清淨道論 白話全本 · 冊5Visuddhimagga · Complete Vernacular · Vol. 5
水・火・風三遍The Water, Fire, and Air Kasiṇas
全文五層 →Full five layers →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 餘遍之通則與水遍——取相・四名・二相 〔CSCD §91〕
五、餘遍釋
水遍之論
現在，在地遍之後，就是水遍的廣說¹。正如地遍那樣，想要修習水遍的人，也應當安坐而於水上取相；於已造作的或於未造作的——這一切都應當如〔地遍那樣〕廣說。而正如這裡〔所說的〕，一切處也都是這樣。因為從此以下，連這麼多也不再說了，只說其差別而已。
在這裡也一樣：對於宿世已作加行的有福之人，在未造作的水上——在蓮池、在池、在鹹水處、或在海——相就生起了，如小尸婆長老那樣。據說那位具壽心想「我要捨離利養恭敬而住於獨處」，在大津登船前往閻浮提，途中眺望大海的時候，與那〔水〕相似的遍相就生起了。
至於未作加行的人，應當避開四遍過²，不取青、黃、赤、白諸色之中任何一色的水，而取那還未及地、就在空中以淨布所承接的水，或別的那樣澄淨而不濁的水；以它把缽或水瓶注滿到齊緣，安放在寺邊上面所說那樣的隱蔽之處，安樂而坐。不應當觀察顏色，也不應當作意其特相³。應當把它與所依合為一色，以增盛之力把心安立在施設法⁴上，然後在 ambu、udaka、vāri、salila 等等水的諸名之中，就依其最顯明之名而修習「水、水」。
他這樣修習的時候，依上面所說的方式，二相就次第生起。不過在這裡，取相⁵現起時像是在動；若水中雜有泡沫與水泡，它現起時也就是那個樣子，遍過就顯出來了。至於似相，則不動搖，現起時如置於空中的寶珠之扇，又如寶所成的鏡輪。就在它現起的同時，他便得到近行禪⁶；並且依上面所說的方式，也得到四分法與五分法的諸禪⁷。以上是水遍。
§2 火遍——作法・四名・三喻之似相 〔CSCD §92〕
火遍之論
想要修習火遍的人，也應當於火上取相。這裡，對於已作加行的有福之人，在未造作〔的火〕上取相的時候——在燈焰、在竈、在燒缽之處、在野火，隨處觀看火焰的時候，相就生起了，如質多笈多長老那樣。據說那位具壽在聞法之日進入布薩堂，才觀看燈焰，相就生起了。
至於另一種人，就應當造作。這裡的作法是這樣：把潤澤的堅木劈開曬乾，截成一段一段，前往合適的樹下或亭中，依燒缽的樣式堆積起來點燃；在蓆、皮或布上，穿一個一張手四指大小的孔。把它放在前面，依上面所說的方式坐下，不作意下面的草木，也不作意上面的煙焰，而於中間的密焰上取相。不應當以「青」或「黃」等等的方式觀察顏色，也不應當依熱性而作意其特相。應當把它與所依合為一色，以增盛之力把心安立在施設法上，然後在 pāvaka、kaṇhavattanī、jātaveda、hutāsana 等等火的諸名之中，就依其最顯明之名而修習「火、火」。
他這樣修習的時候，依上面所說的方式，二相就次第生起。這裡，取相現起時如焰屢屢斷落。至於在未造作〔的火〕上取相的人，遍過就顯出來——燃木之片、炭團、灰、或煙會現起。似相則不動，現起時如置於空中的赤毛毯之片，如金之扇，又如金柱。就在它現起的同時，他便得到近行禪；並且依上面所說的方式，也得到四分法與五分法的諸禪。以上是火遍。
§3 風遍——見觸二門與三名 〔CSCD §93〕
風遍之論
想要修習風遍的人，也應當於風上取相。而那〔取相〕或是依所見，或是依所觸。因為在諸義注⁸中有這樣的說法：「取風遍的人，於風上取相：或者觀察甘蔗之梢被吹動、被遍動，或者〔觀察〕竹之梢……乃至（廣說如前）……或者觀察樹之梢、髮之梢被吹動、被遍動，或者觀察〔風〕觸於身。」所以，看見齊頂而立、葉密的甘蔗，或竹，或樹，或髮密而〔長〕四指的人的頭被風吹打的時候，就安立念⁹：「這風是打在這個地方。」或者，風從窗的間隙或壁的孔進來而打在他身體的某一處，就在那裡安立念，然後在 vāta、māluta、anila 等等風的諸名之中，就依其最顯明之名而修習「風、風」。在這裡，由於取相之增大，〔相〕便如才取下的乳粥所騰起的熱氣之旋，動而現起。似相則已止靜而不動。其餘的應當依上面所說的方式了知。以上是風遍。
註
¹ 廣說（vitthārakathā）：本論於一法門先立其通則而後別說，其別說之體即「廣說」。取相、作遍、二相、近行安止諸通則已立於本論〈地遍〉之品，故本品自陳「此後唯說其差別」，九遍之科遂各不過一節之幅。
² 四遍過（cattāro kasiṇadosā）：青、黃、赤、白四色之雜；作遍之材當避此四色，本論〈地遍〉之品既立其目。
³ 特相（lakkhaṇa）：一法自身之性相，如火之熱性；與作為修習所緣之「相」（nimitta）分讀。作遍者唯取所依之色，不觀其顏色，也不作意其自身之性相。
⁴ 施設法（paṇṇattidhamma）：非究竟法，而由名想所立之法；遍之所緣即在此，故不觀色、不作意特相，唯以增盛之力置心於其上。
⁵ 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。二相之別，本論〈地遍〉之品詳辨之。
