The Ten Kinds of Skill in Absorption

42. However, if this does not happen while he is practicing in this way, then he should have recourse to the ten kinds of skill in absorption. Here is the method. Skill in absorption needs [to be dealt with in] ten aspects: (1) making the basis clean, (2) maintaining balanced faculties, (3) skill in the sign, (4) he exerts the mind on an occasion when it should be exerted, (5) he restrains the mind on an occasion when it should be restrained, (6) he encourages the mind on an occasion when it should be encouraged, (7) he looks on at the mind with equanimity when it should be looked on at with equanimity, (8) avoidance of unconcentrated persons, (9) cultivation of concentrated persons, (10) resoluteness upon that (concentration).

43. 1. Herein, making the basis clean is cleansing the internal and the external basis. For when his head hair, nails and body hair are long, or when the body is soaked with sweat, then the internal basis is unclean and unpurified. But when an old dirty smelly robe is worn or when the lodging is dirty, then the external basis is unclean and unpurified. [129] When the internal and external bases are unclean, then the knowledge in the consciousness and consciousnessconcomitants that arise is unpurified, like the light of a lamp’s flame that arises with an unpurified lamp-bowl, wick and oil as its support; formations do not become evident to one who tries to comprehend them with unpurified knowledge, and when he devotes himself to his meditation subject, it does not come to growth, increase and fulfilment.

44. But when the internal and external bases are clean, then the knowledge in the consciousness and consciousness-concomitants that arise is clean and purified, like the light of a lamp’s flame that arises with a purified lamp bowl, wick and oil as its support; formations become evident to one who tries to comprehend them with purified knowledge, and as he devotes himself to his meditation subject, it comes to growth, increase and fulfilment.

45. 2. Maintaining balanced faculties is equalizing the [five] faculties of faith and the rest. For if his faith faculty is strong and the others weak, then the energy faculty cannot perform its function of exerting, the mindfulness faculty its function of establishing, the concentration faculty its function of not distracting, and the understanding faculty its function of seeing. So in that case the faith faculty should be modified either by reviewing the individual essences of the states [concerned, that is, the objects of attention] or by not giving [them] attention in the way in which the faith faculty became too strong. And this is illustrated by the story of the Elder Vakkali (S III 119).

46. Then 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 several functions. So in that case the energy faculty should be modified by developing tranquillity, and so on. And this should be illustrated by the story of the Elder Soṇa (Vin I 179–85; A III 374–76). So too with the rest; for it should be understood that when anyone of them is too strong the others cannot perform their several functions.

47. However, what is particularly recommended is balancing faith with understanding, and concentration with energy. For one strong in faith and weak in understanding has confidence uncritically and groundlessly. One strong in understanding and weak in faith errs on the side of cunning and is as hard to cure as one sick of a disease caused by medicine. With the balancing of the two a man has confidence only when there are grounds for it.

Then idleness overpowers one strong in concentration and weak in energy, since concentration favours idleness. [130] Agitation overpowers one strong in energy and weak in concentration, since energy favours agitation. But concentration coupled with energy cannot lapse into idleness, and energy coupled with concentration cannot lapse into agitation. So these two should be balanced; for absorption comes with the balancing of the two.

48. Again, [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. Then there is [balancing of] concentration and understanding. One working on concentration needs strong unification, since that is how he reaches absorption; and one working on insight needs strong understanding, since that is how he reaches penetration of characteristics; but with the balancing of the two he reaches absorption as well.

49. Strong mindfulness, however, is needed in all instances; for mindfulness protects the mind from lapsing into agitation through faith, energy and understanding, which favour agitation, and from lapsing into idleness through concentration, which favours idleness. So it is as desirable in all instances as a seasoning of salt in all sauces, as a prime minister in all the king’s business. Hence it is said [in the commentaries (D-a 788, M-a I 292, etc)]: “And mindfulness has been called universal by the Blessed One. For what reason? Because the mind has mindfulness as its refuge, and mindfulness is manifested as protection, and there is no exertion and restraint of the mind without mindfulness.”

50. 3. Skill in the sign is skill in producing the as yet unproduced sign of unification of mind through the earth kasiṇa, etc.; and it is skill in developing [the sign] when produced, and skill in protecting [the sign] when obtained by development. The last is what is intended here.

51. 4. How does he exert the mind on an occasion when it should be exerted? When his mind is slack with over-laxness of energy, etc., then, instead of developing the three enlightenment factors beginning with tranquillity, he should develop those beginning with investigation-of-states. For this is said by the Blessed One: “Bhikkhus, suppose a man wanted to make a small fire burn up, and he put wet grass on it, put wet cow-dung on it, put wet sticks on it, sprinkled it with water, and scattered dust on it, would that man be able to make the small fire burn up?” [131]—“No, venerable sir.”—“So too, bhikkhus, when the mind is slack, that is not the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor or the equanimity enlightenment factor. Why is that? Because a slack mind cannot well be roused by those states. When the mind is slack, that is the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor and the happiness enlightenment factor. Why is that? Because a slack mind can well be roused by those states.

