解脫道論

Chapter 8: The Practice Section (continued)

Part 2: The Kasinas (continued) and the Factors of Meditation

Next, the second jhana is explained by reflecting upon the faults of the first jhana and upon two kinds of merit.

At that time, a meditator who wishes to arouse the second jhana must first have attained mastery of the first jhana. Why is this? If one has not yet attained mastery and proficiency in the first jhana, then even though one has subdued thought, when one wishes to abandon applied thought and sustained thought and aspires to attain the second jhana, one will still fall away. One will be incapable of arousing the second jhana and will also be unable to re-enter the first jhana.

As the Blessed One taught the bhikkhus, there was a young mountain calf, foolish and unfamiliar with the pasture and the path, yet wishing to go to a distant and dangerous place. It thought: “Now I wish to go where I have never gone before, eat grass I have never grazed upon, and drink water I have never tasted.” Before its forefoot was firmly planted, it lifted its hind foot, staggered, and could not steady its body; thus, it was unable to proceed. Since it could not reach the place where it had never gone, graze upon grass it had never eaten, or drink water it had never tasted, it thought: “I cannot go any farther, so now I must return to the place where I formerly ate and drank.”

In the same way, a foolish bhikkhu whose practice has not yet been accomplished, who does not understand seclusion from sensual desires, who has not practiced entering the first jhana, and who has not trained extensively, nevertheless frequently intends to enter the second jhana. Wishing to abandon applied thought and sustained thought, his mind fails to become peaceful, and afterward he thinks: “I do not have sufficient strength to enter the second jhana and abandon applied thought and sustained thought. I should simply return to the first jhana and seclusion from sensual desires.” That bhikkhu is as foolish as the young mountain calf that does not know the path to the pasture. Therefore, one should cultivate the first jhana until the mind attains mastery of it.

Before the meal and after the meal, during the first watch of the night and at dawn, according to the mind’s inclination, according to whatever desire still lies close to the heart, and freely at will, one should immediately arouse and enter contemplation. If, on one occasion or even on many occasions, one repeatedly enters and repeatedly emerges, one attains mastery of the first jhana. After attaining mastery, one delights in seeing the second jhana arise and transcend the first jhana. One then reflects that the first jhana is coarse and the second jhana more subtle, and thereby sees the faults of the first jhana together with the merits of the second jhana.

Question: What are the faults of the first jhana?

Answer: It is close to the five hindrances, which are its enemies. Attachment to applied thought and sustained thought causes agitation, making the body indolent and the mind distracted. Thus, all states attained constitute a coarse concentration insufficient for abiding in the realization of supernormal powers. Being content with the first jhana, one has not yet attained the sublime and superior state and remains beset by the faults of the first jhana. The second jhana counteracts these things. By contemplating the faults of the first jhana, one sees the merits of the second jhana.

Taking the sign of the kasina, one directs the mind toward cultivating the second jhana. One gives no attention to conjunction with the first jhana, no attention to applied thought, and no attention to sustained thought. Joy, bliss, and mastery arise from concentration, and one causes the mind to retain them. When the meditator directs attention in this way, before long applied thought and sustained thought cease. Taking hold of the joy, bliss, and mastery that arise from concentration, one causes the mind to abide therein.

Next, the four jhana factors of the second jhana are explained.

When applied thought and sustained thought have ceased, that meditator, wishing to possess inner confidence so that the mind becomes unified, enters and abides in the second jhana, which is without applied thought and without sustained thought, and in which joy and bliss arise from concentration. This is the merit of the earth kasina. “With the cessation of applied thought and sustained thought” means that the mind clearly discerns their cessation; this is also called severance.

Question: What is the cessation of applied thought and sustained thought?

Answer: It is the cessation of the faults pertaining to applied thought and sustained thought in the first jhana, including applied thought and sustained thought themselves and their respective sources. Furthermore, it is leaving behind the coarse and inferior jhana in order to rise to the higher and superior jhana, causing the coarse jhana to cease progressively.

Regarding inner confidence, “inner” means that which is personally realized within. There are three kinds of inner: ⁽¹⁾ the internally inner, ⁽²⁾ inner concentration, and ⁽³⁾ the inner field of activity.

What is the internally inner? It is the six faculties—eye, ear, nose, tongue, body, and mind—coming into contact with the six objects—forms, sounds, odors, tastes, tangibles, and mental phenomena. These are also called the six ayatanas. Inner concentration is personally contemplating one’s own body and mind. The inner field of activity is an inwardly directed perception that does not turn outward and clearly understands the intrinsic nature and meaning of the object being contemplated. In this treatise, “internally inner” is used in the sense of being quite joyful.

Confidence is right faith; reflection causes faith to increase. Because this is faith within the mind, it is called inner confidence.

What are the characteristic, function, manifestation, and proximate cause of inner confidence?

Its characteristic is non-distraction. Tranquility is its function. Undefiled purity is its manifestation. Applied thought and sustained thought are its proximate cause, its field of activity. “The mind becomes unified” means that the mind abides in right concentration. What does it mean for the mind to become unified? “Mind” means thought. “One” here means one recollection, namely right mindfulness. “Nature” means intrinsic nature. The one-pointed mind in the second jhana is capable of extinguishing both applied thought and sustained thought, causing unity to arise in the mind so that the mind becomes unified.

What are the characteristic, function, manifestation, and proximate cause of the mind’s unification? Its characteristic is right single-mindedness. Tranquility is its function. Freedom from heedlessness and wandering is its manifestation. The stopping and cessation of applied thought and sustained thought are its proximate cause, its field of activity.

Question: Why are confidence and the mind’s unification not mentioned in connection with the first jhana?

Answer: In the first jhana, the agitation caused by applied thought and sustained thought defiles inner confidence and deprives the mind’s unification of purity. It is like water stirred by the wind and rippled by waves, in which reflected images cannot be seen clearly. In the same way, in the first jhana, applied thought and sustained thought stir up waves, causing inner confidence and the mind’s unification to become impure. Therefore, the first jhana does not include these as jhana factors. “Without applied thought and without sustained thought” means that applied thought has been severed, resulting in the absence of applied thought, and sustained thought has been abandoned, resulting in the absence of sustained thought.

Question: When applied thought ceases, there is neither applied thought nor sustained thought. Are there two ways of abandoning applied thought and sustained thought? Why are two ways mentioned?

Answer: When applied thought and sustained thought have ceased, inner confidence appears and the mind becomes unified. When the absence of applied thought and sustained thought appears, it gives rise to the sublime sign and tranquility is attained.

Furthermore, “the cessation of applied thought and sustained thought” means using applied thought and sustained thought to discern their own faults. According to the method of abandoning applied thought and sustained thought, which leads to their absence, it means becoming remote from applied thought and sustained thought pertaining to the form realm.

Furthermore, the absence of applied thought and sustained thought is of two kinds: ⁽¹⁾ their absence without attaining it through the cessation of applied thought and sustained thought; and ⁽²⁾ their absence attained through the cessation of applied thought and sustained thought. In the five kinds of sense consciousness and in the third jhana, their absence is not attained through the cessation of applied thought and sustained thought. In the second jhana, through the means of tranquility, their cessation results in the absence of applied thought and sustained thought. Thus, two meanings are explained.

