解脫道論

Chapter 8.2: The Practice Gateway

Here one seeks the ground of the second jhana. One contemplates the faults of the first jhana and the two kinds of merit.

At that time, when the meditator wishes to arouse the joy of the second jhana, he first attains mastery over the first jhana. Why is this?

If he has not attained mastery over the first jhana, although he contemplates removing applied thought and sustained thought and wishes to attain the second jhana, he will ultimately fall away. In the end, he will be incapable of arousing the second meditative absorption. Nor will he be able to enter the first jhana.

As the Blessed One taught, for those bhikkhus he gave the simile of a young mountain ox. That young ox was foolish and did not know its feeding ground. Because it did not yet know the path, it wished to go far away and thought to itself: “Now I shall go where I have not gone before, eat grass I have not eaten before, and drink water I have not drunk before.” Before its forelegs were firmly planted, its two hind legs hastened to move.

It stumbled and could not stand securely or advance. In the end, it could not reach the place it had never reached before. Nor could it eat the grass it had never eaten before.

Likewise, it could not drink the water it had never drunk before. Then it thought again, but still could not reach it. In precisely the same way, bhikkhus who have always been concerned with food and drink are foolish and have not attained understanding; they do not know where to go and do not clearly understand entering the first jhana through seclusion from sensual desire.

They do not cultivate this Dharma or train extensively in it. Persisting in their own notions, they wish to enter the second jhana, separated from applied thought and sustained thought, but cannot establish themselves securely. Then they think: “I cannot enter the second jhana, separated from applied thought and sustained thought.” They wish to turn back and enter the first jhana born of seclusion from sensual desire.

Foolish bhikkhus such as these resemble that young ox that did not understand how to walk. Therefore, one should cultivate the first jhana and make the mind masterful in it. Before eating as well as after eating, at the beginning and end of the night, one enters it joyfully according to one’s inclination.

Whether wishing to remain for a long or short time, one does so at will, without doubt or hesitation. Thus one enters and emerges for contemplation, whether from one occasion to many occasions, entering and emerging repeatedly. If, from one occasion to many occasions, one attains mastery over that first jhana and delights in such mastery, one arouses the second jhana and transcends the first jhana.

One then reflects: “This first jhana is coarse; the second jhana is subtle.” One sees danger in the first jhana and merit in the second jhana.

Question: What are the dangers of the first jhana?

Answer: It is close to the hostile five hindrances, and the movements of sensual desire, applied thought, and sustained thought. The body becomes indolent, and the mind becomes distracted and agitated. All these factors constitute a coarse state of concentration.

It cannot serve as an abiding basis for the attainment of supernormal powers. Thus, delight in the first jhana does not lead to a superior state. These are called the dangers of the first jhana.

The merits of the second jhana counteract these dangers. Having contemplated the dangers of the first jhana, one then sees the merits of the second jhana. In all these matters, one enters into the sign, directs the mind, and cultivates the second jhana.

One does not direct the mind toward conjunction with the first jhana. One does not direct the mind toward applied thought or sustained thought, but toward the mastery of rapture and bliss born of concentration, causing the mind to receive and retain them. When the meditator directs the mind in this way, before long applied thought and sustained thought cease.

Concentration arises, together with mastery of rapture and bliss, causing the mind to abide securely. This is called the four-factored second jhana. When applied thought and sustained thought have ceased for that meditator, inner confidence arises and the mind becomes unified, without applied thought or sustained thought.

With rapture and bliss born of concentration, he enters the second jhana. In this sequence, he enters into all its merits. The cessation of applied thought and sustained thought means that they have been properly distinguished and understood.

The cessation of applied thought and sustained thought is also called their abandonment.

Question: Why do applied thought and sustained thought cease?

Answer: Here, applied thought and sustained thought are dangers belonging to the first jhana, together with all their roots and all the dangers associated with them. Because their roots, applied thought, and sustained thought are all removed, applied thought and sustained thought cease. Furthermore, by abandoning the lower, coarser jhana, one attains the higher, finer jhana. Thus they are successively brought to cessation. Direct realization within is called “internal.” There are three kinds of internality: first, the internally internal; second, internal concentration; and third, the internal sphere of activity.

What is called the internally internal?

It means the six internal ayatanas. Internal concentration abides in the four contemplations of the body; this is called internal concentration. The internal sphere of activity is inwardly directed attention and reflection; that is, this nature does not go outward but gathers within. This is called the internal sphere of activity. In this discourse, the internally internal may be delighted in. Confidence is right faith, right reflection, and the growth of faith. This is called confidence. It is present within the mind. Therefore, it is called inner confidence.

What is the characteristic of inner confidence? What is its function? What is its manifestation? What is its basis?

– Non-distraction is the characteristic of inner confidence. Tranquillity is its function. Uncloudedness is its manifestation; applied thought and sustained thought are its basis. “The mind becomes unified” means that the mind abides in right concentration. This is the meaning of the mind becoming unified.

What does it mean for the mind to become unified?

– “Mind” here means the faculty of thought. “One” is mindfulness; it is so named because this nature arises from hearing the teachings of the treatises. “Nature” here means its intrinsic character. In this second jhana, one-pointedness of mind can bring applied thought and sustained thought to cessation; it arises through unity. This is called the mind becoming unified.

What is the characteristic of the mind becoming unified? What is its function? What is its manifestation? What is its basis?

– Correct concentration is its characteristic; tranquillity is its function; freedom from disturbance is its manifestation; the cessation of applied thought and sustained thought is its basis.

Question: Why are confidence and the unification of mind not included within the first jhana?

Answer: Because applied thought and sustained thought make the first jhana turbulent, it becomes defiled; inner confidence and unification of mind are therefore not pure. It is like water stirred by wind and waves, in which the reflection of one’s face cannot be seen whole. Likewise, applied thought and sustained thought in the first jhana are waves. Because these waves move, stability is not attained. Inner confidence and the mind’s unified confidence are therefore impure. Thus, as factors of jhana, they are not included within the first jhana.

“Without applied thought and without sustained thought” means that applied thought has been abandoned, and thus there is no applied thought; sustained thought has been relinquished, and thus there is no sustained thought.

Question: “With the cessation of applied thought and sustained thought” and “without applied thought and without sustained thought” are two expressions for abandoning applied thought and sustained thought. Why are both stated?

Answer: The cessation of applied thought and sustained thought means bringing inner confidence into manifestation. One-pointedness of mind is the cause; there is neither applied thought nor sustained thought. Through manifest tranquility, the sublime characteristic of rapture and happiness is accomplished.

Furthermore, the cessation of applied thought and sustained thought means that, through these very factors of applied thought and sustained thought, one sees their excessive faults and abandons those troublesome states; thus there is neither applied thought nor sustained thought. Applied thought and sustained thought belonging to the realm of form are cut off. Furthermore, the state without applied thought and without sustained thought is of two kinds.

