Samatha-bhavana is not the practice of samadhi.  Samadhi is the reality that is steadfast in the arammana which is the ekaggata-cetasika that arises with all citta.  When they are obsessed with the arammana over long periods of time, the characteristics of ekaggata-cetasika would appear as samadhi, or unwaveringly steadfast to a certain arammana.  The ekaggata-cetasika that arise with akusala-citta are miccha-samadhi.  Those that arise with kusala-citta are samma-samadhi.

 To practice samadhi so that the citta is engrossed with a certain arammana for long periods of time is miccha-samadhi when not composed with panna because at that moment there is pleasure in having that citta steadfast with only one arammana. Without panna there cannot be knowledge of the differences between lobha-mula-citta and kusala-citta because the lobha-mula-citta and the kamavacara-kusala-citta have the same kind of vedana arising concurrently with them:

 The 8 lobha-mula-citta have 4 upekkha-vedana and 4 somanassa-vedana arising concurrently.

 The 8 kamavacara-citta have 4 upekkha-vedana and 4 somanassa-vedana arising concurrently.

 Therefore any instant that upekkha-vedana or somanassa-vedana arises it is difficult to know whether the citta is lobha-mula-citta or mahakusala-citta when it is neutral, not irritated or when there is somanassa, pleased and happy.

 The differences between the 8 lobha-mula-citta and the 8 mahakusala-citta are with the lobha-mula-citta there are akusala-cetasika concurrently arising while with the mahakusala-citta there are sobhana-cetasika.  The akusala-cetasika that manifest the differences between the lobha-mula-citta and mahakusala-citta is the miccha-ditthi, wrong view and the obhana-cetasika that manifest the differences between the kusala-citta and lobha-mula-citta is the samma-ditthi, which is panna-cetasika.  Therefore the differences between the 8 lobha-mula-citta and the 8 mahakusala-citta are

 Of the 8 lobha-mula-citta, 4 arise with ditthi-cetasika and 4 without.
 Of the 8 mahakusala-citta, 4 arise with panna-cetasika and 4 without.

 Therefore those who wish to develop samatha-bhavana would have to know the differences between lobha-mula-citta and kusala-citta otherwise they would practice samadhi with lobha-mula-citta as miccha-samadhi since it is not composed with panna.

 Generally those who practice samadhi do not want the citta to be agitated, irritated or troubled with different events.  They are pleased to have the citta steadfast in an arammana without knowing that while there is still need for citta to be absorbed in the desired arammana there is no mahakusala-nana-sampayutta.

  To develop samatha-bhavana is to develop mahakusala-nana-sampayutta.  Those who wish to develop samatha-bhavana are those with panna to see the harm of both lobha and dosa, not only to see the harm of dosa-mula-citta which are only worries and troubles.  Those who do not know kilesa and do not see the harm of lobha would not develop samatha-bhavana.  Therefore those who develop samatha-bhavana would be straightforward with the panna to see the harm of lobha and have sati-sampajanna to know the different instants of lobha-mula-citta as opposed to mahakusala-nana-sampayutta to be able to develop further mahakusala-nana-sampayutta until akusala-citta cannot interpose as upacara-samadhi then attain appana-samadhi or the pathama-jhana-kusala-citta comprising 5 principal elements of jhana as follows: vitakka, vicara, piti, sukha and ekaggata.

 To develop samatha-bhavana to increase mahakusala-nana-sampayutta-citta until it becomes bases for pathama-jhana-kusala-citta, which is rupavacara-kusala is very difficult to achieve since it requires a person who is not abhabba-puggala, or one who would not be able to attain jhana-citta or lokuttara-citta even having developed samatha-bhavana or vipassana-bhavana.  Those who are bhabba-puggala, or who, having developed samatha- or vipassana-bhavana, would be able to attain jhana-citta or lokuttara-citta, must be people who

 1. are without vipaka as obstacles or whose patisandhi-citta must be ti-hetuka with panna-cetasika arising concurrently with.

  2. are without kamma as obstacles or have never performed one of the 5 anantariyakamma, which are obstacles to heaven, magga and bala.  The 5 anantariyakamma are matricide, patricide, arahanticide, causing contusion to the Buddha and destroying the unity of the Sangha to perform sangha-kamma together.

