For the purpose of developing concentration any one of the forty meditation subjects that is suitable to one’s temperament can be used. But the process of developing concentration with an earth kasiÓa will be described here first as it is most convenient to describe three stages of meditation, three types of meditation sign, and three types of concentration with this meditation subject.
The earth kasiÓa (pathavÊ kasiÓa) is the first of the ten kasiÓas which are important devices for developing four or five r|pÈvacara jhÈnas as well as four ar|pÈvacara jhÈnas. They also form the basis for the development of mundane supernormal power.

A meditator should sit on a seat a span and four fingers high and two and a half cubits (about four feet) [one cubit = elbow to finger tip] from the kasiÓa disk. For the kasiÓa does not appear vividly to him if he sits further off than that; and if he sits nearer than that, faults in the kasiÓa appear. It he sits higher up, he has to look at the kasiÓa with his neck bent; and if he sits lower down, his knees ache.
Then he should review the danger of sense desires in the way beginning “Sense objects give little enjoyment” (M.i, 91). He should arouse an ardent wish to attain jhÈna for it is the cause for the escape from sense desires as well as the cause for the emancipation from all suffering.
He should next arouse joy (pÊti) by recollecting the attributes of the Buddha, the Dhamma and the SaÑgha. 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 (viveka sukha).”
After that he should open his eyes moderately, apprehend with the mind the sign apprehended by the eye in the earth kasiÓa and proceed to develop it. If he opens his eyes too wide, they get fatigued and the kasiÓa disk becomes too obvious, which prevents the arising of the meditation image (bhÈvanÈ nimitta).
If he opens his eyes too little, the kasiÓa disk is not distinct, his mind becomes retard, which also prevents the meditation sign (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 a looking glass.
The dawn colour of the kasiÓa should not be thought about, though it cannot be denied that it is apprehended by eye consciousness. If one pays attention to colour, one’s meditation will be mingled with the meditation on colour kasiÓa.
Also the characteristic of hardness of the earth element should not be given attention for distinguishing the meditation on earth kasiÓa from the meditation on elements.
But rather, while not ignoring the colour, the meditator should focus his attention on the kasiÓa disk as earth, continuously reflecting on it by one of the names for earth such as ‘pathavÊ, pathavÊ’ or ‘earth, earth’. He should go on reflecting in this way with open eyes a hundred times, a thousand times, and even more than that.

As the meditator keep his mind focussed on the earth disk, wholesome consciousness (mahÈkusala citta) will be arising, accompained by five jhÈna factors. These jhÈna factors will be gradually developed as he keeps on meditating, and they will suppress the hindrances (nÊvaraÓas) from arising in the mind. The hindrances make the mind restless and distracted.
As the jhÈna factors grow stronger and the hindrances get weaker, the mind gets more and more concentrated on the meditation subject. From the time the mind has become quite calm and steady, the meditator should close his eyes intermittenly to see whether he attains the acquired sign (uggaha nimitta). If he does not see any sign, he should keep on reflecting ‘pathavÊ, pathavÊ’ or ‘earth, earth’ with open eyes, focussing his attention on the earth disk.
When he can see the earth kasiÓa in his mind with closed eyes as vividly as he has seen it with open eyes, he is said to attain the acquired sign (uggaha nimitta). He should reflect on the acquired sign as ‘pathavÊ, pathavÊ’ or ‘earth, earth’ with closed eyes until the sign becomes stable and steady.
Now he need not stay there any more. He should return to his own quarters and go on developing the acquired sign sitting in his quarters. If the new unstable concentration vanishes through some unsuitable encounter, he will lose his acquired sign. If this happens, he should go back to the place where the earth kasiÓa is kept and develop the acquired sign again.
After returning to his quarters he should sit comfortably and reflect on the acquired sign with closed eyes as ‘pathavÊ, pathavÊ’ or ‘earth, earth’ with strenuous effort as if striking it repeatedly with the right thought. He tries to prevent his mind from wandering away, recalling it back whenever it goes astray. If pain or discomfort arises in his body, he should tolerate it as much as possible, ignoring it and focussing his attention on the acquired sign. When the pain becomes unbearable, he can mindfully change his posture to ease the pain.
As the keeps on reflecting on the sign, the hindrances eventually become suppressed, the defilements subside, the mind becomes concentrated with access concentration, and the counter sign (paÔibhÈga nimitta) arises.
The acquired sign appears in the mind of the meditator when he has developed his preparatory concentration (parikamma samÈdhi) to a certain degree. This sign or image is identical with the initial meditation subject such as the earth kasiÓa, 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 kasiÓa are apparent in the acquired sign.
The acquired sign changes to the counter sign when the meditator attains the access or neighbourhood concentration. The counter sign appears as if breaking out from the acquired sign, and 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, like cranes against a thunder cloud.
But the counter sign has neither colour nor shape; for if it had, it would be cognizable by the eye, it would be gross and contemplated by insight in accordance with the three characteristics of existence. It is born only of perception in one who has attained the access 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.

