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5. Описание остальных касин Палийский оригинал
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Касина воды Таблица Палийский оригинал |
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| 91.Idāni pathavīkasiṇānantare āpokasiṇe vitthārakathā hoti. | 1.Now, the water kasiṇa comes next after the earth kasiṇa (III.105). | |
| Yatheva hi pathavīkasiṇaṃ, evaṃ āpokasiṇampi bhāvetukāmena sukhanisinnena āpasmiṃ nimittaṃ gaṇhitabbaṃ, kate vā akate vāti sabbaṃ vitthāretabbaṃ. | Here is the detailed explanation. One who wants to develop the water kasiṇa should, as in the case of the earth kasiṇa, seat himself comfortably and apprehend the sign in water that “is either made up or not made up,” etc.; 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 puññavato akate āpasmiṃ pokkharaṇiyā vā taḷāke vā loṇiyaṃ vā samudde vā nimittaṃ uppajjati cūḷasivattherassa viya. | 2.Here too, when someone has had practice in previous [lives], the sign arises for him in water that is not made up, such as a pool, a lake, a lagoon, or the ocean as in the case of the Elder Cūḷa-Sīva. | |
| Tassa kirāyasmato lābhasakkāraṃ pahāya vivittavāsaṃ vasissāmīti mahātitthe nāvamārūhitvā jambudīpaṃ gacchato antarā mahāsamuddaṃ olokayato tappaṭibhāgaṃ kasiṇanimittaṃ udapādi. | The venerable one, it seems, thought to abandon gain and honour and live a secluded life. He boarded a ship at Mahātittha (Mannar) and sailed to Jambudīpa (India). As he gazed at the ocean meanwhile, the kasiṇa sign, the counterpart of that ocean, arose in him. | |
| 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. | 3. Someone with no such previous practice should guard against the four faults of a kasiṇa (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 pot1 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 |
Comm. NT: 1. Kuṇḍika—“a four-footed water pot”: not in PED. Все комментарии (1) |
| Na lakkhaṇaṃ manasi kātabbaṃ. | nor bring its characteristic to mind. | |
| Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā ambu, udakaṃ, vāri, salilantiādīsu āponāmesu pākaṭanāmavaseneva "āpo āpo"ti bhāvetabbaṃ. | 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),2 he should develop [the kasiṇa] by using [preferably] the obvious “water, water.” |
Comm. NT: 2. English cannot really furnish five words for water. Все комментарии (1) |
| Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. | 4.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, sace pheṇapupphuḷakamissaṃ udakaṃ hoti, tādisameva upaṭṭhāti, kasiṇadoso paññāyati. | Here, however, the learning sign has the appearance of moving. If the water has bubbles of froth mixed with it, the learning sign has the same appearance, 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. | |
| Āpokasiṇaṃ. | ||
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Касина огня Таблица Палийский оригинал |
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| 92.Tejokasiṇaṃ bhāvetukāmenāpi tejasmiṃ nimittaṃ gaṇhitabbaṃ. | 5.Anyone who wants to develop the fire kasiṇa should apprehend the sign in fire. | |
| Tattha katādhikārassa puññavato akate nimittaṃ gaṇhantassa dīpasikhāya vā uddhane vā pattapacanaṭṭhāne vā davadāhe vā yattha katthaci aggijālaṃ olokentassa nimittaṃ uppajjati cittaguttattherassa viya. | Herein, when someone with merit, having had previous practice, is 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, 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. | 6.Anyone else should make one up. | |
| Tatridaṃ karaṇavidhānaṃ, siniddhāni sāradārūni phāletvā sukkhāpetvā ghaṭikaṃ ghaṭikaṃ katvā patirūpaṃ rukkhamūlaṃ vā maṇḍapaṃ vā gantvā pattapacanākārena rāsiṃ katvā ālimpetvā kaṭasārake vā camme vā paṭe vā vidatthicaturaṅgulappamāṇaṃ chiddaṃ kātabbaṃ. | Here are the directions for making it. He should split up some damp heartwood, dry it, and break it up into short lengths. He 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. 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 nisīditvā heṭṭhā tiṇakaṭṭhaṃ vā upari dhūmasikhaṃ vā amanasikaritvā vemajjhe ghanajālāya nimittaṃ gaṇhitabbaṃ, nīlanti vā pītanti vātiādivasena vaṇṇo na paccavekkhitabbo, uṇhattavasena lakkhaṇaṃ na manasi kātabbaṃ. | and after hanging it in front of the fire, he should sit down in the way already described. Instead of giving attention to the grass and sticks below or the smoke above, he should apprehend the sign in the dense combustion in the middle. 7.He should not review the colour as blue or yellow, etc., or give attention to its characteristic as heat, etc., | |