 3. are without kilesa as obstacles or do not have the 3 niyata-miccha-ditthi, namely natthika-ditthi, ahetuka-ditthi and akiriya-ditthi.

 Even when the patisandhi-citta is ti-hetuka, composed with panna but if one is pleased with sight, sound, smell, taste, bodysense contact without seeing the harm one would not think of attenuating the pleasure with the development of sila and bhavana.  Therefore to develop samatha-bhavana to the level of upacara-samadhi and appana-samadhi is not easy.  Just to be preoccupied with a chosen arammana does not make it mahakusala-nana-sampayutta that would enable one to attain upacara-samadhi.  If one mistakes the lobha-mula-citta as mahakusala, one would believe that the various nimitta that the citta compose as images of hell, heaven, locations and events are upacara-samadhi and appana-samadhi, which are distinct levels of jhana-citta.

Therefore samatha-bhavana is a very intricate matter and must be studied to really understand.

  Each day when there is seeing, hearing, smelling, tasting, knowing bodysense contact and thinking there are more akusala-citta arising than kusala-citta.  The kusala-citta that arises would evolve in dana and sila for only short moments each day, each month.  Those who see the harm in akusala-citta would develop the citta to increase the kusala in the moments that are not dana and sila.  Each day the development of the citta in order to make it peaceful from the akusala is the kusala-bhavana in daily life.  Even though one might not be able to attain the levels of upacara-samadhi and appana-samadhi, it is something worth developing.  But to restrain the citta from akusala must be with panna that knows how the citta can be calm while seeing, hearing, smelling, tasting, knowing bodysense contact and thinking, otherwise kusala-citta cannot arise.

 The citta that is calm from akusala as samatha-bhavana must be kusala-citta with the 40 arammana namely 10 kasina, 10 asubha, 10 anusati, aharepatikulasanna, catudhatuvavatthana, 4 brahmavihara and 4 arupa-jhana- arammana.

The 10 Kasina

 Called kasina because of the meaning to be all arammana.  The 10 kasina are:

 1. pathavi-kasina to be mindful of only earth
 2. apo-kasina  to be mindful of only water
 3. tejo-kasina to be mindful of only fire
 4. vayo-kasina to be mindful of only wind
 5. nila-kasina to be mindful of only the color green
 6. pita-kasina to be mindful of only the color yellow
 7. lohita-kasina to be mindful of only the color red
 8. odata-kasina to be mindful of only the color white
 9. aloka-kasina to be mindful of only brightness
 10.akasa-kasina to be mindful of only air

 Is the citta that thinks of earth kusala or akusala?  Without panna arising at the instant of thinking of earth, it is akusala that wants to think of, be concentrated on earth.

 When panna arises, the citta that is mindful of earth is kusala.  When one knows that all rupa that appear cannot be without the earth element.  All desirable objects there ever were are of only earth.  Knowing the real essence of things on earth that used to bring pleasure, desire as only earth would attenuate pleasure in things, in the instant one is mindful that it is only earth.

 For citta to be kusala mindful of only earth is difficult because when the arammana comes into contact with the eyes, ears, nose, tongue or bodysense, the mind would follow the arammana instantly.  Therefore the development of samatha-bhavana to make the citta peaceful from akusala, more steadfast must depend on the location which is quiet, without the disturbances from noises people make; and to make the earth a smooth round circle (pathavi-kasina), without defilements that make the mind bend towards and take pleasure in forms and features (see details in the Visuddhimagga Samadhi-niddesa Pathavi-kasina).  While focusing on the pathavi-kasina, as the citta is mindful of earth and composed with panna, is mahakusala-nana-sampayutta, it would be peaceful.  And one must focus on the pathavi-kasina to remind one to be mindful only of earth and continuously for the citta not to know other arammana.

 How difficult to be mindful only of earth with the citta that is peaceful from all akusala by focusing on pathavi-kasina that is not too small nor too big, not too far nor too near, not too high nor too low.  Therefore vitakka-cetasika would be the indispensable principal element of jhana.  The vitakka-cetasika that arises with mahakusala-nana-sampayutta must approach the pathavi-kasina with a citta that is peaceful from all akusala both with the eyes closed and open, until the uggaha-nimitta, or the nimitta of pathavi-kasina, would appear through the mano-dvara like in the instant the eyes are open.  For some, even with patisandhi-citta as ti-hetuka, the uggaha-nimitta never appears. Uggaha-nimitta would appear when the mahakusala-nana-sampayutta had increased its peacefulness, steadfast in the pathavi-kasina.  But even the instant that uggaha-nimitta appears, upacara-samadhi has not yet been attained.

