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Gacchantena ca saṅghattherassa vā aññatarassa vā abhiññātassa bhikkhuno kathetvā gantabbaṃ.And when he goes, he should do so only after he has spoken to the senior elder of the Community or to some well-known bhikkhu.
Kasmā?Why?
Sace hissa susāne amanussasīhabyagghādīnaṃ rūpasaddādianiṭṭhārammaṇābhibhūtassa aṅgapaccaṅgāni vā pavedhenti, bhuttaṃ vā na parisaṇṭhāti,Because if all his limbs are seized with shuddering at the charnel ground, or if his gorge rises when he is confronted with disagreeable objects such as the visible forms and sounds of non-human beings, lions, tigers, etc.,
añño vā ābādho hoti,or something else afflicts him,
athassa so vihāre pattacīvaraṃ surakkhitaṃ karissati.then he whom he told will have his bowl and robe well looked after in the monastery,
Dahare vā sāmaṇere vā pahiṇitvā taṃ bhikkhuṃ paṭijaggissati.or he will care for him by sending young bhikkhus or novices to him.
Apica susānaṃ nāma nirāsaṅkaṭṭhānanti maññamānā katakammāpi akatakammāpi corā samosaranti.Besides, robbers may meet there thinking a charnel ground a safe place for them whether or not they have done anything wrong.
Te manussehi anubaddhā bhikkhussa samīpe bhaṇḍakaṃ chaḍḍetvāpi palāyanti.And when men chase them, they drop their goods near the bhikkhu and run away.
Manussā ‘‘sahoḍḍhaṃ coraṃ addasāmā’’ti bhikkhuṃ gahetvā viheṭhenti.Perhaps the men seize the bhikkhu, saying “We have found the thief with the goods,” and bully him.
Athassa so ‘‘mā imaṃ viheṭhayittha, mamāyaṃ kathetvā iminā nāma kammena gato’’ti te manusse saññāpetvāThen he whom he told will explain to the men “Do not bully him; he went to do this special work after telling me,”
sotthibhāvaṃ karissati.and he will rescue him.
Ayaṃ ānisaṃso kathetvā gamane.This is the advantage of going only after informing someone.
Tasmā vuttappakārassa bhikkhuno kathetvāTherefore he should inform a bhikkhu of the kind described
asubhanimittadassane sañjātābhilāsenaand then set out eager to see the sign,
yathānāma khattiyo abhisekaṭṭhānaṃ,and as happy and joyful as a warrior-noble (*khattiya*) on his way to the scene of anointing,
yajamāno yaññasālaṃ,as one going to offer libations at the hall of sacrifice,
adhano vā pana nidhiṭṭhānaṃ pītisomanassajāto gacchati,or as a pauper on his way to unearth a hidden treasure.
evaṃ pītisomanassaṃ uppādetvā aṭṭhakathāsu vuttena vidhinā gantabbaṃ.And he should go there in the way advised by the Commentaries.
Vuttañhetaṃ –For this is said:
“Uddhumātakaṃ asubhanimittaṃ uggaṇhanto“One who is learning the bloated sign of foulness
eko adutiyo gacchatigoes alone with no companion,
upaṭṭhitāya satiyā asammuṭṭhāyawith unremitting mindfulness established,
antogatehi indriyehiwith his sense faculties turned inwards,
abahigatena mānasenawith his mind not turned outwards,
gatāgatamaggaṃ paccavekkhamāno.reviewing the path gone by and come by.
Yasmiṃ padese uddhumātakaṃ asubhanimittaṃ nikkhittaṃ hoti,In the place where the bloated sign of foulness has been left
tasmiṃ padese pāsāṇaṃ vā vammikaṃ vā rukkhaṃ vā gacchaṃ vā lataṃ vā sanimittaṃ karoti,he notes any stone or termite-mound or tree or bush or creeper there each with its particular sign
sārammaṇaṃ karoti.and in relation to the object.
