清淨道論 光明遍・限定虛空遍與雜論Visuddhimagga · The Light Kasiṇa, Limited-Space Kasiṇa, and Miscellany
光明遍取光之輪——日月會移、樹影會動，論主便教人瓶中點燈、蓋口穿孔、孔面朝牆：自造一個不動的光源。限定虛空遍取孔本身，二相之辨最漂亮：帶著壁緣的孔，令增大而不增大；成了虛空之輪的相，令增大即增大——能離開所依的，才是相。十遍以此為共同的畢業考。
雜論攤開十把鑰匙：地遍化地而行，水遍地中出沒，火遍以火制火、般涅槃時以火界燒身，白與光明破闇作光，虛空令所覆者開。想要哪種本領，修哪一遍——這張表是第十二品神變的索引。
「上下橫、不二、無量」是遍滿心的幾何學：三個方向、一個純度、一個無界。以心遍滿其全體，不取「這是初、這是中」——凡還在數進度的，就還不是無量。
品末之誡與勸：三障者於一遍不成；而還有路的人，聞正法、親善士、增信欲慧，上路。
The light kasiṇa takes a disk of light—the sun and moon move and shadows of trees shift, so the author teaches one to light a lamp in a pot, cover its mouth, make a hole, and turn the perforated side toward a wall: construct a light source that does not move. The limited-space kasiṇa takes the opening itself, and the distinction between the two signs is especially elegant: the hole that carries the edge of the wall does not enlarge when enlarged; the sign that has become a disk of space enlarges when enlarged—only what can leave its support is the sign. This is the common graduation test of the ten kasiṇas.
The Miscellany Discussion sets out ten keys: the earth kasiṇa creates earth to walk upon; the water kasiṇa enables emergence from and submergence into the earth; the fire kasiṇa overcomes fire with fire and burns the body with the fire element at parinibbāna; white and light dispel darkness and produce light; and space uncovers what is covered. Develop the kasiṇa for the capacity sought—this table is the index to the supernormal powers in Chapter 12.
“Above, below, across, nondual, and measureless” is the geometry of a pervading mind: three directions, one purity, and one boundlessness. The mind pervades it in its entirety, without taking “this is the beginning; this is the middle”—as long as progress is still being counted, it is not yet measureless.
The chapter’s closing admonition and exhortation: those obstructed in three ways cannot succeed in even one kasiṇa; those who still have a path should hear the true Dhamma, associate with good people, increase faith, desire, and wisdom, and set out.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 光明遍——日月之光與瓶中之燈 〔CSCD §98〕
光明遍之論
至於光明遍：由於有「取光明遍的人，於光上取相：於壁之孔，或於鑰之孔，或於窗的間隙」這樣的說法，所以先就已作加行的有福之人而言：日之光或月之光從壁之孔等等之中的任何一處進來，在壁上或地上現出一個圓輪；或者從葉密的樹枝之間、枝密的亭之間漏出來，就在地上現出一個圓輪——他一見到它，相就生起了。至於另一種人，也就在上面所說那樣的光明之輪上，修習「光明、光明」或「光、光」。若不能這樣，就在瓶中點燈，蓋住瓶口，在瓶上穿一個孔，把〔穿孔的〕一面朝著牆放好。燈光從那個孔出來，在壁上作成一個圓輪，就在那上面修習「光、光」。這一種比其餘的更能久住。在這裡，取相¹就如在壁上或地上所現起的那個圓輪一樣。似相則如密而澄淨的光聚。其餘的即如是。以上是光明遍。
§2 限定虛空遍與十遍之結頌 〔CSCD §99〕
限定虛空遍之論
於限定虛空遍：由於有「取虛空遍的人，於虛空上取相：於壁之孔，或於鑰之孔，或於窗的間隙」這樣的說法，所以先就已作加行的有福之人而言：他一見到壁之孔等等之中的任何一處，相就生起了。至於另一種人，就在善覆的亭中，或在皮、蓆等等之中的任何一物上，穿一個一張手四指大小的孔；或者就在那壁之孔等等種種的孔上，修習「虛空、虛空」。在這裡，取相連同壁的邊際等等，就如那個孔一樣；雖令它增大，它也不增大。似相則成為虛空之輪而現起；令它增大，它就增大。其餘的應當依地遍所說的方式了知。以上是限定虛空遍。
這樣，那十力〔尊〕、 見一切法者所說的十種遍， 在色界之中是四五禪²之因。 這樣了知了那些〔遍〕、 以及它們的這個修習之法以後， 就在那些〔遍〕之上，更應當了知 這雜論。
§3 雜論——十遍各自所成之神變 〔CSCD §100〕
雜論
在這些〔遍〕之中：依地遍，「一亦成多」等等之性，在空中或在水中化作地而徒步行走，或者作立、坐等等，依小與無量之法而獲得勝處³——如是等等得以成就。
依水遍，於地中出沒，令降水雨，化作河、海等等，令地、山、樓閣等等震動——如是等等得以成就。
依火遍，出煙、熾燃，令降炭雨，以火制火，凡他所欲的都能燒它，為了以天眼⁴見色而作光明，於般涅槃的時候以火界燒身——如是等等得以成就。
依風遍，如風之速而行，令降風雨——如是等等得以成就。
依青遍，化作青色，作闇，依好色惡色之法而獲得勝處，證得淨解脫⁵——如是等等得以成就。
依黃遍，化作黃色，勝解為金，依上面所說的方式獲得勝處，並且證得淨解脫——如是等等得以成就。
依赤遍，化作赤色，依上面所說的方式獲得勝處，證得淨解脫——如是等等得以成就。
依白遍，化作白色，令惛沉睡眠⁶遠離，破闇，為了以天眼見色而作光明——如是等等得以成就。
依光明遍，化作有光之色，令惛沉睡眠遠離，破闇，為了以天眼見色而作光明——如是等等得以成就。
依虛空遍，令所覆者開，在地中、山中等等也化作虛空而作威儀，於牆等等之外無礙而行——如是等等得以成就。
§4 上下橫不二無量五分之釋 〔CSCD §100〕
一切〔遍〕都得到上、下、橫、不二、無量這樣的分。因為有這樣的說法：「有人想知地遍：上、下、橫，不二，無量。」等等。
其中，「上」是向上之空的那一面；「下」是向下之地的那一面；「橫」則如田之輪那樣四周所限定。因為有人唯向上增大其遍，有人向下，有人向四周；或者由於這樣那樣的因緣而這樣伸展它，如同想要以天眼見色的人〔伸展〕光明那樣。因此就說了「上、下、橫」。至於「不二」，這是為了〔顯示〕一〔遍〕不入他性而說的。就像入水的人四方唯是水而無其他，同樣地，地遍就唯是地遍，它並沒有別的遍相雜。於一切〔遍〕也都是這個道理。「無量」，這是依它的遍滿之無量而說的。因為他以心遍滿它的時候，是遍滿其全體的，並不取「這是它的初，這是〔它的〕中」這樣的分限。
§5 三障者之不得修與品末之勸 〔CSCD §101〕
至於那些被說為具足業障、或具足煩惱障、或具足異熟障⁷，無信、無欲、惡慧，不堪於諸善法中入於決定、正性⁸的有情，他們之中即使一個人，於一個遍上的修習也不能成就。其中，「具足業障」是具無間業者。「具足煩惱障」是決定邪見者，以及二形者與不能男。「具足異熟障」是無因與二因結生者。「無信」是於佛等等離於信者。「無欲」是於不違逆之行道離於欲者。「惡慧」是離於世間與出世間之正見者。「不堪於諸善法中入於決定、正性」，意思是不堪於諸善法之中入於所謂決定、所謂正性的聖道。而且不只是在遍上——他們之中即使一個人，在其餘諸業處上的修習也不能成就。所以，即使是已離異熟障的善男子，也應當遠遠避開業障與煩惱障，以聞正法、親近善士等等增長信、欲與慧，而於業處之勤修上努力。
於為令善人歡喜而造的《清淨道論》中
定之修習之章裡
名為餘遍之解釋⁹的
第五品〔已竟〕。
註
¹ 取相・似相（uggahanimitta・paṭibhāganimitta）：修遍所起之二相——取相猶帶所依之瑕疵，似相則清淨而離瑕。本品前二單元已出此二名；限定虛空遍別以「令增大而增與不增」辨其二相。
² 四五禪：即四分法之禪與五分法之禪（catukkapañcakajjhāna）——初禪至第四禪之四分法，與開第二禪為二而成的五分法；十遍皆為其因。
³ 勝處（abhibhāyatana）：以勝伏所緣而立之諸所緣之處；十遍之中，地遍與青、黃、赤三色遍能得之。
⁴ 天眼（dibbacakkhu）：以修定所成、能見遠近粗細諸色之眼；火遍、白遍、光明遍所作之光明即為此而設。
⁵ 淨解脫（subhavimokkha）：於淨色之所緣而心解脫之定；青、黃、赤三色遍所證。
⁶ 惛沉睡眠（thinamiddha）：五蓋之第三；白遍與光明遍能令之遠離。
⁷ 業障・煩惱障・異熟障（kammāvaraṇa・kilesāvaraṇa・vipākāvaraṇa）：三障；具其一者，不唯於遍，於一切業處之修習皆不能成就。
⁸ 決定・正性（niyāma・sammatta）：二語同指聖道——所謂「決定」與所謂「正性」即是聖道，論自釋之。
⁹ 餘遍之解釋（Sesakasiṇaniddeso）：本品之品末標。「餘」者，地遍之外之九遍——水、火、風三大種遍，青、黃、赤、白四色遍，光明遍與限定虛空遍。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Light Kasiṇa—The Light of the Sun and Moon and a Lamp in a Pot 〔CSCD §98〕
Discussion of the Light Kasiṇa
As for the light kasiṇa: because it is said, “One who acquires the light kasiṇa acquires a sign in light: at a hole in a wall, a keyhole, or a gap in a window,” first, for a meritorious person who has performed the preliminary practice, when the light of the sun or the light of the moon enters through any one of such places as a hole in a wall and makes a round disk appear on a wall or on the ground—or when it filters through the branches of a densely leaved tree or through a pavilion of dense branches and makes a round disk appear on the ground—the sign arises as soon as he sees it. The other kind of person develops “illumination, illumination” or “light, light” on just such a disk of light as described above. If he cannot do so, he lights a lamp in a pot, covers the mouth of the pot, makes a hole in the pot, and places it with the [perforated] side facing a wall. The lamplight emerges from that hole and makes a round disk on the wall; he develops “light, light” upon it. This one lasts longer than the others. Here, the learning sign¹ is just like the round disk that appears on the wall or ground. The counterpart sign is like a dense, limpid mass of light. The rest is just as described above. This is the light kasiṇa.
