[gopinadh]

Namo Sugata

Kasiṇa is often interpreted as “whole”, “universal”.  And meditation on Kasina is thus interpreted as a meditation on the universal(s):

Most websites present the following broad sequence based on different commentaries:

1. Prepare or use a ready made item generally a disk: red, blue, or white disks or use a flame etc. These disks can be made with clay, or wood with paint, paper or even plastered to walls and specifications such as size, distance to be seated from them etc  are also given.
2. Practise(concentrate on these disks) so that the first three stages(degrees of concentration) or  benchmarks called nimitta are achieved
3. Use these concentration levels to achieve absorption into the first Jhana and from here the practise is harmonized with what is taught in Dhamma.

However, majority of the websites and youtube videos  readily concede that such practise is not given in the suttas. That Kasina is only mentioned as one of the meditative tools/components. So far so good. Now to the other side of the story.

Studying more, I came across instances, photos, posts-  where Kasina disks  are donated as if it constitutes some holy event OR people are sitting in groups and staring at Kasinas at river beds or in halls, different meditation masters explaining Kasina in his/her own way, ranging from focusing on luminosity of the Kasina, to focusing on the burnt image on the retina or  being  able to see through solid matter during the practise etc.  95% of these resources, never bother to check , give us a trail or explain how such  practise(s) can harmonize with Dhamma and the goals it lays down, like being free of defilements for instance?  I also do not intend to mean that these people meditating on kasinas have been taken for a ride. I am just checking for how these practices can be audited within the framework given by Dhamma.

It reminded me of the occasion when the Lord lovingly admonishes a young bhikkhu and tells him bathing in rivers will not make him pure but that he should rather bathe in Sila, bathe in Dhamma, provide security to all beings………..

Anyway, the following is my own trail for the past few days to see what the concept could mean or can lead to.  This is,  in terms of Concentration (Jhana and Samadhi) and just limited to that. i.e, I avoided broader concepts to which Kasina could be mapped and limited myself to principles of concentration as given in the Suttas:- 

While  “Kasina” can mean “totality” or “whole”, it can also mean the actual “ basis of totality/whole”. In this sense , it can also be taken as  something which is more “subjectively individual/ phenomenal”    rather than  just “Universal”.

Now Sirs, there is one thing which is “subjectively individual OR phenomenal” and  which  also naturally lends or supports a  “turning back to oneself’  which we call Qualia/Quale. If we feel Qualia are not accepted in science , I would like to beg you to look at them atleast as a Stop – Go – Analytical Concept , which  helps us to grasp (for further analysis) as to what exactly constitutes Subjectivity.  For instance “RED”.   The description of patibhaga nimitta  can be 100% mapped to Qualia or the concept of it, in the sense that it is “quale”, that they were actually working with(Kammaṭṭhāna) Red, Blue- Yellow etc. 

Dhamma teaches us that there is a pleasure borne of detachment(turning away from the externals), and that such “turn” is the foundation stone of meditation. Qualia/quale enable such a  turn for they are “how or what it is” to a “Subject” , i.e., upon recognizing and identifying Qualia/the concept of it ,   Subject(ivity) turns back to itself, resolves all “objects(of desire) to itself,  which is the beginning of detachment (halting the cankering after externals) and therefore the beginning of meditation.

Thats my pitch guys, i am trying to be consistent but not insistent.

If such harmonization can take place and is in fact correct,  then some items included in the “Kasina Practise” such as  focusing on the burnt image of the retina etc can be conveniently left out,  for they appear forceful, even violent, and self inflicting – exactly what the Lord asked us not to do. It seems while studying such practices, we are better off having a good background on the basics of dhamma, so that we can ourselves evlove certain key indicators/benchmarks to assess these practices- for ourselves. Meditation seems to me,  day by  day,  as a uniquely joyful and personal experience. 

If however,  we dont make an effort to harmonize such practises with the framework given by Dhamma :   we might as very well,  find ourselves,  well seated on the river banks , next to each other and staring at Red and Blue disks for days on. Or may be into empty wells and bowls expecting for the absorption or the Jhana to take place at any time.  Or perhaps , more conveniently,  being a couch potato like myself ,  discuss for hours and hours what exactly is a parikamma or a uggaha nimitta or  what exactly is or is not a counterpart sign!.

If we are not able to harmonize it is better we leave them alone.  With such practises it seems,   we are walking a tight rope. But the important question is , who the hell asked us to get on the damn rope in the first place?!!!

Its just we ourselves,  wanting more and more, wasting time and practising little and little. It reminds me of a Venerable from Burma who said after many years of teaching,  he felt like a cowherd who milked 100s of cows every day and sold gallons but never tasted even one glass. Therefore the Venerable retired into seclusion and when He came back, whatever he taught,  after that,  were like true Gems of Dhamma which people read even to this day.

Far from being a tight rope, I suggest that the path laid down by the Lord is like a beautiful CC (Cement Concrete) Road, with all its earth work and sub layers properly levelled and laid, completed well with its joints and shoulders and side kerbs and all the ducts and utilities finished.

Please  Correct, Add, Improve It. I have done writing. Its the cup of coffee that I mixed for my Dhamma Friends today. Might or might not like it , but just have a sip . Any coffee is good. Looking forward.   

[Lal]

“However, majority of the websites and YouTube videos readily concede that such practice is not given in the suttas.”

• That is correct.

“ I also do not intend to mean that these people meditating on kasinas have been taken for a ride…”

• But that is true if that means “meditating on kasina objects like breath or a clay ball.”

1. Using kasina objects for meditation is advised in Buddhaghosa’s Visuddhimagga. Some Theravadins have embraced that wrong practice.

• Buddhist mediation does not involve ANY worldly objects, including breath.

2. “Dasa kasiṇāyatana” are listed in the “Paṭhamakosala Sutta (AN 10.29).”

• Those anariya meditation techniques were there when the Buddha (Bodhisatta) was born. Many yogis cultivated them and attained rebirths in various Brahma realms (in rupa loka and arupa loka.)
• At marker 5.2: “Evaṁsaññinopi kho, bhikkhave, santi sattā.” OR “Some sentient beings perceive like this.” 
• At marker 5.3: “Evaṁsaññīnampi kho, bhikkhave, sattānaṁ attheva aññathattaṁ atthi vipariṇāmo.” OR “But even the sentient beings who perceive like this decay and perish.” By that, it means those yogis who cultivated such meditations and reborn in Brahma realms undergo decay and death.
• At marker 5.4: “Evaṁ passaṁ, bhikkhave, sutavā ariyasāvako tasmimpi nibbindati.” OR “Seeing this, a learned noble disciple grows disillusioned with it.” Thus, they will no longer use such techniques.

3. Thus the sutta points out the futility of such kasina meditations. 

• The keyword referring to kasina is “sañjānāti.” For example, at marker 4.3: “Pathavī kasiṇameko sañjānāti” means focusing one’s mind on a pathavi (clay ball.) In particular, “vāyo kasiṇameko sañjānāti” refers to breath meditation.
• Things will become clear when you understand the meaning of “sañjānāti.”
• See “Cognition Modes – Sañjānāti, Vijānāti, Pajānāti, Abhijānāti”

P.S. The phrase “aññathattaṁ atthi vipariṇāmo” can be understood by reading the post “Aniccaṁ Vipariṇāmi Aññathābhāvi – A Critical Verse.”

 

 

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