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VISTAS:
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The Method
A man retires to his room and seats himself cross-legged and upright - as seen in images of the Buddha - the right leg resting on the left, hands upturned on lap (the right one resting lightly on the left, the thumb of Which lightly touching meets the index finger of the right). Having closed his eyes lightly he concentrates his mind's eye in the centre of his abdomen, two finger-breaths above the navel. Centred inside, (See Diagram) not outside. All random thoughts and images are to be suppressed. All that has to be done is to let all attention sink into that portion of the abdomen where once the foetus fused in the womb, commencing as a mere cellular speck, to develop eventually into a human being.
This is the centre where consciousness has its seat. This may seem a peculiar thing to say, considering that from time immemorial the physical brain has been regarded as the seat of consciousness . No doubt, experience assimilated in this present life, reverberates primarily in the grey cells. But the accumulated experience of past existences - if one is prepared to accept that there are past existences at all, which of course one has the liberty to doubt - reverberates and has its scat in the central storehouse mentioned above. This, however, is a fact to he experienced not rationalized. For the natural and inevitable reaction to the statement above, is that there lies nothing in there but food! Which is tantamount to reducing consciousness to tangibility and size, when as a matter of fact it is an intangibility which can be expanded or contracted at will, and in no way interferes with such gross properties as food.
There is only one way of proving this, however, and it requires sittings, not speech. Even at this centre will come to fight the highest experiences an individual can experience, whether in this world Or any other world. The only possibility left open to the novice for validating this fact lies not in incredulity or blind acceptance, but in the experiment and attempt.
In the beginning, of course, he will see nothing. Nothing, that is, except random images and such rubbish as usually clutters up his mind. What else can he expect? For so long-ever since birth-his thoughts and fancies have played him a merry-go-round of infantile and kindred images, and it would hardly be right to regard any such rubbish as providing an insight into reality.
To help keep the peripheral mind one-pointed and exalted, therefore, the words 'Samma Arahan' are recommended, to be repeated soundlessly and sustainedly. Until a luminous nucleus appears, which with sustained concentration augments into a sphere, 2 centimetres in diameter. If the sphere appears blurred, or flickers and flits, the default will have to be corrected if any further progress at all is to be made. It is hardly likely, however, that success will be immediate.1 When success does come, however, it will reveal depths unplumbed before.
It is at this juncture that Samatha good and proper begins. Proficiency, therefore, must first be attained by fixing the attention on this sphere. In entering therein, in constant mentation thereat, in retiring therefrom, in resolving therewith, and in contemplation thereof. Which should be achieved in all the four positions, whether seated, standing, walking (with eyes open), or reclined. This is of initial importance because it is only through the door of this sphere that all Buddhas and Arahattas have passed on to ultimate integration and final release. The effort should be to develop and maintain the peripheral faculties at this essential integration point.
1. Manussa Kaya Hina
(The Crude Human Form)
Intensity of concentration upon this sphere, called Pathama Magga (The First Step) augments its translucence and luminosity.
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Whereupon in its centre the refined counterpart of one's physical form, called Manussa Kaya Panita, is seen seated cross-legged in concentrated pose.
2. Manussa Kaya Panita
(The Refined Human Form)
This is the so-called 'astral' or 'ghost' form, and it will appear in the exact garb then worn by the crude physical form, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Manussa Kaya Panita.
Whereupon in its centre the crude celestial (deva) form, called Dibba Kaya Hina, is seen seated cross-legged in concentrated pose.
3. Dibba Kaya Hina
(The Crude Celestial Form)
This is the form which the deities of the six planes of the Deva-World inhabit, and its garb is replete with such ornaments, head-dress, and brocade as creatures of such destiny possess.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dibba Kaya Hina.
Whereupon in its centre the refined counterpart of the crude celestial (deva) form, called Dibba Kaya Panita, is seen seated cross-legged in concentrated pose.
4. Dibba Kaya Panita
(The Refined Celestial Form)
This is the inner celestial form, and except for its greater translucence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dibba Kaya Panita.
Whereupon in its centre the crude Brahma form, called Rupa Brahma Kaya Hina, is seen seated cross-legged in concentrated pose.
5. Rupa Brahma Kaya Hina
(The Crude Brahma Form)
This is the form which the deities (devas) of the planes of the Brahma-World inhabit, and its garb is somewhat similar to the celestial form, except that its ornaments, head-dress, and brocade are more resplendent and elaborate. Such is the destiny of those who practice one, or all, of the four jhanas while on earth.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Rupa Brahma Kaya Hina.
Whereupon in its centre the refined counterpart of the crude Brahma form, called Rupa Brahma Kaya Panita, is seen seated cross-legged in concentrated pose.
6. Rupa brahma Kaya Panita
(The Refined Brahma Form)
This is the inner Brahma form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Rupa Brahma Kaya Panita.
Whereupon in its centre the refined counterpart of the crude Brahma form, called Arupa Brahma Kaya Hina, is seen seated cross-legged in concentrated pose.
7. Arupa Brahma Kaya Hina
(The Crude Arupa Brahma Form)
This is the form which the deities of the four 'formless' planes of the Arupa Brahma-World inhabit, and its garb is somewhat similar to the preceding form, except that its ornaments. head-dress, and brocade are more resplendent and elaborate. Such is the destiny of those who practice one, or all, of the four arupajhanas while on earth.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Arupa Brahma Kaya Hina.
Whereupon in its centre the refined counterpart of the crude Brahma form, called Arupa Brahma Kaya Panita, is seen seated cross-legged in concentrated pose.
8. Arupa Brahma Kaya Panita
(The Refined Arupa Brahma Form)
This is the inner Arupa Brahma form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Arupa Brahma Kaya Panita.
