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§ 2.

Tattha samathasangahe t膩va dasakasin膩ni, dasa asubh膩, dasa anussatiyo, catasso appama帽帽ayo, ek膩 sa帽帽膩, ekam vavatth腻苍补m, catt膩ro 膩rupp膩 c'膩ti sattavidhena samathakammatth腻苍补sangaho

搁腻驳补carit膩, dosacarit膩, mohacarit膩, saddh膩carit膩, buddhicarit膩, vitakkacarit膩, c'膩ti chabbhidhena caritasangaho.

Parikammabh膩van膩, 耻辫补肠腻谤补bh膩van膩, appan膩bh膩van膩 c'膩ti tisso bh膩van膩.
Parikammanimittam, uggahanimittam, patibh膩ganimittam c'ati t墨ni nimitt膩ni ca veditabb膩ni.

Katham?

Pathavikasinam, 膩pokasinam, tejokasinam, v膩yokasinam, n墨lakasinam, p墨takasinam, lohitakasinam, od膩takasinam, 膩k膩sakasinam, 膩lokakasinam c'膩ti im膩ni dasa kasin膩ni n膩ma.
Uddhum膩takam, vin墨lakam, vipubbakam, vicchiddakam, vikkh膩yitakam, vikkhittakam, hatavikkhittakam, lohitakam, pulavakam, atthikam c'膩ti ime dasa asubh膩 n膩ma. 叠耻诲诲丑腻苍耻蝉蝉补迟颈, Dhammanussati, 厂补苍驳丑腻苍耻蝉蝉补迟颈, 厂墨濒腻苍耻蝉蝉补迟颈, 颁腻驳腻苍耻蝉蝉补迟颈, 顿别惫补迟腻苍耻蝉蝉补迟颈, 鲍辫补蝉补尘腻苍耻蝉蝉补迟颈, 惭补谤补苍腻苍耻蝉蝉补迟颈, 碍腻测补驳补迟腻蝉补迟颈, 膩n膩p腻苍补sati c'膩ti im膩 dasa anussatiyo n膩ma.
惭别迟迟腻, 碍补谤耻苍腻, 惭耻诲颈迟腻, 鲍辫别办办丑腻 c'膩ti im膩 catasso 补辫辫补尘补帽帽腻yo n膩ma, Brahmavih膩ro'ti pavuccati.
膧h膩re patikkulasa帽帽a ek膩 sa帽帽膩 n膩ma.
Catudh膩tuvavatth腻苍补m ekam vavatth腻苍补m n膩ma.
膧k膩s腻苍补帽cayatan膩dayo catt膩ro 膩rupp膩 n膩m膩'ti sabbath膩 pi samathaniddese catt膩l墨sa kammatth膩n膩ni bhavanti.

 

(translation)

§ 2.

Of the two, in the Compendium of Calm, to with, the objects of mental culture are sevenfold:

1. the ten Kasinas,
2. the ten Impurities,
3. The ten Reflections,
4. the four Illimitables,
5. the one Perception,
6. the one Analysis,
7. the four 补谤奴辫补-箩丑腻苍补蝉.

The six kinds of temperaments (4):

1. the lustful,
2. the hateful,
3. the unintelligent, or ignorant,
4. the devout, or faithful,
5. the intellectual, or wise,
6. the discursive.

The three stages of Mental Culture:

1. the preliminary (5),
2. the proximate,
3. the concentrative.

The three signs (6):

1. the preliminary,
2. the abstract,
3. the conceptualized.

How ?

