯四・其次第・何以名無量 〔CSCD §268–269〕
這裡或有〔問〕：為什麼這慈、悲、喜、捨叫作梵住呢？又為什麼只有四種？它們的次第是什麼？又，在論藏中為什麼說為無量（appamaññā）呢？答曰：這裡的梵住性，先應當由最勝之義與無過之性而知。因為就對有情正行而言，這些住是最勝的。又，正如諸梵天以無過之心而住，同樣地，與這些相應的瑜伽者也成為與梵天等同而住——所以由最勝之義與無過之性而叫作梵住。
至於「又為什麼只有四種」等問，這就是它的解答：
依清淨之道等，故為四；
依利益等行相，則有其次第；
又它們轉起於無量之境，
由此故名為無量。
因為在這些當中，慈是多瞋者的清淨之道⁶，悲是多害者的清淨之道，喜是多不樂者的清淨之道，捨是多貪者的清淨之道。又因為，對有情的作意唯依引與利益、除去無益、隨其成就而喜、無所營為這四種而有。又因為，正如母親對於幼小的、生病的、正當盛年的、自營己事的四個兒子：於幼小者欲其增長，於生病者欲除其病，於正當盛年者欲其青春之成就久住，於自營己事者則於任何事都不介入；同樣地，住於無量者也應當對一切有情依慈等而有〔如是四心〕。所以，由此依清淨之道等，無量唯有四種。
又因為，想要修這四種的人，首先應當以利益行相之轉起而對有情行——而慈就是以利益行相之轉起為相的。此後，見到、或聽到、或推想到那些已被希求利益的有情為苦所逼，就應當以除苦行相之轉起而行——而悲就是以除苦行相之轉起為相的。接著，見到那些已被希求利益、已被希求離苦者的成就，就應當以隨其成就而喜而行——而喜就是以欣悅為相的。再往後，由於已無所應作，就應當以名為旁觀者之性的中庸行相而行——而捨就是以中庸行相之轉起為相的。所以，由此依利益等行相而有它們的次第：先說慈，其次是悲、喜、捨——應當這樣知道這個次第。
又因為這一切都於無量之境轉起：成為它們之境的有情是無量的。而且也不取「對一個有情，或於這麼大的地方，應當修慈等」這樣的量，唯依全分遍滿而轉起。因此說：
依清淨之道等，故為四；
依利益等行相，則有其次第；
又它們轉起於無量之境，
由此故名為無量。
§7 所屬之禪與八集之難 〔CSCD §270–272〕
這樣，這些雖以無量為境而同一相，前三者卻唯是三四之禪者⁷。為什麼？因為不離於悅。那麼，為什麼這〔前三者〕不離於悅呢？因為它們是從憂所生的瞋恚等的出離。至於最後一個，則唯是其餘一禪者。為什麼？因為與捨受相應。因為於有情以中庸行相轉起的梵住之捨，離了捨受是不轉起的。
但若有人這樣說：「由於世尊在八集中對四無量無差別地說：『比丘，此後你應當修這個定為有尋有伺的，也應當修為無尋唯伺的，也應當修為無尋無伺的，也應當修為有喜的，也應當修為無喜的，也應當修為與適悅俱的，也應當修為與捨俱的』——所以四無量是四分法五分法之禪者」；對他應當說：「不要這樣說。」因為若是這樣，身隨觀等也就成了四分法五分法之禪者；而於受等〔隨觀〕連初禪也沒有，何況第二禪等。所以，不要只取文之影而誣謗世尊——佛語甚深，那要親近諸阿闍梨而依其意趣領受。
因為那裡的意趣是這樣：據說，那位這樣請法而說「大德，願世尊為我略說法；我聽了世尊的法之後，願獨自遠離、不放逸、熱誠、精勤而住」的比丘，由於他先前聽了法之後也還是住在原處，並不去作沙門法，所以世尊先呵責他說「正是這樣，這裡有些愚人只顧請問我；法既已說了，又只想著要跟隨我」，然後，由於他具足阿羅漢果的親依（upanissaya）⁸，世尊就教誡他說：「比丘，所以你應當這樣學：我的心要於內安住、善安住，已生的惡不善法不得遍取我心而住。比丘，你應當這樣學。」
而以這個教誡，就對他說了依內自而唯是心一境性的根本定（mūlasamādhi）。此後，為了顯示「不要只以這麼多為滿足，這同一個定應當這樣增長」，就說：「比丘，當你的心於內安住、善安住，已生的惡不善法不得遍取你心而住之時，比丘，你就應當這樣學：我的慈心解脫要已修習、已多修、已作車乘、已作基地、已確立、已積習、已善策勵。比丘，你應當這樣學。」這樣依慈而說了修習之後，又說：「比丘，當這個定這樣已修習、已多修之時，比丘，你就應當把這個根本定修為有尋有伺的……乃至（廣說如前）……也應當修為與捨俱的。」
