Kasiṇa Practice in the Vimuttimagga
The following chapter is a section from the Vimuttimagga.
THE EARTH KASIṆA
There are two kinds of earth, (1) natural earth and (2) prepared earth. Solidity is the property of natural earth. This is called natural earth.
What is made of earth dug out by a man himself or by another is called prepared earth. Earth is of four colors, namely: white, black, red and the color of dawn. Here a yogin should not add anything to natural
earth. He should exclude white, black and red. Why? When he meditates on earth of these colors, he does not get the after-image. By dwelling on white, black or red, he practices color kasiṇa. Why? If a yogin meditates on natural earth or prepared earth, he will get the (after-) image. If earth is of dawn-color, he should take that sign.
A yogin who wishes to meditate upon the earth kasiṇa should at first consider the tribulations of sense-desires, and again he should consider the benefits of renunciation. Because they produce little pleasure and severe pain, they are full of tribulations. (1) Sense-desires are likened to a bone because of scanty yield of pleasure; (2) sense-desires are likened to a piece of flesh because they are followed by many sufferings; (3) sense-desires are likened to a flaming torch carried against the wind because they burn; (4) sense-desires are likened to a pit of glowing embers because of the great and the small; (5) sense-desires are likened to a dream because they vanish quickly; (6) sense-desires are likened to borrowed goods because they cannot be enjoyed long; (7) sense-desires are likened to a fruit tree because they are chopped down by others; (8) sense-desires are likened to a sword because they cut; (9) sense-desires are likened to a pointed stake because they impale; (10) sense-desires are likened to the head of a venomous snake because they are fearful; (11) sense-desires are likened to a flock of cotton blown about by the wind because they are unresisting by nature; (12) sense-desires are likened to a mirage because they bewilder the fool; (13) sense-desires are likened to darkness because they are blinding; (14) sense-desires are likened to hindrances because they obstruct the way of good; (15) sense-desires are likened to infatuation because they cause the loss of right mindfulness; (16) sense-desires are likened to ripening because they are subject to decay; (17) sense-desires are likened to fetters because they bind one to another; (18) sense-desires are likened (to thieves) because they rob the value of merit; (19) sense-desires are likened to a house of hate because they provoke quarrels; (20) and sense-desires are pain-laden because they cause trials innumerable. Having considered the tribulations of sensedesires, in this manner, he should consider the benefits of renunciation.
Renunciation. Namely, good practices, like the first jhāna, from the time one retires from the world — these are named renunciation. The benefits of renunciation are: (1) separation from the hindrances; (2) the dwelling in freedom; (3) the joy of solitude; (4) the dwelling in happiness and mindfulness and the ability to endure suffering; (5) accomplishment of much good and attainment of the ground of great fruition; (6) the benefitting of two places through acceptance of gifts. This (renunciation) is profound wisdom. This is the best of all stations. This is called 'beyond the three worlds.
And again, what is called renunciation is the renunciation of sense-desires. This is solitude. This is freedom from all hindrances. This is happiness. This is the absence of defilement. This is the super-excellent path. This washes away the dirt of the mind. Through this practice is merit gathered. Through this practice inward calm is won.
Sense-desires are coarse; renunciation is fine. Sense-desires are defiling; renunciation is non-defiling. Sense-desires are inferior; renunciation is superior. Sense-desires are connected with hate; renunciation is unconnected with hate. Sense-desires are not friendly towards fruition; renunciation is the friend of fruition. Sense-desires are bound up with fear; renunciation is fearless.
Having, in this manner, considered the tribulations of sensedesires and the benefits of renunciation, one accomplishes happiness through renunciation.
One arouses the heart of faith and reverence, and meditates either on the non-prepared or the prepared. Taking food in moderation, one observes the rules regarding the bowl and robes, well. Bodily or mentally, one is not heedless, and accepts little.
Having taken a moderate meal, one washes the hands and feet, and sits down and meditates on the Buddha’s Enlightenment, the Dhamma and the Sangha. Through the doing of good actions and through these recollections one becomes happy and thinks: “Now it is possible for me to acquire perfection. Had I not renounced, long would it have been before I reached peace. Therefore, I should endeavor earnestly”. And taking the mat of meditation to a place neither too far from nor too near the mandala, i.e., about the length of a plough-pole or a fathom (from the mandala), one sits down with legs crossed under him, faces the mandala, holds the body erect and arouses mindfulness from the very depths of his being, with closed eyes.
After sometime, one is able to exclude all disturbances of body and mind, collect his thoughts and unify his mind. Then opening the eyes neither too wide nor too narrowly, one should fix one’s gaze on the mandala.
The yogin should meditate on the form of the mandala and take the sign through three ways: through even gazing, skillfulness and neutralizing disturbance.
How, through even gazing? When the yogin dwells on the mandala, he should not open his eyes too wide nor shut them entirely. Thus should he view it. If he opens his eyes too wide, they will grow weary, he will not be able to know the true nature of the mandala, and the after-image will not arise. If he faces the mandala closing the eyes fast,
he will not see the sign because of darkness, and he will arouse negligence. Therefore, he should refrain from opening his eyes too wide and closing them fast. He should dwell with earnestness on the mandala.
Thus should the yogin dwell on the mandala in order to gain fixity of mind. As a man looking at his own face in a mirror sees his face because of the mirror, i.e., because the face is reflected by the mirror, so the yogin dwelling on the mandala sees the sign of concentration which arises, because of the mandala. Thus should he take the sign by fixing the mind through even gazing. Thus one takes the sign through even gazing.
How, through skillfulness? Namely, through four ways. The first is to put away any internal lack; the second is to view the mandala squarely; third is to supply the deficiency should it partial sign or half the mandala appear; fourth: at this time if his mind is distracted and becomes negligent, he should endeavor like a potter at the wheel and, when his mind acquires fixity, he should gaze on the mandala, and letting it pervade his mind fully and without faults consider calmness. Thus should skillfulness be known.
How, through neutralizing disturbance? There are four kinds of disturbance: (1) endeavor that is too quick; (2) endeavor that is too slow; (3) elation; (4) depression.
1. What is endeavor that is too quick? It is hurried practice.
The yogin is impatient. He sits to meditate in the morning. By evening he ceases to endeavor, because of weariness of body. This is called hurried doing. 2. What is endeavor that is too slow? It is to stray away from
the way of meditation. Though the yogi sees the mandala he does not dwell on it with reverence. Often he gets up. Often he lies down. When a yogin endeavors too vigorously, his body becomes weary and his mind flags. Or, the mind wanders and loses itself in frivolous thoughts. When he endeavors too slowly, his body and mind become dull and lazy and sleep overtakes him. 3. What is elation? If the yogin’s mind becomes lax through
losing itself in frivolous thoughts, he becomes discontented with the subject of meditation. If he, at first, does not delight in frivolous thoughts, his mind becomes elated through willing. Or again, it becomes elated, if he does many deeds through the will for happiness and bliss. 4. What is depression? The yogin fails owing to agitation and
thereby partakes of uneasiness, and dislikes the subject of meditation. If he dislikes the subject of meditation from the
start he resents activity and, accordingly through resentment, his mind becomes depressed. And again, his mind becomes weary of initial and sustained application of thought, falls from distinction and, owing to craving, becomes depressed. When this yogin’s mind falls into a state of agitation, quickly, he overcomes and abandons agitation, with the faculty of mindfulness and the faculty of concentration. When his mind falls into a state of negligence, he should overcome and abandon that state of mindnegligence with the faculty of mindfulness and the faculty of energy. When the man of elated mind falls into a lustful state, he should abandon lust forthwith. When the man of depressed mind falls into an angry state, he should abandon anger forthwith.
In these four places a man accomplishes and makes his mind move in one direction. If his mind moves in one direction, the sign can be made to arise. There are two kinds of signs, namely, (1) the grasping sign and (2) the afterimage.
1. What is the grasping sign? When a yogin, with undisturbed
mind dwells on the mandala, he gains the perception of the mandala and sees it as it were in space, sometimes far, sometimes near, sometimes to the left, sometimes to the right, sometimes big, sometimes small, sometimes ugly, sometimes lovely. Occasionally he sees it multiplied many (times) and occasionally few (times). He, without scanning the mandala, causes the grasping sign to arise through skillful contemplation. This is named grasping sign. 2. What is the after-image? Through the following of that the
grasping sign again and again the after.-image arises. The after-image means this: what when a man contemplates appears together with mind. Here the mind does not gain collectedness through viewing the mandala, but the afterimage can be seen with closed eyes as before while looking at the mandala only in thought. If he wills to see it far, he sees it afar. As regards seeing it near, to the left, to the right, before, behind, within, without, above and below, it is the same. It appears together with mind. This is called the after-image. What is the meaning of sign? The meaning of conditioning cause is the meaning of sign. It is even as the Buddha taught the bhikkhus: “All evil demeritorious states occur depending on a sign.” 75 This is the meaning of conditioning cause. And again, it is said that the meaning of wisdom is the meaning of the sign. The Buddha has
declared: “With trained perception one should forsake.” This is called 76 wisdom. And again, it is said that the meaning of image is the meaning of the sign. It is like the thought a man has on seeing the reflection of his own face and image. The after-image is obvious.
After acquiring the sign the yogin should, with heart of reverence towards his teacher, protect that excellent sign. If he does not protect, he will, surely, lose it.
How should yogin protect that excellent sign? He should protect it through three kinds of actions: (1) through refraining from evil, (2) practice of good and (3) through constant endeavor.
1. How does one refrain from evil? One should refrain from
pleasure of work, of various kinds of trivial talk, of sleeping, of frequenting assemblies, immoral habits; (one should refrain from) the non-protection of the faculties, intemperance as 77 regards food, non-practice of the meditations, jhānas, and non-watchfulness in the first and last watches of the night, non-reverence for that which he has learned (the rule), the company of bad friends and seeing improper objects of sense. To partake of food, to sit and to lie down, at the improper time, are not wholesome. To conquer these states is to do good. Thus he should always practice. 2. What is the meaning of constant endeavor? That yogin
having taken the sign always contemplates on its merit as if it were a precious jewel. He is always glad and practices. He practices constantly and much. He practices by day and by night. He is glad when he is seated. He is at ease when he lies down. Keeping his mind from straying hither and thither, he upholds the sign. Upholding the sign, he arouses attention. Arousing attention, he meditates. Thus meditating, he practices. In his practice, he contemplates on the mandala. Through this constant endeavor, he sees the sign and protecting the sign in this way, he acquires facility. And if the afterimage appears in his mind, he gains access-meditation. And if access-meditation appears in his mind, he, by means of this, accomplishes fixed meditation. What is access-meditation? It means that the man follows the object unimpeded by his inclinations. Thus he overcomes the hindrances. But he does not practice initial and sustained application of thought, joy, bliss, unification of mind and the five faculties of faith and so forth.
Though he gains meditation-strength, diverse trends of thought occur yet. This is called access-meditation.
What is fixed meditation, jhāna? Fixed meditation, jhāna (hereafter jhāna) follows access-meditation. This state acquires the power of mental progress. This is the power of application of thought, faith and the others. This state does not move in the object. This is called fixed jhāna.
What is the difference between access and fixed jhāna? The overcoming of the five hindrances is access. One overcomes these five and thereby fulfills fixed jhāna. Through access one approaches distinction in jhāna. When distinction in meditation is accomplished, it is fixed jhāna. In access-meditation mind and body, not having attained to tranquillity, are unsteady like a ship on waves. In fixed jhāna, mind and body having attained to tranquillity are steady like a ship on unruffled water. Because the factors (aṅga) are not powerful the mind does not dwell long on the object, in access-meditation, like a child. All factors being powerful in fixed jhāna, one dwells on the object peacefully and long, like a powerful man. In access-meditation one does not practice with facility. Therefore yoga is not accomplished. It is like the forgetfulness of a discourse-reciter who has stopped, reciting for a long time . In fixed jhāna, practice being 78 facile, yoga is accomplished: It is like a discourse-reciter who keeps himself in training, always, and who does not forget when he recites.
If a man does not overcome the five hindrances, he is blind as regards access-meditation. These are the teachings regarding impurity. 79 If a man overcomes the hindrances well, he gains sight (lit. becomes notblind).
Concerning the accomplishment of fixed jhāna, these are the teachings of purity. From the state of facility in the sign to the state of repelling is called access. Continued repelling of the hindrances is called fixed jhāna.
What is the meaning of access? Because it is near jhāna, it is called access, as a road near a village is called a village road. The meaning is the same, though the names differ.
What is the meaning of fixed jhāna? Fixed jhāna, means yoga. Fixed jhāna, is like the mind entering the mandala. There is no difference in meaning between renunciation, meditation (jhāna) and fixed meditation, (jhāna). The yogin, dwelling in access, fixed meditation (jhāna) or the first meditation (jhāna) should increase the kasiṇa.
How should he increase the kasiṇa? Namely, the kasiṇa which is a span and four fingers, at the start, should be gradually increased. Thus should he contemplate; and he will be able gradually to increase with facility. Let him progressively increase it to the size of a wheel, a canopy, the shadow of a tree, a cultivated field, a small neighbourhood, a village, a walled village and a city. Thus should he progress gradually until he fills the great earth. He should not contemplate on such things as rivers, mountains, heights, depths, trees and protuberances, all of which are uneven; he should contemplate on earth as if it were the great ocean. Increasing it in this way, he attains to distinction in meditation.
If the yogin attains to access-meditation but is unable, to obtain fixed jhāna, he should effect the arising of skillfulness in fixed jhāna, in two ways: the first, through causes; the second, through “good standing”.
By means of 10 ways he effects the arising of skillfulness in fixed jhāna, through causes: 80
1. By the consideration of cleansing the physical basis —
Through three kinds of action One accomplishes the cleansing of the physical basis. Namely, through the partaking of suitable food, the enjoyment of the ease of agreeable whether and the practice of a posture that is pleasant. 2. By the consideration of equalizing the work of the
faculties — faith or any of the other four faculties should not be allowed to fall back, through negligence. It is comparable to a swift horse-chariot. 81 3. By skillfulness in taking the sign — the mind-faculty
takes the sign well, i.e., neither too hastily nor too slowly. It is like a skillful carpenter, who, having determined well, pulls the inked-string, lets it go at the right moment and thereby marks an even, uncurbed line. 4. By restraining and regulating the mind — there are two
ways. By these two, the mind is regulated: (1) through intense effort; (2) through profound investigation of the spheres or the mind becomes discursive, wandering to distant and unsuitable spheres and is thus disturbed. Through two ways one restrains the mind: (1) One arouses energy. (2) One takes (food) temperately every day.