Œvaso gocaro bassaÑ, puggalo bhojanaÑ utu.
IriyÈpathoti sattete, asappÈye vivajjaye.
SappÈye satte sevetha, evaÒhi paÔipajjato.
Na cireneva kÈlena, hoti kassaci appanÈ.
(1) Abode, (2) resort, (3) speech, (4) person, (5) food, (6) climate, and (7) posture -
Eschew these seven different kinds whenever found unsuitable.
But cultivate the suitable;
For one perchance so doing finds
He need not wait too long until
Absorption shall his wish fulfil.
It has been mentioned that the counter sign (paÔibhÈga nimitta) arises when the meditator attains the neighbourhood concentration. Now it is very difficult to get this sign and to attain this concentration.
So the meditator should exert all-out effort to extend the sign in all directions and to raise his concentration to the first jhÈna. If he cannot achieve this objective quickly, he must guard the sign diligently as if it were the embryo of a universal monarch.
In doing so, he 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 (Ãvãsa)
An abode is unsuitable if, while he lives in it, the unarisen sign does not arise in him or the arisen sign is lost, and where unestablished mindfulness fails to become established and the unconcentrated mind fails to become concentrated. In other words the five faculties 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 dwell in the lesser NÈga Cave (C|ÄanÈga Lena) in Sri Lanka after apprehending the meditation sign there.
2. Alms-resort Village (Gocara Gãma)
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 or 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 ungreediness, 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 who does not indulge in worldly talk, who speaks moderatelly 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 living 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 so. 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 sign, meditative absorption arises in a short time.

When head-hair, beard, nails and body-hair are long, or his body is foul with sweat, then the internal physical basis is not clean and pure. And when his robe is old, dirty and foul melling, or his dwelling full of rubbish, then the external physical basis is unclean and impure.
When the internal and the external bases are unclean, then the knowledge associated with the consciousness and its concomitants which arise by taking unclean bases as their object is unclean. It is like the light of a lamp’s flame that is produced from a dirty lamp, wick and oil. And when he observes the formations (sa~khÈra) with unclean knowledge, the formations do not become vivid and evident to him. So when he devotes himself to his meditation subject, it does not come to growth, increase and fulfilment.
But when the internal and the external bases are clean, then the knowledge associated with the consciousness and its concomitants which arise by taking clean bases as their object is clean. It is like the light of a lamp’s flame that is produced from a clean lamp, wick and oil. And when he observes the formations with clean knowledge, the formations become vivid and evident to him. So when he devotes himself to his meditation subject, it comes to growth, increase and fulfilment.

The five controlling faculties (Indriyas) should balance one another so that they can perform their functions well in unison.
(a) Faith should be balanced with the rest
First faith (saddhÈ) should be balanced with the remaining controlling faculties. For if faith is strong and the others are weak, then it is not possible for the energy faculty (vÊriya) to do its function of upholding, the mindfulness faculty (sati) the function of establishing, the concentration faculty (samÈdhi) the function of not scattering, the understanding faculty (paÒÒÈ) the function of seeing, because the strong faith is overpowering and suppressing them.
Therefore that overstrong faculty of faith should be decreased by reflecting on the true nature of the realities, or by not giving it the attention which would make it strong.
This is illustrated by the story of the Elder Vakkali. The faith-faculty of him was so strong that he could not undertake insight meditation. The Buddha instructed him how to equalize the five controlling faculties.
When he followed the Buddha’s instruction, he could undertake insight medition and before long attained Arahantship. (S. iii, 119)
(b) If Víriyindriya is too strong
Again if the energy faculty is too strong, the faith-faculty cannot perform its function of resolving, nor can the rest of the faculties perform their respective functions. So in this case energy should be decreased by developing tranquility, and so on. This should be illustrated by the story of the Elder SoÓa. (Vin. 1, 179-85; A. iii, 374-6)
So too with the rest; for it should be understood that when anyone of them is too strong, the others cannot perform their respective functions.
(c) Balancing Faith with Understanding
However, what is particularly recommended is balancing faith (saddhÈ) with understanding (paÒÒÈ), and concentration (samÈdhi) with energy (vÊriya). For a person who is strong in faith, weak in understanding, will generally place his faith in good-for-nothing people and believe in the wrong object of worship. He who is strong in understanding, weak in faith, leans towards dishonesty and cunningness, and is difficult to cure like a disease caused by medicine. One in whom both are equal believe in the right object.
(d) Balancing Concentration with Energy
A person, who is strong in concentration and weak in energy, is overcome by idleness since concentration favours idleness. He, who is strong in energy and weak in concentration, is overcome by distraction (uddhacca) since energy favours distraction. But concentration coupled with energy cannot fall into idleness, nor can energy when yoked to concentration fall into distraction. So these too should be balanced; for absorption comes with the balancing of the two.
(e) Balancing Concentration with Faith
Furthermore, concentration and faith should be balanced. One working on concentration needs strong faith, since it is with such faith and confidence that he reaches absorption.
(f) Balancing Concentration with Understanding
Then concentration and understanding should be balanced. One working on concentration needs strong unification (ekaggatÈ), since that is how he attains absorption. And one working on insight meditation needs strong understanding, since that is how he reaches penetration of characteristics. But with the balance of the two he attains absorption as well.
(g) Strong Mindfulness is essential in all Cases
Strong mindfulness, however, is needed in all instances. It need not be balanced with any faculty; the stronger it is, the better. For mindfulness keeps the mind away from distraction, into which it might fall since faith, energy and understanding favour agitation and distraction; and away from idleness into which it might fall since concentration favours idleness.
So mindfulness is as desirable in all instances as a seasoning of salt in all curries, as a prime minister in all the King’s business. Hence it is said in the Commentary:-
“The Blessed One has declared mindfulness to be useful everywhere. And what is the reason? The mind indeed takes refuge in mindfulness, which has protecting function as its manifestation. Without mindfulness the mind cannot be upheld or restrained.”

