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Maraṇassatikathā[(7) Mindfulness of Death]
Idāni ito anantarāya maraṇassatiyā bhāvanāniddeso anuppatto.[229] Now comes the description of the development of mindfulness of death, which was listed next (III.105).
Tattha maraṇanti ekabhavapariyāpannassa jīvitindriyassa upacchedo. Yaṃ panetaṃ arahantānaṃ vaṭṭadukkhasamucchedasaṅkhātaṃ samucchedamaraṇaṃ, saṅkhārānaṃ khaṇabhaṅgasaṅkhātaṃ khaṇikamaraṇaṃ, rukkho mato lohaṃ matantiādīsu sammutimaraṇañca, na taṃ idha adhippetaṃ.Herein, death (maraṇa) is the interruption of the life faculty included within [the limits of] a single becoming (existence). But death as termination (cutting off), in other words, the Arahant’s termination of the suffering of the round, is not intended here, nor is momentary death, in other words, the momentary dissolution of formations, nor the “death” of conventional (metaphorical) usage in such expressions as “dead tree,” “dead metal,” and so on.
Yampi cetaṃ adhippetaṃ, taṃ kālamaraṇaṃ akālamaraṇanti duvidhaṃ hoti.As intended here it is of two kinds, that is to say, timely death and untimely death.
Tattha kālamaraṇaṃ puññakkhayena vā āyukkhayena vā ubhayakkhayena vā hoti.Herein, timely death comes about with the exhaustion of merit or with the exhaustion of a life span or with both.
Akālamaraṇaṃ kammupacchedakakammavasena.Untimely death comes about through kamma that interrupts [other, life-producing] kamma.
Tattha yaṃ vijjamānāyapi āyusantānajanakapaccayasampattiyā kevalaṃ paṭisandhijanakassa kammassa vipakkavipākattā maraṇaṃ hoti, idaṃ puññakkhayena maraṇaṃ nāma.Herein, death through exhaustion of merit is a term for the kind of death that comes about owing to the result of [former] rebirth-producing kamma’s having finished ripening although favourable conditions for prolonging the continuity of a life span may be still present.
Yaṃ gatikālāhārādisampattiyā abhāvena ajjatanakālapurisānaṃ viya vassasatamattaparimāṇassa āyuno khayavasena maraṇaṃ hoti, idaṃ āyukkhayena maraṇaṃ nāma.Death through exhaustion of a life span is a term for the kind of death that comes about owing to the exhaustion of the normal life span of men of today, which measures only a century owing to want of such excellence in destiny [as deities have] or in time [as there is at the beginning of an aeon] or in nutriment [as the Uttarakurus and so on have].[^1]
Yaṃ pana dūsīmārakalāburājādīnaṃ viya taṅkhaṇaññeva ṭhānācāvanasamatthena kammunā upacchinnasantānānaṃ, purimakammavasena vā satthaharaṇādīhi upakkamehi upacchijjamānasantānānaṃ maraṇaṃ hoti, idaṃ akālamaraṇaṃ nāma.Untimely death is a term for the death of those whose continuity is interrupted by kamma capable of causing them to fall (cāvana) from their place at that very moment, as in the case of Dūsi-Māra (see M I 337), Kalāburājā (see J-a III 39), etc.,[^2] or for the death of those whose [life’s] continuity is interrupted by assaults with weapons, etc., due to previous kamma.
Taṃ sabbampi vuttappakārena jīvitindriyupacchedena saṅgahitaṃ.[230] All these are included under the interruption of the life faculty of the kinds already stated.
Iti jīvitindriyupacchedasaṅkhātassa maraṇassa saraṇaṃ maraṇassati.So mindfulness of death is the remembering of death, in other words, of the interruption of the life faculty.
Taṃ bhāvetukāmena rahogatena paṭisallīnena ‘‘maraṇaṃ bhavissati, jīvitindriyaṃ upacchijjissatī’’ti vā, ‘‘maraṇaṃ maraṇa’’nti vā yoniso manasikāro pavattetabbo.One who wants to develop this should go into solitary retreat and exercise attention wisely in this way: “Death will take place; the life faculty will be interrupted,” or “Death, death.”
