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ĀpokasiṇakathāThe Water Kasiṇa
Idāni pathavīkasiṇānantare āpokasiṇeNow, the water kasiṇa comes next after the earth kasiṇa (III.105).
vitthārakathā hoti.Here is the detailed explanation.
Yatheva hi pathavīkasiṇaṃ, evaṃ āpokasiṇampi bhāvetukāmenaOne who wants to develop the water kasiṇa should, as in the case of the earth kasiṇa,
sukhanisinnena āpasmiṃ nimittaṃ gaṇhitabbaṃ, kate vā akate vātiseat himself comfortably and apprehend the sign in water that “is either made up or not made up,” etc.;
sabbaṃ vitthāretabbaṃ.and so all the rest should be repeated in detail (IV.22).
Yathā ca idha, evaṃ sabbattha.And as in this case, so with all those that follow in this chapter.
Ito parañhi ettakampi avatvā visesamattameva vakkhāma.We shall in fact not repeat even this much and shall only point out what is different.
Idhāpi pubbekatādhikārassa puññavatoHere too, when someone has had practice in previous lives,
akate āpasmiṃ pokkharaṇiyā vā taḷāke vā loṇiyaṃ vā samudde vā nimittaṃ uppajjatithe sign arises for him in water that is not made up, such as a pool, a lake, a lagoon, or the ocean
cūḷasivattherassa viya.as in the case of the Elder Cūḷa-Sīva.
Tassa kirāyasmato lābhasakkāraṃ pahāya vivittavāsaṃ vasissāmītiThe venerable one, it seems, thought to abandon gain and honour and live a secluded life.
mahātitthe nāvamārūhitvā jambudīpaṃ gacchatoHe boarded a ship at Mahātittha (Mannar) and sailed to Jambudīpa (India).
antarā mahāsamuddaṃ olokayato tappaṭibhāgaṃ kasiṇanimittaṃ udapādi.As he gazed at the ocean meanwhile, the kasiṇa sign, the counterpart of that ocean, arose in him.
Akatādhikārena cattāro kasiṇadose pariharantenaSomeone with no such previous practice should guard against the four faults of a kasiṇa (IV.24)
nīlapītalohitodātavaṇṇānamaññataravaṇṇaṃ āpaṃ agahetvāand not apprehend the water as one of the colours, blue, yellow, red or white.
yaṃ pana bhūmiṃ asampattameva ākāse suddhavatthena gahitaṃ udakaṃ, aññaṃ vā tathārūpaṃ vippasannaṃ anāvilaṃ, tena pattaṃ vā kuṇḍikaṃ vā samatittikaṃ pūretvāHe 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.1. Kuṇḍika—“a four-footed water pot”: not in PED.
vihārapaccante vuttappakāre paṭicchanne okāse ṭhapetvā sukhanisinnenaHe should put it in a screened place on the outskirts of the monastery as already described and seat himself comfortably.
na vaṇṇo paccavekkhitabbo.He should neither review its colour
Na lakkhaṇaṃ manasi kātabbaṃ.nor bring its characteristic to mind.
Nissayasavaṇṇameva katvāApprehending the colour as belonging to its physical support,
ussadavasena paṇṇattidhamme cittaṃ ṭhapetvāhe should set his mind on the name concept as the most outstanding mental datum,
ambu, udakaṃ, vāri, salilantiādīsu āponāmesuand using any among the various names for water (āpo) such as “rain” (ambu), “liquid” (udaka), “dew” (vāri), “fluid” (salila),2. English cannot really furnish five words for water.
pākaṭanāmavaseneva ‘‘āpo āpo’’ti bhāvetabbaṃ.he should develop the kasiṇa by using preferably the obvious “water, water.”
Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati.As he develops it in this way, the two signs eventually arise in him in the way already described.
Idha pana uggahanimittaṃ calamānaṃ viya upaṭṭhāti,Here, however, the learning sign has the appearance of moving.
sace pheṇapupphuḷakamissaṃ udakaṃ hoti,If the water has bubbles of froth mixed with it,
tādisameva upaṭṭhāti,the learning sign has the same appearance,
kasiṇadoso paññāyati.and it is evident as a fault in the kasiṇa.
