From: ,
Taį¹ pana vaį¹į¹ato setanti olokentassa na upaį¹į¹hÄti,But if he looks at it, [apprehending it only] by its colour as white, it does not appear to him [with its individual essence as repulsive],
odÄtakasiį¹asambhedo hoti.but only as a variant of the white kasiį¹a.
TasmÄ aį¹į¹hikanti paį¹ikkÅ«lavaseneva oloketabbaį¹.Consequently he should only look at it as āa skeletonā in the repulsive aspect.
Liį¹
ganti idha hatthÄdÄ«naį¹ nÄmaį¹.āMarkā is a term for the hand, etc., here,
TasmÄ hatthapÄdasÄ«saurabÄhukaį¹iÅ«rujaį¹
ghÄnaį¹ vasena liį¹
gato vavatthapetabbaį¹.so he should define it *by its mark* according to hand, foot, head, chest, arm, waist, thigh, and shin.
DÄ«gharassavaį¹į¹acaturassakhuddakamahantavasena pana saį¹į¹hÄnato vavatthapetabbaį¹.He should define it *by its shape*, however, according as it is long, short, square, round, small or large.
DisokÄsÄ vuttanayÄ eva.*By its direction and by its location* are as already described (Ā§39ā40).
Tassa tassa aį¹į¹hino pariyantavasena paricchedato vavatthapetvÄHaving defined it *by its delimitation* according to the periphery of each bone,
yadevettha pÄkaį¹aį¹ hutvÄ upaį¹į¹hÄti, taį¹ gahetvÄ appanÄ pÄpuį¹itabbÄ.he should reach absorption by apprehending whichever appears most evident to him.
Tassa tassa aį¹į¹hino ninnaį¹į¹hÄnathalaį¹į¹hÄnavasena pana ninnato ca thalato ca vavatthapetabbaį¹.But it can also be defined *by its concavities* and *by its convexities* according to the concave and convex places in each bone.
PadesavasenÄpiAnd it can also be defined by position thus:
ahaį¹ ninne į¹hito, aį¹į¹hi thale,āI am standing in a concave place, the skeleton is in a convex place;
ahaį¹ thale, aį¹į¹hi ninnetipi vavatthapetabbaį¹.or I am standing in a convex place, the skeleton is in a concave place.ā
Dvinnaį¹ pana aį¹į¹hikÄnaį¹ ghaį¹itaghaį¹itaį¹į¹hÄnavasena sandhito vavatthapetabbaį¹.It should be defined *by its joints* according as any two bones are joined together.
Aį¹į¹hikÄnaį¹yeva antaravasena vivarato vavatthapetabbaį¹.It should be defined *by its openings* according to the gaps separating the bones.
Sabbattheva pana ƱÄį¹aį¹ cÄretvÄ imasmiį¹ į¹hÄne idamaį¹į¹hÄ«ti samantato vavatthapetabbaį¹.It should be defined *all round* by directing knowledge to it comprehensively thus: āIn this place there is this skeleton.ā
Evampi nimitte anupaį¹į¹hahante nalÄį¹aį¹į¹himhi cittaį¹ saį¹į¹hapetabbaį¹.If the sign does not arise even in this way, then the mind should be established on the frontal bone.
YathÄ cettha,And in this case,
evaį¹ idaį¹ ekÄdasavidhena nimittaggahaį¹aį¹ ito purimesu puįø·avakÄdÄ«supi yujjamÄnavasena sallakkhetabbaį¹.just as in the case of those that precede it beginning with the worm-infested, the apprehending of the sign should be observed in this elevenfold manner as appropriate.
IdaƱca pana kammaį¹į¹hÄnaį¹ sakalÄyapi aį¹į¹hikasaį¹
khalikÄya ekasmimpi aį¹į¹hike sampajjati.This meditation subject is successful with a whole skeleton frame and even with a single bone as well.
