EARTH KASIṆA

CHAPTER V

EARTH KASIṆA

(Pathavī kasiṇa)

I.       Making an Earth Kasiṇa

            An earth Kasiṇa can be made either as a fixture or as a portable one.

            A fixture should be made in a secluded place by knocking stakes into the ground in the form of a lotus petal, lacing them over with creepers. Some suitable earth is spread on the confined ground, and a disk, a span and four fingers across, is made on top of that with quite pure dawn-coloured clay, which is picked clean of grass, rods, gravel, and sand, and well kneaded.

            To make a portable earth-kasiṇa a piece of cloth, leather or matting is smeared with the quite pure and clean dawn-colored clay in the form of a disk of the size al ready mentioned. At the time of the preliminary work it should be laid on the ground and looked at. The disk of dawn-colored clay should be scraped down with a stone trowel to make it as even as a drum. A wooden trowel should not be used for scraping for it turns the clay into a bad color. The earth Kasiṇa is now ready for use.

II.   Reflecting on the Earth Kasiṇa

            A meditator should sit on a seat a span and four fin­gers high, and two and a half cubits [one cubit = elbow to finger-tip] from the Kasiṇa disk. For the Kasiṇa does not appear vividly to him if he sits further off than that; and if he sits nearer than that, faults in the Kasiṇa appear. If he sits higher up, he has to look at the Kasiṇa with his neck bent; and if he sits lower down, his knees ache.

            Then he should review the dangers of sense desires in the way beginning: "Sense objects give little enjoyment" (M. i, 91). He should arouse an ardent wish to attain jhāna for it is the cause for the escape from sense desires as well as the cause for the emancipation from all suffer­ings.

            He should next arouse joy of happiness by recol­lecting the attributes of the Buddha, the Dhamma, and the Saṅagha. He also develops respect in the training by thinking: "Now this is the training undertaken by all Bud­dhas, Pacceka Buddhas and Noble Disciples." He should then arouse strenuous effort by thinking: "I shall surely come to know the taste of the bliss of seclusion (viveka­sukha)."

            After that he should open his eyes moderately, ap­prehend with the mind the sign apprehended by the eye in the earth Kasiṇa and proceed to develop it. If he opens his eyes too wide, they get fatigued and the Kasiṇa disk be­comes too obvious, which prevents the arising of nimitta (sign or image). If he opens his eyes too little, the Kasiṇa disk is not distinct, his mind becomes retard, which also prevents the nimitta from arising. So he should apprehend the sign and develop it with his eyes moderately open as if he were seeing the reflection of his face in the looking glass.

            The dawn color of the Kasiṇa should not be thought about, though it cannot be denied that it is appre­hended by eye-consciousness. If one pays attention to color, one's meditation will be mingled with the medi­tation on color Kasiṇa. Also the characteristic of hard­ness of the earth-element should not be given attention for distinguishing the meditation on earth Kasiṇa from the meditation on elements.

            But rather, while not ignoring the color, the medi­tation should focus his attention on the Kasiṇa disk as earth, continuously reflecting on it by any one of the names for earth such as "pathavī, pathavī" or "earth, earth". He should go on reflecting in this way with open eyes, clos­ing them intermittently, a hundred times, a thousand times, and even more than that, until the acquired sign (uggaha­nimitta) arises.

            When this sign appears, the meditator can see the earth Kasiṇa vividly in his mind with closed eyes as vividly as he has seen it with open eyes. When this acquired sign appears, he should no longer sit in that place; he should return to his own quarters and go on developing it sitting there. If the new unstable concentration vanishes through some unsuitable encounter, he will lose the acquired sign. If this happens, he should go back to the place where the Kasiṇa is kept and develop the acquired sign again.

            After returning to his quarters, he should sit com­fortably and reflect on the acquired image with closed eyes as "pathavī, pathavī" or "earth, earth" with strenuous effort as if striking it repeatedly with the right thought.

            He tries to control his mind from wandering away, recall­ing it back whenever it goes astray. If pain and discomfort arises in his body, he should tolerate it as much as pos­sible, ignoring it and focusing his attention on the acquired sign. When the pain becomes unbearable, he can mindfully change his posture to ease the pain.

            As he keeps on reflecting on the acquired sign, the hindrances (nīvaraṇas) eventually become well sup­pressed, the defilements subside, the mind becomes concentrated with access concentration, and the counter sign (paṭibhāga-nimitta) arises.

            The meditator now attains the access jhāna (upacārajhāna) meaning he is close to meditative absorp­tion (jhāna). It is called access jhāna because it is at the entrance of the first jhāna.

            Now it is very difficult generally to develop the counter sign. Therefore if he meditator is able to arrive at absorption (jhāna) in that same session by extending the sign and reflecting on it, it is good. If not then he must guard the sign diligently as if it were the embryo of a Universal Monarch.

            In order to raise the concentration further, he focuses his mind on the counter sign of the earth Kasiṇa, reflecting "pathavī, pathavī" or "earth, earth". When the sign becomes stable, he extends or enlarges it gradually by his will-power in this way: "May the counter sign grow larger by one finger, two fingers, and three fingers, --" and so on until it has been extended indefinitely in all directions.

            He now focuses his attention on the extended sign and reflects on "pathavī, pathavī" or "earth, earth" until absorption (jhāna) occurs in the cognitive series (vīthi). He now attains the first rūpāvacara jhāna, and he can develop it again and again by reflecting on the extended counter sign which remains firmly in his memory or per­ception.