Sanimittaṃ katvā sārammaṇaṃ katvāWhen he has done this,
uddhumātakaṃ asubhanimittaṃ sabhāvabhāvato upalakkheti,he characterizes the bloated sign of foulness by the fact of its having attained that particular individual essence. (see §84)
vaṇṇatopi liṅgatopi saṇṭhānatopi disatopi okāsatopi paricchedatopi sandhito vivarato ninnato thalato samantato. So taṃ nimittaṃ suggahitaṃ karoti, sūpadhāritaṃ upadhāreti, suvavatthitaṃ vavatthapeti.Then he sees that the sign is properly apprehended, that it is properly remembered, that it is properly defined, by its colour, by its mark, by its shape, by its direction, by its location, by its delimitation, by its joints, by its openings, by its concavities, by its convexities, and all round.
So taṃ nimittaṃ suggahitaṃ katvā sūpadhāritaṃ upadhāretvā suvavatthitaṃ vavatthapetvā“When he has properly apprehended the sign, properly remembered it, properly defined it,
eko adutiyo gacchatihe goes alone with no companion,
upaṭṭhitāya satiyā asammuṭṭhāyawith unremitting mindfulness established,
antogatehi indriyehiwith his sense faculties turned inwards,
abahigatena mānasenawith his mind not turned outwards,
gatāgatamaggaṃ paccavekkhamāno.reviewing the path gone by and come by.
So caṅkamantopi tabbhāgiyaññeva caṅkamaṃ adhiṭṭhāti.When he walks, he resolves that his walk is oriented towards it;
Nisīdantopi tabbhāgiyaññeva āsanaṃ paññapeti.when he sits, he prepares a seat that is oriented towards it.
“Samantā nimittupalakkhaṇā kimatthiyā kimānisaṃsāti?“What is the purpose, what is the advantage of characterizing the surrounding signs?
Samantā nimittupalakkhaṇā asammohatthā asammohānisaṃsā.Characterizing the surrounding signs has non-delusion for its purpose, it has non-delusion for its advantage.
Ekādasavidhena nimittaggāho kimatthiyo kimānisaṃsoti?What is the purpose, what is the advantage of apprehending the sign in the [other] eleven ways?
Ekādasavidhena nimittaggāho upanibandhanattho upanibandhanānisaṃso.Apprehending the sign in the [other] eleven ways has anchoring [the mind] for its purpose, it has anchoring [the mind] for its advantage.
Gatāgatamaggapaccavekkhaṇā kimatthiyā kimānisaṃsāti?What is the purpose, what is the advantage of reviewing the path gone by and come by?
Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā vīthisampaṭipādanānisaṃsā.Reviewing the path gone by and come by has keeping [the mind] on the track for its purpose, it has keeping [the mind] on the track for its advantage.
“So ānisaṃsadassāvī ratanasaññī hutvā cittīkāraṃ upaṭṭhapetvā sampiyāyamāno“When he has established reverence for it by seeing its advantages and by perceiving it as a treasure and so come to love it,
tasmiṃ ārammaṇe cittaṃ upanibandhatihe anchors his mind upon that object:
‘addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī’ti.‘Surely in this way I shall be liberated from ageing and death.’
So vivicceva kāmehi…pe… paṭhamaṃ jhānaṃ upasampajja viharati.Quite secluded from sense desires, secluded from unprofitable things he enters upon and dwells in the first jhāna … [seclusion].
Tassādhigataṃ hoti rūpāvacaraṃ paṭhamaṃ jhānaṃHe has arrived at the first jhāna of the fine-material sphere.
dibbo ca vihāro bhāvanāmayañca puññakiriyavatthu’’nti.His is a heavenly abiding and an instance of the meritorious action consisting in [meditative] development.” (*Source untraced.*)
Tasmā yo cittasaññattatthāya sivathikadassanaṃ gacchati, so ghaṇḍiṃ paharitvā gaṇaṃ sannipātetvāpi gacchatu.So if he goes to the charnel ground to test his control of mind, let him do so after striking the gong or summoning a chapter.
