4👑☸ Cattāri Ariya-saccaṃ 四聖諦

10ksn: 10 kasinas

Kasinas are probably not EBT. They were most likely samatha meditation techniques from other brahmanical traditions, which later generations of Buddhists incorporated. In the EBT, the only passages you can find on kasina are really sparse. AN 10.25 gives the basic STED definition. AN 10.26 adds a little more explanation, AN 10.29 puts it in context with 8 vimokkha and 8 abhibh-ayatana AN 8.65 abhibh-āyatana, the first and second bases are showing the difference between 4 jhānas samādhi, and kasina samatha practice. "Kasina" is not explicitly stated, but its implied with code words. AN 8.66 vimokkha sutta, smuggles in kasina samatha practice with code words, in a list that consists mostly of 5 arupa STED formless attainments, (space-infinitiude-dimension...perceptions&feelings-cessation). 8 vmk and 8 abhibh are also likely non EBT devices, not original words of the buddha, smuggled in to incorporate kasinas into Theravada. As far as I can tell, all the other EBT passsage references are just a cut and paste reference to those 3 AN 10 suttas. THOX commentary, claims there are some other passages referring to kasina practice.

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MN 121 Cūḷa-suññata-sutta: The commentary to this sutta equates paṭhavī-saññā with paṭhavī-kasiṇa. Perception of earth stretched out like cowhide stretched. SN 54.8 ‘neva me kāyo kilameyya na cakkhūni, {may} neither (my) body be-fatigued, nor (my) eyes; Vism. says eye-fatigue is referring to kasina practice, because one's eyes get tired staring at colored disks.

STED 10ksn: kasiṇa (AN 10.25)

kasiṇa-suttaṃ n (AN 10.25)	AN 10.25 Kasiṇa-discourse
♦ 25. VAR “dasay-imāni, bhikkhave, kasiṇ'-āyatanāni.	"(there are) ten-(of)-these, ********* kasina-bases.
katamāni dasa?	which ten? [- 1995 , 1996 -]

(10 kasinas)

(10 kasiṇas: 1. pathavī 2. āpo 3. tejo 4. vāyo 5. nīla 6. pīta 7. lohita 8. odāta 9. ākāsā 10. viññāṇa)	(10 kasinas: 1. earth 2. water 3. fire 4. air 5. blue 6. yellow 7. red 8. white 9. space 10. consciousness)
1. pathavī-kasiṇam-eko sañjānāti	1. earth-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
2. āpo-kasiṇam-eko sañjānāti	2. water-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
3. tejo-kasiṇam-eko sañjānāti	3. fire-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
4. vāyo-kasiṇam-eko sañjānāti	4. air-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
5. nīla-kasiṇam-eko sañjānāti	5. blue-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
6. pīta-kasiṇam-eko sañjānāti	6. yellow-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
7. lohita-kasiṇam-eko sañjānāti	7. red-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
8. odāta-kasiṇam-eko sañjānāti	8. white-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
9. ākāsa-kasiṇam-eko sañjānāti	9. space-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
10. viññāṇa-kasiṇam-eko sañjānāti	10. consciousness-kasina; -- one [person] perceives (it)
uddhaṃ adho tiriyaṃ	above, below, across,
a-dvayaṃ ap-pamāṇaṃ;	non-dual, measure-less.
imāni kho, bhikkhave, dasa kasiṇ'-āyatanānī”ti.	these ***, *********, (are the) ten kasiṇa-bases.”
pañcamaṃ.	(end of sutta)

1995 bodhi footnote kasina

Kasiṇāyatanāni. The kasiṇas are disks representing elements or colors used as objects of samādhi meditation. For example, the earth kasiṇa is a disk filled with reddish brown clay; the water kasiṇa is a bowl of water; the color kasiṇas are colored disks. Though the meditator begins with a physical disk, when he can see the kasiṇa clearly with his mind’s eye, he discards the physical disk and focuses solely on the mental image. As concentration deepens, another image called the “counterpart mark” (paṭibhāganimitta) emerges as an anchor of attention. Vism chaps. 4 and 5 offer a detailed explanation of the kasiṇas. In the Vism system, the space kasiṇa (which was originally the base of the infinity of space) is replaced by the limited-space kasiṇa, and the consciousness kasiṇa by the light kasiṇa.

1996 bodhi footnote "advaya" nondual

“Nondual” (advaya) here refers simply to the presentation of the object and not to an underlying ontological unity. Mp explains: “This is said because one [kasiṇa] does not acquire the quality of another. For just as, when one enters the water, there is only water and nothing else in all directions, so too, the earth kasiṇa is only the earth kasiṇa. It is unmixed with any other kasiṇa. The same method applies to the others.” On appamāṇa, “measureless,” Mp says: “This is stated by way of measureless pervasion of this or that [object]. For pervading it with the mind, one pervades the whole thing; one does not grasp boundaries, thinking: ‘This is its beginning, this is its middle.’”