The meditator should uphold the mind when it should be upheld. When the mind slackens through overslackness of energy, rapture and so forth, then instead of developing the three factors of enlightenment (Bojjha~gas) comprising tranquility (passaddhi), concentration (samÈdhi) and equanimity (upekkhÈ), he develops the three factors comprising investigating wisdom (dhammavicaya), energy (vÊriya) and rapture (pÊti).
For this has been said by the Blessed One: “O monks, suppose a man wanted to make a small fire burn up. He put wet grass on it, put wet cow-dung on it, put wet sticks on it, sprinkled water on it, and scattered dust on it. Would that man be able to make the small fire burn up?”
“No, Venerable Sir.”
“So too, monks, when the mind is slack, that is not the time to develop the enlightenment factors of tranquility, concentration and equanimity. Why is that? It is difficult, monks, to uplift the slack mind with these factors.”
“When the mind is slack, that is the time to develop the enlightenment factors of investigating wisdom, energy and rapture. Why is that ? It is easy, monks, to uplift the slack mind with these factors. It is as though a man should wish to cause a small fire to blaze up, and were to throw into it dry grass, dry cow-dung, dry sticks, and were to blow it with his mouth, but not to sprinkle it with water or dust. Would it be possible, monks, for that man to cause the small fire to blaze up ? ”
“It would, Sir.”
(a) Seven Ways to uplift Dhammavicaya-sambojjha~ga
Further, seven things lead to the arising of the enlightenment factor of investigating wisdom, i.e. investigation into the doctrine:-
(1) frequent questionings,
(2) cleansing of the physical bases,
(3) balancing the five controlling faculties,
(4) avoiding persons without understanding,
(5) associating with persons with understanding,
(6) reflecting on the field for the exercise of profound knowledge.
(7) being resolute to cultivate wisdom.
(b) Eleven Ways to Cultivate VÊriya-sambojjaha~ga
Besides there are eleven things which lead to the arising of the enlightenment factor of energy:-
(1) reflecting on the fearfulness of the state of the woeful abodes, etc.,
(2) seeing the benefit in attaining the mundane and the supramundane distinctions dependent on energy,
(3) reflecting on the path to be taken: “I shall tread on the path taken by the Buddhas, Pacceka Buddhas and the great disciples, and that cannot be taken by an idler”,
(4) being a credit to the alms food by producing great benefit for the givers,
(5) reflecting on the greatness of the Teacher thus:
“My Teacher praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured by my strenuous effort”,
(6) reflecting on the greatness of the heritage thus:
“This great heritage called the Good Dhamma must be acquired by me, and it cannot be acquired by an idler”,
(7) dispelling sloth and torpor by attention to the perception of light, by changing the postures, by frequenting the open air, etc.,
(8) avoiding idle persons,
(9) associating with energetic persons,
(10) reflecting on the right effort,
(11) being resolute to cultivate the enlightenment factor of energy.
(c) Eleven Ways to cultivate PÊti-sambojjha~ga
Moreover, there are also eleven ways that help to cultivate the enlightenment factor of rapture:-
(1) reflecting the attributes of the Buddha,
(2) recollecting the attributes of the Dhamma,
(3) recollecting the attributes of the SaÑgha,
(4) recollecting the attributes of one’s morality (SÊlÈnussati),
(5) recollecting the attributes of one’s generosity in giving alms (cÈgÈnussati),
(6) recollecting one’s own virtues such as faith, morality, clarity, knowledge, wisdom, moral shame and moral dread with a consideration on deities as witnesses,
(7) recollecting the peacefulness of NibbÈna,
(8) avoiding persons with coarse nature,
(9) associating with persons having gentle nature,
(10) reflecting on respectable discourses of the Buddha,
(11) being resolute to cultivate the enlightenment factor of rapture (pÊti).
Thus by cultivating these things properly, he develops the enlightenment factor of investigating wisdom, the enlightenment factor of energy, and the enlightenment factor of rapture. In this way “he upholds the mind at the time when it should be upheld”.

When the mind is distracted by excess of strenuous energy and so forth, then instead of developing the enlightenment factors of investigating wisdom, energy and rapture, he should develop the enlightenment factors of tranquility (passaddhi), concentration (samÈdhi) and equanimity (upekkhÈ). For this has been said by the Blessed One: “Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put dry grass on it, put dry cow-dung on it, put dry sticks on it, but did not sprinkle water or dust on it. Would that man be able to extinguish that great mass of fire?”
“No, Venerable Sir.”
“So too, bhikkhus, when the mind is agitated and distracted, that is not the time to develop the enlightenment factors of wisdom, energy and rapture. Why is that ? Because an agitated mind cannot be calmed down by these states. When the mind is agitated and distracted, that is the time to develop the enlightenment factors of tranquility, concentration and equanimity. Why is that ? Beacuse the agitated mind can be calmed down by these states.
“Bikkhus, suppose a man wanted to extinguish a great mass of fire, and he put wet grass on it, put wet cow-dung on it, and scattered dust on it. Would that man be able to extinguish that great mass of fire ? ”
“Yes, Venerable Sir.”
(d) Seven Ways to cultivate Passaddhi-sambojjha~ga
Further, there are seven things that lead to the arising of the enlightenment factor of tranquility:-
(1) partaking of excellent food,
(2) living in a good climate,
(3) maintaining a pleasant posture,
(4) exercising equanimity,
(5) avoiding persons of violent temper,
(6) associating with persons having cool temper,
(7) being resolute to cultivate the enlightenment factor of tranquility.
(e) Eleven Ways to cultivate SamÈdhi-sambojjha~ga
Besides, there are eleven things that lead to the arising of the enlightenment factor of concentration:-
(1) cleaning the physical bases,
(2) having skill in the meditation sign,
(3) balancing the controlling faculties,
(4) restraining the mind occasionally,
(5) upholding the mind occasionally,
(6) gladdening the listless mind by means of faith and a sense of urgency,
(7) looking on with equanimity at what is occurring rightly,
(8) avoiding persons with no concentration,
(9) associating with persons having good concentration,
(10) reflecting on jhÈnas and emancipation,
(11) being resolute to cultivate th enlightenment factor of concentration.
(f) Five Ways for developing UpekkhÈ-sambojjha~ga
Moreover, there are five things that lead to the arising of the enlightenment factor of equanimity:-
(1) maintaining neutrality towards living beings,
(2) maintaining neutrality towards formations,
(3) avoiding persons who show favouritism towards beings and formations,
(4) associating with persons who maintain neutrality towards beings and formations,
(5) being resolute to cultivate the enlightenment factor of equanimity,
So by arousing these thing in these ways he develops the enlightenment factors of tranquility, concentration and equanimity. This is how the restrains the mind at the time when it should be restrained.

