English
In terms of object and jhāna factors, there are two kinds of transcendence. In the formless, transcendence of the object; in the form realm, transcendence of jhāna factors. 821. Only the ten kasiṇas here are to be expanded. The rest, like the foulness contemplations, are not to be expanded. 822. Only the ten kasiṇas here, and the ten foulness contemplations, mindfulness of breathing, and also mindfulness of the body. 823. These indeed become counter-images as objects. The rest are not counter-image objects. 824. The ten foulness contemplations, perception of nutriment, and mindfulness of the body; these twelve never occur among devas. 825. And those twelve, and also mindfulness of breathing; these thirteen indeed are not found in the Brahma realms. 826. Except for the four formless states, nothing exists in the formless realms. In the human realm, all of them occur, without doubt. 827. Excluding the fourth kasiṇa, the kasiṇas and foulness contemplations, these nineteen are to be grasped by sight. 828. And in mindfulness of the body, the five skin-parts by sight. The rest here, it is taught, are to be grasped by hearing. 829. Mindfulness of breathing here is explained as grasped by touch. The air kasiṇa here is grasped by sight and touch. 830. The remaining eighteen are to be grasped by hearing. Contemplation and immeasurables, And these five formless attainments. 831. Some are declared Not to be taken from the very beginning; The remaining thirty-five Are to be taken from the beginning. 832. Among these meditation subjects, Without the space kasina, The nine kasinas are indeed Conditions for the formless attainments. 833. All ten kasinas are indeed Conditions for the supernormal powers; Even the three divine abodes Become for the fourth (jhana) indeed. 834. The lower formless attainment (Is a condition) for the higher and higher one indeed; Similarly, the fourth formless attainment For cessation, thus it is shown. 835. And all these forty kinds indeed, May be conditions for the happiness Of insight development and attainment. 836. Having taken the meditation subject In the presence of the teacher, It should be told to one residing (there), To one who has come, at the moment of arrival. 837. But for a monk desiring to go elsewhere, Having learned (it), It should be told by him also, Not too briefly nor too detailed. 838. Having taken the meditation subject, (And found) a suitable place for the mind's development, But always avoided By eighteen faults. 839. Indeed, one should reside In a suitable dwelling from the village, Not too far, not too near, peaceful, Endowed with five qualities. 840. But if there is even a small impediment, It should be cut off; Long hair, nails, body hair Should be cut by the discerning one. 841. That robe should be dyed, But if it is soiled; If there is dirt in the bowl, It should be cleaned very well. 842. By that monk, Whose impediments are cut, Afterwards, residing comfortably In a secluded place. 843. Having avoided blue, yellow, White, and red clay; With fine, dawn-red colored, Delightful clay. 844. Kasina meditation should be done By the wise one desiring to attain (jhana); In a secluded dwelling, Or also in such a place outside. 845. But in a covered place, Or on a mountain slope, or inside a cave; Or it should be made movable, Or indeed fixed there. 846. By one making it movable, On all four sticks, Or leather, or a mat of reeds, Or even a cloth leaf, similarly. 847. Having bound it thus, it should be made, of clay, to the proper measure; Having spread it on the ground, it should be observed. 848. The circle on the ground there, having struck it with stakes; Having bound it with creepers, the rim should be made even. 849. In width, by measure, a span and four fingers; It is proper to make that circle, if one wishes for a non-circle. 850. Having made the kasiṇa-mandala smooth like a drumhead; Having swept that place, the wise one, having bathed, should come. 851. Within an arm's length, from that kasiṇa-mandala; In a well-prepared place, on a well-spread seat. 852. Sitting there high up, a span and four fingers; Having straightened the body, having established mindfulness at the forefront. 853. Having seen the danger in sensual pleasures, having seen renunciation as safe; Having generated supreme joy and delight, in the Triple Gem. 854. "May I indeed be a partaker, of this practice; Of the happiness of seclusion," having made supreme effort. 855. With the eyes opened, in the same manner; The sign should be well taken, and cultivated again and again. 856. Its color should not be looked at, nor should its characteristic be seen; But without abandoning the color, by way of its prominence. 857. Having placed the mind on the conceptual object, with a concentrated mind; "Earth, earth," thus, the wise one should cultivate. 