 It is far from easy to support and assist the mahakusala-nana-sampayutta-citta to be firmly established in the uggaha-nimitta continuously and more steadfastly.  According to the passage in the Visuddhimagga Pathavi-kasina-niddesa, when all the nivarana (the akusala-dhamma that overpowers the citta) has died down one by one, the citta would be peaceful and steadfast as upacara-samadhi when patibhaga-nimitta appears as if emerging from the uggaha-nimitta. Patibhaga-nimitta is a brighter and clearer nimitta than uggaha-nimitta.  When the patibhaga-nimitta appears, the mahakusala-nana-sampayutta-citta would be steadfastly peaceful to the level of upacara-samadhi or samadhi close to the tightly clasped arammana of the appana-samadhi, which is the pathama-jhana-citta.

 To support and assist the mahakusala-nana-sampayutta-citta that is peaceful to the level of upacara-samadhi, to continue to be peaceful and increase the peacefulness to be more steadfast unto the level of appana-samadhi, which is a citta of the rupavacara level as a pathama-jhana-citta to arise, the acquired upacara-samadhi must be maintained even as a virtuous lady keeping her treasured pregnancy, which is the birthplace of an emperor and must abstain from hetu that are not sappaya (dhamma that are convenient and beneficent to the development of bhavana) comprising these 7:

1.  Avoid avasa or dwellings, where, when lived in, the nimitta that has not yet arisen, would not arise, and that which has arisen, would disappear.
2.  Avoid gocara or routes that are too far or too close to avasa where the food is not easy to find and not plentiful.
3.  Avoid uncomfortable words of the tiracchanakatha [low or unprofitable talk] or not beneficent to panna, which would cause the that has arisen to disappear.
4.  Avoid people filled with kilesa, who occupy themselves with kilesa, because they make the citta dark and dull with kilesa.
5.-6.  Avoid nutrition and air that is inappropriate for the body, which may  bring illnesses.
7.  Avoid physical positions that do not the citta steadfast.

If having avoided what should be avoided and partaking what should be partaken and appana-samadhi still does not arise, one should practice appana-kosala to the fullest, that is one should be composed with appana-kosala, the knowledge and wisdom in the 10 dhamma that is beneficial(Visuddhimagga Pathavi-kasina-niddesa):

1.  Through making things clean, or cleanse the body, clothing and dwellings, otherwise the citta would not be bright and cheery.
2.  Through render equal the 5 indriya, comprising saddha, panna, viriya sati and samadhi.
3.  Through wisdom about nimitta.
4.  To support the citta when the occasion arises.
5.  To suppress the citta when the occasion arises.
6.  To brighten the citta when the occasion arises.
7.  To keep indifferent when the occasion arises.
8.  To avoid persons who are not steadfast.
9.  To frequent persons who are steadfast.
10. To be one whose inclination turns towards such goodness.

  If one were not wise in these 10 appana-kosala, the mahakusala-nana-sampayutta-citta would not increase in peaceful stability unto being pada (basis) for the appana-samadhi or rupavacara-pathama-jhana-citta to arise.

 The instant rupavacara-pathama-jhana-citta, which is another level of citta or the citta of another bhumi, arises beyond the status of citta that is kamavacara, the vithi-citta would arise consecutively through the mano-dvara as jhana-vithi as follows:

bhavanga-citta   is mahavipaka-nana-sampayutta
bhavanga-calana   is mahavipaka-nana-sampayutta
bhavangupaccheda   is mahavipaka-nana-sampayutta
mano-dvara-avajjana  is ahetuka-kiriya
parikamma    is mahakusala-nana-sampayutta
upacara    is mahakusala-nana-sampayutta
       (of the same type as the parikamma.)
anuloma    is mahakusala-nana-sampayutta
       (of the same type as the parikamma.)
gotrabhu    is mahakusala-nana-sampayutta
       (of the same type as the parikamma.)
pathama-jhana-kusala-citta is rupavacara-kusala-citta
bhavanga-citta   is mahavipaka-nana-sampayutta

The rupavacara-pathama-jhana-kusala-citta that arises for the first time occurs only one instant.  Only with skill later on would the jhana-citta continue to arise and fall away increasingly with out the bhavanga-citta interposing at all.  The jhana-vithi-citta that arise and fall away in continuation without the interposition of the bhavanga-citta is the jhana-samapatti, which is the attainment of the state of peaceful transfixion with the arammana of the jhana for the designated period of time.