That which arises on the basis of concentration is called concentration. The first jhana arises on the basis of knowledge. The second jhana is attained by arising on the basis of the concentration of the first jhana.

Furthermore, in the second jhana, concentration arises simultaneously with one-pointedness of mind; concentration gives rise to rapture and bliss. Rapture and bliss have already been explained above. It is called the second jhana because it follows the first jhana. Entering right attainment means entering the second jhana. Jhana: inner confidence, rapture, bliss, and one-pointedness of mind are called jhana.

Entering right attainment and abiding therein constitute the attainment of the second jhana: two factors—applied thought and sustained thought—are abandoned; two factors—rapture and bliss—are attained; three kinds of goodness, ten characteristics in their fullness, and twenty-three associated virtues are present. This is the virtue that brings rebirth in the Heaven of Radiant Light.

As stated above, rebirth in a heavenly realm occurs because rapture and bliss arise from concentration and one transcends the human realm; therefore, it is called rebirth in a heavenly realm.

As the Blessed One taught the bhikkhus: the water in a lake does not flow into it from the four directions, nor does it fall as rain; rather, it comes from a spring, whose clear, cool water permeates the entire lake and overflows far beyond it. In the same way, the body of a bhikkhu is cooled by the rapture and bliss born of concentration, with no part left unpervaded. Rapture born of concentration pervades the entire body and mind, just as water from a spring does.

From this, one may understand the state of that person's body when entering the second jhana. Just as the water does not flow in from the four directions and does not fall as rain, one may likewise understand how applied thought and sustained thought cease in the meditator. Just as water flowing from a spring raises no ripples, the meditator's rapture and bliss arise from concentration and fill the body with joy without causing the mind to become agitated, as though cool water were poured over every part of the body to cool it.

Thus, rapture and bliss born of concentration cause the entire body and mind to be completely filled with rapture and bliss.

The karmic result of the virtue of cultivating concentration is rebirth in the Heaven of Radiant Glory. The cultivation of the second jhana has three grades: lower, middling, and higher. One who cultivates the lower grade, at the end of life, will be reborn in the Heaven of Limited Light and live there for two kalpas. One who cultivates the middling grade will be reborn in the Heaven of Immeasurable Light and have a lifespan of four kalpas. One who cultivates the higher grade will be reborn in the Heaven of Radiant Glory and live there for eight kalpas.

The faults of the second jhana are now to be contemplated.

At that time, the meditator, having mastered the second jhana and attained bodily mastery, perceives that the second jhana is still coarse, while the third jhana is more peaceful. Clearly seeing the faults of the second jhana and the virtues of the third jhana, the meditator then begins to cultivate the third jhana.

What are the faults of the second jhana? Because it is close to its enemies, applied thought and sustained thought, and is bound up with pervasive rapture, the second jhana is coarse. Because rapture pervades it, the mind is overly elated and agitated, preventing other jhana factors from arising.

If one remains attached to rapture for a long time, one will certainly fail. If one recognizes this as a fault, there will no longer be failure. If one cannot attain the higher direct realizations of jhana and delights in the second jhana, one cannot attain the superior stage.

Therefore, one should recognize the faults of the second jhana and perceive the virtues of the third jhana. As a countermeasure, one should contemplate the faults of the second jhana, then perceive the virtues of the third jhana, and, relying upon the sign of the universal kasina, direct the mind so that rapture ceases. Abandoning rapture and bliss, one gives rise to a mind of sustained observance; before long, rapture and bliss disappear, causing the mind to become peaceful.

Explanation of the jhana factors of the third jhana.

The meditator, unstained by rapture, attains equanimity, mindfulness, and wisdom; as the Noble Ones have said, one who attains equanimity, mindfulness, and wisdom abides happily in the right attainment of the third jhana. This is the virtue of the earth universal kasina: one is not stained by rapture. What rapture is has already been clearly explained. To be unstained by rapture and to cut off rapture is to attain abiding in equanimity.

What is EQUANIMITY? Equanimity means maintaining a state that neither recedes nor advances, so that the mind remains balanced. There are eight kinds of equanimity: equanimous feeling, equanimity of effort, equanimity of view, equanimity as a factor of awakening, immeasurable equanimity, sixfold equanimity, equanimity as a jhana factor, and equanimity of purification.

Equanimity among the five faculties is equanimous feeling. When one does not direct attention and the sign of equanimity immediately arises, this is equanimity of effort. With regard to the truth of the origin of suffering, knowing and reflecting, “I should completely abandon it,” is equanimity of view.

Cultivating equanimity as a factor of awakening is equanimity as a factor of awakening. Cultivating the four immeasurable minds—loving-kindness, compassion, appreciative joy, and equanimity—is immeasurable equanimity. When the eye sees visible forms and neither suffering nor joy arises, this is one of the six aspects of equanimity, the other five pertaining to the remaining five sense faculties.

To have rapture without being stained by it and instead to abide in equanimity is equanimity as a jhana factor. Purified mindfulness of equanimity is equanimity of purification. Of these eight kinds of equanimity, apart from equanimous feeling, the other seven are called balanced equanimity.

Furthermore, there are three kinds of equanimity: ⁽¹⁾ associated vehicle—that which is connected, like a vehicle conveying one to concentration; ⁽²⁾ little construction—the mind engages in little fabrication; and ⁽³⁾ no construction—the mind engages in no fabrication. In all kinds of jhana, skillfully maintaining balance, neither too taut nor too lax, is called equanimity as an associated vehicle. This equanimity is close to the second jhana.

The ability to eliminate an overly elated and agitated mind, without being concerned with much fabrication, is called equanimity of little construction. This equanimity is close to the third jhana. The ability to eliminate the previous mental agitation, causing body and mind to become unmoving so that the mind is no longer concerned with fabricating anything, is called equanimity of no construction, also called equanimity free from activity.

This equanimity is close to the fourth jhana.

What are the characteristic, function, manifestation, and proximate cause of EQUANIMITY?

Balance is the characteristic of equanimity; non-attachment is its function; freedom from further fabrication is its manifestation; and freedom from defilement is its proximate cause.

Question: Why is equanimity mentioned in connection with the third jhana, but not in connection with the first and second jhanas?

Answer: In the first and second jhanas, pervasive rapture has not yet ceased. The mind is attached because it pursues rapture and bliss, and excessive elation and agitation fill the entire body and mind; therefore, one cannot speak of equanimity there. In the third jhana, rapture is no longer pervasive; therefore, one is not stained by rapture and does not cling to it, and the jhana factor arises. When mastery of this jhana factor has been attained, equanimity, right mindfulness, and right knowledge are then spoken of.

What is mindfulness and continuous mindfulness? This mindfulness clearly knows, recollects, preserves, and does not forget. The faculty of mindfulness, the power of mindfulness, and right mindfulness are what is meant by mindfulness.

Question: What are the characteristic, function, manifestation, and proximate cause of MINDFULNESS?

Answer: Continuous recollection—mindfulness following upon mindfulness—is the characteristic of mindfulness; not forgetting is its function; preserving and protecting are its manifestation; and the four foundations of mindfulness—body, feeling, mind, and dharmas—are its proximate cause.