If the mind wanders to unsuitable spheres and objects, one restrains the mind having considered the evil results of such actions. Thus one overcomes in two ways: through investigation of various sufferings and through the search for the reward of evil deeds. 5. By repressing negligence — through two ways negligence
of mind is fulfilled: (1) through lack of distinction in concentration and (2) through mental inactivity. When there is much negligence, the mind becomes sluggish and torpid. This means that, if the yogin does not gain distinction in concentration, his mind is steeped in negligence because of mental inactivity. Through two ways one should repress. Namely, through the (1) consideration of merit and (2) through the arousing of energy. He should repress negligence of torpor and idleness of mind in four ways: (1) If he is a voracious person he considers the faults of negligence and (2) practices the four restraints. (3) Fixing his mind on the sign of brightness, he dwells in a dewy place, (4) makes his mind rejoice and gets rid of attachment. 6. By overcoming mental inactivity — through three ways
mental inactivity takes place: (1) through insufficiency of skill, (2) dullness of wit, (3) non-obtainment of the ease of solitude. If a yogin’s mind is inactive he makes it active in these two ways: (1) through fear and (2) through gladness. If he considers birth, decay, death and the four states of woe, owing to fear, anxiety and mental agony arise in his mind. 7. By gladdening the mind — If he practices the recollections
of the Buddha, the Dhamma, the Sangha of bhikkhus, virtue, liberality and deities, he sees the merits of these objects and is gladdened. 8. By steadying the mind and fulfilling equanimity —
through two actions the mind fulfills access-meditation: (1) by destroying the hindrances the mind fulfills fixity; (2) arousing the meditation (jhāna) factors on already acquired earth kasiṇa, the mind attains to fixity. 9. By separation from him who does not practice
concentration and by associating with a concentration-practicer — separation from those· who do not practice concentration means that a man who has not attained to fixed meditation, access-meditation or restraint meditation, and he who does not train himself in
these or practice these should not be served. Association with a meditation practicer means that if a man has attained to fixed jhāna, he should be followed. Under him one should learn. Him should one serve. 10. By intentness on fixed meditation concentration — by
intentness on fixed jhāna, means that the yogin always reverences, enjoys (meditation) and practices much regarding it as the deepest depth, as a fountain and as a tender plant. Through the practice of these ten, fixed jhāna, is obtained. How does the yogin produce skillfulness in fixed jhāna, well, through good standing? That yogin, having well understood the causes which induce concentration, enters into solitude. With the sign of concentration which he has practiced, he induces, in mind, desirous ease, with facility. Through this state, the mind acquires good standing. Through the arising of joy, the mind acquires good standing. Through the arising of body-bliss, the mind acquires good standing. Through the arising of brightness, the mind acquires good standing. Through the arising of harmlessness, the mind attains to calmness. Through this calmness, the mind acquires good standing. Thus observing well, the mind attains to equanimity and acquires good standing. Liberating itself from limitless passions, the mind acquires good standing. By reason of freedom, the mind accomplishes the one-function-of-the-Law and practices. Therefore, 82 owing to this excellence; the mind gains increase. Thus established in good standing, the yogin causes the arising of skillfulness in fixed jhāna. Understanding causes and good standing well, in this way, he, in no long time, brings out concentration.
The first jhāna That yogin, having separated himself from lust, having separated himself from demeritorious states, attains to the first jhāna, which is accompanied by initial and sustained application of thought, born of solitude, and full of joy and bliss. This is the merit of earth 83 kasiṇa.
Three kinds of separation from lust and demeritorious states.
There are 3 kinds of separation from lust, viz., (1) of the body, (2) of the mind and (3) of the defilements. 84 What is separation from lust of the body? A man separates himself from desires, goes to a hill or moor and dwells there.
What is separation from lust of the mind? With pure heart a man reaches a station of distinction.
What is separation from lust of the defilements? A man is cut off from kindred, birth and death.
And again, there are 5 kinds of separation, namely, suppression-separation, part-separation, eradication-separation, tranquillity-separation, emancipation-separation.
What is suppression-separation? Namely, practice of the first meditation jhāna, and the suppression of the five hindrances.
What is part-separation? Namely, practice of penetrationconcentration and the suppression of views.
What is eradication-separation? Namely, the practice of the supra-mundane Path and the cutting down of many defilements.
What is tranquillity-separation? It is the joy of the time when one acquires the Noble Fruit.
What is emancipation-separation? Namely, nibbāna. 85
There are two kinds of lust: the first is (1) lust for things (vatthukāmā); the second is (2) lust for pleasure (kilesakāmā). The lust for heavenly mansions and forms, odors, flavors and tangibles which men love is called lust for things. A man clings to this lust for things and attends to it. The separation from these lusts through mind and through 86 suppression — this is solitude, this is renunciation, this is freedom, this is the unassociated, this is called separation from lust.
What is separation from demeritorious states? Namely, there are three kinds of roots of demerit: (1) lust (lobha), (2) hatred (dosa)
and (3) ignorance (moha). The sensations, perceptions, formations and 87 consciousness connected with these and the actions of body, speech and mind connected with these are called demeritorious states.
According to another tradition [distribution], there are three kinds of demerit: (1) natural; (2) associated; (3) causally produced. The three roots of demerit are named natural. Sensations, perceptions, formations and consciousness which are connected with these are named associated. The actions of body, speech and mind which are produced are called causally produced. The separation from these three demeritorious states is called renunciation, freedom, the unassociated. This is called separation from demeritorious states. And again, separation from lust means the separation from the hindrance of lust. Separation from demeritorious states is separation from the other hindrances. 88
Since separation from demeritorious states is preached and lust as a demeritorious state is already within it, why should separation from lust be separately preached?
Lust is conquered through emancipation. Every Buddha’s teaching can remove the defilements well. “The separation from lust (kāmā) is renunciation.” This is the teaching of the Buddha. It is like the 89 attainment of the first jhāna. The thought connected with the perception of lust partakes of the state of deterioration.
Thereby lust is connected with the defilements. With the dispersion of lust all defilements disperse. Therefore, separately, the separation from lust is preached.
And again, thus is separation from lust: After gaining emancipation, a man accomplishes the separation from lust.
Separation from demeritorious states is thus: • Through the acquisition of non-hatred, a man fulfills
separation from hatred; • through the acquisition of the perception of brightness, he
fulfills separation from torpor; • through the acquisition of non-distraction, he fulfills
separation from agitation and anxiety;
• through the acquisition of non-rigidity, he fulfills separation
from rigidity; • through the acquisition of fixed jhāna, he fulfills separation
from uncertainty; • through the acquisition of wisdom, he fulfills separation from
ignorance; • through the acquisition of right thought, he fulfills separation
from wrong mindfulness; • through the acquisition of bliss, he fulfills separation from
non-bliss; • through the acquisition of the twin bliss of the mind, he fulfills
separation from suffering; • through the acquisition of all meritorious states, he separates
from all demerit. This is just as it is taught in the Tipiṭaka thus: “He is full of dispassion, therefore he fulfills separation from lust. He is full of nonhatred and non-delusion, therefore he fulfills separation from demeritorious states”.
What is difference between lust (kāmā) and demerit (akusala)? And again, separation from lust is taught as the emancipation of the body, and separation from demeritorious states is taught as the emancipation of the mind.
And again, separation from lust is taught as the abandoning of discursive sensuous thought, and the separation from demeritorious states is taught as, the abandoning of discursive thoughts of hate and harm.
And again, separation from lust is taught as eschewing of sensepleasures, and separation from demeritorious states is taught as the eschewing of negligence though indulgence of the body.
And again, separation from lust is taught as the abandoning of the sixfold pleasures of sense and of delight therein. Separation from demeritorious states is taught as the abandoning of discursive thoughts of hate and harm, anxiety and suffering. Also it is taught as (1) the mowing down of pleasure, (2) as indifference.
And again, separation from lust is present bliss of relief from sense-pleasures, and separation from demeritorious states is present bliss of relief from non-subjection to tribulation.
And again, separation from lust is to get beyond the sense-flood entirely. Separation from demeritorious states is the surpassing of all other defilements which cause rebirth in. the sense and form (planes).
What is initial and sustained application of thought? Accompanied by initial application and sustained application of thought: What is initial application of thought? To perceive, to think, to be composed, to excogitate and to aspire rightly, though without understanding, constitute initial application of thought. Such are the qualities of initial application of thought. Owing to the fulfillment of initial application of thought there is initial application of thought in the first meditation, jhtina. And again, one dwells on the earth kasi7;la and considers the earth sign without end. These constitute initial application of thought. It is comparable to the reciting of discourses by heart.
What are the salient characteristic, function, manifestation and near cause cf initial application of thought? [This passage is unintelligible].
What is sustained application of thought? When one practices sustained application of thought, the mind dwells in nonindifference following that which sustained application of thought investigates. This state is called sustained application of thought. In association with this one accomplishes the first jhāna. The first jhāna, is conjoined with sustained of thought. And again, the meditator who dwells on the earth kasiṇa considers many aspects which his mind discerns when working on the earth sign. This is sustained application of thought.
What are the salient characteristic, function, manifestation and near cause of sustained application of thought? Reflection following investigation is its salient characteristic. The brightening of the mind — this is its function. The seeing, that follows initial application of thought — this is its near cause.
What is the difference between initial application and sustained application of thought? It is comparable to the striking of a bell. The first sound is initial application of thought. The reverberations that follow constitute sustained application of thought. And again, it is comparable to the relation of the mind to its object. The beginning is initial application of thought; the rest is sustained application of thought. And again, to wish for jhāna, is initial application of thought; to maintain is sustained application of thought. And again, to recall is initial application of thought; to dwell on the recollection is sustained application of thought. And again, the state of the coarse mind is initial application of thought and the state of the fine mind is sustained application of thought. Where there is initial application of thought there is sustained application of thought, but where there is sustained application of thought, there may or may not be initial application of thought. It is taught in the Tipiṭaka thus: “The mind beginning to dwell on anything is initial application of thought. If, having acquired initial
application of thought, the mind is still unfixed, it is sustained application of thought.” To see a person coming in the distance, without knowing 90 whether one is a man or woman and to distinguish the form as male or female is initial application of thought. Thereafter to consider whether he or she is virtuous or not, is rich or poor, noble or humble~ is sustained application of thought. Initial application of thought wants (a thing), draws it and brings it near. Sustained application of thought keeps it, 91 holds it, follows and goes after it.
Like a bird taking off from a hill flapping its wings, is initial application of thought and the planing movement (of a bird in the sky) is sustained application of thought. The first spreading (of the wings) is initial application of’ thought. The spreading (of the wings) when it is continued long is sustained application of thought, With initial 92 application of thought one protects; with sustained application of thought one searches. With initial application of thought one considers; with sustained application of thought one continues to consider. The walker in initial application of thought does not think of wrong states; the walker in sustained application of thought induces meditation.
Sustained application of thought is like a man who is able, while reciting the discourses in mind, to gather the meaning. Initial application of thought is like a man who sees what he wants to see and after seeing understands It well. Expertness in etymology and dialectic is initial application of thought; expertness in theory and practice is sustained application of thought. To appreciate distinction is initial application of 93 thought; to understand the distinction of things is sustained application of thought. These are the differences between initial application and sustained application of thought.
Born of solitude. It is called solitude because of separation from the five hindrances. This is named solitude. And again, it is the merit-faculty of the form plane. And again, it is taught as the access of the first jhāna. And again, it is taught as the meditation-thought. What is produced from this is called born of solitude, as the flower which grows on earth is called earth-flower and the flower which grows in water, waterflower.
Joy and bliss What is joy? The mind at this time is greatly glad and at ease. The mind is filled with coolness. This is called joy.
What are the salient characteristic, function, manifestation and near cause of joy and how many kinds of joy are there?
The being filled with joy is its salient characteristic; to gladden is its function; the overcoming of mental disturbance is its manifestation; buoyancy is its near cause.
How many kinds of joy are there? There are six kinds of joy: (1) one proceeds from lust; (2) one, from faith; (3) one, from non-rigidity; (4) one from solitude; (5) one, from concentration and one, from enlightenment factors.
Which, from lust? The joy of passion and the joy that is bound up with the defilements are called joy that proceeds from lust. 94
Which, from faith? The joy of a man of great faith and the joy produced on seeing a potter (what is meant by potter is not clear).
Which, from non-rigidity? The great joy of the pure-hearted and the virtuous.
Which, from solitude? The joy of the individual who enters the first jhāna. 95
Which, from concentration? The joy of the individual who enters the second jhāna. 96
Which, from the enlightenment factors? The joy that follows the treading of the supra-mundane path in the second jhāna.
“katamā ca, bhikkhave, sāmisā pīti? Pañcime, bhikkhave, kāmaguṇā. katame pañca? 94 cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā … pe … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Ime kho, bhikkhave, pañca kāmaguṇā. yā kho, bhikkhave, ime pañca kāmaguṇe paṭicca uppajjati pīti, ayaṃ vuccati, bhikkhave, sāmisā pīti.
katamā ca, bhikkhave, nirāmisā pīti? idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. ayaṃ vuccati, bhikkhave, nirāmisā pīti.
5 kinds of Joy And again, it is taught that there are five kinds of joy, namely, (1) the lesser thrill, (2) momentary joy, (3) streaming joy, (4) swiftly going joy, (5) all-pervading joy.
The lesser thrill is like the raising of the hairs of the body caused by being wet with fine rain. Momentary joy suddenly arises and suddenly passes away. It is comparable to showers at night. Streaming joy is like oil that streaks down the body without spreading. Swiftly going joy is joy that spreads through the mind and vanishes not long after. It is comparable to the store of a poor man. All-pervading joy permeating the body, continues. It is like a that is full of rain. Thus the lesser thrill and momentary joy cause the arising of the access through faith. Streaming joy becoming powerful causes the arising of the access. Swiftly going joy dwelling on the mandala causes the arising of both the good and the bad, and depends on skill. All-pervading joy is produced in the state of fixed meditation.
What is bliss? Contact with the lovable and the ease-giving is bliss.
What are the salient characteristic, function, manifestation and near cause of bliss? How many kinds of bliss are there? What are the difference between joy and bliss?
Its function is its salient characteristic. Dependence on an agreeable object — this is its agreeable function. Peaceful persuasion is its manifestation. Tranquillity is its near cause.
How many kinds of bliss are there? There are five kinds of bliss, namely, (1) caused bliss, (2) fundamental bliss, (3) the bliss of solitude, (4) the bliss of non-defilement, (5) the bliss of feeling.
What is called caused bliss? Thus it is according to the Buddha's teaching: “The bliss of virtue lasts long”. This, is called caused bliss. This is a merit of bliss. Thus is fundamental bliss according to the Buddha's teaching: “The Enlightened One produces worldly bliss”. The 97 bliss of solitude is the development of concentration-in4ifference and the destruction of jhāna. The bliss of non-defilement is according to the Buddha's teaching “highest nibbāna”. The bliss of dwelling is generally 98 called the bliss of dwelling. According to this treatise, the bliss of dwelling should be enjoyed. 99
What are the differences between joy and bliss? Buoyancy is joy, ease of mind is bliss. Tranquillity of mind is bliss. Concentration of mind is joy. Joy is coarse; bliss is fine. Joy belongs to the formations-group; bliss belongs to the sensation-group. Where there is joy there is bliss, but where there is bliss there mayor may not be joy.
The First Meditation (jhāna) The first is the basis for producing the second. After accomplishing the access one enters the first jhāna. The meditationfactors are initial application of thought and sustained application of thought, joy, bliss and unification of mind.
What is jhāna? It is equalized meditation on an object. It is the plucking out of the five hindrances. It is to meditate and to overcome.
Enters the first jhāna, and acquires good standing: Having already acquired, having already touched, having already proved, one dwells.
And again, thus is separation from lust and demeritorious states: The first jhāna, is called the special characteristic of separation from the world of sense. The second jhāna, has the special characteristic of separation from initial application and sustained application of thought. In solitude are joy and bliss; therefore joy and bliss are called the special characteristics of solitude. 100
And again, thus is separation from lust and demeritorious states: It is to remove well, and to overcome well.