When his mind is listless owing to the sluggishness in the exercise of understanding or due to not getting the bliss of calm, then he should stimulate it by reviewing the objects for a sense of urgency.
These objects are birth, ageing, sickness, death, misery of the states of woe, misery which has its roots in the round of births in the past, misery which has its roots in the round of births in the future, misery which has its roots in the search for food in the present.
He creates confidence and rapture by recollecting the attributes of the Buddha, the Dhamma and the SaÑgha. Thus he gladdens the mind at the time when it should be gladdened.

When a too clever bee learns that flowers are blooming in a certain tree, it sets out hurriedly, passes the tree, turns back and arrives when the pollen and necktar are finished.
Another stupid bee also learns about the flowers; it sets out with a slow speed and reaches the tree when the pollen and necktar are finished
A clever bee, on the other hand, sets out with even speed, arrives with ease at the cluster of flowers, takes as much pollen and necktar as it pleases, turns them into honey and enjoys its taste.
Similarly when the meditation sign appears, one bhikkhu forces his energy, thinking “I shall soon reach absorption.”; his mind becomes agitated and distracted through excessive strenuousness, and he is not able to attain absorption.
Another bhikkhu who sees the defect in overexertion slacks off his energy, thinking “What is the use of absorption to me now?” His mind, through over-slackness of energy, becomes idle. So he is also not able to attain absorption.
Yet another frees his mind from idleness even when it is only slightly idle and from agitation when only slightly agitated, confronts the counter sign with balanced effort, and soon attains absorption.
One should act like the last bhikkhu.

When the meditator is reflecting repeatedly on the acquired sign and then on the counter sign of the earth kasiÓa as “ pathavÊ, pathavÊ” or “earth, earth”, the following cognitive series will arise and dissolve.
“Na -Da-Ma-Ja-Ja-Ja-Ja-Ja-Ja-Ja”-Bh-Bh-
Na = bhava~ga calana (vibrating life continuum)
Da= bhava~gu paccheda (arresting life continuum)
Ma= manodvÈrÈvajjana (mind -door-adverting consciousness)
Ja = javana = impulsive consciousness
enjoying the taste of the sense object
Bh = bhava~ga stream or life continuum
When the counter sign appears at the mind door, the life continuum known as bhava~ga calana (Na) and bhava~gupaccheda (Da) vibrates twice and becomes arrested or cut off. Then manodvÈrÈvajjana (Ma) adverts or directs the consciousness stream towards the sense object (counter sign), observes the object and decides whether it is good or bad.
In accordance with this decision, one of the four ÒÈÓasampayutta mahÈkusala cittas performs the javana function for seven consciousness moments enjoying the taste of the sense object. After that bhava~ga cittas (Bh) sink into life continuum.
When meditative absorption (jhÈna) arises, the congnitive series(vÊthi) takes the following form:
(Manda-paÒÒÈ) Na-Da- “Ma-Pa-U-Nu-Go-JhÈ”-Bh-Bh-
(Tikkha-paÒÒÈ) Na-Da- “Ma-U-Nu-Go-JhÈ”-Bh-Bh-
When the counter sign of the earth kasiÓa appears at the mind door, the life continuum known as Bhava~ga calana (Na) and Bhava~gupaccheda (Da) vibrates twice and becomes arrested or cut off. Then manodvÈrÈvajjana (Ma) adverts or directs the consciousness stream towards the counter sign, observes and decides the sense object whether it is good or bad.
Then one of the two somanassa-sahagataÑ ÒÈÒasampayutta mahÈkusala cittas performs the upacÈra-samÈdhi-javana function four times in the person of slow or dull wisdom (manda paÒÒÈ) under the names of:
Pa = Parikamma = preparation of jhÈna,
U = UpacÈra = proximity of jhÈna,
Nu = Anuloma = adaptation or connection between parikamma and jhÈna; it acts as a bridge harmonizing the lower cittas with the higher cittas,
Go = gotrabhu = the citta that cuts the kÈma lineage to form the exalted or mahaggata lineage.
These four types of consciousness are known as upacÈra samÈdhi javanas as they are impulsive consciousnesses that arise close to the absorption consciousness (jhÈna). In the case of a person of quick or bright wisdom (tikkha-paÒÒÈ), parikamma (pa) is omitted.
Immediately after gotrabhu, r|pÈvacara kusala first jhÈna citta arises just once as appanÈ javana. After the dissolution of this first jhÈna citta, bhava~ga citta or life continuum flows on as usual.
In developing the higher jhÈnas the cognitive series arises as above. Instead of r|pÈvacara kusala first jhÈna citta, r|pÈvacara kusala second jhÈna citta or r|pÈvacara kusala third jhÈna citta or r|pÈvacara kusala fourth jhÈna citta will arise once to function as appanÈ javana.
When one enters the meditative absorption, the upacÈra samÈdhi javanas and the jhÈna javana must agree in feeling (vedanÈ). In the fourfold method of counting r|pÈvacara jhÈnas the first three jhÈnas are accompanied by sukha (pleasant feeling ) so they are somanassa cittas. Therefore in these cases, the upacÈra samÈdhi javanas must be somanassa- sahagataÑ ÒÈÓasampayutta mahÈkusala cittas. In the case of the fourth r|pÈvacara jhÈna, it is accompanied by neutral feeling, so the upacÈra samÈdhi javanas must be upekkhÈsahagataÑ ÒÈÓasampayutta mahÈkusala cittas.