What is KNOWLEDGE? Taking clear understanding by knowledge as wisdom, one possesses right knowledge; this is called knowledge. There are four kinds of right knowledge: knowledge of meaning, knowledge of intrinsic characteristics, knowledge free from delusion, and knowledge of the sphere of activity. In knowledge of meaning, there are the four postures: walking, standing, lying down, and sitting. Knowledge of intrinsic characteristics is the knowledge that enters the sphere of emptiness. Knowledge free from delusion is knowledge and understanding of the eight worldly conditions. Knowledge of the sphere of activity is the possession of knowledge regarding an activity. In this treatise, knowledge of the sphere of activity is presented as the one to be retained.

Question: What are the characteristic, function, manifestation, and proximate cause of KNOWLEDGE?

Answer: Non-delusion is the characteristic of wisdom; its function is to connect with causes and conditions; its manifestation is to discern and apprehend phenomena; right attention is its domain.

Question: Why must right mindfulness and right wisdom be present everywhere, with no place in which they do not operate skillfully?

Answer: If a person loses right mindfulness and does not give rise to right wisdom, that person is incapable of entering access concentration.

Question: Why is this mentioned only in the Third Jhana, but not in the First or Second Jhana?

Answer: In this Third Jhana, rapture, foremost among the other coarse jhana factors, has ceased, while right concentration has become subtle and penetrates deeply into what is refined, enabling right wisdom to give rise to the Third Jhana and thereby bringing the jhana factors under mastery.

Furthermore, this Third Jhana readily leads to the fully savored pleasure toward which the mind inclines and which it seeks to grasp. Therefore, the jhana factors are brought under mastery and rapture is abandoned.

Moreover, rapture and pleasure are intimate companions. Only through right mindfulness and right wisdom can one distinguish that “there is pleasure without rapture” and abide in that pleasure. It is like a calf that constantly follows close beside its mother cow unless someone takes hold of its two ears and restrains it.

Thus, without rapture yet possessing pleasure, through right mindfulness and right wisdom one clearly discerns that pleasure and is able to abide in it. If one cannot distinguish it in this way, it becomes a factor of decline, resulting in regression and failure. When these jhana factors have been brought under mastery, equanimous mindfulness, right mindfulness, and right wisdom are said to be fulfilled. For this reason, equanimity, mindfulness, and wisdom are spoken of when the body has experienced pleasure.

Question: What is a joyful mind?

Answer: A mind that experiences pleasure is called a joyful mind, a pleasant mind. Pleasure comes into contact with the mind and is experienced by the mind; this is pleasure, or bliss.

Question: What is the body that experiences pleasure?

Answer: The skandhas of perception, formations, and consciousness are called the body. Because pleasure is experienced by that body, it is said that the body experiences pleasure.

Question: Why is that pleasure without rapture not experienced by the body?

Answer: In the Third Jhana, the faculty of bodily pleasure has ceased. Why is this? The Blessed One said that in the Third Jhana the faculty of bodily pleasure ceases. This is the pleasure spoken of by the Noble Ones. The Noble Ones are the Buddha and his disciples, who have elucidated, instructed, analyzed, and clearly revealed it.

Question: Why do the Noble Ones speak of it only in relation to the body and not elsewhere?

Answer: In this Third Jhana, the meditator readily attains pleasure without rapture, yet does not cling to that pleasure. The Noble One, however, abides in that pleasure and thereby attains fulfillment. Therefore, the Noble Ones declare that this Third Jhana fulfills the superior factor endowed with equanimity. When equanimity, mindfulness, and pleasure have been clearly distinguished, one fulfills and abides in the Third Jhana.

It is called the Third Jhana because it follows the Second Jhana. The Third Jhana has equanimity, right mindfulness, right wisdom, pleasure, and one-pointedness of mind. This is the fulfillment of the five factors of the Third Jhana. Having become separated from the rapture of the Second Jhana, one attains the five factors, the three kinds of excellence, the complete ten characteristics, and the twenty-two associated virtues, and is reborn among the gods in the realm of Universal Purity. As stated previously, rebirth among the gods means abiding in pleasure without rapture and transcending the human realm.

Therefore, the Blessed One taught the bhikkhus: In a pond, blue lotuses grow intermingled with white lotuses. Born in the water, growing in the water, and dwelling in the water, they are permeated with water throughout, from root to tip and throughout their interiors. In the same way, the body and mind of a bhikkhu are completely permeated everywhere by pleasure without rapture, just as blue lotuses intermingled with white lotuses are born and grow in the water. Thus, when entering the Third Jhana, that person’s body is like a lotus stalk beneath the water: from root to tip, every part is filled with water, and the body and mind are entirely permeated by pleasure without rapture.

The karmic fruit of the merit from cultivating and entering concentration in the Third Jhana is rebirth in the realm of Universal Purity. The cultivation of the Third Jhana has three grades: superior, intermediate, and inferior. A meditator who cultivates the inferior grade of the Third Jhana will, at the end of life, be reborn in the realm of Minor Purity and have a lifespan of six eons. One who cultivates the intermediate grade will be reborn in the realm of Boundless Purity and have a lifespan of thirty-two eons. One who cultivates the superior grade will be reborn in the realm of Universal Purity and live for sixty-four eons.

Contemplation of the faults of the Third Jhana.

At that time, after the meditator has thoroughly mastered the Third Jhana and gained proficiency in it, the intention arises to transcend the Third Jhana. The Third Jhana is coarse, whereas the Fourth Jhana is more sublime; one recognizes the faults of the Third Jhana and perceives the virtues of the Fourth Jhana.

What are the faults of the Third Jhana? Because it is close to rapture, which is the enemy of right concentration, and because its pleasure remains coarse, one is not yet capable of attaining the higher knowledges in the Third Jhana, and thus the superior factor cannot be fulfilled. Therefore, having perceived the faults of the Third Jhana and the countervailing virtues of the Fourth Jhana, the meditator attends solely to the sign of the earth kasina, causing pleasure to cease.

When pleasure has ceased, the mind follows and maintains mindful equanimity. Attending in this way, before long the mind becomes settled and clearly comprehends the four jhana factors. By abandoning pleasure, that meditator brings previous bodily pain to cessation.

Now gladness and sorrow have both entirely ceased, so that pleasure no longer arises in the mind. One attains equanimity and purification of right mindfulness, thereby fulfilling the Fourth Jhana. This is the virtue of the earth kasina.

Abandoning pleasure means cutting off bodily enjoyment. Abandoning pain means eliminating bodily suffering. The statement that previous enjoyment has been eliminated and sorrow has ceased means that when there is rapture the mind is joyful, and when there is sorrow the mind suffers; both have been entirely abandoned.

Question: Where are pleasure, pain, and sorrow abandoned and brought to cessation?

Answer: They begin to be abandoned in the First Jhana. Concerning the Fourth Jhana, the Buddha said that pain ceases.

Question: Where is the source from which pain arises completely extinguished without remainder?

Answer: The Buddha taught the bhikkhus that in the First Jhana one fulfills seclusion from sensual desire. Pain originates in sensual desires; when these have been extinguished, no pain remains.

Question: Why is the source of pain extinguished in the First Jhana?

Answer: Because joy is abundant, the body experiences pleasure; because the body experiences pleasure, the faculty of pain is extinguished. Extinction serves as its antidote. Therefore, in the first jhana, the faculty of pain is extinguished.

