Visuddhimagga V-42

Na kevalañca kasiṇeyeva, aññesupi kammaṭṭhānesu etesamekassapi bhāvanā na ijjhati.

像这样的人不但在遍中，就是在一切业处之中一个也不能修习成就的。

Ñ(V,42): And this does not apply only to kasiṇas; for none of them will succeed in developing any meditation subject at all.

Tasmā vigatavipākāvaraṇenapi kulaputtena kammāvaraṇañca kilesāvaraṇañca ārakā parivajjetvā saddhammassavanasappurisūpanissayādīhi saddhañca chandañca paññañca vaḍḍhetvā kammaṭṭhānānuyoge yogo karaṇīyoti.

所以必须由于离诸异熟障的善男子，遥远地回避了业障与烦恼障，闻正法而亲近善人增长其信，愿与智能，勤行业处瑜伽。

Ñ: So the task of devotion to a meditation subject must be undertaken by a clansman who has no hindrance by kamma-result, who shuns hindrance by kamma and by defilement, and who fosters faith, zeal and understanding by listening to the Dhamma, frequenting good men, and so on.

Iti sādhujanapāmojjatthāya kate visuddhimagge

Samādhibhāvanādhikāre

Sesakasiṇaniddeso nāma

Pañcamo paricchedo.

※为诸善人所喜悦而造的清净道论，于论定的修习中，成就第五品，定名为余遍的解释。

Ñ: The fifth chapter called 'The Description of the Remaining Kasiṇas' in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.

Visuddhimagga V-41

Tattha kammāvaraṇena samannāgatāti ānantariyakammasamaṅgino.

「具足业障」是具有无间业的。

Ñ(V,41): Herein, the words hindered by kamma refer to those who possess bad kamma entailing immediate effect [on rebirth].

Ñ's notes: The five kinds of bad kamma with immediate effect on rebirth are, in that order of priority, matricide, parricide, arahanticide, intentional shedding of a Buddha's blood, and causing a schism in the Community, all of which cause rebirth in hell and remaining there for the remainder of the aeon (kappa), whatever other kinds of kamma may have been performed (MA.iv,109f.).

Kilesāvaraṇena samannāgatāti niyatamicchādiṭṭhikā ceva ubhatobyañjanakapaṇḍakā ca.

「具足烦恼障」是决定邪见者，两性者（阴阳人），黄门（半择迦）。

Ñ: By defilement: who have fixed wrong view or are hermaphrodites or eunuchs.

Ñ's notes: The no-cause view, moral-inefficacy-of-action view, the nihilistic view that there is no such thing as giving, and so on (see D. Sutta 2).

Vipākāvaraṇena samannāgatāti ahetukadvihetukapaṭisandhikā.

「具足异熟障」是由无因、二因而结生者。

Ñ: By kamma-result: who have had a rebirth-linking with no [profitable] root-cause or with only two [profitable] root-causes.

Notes in Chinese translation: 由无因、二因而结生，参考第十四品。

Asaddhāti buddhādīsu saddhāvirahitā.

「无信」即对佛（法僧）等没有信的。

Ñ: Lack faith: are destitute of faith in the Buddha, Dhamma and Saṅgha.

Acchandikāti apaccanīkapaṭipadāyaṃ chandavirahitā.

「无愿」即对非敌对法及圣道而无有愿。

Ñ: Zeal: are destitute of zeal for the unopposed way.

Duppaññāti lokiyalokuttarasammādiṭṭhiyā virahitā.

「恶慧」即无世间、出世间的正见。

Ñ: Understanding: are destitute of mundane and supramundane right view.

Abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti kusalesu dhammesu niyāmasaṅkhātaṃ sammattasaṅkhātañca ariyamaggaṃ okkamituṃ abhabbāti attho.

「不能入决定正性的善法」是不能入于善法中而称为决定，称为正性的圣道的意思。

Ñ: Will be incapable of entering into the certainty of rightness in profitable states means that they are incapable of entering into the Noble Path called 'certainty' and 'rightness in profitable states'.