Kammaṭṭhānasīsena pana gacchantenaIf he goes there mainly for [developing that] meditation subject,
ekakena adutiyenalet him go alone with no companion,
mūlakammaṭṭhānaṃ avissajjetvā taṃ manasikarontenevawithout renouncing his basic meditation subject and keeping it always in mind,
susāne soṇādiparissayavinodanatthaṃ kattaradaṇḍaṃ vā yaṭṭhiṃ vā gahetvā,taking a walking stick or a staff to keep off attacks by dogs, etc.,
sūpaṭṭhitabhāvasampādanena asammuṭṭhaṃ satiṃ katvā,ensuring unremitting mindfulness by establishing it well,
manacchaṭṭhānañca indriyānaṃ antogatabhāvasampādanato abahigatamanena hutvā gantabbaṃ.with his mind not turned outwards because he has ensured that his faculties, of which his mind is the sixth, are turned inwards.
Vihārato nikkhamanteneva asukadisāya asukadvārena nikkhantomhīti dvāraṃ sallakkhetabbaṃ.As he goes out of the monastery he should note the gate: “I have gone out in such a direction by such a gate.”
Tato yena maggena gacchati, so maggo vavatthapetabbo,After that he should define the path by which he goes:
ayaṃ maggo pācinadisābhimukho vā gacchati, pacchimauttaradakkhiṇadisābhimukho vā“This path goes in an easterly direction … westerly … northerly … southerly direction”
vidisābhimukhovāti.or “It goes in an intermediate direction”;
Imasmiṃ pana ṭhāne vāmato gacchati, imasmiṃ ṭhāne dakkhiṇato,and “In this place it goes to the left, in this place to the right”;
imasmiṃ cassa ṭhāne pāsāṇo, imasmiṃ vammiko, imasmiṃ rukkho, imasmiṃ gaccho, imasmiṃ latāti.and “In this place there is a stone, in this a termite-mound, in this a tree, in this a bush, in this a creeper.”
Evaṃ gamanamaggaṃ vavatthapentena nimittaṭṭhānaṃ gantabbaṃ.He should go to the place where the sign is, defining in this way the path by which he goes.
No ca kho paṭivātaṃ.And he should not approach it upwind;
Paṭivātaṃ gacchantassa hi kuṇapagandho ghānaṃ paharitvāfor if he did so and the smell of corpses assailed his nose,
matthaluṅgaṃ vā saṅkhobheyya,his brain[^3] might get upset,
āhāraṃ vā chaḍḍāpeyya,or he might throw up his food,
vippaṭisāraṃ vā janeyya ‘‘īdisaṃ nāma kuṇapaṭṭhānaṃ āgatomhī’’ti.or he might repent his coming, thinking “What a place of corpses I have come to!”
Tasmā paṭivātaṃ vajjetvā anuvātaṃ gantabbaṃ.So instead of approaching it upwind, he should go downwind.
Sace anuvātamaggena na sakkā hoti gantuṃ,If he cannot go by a downwind path—
antarā pabbato vā papāto vā pāsāṇo vā vati vā kaṇṭakaṭṭhānaṃ vā udakaṃ vā cikkhallaṃ vā hoti,if there is a mountain or a ravine or a rock or a fence or a patch of thorns or water or a bog in the way—
cīvarakaṇṇena nāsaṃ pidahitvā gantabbaṃ.then he should go stopping his nose with the corner of his robe.
Idamassa gamanavattaṃ.These are the duties in going.
Evaṃ gatena pana na tāva asubhanimittaṃ oloketabbaṃ.When he has gone there in this way, he should not at once look at the sign of foulness;
Disā vavatthapetabbā.he should make sure of the direction.
Ekasmiṃ hi disābhāge ṭhitassa ārammaṇañca na vibhūtaṃ hutvā khāyati, cittañca na kammaniyaṃ hoti.For perhaps if he stands in a certain direction, the object does not appear clearly to him and his mind is not wieldy.
Tasmā taṃ vajjetvā yattha ṭhitassa ārammaṇañca vibhūtaṃ hutvā khāyati, cittañca kammaniyaṃ hoti, tattha ṭhātabbaṃ.So rather than there he should stand where the object appears clearly and his mind is wieldy.
Paṭivātānuvātañca pahātabbaṃ.And he should avoid standing to leeward or to windward of it.