它的意思是：比丘，當你這個根本定這樣依慈而修習之時，那時你也不要以那麼多為滿足，應當把這個根本定在其餘所緣上也導至四分法五分法之禪，以「有尋有伺的」等方式而修。
這樣說了之後，為了顯示「你也應當以悲等其餘梵住為先導，在其餘所緣上依四分法五分法之禪而作修習」，又說了「比丘，當這個定這樣已修習、已多修之時，比丘，你就應當這樣學：我的悲心解脫」等等。
這樣顯示了以慈等為先導、依四分法五分法之禪的修習之後，又為了顯示以身隨觀等為先導的〔修習〕，說了「比丘，當這個定這樣已修習、已多修之時，比丘，你就應當這樣學：我要於身隨觀身而住」等等，然後以「比丘，當這個定這樣已修習、已善修習之時，比丘，無論你往哪裡去，都唯安樂而去；無論你在哪裡站立，都唯安樂而立；無論你在哪裡坐，都唯安樂而坐；無論你在哪裡臥，都唯安樂而臥」，以阿羅漢果之頂而結束了教示。所以應當知道：慈等唯是三四之禪者，捨則唯是其餘一禪者。而在論藏中也正是這樣分別的。
§8 四之最勝與圓滿一切善法・品末 〔CSCD §273–274〕
這樣，這些雖依三四之禪與其餘一禪而分為二類，仍應當依淨最勝等而知它們彼此不同的威力之差別。因為在〈訶利達婆娑那經〉中，就是以淨最勝等之性而分別說它們的。如說：「諸比丘，我說慈心解脫以淨為最勝。諸比丘，我說悲心解脫以空無邊處為最勝。諸比丘，我說喜心解脫以識無邊處為最勝。諸比丘，我說捨心解脫以無所有處為最勝。」
那麼，為什麼這樣說它們呢？因為它們各是那個的親依。先說：住於慈的人，有情對他是不厭逆的。於是，由於他串習了不厭逆，當他把心導向不厭逆的、色澤清淨的青等〔遍〕時，心不費力就躍入其中。這樣，慈是淨解脫的親依，而不過於此；所以說它以淨為最勝。
至於住於悲的人：由於他見到以杖打等為色相而至的苦，悲得以轉起，於是色的過患就被他徹知。於是，由於他已徹知色的過患，當他除去地遍等當中的一種、把心導向色之出離的虛空時，心不費力就躍入其中。這樣，悲是空無邊處的親依，而不過於此；所以說它以空無邊處為最勝。
至於住於喜的人：由於他見到因這樣那樣歡喜之因而生起歡喜的有情之識，喜得以轉起，於是他的心就串習了對識的把取。於是，當他超越了次第所證得的空無邊處、把心導向以空之相為境的識時，心不費力就躍入其中——這樣，喜是識無邊處的親依，而不過於此；所以說它以識無邊處為最勝。
至於住於捨的人：由於沒有「願有情安樂，或從苦解脫，或不從已得之樂退失」這樣的作意，由於背離了對樂苦等勝義的執取，他的心就成為作不存在者之難把取的心。於是，他那已串習背離勝義執取的心、又於勝義上作不存在者之難把取的心，超越了次第所證得的識無邊處，當他把心導向自性上不存在的、成為勝義的識之無有時，心不費力就躍入其中。這樣，捨是無所有處的親依，而不過於此；所以說它以無所有處為最勝。
這樣依淨最勝等而知了它們的威力之後，又應當知道：這一切都是施等一切善法的圓滿者。因為，諸大士由於對有情有饒益之意樂、由於不堪有情之苦、由於欲令已得之成就的殊勝久住、又由於對一切有情無所偏黨而心平等轉起，就不作「應當給這個、不應當給那個」的分別，而把作為一切有情安樂之因的施捨施出。他們避免對那些〔有情〕的損害而受持戒。為了圓滿戒而親近出離。為了對有情的利與不利不迷惑而淨治慧。為了有情的利益與安樂而常發精進。即使依最上的精進而達到英勇之性，也忍受有情種種的過犯。對於「我們要給你們這個、要為你們做這個」所作的許諾不欺誑。為了他們的利益與安樂而有不動搖的決意。對他們以不動搖的慈而先行施作。以捨而不希求回報——這樣圓滿了諸波羅蜜，乃至圓滿一切分為十力、四無所畏、六不共智、十八佛法的善法。這樣，這〔四者〕就是施等一切善法的圓滿者。
如是，於為令善人歡喜而造的《清淨道論》中，
於定修習一部裡，
名為〈梵住釋〉的
第九品。
註