With initial application and sustained application of thought: This is said to be the characteristic of the first jhāna;
Joy and bliss born of solitude: This state resembles meditation. Acquires good standing enters and dwells: One acquires the first jhāna, separates from five factors, fulfills five factors, three kinds of goodness, ten characteristics, and accomplishes the twenty-five merits. 101 With these merits one can obtain rebirth in the Brahma or the deva world. 102
Five Hindrances Separation from five factors: This is separation from the five hindrances. What are the five? Sense-desire, ill will, rigidity and torpor, agitation and anxiety, uncertainty. 103
Sense-desire: This refers to a mind defiled by the dust of passion. Ill will: This is the practice of the ten defilements. Rigidity: This is negligence of the mind. Torpor: This is the desire for sleep owing to heaviness of the body. There are three kinds of torpor: (1) the first, proceeds from food; (2) the second, from time; (3) the third, from the mind. If it proceeds from the mind, one removes it with meditation. If it proceeds from food and time as in the case of the Arahant, because it does not proceed from the mind, it is not a hindrance. If it proceeds from food and time, one cuts it with energy as the Venerable Elder Anuruddha taught: “Since first I destroyed the cankers for fifty-five years, have I not slept the sleep that proceeds from the mind. And during this period for twenty-five years, have I removed the sleep that proceeds from food and time”. 104
If torpor is a bodily state, how can it be a mental defilement? The body is produced only by mental defilement. It is like a man drinking wine and taking food. Thus should it be known.
If torpor is a bodily state and rigidity is a mental property, how do these two states unite and become one hindrance? These two states have one object and one function. What are called torpor and rigidity become one. Agitation is non-tranquillity of mind; anxiety is unsteadiness of mind; the characteristics of these are equal. Therefore they become one hindrance. Uncertainty is the clinging of the mind to diverse objects. There are four kinds of uncertainty: the first is a hindrance to serenity (samatha) the second, to insight (vipassanā), a the third, to both and the fourth, to things non-doctrinal.
Here, is serenity won through the ending of these uncertainties, or is it possible or not to win tranquillity while having these uncertainties or the uncertainty concerning the self? If one has that uncertainty, it is called a hindrance to serenity; uncertainty concerning the Four Noble Truths and the three worlds is called a hindrance to insight; uncertainty concerning the Buddha, the Dhamma and the Sangha of Bhikkhus is called a hindrance to both. Uncertainty concerning things like country, town, road, name of man or woman is called hindrance to things non-doctrinal. Uncertainty
concerning the Discourses is a hindrance to solitude. Thus should these be understood.
What is the meaning of hindrance? Hindrance to vehicle (yāna) superposing, defilement, fetter. These are obvious.
There are many fetters such as those which cover the defilements, and others. They are fetters. Then, why are only five hindrances taught? Because these five include all. And again, the attachment to sense-desires includes all attachment to passion; all demeritorious states of hatred are included in the attachment to anger; and all demeritorious states of infatuation are included in the attachment to rigidity and torpor, agitation and anxiety and uncertainty. Thus all defilements are included in the attachment to the five hindrances. Because of this the five 'hindrances are taught.
Five factors These are fulfilled through the fulfillment of initial and sustained application of thought, joy, bliss, and unification of mind.
It is said that the five factors together constitute the first jhāna. Therefore, it cannot be said that there is jhāna outside the five factors. If there is jhāna, outside the five factors, how can it be said that the first jhāna consists of the five factors? By means of the jhāna, factors, meditation (jhāna) is fulfilled. There is no jhāna, separate from meditation (jhāna) factors. Such jhāna, there is not. One can speak of a chariot because of all the parts of a chariot. There 105 is no chariot outside the parts. Owing to all the parts of an army, one can speak of an army. There is no army separate from the parts. Thus owing to meditation (jhāna) factors, it is called jhāna. There is no jhāna, separate from the meditation (jhāna) factors. The factors combined are 106 named jhāna. Separately, they are named factors. It is taught that the object is called jhāna, and the attributes, factors. By way of clan they are jhāna. By way of caste they are factors.
In spite of there being mindfulness, energy and others, why are only five factors taught? Because these five through combination accomplish meditation. jhāna.
What are the characteristics of combination? Initial application of thought follows the object of mind and acquires fixed meditation. Sustained application of thought goes together with the observing mind. When initial and sustained application of thought are
unmixed, they cause the arising of skillfulness. If one is skillful, one produces joy and bliss. If one is skillful, one can produce the heart of joy, and after increasing that, produce the heart of bliss. With these four qualities the mind becomes peaceful. If the mind becomes peaceful, it acquires concentration. These are called the characteristics of combination. Thus, these five, through combination, accomplish jhāna.
And again, the hindrances are overcome by the perfection of the five. The overcoming of the first hindrance is the first jhāna. Thus the overcoming of the five hindrances results in five meditations, jhānas. In the first jhāna, initial application of thought is the special factor; through initial application of thought lust is abandoned. If initial application of thought enters into right concentration, the other factors are also awakened. Among the five factors, sustained application of thought is the beginning of the second meditation; joy, of the third meditation; bliss, of the fourth; and unification of mind, of the fifth. These are the special factors of the meditations, jhānas.
And again, with the overcoming of the five hindrances, the five are fulfilled, as it is taught in the Tipiṭaka: “Unification of mind is the overcoming of sensuous desire, joy is the overcoming of anger, initial application of thought is the overcoming of rigidity and torpor, bliss is the overcoming of agitation and anxiety, sustained application of thought is the overcoming of uncertainty”.l Thus, through the overcoming of the hindrances, the five are fulfilled.
Meditating on the earth kasiṇa sign, how does the yogin cause the arising of joy and bliss? The earth kasiṇa does not bring joy and bliss. They joy and bliss naturally follow the separation from the five hindrances; Thus the son of truth (dhammaputta) causes the arising of joy and bliss.
If that be so, why does the son of truth not arouse joy and bliss in the fourth jhāna? Because it is not a suitable state, and because he removes joy and bliss in the fourth jhāna. And again because of his having skillfully rooted out the joy and bliss which he caused to arise at first, and because, he, seeing the tribulation of bliss, forsakes it, and attaches himself to deep tranquillity. For these reasons, he does not cause the arising of joy and bliss.
The three kinds of goodness: These are (1) the initial, (2) medial and (3) final stages of goodness. Purity of practice is the initial stage; the increase of equanimity is the medial stage; rejoicing is the final stage. 107
What is purity of practice? It is the foundation of all goodness.
What is the increase of equanimity? It is fixed meditation. What is rejoicing? It is reflection. 108
Thus there are three kinds of goodness in the first jhāna. Fulfillment of the ten characteristics: These comprise the three characteristics of the purity of practice, the three characteristics of the increase of equanimity and the four characteristics of rejoicing. 109
What are the three characteristics of the purity of practice? The mind purifies itself of that hindrance to the jhāna. Because of purity, the mind acquires the middle sign of serenity, and from that the mind leaps forward. These are called the three characteristics of the purity of practice.
What are the three characteristics of the increase of equanimity? (1) If the mind is pure, it fulfills equanimity; (2) if it attains to solitude, it fulfills equanimity; (3) if it dwells on one object, it fulfills equanimity. These are called the three characteristics.
What are the four characteristics of rejoicing? Among these ten characteristics, (1) there is rejoicing by reason of the gradual arising of the states produced; (2) there is rejoicing by reason of the functions of the faculties becoming one; (3) there is rejoicing, by reason of the possession of energy; and (4) there is rejoicing by reason of devotion to these states. These are called the four characteristics. Thus, in the first meditation, jhdna, the ten characteristics are fulfilled.
Twenty-five benefits. In the first meditation, initial and sustained application of thought, joy, bliss and unification of mind are accomplished. Faith, energy, mindfulness, concentration and wisdom are accomplished. The initial, medial and final stages (of goodness) are accomplished (saṅkhepasaṅgaha, saṅgaha, anunaya and sevami) is accomplished. Practice is accomplished. Solitude is accomplished. Dependence is accomplished (saṅkhepa-saṅgaha, saṅgaha, anunaya and sevami) is accomplished (saṅkhepa-saṅgaha, saṅgaha, anunaya and sevami) is accomplished. Reflection is accomplished (saṅkhepa-saṅgaha, saṅgaha, anunaya and sevami) is accomplished. Power is accomplished. Freedom is accomplished. Purity.is accomplished, and the super-excellent purity is accomplished. Thus a man dwells together with the twenty-five benefits. These are the excellent stations of the deities. They are produced from
tranquillity and are called the abodes of joy and bliss. In such excellent abodes surpassing the human do tho deities dwell. Hence the Blessed One, the Buddha, declared to the bhikkhus:
“Just as a skillful bath-attendant or his apprentice heaps up bathpowder in a lovely copper vessel, adds water to it, kneads it, and makes it round, saturating it so that it adheres and does not scatter, just so a bhikkhu, having calmed his body and mind, produces joy and bliss and lets it evenly moisten and saturate him in such a way that there is no part of him that is not saturated with it. There is no place in his body or mind that is not saturated with joy and bliss born of solitude.” Like the 110 skillful bath-attendant or his apprentice is the yogin. The copper vessel is the kasiṇa sign. Thus it should be known.
What is the kasiṇa sign? A: As the copper vessel contains the hard bath-powder which is made fine and bright, so the kasiṇa sign contains the hard (earth) out of which one produces joy which is soft and pure and therefore bright. Because the mind and the mental properties fill the object, the copper vessel is said to be like the kasiṇa sign. Mind and the mental properties are like the bath-powder. Thus it should be understood.
Why is the bath-powder likened to the mind and the mental properties? As bath-powder, owing to coarseness, does not adhere and is scattered by the wind, so the mind and mental properties when they are separated from joy and bliss, become coarse. And if they are separated from concentration they do not adhere and are scattered by the winds of the five hindrance. Therefore it is said that the bath-powder is like the mind and mental properties.
What is comparable to water? Namely, joy and bliss and concentration. As water moistens, renders malleable, makes it round, so joy and bliss moisten and render malleable the mind and mental properties, and produce concentration. Therefore water is like joy and bliss. Like the stirring of the bath-powder with water are initial and sustained application of thought. Thus they should be understood.
What is likened to the rounded thing? Namely, initial and sustained application of thought. As a skillful bath-attendant puts the bath-powder into the copper vessel, mixes it with water, makes it round with his hand, and having made it round, he rounds it further with more wet powder and puts it into the vessel without scattering, so does the yogin place his mind and mental properties in the-object and produce tranquillity well. In the first jhāna, joy and bliss should be regarded as
water, initial and sustained application of thought as the hand that stirs and makes it (the powder) round. Thus one is able to produce tranquillity well. The mind and mental properties become rounded with joy and bliss and are not scattered because of the mind being kept on the object of meditation. Thus the rounded bath-powder is like initial and sustained application of thought. Just as the bath-powder is moistened thoroughly and just as it, through adhering, does not scatter, so the yogin in the first jhāna, is filled with joy from head to foot and from foot to skull, skin and hair, and dwells without falling. Thus one dwells in the realm of Brahma.
Joy and bliss are called formless states. How then can they fill the body? Name depends on form. Form depends on name. Therefore, if name is full of joy, form also is full of joy. If name is full of bliss, form also is full of bliss. And again, form that is bliss-produced, causes calm of body, and owing to the bliss of form the entire body is tranquillized. Thus there is no contradiction.
Three kinds of rebirth The merit which can produce rebirth in the world of Brahma is thus: In the first jhāna, there are three kinds: lower, middling and upper.
When a man considers the special means, but does not remove the five· hindrances well and does not reach the state of freedom, it is called lower jhāna. When a man considers the special means and removes the five hindrances, but does not reach the state of freedom, it is called middling jhāna. When a man considers the special means, removes the hindrances well and reaches the state of freedom, it is called higher jhāna. If a yogin attains to the lower first jhāna, after his death he will join the retinue of Brahma (brahma-pārisajja), and his life-span will be a third of an aeon; if he practices the middling first jhāna, he will, after his death, be reborn as a chief Brahma (brahma-purohita), and his life-span will be half an aeon; if he practices the higher first jhāna, he will be reborn as a Great Brahma (mahā-brahmā), and his life-span will be one aeon.
Meditation, which partakes of deterioration, stability, distinction and penetration.
There are four kinds of men who acquire the merit of rebirth in the world of Brahma. A man partakes of deterioration, a man partakes of stability, a man partakes of distinction and a man partakes of penetration. 111
A man of dull faculties causes the arising of jhāna, but is heedless. And again, through two kinds of conduct in jhāna, a man partakes of deterioration: (1) Owing to the denseness of the encompassing impurities, a man has not sufficient energy to destroy the evil discursive 112 thinking which he caused to arise in the past. Thus, owing to the denseness of the encompassing impurities, he deteriorates. (2) Or, a man who is desirous of jhāna, is given to talk, addicted to sleep, and does not endeavor. Hence he deteriorates.
Who falls back and how? There is an opinion that if a man becomes impure of mind, he will fall back.
And again, there is an opinion: Through slow pollution of the mind, one falls back. And again, there is another opinion: If a man loses serenity, he falls back.
And there is yet another opinion: If a man does not practice for a long time on the sign he caused to arise in the past, he becomes incapable of making it to arise as he likes and does not attain to concentration. So, he falls back. If a man of dull faculties dwells heedfully, he acquires the recollectedness of that state and partakes of stability in jhāna.
If a man of keen faculties dwells heedfully, he can acquire facility in the second jhāna, which has no initial application of thought. If he develops further, he partakes of distinction in meditation, j/ulna. If a man of keen faculties dwells heedfully, he can attain to insight with ease. Dispelling the thoughts of agitation and anxiety, and developing further, he, through absence of passion, partakes of penetration in jhāna.
Now, the yogin who practices the first jhāna, with facility wishes to cause the arising of the second jhāna. Why? If the yogin is not able to practice the first jhāna, with facility, though he wishes to remove initial and sustained application of thought and attain to the second jhāna, he falls back and is not able to enter the second jhāna. Further, he cannot reenter the first jhāna. Hence the Blessed One taught the simile of the young mountain cow which, being foolish, knows not good pasturage, and which, though inexperienced, wanders to a far off precipitous place. She thinks: “How, if I were to enter the place I never entered before, eat the grass I never ate before and drink the water I never drank before?” Without planting her fore leg firmly, she raises her hind leg, becomes restless and is not able to go forward. And not being able to enter the place she never entered before, eat the grass she never ate before, drink
the water she never drank before, she thinks thus: “I cannot go forward. I must return to the old pasturage”. 113
There is a bhikkhu. He has not yet attained jhāna. He does not know a subject of meditation (kammaṭṭhāna). He has not yet separated himself from lust and does not know how to enter the first jhāna. He does not practice this teaching nor study it, but thinks thus: “How, if I were to enter the second jhāna, and rid myself of initial and sustained application of thought”? Being not at ease, he again thinks: “I cannot enter the second jhāna, and I cannot rid myself of initial and sustained application of thought. I must retire, from this, enter the first jhāna, and separate myself from lust”. This foolish bhikkhu is as ignorant and inexperienced as the young mountain cow. Therefore, he should practice the first jhāna. He should make the mind free from lust.