Whereupon in its centre the crude supramundane form, called Dhammakaya Gotrabhu Hina, is seen seated cross-legged in concentrated pose.
9. Dhammakaya Gotrabhu Hina
(The Crude 'Converted' Form)
This is where Samatha ends. And where Vipassana good and proper begins. This Dhammakaya Gotrabhu Hina is seated in the Buddhic cross-legged concentrated posture, and is devoid of all superfluous ornament. it is called 'Converted' because of the transition of lineage from mundane (lokiya) to supramundane (lokuttara).
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Gotrabhu Hina.
Whereupon in its centre the refined counterpart of the crude Dhammakaya Gotrabhu form, called Dhammakaya Gotrabhu Panita, is seen seated cross-legged in concentrated pose.
10. Dhammakaya Gotrabhu Panita
(The Refined 'Converted' Form)
This is the inner Dhammkaya Gotrabhu form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Gotrabhu Panita.
Whereupon in its centre the crude supramundane form, called Dhammakaya Sotapanna Hina, is seen seated cross-legged in concentrated pose.
11. Dhammakaya Sotapanna Hina
(The Crude 'Stream-enterer' Form)
This is the form of the 'Stream-enterer', the stream which leads to final enlightenment and release. In this form the ideas of a permanent ego, doubt, and belief in pernicious rites, are extinct. For one who has attained to such a state, only seven more sangsaric existences await at the most.*
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Sotapanna Hina.
Whereupon in its centre the refined counterpart of the crude Sotapanna form, called Dhammakaya Sotapanna Panita, is seen seated cross-legged in concentrated pose.
12. Dhammakaya Sotapanna Panita
(The Refined 'Stream-enterer' Form)
This is the inner Sotapanna form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Sotapanna Panita.
Whereupon in its centre the crude supramundane form, called Dhammakaya Sakadagamin Hina, is seen seated cross-legged in concentrated pose.
13. Dhammakaya Sakadagamin Hina
(The Crude 'Once-returner' Form)
This is the form of the 'Once-returner'. That is to say, only one more sangsaric existence awaits one who has attained to such a state before final enlightenment and release. In this form sensual passion, delusion, and malice, together with all the previous fetters, extinguished by the Sotapanna, are extinct.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Sakadagamin Hina.
Whereupon in its centre the refined counterpart of the crude Sakadagamin form, called Dhammakaya Sakadagamin Panita, is seen seated cross-legged in concentrated pose.
14. Dhammakaya Sakadagamin Panita
(The Refined 'Stream-enterer' Form)
This is the inner Sakadagamin form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Sakadagamin Panita.
Whereupon in its centre the crude supramundane form, called Dhammakaya Anagamin Hina, is seen seated cross-legged in concentrated pose.
15. Dhammakaya Anagamin Hina
(The Crude 'Non-returner' Form)
This is the form of the 'Non-returner'. That is to say one who has attained to this state shall no more return to existence on earth, but after death is destined to be reborn in the Brahma-World, where after further purification to attain final enlightenment and release. In this form the desire for form or formless states of existence, together with all the previous fetters, are extinct.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Anagamin Hina.
Whereupon in its centre the refined counterpart of the crude Anagamin form, called Dhammakaya Anagamin Panita, is seen seated cross-legged in concentrated pose.
16. Dhammakaya Anagamin Panita
(The Refined 'Non-returner' Form)
This is the inner Anagamin form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Anagamin Panita.
Whereupon in its centre the crude supramundane form, called Dhammakaya Arahatta Hina, is seen seated cross-legged in concentrated pose.
17. Dhammakaya Arahatta Hina
(The Crude 'Emancipated' Form)
This is the form of the 'Emancipated'. That is to say one who has attained to this state finally emancipated himself from the asavas, of ignorance, egoism, and attainment to sangsaric existence, together with all the previous fetters. Which being extinct, enlightenment and release are attained even in this very life, and rebirth cut off at the root..
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Anagamin Hina.
Whereupon in its centre the refined counterpart of the crude Anagamin form, called Dhammakaya Anagamin Panita, is seen seated cross-legged in concentrated pose.
18. Dhammakaya Arahatta Panita
(The Refined 'Emancipated' Form)
This is the inner Arahatta form, and except for its greater transluscence and luminosity is similar to the immediate preceding one, being its refined counterpart in every detail.
Concentrate in this form, down into the sphere which can be seen at its centre. The sphere of Dhammakaya Arahatta Panita.
Whereupon in its centre an even more refined Dhammakaya Arahatta is seen seated cross-legged in concentrated pose.
This is not the end of the process. But we have to end here because space does not permit us to go on indefinitely. For the process proceeds indefinitely, penetrating even deeper into the spheres which follow, whereupon more Dhammakiya Arahatta forms emerge, each one more refined and translucent than the last.
Notes:
1. . ..Wherefore I say unto you, 0 hhikkhus, this is how you must train yourselves We will not shrink back, but will struggle on, with this thought : Let me be reduced to skin and sinew and bones, and let my body's flesh and blood dry up if there came to be a votex of energy so that which is not yet won might he won by human strength, by human energy, by human striving. This is how you must train yourselves." A. i. .50.
2. These spheres are not a repetition, because each successive form (or level of consciousness) is imbued with a succession of spheres, in various increasing degrees of refinement. They are indeed different stages of attainment. The forms mentioned are not the result of auto-suggestion but are the result of the process as consciousness is pushed to its most translucent limit. As for the term Arupa-Brahma, it is understood that it does not imply lack of form but that the 'form-lessness' lies only in the attainments practiced. Namely, akasananca ayatana jhana, etc. (See FAQ section).
