解脫道論 第四禪諸根滅與捨念清淨

The fourth-jhāna formula says “pleasure abandoned, pain abandoned, gladness and distress exhausted.” This passage traces each item and states: the pain faculty ceases in the first jhāna, the distress faculty in the second, and the pleasure faculty in the third.

Each Section Keeps Its Own Reasons

The first-jhāna section says that fullness of rapture brings bodily ease, bodily ease brings cessation of pain, and abandonment is the counteragent. The second says that long following applied and sustained thought makes the body weary and mind indolent; indolence brings distress, while cessation of applied and sustained thought brings cessation of distress. The third says that rapture is the cause and pleasure ceases when rapture ceases.

Why, then, does the fourth still speak of cessation? The answer gives, in order: the first three jhānas are the road to the fourth; neither-painful-nor-pleasant feeling is present as counteragent; the fourth gathers the common counteraction of feelings; and defilements are relinquished and now abandoned without remainder.

Neither-Painful-nor-Pleasant Feeling and Purification of Equanimity and Mindfulness

Neither-painful-nor-pleasant feeling is defined by “the intention does not receive, the mind does not cast away.” Its characteristic is being in the middle and its function dwelling in the middle. The boundary within 除是起喜滅是處 is unclear, so no answers are assigned from it to manifestation and proximate cause.

Purification of equanimity and mindfulness means taking equanimity as mindfulness and thereby becoming distinct and clear. The reasons listed are that equanimity is free from every defilement and associated through similarity with feeling, becoming unmoving and without undertaking; nonundertaking is associated with equanimity; therefore this mindfulness, having become equanimous, is distinct and clear.

White Cloth Covering the Body

The fourth jhāna is illustrated by white cloth covering the body. From head to foot nowhere is untouched, corresponding to the clear-white mind filling every part. The cloth covers the body neither cold nor hot, with the season balanced; this corresponds to entering the fourth jhāna as neither painful nor pleasant.

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Shi Huijing · Waken · The Path of Freedom · The Cessation of the Faculties and Purification of Equanimity and Mindfulness in the Fourth Jhāna · Doorway · Summer 2026

Where Pleasure, Pain, and Distress Cease

Question: Pleasure, pain, and distress have been abandoned. Where did they cease? Answer: Cessation occurs at the time of the first jhāna. In this fourth jhāna, the Buddha spoke of the cessation of pain.

Where the Pain Faculty, Once Arisen, Ceases Without Remainder

Question: Where does the pain faculty, once arisen, cease without remainder? Answer: The Buddha told the bhikkhus: when the first jhāna is accomplished and sensual desire left behind, that is the place where the pain faculty, once arisen, ceases without remainder.

Why the Pain Faculty Ceases in the First Jhāna, the Distress Faculty in the Second, and the Pleasure Faculty in the Third

Question: Why does the pain faculty cease in the first jhāna? Answer: Because rapture is full, the body is at ease; because the body is at ease, the pain faculty ceases. Because abandonment is its counteragent, the pain faculty ceases in the first jhāna.

The source first says, “In the second jhāna the distress faculty ceases, accomplishing abandonment of the distress faculty.” It then introduces “as the Buddha said,” but the question reads, “Where does the gladness faculty, once arisen, cease without remainder?” It next says that because applied and sustained thought have ceased, the bhikkhu dwells in the attainment of the third jhāna, and this is where the “distress faculty,” once arisen, ceases without remainder. The use of “gladness faculty” and “distress faculty” and the connection of these sentences are not consistent, and the base text does not explain how each sentence belongs. The two terms are retained without arranging them into a definite sequence or silently replacing either character.

Why does the distress faculty cease in the second jhāna? If applied and sustained thought are present and one long follows them, the body becomes weary and the mind indolent. If the mind becomes indolent, the distress faculty arises. In the second jhāna applied and sustained thought cease, and therefore the distress faculty is said to cease.

In the third jhāna, this is the place where pleasure ceases. As the Blessed One said: Where does the pleasure faculty, once arisen, cease without remainder? Here, because the bhikkhu becomes disenchanted with rapture, he enters and dwells in the attainment of the third jhāna. This is the place where the pleasure faculty, once arisen, ceases without remainder.