| Nissayasavaṇṇameva katvā ussadavasena paṇṇattidhamme cittaṃ ṭhapetvā pāvako, kaṇhavattanī, jātavedo, hutāsanotiādīsu aggināmesu pākaṭanāmavaseneva "tejo tejo"ti bhāvetabbaṃ. | but taking the colour as belonging to its physical support, and setting his mind on the [name] concept as the most outstanding mental datum, and 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., he should develop [the kasiṇa] by using [preferably] the obvious “fire, fire.” | |
| Tassevaṃ bhāvayato anukkamena vuttanayeneva nimittadvayaṃ uppajjati. | 8.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, alātakhaṇḍaṃ vā aṅgārapiṇḍo vā chārikā vā dhūmo vā upaṭṭhāti. | But when someone apprehends it in a kasiṇa that is not made up, any fault in the kasiṇa is evident [in the learning sign], 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. | |
| Tejokasiṇaṃ. | ||
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Касина ветра Таблица Палийский оригинал |
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| 93.Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ. | 9.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 aṭṭhakathāsu "vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti, ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti, veḷaggaṃ vā - pe - rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti, kāyasmiṃ vā phuṭṭhaṃ upalakkhetī"ti. | For this is said in the Commentaries: “One who is learning the air kasiṇa apprehends the sign in air. He notices the tops of [growing] sugarcane moving to and fro; or he notices the tops of bamboos, or the tops of trees, or the ends of the hair, moving to and fro; or he notices the touch of it on the body.” | |
| Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vā caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vā vātena pahariyamānaṃ disvā "ayaṃ vāto etasmiṃ ṭhāne paharatī"ti satiṃ ṭhapetvā, yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvā vātamālutaanilādīsu vāyunāmesu pākaṭanāmavaseneva "vāto vāto"ti bhāvetabbaṃ. | 10.So when he sees sugarcanes with dense foliage standing with tops level or bamboos or trees, or else hair four fingers long on a man’s head, being struck by the wind, he should establish mindfulness in this way: “This wind is striking on this place.” Or 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, and using any among the names for wind (vāta) beginning with “wind” (vāta), “breeze” (māluta), “blowing” (anila), he should develop [the kasiṇa] by using [preferably] the obvious “air, air.” | |
| Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti. | 11.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. | |
| Vāyokasiṇaṃ. | ||
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Касина синего Таблица Палийский оригинал |
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| 94.Tadanantaraṃ pana nīlakasiṇaṃ uggaṇhanto nīlakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa puññavato tāva tathārūpaṃ mālāgacchaṃ vā pūjāṭhānesu pupphasantharaṃ vā nīlavatthamaṇīnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. | 12.Next it is said [in the Commentaries]: “One who is learning the blue kasiṇa apprehends the sign in blue, whether in a flower or in a cloth or in a colour element.”3 Firstly, when someone has merit, having had previous practice, 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. |
Comm. NT: 3. Vaṇṇa-dhātu—“colour element” should perhaps have been rendered simply by “paint.” The one Pali word “nīla” has to serve for the English b... Все комментарии (1) |
| Itarena nīluppalagirikaṇṇikādīni pupphāni gahetvā yathā kesaraṃ vā vaṇṭaṃ vā na paññāyati, evaṃ caṅgoṭakaṃ vā karaṇḍapaṭalaṃ vā pattehiyeva samatittikaṃ pūretvā santharitabbaṃ. | 13. But anyone else should take flowers such as blue lotuses, girikaṇṇikā (morning glory) flowers, etc., 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. Or he can fill it with blue cloth bunched up together; | |