⁶ 近行禪（upacārajjhāna）：諸蓋已伏而尚未入安止之一級定，即近行定之位；其與安止定之別，本論〈地遍〉之品既辨，本品三遍各以一句收之而不重釋。
⁷ 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；其全說在本論〈地遍〉之品。
⁸ 義注（aṭṭhakathā）：本論所承之古來義注。本篇唯此一引繫於「諸義注」而不繫其書名，本編不代考定。
⁹ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
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 General Rule for the Remaining Kasiṇas and the Water Kasiṇa—Acquiring the Sign, Four Names, and Two Signs 〔CSCD §91〕
Chapter Five: Exposition of the Remaining Kasiṇas
Discussion of the Water Kasiṇa
Now, after the earth kasiṇa, comes the detailed exposition¹ of the water kasiṇa. Just as with the earth kasiṇa, a person who wishes to develop the water kasiṇa should sit comfortably and acquire a sign in water; whether in something prepared or unprepared—all this should be explained in detail just as [with the earth kasiṇa]. And as here, so everywhere. For from this point onward, not even this much will be stated again; only the distinctions will be described.
Here too, for a meritorious person who performed the preliminary practice in a former life, the sign arises in unprepared water—in a lotus pond, a pond, a saltwater pool, or the sea—as it did for the Elder Cūḷasiva. It is said that the venerable one thought, “I shall abandon gain and honor and live in seclusion.” He boarded a ship at Mahātittha to travel to Jambudīpa, and while looking out over the ocean during the voyage, a kasiṇa sign resembling that [water] arose.
One who has not performed the preliminary practice, however, should avoid the four faults of a kasiṇa² and take water that is not any one of the colors blue, yellow, red, or white. He should use water caught in a clean cloth while still in the air, before it reaches the ground, or other water that is similarly clear and unclouded. He fills a bowl or water pot with it level to the rim, places it in a concealed spot at the edge of the monastery as described above, and sits comfortably. He should not examine the color or attend to its characteristic.³ He should treat it as one color with its support, establish the mind on the conceptual phenomenon⁴ by force of prominence, and then, among such names for water as ambu, udaka, vāri, and salila, develop “water, water” using the clearest name.
