4👑☸ Cattāri Ariya-saccaṃ 四聖諦
Vimt. kasina
(chap 7) THIRTY-EIGHT SUBJECTS OF MEDITATION
THE DISTINGUISHING OF THE SUBJECTS OF MEDITATION 1
CHAPTER THE SEVENTH
(chap 7) THIRTY-EIGHT SUBJECTS OF MEDITATION
Now, the teacher on whom one depends, having observed one's behaviour, teaches one the thirty-eight subjects of meditation. And again, he teaches one the two associated subjects of meditation.
Q. What are the thirty-eight subjects of meditation?
A. Namely, the ten kasinas, — earth, water, fire, air, blue-green, yellow, red, white, space, consciousness;
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the ten perceptions of putrescence, namely, the perception of bloatedness, the perception of discolouration, the perception of festering, the perception of the dismembered, the perception of the gnawed, the perception of the cut and the dismembered, the perception of the fissured, the perception of the blood-stained, the perception of worminess and the per- ception of the bony;
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the ten recollections, namely, Recollection of the Buddha, Recollection of the Law, Recollection of the Community of Bhikkhus, re- collection of virtue, recollection of liberality, recollection of deities, mindful- ness of death, mindfulness of body, mindfulness of respiration, recollection of peace;
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the four immeasurable thoughts: loving-kindness compassion, appreciative joy, equanimity;
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the Determining of the elements;
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the Per- ception of the foulness of food;
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the sphere of nothingness, the sphere of neither perception nor non-perception.
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METHOD OF DISCERNING THE QUALITIES
These are the thirty-eight subjects of meditation. The distinctive qualities of these thirty-eight subjects of meditation may be known (1) by way of medi- tation, (2) by way of transcending, (3) by way of increasing, (4) by way of cause, (5) by way of object, (6) by way of speciality, (7) by way of plane, (8) by way of seizing, (9) by way of person.
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BY WAY OF MEDITATION
Q. How, 'by way of meditation' ?
A. Namely, ten subjects of meditation fulfil access-meditation;
eleven subjects of meditation fulfil the first meditation;
three subjects of meditation fulfil the three-fold meditation.
And again, one subject of meditation fulfils the four-fold meditation;
nine subjects of meditation fulfil the four-fold and five-fold meditation.
And again, four subjects of meditation fulfil the four-fold formless meditation.
Q. Which ten subjects of meditation fulfil access-meditation?
A. Excepting mindfulness of respiration and mindfulncss of body, the remaining eight recollections, the determining of the four elements and the perception of the foulness of food are called the ten (objects of) access- meditation.
Q. Which of the eleven subjects of meditation produce the fiist meditation?
A, The ten perceptions of putrescence and mindfulness of body produce the first meditation.
Q. Which three subjects of meditation produce the three-fold meditation ?
A. Namely, loving-kindness compassion and appreciative joy.
Q. Which subject of meditation produces the four-fold meditation?
A. Namely, equanimity.
Q. Which nine subjects of meditation comprise the four-fold and five-Fold meditations? -' •••
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A. Excepting spacc-kasina and consciousness-Zra^/Na,
the remaining eight kasinas and Mindfulness of respiration.
Q. Which four subjects of meditation comprise the four-fold formless meditation ?
A. Sp&ce-kasina, consc'iousness-kasina, the sphere of nothingness, the sphere of neither perception nor non-perception — these are called the four subjects of meditation.
Thus these should be known 'by way of meditation'.
BY WAY OF TRANSCENDING
Q. How 4 by way of transcending' ?
A. The sphere-subjects of meditation transcend form.
Excepting the formless-kasinas, the remaining eight kasinas and what remain of the thirty subjects of meditation, do not transcend form.
Three subjects of meditation transcend the object:
the two formless- kasinas and the sphere of nothingness.
The other thirty-five subjects of meditation do not transcend the object.
And again, one subject of meditation transcends perception and sensation, namely, the sphere of neither perception nor non-perception. The other thirty-seven subjects of meditation do not transcend perception and sensation.
Thus these should be known 'by way of transcending'.
BY WAY OF INCREASING
Q. How, 'by way of increasing' ?
A. Fourteen subjects of meditation should be increased, namely, the ten kasinas and the four immeasurables. The other twenty-four should not be increased.
Thus these should be known 'by way of increasing'.
BY WAY OF CAUSE
Q How, 'by way of cause' ?
A. Nine subjects of meditation are causes of supernormal power, namely, excepting the formless kasinas, the remaining eight kasinas and limited-space kasina. What remain of the other thirty subjects of meditation do not become causes of supernormal power. Thirty-seven subjects of meditation become insight-causes, namely, (all) except the sphere of neither perception nor non- perception^ Andagain,- one subject of meditation does not become insight- cause, namely, the sphere;of neither perception nor non-perception. Thus these should be known 'by way of cause'. ._......,........
BY WAY OF OBJECT
Q. How, 'by way of object' ?
A. Twenty-one subjects of meditation have the sign as object.
Twelve subjects of meditation have their intrinsic nature as object.
Q. Which twenty-one subjects of meditation have the sign as object?
A. Excepting the consciousness kasina, the remaining nine kasinas, the ten perceptions of putrescence, mindfulness of respiration and mindfulness of body.