| Nīlavaṇṇena vā vatthena bhaṇḍikaṃ bandhitvā pūretabbaṃ. | or he can fasten the cloth over the rim of the tray | |
| Mukhavaṭṭiyaṃ vā assa bheritalamiva bandhitabbaṃ. | or basket like the covering of a drum. | |
| Kaṃsanīlapalāsanīlaañjananīlānaṃ vā aññatarena dhātunā pathavīkasiṇe vuttanayena saṃhārimaṃ vā bhittiyaṃyeva vā kasiṇamaṇḍalaṃ katvā visabhāgavaṇṇena paricchinditabbaṃ. | Or 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, 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, kesaradaṇḍakapattantarikādīni upaṭṭhahanti. | 14. And here too any fault in the kasiṇa is evident in the learning sign; 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. | |
| Nīlakasiṇaṃ. | ||
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Касина жёлтого Таблица Палийский оригинал |
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| 95.Pītakasiṇepi eseva nayo. | 15.Likewise with the yellow kasiṇa; | |
| Vuttañhetaṃ pītakasiṇaṃ uggaṇhanto pītakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | for this is said: “One who is learning the yellow kasiṇa apprehends the sign in yellow, either in a flower or in a cloth or in a colour element.” | |
| Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ mālāgacchaṃ vā pupphasantharaṃ vā pītavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati cittaguttattherassa viya. | Therefore here too, when someone has merit, having had previous practice, the sign arises in him when he sees a flowering bush or flowers spread out, or yellow cloth or colour element, as in the case of the Elder Cittagutta. | |
| Tassa kirāyasmato cittalapabbate pattaṅgapupphehi kataṃ āsanapūjaṃ passato saha dassaneneva āsanappamāṇaṃ nimittaṃ udapādi. | That venerable one, it seems, saw an offering being made on the flower altar, with pattaṅga flowers4 at Cittalapabbata, and as soon as he saw it the sign arose in him the size of the flower altar. |
Comm. NT: 4. Pattaṅga: not in PED. Āsana—“altar”: not in this sense in PED. Все комментарии (1) |
| Itarena kaṇikārapupphādinā vā pītavatthena vā dhātunā vā nīlakasiṇe vuttanayeneva kasiṇaṃ katvā "pītakaṃ pītaka"nti manasikāro pavattetabbo. | 16.Anyone 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. He should bring it to mind as “yellow, yellow.” | |
| Sesaṃ tādisamevāti. | The rest is as before. | |
| Pītakasiṇaṃ. | ||
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Касина красного Таблица Палийский оригинал |
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| 96.Lohitakasiṇepi eseva nayo. | 17.Likewise with the red kasiṇa; | |
| Vuttañhetaṃ lohitakasiṇaṃ uggaṇhanto lohitakasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti. | for this is said: “One who is learning the red kasiṇa apprehends the sign in red, either in a flower or in a cloth or in a colour element.” | |
| Tasmā idhāpi katādhikārassa puññavato tathārūpaṃ bandhujīvakādimālāgacchaṃ vā pupphasantharaṃ vā lohitakavatthamaṇidhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati. | Therefore here too, when someone has merit, having had previous practice, 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 katvā "lohitakaṃ lohitaka"nti manasikāro pavattetabbo. | 18.But 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. | |
| Sesaṃ tādisamevāti. | He should bring it to mind as “red, red.” The rest is as before. | |
| Lohitakasiṇaṃ. | ||
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Касина белого Таблица Палийский оригинал |
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| 97.Odātakasiṇepi odātakasiṇaṃ uggaṇhanto odātasmiṃ nimittaṃ gaṇhāti pupphasmiṃ vā vatthasmiṃ vā vaṇṇadhātuyā vāti vacanato katādhikārassa tāva puññavato tathārūpaṃ mālāgacchaṃ vā vassikasumanādipupphasantharaṃ vā kumudapadumarāsiṃ vā odātavatthadhātūnaṃ vā aññataraṃ disvāva nimittaṃ uppajjati, tipumaṇḍalarajatamaṇḍalacandamaṇḍalesupi uppajjatiyeva. | 19. Of the white kasiṇa it is said: “One who is learning the white kasiṇa apprehends the sign in white, either in a flower or in a cloth or in a colour element.” So firstly, when someone has merit, having had previous practice, 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; 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 katvā "odātaṃ odāta"nti manasikāro pavattetabbo. | 20. Anyone 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. He should bring it to mind as “white, white.” | |