As he develops it in this way, the two signs arise in sequence according to the method described above. Here, however, the learning sign⁵ appears as though moving; if the water is mixed with froth and bubbles, it appears just that way and the fault in the kasiṇa becomes evident. The counterpart sign is unwavering and appears like a jeweled fan set in space or like a mirror disk made of jewels. At the very moment it appears, he obtains access jhāna⁶; and according to the method described above, he also obtains the absorptions of the fourfold and fivefold systems.⁷ This is the water kasiṇa.
§2 The Fire Kasiṇa—Method of Preparation, Four Names, and Three Similes for the Counterpart Sign 〔CSCD §92〕
Discussion of the Fire Kasiṇa
A person who wishes to develop the fire kasiṇa should likewise acquire a sign in fire. Here, for a meritorious person who has performed the preliminary practice, the sign arises when he acquires it from unprepared [fire]—when looking at a flame anywhere, whether the flame of a lamp, a hearth, a place where bowls are fired, or a forest fire—as it did for the Elder Cittagutta. It is said that on a day for hearing the Dhamma, the venerable one entered the uposatha hall, and the sign arose as soon as he looked at the lamp flame.
The other kind of person should prepare one. This is the method of preparation: split moist heartwood, dry it, cut it into lengths, go to a suitable tree root or pavilion, stack the wood as for firing bowls, and light it. In a mat, hide, or cloth, make an opening one span plus four fingers across. Place it in front, sit down according to the method described above, and acquire the sign in the dense flame at the center, without attending to the grass and wood below or the plume of smoke above. He should not examine the color as “blue,” “yellow,” and so forth, nor attend to its characteristic as heat. He should treat it as one color with its support, establish the mind on the conceptual phenomenon by force of prominence, and then, among such names for fire as pāvaka, kaṇhavattanī, jātaveda, and hutāsana, develop “fire, fire” using the clearest name.
As he develops it in this way, the two signs arise in sequence according to the method described above. Here, the learning sign appears like a flame repeatedly breaking off and falling. For one who acquires it from unprepared [fire], the fault in the kasiṇa becomes evident: a piece of burning wood, a mass of embers, ash, or smoke appears. The counterpart sign is motionless and appears like a piece of red blanket set in space, a golden fan, or a golden pillar. At the very moment it appears, he obtains access jhāna; and according to the method described above, he also obtains the absorptions of the fourfold and fivefold systems. This is the fire kasiṇa.
§3 The Air Kasiṇa—The Two Doors of Seeing and Touch, and Three Names 〔CSCD §93〕
Discussion of the Air Kasiṇa
A person who wishes to develop the air kasiṇa should likewise acquire a sign in air. That [acquisition] is either through what is seen or through what is touched. For the commentaries⁸ say: “One who acquires the air kasiṇa acquires a sign in air: he observes the tip of sugarcane being moved and thoroughly moved, or the tip of bamboo . . . and so on (as explained above) . . . or the tip of a tree or of hair being moved and thoroughly moved, or he observes [air] touching the body.” Therefore, when he sees dense-leaved sugarcane, bamboo, or a tree standing level at the top, or the head of a person with dense hair [four fingers long], being struck by the wind, he establishes mindfulness⁹: “This air is striking at this place.” Or when air enters through a gap in a window or a hole in a wall and strikes some part of his body, he establishes mindfulness there. Then, among such names for air as vāta, māluta, and anila, he develops “air, air” using the clearest name. Here, because of the enlargement of the learning sign, [the sign] appears moving, like a swirl of steam rising from milk-rice just taken down from the fire. The counterpart sign has settled and is motionless. The rest should be understood according to the method described above. This is the air kasiṇa.
Notes
¹ Detailed exposition (vitthārakathā): in this treatise, the general rule for a practice is first established and its particular forms are then stated; that particular treatment is its “detailed exposition.” The general rules for acquiring the sign, preparing a kasiṇa, the two signs, access, and absorption were established in the chapter on the earth kasiṇa. Thus this chapter itself states that “from here onward only the distinctions will be described,” and each of the nine remaining kasiṇas occupies no more than one section.
