 the canonical sources speak: Dīgha, II, p. 297; Majjhima, I, p. 58,59; III, p. 93; Anguttara, III, p. 324.
The contemplation of these precious objects is not mentioned in the traditional list of the kṛtsnas.
Cf. the first eight counter-signs (paṭibhāganimitta) defined by the Visuddhimagga in the chapters on the kasiṇas (above, p. 1288F)
This is explained by the fact that the third vimokṣa and consequently the eight abhibhus and the first eight kṛtsnas are practiced in the fourth dhyāna where there is no longer any happiness or suffering, neither joy nor sadness: see above, p. 1031–1032F.
The expression kāyena sākṣātkṛtvā is absent in the Pāli canonical sources and is used by the Sanskrit sources only in regard to the fourth and eighth vimokṣa. This is due to their excellence (prādhānya) and because they are in the final stages of rūpadhātu and ārūyadhātu respectively: cf. Kośa, VIII, p. 210–211; Kośavyākhyā, p. 690.
In the course of kṛtsnas 1 to 4.
In the course of kṛtsnas 5 to 8.
The nature of the four great elements is, respectively, solidity (khakkhatatva), moistness or fluidity (dravatya), warmth (uṣṇatva) and movement (īraṇatva).
This is done in the first kṛtsna.
This is done in the fifth abhibhu and the fifth kṛtsna.
In the course of the third vimokṣa.
In the course of the second kṛtsna.
In the course of the fifth abhibhu and the fifth kṛtsna.
See above, p. 1274F seq.
The yogin who has entered into cessation is dṛṣṭadharmanirvāṇaprāpta: in the present lifetime (dṛṣṭe janmani) is in the nirvāṇa with residue of conditioning (sopadhiśeṣanirvāṇastha).
The absorption of non-identification is practiced by worldly people (pṛthagjana) who identify non-identification with true liberation. The saints (ārya) do not practice it; they reserve their efforts for the absorption of cessation which they consider to be the peaceful absorption: cf. Kośa, II, p. 201–214.