Q. Which twelve (subjects of meditation) have their intrinsic nature as object?
A. Consciousness kasina, the sphere of neither perception nor non- perception and the ten objects of access-meditation.
Q. Which five have neither the sign nor their intrinsic nature as object ?
A. Namely, the four immeasurables and the sphere of nothingness.
And again, two subjects of meditation have: internally developed object; internal object.
And again, two subjects of meditation: internally developed object; external object.
And again, one subject of meditation: externally developed object and internal object.
And again, twenty-one subjects of meditation: externally developed object; external object.
And again, four subjects of meditation: internally developed object; internal object; prepared external object.
And again, four subjects of meditation: prepared internal object; prepared developed external object; external object.
And again, two subjects of meditation: prepared internally developed object; prepared externally developed external object; prepared internal object; prepared external object.
And again, one subject of meditation: internal-external developed object; internal object.
And again, one subject of meditation: developed internal object; indes- cribable internal object; external object.
Two subjects of meditation: developed internal object; internal object, namely, consciousness kasina and sphere of neither perception nor non- perception.
And again, two subjects of meditation: internally developed object; external object, namely: mindfulness of respiration and mindfulness of body.
And again, one subject of meditation: externally developed object; internal object, namely: recollection of death.
And again, twenty-one subjects of meditation: externally developed object; external object, namely, the ten perceptions of putrescence, the four immeasurable thoughts, the four colour kasiyas, (limited-) space kasina, recollection of the Buddha and recollection of the Community of Bhikkhus.
And again, four subjects of meditation: internally developed object; internal object; prepared (object); prepared external object, namely, recol- lection of virtue, recollection of liberality, the determining of the four elements and the perception of the foulness of food.
And again, four subjects of meditation: prepared internally developed object; prepared externally developed object; prepared external object, namely, the four colour kasinas.
And again, two subjects of meditation: prepared internally developed object; prepared externally developed object; prepared internal object;
BY WAY OF SPECIALITY
Q. How, 'by way of speciality' ?
A. Eight kasinas and the four formless (objects of) concentration are named special. The eight kasinas, being true objects, are called (objects of) speciality in concentration. And because in the fourth meditation, jhana, one reaches a special plane, the four formless (objects of) concentration become special.
The ten perceptions of putrescence and the perception of the foulness of food are called special perception, because of colour, form, space, direction, distinctiveness, combination and coherence, and because of the impurity- perception-object.
The ten recollections are called special recollections, because of their subtility and because of attentiveness.
[412] The four immeasurable thoughts are called special, because they cannot be surpassed.
The determining of the four elements is called the speciality of wisdom, because of its connection with the void.
Thus these should be known 'by way of speciality'.
BY WAY OF PLANE
Q. How, 'by way of plane' ?
A. Twelve subjects of meditation do not arise in the higher heavens.
Namely, the ten perceptions of putrescence, mindfulness of body and the perception of the foulness of food.
And again, thirteen subjects of meditation do not arise in the form existence.
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Namely, the first twelve and mindfulness of respiration do not arise in the form existence.
No subject of meditation except the four formless (ones) arise in the formless existence.
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Thus these should be understood 'by way of plane'.
BY WAY OF SEIZING
Q. How, 'by way of seizing'? .
A. Seventeen subjects of meditation seize the sign through sight,- i.e., excepting air kasina and the formless kasinas, the remaining seven kasinas and ten perceptions of putrescence.
And again, one subject of meditation seizes the sign through contact. Namely, mindfulness of respiration.
And again, one subject of meditation seizes the sign through sight or contact. Namely, air kasina.
The remaining nineteen subjects of meditation seize the sign through audition.
And again, five subjects of meditation should not be practised by the beginner. Namely, the formless and equanimity. The remaining thirty-five may be practised by the beginner.
Thus these should be known 'by way of seizing'.
BY WAY OF PERSON
Q. How 'by way of person' ?
A. A walker in passion should not practise the four immeasurables, because of their auspicious sign.
Why? A walker in passion is not good at appreciating the auspicious sign. It (the practice of the four immeasurables by a walker in passion) is comparable to a man affected of a disorder of phlegm partaking of very rich food that is harmful to him.
A walker in hate should not practise the ten perceptions of putrescence, because of the arising of resentment-perception. A walker in hate is not good at appreciating it and is comparable to a man with a bilious ailment partaking of hot drinks and food which are harmful to him.
A walker in infatuation, who has not gathered wisdom, should not work at any subject of meditation, because of his lack of skill. Owing to lack of skill, his efforts will be fruitless. It (the practice of meditation by a walker in infatuation) is comparable to a man who rides an elephant without a goad. A walker in passion should practise the perception of impurity and mindfulness of body, because these help overcome lust.
A walker in hate should practise the four immeasurables, because these help overcome hatred. Or he should practise colour kasina, because his mind attends to such.
A walker in faith should practise the six recollections beginning with recollection of the Buddha. Then his faith will gain fixity.
A walker in intelligence should practise the determining of the four elements, the perception of the foulness of food, recollection of death and recollection of peace because he is profound.
And again, a walker in intelligence is not debarred from working at any subject of meditation.
A walker in excogitation should practise mindfulness of respiration, because it eradicates discursive thought.
1 A walker in infatuation should make inquiries regarding the Law, should hear expositions of the Law in due season, with reverential mind, and should honour the Law. He should live with his teacher. He should heap up wisdom and should practise what pleases him of the thirty-eight subjects of meditation. Recollection of death and the determining of the four elements are specially suited to him.