² Four faults of a kasiṇa (cattāro kasiṇadosā): admixtures of the four colors blue, yellow, red, and white. The material used to prepare a kasiṇa should avoid these four colors; the chapter on the earth kasiṇa already enumerates them.
³ Characteristic (lakkhaṇa): the inherent characteristic of a phenomenon, such as the heat of fire; this is distinct from the “sign” (nimitta) that serves as the object of development. One who prepares a kasiṇa takes only the color of its support, neither examining its color nor attending to its inherent characteristic.
⁴ Conceptual phenomenon (paṇṇattidhamma): not an ultimate phenomenon, but a phenomenon established by designation and perception. The object of a kasiṇa is on this plane; hence the practitioner does not examine color or attend to the characteristic, but establishes the mind on it solely by force of prominence.
⁵ 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 from those imperfections. Their distinction is explained in detail in the chapter on the earth kasiṇa.
⁶ Access jhāna (upacārajjhāna): a level of concentration in which the hindrances have been suppressed but absorption has not yet been entered, namely the plane of access concentration. Its distinction from absorption concentration is already explained in the chapter on the earth kasiṇa; each of the three kasiṇas here closes it in a single sentence without repeating the explanation.
⁷ 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. Their full exposition appears in the chapter on the earth kasiṇa.
⁸ Commentary (aṭṭhakathā): the ancient commentarial tradition received by this treatise. This is the only citation in the present unit tied to “the commentaries” without naming a specific work; this edition does not independently determine it.
⁹ Mindfulness (sati): the mental factor that retains the object without forgetting it; in the treatise it consistently operates together with wisdom, energy, and concentration. It belongs to a different classification from the broad awareness commonly designated by the modern expression “mindfulness” and should be read according to the framework established in this treatise.
色遍四種——青黃赤白The Four Color Kasiṇas—Blue, Yellow, Red, and White
全文五層 →Full five layers →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 青遍——華與衣與色界・作遍之法 〔CSCD §94〕
青遍之論
其次是青遍。由於有「取青遍的人，於青上取相：於華，或於衣，或於色之界¹」這樣的說法，所以先就已作加行的有福之人而言：他一見到那樣的華叢，或供養之處所敷的華，或青衣與青寶之中的任何一種，相就生起了。至於另一種人，就取青蓮、山耳華等等的華，使蕊與莖都顯不出來，這樣把篋或籠之層唯以花瓣注滿到齊緣而敷設；或者以青色的衣縛成一束而充滿其中；或者在它的口緣上像鼓面那樣繃縛起來。或者以銅青、葉青、眼藥青之中的任何一種色界之材，依地遍所說的方式，作成可攜的或就在壁上的遍之曼荼羅²，再以異分之色³限定其周邊。此後，依地遍所說的方式，轉起「青、青」的作意。在這裡也一樣，遍過會顯現在取相⁴上——蕊之莖、葉之間隙等等會現起。似相則脫離遍的曼荼羅，如寶珠之扇一般現起於空中。其餘的應當依上面所說的方式了知。以上是青遍。
§2 黃遍——質多笈多長老之座供 〔CSCD §95〕
黃遍之論