‘SamÈpatti’ means ‘attainment’. A person, who has attained the r|pÈvacara first kusala jhÈna, can enter the meditative absorption state corresponding to that jhÈna whenever he wishes. If he practises well, he may enter the estatic absorption state instantly, and remain in the absorption state for one hour, two hours, and so on up to seven days at a time.
During the ecstatic absorption state, the jhÈna citta occurs repeatedly and spontaneously focussing the mind on the counter sign of the meditation subject like earth kasiÓa, The bhavaÓga citta or life continuum is well suppressed; so other cognitive series to be aware of other sense objects will not arise. The activity of other sense doors except the mind door is completely suspended. Thus the meditator will not hear any sound, nor does he know any other sense object except the counter sign.
Therefore, he remains motionless and will not perform any other activity. The ecstatic absorption state is trance like, but it is neither a trance nor a hypnotic state. During the ecstatic state the mind remains clear, calm, lucid and fully alert, enjoying the unique jhÈna bliss and rapture.
A person, who attains all r|pÈvacara jhÈnas and ar|pÈvacara jhÈnas, may enter the ecstatic absorption corresponding to any jhÈna. But he must enter the first jhÈna first, then, by eliminating vitakka and vicÈra, he enters the second jhÈna, then by eliminating pÊti, he enters the third jhÈna, and so on.
The cognitive series of the jhÈna samÈpatti runs as follows:
(Manda-paÒÒÈ) Na-Da- “Ma-Pa-U-Nu-Go-JhÈ-JhÈ-many
times”- Bh-Bh---
(Tikkha-paÒÒÈ) Na-Da- “Ma-U-Nu-Go-JhÈ-JhÈ-many
times” -Bh-Bh---
To develop the concentration to the jhÈna level, the meditator recalls and observes the counter sign of the earth kasiÓa that he has attained before. Focussing his mind on the counter sign, he reflects repeatedly as “pathavÊ, pathavÊ” or “earth, earth.” When the concentration reaches the jhÈna state, the above cognitive series arises. It is similar to the jhÈna cognitive series, but the jhÈna citta arises many times without break throughout the period of the ecstatic absorption.
The counter sign of the earth kasiÓa appears at the mind door causing the life continuum to vibrate twice and become arrested (Na-Da). Then mano-dvÈrÈvajjana (Ma) observes the sign and decides whether it is good or bad.
Then one of two somanassa sahagataÑ ÒÈÓasam payutta mahÈkusala cittas (take upekkhÈsahagataÑ to enter the fourth r|pÈvacara jhÈna or ar|pÈvacara jhÈnas) functions as parikamma (omit for tikkhapaÒÒÈ person), upacÈra, anuloma and gotrabhu. Then r|pÈvacara kusala first jhÈna (or second, third, fourth or ar|pÈvacara jhÈna) citta functions many times as appanÈ javana. When the meditative absorption is over, bhava~ga cittas sink into life continuum.

When the meditator enters upon and dwells in the first r|pÈvacara jhÈna, he is quite secluded from sense desires and also secluded from unprofitable things. Sense desires are certainly incompatible with the jhÈna; when they exist, the jhÈna does not occur, just as when there is darkness, there is no lamplight; and it is only by letting them go that the jhÈna is reached just as the further bank is reached by letting go of the near bank.
When the yogÊ (meditator) dwells in the jhÈna, he is also secluded from other hindrances. Seclusion here means bodily seclusion, mental seclusion and seclusion by suppression of the hindrances which are the contrary opposites of the jhÈna factors.
The first r|pÈvacara jhÈna is a combination of five jhÈna factors : vitakka, vicÈra, pÊti, sukha, ekaggatÈ. Initial application (vitakka) is incompatible with sloth and torpor, sustained application (vicÈra) with sceptical doubt, rapture (pÊti) with ill-will, bliss (sukha) with agitation and worry, and concentration (samÈdhi) with sense desires.
In the first r|pÈvacara jhÈna, the five jhÈna factors are fully developed ; so they can keep the mind fixed on the counter sign. Besides as pÊti and sukha are very strong, the yogÊ will enjoy great rapture and bliss superior to that derived from the enjoyment of sense pleasure. Moreover, the mind becomes very powerful just like the sun rays, when focussed by a convex lens, become very powerful. The mind will radiate very bright and penetrative light which enables the yogÊ to see far and near penetratively with closed eyes.
PÊti (joy) has the characteristic of refreshing and endearing. Its function is to refresh the body and the mind or to pervade them with rapture. It is manifested as elation. But it is of five kinds : minor joy, instantaneous joy, showering joy, up-lifting joy and suffusing joy.
Minor joy (khuddakÈ pÊti) is only able to raise the hairs on the body. Instantaneous joy (khaÓikÈ pÊti) is like flashes of lightning at different moments.
Showering joy (okkantikÈ pÊti) breaks over the body again and again like waves on the sea shore. Uplifting joy (ubbegÈ pÊti) can be powerful enough to levitake the body and make it spring up into the air.
But when suffusing joy (phÈranÈ pÊti) arises, the whole body is completely pervaded, like a filled bladder, like a rock cavern invaded by a huge inundation. This suffusing joy is the root of absorption; it goes on growing and reaches association with concentration.
Now this fivefold joy, when conceived and matured, perfects the twofold tranquillity (kÈyapassaddhi + citta passaddhi), that is , bodily and mental tranquility. When tranquillity is conceived and matured, it perfects the twofold bliss(sukha), that is, bodily and mental bliss. When bliss is conceived and matured, it perfects the threefold concentration (samÈdhi), that is, the preparatory concentration (parikamma sampÈdhi), the access concentration (upacÈra samÈdhi) and the absorption concentration (appanÈ samÈdhi).
Now bliss (sukha) devours and consumes bodily and mental affliction. It has the characteristic of being pleasant. Its function is to intensify the associated mental factors. It is manifested as showing favour to the intensification of the mental factors.
Whenever joy and bliss are associated, joy is delight at getting a desirable object, and bliss is the enjoyment of the taste of what is obtained. Where there is joy, there is bliss, but where there is bliss, there is not necessarily joy.
Joy is included in the aggregate of formations (sa~khÈrakkandha) whereas bliss is included in the feeling aggregate (vedanakkandha). When a weary traveller hears or sees water or a shady wood, he will be delighted with joy; when he drinks the water or goes into the shady wood, he will have bliss.