AN 1: 10ksn part of 40 meditation subjects here

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In AN 1, 10 kasinas are part of a larger list of meditation subjects. It totals up to about 40, but looks like it’s missing 4bv (brahma vihara) and substituted with something else, compared with Vimt. and Vism. (standard formula for attaining 4 arupa attainments) :diamonds: 435-442. rūpī rūpāni passati… ajjhattaṃ arūpasaññī bahiddhā rūpāni passati subhanteva adhimutto hoti… sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ananto ākāsoti ākāsānañcāyatanaṃ upasampajja viharati… sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharati… sabbaso viññāṇañcāyatanaṃ samatikkamma natthi kiñcīti ākiñcaññāyatanaṃ upasampajja viharati… sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati… sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati… 10 kasinas :diamonds: 443-452. pathavīkasiṇaṃ bhāveti… āpokasiṇaṃ bhāveti… tejokasiṇaṃ bhāveti… vāyokasiṇaṃ bhāveti… nīlakasiṇaṃ bhāveti… pītakasiṇaṃ bhāveti… lohitakasiṇaṃ bhāveti… odātakasiṇaṃ bhāveti… ākāsakasiṇaṃ bhāveti… viññāṇakasiṇaṃ bhāveti… (same 10 perceptions as in SN 46 #67-76) :diamonds: 453-462. asubhasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ VAR bhāveti… aniccasaññaṃ bhāveti… anicce dukkhasaññaṃ bhāveti… dukkhe anattasaññaṃ bhāveti… pahānasaññaṃ bhāveti… virāgasaññaṃ bhāveti… nirodhasaññaṃ bhāveti… (5 of these are corpse stages from SN 46.57 through 61) :diamonds: 463-472. aniccasaññaṃ bhāveti… anattasaññaṃ bhāveti… maraṇasaññaṃ bhāveti… āhāre paṭikūlasaññaṃ bhāveti… sabbaloke anabhiratisaññaṃ bhāveti… aṭṭhikasaññaṃ bhāveti… puḷavakasaññaṃ VAR bhāveti… vinīlakasaññaṃ bhāveti… vicchiddakasaññaṃ bhāveti… uddhumātakasaññaṃ bhāveti… :diamonds: 473-482. buddhānussatiṃ bhāveti… dhammānussatiṃ bhāveti… saṅghānussatiṃ bhāveti… sīlānussatiṃ bhāveti… cāgānussatiṃ bhāveti… devatānussatiṃ bhāveti… ānāpānassatiṃ bhāveti… maraṇassatiṃ bhāveti… kāyagatāsatiṃ bhāveti… upasamānussatiṃ bhāveti… the rest are permutations of above :diamonds: 483-492. paṭhamajjhānasahagataṃ saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti… :diamonds: 493-562. “dutiyajjhānasahagataṃ … pe … tatiyajjhānasahagataṃ … pe … catutthajjhānasahagataṃ … pe … mettāsahagataṃ … pe … karuṇāsahagataṃ … pe … muditāsahagataṃ … pe … upekkhāsahagataṃ saddhindriyaṃ bhāveti… vīriyindriyaṃ bhāveti… satindriyaṃ bhāveti… samādhindriyaṃ bhāveti… paññindriyaṃ bhāveti… saddhābalaṃ bhāveti… vīriyabalaṃ bhāveti… satibalaṃ bhāveti… samādhibalaṃ bhāveti… paññābalaṃ bhāveti. ayaṃ vuccati, bhikkhave — ‘bhikkhu arittajjhāno viharati satthusāsanakaro ovādapatikaro, amoghaṃ raṭṭhapiṇḍaṃ bhuñjati’. ko pana vādo ye naṃ bahulīkarontī”ti! :diamonds: aparāccharāsaṅghātavaggo aṭṭhārasamo. https://discourse.suttacentral.net/t/10-kasinas-ebt-or-not/7565

SN 46 10ksn are noticably absent from 20 meditation subjects for jhana/samadhi

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In SN 46, bojjhanga samyutta, there are 20 suttas that take 20 meditation topics (most are also part of Vimt. and Vism’s 40 meditation topics): quick description of the 20: first 5 are stages of corpses, then 4bv, and then 16 APS (anapana), followed by 10 perceptions starting with 31 body parts. Each of the 20 meditation topics are put through 7sb (awakening factors), to show how each topic can take you into samadhi jhana, leading to nirvana. Noticably absent are 10 kasinas. VII. IN-AND-OUT BREATHING • 57. The Skeleton • 58. The Worm-Infested • 59. The Livid • 60. The Fissured • 61. The Bloated • 62. Lovingkindness • 63. Compassion • 64. Altruistic Joy • 65. Equanimity • 66. Breathing VIII. CESSATION • 67. Foulness • 68. Death • 69. Repulsiveness of Food • 70. Nondelight • 71. Impermanence • 72. Suffering • 73. Nonself • 74. Abandonment • 75. Dispassion • 76. Cessation

DhsA. 200: 16 APS and air kasina

This forgotten connection is still preserved in the Atthakatha: "But is this all the absorption belonging to the consciousness of the sphere of refined form, beginning with the earth kasiṇa and ending in the perception of the skeleton? Or is there anything else?" "Yes, there is. There is ānāpāna jhāna and the development of kāyagatāsati, which have not been spoken of here." "Why not?" "Because ānāpāna jhāna is included in the air kasiṇa; the development of kāyagatāsati arisen by virtue of the fourfold and fivefold jhānas with reference to the hair etc., is included in the colour kasiṇas; the kāyagatāsati produced by virtue of the jhānas attending to the unattractiveness in the thirty-two parts of the body, and that of the jhāna attending to the colours of the nine kinds of corpses in the charnel grounds is included in the ten repulsive things. Thus all the absorptions of consciousness connected with the sphere of refined form have been included here." (DhsA. 200)