            When a beginner has reached the first rūpānacara jhāna, he should enter upon it often without reviewing it much. For the first jhāna factors occur crudely and weakly in one who reviews it much. Because of that, they do not become conditions for developing higher jhānas. He should therefore acquire mastery in five ways first of all with respect to the first jhāna. He can then develop higher jhānas step by step until he attains the fifth rūpāvacara jhāna.

            The first jhāna abandons five factors and possesses five factors. The five factors abandoned are the five hin­drances, and the five factors that the jhāna possesses are the five jhāna factors.

III.            Five Hindrances or Enemies (Nīvaraṇas)

            The live hindrances, known as nīvaraṇas, defile, de­base, inflict and agitate the mind to be restless, wavering and wandering from one sense object to another. They make us heedless and forgetful to carry out meritorious deeds. They hinder and prevent the arising of wholesome thoughts, good deeds, jhānas, and maggas. So they are our greatest enemies. We must wrestle with them all the time in order to suppress them and drive them away from the mind. They represent the following immoral mental factors (akusala cetasikas).

1.         Kāmacchanda- sense desire or greed (lobha); it influences the mind most of the time to crave for sensuous pleasure and to wander from one sense object to another.

2.         Vyāpāda- ill-will, anger or hatred (dosa); it overwhelms and burn the mind when the mind harbors anger, hatred, grief, sorrow, worry, dissatisfaction, etc.

3.         Thina-middha - sloth and torpor; they make the mind dull, morbid, inactive, lazy and drowsy.

4.         Uddhacca-kukkucca- restlessness and re­morse; they make the mind restless, fluttering and remorseful for one's wrong doing.

5.         Vicikicchā- sceptical doubt or perplexity; it makes the mind wavering, undecisive, and per­plexed obstructing wholesome thoughts and meritorious deeds.

            In the beautiful similes given by the Buddha in Aṅguttara Nikāya and also in Mahāvagga Saṃyutta, Sangārava Sutta, sense-desire is compared with water mixed with manifold colors, ill-will with boiling water, sloth and torpor with water covered with mosses, rest­lessness and remorse with agitated water whipped by the wind, and sceptical doubt with turbid and muddy water.

            Just as in such water one cannot perceive one's own reflection, so also in the presence of any one of these five mental hindrances, one cannot clearly discern one's own benefit, nor that of others nor that of both.

IV.Five Powers or Friends (Balas and Indriyas)

            There are five mental factors which are included among the thirty-seven components of enlightenment (Bodhipakkhiya) and which can act both as spiritual powers or strengths (balas) and as spiritual faculties (indriyas).

            As spiritual faculties they have the ability to con­trol their concomitants and the mind, and as powers or strengths they can stand firm and unshakeable against the opposing force. So if we cultivate and develop these pow­ers which are our innate qualities we can successfully combat the enemies called the hindrances (nīvaraṇas).

1.         Saddhā - faith or confidence in the Triple Gem, the law of kamma, and the Noble Prac­tice.

2.         Vīriya- effort or energy which is identical with the right effort (sammāvāyāma).

3.         Sati- Mindfulness which is identical with the right mindfulness (sammāsati).

4.         Samādhi- concentration or one-pointedness of the mind: it is the same as the right con­centration (sammāsamādhi).

5.         Paññā- knowledge or wisdom which is identical with the right understanding (sammādiṭṭi).

            We can see that Vīriya, Sati, and samādhi  are the three factors of the Noble Eightfold Path that constitute the training of concentration (samādhi-sikkhā). It is vital to develop them in order to attain the right concentration. But in this noble task one needs the help and guidance of wisdom or the right understanding which is the most im­portant factor of the Noble Eightfold Path. Again the right understanding must be supplemented and incorporated with the right thought which is sammāsaṅkappa or vitakka.

            Saddhāis the well-established confidence and faith in the Buddha, the Dhamma including the Noble Practice, the Saṃgha and kamma. It is not blind faith; rather, it is rooted and associated with wisdom. It has the ability to cool down and purify the mind by driving away the hin­drances. It also has the ability to lead the way in perform­ing meritorious deeds.

            When saddhā is strong, vīriyaalso becomes strong and steadfast. It can be developed to the level of the unfaltering concentrated effort of one who vows:

"Let me be reduced to skin and bone;

Let my blood and flesh dry up;

Let my life come to an end;

But I will not stop till I succeed!"

            When the effort is strong, then mindfulness of the meditation subject is strong, and this in turn will lead to the development of concentration. When one attains the right concentration, one can observe the ultimate reali­ties as they really are, and so one can develop insight knowledge and finally the Path-wisdom.

            In fighting against the enemies the five powers must work in unison to be effective.

            Saddhā(faith) and Paññā (wisdom) should bal­ance each other, because too much faith leads to unrea­sonable belief, and too much inquiry and criticism leads to no concentration.

            Similarly vīriya (effort) and samādhi (concentra­tion) should balance each other because too much effort and weak concentration will lead to the restlessness of the mind whereas weak effort and excessive concentra­tion will lead to drowsiness.

            Sati(mindfulness) need not be balanced with any power; the greater the mindfulness, the better it is.

V.    Five Essential Qualities (Padhāniyaṅga)

            A meditator should be endowed with the following essential main qualitiesaccording to the statement of the Buddha in Sutta Pātheya, 57, and Aṅguttara Nikāya, Pañcaka Nipāta, Padhāniyaṅga Sutta.