In the second jhana, the faculty of grief is extinguished; thus, the faculty of grief is cut off. As the Buddha said, where the faculty of pain has been extinguished, no pain remains. Thus, when a bhikkhu has abandoned applied thought and sustained thought and abides in the meditative attainment of the third jhana, the faculty of grief that arose there is extinguished without remainder.

Why is this? When applied thought and sustained thought continue for a long time, the body becomes weary in consequence of them, and the mind becomes sluggish; therefore, the faculty of grief arises. In the second jhana, applied thought and sustained thought are extinguished; hence it is said that the faculty of grief is also extinguished.

In the third jhana, pleasure is eliminated. As the Blessed One said, wherever the faculty of pleasure has arisen, there it is subsequently extinguished without remainder. Therefore, the bhikkhu, becoming disenchanted with pleasure, enters the meditative attainment of the third jhana and abides therein; the faculty of pleasure that arose previously is then extinguished without remainder.

Question: Why is the faculty of pleasure extinguished in the third jhana?

Answer: Because joy has been extinguished, and joy is the cause of pleasure; therefore, in the third jhana, the faculty of pleasure is extinguished.

Question: If pain, pleasure, and grief have already been extinguished in the third jhana, why is their extinction also spoken of in the fourth jhana?

Answer: The third jhana is the path leading to the fourth jhana. In the third jhana, they—pain, pleasure, and grief—are not experienced; hence only upon reaching the fourth jhana is it said that they are extinguished.

Furthermore, neither-pain-nor-pleasure serves as the antidote to pain and pleasure; therefore, attaining neither-pain-nor-pleasure is said to be the extinction of pain and pleasure. Furthermore, in the fourth jhana, the antidote and attainment occur together. Furthermore, equanimity and mindfulness abandon all defilements without remainder. Neither-pain-nor-pleasure means that the mental faculty neither apprehends a feeling nor does the mind cast it aside; this is called neither-pain-nor-pleasure.

What are the characteristic, function, manifestation, and proximate cause of NEITHER-PAIN-NOR-PLEASURE?

Being precisely in the middle is the characteristic of neither-pain-nor-pleasure; abiding in the middle is its function; elimination is its manifestation; and the extinction of joy is its proximate cause.

What is purity of mindfulness due to equanimity?

Equanimity is neutrality, having an impartial nature that inclines to neither side. Mindfulness means closely maintaining right mindfulness. Through equanimity, mindfulness becomes lucid and pure; this is called purity of mindfulness due to equanimity.

Question: Why does mindfulness become lucid and pure through equanimity?

Answer: This equanimity is removed from all defilements. Being similar and close to attainment, it becomes unmoving and is not concerned with constructing anything. Non-construction and equanimity are close to each other, causing mindfulness to reach the unmoving state and become non-constructive. Therefore, through equanimity, this mindfulness becomes lucid and pure.

Because the fourth jhana follows the third jhana, it is called the fourth jhana. Entering the concentration of the fourth jhana consists of equanimity, mindfulness, and one-pointedness of mind; this is called the accomplishment of the fourth jhana. Entering and abiding therein is the attainment of the fourth jhana: one factor—pleasure—is abandoned; three factors—equanimity, mindfulness, and one-pointedness—are accomplished; there are three wholesome qualities, the fulfillment of ten characteristics, and twenty-two associated virtues. Its karmic result is rebirth in the heaven of the Gods of Abundant Fruit. As stated previously, rebirth in that heaven means dwelling happily in equanimity and transcending the human realm.

Therefore, the Blessed One taught the bhikkhus: “A person may sit with a white woolen cloth wrapped around and covering his entire body from head to foot, leaving no part uncovered. In the same way, a bhikkhu causes a pure mind to pervade his entire body, leaving no part that is not suffused by that pure mind.” Just as a person wraps himself in a white woolen cloth, so it should be understood that a meditator in the fourth jhana is entirely separated from all defilements.

Just as wrapping oneself from head to foot in a white woolen cloth prevents both cold and heat, keeping the temperature temperate, so too the bhikkhu’s body and mind become purified. Thus, entering the fourth jhana, one experiences neither pain nor pleasure; this causes the bliss of equanimity to pervade the entire body and mind.

The meritorious result of the fourth jhana is rebirth in the realm of the Gods of Abundant Fruit. If one cultivates the fourth jhana, then at death an ordinary person is reborn in the realm of the Gods of Abundant Fruit. If the mind is disenchanted with faults, one is reborn in the realm of the Non-percipient Gods and obtains a lifespan of fifty eons. If one is an ascetic, one is reborn either among the Gods of Abundant Fruit or in the Five Pure Abodes.

Question: Why are three grades—superior, middling, and inferior—distinguished in the third jhana, while no such distinction is mentioned for the fourth jhana?

Answer: According to what is attained in the third jhana, there are coarse and subtle degrees; therefore, their excellent fruits differ. In the fourth jhana, however, one has already reached the sublime further shore, beyond which there is nothing higher; consequently, there is no need to distinguish any further grades of excellent fruit.

Contemplation of the faults of the fourth jhana.

At that time, when the meditator has become proficient and attained mastery of the fourth jhana, he takes delight in arousing the concentration on space. He further reflects that the concentrations belonging to the form realm are coarse, whereas the concentration on space is subtler. He sees the faults of form and recognizes the virtues of the concentration on space.

What are the faults belonging to the form realm? Fighting with weapons and clubs, divisive speech, false speech, striking with fists and kicking with feet, eye pain, sickness, cold, heat, hunger, thirst, and so forth—these various forms of suffering are faults of the form realm produced by sensual desire.

What are the faults of the fourth jhana? The fourth jhana is close to joy, which is its enemy, and depends upon things pertaining to form; therefore, it is called coarse. Moreover, delighting in and clinging to it prevents the attainment of the sublime state.

By relying upon the peacefulness of space, one attains liberation, causing the concentrations pertaining to form to lose their coarseness. With regard to form, seeing the faults of the fourth jhana and recognizing the virtues of space counteracts those faults. When the meditator has thus seen the faults of form and recognized the virtues of the concentration on space, he enters the concentration on the base of infinite space.

Arising from that concentration, he removes the sign of the earth kasina and cultivates the sign of space associated with the earth. Thus, the act of further construction with regard to space disappears; this is attention to the infinite. If he attends in this way, before long the sign of the earth kasina disappears.

When the earth sign has disappeared, the mind arises and extends into space. When mastery of the sign of space has been attained, the mind becomes secure. Whenever that meditator sees all signs of form arise, any associated perception—perception relating to form—is immediately extinguished.

He gives no attention to any of those perceptions, and thereby enters the meditative attainment and abides therein.

The “base of infinite space” means that no sign of form arises anywhere at all.

What is entry into the signs of form? With regard to the form realm, the arising of concentration, perception, knowledge, and right knowledge is called entry into the signs of form.

What does it mean to pass beyond, to transcend, or to rise above? If any associated perception relating to form arises concerning those signs of form, it is immediately extinguished; this is called transcending associated perceptions.

What are associated perceptions? Perception of visible form, perception of sound, perception of odor, perception of taste, and perception of touch are called associated perceptions. Their extinction means giving no attention whatsoever to any of the foregoing kinds of perception.

