upadhara@na@m, pati@t@tha_) [Footnote ref 2].

The sage who adopts the full course should also follow a
number of healthy monastic rules with reference to dress, sitting,
dining, etc., which are called the dhuta@ngas or pure disciplinary
parts [Footnote ref 3]. The practice of sila and the dhutangas help the
sage to adopt the course of samadhi. Samadhi as we have seen means
the concentration of the mind bent on right endeavours (_kusalacittekaggata
samadhi@h_) together with its states upon one particular
object (_ekaramma@na_) so that they may completely cease to
shift and change (_samma ca avikkhipamana_) [Footnote ref 4].

_______________________________________________________________

[Footnote 1: _Visuddhimagga Nidanadikatha_.]

[Footnote 2: _Visuddhimagga-silaniddeso_, pp. 7 and 8.]

[Footnote 3: _Visuddhimagga_, II.]

[Footnote 4: _Visuddhimagga_, pp. 84-85.]

102

The man who has practised sila must train his mind first
in particular ways, so that it may be possible for him to acquire
the chief concentration of meditation called jhana (fixed and
steady meditation). These preliminary endeavours of the mind
for the acquirement of jhanasamadhi eventually lead to it
and are called upacara samadhi (preliminary samadhi) as distinguished
from the jhanasamadhi called the appanasamadhi (achieved samadhi)
[Footnote ref 1]. Thus as a preparatory measure, firstly he
has to train his mind continually to view with disgust the appetitive
desires for eating and drinking (_ahare pa@tikkulasanna_) by
emphasizing in the mind the various troubles that are associated
in seeking food and drink and their ultimate loathsome transformations
as various nauseating bodily elements. When a man
continually habituates himself to emphasize the disgusting
associations of food and drink, he ceases to have any attachment
to them and simply takes them as an unavoidable evil,
only awaiting the day when the final dissolution of all sorrows
will come [Footnote ref 2]. Secondly he has to habituate his mind to the
idea that all the parts of our body are made up of the four elements,
k@siti (earth), ap (water), tejas (fire) and wind (air), like the carcase
of a cow at the butcher's shop. This is technically called
catudhatuvavatthanabhavana (the meditation of the body as being
made up of the four elements) [Footnote ref 3]. Thirdly he has to
habituate his mind to think again and again (_anussati_) about the
virtues or greatness of the Buddh