1.   Saddhā - faith and confidence in the Triple Gem and the Noble Practice;

2.   Appabādhatā - good health with the ability to digest food well;

3.   Asaṭṭhatā - righteousness and truthfulness, without crookedness towards co-residents and the teacher:

4. Āraddavīriyatā - strenuous and steadfast ef­fort to discard evils and develop good qualities fully;

5.   Udayatthagāmini-pañña - the noble wisdom that can discern the arising and dissolving of the five aggregates of existence, and break the mass of defilements to arrive at the end of suf­fering (Nibbāna).

VI.Five Jhāna Factors

            Jhānathe state of meditative absorption is a com­bination of five jhāna factors. These factors are mental concomitants (cetacikas) which associate with both moral and immoral minds.

            In meditation moral minds are developed repea­tedly and they contain jhāna factors. At first these factors are not strong, but they become stronger with the progress of meditation. When they are fully developed they be­come very strong and keep the mind focused at a point on the meditation subject. Thus the state of one-pointedness of the mind that is jhāna is established.

            The Five jhāna-factors (jhānaṅga) are as follows.

1.   Vitakka - initial application that applies the mind onto the sense object: it is also translated as applied thought:

2.   Vicāra - sustained application that keeps on applying the mind onto the sense object again and again so that one observes the object discursively: it is also trans­lated as discursive thought;

3.   Pīti- joy, rapture or pleasurable interest in the sense object;

4.   Vedanā - feeling or sensation which occurs in five types. The two types that occur in jhāna are:

(a) Sukha - pleasant or agreeable feeling, bliss or happiness,

(b) Upekkhā- neutral feeling that is neither pleas­ant nor painful feeling.

5.   Ekaggatā- samādhi or concentration or one-pointedness of the mind.

            In the meditation on pathavī Kasiṇa or any other meditation object, Vitakkaapplies the mind onto the medi­tation subject and temporarily inhibits sloth and torpor from arising.

            Vicāraapplies the mind onto the meditation ob­ject again and again, observing the object discursively: it temporarily inhibits sceptical doubt (Vicikicchā) from aris­ing.

            Pītidevelops joy and pleasurable interest in the meditation-object; it temporarily inhibits ill-will (dosa) from arising.

            Pītiis also a precursor of Sukha (pleasant feel­ing). Pīti creates an interest in the object while Sukha en­ables one to enjoy the object. Sukha holds the mind to stay longer on the object by its bliss: it temporarily drives restlessness and remorse; (uddhacca and kukkucca).

            Ekaggatāunites the citta and its concomitants and fixes them on the sense object to reach the state of one-pointedness. It temporarily inhibits sense desire (kāmacchanda) from agitating the mind.

            When the hindrances (nīvaraṇas) subside temporarily, the mind does not wander away from the meditation subject as frequently as before. As the jhāna factors grow in strength, one can control one's mind better and better. He will notice pīti to be growing up in strength in five stages:

(i)        Khuddaka pīti - the thrill of joy that causes the flesh to creep;

(ii)       Khaṇika pīti - instantaneous joy that flows from head to toe like a flash of lightning;

(iii)     Okkantika pīti - the flood of joy like the breakers on a seashore;

(iv)      Ubbegā pīti - uplifting joy which may lift one to float in the air; and

(v)       Phāranā pīiti- suffusing joy which per­vades the whole body like oil diffusing into a lump of cotton or like a flood overflowing creeks and ponds.

            When the meditator has developed some degree of mental concentration he experiences the thrill of joy and then instantaneous joy from head to toe frequently. When the concentration rises higher, he enjoys the flood of joy as if he were riding waves at the sea-shore. When ubbegā pīti develops, he has the feeling that his body is lifted up to the sky by the up-lifting joy. Then he will experience suffusing joy pervading throughout his body when phāranā pīti arises.

            When joy (pīti) arises, tranquility (passaddhi) also arises; and when tranquility arises,

pleasant sensation and happi­ness (sukha) also arises. When sukha arises, samādhi(concentration) also arises.

VII.         Three Stages of Meditation

            In developing a meditation subject, the meditation normally develops in three stages. The progress of medi­tation can be judged by the appearance of appropriate signs or images (nimittas).

1. Parikammā-bhāvaṇā - the preparatory stage of meditation

            When one undertakes a meditation, the initial medi­tation subject which one observes with open eyes is called the preparatory sign (parikammā nimitta). In undertaking meditation on pathavī Kasiṇa, for example, the earth-disk which one looks at with open eyes is called the prepara­tory sign or image.

            Focusing one's attention on the earth disk by look­ing at it with open eyes, one meditates "pathavī, pathavī" or "earth, earth" until one attains the acquired sign (uggaha-nimitta). This sign is the perception of the initial image that appears in the mind, and the meditator can see it with closed eyes as he has seen the earth disk with open eyes. It is identical with the preparatory sign in appearance.

            He now continues his meditation with closed eyes focusing his attention on the acquired sign and reflects "pathavī, pathavī" or "earth, earth" repeatedly until the acquired sign changes into the counter-sign (paṭibhāga-nirnitta). This sign is a thousand times more purified than the acquired sign. It is faultless and smooth like a mirror whereas the acquired sign contains faults like scratches and finger marks as in the initial sign.

            The counter sign is also clear and bright. The change from the acquired sign to the counter sign is very distinct; it is like pulling out a looking glass from its leather case or like the moon's disk coming out from behind dark clouds.

