Introduction

This book is based on the author’s Mahachulalongkornrajavidyalaya University Dissertation, “Kasiṇa Bhāvanā Theory and Practice in Theravada School: A Case Study,” which was offered in partial fulfillment of the requirements for the degree of Doctor of Philosophy” in Buddhist Studies, and was accepted March 2020. The book gathers information on kasiṇa meditation from various sources, some of which are presented in full text (eg Vimuttimagga, etc.).

Nowadays, there is little information in English dealing with kasiṇa meditation. However, one source is another book by myself, “ Meditation — as taught by the Buddha”, which provides a ¹ comprehensive overview of all the 101 meditation objects and methods listed in the Jhāna Vagga of the Saṃyutta Nikāya, including ten kasiṇa bhāvanā, namely: earth, water, fire, wind, blue/green/brown, yellow, red, white, space and consciousness (see Appendix). ²

There are several Tipiṭaka texts mentioning kasiṇa, including the Saṅgītisutta (DN 33), Kasiṇasutta (AN 10.25), Accharāsaṅghātavagga (AN 1.394–574), Kosallasutta (AN 10.29), Dutiyakosalasutta (AN 10.30), Mahāsakuludāyisutta (MN 77), Brahmanimantanikasutta (MN 49), Udayajātaka (Ja 458), Sarabhaṅgajātaka (Ja 522), Soṇanandajātaka (Ja 532), Umaṅgajātaka (Ja 542), and the Vicayahārasampāta (Ne 21). There are many others canonical and post-canonical texts that deal with kasiṇa.

The Buddha’s method of developing the mind involves a mindtraining system, known as meditation or mental development (bhāvanā). There are two types of meditation: calm/tranquility (samatha) and insight/introspection (vipassanā) meditation.

The Buddha began his mind training with samatha bhāvanā under a teacher named Ālāra Kālāma, whereby he reached the third arūpajhāna (absorptions of the immaterial sphere). Subsequently he ³ continued meditation practice under another master, Uddaka- Rāmaputta, and reached the fourth arūpajhāna. However, even when his ⁴ mind was firmly established in complete jhāna (absorption), it was not in a permanent state and there was still no explanation for, or understanding of, the problems of human existence. He continued his efforts and

eventually discovered vipassanā (insight), which enabled him to reach his highest goal — absolute freedom from dukkha (the unsatisfactory nature of mind and matter; unpleasant, painful; not content with ultimate satisfaction, opposite of sukha pleasant) and the complete and final nibbāna [ni without + van desire — a state of without desire, cessation of mentality (nāma) and materiality (rūpa), i.e. cessation of dukkha = enlightenment]. He had become the Buddha — literally the “one who ⁵ has understood”.

Today’s meditation masters use both techniques, samatha and vipassanā bhāvanā, side by side, in a way that accords with the Buddha’s given instructions in the Bāla Vagga of the Vijjābhāgiyāsutta:

“These two qualities have a share in clear knowing. Which two? Tranquillity (samatha) and insight (vipassanā). “When tranquillity is developed, what purpose does it serve? The mind is developed. And when the mind is developed, what purpose does it serve? Passion is abandoned. “When insight is developed, what purpose does it serve? Discernment is developed. And when discernment is developed, what purpose does it serve? Ignorance is abandoned. “Defiled by passion, the mind is not released. Defiled by ignorance, discernment does not develop. Thus from the fading of passion is there awareness-release. From the fading of ignorance is there discernment-release.” ⁶

The development of tranquility (samatha bhāvanā), as a method of developing the mind, was not discovered by the Buddha. It is an ancient practice that originated in India several thousand years BCE. Historians believe that meditation was adopted in various forms as a part of many of the major religions in history and was practiced even before 3000 BCE. The earliest evidence for meditation culture is from the Indus valley civilization (2500-3000 BCE), where archaeologists discovered ⁷ evidence of meditation in wall art that depicted figures sitting on the ground with crossed legs, hands resting on their knees, and with eyes

slightly narrowed but not completely closed. There are a few seals that depict a god as a yogi sitting in meditation.

Some of the earliest written records of meditation (dhyana) come from Hindu Vedantism around 1500 BCE. The Bhagavadgītā- Arthasaṃgraha, written by Yāmuna (916-1041 BCE), describes three kinds of ancient yoga: (1) karmayoga (observance of austerities, pilgrimage, charities, sacrifices etc), (2) jñānayoga (fixation on the completely purified ātman or “Self ” with all inner emotion subdued), and (3) bhaktiyoga (fixation on meditation etc., born from love for, and exclusive concentration on, the Supreme One). In those practices, the “ Self ” is to be seen, heard, reflected on, and meditated on (BrUp 4.5.6). ⁸ These initial developments by Hindus were aimed at understanding and getting closer to the true nature of God (Brahma). The earliest Brahmanical meditation subjects were the breath and the contemplation of the mystical syllable “Om”.