¹ 相・味・現起・近因（lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna）：本論釋一法之四目定式——相為其自性之標識，味為其作用，現起為其所現之相，近因為其最近之因；四目之立在前品。
² 本篇「出離」一語譯二原語：此處之 nissaraṇa（從某法脫出）與後文「為了圓滿戒而親近出離」之 nekkhamma（捨欲之出離）。漢語同形，隨文可辨。
³ 五蓋之立與其鎮伏之法在第四品〈地遍〉；本篇唯借其成語。
⁴ 近行定（upacāra-samādhi）：諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。
⁵ 等流（nissanda）：由前法之勢用所流出而成之後法；此處謂捨梵住為前三梵住修習之所流出。
⁶ 此處「清淨之道」為普通名詞，謂各為一類人所行之清淨之道；與品末所題之書名《清淨道論》同語而異用。
⁷ 三四之禪（tikacatukkajjhāna）：四分法之前三禪、五分法之前四禪之合稱——非「第三與第四禪」。
⁸ 親依（upanissaya）：有力之所依緣，謂前法為後法生起之強依；本篇四見，皆作「……之親依，而不過於此」之定式。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Opening of the Miscellany Discussion and the Meanings of the Four Divine Abodes 〔No number〕
Miscellany Discussion
Knowing these divine abodes taught by Brahmā supreme,
this Miscellany Discussion concerning them should further be known.
Among these four—goodwill, compassion, sympathetic joy, and equanimity—first, as to meaning: it is goodwill because it loves (mejjati); the meaning is that it moistens (siniyhati). Or it exists in a friend, or is a friend’s activity: this too is goodwill. When another suffers, it makes the hearts of good people tremble (hadayakampana), and so it is compassion. Or it breaks, harms, and destroys another’s suffering, and so it is compassion. Or it is extended among those who suffer by way of pervasion, and so it is compassion. Those endowed with it rejoice through it (modana), or it itself rejoices, or it is simply rejoicing itself, and so it is sympathetic joy. By abandoning the activity expressed in “May they be free from enmity” and the rest, and by proceeding to the state of neutrality, it looks on (upekkhati), and so it is equanimity.