            Now the meditation from the beginning to the time just before the counter sign appears is called the prepara­tory stage of meditation (parikamma-bhāvanā). The mental concentration associated throughout with this medita­tion is called the preparatory concentration (parikamma-samādhi). In other words the mental concentration from the beginning of meditation to the time just before the counter sign appears is called parikamma samādhi.

            Parikamma bhāvanā means the meditation which prepares or paves the way for the arising of higher bhāvanās.

 

2. Upacāra bhāvanā - the neighborhood stage of meditation

"Upacāra" means "neighborhood" or "moment of access". Upacāra bhāvanā is that meditation which has come to the neighborhood of jhāna, magga, and phala. It may also be regarded as the meditation which about to enter the absorption stage of meditation is called appanā bhāvanā.

            Parikammabhāvanā itself is developed into the upacāra bhāvanā. The object of upacāra bhāvanā is no longer the acquired sign (uggaha nimitta); it is the counter sign (paṭibhāga nimitta)

            The concentration associated with upacāra bhāvanā is called 'upacāra samādhi' which is translated as 'neighborhood concentration' or 'access concentration'. This concentration is just below the concentration of the meditative absorption.

 

3. Appanā bhāvanā- the stage of meditative absorption

            The meditation which has developed to jhāna, magga, or phala is called appanā-bhāvanā. The jhāna, magga or phala remains absorbed or fixed in their respective objects. The object of jhāna is the counter sign (paṭibhāga nimitta) whereas the object of magga or phala is Nibbānā.

            The concentration associated with the appanā bhāvanā is the 'appanā samādhi' that is, the jhānacon­centration or the magga or phala concentration.

VIII.      Bhāvanā and Kammatthāna

1          Parikamma-Bhāvanāis attainable in all the forty sub­jects of meditation.

2.         Parikamma-bhāvanāand upacāra-bhāvana occur in eight anussatis as well as in āhārepaṭikūlasaññā and catudhātu-vavatthāna, totaling to ten kammaṭṭhānas.

3.         All the three types of bhāvanā occur in the remaining 30 kammṭṭhānas - viz., 10 kasiṇas, 10 asubhas, 4 brahma-vihāras, 4 āruppas, kāyagatāsati and ānāpānassati.

 

• Meditation Sign or Image (Bhāvanā Nimitta)

            The meditation sign or image is the 'mental im­age' obtained in meditation. Three types of meditation images are to be noted.

1. Parikamma nimitta - the preparatory sign

            It is the initial meditation sign which one perceives in the mind when one looks at the meditation subject such as the earth Kasiṇa with open eyes. It is the subject of the preparatory meditation.

2. Uggaha nimitta - the acquired sign or image

            As the meditation proceeds, the meditator finds that he can observe the meditation subject - earth Kasiṇa for example, without looking at it directly. This sign or image is identical to the initial preparatory sign or image, con­taining all the faults such as scratches and finger marks. He has acquired the sign in his mind, and he can see it with eyes closed.

            The acquired sign is still unsteady and unclear. It arises when the mind has reached a certain degree of concentration. It is also the subject of the preparatory meditation.

3. Paṭibhāga-nimitta - the counter sign or image

            As the meditation proceeds on at the point when the concentration reaches the neighborhood concentration, the acquired sign suddenly changes into a bright, clear and steady sign. It is many times brighter and clearer than the acquired sign. It is entirely free from faults such as un­evenness, graininess, etc. that may be present in the origi­nal subject. It is immovable as if it remains fixed in the eye.

            As soon as this counter sign arises, the stage of upacāra bhāvanā and neighborhood concentration is reached. It is the subject of upacāra bhāvanā as well as appanā bhāvanā.

 

The Difference between the Acquired Sign and the Counter Sign

            The acquired sign (uggaha-nimitta) appears in the mind of the meditator when he has developed his concen­tration to a certain degree. The sign or image is identical with the initial meditation subject when the subject is a Kasiṇa or a human corpse, and it appears in the mind as one has seen the initial meditation subject with open eyes. All the faults like scratches and finger marks in the earth Kasiṇa are apparent in the acquired sign.

            The acquired sign changes to the counter sign when the meditator attains the access concentration or neighborhood concentration (upacāra samādhi). The counter sign appears as if breaking out from the acquired sign, and though it appears similar to the acquired sign, it is a hundred times, a thousand times more purified, like a looking glass drawn out from its leather case, like a mother-of-pearl dish well polished, like the moon's disk coming out from behind a cloud. In Ānāpānassati and some other meditation subjects, the acquired sign and the counter sign may appear in any form depending upon the perception of the meditator.

            The counter sign is born only of perception in one who has obtained the neighborhood concentration. It is much more stable than the acquired sign. As soon as it arises in the mind, the hindrances are well suppressed, the defilements subside, and the mind becomes concentrated in access concentration.

IX.Suitability and Unsuitability (Sappāya and Asappāya)

            In developing the concentration, the meditator must abide by seven suitable conditions and avoid seven unsuitable conditions with respect to (1) abode, (2) resort, (3) speech, (4) person, (5) food, (6) climate, and (7) posture.

 

(1) Abode (Āvāsa)

            An abode is unsuitable if while he lives in it, the unarisen sign does not arise in him or is lost when it arises, and where unestablished mindfulness fails to become established and the unconcentrated mind fails to become concentrated. In other words the five controlling faculties (Indriyas) cannot be developed in an unsuitable abode.