Entrance into the second jhāna Before and after his meal, in the first and in the last watches of the night, according to his wish, a bhikkhu practices adverting, entering, establishing, rising and reflecting. If he enters the jhāna, often and goes 114 out of it often and acquires facility in the practice of the first jhāna, he can acquire the bliss of facility, cause the arising of the second jhāna, and surpass the first jhāna. And again he thinks thus: “This first jhāna, is coarse; the second jhāna, is fine”. And he sees the tribulations of the first and the merits of the second jhāna.
What are the tribulations of the first jhāna? The hindrances as the near enemy (of this jhāna) stir up initial and sustained application of thought and cause negligence of body and disturbance of mind. Thereby the concentration becomes coarse and incapable of producing higher knowledge. Therefore, one does not relish the first jhāna, or partake of distinction in it. These are the tribulations of the first jhāna. The merits of the second jhāna, consist in the overcoming of 115
““seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate 113 carituṃ. tassā evamassa: ‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti. sā purimaṃ pādaṃ na suppatiṭṭhitaṃ patiṭṭhāpetvā pacchimaṃ pādaṃ uddhareyya. sā na ceva agatapubbaṃ disaṃ gaccheyya, na ca akhāditapubbāni tiṇāni khādeyya, na ca apītapubbāni pānīyāni piveyya; yasmiṃ cassā padese ṭhitāya evamassa: ‘yannūnāhaṃ agatapubbañceva disaṃ gaccheyyaṃ, akhāditapubbāni ca tiṇāni khādeyyaṃ, apītapubbāni ca pānīyāni piveyyan’ti tañca padesaṃ na sotthinā paccāgaccheyya. taṃ kissa hetu? tathā hi sā, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṃ.” — Gāvīupamāsutta AN 9.35.
these. Thus we have seen the tribulations of the first jhāna, and the merits of the second. Here the mind separates itself from the first jhāna, and taking the kasiṇa sign as the object of the second jhāna, dwells on it. The mind, dissociated from initial and sustained application of thought, at ease in joy and bliss born of concentration, attains to the second jhāna). If the yogin strives, he accomplishes the destruction of initial and sustained application of thought quickly. He is at ease in joy and bliss born of concentration and cause the mind to abide tranquilly.
That yogin “attains to and dwells in the second jhāna, which, through the stilling of initial and sustained application of thought, develops internal tranquillity and the state of mind-predominance, is without initial and sustained application of thought, born of concentration, full of joy and bliss”. This is the merit of the earth 116 kasiṇa. The stilling of initial and sustained application of thought is the stilling of initial and sustained application of thought through clear understanding. And also it is named ending.
What is “the stilling of initial and sustained application of thought”? It is the destruction of the tribulations of initial and sustained application of thought pertaining to the first jhāna. It is the destruction of the roots of all initial and sustained application of thought. It is the co-destruction of the tribulations of initial and sustained application of thought, roots of initial and sustained application of thought, and initial and sustained application of thought themselves. This is “the stilling of initial and sustained application of thought”.
And again, after separating himself from the lower coarse jhāna, the yogin attains to the upper fine jhāna, and causes it the lower to perish
“Internal”: what is one’s own is named “internal”. There are three kinds in what is internal: (1) the first is internal in the sense of personal; (2) the second is internal concentration (3); the third is internal object.
What is “internal in the sense of personal”? The six internal sense spheres. “Internal concentration”: The contemplation on one’s own bodily state is called “internal concentration”. The thought which is inward subjective, does not go outwards, and the nature of which is to understand is called “internal object”. In this treatise “internal in the sense of personal” means “to be in a state of blissfulness”.
Faith (saddhā), right faith and the faith which develops jhāna, are called “tranquillity”. In internal concentration this is internal tranquillity.
What are the salient characteristic, function, manifestation and near cause of internal tranquillity? Nondisturbance is the salient characteristic of internal tranquillity. Repose is its function. Non-defilement is its manifestation. Initial and sustained application of thought are its near cause.
“Develops the state of mind-predominance”: the dwelling of the mind in right concentration is called the development of the state of mind-predominance.
What is the meaning of “development of the state of mindpredominance”?
“Mind” means mentality. “Predominance” is a name for mindfulness.
“State” has the same meaning as that of “natural state” which is taught in the science of sound. “State” means nature. The stilling of initial and sustained application of thought and the arousing of the state of mind predominance through unification of mind is called "the development of the state of mind-predominance”.
What are the salient characteristic, function, manifestation and near cause of 'the state of mindpredominance? Pure righteousness is its salient characteristic; repose is its function; unruffledness is its manifestation; and the stilling of initial and sustained application of thought is its near cause.
It is said that the yogin “develops internal tranquillity and the state of mind-predominance”. If that be so, why are these not included in the first jhāna? In the first jhāna, owing to the waves of initial and sustained application of thought, the mind is muddied. “Internal tranquillity and the state of mind-predominance”: just as, owing to waves, water becoming turbid, does not clearly reflect any image, cast on it, just so in the first jhāna, because of turbidity due to the movement of the waves of initial and sustained application of thought, internal tranquillity and the state of mind-predominance are not clear. Therefore, they are not included in the first jhāna.
“Without initial and sustained application of thought”: After the stilling of initial application of thought, there is no initial application of thought. After the stilling of sustained application of thought, there is no sustained application of thought.
The stilling of initial and sustained application of thought is the state that is without initial and sustained application of thought. Are there two kinds of ending of initial and sustained application of thought? Why are two kinds taught?
The stilling of initial and sustained application of thought develops internal tranquillity. The state of mind-predominance becomes the cause of the state that is without initial and sustained application of thought, owing to the appearance of the excellent characteristic of joy and bliss which is born of solitude.
And again, the stilling of initial and sustained application of thought is thus: Seeing through initial and sustained application of thought, the tribulation of initial and sustained application of thought, he abandons them. The state that is without initial and sustained application of thought is the stilling of initial and sustained application of thought of the form element.
And again, in what is without initial and sustained application of thought there are two divisions: the first is “without initial and sustained application of thought” that is not due to the stilling of initial and sustained application of thought; the second is “without initial and sustained application of thought” that is due to the stilling of initial and sustained application of thought. Thus, without the stilling of initial and sustained application of thought, the five branches of higher knowledge and the third jhāna, are without initial and sustained application of thought. The second jhāna, is without initial and sustained application of thought through skillful seclusion and the stilling of initial and sustained application of thought. These are the two divisions.
“Born of concentration”: this refers to concentration. The first jhāna, comes from that consciousness and the second jhāna comes from the first jhāna. And again, “concentration” means that the second jhāna, comes together with unification of mind.
“Joy and bliss born of concentration”: Joy and bliss have already been expounded.
“The second jhāna”: It is called so because it follows the first. “Attains to the second jhāna”, means that he enters the second jhāna.
“Jhāna”: Internal tranquillity, joy and bliss and unification of mind are called “jhāna".
“Attains to and dwells in the second jhāna”: He acquires the second jhāna, which is free from two factors, endowed with two factors, three kinds of goodness and ten characteristics and is associated with twenty-three merits. This is the heavenly abode. This is merit. This is
birth in the Abode of Resplendence. This has been expounded at 117 length before.
“Heavenly abode” means that he dwells in a plane surpassing the human because of joy and bliss that proceed from concentration. Therefore it is called “heavenly abode”. Hence the Blessed One taught the bhikkhus thus:
“As in a pool of water with a spring and into which no water flows from the four directions, nor rain descends, the water wells up cool and pure from within, saturates the entire pool and over-flowing spreads afar, even so joy and bliss, cool and pure, welling up from concentration saturates every part of the body of a bhikkhu. Thus joy which is produced from concentration saturates the body and the mind”. 118
A yogin entering the second jhāna, should consider his body in the light of this simile of the pool with water welling up from within. The absence of any stream flowing from any of the four directions is to be understood as the stilling of initial and sustained application of thought. As the water welling up from within fills the pool without causing waves to arise in it, so joy and bliss springing from concentration fills the mental and bodily factors and there is no disturbance of mind. As water that is cold cools the body, so joy and bliss born of concentration causes all the mental and bodily factors to be at ease.
Thus is the reward of the practice of concentration: One is reborn in the Abode of Resplendence. There are three kinds of rewards pertaining to the three divisions of the second jāna: (1) lower, (2) middling and (3) higher.
The yogin who practices the lower jhāna, will, after his death, be reborn in the Abode of Lesser Light. His life-span will be two aeons. 119 If he practices the middling jhāna, he will, after his death, be reborn in
“puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ 117 sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati. so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.” — Paṭhamanānākaraṇasutta AN 4.123.
the Abode of Measureless Light. His life-span will be four aeons. If he 120 practices the higher jhāna, he will, after his death, be reborn in the Abode of Resplendence and his life-span will be eight aeons. 121
The third jhāna Now a yogin having practiced the second jhāna, and acquired facility therein thinks: “The second jhāna, is coarse; the third jhāna, is fine”. Knowing the tribulations of the second jhāna, and seeing the merits of the third jhāna, he causes the third jhāna, to arise.
What are the tribulations of the second jhāna? This concentration has initial and sustained application of thought as its near enemy. This jhāna, being accompanied by joy, is coarse. The mind exults in the possession of joy and is not able to arouse other higher jhāna factors. To be attached to joy is a fault. If he understands these faults, he becomes fault-free. One is not able to acquire supernormal power or one gains the second jhāna, and is not able to partake of distinction. Thus should one understand the tribulations of the second jhāna. The merits of the third jhāna, lie in the overcoming of these tribulations. If one considers the tribulations of the second jhāna, and the merits of the third, he can remove joy through jhāna, on the kasiṇa sign and be at ease because of freedom from joy. Considering thus he can in no long time attain to fixed jhāna, through bliss free from joy.
The factors of the third jhāna That yogin “through the absence of the desire for joy, abides in equanimity, mindful and completely conscious, experiencing in the body that bliss of which the Noble Dues say: “Endowed with equanimity and mindfulness, and completely conscious, he abides in bliss. ·So he abides in the attainment of the third jhāna”. 122
“Through absence of desire for joy”: Joy has already been explained. “Absence of desire”: Removing joy one dwells· in equanimity.
What is “equanimity”? Equipoise, protection, non-retreating, non-advancing, serenity and evenness of mind are called “equanimity”. There are eight kinds of equanimity: (1) equanimity of feeling, (2) of effort, (3) of insight, (4) of the enlightenment factors, (5) of the immeasurable states, (6) of the six members (senses), (7) of the jhāna
factors and (8) of purity. The equanimity of feeling is the equanimity 123 of the five faculties. Reflection on the sign of equanimity from time to time this is the equanimity of effort. If, saying, “I will remove the cause of suffering”, one attains to equanimity, it is called the equanimity of insight. The practicing of the enlightenment factors is the equanimity of the enlightenment factors. Kindness, compassion, appreciative joy and equipoise — these are called the equanimity of the immeasurable states.
If, on seeing a form, one, being indifferent, is neither glad nor sad, it is called the equanimity of the six members. The dwelling in the attainment of equanimity because of dispassion is called the equanimity of the jhāna factors. Equanimity-mindfulness purity is the equanimity of purity.
And again, there are three kinds of equanimity: equanimity regarded as a vehicle of concentration; regarded as the state of little activity; and regarded as non-action. The equalized skillfulness that is present in all jhānas, and is neither hasty nor slow is “equanimity considered as a vehicle of concentration”. This inferior equanimity is near the second jhāna, and removes exultation of mind. If the mind is not active, it is called “equanimity regarded as a state of little activity”. This equanimity is near the third jāna, and removes all exultation of mind. If one’s mind is not actively concerned with objects, through imperturbability of thought and body, it is called “equanimity regarded as non-action”. This equanimity is near the fourth jhāna.
What are the salient characteristic, function, manifestation and near cause of equanimity? Equipoise is its salient characteristic. Non-attachment is its function. Non-action is its manifestation. Dispassion is its near cause.
Why is it taught that equanimity is in this jhāna, and not in the second and the first meditations, jhānas? In the second and the first jhānas, the mind, being full of joy, does not become detached. Because of joy and bliss, exultation of mind is not removed. Therefore, this equanimity is not taught as being present in the second and the first jhānas. Owing to absence of joy and bliss, owing to dispassion and owing to the removal of the process of combination in the third jhāna, this jhāna factor arises. Because of the mastering of the jhāna factors, it is said: “abides in equanimity, mindful and completely conscious”.
What are the salient characteristic, function, manifestation and near cause of “mindfulness”? Recollectedness
is its salient characteristic; non-forgetting is its function; protection is its manifestation; and the four foundations of mindfulness are it near cause.
What is it to be “completely conscious”? To be conscious is to be aware. It is to be completely conscious rightly. There are four kinds in being completely conscious rightly. They are (1) the being completely 124 conscious of oneself; (2) the being completely conscious of one’s distinctive mark; (3) the being completely conscious undeludedly; (4) the being completely conscious basically. Here, to be completely conscious of the four postures, is to be completely conscious of oneself. Entering solitude is to be completely conscious of one’s distinctive mark. To know the eight worldly conditions is to be completely conscious undeludedly. 125 To dwell on the object of concentration is to be completely conscious basically. In this treatise (“completely conscious” in the sense of) “being completely conscious basically” has been taken.
What are the salient characteristic, function, manifestation and near cause of the being “completely conscious”? Non-bewilderment is its salient characteristic; decision is its function; investigation of states is its manifestation; to consider rightly is its near cause.
Should one be mindful and completely conscious in all places? If a man is not mindful and is not completely conscious he is not even able to cause the arising of the access stage of jhāna.
Why is it taught in the third jhāna and not in the second and the first jhānas? Here, joy and all other coarse jhāna factors are stilled. Concentration becomes fine, enters a place of fineness, and through the state of being completely conscious remains firm in the third jhāna. Thus he gains facility in the exercise of the jhāna factors.
Again, the foolish mind longs for happiness and easily turns to the bliss of this jhāna, for its exceedingly sweet and named “alluring”. Thus (through mindfulness and through the state of being completely conscious) one is able to remove joy and acquires facility in this jhāna.
Again, joy and bliss are intimate. So, understanding mindfulness and the state of being completely conscious one dwells on the object in bliss separate from joy. It is like a calf following its mother. Unless someone holds it back by the ears, it will follow its mother with its head against her side. One understands bliss that is separate from joy, conjoined with mindfulness, and the state of being completely conscious,
and dwells on the object of concentration. On the contrary, if one does 126 not understand, one re-enters joy and partakes of deterioration in concentration. For the acquiring of mastery over the jhāna factors, mindfulness and the state of being completely conscious are taught. Thus equanimity, mindfulness and the state of being completely conscious are accomplished. Therefore, it is said: “abides in equanimity, mindful and completely conscious, experiencing in the body that bliss”.
What is mental bliss? Bliss experienced in mind is mental bliss. It comes from mental contact. This is the meaning of mental bliss. This is called “bliss”.
What is “body”? The perception-group, formations-group and consciousness-group — these are called “body”. “Experiencing in the body that bliss” means to acquire ease of body.
Then, why is it said that there is no joy in this bliss and that it is not experienced in the body? In the third jhāna, the faculty of bliss is removed. This is according to the teaching of the Blessed One which says, that in the third jhāna, the faculty of bliss is removed.