§2 Characteristic, Function, Manifestation, Proximate Cause, Success, and Failure of the Four Practices 〔CSCD §263〕
Next, as to characteristic and the rest here: goodwill has the occurrence of the mode of welfare as its characteristic (lakkhaṇa), the bringing of welfare as its function (rasa), the removal of ill will as its manifestation (paccupaṭṭhāna), and seeing the agreeableness of sentient beings as its proximate cause (padaṭṭhāna).¹ The subsiding of ill will is its success (sampatti); the arising of attachment is its failure (vipatti). Compassion has the occurrence of the mode of removing suffering as its characteristic, inability to bear another’s suffering as its function, non-harming as its manifestation, and seeing the helplessness of those overwhelmed by suffering as its proximate cause. The subsiding of harming is its success; the arising of grief is its failure. Sympathetic joy has gladness as its characteristic, non-envy as its function, the destruction of discontent as its manifestation, and seeing the success of sentient beings as its proximate cause. The subsiding of discontent is its success; the arising of merriment is its failure. Equanimity has the occurrence of the mode of neutrality toward sentient beings as its characteristic, seeing equality in sentient beings as its function, and the subsiding of aversion and attachment as its manifestation. Its proximate cause is seeing ownership of kamma proceeding in this way: “Sentient beings are the owners of their kamma. By whose preference could they become happy, be freed from suffering, or not fall away from the success they have attained?” The subsiding of aversion and attachment is its success; the arising of house-based ignorant equanimity is its failure.
§3 Common and Distinctive Purposes—the Four Escapes 〔CSCD §264〕
Next, the common purpose of these four divine abodes is the happiness of insight and success in existence; repelling ill will and the rest is their distinctive purpose. Here goodwill has the purpose of repelling ill will, while the other three have the purposes of repelling harming, discontent, and attachment. This too has been said:
“Friend, the mind-deliverance of goodwill is precisely the escape (nissaraṇa) from ill will.² Friend, the mind-deliverance of compassion is precisely the escape from harming. Friend, the mind-deliverance of sympathetic joy is precisely the escape from discontent. Friend, the mind-deliverance of equanimity is precisely the escape from attachment.”
§4 Near Enemies and Far Enemies—Two Enemies for Each Practice 〔CSCD §265〕
Furthermore, each practice here has two enemies, by way of the near and the far. First, for the divine abode of goodwill, attachment is its near enemy (āsanna-paccatthika) because it is of the same kind in seeing good qualities—like a person’s enemy who moves nearby. That enemy quickly gains an opening, so goodwill must be well guarded against it. Ill will is its far enemy (dūra-paccatthika) because it is disparate from what is of the same kind—like a person’s enemy who shelters in mountain fastnesses and the like. Therefore goodwill can be cultivated fearlessly with respect to it. For that someone should cultivate goodwill and yet become angry is impossible.
For the divine abode of compassion, house-based grief that comes in this way—“Regarding visible forms cognizable by the eye that are wished for, desired, agreeable, endearing, connected with worldly acquisitions: when such forms are not obtained, or when their non-obtainment is regarded as such, or when forms formerly obtained that have now passed, ceased, and changed are recollected, grief arises. Such grief is called house-based grief”—is its near enemy, because it is of the same kind in seeing failure. Harming is its far enemy because it is disparate from what is of the same kind. Therefore compassion can be cultivated fearlessly with respect to it. For that someone should practice compassion and yet injure another with the hand or otherwise is impossible.
For the divine abode of sympathetic joy, house-based glad feeling that comes in this way—“Regarding visible forms cognizable by the eye that are wished for . . . and so on as stated at length above . . . connected with worldly acquisitions: when such forms are obtained, or when their obtainment is regarded as such, or when forms formerly obtained that have now passed, ceased, and changed are recollected, glad feeling arises. Such glad feeling is called house-based glad feeling”—is its near enemy, because it is of the same kind in seeing success. Discontent is its far enemy because it is disparate from what is of the same kind. Therefore sympathetic joy can be cultivated fearlessly with respect to it. For that someone should possess sympathetic joy and yet become weary in remote lodgings or with respect to higher wholesome qualities is impossible.