§2 The Limited-Space Kasiṇa and the Concluding Verses on the Ten Kasiṇas 〔CSCD §99〕
Discussion of the Limited-Space Kasiṇa
As for the limited-space kasiṇa: because it is said, “One who acquires the space kasiṇa acquires a sign in space: at a hole in a wall, a keyhole, or a gap in a window,” first, for a meritorious person who has performed the preliminary practice, the sign arises as soon as he sees any one of such places as a hole in a wall. The other kind of person makes a hole one span plus four fingers across in a well-covered pavilion or in any one among a hide, a mat, and so forth; alternatively, he develops “space, space” upon any of the various openings such as a hole in a wall. Here, the learning sign, together with the boundary of the wall and so forth, is just like that hole; even when it is enlarged, it does not enlarge. The counterpart sign appears as a disk of space; when it is enlarged, it enlarges. The rest should be understood according to the method described for the earth kasiṇa. This is the limited-space kasiṇa.
Thus, those ten kasiṇas spoken of by the Possessor of the Ten Powers, the Seer of all phenomena, are causes of the absorptions of the fourfold and fivefold systems² in the form sphere. Having thus understood those [kasiṇas] and this method of developing them, one should further understand, in relation to those [kasiṇas], this Miscellany Discussion.
§3 Miscellany Discussion—The Supernormal Accomplishments Produced by Each of the Ten Kasiṇas 〔CSCD §100〕
Miscellany Discussion
Among these [kasiṇas], by means of the earth kasiṇa, such things as becoming many although one, creating earth in the air or in water and walking on foot upon it, standing, sitting, and so forth, and attaining bases of mastery³ by the method of the limited and the measureless are accomplished.
By means of the water kasiṇa, such things as emerging from and submerging into the earth, causing rain to fall, creating rivers, seas, and so forth, and making the earth, mountains, mansions, and so forth shake are accomplished.
By means of the fire kasiṇa, such things as emitting smoke, blazing, causing a rain of embers to fall, overcoming fire with fire, being able to burn whatever he wishes, producing light in order to see visible forms with the divine eye,⁴ and, at the time of parinibbāna, burning the body with the fire element are accomplished.
By means of the air kasiṇa, such things as traveling with the speed of the wind and causing a windstorm are accomplished.
By means of the blue kasiṇa, such things as creating blue forms, making darkness, attaining bases of mastery by the method of the beautiful and the ugly, and attaining pure liberation⁵ are accomplished.
By means of the yellow kasiṇa, such things as creating yellow forms, resolving as gold, attaining bases of mastery according to the method stated above, and attaining pure liberation are accomplished.
By means of the red kasiṇa, such things as creating red forms, attaining bases of mastery according to the method stated above, and attaining pure liberation are accomplished.
By means of the white kasiṇa, such things as creating white forms, dispelling sloth and torpor,⁶ driving away darkness, and producing light in order to see visible forms with the divine eye are accomplished.
By means of the light kasiṇa, such things as creating luminous forms, dispelling sloth and torpor, driving away darkness, and producing light in order to see visible forms with the divine eye are accomplished.
By means of the space kasiṇa, such things as uncovering what is covered, creating space in the earth, in mountains, and so forth and assuming postures there, and going unobstructed beyond walls and so forth are accomplished.
§4 Explanation of the Five Aspects: Above, Below, Across, Nondual, and Measureless 〔CSCD §100〕
All [kasiṇas] admit the aspects “above, below, across, nondual, and measureless.” For it is said: “One perceives the earth kasiṇa: above, below, across, nondual, measureless,” and so forth.
Here, “above” is in the direction of the sky above; “below” is in the direction of the ground beneath; and “across” is delimited all around like the disk of a field. For one person enlarges his kasiṇa only upward, another downward, and another all around; or, on account of one cause or another, he extends it in this way, like a person who wishes to see visible forms with the divine eye [extends] light. Therefore “above, below, across” is said. As for “nondual,” this is said to show that one [kasiṇa] does not pass into the nature of another. Just as for one who has entered water there is only water in every direction and nothing else, so the earth kasiṇa is only the earth kasiṇa, without any other kasiṇa mixed with it. The same method applies throughout. “Measureless” is said with reference to its measureless pervasion. For when he pervades it with the mind, he pervades it in its entirety, without taking such limits as “this is its beginning; this is [its] middle.”
§5 Those Obstructed in Three Ways Cannot Develop the Kasiṇas, and the Chapter’s Closing Exhortation 〔CSCD §101〕
As for those beings said to be possessed of the obstruction of kamma, the obstruction of defilements, or the obstruction of result,⁷ to be without faith, without desire, and of bad wisdom, and to be incapable of entering certainty and rightness⁸ among wholesome phenomena—not even one among them can succeed in developing even one kasiṇa. Here, one “possessed of the obstruction of kamma” possesses kamma with immediate result. One “possessed of the obstruction of defilements” is fixed in wrong view, has both sexual characteristics, or is a paṇḍaka. One “possessed of the obstruction of result” has rebirth-linking with no roots or with two roots. One “without faith” is devoid of faith in the Buddha and so forth. One “without desire” is devoid of desire in a non-opposing course of practice. One “of bad wisdom” is devoid of mundane and supramundane right view. “Incapable of entering certainty and rightness among wholesome phenomena” means incapable of entering the noble path called certainty and called rightness among wholesome phenomena. And it is not only in regard to kasiṇas: not even one among them can succeed in developing the other meditation subjects either. Therefore, even a son of good family who is free from the obstruction of result should keep far away from the obstructions of kamma and defilements, increase faith, desire, and wisdom by hearing the true Dhamma, associating with good people, and so forth, and apply himself diligently to the development of meditation subjects.
In the Visuddhimagga, composed to gladden good people,
in the chapter on the development of concentration,
the fifth chapter, called
the Exposition of the Remaining Kasiṇas,⁹ is concluded.
Notes
¹ Learning sign and counterpart sign (uggahanimitta · paṭibhāganimitta): the two signs that arise in kasiṇa practice. The learning sign still carries the imperfections of its support, while the counterpart sign is purified and free of imperfections. Both terms have already appeared in the preceding two units of this chapter; the limited-space kasiṇa distinguishes them specifically by whether they do or do not enlarge when enlarged.
² Absorptions of the fourfold and fivefold systems (catukkapañcakajjhāna): the fourfold system from the first through the fourth absorption, and the fivefold system formed by dividing the second absorption into two; all ten kasiṇas are their causes.
³ Bases of mastery (abhibhāyatana): bases of objects established by mastering the object. Among the ten kasiṇas, they can be attained through the earth kasiṇa and the three color kasiṇas—blue, yellow, and red.
⁴ Divine eye (dibbacakkhu): an eye produced by the development of concentration that can see visible forms far and near, coarse and subtle; the light produced through the fire, white, and light kasiṇas is directed to this purpose.
⁵ Pure liberation (subhavimokkha): concentration in which the mind is liberated upon an object of pure color; it is attained through the blue, yellow, and red kasiṇas.
⁶ Sloth and torpor (thinamiddha): the third of the five hindrances; the white and light kasiṇas can dispel it.
⁷ Obstruction of kamma, obstruction of defilements, and obstruction of result (kammāvaraṇa · kilesāvaraṇa · vipākāvaraṇa): the three obstructions. One who possesses any one of them cannot succeed in developing not only the kasiṇas, but any meditation subject.
⁸ Certainty and rightness (niyāma · sammatta): two terms that both refer to the noble path—the so-called “certainty” and the so-called “rightness” are the noble path, as the treatise itself explains.
⁹ Exposition of the Remaining Kasiṇas (Sesakasiṇaniddeso): the chapter-end title. “Remaining” designates the nine kasiṇas apart from the earth kasiṇa—the water, fire, and air kasiṇas; the four color kasiṇas, blue, yellow, red, and white; the light kasiṇa; and the limited-space kasiṇa.