The first is becoming free from applied thought and sustained thought without employing applied thought and sustained thought; the second is becoming free from applied thought and sustained thought through the cessation of applied thought and sustained thought. In the case of the five consciousnesses and the third jhana, and so forth, one becomes free from applied thought and sustained thought without bringing about their cessation through applied thought and sustained thought.

In the second jhana, however, it is through the means of tranquility. Through the cessation of applied thought and sustained thought, one becomes free from applied thought and sustained thought. These are the two meanings being taught.

“Born of concentration” means arising from concentration. The first jhana arises from that knowledge. The second jhana comes into being by arising from the concentration of the first jhana.

Furthermore, “concentration” means that in the second jhana it arises together with one-pointedness of mind. Rapture and happiness born of concentration: rapture and happiness are the first distinction. It is called the second jhana in dependence upon the first.

This is the attainment of the second jhana. It means entering the second jhana. Jhana consists of inner confidence, rapture, happiness, and one-pointedness; hence it is called jhana.

To enter and abide in the attainment means to attain the second jhana, separated from two factors and endowed with two factors, complete in three kinds of wholesome qualities and ten characteristics, and associated with twenty-three virtues. This is abiding in the virtue of the heavenly realm. One is reborn among the Radiant Devas, as was explained extensively at the beginning.

In the heavenly realm there is rapture and happiness born of concentration; because it transcends the dwelling place of human beings, it is called a heavenly abode.

Therefore, the Blessed One told the bhikkhus: “Suppose there were a pool whose water arose from within, with no inflow from the four directions, and which was not filled by rain or dependent upon the season. A spring would well up within it, cooling and permeating it as its waters flowed. Even so, bhikkhus, the rapture and happiness born of concentration suffuse this body, making it cool; no part remains unpervaded. Rapture born of concentration permeates the whole body, like the water of that spring.”

When that meditator enters the second jhana, this can be understood concerning the body: just as water does not flow into the pool from the four directions and does not come from rain falling from the sky, so the cessation of applied thought and sustained thought can be understood. Just as the water issues from that spring and completely fills the pool without causing agitation, so it is with rapture and happiness born of concentration.

This is called completely filling the material body without giving rise to mental distraction. Just as cool water makes the entire body cool everywhere, so it is with rapture and happiness born of concentration. All of this is called the complete suffusion of the material body, the result of cultivating concentration.

Such is the virtue that brings rebirth among the Radiant Devas.

This second jhana is of three kinds: inferior, middling, and superior. A meditator who cultivates the inferior jhana is reborn after death among the Devas of Limited Radiance, with a lifespan of two eons. One who cultivates the middling jhana is reborn among the Devas of Measureless Radiance, with a lifespan of four eons. One who cultivates the superior jhana is reborn among the Radiant Devas, with a lifespan of eight eons.

Recollection of the Faults of the Second Jhana

At that time, after the meditator has cultivated the second jhana and attained mastery over it, he understands that the second jhana is coarse and the third jhana is tranquil. Knowing the faults of the second jhana and seeing the virtues of the third jhana, he develops the third jhana.

Why is the second jhana faulty?

It is close to applied thought and sustained thought, which are factors of concentration. Because it is associated with all-pervading rapture, the jhana is coarse. When rapture reaches fullness, the mind becomes filled with exhilaration and is unable to emerge from the jhana factor. If one becomes attached to rapture, it is immediately lost. If one knows that it can be lost, then it is not lost. One is unable to undertake the realization of supernormal powers; and if one delights in the second jhana, one cannot attain the superior part. Thus one should know the faults of the second jhana. Seeing the virtues of the third jhana is the remedy for this.

Having contemplated the faults of the second jhana and again seen the virtues of the third jhana, one directs the mind to the sign of the totality, causing rapture to cease, and sustains the mind by means of happiness born from the cessation of rapture, directing the mind in this way. Without awaiting happiness devoid of rapture, one makes the mind secure and clearly understands the factors of the third jhana. Because that meditator is not defiled by rapture, he attains equanimity, mindfulness, and knowledge, and experiences happiness with the body.

The noble ones declare: “Endowed with equanimity, mindfulness, and knowledge, he dwells happily in the attainment of the third jhana.” This is the virtue of the totality that is undefiled by rapture. Rapture has already been distinguished above. “Undefiled” means that, with rapture abandoned, one attains abiding in equanimity.

What is equanimity?

It is equanimity and protection; neither retreating nor advancing, it is evenness of mind. This is the meaning of equanimity. There are eight kinds of equanimity: equanimity as feeling, equanimity in energy, equanimity regarding views, equanimity as a factor of awakening, immeasurable equanimity, sixfold equanimity, equanimity as a jhana factor, and equanimity of purification.

Equanimity as feeling pertains to the five faculties. At times one does not attend to the sign of equanimity. One relinquishes for the sake of energy.

“Suffering and its origin I am now abandoning”—this is the attainment of equanimity. Relinquishing views and cultivating the factors of awakening is called equanimity as a factor of awakening. Loving-kindness, compassion, sympathetic joy, and equanimity constitute immeasurable equanimity.

When the eye sees forms, there is neither suffering nor pleasure, and equanimity arises. This is sixfold equanimity. Because one is undefiled, one comes to abide in equanimity.

This is equanimity as a jhana factor. Equanimity and mindfulness are purified. This is equanimity of purification.

Of these eight kinds of equanimity, apart from equanimity as feeling, the other seven states of equanimity are equanimity as impartiality.

Furthermore, equanimity is also of three kinds. The first is equanimity in balanced engagement; the second involves little activity; the third involves no activity. In every undertaking of meditation, there is the balanced application of the means of jhana, neither hurried nor sluggish. This is called equanimity in balanced engagement. This is the lower equanimity, close to the second jhana, and it can cut off an exhilarated mind. If the mind engages in no activity, this is called equanimity involving little activity. This equanimity is close to the third jhana. It can cut off every exhilarated state of mind; body and mind remain unmoved, and the mind has no concern with activity. This is called equanimity without activity. This equanimity is close to the fourth jhana.

What is its characteristic? What is its function? What is its manifestation? What is its proximate cause?

– Impartiality is its characteristic; nonattachment is its function; freedom from activity is its manifestation; freedom from defilement is its proximate cause.

Question: Why is this equanimity spoken of in relation to this jhana, but not in relation to the second or first jhana?

Answer: Those are states filled with rapture, in which the mind’s attachment has not yet ceased. Because rapture and happiness are taken as their objects, attachment has not ceased, and great exhilaration pervades body and mind. Therefore, equanimity is not spoken of in connection with those two kinds of jhana, for it is not yet complete. In this third jhana, there is no defilement by rapture, and because the characteristic of attachment has ceased, equanimity arises as a jhana factor. Thus this jhana factor gains mastery. Therefore, it is said: “Equanimous, mindful, and possessed of clear knowledge.”

What is mindfulness?

