Path of Freedom [Vimuttimagga]

Subjects of Meditation 183will not see. Being intelligent, he will be ignorant.on the disadvantages of anger and resentment.Thus one should reflectQ. What is meant by "one should reflect on the advantages of patience" ?A. Patience is power. 1 This is armour. This protects the body welland removes anger and resentment, This is honour. This is praised by thewise. This causes the happiness of not falling away. This is a guardian.This guards all. This helps one to understand the meaning of things well.This is called "putting others to shame". And further, one should reflectthus: I have shorn off the hair of the head; now I must cultivate patience. 2I have received the alms of the country; I will cause great merit to accrue tothe givers, through having a mind of patience. I bear the form and theapparel of the Consummate Ones; 3 this patience is a practise of the NobleOnes; therefore I will not allow anger to remain in my mind. I am called ahearer. I will cause others to call me a hearer in truth. The givers of almsgive me many things; through this patience I will cause great merit to accrueto them. I have confidence; this patience is the place of confidence in me.I have knowledge; this patience is the sphere of knowledge in me. If thereis the poison of anger and resentment in me, this patience is the antidotewhich will counteract the poison in me. Thus one should reflect on thedisadvantages of anger and resentment and on the advantages of patience,and resolve: "I will reach patience. When people blame me, I will be patient.I will be meek and not haughty". 4 Thus the yogin proceeds towards thebliss of patience and benefits himself. He enters into a place of solitude,and with mind undisturbed begins to fill his body (with the thought) thus:"I am happy. My mind admits no suffering". What is meant by "I haveno enemy; I have no anger; I am happily free from all defilements andperform all good".? That yogin controls his mind and makes it pliant. Hemakes his mind capable of attainment. If his mind is pliant, and is able tobear the object, he should practise loving-kindness. He should regard allbeings as (he regards) himself. In practising loving-kindness towards allbeings, the yogin cannot at the start develop loving-kindness for enemies,wicked men, beings without merit and dead men. That yogin developsloving-kindness for one towards whom he behaves with respectful reserve,whom he honours, whom he does not slight, towards whom he is not indifferent,and by whom he has been benefitted and, therefore, in regard to whom heis not jealous or ill-disposed. He should develop loving-kindness for such aone, thus: "I esteem a man who is of such and such a nature, namely, a manendowed with honour, learning, virtue, concentration and wisdom. I ambenefitted through alms, sweet speech, liberality and intentness on that.These are of advantage to me". Thus he recalls to mind the virtues he esteems1. (a) Dh. 399: Khantibalam baldnikam. (b) Pts. II, 171: 'Bydpadassa pahinatta abydpadokhantitV khantibalam. 2. Cp. Ps. I, 79: Avuso, pabbajito nama adhivdsanasilo hoti ti.3. Th. 961 Sur rat tarn arahaddhajam.4. Cp. Ud. 45: Sutvana vdkyarh pharusam udiritam adhivasaye bhikkhu aduUhacitto 7/\