Visuddhimagga V-40

101. Ye ca te sattā kammāvaraṇena vā samannāgatā kilesāvaraṇena vā samannāgatā vipākāvaraṇena vā samannāgatā asaddhā acchandikā duppaññā abhabbā niyāmaṃ okkamituṃ kusalesu dhammesu sammattanti vuttā, tesamekassāpekakasiṇepi bhāvanā na ijjhati.

如说：「那些具足业障，具足烦恼障，具足异熟障，无信、无愿、恶慧，不能入决定正性的善法的有情」，像这样的人们，甚至一人而修习一遍也不能成就。

Ñ(V,40): No kasiṇa can be developed by any living being described as follows: 'Beings hindered by kamma, by defilement or by kamma-result, who lack faith, zeal and understanding, will be incapable of entering into the certainty of lightness in profitable states' (Vbh. 341).

Visuddhimagga V-39

Tattha uddhanti uparigaganatalābhimukhaṃ.

此中「上」即上向于天空。

Ñ(V,39): Herein, above is upwards towards the sky's level.

Adhoti heṭṭhābhūmitalābhimukhaṃ.

「下」即下向于地面。

Ñ: Below is downwards towards the earth's level.

Tiriyanti khettamaṇḍalamiva samantā paricchinditaṃ.

「横」即区划了的田园的周围。

Ñ: Around is marked off all around like the perimeter of a field.

Ekacco hi uddhameva kasiṇaṃ vaḍḍheti, ekacco adho, ekacco samantato.

即是说或者有人仅向上增大于遍，有人向下，有人向周围，

Ñ: For one extends a kasiṇa upwards only, another downwards, another all round;

Tena tena vā kāraṇena evaṃ pasāreti. Ālokamiva dibbacakkhunā rūpadassanakāmo.

犹如希望以天眼见色而（向自己所欲的方向）扩展光明一样，依他们各各不同的目的而扩展，

Ñ: or for some reason another projects it thus as one who wants to see visible objects with the divine eye projects light.

Tena vuttaṃ uddhamadhotiriyanti.

[PTS 177] 所以说上、下与横。

Ñ: [177] Hence 'above, below, around' is said.

Advayanti idaṃ pana ekassa aññabhāvānupagamanatthaṃ vuttaṃ.

「无二」即指这一遍而不至于他遍说的。

Ñ: The word exclusive, however, shows that any one such state has nothing to do with any other.

Yathā hi udakaṃ paviṭṭhassa sabbadisāsu udakameva hoti, na aññaṃ, evameva pathavīkasiṇaṃ pathavīkasiṇameva hoti, natthi tassa añño kasiṇasambhedoti.

譬如有人入于水中，则各方面都是水，更无他物，如是于地遍中只有地遍，更无他遍的成分。

Ñ: Just as there is water and nothing else in all directions for one who is actually in water, so too, the earth kasiṇa is the earth kasiṇa only; it has nothing in common with any other kasiṇa.

Eseva nayo sabbattha.

于一切遍都是这样。

Ñ: Similarly in each instance.

Appamāṇanti idaṃ tassa pharaṇaappamāṇavasena vuttaṃ.

「无量」是依遍的无限量的扩展而说的。

Ñ: Measureless means measureless intentness.

Tañhi cetasā pharanto sakalameva pharati.

由于心的遍满于遍而遍满于一切，

Ñ: He is intent upon the entirety with his mind,

Na ayamassa ādi idaṃ majjhanti pamāṇaṃ gaṇhātīti.

没有这是遍的初，遍的中等限量。

Ñ: taking no measurements in this way: 'This is its beginning, this is its middle'.

Visuddhimagga V-38

Sabbāneva uddhaṃ adho tiriyaṃ advayaṃ appamāṇanti imaṃ pabhedaṃ labhanti.

一切遍都有上、下、横、无二、无量各种。

Ñ(V,38): The classification 'above, below, around, exclusive, measureless' applies to all kasiṇas;

Vuttañhetaṃ ‘‘pathavīkasiṇameko sañjānāti. Uddhamadhotiriyaṃ advayamappamāṇa’’ntiādi.