Mindfulness follows after that which is recollected; it is awareness, remembrance, and non-forgetfulness. Mindfulness means the faculty of mindfulness, the power of mindfulness, and right mindfulness. This is called mindfulness.

Question: What is the characteristic of mindfulness? What is its function? What is its manifestation? What is its proximate cause?

Answer: Recollection is its characteristic; non-confusion is its function; guarding is its manifestation; the four establishments of mindfulness are its proximate cause.

Why is it called knowledge?

Understanding is wisdom. This clear knowledge is called knowledge. Clear knowledge is of four kinds: knowledge of purpose, knowledge of intrinsic nature, knowledge free from delusion, and knowledge of the field of activity. Here, knowledge of purpose pertains to the four postures. Knowledge of intrinsic nature is entry into the sphere of emptiness. Knowledge free from delusion is knowing the eight worldly phenomena. Knowledge of the field of activity means that, concerning the domain of an object, in this discourse knowledge of the field of activity is that which may be adopted.

Question: What is the characteristic of knowledge? What is its function? What is its manifestation? What is its proximate cause?

Answer: Non-delusion is its characteristic; taking an object is its function; investigation of phenomena is its manifestation; right attention is its proximate cause.

Question: Why are mindfulness and clear knowledge present everywhere, without deficiency?

Answer: If a person loses mindfulness, clear knowledge does not arise, and without abandoning craving, the access to jhana does not arise.

Question: Why is this said of the third jhana, but not of the second and first jhanas?

Answer: Here, rapture is foremost; when the coarse jhana factor has ceased, right concentration becomes subtle. This concentration enters a subtle sphere, and this right knowledge is capable of giving rise to the third jhana. Therefore, one gains mastery over the jhana factors.

Furthermore, this jhana readily arises and reaches that sphere of bliss. Yet where its savor is intense, it may also render the mind dull. This is called a prior sphere.

Therefore, having attained mastery over this jhana, one becomes capable of patiently abandoning rapture. Moreover, rapture and bliss are said to be close companions. Therefore, mindfulness and knowledge discern them.

When there is bliss without rapture, one abides in the accomplishment of that state. Just as a calf follows its mother without pressing both ears against its mother’s body, so too there is bliss without rapture. By discerning bliss with mindfulness and knowledge, one is able to abide within the sphere of practice.

If one does not gradually discern it, one again enters rapture and the jhana becomes subject to regression. Because one has mastery over these jhana factors, mindfulness and knowledge are spoken of; and because equanimity, mindfulness, and knowledge are accomplished, it is said that one possesses equanimity and mindful awareness and experiences bliss with the body.

Question: In what does the mind rejoice?

Answer: What is received by the mind is mental bliss. The receptive experience arising from mental contact is the mind’s pleasant feeling. This is the meaning of bliss.

Question: What is the body?

Answer: The aggregate of perception and the aggregate of formations are called the body. This bliss is experienced by that body; therefore, it is called experiencing bliss with the body.

Question: Why is this bliss without rapture? Is it not the body that experiences it?

Answer: In the third jhana, the faculty of pleasure ceases. Why, then, did the Blessed One say that in the third jhana the faculty of pleasure ceases, yet this is the bliss of which the Noble Ones speak? Here, the Noble Ones are the Buddha and his disciples. Having disclosed it in accordance with beings’ capacities, they established the teaching, distinguished it, and explained it. This is called the speech of the Noble Ones.

Question: Why do the Noble Ones speak of this body and not of another sphere?

Answer: This third jhana readily arises and reaches that sphere of bliss. There, however, no pleasant feeling is experienced. The Noble One inclines toward abiding in bliss.

This is the accomplishment of the Noble Ones. The Noble Ones say that this jhana excels in the accomplishment of equanimity. Possessing mindfulness and abiding in bliss, one accomplishes equanimity, mindfulness, and bliss.

This is the accomplishment of discernment. One enters the third jhana. Since this third state depends upon the second in name, it is called the third.

The third jhana consists of equanimity, mindfulness, right knowledge, bliss, and one-pointedness. This is the meaning of the accomplishment of jhana. To enter and abide means that one has attained the second jhana, departed from one factor and possesses five factors, accomplished three kinds of goodness, fulfilled ten characteristics, and is associated with twenty-two merits.

One is reborn in the heaven of Refulgent Purity, as was explained regarding the first jhana. Dwelling in a heavenly realm, one abides in bliss without rapture; because this realm transcends the human realm, it is called a heavenly realm.

Therefore, the Blessed One taught the bhikkhus:

“Thus, bhikkhus, in a pond there may be blue lotuses, red lotuses, and white lotuses. If blue lotuses, red lotuses, and white lotuses are born in the water, grow through the water, arise from the water, and remain immersed in the water, then from their roots to their tips they are entirely filled with water. Even so, bhikkhus, one suffuses this body throughout with bliss devoid of rapture.

With bliss devoid of rapture, one pervades the entire body and mind. Just as blue lotuses, red lotuses, and white lotuses arise from the water, so, upon entering the third jhana, this body should be understood as resembling a stalk born in water, entirely filled from its root to its tip. Even so, upon entering the third jhana, one pervades the entire body and mind with bliss devoid of rapture, cultivating concentration and its result.

Thus, the merit of this practice leads to rebirth in the heaven of Refulgent Purity.” This third jhana is of three kinds: superior, middling, and inferior.

When a meditator cultivates the inferior jhana, at the end of life that person is reborn in the heaven of Minor Purity and has a lifespan there of sixteen eons. One who cultivates the middling jhana is reborn in the heaven of Boundless Purity and has a lifespan there of thirty-two eons. One who cultivates the superior jhana is reborn in the heaven of Refulgent Purity and has a lifespan there of sixty-four eons. Having been mindful of the third jhana, the meditator who has practiced in this way gains mastery of the bliss belonging to the realm of the third jhana. To arouse the fourth jhana, one transcends the third jhana. The third jhana is coarse; the fourth jhana is subtle. One sees the defects of the third jhana and also sees the merits of the fourth jhana.

What are the defects of the third jhana?

Rapture is nearby as an adversary, and the factor of bliss in right concentration is coarse. One cannot endure it and attain the higher knowledges through jhana. The third jhana does not become a superior state; therefore, one sees these as the defects of the third jhana.

One sees the fourth jhana as meritorious, for it is the remedy. Having seen this, the meditator regards the third jhana as defective and the fourth jhana as meritorious. That meditator alone attends to the sign of the totality, causing what has arisen to cease and bliss to cease.

By thus attending while sustaining the mind in equanimity, before long, through the path of equanimity, the mind is firmly liberated in the factors of the fourth jhana. That meditator has abandoned bliss. With the prior abandoning of pain, and with joy and sorrow having ended, one enters and abides in the fourth jhana, which is neither painful nor pleasant and is accomplished in the purity of equanimity and mindfulness.