Paṭivāte ṭhitassa hi kuṇapagandhena ubbāḷhassa cittaṃ vidhāvati.For if he stands to leeward he is bothered by the corpse smell and his mind strays;
Anuvāte ṭhitassa sace tattha adhivatthā amanussā honti, te kujjhitvā anatthaṃ karonti.and if he stands to windward and non-human beings are dwelling there, they may get annoyed and do him a mischief.
Tasmā īsakaṃ ukkamma nātianuvāte ṭhātabbaṃ.So he should move round a little and not stand too much to windward.
Evaṃ tiṭṭhamānenāpi nātidūre nāccāsanne nānupādaṃ nānusīsaṃ ṭhātabbaṃ.Then he should stand not too far off or too near, or too much towards the feet or the head.
Atidūre ṭhitassa hi ārammaṇaṃ avibhūtaṃ hoti.For if he stands too far off, the object is not clear to him,
Accāsanne bhayamuppajjati.and if he stands too near, he may get frightened.
Anupādaṃ vā anusīsaṃ vā ṭhitassa sabbaṃ asubhaṃ samaṃ na paññāyati.If he stands too much towards the feet or the head, not all the foulness becomes manifest to him equally.
Tasmā nātidūre nāccāsanne olokentassa phāsukaṭṭhāne sarīravemajjhabhāge ṭhātabbaṃ.So he should stand not too far off or too near, opposite the middle of the body, in a place convenient for him to look at it.
Evaṃ ṭhitena ‘‘tasmiṃ padese pāsāṇaṃ vā…pe… lataṃ vā sanimittaṃ karotī’’ti evaṃ vuttāni samantā nimittāni upalakkhetabbāni.Then he should characterize the surrounding signs in the way stated thus: “In the place where the bloated sign of foulness has been left he notes any stone … or creeper there with its sign” (§19).
Tatridaṃ upalakkhaṇavidhānaṃ,These are the directions for characterizing them.
sace tassa nimittassa samantā cakkhupathe pāsāṇo hoti,If there is a rock in the eye’s focus near the sign,
so ‘‘ayaṃ pāsāṇo ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.he should define it in this way: “This rock is high or low, small or large, brown or black or white, long or round,”
Tato ‘‘imasmiṃ nāma okāse ayaṃ pāsāṇo idaṃ asubhanimittaṃ,after which he should observe [the relative positions] thus: “In this place, this is a rock, this is the sign of foulness;
idaṃ asubhanimittaṃ ayaṃ pāsāṇo’’ti sallakkhetabbaṃ.this is the sign of foulness, this is a rock.”
Sace vammiko hoti,If there is a termite-mound,
sopi ‘‘ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā dīgho vā parimaṇḍalo vā’’ti vavatthapetabbo.he should define it in this way: “This is high or low, small or large, brown or black or white, long or round,”
Tato ‘‘imasmiṃ nāma okāse ayaṃ vammiko idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe [the relative positions] thus: “In this place, this is a termite-mound, this is the sign of foulness.”
Sace rukkho hoti,If there is a tree,
sopi ‘‘assattho vā nigrodho vā kacchako vā kapītano vāhe should define it in this way: “This is a pipal fig tree or a banyan fig tree or a *kacchaka* fig tree or a *kapittha* fig tree;
ucco vā nīco vā khuddako vā mahanto vā tambo vā kāḷo vā seto vā’’ti vavatthapetabbo.it is tall or short, small or large, black or white,”
Tato ‘‘imasmiṃ nāma okāse ayaṃ rukkho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe [the relative positions] thus: “In this place, this is a tree, this is the sign of foulness.”
Sace gaccho hoti,If there is a bush,
sopi ‘‘sindivā karamando vā kaṇavīro vā kuraṇḍako vāhe should define it in this way: “This is a *sindi* bush or a *karamanda* bush or a *kaṇavīra* bush or a *koraṇḍaka* bush;
ucco vā nīco vā khuddako vā mahanto vā’’ti vavatthapetabbo.it is tall or short, small or large,”
Tato ‘‘imasmiṃ nāma okāse ayaṃ gaccho idaṃ asubhanimitta’’nti sallakkhetabbaṃ.after which he should observe [the relative positions] thus: “In this place, this is a bush, this is the sign of foulness.”