On attaining the first r|pÈvacara jhÈna, the yogÊ abandons five factors and becomes endowed with five factors. Herein, the abandoning of five factors means the abandoning of five hindrances: sense desires, ill-will, sloth and torpor, restlessness and remorse, and sceptical doubt. For no jhÈna arises until these hindrances have been abandond.
There are other immoral mental factors that are eliminated at the jhÈna moment, but only the five hindranes are especially harmful to the jhÈna. For the mind that lusts after many things through sense desire is not concentrated on one object; or, being overcome by sense desire, it does not enter upon the progress of jhÈna in order to put away the sensuous element. When pestered by ill-will towards a sense object, the mind does not occur uninterruptedly.
When overcome by sloth and torpor, the mind is unwieldy. When seized by restlessness and remorse, the mind is not calm and it flits about. When stricken by uncertainty or sceptical doubt, it does not go to the path that leads to the attainment of jhÈna. So it is these only that are called abandoning factors because they are specially obstructive to jhÈna.
But vitakka directs or applies the mind onto the object; vicÈra, the sustained application, keeps the mind anchored at the object; pÊti or joy, produced by the success of the effort, refreshes the mind whose effort has succeeded through not being distracted by those hindrances; and bliss or sukha intensifies the mind for the same reason.
Then ekaggatÈ or unification, aided by this directing onto, this anchoring, this refershing and this intensifying, evenly and rightly centres the mind with its remaining associated mental factors on the object. Consequently the five factors that the yogÊ becomes endowed with, should be understood as the arising of the five jhÈna factors.
And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness ; they are still stronger in absorption than in access and acquire the characteristic of the fine material sphere.
For vitakka, initial application arises here directing the mind onto the object in a very clear manner; vicÈra, sustained application, arises pressing the object very hard , and pÊti (joy) and sukha (bliss) pervade the whole body. Hence it was said, “And there is nothing of his whole body not permeated by the rapture and bliss born of seclusion.”

When a beginner has reached the first jhÈna, he should enter upon it often without reviewing it much. For the first jhÈna factors occur crudely and weakly in one who reviews it much. Consequently they do not become conditions for higher endeavour, that is, trying to develop higher jhÈnas. While he is endeavouring for the unfamiliar higher jhÈna, he falls from the first jhÈna and fails to reach the second jhÈna.
Here the Blessed One gave the simile (example) of a foolish, stupid mountain cow with no knowledge of pasture — fields and no skill in walking on craggy mountains. It might occur to her thus, “ How if I were to go to a place I have never to, eat grass I have never yet eaten, drink water I have never yet drunk ?”
And she were to lift the hind leg without planting her fore leg firmly. She would fall away and would not get to the place she had intended to go, neither would she easily get back to her original place.
Therefore he should acquire mastery in five ways first of all with respect to all first jhÈna.
(1) Avajjana vasitÈ — mastery in adverting; it is the ability to discern the five jhÈna factors wherever, whenever and for as long as he wishes.
(2) SamÈpajjana vasitÈ — mastery in attaining; it is the ability to enter the jhÈna quickly wherever and whenever he wishes.
(3) AdiÔÔhÈna vasitÈ — mastery in resolving; it is the ability to remain in jhÈna for as long a time as he has resolved to stay.
(4) VuÔÔhÈna vasitÈ — mastery in emerging ; it is the ability to emerge from the jhÈna at the time he has determined to emerge.
(5) PaccavekkhaÓa vasitÈ — mastery in reviewing; it is the ability to review the jhÈna factors quickly by reducing the number of bhava~ga cittas between cognitive series (vÊthis).
When he emerges from the first r|pÈvacara jhÈna, he adverts his mental stream towards vitakka, the initial application. Then, next to the adverting consciousness that arose interrupting the life continuum, either four or five impulsive cittas arise with vitakka as their object. Then two bhav~ga cittas arise as life continuum. After that, there is adverting with vicÈra as its object and followed by inpulsions in the way just stated. When he is able to prolong his consciousness process uninterruptedly in this way with the five jhÈna factors, then his mastery of adverting is successful.
This mastery in adverting is found at its summit (highest point) of perfection in the Blessed One’s Twin Miracle. There is no quicker mastery in adverting than this.
The mastery in attaining jhÈna quickly was demonstrated by Venerable MahÈmoggallÈna by his ability to enter upon jhÈna quickly in the taming of Nandopananda, the dragon king.
The ability to remain in jhÈna for a moment consisting of exactly a finger — snap or exactly ten finger snaps is called the mastery in resolving the duration of absorption.
The ability to emerge from the jhÈna quickly in the same way or at the time one has resolved earlier to emerge from absorption is called the mastery in emerging.
The last two types of mastery may be illustrated by the story of the Elder Buddharakkhita. Eight years after his ordination, this Elder was sitting in the midst of thirty thousand bhikkhus who possessed supernormal powers, and had come to attend upon the sick Elder MahÈrohanagutta at Therambatthala, the cave where the Elder Mahinda first stopped.
He saw the king of the Supanna birds swooping down from the sky intending to seize the king of dragons who was offering rice-gruel to the sick Elder. He immediately created a huge rock, and seizing the Royal NÈga by the arm, he pushed him inside it. The Royal supaÓÓa struck the rock and flew away.
The senior Elder remarked, “ Friends, if Buddha Rakkhita had not been here, all of us would have deserved blame.”