sesarch results for ‘kasina’
	DN
	DN 3, 10. saṅgītisuttaṃ, dasakaṃ (DN 33.13), para. 12 ⇒
	346. dasa kasiṇāyatanāni. pathavīkasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. āpokasiṇameko sañjānāti . pe . tejokasiṇameko sañjānāti. vāyokasiṇameko sañjānāti. nīlakasiṇameko sañjānāti. pītakasiṇameko sañjānāti. lohitakasiṇameko sañjānāti. odātakasiṇameko sañjānāti. ākāsakasiṇameko sañjānāti. viññāṇakasiṇameko sañjānāti, uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ.
	DN 3, 11. dasuttarasuttaṃ, dasa dhammā (DN 34.11), para. 12 ⇒
	(kha) “katame dasa dhammā bhāvetabbā? dasa kasiṇāyatanāni — pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. āpokasiṇameko sañjānāti . pe . tejokasiṇameko sañjānāti. vāyokasiṇameko sañjānāti. nīlakasiṇameko sañjānāti. pītakasiṇameko sañjānāti. lohitakasiṇameko sañjānāti. odātakasiṇameko sañjānāti. ākāsakasiṇameko sañjānāti. viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ . ime dasa dhammā bhāvetabbā.
	MN
	MN 1, 5. cūḷayamakavaggo, 9. brahmanimantanikasuttaṃ (MN 49.1), para. 6 ⇒
	5.3. “evaṃ vutte, bhikkhave, bako brahmā maṃ etadavoca — ‘ahañhi, mārisa, niccaṃyeva samānaṃ niccanti vadāmi, dhuvaṃyeva samānaṃ dhuvanti vadāmi, sassataṃyeva samānaṃ sassatanti vadāmi, kevalaṃyeva samānaṃ kevalanti vadāmi, acavanadhammaṃyeva samānaṃ acavanadhamman’ti vadāmi, yattha ca pana na jāyati na jīyati na mīyati na cavati na upapajjati tadevāhaṃ vadāmi — ‘idañhi na jāyati na jīyati na mīyati na cavati na upapajjatī’ti. asantañca panaññaṃ uttari nissaraṇaṃ ‘natthaññaṃ uttari nissaraṇan’ti vadāmi. ahesuṃ kho, bhikkhu, tayā pubbe samaṇabrāhmaṇā lokasmiṃ yāvatakaṃ tuyhaṃ kasiṇaṃ āyu tāvatakaṃ tesaṃ tapokammameva ahosi. te kho evaṃ jāneyyuṃ — ‘santañca panaññaṃ uttari nissaraṇaṃ atthaññaṃ uttari nissaraṇanti, asantaṃ vā aññaṃ uttari nissaraṇaṃ natthaññaṃ uttari nissaraṇan’ti. taṃ tāhaṃ, bhikkhu, evaṃ vadāmi — ‘na cevaññaṃ uttari nissaraṇaṃ dakkhissasi, yāvadeva ca pana kilamathassa vighātassa bhāgī bhavissasi. sace kho tvaṃ, bhikkhu, pathaviṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo. sace āpaṃ. tejaṃ. vāyaṃ. bhūte. deve. pajāpatiṃ. brahmaṃ ajjhosissasi, opasāyiko me bhavissasi vatthusāyiko, yathākāmakaraṇīyo bāhiteyyo’ti.
	MN 2, 3. paribbājakavaggo, 7. mahāsakuludāyisuttaṃ (MN 77.1), para. 41 ⇒
	25.. “puna caparaṃ, udāyi, akkhātā mayā sāvakānaṃ paṭipadā, yathāpaṭipannā me sāvakā dasa kasiṇāyatanāni bhāventi. pathavīkasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti . pe . tejokasiṇameko sañjānāti. vāyokasiṇameko sañjānāti. nīlakasiṇameko sañjānāti. pītakasiṇameko sañjānāti. lohitakasiṇameko sañjānāti. odātakasiṇameko sañjānāti. ākāsakasiṇameko sañjānāti . viññāṇakasiṇameko sañjānāti uddhamadho tiriyaṃ advayaṃ appamāṇaṃ. tatra ca pana me sāvakā bahū abhiññāvosānapāramippattā viharanti.
	MN 3, 1. devadahavaggo, 2. pañcattayasuttaṃ {pañcāyatanasutta (ka0)} (MN 102.1), para. 2 ⇒
	22. “tatra, bhikkhave, ye te samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, etaṃ vā panekesaṃ upātivattataṃ viññāṇakasiṇameke abhivadanti appamāṇaṃ āneñjaṃ . tayidaṃ, bhikkhave, tathāgato abhijānāti . ye kho te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, arūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, rūpiñca arūpiñca vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nevarūpiṃ nārūpiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, ekattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, nānattasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, parittasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, appamāṇasaññiṃ vā te bhonto samaṇabrāhmaṇā saññiṃ attānaṃ paññapenti arogaṃ paraṃ maraṇā, yā vā panetāsaṃ saññānaṃ parisuddhā paramā aggā anuttariyā akkhāyati — yadi rūpasaññānaṃ yadi arūpasaññānaṃ yadi ekattasaññānaṃ yadi nānattasaññānaṃ. ‘natthi kiñcī’ti ākiñcaññāyatanameke abhivadanti appamāṇaṃ āneñjaṃ. ‘tayidaṃ saṅkhataṃ oḷārikaṃ atthi kho pana saṅkhārānaṃ nirodho atthetan’ti — iti viditvā tassa nissaraṇadassāvī tathāgato tadupātivatto.
	SN
	AN
	AN 1, 18. aparāccharāsaṅghātavaggo (AN 1.382-493-562), para. 12 ⇒
	443-452. pathavīkasiṇaṃ bhāveti. āpokasiṇaṃ bhāveti. tejokasiṇaṃ bhāveti. vāyokasiṇaṃ bhāveti. nīlakasiṇaṃ bhāveti. pītakasiṇaṃ bhāveti. lohitakasiṇaṃ bhāveti. odātakasiṇaṃ bhāveti. ākāsakasiṇaṃ bhāveti. viññāṇakasiṇaṃ bhāveti.
	AN 10, 1. paṭhamapaṇṇāsakaṃ, 3. mahāvaggo, 5. kasiṇasuttaṃ (AN 10.25), para. 1 ⇒
	25. “dasayimāni, bhikkhave, kasiṇāyatanāni. katamāni dasa? pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti . pe . tejokasiṇameko sañjānāti. vāyokasiṇameko sañjānāti. nīlakasiṇameko sañjānāti. pītakasiṇameko sañjānāti. lohitakasiṇameko sañjānāti. odātakasiṇameko sañjānāti. ākāsakasiṇameko sañjānāti. viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. imāni kho, bhikkhave, dasa kasiṇāyatanānī”ti. pañcamaṃ.
	AN 10, 1. paṭhamapaṇṇāsakaṃ, 3. mahāvaggo, 6. kāḷīsuttaṃ (AN 10.26), para. 8 ⇒
	“pathavīkasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ . yāvatā kho, bhagini, pathavīkasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti.
	AN 10, 1. paṭhamapaṇṇāsakaṃ, 3. mahāvaggo, 6. kāḷīsuttaṃ (AN 10.26), para. 9 ⇒