What are all the various kinds of perception? For one who has not yet entered concentration, perception occurs in conjunction with either the mind-element or the mind-consciousness-element; when perceptions of resistance arise, they cease, and one does not attend to them.

Question: Why is only the transcendence of perception mentioned, while feeling, formations, and consciousness are not mentioned?

Answer: If perception is transcended, all of them are transcended. Why is this? If perception is not relinquished, the mind cannot arise into attainment. Furthermore, when the Blessed One wished to speak of transcending matters pertaining to form, he spoke of perceptions of form, for all states of concentration depend upon perception.

Question: If they have not been transcended, are perceptions of resistance and other kinds of perception present or absent?

Answer: There are those who enter concentration of the form realm while still having perceptions of resistance and other perceptions, because these will be extinguished afterward.

Question: Why does that person not continue cultivating the path?

Answer: Because of revulsion toward form, they have not yet been extinguished. Because perceptions of resistance have not been completely extinguished, when one enters the first jhana, sound is like a thorn—that is, an obstruction. As the Buddha taught, because of revulsion toward form amid perceptions of resistance, one cultivates the path. Having eliminated perceptions of resistance, one enters the immovable formless concentration; formations and perceptions become tranquil, and one is therefore liberated from perception. Thus Alara Kalama and Uddaka Ramaputta entered the concentration of non-perception: five hundred carts passed back and forth before them, yet they neither saw nor heard them. This is the way the sphere of perception is extinguished.

Thus, whenever any perception of form arises, it immediately ceases; this is the method of abandoning the form realm. Whenever a perception of resistance occurs, it immediately ceases; and one does not attend to other kinds of perception; this is the method of abandoning the sensual realm. Furthermore, the extinction of all perceptions of form is called attainment of the formless realm. When perceptions of resistance occur and are then extinguished, external disturbance is eliminated, allowing immovability to become manifest. Not attending to other kinds of perception stills internal disturbance, allowing tranquility to become manifest and bringing liberation from perception.

Question: In speaking of infinite space, what is space?

Answer: This space belongs to the space-element; it is an opening or void that the four great elements—earth, water, air, and fire—cannot touch. This is called space.

Within that space, the mind is made secure and extended everywhere to where there is no boundary; this is called boundless, infinite space. When the mind and mental factors enter this infinite space, this is called entering the sphere of infinite space.

What is the meaning of entering space? The intrinsic nature of space is infinite; this infinite nature is the sphere of space. This expresses the meaning of space. Just as being born in a heavenly realm is called arriving in a heavenly sphere, attaining concentration in the sphere of infinite space is called entering the sphere of infinite space and abiding there.

When the concentration of the sphere of infinite space is attained, one transcends matters pertaining to form, accomplishes the three factors and three kinds of goodness, fulfills the ten characteristics, is associated with the twenty-two virtues, and abides in tranquility.

The karmic result of the merit from cultivating the concentration of the sphere of infinite space is rebirth in the Heaven of Infinite Space. As previously stated, through the merit of cultivating the sphere of infinite space, at death one is reborn in the Heaven of Infinite Space, with a lifespan of two thousand kalpas.

Contemplating the faults of the concentration of infinite space.

At that time, the meditator who had attained mastery over the sphere of infinite space aroused the consciousness totality concentration. Transcending the space totality, he reflected that the concentration of infinite space was still coarse and perceived the sphere of consciousness as subtler. He further discerned the faults of infinite space and recognized the virtues of the sphere of consciousness.

What are the faults of the concentration of infinite space? This concentration is near its enemy, form, and is therefore coarse. It still contains perceptions of resistance and has not yet become remote from other kinds of perception, causing mindfulness to become entangled and preventing attainment of the superior stage. Thus, having discerned the faults of infinite space, one recognizes the virtues of the consciousness totality as their antidote.

Explanation of the concentration of infinite consciousness.

Having discerned the faults of the concentration of infinite space and clearly recognized the virtues of the sphere of consciousness, the meditator arouses mindfulness to cultivate consciousness based upon space. He fully attends to making consciousness infinite, sustaining it in mind and directing his thought toward the sphere of consciousness. As he attends in this way, before long his mind arises from the perception of the sphere of infinite space, transcends it, and reaches the sphere of consciousness.

Through perception of the sphere of consciousness, his mind becomes settled. The meditator transcends the entire sphere of infinite space and directs his thought toward infinite consciousness. Upon accomplishing this, he enters meditative attainment and abides in the entire sphere of consciousness.

“Entire” means that no place is excluded. “Transcending the sphere of infinite space” means crossing beyond the sphere of space and proceeding directly to the sphere of consciousness. “Infinite consciousness” means that, within the sphere of infinite space, one arouses attention to infinity, thereby establishing the sphere of infinite consciousness.

Question: Of material phenomena and immaterial phenomena, which are infinite?

Answer: Only immaterial phenomena are infinite. Why is this? Immaterial phenomena have no boundary or limit and cannot be grasped.

Furthermore, because space has no boundary, it is called infinite. Infinity means that, when one attends to the infinite, it becomes infinite; therefore, nothing obstructs it. Entry into the sphere of consciousness means that the mind and mental factors enter the sphere of consciousness; this is called the sphere of consciousness. What does “sphere of consciousness” mean? Because the sphere of consciousness has no boundary, it is called infinite consciousness.

The sphere of consciousness is like the heavenly realm, which is called the heavenly sphere. Sustaining that consciousness and entering concentration is therefore called concentration of the sphere of consciousness. By entering meditative attainment and attaining the concentration of the sphere of consciousness, one transcends space, accomplishes the three factors and three kinds of goodness, fulfills the ten characteristics, is associated with the twenty-two virtues, and abides in tranquility.

The karmic result of cultivating the concentration of the sphere of consciousness is the merit of being reborn in the realm of the sphere of consciousness. As previously explained, one who cultivates the concentration of the sphere of consciousness is, at death, reborn in the Heaven of the Sphere of Consciousness, with a lifespan of four thousand kalpas.

Here the section on entry into consciousness ends.

Contemplating the faults of the concentration of infinite consciousness.

At that time, the meditator who had attained mastery over the sphere of consciousness wished to arouse the concentration of the sphere of nothingness. Transcending the sphere of consciousness, he reflected that the sphere of consciousness was coarse, while the sphere of nothingness was subtler. He then discerned the faults of the sphere of consciousness and recognized the virtues of the concentration of the sphere of nothingness.

What are the faults of the sphere of consciousness? The concentration of the sphere of consciousness remains near its enemy, infinite space, rendering matters pertaining to consciousness coarse. Because one conceives of infinity, perception becomes attached, preventing attainment of the superior stage; therefore, the virtues of the sphere of nothingness are employed as the antidote.

Thus, having discerned the faults of the sphere of consciousness and recognized the virtues of the sphere of nothingness, the meditator serenely emerges from the concentration of the sphere of consciousness. He no longer continues to cultivate it or discriminate it, causing that consciousness to disappear. He then cultivates the sign of the sphere of nothingness until attaining mastery and sustaining it in accordance with his aspiration.

Attending in this way, before long he becomes detached from the sphere of consciousness, and his mind abides in the perception of the sphere of nothingness.

Explanation of the concentration of infinite consciousness.