Before the jhana-vithi-citta can arise, there must always be the mahakusala-nana-sampayutta-citta preceding it.

The first instant of mahakusala-javana is parikamma, or the parikamma of the appana-samadhi since it composes the appana.  That is if the mahakusala which is parikamma does not arise, the next instant of citta and the appana-samadhi or the jhana-citta cannot arise.

The second instant of mahakusala-javana is upacara because it approaches appana-samadhi.

The third instant of mahakusala-javana is anuloma because it facilitates appana-samadhi.

The fourth instant of mahakusala-javana is gotrabhu because it transcends the kamavacara-bhumi to attain the rupavacara-bhumi.
After the fourth instant of mahakusala-javana has fallen away, the next javana-vithi-citta would be rupavacara-pathama-jhana-kusala-citta.

The rupavacara-jhana-kusala-citta is composed of 5 principal factors: vitakka, vicara, piti, sukha and ekaggata.  Even though there are sobhana-cetasika arising concurrently, but the principal components that cause the rupavacara-pathama-jhana-citta to arise are these 5 cetasika, which are adverse to nivarana-dhamma or akusala-dhamma that overwhelms and obstructs the citta from progressing towards peacefulness.  The 5 nivarana-dhamma are:

kamachanda-nivarana which is pleasure and satisfaction in sight, sound, smell, taste and bodysense contact

byapada-nivarana  which is displeasure

thina-middha-nivarana which is discouragement, dispiritedness, inertia and drowsiness

uddhacca-kukkucca-nivarana which is agitation and anxiety

vicikiccha-nivarana  which is uncertainty

The 5 jhana are adverse to the 5 nivarana-dhamma with the vitakka-cetasika addresses the arammana which can make the citta peaceful and the vicara-cetasika supports the same arammana preventing the citta from diverting to other arammana.  The piti-cetasika is the reality that is blissful, the sukha-vedana increases with the blissfulness and the ekaggata, supported by the 4 jhana, would be steadfast in the arammana manifest with the pathama-jhana composed of the 5 principal factors.

 The 5 principal elements of jhana are adverse to the 5 nivarana-dhamma in the following manner (Abhidammattha-Vibhavini , Chapter 2, analysis of principal elements of jhana).

1. The vitakka-cetasika is the adversary of thina-middha-nivarana because when the vitakka-cetasika increasingly thinks only of the arammana of samatha-bhavana, the discouragement and drowsiness could not occur.

2. The vicara-cetasika is the adversary of vicikiccha-nivarana.  When vicara-cetasika continually supports the arammana of samatha-bhavana that vitakka-cetasika addresses, doubt and uncertainty about realities and their causes and results cannot arise.

3. The piti-cetasika is the adversary of byapada-nivarana. When peace in the arammana of samatha-bhavana increases, piti would be increasingly blissful with the tranquility preventing vengefulness and displeasure from arising during that period.

4.  Sukha (somanassa-vedana) is the adversary of uddhacca-kukkucca-nivarana.  While there is happiness in the arammana of samatha-bhavana, the trouble, worries and agitation in other arammana cannot arise because there is happiness in the arammana of samatha-bhavana of the instant.

5. Ekaggata-cetasika is the adversary of kamachanda-nivarana because when the samadhi is steadfast in the arammana of samatha-bhavana, there is no pleasure in any kamarammana.

 The rupavacara-pathama-jhana-kusala-citta is the appana-samadhi that is steadfast in arammana with the 5 principal elements of jhana.  Therefore even though only one instant of the rupavacara-jhana-kusala could arise, after several instants of bhavanga-citta interpose and fall away, the mano-dvara-vithi-citta would arise in continuation with one instant of mano-dvara-avajjana-citta arising to reflect upon the principal element of jhana and falling away.  Then the 7 instants of mahakusala-nana-sampayutta-citta would contemplate on the principal element of jhana after which bhavanga-citta would interpose. The mano-dvara-vithi-citta arise to examine the principal elements of the jhana one by one, process by process.  While the mano-dvara-vithi-citta arise to review the principal elements of jhana respectively, there is paccavekkana-vithi, which must arise after each jhana-vithi.