Why the Pleasure Faculty Ceases in the Third Jhāna

Question: Why does the pleasure faculty cease in the third jhāna? Answer: Because rapture ceases. Rapture is the cause; pleasure therefore comes to cease. Hence the pleasure faculty ceases in the third jhāna.

If Pain, Pleasure, and Distress Have Already Ceased in the First Three Jhānas, Why Is Cessation Again Taught in the Fourth?

Question: If pain, pleasure, and distress have already ceased in the places of the first three jhānas, why is cessation still taught in this fourth jhāna?

Answer: The first three jhānas are the road to the fourth. Because the feelings have already ceased in the first three, cessation is taught in the fourth.

Furthermore, the feeling that is neither painful nor pleasant is present here as the counteragent. Therefore it is said that neither-painful-nor-pleasant feeling counteracts pain and pleasure.

Furthermore, the fourth jhāna gathers together the common counteraction of feelings.

Furthermore, the defilements are relinquished and now abandoned without remainder.

Neither-Painful-nor-Pleasant Feeling

Neither-painful-nor-pleasant feeling means that the intention does not receive and the mind does not cast away. This is called neither-painful-nor-pleasant feeling.

What are the characteristic, function, manifestation, and proximate cause of neither-painful-nor-pleasant feeling? Its characteristic is being in the middle, which the source states as “中間為相”; its function is dwelling in the middle. For its manifestation and proximate cause, the source only has the unpunctuated string 除是起喜滅是處. It does not mark how these characters should be divided. No part of 除是 or 喜滅 is assigned here to either answer.

Purification of Equanimity and Mindfulness

What is purification of equanimity and mindfulness? It means that a neutral nature is equanimity. This is called equanimity. Mindfulness means mindfulness, recollection, and right mindfulness. This is called mindfulness. Taking equanimity as mindfulness, it becomes distinct and clear. This is called purification of equanimity and mindfulness.

Why This Mindfulness Becomes Distinct and Clear through Equanimity

Question: Why does this mindfulness become distinct and clear through equanimity? Answer: Because this equanimity is free from all defilements and is associated through similarity with feeling, it becomes unmoving and without undertaking. Because this nonundertaking is associated with equanimity, mindfulness reaches the unmoving and becomes without undertaking. Therefore this mindfulness, having become equanimous, is distinct and clear.

The Name “Fourth,” Jhāna Accomplishment, and One Who Enters and Dwells

“Fourth” means that, in dependence on the third, this fourth is accomplished.

“One who enters concentration” means the fourth jhāna’s equanimity, mindfulness, and one-pointedness. This is called the accomplishment of jhāna.

“One who enters and dwells” means that he comes to gain that fourth jhāna, 離一分三分, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in heaven as the result, and is reborn in the Heaven of Fruition. The virtues are as explained at length at the beginning.

Under “dwelling among devas,” the source says, “捨樂住, going beyond human dwelling; this is called dwelling among devas.” How 捨樂住 is divided and how it connects to “going beyond human dwelling” are not explained here.

The Simile of the White Cloth

Therefore the Blessed One told the bhikkhus: A person sits and covers his body with white cloth. From head to foot, there is no part of the body the cloth does not touch. Just as nowhere is left uncovered by the white cloth, so a bhikkhu fills every part of the body with a clear-white mind. The clear-white mind touches everywhere. As a person covers himself with white cloth, so does the meditator. Free from every upper defilement, he should be understood as dwelling in the fourth jhāna.

Just as white cloth covers the body from head to foot, neither cold nor hot, with the season balanced and body and mind purified, so one enters the fourth jhāna, which is neither painful nor pleasant. This is equanimous pleasure, filling the body. Such is the result of cultivating concentration: the virtue of dwelling among devas and being reborn in the Heaven of Fruition.

Rebirth through Cultivating the Fourth Jhāna

An ordinary person who cultivates the fourth jhāna is reborn at death in the Heaven of Fruition. If the mind is disenchanted, he is reborn in the Heaven of No Perception, with a lifespan of fifty eons. A renunciant is reborn either in the Heaven of Fruition or in the Five Pure Abodes. Such is the virtue of fruition.