	“āpokasiṇasamāpattiparamā kho, bhagini . pe . tejokasiṇasamāpattiparamā kho, bhagini. vāyokasiṇasamāpattiparamā kho, bhagini. nīlakasiṇasamāpattiparamā kho, bhagini. pītakasiṇasamāpattiparamā kho, bhagini. lohitakasiṇasamāpattiparamā kho, bhagini. odātakasiṇasamāpattiparamā kho, bhagini. ākāsakasiṇasamāpattiparamā kho, bhagini. viññāṇakasiṇasamāpattiparamā kho, bhagini, eke samaṇabrāhmaṇā ‘attho’ti abhinibbattesuṃ . yāvatā kho, bhagini, viññāṇakasiṇasamāpattiparamatā, tadabhiññāsi bhagavā. tadabhiññāya bhagavā assādamaddasa ādīnavamaddasa nissaraṇamaddasa maggāmaggañāṇadassanamaddasa. tassa assādadassanahetu ādīnavadassanahetu nissaraṇadassanahetu maggāmaggañāṇadassanahetu atthassa patti hadayassa santi viditā hoti. iti kho, bhagini, yaṃ taṃ vuttaṃ bhagavatā kumāripañhesu —
	AN 10, 1. paṭhamapaṇṇāsakaṃ, 3. mahāvaggo, 9. paṭhamakosalasuttaṃ (AN 10.29), para. 4 ⇒
	“dasayimāni, bhikkhave, kasiṇāyatanāni. katamāni dasa? pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ; āpokasiṇameko sañjānāti . pe . tejokasiṇameko sañjānāti. vāyokasiṇameko sañjānāti. nīlakasiṇameko sañjānāti. pītakasiṇameko sañjānāti. lohitakasiṇameko sañjānāti. odātakasiṇameko sañjānāti. ākāsakasiṇameko sañjānāti. viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. imāni kho, bhikkhave, dasa kasiṇāyatanāni.
	AN 10, 1. paṭhamapaṇṇāsakaṃ, 3. mahāvaggo, 9. paṭhamakosalasuttaṃ (AN 10.29), para. 5 ⇒
	“etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ eko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. evaṃsaññinopi kho, bhikkhave, santi sattā. evaṃsaññīnampi kho, bhikkhave, sattānaṃ attheva aññathattaṃ atthi vipariṇāmo. evaṃ passaṃ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati. tasmiṃ nibbindanto agge virajjati, pageva hīnasmiṃ.
	KN
	KN Ja 2, 22. mahānipāto, 542. umaṅgajātakaṃ (5) (KN 15.542), para. 364 ⇒
	“rakkhitvā kasiṇaṃ rattiṃ, cūḷaneyyo mahabbalo.
	KN Nidd I, 7. tissametteyyasuttaniddeso, para. 24 ⇒
	metteyyāti bhagavā taṃ theraṃ gottena ālapati. bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ. vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — metteyyāti bhagavā.
	KN Nidd I, 10. purābhedasuttaniddeso, para. 17 ⇒
	bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggataṇhoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ paññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā. bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — vītataṇho purābhedāti bhagavā.
	KN Nidd I, 13. mahāviyūhasuttaniddeso, para. 222 ⇒
	bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — na kappiyo nūparato na patthiyo iti bhagavā.
	KN Nidd I, 14. tuvaṭṭakasuttaniddeso, para. 23 ⇒
	bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhāgī vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — mūlaṃ papañcasaṅkhāya iti bhagavā.
	KN Nidd I, 16. sāriputtasuttaniddeso, para. 199 ⇒
	sāriputtāti bhagavāti. taṃ theraṃ nāmenālapati. bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ āruppasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhiññāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā; bhagavāti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — sāriputtāti bhagavā.
	KN Nidd I, 16. sāriputtasuttaniddeso, para. 388 ⇒
	bhagavāti gāravādhivacanaṃ. api ca bhaggarāgoti bhagavā, bhaggadosoti bhagavā, bhaggamohoti bhagavā, bhaggamānoti bhagavā, bhaggadiṭṭhīti bhagavā, bhaggakaṇḍakoti bhagavā, bhaggakilesoti bhagavā, bhaji vibhaji pavibhaji dhammaratananti bhagavā, bhavānaṃ antakaroti bhagavā, bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā, bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā, bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā, bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā, bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā, bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbavihārasamāpattīnanti bhagavā, bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ dasannaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā, bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā, bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā, bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ; vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti yadidaṃ bhagavāti — ekodibhūto vihane tamaṃ so iti bhagavā.
	KN Nidd II, pārāyanavaggo, pārāyanavagganiddeso, 1. ajitamāṇavapucchāniddeso, para. 19 ⇒
	ajitāti bhagavā taṃ brāhmaṇaṃ nāmena ālapati. bhagavāti gāravādhivacanaṃ. api ca, bhaggarāgoti bhagavā; bhaggadosoti bhagavā; bhaggamohoti bhagavā; bhaggamānoti bhagavā; bhaggadiṭṭhīti bhagavā; bhaggakaṇṭakoti bhagavā; bhaggakilesoti bhagavā; bhaji vibhaji pavibhaji dhammaratananti bhagavā; bhavānaṃ antakaroti bhagavā; bhāvitakāyo bhāvitasīlo bhāvitacitto bhāvitapaññoti bhagavā; bhaji vā bhagavā araññavanapatthāni pantāni senāsanāni appasaddāni appanigghosāni vijanavātāni manussarāhasseyyakāni paṭisallānasāruppānīti bhagavā; bhāgī vā bhagavā cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānanti bhagavā; bhāgī vā bhagavā attharasassa dhammarasassa vimuttirasassa adhisīlassa adhicittassa adhipaññāyāti bhagavā; bhāgī vā bhagavā catunnaṃ jhānānaṃ catunnaṃ appamaññānaṃ catunnaṃ arūpasamāpattīnanti bhagavā; bhāgī vā bhagavā aṭṭhannaṃ vimokkhānaṃ aṭṭhannaṃ abhibhāyatanānaṃ navannaṃ anupubbasamāpattīnanti bhagavā; bhāgī vā bhagavā dasannaṃ saññābhāvanānaṃ kasiṇasamāpattīnaṃ ānāpānassatisamādhissa asubhasamāpattiyāti bhagavā; bhāgī vā bhagavā catunnaṃ satipaṭṭhānānaṃ catunnaṃ sammappadhānānaṃ catunnaṃ iddhipādānaṃ pañcannaṃ indriyānaṃ pañcannaṃ balānaṃ sattannaṃ bojjhaṅgānaṃ ariyassa aṭṭhaṅgikassa maggassāti bhagavā; bhāgī vā bhagavā dasannaṃ tathāgatabalānaṃ catunnaṃ vesārajjānaṃ catunnaṃ paṭisambhidānaṃ channaṃ abhiññānaṃ channaṃ buddhadhammānanti bhagavā; bhagavāti netaṃ nāmaṃ mātarā kataṃ na pitarā kataṃ na bhātarā kataṃ na bhaginiyā kataṃ na mittāmaccehi kataṃ na ñātisālohitehi kataṃ na samaṇabrāhmaṇehi kataṃ na devatāhi kataṃ. vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutañāṇassa paṭilābhā sacchikā paññatti, yadidaṃ bhagavāti — ajitāti bhagavā.
	KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 1. sutamayañāṇaniddeso, para. 24 ⇒
	pathavīkasiṇaṃ abhiññeyyaṃ; āpokasiṇaṃ abhiññeyyaṃ; tejokasiṇaṃ abhiññeyyaṃ; vāyokasiṇaṃ abhiññeyyaṃ; nīlakasiṇaṃ abhiññeyyaṃ; pītakasiṇaṃ abhiññeyyaṃ; lohitakasiṇaṃ abhiññeyyaṃ; odātakasiṇaṃ abhiññeyyaṃ; ākāsakasiṇaṃ abhiññeyyaṃ; viññāṇakasiṇaṃ abhiññeyyaṃ.
	KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 3. samādhibhāvanāmayañāṇaniddeso, para. 2 ⇒
	cha samādhī — buddhānussativasena cittassa ekaggatā avikkhepo samādhi, dhammānussativasena cittassa ekaggatā avikkhepo samādhi, saṅghānussativasena cittassa ekaggatā avikkhepo samādhi, sīlānussativasena cittassa ekaggatā avikkhepo samādhi, cāgānussativasena cittassa ekaggatā avikkhepo samādhi, devatānussativasena cittassa ekaggatā avikkhepo samādhi. satta samādhī — samādhikusalatā, samādhissa samāpattikusalatā, samādhissa ṭhitikusalatā, samādhissa vuṭṭhānakusalatā, samādhissa kallatākusalatā, samādhissa gocarakusalatā, samādhissa abhinīhārakusalatā. aṭṭha samādhī — pathavīkasiṇavasena cittassa ekaggatā avikkhepo samādhi, āpokasiṇavasena . pe . tejokasiṇavasena. vāyokasiṇavasena. nīlakasiṇavasena. pītakasiṇavasena. lohitakasiṇavasena. odātakasiṇavasena cittassa ekaggatā avikkhepo samādhi. nava samādhī — rūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; arūpāvacaro samādhi atthi hīno, atthi majjhomo, atthi paṇīto; suññato samādhi, animitto samādhi, appaṇihito samādhi. dasa samādhī — uddhumātakasaññāvasena cittassa ekaggatā avikkhepo samādhi, vinīlakasaññāvasena . pe . vipubbakasaññāvasena. vicchiddakasaññāvasena. vikkhāyitakasaññāvasena. vikkhittakasaññāvasena. hatavikkhittakasaññāvasena. lohitakasaññāvasena. puḷavakasaññāvasena . aṭṭhikasaññāvasena cittassa ekaggatā avikkhepo samādhi. ime pañcapaññāsa samādhi.
	KN Paṭis, 1. mahāvaggo, 1. ñāṇakathā, 32. ānantarikasamādhiñāṇaniddeso, para. 3 ⇒
	abyāpādavasena . pe . ālokasaññāvasena. avikkhepavasena. dhammavavatthānavasena. ñāṇavasena. pāmojjavasena. paṭhamajjhānavasena. dutiyajjhānavasena. tatiyajjhānavasena. catutthajjhānavasena. ākāsānañcāyatanasamāpattivasena. viññāṇañcāyatanasamāpattivasena. ākiñcaññāyatanasamāpattivasena. nevasaññānāsaññāyatanasamāpattivasena. pathavīkasiṇavasena. āpokasiṇavasena . tejokasiṇavasena. vāyokasiṇavasena. nīlakasiṇavasena. pītakasiṇavasena. lohitakasiṇavasena. odātakasiṇavasena. ākāsakasiṇavasena. viññāṇakasiṇavasena. buddhānussativasena. dhammānussativasena. saṅghānussativasena. sīlānussativasena. cāgānussativasena. devatānussativasena. ānāpānassativasena. maraṇassativasena. kāyagatāsativasena. upasamānussativasena. uddhumātakasaññāvasena. vinīlakasaññāvasena. vipubbakasaññāvasena. vicchiddakasaññāvasena. vikkhāyitakasaññāvasena. vikkhittakasaññāvasena. hatavikkhittakasaññāvasena . lohitakasaññāvasena. puḷavakasaññāvasena. aṭṭhikasaññāvasena.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, , para. 5 ⇒
	pathavīdhātuṃ etaṃ mama . pe . āpodhātuṃ etaṃ mama. tejodhātuṃ etaṃ mama. vāyodhātuṃ etaṃ mama. ākāsadhātuṃ etaṃ mama. viññāṇadhātuṃ etaṃ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diṭṭhi. pathavīkasiṇaṃ etaṃ mama . pe . āpokasiṇaṃ. tejokasiṇaṃ. vāyokasiṇaṃ . nīlakasiṇaṃ. pītakasiṇaṃ. lohitakasiṇaṃ. odātakasiṇaṃ. ākāsakasiṇaṃ. viññāṇakasiṇaṃ etaṃ mama, esohamasmi, eso me attāti — abhinivesaparāmāso diṭṭhi.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, 2. attānudiṭṭhiniddeso, para. 2 ⇒
	131. kathaṃ rūpaṃ attato samanupassati? idhekacco pathavīkasiṇaṃ attato samanupassati — “yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇan””ti. pathavīkasiṇañca attañca advayaṃ samanupassati. seyyathāpi telappadīpassa jhāyato “yā acci so vaṇṇo, yo vaṇṇo sā accī”ti — acciñca vaṇṇañca advayaṃ samanupassati. evamevaṃ idhekacco pathavīkasiṇaṃ attato samanupassati — “yaṃ pathavīkasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ pathavīkasiṇan””ti. pathavīkasiṇañca attañca advayaṃ samanupassati. abhinivesaparāmāso diṭṭhi. diṭṭhi na vatthu, vatthu na diṭṭhi. aññā diṭṭhi, aññaṃ vatthu. yā ca diṭṭhi yañca vatthu — ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti . pe . attānudiṭṭhi micchādiṭṭhi. micchādiṭṭhikassa purisapuggalassa dveva gatiyo . pe . imāni saññojanāni, na ca diṭṭhiyo.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, 2. attānudiṭṭhiniddeso, para. 3 ⇒
