Path of Freedom [Vimuttimagga]

168 Vimuttimaggagreat supernormal power and who caused fire and water to issue forth fromtheir bodies, also entered the state of death. Great hearers of old like theVenerable Elders Sariputta, Moggallana and others, who were possessed ofimmense wisdom and power also entered the state of death. Many Paccekabuddhaswho attained enlightenment without owning a teacher, and who wereendowed with all virtue, also entered the state of death. And again, theywho come and go in the same way, the Consummate, Supremely Enlightened,Matchless Ones, endowed with knowledge and conduct, who have won thefurther shore of merit — many such also entered the state of death. Howshall I with my brief life-span escape entry into the state of death? Thusthe yogin practises mindfulness of death "through inference". Q. How doesone practise mindfulness of death" through the body being common to themany"? A. Through the disorder of wind and phlegm, the state of death isfulfilled. Through the disturbance of many worms or through lack of drinkand food, the state of death is fulfilled. Or through being bitten by poisonoussnakes, centipedes, millepedes, or rats, death is fulfilled. Or through beingmauled by a lion, a tiger or a leopard, or through being attacked by a demon(naga), or through being gored by a cow, death is fulfilled. Or throughbeing killed by humans or non-humans, death is fulfilled. Thus one practisesmindfulness of death "through the body being common to the many".Q. How does one practise mindfulness of death "through the weakness ofthe life-principle" ? A* In two ways one practises mindfulness of death throughthe weakness of the life-principle. Through the state of being placed inpowerlessness and through dependence on the powerless, the weakness ofthe life-principle is fulfilled.SIMILES OF THE FOAM, PLANTAIN TRUNK AND BUBBLEQ. How is the life-principle weak through its being placed in powerlessness?A. There is no substantiality in this body as it is taught in the simileof the foam, in the simile of the plantain trunk and in the simile of the bubble, 1because it is devoid of reality and it is separate from reality. Thus throughthe state of being placed in powerlessness, the life-principle is weak. Q. Howis the life-principle weak through dependence on the powerless? A. This iskept together by the incoming breath and the outgoing breath, by the fourgreat primaries, by drink and food, by four postures and by warmth. Thusit depends on the powerless. Therefore the life-principle is weak. Thus onepractises mindfulness of death "through the weakness of the life-principle"in two ways. Q. How does one practise mindfulness of death "throughthe distinguishing of time"? A. All beings were born is the past (andsuffered death). At present, (nearly) all enter the state of death without1. S. Ill, 142: Phenapindupamam rupam, vedand bubbulupamd;Maricikupamd sanna, sankhdrd kadalupamd;Mdyupamanca vinndnam dipitddiccabandhund.For details of the similes see the earlier portion of the sutta.