Is there any ref for vinnana kasina in text
Welcome to the forum.
As far as I know there are only these kasina: earth, water, fire, air, blue, yellow, red, white, light, and (limited) space.
Still each of the five khandhas has its own nimitta, the sign by which it is apprehended: rūpa-nimitta, vedanā-nimitta, saññā-nimitta, saṅkhāra-nimitta, and viññāṇa-nimitta.
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Thank you sir for replying.
My point is from below
In the Pāli Canon, specifically in the Paṭhamakosala Sutta (Anguttara Nikaya 10.29), the Buddha systematically analyzes the 10 Kasiṇas (earth, water, fire, wind, blue, yellow, red, white, space, and consciousness).
When he reaches the final one, he states:
*“Etadaggaṃ, bhikkhave, imesaṃ dasannaṃ kasiṇāyatanānaṃ yadidaṃ viññāṇakasiṇaṃ…”*
“Mendicants, this is the foremost (shresth) of these ten kasiṇa bases: namely, the consciousness-kasiṇa.”
Which become light kasina in latter text like vimutti.magga and vishudhi magga.
Does any one have some more light except translation from above two latter text
Great find, I should have done a search!
Here is from the Netti Commentary
55 . Idāni taṃ samādhiṃ ārammaṇavasena vibhajitvā dassetuṃ ‘‘dasa kasiṇāyatanānī’’ tiādi vuttaṃ.
Tattha kasiṇajjhānasaṅkhātāni kasiṇāni ca tāni yogino sukhavisesānaṃ adhiṭṭhānabhāvato,
manāyatanadhammāyatanabhāvato ca āyatanāni cāti kasiṇāyatanāni. Pathavīkasiṇanti
kataparikammaṃ pathavīmaṇḍalampi, tattha pavattaṃ uggahapaṭibhāganimittampi, tasmiṃ nimitte
uppannajjhānampi vuccati. Tesu jhānaṃ idhādhippetaṃ. Ākāsakasiṇanti kasiṇugghāṭimākāse
pavattapaṭhamāruppajjhānaṃ. Viññāṇakasiṇanti paṭhamāruppaviññāṇārammaṇaṃ dutiyāruppajjhānaṃ.
Pathavīkasiṇādike suddhasamathabhāvanāvasena pavattite sandhāya ‘‘imāni aṭṭha kasiṇāni samatho’’ ti
vuttaṃ. Sesakasiṇadvayaṃ vipassanādhiṭṭhānabhāvena pavattaṃ ‘‘vipassanā’’ ti vuttaṃ.
Eva nti imin ā nayena. Sabbo ariyamaggo ti samm ādi ṭṭ hi ādibh āvena abhinnopi ariyamaggo..
translation by Chatgpt
55. Idāni taṃ samādhiṃ ārammaṇavasena vibhajitvā dassetuṃ ‘‘dasa kasiṇāyatanānī’’ tiādi vuttaṃ.
Now, in order to show that concentration by dividing it according to its object, the passage beginning “the ten kasiṇa-bases” was spoken.
Tattha kasiṇajjhānasaṅkhātāni kasiṇāni ca tāni yogino sukhavisesānaṃ adhiṭṭhānabhāvato, manāyatanadhammāyatanabhāvato ca āyatanāni cāti kasiṇāyatanāni.
Therein, they are called kasiṇāyatanāni because they are kasiṇas, reckoned as kasiṇa-jhānas, and also āyatanas, because they are a basis for special happiness for the yogin, and because they have the nature of mind-base and dhamma-base.
Pathavīkasiṇanti kataparikammaṃ pathavīmaṇḍalampi, tattha pavattaṃ uggahapaṭibhāganimittampi, tasmiṃ nimitte uppannajjhānampi vuccati.
“Earth-kasiṇa” is said with reference to the prepared earth disk, also to the acquired sign and counterpart sign that arise there, and also to the jhāna that has arisen with that sign as object.
Tesu jhānaṃ idhādhippetaṃ.
Among these, the jhāna is intended here.
Ākāsakasiṇanti kasiṇugghāṭimākāse pavattapaṭhamāruppajjhānaṃ.