For the divine abode of equanimity, house-based ignorant equanimity that comes in this way—“On seeing a visible form with the eye, equanimity arises in an ordinary person who is foolish and deluded, who has not conquered limitations, has not conquered results, does not see danger, and is untaught. Such equanimity does not transcend visible form; therefore that equanimity is called house-based”—is its near enemy, because it is of the same kind through failing to distinguish danger and good qualities. Attachment and aversion are its far enemies because they are disparate from what is of the same kind. Therefore equanimity can be practiced fearlessly with respect to them. For that someone should practice equanimity and yet become attached and become averse is impossible.
§5 Beginning, Middle, and End; Expansion of the Object; Equanimity as the Outflow of the First Three 〔CSCD §266–267〕
Furthermore, for all these divine abodes, desire to act (chanda) is the beginning, suppression of the hindrances and the rest is the middle,³ and absorption is the end. The object is one sentient being or many sentient beings established by way of the concept (paññatti). Expansion of the object (ārammaṇavaḍḍhana) occurs when access or absorption has been attained.⁴
Here the order of expansion is as follows. Just as a skilled farmer first delimits the place to be plowed and then plows it, so at the outset the meditator should delimit a single dwelling and cultivate goodwill toward the sentient beings there in such a way as “May the sentient beings in this dwelling be free from enmity.” Having made the mind pliant and workable there, the meditator should delimit two dwellings. Thereafter, in sequence, three, four, five, six, seven, eight, nine, ten; one street, half a village, one village, one district, one kingdom, one direction—thus up to an entire world-system, or beyond it—and cultivate goodwill toward the sentient beings in each place. Compassion and the others are developed in the same way. This is the order of expansion of the object here.
Furthermore, just as the immaterial attainments are the outflow (nissanda)⁵ of the kasiṇas, the base of neither-perception-nor-non-perception is the outflow of concentration, fruition attainment is the outflow of insight, and cessation attainment is the outflow of serenity and insight, so here the divine abode of equanimity is the outflow of the first three divine abodes. For just as rafters cannot be placed in midair without first erecting pillars and setting the framework of beams upon them, so the fourth jhāna cannot be cultivated in these practices without the third jhāna in the first three.
§6 Why They Are Called Divine Abodes; Why There Are Only Four; Their Sequence; Why They Are Called Immeasurables 〔CSCD §268–269〕
Here someone might ask: Why are goodwill, compassion, sympathetic joy, and equanimity called divine abodes? Why are there only four? What is their sequence? And why are they called immeasurables (appamaññā) in the Abhidhamma? The answer is this. First, their nature as divine abodes should be understood by the meaning of supremacy and by their faultless nature. For these are supreme abodes in rightly practicing toward sentient beings. And just as brahmās dwell with faultless minds, so meditators associated with these states dwell having become equal to brahmās. Therefore they are called divine abodes by the meaning of supremacy and by their faultless nature.
As for the questions beginning “Why are there only four?” this is the answer:
They are four by way of paths of purity and the rest;
their sequence follows the modes of welfare and the rest;
and they occur in an immeasurable domain,
therefore they are called immeasurables.
For among these, goodwill is the path of purity for someone with abundant ill will,⁶ compassion for someone with abundant harming, sympathetic joy for someone with abundant discontent, and equanimity for someone with abundant attachment. Furthermore, attention toward sentient beings occurs in only four ways: bringing welfare, removing what is harmful, rejoicing in their success, and non-involvement. Again, just as a mother has four sons—one young, one ill, one in the prime of youth, and one attending to his own affairs—and wishes the young one to grow, wishes the ill one’s illness to be removed, wishes the one in the prime of youth to retain the success of youth for a long time, and does not involve herself in any way in the affairs of the son attending to his own business, so too someone dwelling in the immeasurables should relate to all sentient beings through goodwill and the rest. Thus, by way of paths of purity and the rest, there are only four immeasurables.