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Shi Huijing · Waken · The Path of Freedom · The Cessation of the Faculties and Purification of Equanimity and Mindfulness in the Fourth Jhāna · Vernacular · Summer 2026

At the end of the preceding passage the fourth-jhāna formula was established: pleasure abandoned, pain abandoned, gladness and distress exhausted. This passage has six questions. The first four ask separately where the pain, distress, and pleasure faculties cease and why. The fifth asks why cessation is still taught in the fourth jhāna if they have ceased in the first three. The sixth explains why this mindfulness becomes distinct and clear through equanimity. The passage closes with the simile of white cloth covering the body and the heavens in which practitioners are reborn.

Tracing the Accounts: Each Feeling Ceases in Its Own Jhāna

“Question: Pleasure, pain, and distress have been abandoned. Where did they cease? Answer: Cessation occurs at the time of the first jhāna. In this fourth jhāna, the Buddha spoke of the cessation of pain” 〔T32 420a20–21〕. The answer first says that cessation occurs at the time of the first jhāna, without restating a subject, then that in the fourth jhāna the Buddha spoke of the cessation of pain. The fifth question will directly ask why the fourth still speaks of cessation when cessation has occurred in the first three. The three cited statements in between are respectively marked “the Buddha,” “as the Buddha said,” and “as the Blessed One said,” but none names a scripture.

The pain faculty: “The Buddha told the bhikkhus: when the first jhāna is accomplished and sensual desire left behind, that is the place where the pain faculty, once arisen, ceases without remainder” 〔T32 420a22–23〕. The reason follows the original sentence: “Because rapture is full, the body is at ease; because the body is at ease, the pain faculty ceases. Because abandonment is its counteragent, the pain faculty ceases in the first jhāna” 〔T32 420a24–25〕. Fullness of rapture, bodily ease, cessation of the pain faculty, and abandonment as counteragent are linked in this order.

The distress faculty: “In the second jhāna the distress faculty ceases” 〔T32 420a25–26〕, followed by words introduced as the Buddha’s 〔T32 420a26–28〕. The reason is given sentence by sentence: “If applied and sustained thought are present and one long follows them, the body becomes weary and the mind indolent; if the mind becomes indolent, the distress faculty arises” 〔T32 420a29–420b01〕. The text next says that applied and sustained thought cease in the second jhāna, and therefore the distress faculty ceases 〔T32 420b01–02〕. Long following applied and sustained thought, bodily weariness and mental indolence, arising of distress, cessation of applied and sustained thought in the second jhāna, and cessation of distress are all kept in the source’s order. The quoted question here literally reads “the gladness faculty, once arisen, ceases without remainder” 〔T32 420a26–27〕, while the treatise’s answer concerns the distress faculty. The words do not align and are retained without altering one character.

The pleasure faculty: “As the Blessed One said: Where does the pleasure faculty, once arisen, cease without remainder? Here, because the bhikkhu becomes disenchanted with rapture, he enters and dwells in the attainment of the third jhāna. This is the place where the pleasure faculty, once arisen, ceases without remainder” 〔T32 420b02–04〕. Its reason is explicit: “Because rapture ceases. Rapture is the cause; pleasure therefore comes to cease. Hence the pleasure faculty ceases in the third jhāna” 〔T32 420b05–06〕. Rapture as cause, cessation of rapture, and cessation of pleasure are all relations stated in this passage.

The three explicit locations are: the pain faculty ceases in the first jhāna, the distress faculty in the second, and the pleasure faculty in the third. The pain section says that fullness of rapture brings bodily ease, bodily ease brings cessation of pain, and abandonment is the counteragent. The distress section says that long following applied and sustained thought produces bodily weariness and mental indolence, indolence brings distress, and cessation of applied and sustained thought in the second jhāna brings cessation of distress. The pleasure section says that rapture is the cause and that when rapture ceases, pleasure ceases. Each section’s own causal sentences are preserved; they are not merged into another classification.

Pause at the Question: If They Ceased Earlier, Why Does the Fourth Jhāna Speak of Cessation Again?

Pause here at the contradiction visible in the accounts: “Question: If pain, pleasure, and distress have already ceased in the places of the first three jhānas, why is cessation taught in this fourth jhāna?” 〔T32 420b06–07〕. Each was extinguished at an earlier station, yet the fourth-jhāna formula gathers them all under “pleasure and pain abandoned, gladness and distress exhausted.” Is this not double entry?