When the yogÊ has acquired mastery in five ways with respect to the first jhÈna, he can consider the faults in this now familiar jhÈna after emerging from it. As he views the jhÈna factors with mindfulness and full awareness, he finds vitakka and vicÈra to be gross and weak while pÊti, sukha and ekaggatÈ appear to be fine and calm.
So he reflects that the first jhÈna is close to the enemies (nÊvaraÓas) due to vitakka and vicÈra, and it is less calm and less blissful than the second jhÈna which has only, pÊti sukha and ekaggatÈ as its jhÈna factors.
Thus he cuts off his attachment to the first jhÈna, brings to mind the counter sign of the earth kasiÓa and reflects “pathavÊ, pathavÊ” or “earth, earth.” repeatedly without allowing vitakka and vicÈra to arise in the mind. He does so with the purpose of abandoning the gross jhÈna factors and developing the peaceful factors, knowing that “now the second r|pÈvacara jhÈna will arise”. He tries to develop the three stages of meditation (bhÈvanÈ) in the normal order of parikamma, upacÈra and appanÈ bhÈvanÈ. The culmination of this meditation is the attainment of the second r|pÈvacara jhÈna.
When his mind remains fixed on the counter sign for one hour, two hours or more, he attains the second jhÈna. When he examines the jhÈna factors, he finds vitakka and vicÈra to be absent and only pÊti, sukha and ekaggatÈ to be present. The second jhÈna is more tranquil and more blissful than the first jhÈna.
He then practises to acquire mastery in five ways with respect to the second jhÈna.

When he has acquired mastery in five ways, then on emerging from the now familiar third jhÈna he can consider the flaws in it thus: “This jhÈna is threatened by the nearness of rapture (pÊti), and the mental concern about bliss (sukha) makes it gross and weak whereas the equanimity as feeling (upekkhÈ) and one pointedness or unification (ekaggatÈ) appear calm and peaceful. Because of sukha, the third jhÈna is gross and weak and less calm and tranquil than the fourth jhÈna.”
Thus he cuts off his attachment to the third jhÈna and reflects on the counter sign of the earth kasiÓa ‘pathavÊ, pathavÊ’ as before, suppressing sukka from arising in the mind. He does so with the purpose of abandoning the gross jhÈna factor and developing the peaceful factors, knowing that “now the fourth r|pÈvacara jhÈna will arise.” He tries to develop the three stages of meditation. The culmination of this meditation is the attainment of the fourth jhÈna.
When his mind remains focussed on the counter sign for one hour, two hours or more, he attains the fourth jhÈna. On examining the jhÈna factors, he finds only upekkhÈ and ekaggatÈ to be present. 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 r|pÈvacara jhÈna.
He then practises to acquire mastery in five ways with respect to this jhÈna. With the stilling of gross jhÈna factors the fourth r|pÈvacara jhÈna is so subtle that the breathing of a person dwelling in the fourth jhÈna is no longer noticeable.
The fourth r|pÈvacara jhÈna has neither pain nor pleasure and possesses the purity of mindfulness due to equanimity. The mindfulness, as well as other associated meutal factors, is cleared, purified, and clarified by equanimity. This purity of mindfulness and the associated strong contcentration make the fourth r|pÈvacara jhÈna the best basis for undertaking insight meditation.