This is the sphere in which all merits are entered. “Abandoning bliss” means abandoning bodily pleasure. One who has abandoned pain is said to have abandoned bodily pain.

Prior joy and sorrow have ended. Joy is mental pleasure, and sorrow is mental pain. All have been completely extinguished.

Question: Where are bliss, pain, and sorrow abandoned and extinguished?

Answer: They cease in the first jhana. Yet concerning this fourth jhana, the Buddha spoke of the cessation of pain.

Question: In what sphere does the faculty of pain arise and then disappear without remainder?

Answer: The Buddha told the bhikkhus: “Upon accomplishing the first jhana, one is secluded from sensual pleasures. In this sphere, the faculty of pain that has arisen disappears without remainder.”

Question: Why does the faculty of pain cease in the first jhana?

Answer: Because rapture is complete, the body is at ease. Because the body is at ease, the faculty of pain ceases, for it has been abandoned by means of its remedy. Therefore, the faculty of pain ceases in the first jhana. In the second jhana, the faculty of sorrow ceases, and thus the root of grief is eliminated. As the Buddha taught: “In what sphere does the faculty of joy arise and then cease without remainder?”

For this bhikkhu, applied thought and sustained thought have ceased. Entering and abiding in the attainment of the third jhana, in this sphere the root of sorrow that has arisen disappears without remainder.

Why does the root of sorrow cease in the second jhana?

If applied thought and sustained thought persist for a long time, following one another, the body becomes weary and the mind becomes sluggish. When the mind becomes sluggish, the root of sorrow immediately arises. In the second jhana, applied thought and sustained thought cease; therefore, it is said that the faculty of sorrow ceases. The third jhana is the sphere in which pleasure ceases, as the Blessed One taught.

In what sphere does the faculty of pleasure arise and, when it ceases, cease without remainder?

Bhikkhus, through being separated from rapture, one enters and abides in the attainment of the third jhana; therefore, in this sphere the faculty of pleasure that has arisen ceases without remainder.

Question: Why does the faculty of pleasure cease in the third jhana?

Answer: Because rapture ceases, and because rapture is the cause of pleasure, pleasure also ceases. Therefore, the faculty of pleasure ceases in the third jhana.

Question: If pain, pleasure, and sorrow have already ceased in the spheres of the three jhanas, why is their cessation spoken of in connection with this fourth jhana?

Answer: The third jhana is the path to the fourth jhana. Since feeling has ceased in the third jhana, its cessation is therefore spoken of in connection with the fourth jhana. Furthermore, because neither-painful-nor-pleasant feeling appears as the remedy, pain and pleasure are said to be counteracted by neither-painful-nor-pleasant feeling. Furthermore, in the fourth jhana the counteracting feelings are gathered together. Furthermore, with the defilements of attachment abandoned, neither-painful-nor-pleasant feeling appears after their complete and remainderless abandonment. This means that the mind neither receives nor rejects. This is the meaning of neither-painful-nor-pleasant feeling.

What is the characteristic of neither-painful-nor-pleasant feeling? What is its function? How does it manifest? And what is its proximate cause?

– Its characteristic is neutrality; its function is to remain in the middle. Its manifestation is removal, and its proximate cause is the cessation of joy.

Why is there purity of equanimity and mindfulness?

– Here, neutrality is equanimity. This is called equanimity. Mindfulness means recollection, repeated recollection, and right mindfulness. This is called mindfulness. Through equanimity, mindfulness becomes lucid and pure. This is called purity of equanimity and mindfulness.

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

Answer: This equanimity is entirely removed from all defilements. It is associated with a corresponding feeling. It becomes immovable and free from activity.

Because it is free from activity, it is associated with equanimity. This mindfulness reaches immovability and becomes free from activity. Therefore, when this mindfulness is equanimous, it becomes distinct, pure, and clear.

Fourth, depending upon that third jhana, this fourth jhana is accomplished. One who enters concentration is said to possess the equanimity, mindfulness, and one-pointedness of the fourth jhana. This means the accomplishment of jhana.

Entering and abiding means attaining that fourth jhana. One abandons one factor and possesses three factors. One accomplishes three kinds of jhana, is endowed with ten characteristics, and is associated with twenty-two virtues.

Its result is rebirth in a heavenly realm, producing the fruit of the Fruitful Heaven. Its virtues have already been explained extensively at the beginning. One who dwells in that heaven abides in equanimous pleasure, having departed from the human abode.

This is the meaning of dwelling in heaven. Therefore, the Blessed One told the bhikkhus: Suppose a person were seated with white cloth covering the body from head to foot, so that there were no part of the entire body that was not covered. Just as that white cloth would leave no place uncovered, so too, bhikkhus, one pervades the entire body with a pure and clear mind, so that there is no part untouched by that pure and clear mind; it is like a person covered in white cloth.

The meditator is likewise. It should be understood that in the fourth jhana one is removed from all defilements. Just as one covered from head to foot in white cloth is neither cold nor hot, the temperature being moderate and the body and mind purified, so one who enters the fourth jhana has neither pain nor pleasure; this is the pleasure of equanimity.

One fills the body with it and cultivates the resultant concentration. Thus, in the heavenly realm one produces the virtues of the Fruitful Heaven. Having cultivated the fourth jhana, an ordinary person at death is reborn in the Fruitful Heaven; if the mind is disenchanted, one is reborn in the Heaven of Non-Perception and has a lifespan of fifty aeons.

A śramaṇa may be reborn in the Fruitful Heaven or in one of the Five Pure Abodes. Such are the virtues of the Fruitful Heaven.

Question: Why are there lower, middle, and higher grades in the third jhana, and why is a superior resultant plane mentioned, but not in connection with the fourth jhana?

Answer: Depending upon the third jhana, there are coarse and subtle states. Therefore, by virtue of its superior factor, a Superior Resultant Plane is spoken of. The fourth jhana has reached the further shore of subtle factors. Beyond this there is no subtler factor. Therefore, for it there is no Superior Resultant Plane.

Having reviewed the fourth jhana, the meditator then gains mastery and ease in it. Wishing to arouse the concentration on space and transcend the form realm, one reflects further: “Concentration on form is coarse; concentration on space is subtle.” That meditator sees the dangers in form and also sees the virtues of concentration on space.

What are the dangers in form?

People strike one another with sticks and clubs; they engage in divisive speech and false speech; their hands and feet are cut off, and so forth, in many different ways. The eyes are afflicted by disease and pain, and there are the troubles of cold, heat, hunger, thirst, and other such conditions. These are called the dangers inherent in material form and sensual desire.

What are the dangers in the fourth jhana?

It is near to joy, which becomes an adversary; and because it depends upon form, it is called coarse. In comparison with what precedes it, its pleasure does not constitute the supreme portion. In dependence upon space there is peaceful liberation; in comparison with this, that concentration is coarse.