“Space-kasiṇa” means the first immaterial jhāna occurring in the space left after the kasiṇa has been removed.
Viññāṇakasiṇanti paṭhamāruppaviññāṇārammaṇaṃ dutiyāruppajjhānaṃ.
“Consciousness-kasiṇa” means the second immaterial jhāna whose object is the consciousness of the first immaterial jhāna.
Pathavīkasiṇādike suddhasamathabhāvanāvasena pavattite sandhāya ‘‘imāni aṭṭha kasiṇāni samatho’’ ti vuttaṃ.
With reference to the earth-kasiṇa and the others, when they are developed by way of pure serenity meditation, it is said: “These eight kasiṇas are serenity.”
Sesakasiṇadvayaṃ vipassanādhiṭṭhānabhāvena pavattaṃ ‘‘vipassanā’’ ti vuttaṃ.
The remaining pair of kasiṇas, when occurring as a basis for insight, is called “insight.”
Evaṃ ti iminā nayena.
“Thus” means: in this way.
Sabbo ariyamaggo ti sammādiṭṭhiādibhāvena abhinnopi ariyamaggo…
“The whole noble path” means: the noble path, though undivided in the sense of right view and the other factors.
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Thank you Sir Replying.
I want to know any further practical or theoretical detail on vinnana kasina.
As I understood is it’s advetya consciousness where there is no difference between observer and observed. Consciousness become unified.
But no further detail in budhha text where is Indian advait philisophy more details availble as they say It’s highest achievement where atman,atta is become unified
This is my understanding, pl if you have more details pl tell on budhist view because he said it’s avaviyam , oneness
What I read is that for the 1st arūpa, space is the object, then look to the consciousness looking at space, then that’s how to move to the 2nd arūpa.
Anyway, I doubt the Hindus are referring to this when they are talking about universal consciousness. Read the quote below:
Maha-nidana Sutta: The Great Causes Discourse"Ananda%2C%20there%20are,beings%20in%20the%20four%20realms%20of%20deprivation.
Seven Stations of Consciousness
"Ananda, there are these seven stations of consciousness and two spheres. Which seven?
"There are beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms. This is the first station of consciousness.
"There are beings with diversity of body and singularity of perception, such as the devas of the Brahma hosts generated by the first [jhana] and some beings in the four realms of deprivation. This is the second station of consciousness. [2]
"There are beings with singularity of body and diversity of perception, such as the Radiant Devas. This is the third station of consciousness.
"There are beings with singularity of body and singularity of perception, such as the Beautifully Lustrous Devas. This is the fourth station of consciousness.
"There are beings who,with the complete transcending of perceptions of [physical] form, with the disappearance of perceptions of resistance, and not heeding perceptions of diversity, [perceiving,] ‘Infinite space,’ arrive at the dimension of the infinitude of space. This is the fifth station of consciousness.
"There are beings who, with the complete transcending of the dimension of the infinitude of space, [perceiving,] ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. This is the sixth station of consciousness.
"There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, [perceiving,] ‘There is nothing,’ arrive at the dimension of nothingness. This is the seventh station of consciousness.
"The dimension of non-percipient beings and, second, the dimension of neither perception nor non-perception. [These are the two spheres.]
“Now, as for the first station of consciousness — beings with diversity of body and diversity of perception, such as human beings, some devas, and some beings in the lower realms: If one discerns that [station of consciousness], discerns its origination, discerns its passing away, discerns its allure, discerns its drawbacks, discerns the escape from it, would it be proper, by means of that [discernment] to take delight there?”
“No, lord.”
(Similarly with each of the remaining stations of consciousness and two spheres.)
"Ananda, when knowing — as they actually are — the origination, passing away, allure, drawbacks of — and escape from — these seven stations of consciousness and two spheres, a monk is released through lack of clinging, he is said to be a monk released through discernment.
With the unified perception, it could be the 2nd or 3rd Jhāna realms. Even 1st if people take singular body as united with everyone else.
Is there mention of complete transcending of physical form in the Hindu philosophies? If not, then it’s not likely to be the arūpas.
Consciousness always has an object, and all consciousness are merely conditioned elements that arise and cease.
What do you mean by observer and observed?