即如此说：「有人于地遍作上、下、横、无二、无量想」等。

Ñ: for this is said: 'He perceives the earth kasiṇa above, below, around, exclusive, measureless' (M.ii,14), and so on.

Visuddhimagga V-37

Ākāsakasiṇavasena paṭicchannānaṃ vivaṭakaraṇaṃ, antopathavīpabbatādīsupi ākāsaṃ nimminitvā iriyāpathakappanaṃ, tirokuḍḍādīsu asajjamānagamananti evamādīni ijjhanti.

依于「虚空遍」，能开显于隐蔽，在大地中及山岳中亦能变化虚空，作诸（行住坐卧的）威仪，可于墙垣上自由步行，有此等成就。

Ñ(V,37): The space kasiṇa is the basis for such powers as revealing the hidden, maintaining postures inside the earth and rocks by creating space inside them, travelling unobstructed through walls, and so on.

Visuddhimagga V-36

Ālokakasiṇavasena sappabhārūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthaṃ ālokakaraṇanti evamādīni ijjhanti.

依于「光明遍」，能变化辉煌之色，离诸惛沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

Ñ(V,36): The light kasiṇa is the basis for such powers as creating luminous forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye.

Visuddhimagga V-35

Odātakasiṇavasena odātarūpanimmānaṃ, thinamiddhassa dūrabhāvakaraṇaṃ, andhakāravidhamanaṃ, dibbena cakkhunā rūpadassanatthāya ālokakaraṇanti evamādīni ijjhanti.

依于「白遍」，能变化白色，离诸惛沉睡眠，消灭黑暗，为了要以天眼看东西而作诸光明，有此等成就。

Ñ(V,35): The white kasiṇa is the basis for such powers as creating white forms, banishing stiffness and torpor, dispelling darkness, causing light for the purpose of seeing visible objects with the divine eye.

Visuddhimagga V-34

Lohitakasiṇavasena lohitakarūpanimmānaṃ, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

依于「赤遍」，能变化赤色，依前述的方法获得（第五）胜处，证净解脱，有此等成就。

Ñ(V,34): The red kasiṇa is the basis for such powers as creating red forms, acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful.

Visuddhimagga V-33

Pītakasiṇavasena pītakarūpanimmānaṃ, suvaṇṇanti adhimuccanā, vuttanayeneva abhibhāyatanapaṭilābho, subhavimokkhādhigamo cāti evamādīni ijjhanti.

依于「黄遍」，能变化黄色，点石成金，依前述（妙色丑色）的方法而获得（第四）胜处，证净解脱，有此等成就。

Ñ(V,33): The yellow kasiṇa is the basis for such powers as creating yellow forms, resolving that something shall be gold (S.i,l 16), acquisition of the bases of mastery in the way stated, and attainment of the liberation by the beautiful.

Visuddhimagga V-32

Nīlakasiṇavasena nīlarūpanimmānaṃ, andhakārakaraṇaṃ, suvaṇṇadubbaṇṇanayena abhibhāyatanapaṭilābho, subhavimokkhādhigamoti evamādīni ijjhanti.

依于「青遍」，能变化青色，作诸黑暗，依于妙色及丑色的方法而获得（第三）胜处，证净解脱，有此等成就。

Ñ(V,32): The blue kasiṇa is the basis for such powers as creating black forms, causing darkness, acquisition of the bases of mastery by the method of fairness and ugliness, and attainment of the liberation by the beautiful (see M.ii,12).

Visuddhimagga V-31

Vāyokasiṇavasena vāyugatigamanaṃ, vātavuṭṭhisamuppādananti evamādīni ijjhanti.

依于「风遍」，能速行如风：能降风雨，有此等成就。

Ñ(V,31): The air kasiṇa is the basis for such powers as going with the speed of the wind, causing wind storms.

Visuddhimagga V-30

Tejokasiṇavasena dhūmāyanā, pajjalanā, aṅgāravuṭṭhisamuppādanaṃ, tejasā tejopariyādānaṃ, yadeva so icchati tassa ḍahanasamatthatā, dibbena cakkhunā rūpadassanatthāya ālokakaraṇaṃ, parinibbānasamaye tejodhātuyā sarīrajjhāpananti evamādīni ijjhanti.