“That bliss of which the Noble Ones say”: “Noble Ones” means the Buddha and his disciples. “Say” means to reveal, establish, explain, point out. Thus is “that bliss of which the Noble Ones say” to be known.
Why do the Noble Ones praise this state of body and not any other? In the third jhāna, although the yogin can easily dwell in pleasing bliss, he does not hold to bliss. The Noble Ones dwell looking beyond bliss. This is an accomplishment of the Noble Ones. Therefore, the Noble Ones praise this excellent jhāna.
“Endowed with equanimity and mindfulness, he abides in bliss”: Equanimity, mindfulness and bliss have already been explained.
“Abides in the attainment of the third jhāna”: It is called “third” because of the second. The third jhāna, comprises equanimity, mindfulness, the state of being completely conscious, bliss and unification of mind. The accomplishment of these is called the third jhāna.
“Abides in the attainment” means that one who acquires the third jhāna, separates from one factor, fulfills five factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits.
To dwell in the heaven world means to be born in the Abode of All Lustre (subhakiṇṇa). It is to be understood in the same way as it was taught in the first jhāna.
“To dwell in the heaven world” is to dwell in that pleasant dwelling which is free from joy. “To dwell in the heaven world” is to dwell in a manner surpassing humans.
Hence, the Buddha taught the bhikkhu thus: “Just as in a pond of blue and white lotuses, the blue, red and white lotuses are born, grow and stand in the water and are immersed in the cold water from root to neck, so this body is filled and saturated with bliss that is free from joy”. As 127 the blue, red and white lotuses stand in the water, so he abides in the third jhāna. His body should be known thus: as the lotuses born in the water are immersed in the water from root to neck, so he abides in the third jhāna, with body and mind filled and saturated with bliss that is free from joy.
Thus is the reward of the practice of concentration: One is reborn in the Abode of the All Lustrous. There are three kinds of rewards pertaining to the three divisions of the third jhāna, namely: (1) higher, (2) middling and (3) lower. If a yogin practices the lower jhāna, he will, after his death, be reborn in the Abode of Lesser Lustre. His lifespan will be sixteen aeons. If he practices the middling jhāna, he will, after his death, be reborn in the Abode of Measureless Lustre. His lifespan will be thirty-two aeons. If he practices the higher meditation, he will be reborn in the Abode of All Lustre. His life-span will be sixty-four aeons. 128
The fourth jhāna Now, a yogin, having practiced the third jhāna and acquired facility therein, wishes to cause the arising of the fourth jhāna, and to transcend the third jhāna. He thinks: “The third is coarse. The fourth is fine”. He sees the tribulations of the third jhāna, and the merits of the fourth jhāna. What are the tribulations of the third jhāna? Joy is the near enemy. Right concentration with bliss is coarse. So he is not able to acquire supernormal power. The third jhāna, does not partake of distinction. Thus he sees the tribulations of the third jhāna. The merits of the fourth jhāna, consist in the over-coming of these tribulations. Thus
“seyyathāpi, bhikkhave, uppaliniyaṃ vā paduminiyaṃ vā puṇḍarīkiniyaṃ vā appekaccāni 127 uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṃvaḍḍhāni udakānuggatāni anto nimuggaposīni. tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni; nāssa kiñci sabbāvataṃ uppalānaṃ vā padumānaṃ vā puṇḍarīkānaṃ vā sītena vārinā apphuṭaṃ assa. evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati; nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṃ hoti.” — Pañcaṅgikasutta AN 5.28, Pañcaṅgikasutta AN 5.28, Kāyagatāsatisutta MN 119 etc.
the yogin, on seeing the tribulations of the third jhāna, and the merits of the fourth jhāna, meditates on the kasiṇa sign and removes bliss at once. After removing it he can dwell with the mind of equanimity. Thus meditating his mind quickly attains to fixed jhāna, owing to equanimity.
That yogin, “having abandoned pleasure and pain, leaving behind former joy and grief, painless, pleasureless, in the purity of equanimitymindfulness, accomplishes the fourth jhāna, and dwells”. This is a 129 merit of the earth kasiṇa.
“Having abandoned pleasure”: This is the abandoning of bodily pleasure. Having abandoned “pain”: This is the abandoning of bodily pain. “Leaving behind former joy and grief ”: Joy is the bliss of the mental properties (cetasika). This is the leaving behind of these.
It is said, “having abandoned pleasure and pain, leaving behind grief”. Where were these abandoned and left behind? They were abandoned and left behind at the access moments of the jhāna. The Buddha taught the removal of pain in this fourth jhāna.
Where does the faculty of pain that has arisen cease entirely? The Buddha taught the bhikkhus thus: “In the first jhāna, separation from sense-desires is fulfilled. There the faculty of pain which has arisen ceases entirely”. 130
Why does the faculty of pain cease entirely in the first jhāna? Because of the fullness of joy, there is bodily ease. 131
Because of bodily ease, the faculty of pain is ended, Le., through transcending, it is abandoned. Therefore, in the first jhāna, the faculty of pain is removed. In the second jhāna, the faculty of grief is removed.
According to the teaching of the Buddha, the removal of the faculty of grief is thus.: "Where does the faculty of grief that has arisen cease entirely? Here, bhikkhus, initial and sustained application of
thought are stilted, and he abides in the attainment of the second jhāna. Here, the faculty of grief which has arisen ceases entirely”. 132
Why does the faculty of grief, cease in the second jhāna? If a man has initial and sustained application of thought for long, his body and mind become negligent. If his mind becomes negligent, the faculty of grief arises immediately. In the second jhāna, initial and sustained application of thought are stilled. In the third jhāna, the faculty of bliss is removed. The Buddha taught thus: “Where does the faculty of bliss which has arisen cease entirely? Here, bhikkhus, owing to the distaste for joy, one abides in the attainment of the third jhāna. Here the faculty of bliss which has arisen ceases entirely”. 133
Why does the faculty of bliss cease in the third jhāna? Joy perishes, and so, bliss that arises depending on joy also perishes. Therefore, in the third jhāna, the faculty of bliss perishes.
If the faculties of pain, bliss and grief were removed in the third jhāna, why is their ending taught in the fourth jhāna? These faculties were removed in the third jhāna. The third jhāna is an approach to the fourth jhāna. In the third jhāna, these having arisen, passed away. Therefore, their removal is taught in the fourth jhāna.
And again, “accomplishes” the “painless”and “pleasureless” means the overcoming of pain and pleasure. Therefore, the 134 overcoming of pain and pleasure is taught as the accomplishment of the painless and pleasureless.
And again, it is because in the fourth jhāna, attainment and overcoming occur together. And again, equanimity removes the defilements immediately and entirely. The attaining to the “painless” and “pleasureless” means that the mind does not receive and thought does not reject. This is called the attaining to the “painless” and “ pleasureless”.
What are the salient characteristic, function, manifestation and near cause of the accomplishing of the “
“idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati 132 domanassindriyaṃ. kattha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati? idha, bhikkhave, bhikkhu vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ domanassindriyaṃ aparisesaṃ nirujjhati.” — Uppaṭipāṭikasutta SN 48.40.
painless” and “pleasureless”? Middleness is the salient characteristic. Dwelling in a middle position is the function. Abandoning is the manifestation. Removal of joy is the near cause.
What is the purity of equanimity-mindfulness? Neutrality is called equanimity. That is called equanimity. “Mindfulness” is called attentiveness, recollectedness and Right Mindfulness. These are called “ mindfulness". The mindfulness that is clarified and purified by equipoise is called “purity of equanimity-mindfulness”.
How is mindfulness clarified and purified by equipoise? Here imperturbability and non-action are fulfilled, owing to the abandoning of all defilements and owing to resemblance and closeness to that attainment. This non-action is associated with equipoise. Therefore, mindfulness reaches imperturbability and fulfills impassivity. Therefore, this mindfulness is equanimity and acquires clarity and purity.
“Fourth”: This means that because of the third, the fourth is fulfilled.
“Accomplishes the meditation”: This refers to the equanimitymindfulness and unification of mind of the fourth jhāna. This is the meaning of “accomplishes the meditation”.
“Accomplishes” and “dwells”: One, separates from one factor, fulfills three factors, three kinds of goodness and ten characteristics, and is associated with twenty-two merits. Thus one abides in the attainment of the fourth jhāna. The reward of this meditation is rebirth in the heaven world. The merit of this causes rebirth in the Abode of Great Fruition (Vehapphala). This was taught fully before.
“To dwell in the heaven world”: This is to dwell in a manner surpassing humans. This is to dwell in the bliss of equanimity. This is called dwelling in the heaven world.
Therefore the Blessed One taught the bhikkhus thus: “As a man might sit down and cover his body with a white cloth from head to foot, in such a way that no part of his body is left uncovered, so a bhikkhu covers his body and limbs with purified mindfulness, in such a way that no part of him is not covered with purified mindfulness”. The yogin is 135 like a man who has covered himself with a white cloth. Freed from all subtle defilements, he dwells in the fourth jhāna. Thus should it be known. As the man who covers his body from head to foot with a white cloth is protected from extremes of heat and cold, experiences an even temperature and is undisturbed in body and mind, so that yogin who
enters the fourth jhāna, experiences neither pain nor pleasure. This is the bliss of equanimity. With it he fills his body.
Thus is the merit of concentration: One is reborn in the Abode of Great Fruition. A commoner who practices the fourth jhāna, will, after his death, be reborn in the Abode of Great Fruition. If his mind dislikes effort, he will be reborn in the Abode of the Unconscious. His life-span will be fifty aeons [“fifty aeons” is obviously an error and it should read “ five hundred”]. If the yogin is a recluse, he will be reborn in the Abode 136 of Great Fruition, or in one of the five Pure Abodes. Such are the 137 retributory fruits of this jhāna.
Why are the lower, middling and upper jhānas and the partaking of distinction of the fruition-ground taught ill the third and not in the fourth jhāna? There are differences of “coarse” and “fine”, according to result, in the third jhāna. Therefore, the excellence of the fruition ground is taught through the partaking of distinction. In the fourth jhāna, the yogin reaches the limit of the partaking of distinction. Outside this there is no other partaking of distinction. Therefore, there is no partaking of distinction of the fruitionground.
Now, the yogin who has acquired boundless happiness in the fourth jhāna, wishes to enjoy the space-concentration and to transcend the realm of form. He considers thus: “Concentration of form is coarse; space-concentration is fine”. That yogin sees the tribulations of form and the merits of space-concentration. What are the tribulations of form? There are many tribulations such as the taking up of sticks and weapons, beating, quarreling, slander, lying, maiming and the like. There are many sufferings such as pain of the eye and other bodily ills, cold and heat, hunger and thirst. These are the severe trials of the sensuous form.
What are the tribulations of the fourth jhāna? The depending on form objects has satisfaction for near enemy. It is called coarse. One who is attached to form and delights in it cannot partake of distinction. But depending on space, one liberates oneself peacefully. In this concentration one fulfills the gross. Thus, the yogin sees the tribulations of the fourth jhāna, in form. The merits of spaceconcentration consist of the overcoming of these.
That yogin having seen form and the great tribulations thereof and the merits of space-concentration, rises from that (form)
concentration, abandons the earth kasiṇa, the earth sign and practices space-concentration.
He should dwell on space regarding it as an infinite object. If he meditates thus, he quickly completes the destruction of the earth sign and his mind rises out of the earth sign and goes beyond the earth sign to space. Through the acquisition of facility in the perception of the sphere of the infinity of space he attains to fixed jhāna.
That yogin “by passing entirely beyond perception of form, by the disappearance of the perception of impact, by being freed from attention to perceptions of diversity, thinking, ‘Infinite is space’, enters into and abides in the sphere of infinite space. 138
“Entirely” means without remainder. “By passing beyond perception of form”: What is perception of form? The perception, the perceiving, the state of having perceived pertaining to one who dwells in the concentration of the form-element — these are called perception of form.
“Passing beyond” means the surpassing of this. “By the disappearance of the perception of impact”: What is the perception of impact? The perception of visible objects, of sounds, of odours, of flavours, and of tangibles — these are called the perception of impact.
“Disappearance” means the ending of these various kinds of (impact-) perception.
“By being freed from attention to perceptions of diversity”: What are perceptions of diversity? The perception, the perceiving, the state of having perceived pertaining to one who has not attainedto concentration and who is with the mind element and the consciousness element - these are called perceptions of diversity.
“Freed from attention to perceptions of diversity” means that one is freed from attending to these perceptions of diversity.
Why is it that only the surpassing of perception is taught and not the surpassing of feeling, formations and consciousness? If a man passes beyond perception of form, he passes beyond all the others; and if a man is not freed from perception of form, his mind is not capable of passing beyond the others. Hence the Blessed One taught the surpassing of perception of form with the intention of setting forth the surpassing of all form-objects, because all form-objects of concentration are dependent on perception.
If that does not happen (i.e., if he does not transcend the perception of form) is there or is there not perception of impact and diversity? There is the perception of impact and diversity in form concentration, because these are removed later.
Why does he not proceed further in that concentration? He dislikes form, therefore, he does not remove (these perceptions) in that concentration. This is according to the teaching of the Buddha which says that, owing to the non-removal of these perceptions of impact in that form concentration, sound is a thorn to one entering the first jhāna. 139 Thus disliking form, he goes further. He destroys them here.
Therefore, he attains to the imperturbability of the formless attainment and the peacefulness of liberation. Aḷāra Kālāma and Uddaka Rāmaputta when they entered the formless attainment, did not see nor hear those five hundred carts passing and re-passing. Therefore, it is, 140 taught as the destruction of the sense spheres; and thus, surpassing of all form perception is taught as the destruction of the form states and the perception of impact. “By being freed from attention to perceptions of diversity” means the destruction of the sense states. Again, the surpassing of all form perception is taught as the attainment of the realm of the formless. The disappearance of the perception of impact taught as the destruction of the outer disturbance to that concentration of the formless and the purification of imperturbability. “Freed from attention to perceptions of diversity” is taught as, destruction of the inner disturbance to that concentration and the purification of the peacefulness of liberation.
