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Āpokasiṇakathā[The 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.
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),
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.