VII The distinguishing of the subjects of meditation

1 Thirty-eight subjects of meditation

¹ Now, the teacher on whom one depends, having observed one’s behaviour, teaches one the thirty-eight subjects of meditation. And again, he teaches one the two associated subjects of meditation.

Q. What are the thirty-eight subjects of meditation?

A. Namely, the ten kasiṇas, — earth, water, fire, air, blue-green, yellow, red, white, space, consciousness; ² the ten perceptions of putrescence, namely, the perception of bloatedness, the perception of discolouration, the perception of festering, the perception of the dismembered, the perception of the gnawed, the perception of the cut and the dismembered, the perception of the fissured, the perception of the blood-stained, the perception of worminess and the perception of the bony; ³ the ten recollections, namely, Recollection of the Buddha, Recollection of the Law, Recollection of the Community of Bhikkhus, recollection of virtue, recollection of liberality, recollection of deities, mindfulness of death, mindfulness of body, mindfulness of respiration, recollection of peace; ⁴ the four immeasurable thoughts: loving-kindness compassion, appreciative joy, equanimity; ⁵ the Determining of the elements; ⁶ the Perception of the foulness of food; ⁷ the sphere of nothingness, the sphere of neither perception nor non-perception. ⁸

2 Method of discovering the qualities

These are the thirty-eight subjects of meditation. The distinctive qualities of these thirty-eight subjects of meditation may be known (1) by way of meditation, (2) by way of transcending, (3) by way of increasing, (4) by way of cause, (5) by way of object, (6) by way of speciality, (7) by way of plane, (8) by way of seizing, (9) by way of person. ⁹

3 By way of meditation

Q. How, ‘by way of meditation’?

A. Namely, ten subjects of meditation fulfil access-meditation; eleven {127|64} subjects of meditation fulfil the first meditation ; three subjects of meditation fulfil the three-fold meditation.

And again, one subject of meditation fulfils the four-fold meditation; nine subjects of meditation fulfil the four-fold and five-fold meditation. And again, four subjects of meditation fulfil the four-fold formless meditation.

Q. Which ten subjects of meditation fulfil access-meditation?

A. Excepting mindfulness of respiration and mindfulness of body, the remaining eight recollections, the determining of the four elements and the perception of the foulness of food are called the ten (objects of) access- meditation.

Q. Which of the eleven subjects of meditation produce the first meditation?

A. The ten perceptions of putrescence and mindfulness of body produce the first meditation.

Q. Which three subjects of meditation produce the three-fold meditation?

A. Namely, loving-kindness compassion and appreciative joy.

Q. Which subject of meditation produces the four-fold meditation?

A. Namely, equanimity.

Q. Which nine subjects of meditation comprise the four-fold and five-fold meditations?

A. Excepting space-kasiṇa and consciousness-kasiṇa, the remaining eight kasiṇas and Mindfulness of respiration.

Q. Which four subjects of meditation comprise the four-fold formless meditation?

A. Space-kasiṇa, consciousness-kasiṇa, the sphere of nothingness, the sphere of neither perception nor non-perception — these are called the four subjects of meditation.

Thus these should be known ‘by way of meditation’.

4 By way of transcending

Q. How ‘by way of transcending’?

A. The sphere-subjects of meditation transcend form. Excepting the formless-kasiṇas, the remaining eight kasiṇas and what remain of the thirty subjects of meditation, do not transcend form.

Three subjects of meditation transcend the object: the two formless-kasiṇas and the sphere of nothingness. The other thirty-five subjects of meditation do not transcend the object. {128|65}

And again, one subject of meditation transcends perception and sensation, namely, the sphere of neither perception nor non-perception. The other thirty-seven subjects of meditation do not transcend perception and sensation.

Thus these should be known ‘by way of transcending’.

5 By way of increasing

Q. How, ‘by way of increasing’?

A. Fourteen subjects of meditation should be increased, namely, the ten kasiṇas and the four immeasurables. The other twenty-four should not be increased.

Thus these should be known ‘by way of increasing’.

6 By way of cause

Q. How, ‘by way of cause’?

A. Nine subjects of meditation are causes of supernormal power, namely, excepting the formless kasiṇas, the remaining eight kasiṇas and limited-space kasiṇa. What remain of the other thirty subjects of meditation do not become causes of supernormal power. Thirty-seven subjects of meditation become insight-causes, namely, (all) except the sphere of neither perception nor non-perception. ¹⁰ And again, one subject of meditation does not become insight-cause, namely, the sphere of neither perception nor non-perception. Thus these should be known ‘by way of cause’.