And again, there is another teaching: "When I investigate the subjects of meditation, I see their distinctive qualities. The six persons may, through discernment, be reduced to three".
Q. If that be so, will there be difficulties at the beginning?
A. There are two kinds of men who walk in passion, namely, (the man) of dull faculties and (the man) of keen faculties. A walker in passion who has dull faculties should practise the investigation of impurity in order to overcome lust. Thus he should practise and overcome lust.
The walker in passion who has keen faculties should, at first, increase faith. He should practise the recollections. Thus he should practise and overcome lust.
There are two kinds of men who walk in hate, namely, (the man) of dull faculties and (the man) of keen faculties. A walker in hate who has dull faculties should practise the four immeasurables. By this he will be able to overcome hatred.
The walker in hate who has keen faculties, being one endowed with wisdom, should practise the (meditation of the) special sphere. Thus should one practise and dispel hatred.
There are two kinds of men who walk in infatuation, namely, (the man) of no faculties and (the man) of dull faculties. The walker in infatuation who has no faculties should not work at any subject of meditation. The walker in infatuation who has dull faculties should practise mindfulness of respiration in order to dispel discursive thinking.
Thus (the six persons) can be reduced to three. Therefore, there should be no difficulty. According to this teaching, the kasirias and mindfulness of respiration are developed (further) through space. All the activities can be fulfilled without difficulty. If a man is endowed with merit, he will have no difficulty in fulfilling all the excellent subjects of meditation.
(chap 8) ENTRANCE INTO THE SUBJECT OF MEDITATION
Section 1 Earth Kasina
THE PATH OF FREEDOM
FASCICLE THE FOURTH
WRITTEN
BY THE ARAHANT UPATISSA
WHO WAS CALLED GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
TIPITAKA SANGHAPALA OF FUNAN
(chap 8) ENTRANCE INTO THE SUBJECT OF MEDITATION
CHAPTER THE EIGHTH
Section One
Q. What is the earth kasina l
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What is the practice of it?
What is its salient characteristic?
What is its function?
What is its near cause?
What are its benefits?
What is the meaning of kasinal
How many kinds of earth are there?
What is the earth sign?
How is a mandala made?
What is the method of meditating on the earth kasinai
EARTH KASINA, ITS PRACTICE, SALIENT CHARACTERISTIC, FUNCTION AND NEAR CAUSE
A. The thought that is produced relying on the earth sign — this is called earth kasina. The undisturbed dwelling of the mind — this is called practice. Delight in being linked to the earth sign is its salient characteristic. Non- abandonment is its function. Non-differentiated thought is its near cause.
BENEFITS
What are its benefits?
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Twelve are its benefits, namely, the sign is easy of acquisition through meditation on the earth kasina; at all times and in all actions, mental activity is unimpeded; acquiring supernormal power, a man is able to walk on water just as on earth and to move freely in space; he gains the supernormal power of manifoldness, the knowledge of past lives, the heavenly ear and worldly higher knowledge; he fares well and draws near to the verge of the ambrosial.
MEANING OF KASINA
Q. What is the meaning of kasinal
A. Pervasiveness — this is called kasina. It is even as the Enlightened One taught in the stanza:-
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"When a man remembers
the worth of the 'wakened ones, the joy that wells within him
floods his body through. So, when with spreading earth-thought
Rose-apple Isle's suffused, the earth-wrought state is likened
to the body with bliss perfused".
Meditating thus one causes this mandala to prevail everywhere.
KINDS OF EARTH
Q. How many kinds of earth are there?
Taking which earth as sign should one practise?
A. There are two kinds of earth.
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1. Natural earth.
2. Prepared earth. Solidity is the property of natural earth. This is called natural earth. What is made of earth dug out by a man himself or by another is called prepared earth. Earth is of four colours, namely, white, black,
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red and the colour of dawn. Here a yogin should not add anything to natural earth. He should exclude white, black and red. Why? When he meditates on earth of these colours, he does not get the after-image. By dwelling on white, black or red, he practises colour kasina. Why? If a yogin meditates on natural earth or prepared earth, he will get the (after-) image. If it (i.e., earth) is of dawn- colour, he should take that sign.
NON-PREPARED EARTH
Q. What is non-prepared earth sign? A. Level ground which is free from thickets, free from roots of trees or tufts of grass, within the range of vision and which arouses steady mental activity — this is earth perception. This is called non-prepared earth.
A practised yogin gains the after-image of earth following either the difficult or the easy way, and dwells without falling. A beginner in the first meditation, jhana, takes prepared earth and makes a mandala. He should not meditate on non-prepared earth.
ON MAKING A MANDALA
Q. How is a mandala made ?
A. If a yogin desires to make a mandala on the ground, let him at first select a calm place in the monastery, or a cave, or a place under a tree, or a deserted, covered place unlit by the sun, or a place on an unused road. In all such places, let him keep a distance of one fathom, sweep the place clean and make it smooth. In such places let him, with clay of the colour of dawn, prepare the ground in order to cause the arising of the sign. Taking a moderate quantity in a vessel, let him carefully mix it with water and remove grass, roots and dirt from it. With the edge of a cloth let him remove any dirt that may be on the swept place. Let him screen the sitting place and exclude the light, and make a couch of meditation. Let him make a circle according to rule, neither too near nor too far. Let the circle be flat and full and without markings. After that let watery clay unmixed with any other colour or un- mixed with special colour be applied. It should be covered and protected until it is dry. When it is dry, [413] it should be edged with another colour. It may be of the size of a round rice-sifter, a metal gong and may be circular, rectangular, triangular or square. Thus it should be understood.