1. The ten kasinas (7) are;
   
   1. earth,
   2. water,
   3. fire,
   4. air,
   5. blue,
   6. yellow,
   7. red,
   8. white,
   9. space,
   10. and light
2. The ten Impurities (8) are:
   
   1. a bloated (corpse),
   2. a discoloured (corpse),
   3. a festering, (corpse),
   4. a dissected (corpse),
   5. an eaten (corpse),
   6. a scattered-in-pieces (corpse),
   7. a mutilated and scattered-in-pieces (corpse),
   8. a bloody (corpse),
   9. a worm-infested (corpse),
   10. and a skeleton
3. The ten Reflections (9) are:
   
   1. The Reflection on the Buddha,
   2. The Reflection on the Doctrine,
   3. The Reflection on the order,
   4. The Reflection on morality,
   5. The Reflection on generosity,
   6. The Reflection on deities,
   7. The Reflection on peace,
   8. The Reflection on death,
   9. Mindfulness regarding the body,
   10. Mindfulness regarding breathing (10)
4. The four Illimitables, also called Sublime States, (11), are:
   
   1. loving-kindness,
   2. compassion,
   3. appreciative joy,
   4. and equanimity
5. The one Perception is the feeling of loathsomeness about food (12)
6. The one Analysis is the analysis of the four elements (13)
7. The four 补谤奴辫补-箩丑腻苍补蝉 are the 'Infinity of Space' (14) and so forth. In the exposition of 'Calm' there are altogether forty (15) subjects of meditation

 

Notes:

 

4. Carita - signifies the intrinsic nature of a person, which is revealed when one is in a normal state without being preoccupied with anything. The temperaments of people differ owing to the diversity of their actions or Kammas. Habitual actions tend to form particular temperaments.

搁腻驳补 (lust) is predominant in some, while dosa (anger, hatred or ill will), in others. Most people belong to these two categories. There are a few others who lack intelligence and are more or less ignorant (moha-carita). Akin to the ignorant are those whose minds oscillate, unable to focus their attention deliberately on one thing (vitakka-carita). By nature some are exceptionally devout (蝉补诲诲丑腻-肠补谤颈迟补), while others are exceptionally intelligent (buddhi-carita).

Thus, in brief, there are six kinds of temperaments. By combining them with one another, we get 63 types. With the inclusion of ditthi-carita (speculative temperament) there are 64.

5. The preliminary stages of mental development are termed 辫补谤颈办补尘尘补-产丑腻惫补苍腻. Mental culture, from the moment one develops the conceptualized image and temporarily inhibits the Hindrances, until the 驳辞迟谤补产丑奴 thought-moment in the 箩丑腻苍补 javana process, is termed 耻辫补肠腻谤补-产丑腻惫补苍腻.

The thought-moment that immediately follows the 驳辞迟谤补产丑奴 thought-moment is called 补辫辫补苍腻, ecstatic concentration, because vitakka (initial application), the foremost 箩丑腻苍补 constituent, persists as if firmly fixed upon the object of concentration.

闯丑腻苍补 Thought-Process: manodv膩r膩vajjana / parikamma, 耻辫补肠腻谤补, anuloma, 驳辞迟谤补产丑奴, appan膩 / bhavanga.

6. Any object, such as a kasina, used for preliminary mental culture is termed 'parikamma-nimitta'. The same object, when mentally perceived with closed eyes, is termed 'uggaha-nimitta'. The identical visualized image, freed from all kasina defects, is termed '辫补迟颈产丑腻驳补苍颈尘颈迟迟补' when it serves as an object of 耻辫补肠腻谤补 and appan膩 bh膩van膩.

7. Kasina- means 'whole, 'all, 'complete'. It is so called because the light issuing from the conceptualized image is extended everywhere without any limitation.