Paṭibhāganimittaṃ pana nipparipphandaṃ ākāse ṭhapitamaṇitālavaṇṭaṃ viya maṇimayādāsamaṇḍalamiva ca hutvā upaṭṭhāti.But the counterpart sign appears inactive, like a crystal fan set in space, like the disk of a looking-glass made of crystal.
So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti.With the appearance of that sign he reaches access jhāna and the jhāna tetrad and pentad in the way already described.
TejokasiṇakathāThe Fire Kasiṇa
Tejokasiṇaṃ bhāvetukāmenāpi tejasmiṃ nimittaṃ gaṇhitabbaṃ.Anyone who wants to develop the fire kasiṇa should apprehend the sign in fire.
Tattha katādhikārassa puññavatoHerein, when someone with merit, having had previous practice,
akate nimittaṃ gaṇhantassa dīpasikhāya vā uddhane vā pattapacanaṭṭhāne vā davadāhe vā yattha katthaci aggijālaṃ olokentassa nimittaṃ uppajjatiis apprehending the sign, it arises in him in any sort of fire, not made up, as he looks at the fiery combustion in a lamp’s flame or in a furnace or in a place for baking bowls or in a forest conflagration,
cittaguttattherassa viya.as in the Elder Cittagutta’s case.
Tassa hāyasmato dhammassavanadivase uposathāgāraṃ paviṭṭhassa dīpasikhaṃ olokentasseva nimittaṃ uppajji.The sign arose in that elder as he was looking at a lamp’s flame while he was in the Uposatha house on the day of preaching the Dhamma.
Itarena pana kātabbaṃ.Anyone else should make one up.
Tatridaṃ karaṇavidhānaṃ,Here are the directions for making it.
siniddhāni sāradārūni phāletvā sukkhāpetvā ghaṭikaṃ ghaṭikaṃ katvāHe should split up some damp heartwood, dry it, and break it up into short lengths.
patirūpaṃ rukkhamūlaṃ vā maṇḍapaṃ vā gantvā pattapacanākārena rāsiṃ katvā ālimpetvāHe should go to a suitable tree root or to a shed and there make a pile in the way done for baking bowls, and have it lit.
kaṭasārake vā camme vā paṭe vā vidatthicaturaṅgulappamāṇaṃ chiddaṃ kātabbaṃ.He should make a hole a span and four fingers wide in a rush mat or a piece of leather or a cloth,
Taṃ purato ṭhapetvā vuttanayeneva nisīditvāand after hanging it in front of the fire, he should sit down in the way already described.
heṭṭhā tiṇakaṭṭhaṃ vā upari dhūmasikhaṃ vā amanasikaritvāInstead of giving attention to the grass and sticks below or the smoke above,
vemajjhe ghanajālāya nimittaṃ gaṇhitabbaṃ,he should apprehend the sign in the dense combustion in the middle.
nīlanti vā pītanti vātiādivasena vaṇṇo na paccavekkhitabbo,He should not review the colour as blue or yellow, etc.,
uṇhattavasena lakkhaṇaṃ na manasi kātabbaṃ.or give attention to its characteristic as heat, etc.,
Nissayasavaṇṇameva katvābut taking the colour as belonging to its physical support,
ussadavasena paṇṇattidhamme cittaṃ ṭhapetvāand setting his mind on the name concept as the most outstanding mental datum,
pāvako, kaṇhavattanī, jātavedo, hutāsanotiādīsu aggināmesuand using any among the names for fire (tejo) such as “the Bright One” (pāvaka), “the Leaver of the Black Trail” (kaṇhavattani), “the Knower of Creatures” (jātaveda), “the Altar of Sacrifice” (hutāsana), etc.,
pākaṭanāmavaseneva ‘‘tejo tejo’’ti bhāvetabbaṃ.he should develop the kasiṇa by using preferably the obvious “fire, fire.”
Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati.As he develops it in this way the two signs eventually arise in him as already described.
Tattha uggahanimittaṃ jālaṃ chijjitvā chijjitvā patanasadisaṃ hutvā upaṭṭhāti.Herein, the learning sign appears like the fire to keep sinking down as the flame keeps detaching itself.
