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which obtains the names 'subduing of intoxication' ... 'Nibbāna', that which is called 'subduing of intoxication' and so forth, that should be understood as dispassion. For since, by reaching it, all intoxications, such as the intoxication of conceit, the intoxication of human pride, and so on, become un-intoxicated, un-intoxicated, they perish, therefore it is called 'subduing of intoxication'. And since, by reaching it, all thirst for sensual pleasures goes to removal, to cessation, therefore it is called 'removal of thirst'. Moreover, since, by reaching it, attachments to the five strands of sensual pleasure go to uprooting, therefore it is called 'uprooting of attachment'. And since, by reaching it, the three-fold round of existence is cut off, therefore it is called 'cutting off of the round of existence'. Furthermore, since, by reaching it, craving completely goes to destruction, becomes dispassionate, and ceases, therefore it is called 'destruction of craving, dispassion, cessation'. Because this (Nibbāna) is gone forth from, released from, disjoined from craving, which is called 'weaver' because it weaves, binds, stitches together for repeated existence in the four wombs, the five destinations, the seven stations of consciousness, and the nine abodes of beings, therefore it is called Nibbāna. Thus, by means of these qualities like the crushing of intoxication, the appeasement called Nibbāna should be recollected. And whatever other qualities of appeasement were spoken of by the Blessed One in suttas such as: "Monks, I will teach you the unconditioned... and the truth... and the far shore... and the very difficult to see... and the ageless... and the permanent... and the non-proliferated... and the deathless... and the auspicious... and the secure... and the wonderful... and the harmless... and the unmolested... and the pure... and the island... and the refuge... and the shelter, monks, I will teach you," by means of those too, it should be recollected. To one thus recollecting appeasement by means of qualities like the crushing of intoxication, at that time, the mind is not beset by lust, nor by hatred, nor by delusion. At that time, his mind is indeed straight, focused on appeasement. And just as in the method described for the recollection of the Buddha and so on, the jhāna factors arise in a single moment for one whose hindrances are suppressed. However, due to the profundity of the qualities of appeasement, or due to being inclined to recollect various kinds of qualities, it does not reach absorption, but becomes only access concentration. This, by way of recollecting the qualities of appeasement, is called the recollection of appeasement. And like the six recollections, this too is perfected only by a noble disciple. Yet even so, it should be kept in mind by an ordinary person who values appeasement. For even by hearing, the mind becomes clear in appeasement. And a monk devoted to this recollection of appeasement sleeps happily, awakens happily, has calm faculties, a calm mind, is endowed with shame and dread, is inspiring, is inclined to the sublime, and is respected and esteemed by his fellow practitioners. But if he does not penetrate further, he is bound for a good destination. Therefore, indeed, being diligent, one should develop... moment. Thus, in the noble calm, there are many benefits. This is the introductory discourse on the expansion of the recollection of peace. Thus, in the Visuddhimagga, composed for the joy of good people, in the section on the development of concentration, the description of the meditation subjects of recollection, is the eighth chapter. 9. Description of the Divine Abidings Discourse on the Development of Loving-kindness 240. After the meditation subjects of recollection, among the four divine abidings mentioned— loving-kindness, compassion, appreciative joy, and equanimity— one who wishes to develop loving-kindness, a beginner yogi, having cut off hindrances, having taken up the meditation subject, having finished the meal, having dispelled the intoxication of the meal, seated comfortably in a well-arranged seat in a secluded place, should first reflect on the danger in hatred and the benefit in patience. Why? Because by this development, hatred is to be abandoned, and patience is to be attained. And it is not possible to abandon anything whose danger has not been seen, or to attain anything whose benefit has not been known. Therefore, the danger in hatred should be seen in terms of such statements as: "Friends, one who is hateful, overcome by hatred, with mind consumed, even takes life." The benefit in patience should be understood in terms of such statements as: "Patience, forbearance, is the highest austerity; the Buddhas declare Nibbāna to be supreme." "Patience is the strength, the army; that one I call a brahmin." "There is nothing greater than patience." Then, to withdraw the mind from hatred, whose danger