The treatise gives four answers in succession, with three repetitions of “furthermore” after the first. First, the first three jhānas are the road to the fourth; since the feelings have already ceased in the first three, cessation is taught in the fourth 〔T32 420b07–09〕. Second, neither-painful-nor-pleasant feeling is the present counteragent, so it is said to counteract pain and pleasure 〔T32 420b09–10〕. Third, the fourth jhāna gathers together the common counteraction of feelings 〔T32 420b10–11〕. Fourth, defilements are relinquished and now abandoned without remainder 〔T32 420b11〕. The four answers remain side by side as written; their subjects and reasons are not merged into a single formula.

Neither-Painful-nor-Pleasant Feeling and Purification of Equanimity and Mindfulness

The treatise next defines neither-painful-nor-pleasant feeling: “The intention does not receive and the mind does not cast away; this is called neither-painful-nor-pleasant feeling” 〔T32 420b11–12〕. These two negative statements are used only here to define this feeling. The four questions on characteristic, function, manifestation, and proximate cause follow. What can be clearly divided is “being in the middle is its characteristic; dwelling in the middle is its function.” The remaining 除是起喜滅是處 has no punctuation boundary, and it cannot be determined which words answer manifestation and proximate cause. The full string is retained without fixed interpretation 〔T32 420b13–14〕.

The four characters 捨念清淨 are then examined word by word. “A neutral nature is equanimity; this is called equanimity” 〔T32 420b15〕. Here equanimity is glossed as neutral nature. Unit 08-17 defined it as “neither regressing nor advancing, the mind is balanced” 〔T32 419a22〕. The two explanations coexist without adjudication; each should be recognized where it occurs. The former speaks of the activity of equanimity in the third jhāna, the latter gives a designation of its nature in the fourth. “Mindfulness means mindfulness, recollection, and right mindfulness” 〔T32 420b15–16〕. Its list is close to but not identical with the definition in 08-17, which had mindfulness, recollection, awareness, retaining, and the faculty, power, and right mindfulness. The base-text forms are retained. Combined, “Taking equanimity as mindfulness, it becomes distinct and clear; this is called purification of equanimity and mindfulness” 〔T32 420b16–17〕. Taking equanimity as mindfulness: mindfulness has equanimity as its ground-color and consequently becomes distinct and clear. The weight of the four-character phrase falls on 以, “taking … as.”

Why can equanimity make mindfulness clear? The sixth question answers expressly: “Because this equanimity is free from all defilements and is associated through similarity with feeling, it becomes unmoving and without undertaking. Because this nonundertaking is associated with equanimity, mindfulness reaches the unmoving and becomes without undertaking. Therefore this mindfulness, having become equanimous, is distinct and clear” 〔T32 420b17–20〕. The answer gives only these reasons in order: equanimity is free from all defilements and associated through similarity with feeling, hence becomes unmoving and without undertaking; nonundertaking is associated with equanimity; mindfulness reaches the unmoving and becomes without undertaking; therefore this mindfulness, having become equanimous, is distinct and clear. The source does not explain this with wind and waves, rescue, or mirrors; only the listed reasons are read here.

The White-Cloth Simile: From Head to Foot, Nowhere Untouched

The accomplishments are listed as written: “Fourth means that, in dependence on the third, this fourth is accomplished” 〔T32 420b20–21〕. Next comes “This means the equanimity, mindfulness, and one-pointedness of the fourth jhāna; this is called the accomplishment of jhāna” 〔T32 420b21–22〕, explicitly listing three. The passage does not say how the three divide their work or classify them as enjoyment and maintenance. Nor does it explain why other factors are absent. The current three-item formula is therefore retained. “One who enters and dwells comes to gain that fourth jhāna, 離一分三分, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in heaven as result, and is reborn in the Heaven of Fruition. The virtues are as explained at the beginning” 〔T32 420b22–25〕. The items of 離一分三分 are not listed and are not assigned. The three kinds of goodness, ten characteristics, and twenty-two virtues remain in their original sentence; dwelling in heaven as result and birth in the Heaven of Fruition follow. Dwelling among devas is then explained again: “捨樂住, going beyond human dwelling; this is called dwelling among devas” 〔T32 420b25〕. How 捨樂住 is divided and how it connects to the following phrase are not explained.