Sace latā hoti,If there is a creeper,
sāpi ‘‘lābu vā kumbhaṇḍī vā sāmā vā kāḷavalli vā pūtilatā vā’’ti vavatthapetabbā.he should define it in this way: “This is a pumpkin creeper or a gourd creeper or a brown creeper or a black creeper or a stinking creeper,”
Tato ‘‘imasmiṃ nāma okāse ayaṃ latā idaṃ asubhanimittaṃ,after which he should observe [the relative positions] thus: “In this place, this is a creeper, this is the sign of foulness;
idaṃ asubhanimittaṃ ayaṃ latā’’ti sallakkhetabbaṃ.this is the sign of foulness, this is a creeper.”
Yaṃ pana vuttaṃ sanimittaṃ karoti sārammaṇaṃ karotīti, taṃ idheva antogadhaṃ.Also *with its particular sign and in relation to the object* was said (§19); but that is included by what has just been said;
Punappunaṃ vavatthapento hi sanimittaṃ karoti nāma.for he “characterizes it with its particular sign” when he defines it again and again,
Ayaṃ pāsāṇo idaṃ asubhanimittaṃ,and he “characterizes it in relation to the object” when he defines it by combining it each time in pairs thus: “This is a rock, this is the sign of foulness;
idaṃ asubhanimittaṃ ayaṃ pāsāṇoti evaṃ dve dve samāsetvā samāsetvā vavatthapento sārammaṇaṃ karoti nāma.this is the sign of foulness, this is a rock.”
Evaṃ sanimittaṃ sārammaṇañca katvā panaHaving done this,
sabhāvabhāvato vavatthapetīti vuttattā yvāssa sabhāvabhāvo anaññasādhāraṇo attaniyo uddhumātakabhāvo, tena manasikātabbaṃ.again he should bring to mind the fact that it has an individual essence, its own state of being bloated, which is not common to anything else, since it was said that he defines[^4] it *by the fact of its having attained that particular individual essence*.
Vaṇitaṃ uddhumātakanti evaṃ sabhāvena sarasena vavatthapetabbanti attho.The meaning is that it should be defined according to individual essence, according to its own nature, as “the inflated,[^5] the bloated.”
Evaṃ vavatthapetvāHaving defined it in this way,
vaṇṇatopi liṅgatopi saṇṭhānatopihe should apprehend the sign in the following six ways, that is to say, (1) by its colour, (2) by its mark, (3) by its shape,
disatopi okāsatopi paricchedatopīti chabbidhena nimittaṃ gahetabbaṃ.(4) by its direction, (5) by its location, (6) by its delimitation.
Kathaṃ?How?
Tena hi yoginā idaṃ sarīraṃ kāḷassa vā odātassa vā maṅguracchavino vāti vaṇṇato vavatthapetabbaṃ.(1) The meditator should define it *by its colour* thus: “This is the body of one who is black or white or yellow-skinned.”
Liṅgato pana itthiliṅgaṃ vā purisaliṅgaṃ vāti avavatthapetvā(2) Instead of defining it by the female mark or the male mark, he should define it *by its mark* thus:
paṭhamavaye vā majjhimavaye vā pacchimavaye vā ṭhitassa idaṃ sarīranti vavatthapetabbaṃ.“This is the body of one who was in the first phase of life, in the middle phase, in the last phase.”
Saṇṭhānato uddhumātakassa saṇṭhānavaseneva(3) *By its shape*: he should define it only by the shape of the bloated thus:
idamassa sīsasaṇṭhānaṃ, idaṃ gīvāsaṇṭhānaṃ, idaṃ hatthasaṇṭhānaṃ,“This is the shape of its head, this is the shape of its neck, this is the shape of its hand,
idaṃ udarasaṇṭhānaṃ, idaṃ nābhisaṇṭhānaṃ,this is the shape of its chest, this is the shape of its belly, this is the shape of its navel,
idaṃ kaṭisaṇṭhānaṃ, idaṃ ūrusaṇṭhānaṃ, idaṃ jaṅghāsaṇṭhānaṃ, idaṃ pādasaṇṭhānanti vavatthapetabbaṃ.this is the shape of its hips, this is the shape of its thigh, this is the shape of its calf, this is the shape of its foot.”