The investigation of pre-Buddhist meditation terminology is hampered by the fact that the Vedas contain little or nothing on meditation and the early Upaniṣads also offer little that is clear. The earliest clear descriptions of meditation outside of Buddhism are in later texts of the Upaniṣads and the Jains. According to Bhikkhu Sujato, ^{9 10} contemplation of the breath, which is a prime exercise in satipaṭṭhāna body contemplation, and other aspects suggestive of satipaṭṭhāna can also be discerned in the Upaniṣadic tradition. Just as in the Satipaṭṭhāna Saṁyutta, the dependence of the breath (body) on food is stressed.

The elements — earth, water, fire, wind — appear commonly in the ancient world and were worshipped as deities. For example, agni (fire) was a major deity in the Vedas, and he undoubtedly inspired ecstatic contemplation. Vāyo (air) was also worshipped in the Vedas. The earth (mother), whose symbols pervade the iconography of Buddhism, was also widely revered and was associated with the Indus Valley religion. The parts of the body are worshipped in the Chāndogya Upaniṣad: hair, skin, flesh, bone, marrow. All of these appear in the Mahāsatipaṭṭhānasutta list of body parts, and they do so in the same order. The other ¹¹ satipaṭṭhānas – feelings, mind, and dhammas – might even be compared with the famous Brahmanical threesome: mind, being, and bliss (cit, sat, ānanda). Another list also reminds us of the satipaṭṭhānas: food, breath (= body), mind (or thought, manas), cognition (vijñāna = consciousness = citta), and bliss (= feelings). Whether or not there is any real historical link

between these specific sets, both traditions used simple lists of physical and mental phenomena as a guide to spiritual practice.

Nowadays, kasiṇa meditation practice has become a rarity, and there are few temples in which it can be studied with a master. Kasiṇa meditation can still be studied today in Wat Yannawa Temple in Thailand and in the WDS Aegna Mind Development Center in Estonia.

This book is compiled as a practical manual and intended primarily for people who practice Buddhist meditation. However, the meditation techniques described in this book can be useful for those who would like to find an easy and effective way to relieve daily stress.

Notes

1. See details in Andrus Kahn (Ṭhitañāṇa bhikkhu), Meditation — As Taught by the Buddha, 1 (Bangkok: Jprint2 Ltd, 2019).
2. Aṅguttaranikāya, Eka Nipāta, Jhāna Vagga, from AN 1.378 to the end (Ekakanipātapaḷi 2 niṭṭhitā): Pasādakaradhamma Vagga AN 1.378–393, Aparaaccharāsaṅghāta Vagga AN 1.394– 574, Kāyagatāsati Vagga AN 1.575–615 and Amata Vagga AN 1.616–627.
3. Ariyapariyesanasutta [Pāsarāsisutta] MN 26, Bodhirājakumārasutta MN 85 etc.
4. Mahāsaccakasutta MN 36 and Ariyapariyesanasutta [Pāsarāsisutta] MN 26.
5. Dvedhāvitakkasutta MN 19.
6. “dve me, bhikkhave, dhammā vijjābhāgiyā. katame dve? samatho ca vipassanā ca. samatho, 6 bhikkhave, bhāvito kamatthamanubhoti? cittaṃ bhāvīyati. cittaṃ bhāvitaṃ kamatthamanubhoti? yo rāgo so pahīyati. vipassanā, bhikkhave, bhāvitā kamatthamanubhoti? paññā bhāvīyati. paññā bhāvitā kamatthamanubhoti? yā avijjā sā pahīyati. rāgupakkiliṭṭhaṃ vā, bhikkhave, cittaṃ na vimuccati, avijjupakkiliṭṭhā vā paññā na bhāvīyati. Iti kho, bhikkhave, rāgavirāgā cetovimutti, avijjāvirāgā paññāvimuttī”ti. — Bāla Vagga, Vijjābhāgiya-sutta AN 2.31.
7. Bhikkhu Sujato, A History of Mindfulness, (Taiwan: The Corporate Body of the Buddha 7 Education Foundation, 2005), p. 152.
8. Ibid., p. 94.
9. Bhikkhu Sujato, A History of Mindfulness, (Taiwan: Santipada, 2012), p. 157.
10. Ibid., pp. 160-162.
11. “Discourse on the Applications of Mindfulness” MN 10.