Furthermore, a person who wishes to cultivate these four should first proceed toward sentient beings through the occurrence of the mode of welfare—and goodwill has the occurrence of the mode of welfare as its characteristic. Next, on seeing, hearing, or surmising that sentient beings for whom welfare has been wished are overwhelmed by suffering, the meditator should proceed through the occurrence of the mode of removing suffering—and compassion has the occurrence of the mode of removing suffering as its characteristic. Then, on seeing the success of those for whom welfare and freedom from suffering have been wished, the meditator should proceed by rejoicing in their success—and sympathetic joy has gladness as its characteristic. After that, because nothing remains to be done, the meditator should proceed in the mode of neutrality called the nature of a person who looks on—and equanimity has the occurrence of the mode of neutrality as its characteristic. Thus their sequence follows the modes of welfare and the rest: goodwill is stated first, then compassion, sympathetic joy, and equanimity. This is how the sequence should be understood.
Furthermore, all these occur in an immeasurable domain: the sentient beings that constitute their domain are immeasurable. Nor is any measure taken in the form “Goodwill and the rest should be cultivated toward one sentient being, or within an area this large”; they occur only through complete pervasion. Therefore it is said:
They are four by way of paths of purity and the rest;
their sequence follows the modes of welfare and the rest;
and they occur in an immeasurable domain,
therefore they are called immeasurables.
§7 The Jhānas to Which They Belong and the Objection from the Book of Eights 〔CSCD §270–272〕
Thus, although these practices have one characteristic in taking an immeasurable domain, the first three belong exclusively to the three-and-four jhānas.⁷ Why? Because they are not dissociated from glad feeling. Why are they not dissociated from glad feeling? Because they are the escape from ill will and the other states that originate in grief. The last, however, belongs exclusively to the one remaining jhāna. Why? Because it is associated with equanimous feeling. For the equanimity of a divine abode, which occurs toward sentient beings in the mode of neutrality, does not occur apart from equanimous feeling.
But if someone says: “Because in the Book of Eights the Blessed One said of all four immeasurables without distinction, ‘Bhikkhu, after that you should cultivate this concentration with thought and examination; you should cultivate it without thought and with examination only; you should cultivate it without thought and without examination; you should cultivate it with rapture; you should cultivate it without rapture; you should cultivate it accompanied by the agreeable; and you should cultivate it accompanied by equanimity’—therefore the four immeasurables belong to the jhānas of the fourfold and fivefold schemes,” that person should be told: “Do not say that.” For if this were so, contemplation of the body and the others would also belong to the jhānas of the fourfold and fivefold schemes, whereas in contemplation of feeling and the rest there is not even the first jhāna, much less the second and the others. Therefore do not take merely the shadow of the wording and misrepresent the Blessed One. The Buddha’s word is profound; it must be received according to its intent after attending upon teachers.
For the intent there is as follows. It is said that the bhikkhu who requested a teaching in these words—“Venerable sir, may the Blessed One teach me the Dhamma in brief, so that after hearing the Blessed One’s Dhamma I might dwell alone, secluded, heedful, ardent, and resolute”—had previously heard the Dhamma but simply remained where he was and did not go to practice the duties of a recluse. Therefore the Blessed One first rebuked him: “Just so, some foolish men here merely question me; when the Dhamma has been taught, they think only that they should follow me.” Then, because he was endowed with the decisive support (upanissaya)⁸ for arahantship, the Blessed One instructed him: “Bhikkhu, therefore you should train thus: ‘My mind will be established internally, well established; arisen evil unwholesome qualities will not remain consuming my mind.’ Bhikkhu, you should train thus.”
By this instruction, he was taught the root concentration (mūlasamādhi) that is merely unification of mind by way of what is internal to himself. Then, to show, “Do not become satisfied with only this much; this same concentration should be increased in the following way,” the Blessed One said: “Bhikkhu, when your mind is established internally, well established, and arisen evil unwholesome qualities do not remain consuming your mind, then, bhikkhu, you should train thus: ‘My mind-deliverance of goodwill will be cultivated, made much of, made a vehicle, made a basis, established, accumulated, and well initiated.’ Bhikkhu, you should train thus.” Having stated the cultivation by way of goodwill in this manner, he then said: “Bhikkhu, when this concentration has thus been cultivated and made much of, then, bhikkhu, you should cultivate this root concentration with thought and examination . . . and so on as stated at length above . . . and you should cultivate it accompanied by equanimity.”