The panna of those who attain rupavacara-jhana-kusala-citta would know the differences among the 5 principal elements of jhana, as the differences between vitakka- and vicara-cetasika, between piti- and sukha- (somanassa-vedana-) cetasika and the characteristics of ekaggata-cetasika that is appana-samadhi.

Those who develop samatha-bhavana must normally have sati and sampajanna and correctly know the characteristics of citta that are kusala and akusala, which rapidly arise alternately and in interposition.  Otherwise they would mistake the lobha-mula-citta that arise with sukha-vedana for peace and as kusala.

Those who develop samatha-bhavana do not have any unusual symptoms because the development of samatha-bhavana is the development of kusala through the mind.  When the mind is peaceful, only the nimitta of the arammana would appear, which turn the citta towards kusala with increasing steadfastness.  For example, those who develop apo-kasina would have the nimitta of apo-kasina as arammana so they would not see hell, heaven or events of any kind.

When there is samadhi practice and one sees different sights, that is not samatha-bhavana.

 The development of samatha-bhavana must be with mahakusala-nana-sampayutta-citta, which is peaceful because it is mindful of one of the 40 arammana of samatha-bhavana.  Even when lobha-mula-citta or mahakusala-nana-vippayutta-citta has one of the 40 as arammana that is not samatha-bhavana.  For example, children or adults who recite "Buddho" without being mindful of the beneficence of the Buddha do not have mahakusala-nana-sampayutta-citta.  Those who are frightened when they see a corpse have dosa-mula-citta, not mahakusala-nana-sampayutta.  Those who try to concentrate on breathing without knowing how the citta can become peaceful do not have mahakusala-nana-sampayutta. All other kasina and arammana of samatha-bhavana must be correctly contemplated by the mahakusala-nana-sampayutta-citta in the same manner as the development of pathavi-kasina [mentioned above] for the citta to be peaceful.

 Some of those who has attained pathama-jhana-kusala see the harm of vitakka-cetasika, which addresses the arammana, because it normally attends arammana that are primarily kamarammana, comprising sight, sound, smell, taste and bodysense contact therefore making it close to akusala-dhamma.  They think that if they were able to render the jhana-citta free from vitakka-cetasika with only vicara-, piti-, sukha-, ekaggata-cetasika, they would make it more intricately peaceful.  Therefore they endeavor to be mindful of the arammana of the pathama-jhana-kusala attained and try to support the citta to be steadfastly peaceful in the arammana of the pathama-jhana without allowing vitakka-cetasika to address the arammana.  This is possible only with the achievement of the 5 vasi, or the proficiency in the 5 jhana.  The5 vasi are(Khuddakanikaya Patisambhidamagga, Mahavagga Nanakatha, 225):

 1. avajjana-vasi, the proficiency in thinking about the pathama-jhana at the desired time and place;
 2. samapajjana-vasi, the proficiency in achieving the jhana, or making jhana-citta arise at the desired time and place;
 3. adhitthana-vasi, the proficiency in making jhana-citta arise and fall in continuation for the desired length of time, at the desired time and place;
 4. vutthana-vasi, the proficiency in ending the jhana-citta at the desired time and place;
 5. paccavekkana-vasi, the proficiency in thinking of each of the principal elements of jhana at the desired time and place.

 To attain the higher levels of jhana one must see the harm of the principal elements of the first levels of jhana and abandon them respectively:

Dutiya-jhana abandons vitakka, therefore comprising 4 principal elements of jhana, namely vicara, piti, sukha, ekaggata
Tatiya-jhana abandons vicara, therefore comprising 3 principal elements of jhana, namely piti, sukha, ekaggata
Catuttha-jhana abandons piti, therefore comprising 2 principal elements of jhana, namely sukha, ekaggata
Pancama-jhana abandons sukha, therefore comprising 2 principal elements of jhana, namely upekkha, ekaggata

To abandon principal elements of jhana one by one is according to the pancaka-naya or perspective of the 5 jhana.