In the case of pathavi-kasina one makes a circle of about one span and four fingers in diameter and, covering it with dawn-coloured clay, smoothes it well. If there be not enough clay of dawn-coloured, he may put in some other kind of clay beneath. This prepared circle is known as kasina-mandala and is also called parikamma-nimitta. Now he places this object two and half cubits away from him and concentrates on it, saying mentally or inaudibly - pathavi, pathavi or earth, earth. The purpose is to gain one-pointedness of mind. When he does this for some time, perhaps weeks, or months, or years, he will be able to close his eyes and visualize the object. This visualized object is called 'uggaha-nimitta'. Then he concentrates on this visualized image until it develops into a conceptualized or counter-image free from original kasina faults. This is known as the '辫补迟颈产丑腻驳补苍颈尘颈迟迟补'. As he continually concentrates on this abstract concept he is said to be in possession of proximate or neighborhood concentration (耻辫补肠腻谤补-sam膩dhi). At this stage the innate five Hindrances are temporarily inhibited. Eventually he gains 'ecstatic concentration' (appan膩 sam膩dhi).

For the water-kasina one may take a vessel full of colourless water, preferably rain water, and concentrate on it, saying - 膩po, 膩po, (water, water) until he gains one-pointedness of mind.

To develop the fire-kasina one may kindle a fire before him and concentrate on it through a hole, a span and four fingers in diameter, in a rush-mat, a piece of leather, or a piece of cloth, saying tejo, tejo, (fire, fire).

One who develops the air-kasina concentrates on the wind that enters through window space or a hole in the wall, saying, v膩yo, v膩yo (air, air).

To develop the colour-kasinas one may take a mandala of the prescribed size, and colour it blue, yellow, red, or white and concentrate on it, repeating the name of the colour as in the case of the other kasinas. One may even concentrate on blue, yellow, red, or white flowers.

Light kasina may be developed by concentrating on the moon, or on an unflickering lamplight, or on a circle of light cast on the ground, or on the wall by sunlight or moonlight entering through a wall-crevice or hole, saying - 膩loka, 膩loka (light, light).

Space-kasina can be developed by concentrating on a hole, a span and four fingers in diameter, in either a well-covered pavilion or a piece of leather, or a mat, saying, ok膩sa, ok膩sa (space, space).

It may be mentioned that light and space kasinas are not mentioned in the Texts.

8. Asubha - Those ten kinds of corpses were found in ancient Indian cemeteries and charnel places where dead bodies were not buried or cremated and where flesh-eating animals frequented. In modern days they are out of the question.

9. Anussati - literally, means repeated reflection or constant mindfulness.

1. 叠耻诲诲丑腻苍耻蝉蝉补迟颈 is the reflection on the virtues of the Buddha as, for example: "Such indeed is that Exalted One, Worthy, Fully Enlightened, Endowed with Wisdom and Conduct, Well-farer, Knower of the Worlds, an Incomparable Charioteer for the training of individuals, Teacher of gods and men, Omniscient, and Holy".
2. Dhammanussati is reflection on the virtues of the Doctrine as, for example: "Well-expounded is the doctrine by the Exalted One, to be realized by oneself, of immediate fruit, inviting investigation, leading to Nibb腻苍补, to be understood by the wise, each one for himself"
3. 厂补苍驳丑腻苍耻蝉蝉补迟颈 is the reflection on the virtues of the pure members of the Noble Celibate Order as follows: "Of good conduct is the Order of the disciples of the Exalted One; of upright conduct is the Order of the disciples of the Exalted One; of wise conduct is the Order of the disciples of the Exalted One; of dutiful conduct is the Order of the disciples of the Exalted One. The four pairs of persons constitute eight individuals. This Order of the disciples of the Exalted One is worthy of offerings, is worthy of hospitality, is worthy of gifts, is worthy of reverential salutation, is an incomparable field of merit for the world".
4. 厂墨濒腻苍耻蝉蝉补迟颈 is reflection on the one's own virtuous conduct
5. 颁腻驳腻苍耻蝉蝉补迟颈 is reflection on one's own charitable nature
6. 顿别惫补迟腻苍耻蝉蝉补迟颈 - "Deities are born in such exalted states on account of their faith and other virtues. I too possess them." Thus when one reflects again and again on one's own faith and others' virtues, placing deities as witnesses, it is called 顿别惫补迟腻苍耻蝉蝉补迟颈
7. 鲍辫补蝉补尘腻苍耻蝉蝉补迟颈 is reflection on the attributive qualities of Nibb腻苍补, such as the cessation of suffering, etc.
8. 惭补谤补苍腻苍耻蝉蝉补迟颈 is reflection on the termination of psycho physical life. Contemplation on death enables one to comprehend the fleeting nature of life. When one understands that death is certain and life is uncertain one endeavors to make the best use of one's life by working for self-development and for the development of others, instead of wholly indulging in sensual pleasures. Constant meditation on death does not make one pessimistic and lethargic but, on the contrary, it makes one more active and energetic. Besides one can face death with serenity. While contemplating death, one may think that life is like a flame, or that all so-called beings are the outward temporary manifestations of the invisible Karmic energy, just as an electric light is the outward manifestation of the invisible electric energy. Choosing various similes, one may meditate on the uncertainty of life and on the certainty of death