	idhekacco āpokasiṇaṃ. tejokasiṇaṃ. vāyokasiṇaṃ. nīlakasiṇaṃ. pītakasiṇaṃ. lohitakasiṇaṃ. odātakasiṇaṃ attato samanupassati — “yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇan””ti. odātakasiṇañca attañca advayaṃ samanupassati. seyyathāpi telappadīpassa jhāyato “yā acci, so vaṇṇo; yo vaṇṇo, sā accī”ti — acciñca vaṇṇañca advayaṃ samanupassati. evameva idhekacco . pe . odātakasiṇañca attañca advayaṃ samanupassati. abhinivesaparāmāso diṭṭhi. diṭṭhi na vatthu, vatthu na diṭṭhi. aññā diṭṭhi, aññaṃ vatthu. yā ca diṭṭhi yañca vatthu — ayaṃ paṭhamā rūpavatthukā attānudiṭṭhi. attānudiṭṭhi micchādiṭṭhi diṭṭhivipatti . pe . imāni saññojanāni, na ca diṭṭhiyo. evaṃ rūpaṃ attato samanupassati.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, 4. sakkāyadiṭṭhiniddeso, para. 2 ⇒
	kathaṃ rūpaṃ attato samanupassati? idhekacco pathavīkasiṇaṃ . pe . odātakasiṇaṃ attato samanupassati. “yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇan””ti — odātakasiṇañca attañca advayaṃ samanupassati . seyyathāpi telappadīpassa jhāyato . pe . evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati. abhinivesaparāmāso diṭṭhi . pe . ayaṃ paṭhamā rūpavatthukā sakkāyadiṭṭhi. sakkāyadiṭṭhi micchādiṭṭhi . pe . imāni saññojanāni, na ca diṭṭhiyo. evaṃ rūpaṃ attato samanupassati . pe . sakkāyadiṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, 6. ucchedadiṭṭhiniddeso, para. 2 ⇒
	kathaṃ rūpaṃ attato samanupassati? idhekacco pathavīkasiṇaṃ . pe . odātakasiṇaṃ attato samanupassati. “yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇan””ti — odātakasiṇañca attañca advayaṃ samanupassati. seyyathāpi telappadīpassa jhāyato . pe . ayaṃ paṭhamā sakkāyavatthukā ucchedadiṭṭhi. ucchedadiṭṭhi micchādiṭṭhi . pe . imāni saññojanāni, na ca diṭṭhiyo. evaṃ rūpaṃ attato samanupassati . pe . sakkāyavatthukāya ucchedadiṭṭhiyā imehi pañcahi ākārehi abhiniveso hoti.
	KN Paṭis, 1. mahāvaggo, 2. diṭṭhikathā, 13. attavādapaṭisaṃyuttadiṭṭhiniddeso, para. 2 ⇒
	kathaṃ rūpaṃ attato samanupassati? idhekacco pathavīkasiṇaṃ . pe . odātakasiṇaṃ attato samanupassati. “yaṃ odātakasiṇaṃ, so ahaṃ; yo ahaṃ, taṃ odātakasiṇan””ti — odātakasiṇañca attañca advayaṃ samanupassati. seyyathāpi telappadīpassa jhāyato “yā acci, so vaṇṇo; yo vaṇṇo, sā accī”ti — acciñca vaṇṇañca advayaṃ samanupassati. evamevaṃ idhekacco odātakasiṇaṃ attato samanupassati . pe . ayaṃ paṭhamā rūpavatthukā attavādapaṭisaṃyuttā diṭṭhi. attavādapaṭisaṃyuttā diṭṭhi micchādiṭṭhi . pe . imāni saññojanāni, na ca diṭṭhiyo. evaṃ rūpaṃ attato samanupassati . pe . attavādapaṭisaṃyuttāya diṭṭhiyā imehi vīsatiyā ākārehi abhiniveso hoti.
	KN Paṭis, 3. paññāvaggo, 2. iddhikathā, dasaiddhiniddeso, para. 3 ⇒
	11. āvibhāvanti kenaci anāvaṭaṃ hoti appaṭicchannaṃ vivaṭaṃ pākaṭaṃ. tirobhāvanti kenaci āvaṭaṃ hoti paṭicchannaṃ pihitaṃ paṭikujjitaṃ. tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāseti pakatiyā ākāsakasiṇasamāpattiyā lābhī hoti. tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ āvajjati. āvajjitvā ñāṇena adhiṭṭhāti — “ākāso hotū”ti. ākāso hoti. tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati. yathā manussā pakatiyā aniddhimanto kenaci anāvaṭe aparikkhitte asajjamānā gacchanti, evamevaṃ so iddhimā cetovasippatto tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati, seyyathāpi ākāse.
	KN Paṭis, 3. paññāvaggo, 2. iddhikathā, dasaiddhiniddeso, para. 4 ⇒
	pathaviyāpi ummujjanimujjaṃ karoti, seyyathāpi udaketi pakatiyā āpokasiṇasamāpattiyā lābhī hoti. pathaviṃ āvajjati. āvajjitvā ñāṇena adhiṭṭhāti — “udakaṃ hotū”ti. udakaṃ hoti. so pathaviyā ummujjanimujjaṃ karoti. yathā manussā pakatiyā aniddhimanto udake ummujjanimujjaṃ karonti, evamevaṃ so iddhimā cetovasippatto pathaviyā ummujjanimujjaṃ karoti, seyyathāpi udake.
	KN Paṭis, 3. paññāvaggo, 2. iddhikathā, dasaiddhiniddeso, para. 5 ⇒
	udakepi abhijjamāne gacchati, seyyathāpi pathaviyanti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. udakaṃ āvajjati. āvajjitvā ñāṇena adhiṭṭhāti — “pathavī hotū”ti. pathavī hoti. so abhijjamāne udake gacchati. yathā manussā pakatiyā aniddhimanto abhijjamānāya pathaviyā gacchanti, evamevaṃ so iddhimā cetovasippatto abhijjamāne udake gacchati, seyyathāpi pathaviyaṃ.
	KN Paṭis, 3. paññāvaggo, 2. iddhikathā, dasaiddhiniddeso, para. 6 ⇒
	ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇoti pakatiyā pathavīkasiṇasamāpattiyā lābhī hoti. ākāsaṃ āvajjati . āvajjitvā ñāṇena adhiṭṭhāti — “pathavī hotū”ti. pathavī hoti. so ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti. yathā manussā pakatiyā aniddhimanto pathaviyā caṅkamantipi tiṭṭhantipi nisīdantipi seyyampi kappenti, evamevaṃ so iddhimā cetovasippatto ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyampi kappeti, seyyathāpi pakkhī sakuṇo.
	KN Nett, 4. paṭiniddesavāro, 2. vicayahārasampāto, para. 6 ⇒
	55. dasa kasiṇāyatanāni pathavīkasiṇaṃ āpokasiṇaṃ tejokasiṇaṃ vāyokasiṇaṃ nīlakasiṇaṃ pītakasiṇaṃ lohitakasiṇaṃ odātakasiṇaṃ ākāsakasiṇaṃ viññāṇakasiṇaṃ. tattha yañca pathavīkasiṇaṃ yañca āpokasiṇaṃ evaṃ sabbaṃ, yañca odātakasiṇaṃ. imāni aṭṭha kasiṇāni samatho. yañca ākāsakasiṇaṃ yañca viññāṇakasiṇaṃ, ayaṃ vipassanā. evaṃ sabbo ariyo maggo yena yena ākārena vutto, tena tena samathavipassanena yojayitabbo. te tīhi dhammehi saṅgahitā aniccatāya dukkhatāya anattatāya. so samathavipassanaṃ bhāvayamāno tīṇi vimokkhamukhāni bhāvayati. tīṇi vimokkhamukhāni bhāvayanto tayo khandhe bhāvayati. tayo khandhe bhāvayanto ariyaṃ aṭṭhaṅgikaṃ maggaṃ bhāvayati.