            An abode is suitable in which the unarisen sign arises and the arisen sign becomes confirmed, and in which mindfulness becomes established and the mind concentrated.

            So if a monastery has many abodes, he can try them one by one, living in each for three days, and stay on where his mind becomes concentrated. The advantage of living in a suitable abode is that five hundred bhikkhus reached Arahantship while they dwelled in the lesser Nāga cave (Cūḷanāga Leṇa) in Sri Lankaafter apprehending the meditation sign there.

 

(2) Alms-resort village (Gocara Gāma)

            The village resort where alms are sought is suit­able if it is not too far, being within the distance of a kosa and a half (2000 yards) either to the north or to the south so that one may not face the sun in going to the village, and is full of devotees offering food. So it is easy to get food there. The contrary is not suitable.

 

(3) Speech (Bhassa)

            That speech is unsuitable which is classed among the thirty-two kinds of worldly or 'animal' talk such as speaking about food and drinks. clothes and fashions, flowers and perfumes, men and women, towns and vil­lages, roads and vehicles, forests and mountains, rivers and oceans, rulers and battles, trades and business af­fairs.

            That speech is suitable which is concerned with non-greediness, contentment, secluded living, the right effort, morality, concentration, wisdom, the four Noble Truths and emancipation from suffering. Even that one should talk in moderation.

 

 (4) Person (Puggala)

            That Person w ho does not indulge in worldly talk, who speaks moderately about the Noble Practice, who is endowed with morality, concentration and wisdom, in whose company the unconcentrated mind is concentrated, or the concentrated mind becomes more steadfast is suit­able. But one who is devoted to the nourishment of his body and indulges in worldly talk is unsuitable, for he corrupts others as muddy water pollutes clean water.

 

(5) Food (Bhojana) and

(6) Climate (Utu)

            For some, sweet food, for others, sour food is suitable. Similarly for some, a cool climate, for others a warm climate is suitable.

            So when a meditator finds that by taking certain food or by taking in a certain climate he is comfortable, and his unconcentrated mind becomes concentrated, or his concentrated mind becomes firmer, then that food and that climate are suitable. Any other food or climate is un­suitable.

(7) Posture (Iriyapatha)

            Walking suits one, standing or sitting or lying down another. So a meditator should try the postures, like the abode, for three days each. That posture is suitable to him in which his unconcentrated mind becomes concentrated, or his concentrated mind becomes more concentrated, or his concentrated mind becomes firmer. Any other pos­ture should be regarded as unsuitable.

            Thus he should avoid the seven unsuitable things and follow the seven suitable ones. For when he practises in this way, carefully guarding the counter sign, medita­tive absorption arises in a short time.

X.    Practical Coupling of Bhāvanāwith Nimitta

            The coupling of bhāvanā with nimitta will be illustrated by the meditation on pathavī-kasiṇa.

1. Parikamma-bhāvanā and Parikamma-nimitta

            The meditator attentively looks at the earth disk with open eyes, reflecting mentally 'pathavī, pathavī' or 'earth, earth'. From this time onwards, the earth circle that he is looking at is called 'parikamma-nimitta' (the pre­paratory sign), and the meditation that is being carried out is called 'parikamma-bhāvanā' (the preparatory medita­tion).

2. Parikamma-bhāvanā and Uggaha-nimitta

            After meditating for some time, perhaps weeks or months, the meditator will be able to close his eyes and visualize the meditation subject in his mind. This means that he can see the earth-disk vividly in his mind as he has seen it with open eyes even though the eyes are closed. This visualized subject or acquired sign is called 'uggaha­nimitta '.

            Although the meditation sign has changed, his bhāvanā does not change vet. At this stage he is meditating on uggaha-nimitta with parikamma-bhāvanā.

3. Upacāra-bhāvanā and Paṭibhāga-nimitta

            From the time the acquired sign appears, it is no longer necessary to look at the original earth-disk unless his con­centration disappears. By concentrating on the acquired sign, he keeps on meditating 'pathavī pathavī' or 'earth, earth'.

            When his mental concentration reaches the neighborhood concentration (upacāra-samādhi), the acquired sign changes to the counter sign (paṭibhāga-nimitta). This change is very distinct and is easily noticed as the counter sign is very different from the acquired sign. The change is as distinct as taking out a looking glass from its leather case or as a flock of cranes flying out of dark clouds.

            The parikamma-bhāvanā is now raised to the level of upacāra-bhavanā, the neighborhood stage of meditation with the counter sign as its object. The meditation is now at the stage of upacāra bhāvanā and paṭibhāga-nimitta.

            At this stage all the hindrances (nīvaraṇas) are sup­pressed, and the five jhāna-factors become quite strong and function their duties efficiently. Therefore the mind is well fixed on the counter sign. For this reason, upacāra-bhāvanā is also called 'upacāra-jhāna'.

4. Appanā-bhāvanā and Paṭibhāga-nimitta

            Concentrating his mind on the counter sign, the medi­tator carries on his meditation, reflecting 'pathavī, pathavī' or 'earth, earth'. When the counter sign is firm and immovable, itis made to expand by his will-power inch by inch until it fills every, space in all directions.