十遍收齊：光取其輪、空取其孔；雜論攤開十遍各自的神變本領、四方無量之義，與三障者之誡
大局 — 同法異所緣（下）與十遍總收
末二遍收齊十數：光明遍取光之輪（壁孔鑰孔窗隙所投），限定虛空遍取孔本身。隨後結頌一轉，進入品之雜論：十遍各自能成什麼神變（§3）、「上下橫不二無量」五語之釋（§4）、三障者不得修之誡與品末之勸（§5）。前二節仍是「說差別」，後三節則把鏡頭拉遠——十遍不再是十個修法，而是一副能力的地圖與一道入場的門檻。〔所見〕
§01 光明遍——日月之光與瓶中之燈 → 白話 §1
有福者見日月之光自壁孔鑰孔窗隙入、於壁上地上現一圓輪，或自葉密之樹枝、亭間漏下成輪，一見相即生起。餘者即於其輪修「光明、光明」或「光、光」；若不能，瓶中點燈、蓋口穿孔、孔面朝牆——燈光出孔於壁上作輪，於彼修「光、光」，此式比餘者更能久住。取相如壁上地上之圓輪；似相如密而澄淨的光聚（白話 §1）。〔讀法〕瓶燈之法是本品罕見的「工程細節」：日月會移、樹影會動，瓶中之燈不動——論主為初學者造了一個穩定光源。取相是那個輪、似相是純光之聚：又一次，從「有形之光」走到「光之自身」。
§02 限定虛空遍與十遍之結頌 → 白話 §2
有福者一見壁孔鑰孔窗隙，相即生起。餘者於善覆之亭、皮蓆等物上穿一張手四指之孔，或即於壁孔等修「虛空、虛空」。二相之辨獨特：取相連同壁的邊際，如那個孔，令增大而不增大；似相成虛空之輪，令增大即增大（白話 §2）。結頌收十遍：十力尊所說十遍，在色界中是四五禪之因；了知其修習之法已，更應了知雜論。〔讀法〕虛空遍的二相之辨最漂亮——增大與否成了判準：帶著壁緣的孔是物，能隨心增大的空才是相。十遍至此以「能不能離開它的所依」為共同的畢業考。
§03 雜論——十遍各自所成之神變 → 白話 §3
十遍各有所成：地遍——一亦成多、空中水中化地而行立坐、依小與無量得勝處；水遍——地中出沒、降水雨、化河海、震動地山樓閣；火遍——出煙熾燃、降炭雨、以火制火、所欲皆燒、為天眼作光明、般涅槃時以火界燒身；風遍——如風之速而行、降風雨；青遍——化青色、作闇、依好色惡色得勝處、證淨解脫；黃遍——化黃色、勝解為金；赤遍——化赤色；白遍——化白色、令惛沉睡眠遠離、破闇、為天眼作光明；光明遍——化有光之色、餘同白遍；虛空遍——令所覆者開、地中山中化空而作威儀、牆外無礙而行（白話 §3）。〔讀法〕這張表是第 12 品神變的預告與索引：每一遍是一把專用鑰匙——想破闇修白與光明、想得勝處修地與三色、想震動世界修水。表中最沉的一句藏在火遍末尾：「般涅槃的時候以火界燒身」——連荼毘也是定力之事。
§04 上下橫不二無量五分之釋 → 白話 §4
經語「上、下、橫，不二，無量」逐語釋：上是向上之空、下是向下之地、橫如田之輪四周所限——修者或向上增大其遍、或向下、或向四周，如欲以天眼見色者伸展光明。不二：一遍不入他性——如入水者四方唯水，地遍唯是地遍，無別遍相雜。無量：依遍滿之無量——以心遍滿其全體，不取「這是初、這是中」之分限（白話 §4）。〔讀法〕五語是遍之「幾何學」：三個方向、一個純度（不二）、一個無界（無量）。「不取初中」一語尤可玩：遍滿之心沒有進度條——凡還在數「到哪裡了」，就還不是無量。
§05 三障者之不得修與品末之勸 → 白話 §5
三障者於一遍之修習也不能成就：業障＝具無間業者；煩惱障＝決定邪見者、二形者與不能男；異熟障＝無因與二因結生者；並無信（於佛等離信）、無欲（於不違逆之行道離欲）、惡慧（離世間出世間正見）、不堪入於決定正性（不堪入聖道）者——且不只於遍，於餘諸業處亦然。品末之勸：已離異熟障的善男子，應遠避業障與煩惱障，以聞正法、親近善士增長信欲慧，於業處之勤修上努力。品末標「餘遍之解釋」（白話 §5）。〔讀法〕三障之誡把門檻說明白——但注意勸語的落點：障有宿世不可改者（異熟），也有現世可避者（業、煩惱）；論主的結語不是揀別誰無資格，而是叫還有路的人上路：聞法、親師、增信欲慧。定部之門至此為十遍收卷。〔所見〕
給一般讀者
本單元前半收齊最後兩遍——光明遍記「瓶燈之法」（自造穩定光源），虛空遍記「增大之判」（能隨心增大的才是相）。後半三節值得慢讀：十遍神變表當索引存檔（第 12 品的預告）；「不二無量」之釋是遍滿心的幾何學——沒有進度條的遍滿才是無量；三障之誡則以一句勸收束全品：還有路的人，聞法親師，上路。十遍畢，十不淨接續（下一品）。
想讀本單元全文：白話 §1–§5 即光明遍與瓶燈之法、限定虛空遍與增大之判、結頌、十遍神變表、五語之釋、三障之誡與品末之勸的全段逐段全譯。
Completing the Ten Kasiṇas: Light Takes the Disk, Space Takes the Opening; the Miscellany Sets Out Each Kasiṇa’s Supernormal Capacities, the Meaning of Measurelessness in Every Direction, and the Admonition Concerning the Three Obstructions
The Big Picture — The Same Method with Different Objects (Concluded), and the Final Conspectus of the Ten Kasiṇas
The last two kasiṇas complete the set of ten: the light kasiṇa takes the disk of light cast through a hole in a wall, a keyhole, or a gap in a window, while the limited-space kasiṇa takes the opening itself. A concluding verse then turns to the chapter’s Miscellany Discussion: what supernormal accomplishments each of the ten kasiṇas can produce (§3); the explanation of the five terms “above, below, across, nondual, and measureless” (§4); and the admonition that those obstructed in three ways cannot develop them, together with the chapter’s closing exhortation (§5). The first two sections still “state the distinctions,” while the last three draw the camera back—the ten kasiṇas are no longer ten separate methods of practice but a map of capacities and a threshold for entry. 〔Observation〕
§01 The Light Kasiṇa—The Light of the Sun and Moon and a Lamp in a Pot → Vernacular §1
For a meritorious person, when the light of the sun or moon enters through a hole in a wall, a keyhole, or a gap in a window and makes a round disk appear on a wall or the ground—or filters between the branches of a densely leaved tree or through a pavilion and makes a disk—the sign arises as soon as it is seen. Another person develops “illumination, illumination” or “light, light” upon that disk. If he cannot, he lights a lamp in a pot, covers the mouth, makes a hole, and turns the perforated side toward a wall: the lamplight emerging through the hole makes a disk on the wall, and he develops “light, light” upon it. This method lasts longer than the others. The learning sign is like the disk on the wall or ground; the counterpart sign is like a dense, limpid mass of light (Vernacular §1). 〔Reading〕The pot-lamp method is a rare “engineering detail” in this chapter: the sun and moon move, shadows of trees shift, but a lamp in a pot does not—the author constructs a stable light source for the beginner. The learning sign is that disk; the counterpart sign is a mass of pure light: once again the movement is from “formed light” to “light itself.”
§02 The Limited-Space Kasiṇa and the Concluding Verses on the Ten Kasiṇas → Vernacular §2
For a meritorious person, the sign arises as soon as he sees a hole in a wall, a keyhole, or a gap in a window. Another person makes a hole one span plus four fingers across in a well-covered pavilion, a hide, a mat, or the like, or develops “space, space” upon a hole in a wall or another opening. The distinction between the two signs is unique: the learning sign includes the boundary of the wall and is like the opening; when enlarged, it does not enlarge. The counterpart sign becomes a disk of space; when enlarged, it enlarges (Vernacular §2). The concluding verses gather the ten kasiṇas: the ten kasiṇas spoken of by the Possessor of the Ten Powers are causes of the absorptions of the fourfold and fivefold systems in the form sphere; after understanding their method of development, one should further understand the Miscellany Discussion. 〔Reading〕The limited-space kasiṇa’s distinction between the two signs is especially elegant—whether it enlarges becomes the criterion: the hole that still carries the edge of the wall is an object; only the space that can enlarge with the mind is a sign. At this point, all ten kasiṇas share a graduation test: “Can it leave its support?”
§03 Miscellany Discussion—The Supernormal Accomplishments Produced by Each of the Ten Kasiṇas → Vernacular §3
The ten kasiṇas each produce their own accomplishments: earth—becoming many although one, creating earth in air or water and walking, standing, or sitting there, and attaining bases of mastery through the limited and measureless; water—emerging from and submerging into the earth, causing rain, creating rivers and seas, and shaking the earth, mountains, and mansions; fire—emitting smoke, blazing, causing a rain of embers, overcoming fire with fire, burning whatever is wished, producing light for the divine eye, and burning the body with the fire element at parinibbāna; air—traveling with the speed of wind and causing a windstorm; blue—creating blue, making darkness, attaining bases of mastery by way of beautiful and ugly color, and attaining pure liberation; yellow—creating yellow and resolving as gold; red—creating red; white—creating white, dispelling sloth and torpor, driving away darkness, and producing light for the divine eye; light—creating luminous forms, with the remaining accomplishments the same as for white; space—uncovering what is covered, creating space within earth or mountains and assuming postures there, and passing unobstructed beyond walls (Vernacular §3). 〔Reading〕This table is a preview and index of the supernormal powers in Chapter 12: each kasiṇa is a specialized key—develop white and light to dispel darkness; earth and the three colors to attain bases of mastery; water to make the world shake. The weightiest sentence in the table is hidden at the end of the fire kasiṇa: “at the time of parinibbāna, burning the body with the fire element”—even the funeral cremation is an act of concentration.
§04 Explanation of the Five Aspects: Above, Below, Across, Nondual, and Measureless → Vernacular §4
The scriptural phrase “above, below, across, nondual, measureless” is explained term by term. Above is toward the sky overhead; below is toward the ground beneath; across is delimited all around like the disk of a field—the practitioner enlarges the kasiṇa upward, downward, or all around, as one wishing to see visible forms with the divine eye extends light. Nondual: one kasiṇa does not pass into the nature of another—just as one who has entered water has only water in every direction, the earth kasiṇa is only the earth kasiṇa, unmixed with another kasiṇa. Measureless: it is measureless in pervasion—the mind pervades it in its entirety and takes no limit such as “this is the beginning; this is the middle” (Vernacular §4). 〔Reading〕These five terms are the “geometry” of a kasiṇa: three directions, one purity (nondual), and one boundlessness (measureless). The phrase “not taking a beginning or middle” is especially suggestive: a mind that pervades has no progress bar—so long as one is still counting “how far have I gone?” it is not yet measureless.