The meaning is this: Bhikkhu, when this root concentration has thus been cultivated by way of goodwill, you should not be satisfied even with that much. You should also bring this root concentration on other objects to the jhānas of the fourfold and fivefold schemes, and cultivate it in the ways beginning “with thought and examination.”
Having said this, to show, “You should also cultivate the jhānas of the fourfold and fivefold schemes on other objects, with compassion and the remaining divine abodes as forerunners,” he further said: “Bhikkhu, when this concentration has thus been cultivated and made much of, then, bhikkhu, you should train thus: ‘My mind-deliverance of compassion . . .’”
After showing cultivation through the jhānas of the fourfold and fivefold schemes with goodwill and the others as forerunners, to show cultivation with contemplation of the body and the others as forerunners, the Blessed One said: “Bhikkhu, when this concentration has thus been cultivated and made much of, then, bhikkhu, you should train thus: ‘I will dwell contemplating the body in the body,’” and so on. Then, with the words, “Bhikkhu, when this concentration has thus been cultivated and well cultivated, then wherever you go, you will go only in comfort; wherever you stand, you will stand only in comfort; wherever you sit, you will sit only in comfort; and wherever you lie down, you will lie down only in comfort,” he concluded the teaching at the summit of arahantship. Therefore it should be understood that goodwill and the others belong exclusively to the three-and-four jhānas, while equanimity belongs exclusively to the one remaining jhāna. This is precisely how they are analyzed in the Abhidhamma as well.
§8 The Four Culminations, the Fulfillment of All Wholesome Qualities, and the Chapter’s Close 〔CSCD §273–274〕
Thus, although these practices stand in two classes by way of the three-and-four jhānas and the one remaining jhāna, the distinction in their respective powers should be understood by way of purity as supreme and the rest. For in the Haliddavasana Sutta they are distinguished by purity as supreme and the rest. As it is said: “Bhikkhus, I declare the mind-deliverance of goodwill to have purity as supreme. Bhikkhus, I declare the mind-deliverance of compassion to have the base of infinite space as supreme. Bhikkhus, I declare the mind-deliverance of sympathetic joy to have the base of infinite consciousness as supreme. Bhikkhus, I declare the mind-deliverance of equanimity to have the base of nothingness as supreme.”
Why are they spoken of in this way? Because each is the decisive support for that attainment. First, for someone who dwells in goodwill, sentient beings are not repellent. Then, through familiarity with non-repulsiveness, when that practitioner directs the mind toward non-repellent blue and the other kasiṇas of purified color, the mind leaps into them without difficulty. Thus goodwill is the decisive support for the liberation of purity, and not for anything beyond it; therefore it is said to have purity as supreme.
For someone who dwells in compassion, compassion occurs when the practitioner observes suffering that has come with visible-form signs such as being struck with a stick, and thereby the danger in form is fully understood. Then, because the danger in form has been fully understood, when the practitioner removes one among the earth kasiṇa and the other kasiṇas and directs the mind toward space as the escape from form, the mind leaps into it without difficulty. Thus compassion is the decisive support for the base of infinite space, and not for anything beyond it; therefore it is said to have the base of infinite space as supreme.
For someone who dwells in sympathetic joy, sympathetic joy occurs when the practitioner observes the consciousness of sentient beings in whom joy has arisen through this or that cause for gladness, and thereby the mind becomes familiar with apprehending consciousness. Then, after transcending the base of infinite space attained in sequence, when the practitioner directs the mind toward consciousness whose domain is the sign of space, the mind leaps into it without difficulty. Thus sympathetic joy is the decisive support for the base of infinite consciousness, and not for anything beyond it; therefore it is said to have the base of infinite consciousness as supreme.