21st century explanation by Thitapuñño Bhikkhu

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Colour-Kasina Meditation By Thitapuñño Bhikkhu Introduction Kasina objects (kasina meaning “all, complete, whole”) are among the meditation subjects recommended by the Buddha that are suitable for developing concentration conducive to the four absorptions (jhana).1 For a number of reasons meditation practice using kasina objects has not been very popular in the West. One of the reasons may be that the method is not amenable to be taught in groups – as is ordinarily done in meditation retreats. Kasina meditation requires that each meditator use their own kasina device and their surrounding environment must be free from visual stimulants. Another reason may be that it is not easy to find qualified teachers who have had experience with the method. Unfortunately information on this method of practice is limited and often vague also. Furthermore, some teachers discourage the practice of kasina meditation on the grounds that it is psychologically dangerous. This is an unjustified notion, although as with any kind of meditation practice a teacher should closely supervise students practicing kasina methods.2 Colour-kasina meditation may prove to be very useful for some meditators who have found limited success using the breath or other subjects of meditation. Like any meditation subject or method there are advantages and disadvantages to kasina practice. Among its advantages, the colour-kasina meditation object has the quality of being clearly defined in terms of its size, texture, and optical resolution (since it is a visual object), whereas the breath, likely the most common meditation subject, is a tactile object that is harder to define initially due to its “fuzzy” quality. Indeed, as meditators deepen their mindfulness and concentration in a particular sitting, the kasina object will appear to be clearer and more well-defined. In the case of the breath, however, as one gains more serenity the object becomes more subtle and is harder to apprehend. This is not a disadvantage of breath meditation per se, since its very demand for higher mindfulness and concentration stimulates the development of these faculties. But for a beginner it may be easier to grasp a very concrete object such as a colour-kasina during the initial stages of development. During the development of serenity using kasina devices, the gradual improvement in mindfulness and concentration become evident by the emergence of clear signs (visual and/or mental) called nimitta that mark definite stages of the process. During practice, these nimitta, or “signs,” facilitate the meditator’s assessment of progress by establishing clear reference points. One drawback to the practice is that kasina devices have to be made and are cumbersome to store and transport. The main drawback of kasina meditation is that it may place excessive strain on the eyes in some individuals, giving rise to eye irritation or fatigue. One should try, within reason, not to discontinue the practice if problems of this nature arise, although relief will normally occur during the regular intervals (or longer periods) during which the eyes are closed. In any case, bear in mind that ordinarily meditators have to put up with aches and pains over long periods of time as they develop their regular sitting practice.

Basic Instruction

The following instructions are given in brief and include some aspects not mentioned in the classical texts. However, meditators are advised to consult available texts that deal with points not mentioned in this article.3 Initially one should find and consult a teacher with experience in kasina meditation, then one should prepare one or several kasina devices (see instructions at the end of this article), and seek a suitable place for practicing. The area of practice must be quiet and well-lit. One must make sure the practice area is also clean and tidy. The background against which the kasina device is placed must not be cluttered or show visually-distracting features. One’s sitting posture must be comfortable (any arrangement of the legs/arms will do as long as the back is self-supported and straight). The image should be imprinted on a suitable surface such as a plate. Usually a coloured or white circle with a black border centred on a square white surface will do (squares, triangles or other regular polygons could be used as suitable images, as well). The kasina device should be placed between 1.5 and 3 meters away from the eyes. One then stares at the centre of the coloured image without considering the border or the remaining white area. One may blink one’s eyes to relieve them of tension or fatigue. Focusing on the colour one may initially repeat to oneself (mantra-like) the corresponding name of the colour (e.g. “blue, blue, …”) for a short while until the initial focus on the object has been established and one is increasingly less distracted. Then all verbalization is abandoned and one focuses exclusively on the “blueness,” with firm intent to subdue or keep at bay other thoughts or sensory experiences. The time one should spend practising kasina meditation varies from person to person. In general terms one would spend as much time as one ordinarily invests in developing any other meditation subject. One must stare at the kasina object continuously for several minutes, or sometimes more than one hour, in order to acquire a strong retinal image. This will appear as a persistent “complementary” or “negative” image imprinted on the retina that manifests when closing the eyes. For instance, when one uses a blue kasina the retinal image appears as a yellow or orangey-yellow image with the black border appearing as a brightly “lit” whitish ring. The background will appear as a dark shadow, further enhancing the brightness of the retinal image by effect of contrast. When signs of visual fatigue manifest, one should mindfully close one’s eyes. With eyes now closed, and without the slightest interruption in the train of attention, one should continue to focus on the (virtual) retinal image that has arisen from gazing at the coloured physical image. To a large extent, the clear definition and intensity of the retinal-image generated depends on the degree of mindfulness and concentration exercised. The appearance of other signs or nimittas, described below, may take days, weeks, months or years depending on the individual practitioner, but the retinal image always appears after a short period of staring at the object. The retinal image will naturally remain present for a few seconds or minutes and will then start to fade. At this point one usually opens one’s eyes and again gazes at the working image without a break in focus. On occasions one may notice that if the eyes remain closed, the retinal image may disappear for a brief moment only to reappear in attenuated form after a few seconds. The cycle whereby the image appears and disappears may repeat itself a few more times. One may use these faded images as objects of focus. The advantage of doing so is that the mind tries to enhance the elements that are slowly fading out. Thus, after many months or years of practice the mind may generate the image solely by visualization, no longer requiring physical prompting. There will be occasions when the mind will experience the hindrance of lethargy and torpor, making it hard to sustain one’s attention on the physical object. In this case, after some time of focusing on, say, the blue kasina, one may quickly turn the device around and focus on the yellow kasina. (This is one of the reasons why it is suggested that these two images be created back to back on a suitable surface: see below.) The yellow circle on the newly presented physical image will then show itself highly enhanced in brightness and definition. This occurs because the yellow physical image is, so to speak, being “amplified” by the retinal counter-image of blue – which is also yellow. The effect tends to rekindle one’s interest in and sustained attention upon the object and in so doing dispels any lethargy and torpor once present. Meditators may try this trick whenever interest in the object wanes. As one advances in the practice over days, weeks or months, one may notice that the mind stabilizes and is able to maintain a lucid attention on the object for longer periods. At some point the meditator may find that the retinal image is so strongly infused by such attention that it will start to “overlap” with the direct visual perception of the physical image. Occasionally the practitioner may find that what used to be the white background area surrounding the object acquires a light tone corresponding to the colour of the main (kasina) object. The meditator may even feel that the surrounding area has turned into the colour of the object. Since the retinal image is the “negative” of the physical image, the “overlap” will result in the effective disappearance of the physical image – even while one continues, open-eyed, to stare at it. This gives rise to a new kind of image which is actually dark black (a dark shadow; we may call this nimitta the “eclipsed” image).4 At this crucial point the meditator must not slacken effort but must continue striving to sharpen the focus of attention on the new nimitta.5 If one is able to sustain one’s effort, this “eclipsed” image will eventually – and some times quite suddenly – disappear, giving rise to a remarkably bright image (known as the “counterpart sign”).6 This image will show itself with remarkable brightness akin to the disk of the full moon or the sun’s disk (assuming the kasina object used is circular), as seen on a hazy or foggy day. When it appears, this bright and perfectly uniform mental image marks the entrance into access- or neighbourhood-concentration. In access concentration the mind is temporarily free from the mental hindrances and will experience a level of stability, calm and satisfaction superior to the ordinary waking state. The stage may now be set to achieve the strong serenity levels of jhana or “fixed penetration” (appana-samadhi). The practitioner must strive to sustain the access concentration state for as long as possible. One must not rest content with the initial, momentary success which has been achieved by generating the counterpart image – as it may be very difficult to reproduce the result at a later session. During these elusive and sporadic periods of attainment, effort must be made to reproduce it as many times as possible – especially during the same sitting session. At this stage one must strive to develop one’s level of proficiency by guarding the ability to generate the counterpart sign. This means that one must be careful not to indulge in distractions or be careless in one’s purity of deed, word and thought; one must also guard the sense-doors, be moderate in eating, mindful and self possessed, and must aspire with perseverance to eliminate the hindrances and maintain concentration. The need for continued practice is important in order to stabilize the attainment. When the kasina object is mastered completely, the meditator should be able to generate the counterpart sign without requiring the use of a physical object. At the stage of mastery the meditator should also be able to modulate the size of the nimitta at will (as is described in the texts).3a, b, d With such mastery of the kasina the meditator may remain in the stillness of the concentrated state for long periods of time and pursue further progress in the development of serenity. If the meditator has subsequently mastered the attainment of first jhana (as described in the commentarial texts) he/she may pursue the development towards the quiet and stillness of the second jhana. At this stage all discursive thought has ceased and volitional impulses will be almost entirely suppressed, yet the potential will remain at hand to let go of the remaining jhanic factors, leading the mind to the remaining material jhana states.7 The ultimate benefit of these attainments is that the profound stillness they engender offers the practitioner the most suitable conditions to attempt, in a systematic manner, to gain insight knowledge. In this next stage of development, as soon as the mind exits the concentration state and begins to take up any object (pre-determined or not), it must thoroughly examine that object reflectively in the light of any of the three characteristics of existence: impermanence, unsatisfactoriness, or not-self. This sequence of events is commonly known as the “development of insight preceded by serenity.” Having set out in brief this description of the kasina method, however, we will not take up this topic here.