Ayoniso pavattayato hi iṭṭhajanamaraṇānussaraṇe soko uppajjati vijātamātuyā piyaputtamaraṇānussaraṇe viya.If he exercises his attention unwisely in recollecting the [possible] death of an agreeable person, sorrow arises, as in a mother on recollecting the death of her beloved child she bore;
Aniṭṭhajanamaraṇānussaraṇe pāmojjaṃ uppajjati verīnaṃ verimaraṇānussaraṇe viya.and gladness arises in recollecting the death of a disagreeable person, as in enemies on recollecting the death of their enemies;
Majjhattajanamaraṇānussaraṇe saṃvego na uppajjati matakaḷevaradassane chavaḍāhakassa viya.and no sense of urgency arises on recollecting the death of neutral people, as happens in a corpse-burner on seeing a dead body;
Attano maraṇānussaraṇe santāso uppajjati ukkhittāsikaṃ vadhakaṃ disvā bhīrukajātikassa viya.and anxiety arises on recollecting one’s own death, as happens in a timid person on seeing a murderer with a poised dagger.
Tadetaṃ sabbampi satisaṃvegañāṇavirahato hoti.In all that there is neither mindfulness nor sense of urgency nor knowledge.
Tasmā tattha tattha hatamatasatte oloketvā diṭṭhapubbasampattīnaṃ sattānaṃ matānaṃ maraṇaṃ āvajjetvā satiñca saṃvegañca ñāṇañca yojetvā ‘‘maraṇaṃ bhavissatī’’tiādinā nayena manasikāro pavattetabbo.So he should look here and there at beings that have been killed or have died, and advert to the death of beings already dead but formerly seen enjoying good things, doing so with mindfulness, with a sense of urgency and with knowledge, after which he can exercise his attention in the way beginning, “Death will take place.”
Evaṃ pavattento hi yoniso pavatteti,By so doing he exercises it wisely.
upāyena pavattetīti attho.He exercises it as a [right] means, is the meaning.[^3]
Evaṃ pavattayatoyeva hi ekaccassa nīvaraṇāni vikkhambhanti, maraṇārammaṇā sati saṇṭhāti, upacārappattameva kammaṭṭhānaṃ hoti.When some exercise it merely in this way, their hindrances get suppressed, their mindfulness becomes established with death as its object, and the meditation subject reaches access.
Yassa pana ettāvatā na hoti, tena vadhakapaccupaṭṭhānato, sampattivipattito, upasaṃharaṇato, kāyabahusādhāraṇato, āyudubbalato, animittato, addhānaparicchedato, khaṇaparittatoti imehi aṭṭhahākārehi maraṇaṃ anussaritabbaṃ.But one who finds that it does not get so far should do his recollecting of death in eight ways, that is to say: (1) as having the appearance of a murderer, (2) as the ruin of success, (3) by comparison, (4) as to sharing the body with many, (5) as to the frailty of life, (6) as signless, (7) as to the limitedness of the extent, (8) as to the shortness of the moment.
Tattha vadhakapaccupaṭṭhānatoti vadhakassa viya paccupaṭṭhānato. Yathā hi imassa sīsaṃ chindissāmīti asiṃ gahetvā gīvāya cārayamāno vadhako paccupaṭṭhitova hoti, evaṃ maraṇampi paccupaṭṭhitamevāti anussaritabbaṃ.Herein, as having the appearance of a murderer: he should do his recollecting thus, “Just as a murderer appears with a sword, thinking, ‘I shall cut this man’s head off,’ and applies it to his neck, so death appears.”
Kasmā? Saha jātiyā āgatato, jīvitaharaṇato ca.Why? Because it comes with birth and it takes away life.