Akate gaṇhantassa pana kasiṇadoso paññāyati,But when someone apprehends it in a kasiṇa that is not made up, any fault in the kasiṇa is evident in the learning sign,
alātakhaṇḍaṃ vā aṅgārapiṇḍo vā chārikā vā dhūmo vā upaṭṭhāti.and any firebrand, or pile of embers or ashes, or smoke appears in it.
Paṭibhāganimittaṃ niccalaṃ ākāse ṭhapitarattakambalakkhaṇḍaṃ viya suvaṇṇatālavaṇṭaṃ viya kañcanatthambho viya ca upaṭṭhāti.The counterpart sign appears motionless like a piece of red cloth set in space, like a gold fan, like a gold column.
So tassa saha upaṭṭhāneneva upacārajjhānaṃ, vuttanayeneva catukkapañcakajjhānāni ca pāpuṇātīti.With its appearance he reaches access jhāna and the jhāna tetrad and pentad in the way already described.
VāyokasiṇakathāThe Air Kasiṇa
Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ.Anyone who wants to develop the air kasiṇa should apprehend the sign in air.
Tañca kho diṭṭhavasena vā phuṭṭhavasena vā.And that is done either by sight or by touch.
Vuttañhetaṃ aṭṭhakathāsuFor this is said in the Commentaries:
‘‘vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti,“One who is learning the air kasiṇa apprehends the sign in air.
ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti,He notices the tops of growing sugarcane moving to and fro;
veḷaggaṃ vā…pe… rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti,or he notices the tops of bamboos, or the tops of trees, or the ends of the hair, moving to and fro;
kāyasmiṃ vā phuṭṭhaṃ upalakkhetī’’ti.or he notices the touch of it on the body.”
Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vāSo when he sees sugarcanes with dense foliage standing with tops level or bamboos or trees,
caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vāor else hair four fingers long on a man’s head,
vātena pahariyamānaṃ disvābeing struck by the wind,
‘‘ayaṃ vāto etasmiṃ ṭhāne paharatī’’ti satiṃ ṭhapetvā,he should establish mindfulness in this way: “This wind is striking on this place.”
yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvāOr he can establish mindfulness where the wind strikes a part of his body after entering by a window opening or by a crack in a wall,
vātamālutaanilādīsu vāyunāmesuand using any among the names for wind (vāta) beginning with “wind” (vāta), “breeze” (māluta), “blowing” (anila),
pākaṭanāmavaseneva ‘‘vāto vāto’’ti bhāvetabbaṃ.he should develop the kasiṇa by using preferably the obvious “air, air.”
Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti.Here the learning sign appears to move like the swirl of hot steam on rice gruel just withdrawn from an oven.
Paṭibhāganimittaṃ sannisinnaṃ hoti niccalaṃ.The counterpart sign is quiet and motionless.
Sesaṃ vuttanayeneva veditabbanti.The rest should be understood in the way already described.
NīlakasiṇakathāThe Blue Kasiṇa
Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhātiNext it is said in the Commentaries: “One who is learning the blue kasiṇa apprehends the sign in blue,
pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanatowhether in a flower or in a cloth or in a colour element.”3. Vaṇṇa-dhātu—“colour element” should perhaps have been rendered simply by “paint.” The one Pali word “nīla” has to serve for the English blue, green, and sometimes black.
katādhikārassa puññavato tāvaFirstly, when someone has merit, having had previous practice,
tathārūpaṃ mālāgacchaṃ vā pūjāṭhānesu pupphasantharaṃ vā nīlavatthamaṇīnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati.the sign arises in him when he sees a bush with blue flowers, or such flowers spread out on a place of offering, or any blue cloth or gem.
Itarena nīluppalagirikaṇṇikādīni pupphāni gahetvāBut anyone else should take flowers such as blue lotuses, girikaṇṇikā (morning glory) flowers, etc.,
yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ caṅgoṭakaṃ vā karaṇḍapaṭalaṃ vā pattehiyeva samatittikaṃ pūretvā santharitabbaṃ.and spread them out to fill a tray or a flat basket completely so that no stamen or stalk shows or with only their petals.
Nīlavaṇṇena vā vatthena bhaṇḍikaṃ bandhitvā pūretabbaṃ.Or he can fill it with blue cloth bunched up together;
Mukhavaṭṭiyaṃ vā assa bheritalamiva bandhitabbaṃ.or he can fasten the cloth over the rim of the tray or basket like the covering of a drum.