| Sesaṃ tādisamevāti. | The rest is as before. | |
| Odātakasiṇaṃ. | ||
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Касина света Таблица Палийский оригинал |
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| 98.Ālokakasiṇe pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato yaṃ bhittichiddādīnaṃ aññatarena sūriyāloko vā candāloko vā pavisitvā bhittiyaṃ vā bhūmiyaṃ vā maṇḍalaṃ samuṭṭhāpeti, ghanapaṇṇarukkhasākhantarena vā ghanasākhāmaṇḍapantarena vā nikkhamitvā bhūmiyameva maṇḍalaṃ samuṭṭhāpeti, taṃ disvāva nimittaṃ uppajjati. | 21. Of the light kasiṇa it is said: “One who is learning the light kasiṇa apprehends the sign in light in a hole in a wall, or in a keyhole, or in a window opening.” So firstly, when someone has merit, having had previous practice, 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., 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 vuttappakāramobhāsamaṇḍalaṃ "obhāso obhāso"ti vā "āloko āloko"ti vā bhāvetabbaṃ. | 22.Anyone else should use that same kind of circle of luminosity just described, developing it as “luminosity, luminosity” or “light, light.” | |
| Tathā asakkontena ghaṭe dīpaṃ jāletvā ghaṭamukhaṃ pidahitvā ghaṭe chiddaṃ katvā bhittimukhaṃ ṭhapetabbaṃ. | If he cannot do so, he can light a lamp inside a pot, 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, taṃ āloko ālokoti bhāvetabbaṃ. | The lamplight coming out of the hole throws a circle on the wall. 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. | 23.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. | |
| Ālokakasiṇaṃ. | ||
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Касина ограниченного пространства Таблица Палийский оригинал |
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| 99.Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati. | 24. Of the limited-space kasiṇa it is said: “One who is learning the space kasiṇa apprehends the sign in a hole in a wall, or in a keyhole, or in a window opening.” So firstly, when someone has merit, having had previous practice, 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 katvā tadeva vā bhittichiddādibhedaṃ chiddaṃ "ākāso ākāso"ti bhāvetabbaṃ. | 25.Anyone 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. 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, vaḍḍhiyamānampi na vaḍḍhati. | 26.Here the learning sign resembles the hole together with the wall, etc., that surrounds it. Attempts to extend it fail. | |
| Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti, vaḍḍhiyamānañca vaḍḍhati. | The counterpart sign appears only as a circle of space. Attempts to extend it succeed. | |
| Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti. | The rest should be understood as described under the earth kasiṇa.5 |
Comm. NT: 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 (§160–2... Все комментарии (1) |
| Paricchinnākāsakasiṇaṃ. | ||
| Iti kasiṇāni dasabalo, | 27. He with Ten Powers, ten kasiṇas, | |
| Dasa yāni avoca sabbadhammadaso; | Tells. who all things did see, each of which can be | |
| Rūpāvacaramhi catukkapañcakajjhānahetūni. | The cause of fourfold and of fivefold jhāna, The fine-material sphere’s own master key. | |
| Evaṃ tāni ca tesañca, | To tackle each and | |
| Bhāvanānayamimaṃ viditvāna; | how they are developed, Now, knowing their descriptions and the way | |
| Tesveva ayaṃ bhiyyo, | with its special part to play. | |
| Pakiṇṇakakathāpi viññeyyā. | Study, each. There are some further points that will repay | |
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Прочее (о касинах) Таблица Палийский оригинал |
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| 100.Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti. | 28.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., and stepping or standing or sitting on space or on water by creating earth, and the acquisition of the bases of mastery (M II 13) by the limited and measureless method. | |
| Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti. | 29.The water kasiṇa is the basis for such powers as diving in and out of the earth (D I 78), causing rain, storms, creating rivers and seas, making the earth and rocks and palaces quake (M I 253). | |
| Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti. | 30.The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks, countering fire with fire, ability to burn only what one wants to burn (S IV 290), causing light for the purpose of seeing visible objects with the divine eye, 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. | 31.The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms. | |
| Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti. | 32.The blue kasiṇa is the basis for such powers as creating black forms, causing darkness, acquisition of the bases of mastery by the method of fairness and ugliness, and attainment of the liberation by the beautiful (see M II 12) | |
| Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti. | 33. The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S I 116), acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful. | |
| Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti. | 34.The red kasiṇa is the basis for such powers as creating red forms, acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful. | |
| Odātakasiṇavasenaodātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti. | 35. The white kasiṇa is the basis for such powers as creating white forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye. | |
| Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti. | 36.The light kasiṇa is the basis for such powers as creating luminous forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye. | |
| Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti. | 37. The space kasiṇa is the basis for such powers as revealing the hidden, maintaining postures inside the earth and rocks by creating space inside them, travelling unobstructed through walls, and so on. | |
| Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti. | 38. The classification “above, below, around, exclusive, measureless” applies to all kasiṇas; | |
| Vuttañhetaṃ "pathavīkasiṇameko sañjānāti. | for this is said: “He perceives the earth kasiṇa | |
| Uddhamadhotiriyaṃ advayamappamāṇa"ntiādi. | above, below, around, exclusive, measureless” (M II 14), and so on. | |
| Tattha uddhanti uparigaganatalābhimukhaṃ. | 39. 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, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti. | Just as there is water and nothing else in all directions for one who is actually in water, so too, the earth kasiṇa is the earth kasiṇa only; 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.” | |
| 101.Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatā asaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati. | 40. No kasiṇa can be developed by any living being described as follows: “Beings hindered by kamma, by defilement or by kamma-result, who lack faith, zeal and understanding, will be incapable of entering into the certainty of rightness in profitable states” (Vibh 341). | |
| Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino. | 41.Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect [on rebirth].6 |
Comm. NT: 6. The five kinds of bad kamma with immediate effect on rebirth are, in that order of priority: matricide, parricide, arahanticide, intentio... Все комментарии (1) |
| Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca. | By defilement: who have fixed wrong view7 or are hermaphrodites or eunuchs. |
Comm. NT: 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). Все комментарии (1) |
| 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 sammattanti kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho. | Will be incapable of entering into the certainty of rightness in profitable states 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. | 42.And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all. | |
| Tasmā vigatavipākāvaraṇenapi kulaputtena kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvā saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti. | So the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma- result, who shuns hindrance by kamma and by defilement, and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Samādhibhāvanādhikāre | in the Treatise on the Development of Concentration | |
| Sesakasiṇaniddeso nāma | called “The Description of the Remaining Kasiṇas” | |
| Pañcamo paricchedo. | The fifth chapter | |