7 By way of object

Q. How, ‘by way of object’?

A. Twenty-one subjects of meditation have the sign as object. Twelve subjects of meditation have their intrinsic nature as object.

Q. Which twenty-one subjects of meditation have the sign as object?

A. Excepting the consciousness kasiṇa, the remaining nine kasiṇas, the ten perceptions of putrescence, mindfulness of respiration and mindfulness of body.

Q. Which twelve (subjects of meditation) have their intrinsic nature as object?

A. Consciousness kasiṇa, the sphere of neither perception nor non-perception and the ten objects of access-meditation.

Q. Which five have neither the sign nor their intrinsic nature as object?

A. Namely, the four immeasurables and the sphere of nothingness. {129|66}

And again, two subjects of meditation have: internally developed object; internal object.

And again, two subjects of meditation: internally developed object; external object.

And again, one subject of meditation: externally developed object and internal object.

And again, twenty-one subjects of meditation: externally developed object; external object.

And again, four subjects of meditation: internally developed object; internal object; prepared external object.

And again, four subjects of meditation: prepared internal object; prepared developed external object; external object.

And again, two subjects of meditation: prepared internally developed object; prepared externally developed external object; prepared internal object; prepared external object.

And again, one subject of meditation: internal-external developed object; internal object.

And again, one subject of meditation: developed internal object; indescribable internal object; external object.

Two subjects of meditation: developed internal object; internal object, namely, consciousness kasiṇa and sphere of neither perception nor non-perception.

And again, two subjects of meditation: internally developed object; external object, namely: mindfulness of respiration and mindfulness of body.

And again, one subject of meditation: externally developed object; internal object, namely: recollection of death.

And again, twenty-one subjects of meditation: externally developed object; external object, namely, the ten perceptions of putrescence, the four immeasurable thoughts, the four colour kasiṇas, (limited-) space kasiṇa, recollection of the Buddha and recollection of the Community of Bhikkhus.

And again, four subjects of meditation: internally developed object; internal object; prepared (object); prepared external object, namely, recollection of virtue, recollection of liberality, the determining of the four elements and the perception of the foulness of food.

And again, four subjects of meditation: prepared internally developed object; prepared externally developed object; prepared external object, namely, the four colour kasiṇas.

And again, two subjects of meditation: prepared internally developed object; prepared externally developed object; prepared internal object; {130|67} prepared external object, namely, recollection of the Law and recollection of peace.

And again, one subject of meditation: internal-external prepared object; internal object, namely, recollection of deities.

And again; one subject of meditation: inner developed object; inner object; outer object; sphere object; namely, the sphere of nothingness.

And again, two subjects of meditation belonging to the past, namely, consciousness kasiṇa and the sphere of neither perception nor non-perception.

And again, one subject of meditation is of the future, namely, recollection of death.

And again, one subject of meditation is of the present, namely, recollection of deities.

And again, six subjects of meditation: prepared past object; prepared future object; namely recollection of the Buddha, recollection of the Community of Bhikkhus, recollection of virtue, recollection of liberality, the determining of the four elements and the perception of the foulness of food.

And again, two subjects of meditation: prepared past object; prepared present object; prepared non-characterizable past-future; namely, nine kasiṇas, the ten perceptions of putrescence, the four immeasurable thoughts, mindfulness of respiration, mindfulness of body and the sphere of nothingness.

And again, four subjects of meditation, namely, fire kasiṇa, air kasiṇa, the perception of worminess and mindfulness of respiration, hâve unsteady objects. Movement is their medium, but their after-image is steady. All the other thirty-four have steady objects.

Thus these should be known ‘by way of object’.

8 By way of speciality

Q. How, ‘by way of speciality’?

A. Eight kasiṇas and the four formless (objects of) concentration are named special. The eight kasiṇas, being true objects, are called (objects of) speciality in concentration. And because in the fourth meditation, jhāna, one reaches a special plane, the four formless (objects of) concentration become special.

The ten perceptions of putrescence and the perception of the foulness of food are called special perception, because of colour, form, space, direction, distinctiveness, combination and coherence, and because of the impurity-perception-object.

The ten recollections are called special recollections, because of their subtility and because of attentiveness. {131|68}

[412] The four immeasurable thoughts are called special, because they cannot be surpassed.

The determining of the four elements is called the speciality of wisdom, because of its connection with the void.