“The sphere of infinite space”: What is space? It is the sphere of space, the element of space and vacuity (lit. Empty hole). That which is untouched by the four primaries — this is called vacuity. When a man tranquilizes the mind by means of the perception of limitless space,
“… paṭhamassa jhānassa saddo kaṇṭako, …” — Kaṇṭakasutta AN 10.72. 139
"bhūtapubbaṃ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre 140 aññatarasmiṃ rukkhamūle divāvihāraṃ nisīdi. atha kho, bhante, pañcamattāni sakaṭasatāni āḷāraṃ kālāmaṃ nissāya nissāya atikkamiṃsu. atha kho, bhante, aññataro puriso tassa sakaṭasatthassa piṭṭhito piṭṭhito āgacchanto yena āḷāro kālāmo tenupasaṅkami; upasaṅkamitvā āḷāraṃ kālāmaṃ etadavoca: ‘api, bhante, pañcamattāni sakaṭasatāni atikkantāni addasā’ti? ‘na kho ahaṃ, āvuso, addasan’ti. ‘kiṃ pana, bhante, saddaṃ assosī’ti? ‘na kho ahaṃ, āvuso, saddaṃ assosin’ti. ‘kiṃ pana, bhante, sutto ahosī’ti? ‘na kho ahaṃ, āvuso, sutto ahosin’ti. ‘kiṃ pana, bhante, saññī ahosī’ti? ‘evamāvuso’ti. ‘so tvaṃ, bhante, saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva addasa, na pana saddaṃ assosi; apisu te, bhante, saṅghāṭi rajena okiṇṇā’ti? ‘evamāvuso’ti. atha kho, bhante, tassa purisassa etadahosi: ‘acchariyaṃ vata bho, abbhutaṃ vata bho, santena vata bho pabbajitā vihārena viharanti. yatra hi nāma saññī samāno jāgaro pañcamattāni sakaṭasatāni nissāya nissāya atikkantāni neva dakkhati, na pana saddaṃ sossatī’ ti. āḷāre kālāme uḷāraṃ pasādaṃ pavedetvā pakkāmī” ti. -- Mahāparinibbānasutta DN 16.
it is said that he thinks, “infinite is space”. Infinite space means the entering into limitless space. The mind and the mental properties which enter space are called “sphere of space”. What is “sphere of space”? Boundlessness is the nature of space. This boundless nature is the “sphere of space”. This is taught as the meaning of space. As dwelling in heaven is called heaven, so dwelling in the concentration of the sphere of space is called “sphere of space”. “Enters into and abides in the sphere of infinite space” means that he acquires the concentration of the sphere of infinite space, passes beyond all form objects, fulfills three factors, three kinds of goodness and ten characteristics, is associated. with twenty-two merits and dwells peacefully in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of infinite space, as it was fully taught before. “By these good qualities he will be reborn in the sphere of infinite space” means that he who practices the concentration of the sphere of space will, after his death, be reborn in the sphere of infinite space. His life-span will be two thousand aeons [Here “two thousand” is obviously a translation error. Should read “twenty thousand”]. 141
The concentration of the sphere of infinite consciousness Now, that yogin having acquired mastery in the practice of the concentration of the sphere of infinite space wishes to cause the arising of the concentration of the infinite consciousness kasiṇa and to transcend the infinite space kasiṇa. Considering the concentration of the sphere of space as coarse, he sees the fineness of the concentration of the sphere of infinite consciousness.
And again, he sees the tribulations of the sphere of infinite space and the merits of the sphere of infinite consciousness.
What are the tribulations of the sphere of infinite space? This concentration has form for near enemy. The object of the concentration of the sphere of infinite space is gross, and the perception of impact and the perceptions of diversity have not yet broken away from each other. Here, owing to attachment, the yogin is not able to partake of distinction. Thus he sees the tribulations of the concentration of the sphere of infinite space. The merits of the consciousness kasiṇa lie in the overcoming of these.
That yogin, having seen the severe troubles of the concentration of the sphere of infinite space and the merits of the sphere of infinite consciousness, should consider the sphere (of infinite consciousness) as
calm, and steadily attend to the arising of the consciousness which proceeds spreading through space with the thought, “Infinite is consciousness”. Thus his mind is held in the perception of the sphere of infinite consciousness. Thus he meditates and in no long time the mind rises out of the perception of the sphere of infinite space, and passes into the sphere of infinite consciousness. In this perception of the sphere of infinite consciousness, the mind attains to fixed jhāna. Thus “passing entirely beyond the sphere of infinite space, that yogin, thinking, ‘Infinite is consciousness’, enters into, and abides in the sphere of infinite consciousness”.
“Entirely” means without remainder. “Passing beyond the sphere of infinite space” means the passing beyond the sphere of infinite space.
“Passing beyond” means to go rightly beyond. This is called “ passing entirely beyond the sphere of infinite space”.
“Infinite space”: “He attends to that consciousness as infinite with which space is filled”.
Among the form and formless states, which are infinite? Only formless states are infinite, because there are no bounds to the formless, and because they cannot be held. And again, space is limitless. Therefore, it is called infinite. The word “infinite” (ananta) means infinite (ananta). Thus, the word “infinite” is used. So is the word consciousness.
“Abides in the sphere” means abides in the sphere of infinite consciousness. The mind and the mental properties are called the sphere of infinite consciousness.
What is the “sphere of infinite consciousness”? It is boundless consciousness. This is called “the sphere of infinite consciousness”. As dwelling in heaven is called heaven, so dwelling in the concentration of infinite consciousness is called the sphere of infinite consciousness. When this consciousness is held in concentration, it is called “the sphere of infinite consciousness”.
“Enters into and abides in the sphere of infinite consciousness” means that he surpasses the spatial object in that concentration of the sphere of infinite consciousness. He fulfills three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentrationpractice. By reason of these good qualities, he will be reborn in the sphere of infinite consciousness. This was fully taught before. Thus is the merit of the practice of the concentration of the sphere of infinite consciousness. A man who practices the concentration of infinite consciousness will, after his death, be reborn in the sphere of infinite
consciousness. His life-span will be four thousand aeons [an error: should read “forty thousand”]. 142
The Sphere of Nothingness Now, that yogin, having acquired mastery in the practice of the concentration of the sphere of infinite consciousness, wishes to cause the arising of the concentration of the sphere of nothingness, and to transcend the sphere of infinite consciousness.
Again, he considers thus: “The concentration of the sphere of infinite consciousness is coarse; the concentration of the sphere of nothingness is fine". And he sees the tribulations of the sphere of infinite consciousness and the merits of the concentration of the sphere of nothingness. What are the tribulations of the concentration of the sphere of infinite consciousness? This concentration has space for near enemy. The consciousness object is coarse. Here, the yogin, owing to attachment, is not able to partake of distinction through the considering of infinite perception. The merits of the sphere of nothingness lie in the overcoming of these. That yogin, having seen the tribulations of the sphere of infinite consciousness and the merits of the sphere of nothingness, rises out of the sphere of infinite consciousness peacefully, does not proceed along that consCiousness again, does not reflect on it again and puts away that consciousness. Seeing the freedom of the sphere of nothingness, he wishes to attain to it, and considering thus he quickly rises out of consciousness perception. Owing to the perception of the sphere of nothingness, he attains to fixed jhāna. Passing entirely beyond the sphere of infinite consciousness, that yogin, thinking, “There is nothing whatsoever”, enters into and abides in the sphere of nothingness.
“Entirely” means without remainder. “Passing beyond the sphere of infinite consciousness” means to go rightly beyond consciousness. This is called “passing entirely beyond the sphere of infinite consciousness”.
“Nothingness” means that he does not practice (consciousness concentration) again; does not discern again; goes out of that consciousness sphere, and sees only nothingness. Thus should nothingness be known.
“Sphere of nothingness”: The mind and the mental properties which enter the sphere of nothingness, are called “sphere of nothingness”. What is the sphere of nothingness? That which is without
the nature of consciousness and empty. The sphere of nothingness is taught as “holding to nothing”.
“Enters into the sphere” means “attains to the concentration of the sphere of nothingness”.
“Enters into and dwells”: He attains to the concentration of the sphere of nothingness, passes beyond the consciousness object, fulfills three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration. By reason of these good qualities, he is reborn in the sphere of nothingness. This was fully taught before. The merit by which a man is reborn in the sphere of nothingness is thus: He who practices the concentration of the sphere of nothingness will be reborn, after his death, in the sphere of nothingness. His life-span will be six thousand aeons [an error: should read “forty thousand”]. 143
The Sphere of Nothingness Now, that yogin, having acquired mastery in the practice of the concentration of the sphere of infinite consciousness, wishes to cause the arising of the concentration of the sphere of nothingness, and to transcend the sphere of infinite consciousness. Again, he considers thus: “ The concentration of the sphere of infinite consciousness is coarse; the concentration of the sphere of nothingness is fine”. And he sees the tribulations of the sphere of infinite consciousness and the merits of the concentration of the sphere of nothingness.
What are the tribulations of the concentration of the sphere of infinite consciousness? This concentration has space for near enemy. The consciousness object is coarse. Here, the yogin, owing to attachment, is not able to partake of distinction through the considering of infinite perception. The merits of the sphere of nothingness lie in the overcoming of these. That yogin, having seen the tribulations of the sphere of infinite consciousness and the merits of the sphere of nothingness, rises out of the sphere of infinite consciousness peacefully, does not proceed along that consCiousness again, does not reflect on it again and puts away that consciousness. Seeing the freedom of the sphere of nothingness, he wishes to attain to it, and considering thus he quickly rises out of consciousness perception. Owing to the perception of the sphere of nothingness, he attains to fixed jhāna. Passing entirely beyond the sphere of infinite consciousness, that yogin, thinking, “There is nothing whatsoever”, enters into and abides in the sphere of nothingness.
“Entirely” means without remainder.
“Passing beyond the sphere of infinite consciousness” means to go rightly beyond consciousness. This is called "passing entirely beyond the sphere of infinite consciousness”.
“Nothingness” means that he does not practice consciousness concentration again; does not discern again; goes out of that consciousness sphere, and sees only nothingness. Thus should nothingness be known.
“Sphere of nothingness”: The mind and the mental properties which enter the sphere of nothingness, are called “sphere of nothingness”. What is the sphere of nothingness? That which is without the nature of consciousness and empty. The sphere of nothingness is taught as “holding to nothing”.
“Enters into the sphere” means “attains to the concentration of the sphere of nothingness”.
“Enters into and dwells”: He attains to the concentration of the sphere of nothingness, passes beyond the consciousness object, fulfills three factors, three kinds of goodness, ten characteristics and is associated with twenty-two merits, and dwells peacefully in the enjoyment of the reward of concentration. By reason of these good qualities, he is reborn in the sphere of nothingness. This was fully taught before. The merit by which a man is reborn in the sphere of nothingness is thus: He who practices the concentration of the sphere of nothingness will be reborn, after his death, in the sphere of nothingness. His life-span will be six thousand aeons [an error: should read “sixty thousand”]. 144
The Sphere of Neither Perception Nor Non-perception Now, the yogin having acquired mastery in the practice of concentration of the sphere of nothingness wishes to cause the arising of the concentration of neither perception nor non-perception, and to transcend the sphere of nothingness. He considers thus: "The sphere of nothingness is coarse; the sphere of neither perception nor nonperception'is fine". And again, he sees the tribulations of the ,sphere of nothingness and the merits of the sphere of neither perception nor nonperception.
What are “the tribulations of the sphere of nothingness”? It has consciousness for near enemy. It is accompanied by coarse perception. Therefore it is gross. Owing to attachment to it one does not partake of distinction. Thus he sees the tribulations of the sphere of nothingness. The merits of the sphere of neither perception
nor non-perception lie in the overcoming of these. And again, this perception is a disease, a boil, a thorn. Non-perception — this is right, tranquil and lofty. Thus he sees the sphere, of neither perception nor non-perception. And having seen the sphere of nothingness, having entered it and having reflected upon it, that yogin practices the other concentration by causing calmness to arise out of the solitude of the sphere of nothingness. Meditating thus he passes out of the perception of the sphere of nothingness in no long time, and attains to fixed jhāna in the sphere of neither perception nor non-perception.
“Passing entirely beyond the sphere of nothingness, that yogin enters into and dwells in the “sphere of neither perception nor-nonperception”.
“Entirely” means without remainder. “Passing beyond the sphere of nothingness” means the surpassing of the sphere of nothingness and, the going beyond it, rightly. This is called,”passing entirely beyond the sphere of nothingness”.
“Neither perception nor non-perception”: He, practices the other concentration by causing calmness to arise out of the solitude of the sphere of nothingness. This is called the sphere of neither perception nor non-perception.
“Sphere of neither perception nor non-perception”: The mind and the mental properties which enter the sphere of neither perception nor non-perception are called the sphere of neither perception nor nonperception.
What is the meaning of “sphere of neither perception nor non-perception”? Through the removal of coarse perception, he is endowed with non-perception. Through there being a remainder of fine perception, he enters the sphere of neither perception nor nonperception. Thus should “sphere” and “neither perception nor nonperception” be understood.
“Enters into and abides”: He attains to the concentration of the sphere of neither perception nor non-perception, passes beyond the sphere of nothIngness, fulfills three factors, three kinds of goodness and ten characteristics, is associated with twenty-two merits and dwells in the enjoyment of the reward of concentration practice. By reason of these good qualities, he will be reborn in the sphere of neither perception nor non-perception. This was fully taught before. “By reason of these good qualities he will be reborn in the sphere of neither perception nor nonperception” means that he who practices the concentration of neither perception nor non-perception will be reborn, after his death, in the
sphere of neither perception nor non-perception. His life-span will be eighty-four thousand aeons.1
Why is this called “sphere of neither perception nor nonperception”, and not “sphere of the infinity of consciousness”? He separates from the attachment to infinitude and causes the arising of subtle perception. Therefore, he does not attain to the sphere of the infinity of consciousness.
Why are the cankers not destroyed through this concentration? If a man separates himself from gross perception, he will not be able to see the Path. And again this concentration is exceedingly fine. So he cannot discern the nature of neither perception nor non-perception. Therefore he is not able to destroy the cankers.
Miscellaneous teaching What are the miscellaneous teachings in the field of concentration? Stoppage of sounds; overturning; rising; transcending; access; initial application of thought; feeling; uncertainty.
“Stoppage of sounds”: In the first jhāna, speech is stopped. On entering the fourth jhāna, the yogin stops breathing. Gradual stoppage 145 of sounds: When the yogin enters into concentration, he hears sounds, but he is not able to speak because the faculty of hearing and that of speech are not united. To a man who enters form concentration, sound is disturbing. Hence the Buddha taught: “To a man who enters jhāna, sound is a thorn”. 146
“Overturning” (vipallāsa): A man, concentrating on the earth kasiṇa develops earth perception through non-earth perception.
If that be so, does he not fulfill “overturning”? This earth perception should be known as that perception. It differs from the four kinds of overturning of perception. Therefore, it does not fulfill “ overturning”.
“Rising” (vuṭṭhāna): The rising from concentration is conditioned by five causes, namely, painfulness of posture; many bonds; arising of hindrances; unequal skill; and inclination.
When a man enters formless concentration, he does not “rise” owing to “many bonds,” because he dwells in imperturbability. If he enters the attainment of dissolution and the attainment of fruition (nirodha-samāpatti and phala-samāpatti) he can “rise” through 147 previous action and not through any other cause.
“Transcending”: In transcending there are two kinds, namely, transcending the factor (aṅga samatikkama) and transcending the object (ārammaṇa samatikkama). To pass from form jhāna to form jhāna, is called “transcending the factor”. To pass from form jhāna, to formless jhāna and from formless jhāna to formless jhāna is called “transcending the object”.
“Access” is the access of all jhāna. It consists of five factors. “Initial application of thought”: In the second jhāna, and the others through continued suppression, the state that is without initial and sustained application of thought is fulfilled.
“Feeling”: In the fourth jhāna, and the others, through continued suppression, the state that is with equanimity arises without extremes.
“Uncertainty”: Owing to this, one does not remove the hindrances of sense-desires and the others, and abides in the sphere of neither perception nor non-perception. This is called “with remainder”. It is as if, fearing a poisonous snake, a man were to climb up a tree.