§05 Those Obstructed in Three Ways Cannot Develop the Kasiṇas, and the Chapter’s Closing Exhortation → Vernacular §5
Those obstructed in three ways cannot succeed in developing even one kasiṇa: obstruction of kamma means possessing kamma with immediate result; obstruction of defilements means being fixed in wrong view, having both sexual characteristics, or being a paṇḍaka; obstruction of result means having rebirth-linking with no roots or with two roots. The same is true of those without faith (devoid of faith in the Buddha and so forth), without desire (devoid of desire for a non-opposing course of practice), of bad wisdom (devoid of mundane and supramundane right view), or incapable of entering certainty and rightness (incapable of entering the noble path)—and this applies not only to the kasiṇas but also to the other meditation subjects. The closing exhortation: a son of good family free from the obstruction of result should keep far from the obstructions of kamma and defilements, increase faith, desire, and wisdom by hearing the true Dhamma and associating with good people, and apply himself diligently to meditation subjects. The chapter-end title is “Exposition of the Remaining Kasiṇas” (Vernacular §5). 〔Reading〕The admonition concerning the three obstructions states the threshold plainly—but notice where the exhortation lands: some obstructions are inherited from past lives and cannot be altered (result), while others can be avoided in this life (kamma and defilements). The author’s conclusion is not a sorting of who is unqualified; it calls those who still have a path to set out upon it: hear the Dhamma, approach teachers, and increase faith, desire, and wisdom. The ten kasiṇas close the concentration section here. 〔Observation〕
For the General Reader
The first half of this unit completes the final two kasiṇas: the light kasiṇa records the “pot-lamp method” (constructing a stable light source), while the space kasiṇa records the “test of enlargement” (only what can enlarge with the mind is the sign). The final three sections reward slow reading: preserve the table of supernormal accomplishments as an index (and preview of Chapter 12); read “nondual and measureless” as the geometry of a pervading mind—only pervasion without a progress bar is measureless; and hear the admonition concerning the three obstructions close the chapter with one exhortation: those who still have a path, hear the Dhamma, approach good people, and set out. The ten kasiṇas are complete; the ten kinds of foulness follow (next chapter).
To read this unit in full: Vernacular §§1–5 give the complete paragraph-by-paragraph translation of the light kasiṇa and pot-lamp method, the limited-space kasiṇa and test of enlargement, the concluding verses, the table of the ten kasiṇas’ supernormal accomplishments, the five-term explanation, the admonition concerning the three obstructions, and the chapter’s closing exhortation.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 3 個，三行皆為本篇所轄之科題：### Ālokakasiṇakathā・### Paricchinnākāsakasiṇakathā・### Pakiṇṇakakathā。一單元轄三科而其性不齊——前二科為十遍之末二遍，第三科為全品之雜論（Pakiṇṇakakathā），其所論及者不限於本篇二遍而遍及十遍之全。此為本單元切界之實：餘二科不足以自立而雜論不可與他品合。
段號域 譯底欄之段號自〔CSCD §98〕至〔CSCD §101〕，實落段號 4 個，號序連續無缺。本篇於譯底欄之幅為 6,600 位元組，為本品三單元之最大者，亦為本品之末。
科與號之不齊 三科而四號：光明遍〔CSCD §98〕・限定虛空遍〔CSCD §99〕各一號，雜論一科而轄〔CSCD §100〕〔CSCD §101〕二號。〔CSCD §100〕明十遍各自之神變與上下橫等之分，〔CSCD §101〕明三障者之不得修與品末之勸——一科二號而二號之所論異。本目誌其實，不代裁其切界。
十遍之結頌落於科間 〔CSCD §99〕之末、### Pakiṇṇakakathā 之前，有縮排之偈行 7 行（本欄實測），其文以 Iti⋯kasiṇāni dasabalo, 起而以 Pakiṇṇakakathāpi viññeyyā. 收——十遍之結頌，兼為雜論之開。其位不繫科題行、不繫段號（[§100] 落於 ### Pakiṇṇakakathā 之後），故依切段之律歸限定虛空遍之節。誌其實不代改。
前後接點 前承本品次單元：本篇首句作 Ālokakasiṇe⋯pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti——其標作 pana（然）而不作前二單元所用之 Idāni／Tadanantaraṃ，本目誌其字面之異。後接不淨業處之品：本篇之末為品末標 Sesakasiṇaniddeso nāma（縮排四行之第三行），次品首單元即以 Kasiṇānantaramuddiṭṭhesu⋯pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ 承之——論自標其為「諸遍之後所提示者」（Kasiṇānantaramuddiṭṭhesu），十遍與十不淨之次第由此可核。
movement 品夾《總覽》繫本單元於 §C〈光明遍・限定虛空遍與雜論〉一節；其所繫之 loci 逐字見該表，本目不重錄、不截取——本品《總覽》之 movement 表為科判導出，不出 Vism 章§。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 kasiṇa（遍）・pathavīkasiṇa／āpokasiṇa／tejokasiṇa／vāyokasiṇa（地遍／水遍／火遍／風遍）・nīlakasiṇa／pītakasiṇa／lohitakasiṇa／odātakasiṇa（青遍／黃遍／赤遍／白遍）・ālokakasiṇa／paricchinnākāsakasiṇa（光明遍／限定虛空遍）・uggahanimitta（取相）・paṭibhāganimitta（似相）・nimitta（相）・catukkapañcakajjhāna（四分法之禪與五分法之禪）・rūpāvacara（色界）・thinamiddha（惛沉睡眠）・subhavimokkha（淨解脫）・saddhā（信）・chanda（欲）・paññā（慧）・ariyamagga（聖道）・micchādiṭṭhi（邪見）・sammādiṭṭhi（正見）・sādhujanapāmojjattha（為善人之喜悅）・samādhibhāvanādhikāra（定之修習之章）・paricchedo（品）。以下唯列本篇新出者。
光明遍與限定虛空遍〔CSCD §98〕–〔CSCD §99〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| bhittichidda・tāḷacchidda・vātapānantarikā | 壁之孔・鑰之孔・窗之間隙 | 二遍共出之取相三處；本篇 2 見（二遍各一），逐字全同 | 〔CSCD §98〕・〔CSCD §99〕 |
| sūriyāloka・candāloka | 日之光・月之光 | 光明遍所入之二光 | 〔CSCD §98〕 |
| ghanapaṇṇarukkhasākhantara | 葉密之樹枝之間 | 光所出之第二處 | 〔CSCD §98〕 |
| ghanasākhāmaṇḍapantara | 枝密之亭之間 | 同上之第三處 | 〔CSCD §98〕 |
| obhāsa・āloka | 光明・光 | 光明遍之二誦語；二讀皆從既列（obhāsa＝光明從道非道之品之觀隨染列・āloka＝光從處界之品〔CSCD §523〕），本欄不另立。論並出而不判其一（''obhāso obhāso''ti vā ''āloko āloko''ti vā） | 〔CSCD §98〕 |
| ghaṭa | 瓶 | 作光明遍之器；ghaṭe dīpaṃ jāletvā——於瓶中然燈 | 〔CSCD §98〕 |
| ciraṭṭhitika | 久住者 | 瓶燈之遍勝於日月之光之由——Idamitarehi ciraṭṭhitikaṃ hoti | 〔CSCD §98〕 |
| ghanavippasannaālokapuñja | 密而澄淨之光聚 | 光明遍似相之相 | 〔CSCD §98〕 |
| succhannamaṇḍapa | 善覆之亭 | 作限定虛空遍之處 | 〔CSCD §99〕 |
| cammakaṭasāraka | 皮與蓆 | 同上之二物 | 〔CSCD §99〕 |
| bhittipariyanta | 壁之邊際 | 限定虛空遍取相之相；與其孔同 | 〔CSCD §99〕 |
| ākāsamaṇḍala | 虛空之輪 | 限定虛空遍似相之相 | 〔CSCD §99〕 |
| vaḍḍhiyamāna | 令增大時 | 二相之別之樞——取相 vaḍḍhiyamānampi na vaḍḍhati（雖令增而不增），似相 vaḍḍhiyamānañca vaḍḍhati（令增則增） | 〔CSCD §99〕 |
十遍之結頌〔CSCD §99〕之末
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| dasabala | 十力 | 結頌中世尊之稱；Iti⋯kasiṇāni dasabalo, | 〔CSCD §99〕 |
| sabbadhammadasa | 見一切法者 | 同頌世尊之第二稱 | 〔CSCD §99〕 |
| catukkapañcakajjhānahetu | 為四五禪之因 | 十遍之果之總標 | 〔CSCD §99〕 |
| bhāvanānaya | 修習之法 | 結頌之語；Bhāvanānayamimaṃ viditvāna | 〔CSCD §99〕 |
| pakiṇṇakakathā | 雜論 | 結頌自標其次之科；Pakiṇṇakakathāpi viññeyyā | 〔CSCD §99〕 |
十遍各自之神變〔CSCD §100〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| ekopi hutvā bahudhā hoti | 一亦成多 | 地遍所成之神變之首；本篇為十遍神變表之開 | 〔CSCD §100〕 |
