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having established mindfulness, "this wind strikes at this place"; or where the wind, having entered through a window or a hole in the wall, strikes a part of his body, having established mindfulness there; among the names of wind such as Vāta, Māluta, Anila, by way of the well-known name itself, one should meditate "wind, wind". Here, from the increase of the learning sign, it appears moving, like the steam rising from just-removed milk-rice. The counterpart sign becomes settled and motionless. The rest should be understood in the manner stated. Wind. The blue kasina. The Story of the Blue Kasina 94. Thereafter, one who is learning the blue kasina takes a sign in blue, in a flower, or a cloth, or a color element. According to the saying, for a meritorious person who has made an aspiration, seeing such a garland bush, or a flower arrangement in places of worship, or a blue cloth or jewel, a sign arises immediately. For others, taking blue lotus, blue water lilies, or other such flowers, so that the stamens or stalks are not visible, a basket or a woven container should be filled level with leaves, or it should be filled by tying a bundle with a blue cloth. Or it should be tied at its mouth like the surface of a drum. Or with one of the elements like bronze-blue, palasa-leaf-blue, or collyrium-blue, a kasina circle should be made, either portable or on a wall, in the manner described for the earth kasina, and it should be bordered with a dissimilar color. Then, in the manner described for the earth kasina, the mental advertence of "blue, blue" should be practiced. Here too, in the learning sign, kasina faults appear; stamens, stalks, and spaces between leaves become prominent. The counterpart sign, released from the kasina circle, appears in the sky like a jewel-fan. The rest should be understood in the manner described. The blue kasina. The Story of the Yellow Kasina 95. For the yellow kasina, the method is the same. It is said that one who is learning the yellow kasina takes a sign in yellow, in a flower, or a cloth, or a color element. Therefore, here too, for a meritorious person who has made an aspiration, seeing such a garland bush, or a flower arrangement, or a yellow cloth or element, a sign arises immediately, like for the Elder Cittagutta. It is said that for that venerable one, seeing the seat offering made with pattaṅga flowers on Cittala Mountain, a sign the size of the seat arose immediately upon seeing it. For others, with kanikara flowers or other such, or with a yellow cloth, or with an element, a kasina should be made in the manner described for the blue kasina, and "yellow, yellow" "yellow" should be the object of attention. The rest is just the same. Yellow Kasina. Discourse on the Red Kasina 96. In the red kasina too, the method is the same. It is said that one who takes up the red kasina grasps the sign in red, whether in a flower, or in a cloth, or in a colored element. Therefore, here too, for one who has done good deeds, and is meritorious, seeing such a garland of bandhujīvaka flowers, or a spread of flowers, or a red cloth, or a jewel, or an element, the sign arises. Otherwise, by making a kasina with jayasumana, bandhujīvaka, rattakoraṇḍaka, etc. flowers, or with a red cloth, or with an element, in the manner described for the blue kasina, the attention "red, red" should be maintained. The rest is just the same. Red Kasina. Discourse on the White Kasina 97. In the white kasina too, it is said that one who takes up the white kasina grasps the sign in white, whether in a flower, or in a cloth, or in a colored element. Therefore, for one who has done good deeds, and is meritorious, seeing such a garland, or a spread of vassikasumana flowers, or a heap of kumuda and paduma lotuses, or a white cloth, or an element, the sign arises. It also arises in the triple circle, the silver circle, and the moon circle. Otherwise, by making a kasina with the aforementioned white flowers, or with a white cloth, or with an element, in the manner described for the blue kasina, the attention "white, white" should be maintained. The rest is just the same. White Kasina. Discourse on the Light Kasina 98. In the light kasina, however, it is said that one who takes up the light kasina grasps the sign in light, whether through a hole in the wall, or a hole in the roof, or through a window. Therefore, for one who has done good deeds, and is meritorious, when sunlight or moonlight enters through one of these holes in the wall, etc., and forms a circle on the wall or on the ground, or when it emerges through the branches of a dense-leaved tree or through a dense-branched pavilion and forms a circle on the ground, seeing that, the sign arises. Arises. By another, the same light-disk of the kind mentioned should be meditated upon as "light, light" or "radiance, radiance." Likewise, by one unable, a lamp should be lit in a pot, the pot's mouth