Kaṃsanīlapalāsanīlaañjananīlānaṃ vā aññatarena dhātunā pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvāOr he can make a kasiṇa disk, either portable as described under the earth kasiṇa or on a wall, with one of the colour elements such as bronze-green, leaf-green, añjana-ointment black,
visabhāgavaṇṇena paricchinditabbaṃ.surrounding it with a different colour.
Tato pathavīkasiṇe vuttanayena ‘‘nīlaṃ nīla’’nti manasikāro pavattetabbo.After that, he should bring it to mind as “blue, blue” in the way already described under the earth kasiṇa.
Idhāpi uggahanimitte kasiṇadoso paññāyati,And here too any fault in the kasiṇa is evident in the learning sign;
kesaradaṇḍakapattantarikādīni upaṭṭhahanti.the stamens and stalks and the gaps between the petals, etc., are apparent.
Paṭibhāganimittaṃ kasiṇamaṇḍalato muñcitvā ākāse maṇitālavaṇṭasadisaṃ upaṭṭhāti.The counterpart sign appears like a crystal fan in space, free from the kasiṇa disk.
Sesaṃ vuttanayeneva veditabbanti.The rest should be understood as already described.
PītakasiṇakathāThe Yellow Kasiṇa
Pītakasiṇepi eseva nayo.Likewise with the yellow kasiṇa;
Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhātifor this is said: “One who is learning the yellow kasiṇa apprehends the sign in yellow,
pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti.either in a flower or in a cloth or in a colour element.”
Tasmā idhāpi katādhikārassa puññavatoTherefore here too, when someone has merit, having had previous practice,
tathārūpaṃ mālāgacchaṃ vā pupphasantharaṃ vā pītavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjatithe sign arises in him when he sees a flowering bush or flowers spread out, or yellow cloth or colour element,
cittaguttattherassa viya.as in the case of the Elder Cittagutta.
Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passatoThat venerable one, it seems, saw an offering being made on the flower altar, with pattaṅga flowers at Cittalapabbata,4. Pattaṅga: not in PED. Āsana—“altar”: not in this sense in PED.
saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi.and as soon as he saw it the sign arose in him the size of the flower altar.
Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvāAnyone else should make a kasiṇa, in the way described for the blue kasiṇa, with kaṇikāra flowers, etc., or with yellow cloth or with a colour element.
‘‘pītakaṃ pītaka’’nti manasikāro pavattetabbo.He should bring it to mind as “yellow, yellow.”
Sesaṃ tādisamevāti.The rest is as before.
LohitakasiṇakathāThe Red Kasiṇa
Lohitakasiṇepi eseva nayo.Likewise with the red kasiṇa;
Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhātifor this is said: “One who is learning the red kasiṇa apprehends the sign in red,
pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti.either in a flower or in a cloth or in a colour element.”
Tasmā idhāpi katādhikārassa puññavatoTherefore here too, when someone has merit, having had previous practice,
tathārūpaṃ bandhujīvakādimālāgacchaṃ vā pupphasantharaṃ vā lohitakavatthamaṇidhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati.the sign arises in him when he sees a bandhujīvaka (hibiscus) bush, etc., in flower, or such flowers spread out, or a red cloth or gem or colour element.
Itarena jayasumanabandhujīvakarattakoraṇḍakādipupphehi vā rattavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvāBut anyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with jayasumana flowers or bandhujīvaka or red koraṇḍaka flowers, etc., or with red cloth or with a colour element.
‘‘lohitakaṃ lohitaka’’nti manasikāro pavattetabbo.He should bring it to mind as “red, red.”
Sesaṃ tādisamevāti.The rest is as before.
OdātakasiṇakathāThe White Kasiṇa
Odātakasiṇepi odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhātiOf the white kasiṇa it is said: “One who is learning the white kasiṇa apprehends the sign in white,
pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanatoeither in a flower or in a cloth or in a colour element.”
katādhikārassa tāva puññavatoSo firstly, when someone has merit, having had previous practice,
tathārūpaṃ mālāgacchaṃ vā vassikasumanādipupphasantharaṃ vā kumudapadumarāsiṃ vā odātavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati,the sign arises in him when he sees a flowering bush of such a kind or vassikasumana (jasmine) flowers, etc., spread out, or a heap of white lotuses or lilies, white cloth or colour element;
tipumaṇḍalarajatamaṇḍalacandamaṇḍalesupi uppajjatiyeva.and it also arises in a tin disk, a silver disk, and the moon’s disk.