Thus, with regard to form, one sees the dangers in the fourth jhana and sees the virtues of concentration on space. This is its antidote. When that meditator has thus seen the dangers in form and in the fourth jhana, and has seen the virtues of concentration on space, one enters the fourth jhana and clearly comprehends the concentration on boundless space.

Emerging from that concentration, one removes the earth-kasina sign. One cultivates concentration on space, and the sign of earth disappears. Regarding the space thereby revealed, one adverts to it as boundless.

If one repeatedly adverts to it in this manner, before long the sign of earth disappears. With the disappearance of the earth sign, the mind arises and passes beyond it into space. Through mastery of the sign of space, the mind becomes settled.

That meditator, having arisen from the fourth jhana, with the disappearance of all perceptions of form, with the cessation of perceptions of resistance, and by not attending to perceptions of diversity, enters and dwells in the Sphere of Boundless Space. All this is said with reference to the complete abandoning of perceptions of form.

What are perceptions of form?

The perception arising in one who enters concentration of the form realm, known through right comprehension, is called perception of form. “Passing beyond” means that, after emerging from it, perceptions of resistance cease.

What are perceptions of resistance?

Perceptions of form, sound, odor, taste, and touch are called perceptions of resistance. Their cessation means that those perceptions have ended and are no longer attended to.

What are perceptions of diversity?

For one who has not entered concentration, perceptions and knowledge arise in association either with the mind-element or with the mind-consciousness-element and are rightly known. These are called perceptions of diversity. Not attending to these various perceptions is called non-attention to perceptions of diversity.

Question: Why is it said that one rightly passes beyond perceptions, but not that one passes beyond feeling, formations, and consciousness?

Answer: If one passes beyond perception, all those other states are also passed beyond. Why is this? If perception is not abandoned, the mind cannot arise in the higher attainment. Furthermore, because the Blessed One wished to speak of passing beyond form, he spoke of passing beyond perceptions of form. All states of concentration are governed by perception.

Question: If this is so, when one enters concentration of the form realm, are perceptions of resistance and perceptions of diversity not absent?

Answer: In one who enters concentration of the form realm, perceptions of resistance and perceptions of diversity are abandoned.

Question: Why, then, is the path not cultivated in relation to them there?

Answer: Because one is removed from form. Therefore, there they are not destroyed and are not exhausted. Upon entering the first jhana, this teaching is heard in this way.

The Buddha also taught that here one cultivates the path for becoming removed from form; therefore, here they come to be abandoned. Because they are abandoned here, there is formless concentration, the perception of an imperturbable formation, and the perception of peaceful liberation. When Kāḷāra Uddaka Rāmaputta entered the signless concentration, five hundred carts passed before him, yet he neither saw nor heard them.

Therefore, it is called the sphere of cessation. Here, “passing beyond all perceptions of form” means abandoning the states of the form realm. “The cessation of perceptions of resistance” means abandoning those perceptions.

“Not attending to perceptions of diversity” means abandoning the states of the sensual realm. Furthermore, “passing beyond all perceptions of form” indicates the imperturbability of the formless realm. “The cessation of perceptions of resistance” means abandoning external disturbance from that concentration, thereby revealing the absence of disturbance.

“Not attending to perceptions of diversity” means abandoning internal disturbance from concentration, thereby revealing the characteristic of peaceful liberation.

Question: Why is boundless space called “space”?

Answer: This space enters into the space-element and has no fixed location. It does not belong to the four great elements. This is the meaning of space. The mind is firmly established upon space and pervades it as boundless. This is the meaning of boundlessness. Boundless space is followed by entry into boundless space. The mind and its mental factors enter the sphere of space. This is called entry into space.

What is meant by entry into space? It is the boundless nature of space. This is the boundless nature of the sphere of space.

This is said to be the meaning of space. Just as a heavenly realm is called a heavenly sphere, so that concentration on the sphere of space is called entry into the Sphere of Space. One who rightly abides attains concentration on the Sphere of Space, passes beyond the form realm by three factors, accomplishes three wholesome qualities, is endowed with ten characteristics, and is associated with twenty-two virtues.

One abides peacefully in the resultant concentration. These are the virtues that lead to rebirth in the Sphere of Space, as was explained clearly at the beginning. Having cultivated the Sphere of Space and produced the virtues leading to rebirth there, at death one is reborn in the Heaven of Space, with a lifespan of two thousand aeons.

Having reviewed the concentration on space, the meditator then gains mastery and ease in the Sphere of Space and arouses the concentration of the consciousness-kasina, causing the space-kasina to cease. One reflects: “Concentration on space is coarse; the Sphere of Consciousness is subtle.” One further sees the dangers in space and the virtues of the Sphere of Consciousness.

What are the dangers in space?

This concentration is close to form and therefore has it as an adversary. In relation to the concentration on space, it is coarse; it has not yet become remote from the perception of resistance and the various other perceptions, and, being attached to that former perception, it does not attain the higher portion. Thus, one sees the dangers of space and the merits of the totality of consciousness.

This is the remedy. When the meditator has mastered the concentration on Infinite Space, he sees the dangers of space in this way. Having seen them, he sees the merits of the sphere of consciousness.

He calmly recollects it, emerges from that calm recollection, and cultivates consciousness of space; with complete mindfulness and attention, he makes consciousness infinite. Through the perception of the sphere of consciousness, his mind receives and retains it, and he directs attention to it as it thus appears. Before long, his mind emerges from the perception of space and passes beyond into the sphere of consciousness.

Through the perception of the sphere of consciousness, his mind becomes settled. That meditator thus transcends all space. Contemplating infinite consciousness, he accomplishes and enters the meditative attainment, abiding in the entire sphere of consciousness.

“All” means without remainder. To transcend the sphere of space is to pass beyond space. Here, “transcend” means to pass beyond rightly.

This means transcending the entire sphere of space. “Infinite consciousness” means that he directs consciousness toward that space and causes it to pervade it infinitely. This is called the sphere of infinite consciousness.

It is asked: How are material and immaterial phenomena apprehended as infinite?

Answer: Only the infinite sphere becomes infinite. Why is this? Because immaterial phenomena have no boundary or limit, they cannot be apprehended as bounded. Furthermore, because space is infinite, it is called infinite. “Infinite” means directing attention infinitely; therefore, it becomes infinite. Thus consciousness is unobstructed. “Entering the sphere” means entering the sphere of consciousness, together with mind and mental factors. This is the meaning of the sphere of consciousness.

What is the sphere of consciousness? Because this consciousness is infinite, it is called infinite consciousness. “Sphere of consciousness” is like calling the realm of the devas the deva sphere.

Having received and retained this concentration of consciousness, it is called concentration on the sphere of consciousness. One enters and abides in meditative attainment. Having attained the concentration on the sphere of consciousness, one has transcended space.

It is accomplished in three aspects, possesses three kinds of wholesome qualities, is complete in ten characteristics, corresponds with twenty-two merits, and abides in tranquility, cultivating the result of concentration. Through this merit, one is reborn in the sphere of consciousness, as was explained extensively above. These are the merits of rebirth in the sphere of consciousness.