For those whose panna can abandon vitakka and vicara simultaneously there is jhana of the catuttha-naya or perspective of the 4 jhana as follows:

Dutiya-jhana abandons vitakka, vicara, therefore comprising 3 principal elements of jhana, namely, piti, sukha, ekaggata
Tatiya-jhana abandons piti, therefore comprising 2 principal elements of jhana, namely sukha, ekaggata
Catuttha-jhana abandons sukha, therefore comprising 2 principal elements of jhana, namely upekkha, ekaggata

Dutiya-jhana of the catuttha-naya is tatiya-jhana of the pancaka-naya
Tatiya-jhana of the catuttha-naya is catuttha-jhana of the pancaka-naya
Catuttha-jhana of the catuttha-naya is pancama-jhana of the pancaka-naya

Without vasi there can be no abandonment of the principal elements of the first stages of jhana in order to attain higher levels.

After the jhana-vithi has fallen away, the paccavekkana-vithi must always arise.

 To repress kilesa with the development of samatha-bhavana is not the eradication of kilesa.  Therefore the jhana-citta would weaken or arise slowly without proficiency as before or possibly not arise again.  For the jhana-citta to arise proficiently there must be vasi for all the jhana.  (See details in the Visuddhimagga.)

Of the 40 arammana of samatha-bhavana, some arammana cannot render the citta peaceful enough to attain upacara-samadhi while others can.  Some arammana cannot render the citta peaceful only to the level of pathama-jhana, some to the catuttha-jhana of the pancaka-naya, some to the pancama-jhana while others are arammana unique to the pancama-jhana, namely the 6 anussati: buddhanussati, dhammanussati, sanghanussati, caganussati, silanussati and devatanussati.  Those who are not the ariya-puggala can not attain the peacefulness of the level of upacara-samadhi through these 6 anussati.  The ariya-puggala can attain only the upacara-samadhi and not the appana-samadhi level.

Of the 2 anussati, the upasamanussati or the mindfulness of nibbana, and marananussati or the mindfulness of death, marananussati can be peaceful only to the upacara-samadhi level while the upasamanussati can reach upacara-samadhi only for the ariya-puggala.

The ahare patikulasanna or mindfulness of the filthiness of food can render the citta peaceful to the level upacara-samadhi.

 Catudhatuvavatthana is to be mindful of the earth, water, fire and wind through the body.  The citta can be peaceful up to the upacara-samadhi level.

The 10 asubha are to be mindful of the 10 characteristics of corpses. The citta can be peaceful up to the pathama-jhana level.

Kayagatasati (anussati) is to be mindful of the unattractiveness of different parts or the 32 aspects of body parts such as hair, nails, teeth and skin. The citta can be peaceful up to the pathama-jhana level.

Anapana-sati (anussati) is to be mindful of breath. The citta can be peaceful up to the pancama-jhana level.

The 10 kasina, with which the citta can be peaceful up to the pancama-jhana level.

The 3 brahmavihara comprises metta, karuna, mudita. The citta can be peaceful up to the catuttha-jhana level of the pancaka-naya (tatiya-jhana level of the catuttha-naya).

The other brahmavihara is upekkha.  Only after the citta is peaceful from the other three brahmavihara unto the level of catuttha-jhana can upekkha- brahmavihara be developed.  Therefore among the brahmavihara, the upekkha- brahmavihara is unique to the pancama-jhana.

The 4 arupa-jhana are the pancama-jhana without rupa as arammana.  Those who can develop arupa-jhana must have attained the pancama-jhana.  Then, having seen the harm of rupa-pancama-jhana in that even though it is the highest rupa-jhana, it still has rupa as arammana.  Therefore it is still close and susceptible to turning towards rupa, which is kamarammana.  Rupa should therefore be discarded as arammana and the citta should be oriented towards arammana that are not rupa, which are more refined.  After rupa is discarded and there is mindfulness of the infinity of arupa as arammana until appana-samadhi arises, there is arupa-jhana-kusala.  The vithi-citta would arise and fall away in continuation through the mano-dvara in the same manner as the jhana-vithi and must be composed with the 5 vasi to be able to attain arupa-jhana of higher levels respectively.

