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By Edward Conze

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L'{Similate the fundamental truths. I have given here only the initial stages, up to access. The later ones can be found in Buddhaghosa (chapter VIII), Lounsbery, or Sangharaksha (chapter 23)' II 3-5 are then all designed to conlbat the attachment to the sensory world. They are easy to follow, and little need be said about them. (II 3c) The evils of sense desires _ are described with great eloquence in many passages of Buddhist literature. The piece selected from the 'Buddhacarita' is more systematic than most.

2. , as at 1. 3. Experiencing the whole breath~body I will breathe out, so he trains himself; experiencing the whole breathbody I will breathe in, so he trains himself. 4. ' (1. Counting): The son of good family, who is still a beginner, should attend to this meditation first of all by way of counting (the breaths). ) . I, 2, 5, 7). For, if he stops short of 5, the thought produced in that confined space of time becomes agitated, like a herd of cows shut up in a confined cow~pen. But if he goes beyond 10, the thought is produced with only the counting (and not the breath) for its basis.

After he has felt rapturous zest, (4) the tranquillity which is based on it makes the cares of body and mind subside. When his cares subside, (5) a feeling of happiness, both mental and physical, arises in him. Happy, with the virtues of the Buddha for his object, he concentrates his mind. In this way the (five) Jhana-limbs arise in due order in one single moment. But because of the profundity of the Buddha's virtues, and the effort required to keep in mind virtues of so great a variety and manifoldness, the trance does not reach full ecstasy, but only access.

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Buddhist Meditation by Edward Conze


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