One cultivates entry into the sphere of consciousness, and at death is reborn in the heavenly realm of the sphere of consciousness, with a lifespan of four thousand kalpas.

When he turns his attention beyond the concentration on infinite consciousness, the meditator, having attained mastery of consciousness, wishes to arouse concentration on the sphere of nothingness and transcend the sphere of consciousness. He then reflects that concentration on the sphere of consciousness is coarse, while concentration on the sphere of nothingness is subtle. He also sees the dangers of the sphere of consciousness and the merits of concentration on the sphere of nothingness.

Why is the sphere of consciousness dangerous? This concentration is close to space and has it as an adversary. Consciousness is coarse, and because one contemplates the sign of infinity, one becomes attached to that perception and does not attain the superior portion.

The merit of the sphere of nothingness is the remedy. The meditator thus sees the dangers of the sphere of consciousness and also sees the merits of the sphere of nothingness. He calmly emerges from concentration on the sphere of consciousness.

He no longer cultivates or discriminates that consciousness, and thus it disappears. Having seen this, he gains mastery of the sign of the sphere of nothingness. His mind aspires toward and receives it, and he directs attention to it as it thus appears.

Before long, his mind emerges from the perception of the sphere of consciousness. Through the perception of the sphere of nothingness, his mind becomes settled. The illumination that arises is the concentration on the sphere of nothingness.

The meditator transcends the entire sphere of consciousness, perceives nothingness, enters meditative attainment, and abides therein. “Entire” means without remainder. One who has passed beyond the sphere of consciousness transcends this consciousness and enters into right passage.

This means transcending the entire sphere of consciousness. One who realizes nothingness no longer cultivates or discriminates that consciousness, and thus it disappears; he continually perceives nothingness. This is the meaning of the sphere of nothingness.

What does the sphere of nothingness mean? Because this consciousness has no intrinsic nature, there is nothing whatsoever. “Sphere of nothingness” refers to receiving and retaining it; one receives and retains the right concentration on nothingness.

This is the meaning of concentration on the sphere of nothingness. Entering and abiding in meditative attainment, one attains the concentration on nothingness and transcends consciousness. It has three aspects, accomplishes three wholesome qualities, is complete in ten characteristics, and corresponds with twenty-two merits.

Abiding in tranquility, one cultivates the result of concentration. This is the merit that produces rebirth in the sphere of nothingness, as was explained extensively above. These are the merits of rebirth in nothingness.

One cultivates concentration on the sphere of nothingness, and at death is reborn in the heavenly realm of Nothingness, with a lifespan of six thousand kalpas.

Contemplating the dangers of the sphere of nothingness, the meditator, having attained mastery of the sphere of nothingness, wishes to arouse concentration on the sphere of neither perception nor non-perception and transcend the sphere of nothingness. He then reflects that the sphere of nothingness is coarse, while the sphere of neither perception nor non-perception is subtle. He also sees the dangers of the sphere of nothingness and the merits of concentration on the sphere of neither perception nor non-perception.

Why is concentration on nothingness dangerous? This concentration is close to consciousness and has it as an adversary. Because it remains associated with discriminative perception, it is coarse; thus one becomes attached to that perception and does not attain the supreme state.

In this way, he sees the dangers of the sphere of nothingness. He also sees the merits of entering the sphere of neither perception nor non-perception. This is the remedy.

Furthermore, he sees this perception as an affliction, a boil, and a reproach. The signless is right, tranquil, and sublime. Therefore, it is called neither perception nor non-perception.

Having thus seen, the meditator calmly emerges from the attainment of the sphere of nothingness. He attends to the tranquility of that sphere of nothingness and cultivates the remaining concentration. He directs attention in this manner; before long, his mind emerges from the perception of the sphere of nothingness.

Through the perception of the sphere of neither perception nor non-perception, his mind becomes settled. The illumination that arises is the concentration on neither perception nor non-perception. The meditator thus transcends the entire sphere of nothingness and accomplishes entry into and abiding in the sphere of neither perception nor non-perception.

“Entire” means without remainder. One who has transcended the sphere of nothingness passes beyond the sphere of nothingness and enters into right passage. This is called transcending the entire sphere of nothingness.

“Neither perception nor non-perception” means that, having attended to the tranquility of that sphere of nothingness, one fully cultivates the concentration. This is the meaning of the sphere of neither perception nor non-perception. To enter the sphere of neither perception nor non-perception is for mind and mental factors to enter that sphere.

This is the meaning of the sphere of neither perception nor non-perception.

What does the sphere of neither perception nor non-perception mean? Because manifest perception has ceased, a subtle non-perception remains, yet a residual sign persists. Therefore, it is the sphere of neither perception nor non-perception.

This is the meaning of neither perception nor non-perception. One who enters and rightly abides attains concentration on the sphere of neither perception nor non-perception and transcends the sphere of nothingness. It has three aspects, accomplishes three wholesome qualities, is complete in ten characteristics, and corresponds with twenty-two merits.

Abiding in tranquility, one clearly cultivates the result of concentration. Through this merit, one is reborn in the heaven of neither perception nor non-perception, as was clearly explained at the beginning. This is the merit that produces rebirth in the heavenly realm of neither perception nor non-perception.

One cultivates concentration on the sphere of neither perception nor non-perception, and at death is reborn in the heaven of neither perception nor non-perception, with a lifespan of eighty-four thousand kalpas.

It is asked: Why is it called the sphere of neither perception nor non-perception? Why is it not called the sphere of consciousness?

Answer: Because it is free from grasping at the infinite and because subtle perception arises, it does not constitute the sphere of consciousness.

It is asked: Why can one not bring the influxes to an end by relying on this concentration?

Answer: Because it is devoid of manifest perception, one cannot see the Path. Furthermore, this concentration is exceedingly subtle. Neither perception nor non-perception cannot be discriminated. Therefore, it does not become a sphere in which the influxes are brought to an end.

The preceding meaning will now be clarified once more.

It is asked: Concerning this sphere of concentration, why are these scattered statements made?

Answer: Thus sound ceases, inverted perception arises, one passes beyond outward activities, and applied thought, feeling, and doubt cannot be apprehended. “Ceases” means that upon entering the first jhana, one is separated from speech. Upon entering the fourth jhana, inhalation and exhalation entirely cease.

In due sequence, sound, scent, and taste all disappear. If a person in concentration hears a sound, he cannot speak. Why is this?

Because in one who has entered this concentration, ear-consciousness does not arise in conjunction with it. Furthermore, for one who has entered concentration on form, sound becomes a disturbance. As the Blessed One taught, one who has entered jhana and hears such an instruction is one in whom inverted perception has arisen.

When entering the earth-totality, with regard to what is not earth, he forms the perception of earth.

Question: Why does this not become a perversion?