9. 碍腻测补驳补迟腻蝉补迟颈 is reflection on the 32 impure parts of the body such as hair, hair of the body, nails, teeth, skin, etc. This meditation on the loathsomeness of the body, leads to dispassion. Many Bhikkhus in the time of the Buddha attained Arahatship by meditating on these impurities. If one is not conversant with all the thirty-two parts, one may meditate on one part such as bones.

   Within this body is found a skeleton. It is full of flesh which is covered with a skin. Beauty is nothing but skin deep. When one reflects thus on the impure parts of the body passionate attachment to this body gradually disappears. This meditation may not appeal to those who are not sensual. They may meditate on the innate creative possibilities of this complex machinery of man.

   The thirty-two parts of the body are enumerated as follows: "Hair, hair of the body, nails, teeth, skin, flesh, sinew, bones, marrow, kidneys, heart, liver, diaphragm, spleen, lungs, bowels, mesentery, stomach, faeces, brain, bile, phlegm, pus, blood, sweat, lymph, tears, grease, saliva, nasal mucus, articular fluid, and urine".

10. 膧苍腻辫腻苍补蝉补迟颈 is mindfulness on respiration. 腻苍补 means inhalation and ap腻苍补 exhalation. In some books these two terms are explained in the reverse way. Concentration on the breathing process leads to one-pointedness of the mind, and ultimately to Insight which leads to Arahatship.

10. This is one of the best subjects of meditation, which appeals equally to all. The Buddha also practiced 膩n膩p腻苍补sati before His Enlightenment. A detailed exposition of this meditation is found in the Satipatth腻苍补 Sutta and in the Visuddhi Magga. A few practical hints are given here for the benefit of the average reader.

Adopting a convenient posture, breathe out and close the mouth. Then breathe in through the nostrils calmly, without strain. Inhale first and count mentally one. Exhale and count two, concentrating on the breathing process. In this manner count up to ten, constantly focusing your attention on respiration. It is possible for the mind to wander before one counts up to ten. But one need not be discouraged. Try again until success is achieved. Gradually one can increase the number of series, say five series of ten. Later one can concentrate on the breathing process without counting. Some prefer counting as it aids concentration; while others prefer not to count. What is essential is concentration, and not counting, which is secondary. When one does this concentration exercise one feels light in body and mind and very peaceful. One might perhaps feel as if one were floating in the air. When one practices this concentration for a certain period, a day may come when one will realize that his so-called body is supported by mere breath, and that the body perishes when breathing ceases. Thus one fully realizes impermanence. Where there is change there cannot be a permanent entity or an immortal soul. Insight might then be developed to gain Arahatship.

It is now clear that the object of this concentration on respiration is not merely to gain one-pointedness but also to cultivate Insight in order to obtain Deliverance.

This simple method may be pursued by all without any harm. For more details readers are referred to the Visuddhi Magga. In some Suttas this simple method of respiration is explained as follows:

"Attentively he breathes in, attentively he breathes out.