            Concentrating his mind on this new abstract image of paṭibhāga-nimitta he keeps on meditating 'pathavī, pathavī' or 'earth, earth' as before. If he is an intelligent, quick-witted person, he soon reaches appanā-bhāvanā that is meditative absorption. When the first jhāna arises. If he is a slow-witted person, he must try hard to maintain the counter sign with great care, and if he keeps on meditating vigilantly, he too will attain the first rūpāvacara jhāna sooner or later.

            He is now at the stage of appanā-bhāvanā and paṭibhāga-nimitta. This means that the meditation sub­ject of appanā-bhāvanā is also the counter sign of the earth-Kasiṇa.

• The Differences between Upacāra-samādhi and Appanā-samādhi

            Upacāra-samādhi, the neighborhood concentra­tion, is the mental concentration associated with upacāra-bhāvanā. This bhāvanā is the meditation which has come to the neighborhood of jhānas, magga or phala. In other words, upacāra-bhāvanā is the meditation which is about to enter the absorption-stage of meditation called appanā-bhāvanā.

            Appanā-samādhi, the concentration at the medi­tative absorption isthe mental concentration associated with appanā-bhāvanā which is the stage of meditative absorption called jhāna, magga or phala.

            The differences between upacāra-samādhi and appanā-samādhi will now be described.

1. In upacāra-samādhi the jhāna-factors are not yet fully developed whereas in appanā-samādhi the jhāna-factors are fully developed. Thus appanā-samādhi is stron­ger than upacāra-samādhi.

2. At the stage of upacāra-samādhi, bhavaṅga cittas (life-continuum) can still occur, and the meditator (yogi) can fall into the unconscious state. If this occurs, the yogi may think that everything has ceased as he is not conscious of anything and that he has attained Nibbāna. On the other hand, the yogi does not fall into the uncon­scious state at the stage of appanā-bhāvanā.

3. Upacāra-samādhi  is unstable, and it may be compared to a child who has just learnt to walk. As the child may often fall down as he walks and has to struggle to get up again and again, so in the same way, when upacāra-samādhi  is used as the basis of insight medita­tion, it often falls down to parikamma samādhi , and the yogi has to undertake samatha-bhāvanā again and again to raise the concentration to upacāra-samādhi .

            On the other hand, the appanā-samādhi is stable, and it is compared to a man who can walk for hours with­out falling. When a yogi uses appanā-samādhi  as the basis of insight-meditation, he can meditate for hours without any danger of losing his concentration.

4. As the jhāna-factors are more developed in appanā-samādhithan in upacāra-samādhi, appanā­samādhi  is associated with greater joy (pīti) and stronger bliss (sukha).

5. At both the stages of upacāra-samādhi  and appanā-samādhi , the mind is free from all defilements (pariyuṭṭhāna kilesās and vītikkama kīlesās). So the meditator is said to attain the purity of mind (citta­visuddhi). Here again the defilements are subdued and suppressed with greater force in appanā-samādhi  than in upacāra-samādhi, and the former is much more stable than the latter

6. The mind associated with greater samādhi is more powerful and radiate brighter, stronger and more penetrative light. Consequently it is more effective in un­dertaking insight-meditation.

            A yogi can undertake insight-meditation (vipassanā) using either upacāra-samādhi or appanā­samādhi  as the basis of his meditation. If he uses upacāra samādhi  as the basis, his path to Nibbāna is called vipassanāyānika way that is, using vipassanā as the carriage. If he uses appanā-samādhi  as the basis of in­sight-meditation, his path to Nibbāna is called samathayānika way, that is, using samatha as the car­riage. It is evident that samathayānika is more effective than vipassanāyānika.

XI.Mastery of the First Jhāna

            The first rūpāvacara-jhāna is associated with all the five jhāna-factors - viz... vitakka, vicāra, pīti, sukha, and ekaggatā. As these factors are now fully developed, they are strong enough to keep the mind absorbed in the meditation subject automatically up to seven days if the yogi practises well.

            Vitakka, the initial application of the mind, keeps on applying the mind in quick succession onto the medi­tation-subject, and vicāra, the sustained application, keeps the mind anchored on the subject. Pīti, the joy produced by the success of the mind to suppress the hindrances, refreshes the mind while sukha or bliss intensifies the mind for its success to drive away the hindrances. Now with the help of this successive application, this anchor­ing, this refreshing and this intensifying, ekaggatāuni­fies the mind with all its concomitants and evenly and rightly centres the mind on the meditation-subject.

            Since these jhāna-factors have the ability to sup­press and drive away all the five hindrances - viz... sense­desire, ill-will, sloth and torpor, restlessness and worry, and sceptical doubt - the mind is free from these hindrances as well as from other unwholesome elements. So quite secluded from sense desires, secluded from unprofitable things, the yogi or meditator enters upon and dwells in the first jhāna, which is accompanied by applied thought, sus­tained thought, joy and bliss born of seclusion. Hence it is said that "there is nothing of his whole body not per­meated by the joy and bliss born of seclusion."

            A person who has attained the first jhāna should acquire mastery (vasitā) in five ways with respect to that jhāna.

1. Āvajjana-vasitā - mastery in adverting: it is the ability to discern the five jhāna factors wherever, whenever and for as long as he wishes.

2. Samāpajjana-vasitā - mastery in attaining; it is the ability to enter the jhāna quickly wher­ever and whenever he wishes

3.Adiṭṭhāna-vasitā - mastery in resolving: it is the ability to remain in jhāna for as long a time as he has resolved to stay.

4. Vuṭṭhāna-vasitā - mastery in emerging; it is the ability to emerge from the 'liana at the time he has determined to emerge.