858. Earth, soil, ground, land, and earth-bearer; Thus, among the names for earth, it is proper to say one. 859. Opening and closing the eyes, he should advert again and again; Until the learning sign, does not arise. 860. When the yogi, cultivating thus, with a concentrated mind again; When, having closed the eyes, and adverting. 861. If it appears just as, when the eyes were open; Then that is called, the arising of the learning sign. 862. When the sign has arisen, from then on, the yogi; Should not sit thus, in that place, knowing. 863. His dwelling place Having entered, by the wise one; By him seated there, it should be developed as is comfortable. 864. For avoiding proliferation, and for washing the feet; Two single-soled sandals should be desired for him. 865. His young concentration, by something unsuitable, if that place is lost, he should go to address it. 866. On a stool, comfortably seated, it should be developed again and again; and should be brought to mind, even what is struck by thought. 867. But having abandoned that sign, if the mind runs outside; Having restrained it, on the sign, the mind should indeed be placed. 868. Wherever having sat, the ascetic desires it; There, day and night, it appears to his mind. 869. As the yogi does this, gradually for him; All are suppressed, even the five hindrances. 870. The mind becomes concentrated, with access concentration; And the counterpart sign arises for the yogi. 871. What indeed is this distinction of this or the former (sign)? Like a polished mirror disc taken out of its case. 872. Like the full moon disc emerged from a cloud; That counterpart sign, like a crane in a water-cloud. 873. That apprehension sign, having burst forth, as it were, emerged; Purer than that, it appears to him, having become so. 874. And it is not endowed with subtle form, nor is it endowed with color; It is merely an appearance, born of wisdom, made of development. 875. When the counterpart, meditation-born sign has arisen; Indeed, they are suppressed, even the five hindrances. 876. The defilements are indeed settled down, for the bhikkhu engaged in practice; The mind is indeed concentrated, with access concentration. 877. But in two ways, the mind becomes concentrated; At the moment of access for him, at the attainment of concentration. 878. By the abandoning of hindrances, likewise at the moment of access; By the manifestation of factors, but at the moment of attainment. 879. But of the two concentrations, what indeed is the difference? The factors, having become strong, upa and by guarding it. 880. By absorption, the factors become strong and arise; Therefore, that absorption-mind can last for a day. 881. And with that very posture, having developed that sign, If he is able to attain absorption, that is excellent. 882. If he is not able to do so, that sign for the yogi Is like the womb of a Wheel-turning Monarch, a jewel, difficult to obtain. 883. It should be guarded constantly by the mindful one, diligent; For one who guards the obtained sign, there is no loss. 884. When there is no guarding, what is obtained is lost; Therefore, it should be guarded, and this is the method of guarding. 885. Dwelling, alms-resort, talk, person, food, season, And posture—these seven should be avoided if unsuitable. 886. The seven suitable ones should be cultivated; for one who practices thus, Absorption arises for the monk in no long time. 887. If absorption does not arise even for one who practices thus, The wise one should properly perfect skill in absorption. 888. Indeed, this skill in absorption is tenfold here; It has been explained by me, fearing prolixity of texts. 889. For one who thus perfects skill in absorption, When the sign is obtained, absorption arises. 890. If, even for one who practices thus, it does not arise, Still, the wise one should not abandon the practice, but should strive. 891. Therefore, the wise one, observing the manner of the mind's activity, Should repeatedly apply the balance of effort. 892. If it slackens even a little, he should uplift the mind; Restraining excessive effort, he should make it proceed evenly. 893. Freeing the mind from sluggishness and agitation, He should direct it towards the counter-sign. 894. For one who thus directs it towards the sign, Now his absorption will indeed succeed. 895. Having cut off the life-continuum, and the earth kasina, Making that very same object in the mind-door of the yogi, 896. The advertence arises. That, in that very object, then; And javanas arise, four or five of them. 897. But at the end, one, Becomes of the fine-material sphere; But thoughts and the like, Become stronger than others. 898. Those are for appanā-mind, Due to preparation and access; They are called preparations, And also access. 899. And because they are conducive to appanā, They are indeed called conformities; That which is the very last here, Is called gotrabhu. 900. Here, by taking and not taking, Preparation and appanā and so on; The second is access,