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Tejokasiṇakathā[The 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.