| padasā gamana | 徒步而行 | 地遍之神變；於空或水化地而行 | 〔CSCD §100〕 |
| ṭhānanisajjādikappana | 作立坐等 | 同上 | 〔CSCD §100〕 |
| abhibhāyatanapaṭilābha | 勝處之獲得 | 遍之果；本篇 4 見（地・青・黃・赤四遍），為十遍神變表中最頻之目 | 〔CSCD §100〕 |
| parittaappamāṇanaya | 小與無量之法 | 地遍所得勝處之分 | 〔CSCD §100〕 |
| ummujjananimmujjana | 出沒 | 水遍之神變 | 〔CSCD §100〕 |
| udakavuṭṭhisamuppādana | 令降水雨 | 同上 | 〔CSCD §100〕 |
| nadīsamuddādinimmāna | 化作河海等 | 同上 | 〔CSCD §100〕 |
| kampana | 震動 | 同上；pathavīpabbatapāsādādīnaṃ kampananti | 〔CSCD §100〕 |
| dhūmāyanā・pajjalanā | 出煙・熾燃 | 火遍之神變之二 | 〔CSCD §100〕 |
| aṅgāravuṭṭhisamuppādana | 令降炭雨 | 同上 | 〔CSCD §100〕 |
| tejasā tejopariyādāna | 以火制火 | 同上 | 〔CSCD §100〕 |
| ḍahanasamatthatā | 能燒 | 同上；yadeva so icchati tassa ḍahanasamatthatā | 〔CSCD §100〕 |
| ālokakaraṇa | 作光明 | 為以天眼見色故；本篇 3 見（火・白・光明三遍），三處之語不全同（見目三） | 〔CSCD §100〕 |
| dibbacakkhu | 天眼 | 同上之所依 | 〔CSCD §100〕 |
| parinibbānasamaya | 般涅槃之時 | 火遍神變之末目之時 | 〔CSCD §100〕 |
| tejodhātuyā sarīrajjhāpana | 以火界燒身 | 同上之事 | 〔CSCD §100〕 |
| vāyugatigamana | 如風之速而行 | 風遍之神變 | 〔CSCD §100〕 |
| vātavuṭṭhisamuppādana | 令降風雨 | 同上；風遍之神變唯二目，為十遍之最少 | 〔CSCD §100〕 |
| nīlarūpanimmāna | 化作青色 | 青遍之神變 | 〔CSCD §100〕 |
| andhakārakaraṇa | 作闇 | 同上 | 〔CSCD §100〕 |
| suvaṇṇadubbaṇṇanaya | 好色惡色之法 | 青遍所得勝處之分 | 〔CSCD §100〕 |
| subhavimokkhādhigama | 淨解脫之證得 | 色遍之果；本篇 3 見（青・黃・赤） | 〔CSCD §100〕 |
| adhimuccanā | 勝解 | 黃遍之神變；suvaṇṇanti adhimuccanā——勝解為金 | 〔CSCD §100〕 |
| andhakāravidhamana | 破闇 | 白遍與光明遍之神變；本篇 2 見 | 〔CSCD §100〕 |
| sappabhārūpanimmāna | 化作有光之色 | 光明遍之神變 | 〔CSCD §100〕 |
| paṭicchannānaṃ vivaṭakaraṇa | 令所覆者開 | 虛空遍之神變 | 〔CSCD §100〕 |
| iriyāpathakappana | 作威儀 | 同上；於地中山中化虛空而作 | 〔CSCD §100〕 |
| asajjamānagamana | 無礙而行 | 同上；tirokuḍḍādīsu（於牆等之外）與之連文 | 〔CSCD §100〕 |
上下橫等四門與其釋〔CSCD §100〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| uddhaṃ・adho・tiriyaṃ・advayaṃ・appamāṇaṃ | 上・下・橫・不二・無量 | 十遍共得之五分；引經而後逐語釋之 | 〔CSCD §100〕 |
| uparigaganatalābhimukha | 向上之空之面 | uddhaṃ 之釋 | 〔CSCD §100〕 |
| heṭṭhābhūmitalābhimukha | 向下之地之面 | adho 之釋 | 〔CSCD §100〕 |
| khettamaṇḍala | 田之輪 | tiriyaṃ 之喻依；如田之四周所限 | 〔CSCD §100〕 |
| aññabhāvānupagamana | 不入他性 | advayaṃ 之釋；一遍不與他遍相雜 | 〔CSCD §100〕 |
| kasiṇasambheda | 遍之相雜 | 同上之所遮 | 〔CSCD §100〕 |
| pharaṇaappamāṇa | 遍滿之無量 | appamāṇaṃ 之釋；心遍滿而不取其分限 | 〔CSCD §100〕 |
三障與不得修者〔CSCD §101〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kammāvaraṇa・kilesāvaraṇa・vipākāvaraṇa | 業障・煩惱障・異熟障 | 三障；本篇逐一釋之 | 〔CSCD §101〕 |
| ānantariyakammasamaṅgī | 具無間業者 | 業障之釋 | 〔CSCD §101〕 |
| niyatamicchādiṭṭhika | 決定邪見者 | 煩惱障之釋之一 | 〔CSCD §101〕 |
| ubhatobyañjanaka・paṇḍaka | 二形者・不能男 | 煩惱障之釋之二 | 〔CSCD §101〕 |
| ahetukadvihetukapaṭisandhika | 無因與二因結生者 | 異熟障之釋 | 〔CSCD §101〕 |
| asaddha・acchandika・duppañña | 無信・無欲・惡慧 | 不得修者之三相；逐一有釋 | 〔CSCD §101〕 |
| apaccanīkapaṭipadā | 不違逆之行道 | acchandika 之釋所繫之處 | 〔CSCD §101〕 |
| niyāma・sammatta | 決定・正性 | 二語同指聖道；niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ | 〔CSCD §101〕 |
| vigatavipākāvaraṇa | 已離異熟障者 | 品末之勸所被之人 | 〔CSCD §101〕 |
| saddhammassavana・sappurisūpanissaya | 聞正法・親近善士 | 增信欲慧之二因 | 〔CSCD §101〕 |
| kammaṭṭhānānuyoga | 業處之勤修 | 品末之勸之所歸 | 〔CSCD §101〕 |
| Sesakasiṇaniddeso | 餘遍之解釋 | 品末標；Pañcamo paricchedo（第五品）與之連文；讀從 04-11 白話之品末標「地遍釋」同位同式 | 〔CSCD §101〕 |
須併觀之三處 ①ālokakasiṇaṃ・paricchinnākāsakasiṇaṃ 二名已於業處之品〔CSCD §47〕之十遍列既立作光明遍・限定虛空遍，本目不重立。②本篇〔CSCD §100〕之十遍神變表以 ākāsakasiṇa（虛空遍）之短名收其末目，而科題與十遍之列皆作 paricchinnākāsakasiṇa（限定虛空遍）——一物而二名，本篇二形並見（短名 2 見、全名 3 見），本欄從既立之全名而誌其短形，不另立條。③thinamiddha（惛沉睡眠）・subhavimokkha（淨解脫）・micchādiṭṭhi（邪見）・sammādiṭṭhi（正見）・ariyamagga（聖道）諸名於既有諸品之詞條之內，本目不重列。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci・eke・Apare āhu 俱零命中。方括注唯二式（[§NN] 段號 4 個與版頁記 7 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 8 處為偶數，開 4 收 4，成對——四對即光明遍之二誦語（''obhāso obhāso''・''āloko āloko''）、虛空遍之誦語一（''ākāso ākāso''）、〔CSCD §100〕所引之經文一（''pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa''ntiādi）。
本欄自出之三處字面之不齊 ①光明遍第二法之誦語作 taṃ āloko ālokoti bhāvetabbaṃ——不以 '' 開合，而同段前之 ''āloko āloko''ti 則繫之；同一誦語於同段之內二式並見。②〔CSCD §100〕作光明之目三見而三處之字面各異：火遍作 rūpadassanatthāya ālokakaraṇaṃ、白遍作 rūpadassanatthāya ālokakaraṇanti、光明遍作 rūpadassanatthaṃ ālokakaraṇanti——目的格之二式（-tthāya 二處・-tthaṃ 一處）與收語之二式（-karaṇaṃ 一處・-karaṇanti 二處）交錯，三處無一全同。③〔CSCD §101〕Abhabbā⋯niyāmaṃ okkamituṃ 一處之版頁記後無空格而直接續其詞（本篇版頁記 7 處之中唯此 1 處如是）。三處皆誌其字面不改、不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §98〕 | ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato | 光明遍取相之三處之所據 | 無（vacanato 而不繫書名，亦不繫括注） |
| 〔CSCD §99〕 | ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato | 限定虛空遍取相之三處之所據 | 無（同上） |
| 〔CSCD §100〕 | Vuttañhetaṃ ''pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa''ntiādi. | 十遍共得之上下橫不二無量五分之所據 | 無（Vuttañhetaṃ 而不繫書名；以 -ntiādi 之式收其略） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——經論簡稱之括注於本篇一處不出。引式之標 Yathāha・Vuttampi cetaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中；vacanato 2 見、Vuttañhetaṃ 1 見、Tena vuttaṃ 1 見。三引皆不標其書——本目誌其實而不代考定其出處。
Tena vuttaṃ 之一處 〔CSCD §100〕Tena vuttaṃ uddhamadhotiriyanti.——此非引他書，而回指本段前所引之經文（即上表〔CSCD §100〕之引）以結其釋。本品三單元之中，Tena vuttaṃ 唯本篇 1 見。本目誌其實。
論主自陳之二處 ①〔CSCD §100〕Eseva nayo sabbattha.——論自陳 advayaṃ 之釋通於十遍。②〔CSCD §101〕Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati.——論自陳三障之礙不限於遍而通於一切業處。二處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況形實測：viya 之詞界 零命中、連聲之比況形 2 見、sadisa 諸形 3 見、iva 之詞界 零命中、seyyathāpi 零命中；Yathā 1 見而為 Yathā hi⋯evameva 之比況（見下表）。合之比況五處，逐一如下。
| 位置 | 所喻 | 喻依〔逐字〕 |
|---|---|---|
| 〔CSCD §98〕 | 光明遍之取相 | uṭṭhitamaṇḍalasadisameva hoti（如所起之輪） |
| 〔CSCD §98〕 | 光明遍之似相 | ghanavippasannaālokapuñjasadisaṃ（如密而澄淨之光聚） |
| 〔CSCD §99〕 | 限定虛空遍之取相 | chiddasadisameva hoti（如其孔） |
| 〔CSCD §100〕 | tiriyaṃ 之義 | khettamaṇḍalamiva samantā paricchinditaṃ（如田之輪而四周所限） |
| 〔CSCD §100〕 | advayaṃ 之義 | Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti（如入水者四方唯水） |
譬喻之偏在與一處之複合 五處之中三處為二遍之相之喻（取相二・似相一），二處為〔CSCD §100〕釋語之喻。本篇無人事之比況——前二單元各有長老之事例（viya 之比），本篇一處不出，viya 之詞界遂全篇零命中。另〔CSCD §100〕Ālokamiva dibbacakkhunā rūpadassanakāmo 一句為連聲比況形之第二見而其位在 tiriyaṃ 之釋之末，其所喻與所依皆繫於「欲以天眼見色者之如光而擴」，本欄計之於連聲之比況形之數而不別立一行——其句短而不成獨立之喻。