Disato pana(4) He should define it *by its direction* thus:
imasmiṃ sarīre dve disā nābhiyā adho heṭṭhimadisā“There are two directions in this body, that is, down from the navel as the lower direction,
uddhaṃ uparimadisāti vavatthapetabbaṃ.and up from it as the upper direction.”
Atha vā ahaṃ imissā disāya ṭhito asubhanimittaṃ imissāti vavatthapetabbaṃ.Or alternatively, he can define it thus: “I am standing in this direction; the sign of foulness is in that direction.”
Okāsato pana(5) He should define it *by its location* thus:
imasmiṃ nāma okāse hatthā, imasmiṃ pādā, imasmiṃ sīsaṃ, imasmiṃ majjhimakāyo ṭhitoti vavatthapetabbaṃ.“The hand is in this location, the foot in this, the head in this, the middle of the body in this.”
Atha vā ahaṃ imasmiṃ okāse ṭhito asubhanimittaṃ imasminti vavatthapetabbaṃ.Or alternatively, he can define it thus: “I am in this location; the sign of foulness is in that.”
Paricchedato(6) He should define it *by its delimitation* thus:
idaṃ sarīraṃ adho pādatalena upari kesamatthakena tiriyaṃ tacena paricchinnaṃ,“This body is delimited below by the soles of the feet, above by the tips of the hair, all round by the skin;
yathāparicchinne ca ṭhāne dvattiṃsakuṇapabharitamevāti vavatthapetabbaṃ.the space so delimited is filled up with thirty-two pieces of corpse.”
Atha vāOr alternatively, he can define it thus:
ayamassa hatthaparicchedo, ayaṃ pādaparicchedo,“This is the delimitation of its hand, this is the delimitation of its foot,
ayaṃ sīsaparicchedo, ayaṃ majjhimakāyaparicchedoti vavatthapetabbaṃ.this is the delimitation of its head, this is the delimitation of the middle part of its body.”
Yattakaṃ vā pana ṭhānaṃ gaṇhati, tattakameva idaṃ īdisaṃ uddhumātakanti paricchinditabbaṃ.Or alternatively, he can delimit as much of it as he has apprehended thus: “Just this much of the bloated is like this.”
Purisassa pana itthisarīraṃ itthiyā vā purisasarīraṃ na vaṭṭati.However, a female body is not appropriate for a man or a male one for a woman;
Visabhāge sarīre ārammaṇaṃ na upaṭṭhāti,for the object, [namely, the repulsive aspect], does not make its appearance in a body of the opposite sex,
vipphandanasseva paccayo hoti.which merely becomes a condition for the wrong kind of excitement.[^6]
‘‘Ugghāṭitāpi hi itthī purisassa cittaṃ pariyādāya tiṭṭhatī’’ti (a. ni. 5.55) majjhimaṭṭhakathāyaṃ vuttaṃ.To quote the Majjhima Commentary: “Even when decaying,[^7] a woman invades a man’s mind and stays there.”
Tasmā sabhāgasarīreyeva evaṃ chabbidhena nimittaṃ gaṇhitabbaṃ.That is why the sign should be apprehended in the six ways only in a body of the same sex.
Yo pana purimabuddhānaṃ santike āsevitakammaṭṭhāno parihatadhutaṅgoBut when a clansman has cultivated the meditation subject under former Enlightened Ones, kept the ascetic practices,
parimadditamahābhūto pariggahitasaṅkhāro vavatthāpitanāmarūpothreshed out the great primary elements, discerned formations, defined mentality-materiality,
ugghāṭitasattasañño katasamaṇadhammo vāsitavāsano bhāvitabhāvanoeliminated the perception of a being, done the ascetic’s duties, lived the moral life, and developed the development,
sabījo ñāṇuttaro appakileso kulaputto,when he contains the seed [of turning away from formations], and has mature knowledge and little defilement,
tassa olokitolokitaṭṭhāneyeva paṭibhāganimittaṃ upaṭṭhāti.then the counterpart sign appears to him in the place while he keeps looking.