The meditator, having completely transcended the sphere of consciousness, perceives that there is nothing whatsoever, enters the attainment, and abides therein. “Completely transcended” means that the sphere of consciousness has been entirely left behind, with no remainder anywhere; thus, one passes beyond that consciousness and directly enters the concentration of the sphere of nothingness. The sphere of nothingness means that one no longer attends to it and no longer discriminates, but perceives only that there is nothing whatsoever; this is called the sphere of nothingness. Upon entering the sphere of nothingness, the mind and mental factors are said to belong to the sphere of nothingness.

What does the sphere of nothingness mean? It is emptiness, the absence of the intrinsic nature of consciousness. The sphere of nothingness is the apprehension of emptiness in expression and in concentration; this is called the concentration of nothingness. To enter the attainment is to attain the concentration of nothingness, pass beyond the three aspects pertaining to consciousness, accomplish the three wholesome qualities, fulfill the ten characteristics, possess the twenty-two associated virtues, and abide in serenity.

The result of cultivating the concentration of nothingness is the merit of being reborn in the celestial realm of Nothingness. As explained previously, through the merit of cultivating concentration upon the sphere of nothingness, one is reborn after death in the celestial realm of Nothingness and lives there for six thousand kalpas.

Here ends the exposition of the Concentration of Nothingness.

Contemplating the faults of the sphere of nothingness.

At that time, having attained mastery of the sphere of nothingness, the meditator wishes to arouse the Concentration of Neither Perception nor Non-Perception and transcend the sphere of nothingness. The meditator further reflects that the sphere of nothingness is still coarse and sees the sphere of neither perception nor non-perception as subtler, discerning the faults of the sphere of nothingness and the virtues of the sphere of neither perception nor non-perception.

What are the faults of the sphere of nothingness? The concentration of the sphere of nothingness remains close to the hostile sphere of consciousness, and together with discrimination it gives rise to a coarse sign, causing mindfulness to become attached and preventing the attainment of a higher, superior state. Thus, one perceives the faults of the sphere of nothingness and counteracts them by means of the virtues of the sphere of neither perception nor non-perception.

Furthermore, one sees that coarse sign as an illness, a boil, or a thorn, while “the absence of perception” alone is true, peaceful, serene, and sublime; this refers to neither perception nor non-perception. Seeing mindfulness securely entered into the sphere of nothingness, that meditator emerges from this serenity and directs the mind toward cultivating another concentration. Directing the mind in this way, before long the mind’s perception leaves the sphere of nothingness, ascends to neither perception nor non-perception, and abides therein.

Explanation of the Concentration of Neither Perception nor Non-Perception.

The meditator, having completely transcended the sphere of nothingness, enters and abides in the concentration of the sphere of neither perception nor non-perception. “Completely” means that nothing remains anywhere. “Transcending the sphere of nothingness” means passing beyond the sphere of nothingness and directly entering concentration; this is called completely transcending the sphere of nothingness.

“Neither perception nor non-perception” means that, having become serene in that sphere of nothingness, one directs the mind toward cultivating another concentration; this is called the sphere of neither perception nor non-perception. “The sphere of neither perception nor non-perception” means that the mind and mental factors enter the sphere of neither perception nor non-perception; hence it is called the sphere of neither perception nor non-perception.

What does the sphere of neither perception nor non-perception mean? Discriminative perception is abandoned so that, within the absence of perception, a subtle remnant of perception remains; hence it is neither perception nor non-perception, the sphere of neither perception nor non-perception. “Entering and abiding in the concentration of the sphere of neither perception nor non-perception” means attaining concentration in that sphere, passing beyond the sphere of nothingness, accomplishing the three aspects and three kinds of wholesome qualities, fulfilling the ten characteristics, possessing the twenty-two associated virtues, and abiding in serenity.

The result of cultivating the Concentration of Neither Perception nor Non-Perception is the merit of being reborn in the realm of Neither Perception nor Non-Perception. As explained previously, through the merit of cultivating the Concentration of Neither Perception nor Non-Perception, one is reborn after death in the celestial realm of Neither Perception nor Non-Perception and has a lifespan of eighty-four thousand kalpas.

Question: Why is the sphere of neither perception nor non-perception spoken of, but not the sphere of consciousness?

Answer: Having abandoned attachment to the infinite, subtle perception arises, so the sphere of consciousness is not established.

Another question: Why does cultivating this concentration not result in the exhaustion of the defilements?

Answer: Although discriminative perception has been abandoned, one is not yet capable of seeing the Path, that is, attaining the Path of Seeing. Furthermore, this concentration is exceedingly subtle; neither perception nor non-perception cannot be discriminated, and therefore the exhaustion of the defilements is not accomplished.

Here ends the Concentration of Neither Perception nor Non-Perception.

Further explanation of the foregoing matters.

Question: Regarding concentration, what miscellaneous explanations are there?

Answer: Further explanations concern the cessation of sound, inversion, emergence, transcendence, access, applied thought, feeling, and doubt.

Cessation of sound: upon entering the First Jhana, speech ceases; upon entering the Fourth Jhana, inhalation and exhalation cease. Sound and odor cease successively. One who has entered concentration may hear a sound but cannot speak. Why is this? Because in one who has entered concentration, auditory consciousness does not come into conjunction, and therefore the sound is not cognized. Furthermore, when one has entered a form-sphere concentration, sound gives rise to disturbance. As the Blessed One said, for one absorbed in jhana, sound is a thorn, that is, an impediment.

Inversion means that, while contemplating the earth kasina, one directs the mind to the sign of earth in what is not earth.

Question: If this is so, why does it not constitute inversion?

Answer: Those four inverted perceptions are not differentiated; therefore, it should be understood that the perception of earth is itself that sign, and hence inversion does not arise.

Emergence means emerging from concentration due to five causes: pain in one’s posture, excessive involvement with sense objects, an impediment, a lack of balance in skillfulness, or one’s own volition. When one enters a formless concentration, even numerous sense objects do not cause emergence from concentration, because one abides in an imperturbable object. When one enters the Attainment of Cessation or Fruition Attainment, one may emerge because of a prior determination, but not because of any of the other causes.

Transcendence is of two kinds: transcendence by factor and transcendence by object. Passing from one form-sphere jhana to another form-sphere concentration is transcendence by factor. Passing from form-sphere jhana to form-sphere concentration, and then from form-sphere concentration to formless concentration, is called transcendence by object.

Access is proximity to all concentrations; access has five factors.

Applied thought is eliminated from the Second Jhana onward, continuously, so that applied and sustained thought are absent.

Feeling is eliminated from the Fourth Jhana onward, continuously, and one passes beyond it into equanimity.

Doubt means that, because all sensual desire has not yet been entirely eradicated, even when one abides in the sphere of neither perception nor non-perception, a residue remains; it is like someone who, fearing a venomous snake, climbs a tall tree to escape it.

There are four kinds of people who cannot attain concentration and will certainly fall into the evil destinies: those who, without due cause, commit one of the five heinous offenses, and those who hold wrong views.

Here ends the Miscellaneous Section and the Earth Kasina.

-ooOoo-

Chapter 8, Section 2 (continued): The Other Kasinas

Question: What is the water kasina? What are the cultivation, sign, function, manifestation, and benefits of the water kasina? How is the sign of the water kasina apprehended?

