English
He acknowledges what he knows: the abandoning of views through mental development, the abandoning of views through bodily development, the abandoning of craving through bodily development, which is the first simile he makes. Just as the earth, whether pure or impure, is neither annoyed nor disgusted, nor does it experience joy or delight, even so, with a mind like the earth, he dwells with little attachment, without ill-will, without malevolence. So, what does that venerable one acknowledge? He acknowledges the abandoning of the faculty of pleasure through bodily development, he acknowledges the abandoning of the faculty of joy through mental development. Bodily feelings reject the faculty of pleasure for those who are accompanied by the latent tendency of lust. For it is not the aggregate of feeling, that mental pleasant feeling, where this pleasure and joy arise due to the condition of attainment. He rejects the ear, not the feeling born of mind-contact. Therein, among the four great elements, he speaks of the abandoning of the latent tendency of aversion for the aggregate of form. In sensual pleasures and form, and that in the stage of the trainee. In the body, the contemplation of the body, and a pleasant abiding in this very life. With strength and with effort, the abandoning of all that is kept in mind, like a fat woman, and by a man, and by one fond of adornment, by these, the reflection on this body born of mother and father. He maintains two qualities: with the body and with the contemplation of the body, with the mind and with the contemplation of the mind. He acknowledges that he dwells in the basis of bodily defilements with the mind, and in the support of the mind, with a well-developed mind, and in the seven attainments. And by the simile of the householder's son: just as a householder's son might have a chest full of clothes of various colors, whatever pair of clothes he desires in the morning, he takes out in the morning; likewise at noon, likewise in the evening. Even so, that venerable one, due to his well-developed mind, whatever kind of dwelling he desires to abide in during the morning, he abides in that kind of dwelling in the morning; likewise at noon, likewise in the evening. Therefore, that venerable one, by that simile, for me... By dwelling on the earth, or the unsurpassed development of faculties by a developed mind. Therefore, that venerable one acknowledges this eightfold development: in the four great elements, body development (contemplating) a man like a low-caste person, mind development in the realms of existence and space. By these developments and by that development, with the perfections of tranquility. With these four perfections of wisdom. 97. How does one dwell perceiving non-repulsiveness in repulsive things, (contemplating) a man like a low-caste person? The body is naturally not repulsive. The perception of a bloated corpse in the body, in brief, these nine perceptions, these are repulsive things. That venerable one is not disgusted by repulsiveness. He dwells devoted to the practice of mindfulness of the body. Indeed, his mind is not repulsed by abandoning disgust. How does one dwell perceiving repulsiveness in non-repulsive things? The body is not repulsive to all the world. That venerable one dwells perceiving it as unattractive. Thus, one dwells perceiving repulsiveness in non-repulsive things. How does one dwell perceiving non-repulsiveness in both repulsive and non-repulsive things? Even if this whole world, being shaven-headed, carrying a bowl, wanders for alms among families. And by that, that venerable one perceives non-repulsiveness in good and bad appearance. And with a mind and body accompanied by disenchantment, perceives non-repulsiveness. Thus, one dwells perceiving non-repulsiveness in both repulsive and non-repulsive things. How does one dwell perceiving non-repulsiveness in repulsive things? In repulsive things, perceiving attractiveness in the form of a woman. And disgusted by repulsive things like a livid, festering (corpse), there that venerable one dwells perceiving repulsiveness. How does one dwell with equanimity, mindful and clearly comprehending, having avoided both (perceptions) in repulsive things? And in non-repulsive things, perceiving attractiveness in the form of a woman. And disgusted by repulsive things like a livid, festering (corpse). Having avoided both of these, one dwells (thinking): 'This is not mine,' 'I am not this,' 'This is not my self.' Thus, having avoided both, one dwells with equanimity, mindful and clearly comprehending. Another also. Noble ones. The three-realm world-habitation is for all foolish ordinary people a perception of non-repulsiveness. And there, Venerable Sāriputta dwells with a perception of non-repulsiveness. Thus, in non-repulsive things, he dwells with a perception of repulsiveness. How does he dwell with a perception of non-repulsiveness in repulsive things? All