No ce evaṃ upaṭṭhāti, athevaṃ chabbidhena nimittaṃ gaṇhato upaṭṭhāti.If it does not appear in that way, then it appears to him as he is apprehending the sign in the six ways.
Yassa pana evampi na upaṭṭhāti,But if it does not appear to him even then,
tena sandhito vivarato ninnato thalato samantatoti punapi pañcavidhena nimittaṃ gahetabbaṃ.he should apprehend the sign again in five more ways: (7) by its joints, (8) by its openings, (9) by its concavities, (10) by its convexities, and (11) all round.
Tattha sandhitoti asītisatasandhito.Herein, (7) *by its joints* is [properly] by its hundred and eighty joints.
Uddhumātake pana kathaṃ asītisatasandhayo vavatthapessati?But how can he define the hundred and eighty joints in the bloated?
Tasmānena tayo dakkhiṇahatthasandhī, tayo vāmahatthasandhī,Consequently he can define it by its fourteen major joints thus: Three joints in the right arm, three in the left arm,
tayo dakkhiṇapādasandhī, tayo vāmapādasandhī,three in the right leg, three in the left leg,
eko gīvasandhi, eko kaṭisandhīti evaṃ cuddasamahāsandhivasena sandhito vavatthapetabbaṃ.one neck joint, one waist joint.
Vivaratoti(8) *By its openings*:
vivaraṃ nāma hatthantaraṃ pādantaraṃ udarantaraṃ kaṇṇantarantian “opening” is the hollow between the arm [and the side], the hollow between the legs, the hollow of the stomach, the hollow of the ear.
evaṃ vivarato vavatthapetabbaṃ.He should define it by its openings in this way.
Akkhīnampi nimmīlitabhāvo vā ummīlitabhāvo vā mukhassa ca pihitabhāvo vā vivaṭabhāvo vā vavatthapetabbo.Or alternatively, the opened or closed state of the eyes and the opened or closed state of the mouth can be defined.
Ninnatoti(9) *By its concavities*:
yaṃ sarīre ninnaṭṭhānaṃ akkhikūpo vā antomukhaṃ vā galavāṭako vā, taṃ vavatthapetabbaṃ.he should define any concave place on the body such as the eye sockets or the inside of the mouth or the base of the neck.
Atha vā ahaṃ ninne ṭhito sarīraṃ unnateti vavatthapetabbaṃ.Or he can define it thus: “I am standing in a concave place, the body is in a convex place.”
Thalatoti yaṃ sarīre unnataṭṭhānaṃ jaṇṇukaṃ vā uro vā nalāṭaṃ vā, taṃ vavatthapetabbaṃ.(10) *By its convexities*: he should define any raised place on the body such as the knee or the chest or the forehead.
Atha vā ahaṃ thale ṭhito sarīraṃ ninneti vavatthapetabbaṃ.Or he can define it thus: “I am standing in a convex place, the body is in a concave place.”
Samantatoti sabbaṃ sarīraṃ samantato vavatthapetabbaṃ.(11) *All round*: the whole body should be defined all round.
Sakalasarīre ñāṇaṃ cāretvāAfter working over the whole body with knowledge,
yaṃ ṭhānaṃ vibhūtaṃ hutvā upaṭṭhāti, tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.he should establish his mind thus, “The bloated, the bloated,” upon any part that appears clearly to him.
Sace evampi na upaṭṭhāti,If it has not appeared even yet,
udarapariyosānaṃ atirekaṃ uddhumātakaṃ hoti,and if there is special intensity of the bloatedness in the belly,[^8]
tattha ‘‘uddhumātakaṃ uddhumātaka’’nti cittaṃ ṭhapetabbaṃ.he should establish his mind thus, “The bloated, the bloated,” on that.