There are four kinds of men who cannot enter into concentration. They, surely, will be reborn in states of woe. Without cause they commit the five immediately effective deeds. They are of perverted vision. 148
THE WATER KASIṆA
What is the water kasiṇa? What is the practising of it? What are its salient characteristic, function and manifestation? What· are its benefits? How is the sign grasped? The thought that is produced relying on the water sign — this is called the water kasiṇa. The undisturbed dwelling of the mind — this is called practising. Absorption in the water kasiṇa is its salient characteristic. Nonabandonment of water perception is its function. Undivided thought is its near cause. 149
There are five distinctive kinds of benefits belonging to the practice of the water kasiṇa: (1) a man is able to dive into the earth and come out of it easily; ·(2) to shake palaces, mountains or the earth; (3) to bring down rain; (4) cause water to gush from his body and (5) make that water appear as it were the ocean.
The (other) benefits of the water kasiṇa are the same as those of the earth kasiṇa. One who practices the water kasiṇa well, sees water in all places.
“How is the sign grasped”?: The man who accepts the water kasiṇa grasps the sign in water, i.e., natural or prepared water. Here, a practiced yogin grasps the water sign in a place where there is no water or on seeing water in various places, i.e., in a well, pot, pond, swamp, river, lake or lagoon.
Thus he can see the sign wherever he likes, and can arouse the after-image of water. He is unlike a new yogin. A new yogin has to grasp the sign in a prepared place. He is not able to practice the water kasiṇa with skill in an unprepared place. Thus that yogin, at first, should find out a calm place, in the monastery or in a rock cave or under a tree, which is not too dark and where the sun does not scorch. It should be a place where there is no dust or wind and where there are no mosquitoes, gadflies or other impediments.
In such a place, he buries a bowl or a water pot in clean earth, and makes the rim level with the ground. The circumference should be one fathom. It should be filled with rain water and unmixed with any color. The bowl or pot should be full to the brim. Here, he should dwell on the perception of water, and take the sign through three ways: (1) through even gazing, (2) skillfulness and (3) the elimination of disturbance. The rest is as fully taught before under the earth kasiṇa and the sphere of neither perception nor non-perception.
THE FIRE KASIṆA
What is the fire kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? The thought that is produced relying on fire — this is called the fire kasiṇa. The undisturbed dwelling of the mind — this is called practicing. The skillfulness of sending the mind forth into the fire sign is its salient characteristic. Non-abandonment of fire perception is its function. Undivided thought is its near cause.
“What are its benefits”? There are five distinctive benefits. These are dispiayed in the fire kasiṇa. (1) A man is able to produce smoke
and flame, (2) is able to reveal things through producing brightness, (3) is able to destroy the light of other forms, is able to burn whatever he likes, is able to know fire through the arising of brightness. The other 150 benefits are equal to those of the earth kasiṇa. Owing to the practice of the fire kasiṇa, a man is able to see fire everywhere.
“How is the sign grasped”?: The man who takes up the fire sign grasps the sign in fire, i.e., in a natural or a prepared place. Here, a practiced yogin grasps the natural sign. He grasps the sign on seeing any fire, i.e., a grass-fire, a wood-fire, a forest-fire or a house that is on fire. He develops the natural or the prepared as he pleases and sees the appropriate sign. Thus the afterimage of fire occurs to him.
The new yogin is different. He is able to grasp the sign only in a prepared place and not in an unprepared place. He follows what is expedient in the practice of the fire kasiṇa. The new yogin should at first gather fuel, heap it up in a clean place and burn it. He burns it from below, at about the time the sun rises or sets. He does not think of the smoke or the flames that rise up. He sends his mind towards the fire sign by directing it to the middle of the thick flames and grasps the sign through three ways: (1) through even gazing, (2) skillfulness and (3) the elimination of disturbance.
The rest is as was fully taught before.
THE AIR KASIṆA
What is the air kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? The thought that is produced relying on the air sign — this is called the air kasiṇa. The training and the undisturbed dwelling of the mind are called the practicing of the air kasiṇa. Sending forth the mind into the air sign is its salient characteristic. The non-abandoning of air perception is its function. Undivided thought is its near cause.
“What are its benefits?”; There are three distinctive benefits in air kasiṇa: (1) a man is able to go about with the speed of air, (2) to cause wind to rise and (3) coolness to prevail. The other benefits are the same as those taught in the earth kasiṇa. One follow what is expedient in the practice of the air kasiṇa.
“How is the sign grasped?”: A new yogin grasps the air kasiṇa through two ways: (1) through sight and (2) touch.
How does he grasp the sign through sight? That yogin, seeing a field of sweet potatoes, a bamboo grove or a grass-land moved by the wind, reflects on air perception. He grasps the sign through three ways: (1) through even gazing, (2) skillfulness and the (3) elimination of disturbance. Thus he grasps the sign through sight.
How does he grasp the sign through touch? In a calm abode, a new yogin makes an opening in the wall, inserts a pipe of bamboo or reed into it and sits near it, letting the wind that comes through it touch his body. Thus he grasps the air sign through touch.
A practiced yogin is able to grasp the sign whenever the wind touches his body whether he is sitting, walking, standing or lying down. Thus the after-image of air occurs to him. He is unlike the new yogin.
THE BLUE-GREEN KASIṆA
What is the blue-green kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? The thought that is produced relying on the blue-green kasiṇa — this is called the bluegreen kasiṇa. The training and undisturbed dwelling of the mind are called practicing. Sending forth the mind into the blue-green sign is its salient characteristic. Non-abandoning of the blue-green perception is its function. Undivided thought is its near cause.
“What are its benefits?”: There are five benefits. (1) In the bluegreen kasiṇa, a man attains to the emancipation of the beautiful. He acquires the position of mastery of the blue that is like a blue flower. 151 He can change all things to blue. He sees the color of blue anywhere through the practice of the blue kasiṇa. 152
“How is the sign grasped?”: The yogin grasps the sign in a prepared place or in a natural place. That yogin sees (the sign) in blue flowers, blue clothes or in blue-colored things everywhere. He sees it always before him, in pleasure or in pain, and thus the after-image of the blue-green sign occurs to him. A new yogin is different. He grasps the
sign in a prepared place. He is not able to grasp it in an unprepared place. He follows what is expedient in the practice of the blue-green kasiṇa. This yogin makes a mandala on a cloth, plank or wall with blue of the color of the Asita flower, in the form of a triangle or a square. He 153 edges it round with another color. Thus he prepares the blue-green sign. He grasps the sign through three ways: even gazing, skillfulness· and the elimination of disturbance.
The rest is as was fully taught before.
THE YELLOW KASIṆA
What is the yellow kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? The thought that is produced relying on the yellow sign-this is called the yellow kasiṇa. The training and the undisturbed dwelling of the mind these are called the practicing of it. Sending forth the mind into the yellow sign is its salient characteristic. Non-abandoning of the perception of yellow is its function. Undivided thought is the near cause.
“What are its benefits?”: There are five distinctive benefits. A man is able to attain to the emancipation of the beautiful. He acquires the position of mastery of the yellow. He considers various yellow coolers similar to that of the Kanikāra flower. Practicing the yellow kasiṇa, he 154 sees yellow everywhere.
“How is the sign grasped?”: The man who takes up the yellow kasiṇa grasps the yellow sign either in a prepared place or in a natural place. The practiced yogin grasps the sign in a non-prepared place. That yogin sees the yellow color of yellow flowers or yellow clothes anywhere. He sees it always, in pleasure or in pain. Thus the after-image of yellow occurs to him.
THE WHITE KASIṆA
What is the white kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? How is the sign grasped? The thought that is produced relying on the white sign-this is called the white kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practicing of it.
Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of white is its function. Undivided thought is its near cause.
“What are its benefits?”: There are eight distinctive benefits. (1) A man is able to attain to the emancipation of the beautiful, and (2) the positions of mastery of the white. He overcomes (3) rigidity and (4) 155 torpor, (5) dispels darkness, (6) produces brightness and (7) arouses the divine eye through the white kasiṇa. (8) The other benefits are the same as those taught in the earth kasiṇa. He who practices the white kasiṇa sees the color of white prevailing everywhere.
“How is the sign grasped?”: A man who takes up the white kasiṇa grasps the white sign either in a prepared or natural place. The practiced yogin grasps the sign in a natural place. He sees the sign in various places — in white flowers, moonlight, sunlight, starlight or a round mirror. Beginning with these, he sees the sign always before him, through pleasure and through pain. Thus the after-image of the white sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place. He is not able to grasp "it in a non-prepared place. He follows what is expedient in the practice of the white kasiṇa. This yogin makes a mandala on cloth, plank or wall in the shape of a triangle or a square, with color resembling that of the morning star. He edges it with another color. Thus he prepares the white sign. He grasps the sign through three ways: (1) even gazing, (2) skillfulness and the elimination of disturbance. The rest is as was fully taught before.
The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the yellow kasiṇa. This yogin makes a mandala with yellow of the color of the Kanikāra flower, on cloth, plank or wall, in the shape of a triangle or square. He edges it with another color. Thus he prepares the yellow sign. He grasps the sign through three ways: (1) even gazing, (2) skillfulness and (3) the elimination of disturbance.
The rest is as was fully taught before.
THE RED KASIṆA
What is the red kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? The thought that is produced relying on the red sign — this is called the red kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practicing of it. Sending forth the mind into the red sign is its salient characteristic. The non-abandoning of the perception of red is its function. Undivided thought is its near cause.
“What are its benefits?”: There are four distinctive benefits. (1) A man is able to attain to the emancipation of the beautiful in the red kasiṇa. He acquires the position of mastery of the red. He is able to 156 change things into the color of red. The other benefits are equal to those taught under the earth kasiṇa. He who practices the red kasiṇa sees the color of red prevailing everywhere.
“How is the sign grasped?”: A man who takes up the red kasiṇa, grasps the red sign either in a prepared place or in a natural place. The practiced yogin grasps the sign in a natural place, i.e., on seeing red flowers or red clothes anywhere. He sees always, in pleasure or in pain. Thus the afterimage of the red sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to do so in a non-prepared place. He follows what is expedient in the practice of the red kasina. This yogin applies a red color resembling that of the Bandhujīvaka flower (Pentapetes phoenicea) on cloth, plank or wall, in the shape of a triangle or a square. Or, he makes a mandala of red flowers. He edges it with another color. Thus he prepares the red sign. He grasps the sign through three ways: (1) through even gazing, (2) skillfulness and the (3) elimination of disturbance.
The rest is as was fully taught before.
THE WHTE KASIṆA
What is the white kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? How is the sign grasped? The thought that is produced relying on the white sign-this is called the white kasiṇa. The training and the
undisturbed dwelling of the mind — these are called the practicing of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of white is its function. Undivided thought is its near cause.
“What are its benefits?”: There are eight distinctive benefits. A man is able to attain to the emancipation of the beautiful, and the positions of mastery of the white. He overcomes rigidity and torpor, 157 dispels darkness, produces brightness and arouses the divine eye through the white kasiṇa. The other benefits are the same as those taught in the earth kasiṇa. He who practices the white kasiṇa sees the color of white prevailing everywhere.
“How is the sign grasped?”: A man who takes up the white kasiṇa grasps the white sign either in a prepared or natural place. The practiced yogin grasps the sign in a natural place. He sees the sign in various places — in white flowers, moonlight, sunlight, starlight or a round mirror. Beginning with these, he sees the sign always before him, through pleasure and through pain. Thus the after-image of the white sign occurs to him.
The new yogin is different. The new yogin grasps the sign in a prepared place. He is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the white kasiṇa. This yogin makes a mandala on cloth, plank or wall in the shape of a triangle or a square, with color resembling that of the morning star. He edges it with another color. Thus he prepares the white sign. He grasps the sign through three ways: even gazing, skillfulness and the elimination of disturbance.
The rest is as was fully taught before.
THE LIGHT KASINA
What is the light kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? How is the sign grasped? The thought that is produced relying on the light sign — this is called the light kasiṇa. The training and the undisturbed dwelling of the mind — these are called the practicing of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of light is its function. Undivided thought is its near cause.
“What are its benefits?”: They are equal to those of the white kasiṇa. He who practices the light kasiṇa sees light everywhere.
“How is the sign grasped?”: A man who takes up the light kasiṇa, grasps the light-sign in a prepared or in a natural place. The practiced yogin grasps the sign in a natural place. He sees the sign in various places — in moonlight, sunlight, lamplight or in the light of gems. Beginning with these he sees the sign always through pleasure or through pain. Thus the after-image of the light sign occurs to him.
The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to do so in a non-prepared place. He follows what is expedient in the practice of the light kasiṇa. This yogin chooses a wall facing east or west. He fills a bowl with water and keeps it in a sunny place nearby. This water causes a mandala of light. From this mandala, light rises and is reflected on the wall. Here he sees the light sign. He grasps it in three ways: (1) through even gazing, (2) skillfulness and (3) the elimination of disturbance.
The rest is as was fully taught before.
THE SPACE KASIṆA
What is the (separated) space kasiṇa? What is the practicing of it? What are its salient characteristic, function and near cause? What are its benefits? How is the sign grasped? In the space kasiṇa, there are two kinds: (1) the first is space that is separate from form, (2) the second is space that is not separate from form. The sign of the space kasiṇa is space that is separate from form; the space sign that is grasped in an opening is space that is not separate from form. The training and the undisturbed dwelling of the mind — these are called the practicing of it. Sending forth the mind into space perception is its function.
Undivided thought is its near cause. “What are its benefits?”: There are two distinctive benefits, thus: (1)A man is able to pass through obstructions such as walls, mountains and the like. (2) His bodily activities are not impeded, and he becomes fearless.
“How is the sign grasped?”: The man who takes up the space kasiṇa, grasps the sign in space that is natural or prepared. The practiced yogin grasps the sign in a natural place. He sees the sign in various places — in some opening in a wall, in the space of an open window, in the space which is between the branches of trees. Beginning with these, he
sees it always, in pleasure and in pain. Thus the after-image of the space sign occurs to him.
The new yogin is different. The new yogin grasps the sign in a prepared place; and not in a non-prepared place. This yogin goes to a calm abode on the outside of which are no obstructions. He makes a circular opening in the wall and grasps the space sign, through three ways: through even gazing, skillfulness and the elimination of disturbance. In this space kasiṇa, the fourth and the fifth jhānas, are produced.
The rest is as was fully taught before.
THE CONSCIOUSNESS KASIṆA
What is the consciousness kasiṇa? It is the concentration of the sphere of infinite consciousness. This is called the “Consciousness kasiṇa.”
The rest is as was fully taught before.
The ten kasiṇas have ended.
Notes
- Sāmaññaphalasutta DN 2.
- Poṭṭhapādasutta DN 9.
- Paṭhamasekhasutta AN 5.89.
- “asajjhāyamalā bhikkhave mantā” — Malasutta AN 8.15.
- “pañcime bhikkhave nīvaraṇā andhakaraṇā ackkhukaraṇā.” — Nīvaraṇasutta SN 46.40.
- Vbh-A. 283. 80
- “seyyathāpi, pahārāda, mahāsamuddo ekaraso loṇaraso; evamevaṃ kho, pahārāda, ayaṃ 82 dhammavinayo ekaraso, vimuttiraso.” — Pahārādasutta AN 8.19.
- “idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ 83 vivekajaṃ pītisukhaṃ paṭhamajjhānaṃ upasampajja viharati. — Pañcaṅgika Sutta AN 5.28, jpt.
- “vivekoti tayo vivekā: kāyaviveko, cittaviveko, upadhiviveko” — Guhaṭṭhakasuttaniddesa Mnd 84 2, Tissametteyyasuttaniddesa Mnd 7 and Tuvaṭakasuttaniddesa Mnd 14.