There are 4 arupa-jhana, all of which the pancama-jhana are of the pancama-jhana level, with the differences in the increasingly intricacy of the arammana respectively:

The first arupa-jhana: akasanancayatana-jhana-citta with infinite akasa (space) as arammana.

The second arupa-jhana: vinnanancayatana-jhana-citta with akasanancayatana-jhana-citta as arammana.  Seeing that having infinite akasa as arammana is still not as intricately refined as akasanancayatana-citta with infinite akasa as arammana.  Therefore it transcends infinite akasa as arammana and orients towards akasanancayatana-jhana-citta as arammana until appana-samadhi arises as the second arupa-jhana: vinnanancayatana-jhana-citta with akasanancayatana-jhana-citta as arammana.

The third arupa-jhana: akincannayatana-jhana-citta is the reality with nothing as arammana since it no longer has akasanancayatana-jhana-citta as arammana.  After deliberating that as long as there is still akasanancayatana-citta as arammana it is still not as peaceful as intricately refined as when there is nothing at all as arammana.  Therefore it transcends akasanancayatana-citta as arammana and has a propensity for the reality without akasanancayatana-citta as arammana until appana-samadhi arises as the third arupa-jhana: akincannayatana-jhana-citta with the reality with nothing at all as arammana because it no longer has akasanancayatana-citta as arammana.

The fourth arupa-jhana: nevasannanasannayatana-jhana-citta is the reality with akincannayatana-jhana-citta as arammana.  Having deliberated that akincannayatana-jhana-citta with the reality with nothing at all as arammana is a very intricate reality, it would turn towards that very refined reality of akincannayatana-citta until appana-samadhi arises as the fourth arupa-jhana: nevasannanasannayatana-jhana-citta, which is the reality whose sampayutta-dhamma is so intricate and refined that it cannot be said whether they exist or not because they do not fully perform the function of sampayutta-dhamma. Thus one can no longer tell whether or not they exist.  The fourth arupa-jhana is therefore called nevasannanasannayatana or neither with nor without sanna.

 The citta able to develop samatha-bhavana until it is so peaceful from all akusala-dhamma as to attain arupa-jhana is a powerful citta, with the potential to be trained to achieve specific purposes such as to recall former lives, to will clairvoyance to be able to see things in the distance or hidden, to will extrasensory hearing of sounds near and far, to perform miracles such as to walk on water, to travel underground, to fly through the air, to make things materialize etc.   But those who are able to develop each specific supernatural qualities must be superbly proficient in all the kasina and the 8 samapatti (the 4 rupa-jhana according to the catuttha-naya and the 4 arupa-jhana) and must train the citta in the following 14 manners (Visuddhimagga Samadhiniddesa Itthividdhaniddesa):

 1. kasinanulomato achieving jhana in the right order of kasina;
 2. kasinapatilomato achieving jhana in the reverse order of kasina;
 3. kasinanulomapatilomato achieving jhana in the right then the reverse order of kasina;
 4. jhananulomato achieving jhana in respective order, from the pathama-jhana to the nevasannanasannayatana-jhana;
 5. jhanapatilomato achieving jhana in the reverse order of jhana from the nevasannanasannayatana-jhana to the pathama-jhana;
 6. jhananulomapatilomato achieving jhana in the right then the reverse order of jhana;
 7. jhananukkantakato achieving jhana by skipping levels of jhana but not those of kasina;
 8. kasinukkantakato achieving jhana by skipping levels of kasina but not those of jhana;
 9. jhanakasinukkantakato achieving jhana by skipping levels of jhana and those of kasina;
 10. ankhasankantito achieving jhana transcending the principal elements of jhana;
 11. arammanasankantito achieving jhana transcending arammana;
 12. ankharammanasankantito achieving jhana transcending both principal elements of jhana and arammana;
 13. ankhavavatthapanato achieving jhana by designating the principal elements of jhana;
 14. arammanavavatthapanato achieving jhana by designating the arammana of the specific jhana.

 Any action or conduct that resembles supernatural qualities is not real when the causes do not qualify for the result.

 A passage in the Visuddhimagga says that it is not possible for the beginner of samatha-bhavana practice, who has not yet trained the citta in these 14 manners, to accomplish these supernatural powers.