covered, a hole made in the pot, and it should be placed against a wall. Through that hole, the lamp's light emerges and makes a disk on the wall; that should be meditated upon as "light, light." This is more lasting than others. Here, the learning-sign is just like the disk arisen on a wall or on the ground. The counter-sign is like a dense, very clear mass of light. The rest is just the same. The Light Kasiṇa. Discourse on the Limited Space Kasiṇa 99. Even in the limited space kasiṇa, one learning the space kasiṇa takes the sign in space, in a hole in a wall, or in a hole in a roof, or in the space between window bars. For one who has done the preliminary work, a meritorious person, the sign arises just by seeing one of these, a hole in a wall, etc. By another, in a well-covered pavilion, or in one of leather mats or similar, a hole of a span and four fingers' measure should be made, and that very hole, or a hole of the wall-hole type, should be meditated upon as "space, space." Here, the learning-sign is just like the hole, together with the wall's edges, etc.; even when growing, it does not grow. The counter-sign appears as just a disk of space, and when growing, it does grow. The rest should be understood according to the method stated for the earth kasiṇa. The Limited Space Kasiṇa. Thus the kasiṇas, Ten, which the Ten-Powered One, The Knower of all Dhamma, declared; Are causes for the fourfold And fivefold rūpa-jhānas. Having thus known these And their method of development; Further, this miscellaneous discourse Concerning them should be understood. Miscellaneous Discourse 100. Indeed, among these, by means of the earth kasiṇa, the state of being one and becoming many, and so forth; or creating earth in space or water and walking on it; or arranging standing, sitting, etc.; or the attainment of the mastery-bases by way of limited and immeasurable. And so on, such things are accomplished. By means of the water kasina: submerging and emerging in the earth, causing rain to arise, creating rivers, oceans, and so on, shaking the earth, mountains, palaces, and so on— and so on, such things are accomplished. By means of the fire kasina: smoking, blazing, causing a rain of embers to arise, overcoming fire with fire, the ability to burn whatever one wishes, creating light for seeing forms with the divine eye, burning the body with the fire element at the time of final Nibbāna— and so on, such things are accomplished. By means of the wind kasina: going with the speed of wind, causing a rain of wind to arise— and so on, such things are accomplished. By means of the blue kasina: creating blue forms, making darkness, attaining the mastery base by means of beautiful and ugly (forms), attaining the beautiful liberation— and so on, such things are accomplished. By means of the yellow kasina: creating yellow forms, perceiving as gold, attaining the mastery base by the same method as stated, and attaining the beautiful liberation— and so on, such things are accomplished. By means of the red kasina: creating red forms, attaining the mastery base by the same method as stated, attaining the beautiful liberation— and so on, such things are accomplished. By means of the white kasina: creating white forms, making sloth and torpor distant, dispelling darkness, creating light for seeing forms with the divine eye— and so on, such things are accomplished. By means of the light kasina: creating luminous forms, making sloth and torpor distant, dispelling darkness, creating light for seeing forms with the divine eye— and so on, such things are accomplished. By means of the space kasina: making hidden things manifest, creating space even within earth, mountains, and so on, and arranging one's posture, going unimpeded through walls and so on— and so on, such things are accomplished. All of them indeed attain this distinction: above, below, across, non-dual, immeasurable. For it has been said: "One perceives the earth kasina. Above, below, across, non-dual, immeasurable," and so on. Therein, 'above' means the sky above. facing the surface. Adho means facing the ground surface below. Tiriyam means encompassing all around, like a field circle. Indeed, some expand the kasiṇa upwards, some downwards, some all around. For this or that reason, one spreads it thus. Like one who desires to see forms with the divine eye, like light. Therefore it is said, upwards, downwards, all around. This "undivided" (advayam) is said to mean that one does not become something else. Just as for one who has entered water, there is only water in all directions, nothing else, even so, the earth kasiṇa is only the earth kasiṇa, there is no other kasiṇa mixture in it. The same method applies everywhere. "Immeasurable" (appamāṇaṃ) is said with reference to the immeasurability of its pervasion. For when one pervades it with the mind, one pervades it entirely. One does not take a measure, saying, "This is its beginning, this is its middle." 101.