於黃遍也是即此法。因為有這樣的說法：「取黃遍的人，於黃上取相：於華，或於衣，或於色之界。」所以在這裡也一樣：對於已作加行的有福之人，他一見到那樣的華叢，或華之敷，或黃衣與黃色界之中的任何一種，相就生起了，如質多笈多長老那樣。據說那位具壽在支帝羅山⁵看見以蘇枋華⁶所作的座之供，才一見到，與那座位一樣大小的相就生起了。至於另一種人，就以迦尼迦羅華等等，或黃衣，或〔黃〕色界，依青遍所說的方式造作遍，轉起「黃、黃」的作意。其餘的即如是。以上是黃遍。
§3 赤遍——般豆時婆等諸赤華 〔CSCD §96〕
赤遍之論
於赤遍也是即此法。因為有這樣的說法：「取赤遍的人，於赤上取相：於華，或於衣，或於色之界。」所以在這裡也一樣：對於已作加行的有福之人，他一見到那樣的般豆時婆華等等的華叢，或華之敷，或赤衣、赤寶與赤色界之中的任何一種，相就生起了。至於另一種人，就以闍耶須摩那華、般豆時婆華、赤俱蘭吒華等等的華，或赤衣，或〔赤〕色界，依青遍所說的方式造作遍，轉起「赤、赤」的作意。其餘的即如是。以上是赤遍。
§4 白遍——華與錫銀月三輪 〔CSCD §97〕
白遍之論
於白遍：由於有「取白遍的人，於白上取相：於華，或於衣，或於色之界」這樣的說法，所以先就已作加行的有福之人而言：他一見到那樣的華叢，或婆師迦須摩那華等等所敷的華，或白蓮與紅蓮⁷之聚，或白衣與白色界之中的任何一種，相就生起了；在錫之輪、銀之輪、月之輪上，相也一定會生起。至於另一種人，就以上面所說那些種種的白華，或白衣，或〔白〕色界，依青遍所說的方式造作遍，轉起「白、白」的作意。其餘的即如是。以上是白遍。
註
¹ 色之界（vaṇṇadhātu）：以顏料、礦物等成色之物。四色遍取相之三處為華、衣與色之界，四科逐科皆出此三。
² 遍之曼荼羅（kasiṇamaṇḍala）：所作之遍之圓輪；其二式為可攜者與就地固定於壁上者，其量與界之法皆依本論〈地遍〉之品。
³ 異分之色（visabhāgavaṇṇa）：與遍之色不同分之色；以之限定遍輪之周邊，令其界分明。
⁴ 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。本品前一單元三大種遍已出此二名；二相之別，本論〈地遍〉之品詳辨之。
⁵ 支帝羅山（Cittalapabbata）：本論事例屢出之山寺，在銅鍱洲；質多笈多長老之事二見，此為其一。
⁶ 蘇枋華・迦尼迦羅華・般豆時婆華・闍耶須摩那華・赤俱蘭吒華・婆師迦須摩那華（pattaṅga・kaṇikāra・bandhujīvaka・jayasumana・rattakoraṇḍaka・vassikasumana）：四色遍取相所用之諸華，本編之漢名皆依其巴利之形而作，不比配漢地之種。
⁷ 白蓮・紅蓮（kumuda・paduma）：二種蓮華；論於白遍舉其聚為得相之處。
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 Blue Kasiṇa—Flowers, Cloth, the Color Element, and the Method of Preparation 〔CSCD §94〕
Discussion of the Blue Kasiṇa
Next comes the blue kasiṇa. Because it is said, “One who acquires the blue kasiṇa acquires a sign in blue: in a flower, in a cloth, or in the color element,¹” first consider a meritorious person who has performed the preliminary practice. As soon as he sees a cluster of such flowers, flowers spread at a place of offering, or any blue cloth or blue jewel, the sign arises. The other kind of person takes flowers such as blue lotuses or girikaṇṇikā, making the stamens and stalks invisible, and fills the layer of a casket or basket level to the rim with petals alone. Or he ties blue cloth into a bundle and fills the container with it; or he stretches it across the rim like the head of a drum. Or, using any material of the color element—copper blue, leaf blue, or collyrium blue—he makes a portable or wall-mounted kasiṇa maṇḍala² according to the method stated for the earth kasiṇa, and bounds its edge with a contrasting color.³ Then, according to the method stated for the earth kasiṇa, he sets in motion the attention “blue, blue.” Here too, a fault in the kasiṇa becomes visible in the learning sign⁴: the stalks of stamens, gaps between leaves, and so forth appear. The counterpart sign breaks free from the kasiṇa maṇḍala and appears in space like a jeweled fan. The rest should be understood according to the method described above. This is the blue kasiṇa.