1. When making a long inhalation he knows, 'I make a long inhalation; when making a long exhalation, he knows, 'I make a long exhalation'.
2. When making a short inhalation he knows, 'I make a short inhalation'; when making a short exhalation he knows, 'I make a short exhalation'.
3. 'Clearly perceiving the entire (breath) body (蝉补产产补办腻测补辫补迟颈蝉补尘惫别诲颈), I will inhale': thus he trains himself; 'clearly perceiving the entire (breath) body. I will exhale': thus he trains himself.
4. 'Calming this breathing process (passam bhayam k膩yasankh膩ram), I will inhale' thus he trains himself; 'calming this breathing process, I will exhale': thus he trains himself".

11. 叠谤补丑尘补惫颈丑腻谤补 - Here Brahma means sublime, as in brahmacariya (sublime life). 痴颈丑腻谤补 means mode or 'state of conduct' or 'state of living'. They are also termed 补辫辫补尘补帽帽腻 (limitless, boundless) because these thoughts are radiated towards all beings, without limit or obstruction.

1. 惭别迟迟腻 (Sanskrit: Maitri) loving-kindness, benevolence, goodwill - is defined as that which softens one's heart. It is not carnal love or personal affection. The direct enemy of 惭别迟迟腻 is hatred, ill will or aversion (kodha); its indirect enemy is personal affection (pema). 惭别迟迟腻 embraces all beings without exception. The culmination of 惭别迟迟腻 is the identification of oneself with all beings (蝉补产产补迟迟补迟腻). It is the wish for the good and happiness of all. Benevolent attitude is its chief characteristic. It discards ill will
2. 碍补谤耻苍腻 - compassion - is defined as that which makes the hearts of the good quiver when others are subject to suffering, or that which dissipates the sufferings of others. Its chief characteristic is the wish to remove the sufferings of others. Its direct enemy is wickedness (丑颈尘蝉腻) and its indirect enemy is passionate grief (domanassa) Compassion embraces sorrow-stricken beings, and it eliminates cruelty
3. 惭耻诲颈迟腻 is not mere sympathy but sympathetic or appreciative joy. Its direct enemy is jealousy, and its indirect enemy is exhilaration (辫补丑腻蝉补). Its chief characteristic is happy acquiescence in others' prosperity and success (补苍耻尘辞诲补苍腻). 惭耻诲颈迟腻 embraces prosperous beings. It eliminates dislike (arati) and is the congratulatory attitude of a person
4. 鲍辫别办办丑腻 literally, means to view impartially, that is, with neither attachment nor aversion. It is not hedonic indifference but perfect equanimity or a well-balanced mind. It is the balanced state of mind amidst all vicissitudes of life such as praise and blame, pain and happiness gain and loss, repute and disrepute. Its direct enemy is attachment (谤腻驳补) and its indirect enemy is callousness. 鲍辫别办办丑腻 discards clinging and aversion. Impartial attitude is its chief characteristic

Here 鲍辫别办办丑腻 does not mean mere neutral feeling, but implies a sterling virtue. Equanimity, mental equilibrium, are its closest equivalents. 鲍辫别办办丑腻 embraces the good and the bad, the loved and the unloved, the pleasant and the unpleasant. See Chapter 2, note 4.

12. 膧h膩re patikk奴lasa帽帽膩- i.e., the feeling of loathsomeness of food, in its search, eating, etc.

13. Catudh膩tuvavatth腻苍补m - i.e., the investigation of the four primary elements of extension, cohesion, heat, and motion, with regard to their characteristics, etc. 14.

14. Ar奴pa箩丑腻苍补s - See Ch. 1. They are:

1. 'The Realm of the Infinity of Space',
2. 'The Realm of the Infinity of Consciousness',
3. 'The Realm of Nothingness',
4. and The 'Realm of neither Perception nor Non-perception'.

15. Thirty-eight objects when 'light' and 'space' are excluded.