“Bhikkhus, suppose a man wanted to make a small fire burn up, and he put dry grass on it, put dry cow-dung on it, put dry sticks on it, blew on it with his mouth, and did not scatter dust on it, would that man be able to make that small fire burn up?”—“Yes, venerable sir” (S V 112).

52. And here the development of the investigation-of-states enlightenment factor, etc., should be understood as the nutriment for each one respectively, for this is said: “Bhikkhus, there are profitable and unprofitable states, reprehensible and blameless states, inferior and superior states, dark and bright states the counterpart of each other. Wise attention much practiced therein is the nutriment for the arising of the unarisen investigation-of-states enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen investigation-of-states enlightenment factor.” Likewise: “Bhikkhus there is the element of initiative, the element of launching, and the element of persistence. Wise attention much practiced therein is the nutriment for the arising of the unarisen energy enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen energy enlightenment factors.” Likewise: “Bhikkhus, there are states productive of the happiness enlightenment factor. Wise attention much practiced therein is the nutriment for the arising of the unarisen happiness enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen happiness enlightenment factor” (S V 104). [132]

53. Herein, wise attention given to the profitable, etc., is attention occurring in penetration of individual essences and of [the three] general characteristics. Wise attention given to the element of initiative, etc., is attention occurring in the arousing of the element of initiative, and so on. Herein, initial energy is called the element of initiative. The element of launching is stronger than that because it launches out from idleness. The element of persistence is still stronger than that because it goes on persisting in successive later stages. States productive of the happiness enlightenment factor is a name for happiness itself; and attention that arouses that is wise attention.

54. There are, besides, seven things that lead to the arising of the investigationof-states enlightenment factor: (i) asking questions, (ii) making the basis clean, (iii) balancing the faculties, (iv) avoidance of persons without understanding, (v) cultivation of persons with understanding, (vi) reviewing the field for the exercise of profound knowledge, (vii) resoluteness upon that [investigation of states].

55. Eleven things lead to the arising of the energy enlightenment factor: (i) reviewing the fearfulness of the states of loss such as the hell realms, etc., (ii) seeing benefit in obtaining the mundane and supramundane distinctions dependent on energy, (iii) reviewing the course of the journey [to be travelled] thus: “The path taken by the Buddhas, Paccekabuddhas, and the great disciples has to be taken by me, and it cannot be taken by an idler,” (iv) being a credit to the alms food by producing great fruit for the givers, (v) reviewing the greatness of the Master thus: “My Master praises the energetic, and this unsurpassable Dispensation that is so helpful to us is honoured in the practice, not otherwise,” (vi) reviewing the greatness of the heritage thus: “It is the great heritage called the Good Dhamma that is to be acquired by me, and it cannot be acquired by an idler,” (vii) removing stiffness and torpor by attention to perception of light, change of postures, frequenting the open air, etc., (viii) avoidance of idle persons, (ix) cultivation of energetic persons, (x) reviewing the right endeavours, (xi) resoluteness upon that [energy].

56. Eleven things lead to the arising of the happiness enlightenment factor: the recollections (i) of the Buddha, (ii) of the Dhamma, (iii) of the Sangha, (iv) of virtue, (v) of generosity, and (vi) of deities, (vii) the recollection of peace, [133] (viii) avoidance of rough persons, (ix) cultivation of refined persons, (x) reviewing encouraging discourses, (xi) resoluteness upon that [happiness].

So by arousing these things in these ways he develops the investigation-ofstates enlightenment factor, and the others. This is how he exerts the mind on an occasion when it should be exerted.

57. 5. How does he restrain the mind on an occasion when it should be restrained? When his mind is agitated through over-energeticness, etc., then, instead of developing the three enlightenment factors beginning with investigation-ofstates, he should develop those beginning with tranquillity; for this is said by the Blessed One: “Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put dry grass on it … and did not scatter 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, that is not the time to develop the investigation-of-states enlightenment factor, the energy enlightenment factor or the happiness enlightenment factor. Why is that? Because an agitated mind cannot well be quieted by those states. When the mind is agitated, that is the time to develop the tranquillity enlightenment factor, the concentration enlightenment factor and the equanimity enlightenment factor. Why is that? Because an agitated mind can well be quieted by those states.”

“Bhikkhus, suppose a man wanted to extinguish a great mass of fire, and he put wet grass on it … and scattered dust on it, would that man be able to extinguish that great mass of fire?”—“Yes, venerable sir” (S V 114).