Yathā hi ahicchattakamakuḷaṃ matthakena paṃsuṃ gahetvāva uggacchati, evaṃ sattā jarāmaraṇaṃ gahetvāva nibbattanti.As budding toadstools always come up lifting dust on their tops, so beings are born along with aging and death.
Tathā hi nesaṃ paṭisandhicittaṃ uppādānantarameva jaraṃ patvā pabbatasikharato patitasilā viya bhijjati saddhiṃ sampayuttakhandhehi.For accordingly their rebirth-linking consciousness reaches aging immediately next to its arising and then breaks up together with its associated aggregates, like a stone that falls from the summit of a rock.
Evaṃ khaṇikamaraṇaṃ tāva saha jātiyā āgataṃ.[231] So to begin with, momentary death comes along with birth.
Jātassa pana avassaṃ maraṇato idhādhippetamaraṇampi saha jātiyā āgataṃ.But death is inevitable for what is born; consequently the kind of death intended here also comes along with birth.
Tasmā esa satto jātakālato paṭṭhāya yathā nāma uṭṭhito sūriyo atthābhimukho gacchateva, gatagataṭṭhānato īsakampi na nivattati.Therefore, just as the risen sun moves on towards its setting and never turns back even for a little while from wherever it has got to,
Yathā vā nadī pabbateyyā sīghasotā hārahārinī sandateva vattateva īsakampi na nivattati, evaṃ īsakampi anivattamāno maraṇābhimukhova yāti.or just as a mountain torrent sweeps by with a rapid current, ever flowing and rushing on and never turning back even for a little while, so too this living being travels on towards death from the time when he is born, and he never turns back even for a little while.
Tena vuttaṃ –Hence it is said:
‘‘Yamekarattiṃ paṭhamaṃ, gabbhe vasati māṇavo; Abbhuṭṭhitova so yāti, sa gacchaṃ na nivattatī’’ti. (jā. 1.15.363);“Right from the very day a man Has been conceived inside a womb He cannot but go on and on, Nor going can he once turn back” (J-a IV 494).
Evaṃ gacchato cassa gimhābhitattānaṃ kunnadīnaṃ khayo viya, pāto āporasānugatabandhanānaṃ dumapphalānaṃ patanaṃ viya, muggarābhitāḷitānaṃ mattikabhājanānaṃ bhedo viya, sūriyarasmisamphuṭṭhānaṃ ussāvabindūnaṃ viddhaṃsanaṃ viya ca maraṇameva āsannaṃ hoti.And whilst he goes on thus death is as near to him as drying up is to rivulets in the summer heat, as falling is to the fruits of trees when the sap reaches their attachments in the morning, as breaking is to clay pots tapped by a mallet, as vanishing is to dewdrops touched by the sun’s rays.
Tenāha –Hence it is said:
Accayanti ahorattā, jīvitamuparujjhati; Āyu khīyati maccānaṃ, kunnadīnaṃva odakaṃ. (saṃ. ni. 1.146);“The nights and days go slipping by As life keeps dwindling steadily Till mortals’ span, like water pools In failing rills, is all used up” (S I 109).
Phalānamiva pakkānaṃ, pāto papatato bhayaṃ; Evaṃ jātāna maccānaṃ, niccaṃ maraṇato bhayaṃ. Yathāpi kumbhakārassa, kataṃ mattikabhājanaṃ; Khuddakañca mahantañca, yaṃ pakkaṃ yañca āmakaṃ; Sabbaṃ bhedanapariyantaṃ, evaṃ maccāna jīvitaṃ’. (su. ni. 581-582);“As there is fear, when fruits are ripe, That in the morning they will fall, So mortals are in constant fear, When they are born, that they will die. And as the fate of pots of clay Once fashioned by the potter’s hand, Or small or big or baked or raw,[^4] Condemns them to be broken up, So mortals’ life leads but to death” (Sn p. 576f.).
Ussāvova tiṇaggamhi, sūriyuggamanaṃ pati; Evamāyu manussānaṃ, mā maṃ amma nivārayā’’ti. (jā. 1.11.79);“The dewdrop on the blade of grass Vanishes when the sun comes up; Such is a human span of life; So, mother, do not hinder me” (J-a IV 122).