According to the principal teacher's instructions, a circle is the best. The mandala may be made on cloth, on a board or on a wall. But it is best on the ground. This is the teaching of predecessor teachers.
METHOD OF EARTH KASINA MEDITATION
Q. How should one meditate upon the earth kasinal
A. A yogin who wishes to meditate upon the earth kasina should at first consider the tribulations of sense-desires, and again he should consider the benefits of renunciation.
TRIBULATIONS OF SENSE-DESIRES ILLUSTRATED IN TWENTY SIMILES
Q. How should he consider the tribulations of sense-desires?
A. Because they produce little pleasure and severe pain, they are full of tribulations.
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(1) Sense-desires are likened to a bone because of scanty yield of pleasure;
(2) sense-desires are likened to a piece of flesh because they are followed by many (sufferings);
(3) sense-desires are likened to a (flaming) torch carried against the wind because they burn;
(4) sense-desires are likened to a pit of glowing embers because of the great and the small (?);
(5) sense-desires are likened to a dream because they vanish quickly;
(6) sense-desires are likened to borrowed goods because they cannot be enjoyed long;
(7) sense-desires are likened to a fruit tree because they are chopped down by others;
(8) sense-desires are likened to a sword because they cut;
(9) sense-desires are likened to a pointed stake because they impale;
(10) sense-desires are likened to the head of a venomous snake because they are fearful; 1
(11) sense-desires are likened to a flock of cotton blown about by the wind because they are unresisting by nature;
(12) sense-desires are likened to a mirage because they bewilder the fool;
(13) sense-desires are likened to darkness because they are blinding;
(14) sense-desires are likened to hindrances because they obstruct the way of good;
(15) sense-desires are likened to infatuation because they cause the loss of Right Mindfulness;
(16) sense-desires are likened to ripening because they are subject to decay;
(17) sense-desires are likened to fetters because they bind one to another;
(18) sense-desires are likened (to thieves) because they rob the value of merit;
(19) sense-desires are likened to a house of hate because they provoke quarrels;
(20) and sense-desires are pain-laden because they cause trials innumerable.
Having considered the tribulations of sense-desires, in this manner, he should consider the benefits of renunciation.
RENUNCIATION AND ITS BENEFITS
Renunciation. Namely, good practices, like the first meditation, jhana, from the time one retires from the world — these are named renunciation.
Q. What are the benefits of renunciation?
A. Separation from the hindrances;
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the dwelling in freedom; the joy of solitude; the dwelling in happiness and mindfulness and the ability to endure suffering; accomplishment of much good and attainment of the ground of great fruition; the benefitting of two places
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through acceptance of gifts. This (renunciation) is profound wisdom. This is the best of all stations. This is called 'beyond the three worlds'.
And again, what is called renunciation is the renunciation of sense-desires. This is solitude. This is freedom from all hindrances. This is happiness. This is the absence of defilement. This is the super-excellent path. This washes away the dirt of the mind. Through this practice is merit gathered. Through this practice inward calm is won.
Sense-desires are coarse; renunciation is fine. Sense-desires are defiling; renunciation is non-defiling. Sense-desires are inferior; renunciation is superior. Sense-desires are connected with hate; renunciation is unconnected with hate. Sense-desires are not friendly towards fruition; renunciation is the friend of fruition. Sense-desires are bound up with fear; renunciation is fearless.
METHOD OF PRACTICE OF EARTH KASINA
Having* in this manner, considered the tribulations of sense-desires and the benefits of renunciation, one accomplishes happiness through renunciation. One arouses the heart of faith and reverence, and meditates either on the non-prepared or the prepared. Taking food in moderation, one observes the rules regarding the bowl and robes, well. Bodily or mentally one is not heedless, and accepts little.
Having taken a moderate meal, one washes the hands and feet, and sits down and meditates on the Buddha's Enlightenment,
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the Law and the Order. Through the doing of good actions and through these recollections one becomes happy and thinks: "Now it is possible for me to acquire perfection. Had I not renounced, long would it have been before I reached peace. There- fore, I should endeavour earnestly". And taking the mat of meditation to a place neither too far from nor too near the mandala, i.e., about the length of a plough-pole or a fathom (from the mandala), one sits down with legs crossed under him, faces the mandala, holds the body erect and arouses mind- fulness from the very depths of his being, with closed eyes.
After sometime, one is able to exclude all disturbances of body and mind, collect his thoughts and unify his mind. Then opening the eyes neither too wide nor too narrowly, one should fix one's gaze on the mandala.
THREE WAYS OF SIGN-TAKING
The yogin should meditate on the form of the mandala and take the sign through three ways: through even gazing, skilfulness and neutralizing disturbance.
Q. How, through even gazing?
A. ¥/hen the yogin dwells on the mandala, he should not open his eyes too wide nor shut them entirely. Thus should he view it. If he opens his eyes too wide, they will grow weary, he will not be able to know the true nature of the mandala, and the after-image will not arise. If he faces the mandala closing the eyes fast, he will not see the sign because of darkness, and he will arouse negligence. Therefore, lie should refrain from opening his eyes too wide and closing them fast. He should dwell with earnestness on the mandala. Thus should the yogin dwell (on the mandala) in order to gain fixity of mind. As a man looking at his own face in a mirror sees his face because of the mirror, i.e., because the face is reflected by the mirror, so the yogin dwelling on the mandala sees the sign of concentration which arises, because of the mandala. Thus should he take the sign by fixing the mind through even gazing. Thus one takes the sign through even gazing.