乙・修辭之可核觀察 ①本篇之骨為三科三式：前二科承前二單元之四節體裁而各以 Sesaṃ tādisamevāti（光明遍）／Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti（虛空遍）收，第三科則為逐遍之列與逐語之釋，無收語之單詞句。十遍之科皆有繫其名之單詞收語，而雜論一科獨無（本篇之二為 Ālokakasiṇaṃ.・Paricchinnākāsakasiṇaṃ.，各 1 見）。②〔CSCD §100〕十遍神變之列以 evamādīni ijjhanti（如是等成就）為其定型收句，全篇實測 10 見，一遍一句，十遍不漏——本篇最整齊之句式。③省略之語 vuttanayeneva 全篇實測 3 見——pathavīkasiṇe vuttanayeneva 1 見繫地遍之品，vuttanayeneva abhibhāyatanapaṭilābho 2 見為篇內自指（指其前青遍之 suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho）；vuttanayena 之形零命中。④問句 零命中，Kasmā? 式之短問、ti ce 式之難俱不出。⑤…pe… 省略式 零命中。⑥偈頌 1 組 7 行（十遍之結頌，縮排四空格）；另品末標 4 行（縮排二空格）。⑦Tattha 之提示語全篇 2 見（〔CSCD §100〕領起上下橫等之釋一・〔CSCD §101〕領起三障之釋一）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與 Vism 章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §99〕 Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti | 地遍之品 | 論自標其所依之品；限定虛空遍之餘法全承彼品 |
〔CSCD §100〕 Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo | 業處之品〔CSCD §47〕之十遍列 | 本段逐遍列其神變，其十遍之名與序逐字同彼列（pathavīkasiṇaṃ⋯ākāsakasiṇaṃ），本篇乃就其果而言 |
〔CSCD §100〕 Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti | 本品前二單元與地遍之品之十遍全體 | Sabbāneva（一切）該十遍之全，非唯本篇之二遍——本篇雜論之所轄逾本單元之界，本目誌其實 |
〔CSCD §100〕 Ālokamiva dibbacakkhunā rūpadassanakāmo | 本篇〔CSCD §100〕火遍與白遍二目之 dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ | 篇內自指；天眼之光於神變表二見而此釋復引之 |
〔CSCD §101〕 Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati | 業處之品之四十業處 | 論自標其通於一切業處；四十業處之列在彼品，本篇不重出 |
〔CSCD §101〕 Sesakasiṇaniddeso nāma／Pañcamo paricchedo. | 不淨業處之品〔CSCD §102〕 | 次品首句作 Kasiṇānantaramuddiṭṭhesu⋯pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ——論自標其為「諸遍之後所提示者」，十遍與十不淨之次第由此可核 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Working base The working base for this unit is CSCD (internal and never published). Every Pāli form in this layer is taken verbatim from the source column’s working base. One locator form is used: 〔CSCD §NN〕, which can be checked verbatim against the working-base column. This chapter has no internally page-collated Pāli, so no page range is recorded.
Section titles The working-base column contains three ### lines, and all three are section titles governed by this unit: ### Ālokakasiṇakathā, ### Paricchinnākāsakasiṇakathā, and ### Pakiṇṇakakathā. One unit governs three sections of unequal character—the first two are the final two of the ten kasiṇas, while the third is the chapter-wide Miscellany Discussion (Pakiṇṇakakathā), whose subject is not limited to the two kasiṇas in this unit but extends across all ten. This is the fact of the unit boundary: the last two sections are too short to stand separately, while the Miscellany Discussion cannot be joined to another chapter.
Paragraph-number range The working-base paragraph numbers run from 〔CSCD §98〕 through 〔CSCD §101〕, with four actual numbers. The sequence is continuous, with none missing. This unit occupies 6,600 bytes in the working-base column, the largest of the chapter’s three units and also its last.
Mismatch between sections and numbers Three sections but four numbers: the light kasiṇa at 〔CSCD §98〕 and the limited-space kasiṇa at 〔CSCD §99〕 each have one number, while the single Miscellany Discussion governs the two numbers 〔CSCD §100〕 and 〔CSCD §101〕. 〔CSCD §100〕 sets out the supernormal accomplishments of each of the ten kasiṇas and the aspects “above, below, across,” and so forth; 〔CSCD §101〕 sets out why those obstructed in three ways cannot develop them and gives the chapter’s closing exhortation—one section contains two numbered paragraphs whose subjects differ. This heading records the fact and does not decide the unit boundary.
The concluding verses on the ten kasiṇas fall between sections At the end of 〔CSCD §99〕, before ### Pakiṇṇakakathā, are seven indented verse lines (measured in this column). They begin Iti…kasiṇāni dasabalo, and end Pakiṇṇakakathāpi viññeyyā.—concluding verses on the ten kasiṇas that also open the Miscellany Discussion. Their position is attached neither to a section-title line nor to a paragraph number ([§100] follows ### Pakiṇṇakakathā), so under the rule for cutting units they belong to the section on the limited-space kasiṇa. The fact is recorded without alteration.
Connections before and after This unit follows the preceding unit in this chapter. Its first sentence reads Ālokakasiṇe…pana ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti—its marker is pana (“as for”), not the Idāni or Tadanantaraṃ used in the preceding two units; this heading records the literal difference. It is followed by the chapter on meditation subjects of foulness: the present unit ends with the chapter-end designation Sesakasiṇaniddeso nāma (the third of four indented lines), and the first unit of the next chapter begins Kasiṇānantaramuddiṭṭhesu…pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ—the treatise itself calls these “those set forth after the kasiṇas” (Kasiṇānantaramuddiṭṭhesu). The sequence from the ten kasiṇas to the ten kinds of foulness can thus be checked.
Movement The chapter Overview attaches this unit to movement §C, “The Light Kasiṇa, Limited-Space Kasiṇa, and Miscellany.” The loci attached to it appear verbatim in that table; this heading neither repeats nor excerpts them. The movement table in the chapter Overview is derived from the classification headings and supplies no Vism chapter section.
II. Terms and Renderings
This heading records only the use and location of terms in this unit. The normative glossary governs established readings, and this heading does not decide what the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Those occurring here are kasiṇa (kasiṇa); pathavīkasiṇa/āpokasiṇa/tejokasiṇa/vāyokasiṇa (earth/water/fire/air kasiṇa); nīlakasiṇa/pītakasiṇa/lohitakasiṇa/odātakasiṇa (blue/yellow/red/white kasiṇa); ālokakasiṇa/paricchinnākāsakasiṇa (light/limited-space kasiṇa); uggahanimitta (learning sign); paṭibhāganimitta (counterpart sign); nimitta (sign); catukkapañcakajjhāna (absorptions of the fourfold and fivefold systems); rūpāvacara (form sphere); thinamiddha (sloth and torpor); subhavimokkha (pure liberation); saddhā (faith); chanda (desire); paññā (wisdom); ariyamagga (noble path); micchādiṭṭhi (wrong view); sammādiṭṭhi (right view); sādhujanapāmojjattha (to gladden good people); samādhibhāvanādhikāra (chapter on the development of concentration); and paricchedo (chapter). Only terms new in this unit are listed below.