Evaṃ ukkhittāsiko vadhako viya saha jātiyā āgataṃ panetaṃ maraṇaṃSo this death, which comes along with birth, is like a murderer with poised sword.
gīvāya asiṃ cārayamāno so vadhako viya jīvitaṃ haratiyeva, na aharitvā nivattati.And like the murderer who applies the sword to the neck, it carries off life and never returns to bring it back.
Tasmā saha jātiyā āgatato, jīvitaharaṇato ca ukkhittāsiko vadhako viya maraṇampi paccupaṭṭhitamevāti evaṃ vadhakapaccupaṭṭhānato maraṇaṃ anussaritabbaṃ.[232] That is why, since death appears like a murderer with poised sword owing to its coming along with birth and carrying off life, it should be recollected as “having the appearance of a murderer.”
Sampattivipattitoti idha sampatti nāma tāvadeva sobhati, yāva naṃ vipatti nābhibhavati,2. As the ruin of success: here success shines as long as failure does not overcome it.
na ca sā sampatti nāma atthi, yā vipattiṃ atikkamma tiṭṭheyya.And the success does not exist that might endure out of reach of failure.
Tathā hi –Accordingly:
Sakalaṃ mediniṃ bhutvā, datvā koṭisataṃ sukhī; Aḍḍhāmalakamattassa, ante issarataṃ gato.“He gave with joy a hundred millions After conquering all the earth, Till in the end his realm came down To less than half a gall-nut’s worth.
Teneva dehabandhena, puññamhi khayamāgate; Maraṇābhimukho sopi, asoko sokamāgato’’ti.Yet when his merit was used up, His body breathing its last breath, The Sorrowless Asoka too[^5] Felt sorrow face to face with death.”
Apica sabbaṃ ārogyaṃ byādhipariyosānaṃ, sabbaṃ yobbanaṃ jarāpariyosānaṃ, sabbaṃ jīvitaṃ maraṇapariyosānaṃ, sabboyeva lokasannivāso jātiyā anugato, jarāya anusaṭo, byādhinā abhibhūto, maraṇena abbhāhato.Furthermore, all health ends in sickness, all youth ends in aging, all life ends in death; all worldly existence is procured by birth, haunted by aging, surprised by sickness, and struck down by death.
Tenāha –Hence it is said:
Yathāpi selā vipulā, nabhaṃ āhacca pabbatā; Samantā anupariyeyyuṃ, nippothentā catuddisā.“As though huge mountains made of rock So vast they reached up to the sky Were to advance from every side, Grinding beneath them all that lives,
Evaṃ jarā ca maccu ca, adhivattanti pāṇine; Khattiye brāhmaṇe vesse, sudde caṇḍālapukkuse; Na kiñci parivajjeti, sabbamevābhimaddati.So age and death roll over all, Warriors, priests, merchants, and craftsmen, The outcastes and the scavengers, Crushing all beings, sparing none.
Na tattha hatthīnaṃ bhūmi, na rathānaṃ na pattiyā; Na cāpi mantayuddhena, sakkā jetuṃ dhanena vā’’ti. (saṃ. ni. 1.136);And here no troops of elephants, No charioteers, no infantry, No strategy in form of spells, No riches, serve to beat them off” (S I 102).
Evaṃ jīvitasampattiyā maraṇavipattipariyosānataṃ vavatthapentena sampattivipattito maraṇaṃ anussaritabbaṃ.This is how death should be recollected as the “ruin of success” by defining it as death’s final ruining of life’s success.
Upasaṃharaṇatoti parehi saddhiṃ attano upasaṃharaṇato.3. By comparison: by comparing oneself to others.