Answer: This is because these four perceptions are not different from the perversions. One knows this earth sign precisely as this sign; therefore, it does not become a perversion. One who emerges does so from concentration through five causes: through bodily discomfort, through the appointed duration, through the arising of an obstruction, or by emerging at will through an unbalanced method.

If one enters an immaterial concentration, one cannot emerge through the appointed duration, for one abides imperturbably. When one enters the attainment of cessation or fruition attainment, one emerges by prior determination, not through any other cause. Transcendence is of two kinds: partial transcendence and transcendence of the object.

To pass beyond a material meditation while remaining within material concentration is called partial transcendence. To pass from a material meditation into an immaterial concentration, or from one immaterial concentration into another immaterial concentration, is called transcendence of the object. As for access, the access to every concentration is endowed with five factors.

One who has realized the nature of the second jhana is free from applied thought and sustained thought, except in the immediately preceding state. One who attains the nature of the fourth jhana, except in the immediately preceding state, transcends both pleasure and equanimity. For some, pleasure resembles the immediately preceding state.

One who is uncertain has not yet abandoned all sensual desire and the hindrances. Abiding in the sphere of neither-perception-nor-non-perception is spoken of in relation to the residue of existence, like one who fears a venomous snake in a tree. Four kinds of persons are unable to arouse concentration: those destined to fall into an evil realm, those lacking the necessary causal conditions, those who have committed the five heinous deeds, and those who hold wrong views.

Question: What is the water kasina? What is cultivated? What is its characteristic, function, manifestation, and benefit? How is its sign apprehended?

Answer: The mind takes the sign of water as its object. This is called the water kasina. The mind abides without distraction; this is called cultivation. Focusing the mind upon the external kasina is its characteristic; not relinquishing the sign of water is its function. The mind’s undivided attention is its proximate cause. The water kasina has five distinctive benefits. One gains mastery over the earth and can cause the earth, mountains, and palaces to shake; one can cause rain to fall; one can cause water to issue from one’s body; and one can transform rivers into the sea. Its benefits are those described under the earth kasina. Furthermore, one produces light. By cultivating the water kasina, one sees water everywhere.

How is this sign apprehended?

When apprehending the water kasina, one apprehends the sign in water, whether the water is natural or artificially prepared. An experienced meditator can apprehend the sign of water in a place where no water is present. Such a person sees water everywhere.

Whether at a well, a jar, a pond, a lake, a river, a stream, or the sea, wherever one directs contemplation at will, the counterpart sign of water arises. This is not so for a novice meditator. A novice apprehends the sign only at a prepared place and cannot clearly cultivate the water kasina at an unprepared place.

From the outset, that meditator should contemplate in a secluded place, such as a monastery room, a rock shelter, or beneath a tree, where it is neither dark nor exposed to sunlight, and where there is no dust, wind, mosquitoes, or other impediments. In such a place, one should use either a bowl or a clean patch of level ground measuring one span in circumference, filled completely with rainwater unmixed with any other color.

The bowl should be filled with that water. There one should attend to the perception of water and apprehend the sign in three ways: through balanced contemplation, through skillful means, and without distraction. The remaining matters are as in the earth kasina, explained fully up to the sphere of neither-perception-nor-non-perception.

Question: What is the fire kasina? What is cultivated? What is its characteristic, function, proximate cause, and benefit? How is its sign apprehended?

Answer: The mind takes the sign of fire as its object. This is called the fire kasina. At that time, the mind abides without distraction; this is called cultivation. Skillfully directing the mind toward the sign of fire is its characteristic. Not relinquishing the sign of fire is its function. Undivided attention is its proximate cause.

What are its benefits?

It has five distinctive benefits. Through practice of the fire kasina, one produces light and takes that light as the arisen sign. When the light has vanished, one can burn things at will. Through the place where light first becomes manifest, one clearly discerns the fire element. Its benefits are those described under the earth kasina. By reason of cultivating the fire kasina, one sees fire everywhere.

How is this sign apprehended?

When apprehending the fire kasina, one apprehends the sign in fire, whether at a prepared place or a natural place. An experienced meditator apprehends the sign in natural fire. Wherever such a meditator sees fire—whether a straw fire, a forest fire, or a burning house—from that point onward, taking it as the object of contemplation, whether it is pleasing or displeasing, the counterpart sign of that fire arises.

This is not so for a novice meditator. A novice apprehends the sign only at a prepared place and cannot do so at an unprepared place. This is the method for cultivating the fire kasina.

At the beginning of the practice, a novice meditator should cut banana trunks in a clean place, pile them up, and burn them, either at sunrise or at sunset. One should not attend to the fire below, nor to the grass and straw. One should not attend to anything other than the fire that has arisen above.

At that place, one gives rise to the perception of fire and apprehends the sign in three ways: through balanced contemplation, through skillful means, and without distraction, as explained fully above.

Question: What is the air kasina? What is cultivated? What is its characteristic, function, proximate cause, manifestation, and benefit? How is its sign apprehended?

Answer: The mind takes air as its sign. This is called the air kasina. Cultivation means that the mind abides without distraction. This is called cultivating the air kasina. Directing the mind toward it is its characteristic; not relinquishing the perception of air is its function; undivided attention is its proximate cause. What are its benefits? It has three distinctive benefits. Through the air kasina one gains mastery over air, can cause wind to arise, and can resolve to produce coolness. Its other benefits are those described under the earth kasina. This is the method for cultivating the air kasina.

How is this sign apprehended?

A novice meditator who apprehends the air kasina apprehends the sign of air in two ways: by sight or by touch.

How does the meditator apprehend the sign by sight, whether in a sugarcane grove, a bamboo grove, or a place with abundant grass?

When the wind strikes and moves them, one sees this and gives rise to the perception of air, apprehending the sign in three ways: through balanced contemplation, through skillful means, and without distraction. Having thus seen it, one apprehends the sign.

How does one apprehend the sign by touch?

A novice meditator should sit attentively in a secluded place. According to the direction from which the wind comes, one should make an opening in the wall at that place, fashion a bamboo tube and insert it there, then sit before the bamboo tube so that the wind touches the body, attending to and apprehending the sign of air. Thus one takes touch as the sign. An experienced meditator readily sees the sign of air arise everywhere. Whether walking, standing, lying down, or sitting, the wind touches the body. Wherever the wind’s movement occurs, one takes that as the initial object of contemplation. Whether it is pleasing or displeasing, one sees the counterpart sign of air arise. This is not so for a novice meditator.

Question: What is the blue kasina? What is cultivated? What is its characteristic, function, and proximate cause? What are its benefits? How is this sign apprehended?

Answer: The mind takes the color blue as its sign. This is called the blue kasina. Cultivation means keeping that mind abiding without distraction. This is called cultivation. Directing the mind toward the blue sign is its characteristic; not relinquishing the perception of blue is its function; undivided attention is its proximate cause. What are its benefits? It has five distinctive benefits. Through the blue kasina, the mind can take any object at will and attain the liberation of purity. One attains the blue sphere of mastery, like a blue flower. By mental resolution, one can transform things into many shades of blue. By cultivating the blue kasina, one sees blue everywhere.

