English
(1) The first duty regards "food'^; and with respect to this the rule is that one's individual desires should be regulated according to Eeason : if a man overfill himself, then the vapours quickly rise and the body swells, and the various pulsations, not proceeding regularly, the mind be- comes darkened and burthened, and there is no rest whilst sitting in reflection. If a man eats too little, then the body becomes emaciated, the heart is in suspense, and the thoughts become feeble and disconnected. So that in either case there is no way for the accomplishment of Samadhi. [The section then proceeds to speak of the evil consequences of indulging in impure or forbidden food.] Thus, for those who enter on the practice of Samadhi, attention to food is the first and most important requisite, as the Sutra says : " The bodily functions in healthy exercise, then Reason (religious knowledge) advances, knowing how to practise moderation in food and drink. " Occupying his solitary Pansal, in uninterrupted con- tentment, *' His heart at rest and joyously persevering in the Religious life, "Such is the teaching of all the Buddhas (with respect to their followers)." SCRIPTURES FROM THE CHINESE. 2G9 (2) The second thing to be adjusted is "sleep"; for sleep is the delusive covering of ignorance, and cannot be tolerated. Too much sleep prevents all right apprehension of the Holy Law ; and^ moreover, destroys all religious merit. It causes the heart to become dark, and uproots every virtuous principle. But by regulating the hours of sleep, both the mind and the animal nature are purified and cleansed; the memory becomes distinct, and so it is possible to compose the heart within the sacred limits which make it possible to experience the enjoyment of Samadhi. And so the Siitra says : " By not yielding to the influences of sloth, either one night or two (i. e., at the present or some future time), rejecting and not listening to its bewitchments, the life is cleansed and there is nothing further to attain.^' Think, then, of the fire of destruction (death) which will burn up the world and all in it, and so early every morning seek to deliver yourself, and yield not to sloth ! The third, fourth, and fifth adjustments relate severally to the body, the breath, and the mind. With respect to the body : care must be taken that no violent exertion be used previous to entering on the exercise of "meditation," lest the breath should be agitated, and the mind in consequence be unsettled; composing the body to a state of perfect quiet, first of all the mat must be placed in a properly retired spot, where the disciple may remain quiet and free from interruption for a considerable time. After this the legs must be properly arranged, if the mode called " pwan-kea" be adopted, then the left leg is placed above the right and drawn close into the body, so that the toes of the left foot be placed evenly on the right thigh, and those of the right foot on the left thigh. But if the "ts'iuen- kea" mode of sitting be preferred, then the right leg is uppermost. Next, the clothes must be properly arranged and spread out, so that dui'ing the period of " meditation" they shall not fall ofi". Then the hands ought to be composed, i. e., the palm of the left hand placed in the hollow of the right. 270 A CATENA OF BUDDHIST corresponding to the position of the legs ; then placing* them, thus arranged, in close contact with the body, let the heart be at rest ! The next requirement is to straighten the body. Having first of all stretched the joints seven or eight times, so that, as the An-mo^ law directs, the hands and feet may not become dead, let the spine be perfectly straight, neither curved nor humped, the head and neck upright, the nose exactly plumb with the navel, neither awry nor slanting, nor up nor down, but the whole face straight and perfectly fixed. Next, with regard to cleansing the mouth, the rules about coarse and impure breathing are these: on opening the mouth to disperse the breath there should be no rough or sudden ex- halation, but gently and smoothly, and whilst the breath is passing out consider that in different parts of the body there are pulsations that admit of no exit (?) ; after dispers- ing the breath shut the mouth, then breathe gently in through the nose until three inspirations have been made, or if the breath be well adjusted then one inspiration is sufiicient. Afterwards, the mouth being closed, the teeth and lips scarcely separated, let the tongue remain pressing on the upper ledge of the teeth, then open the eyes just enough to perceive the exterior hght. Thus, retaining the body in an upright sitting posture, the head and the four limbs immovable and perfectly fixed — such are the rules respecting the body on entering on "fixed contemplation.-'^- Next with respect to ''breathing." There are four kinds of respiration: 1. Windy respiration; 2. A gasping respira- tion; 3. Emotional breathing; 4. Pure respiration. The first three modes are unharmonised conditions ; the last is harmonised. What, then, is the condition denoted by " windy respiration V It is when, at the time of sitting- down to engage in meditation, the breath passing in and 1 Ama? 2 The various rules respecting the postures of the Yogi may be con- sulted Vish. Piorana, G53, etc. And also Mrs. Spier's Ancient India, pp. 430, 4:31. SCRIPTURES PROM THE CHINESE. 271 out of the nostrils may be perceived by tlie noise it makes : this is wind. Then what is gasping ? It is when, sitting down to engage in " meditation," although there be no noise in breathing, yet the respiration is broken and un- even, as though it came not through a clear passage: this is gasping. Wliat, then, is emotional breathing ? This is when, sitting down to meditate, although there be no noise or gasping, still the respiration is not equable or smooth : this is emotional breathing. And, lastly, what is proper respiration ? This is when there is neither noise nor gasp- ing nor uneven breathing, but the respiration is calm and regular, the sign of an equable and well balanced mind : this is proper respiration. The first kind of respiration produces confusion of mind ; the second produces an inter- rupted condition of thought ; the third tends to distress the mind ; the last alone leads to " fixity." So that when sitting in meditation, if either of the three former methods of breathing be detected, they are signs of what is named " want of harmony^' in the exercise (use) of religious duties. Moreover, with respect to the " heart,^' we observe that if there be any anxiety or distress of mind, this is an impedi- ment in the way of Samadhi. If, then, we desire to '^ harmonise'^ the heart, we must obsei-ve three things. 1. To put down and destroy all that distresses our peace of mind. 2. To have the substance of the body (limbs) freely and easily arranged. 3. To take care that the breathing is gentle and smooth as through a hair-tube. Breathing in this way, all distress of mind must be overcome, and there- fore the heart may be easily composed to '^ fixed contempla- tion." Lastly, with respect to "harmonising" the mental faculties, there are several schemes for doing this : on entering, being fixed, and leaving: the condition of absolute rest. On enter- ing Samadhi, all confused thoughts must be suppressed and harmonised so that they cannot get the upper hand. And, next, there must be some fixed object for the eye to gaze on when the mind is dead or fickle. Now, this deadness of 272 A CATENA or BUDDHIST mind consists in a want of recollection and a general indis- position to exertion, in wliich case the disciple^ must compel his attention to a particular point, as at the end of the nose," forcing his mind to engage with determination on the influ- ences which occupy it (or should direct it), and not wander away from them for a moment. This is the way to over- come " deadness." And, now, what is fickleness or flightiness of mind ? It is when, at the time of sitting down to '' meditate,'' the mind is swayed to and fro, and the body ill at ease, influ- enced by exterior circumstances of various descriptions: this is flightiness. In such a case, the mind ought to be bound down to repose in the middle of the body, as it were in the navel, and all the wandering thoughts be centred in one point; the mind will then be easily composed and fixed.