There are two ways of developing r|pÈvacara jhÈnas: the fourfold method and the fivefold method. The fourfold method, which is the more common one, has been described above.
The difference in the two methods is in abandoning vitakka and vicÈra together or one after another after attaining the first jhÈna. For persons of quick wisdom, they eliminate vitakka and vicÈra together in going up to the second jhÈna. For persons of slow wisdom, however, they cannot eliminate vitakka and vicÈra simultaneously; they have to eliminate the jhÈna factors one by one in going up to higher jhÈnas. Thus for persons of slow wisdom, there are five r|pÈvacara jhÈnas.
A person of slow wisdom first develops the first r|pÈvacara jhÈna and practises it to acquire mastery in five ways as described above. He emerges from the now familiar first jhÈna, and considers the flaws in it in this way: “This jhÈna is threatened by the nearness of the hindrances, and its jhÈna factors are weakened by the grossness of initial application (vitakka). Consequently the first jhÈna is less calm and less blissful than the second jhÈna which has vicÈra, pÊti, sukha and ekaggatÈ as its jhÈna factors.”
Thus he cuts his attachment to the first jhÈna, brings to mind the counter sign of the earth kasiÓa and reflects ‘pathavÊ, pathavÊ’ repeatedly, without allowing vitakka to arise in the mind. He does so with the purpose of abandoning the gross factor (vitakka) and developing the remaining peaceful jhÈna factors, knowing that ‘now the second r|pÈvacara jhÈna will arise.’ He tries to develop the three stages of meditation . The culmination of this meditation is the attainment of the second jhÈna.
When his mind remains fixed on the counter sign for one hour, two hours or more, he attains the second r|pÈvacara jhÈna with vicÈra, pÊti, sukha and ekaggatÈ as its jhÈna factors. He then practises to acquire mastery in five ways with respect to this jhÈna.
On emerging from the now familiar second jhÈna, he can consider the flaws in it this way: “This jhÈna is threatened by the nearness of vitakka, and its factors are weakened by the grossness of sustained application (vicÈra). Consequently the second jhÈna is less calm and less blissful than the third jhÈna which does not have vicÈra among its jhÈna factors.”
Thus he cuts off his attachment to the second jhÈna, brings to mind the counter sign of the earth kasiÓa, and reflects ‘pathavÊ, pathavÊ’ repeatedly without allowing vitakka and vicÈra to arise in the mind ite does so with the purpose of abandoning the gross factor (vicÈra) and developing the remaining peaceful jhÈna factors, knowing that ‘now the third r|pÈvacara jhÈna will arise.’ He tries to develop the three stages of meditation, the culmination of which is the attainment of the third jhÈna.
When his mind remains well focussed on the counter sign for one hour, two hours or more, he attains the third r|pÈvacara jhÈna with pÊti, sukka and ekaggatÈ as its jhÈna factors. He then practises to acquire mastery in five ways with respect to this jhÈna.
The fivefold third jhÈna is identical with the fourfold second jhÈna. Therefore, the development of the fivefold fourth jhÈna and fifth jhÈna is identical with the development of the fourfold third jhÈna and fourth jhÈna.

The comparison of the two methods is described in table (1). In this table the r|pÈvacara plane of rebirth to which each type of jhÈna can give rise to is also described. It will be noticed that the r|pÈvacara planes of existence are named in accordance with the fourfold method, which is the more common one.
According to the investigation conducted at the International Buddha SÈsana Meditation Centres in Myanmar, all meditators who attained the first r|pÈvacara jhÈna could eliminate vitakka and vicÈra simultaneously in developing the second r|pÈvacara jhÈna . So the fourfold method of counting r|pÈvacara jhÈnas applies to almost all meditators whereas the fivefold method is needed only in a few exceptional cases. Consequently the r|pÈvacara planes, where the meditators are reborn after they have developed and maintained the respective jhÈnas till their dealth, are named in accordance with the fourfold method.

1. ‘Visuddhimagga’ by BhaddantÈcariya Buddhaghosa, translated into Myanmar by Venerable NandamÈlÈ, Vol.1, pp. 228-323.
2. ‘Visuddhimagga’ by BhaddantÈcariya Buddhaghosa, translated into Myanmar by Venerable Sobhana (MahÈsi Sayadaw), Vol.1, pp. 362-528.
3. ‘The Path of Purification’ (Visuddhimagga by BhaddantÈcariya Buddhaghosa), translated by Bhikkhu ©ÈÓamoli, published by Singapore Buddhist Meditaton Centre, pp.126-176.
4. ‘The Path of Purity’ (Visuddhimagga by BhaddantÈ- cariya Buddhaghosa), translated by Pe Maung Tin, PÈÄi Text Society, pp.138-195.

1. How is the earth kasiÓa made? How can it be used to develop the first r|pÈvacara jhÈna?
2. Describe the three stages of meditation together with the corresponding meditation signs in reflecting on an earth kasiÓa.
3. Describe the seven types of suitability (SappÈya) and the seven types of unsuitability (AsappÈya) for developing meditative absorption (jhÈna).
4. What is the tentold skill in absorption (AppanÈkosalla)?
5. How should the controlling faculties (Indriyas) be balanced in order to progress to absorption?
6. How should a meditator uphold his mind when it should be upheld?
7. How should a meditator restrain his mind when it should be restrained?
8. What are the things which lead to the arising of the enlightenment factors of investigating wisdom, energy and rapture?
9. In what ways can the enlightenment factors of tranquility, concentration and equanimity be cultivated?
10. (a) How should the mind be gladdened when it should be gladdened?
(b) How should the mind be viewed with equanimity when it should be done so?
11. In reflecting on the counter sign of kasiÓa how does the cognitive series of consciousness (vÊthi) occur (a) before the arising of jhÈna, and (b) at the time the jhÈna arises?
12. After attaining the first r|pÈvacara jhÈna how can one develop this jhÈna attainment (samÈpatti)?
Explain the cognitive series of this process.
13. Describe the qualities of the first r|pÈvacara jhÈna.
14. Why should a beginner, after attaining the first r|pÈvacara jhÈna, enter upon it often without reviewing it much?
15. Describe the five factors abandoned and the five factors attained when a person acquires the first r|pÈvacara jhÈna.
16. How should a meditator practise to gain mastery in five ways with respect to the first jhÈna that he has attained?
17. After attaining the first r|pÈvacara jhÈna in kasiÓa meditation, how should one develop the second and the third r|pÈvacara jhÈnas?
18. How can one develop the fourfold fourth r|pÈvacara jhÈna by kasiÓa meditation ? What is the significance of this jhÈna?
19. Why are there two ways of counting r|pÈvacara jhÈnas? Give a comparison of the two methods.