trainees here in the three-realm world have a perception of repulsiveness. Among them, which one, having attained the stage, realized the fruit of concentration, dwells with a perception of non-repulsiveness? For what reason? Indeed, there is nothing for the abandonment of which world one would arouse a perception of repulsiveness. How does he dwell with a perception of repulsiveness in both repulsive and non-repulsive things? In the three-realm world-habitation, indeed, up to the plane of the sense-sphere, for those with lust and those without lust, there is an equality of repulsiveness; for the form and formless realms, an equality of non-repulsiveness. And there, Venerable Sāriputta dwells with a perception of repulsiveness. Thus, in both repulsive and non-repulsive things, he dwells with a perception of repulsiveness. How does he dwell with a perception of non-repulsiveness in both repulsive and non-repulsive things? Whatever words from others, ill-spoken, ill-arisen, paths of speech, that speech is non-repulsive, as far as speech is concerned, inappropriate, yet for such a person, a perception of non-repulsiveness. There, Venerable Sāriputta, having realized by direct knowledge, dwells with a perception of non-repulsiveness, thus, in both repulsive and non-repulsive things, he dwells with a perception of non-repulsiveness. 98. How does he dwell with equanimity, mindful and clearly comprehending, having avoided both in repulsive and non-repulsive things? And whatever of these he perceives, those things that are ill-conducted, those things are non-repulsive. There, Venerable Sāriputta reflects thus: "Those things that are ill-conducted, those things have undesirable results." "Those things that are well-conducted, they lead to accumulation." And he, having made well-conducted things lead to accumulation, and ill-conducted things have undesirable results, having avoided both, dwells with equanimity. Then, in both repulsive and non-repulsive things, he dwells with a perception of repulsiveness. Craving is a repulsive phenomenon, for what reason? Indeed, by way of craving, beings are attached to two phenomena, attached to taste-craving in solid food, attached to the perception of pleasure in contact. Therein, Venerable Sāriputta dwells perceiving repulsiveness in solid food, and dwells perceiving suffering in contact. Thus, he dwells perceiving repulsiveness in both repulsive and non-repulsive things. How does he dwell perceiving non-repulsiveness in both repulsive and non-repulsive things? The destruction of craving, the unexcelled Nibbāna, is indeed a perception of repulsiveness and a destroyed perception for foolish ordinary people. Therein, Venerable Sāriputta, having seen with his own wisdom that non-repulsive perception is also non-ill-will perception, thus dwells perceiving non-repulsiveness in both repulsive and non-repulsive things. How does he dwell perceiving non-repulsiveness in both repulsive and non-repulsive things? And in the third, those perceiving Nibbāna as repulsive, and those perceiving fame and glory as non-repulsive. Therein, Venerable Sāriputta, knowing truly by right wisdom the gratification, the danger, and the escape, having avoided both repulsive and non-repulsive phenomena, dwells perceiving non-repulsiveness. How, having avoided both repulsive and non-repulsive phenomena, does he dwell with equanimity? Mindful and clearly comprehending, what he discerns is that compliance is a non-repulsive phenomenon, and aversion is a repulsive phenomenon, therein, Venerable Sāriputta, due to the abandonment of compliance and aversion, dwells with equanimity, mindful and clearly comprehending. What he discerns is this fivefold unexcelled development of the faculties. This is the exposition of the discourse. 99. Therein, what is the mode of teaching? What is to be taught in this discourse? Therein it is said, in this discourse, the pleasant abiding in this very life is taught, and also the review of the liberated mind, the higher wisdom phenomenon, is taught. Therein, what is the analysis? Those who dwell observing the body in the body, their mind does not dwell with compliance and aversion, and delighting in compliance and aversion. that the mind will be in harmony. This is the strength of development, this is the analysis method. Among these, what is the method of suitability? Through the development of the body and the development of the mind, one will not despise any fellow practitioner. This is suitable, this is the method of suitability. Among these, what is the method of proximate cause? The development of the body is the proximate cause for the first establishment of mindfulness. The mind being like the earth is the proximate cause for the contemplation of impermanence. Among these, what is the characteristic? One dwells with a mind like the earth, contemplating oneself. A householder dwells with a mind like the earth. What is the meaning of "like the earth"?