Tattha sattahākārehi upasaṃharaṇato maraṇaṃ anussaritabbaṃ, yasamahattato, puññamahattato, thāmamahattato, iddhimahattato, paññāmahattato, paccekabuddhato, sammāsambuddhatoti.Herein, death should be recollected by comparison in seven ways, that is to say: with those of great fame, with those of great merit, with those of great strength, with those of great supernormal power, with those of great understanding, with Paccekabuddhas, with fully enlightened Buddhas.
Kathaṃ?How? [233]
Idaṃ maraṇaṃ nāma mahāyasānaṃ mahāparivārānaṃ sampannadhanavāhanānaṃ mahāsammatamandhātumahāsudassana daḷhanemi nimippabhutīnampi upari nirāsaṅkameva patitaṃ, kimaṅgaṃ pana mayhaṃ upari na patissati?Although Mahāsammata, Mandhātu, Mahāsudassana, Daḷhanemi, Nimi,[^6] etc.,[^7] were greatly famous and had a great following, and though they had amassed enormous wealth, yet death inevitably caught up with them at length, so how shall it not at length overtake me?
Mahāyasā rājavarā, mahāsammataādayo; Tepi maccuvasaṃ pattā, mādisesu kathāva kāti.Great kings like Mahāsammata, Whose fame did spread so mightily, All fell into death’s power too; What can be said of those like me?
Evaṃ tāva yasamahattato anussaritabbaṃ.It should be recollected in this way, firstly, by comparison with those of great fame.
Kathaṃ puññamahattato?How by comparison with those of great merit?
Jotiko jaṭilo uggo, meṇḍako atha puṇṇako; Ete caññe ca ye loke, mahāpuññāti vissutā; Sabbe maraṇamāpannā, mādisesu kathāva kāti.Jotika, Jaṭila, Ugga, And Meṇḍaka, and Puṇṇaka These, the world said, and others too, Did live most meritoriously; Yet they came one and all to death; What can be said of those like me?
Evaṃ puññamahattato anussaritabbaṃ.It should be recollected in this way by comparison with those of great merit.
Kathaṃ thāmamahattato?How by comparison with those of great strength?
Vāsudevo baladevo, bhīmaseno yudhiṭṭhilo; Cānuro yo mahāmallo, antakassa vasaṃ gatā. Evaṃ thāmabalūpetā, iti lokamhi vissutā; Etepi maraṇaṃ yātā, mādisesu kathāva kāti.Vāsudeva, Baladeva, Bhīmasena, Yuddhiṭṭhila, And Cāṇura the wrestler, Were in the Exterminator’s power. Throughout the world they were renowned As blessed with strength so mighty; They too went to the realm of death; What can be said of those like me?
Evaṃ thāmamahattato anussaritabbaṃ.It should be recollected in this way by comparison with those of great strength.
Kathaṃ iddhimahattato?How by comparison with those of great supernormal power?
Pādaṅguṭṭhakamattena , vejayantamakampayi; Yo nāmiddhimataṃ seṭṭho, dutiyo aggasāvako. Sopi maccumukhaṃ ghoraṃ, migo sīhamukhaṃ viya; Paviṭṭho saha iddhīhi, mādisesu kathāva kāti.The second of the chief disciples, The foremost in miraculous powers, Who with the point of his great toe Did rock Vejayanta’s Palace towers, Like a deer in a lion’s jaw, he too, Despite miraculous potency, Fell in the dreadful jaws of death; What can be said of those like me?
Evaṃ iddhimahattato anussaritabbaṃ.It should be recollected in this way by comparison with those of great supernormal power.
Kathaṃ paññāmahattato?How by comparison with those of great understanding? [234]
Lokanāthaṃ ṭhapetvāna, ye caññe atthi pāṇino; Paññāya sāriputtassa, kalaṃ nāgghanti soḷasiṃ. Evaṃ nāma mahāpañño, paṭhamo aggasāvako; Maraṇassa vasaṃ patto, mādisesu kathāva kāti.The first of the two chief disciples Did so excel in wisdom’s art That, save the Helper of the World, No being is worth his sixteenth part. But though so great was Sāriputta’s Understanding faculty, He fell into death’s power too; What can be said of those like me?