依于「火遍」，能出烟和燃烧，能降炭雨，以火灭火，[PTS 176] 欲燃则燃，为了要以天眼见东西而作诸光明，般涅盘之时能以火界荼毗其身体，有此等成就。

Ñ(V,30): The fire kasiṇa is the basis for such powers as smoking, flaming, causing showers of sparks, countering fire with fire, ability to burn only what one wants to burn (S,iv,290), [176] causing light for the purpose of seeing visible objects with the divine eye, burning up the body by means of the fire element at the time of attaining nibbāna (MA.iv,196).

Visuddhimagga V-29

Āpokasiṇavasena pathaviyaṃ ummujjananimmujjanaṃ, udakavuṭṭhisamuppādanaṃ, nadīsamuddādinimmānaṃ, pathavīpabbatapāsādādīnaṃ kampananti evamādīni ijjhanti.

依于「水遍」，能出没于地中，降下雨水，变化江海等，震动大地山岳楼阁等，有此等成就。

Ñ(V,29): The water kasiṇa is the basis for such powers as diving in and out of the earth (D.i,78), causing rain, storms, creating rivers and seas, making the earth and rocks and palaces quake (M.i,253).

Visuddhimagga V-28

Pakiṇṇakakathā

100. Imesu hi pathavīkasiṇavasena ekopi hutvā bahudhā hotītiādibhāvo, ākāse vā udake vā pathaviṃ nimminitvā padasā gamanaṃ, ṭhānanisajjādikappanaṃ vā, parittaappamāṇanayena abhibhāyatanapaṭilābhoti evamādīni ijjhanti.

在十遍中，依于「地遍」能以一成为多等，或于空中，或于水中，变化作地，以足行走其上及作坐立等，或以少及无量的方法而获得（第一第二）胜处，有此等的成就。

Ñ(V,28): Of these, the earth kasiṇa is the basis for such powers as the state described as 'Having been one, he becomes many' (D.i,78), etc., and stepping or standing or sitting on space or on water by creating earth, and the acquisition of the bases of mastery (M.ii,13) by the limited and measureless method.

Visuddhimagga V-27

杂论十遍

[GENERAL]

Iti kasiṇāni dasabalo,

Dasa yāni avoca sabbadhammadaso;

Rūpāvacaramhi catukkapañcakajjhānahetūni.

Evaṃ tāni ca tesañca,

Bhāvanānayamimaṃ viditvāna;

Tesveva ayaṃ bhiyyo,

Pakiṇṇakakathāpi viññeyyā.

见一切法的十力者，

说此为色界四种 ── 五种禅因的十遍。

既知十遍和它们的修法，

亦宜更知它们的杂论。

Ñ(V,27): He with Ten Powers, who all things did see,

Tells ten kasiṇas, each of which can be

The cause of fourfold and of fivefold jhāna,

The fine-material sphere's own master key.

Now knowing their descriptions and the way

To tackle each and how they are developed,

There are some further points that will repay

Study, each with its special part to play.

Visuddhimagga V-26

Idha uggahanimittaṃ saddhiṃ bhittipariyantādīhi chiddasadisameva hoti, vaḍḍhiyamānampi na vaḍḍhati.

这里的「取相」即同那以壁等为边际的孔一样，如欲增大亦不能增大的。

Ñ(V,26): Here the learning sign resembles the hole together with the wall, etc., that surrounds it. Attempts to extend it fail.

Paṭibhāganimittamākāsamaṇḍalameva hutvā upaṭṭhāti, vaḍḍhiyamānañca vaḍḍhati.

「似相」则仅有虚空曼陀罗显现，如欲增大即可增大。

Ñ: The counterpart sign appears only as a circle of space. Attempts to extend it succeed.

Sesaṃ pathavīkasiṇe vuttanayeneva veditabbanti.

余者与地遍中所说的一样。

Ñ: The rest should be understood as described under the earth kasiṇa.

