2. Earth
“Again and further, Ananda, a practitioner, having removed attention of the mind from perception of ‘people’, and having removed attention of the mind from perception of ‘forest’, places attention on the focal point dependent upon perceiving ‘earth’. Just as a stretched bull's hide is free from wrinkles, even so, without being distracted by the features of the earth, he places his attention on the focal point dependent upon perceiving ‘earth’. One's perception is only of ‘earth’, and in it they become clear and calm, become stilled and established, and are fully drawn into and settled upon it.
“One thus understands there is no longer the three-fold tether due to one's perceiving ‘people’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘forest’. There is now only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘earth’.
“One understands that one's field of perception is now empty of any perception of ‘people’, and one understands that one's field of perception is now empty of any perception of ‘forest’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘earth’.
“One now sees that whatever entity is not in one's field of perception, that field is therefore empty of that entity. One also sees that whatever entity remains in one's field of perception, that entity does exist in one's field of perception. This has again been an unmistakable and clear establishment of emptiness in accordance with what is true.”
We now deepen our contemplation of form, but limit our field of perception to “earth”. Unlike the previous stage, where focusing on “room”, “hall” or “forest” may have been difficult because there were so many things to focus on, now we are down to just one thing.
I suggest focusing on the body as a tangible form of “earth”, in that it is easy to focus on and gives a strong sense of physical dimension and space from which we can enter the first formless layer. Focusing on the body, or better the sensations that apparently tell you “this is my body”, are also something you don’t have to think about: you can just notice that they are there.
It also can provide a strong element of samatha, or calming; indeed, getting past this stage will likely be difficult without a good degree of calm and concentration. However, since some mental processes are needed, being in the jhanas of form may be too “deep” at this point unless you are able to think or reflect in such states. The breath could also be used here in the first step: you could do a period of mindfulness meditation, drawing all of your attention to the breath as a calming practice before moving on to steps 2 and beyond.
At this point, closing your eyes may be helpful, if not necessary. As above, focusing on the body does not require that you see your body, and any visual information you otherwise receive may keep your focus on the “room” as in the first stage.
Once attention is settled, you can look and see that the tethers associated with your surroundings are gone. The focal point of “hall” or "room", so significant just a few minutes ago, is now gone from your field of perception. This is the important insight (vipassana) aspect of the practice, a continual state of knowing what it is you perceive and, more importantly, what you no longer perceive.
“One thus understands there is no longer the three-fold tether due to one's perceiving ‘people’, and he also understands there is no longer the three-fold tether due to one's perceiving ‘forest’. There is now only a more subtle tether, because there is now the focal point dependent upon one's perception of ‘earth’.
“One understands that one's field of perception is now empty of any perception of ‘people’, and one understands that one's field of perception is now empty of any perception of ‘forest’. All that remains is a provisional entity, namely the focal point resulting from now perceiving ‘earth’.
“One now sees that whatever entity is not in one's field of perception, that field is therefore empty of that entity. One also sees that whatever entity remains in one's field of perception, that entity does exist in one's field of perception. This has again been an unmistakable and clear establishment of emptiness in accordance with what is true.”
We now deepen our contemplation of form, but limit our field of perception to “earth”. Unlike the previous stage, where focusing on “room”, “hall” or “forest” may have been difficult because there were so many things to focus on, now we are down to just one thing.
I suggest focusing on the body as a tangible form of “earth”, in that it is easy to focus on and gives a strong sense of physical dimension and space from which we can enter the first formless layer. Focusing on the body, or better the sensations that apparently tell you “this is my body”, are also something you don’t have to think about: you can just notice that they are there.
It also can provide a strong element of samatha, or calming; indeed, getting past this stage will likely be difficult without a good degree of calm and concentration. However, since some mental processes are needed, being in the jhanas of form may be too “deep” at this point unless you are able to think or reflect in such states. The breath could also be used here in the first step: you could do a period of mindfulness meditation, drawing all of your attention to the breath as a calming practice before moving on to steps 2 and beyond.
At this point, closing your eyes may be helpful, if not necessary. As above, focusing on the body does not require that you see your body, and any visual information you otherwise receive may keep your focus on the “room” as in the first stage.
Once attention is settled, you can look and see that the tethers associated with your surroundings are gone. The focal point of “hall” or "room", so significant just a few minutes ago, is now gone from your field of perception. This is the important insight (vipassana) aspect of the practice, a continual state of knowing what it is you perceive and, more importantly, what you no longer perceive.