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93.Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ.
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9.Anyone who wants to develop the air kasiṇa should apprehend the sign in air.
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Tañca kho diṭṭhavasena vā phuṭṭhavasena vā.
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And that is done either by sight or by touch.
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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.
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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.”
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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.
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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.”
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Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti.
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11.Here the learning sign appears to move like the swirl of hot [steam] on rice gruel just withdrawn from an oven.
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Paṭibhāganimittaṃ sannisinnaṃ hoti niccalaṃ.
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The counterpart sign is quiet and motionless.
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Sesaṃ vuttanayeneva veditabbanti.
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The rest should be understood in the way already described.
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Vāyokasiṇaṃ.
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