Light Kasiṇa and Limited-Space Kasiṇa 〔CSCD §98〕–〔CSCD §99〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| bhittichidda・tāḷacchidda・vātapānantarikā | hole in a wall · keyhole · gap in a window | the three places for acquiring the sign common to both kasiṇas; two occurrences in this unit, one for each kasiṇa, verbatim identical | 〔CSCD §98〕・〔CSCD §99〕 |
| sūriyāloka・candāloka | light of the sun · light of the moon | the two lights entering in the light kasiṇa | 〔CSCD §98〕 |
| ghanapaṇṇarukkhasākhantara | between the branches of a densely leaved tree | the second place through which light emerges | 〔CSCD §98〕 |
| ghanasākhāmaṇḍapantara | through a pavilion of dense branches | the third such place | 〔CSCD §98〕 |
| obhāsa・āloka | illumination · light | the two recitation terms for the light kasiṇa; both inherit earlier listings (obhāsa as illumination in the list of insight defilements in the chapter on what is and is not the path, āloka as light in the chapter on bases and elements at 〔CSCD §523〕), and this column does not establish them anew. The treatise gives both without deciding between them (''obhāso obhāso''ti vā ''āloko āloko''ti vā) | 〔CSCD §98〕 |
| ghaṭa | pot | the vessel used to make the light kasiṇa; ghaṭe dīpaṃ jāletvā—lighting a lamp in a pot | 〔CSCD §98〕 |
| ciraṭṭhitika | lasting longer | the reason a pot-lamp kasiṇa is superior to the light of the sun or moon—Idamitarehi ciraṭṭhitikaṃ hoti | 〔CSCD §98〕 |
| ghanavippasannaālokapuñja | dense, limpid mass of light | the appearance of the light kasiṇa’s counterpart sign | 〔CSCD §98〕 |
| succhannamaṇḍapa | well-covered pavilion | the place for making a limited-space kasiṇa | 〔CSCD §99〕 |
| cammakaṭasāraka | hide and mat | the two materials used for the same purpose | 〔CSCD §99〕 |
| bhittipariyanta | boundary of the wall | the appearance of the limited-space kasiṇa’s learning sign; it accompanies the opening | 〔CSCD §99〕 |
| ākāsamaṇḍala | disk of space | the appearance of the limited-space kasiṇa’s counterpart sign | 〔CSCD §99〕 |
| vaḍḍhiyamāna | when being enlarged | the pivot of the distinction between the two signs—the learning sign vaḍḍhiyamānampi na vaḍḍhati (does not enlarge even when being enlarged), while the counterpart sign vaḍḍhiyamānañca vaḍḍhati (enlarges when being enlarged) | 〔CSCD §99〕 |
Concluding Verses on the Ten Kasiṇas End of 〔CSCD §99〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| dasabala | Possessor of the Ten Powers | a designation for the Blessed One in the concluding verses; Iti…kasiṇāni dasabalo, | 〔CSCD §99〕 |
| sabbadhammadasa | Seer of all phenomena | a second designation for the Blessed One in the same verse | 〔CSCD §99〕 |
| catukkapañcakajjhānahetu | causes of the absorptions of the fourfold and fivefold systems | the collective designation of the ten kasiṇas’ result | 〔CSCD §99〕 |
| bhāvanānaya | method of development | the verse’s term; Bhāvanānayamimaṃ viditvāna | 〔CSCD §99〕 |
| pakiṇṇakakathā | Miscellany Discussion | the verse’s own designation of the following section; Pakiṇṇakakathāpi viññeyyā | 〔CSCD §99〕 |
The Supernormal Accomplishments of Each of the Ten Kasiṇas 〔CSCD §100〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| ekopi hutvā bahudhā hoti | becoming many although one | the first of the earth kasiṇa’s supernormal accomplishments; it opens this unit’s table of the ten kasiṇas’ supernormal accomplishments | 〔CSCD §100〕 |
| padasā gamana | walking on foot | a supernormal accomplishment of the earth kasiṇa; creating earth in air or water and walking upon it | 〔CSCD §100〕 |
| ṭhānanisajjādikappana | standing, sitting, and so forth | likewise | 〔CSCD §100〕 |
| abhibhāyatanapaṭilābha | attainment of bases of mastery | a result of the kasiṇas; four occurrences in this unit (earth, blue, yellow, and red), the most frequent item in the table of the ten kasiṇas’ accomplishments | 〔CSCD §100〕 |
| parittaappamāṇanaya | method of the limited and the measureless | the division of bases of mastery attained through the earth kasiṇa | 〔CSCD §100〕 |
| ummujjananimmujjana | emerging and submerging | a supernormal accomplishment of the water kasiṇa | 〔CSCD §100〕 |
| udakavuṭṭhisamuppādana | causing rain to fall | likewise | 〔CSCD §100〕 |
| nadīsamuddādinimmāna | creating rivers, seas, and so forth | likewise | 〔CSCD §100〕 |
| kampana | making shake | likewise; pathavīpabbatapāsādādīnaṃ kampananti | 〔CSCD §100〕 |
| dhūmāyanā・pajjalanā | emitting smoke · blazing | two supernormal accomplishments of the fire kasiṇa | 〔CSCD §100〕 |
| aṅgāravuṭṭhisamuppādana | causing a rain of embers | likewise | 〔CSCD §100〕 |
| tejasā tejopariyādāna | overcoming fire with fire | likewise | 〔CSCD §100〕 |
| ḍahanasamatthatā | ability to burn | likewise; yadeva so icchati tassa ḍahanasamatthatā | 〔CSCD §100〕 |
| ālokakaraṇa | producing light | done in order to see visible forms with the divine eye; three occurrences in this unit (fire, white, and light), not literally identical in all three places (see Heading III) | 〔CSCD §100〕 |
| dibbacakkhu | divine eye | the faculty used for the preceding purpose | 〔CSCD §100〕 |
| parinibbānasamaya | time of parinibbāna | the time of the final accomplishment listed for the fire kasiṇa | 〔CSCD §100〕 |
| tejodhātuyā sarīrajjhāpana | burning the body with the fire element | the action just described | 〔CSCD §100〕 |
| vāyugatigamana | traveling with the speed of the wind | a supernormal accomplishment of the air kasiṇa | 〔CSCD §100〕 |
| vātavuṭṭhisamuppādana | causing a windstorm | likewise; the air kasiṇa has only two listed accomplishments, the fewest among the ten kasiṇas | 〔CSCD §100〕 |
| nīlarūpanimmāna | creating blue forms | a supernormal accomplishment of the blue kasiṇa | 〔CSCD §100〕 |
| andhakārakaraṇa | making darkness | likewise | 〔CSCD §100〕 |
| suvaṇṇadubbaṇṇanaya | method of the beautiful and the ugly | the division of bases of mastery attained through the blue kasiṇa | 〔CSCD §100〕 |
| subhavimokkhādhigama | attainment of pure liberation | a result of the color kasiṇas; three occurrences in this unit (blue, yellow, and red) | 〔CSCD §100〕 |
| adhimuccanā | resolving | a supernormal accomplishment of the yellow kasiṇa; suvaṇṇanti adhimuccanā—resolving as gold | 〔CSCD §100〕 |
| andhakāravidhamana | driving away darkness | a supernormal accomplishment of the white and light kasiṇas; two occurrences in this unit | 〔CSCD §100〕 |
| sappabhārūpanimmāna | creating luminous forms | a supernormal accomplishment of the light kasiṇa | 〔CSCD §100〕 |
| paṭicchannānaṃ vivaṭakaraṇa | uncovering what is covered | a supernormal accomplishment of the space kasiṇa | 〔CSCD §100〕 |
| iriyāpathakappana | assuming postures | likewise; creating space within earth, mountains, and so forth and assuming postures there | 〔CSCD §100〕 |
| asajjamānagamana | going unobstructed | likewise; connected with tirokuḍḍādīsu (beyond walls and so forth) | 〔CSCD §100〕 |
The Five Aspects—Above, Below, Across, and the Rest—and Their Explanation 〔CSCD §100〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| uddhaṃ・adho・tiriyaṃ・advayaṃ・appamāṇaṃ | above · below · across · nondual · measureless | five aspects common to all ten kasiṇas; quoted from scripture and then explained term by term | 〔CSCD §100〕 |
| uparigaganatalābhimukha | in the direction of the sky above | the explanation of uddhaṃ | 〔CSCD §100〕 |
| heṭṭhābhūmitalābhimukha | in the direction of the ground beneath | the explanation of adho | 〔CSCD §100〕 |
| khettamaṇḍala | disk of a field | the basis for the simile explaining tiriyaṃ; delimited all around like a field | 〔CSCD §100〕 |
| aññabhāvānupagamana | not passing into the nature of another | the explanation of advayaṃ; one kasiṇa is not mixed with another | 〔CSCD §100〕 |
| kasiṇasambheda | mixture of kasiṇas | what the preceding term excludes | 〔CSCD §100〕 |
| pharaṇaappamāṇa | measurelessness of pervasion | the explanation of appamāṇaṃ; the mind pervades without taking a limit | 〔CSCD §100〕 |
The Three Obstructions and Those Unable to Develop 〔CSCD §101〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kammāvaraṇa・kilesāvaraṇa・vipākāvaraṇa | obstruction of kamma · obstruction of defilements · obstruction of result | the three obstructions; each is explained in this unit | 〔CSCD §101〕 |
| ānantariyakammasamaṅgī | one possessing kamma with immediate result | the explanation of the obstruction of kamma | 〔CSCD §101〕 |
| niyatamicchādiṭṭhika | one fixed in wrong view | the first explanation of the obstruction of defilements | 〔CSCD §101〕 |
| ubhatobyañjanaka・paṇḍaka | person with both sexual characteristics · paṇḍaka | the second explanation of the obstruction of defilements | 〔CSCD §101〕 |
| ahetukadvihetukapaṭisandhika | one with rootless or two-rooted rebirth-linking | the explanation of the obstruction of result | 〔CSCD §101〕 |
| asaddha・acchandika・duppañña | without faith · without desire · of bad wisdom | three qualities of those unable to develop; each is explained | 〔CSCD §101〕 |
| apaccanīkapaṭipadā | non-opposing course of practice | that in relation to which acchandika is explained | 〔CSCD §101〕 |
| niyāma・sammatta | certainty · rightness | two terms that both refer to the noble path; niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ | 〔CSCD §101〕 |
| vigatavipākāvaraṇa | one free from the obstruction of result | the person addressed by the chapter’s closing exhortation | 〔CSCD §101〕 |
| saddhammassavana・sappurisūpanissaya | hearing the true Dhamma · association with good people | the two causes for increasing faith, desire, and wisdom | 〔CSCD §101〕 |
| kammaṭṭhānānuyoga | diligent application to meditation subjects | the object of the chapter’s closing exhortation | 〔CSCD §101〕 |
| Sesakasiṇaniddeso | Exposition of the Remaining Kasiṇas | the chapter-end title; connected with Pañcamo paricchedo (fifth chapter), and read in the same position and form as the chapter-end title “Exposition of the Earth Kasiṇa” in 04-11 Vernacular | 〔CSCD §101〕 |
Three points to be read together (1) The names ālokakasiṇaṃ and paricchinnākāsakasiṇaṃ were already established as the light kasiṇa and the limited-space kasiṇa in the list of ten kasiṇas at 〔CSCD §47〕 in the chapter on meditation subjects; this heading does not establish them again. (2) In its table of the ten kasiṇas’ supernormal accomplishments at 〔CSCD §100〕, this unit uses the short name ākāsakasiṇa (space kasiṇa) for its final item, while the section title and the list of ten kasiṇas both use paricchinnākāsakasiṇa (limited-space kasiṇa)—one thing under two names, with both forms occurring in this unit (short form, two occurrences; full form, three occurrences). This column follows the established full name while recording the short form, without creating a separate entry. (3) The terms thinamiddha (sloth and torpor), subhavimokkha (pure liberation), micchādiṭṭhi (wrong view), sammādiṭṭhi (right view), and ariyamagga (noble path) have appeared in earlier chapters’ entries and are not listed again here.
III. Variant Readings
Material available This unit has no internally page-collated Pāli and therefore no collation passage to record. The only searchable surface is the working-base column itself. The facts are recorded without decision.