Itarena vuttappakārehi odātapupphehi vā odātavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvāAnyone else should make a kasiṇa, in the way already described for the blue kasiṇa, with the white flowers already mentioned, or with cloth or colour element.
‘‘odātaṃ odāta’’nti manasikāro pavattetabbo.He should bring it to mind as “white, white.”
Sesaṃ tādisamevāti.The rest is as before.
ĀlokakasiṇakathāThe Light Kasiṇa
Ālokakasiṇe pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhātiOf the light kasiṇa it is said: “One who is learning the light kasiṇa apprehends the sign in light
bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanatoin a hole in a wall, or in a keyhole, or in a window opening.”
katādhikārassa tāva puññavatoSo firstly, when someone has merit, having had previous practice,
yaṃ bhittichiddādīnaṃ aññatarena sūriyāloko vā candāloko vā pavisitvā bhittiyaṃ vā bhūmiyaṃ vā maṇḍalaṃ samuṭṭhāpeti,the sign arises in him when he sees the circle thrown on a wall or a floor by sunlight or moonlight entering through a hole in a wall, etc.,
ghanapaṇṇarukkhasākhantarena vā ghanasākhāmaṇḍapantarena vā nikkhamitvā bhūmiyameva maṇḍalaṃ samuṭṭhāpeti, taṃ disvāva nimittaṃ uppajjati.or when he sees a circle thrown on the ground by sunlight or moonlight coming through a gap in the branches of a dense-leaved tree or through a gap in a hut made of closely packed branches.
Itarenāpi tadeva vuttappakāramobhāsamaṇḍalaṃAnyone else should use that same kind of circle of luminosity just described,
‘‘obhāso obhāso’’ti vā ‘‘āloko āloko’’ti vā bhāvetabbaṃ.developing it as “luminosity, luminosity” or “light, light.”
Tathā asakkontena ghaṭe dīpaṃ jāletvāIf he cannot do so, he can light a lamp inside a pot,
ghaṭamukhaṃ pidahitvā ghaṭe chiddaṃ katvā bhittimukhaṃ ṭhapetabbaṃ.close the pot’s mouth, make a hole in it and place it with the hole facing a wall.
Tena chiddena dīpāloko nikkhamitvā bhittiyaṃ maṇḍalaṃ karoti,The lamplight coming out of the hole throws a circle on the wall.
taṃ āloko ālokoti bhāvetabbaṃ.He should develop that as “light, light.”
Idamitarehi ciraṭṭhitikaṃ hoti.This lasts longer than the other kinds.
Idha uggahanimittaṃ bhittiyaṃ vā bhūmiyaṃ vā uṭṭhitamaṇḍalasadisameva hoti.Here the learning sign is like the circle thrown on the wall or the ground.
Paṭibhāganimittaṃ ghanavippasannaālokapuñjasadisaṃ.The counterpart sign is like a compact bright cluster of lights.
Sesaṃ tādisamevāti.The rest is as before.
ParicchinnākāsakasiṇakathāThe Limited-Space Kasiṇa
Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhātiOf the limited-space kasiṇa it is said: “One who is learning the space kasiṇa apprehends the sign
bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanatoin a hole in a wall, or in a keyhole, or in a window opening.”
katādhikārassa tāva puññavatoSo firstly, when someone has merit, having had previous practice,
bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati.the sign arises in him when he sees any such gap as a hole in a wall.
Itarena succhannamaṇḍape vā cammakaṭasārakādīnaṃ vā aññatarasmiṃ vidatthicaturaṅgulappamāṇaṃ chiddaṃ katvāAnyone else should make a hole a span and four fingers broad in a well-thatched hut, or in a piece of leather, or in a rush mat, and so on.
tadeva vā bhittichiddādibhedaṃ chiddaṃ ‘‘ākāso ākāso’’ti bhāvetabbaṃ.He should develop one of these, or a hole such as a hole in a wall, as “space, space.”