TasmÄ tesu yatthakatthaci ekÄdasavidhena nimittaį¹ uggahetvÄSo having learnt the sign in anyone of these in the eleven ways,
āāaį¹į¹hikapaį¹ikkÅ«laį¹ aį¹į¹hikapaį¹ikkÅ«laāānti manasikÄro pavattetabbo.he should bring it to mind as āRepulsiveness of a skeleton, repulsiveness of a skeleton.ā
Idha uggahanimittampi paį¹ibhÄganimittampi ekasadisameva hotÄ«ti vuttaį¹,Here the learning sign and the counterpart sign are alike, so it is said.
taį¹ ekasmiį¹ aį¹į¹hike yuttaį¹.That is correct for a single bone.
Aį¹į¹hikasaį¹
khalikÄya pana uggahanimitte paƱƱÄyamÄne vivaratÄ.But when the learning sign becomes manifest in a skeleton frame, what is correct [to say] is that there are gaps in the learning sign
Paį¹ibhÄganimitte paripuį¹į¹abhÄvo yujjati.while the counterpart sign appears whole.
Ekaį¹į¹hikepi ca uggahanimittena bÄ«bhacchena bhayÄnakena bhavitabbaį¹.And the learning sign even in a single bone should be dreadful and terrifying
Paį¹ibhÄganimittena pÄ«tisomanassajanakena, upacÄrÄvahattÄ.but the counterpart sign produces happiness and joy because it brings access.
Imasmiį¹ hi okÄse yaį¹ aį¹į¹hakathÄsu vuttaį¹, taį¹ dvÄraį¹ datvÄva vuttaį¹.What is said in the Commentaries in this context allows that deduction.
TathÄ hi tattha āācatÅ«su brahmavihÄresu dasasu ca asubhesu paį¹ibhÄganimittaį¹ natthi.For there, after saying this, āThere is no counterpart sign in the four divine abidings and in the ten kinds of foulness;
BrahmavihÄresu hi sÄ«masambhedoyeva nimittaį¹.for in the case of the divine abidings the sign is the breaking down of boundaries itself,
Dasasu ca asubhesu nibbikappaį¹ katvÄ paį¹ikkÅ«labhÄveyeva diį¹į¹he nimittaį¹ nÄma hotÄ«āātiand in the case of the ten kinds of foulness the sign comes into being as soon as the repulsiveness is seen, without any thinking about it,ā
vatvÄpi puna anantaramevait is again said, immediately next:
āāduvidhaį¹ idha nimittaį¹ uggahanimittaį¹ paį¹ibhÄganimittaį¹.āHere the sign is twofold: the learning sign and the counterpart sign.
Uggahanimittaį¹ virÅ«paį¹ bÄ«bhacchaį¹ bhayÄnakaį¹ hutvÄ upaį¹į¹hÄtÄ«āātiÄdi vuttaį¹.The learning sign appears hideous, dreadful and terrifying,ā and so on.
TasmÄ yaį¹ vicÄretvÄ avocumha,So what we said was well considered.
idamevettha yuttaį¹.And it is only this that is correct here.
Apica mahÄtissattherassa dantaį¹į¹hikamattÄvalokanena sakalitthisarÄ«rassa aį¹į¹hisaį¹
ghÄtabhÄvena upaį¹į¹hÄnÄdÄ«ni cettha nidassanÄnÄ«ti.Besides, the appearance of a womanās whole body as a collection of bones to the Elder MahÄ-Tissa through his merely looking at her teeth demonstrates this here (see I.55).
Iti asubhÄni subhaguį¹o, dasasatalocanena thutakitti; YÄni avoca dasabalo, ekekajjhÄnahetunÄ«ti.The Divine Ruler with ten hundred eyes Did him with the Ten Powers eulogize, Who, fair in fame, made known as cause of jhÄna This foulness of ten species in such wise.
Evaį¹ tÄni ca tesaƱca, bhÄvanÄnayamimaį¹ viditvÄna; Tesveva ayaį¹ bhiyyo, pakiį¹į¹akakathÄpi viƱƱeyyÄ.Now, knowing their description 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.