Thus these should be known ‘by way of speciality’.

9 By way of plane

Q. How, ‘by way of plane’?

A. Twelve subjects of meditation do not arise in the higher heavens. Namely, the ten perceptions of putrescence, mindfulness of body and the perception of the foulness of food.

And again, thirteen subjects of meditation do not arise in the form existence. ¹¹ Namely, the first twelve and mindfulness of respiration do not arise in the form existence.

No subject of meditation except the four formless (ones) arise in the formless existence. ¹²

Thus these should be understood ‘by way of plane’.

10 By way of seizing

Q. How, ‘by way of seizing’?

A. Seventeen subjects of meditation seize the sign through sight, i.e., excepting air kasiṇa and the formless kasiṇas, the remaining seven kasiṇas and ten perceptions of putrescence.

And again, one subject of meditation seizes the sign through contact. Namely, mindfulness of respiration.

And again, one subject of meditation seizes the sign through sight or contact. Namely, air kasiṇa.

The remaining nineteen subjects of meditation seize the sign through audition.

And again, five subjects of meditation should not be practised by the beginner. Namely, the formless and equanimity. The remaining thirty-five may be practised by the beginner.

Thus these should be known ‘by way of seizing’.

11 By way of person

Q. How ‘by way of person’?

A. A walker in passion should not practise the four immeasurables, {132|69} because of their auspicious sign. Why? A walker in passion is not good at appreciating the auspicious sign. It (the practice of the four immeasurables by a walker in passion) is comparable to a man affected of a disorder of phlegm partaking of very rich food that is harmful to him.

A walker in hate should not practise the ten perceptions of putrescence, because of the arising of resentment-perception. A walker in hate is not good at appreciating it and is comparable to a man with a bilious ailment partaking of hot drinks and food which are harmful to him.

A walker in infatuation, who has not gathered wisdom, should not work at any subject of meditation, because of his lack of skill. Owing to lack of skill, his efforts will be fruitless. It (the practice of meditation by a walker in infatuation) is comparable to a man who rides an elephant without a goad.

A walker in passion should practise the perception of impurity and mindfulness of body, because these help overcome lust.

A walker in hate should practise the four immeasurables, because these help overcome hatred. Or he should practise colour kasiṇa, because his mind attends to such.

A walker in faith should practise the six recollections beginning with recollection of the Buddha. Then his faith will gain fixity.

A walker in intelligence should practise the determining of the four elements, the perception of the foulness of food, recollection of death and recollection of peace because he is profound.

And again, a walker in intelligence is not debarred from working at any subject of meditation.

A walker in excogitation should practise mindfulness of respiration, because it eradicates discursive thought. ¹³

A walker in infatuation should make inquiries regarding the Law, should hear expositions of the Law in due season, with reverential mind, and should honour the Law. He should live with his teacher. He should heap up wisdom and should practise what pleases him of the thirty-eight subjects of meditation. Recollection of death and the determining of the four elements are specially suited to him.

And again, there is another teaching: “When I investigate the subjects of meditation, I see their distinctive qualities. The six persons may, through discernment, be reduced to three”.

Q. If that be so, will there be difficulties at the beginning?

A. There are two kinds of men who walk in passion, namely, (the man) of dull faculties and (the man) of keen faculties. A walker in passion who has dull faculties should practise the investigation of impurity in order to overcome lust. Thus he should practise and overcome lust.{133|70}

The walker in passion who has keen faculties should, at first, increase faith. He should practise the recollections. Thus he should practise and overcome lust.

There are two kinds of men who walk in hate, namely, (the man) of dull faculties and (the man) of keen faculties. A walker in hate who has dull faculties should practise the four immeasurables. By this he will be able to overcome hatred.

The walker in hate who has keen faculties, being one endowed with wisdom, should practise the (meditation of the) special sphere. Thus should one practise and dispel hatred.

There are two kinds of men who walk in infatuation, namely, (the man) of no faculties and (the man) of dull faculties. The walker in infatuation who has no faculties should not work at any subject of meditation. The walker in infatuation who has dull faculties should practise mindfulness of respiration in order to dispel discursive thinking.

Thus (the six persons) can be reduced to three. Therefore, there should be no difficulty. According to this teaching, the kasiṇas and mindfulness of respiration are developed (further) through space. All the activities can be fulfilled without difficulty. If a man is endowed with merit, he will have no difficulty in fulfilling all the excellent subjects of meditation.

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