Ñ's notes: In the Suttas the first eight kasiṇas are the same as those given here, and they are the only ones mentioned in the Dhammasaṅgaṇī (§160-203) and Paṭisambhidā (Ps.i,6). The Suttas give space and consciousness as ninth and tenth respectively (M.ii,14-15; D.iii,268; Netti 89, etc.). But these last two appear to coincide with the first two immaterial states, that is, boundless space and boundless consciousness. The light kasiṇa given here as ninth does not appear in the Suttas. It is perhaps a development from the 'perception of light' (āloka-saññā) (A.ii,45). The limited-space kasiṇa given here as tenth has perhaps been made 'limited' in order to differentiate it from the first immaterial state. The commentary on the consciousness kasiṇa (MA.iii,261) says nothing on this aspect. As to space, Pm. (p. 373) says: 'The attainment of the immaterial states is not produced by means of the space kasiṇa, and with the words "ending with the white kasiṇa" (Ch. XXI, §2) the light kasiṇa is included in the white kasiṇa'. For description of space (ākāsa) see DhsA. 325, Netti 29. Also Pm. (p. 393) defines space thus: 'Wherever there is no obstruction, that is called space'. Again the Majjhima-nikaya Ṭikā (commenting on M. Sutta 106) remarks: '[Sense desires] are not called empty (ritta) in the sense that space, which is entirely devoid of individual essence, is called empty'.

Paricchinnākāsakasiṇaṃ.

Ñ: The limited-space kasiṇa.

Chew: 「限定虚空遍」.

Visuddhimagga V-25

Itarena succhannamaṇḍape vā cammakaṭasārakādīnaṃ vā aññatarasmiṃ vidatthicaturaṅgulappamāṇaṃ chiddaṃ katvā tadeva vā bhittichiddādibhedaṃ chiddaṃ ‘‘ākāso ākāso’’ti bhāvetabbaṃ.

其它无经验者，则于盖得很密的假屋的壁或任何皮革席子，穿一个（直径）一张手即四指大的孔，仅于那种壁孔等的孔而作「虚空、虚空」（阿迦沙、阿迦沙）的修习。

Ñ(V,25): Anyone else should make a hole a span and four fingers broad in a well-thatched hut, or in a piece of leather, or in a rush mat, and so on. He should develop one of these, or a hole such as a hole in a wall, as 'space, space'.

Visuddhimagga V-24

Paricchinnākāsakasiṇakathā

（10）限定虚空遍

[THE LIMITED-SPACE KASIṆA]

Notes in Chinese translation:「限定虚空遍」（paricchinnākāsakasiṇa），《解脱道论》「虚空一切入」。

99. Paricchinnākāsakasiṇepi ākāsakasiṇaṃ uggaṇhanto ākāsasmiṃ nimittaṃ gaṇhāti bhittichidde vā tāḷacchidde vā vātapānantarikāya vāti vacanato katādhikārassa tāva puññavato bhittichiddādīsu aññataraṃ disvāva nimittaṃ uppajjati.

限定虚空遍亦然：「把取虚空遍的人，即于壁隙或键孔或窗牖之间而取虚空相」。若过去有经验而具福者，看见任何壁孔等都能生起于相。

Ñ(V,24): Of the limited-space kasiṇa it is said: 'One who is learning the space kasiṇa apprehends the sign in a hole in a wall, or in a keyhole, or in a window opening'. So firstly, when someone has merit, having had previous practice, the sign arises in him when he sees any [such gap as a] hole in a wall.

Visuddhimagga V-23

Idha uggahanimittaṃ bhittiyaṃ vā bhūmiyaṃ vā uṭṭhitamaṇḍalasadisameva hoti.

这里的「取相」是与壁上或地上所现的曼陀罗一样的。

Ñ(V,23): Here the learning sign is like the circle thrown on the wall or the ground.

Paṭibhāganimittaṃ ghanavippasannaālokapuñjasadisaṃ.

「似相」则如很厚而净洁的光明积聚一样。

Ñ: The counterpart sign is like a compact bright cluster of lights.

Sesaṃ tādisamevāti.

余者同样。

Ñ: The rest is as before.

Ālokakasiṇaṃ.

Ñ: The light kasiṇa.

Chew: 「光明遍」.