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Vāyokasiṇakathā[The Air Kasiṇa]
Vāyokasiṇaṃ bhāvetukāmenāpi vāyusmiṃ nimittaṃ gaṇhitabbaṃ.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 aṭṭhakathāsuFor this is said in the Commentaries:
‘‘vāyokasiṇaṃ uggaṇhanto vāyusmiṃ nimittaṃ gaṇhāti,“One who is learning the air kasiṇa apprehends the sign in air.
ucchaggaṃ vā eritaṃ sameritaṃ upalakkheti,He notices the tops of [growing] sugarcane moving to and fro;
veḷaggaṃ vā…pe… rukkhaggaṃ vā kesaggaṃ vā eritaṃ sameritaṃ upalakkheti,or he notices the tops of bamboos, or the tops of trees, or the ends of the hair, moving to and fro;
kāyasmiṃ vā phuṭṭhaṃ upalakkhetī’’ti.or he notices the touch of it on the body.”
Tasmā samasīsaṭṭhitaṃ ghanapattaṃ ucchuṃ vā veḷuṃ vā rukkhaṃ vāSo when he sees sugarcanes with dense foliage standing with tops level or bamboos or trees,
caturaṅgulappamāṇaṃ ghanakesassa purisassa sīsaṃ vāor else hair four fingers long on a man’s head,
vātena pahariyamānaṃ disvābeing struck by the wind,
‘‘ayaṃ vāto etasmiṃ ṭhāne paharatī’’ti satiṃ ṭhapetvā,he should establish mindfulness in this way: “This wind is striking on this place.”
yaṃ vā panassa vātapānantarikāya vā bhittichiddena vā pavisitvā vāto kāyappadesaṃ paharati, tattha satiṃ ṭhapetvāOr 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,
vātamālutaanilādīsu vāyunāmesuand using any among the names for wind (vāta) beginning with “wind” (vāta), “breeze” (māluta), “blowing” (anila),
pākaṭanāmavaseneva ‘‘vāto vāto’’ti bhāvetabbaṃ.he should develop [the kasiṇa] by using [preferably] the obvious “air, air.”
Idha uggahanimittavaḍḍhanato otāritamattassa pāyāsassa usumavaṭṭisadisaṃ calaṃ hutvā upaṭṭhāti.Here the learning sign appears to move like the swirl of hot [steam] on rice gruel just withdrawn from an oven.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.