Why is this sign apprehended?

For the blue kasina, one apprehends as the sign either something made or something naturally occurring. An experienced meditator apprehends the sign in something not made. That meditator sees it everywhere: perhaps a flower, blue cloth, or a blue color.

Having frequently seen such things before his eyes, whether pleasant or unpleasant, the blue sign arises when he sees that corresponding portion. This is not so for a novice meditator. A novice meditator apprehends a sign from something made and cannot apprehend it from something not made.

As a means of cultivating the blue kasina, the meditator applies to cloth, a board, or a wall the blue color of the Atasi flower, making from that color a mandala, either triangular or quadrangular, and surrounding it on the outside with another color. Thus he produces a blue sign. He apprehends the sign in three ways: through balanced contemplation, through skillful means, and through freedom from distraction.

The rest is as extensively explained above.

Question: What is the yellow kasina? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its benefits? Why is this sign apprehended?

Answer: The mind takes the color yellow as its sign. This is called the yellow kasina. One cultivates it so that the mind remains steady and undistracted; this is called cultivation. Directing the mind toward the yellow kasina is its characteristic. Not abandoning the perception of yellow is its function. Undivided attention is its proximate cause. What are its benefits? It has five distinctive benefits. Through the yellow kasina, the mind, following its course, attains pure liberation and gains the yellow overcoming sphere; one can manifest many kinds of yellow, like flowers of various yellow hues. One who cultivates the yellow kasina sees yellow everywhere.

Why does one apprehend that sign?

In undertaking the yellow kasina, one apprehends the color yellow as the sign, either from something made or from something naturally occurring. In this apprehension, the sign from something naturally occurring is not a made object. The meditator sees it everywhere: perhaps a yellow flower, yellow cloth, or a yellow color.

Having frequently seen such things before, whether pleasant or unpleasant, the yellow sign arises when he sees that corresponding portion. This is not so for a novice meditator. A novice meditator can apprehend this sign from something made, but not from something unmade.

As a means of cultivating the yellow kasina, the meditator applies the yellow color of the Kanikara flower to cloth, a board, or a wall, making a mandala, either triangular or quadrangular, and surrounding it on the outside with another color. He thereby produces a yellow sign. He apprehends the sign in three ways: through balanced contemplation, through skillful means, and through the removal of distraction.

The rest is as extensively explained above.

Question: What is the red kasina? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its benefits? Why is this sign apprehended?

Answer: The mind takes the color red as its sign. This is called the red kasina. One cultivates it so that the mind remains steady and undistracted. This is called cultivation. Directing the mind toward the red sign is its characteristic. Not abandoning the perception of red is its function. Undivided attention is its proximate cause. What are its benefits? It has four distinctive benefits. Through the red kasina, the mind, following its course, attains pure liberation and gains the red overcoming sphere; one can manifest many kinds of red. Its other benefits are as stated under the earth kasina. One who cultivates the red kasina sees red everywhere.

Why does one apprehend this sign?

In undertaking this kasina, one apprehends red as the sign, either from something made or from something naturally occurring. An experienced meditator apprehends the sign from something naturally occurring. He sees the sign everywhere: perhaps a red flower, red cloth, or a red color.

Having frequently seen such things before, whether pleasant or unpleasant, the red sign arises when he sees that corresponding portion. This is not so for a novice meditator. A novice meditator takes a made object as the sign and cannot do so with an unmade object.

As a means of cultivating the red kasina, the meditator applies to cloth, a board, or a wall the red color of a Bandhujivaka flower in bloom, or uses vermilion to make a mandala, either triangular or quadrangular, surrounding it on the outside with yellow. From this made object he takes red as the sign. He apprehends the sign in three ways: through balanced contemplation, through skillful means, and through freedom from distraction, as extensively explained above.

Question: What is the white kasina? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its benefits? Why is this sign apprehended?

Answer: The mind takes the color white as its sign. This is called the white kasina. One cultivates it so that the mind remains undistracted. This is called cultivation. Directing the mind toward the white sign is its characteristic. Not abandoning the perception of white is its function. Undivided attention is its proximate cause. What are its benefits? It has eight distinctive benefits. Through the white kasina, the mind, following its course, attains pure liberation and gains the white overcoming sphere; it subdues sloth and torpor, dispels darkness, and produces light. Through the white kasina, the divine eye arises. The remaining benefits are as stated under the earth kasina. One who cultivates the white kasina sees white everywhere.

Why is this sign apprehended?

In undertaking the white kasina, one takes the color white as the sign, either from something made or from something naturally occurring. An experienced meditator takes something naturally occurring as the sign. He sees the sign everywhere: perhaps a white flower, white cloth, a white color, moonlight, sunlight, the color of a star, or the round disk of a mirror.

Having frequently seen such things before, whether pleasant or unpleasant, his own sign arises when he sees that corresponding portion. This is not so for a novice meditator. A novice meditator apprehends as the sign something made, not something unmade.

As a means of cultivating the white kasina, the meditator applies to cloth, a board, or a wall a color like that of the planet Venus. From this color he makes a mandala, either triangular or quadrangular, taking white as the sign. He apprehends the sign in three ways: through balanced contemplation, through skillful means, and through freedom from distraction, as extensively explained above.

Question: What is the light kasina? What is its cultivation? What is its characteristic? What is its function? What is its proximate cause? What are its benefits? Why is this sign apprehended?

Answer: The mind takes light as its sign. This is called the light kasina. One cultivates it so that the mind remains steady and undistracted. This is called cultivation. Directing the mind toward light is its characteristic. Not abandoning the perception of light is its function. Undivided attention is its proximate cause. What are its benefits? Its benefits are the same as those of the white kasina. One who cultivates the light kasina sees light everywhere.

Why is this sign apprehended?

In undertaking the light kasina, one apprehends light as the sign, either from something made or from something naturally occurring. An experienced meditator apprehends something naturally occurring as the sign. He sees the sign everywhere: perhaps moonlight, sunlight, lamplight, or golden light.

Having frequently seen such things before, whether pleasant or unpleasant, the sign of light arises when he sees that corresponding portion. This is not so for a novice meditator. A novice meditator takes something made as the sign and cannot do so with an unmade object.

As a means of cultivating the light kasina, the meditator may sit beside an eastern or western wall, fill a vessel with water, and place it where light enters. From that, the light reflected by the water forms a luminous mandala. From that luminous mandala, light arises and adheres to the wall.

Taking what he sees there, he apprehends light as the sign. He apprehends the sign in three ways: through balanced contemplation, through skillful means, and through freedom from distraction, as extensively explained above.

Treatise on the Path of Liberation

End of Volume 5