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Thus, these four formless attainments are to be understood as transcending the object in every way. However, the wise do not desire the transcendence of factors for these. For there is no transcendence of factors in these, as there is in the form-sphere attainments. In all of these, there are only two jhana factors: equanimity and one-pointedness of mind. 290. Even so— The later ones, the later ones here, Are more excellent. An analogy to be known there Is a cloth on a palace floor. Just as on the lowest floor of a four-storied palace, excellent five sense-pleasures might be present, such as divine dancing, singing, music, fragrant scents, garlands, food, beds, and coverings. On the second, more excellent than that. On the third, more excellent than that. On the fourth, most excellent of all. Although those four are all palace floors, there is no difference in their being palace floors. But by the excellence of the abundance of the five sense-pleasures, each higher one is more excellent than the one below it. And just as a single woman might have four cloths of coarse, fine, finer, and finest threads, weighing four, three, two, and one pala respectively, and equal in length and width. Although those four cloths are equal in length and width, there is no difference in their size. But by their pleasant touch, fineness, and preciousness, each later one is more excellent than the one before it. In the same way, although in these four, there are only these two factors, equanimity and one-pointedness of mind, yet by the excellence of cultivation, their factors become more and more excellent, so that the later ones, the later ones here, are more excellent, so it should be understood. 291. Thus, these are progressively more excellent— One clinging to an impure pavilion, Another dependent on it; Another outside, independent relying on that, and another. Standing by these four, men in due order; By the discerning one, all four should be known as similar. Herein is the meaning: In an impure place, there was a pavilion. Then a man came, and detesting that impurity, he grasped the pavilion with his hands and stood there as if clinging to it. Then another came and relied on that man clinging to the pavilion. Then another came and thought, "This one clinging to the pavilion, and this one relying on him, both are in a bad state. Their fall into the pavilion's abyss is certain. Let me stand outside." So, without relying on the one relying on him, he stood outside. Then another came, and considering the insecurity of the one clinging to the pavilion and the one relying on him, and thinking that the one standing outside was well-situated, he relied on him and stood. Here, the pavilion in the impure place should be seen as the space uncovered by the kasina. The man clinging to the pavilion due to detesting impurity should be seen as the base of infinite space, which is the object of space, due to detesting the form-sign. The one relying on the man clinging to the pavilion should be seen as the base of infinite consciousness, which arises with the base of infinite space as its object. The one who, considering the insecurity of both of them, stood outside without relying on that one clinging to the pavilion, should be seen as the base of nothingness, which does not make the base of infinite space its object, but rather the non-existence of that. The one who, considering the insecurity of the one clinging to the pavilion and the one relying on him, and thinking that the one standing outside was well-situated, stood relying on him, should be seen as the base of neither perception nor non-perception, which arises with the base of nothingness, existing in the outer region, as its object, which is the non-existence of consciousness. 292. And thus, as it proceeds— It makes that very thing its object, due to the absence of another; Just as people do with a king, even if his faults are seen, for the sake of livelihood. For this base of neither perception nor non-perception, even though it sees the fault in that base of nothingness, thinking, "This attainment is hostile to the proximate base of infinite consciousness," it still makes it its object due to the absence of another object. Like what? Like a king whose faults are seen, Even a king, for livelihood, like people. Just as people, not finding a livelihood elsewhere, for the sake of livelihood, rely on a certain king, even if they see his faults, saying, "This king, uncontrolled, with harsh conduct in body, speech, and mind, is a ruler of all directions," so too, this state of neither-perception-nor-non-perception, even seeing the fault in that sphere of nothingness, not finding another object, makes it its object. 293. And doing thus – Having climbed a long ladder, like the arm of a ladder; And having climbed a mountain peak, like the top of a mountain. Or just as one who has climbed a mountain, his own knee; Sinks down, so too this, sinking down into jhāna, exists. Thus, in the Path of Purification, made for the joy of good people, In the section on the development of concentration, The description of the Immaterial Attainments, The Tenth Chapter. 