5.Paccavekkhaṇa-vasitā - mastery in review­ing; it is the ability to review the jhāna-factors quickly by reducing the number of life-continuum (bhavaṅga-cittas) between cognitive series of consciousness.

            When he gains mastery in five ways as described above, he is said to attain mastery in five ways with respect to the first jhāna.

• The Second Rūpāvacara Jhāna

            When he has acquired mastery in five ways with respect to the first jhāna, then on emerging from the now familiar first jhāna, he can consider the faults in it. As he views the jhāna-factors with mindfulness and full aware­ness, initial application (vitakka) and sustained applica­tion (vicāra) appear gross and weak while joy (pīti), bliss (sukha) and one-pointedness (ekaggatā) appear peaceful to him.

            So he reflects that the first jhāna is close to the enemies (hindrances) due to vitakkaand vicāra, and it is less calm and less blissful than the second jhāna which has only three jhāna factors - pīti, sukha and ekaggatā.

            Thus he cuts off his attachment to the first jhāna, brings to mind the counter sign of the earth-kasiṇa and reflect "pathavī, pathavī" repeatedly without allowing vitakkaand vicāra to arise in his mind. He does so with the purpose of abandoning the gross factors and obtaining the peaceful factors, knowing that "now the second jhāna will arise".

            He tries to develop the three stages of meditation in the normal order of parikamma-bhāvanā, upacāra-bhāvanā, appanā-bhāvanā. The culmination of this meditation is the attainment of the second rūpāvacara jhāna. When his mind remains fixed on the counter im­age for one hour, two hours or more, he attains the sec­ond jhāna which has only pīti, sukha and ekaggatā a as its jhāna factors.

            He then practises to acquire mastery in five ways with respect to the second rūpāvacara jhāna.

XII.         • The Third Rūpāvacara Jhāna

            When he has acquired mastery in five ways with respect to the second rūpāvacara jhāna, then on emerg­ing from the now familiar second jhāna, he can consider the flaws in it thus: "This jhāna is threatened by the near­ness of vitakka and vicāra. Besides joy (pīti) is a form of mental excitement so it appears to be gross and weak whereas bliss (sukha) and one-pointedness; (ekaggatā) appear calm and peaceful, because of pīti, the second jhāna is gross and weak and less calm and blissful than the third jhāna."

            Thus he cuts off his attachment to the second jhāna and reflects on the counter sign of the earth Kasiṇa "pathavī, pathavī" as before, suppressing pīti from arising. He does so with the purpose of abandoning the gross factor and obtaining the peaceful factors, knowing that "now the third jhāna will arise."

            He tries to develop the three stages of meditation without letting pītiarise in the mind. The culmination of this meditation is the attainment of the third jhāna. When his mind remains focused on the counter-image for one hour, two hours or more, he attains the third rūpāvacara jhāna which has only sukha and ekaggatā as its jhāna-factors.

            He then practises to acquire mastery in five ways with respect to this third jhāna. With the stilling or surmounting of vitakka, vicāra and pīti, he dwells in bliss that has equanimity and is mindful. He is worthy of praise since he has reached the perfection of bliss.

XIII.      • The Fourth Rūpavacara Jhāna

            When he has acquired mastery in five ways with respect to the third jhāna, then on emerging from the now familiar third jhāna, he can consider the flaws in it thus: "This jhāna is threatened by the nearness of joy (pīti), and the mental concern about bliss (sukha) makes it gross and weak whereas equanimity as feeling (upekkhā) and one­pointedness (ekaggatā) appear calm and peaceful. Be­cause of sukha, the third, jhāna is gross and weak and less calm and less blissful than the fourth jhāna."

            Thus he cuts off his attachment to the third jhāna and reflects on the counter-sign of the earth kasiṇa 'pathavī, pathavī' as before, suppressing sukha from arising. He does so with the purpose of abandoning the gross factor and obtaining the peaceful factors, knowing that 'now the fourth jhāna will arise.' He tries to develop the three stages of meditation without letting sukha arise in the mind. The culmination of this meditation is the attain­ment of the fourth rūpāvacara jhāna. When his mind re­mains focused on the counter-sign for one hour, two hours or more, he attains the fourth jhāna which has only upekkhā and ekaggatā as its jhāna factors. With the aban­doning of bodily pleasure and bodily pain and with the previous disappearance of joy and grief he enters upon and dwells in the fourth jhāna with equanimity.

            He then practises to acquire mastery in five ways with respect to the fourth jhāna. With the stilling of gross jhāna-factors the fourth jhāna is so subtle that the breath­ing of the meditator dwelling in the fourth rūpāvacara jhāna is no longer noticeable.

XIV.      • The Fivefold Rūpāvacara Jhāna

            There are two ways of developing rūpāvacara jhānas: the fourfold method and the fivefold method. The above description shows the fourfold method which is the more common one.

            But for persons of slow wisdom after attaining the first jhāna, they cannot eliminate vitakka and vicārasimulta­neously to develop the second jhāna. They have to elimi­nate the jhāna factors one by one in going up to higher jhānas. Thus, for this type of person, there are five rūpāvacara jhānas.

            When a person is developing fivefold jhāna, on emerging from the now familiar first jhāna, he can con­sider the flaws in it in this way: "This jhāna is threatened by the nearness of the hindrances, and its factors are weak­ened by the grossness of initial application (vitakka). Consequently the first jhāna is less calm and less blissful than the second jhāna which has vicāra, pīti, sukha and ekaggatā as its jhāna-factors.