Idha uggahanimittaṃ saddhiṃ bhittipariyantādīhi chiddasadisameva hoti,Here the learning sign resembles the hole together with the wall, etc., that surrounds it.
vaḍḍhiyamānampi na vaḍḍhati.Attempts to extend it fail.
Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti,The counterpart sign appears only as a circle of space.
vaḍḍhiyamānañca vaḍḍhati.Attempts to extend it succeed.
Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti.The rest should be understood as described under the earth kasiṇa.5. In the Suttas the first eight kasiṇas are the same as those given here, and they are the only ones mentioned in the Dhammasaṅgaṇī (§160-203) and Paṭisambhidā (Paṭis I 6). The Suttas give space and consciousness as ninth and tenth respectively (M II 14-15; D III 268; Netti 89, etc.). But these last two appear to coincide with the first two immaterial states, that is, boundless space and boundless consciousness. The light kasiṇa given here as ninth does not appear in the Suttas. It is perhaps a development from the “perception of light” (āloka-saññā) (A II 45). The limited-space kasiṇa given here as tenth has perhaps been made “limited’ in order to differentiate it from the first immaterial state. The commentary on the consciousness kasiṇa (M-a III 261) says nothing on this aspect. As to space, Vism-mhṭ (p. 373) says: “The attainment of the immaterial states is not produced by means of the space kasiṇa, and with the words ‘ending with the white kasiṇa’ (XXI.2) the light kasiṇa is included in the white kasiṇa.” For description of space (ākāsa) see Dhs-a 325, Netti 29. Also Vism-mhṭ (p. 393) defines space thus: “Wherever there is no obstruction, that is called space.” Again the Majjhima Nikāya Þīkā (commenting on MN 106) remarks: “Sense desires are not called empty (ritta) in the sense that space, which is entirely devoid of individual essence, is called empty.”
Iti kasiṇāni dasabalo, Dasa yāni avoca sabbadhammadaso; Rūpāvacaramhi catukkapañcakajjhānahetūni.He with Ten Powers, who all things did see, Tells ten kasiṇas, each of which can be The cause of fourfold and of fivefold jhāna, The fine-material sphere’s own master key.
Evaṃ tāni ca tesañca, Bhāvanānayamimaṃ viditvāna; Tesveva ayaṃ bhiyyo, Pakiṇṇakakathāpi viññeyyā.Now, knowing their descriptions and the way To tackle each and how they are developed, There are some further points that will repay Study, each with its special part to play.
PakiṇṇakakathāGeneral
Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo,Of these, the earth kasiṇa is the basis for such powers as the state described as “Having been one, he becomes many” (D I 78), etc.,
ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā,and stepping or standing or sitting on space or on water by creating earth,
parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.and the acquisition of the bases of mastery (M II 13) by the limited and measureless method.
Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ,The water kasiṇa is the basis for such powers as diving in and out of the earth (D I 78),
udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ,causing rain, storms, creating rivers and seas,
pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.making the earth and rocks and palaces quake (M I 253).
Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ,The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks,
tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā,countering fire with fire, ability to burn only what one wants to burn (S IV 290),
dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ,causing light for the purpose of seeing visible objects with the divine eye,
parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.burning up the body by means of the fire element at the time of attaining Nibbāna (M-a IV 196).
Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti.The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms.
Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ,The blue kasiṇa is the basis for such powers as creating black forms, causing darkness,
suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho,acquisition of the bases of mastery by the method of fairness and ugliness,
subhavimokkhādhigamoti evamādīni ijjhanti.and attainment of the liberation by the beautiful (see M II 12)
Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā,The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S I 116),
vuttanayeneva abhibhāyatanapaṭilābho,acquisition of the bases of mastery in the way stated,
subhavimokkhādhigamo cāti evamādīni ijjhanti.and attainment of the liberation by the beautiful.
Lohitakasiṇavasena lohitakarūpanimmānaṃ,The red kasiṇa is the basis for such powers as creating red forms,
vuttanayeneva abhibhāyatanapaṭilābho,acquisition of the bases of mastery in the way stated,
subhavimokkhādhigamoti evamādīni ijjhanti.and attainment of the liberation by the beautiful.
Odātakasiṇavasena odātarūpanimmānaṃ,The white kasiṇa is the basis for such powers as creating white forms,
thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ,banishing stiffness and torpor, dispelling darkness,
dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.causing light for the purpose of seeing visible objects with the divine eye.