11. Description of Concentration Development of the Perception of Repulsiveness in Food 294. Now, after the immaterial attainments, the description of the development of the perception of repulsiveness in food, which was thus designated as one perception, has arrived. Therein, that which brings is food. It is fourfold: physical food, contact food, mental volition food, and consciousness food. What brings what here? Physical food brings matter with nutrient essence as the eighth. Contact food brings the three feelings. Mental volition food brings rebirth-linking in the three existences. Consciousness food brings mind-and-matter at the moment of rebirth-linking. Among these, in physical food, there is the danger of craving. In contact food, there is the danger of approach. In mental volition food, there is the danger of rebirth. In consciousness food, there is the danger of rebirth-linking. Thus, among these, which are fraught with danger, physical food should be explained by the simile of a son's flesh (Saṃ. Ni. 2.63). Contact food by the simile of a flayed cow (Saṃ. Ni. 2.63). Mental volition food by the simile of a pit of glowing coals (Saṃ. Ni. 2.63). Consciousness food by the simile of a hundred spears (Saṃ. Ni. 2.63). However, among these four foods, only physical food, distinguished as eaten, drunk, chewed, and tasted, is intended as "food" in this context. The aspect of repulsiveness in that food... The perception that arises from grasping is the perception of repulsiveness in food. One who wishes to develop this perception of repulsiveness in food should learn the meditation subject. Having learned it, without missing even a single step, one should go to a secluded place, be withdrawn, and contemplate the repulsiveness of food, such as that which is eaten, drunk, chewed, and tasted, in ten ways. These are: from going, from seeking, from consumption, from storage, from depositing, from being uncooked, from being cooked, from its result, from its outflow, and from its smearing. 295. Therein, "from going" means: one who has gone forth in such a powerful Dispensation, having recited the Buddha's words or performed the duties of a recluse all night, should rise early, perform the duties at the stupa ground and Bodhi tree ground, prepare drinking and bathing water, sweep the monastery, attend to one's body, sit on a seat, contemplate the meditation subject twenty or thirty times, then rise, take bowl and robe, and abandon the hermitages—which are solitary yet crowded, pleasant for seclusion, endowed with shade and water, clean, cool, and delightful places—without regard for the noble delight of seclusion, one must go towards the village for food, like a jackal heading towards a charnel ground. And as one goes thus, from descending from the couch or chair, one must step on the mat, which is covered with dust from the feet, house dust, excrement, and so forth. Then, sometimes, the porch, being defiled by mouse and lizard droppings and so forth, is seen as more repulsive than the inner chamber. Then, the lower floor, being smeared with the droppings of owls, pigeons, and so forth, is more repulsive than the upper floor. Then, sometimes, the monastery, being defiled by old grass and leaves stirred by the wind, by the urine, feces, phlegm, and snot of sick novices, and by mud and so forth during the rainy season, is more repulsive than the lower floor. The monastery road is to be seen as more repulsive than the monastery. Then, having gradually paid homage to the Bodhi tree and the stupa, standing in the meditation hall, the stupa, like a pile of urine, A charming bodhi tree, like a peacock's tail-fan, a dwelling splendid like a heavenly mansion, without looking back at these, having left behind such a delightful place, thinking, "I must go for food," having set out, and entered the village path, a path of stumps and thorns, a path broken and uneven by the force of water, must be seen. Then, like one covering a boil, putting on the lower robe, like one binding a wound-cloth, binding the waist-band, like one covering a skeleton, putting on the outer robe, like one taking out a medicine bowl, taking out the alms-bowl, having reached near the village gate, elephant carcasses, horse carcasses, cow carcasses, buffalo carcasses, human carcasses, snake carcasses, dog carcasses, must be seen. Not only are they to be seen, but their smell, assailing the nose, must also be endured. Then, standing at the village gate, to avoid dangers like fierce elephants and horses, the village streets must be surveyed. Thus, this repulsive thing, ending in many carcasses, for the sake of food, must be trodden, seen, and smelled. "Oh, indeed, how repulsive is food!" Thus, the repulsiveness of the journey must be reflected upon. 296.