Of the three factors, equanimity and mindfulness have already been separately treated here: neutral nature is equanimity; mindfulness is listed as mindfulness, recollection, and right mindfulness; then “taking equanimity as mindfulness, it becomes distinct and clear” 〔T32 420b16〕. One-pointedness is only named in the formula and receives no separate question in this unit. The three may therefore be recognized according to the preceding explanations of equanimity and mindfulness while preserving the name one-pointedness. Because two have explanations, no threefold classification of functions may be supplied. “This is called the accomplishment of jhāna” only expressly judges that the three together form the fourth-jhāna accomplishment described here.

The white-cloth simile follows. Before the concluding turn, the text says of the practitioner: “Free from every upper defilement, he should be understood as dwelling in the fourth jhāna” 〔T32 420c01–02〕. After the simile it concludes: “Thus one enters the fourth jhāna, which is neither painful nor pleasant; this is equanimous pleasure, filling the body. Such is the result of cultivating concentration: the virtue of dwelling among devas and being reborn in the Heaven of Fruition” 〔T32 420c03–05〕. The image first says that white cloth touches every part of the body from head to foot, then that the clear-white mind fills every part 〔T32 420b26–29〕. It next says that the white cloth covers the body from head to foot, neither cold nor hot, with the season balanced and body and mind purified; it then speaks of entering the fourth jhāna as neither painful nor pleasant 〔T32 420c02–04〕. Both correspondences are directly adjacent in the source and are not turned into a general law about other terms. The readings 疊 / 㲲 and 處 / 覆 remain recorded without adjudication.

For dwelling among devas, the passage says only: “捨樂住, going beyond human dwelling; this is called dwelling among devas” 〔T32 420b25〕. 捨樂住, 出於人住, and 此謂天居 remain in their original sequence. The text gives no further explanation of how 捨樂住 is divided or how the first two phrases connect. It can be confirmed only that this sentence explains dwelling among devas here; it does not establish a principle spanning every jhāna.

The resultant destinations are listed in three statements: “An ordinary person who cultivates the fourth jhāna is reborn at death in the Heaven of Fruition. If the mind is disenchanted, he is reborn in the Heaven of No Perception, with a lifespan of fifty eons. A renunciant is reborn either in the Heaven of Fruition or in the Five Pure Abodes” 〔T32 420c05–07〕. Ordinary person, one whose mind is disenchanted, and renunciant are each kept with their own sentence. The five Pure Abodes are not listed here and are not supplied.

The Order of the Six Questions and Their Long Answers

The first four questions do not have exactly the same scope. The first raises pleasure, pain, and distress together and asks where they ceased, while its answer continuously writes “at the time of the first jhāna” and “in this fourth jhāna, the Buddha spoke of the cessation of pain” 〔T32 420a20–21〕. The second asks specifically where the pain faculty, once arisen, ceases without remainder; the answer places it at accomplishment of the first jhāna and leaving sensual desire 〔T32 420a22–23〕. The third begins by asking why the pain faculty ceases in the first jhāna, but its answer proceeds through cessation of the distress faculty in the second and the pleasure faculty in the third 〔T32 420a23–420b04〕. The fourth again separately asks why the pleasure faculty ceases in the third 〔T32 420b04–06〕. The questions range from general to specific and must be read with their respective answers.

The pain section uses the causal term 故 twice in succession: because rapture is full, the body is at ease; because the body is at ease, pain ceases. It then adds that abandonment is the counteragent, so pain ceases in the first jhāna 〔T32 420a24–25〕. The distress section first lists two results of long following applied and sustained thought—bodily weariness and mental indolence—then links mental indolence to arising distress, and finally uses the cessation of applied and sustained thought in the second jhāna to explain the cessation of distress 〔T32 420a29–420b02〕. The pleasure section is shortest: because rapture ceases, and because rapture is the cause, pleasure ceases 〔T32 420b05–06〕. The three sections differ in length and syntax; their relations stand only according to their own sentences.

There is also a literal mismatch in the distress section. The preceding sentence says “the distress faculty ceases in the second jhāna,” but the quoted question asks “where does the gladness faculty, once arisen, cease without remainder?” and the following sentence returns to “this is the place where the distress faculty, once arisen, ceases without remainder” 〔T32 420a28〕. No critical note decides between “gladness faculty” and “distress faculty.” All three forms are therefore preserved; the quoted word may not be silently altered to agree with its neighbors.