Ālokakasiṇavasena sappabhārūpanimmānaṃ,The light kasiṇa is the basis for such powers as creating luminous forms,
thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ,banishing stiffness and torpor, dispelling darkness,
dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.causing light for the purpose of seeing visible objects with the divine eye.
Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ,The space kasiṇa is the basis for such powers as revealing the hidden,
antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ,maintaining postures inside the earth and rocks by creating space inside them,
tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.travelling unobstructed through walls, and so on.
Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti.The classification “above, below, around, exclusive, measureless” applies to all kasiṇas;
Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.for this is said: “He perceives the earth kasiṇa above, below, around, exclusive, measureless” (M II 14), and so on.
Tattha uddhanti uparigaganatalābhimukhaṃ.Herein, above is upwards towards the sky’s level.
Adhoti heṭṭhābhūmitalābhimukhaṃ.Below is downwards towards the earth’s level.
Tiriyanti khettamaṇḍalamiva samantā paricchinditaṃ.Around is marked off all around like the perimeter of a field.
Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato.For one extends a kasiṇa upwards only, another downwards, another all round;
Tena tena vā kāraṇena evaṃ pasāreti.or for some reason another projects it thus
Ālokamiva dibbacakkhunā rūpadassanakāmo.as one who wants to see visible objects with the divine eye projects light.
Tena vuttaṃ uddhamadhotiriyanti.Hence “above, below, around” is said.
Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ.The word exclusive, however, shows that anyone such state has nothing to do with any other.
Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ,Just as there is water and nothing else in all directions for one who is actually in water,
evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti,so too, the earth kasiṇa is the earth kasiṇa only;
natthi tassa añño kasiṇasambhedoti.it has nothing in common with any other kasiṇa.
Eseva nayo sabbattha.Similarly in each instance.
Appamāṇanti idaṃ tassa pharaṇaappamāṇavasena vuttaṃ.Measureless means measureless intentness.
Tañhi cetasā pharanto sakalameva pharati.He is intent upon the entirety with his mind,
Na ayamassa ādi idaṃ majjhanti pamāṇaṃ gaṇhātīti.taking no measurements in this way: “This is its beginning, this is its middle.”
Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatāNo kasiṇa can be developed by any living being described as follows: “Beings hindered by kamma, by defilement or by kamma-result,
asaddhā acchandikā duppaññāwho lack faith, zeal and understanding,
abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati.will be incapable of entering into the certainty of rightness in profitable states” (Vibh 341).
Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino.Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect on rebirth.6. The five kinds of bad kamma with immediate effect on rebirth are, in that order of priority: matricide, parricide, arahanticide, intentional shedding of a Buddha’s blood, and causing a schism in the Community, all of which cause rebirth in hell and remaining there for the remainder of the aeon (kappa), whatever other kinds of kamma may have been performed (M-a IV 109f.).
Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca.By defilement: who have fixed wrong view or are hermaphrodites or eunuchs.7. The no-cause view, moral-inefficacy-of-action view, the nihilistic view that there is no such thing as giving, and so on (see DN 2).
Vipākāvaraṇena samannāgatāti ahetukadvihetukapaṭisandhikā.By kamma-result: who have had a rebirth-linking with no profitable root-cause or with only two profitable root-causes.
Asaddhāti buddhādīsu saddhāvirahitā.Lack faith: are destitute of faith in the Buddha, Dhamma and Sangha.
Acchandikāti apaccanīkapaṭipadāyaṃ chandavirahitā.Zeal: are destitute of zeal for the unopposed way.
Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā.Understanding: are destitute of mundane and supramundane right view.
Abhabbāniyāmaṃ okkamituṃ kusalesu dhammesu sammattantiWill be incapable of entering into the certainty of rightness in profitable states
kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho.means that they are incapable of entering into the noble path called “certainty” and “rightness in profitable states.”
Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati.And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all.
Tasmā vigatavipākāvaraṇenapi kulaputtenaSo the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma-result,
kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvāwho shuns hindrance by kamma and by defilement,
saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti.and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on.
Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Sesakasiṇaniddeso nāma Pañcamo paricchedo.The fifth chapter called “The Description of the Remaining Kasiṇas” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.