AN 10.25 Kasiṇasutta literal translation draft

Here’s a link to my literal translation attempt at a little Dharma gem I just came across which describes the conceptualization of the ten abodes of entirety. Each abode being one in all directions, non-dual and immeasurable, which I hope I’ve interpreted accurately.

Constructive input and guidance welcome.

AN 10.25 Kasiṇasutta

Kind regards Ani


I can’t access your link unfortunately. It says I don’t have the necessary permission.

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Dear Sabbamitta,

Thanks for pointing this out. I forgot to change the access permission so have changed and the link should be accessible now.

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It is indeed, thank you very much!

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I like the ‘liquid’ and ‘energy’ interpretation but to be scientifically consistent, the other elements should be ‘solid’ and ‘gas’. On the other hand I can see that ‘wind’ is practical in that the world is in millennial transition from the liquid element (oil/petroleum) to the air element, wind and the fire element, solar. So use terms that are commonly understood by your readers.


Thanks Paul

Yes I have been considering this too and wondering if earth could be interpreted as solid or mass or even resistance as for electricity, wind as gas or potential [voltage is the potential difference in electricity] and the movement of the wind is liquid or current , space as a lack of resistance or lack of mass, and then there is dis-cognition of the sense abodes into good, bad or neutral.

For a description of these elements please refer to my literal translation draft [a work in progress] of MN 140 Element-dissection-discourse.


Thank you for the link to your work on Elements, and your elements/dynamics approach would prove interesting to the public in these times when conceptualization is in science based terms. It would need to be in readable language though. The Buddha taught the Noble Eightfold Path and the Four Noble Truths for a general audience, but to serious aspirants he reduced the teaching to the factors of enlightenment and the five spiritual faculties, a more dynamics-oriented approach, and this can be found within the suttas without going to the extreme of the abhidhamma. In SN 48.53 the Buddha compares the qualities of a learner with those of an adept, and shows that the adept has gone beyond the four noble truths and sees things exclusively in terms of the spiritual and physical faculties, a more abstract level of perception.

“And what is the manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that ‘I am an adept’? There is the case where a monk who is an adept discerns the five faculties: the faculty of conviction… persistence… mindfulness… concentration… discernment. He touches with his body and sees clear through with discernment what their destiny, excellence, rewards, & consummation are. This is a manner of reckoning whereby a monk who is an adept, standing at the level of an adept, can discern that 'I am an adept.’”

The very first thing the Buddha said when announcing his teaching was that it was the middle way, a path between opposites implying a tension between opposing forces. That the whole path is based on progress between opposites has gone undescribed, and caused people to interpret the various lists of factors in a linear fashion, rather than the circular one described in MN 117, and through this deficiency, the reality of the path remains an intellectual entity, untouched with the body as no actual dynamics have been invoked. No author so far has isolated this aspect, although Thanissaro has touched on it in identifying the serenity (passive) and insight (active ) components in the factors and faculties. In SN 46.53 it is clearly illustrated that analysis of qualities (right view), persistence (effort), and rapture are active, mindfulness is the central factor creating balance by intervention, and the three remaining are passive:

"Now, on any occasion when the mind is sluggish, that is the right time to develop analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening. Why is that? The sluggish mind is easy to raise up by those mental qualities.”


"In the same way, monks, when the mind is restless, that is the right time to develop calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. Why is that? The restless mind is easy to still with those mental qualities.”

This principle of active and passive factors is clearly seen in the layout of the five spiritual faculties where mindfulness occupies the central position, with opposite factors on either side. In this case the fifth faculty wisdom presents right view in its passive or acquired form, whereas in the seven factors of enlightenment right view as analysis of qualities is its active form. That right view has two modes is shown in MN 117:
“Thus these three qualities — right view (active), right effort, & right mindfulness — run & circle around right view (passive).”

Wisdom (panna) is the acquired form of right view.


Thanks Paul, interesting. Here’s the link to my literal draft of MN 117 Great-forty-possess-discourse if you interested.