The fifth question asks not about one faculty but why the fourth again speaks of cessation if feelings have already ceased in the first three. The first answer connects road and sequence: the first three are the road to the fourth, and feelings have ceased there, therefore cessation is taught in the fourth. The second turns to a present counteragent: neither-painful-nor-pleasant feeling is present and counteracts pain and pleasure. The third says only that the fourth gathers together the common counteraction of feelings. The fourth says only that defilements are relinquished and now abandoned without remainder 〔T32 420b07–11〕. The sentences have no single common subject and are not recast into one shared causal explanation. Keeping four answers side by side is closest to the base text.

After the four answers, the prose turns directly to the definition of neither-painful-nor-pleasant feeling. The order is: intention does not receive and mind does not cast away; then four questions on characteristic, function, manifestation, and proximate cause; then “being in the middle is its characteristic, dwelling in the middle its function”; and finally the unpunctuated 除是起喜滅是處 〔T32 420b14〕. The two certain answers must remain separate from the unresolved string. Characteristic and function have clear correspondences; manifestation and proximate cause cannot be assigned from words without a punctuation boundary.

Purification of equanimity and mindfulness is then split in its original order. First comes neutral nature as equanimity, then mindfulness, recollection, and right mindfulness, and then the combined “taking equanimity as mindfulness, it becomes distinct and clear; this is called purification of equanimity and mindfulness” 〔T32 420b16–17〕. Only the next question explains why it is clear: equanimity is free from every defilement and associated through similarity with feeling, becoming unmoving and without undertaking; nonundertaking is associated with equanimity; mindfulness reaches the unmoving and becomes without undertaking; therefore this mindfulness, having become equanimous, is distinct and clear 〔T32 420b17–20〕. Reasons, results, and conclusion all emerge layer by layer in the answer.

After explaining purification of equanimity and mindfulness, the long answer to the sixth question continues with accomplishment of the fourth jhāna. The fourth is named in dependence upon the third. Jhāna accomplishment lists equanimity, mindfulness, and one-pointedness. One who enters and dwells gains the fourth, 離一分三分, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in heaven as result, and is reborn in the Heaven of Fruition, closed by “the virtues are as explained at the beginning” 〔T32 420b20–25〕. The items of 離一分三分 are not listed, nor are functions assigned to the three factors. Only their list and order are preserved.

The white-cloth simile appears after the accomplishment items. The first telling covers the body from head to foot, leaving no part untouched, then says the clear-white mind fills every part and touches everywhere 〔T32 420b26–29〕. The second says that white cloth covers the body from head to foot, neither cold nor hot, with the season balanced and body and mind purified, then says that entry into the fourth jhāna is neither painful nor pleasant, is equanimous pleasure, and fills the body 〔T32 420c02–04〕. The two conclusions differ, but both are expressly written and require no additional function for the cloth. The simile closes with the result of concentration, dwelling among devas, and the virtue of rebirth in the Heaven of Fruition 〔T32 420c04–05〕.

Conclusion

Return to the passage. The pain faculty ceases in the first jhāna, the distress faculty in the second, and the pleasure faculty in the third. Their stated reasons are respectively fullness of rapture bringing bodily ease and bodily ease bringing cessation of pain; long following applied and sustained thought producing weariness and indolence and their cessation bringing cessation of distress; and rapture as cause, with cessation of rapture bringing cessation of pleasure. The treatise separately gives four answers for why cessation is again taught in the fourth: the road through the first three, the present counteraction by neither-painful-nor-pleasant feeling, the fourth’s gathering of the common counteraction of feelings, and present abandonment of defilements without remainder. Neither-painful-nor-pleasant feeling is defined as intention not receiving and mind not casting away. Purification of equanimity and mindfulness is explained through equanimity’s freedom from defilements, association by similarity with feeling, unmovingness, and nonundertaking. The passage ends with white cloth covering the body and the clear-white mind filling every part.

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Shi Huijing · Waken · The Path of Freedom · The Cessation of the Faculties and Purification of Equanimity and Mindfulness in the Fourth Jhāna · Exposition · Summer 2026