Q. How, through skilfulness?
A. Namely, through four ways. The first is to put away any internal lack; the second is to view the mandala squarely; third is to supply the deficiency should a partial sign or half the mandala appear; (fourth:) at this time if his mind is distracted and becomes negligent, he should endeavour like a potter at the wheel
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and, when his mind acquires fixity, he should gaze on the mandala, and letting it pervade (his mind) fully and without faults consider calmness (?). Thus should skilfulness be known.
Q. How, through neutralizing disturbance?
A. There are four kinds of disturbance: the first is endeavour that is too quick; the second is endeavour that is too slow; the third is elation; the fourth is depression.
Q. What is endeavour that is too quick?
A. It is hurried practice. The yogin is impatient. He sits (to meditate) in the morning. By evening he ceases (to endeavour), because of weariness of body. This is called hurried doing.
Q. What is endeavour that is too slow?
A. It is to stray away from the way of meditation. Though the yogin sees the mandala he does not dwell on it with reverence. Often he gets up. Often he lies down.
When a yogin endeavours too vigorously, his body becomes weary and his mind flags. Or, the mind wanders and loses itself in frivolous thoughts. When he endeavours too slowly, his body and mind become dull and lazy and sleep overtakes him.
1 Elation: If the yogin's mind becomes lax through losing itself in frivolous thoughts, he becomes discontented with the subject of meditation. If he, at first, does not delight in frivolous thoughts, his mind becomes elated through willing. Or again, it becomes elated, if he does many deeds through the will for happiness and bliss.
Depression: The yogin fails owing to agitation and thereby partakes of uneasiness, and dislikes the subject of meditation. If he dislikes the subject of meditation from the start he resents activity and, accordingly through resent- ment, his mind becomes depressed. And again, his mind becomes weary of initial and sustained application of thought, falls from distinction and, owing to craving, becomes depressed.
When this yogin's mind falls into a state of agitation, quickly, he over- comes and abandons agitation, with the faculty of mindfulness and the faculty of concentration. When his mind falls into a state of negligence, he should overcome and abandon that state of mind-negligence with the faculty of mindfulness and the faculty of energy. When the man of elated mind falls into a lustful state, he should abandon lust forthwith. When the man of depressed mind falls into an angry state, he should abandon anger forthwith. In these four places a man accomplishes and makes his mind move in" one direction. If his mind moves in one direction, the sign can be made to arise.
GRASPING SIGN
There are two kinds of signs, namely, the grasping sign and the after- image.
What is the grasping sign?
When a yogin, with undisturbed mind dwells on the mandala, he gains the perception of the mandala and sees it as it were in space, sometimes far, sometimes near, sometimes to the left, sometimes to the right, sometimes big, sometimes small, sometimes ugly, sometimes lovely. Occasionally (he sees it multiplied) many (times) and occasionally few (times). He, without scanning the mandala, causes the grasping sign to arise through skilful contemplation. This is named grasping sign.
THE AFTER-IMAGE
Through the following of that (the grasping sign) again and again the after-image arises. The after-image means this: what when a man contemplates appears together with mind. Here the mind does not gain collectedness through viewing the mandala, but it (the after-image) can be seen with closed eyes as before (while looking at the mandala) only in thought. If he wills to see it far, he sees it afar. As regards seeing it near, to the left, to the right, before, behind, within, without, above and below, it is the same. It appears together with mind. This is called the after-image.
THE SIGN
What is the meaning of sign? The meaning of (conditioning) cause is the meaning of sign. It is even as the Buddha taught the bhikkhus: [414] "All evil demeritorious states occur depending on a sign".
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This is the meaning of conditioning cause. And again, it is said that the meaning of wisdom is the meaning of the sign. The Buddha has declared: "With trained perception one should forsake".
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This is called wisdom. And again, it is said that the meaning of image is the meaning of the sign. It is like the thought a man has on seeing the reflection of his own face and image. The after-image is obvious.
{the remainder of the Earth Kasina section is in the separate chapter on 4 jhanas and 4 arupas}
THE WATER KASINA
Q. What is the water kasinal
What is the practising of it?
What are its salient characteristic, function and manifestation?
What are its benefits? How is the sign grasped ?
A. The thought that is produced relying on the water sign —this is called the water kasina. The undisturbed dwelling of the mind — this is called practising. Absorption in the water kasina is its salient characteristic. Non- abandonment of water perception is its function. Undivided thought is its near cause.
1 There are five distinctive kinds of benefits belonging to (the practice of) the water kasina:
a man is able to dive into the earth and come out of it easily; to shake palaces, mountains or the earth; to bring down rain; cause water to gush from his body and make that (water) appear as it were the ocean. The (other) benefits of the water kasina are the same as those of the earth kasina. One who practises the water kasina well, sees water in all places.