 Of those who practice parikamma-kasina or begin to practice samatha-bhavana, only one in a hundred or a thousand would be able to succeed.  Of those who achieved samatha-bhavana or parikamma-kasina, only one in a hundred or a thousand would be able to achieve uggaha-nimitta.  And of those who had achieved uggaha-nimitta, only one in a hundred or a thousand would be able to maintain the nimitta and support the citta to be increasingly steadfast until the patibhaga-nimitta arises and the attainment of appana-samadhi.  Of those who attained the 8 samapatti, only one in a hundred or a thousand would be able to train the citta in these 14 manners. Of those who train the citta in these 14 manners only one in a hundred or a thousand would be able to perform miracles and of those who can perform miracles only one in a hundred or a thousand would be able to do so instantaneously.

 The same applies to the matter of recalling past lives.  Who would be able to attain upacara-samadhi without the citta that is peaceful with mahakusala-nana-sampayutta?  Who would be able to attain appana-samadhi or the pathama-jhana? Who would be able to attain dutiya-jhana, tatiya-jhana, catuttha-jhana, pancama-jhana and arupa-jhana?  Who would be able to practice recalling past lives by remember past instants respectively, moment by moment to this morning, going back further to last night, last morning and gradually going backwards more and more with the citta that is steadfastly peaceful right to the patisandhi-citta and then to the last instant of the last day of the last life?  Then to go back further still respectively with the strength of the extremely well-trained, efficient jhana-citta so that the citta can be willed to cause mahakusala-nana-sampayutta-citta to arise and recall with success moment upon respective past moment.

 Only those who conscientiously study and understand the causes and results of supernatural abilities would be able to distinguish between the real and false supernatural qualities.

 To develop samatha-bhavana is not to eradicate kilesa complete because it is not the realization of the characteristics of realities as they truly are normally.  When the jhana-citta does not decline and the jhana-vithi-citta arises before the cuti-citta, it becomes the kamma-paccaya for jhana-vipaka-citta to patisandhi in distinct levels of brahma-bhumi.  But when the life span of those brahma-bhumi are over, they would have to return to this very same kind of existence, with pleasure, satisfaction and attachment in sight, sound, smell, taste and bodysense contact.  To have accumulated some development of samatha-bhavana in former lives through samsara-vatta might give some people premonitions, for example.  As for people who practice meditation and see diverse visions, since it is not the development of samatha-bhavana with mahakusala-nana-sampayutta-citta that is peacefully steadfast in the arammana respectively until it becomes, with extreme difficulty, jhana-citta of distinct levels, it would not be supernatural qualities that are uttarimanussadhamma or qualities that exceed the ordinary human's.  Therefore, when those who practice meditation see different things and events, it is the minor result, perhaps right perhaps wrong, of meditation which is not the development of samatha-bhavana.

 The development of samatha-bhavana to attain even the level of upacara-samadhi is extremely difficult because normally when any arammana comes into contact with the eyes, ears, nose, tongue, bodysense and mind, one would be led by the arammana with lobha, dosa or moha.  The kusala evolving with dana, sila or bhavana are of a tiny proportion compared to the akusala that frequently and rapidly arise in daily life through the eyes, ears, nose, tongue, bodysense and mind.  Nor can the development of samatha-bhavana eradicate kilesa.  The instant kilesa arise to overpower the citta the samatha-bhavana that has been developed with such perseverance to attain the ability to perform miracles would degenerate.

 Before the enlightenment of the Buddha, there were people who developed samatha-bhavana to the attainment of nevasannanasannayatana-jhana and trained the citta until they acquired supernatural powers of sight, hearing,  recalling past lives and the ability to perform miracles.  Still, they were unable to realize the ariya-sacca-dhamma since they had not developed the cause, namely vipassana-bhavana, to perfection to be paccaya for the realization of the ariya-sacca-dhamma.  And some continue to have wrong view and cling to practices that do not lead to the realization of the ariya-sacca-dhamma even after the Buddha had become enlightened and manifested the dhamma and among those who realized the ariya-sacca-dhamma and became the ariya-savaka, there are more who had not attained jhana-citta with the principal elements of jhana, than those who had (Samyuttanikaya Sagathavagga Vangisasamyutta Pavaranasutta 745).

 Thus it is evident how difficult it is to correctly develop the right samatha-bhavana.
 

May 24, 2000