Evaṃ paññāmahattato anussaritabbaṃ.It should be recollected in this way by comparison with those of great understanding.
Kathaṃ paccekabuddhato? Yepi te attano ñāṇavīriyabalena sabbakilesasattunimmathanaṃ katvā paccekabodhiṃ pattā khaggavisāṇakappā sayambhuno, tepi maraṇato na muttā, kuto panāhaṃ muccissāmīti.How by comparison with Paccekabuddhas? Even those who by the strength of their own knowledge and energy crushed all the enemy defilements and reached enlightenment for themselves, who [stood alone] like the horn of the rhinoceros (see Sn p. 35f.), who were self-perfected, were still not free from death. So how should I be free from it?
Taṃ taṃ nimittamāgamma, vīmaṃsantā mahesayo; Sayambhuññāṇatejena, ye pattā āsavakkhayaṃ.To help them in their search for truth The Sages various signs employed, Their knowledge brought them self-perfection, Their cankers were at length destroyed.
Ekacariyanivāsena, khaggasiṅgasamūpamā; Tepi nātigatā maccuṃ, mādisesu kathāva kāti.Like the rhinoceros’s horn They lived alone in constancy, But death they could no way evade; What can be said of those like me?
Evaṃ paccekabuddhato anussaritabbaṃ.It should be recollected in this way by comparison with Paccekabuddhas.
Kathaṃ sammāsambuddhato? Yopi so bhagavā asītianubyañjanapaṭimaṇḍitadvattiṃsamahāpurisalakkhaṇavicitrarūpakāyo sabbākāraparisuddhasīlakkhandhādiguṇaratanasamiddhadhammakāyo yasamahattapuññamahattathāmamahattaiddhimahattapaññāmahattānaṃ pāraṃ gato asamo asamasamo appaṭipuggalo arahaṃ sammāsambuddho, sopi salilavuṭṭhinipātena mahāaggikkhandho viya maraṇavuṭṭhinipātena ṭhānaso vūpasanto.How by comparison with fully enlightened Buddhas? Even the Blessed One, whose material body was embellished with the eighty lesser details and adorned with the thirty-two marks of a great man (see MN 91; DN 30), whose Dhamma body brought to perfection the treasured qualities of the aggregates of virtue, etc.,[^8] made pure in every aspect, who overpassed greatness of fame, greatness of merit, greatness of strength, greatness of supernormal power and greatness of understanding, who had no equal, who was the equal of those without equal, without double, accomplished and fully enlightened—even he was suddenly quenched by the downpour of death’s rain, as a great mass of fire is quenched by the downpour of a rain of water.
Evaṃ mahānubhāvassa, yaṃ nāmetaṃ mahesino; Na bhayena na lajjāya, maraṇaṃ vasamāgataṃ.And so the Greatest Sage possessed Such mighty power in every way, And it was not through fear or guilt That over him Death held his sway.
Nillajjaṃ vītasārajjaṃ, sabbasattābhimaddanaṃ; Tayidaṃ mādisaṃ sattaṃ, kathaṃ nābhibhavissatīti.No being, not even one without Guilt or pusillanimity, But will be smitten down; so how I Will he not conquer those like me?
Evaṃ sammāsambuddhato anussaritabbaṃ.It should be recollected in this way by comparison with fully enlightened Buddhas.
Tassevaṃ yasamahattatādisampannehi parehi saddhiṃ maraṇasāmaññatāya attānaṃ upasaṃharitvā tesaṃ viya sattavisesānaṃ mayhampi maraṇaṃ bhavissatīti anussarato upacārappattaṃ kammaṭṭhānaṃ hotīti.When he does his recollecting in this way by comparing himself with others possessed of such great fame, etc., in the light of the universality of death, thinking, “Death will come to me even as it did to those distinguished beings,” then his meditation subject reaches access.