"How is the sign grasped"?:
The man who accepts the water kasina grasps the sign in water, i.e., natural or prepared water. Here, a practised yogin grasps the water sign in a place where there is no water or on seeing water in various places, i.e., in a well, pot, pond, swamp, river, lake or lagoon. Thus he can see (the sign) wherever he likes, and can arouse the after-image of water. He is unlike a new yogin. A new yogin has to grasp the sign in a prepared place. He is not able to practise the water kasina with skill in an unprepared place. Thus that yogin, at first, should find out a calm place, in the monastery or in a rock cave or under a tree, which is not too dark and where the sun does not scorch. It should be a place where there is no dust or wind and where there are no mosquitoes, gadflies or other impediments. In such a place, he buries a bowl or a water pot in clean earth, and makes the rim level with the ground. The circumference should be one fathom. It should be filled with rain-water and unmixed with any colour. The bowl or pot should be full to the brim. Here, he should dwell on the perception of water, and take the sign through three ways: through even gazing, skil- fulness and the elimination of disturbance. The rest is as fully taught before under the earth kasina and the sphere of neither perception nor non-perception.
The water kasina has ended.
THE FIRE KASINA
Q. What is the fire kasinal
What is the practising of it?
What are its salient characteristic, function and near cause?
What are its benefits? How is the sign grasped?
A. The thought that is produced relying on fire —this is called the fire kasina. The undisturbed dwelling of the mind —- this is called practising. The skilfulness of sending the mind forth into the fire sign is its salient characteristic. Non-abandonment of fire perception is its function. Undivided thought is its near cause.
"What are its benefits"? There are five distinctive benefits. These are displayed in the fire kasina. A man is able to produce smoke and flame, is able to reveal things through producing brightness, is able to destroy the light of other forms, is able to burn whatever he likes,
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is able to know fire through the arising of brightness. The other benefits are equal to those of the earth kasina. Owing to the practice of the fire kasina, a man is able to see fire everywhere.
"How is the sign grasped"?:
The man who takes up the fire sign grasps the sign in fire, i.e., in a natural or a prepared place. Here, a practised yogin grasps the natural sign. (He grasps the sign) on seeing any fire, i.e., a grass-fire, a wood-fire, a forest-fire or a house that is on fire. He develops the natural or the prepared as he pleases and sees the appropriate sign. Thus the after- image of fire occurs to him. The new yogin is different. He is able to grasp the sign only in a prepared place and not in an unprepared place. He follows what is expedient in the practice of the fire kasina. The new yogin should at first gather fuel, heap it up in a clean place and burn it. He burns it from below, at about the time the sun rises or sets. He does not think of the smoke or the flames that rise up. He sends his mind towards the fire sign by directing it to the middle of the thick flames and grasps the sign through three ways: through even gazing, skilfulness [423] and the elimination of disturbance. (The rest) is as was fully taught before.
The fire kasina has ended.
THE AIR KASINA
Q. What is the air kasinal
What is the practising of it?
What are its salient characteristic, function and near cause ?
What are its benefits ? How is the sign grasped ?
A. The thought that is produced relying on the air sign — this is called the air kasina. The training and the undisturbed dwelling of the mind are called the practising of the air kasina. Sending forth the mind into the air sign is its salient characteristic. The non-abandoning of air perception is its function. Undivided thought is its near cause.
"What are its benefits?":
There are three distinctive benefits in air kasina: a man is able to go about with the speed of air, to cause wind to rise and coolness to prevail. The other benefits are the same as those taught in the earth kasina. One follows what is expedient in the practice of the air kasina.
"How is the sign grasped?":
A new yogin grasps the air kasina through two ways: through sight and touch. How does he grasp the sign through sight? That yogin, seeing a field of sweet potatoes, a bamboo grove or a grass-land moved by the wind, reflects on air perception. He grasps the sign through three ways: through even gazing, skilfulness and the elimination of disturbance.
Thus he grasps the sign through sight. How does he grasp the sign through touch? In a calm abode, a new yogin makes an opening in the wall, inserts a pipe of bamboo or reed into it and sits near it, letting the wind that comes through it touch his body. Thus he grasps the air sign through touch.
A practised yogin is able to grasp the sign whenever the wind touches his body whether he is sitting, walking, standing or lying down. Thus the after-image of air occurs to him. He is unlike the new yogin.
The air kasina has ended.
THE BLUE-GREEN KASINA
Q. What is the blue-green kasina?
What is the practising of it?
What are its salient characteristic, function and near cause ?
What are its benefits ?
How is the sign grasped ?
A. The thought that is produced relying on the blue-green kasina — this is called the blue-green kasina. The training and undisturbed dwelling of the mind are called practising. Sending forth the mind into the blue-green sign is its salient characteristic. Non-abandoning of the blue-green perception is its function. Undivided thought is its near cause.
"What are its benefits?":
There are five benefits. In the blue-green kasina, a man attains to the emancipation of the beautiful. He acquires the position of mastery of the blue
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that is like a blue flower. He can change all things to blue. He sees the colour of blue anywhere through the practice of the blue kasina.
2 "How is the sign grasped ?":
The yogin grasps the sign in a prepared place or in a natural place. That yogin sees (the sign) in blue flowers, blue clothes or in blue-coloured things everywhere. He sees it always before him, in pleasure or in pain, and thus the after-image of the blue-green sign occurs to him. A new yogin is different. He grasps the sign in a prepared place. He is not able to grasp it in an unprepared place. He follows what is expedient in the practice of the blue-green kasina. This yogin makes a mandala on a cloth, plank or wall with blue of the colour of the Asita
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flower, in the form of a triangle or a square. He edges it round with another colour. Thus he prepares the blue-green sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.
The blue-green kasina has ended.