58. And here the development of the tranquillity enlightenment factor, etc., should be understood as the nutriment for each one respectively, for this is said: “Bhikkhus, there is bodily tranquillity and mental tranquillity. [134] Wise attention much practiced therein is the nutriment for the arising of the unarisen tranquillity enlightenment factor, or leads to the growth, fulfilment, development and perfection of the arisen tranquillity enlightenment factor.” Likewise: “Bhikkhus, there is the sign of serenity, the sign of non-diversion. Wise attention, much practiced, therein is the nutriment for the arising of the unarisen concentration enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen concentration enlightenment factor.” Likewise: “Bhikkhus, there are states productive of the equanimity enlightenment factor. Wise attention, much practiced, therein is the nutriment for the arising of the unarisen equanimity enlightenment factor, or it leads to the growth, fulfilment, development and perfection of the arisen equanimity enlightenment factor” (S V 104).

59. Herein wise attention given to the three instances is attention occurring in arousing tranquillity, etc., by observing the way in which they arose in him earlier. The sign of serenity is a term for serenity itself, and non-diversion is a term for that too in the sense of non-distraction.

60. There are, besides, seven things that lead to the arising of the tranquillity enlightenment factor: (i) using superior food, (ii) living in a good climate, (iii) maintaining a pleasant posture, (iv) keeping to the middle, (v) avoidance of violent persons, (vi) cultivation of persons tranquil in body, (vii) resoluteness upon that [tranquillity].

61. Eleven things lead to the arising of the concentration enlightenment factor: (i) making the basis clean, (ii) skill in the sign, (iii) balancing the faculties, (iv) restraining the mind on occasion, (v) exerting the mind on occasion, (vi) encouraging the listless mind by means of faith and a sense of urgency, (vii) looking on with equanimity at what is occurring rightly, (viii) avoidance of unconcentrated persons, (ix) cultivation of concentrated persons, (x) reviewing of the jhānas and liberations, (xi) resoluteness upon that [concentration].

62. Five things lead to the arising of the equanimity enlightenment factor: (i) maintenance of neutrality towards living beings; (ii) maintenance of neutrality towards formations (inanimate things); (iii) avoidance of persons who show favouritism towards beings and formations; (iv) cultivation of persons who maintain neutrality towards beings and formations; (v) resoluteness upon that [equanimity]. [135]

So by arousing these things in these ways he develops the tranquillity enlightenment factor, as well as the others. This is how he restrains the mind on an occasion when it should be restrained.

63. 6. How does he encourage the mind on an occasion when it should be encouraged? When his mind is listless owing to sluggishness in the exercise of understanding or to failure to attain the bliss of peace, then he should stimulate it by reviewing the eight grounds for a sense of urgency. These are the four, namely, birth, aging, sickness, and death, with the suffering of the states of loss as the fifth, and also the suffering in the past rooted in the round [of rebirths], the suffering in the future rooted in the round [of rebirths], and the suffering in the present rooted in the search for nutriment. And he creates confidence by recollecting the special qualities of the Buddha, the Dhamma, and the Sangha. This is how he encourages the mind on an occasion when it should be encouraged.

64. 7. How does he look on at the mind with equanimity on an occasion when it should be looked on at with equanimity? When he is practicing in this way and his mind follows the road of serenity, occurs evenly on the object, and is unidle, unagitated and not listless, then he is not interested to exert or restrain or encourage it; he is like a charioteer when the horses are progressing evenly. This is how he looks on at the mind with equanimity on an occasion when it should be looked on at with equanimity.

65. 8. Avoidance of unconcentrated persons is keeping far away from persons who have never trodden the way of renunciation, who are busy with many affairs, and whose hearts are distracted.

9. Cultivation of concentrated persons is approaching periodically persons who have trodden the way of renunciation and obtained concentration.

10. Resoluteness upon that is the state of being resolute upon concentration; the meaning is, giving concentration importance, tending, leaning and inclining to concentration.

This is how the tenfold skill in concentration should be undertaken.

66.

Any man who acquires this sign,
This tenfold skill will need to heed
In order for absorption to gain
Thus achieving his bolder goal.
But if in spite of his efforts
No result comes that might requite
His work, still a wise wight persists,
Never this task relinquishing, [136]
Since a tiro, if he gives up,
Thinking not to continue in
The task, never gains distinction
Here no matter how small at all.

A man wise in temperament^[1]
Notices how his mind inclines:
Energy and serenity
Always he couples each to each.
Now, his mind, seeing that it holds back,
He prods, now the restraining rein
Tightening, seeing it pull too hard;
Guiding with even pace the race.
Well-controlled bees get the pollen;
Well-balanced efforts meet to treat
Leaves, thread, and ships, and oil-tubes too,
Gain thus, not otherwise, the prize.
Let him set aside this lax
Also this agitated state,
Steering here his mind at the sign
As the bee and the rest suggest.

Footnotes and references:

[1]:

Buddha—“possessed of wit”: not in PED; see M-a I 39.