Measured complete survey A verbatim survey of the entire working-base column found parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.) in zero occurrences; the variant-recitation marker pāṭho in zero occurrences; and the alternative-opinion markers Porāṇā/porāṇā, Keci/keci, eke, and Apare āhu all in zero occurrences. Square brackets have only two forms: four [§NN] paragraph numbers and seven edition-page notations, the latter all in annotations. When none are found, none are recorded: the working-base column itself records no variant reading.
Quotation-mark symmetry The eight measured occurrences of '' in this unit are even, with four opening and four closing marks. The four pairs are the light kasiṇa’s two recitation formulas (''obhāso obhāso'' and ''āloko āloko''), the space kasiṇa’s one recitation formula (''ākāso ākāso''), and one scriptural passage quoted at 〔CSCD §100〕 (''pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa''ntiādi).
Three literal inconsistencies arising in this column (1) The second method for the light kasiṇa gives the recitation formula as taṃ āloko ālokoti bhāvetabbaṃ—without opening or closing '', whereas ''āloko āloko''ti earlier in the same paragraph has them; the same recitation formula occurs in two forms within one paragraph. (2) The item “producing light” occurs three times at 〔CSCD §100〕, each in a different literal form: the fire kasiṇa has rūpadassanatthāya ālokakaraṇaṃ, the white kasiṇa has rūpadassanatthāya ālokakaraṇanti, and the light kasiṇa has rūpadassanatthaṃ ālokakaraṇanti—two forms of the purposive ending (-tthāya twice and -tthaṃ once) intersect with two forms of the close (-karaṇaṃ once and -karaṇanti twice), so no two of the three are wholly identical. (3) In one occurrence at 〔CSCD §101〕, after the edition-page notation in Abhabbā…niyāmaṃ okkamituṃ, there is no space before the following word; among the unit’s seven edition-page notations, this is the only one in that form. All three facts are recorded in their literal form without alteration or regularization.
Scope of this column Everything above is a literal fact of the working-base column. This column has not been collated against the scanned PTS pages. The zero counts apply only to the working-base column and support no inference about other editions.
IV. The Commentator’s Citations
Each citation by the author is attached to a paragraph-number anchor. A source is recorded only where identified by the text itself and is not independently determined.
| Location | Citation Formula 〔verbatim〕 | Point of the Citation | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §98〕 | ālokakasiṇaṃ uggaṇhanto ālokasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato | the basis for the three places where the sign of the light kasiṇa is acquired | none (vacanato, without a work title or parenthetical reference) |
| 〔CSCD §99〕 | ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato | the basis for the three places where the sign of the limited-space kasiṇa is acquired | none (as above) |
| 〔CSCD §100〕 | Vuttañhetaṃ ''pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa''ntiādi. | the basis for the five aspects—above, below, across, nondual, and measureless—common to the ten kasiṇas | none (Vuttañhetaṃ, without a work title; it closes with the abbreviated -ntiādi form) |
Number of citation formulas and sources 〔measured in this column〕 Parenthetical source references occur zero times in this unit: no parenthetical abbreviation for a discourse or treatise appears. The citation markers Yathāha, Vuttampi cetaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira all occur zero times; vacanato occurs twice, Vuttañhetaṃ once, and Tena vuttaṃ once. None of the three citations names its work—this heading records the fact and does not independently determine its source.
The single occurrence of Tena vuttaṃ At 〔CSCD §100〕, Tena vuttaṃ uddhamadhotiriyanti.—this does not cite another work but refers back to the scriptural passage quoted earlier in the same paragraph (the 〔CSCD §100〕 citation in the table above) to conclude its explanation. Among this chapter’s three units, Tena vuttaṃ occurs only once, here. This heading records the fact.
Two statements by the author (1) At 〔CSCD §100〕, Eseva nayo sabbattha.—the author states that the explanation of advayaṃ applies throughout the ten kasiṇas. (2) At 〔CSCD §101〕, Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati.—the author states that the obstruction of those obstructed in three ways is not limited to the kasiṇas but extends to all meditation subjects. Both are statements by the author; this heading records their positions verbatim and offers no judgment.
V. Similes and Rhetoric
This heading records only where the similes in this unit occur and what they illustrate; it offers no literary evaluation.
A. Similes By measurement, the comparison forms in this unit are: word-bounded viya, zero occurrences; comparison in sandhi, two; forms of sadisa, three; independent iva, zero; and seyyathāpi, zero. Yathā occurs once, in a comparison of the form Yathā hi…evameva (see the table below). Together these make five comparisons, listed individually below.
| Location | Meaning Illustrated | Simile 〔verbatim〕 |
|---|---|---|
| 〔CSCD §98〕 | the learning sign of the light kasiṇa | uṭṭhitamaṇḍalasadisameva hoti (just like the disk that has appeared) |
| 〔CSCD §98〕 | the counterpart sign of the light kasiṇa | ghanavippasannaālokapuñjasadisaṃ (like a dense, limpid mass of light) |
| 〔CSCD §99〕 | the learning sign of the limited-space kasiṇa | chiddasadisameva hoti (just like the opening) |
| 〔CSCD §100〕 | the meaning of tiriyaṃ | khettamaṇḍalamiva samantā paricchinditaṃ (delimited all around like the disk of a field) |
| 〔CSCD §100〕 | the meaning of advayaṃ | Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti (just as one who has entered water has only water in every direction) |
Distribution of similes and one compound case Of the five positions, three are similes for the signs of the two kasiṇas (two learning signs and one counterpart sign), while two explain terms at 〔CSCD §100〕. This unit has no comparison involving a person—the preceding two units each contain accounts of elders (comparisons with viya), while none occurs here, so word-bounded viya has zero occurrences throughout. In addition, the sentence Ālokamiva dibbacakkhunā rūpadassanakāmo at 〔CSCD §100〕 is the second comparison in sandhi and occurs at the end of the explanation of tiriyaṃ; both what is compared and what it is compared with concern “extending as light does one who wishes to see visible forms with the divine eye.” This column includes it in the count of comparison forms in sandhi but does not give it a separate row, because the sentence is too short to form an independent simile.
B. Verifiable rhetorical observations (1) The unit’s skeleton is three sections in three forms: the first two follow the four-part pattern of the preceding two units and close respectively with Sesaṃ tādisamevāti (light kasiṇa) and Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti (space kasiṇa), while the third consists of a list by kasiṇa and explanation by term, without a single-word closing sentence. Each of the ten kasiṇa sections has a one-word close bearing its name, while the Miscellany Discussion alone does not (the two in this unit are Ālokakasiṇaṃ. and Paricchinnākāsakasiṇaṃ., one occurrence each). (2) In the table of the ten kasiṇas’ supernormal accomplishments at 〔CSCD §100〕, the patterned close evamādīni ijjhanti (such things are accomplished) occurs ten measured times in the unit, one sentence for each kasiṇa, with none omitted—the most regular sentence pattern in this unit. (3) The ellipsis term vuttanayeneva occurs three measured times in the unit—pathavīkasiṇe vuttanayeneva occurs once, referring to the chapter on the earth kasiṇa, and vuttanayeneva abhibhāyatanapaṭilābho occurs twice as an internal reference to the preceding blue kasiṇa’s suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho; the form vuttanayena occurs zero times. (4) Questions occur zero times: neither a short question in the form Kasmā? nor an objection in the form ti ce occurs here. (5) The ellipsis form …pe… occurs zero times. (6) There is one group of seven verse lines (the concluding verses on the ten kasiṇas, indented four spaces), plus a four-line chapter-end designation (indented two spaces). (7) The introductory term Tattha occurs twice in the unit (once introducing the explanation of above, below, and across at 〔CSCD §100〕, and once introducing the explanation of the three obstructions at 〔CSCD §101〕).
All figures above were measured only within this unit, not across the whole work.
VI. Intratextual Cross-Reading
Each reference carries a paragraph-number anchor. The indicated passage is established only from names and terms verifiable in this unit. The relation between this unit’s paragraph numbers and the Vism chapter-section system is unknown, so these references carry no chapter section and no conversion is estimated. No independent determination is made.
| Location in This Unit | Points To | Verifiable Basis |
|---|---|---|
〔CSCD §99〕 Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti | the chapter on the earth kasiṇa | the treatise itself identifies the chapter on which it relies; the rest of the limited-space kasiṇa follows that chapter throughout |
〔CSCD §100〕 Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo | the list of ten kasiṇas at 〔CSCD §47〕 in the chapter on meditation subjects | this paragraph lists the supernormal accomplishments of each kasiṇa, and its names and sequence of the ten kasiṇas are verbatim identical to that list (pathavīkasiṇaṃ…ākāsakasiṇaṃ); this unit concerns their results |
〔CSCD §100〕 Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti | all ten kasiṇas in the preceding two units and the chapter on the earth kasiṇa | Sabbāneva (all) covers all ten kasiṇas, not only the two in this unit—the scope of this unit’s Miscellany Discussion exceeds the unit boundary, and this heading records the fact |
〔CSCD §100〕 Ālokamiva dibbacakkhunā rūpadassanakāmo | the two items dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ for the fire and white kasiṇas at 〔CSCD §100〕 in this unit | an internal reference within the unit; the light for the divine eye appears twice in the table of supernormal accomplishments and is invoked again in this explanation |
〔CSCD §101〕 Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati | the forty meditation subjects in the chapter on meditation subjects | the treatise itself states that the point applies to all meditation subjects; their list occurs in that chapter and is not repeated here |
〔CSCD §101〕 Sesakasiṇaniddeso nāma/Pañcamo paricchedo. | the chapter on meditation subjects of foulness at 〔CSCD §102〕 | the next chapter begins Kasiṇānantaramuddiṭṭhesu…pana uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ—the treatise itself calls these “those set forth after the kasiṇas”, making the sequence from the ten kasiṇas to the ten kinds of foulness verifiable |
VII. Transmission
This edition advances no position in the apparatus on questions concerning authorship, textual transmission, or the lineage of commentaries.