has thus been seen, and to connect it with patience, whose benefit has been known, the development of loving-kindness should be begun. And when beginning, one should first know the distinctions of persons: "Loving-kindness should not be developed first towards these persons, and towards these, it should not be developed at all." Indeed, this loving-kindness should not be developed first towards these four: an unlikable person, an excessively dear friend, a neutral person, and a hostile person. It should not be developed generally towards those of the opposite sex. It should not be developed at all towards the deceased. For what reason, an unlikable Among the unpleasant, etc., it should not be developed first. For placing the unpleasant in the place of the pleasant, one becomes weary. Placing a very dear friend in a neutral position, one becomes weary, and even if a slight suffering arises for him, it's as if one is about to cry. Placing a neutral person in a respected position or a pleasant position, one becomes weary. Remembering an enemy, anger arises, therefore, among the unpleasant, etc., it should not be developed first. But when developing it specifically towards one of the opposite sex, lust arises. It is said that a certain minister's son asked a thera who frequented his family, "Venerable sir, for whom should loving-kindness be developed?" The thera said, "For a dear person." His own wife was dear to him. Developing loving-kindness for her, he fought with the wall all night. Therefore, it should not be developed specifically towards one of the opposite sex. But developing it towards one who has passed away, one attains neither absorption nor access concentration. It is said that a certain young bhikkhu began developing loving-kindness towards his teacher. His loving-kindness did not proceed. Going to the great thera, he said, "Venerable sir, my loving-kindness jhana attainment is well-practiced, yet I cannot attain it. What, pray tell, is the reason?" The thera said, "Friend, search for the sign." Searching, he learned of his teacher's death, and developing loving-kindness towards another, he attained absorption. Therefore, it should not be developed towards one who has passed away. 241. But first of all, one should develop it repeatedly in oneself, saying, "May I be happy, free from suffering," or "May I be free from enmity, free from ill-will, free from trouble, may I maintain myself happily." This being so, what is said in the Vibhanga (Vibh. 643) – "And how, bhikkhu, does one dwell pervading one direction with a mind imbued with loving-kindness? Just as one would feel loving-kindness upon seeing a dear, pleasing person, even so one pervades all beings with loving-kindness." And what is said in the Paṭisambhidāmagga (Paṭi. Ma. 2.22) – "By which five modes should the unspecific pervasion of loving-kindness, the liberation of mind, be developed? May all beings be free from enmity, be... May they be without ill-will, without affliction, may they maintain themselves happily. May all breathing things… all beings… all persons… all embodied beings be without enmity, without ill-will, without affliction, may they maintain themselves happily." It is said. And what in the Metta Sutta: "May they be happy and secure, May all beings be happy in themselves." — It is said, that contradicts. If it is said that there is no cultivation of self there. That does not contradict. Why? For that is said in the sense of absorption. This (is said) in the sense of making oneself a witness. Even if for a hundred years or a thousand years one cultivates metta towards oneself in the manner of "May I be happy," absorption will never arise for them. But for one who cultivates "May I be happy," just as I desire happiness, recoil from suffering, desire to live, desire not to die, so too are other beings – having made oneself a witness, a desire for the welfare and happiness of other beings arises. The Blessed One also, by saying: "Having traversed all directions with the mind, One nowhere found anything dearer than oneself. So too is the self dear to others. Therefore, one who loves oneself should not harm another." — this method was shown. 242. Therefore, for the purpose of making oneself a witness, first having pervaded oneself with metta, and then for the purpose of extending happiness, whoever is dear, pleasing, respected, worthy of veneration – a teacher, or like a teacher, an preceptor, or like a preceptor – remembering his acts of giving, pleasant speech, and so on, which are causes for dearness and pleasingness, and his virtue, learning, and so on, which are causes for respect and veneration, metta should be cultivated in the manner of "May this good person be happy, free from suffering." And in such a person, absorption certainly arises. But this bhikkhu, not being content with just that much, desiring to break the boundaries, should then cultivate metta towards very dear friends, from very dear friends to neutral persons,