§2 The Yellow Kasiṇa—The Seat Offering Seen by the Elder Cittagutta 〔CSCD §95〕
Discussion of the Yellow Kasiṇa
The same method applies to the yellow kasiṇa. For it is said: “One who acquires the yellow kasiṇa acquires a sign in yellow: in a flower, in a cloth, or in the color element.” Here too, for a meritorious person who has performed the preliminary practice, the sign arises as soon as he sees a cluster of such flowers, a spreading of flowers, or any yellow cloth or yellow color element, as it did for the Elder Cittagutta. It is said that on Mount Cittalapabbata⁵ the venerable one saw a seat offering made with pattaṅga flowers.⁶ As soon as he saw it, a sign the same size as the seat arose. The other kind of person prepares a kasiṇa with such things as kaṇikāra flowers, yellow cloth, or [yellow] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “yellow, yellow.” The rest is just so. This is the yellow kasiṇa.
§3 The Red Kasiṇa—Bandhujīvaka and Other Red Flowers 〔CSCD §96〕
Discussion of the Red Kasiṇa
The same method applies to the red kasiṇa. For it is said: “One who acquires the red kasiṇa acquires a sign in red: in a flower, in a cloth, or in the color element.” Here too, for a meritorious person who has performed the preliminary practice, the sign arises as soon as he sees a cluster of flowers such as bandhujīvaka, a spreading of flowers, or any red cloth, red jewel, or red color element. The other kind of person prepares a kasiṇa with flowers such as jayasumana, bandhujīvaka, and rattakoraṇḍaka, or with red cloth or [red] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “red, red.” The rest is just so. This is the red kasiṇa.
§4 The White Kasiṇa—Flowers and the Three Disks of Tin, Silver, and the Moon 〔CSCD §97〕
Discussion of the White Kasiṇa
Regarding the white kasiṇa, because it is said, “One who acquires the white kasiṇa acquires a sign in white: in a flower, in a cloth, or in the color element,” first consider a meritorious person who has performed the preliminary practice. As soon as he sees a cluster of such flowers, flowers such as vassikasumana spread out, a mass of white and red lotuses,⁷ or any white cloth or white color element, the sign arises; and the sign will certainly arise in a disk of tin, a disk of silver, or the disk of the moon. The other kind of person prepares a kasiṇa with the various white flowers described above, white cloth, or [white] color element, according to the method stated for the blue kasiṇa, and sets in motion the attention “white, white.” The rest is just so. This is the white kasiṇa.
Notes
¹ Color element (vaṇṇadhātu): a substance that produces color, such as a pigment or mineral. The three places for acquiring a sign in each of the four color kasiṇas are a flower, a cloth, and the color element; all three appear in each of the four sections.
² Kasiṇa maṇḍala (kasiṇamaṇḍala): the prepared circular disk of the kasiṇa. It has two forms, portable or fixed in place on a wall; its measure and method of setting the boundary follow the chapter on the earth kasiṇa.
³ Contrasting color (visabhāgavaṇṇa): a color unlike that of the kasiṇa. It is used to bound the edge of the kasiṇa disk so its boundary is distinct.
⁴ 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 from them. Both terms appeared in the preceding unit on the three great-element kasiṇas; their distinction is explained in detail in the chapter on the earth kasiṇa.
⁵ Mount Cittalapabbata (Cittalapabbata): a mountain monastery on Tambapaṇṇi Island that appears repeatedly in this treatise’s accounts. The Elder Cittagutta appears twice in this chapter; this is one of those accounts.
⁶ Pattaṅga, kaṇikāra, bandhujīvaka, jayasumana, rattakoraṇḍaka, and vassikasumana flowers: the flowers used to acquire signs for the four color kasiṇas. This edition follows their Pāli forms and does not equate them with species native to China.
⁷ White lotus and red lotus (kumuda · paduma): two kinds of lotus. The treatise gives their mass as a place where the sign for the white kasiṇa may arise.
光明遍・限定虛空遍與雜論The Light Kasiṇa, Limited-Space Kasiṇa, and Miscellany
全文五層 →Full five layers →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.