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Pakiṇṇakakathā[General]
Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo,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.,
ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā,and stepping or standing or sitting on space or on water by creating earth,
parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.and the acquisition of the bases of mastery (M II 13) by the limited and measureless method.
Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ,The water kasiṇa is the basis for such powers as diving in and out of the earth (D I 78),
udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ,causing rain, storms, creating rivers and seas,
pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.making the earth and rocks and palaces quake (M I 253).
Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ,The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks,
tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā,countering fire with fire, ability to burn only what one wants to burn (S IV 290),
dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ,causing light for the purpose of seeing visible objects with the divine eye,
parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.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.The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms.
Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ,The blue kasiṇa is the basis for such powers as creating black forms, causing darkness,
suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho,acquisition of the bases of mastery by the method of fairness and ugliness,
subhavimokkhādhigamoti evamādīni ijjhanti.and attainment of the liberation by the beautiful (see M II 12)
Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā,The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S I 116),
vuttanayeneva abhibhāyatanapaṭilābho,acquisition of the bases of mastery in the way stated,
subhavimokkhādhigamo cāti evamādīni ijjhanti.and attainment of the liberation by the beautiful.
Lohitakasiṇavasena lohitakarūpanimmānaṃ,The red kasiṇa is the basis for such powers as creating red forms,
vuttanayeneva abhibhāyatanapaṭilābho,acquisition of the bases of mastery in the way stated,
subhavimokkhādhigamoti evamādīni ijjhanti.and attainment of the liberation by the beautiful.
Odātakasiṇavasena odātarūpanimmānaṃ,The white kasiṇa is the basis for such powers as creating white forms,
thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ,banishing stiffness and torpor, dispelling darkness,
dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.causing light for the purpose of seeing visible objects with the divine eye.
Ālokakasiṇavasena sappabhārūpanimmānaṃ,The light kasiṇa is the basis for such powers as creating luminous forms,
thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ,banishing stiffness and torpor, dispelling darkness,
dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.causing light for the purpose of seeing visible objects with the divine eye.
Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ,The space kasiṇa is the basis for such powers as revealing the hidden,
antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ,maintaining postures inside the earth and rocks by creating space inside them,
tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.travelling unobstructed through walls, and so on.
Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti.The classification “above, below, around, exclusive, measureless” applies to all kasiṇas;
Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.for this is said: “He perceives the earth kasiṇa above, below, around, exclusive, measureless” (M II 14), and so on.
Tattha uddhanti uparigaganatalābhimukhaṃ.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,Just as there is water and nothing else in all directions for one who is actually in water,
evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti,so too, the earth kasiṇa is the earth kasiṇa only;
natthi tassa añño kasiṇasambhedoti.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.”
Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatāNo kasiṇa can be developed by any living being described as follows: “Beings hindered by kamma, by defilement or by kamma-result,
asaddhā acchandikā duppaññāwho lack faith, zeal and understanding,
abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati.will be incapable of entering into the certainty of rightness in profitable states” (Vibh 341).
Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino.Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect [on rebirth].
Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca.By defilement: who have fixed wrong view or are hermaphrodites or eunuchs.
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 sammattantiWill be incapable of entering into the certainty of rightness in profitable states
kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho.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.And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all.
Tasmā vigatavipākāvaraṇenapi kulaputtenaSo the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma-result,
kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvāwho shuns hindrance by kamma and by defilement,
saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti.and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on.
Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Sesakasiṇaniddeso nāma Pañcamo paricchedo.The fifth chapter called “The Description of the Remaining Kasiṇas” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.