im to enter
into the first jhana by leading his mind away from his body.
This is called the kayagatasati or the continual mindfulness
about the nature of the body [Footnote ref 2]. As an aid to concentration
the sage should sit in a quiet place and fix his mind on the inhaling
(_passasa_) and the exhaling (_assasa_) of his breath, so that instead
of breathing in a more or less unconscious manner he may be
aware whether he is breathing quickly or slowly; he ought to
mark it definitely by counting numbers, so that by fixing his
mind on the numbers counted he may fix his mind on the whole
process of inhalation and exhalation in all stages of its course.
This is called the anapanasati or the mindfulness of inhalation
and exhalation [Footnote ref 3]

Next to this we come to Brahmavihara, the fourfold meditation
of metta (universal friendship), karu@na (universal pity),
mudita (happiness in the prosperity and happiness of all) and
upekkha (indifference to any kind of preferment of oneself, his
friend, enemy or a third party). In order to habituate oneself to
the meditation on universal friendship, one should start with thinking
how he should himself like to root out all misery and become
happy, how he should himself like to avoid death and live cheerfully,
and then pass over to the idea that other beings would also
have the same desires. He should thus habituate himself to think
that his friends, his enemies, and all those with whom he is not

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[Footnote 1: _Visuddhimagga,_ VI.]

[Footnote 2: _Ibid._ pp. 239-266.]

[Footnote 3: _Ibid._ pp. 266-292.]

104

connected might all live and become happy. He should fix himself
to such an extent in this meditation that he would not find any
difference between the happiness or safety of himself and of others.
He should never become angry with any person. Should he at any
time feel himself offended on account of the injuries inflicted on
him by his enemies, he should think of the futility of doubling
his sadness by becoming sorry or vexed on that account. He
should think that if he should allow himself to be affected by
anger, he would spoil all his sila which he was so carefully practising.
If anyone has done a vile action by inflicting injury,
should he himself also do the same by being angry at it? If he
were finding fault with others for being angry, could he himself
indulge in anger? Moreover he should t