Preparation of a Kasina device

Preparation of the kasina device must be carried out with great care and attention. Since the device is an important element conducive to insight and concentration it must be treated carefully and should always be kept and placed in appropriate spots where risk of damage is minimized. It must not be treated as an ordinary object or tool. It is a good idea to prepare and try to practice with the four traditional kasina colours: white, yellow, red and blue.8 Suggested dimensions: Coloured circle diameter = 9” Circle centred on square of side = 27” Black border for circle, thickness = (a generous) 3/4” These measurements are derived from the standard 9 inch diameter circle described in the texts. The square side length for the plate or flat surface (plywood or other suitable rigid material) is obtained by multiplying 9 inches by 1.618 (the golden ratio or golden proportion) 3 times and dividing the product by the square root of 2. The border thickness (actually .81”) results from dividing 9 inches by 1.618 (5 times). Creating the device based on these proportions results in a harmonious-looking figure that is pleasing to the eye. Initially, you can try indigo blue on one side of the plate and a vivid, school bus yellow for the figure on the other side. Acrylic paint, or other suitable media, subsequently coated with glossy lacquer for the circle and border (leaving the white surface non-glossy) works very well. The fewer irregularities in the coloured image and border, and the less texture coarseness in the kasina surface, the better – particularly if the device is intended for use by a beginner. Notes 1) See for example: a) Mahasakuludayi Sutta (Majjhima Nikaya,77), in The Middle Length Discourses of the Buddha, trans. Bhikkhu Ñanamoli and Bhikkhu Bodhi, Wisdom Publications: Boston, 1995; see also: www.saigon.com/~anson/ebud/majjhima/077-mahasakuludayi-e1.htm); b) Sangiti Sutta (Digha Nikaya, 33), in The Long Discourses of the Buddha, trans. Maurice Walshe, Wisdom Publications: Boston,1995. 2) Individuals with a history of psychotic disorders, on medication or treatment for such disorders (including depression) should not practice this type of meditation. If hallucinations or recall of repressed memories manifest in individuals who have never experienced psychotic disorders, they should consult with their teacher as soon as possible. 3) See for example, a) Vimuttimagga (The Path of Freedom) by the Arahant Upatissa, trans. Rev. N.R.M. Ehara, Soma Thera, and Kheminda Thera, pp.124-27, Buddhist Publication Society (BPS): Kandy, Sri Lanka, 1995; b) The Jhanas in Theravada Buddhist Meditation, by Ven. Henepola Gunaratana, BPS; c) “The Mystery of the Breath Nimitta” by Ven. Sona, in http://www.baynet.net/~arcc/dhamma/nimitta.html; d) Visuddhimagga (The Path of Purification) by Ven. Buddhaghossa, III.97, V.12-V20, XIII.95, XVII.143, BPS: Kandy, Sri Lanka. 4) The fading out of the working object at this stage is analogous to the fading away of the characteristic sign of the object in breath meditation – which usually happens as a result of its turning more subtle as the body and mind approach serenity. This would also mark an equivalent stage of serenity development using a kasina object. 5) Individuals of a speculative temperament are advised not to fall into the temptation of jumping to conclusions or try to come up with theories regarding any visual effects experienced in practice. 6) This is what the texts call the counterpart sign or patibhaga-nimitta, which may also be referred to as aloka- kasina (light kasina) when the sign is generated using a colour kasina. In summary, there are four signs (nimitta) to consider in the process of reaching access concentration using the kasina method: 1) The coloured kasina object itself (the “physical” or “working” image); 2) The retinal image (the “negative” visual image of the coloured kasina object); 3) The “eclipsed” image (the dark shadow visual image arising when 1) and 2) neutralize each other); and 4) The bright counterpart sign (a mental image). 7) In a sense, the whole process of developing deep concentration, from beginning to end, is a motion of the mind seeking the characteristics of non-proliferation and non-diversity of perception. Thus, one selects the kasina devise from amongst the myriad of possible objects; then one focuses attention on a particular feature within the main (composite) object; next, focus is directed onto an image which is enhanced and more refined than the original; and then one continues by discerning a more refined single aspect in relation to subsequent visual or mental objects of focus. 8) The choice of a suitable colour to practice with may be determined by the teacher based on the student’s temperament. The commentaries indicate that colour kasinas are particularly suited for greedy temperaments (see Ref. 3d). If the meditator has strong aesthetic inclination towards a particular colour, it may be a good first choice. In general, white would be suitable for most temperaments; yellow has an energizing quality and is a good subject for those who are lethargic or tend to be depressed; blue is suitable for one of greedy or angry temperament due to its cooling quality (but the reason one may use it may be that it also has a refreshing quality when one practises in a hot climate); red is a warm colour that may be suitable for a person who is apathetic or who practices in a cold climate. One may experiment by practising with a particular colour for a few days, then switching to the next for the same number of days, and so on, until one is able to assess by experience what is personally more suitable. ***

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