Again, as a result of insight, a brilliant light will appear to the meditator. There arise also in him rapture, causing "goose-flesh," falling of tears, tremor in the limbs. It produces in him a subtle thrill
and exhilaration. He feels as if on a swing. He even wonders whether he is just giddy. Then there arise tranquility of mind and along with it appears mental agility, etc. When sitting, lying,
walking, or standing, he feels quite at ease. Both body and mind are agile in functioning swiftly; they are pliant in being able to attend to any object desired; they are wieldy in being able to attend
to an object for any length of time desired. One is free from stiffness, heat, or pain. Insight penetrates objects with ease. Mind becomes sound and straight, and one wishes to avoid all evil.
Through form faith, mind is very bright. At times, when there is no object to be noticed, the mind remains tranquil for a long time. There arise in him thoughts like these: "Verily, the Buddha is
omniscient. Truly, the body- and -mind process is impermanent, painful, and without self." While noticing objects he comprehends lucidly the three characteristics. He wishes to advise others to
practice meditation. Free from sloth and torpor, his energy is neither lax nor tense. There also arise in him equanimity associated with insight. His happiness exceeds his former experiences. So he
wishes to communicate his feeling and experiences to others. There arise further a subtle attachment of a calm nature that enjoys the insight associated with the brilliant light, mindfulness, and
rapture.He comes to believe it to be just the bliss of meditation.
The Meditator should not reflect on these happenings. As each arises, he should notice it accordingly: "Brilliant light, faith, rapture, tranquilly, happiness, and so on". When there is brightness,
one should notice it as "bright," until it disappears. Similar acts of noticing should be made in the other cases too. When brilliant light appears, at the beginning one tends to forget noticing and
enjoys seeing the light. Even if the meditator applies mindful noticing to the light, it will be mixed with feelings of rapture and happiness, and it is likely to linger on. However, one later gets used
to such phenomena and one will continue to notice them clearly until they disappear. Sometimes the light is so brilliant that one finds it difficult to make it vanish by the mere act of noticing it
mindfully. Then one should cease to pay attention to it and turn energetically to the noticing of any object that arises in one's body. The meditator should not ponder as to whether the light is still
there. If he does so, he is likely to see it. If such a thought arises, he should disperse it by vigorously directing his attention to that very thought.