Answer: When the mind takes the sign of water as its object, this is the Water Totality. When the mind abides there without distraction, this is the cultivation of the Water Totality. Directing the mind intently toward the Water Totality is its characteristic. Unceasing attention to water is its function. The mind’s not giving rise to any thought apart from the sign of water is its domain.

The Water Totality has five benefits distinct from those of the Earth Totality: ⁽¹⁾ one can enter and emerge from water with ease; ⁽²⁾ one can cause the earth, mountains, and palaces to tremble; ⁽³⁾ one can cause rain to fall; ⁽⁴⁾ one can cause the body to produce water; ⁽⁵⁾ one can cross rivers and seas. The other benefits of the Water Totality are the same as those of the Earth Totality. When one cultivates the Water Totality, one sees water everywhere.

How does one apprehend the sign of the Water Totality? While contemplating the Water Totality, one apprehends the sign of that totality, whether from natural water or artificially prepared water. One who has long practiced meditation can apprehend the sign of water even in places where there is no water. Upon seeing water in a well, jar, marsh, pond, river, lake, great river, or ocean, that person contemplates it and causes the sign of water to arise. This differs from a beginner in meditation, who is not yet sufficiently skilled to apprehend the sign of water in places where there is no water.

A beginner practicing meditation on the Water Totality should seek a secluded place, whether in a monastery dwelling or a rocky cave, that is neither dark nor exposed to glaring sunlight, and is free from wind, dust, mosquitoes, and every other impediment. There, on level ground, one should dig a hole in which to set a bowl or basin, then fill it with perfectly clear rainwater, unmixed with any other color, up to the rim of the basin or mouth of the bowl and level with the ground. Its circumference should be about one fathom. One should then sit and direct the mind to the perception of water.

There are three practices by which the sign of water arises and is apprehended by the mind: ⁽¹⁾ one should observe it evenly and steadily; ⁽²⁾ one should observe it skillfully; ⁽³⁾ one should remain apart from disturbance. The other practices to be undertaken are the same as those explained in detail concerning the Earth Totality, up to the sphere of neither-perception-nor-non-perception.

Here ends the Water Totality.

Question: What is the Fire Totality? What are its cultivation, characteristic, function, domain, and benefits? How is the sign of fire apprehended?

Answer: When the mind continually remains with the sign of fire, this is the Fire Totality. When the mind abides in the sign of fire without distraction, this is the cultivation of the Fire Totality. Skillfully directing the mind toward the sign of fire is the characteristic of the Fire Totality. Unceasing attention to fire is its function. Giving rise to no perception apart from fire is its domain.

The Fire Totality has five benefits: ⁽¹⁾ one can produce smoke, fire, and heat; ⁽²⁾ one can see other objects through fire; ⁽³⁾ one can produce fire to burn objects; ⁽⁴⁾ one can burn other objects at will; ⁽⁵⁾ through the power of its radiance, one can discern fire. Its other benefits are the same as those of the Earth Totality. When one cultivates the Fire Totality, one sees fire everywhere.

How does one apprehend the sign of fire? While contemplating the Fire Totality, one apprehends the sign of fire, whether from a fire one has prepared or from a natural fire. One who has long practiced meditation, upon seeing a grass fire, wood fire, forest fire, or burning house blazing fiercely, contemplates it accordingly and sees the counterpart sign of fire arise within the mind.

This differs from a beginner in meditation, who can see the sign of fire only in a prepared place and is not sufficiently skilled to apprehend the sign of fire from natural fires.

That person should first gather dry brushwood and pile it in a secluded place, then set it alight at sunrise or sunset. When kindling it, one should begin from below. When looking at the flames and smoke, one should not attend to them, but should direct attention solely to causing the sign of fire to arise in the very center of the blaze.

There are three ways to cause the sign of the Fire Totality to arise and to apprehend it: ⁽¹⁾ one must observe it evenly and steadily; ⁽²⁾ one must do so skillfully; ⁽³⁾ one must remain apart from disturbance, as explained previously.

Here ends the Fire Totality.

Question: What is the Air Totality? What are its cultivation, characteristic, function, domain, and benefits? How is the sign of air apprehended?

Answer: When the mind continually remains with the sign of air, this is the Air Totality. When the mind abides in the sign of air without distraction, this is the cultivation of the Air Totality. Directing the mind outward from the Air Totality is the characteristic of the Air Totality. Unceasing thought of air is its function. Never directing attention to any other thought is its domain.

The Air Totality has three particular benefits distinct from the other totalities: ⁽¹⁾ one can travel freely with the wind; ⁽²⁾ one can cause wind to arise; ⁽³⁾ one can direct the mind so as to obtain coolness. Its other benefits and the skillful means of cultivating it are the same as those of the Earth Totality.

How is the sign of air apprehended? A beginner in meditation who is practicing the Air Totality apprehends the sign of air in two ways: through sight or through touch.

How does one apprehend the sign of air through sight? Whether in a sugarcane garden, a bamboo grove, or a place thick with trees, the meditator gives rise to the perception of air by observing their movement in the wind. This is the perception of air. There are three ways to apprehend the sign of air: ⁽¹⁾ observing it evenly and steadily; ⁽²⁾ doing so skillfully; ⁽³⁾ avoiding disturbance.

How does one apprehend the sign of air through touch? A beginner in meditation goes to a secluded place, makes a small hole in a wall, inserts a hollow bamboo tube through it, and sits nearby so that the wind passing through touches the body, while directing attention to apprehend the sign of air. One who has long practiced meditation, however, wherever one may be—walking, standing, lying down, or sitting—when the wind blows and touches the body, contemplates the sign of air accordingly, causing the counterpart sign of air to arise within the mind. This differs from a beginner in meditation.

Here ends the Air Totality.

Question: What is the Blue Totality? What are its cultivation, characteristic, function, domain, and benefits? How is the sign of blue apprehended?

Answer: When the mind continually remains with the sign of blue, this is the Blue Totality. When that mind abides in the sign of blue without distraction, this is the cultivation of the Blue Totality. Directing the mind outward from the Blue Totality is the characteristic of blue. Unceasing perception of blue is its function. Having no perception other than the perception of blue is its domain.

The Blue Totality has four particular benefits: ⁽¹⁾ by taking the Blue Totality as its object, the mind attains pure liberation; ⁽²⁾ one gains mastery over blue, as over a blue flower; ⁽³⁾ one can transform all things into blue; ⁽⁴⁾ one sees blue everywhere.

How is the blue sign apprehended? One apprehends the sign of the Blue Kasiṇa either in a natural object or in something prepared. Unlike a beginner, an experienced meditator does not apprehend the blue sign only in a prepared object, but apprehends it everywhere. Whether in a blue flower, a blue garment, or any blue color seen before the eyes, whether pleasing or displeasing, the counterpart sign of the blue sign arises in the mind. A beginner, however, cannot apprehend the blue sign in a natural object, but can apprehend it only in something prepared. Observing skillfully, one uses a garment, a board, or a wall, and blue Asita flowers to make a triangular or quadrangular mandala, surrounding its outer edge with another color so as to form the blue field.

The blue sign is apprehended in three ways: through even and steady observation, through skillfulness, and through avoidance of distraction. The remainder has already been explained above in connection with the other kasiṇas.

Here ends the Blue Kasiṇa.