THE YELLOW KASINA
Q. What is the yellow kasinal
What is the practising of it?
What are its salient characteristic, function and near cause?
What are its benefits? How is the sign grasped?
A. The thought that is produced relying on the yellow sign—this is called the yellow kasina. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the yellow sign is its salient characteristic. Non-abandoning of the perception of yellow is its function. Undivided thought is the near cause.
"What are its benefits?": There are five distinctive benefits. A man is able to attain to the emancipation of the beautiful. He acquires the position of mastery of the yellow. He considers various yellow colours similar to that of the Kanikdra flower.
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Practising the yellow kasina, he sees yellow everywhere.
"How is the sign grasped?":
The man who takes up the yellow kasiria grasps the yellow sign either in a prepared place or in a natural place. (The practised yogin) grasps the sign in a non-prepared place. That yogin sees the yellow colour of yellow flowers or yellow clothes anywhere. He sees it always, in pleasure or in pain. Thus the after-image of yellow occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the yellow kasina. This yogin makes a mandala with yellow of the colour of the Kariikdra flower, on cloth, plank or wall, in the shape of a triangle or square. He edges it with another colour. Thus he prepares the yellow sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.
The yellow kasina has ended.
THE RED KASINA
Q. What is the red kasinal
What is the practising of it?
What are its salient characteristic, function and near cause ?
What are its benefits ? How is the sign grasped?
A. The thought that is produced relying on the red sign — this is called the red kasina. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the red sign is its salient characteristic. The non-abandoning of the perception of red is its function. Undivided thought is its near cause.
"What are its benefits?": There are four distinctive benefits.
A man is able to attain to the emancipation of the beautiful in the red kasina. He acquires the position of mastery of the red.
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He is able to change things into the colour of red. The other benefits are equal to those taught under the earth kasina. He who practises the red kasiria sees the colour of red prevailing everywhere.
"How is the sign grasped?":
A man who takes up the red kasina, grasps the red sign either in a prepared place or in a natural place. The practised yogin grasps the sign in a natural place, i.e., on seeing red flowers or red clothes anywhere. He sees always, in pleasure or in pain. Thus the after- image of the red sign occurs to him. The new yogin is different. The new
yogin grasps the sign in a prepared place, and is not able to do so in a non- prepared place. He follows what is expedient in the practice of the red kasina. This yogin applies a red colour resembling that of the Bandhujivaka flower on cloth, plank or wall, in the shape of a triangle or a square. Or, he makes a mandala of red flowers. He edges it with another colour. Thus he prepares the red sign. He grasps the sign through three ways: through even gazing, skilfulness and the elimination of disturbance. The rest is as was fully taught before.
The red kasina has ended.
THE WHITE KASINA
Q. What is the white kasina? What is the practising of it? What are its salient characteristic, function and near cause? How is the sign grasped?
A. The thought that is produced relying on the white sign—this is called the white kasina. The training and the undisturbed dwelling of the mind—these are called the practising of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of white is its function. Undivided thought is its near cause.
"What are its benefits?":
There are eight distinctive benefits. A man is able to attain to the emancipation of the beautiful, and the positions of mastery of the white.
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He overcomes rigidity and torpor, dispels darkness, produces brightness and arouses the divine eye through the white kasina. The other benefits are the same as those taught in the earth kasina. He who practises the white kasina sees the colour of white prevailing everywhere.
"How is the sign grasped?":
A man who takes up the white kasina grasps the white sign either in a prepared or natural place. The practised yogin grasps the sign in a natural place. He sees the sign in various places—in white flowers, moonlight, sunlight, starlight or a round mirror. Beginning with these, he sees the sign always before him, through pleasure and through pain. Thus the after-image of the white sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place. He is not able to grasp it in a non-prepared place. He follows what is expedient in the practice of the white kasina. This yogin makes a mandala on cloth, plank or wall in the shape of a triangle or a square, with colour resembling that of the morning star. He edges it with another colour. Thus he prepares the white sign. He grasps the sign through three ways: even gazing, skilfulness and the elimination of disturbance. (The rest) is as was fully taught before.
The white kasina has ended.
THE LIGHT KASINA
[424] Q. What is the light kasinal
What is the practising of it? What are its salient characteristic, function and near cause? How is the sign grasped?
A. The thought that is produced relying on the light sign — this is called the light kasina. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into the white sign is its salient characteristic. The non-abandoning of the perception of light is its function. Undivided thought is its near cause.
"What are its benefits?":
They are equal to those of the white kasina. He who practises the light kasina sees light everywhere.
"How is the sign grasped?":
A man who takes up the light kasina, grasps the light sign in a prepared or in a natural place. The practised yogin grasps the sign in a natural place. He sees the sign in various places — in moonlight, sunlight, lamplight or in the light of gems. Beginning with these he sees (the sign) always through pleasure or through pain. Thus the after-image of the light sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place, and is not able to do so in a non-prepared place. He follows what is expedient in the practice of the light kasina. This yogin chooses a wall facing east or west. He fills a bowl with water and keeps it in a sunny place nearby. This water causes a mandala of light. From this mandala, light rises and is reflected on the wall. Here he sees the light sign. He grasps it in three ways: through even gazing, skilfulness and the elimina- tion of disturbance. (The rest) is as was fully taught before.
The light kasina has ended.
