Akatādhikārena cattāro kasiṇadose pariharantena nīlapītalohitodātavaṇṇānamaññataravaṇṇaṃ āpaṃ agahetvā yaṃ pana bhūmiṃ asampattameva ākāse suddhavatthena gahitaṃ udakaṃ, aññaṃ vā tathārūpaṃ vippasannaṃ anāvilaṃ, tena pattaṃ vā kuṇḍikaṃ vā samatittikaṃ pūretvā vihārapaccante vuttappakāre paṭicchanne okāse ṭhapetvā sukhanisinnena na vaṇṇo paccavekkhitabbo. Na lakkhaṇaṃ manasi kātabbaṃ.
Ñ(V,3): Someone with no such previous practice should guard against the four faults of a kasiṇa (Ch. IV, §24) and not apprehend the water as one of the colours, blue, yellow, red or white. He should fill a bowl or a four-footed water pot to the brim with water uncontaminated by soil, taken in the open through a clean cloth [strainer], or with any other clear unturbid water. He should put it in a screened place on the outskirts of the monastery as already described and seat himself comfortably. He should neither review its colour nor bring its characteristic to mind.
Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā ambu, udakaṃ, vāri, salilantiādīsu āponāmesu pākaṭanāmavaseneva ‘‘āpo āpo’’ti bhāvetabbaṃ.
Ñ: Apprehending the colour as belonging to its physical support, he should set his mind on the [name] concept as the most outstanding mental datum, and using any among the [various] names for water (āpo) such as 'rain' (ambu), 'liquid' (udaka), 'dew' (vāri), 'fluid' (salila), he should develop [the kasiṇa] by using [preferably] the obvious 'water, water'.