            Thus he cuts off his attachment to the first jhāna, brings to mind the counter-sign of the earth-kasiṇa and reflects 'pathavī, pathavī' repeatedly without vitakka. He does so with the purpose of abandoning the gross factor (vitakka) and obtaining the remaining peaceful jhāna-fac­tors, knowing that 'now the second jhāna will arise.'

            He tries to develop the three stages of meditation without allowing vitakkato arise in the mind. The cul­mination of this meditation is the attainment of the second jhāna. When his mind remains fixed on the counter­sign for one hour, two hours or more, he attains the sec­ond jhāna with vicāra , pīti, sukha, and ekaggatā as its jhāna factors. He then practises to acquire mastery in five ways with respect to this jhāna.

            On emerging from the now familiar second jhāna, he can consider the flaws in it in this way: "This jhāna is threatened by the nearness of vitakka, and its factors are weakened by the grossness of sustained application (vicāra). Consequently the second jhāna is less calm and less blissful than the third jhāna which does not have vicāra .

            Thus he cuts off his attachment to the second jhāna, brings to mind the counter-sign of the earth-kisina and reflects 'pathavī, pathavī' repeatedly without vitakka and vicāra . He does so with the purpose of abandoning the gross factor (vicāra) and obtaining the remaining peace­ful jhāna-factors, knowing that 'now the third jhāna will arise.' He tries to develop the three stages of meditation without allowing vitakka and vicāra to arise in the mind. The culmination of this meditation is the attainment of the third jhāna.

            When his mind remains well focussed on the counter-sign for one hour, two hours or more, he attains the third jhāna with pīti, sukha, and ekaggatā as its jhāna factors. He then practises to acquire mastery in five ways with respect to this jhāna.

            The fivefold third jhāna is identical with the four­fold second jhāna.

Table 2. Dual Method of Counting Rūpāvacara Jhānas

Jhāna-factors Fivefold method Fourfold method Rūpa-plane of birth Vitakka, Vicāra, Pīti, Sukha, Ekaggatā 1st jhāna 1st jhāna 1st jhāna plane Vicāra, Pīti, Sukha, Ekaggatā 2nd jhāna Pīti, Sukha, Ekaggatā 3rd jhāna 2nd jhāna 2nd jhāna plane Sukha, Ekagāta 4th jhāna 3rd jhāna 3rd jhāna plane Upekkhā, Ekaggatā 5th jhāna 4th jhāna 4th jhāna plane

            According to the investigation conducted at the International Buddha Sāsana Meditation Centres in Myanmar, all meditators who attained the first rūpāvacara jhāna could eliminate vitakka and vicāra simultaneously in developing the second rūpāvacara jhāna.

            So the fourfold method of counting rūpāvacara jhānas is the more common one, and consequently, the rūpāvacara planes, where the meditators are reborn after they have developed and maintained the respective jhānas till their death are named in accordance with the fourfold method.

            References:

1    "Visuddhi   Magga "         by        Bhaddantācariya Buddhaghosa, translated into Myanmarby Ven. Nandamālā, Vol.I, pp. 237-323.

2    "The Path of Purification (Visuddhi Magga) " by Bhaddantācatiya Buddhaghosa, translated by Bhikkhu Ñāṇamoli; pp. 122-176.

3    The Path of Purity (Visuddhi Magga)" by Bhaddantācariya Buddhaghosa, translated by Pe Mating Tin, pp. 138-195.

4    "The Essence of Buddha Abhidhamma" by Dr Mehm Tin Mon, Yadanar Min Literature, 1995, pp. 356-385.

Review Questions

1    How will you make an earth-Kasiṇa and use it to de­velop the first rūpāvacara-jhāna?

2    What are the enemies (nīvaraṇas) that you will en­counter in meditation? what are the powers (balas) that you can rely on to combat the enemies?

3    What causes the mind to be distracted and flitting, about from one sense-object to another? How can it be tamed and calmed down`?

4    Describe the essential qualities (padhāniyaṅga) that a meditator should possess.

5    What is jhāna? How can you develop the jhāna-factors to attain the first r upavacarajhāna?

6    Describe the three stages of meditation and the men­tal concentration associated with each stage.

7    Describe the three types of meditation signs (nimittas). What are the diffcrences between the acquired sign (uggaha nimitta) and the counter sign (paṭibhāga nimitta)?

8    Describe the three types of concentration (samādhi) that associate with the three stages of meditation.

9    What are the differences between upacāra-samādhi and appanā-samādhi? Which is better to be used in insight-meditation?

10 Describe the successive stages of development in the meditation on an earth-kasiṇa by coupling bhāvanā with nimitta.

11 How can a meditator develop the neighbourhood concentration (upacāra-samādhi)? How can he know that he has attained it?

12 How can you develop your concentration to the first jhāna by meditating on an earth-Kasiṇa?

13 How can you acquire mastery (vasitā) in five ways with respect to the first rūpāvacara jhāna?

14 After attaining the first rūpāvacara jhāna, how can you develop the second and the third rūpāvacara jhānas?

15 How can you develop fourfold rūpāvacara jhānas by undertaking meditation on an earth-kasiṇa?

16 Describe the dual method of counting rūpāvacara jhānas. Which is the more common one'? - viveka­sukha = the bliss of seclusion

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