THE (SEPARATED) SPACE KASINA
THE PATH OF FREEDOM
FASCICLE THE SIXTH
WRITTEN
BY THE ARAHANT UPATISSA
WHO WAS CALLED GREAT LIGHT IN RYO
TRANSLATED IN RYO
BY
TIPITAKA SANGHAPALA OF FUNAN
CHAPTER THE EIGHTH
Section Three
THE (SEPARATED) SPACE KASINA
What is the (separated) space kasinal
What is the practising of it?
What are its salient characteristic, function and near cause?
What are its benefits? How is the sign grasped?
A. In the space kasina, there are two kinds:
The first is space that is separate from form; the second is space that is not separate from form. The sign of the space kasina is space that is separate from form; the space sign that is grasped in an opening is space that is not separate from form. The training and the undisturbed dwelling of the mind — these are called the practising of it. Sending forth the mind into space perception is its function. Undivided thought is its near cause.
"What are its benefits ?":
There are two distinctive benefits, thus: A man is able to pass through obstructions such as walls, mountains and the like. His bodily activities are not impeded, and he becomes fearless.
"How is the sign grasped?":
The man who takes up the space kasina* grasps the sign in space that is natural or prepared. The practised yogin grasps the sign in a natural place. He sees the sign in various places — in some opening (in a wall), in the space of an open window, in the space which is between the branches of trees. Beginning with these, he sees it always, in pleasure and in pain. Thus the after-image of the space sign occurs to him. The new yogin is different. The new yogin grasps the sign in a prepared place; and not in a non-prepared place. This yogin goes to a calm abode on the outside of which are no obstructions. He makes a circular opening (in the wall) and grasps the space sign, through three ways: through even
gazing, skilfulness and the elimination of disturbance. In this space kasina, the fourth and the fifth meditations, jhanas, are produced. The rest is as was fully taught before.
The {separated) space kasina has ended.
THE CONSCIOUSNESS KASINA
Q. What is the consciousness kasinal
A. It is the concentration of the sphere of infinite consciousness. This is called the consciousness kasina. The rest is as was fully taught before.
The ten kasinas have ended.
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MISCELLANEOUS TEACHINGS
Q. What are the miscellaneous teachings regarding these kasinas?
A. If one acquires facility in one sign, all other signs follow. If one acquires facility in the first meditation, jhana, through one kasina, one is able to acquire facility through the other kasinas also and is able to cause the arising of the second meditation, jhana. In the same way, if one acquires facility in the second meditation, jhana, one is able to cause the arising of the third meditation, jhana. If one acquires facility in the third meditation, jhana, one is able to cause the arising of the fourth meditation, jhana.
Q. Which are the most excellent of all kasinasl
A. The four colour kasinas are the most.excellent, because through them one attains to the emancipations
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and the positions of mastery.
The white kasina is excellent, because it illumines and because through it an unobstructed state of mind is attained.
Here (the yogin) produces the eight attainments on eight kasinas, in sixteen ways, peacefully.
(1) He dwells wherever he likes and
(2) practises the concentration that he likes,
(3) whenever he likes,
(4) without hindrance,
(5) in the direct order -3- and
(6) in the reverse order, -4
(7) in the direct and in the reverse order, -5
(8) by developing separately -6
(9) by developing together,
(10) by skipping over the middle, -7
(11) by limiting -8 the factor,
(12) by limiting the object,
(13) by limiting the factor and the object,
(14) by fixing -9- the factor,
(15) by fixing the object,
(16) by fixing the factor and the object.
(1) "He stays wherever he likes":
He dwells in the village or forest — whichever he likes — and enters into concentration.
(2) "Practises the concen- tration that he likes":
He produces the concentration which he desires.
(3) "Whenever": He enters into concentration at the time he likes.
(4) ("Without hindrance"):
He is able to remain firm in (concentration) at all times.
(5) "In the direct order":
He enters the first meditation, jhana, and by degrees rises up to the sphere of neither perception nor non-perception. (6) "In the reverse order": Starting from the sphere of neither perception nor non-perception, he comes down by degrees to the first meditation, jhana.
(7) "In the direct and in the reverse order":
He excels in ascending and in descending. He enters the third meditation, jhana, from the first meditation, jhana. From the third meditation, jhana, he enters the second, and from the second he enters the fourth.
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Thus he enters the concentration of the sphere of neither perception nor non-perception.
(8) "By developing sepa- rately" :
Having gradually entered the fourth meditation, jhana, he ascends or descends.
(9) "By developing together":
He enters the fourth meditation, jhana. From that he enters space, and then enters the third meditation, jhana. Thus he enters into concentration in these two ways.
(10) "Skipping over the middle":
He enters the first meditation, jhana. From this he enters the sphere of neither perception nor non-perception. From this he enters the second meditation, jhana, and there from attains to the sphere of nothingness. Thus he abides in that attainment, and understands the sphere of the infinity of space.
(11) "Limiting the factor":
He enters into the concentration of one meditation, jhana, on eight kasinas.
(12) "Limiting the object":
He enters into eight kinds of concentration on three kasinas.
(13) "Limiting the factor and the object":
Two meditations, jhanas, and one kasina.
(14) "Fixing the factor":
On three kasinas, he enters (Lit. two, two meditation, jhanas).
(15) "Fixing the object":
He enters two meditations, jhanas, on (Lit. two, two kasinas).
(16) "Fixing the factor and the object":
This consists of the two (preceding) sentences.
Miscellaneous teachings have ended.