For someone who dwells in equanimity, because there is no attention of the form “May sentient beings be happy, or be freed from suffering, or not lose the happiness they have attained,” and because the mind has turned away from grasping ultimate realities such as pleasure and pain, the mind finds it difficult to grasp what does not exist. Then, after the mind has become familiar with turning away from grasping ultimate realities and finds it difficult to grasp what does not exist as an ultimate reality, it transcends the base of infinite consciousness attained in sequence. When the practitioner directs the mind toward the absence of consciousness—consciousness being an ultimate reality, while its absence is nonexistent by intrinsic nature—the mind leaps into it without difficulty. Thus equanimity is the decisive support for the base of nothingness, and not for anything beyond it; therefore it is said to have the base of nothingness as supreme.
Having thus understood their powers by way of purity as supreme and the rest, it should further be understood that all these divine abodes fulfill every wholesome quality beginning with giving. For great beings, because they intend welfare toward sentient beings, cannot bear their suffering, wish the distinction of success already attained to remain for a long time, and direct the mind equally toward all sentient beings without partiality, make no discrimination such as “This person should be given to; that person should not.” Instead, they give gifts that are the cause of happiness for all sentient beings. Avoiding harm to those sentient beings, they undertake virtue. To fulfill virtue, they resort to renunciation. To avoid confusion about what benefits and harms sentient beings, they purify wisdom. For the welfare and happiness of sentient beings, they constantly arouse energy. Even after attaining heroism through the highest energy, they endure the many kinds of offenses committed by sentient beings. They do not break promises made in such words as “We will give you this; we will do this for you.” They possess an unshakable determination for the welfare and happiness of sentient beings. They act first toward them with unshakable goodwill. Through equanimity they do not expect anything in return. In this way they fulfill the perfections and, in due course, every wholesome quality divided into the ten powers, the four grounds of self-confidence, the six kinds of knowledge not shared with others, and the eighteen qualities of a Buddha. Thus these four divine abodes fulfill every wholesome quality beginning with giving.
Thus, in the Path of Purity, composed to bring joy to good people,
in the Division on the Cultivation of Concentration,
the chapter named “The Exposition of the Divine Abodes”
is the ninth.
Notes
¹ Characteristic, function, manifestation, and proximate cause (lakkhaṇa・rasa・paccupaṭṭhāna・padaṭṭhāna) form the treatise’s fixed fourfold formula for explaining a quality: characteristic is the mark of its own nature, function is what it does, manifestation is the aspect in which it appears, and proximate cause is its nearest cause. The fourfold formula is established in the preceding chapter.
² The Chinese term rendered “escape” in this unit translates two Pāli originals: here nissaraṇa, escape from a particular quality, and later nekkhamma, renunciation of sense desire. Their meanings are distinguishable from context.
³ The five hindrances and the method for suppressing them are established in Chapter 4, in the earth-kasiṇa unit. The present unit only borrows the fixed expression.
⁴ Access concentration (upacāra-samādhi) is a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered; in absorption concentration (appanā-samādhi), the mind enters the object fully and remains unmoved.
⁵ Outflow (nissanda): a later quality that flows from the force and operation of a preceding quality. Here, the divine abode of equanimity is said to flow from the cultivation of the first three divine abodes.
⁶ Here “path of purity” is an ordinary noun phrase, meaning a path of purity practiced by each particular kind of person; it shares the same Pāli form with the title Path of Purity at the end of the chapter but functions differently.
⁷ Three-and-four jhānas (tikacatukkajjhāna) is the collective designation for the first three jhānas in the fourfold scheme and the first four in the fivefold scheme—not “the third and fourth jhānas.”
⁸ Decisive support (upanissaya) is a powerful supporting condition: a preceding quality serves as the strong support for the arising of a subsequent one. It occurs four times in this unit, each in the fixed expression “is the decisive support for . . . and not for anything beyond it.”