- “sammādiṭṭhiyā katame pañca vivekā? vikkhambhanaviveko, tadaṅgaviveko samucchedaviveko, 85 paṭippassaddhiviveko, nissaraṇaviveko. vikkhambhanaviveko ca nīvaraṇānaṃ paṭhamajjhānaṃ bhāvayato, tadaṅgaviveko ca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato, samucchedaviveko ca lokuttaraṃ khayagāmimaggaṃ bhāvayato, paṭippassaddhiviveko ca phalakkhaṇe, nissaraṇaviveko ca nirodho nibbānaṃ.” — Paṭisambhidāmagga, 3 Paññāvagga, Vivekakathā Ps 3.4.
- Kāmasuttaniddesa Mnd 1.
- “tīṇimāni, bhikkhave, akusalamūlāni. katamāni tīṇi? lobho akusalamūlaṃ, doso akusalamūlaṃ, 87 moho akusalamūlaṃ — imāni kho, bhikkhave, tīṇi akusalamūlānī ti.” — Mūlasutta Iti 50, Akusalamūlasutta AN 3.69.
- “vivicceva kāmehi vivicca akusalehi dhammehī”ti tattha katame kāmā? chando kāmo, rāgo 88 kāmo, chandarāgo kāmo, saṅkappo kāmo, rāgo kāmo, saṅkapparāgo kāmo— ime vuccanti “ kāmā”. tattha katame akusalā dhammā? kāmacchando, byāpādo, thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā — ime vuccanti “akusalā dhammā”. iti imehi ca kāmehi imehi ca akusalehi dhammehi vivitto hoti. tena vuccati “vivicceva kāmehi vivicca akusalehi dhammehī” ti. — Jhānavibhaṅga Vb 12.
- “kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ… .” — Nissaraṇiyasutta Iti 72.
- “Katamo tasmiṃ samaye vitakko hoti? Yo tasmiṃ samaye takko vitakko saṅkappo appanā 90 byappanā cetaso abhiniropanā—ayaṃ tasmiṃ samaye vitakko hoti. Katamo tasmiṃ samaye vicāro hoti? Yo tasmiṃ samaye cāro vicāro anuvicāro upavicāro cittassa anusandhānatā anupekkhanatā—ayaṃ tasmiṃ samaye vicāro hoti.” — Abyākatavipāka Ds 2.1.7.
- Peṭaka. 142. 91
- Vis. 142: 92
- Peṭaka. 142. 93
- katamā ca, bhikkhave, nirāmisā nirāmisatarā pīti? yā kho, bhikkhave, khīṇāsavassa bhikkhuno rāgā cittaṃ vimuttaṃ paccavekkhato, dosā cittaṃ vimuttaṃ paccavekkhato, mohā cittaṃ vimuttaṃ paccavekkhato uppajjati pīti, ayaṃ vuccati, bhikkhave, nirāmisā nirāmisatarā pīti.” — Nirāmisasutta SN 36.31.
- “idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ 95 savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.” — Paṭhamanānākaraṇasutta AN 4.123.
- “puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ 96 sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.” — Paṭhamanānākaraṇasutta AN 4.123.
- “Sukho buddhānamuppādo…”, — Buddha Vagga Dhp 194.
- “… nibbānaṃ paramaṃ sukhaṃ.” — Sukha Vagga Dhp 203, 204.
- “puna caparaṃ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, 99 sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṃ jhānaṃ upasampajja viharati.” (=tatiyajhāna) — Sāmaññaphalasutta DN 2.
- Peṭaka. 147-8.
- “paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgavippahīnaṃ pañcaṅgasamannāgatan’ ti. … 101 idhāvuso, paṭhamaṃ jhānaṃ samāpannassa bhikkhuno vitakko ca vattati, vicāro ca pīti ca sukhañca cittekaggatā ca. paṭhamaṃ kho, āvuso, jhānaṃ evaṃ pañcaṅgikan’ ti.” — Mahāvedallasutta MN 43.
- Vism. 139. 102
- kāmacchanda, vyāpāda, thīna-middha, uddhacca-kukkucca, vicikicchā.
- “pañcapaññāsavassāni, yato nesajjiko ahaṃ; pañcavīsativassāni, yato middhaṃ samūhataṃ.” 104 — Anuruddhattheragāthā Thag 16.9.
- “yathā hi aṅgasambhārā, hoti saddo ratho iti; … “ — Vajirāsutta SN 5.10.
- “… yathā pana sarathā sapattisenā ti vutte senaṅgesu eva senā sammuti--evam idha pañcasu 106 aṅgesu yeva jhānasammuti veditabbā.” — SA.I, 146 (Samantapāsādikā). Samantapasadika, Buddhaghosa’s Commentary on the Vinaya Pitaka, Vol. I: Nidana; March 30, 2020, source: http://gretil.sub.uni-goettingen.de/gretil/2_pali/4_comm/samp_1pu.htm.
- Vism. 147. 107
- Vism. 148. 108
- Vism. 147 ff.
- “seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṃsathāle nhānīyacuṇṇāni 110 ākiritvā udakena paripphosakaṃ paripphosakaṃ sanneyya. sāyaṃ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. evameva kho, bhikkhave, bhikkhu imameva kāyaṃ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hoti.” — Mahāassapurasutta MN 39.
- "paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti— hānabhāgiyo 111 dhammo. tadanudhammatā sati santiṭṭhati—ṭhitibhāgiyo dhammo. avitakkasahagatā saññāmanasikārā samudācaranti—visesabhāgiyo dhammo. nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasaṃhitā—nibbedhabhāgiyo dhammo.” — Ñāṇakathā Ps 1.1.
- “ayoniso manasikārā kāmarāgena aṭṭitā ahosiṃ uddhatā pubbe citte avasavattinī. pariyuṭṭhitā 112 kilesehi subhasaññānuvattinī samaṃ cittassa nālabhiṃ rāgacittavasānugā.” — Atthakatha, Sīhātherīgāthā Thig 5.3.
- Pts. I, 99-100.
- “so kho ahaṃ, ānanda, aparena samayena kāmesu ādīnavaṃ disvā taṃ bahulamakāsiṃ, 115 nekkhamme ānisaṃsaṃ adhigamma tamāseviṃ. tassa mayhaṃ, ānanda, nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati etaṃ santanti passato. So kho ahaṃ, ānanda, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharāmi. tassa mayhaṃ, ānanda, iminā vihārena viharato kāmasahagatā saññāmanasikārā samudācaranti. svassa me hoti ābādho. seyyathāpi, ānanda, sukhino dukkhaṃ uppajjeyya yāvadeva ābādhāya; evamevassa me kāmasahagatā saññāmanasikārā samudācaranti. svassa me hoti ābādho.” — Tapussasutta AN 9.41.
- “vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ 116 avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.” — Adhikaraṇa Vagga, AN 2.13.
- “seyyathāpi, bhikkhave, udakarahado ubbhidodako. tassa nevassa puratthimāya disāya 118 udakassa āyamukhaṃ, na pacchimāya disāya udakassa āyamukhaṃ, na uttarāya disāya udakassa āyamukhaṃ, na dakkhiṇāya disāya udakassa āyamukhaṃ, devo ca na kālena kālaṃ sammādhāraṃ anuppaveccheyya. atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṃ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṃ assa. evameva kho, bhikkhave, bhikkhu imameva kāyaṃ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṃ hoti.” — Mahāassapurasutta MN 39.
- “dutiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti? dutiyaṃ jhānaṃ parittaṃ bhāvetvā 119 parittābhānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? dve kappā.” — Dhammahadayavibhaṅga Vb 18.
- “dutiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti? dutiyaṃ jhānaṃ majjhimaṃ 120 bhāvetvā appamāṇābhānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? cattāro kappā.” — Ibid.
- “dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti? dutiyaṃ jhānaṃ paṇītaṃ bhāvetvā 121 ābhassarānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? aṭṭha kappā.” — Ibid.
- “pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, 122 yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.” — Adhikaraṇa Vagga AN 2.13.
- vedanupekkhā, viriyupekkhā, vipassanupekkhā, bojjhaṅgupekkhā, appamāṇupekkhā, 123 chaḷangupekkhā, jhānupekkhā, parisuddhupekkhā. Vism. 160, where brahmavihārupekkhā is substituted for appamāṇupekkhā.
- “sātthaka-sampajaññaṃ sappāya-sampajaññaṃ gocara-sampajaññaṃ asammoha- 124 sampajaññaṃ ti catubbidhaṃ sampajaññaṃ.” — DA.I. lk 184.
- “aṭṭhime, bhikkhave, lokadhammā lokaṃ anuparivattanti, loko ca aṭṭha lokadhamme 125 anuparivattati. katame aṭṭha? lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca.” — Paṭhamalokadhammasutta AN 8.5.
- Vism. 163. 126
- “tatiyaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti? tatiyaṃ jhānaṃ parittaṃ bhāvetvā 128 parittasubhānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? soḷasa kappā. tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā kattha upapajjanti? tatiyaṃ jhānaṃ majjhimaṃ bhāvetvā appamāṇasubhānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? bāttiṃsa kappā. tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā kattha upapajjanti? tatiyaṃ jhānaṃ paṇītaṃ bhāvetvā subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjanti. tesaṃ kittakaṃ āyuppamāṇaṃ? catusaṭṭhi kappā.” — Dhammahadayavibhaṅga Vb 18.
- “puna caparaṃ, udāyi, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva 129 somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.” — Mahāsakuludāyisutta MN 77.
- “idha, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati 130 dukkhindriyaṃ. ... kattha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhati. ayaṃ vuccati, bhikkhave, ‘bhikkhu aññāsi dukkhindriyassa nirodhaṃ, tadatthāya cittaṃ upasaṃharati’.” — Uppaṭipāṭikasutta SN 48.40.
- “pītimanassa kāyo passambhati. passaddhakāyo sukhaṃ viharati.” — Vimuttāyatanasutta AN 131 5.26, Pamādavihārīsutta SN 35.97; “pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti” — Dasuttarasutta DN 34.
- “idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati 133 sukhindriyaṃ. … kattha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati? idha, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ sukhindriyaṃ aparisesaṃ nirujjhati.” — Ibid.
- “idha pana, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato uppajjati 134 somanassindriyaṃ. … kattha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati? idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati, ettha cuppannaṃ somanassindriyaṃ aparisesaṃ nirujjhati.” — Ibid.
- “seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṃ pārupitvā nisinno assa; nāssa kiñci 135 sabbāvato kāyassa odātena vatthena apphuṭaṃ assa. evamevaṃ kho, bhikkhave, bhikkhu imameva kāyaṃ parisuddhena cetasā pariyodātena pharitvā nisinno hoti.” — Pañcaṅgikasutta AN 5.28.
- catutthaṃ jhānaṃ bhāvetvā ... appekacce asaññasattānaṃ devānaṃ sahabyataṃ upapajjanti ... 136 asaññasattānañca vehapphalānañca devānaṃ kittakaṃ āyuppamāṇaṃ? pañcakappasatāni. — Dhammahadayavibhaṅga Vb 18.
- “pañca suddhāvāsā—avihā, atappā, sudassā, sudassī, akaniṭṭhā.” — Saṅgīti Sutta DN 33
- “puna caparaṃ, poṭṭhapāda, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ 138 atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati. — Poṭṭhapādasutta DN 9.
- “ākāsānañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? vīsati kappasahassāni.” — 141 Dhammahadayavibhaṅga Vb 18. “ākāsānañcāyatanūpagānaṃ devānaṃ vīsati kappasahassāni āyuppamāṇaṃ.” — Cittaṭṭhitikathā Kv 2.7. ākāsānañcāyatanūpagānaṃ, bhikkhave, devānaṃ vīsati kappasahassāni āyuppamāṇaṃ.” — Āneñjasutta AN 3.116.
- “viññāṇañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? cattārīsa kappasahassāni.” — 142 Dhammahadayavibhaṅga Vb 18, “viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ.” — Āneñjasutta AN 3.116.
- “viññāṇañcāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? cattārīsa kappasahassāni.” — 143 Dhammahadayavibhaṅga Vb 18, “viññāṇañcāyatanūpagānaṃ, bhikkhave, devānaṃ cattārīsaṃ kappasahassāni āyuppamāṇaṃ” — Āneñjasutta AN 3.116.
- “ākiñcaññāyatanūpagānaṃ devānaṃ kittakaṃ āyuppamāṇaṃ? saṭṭhi kappasahassāni.” — 144 Dhammahadayavibhaṅga Vb 18, “ākiñcaññāyatanūpagānaṃ, bhikkhave, devānaṃ saṭṭhi kappasahassāni āyuppamāṇaṃ.” — Āneñjasutta AN 3.116.
- “nava anupubbanirodhā—paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, 145 dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. Ime nava dhammā sacchikātabbā.” — Dasuttarasutta DN 34.
- “… saddakaṇṭakā hi, bhikkhave, jhānā vuttā mayā. … paṭhamassa jhānassa saddo kaṇṭako…” 146 — Kaṇṭakasutta AN 10.72.
- Vism. 705. 147
- “tattha katamāni pañca kammāni ānantarikāni? mātā jīvitā voropitā hoti, pitā jīvitā voropito 148 hoti, arahanto jīvitā voropito hoti, duṭṭhena cittena tathāgatassa lohitaṃ uppāditaṃ hoti, saṃgho bhinno hoti — imāni pañca kammāni ānantarikāni. ” — Khuddakavatthuvibhaṅga Vb 17.
- In the question it is “manifestation”.
- The first four are similar to those of Vism. 175-176.
- Lit. nīla abhibhāyatanā; “aṭṭha abhibhāyatanānī” the eight positions of mastery. 151 “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. ‘tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. idaṃ pañcamaṃ abhibhāyatanaṃ.”
- “Not perceiving form internally, someone sees visions externally, blue, with blue color, blue hue, and blue tint. Mastering them, they perceive: ‘I know and see.’ This is the fifth dimension of mastery.” — Abhibhāyatanasutta AN 8.65, tr. by Sujato bhikkhu, “Dimensions of Mastery”, source: https://suttacentral.net/an8.65/en/sujato, April 01, 2020.
- Only three are treated in Vism. 176.
- Indigo plant. Black color (of ashes) black-blue, black - P.T.S. Diet.
- Sometimes also kanikāra or kannikāra, Hindi kanak champa, (Pterospermum acerifolium). In 154 Tipiṭaka, the monks' robes were described as being as yellow as the kanikāra flower.
- “ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni 155 odātanibhāsāni. ‘Tāni abhibhuyya jānāmi passāmī’ti, evaṃsaññī hoti. Idaṃ aṭṭhamaṃ abhibhāyatanaṃ.”
- “Not perceiving form internally, someone sees visions externally, white, with white color, white hue, and white tint. Mastering them, they perceive: ‘I know and see.’ This is the eighth dimension of mastery.” — Abhibhāyatanasutta AN 8.65.
- “Not perceiving form internally, someone sees visions externally, red, with red color, red hue, 156 and red tint. Mastering them, they perceive: ‘I know and see.’ This is the seventh dimension of mastery.” — Abhibhāyatanasutta AN 8.65.
- “seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā.” — 157 Mahāparinibbānasutta DN 16.
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