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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 |