Question: What is the Yellow Kasiṇa? What are its cultivation, characteristic, function, domain, and benefits? How is the yellow sign apprehended?

Answer: When the mind continually attends to the yellow sign, this is the Yellow Kasiṇa. When that mind abides undistracted upon the yellow sign, this is cultivation of the Yellow Kasiṇa. The extending of the mind outward from the Yellow Kasiṇa is its characteristic. The uninterrupted perception of yellow is its function. Not attending to any other perception is the domain of the Yellow Kasiṇa.

The Yellow Kasiṇa has three distinctive benefits not shared by the other kasiṇas: ⁽¹⁾ with the mind taking the Yellow Kasiṇa as its object, one attains pure liberation; ⁽²⁾ one can master the yellow color of other kinds of yellow flowers; ⁽³⁾ through cultivating the Yellow Kasiṇa, one sees yellow everywhere.

How is the yellow sign apprehended? While contemplating the Yellow Kasiṇa, one apprehends the perception of yellow either in a natural object or in something otherwise prepared. An experienced meditator, wherever he may be, upon seeing a yellow flower, a yellow garment, or any other yellow object, can cause the counterpart sign of the yellow sign to arise in the mind from that object, whether it is pleasing or displeasing.

It is otherwise for a beginner in meditation. He must contemplate something prepared beforehand before the yellow sign can arise in his mind. Skillfully cultivating the Yellow Kasiṇa, he uses a garment, a board, or a wall and yellow Kanikāra flowers to make a triangular or quadrangular mandala, surrounding it with another color, and directs his attention so that the perception of yellow arises.

That sign is apprehended in three ways: ⁽¹⁾ through even and steady observation; ⁽²⁾ through skillfulness; and ⁽³⁾ through avoidance of distraction. The remainder is as explained above.

Here ends the Yellow Kasiṇa.

Question: What is the Red Kasiṇa? What are its cultivation, characteristic, function, domain, and benefits? How is the red sign apprehended?

Answer: When the mind continually attends to the red sign, this is the Red Kasiṇa. When that mind abides undistracted upon the red sign, this is cultivation of the Red Kasiṇa. The extending of perception outward from the red sign is the characteristic of the Red Kasiṇa. When perception does not depart from the perception of red, this is the function of the Red Kasiṇa. Never attending to anything other than the perception of red is the domain of the Red Kasiṇa.

The Red Kasiṇa has four distinctive benefits not shared by the other kasiṇas: ⁽¹⁾ with the mind taking the Red Kasiṇa as its object, one attains pure liberation; ⁽²⁾ by entering into the color red, the mind gains mastery over other colors; ⁽³⁾ one transforms other things into red; ⁽⁴⁾ one sees red everywhere. Its remaining benefits are the same as those of the Earth Kasiṇa.

How is the red sign apprehended? To apprehend the red sign is to contemplate the Red Kasiṇa, either in a natural object or in something prepared. An experienced meditator can apprehend the red sign in a natural object.

Upon seeing a red flower, a red garment, or a red color, he causes the counterpart sign of the red sign to arise in the mind from that object, whether it is pleasing or displeasing. It is otherwise for a beginner in meditation. For him, the red sign arises only from prepared objects and not from natural ones.

Skillfully cultivating the Red Kasiṇa, he uses a garment, a board, or a wall, together with red pigment or vermilion the color of the Bandhujīvaka flower, to make a triangular or quadrangular mandala. He then surrounds it with another color and thereby causes the perception of red to arise.

There are three ways of apprehending the sign: through even and steady observation, through skillfulness, and through avoidance of distraction, as clearly explained above.

Here ends the Red Kasiṇa.

Question: What is the White Kasiṇa? What are its cultivation, characteristic, function, domain, and benefits? How is the white sign apprehended?

Answer: When the mind continually attends to the white sign, this is the White Kasiṇa. When that mind abides undistracted upon the white sign, this is cultivation of the White Kasiṇa. The extending of the mind outward from the white sign is the characteristic of the White Kasiṇa. When perception never departs from the perception of white, this is the function of the White Kasiṇa. Never attending to anything other than the white sign is the domain of the White Kasiṇa.

The White Kasiṇa has eight distinctive benefits: ⁽¹⁾ with the mind taking the White Kasiṇa as its object, one attains pure liberation; ⁽²⁾ one attains whiteness; ⁽³⁾ one excludes the intrusion of other colors; ⁽⁴⁾ one overcomes indolence; ⁽⁵⁾ one acquires the divine eye; ⁽⁶⁾ one dispels darkness; ⁽⁷⁾ one gives rise to radiant light; ⁽⁸⁾ one sees white everywhere. Its other benefits are the same as those of the Earth Kasiṇa.

How is the white sign apprehended? To apprehend the white sign is to contemplate the White Kasiṇa and cause the white sign to arise, either in a natural object or in something prepared. An experienced meditator can cause the white sign to arise from a natural object.

Upon seeing a white flower, a white garment, a white color, the bright moonlight, brilliant sunlight, the stars, or a round mirror, he relies upon what was first seen to cause the counterpart sign of the white sign to arise in the mind, whether it is pleasing or not. It is otherwise for a beginner in meditation. He cannot cause the white sign to arise from a natural object, but must skillfully rely upon a garment, a board, a wall, sunlight, or the stars, using that color to make a triangular or quadrangular mandala, surrounding it with another color, and thereby causing the white sign to arise.

There are three ways of apprehending the white sign: ⁽¹⁾ through even and steady observation; ⁽²⁾ through skillfulness; and ⁽³⁾ through avoidance of distraction, as explained above.

Here ends the White Kasiṇa.

Question: What is the Light Kasiṇa?

What are its cultivation, characteristic, function, domain, and benefits?

How is the light sign apprehended?

Answer: The mind continually gives rise to the sign of light; this is the Light Kasiṇa. When that mind abides undistractedly upon the luminous sign, this is the cultivation of the Light Kasiṇa. When the mind is extended outward from the luminous sign, this is the characteristic of the Light Kasiṇa. Never departing from the luminous sign is the function of the Light Kasiṇa. Giving attention to no perception other than the perception of light is the domain of the Light Kasiṇa.

The merits of the Light Kasiṇa are the same as those of the White Kasiṇa. One who cultivates the Light Kasiṇa sees light everywhere.

How is the luminous sign apprehended? While one is observing the Light Kasiṇa, the luminous sign arises; this is the apprehension of the luminous sign, whether from a natural object or from something prepared and fashioned. One long practiced in meditation can apprehend the luminous sign everywhere from natural objects.

Upon seeing the bright moonlight, radiant sunlight, the light of a lamp, or a jewel, the counterpart sign of light arises in the mind from that preliminary sign, whether the object is agreeable or disagreeable. This is not so for one newly practicing meditation. Such a person can apprehend the sign without distraction only from something fashioned, but not from a natural object.

One who wishes to cultivate the Light Kasiṇa skillfully should approach a wall facing east or west, fill a bowl with water, and place it where sunlight falls upon it. The light reflected from it forms a mandala, and by means of that mandala the luminous sign arises.

There are three ways to apprehend the luminous sign: ⁽¹⁾ through steady and equanimous observation; ⁽²⁾ through skillfulness; and ⁽³⁾ through freedom from distraction, as explained previously.

Here ends the Light Kasiṇa.