Evaṃ upasaṃharaṇato maraṇaṃ anussaritabbaṃ.This is how death should be recollected by comparison. [235]
Kāyabahusādhāraṇatoti ayaṃ kāyo bahusādhāraṇo.4. As to the sharing of the body with many: this body is shared by many.
Asītiyā tāva kimikulānaṃ sādhāraṇo,Firstly, it is shared by the eighty families of worms.
tattha chavinissitā pāṇā chaviṃ khādanti, cammanissitā cammaṃ khādanti, maṃsanissitā maṃsaṃ khādanti, nhārunissitā nhāruṃ khādanti, aṭṭhinissitā aṭṭhiṃ khādanti, miñjanissitā miñjaṃ khādanti.There too, creatures live in dependence on the outer skin, feeding on the outer skin; creatures live in dependence on the inner skin, feeding on the inner skin; creatures live in dependence on the flesh, feeding on the flesh; creatures live in dependence on the sinews, feeding on the sinews; creatures live in dependence on the bones, feeding on the bones; and creatures live in dependence on the marrow, feeding on the marrow.
Tattheva jāyanti jīyanti mīyanti, uccārapassāvaṃ karonti.And there they are born, grow old and die, evacuate, and make water;
Kāyova nesaṃ sūtigharañceva gilānasālā ca susānañca vaccakuṭi ca passāvadoṇikā ca.and the body is their maternity home, their hospital, their charnel-ground, their privy and their urinal.
Svāyaṃ tesampi kimikulānaṃ pakopena maraṇaṃ nigacchatiyeva.The body can also be brought to death with the upsetting of these worms.
Yathā ca asītiyā kimikulānaṃ, evaṃ ajjhattikānaṃyeva anekasatānaṃ rogānaṃ bāhirānañca ahivicchikādīnaṃ maraṇassa paccayānaṃ sādhāraṇo.And just as it is shared with the eighty families of worms, so too it is shared by the several hundred internal diseases, as well as by such external causes of death as snakes, scorpions, and what not.
Yathā hi catumahāpathe ṭhapite lakkhamhi sabbadisāhi āgatā sarasattitomarapāsāṇādayo nipatanti, evaṃ kāyepi sabbupaddavā nipatanti.And just as when a target is set up at a crossroads and then arrows, spears, pikes, stones, etc., come from all directions and fall upon it, so too all kinds of accidents befall the body,
Svāyaṃ tesampi upaddavānaṃ nipātena maraṇaṃ nigacchatiyeva.and it also comes to death through these accidents befalling it.
Tenāha bhagavā –Hence the Blessed One said:
‘‘idha, bhikkhave, bhikkhu divase nikkhante rattiyā paṭihitāya iti paṭisañcikkhati, bahukā kho me paccayā maraṇassa, ahi vā maṃ ḍaṃseyya, vicchiko vā maṃ ḍaṃseyya, satapadī vā maṃ ḍaṃseyya, tena me assa kālaṅkiriyā, so mamassa antarāyo, upakkhalitvā vā papateyyaṃ, bhattaṃ vā me bhuttaṃ byāpajjeyya, pittaṃ vā me kuppeyya, semhaṃ vā me kuppeyya, satthakā vā me vātā kuppeyyuṃ, tena me assa kālaṅkiriyā, so mamassa antarāyo’’ti.“Here, bhikkhus, when day is departing and night is drawing on,[^9] a bhikkhu considers thus: ‘In many ways I can risk death. A snake may bite me, or a scorpion may sting me, or a centipede may sting me. I might die of that, and that would set me back. Or I might stumble and fall, or the food I have eaten might disagree with me, or my bile might get upset, or my phlegm might get upset [and sever my joints as it were] like knives. I might die of that, and that would set me back’” (A III 306).
Evaṃ (a. ni. 6.20) kāyabahusādhāraṇato maraṇaṃ anussaritabbaṃ.That is how death should be recollected as to sharing the body with many.
Āyudubbalatoti āyu nāmetaṃ abalaṃ dubbalaṃ.5. As to the frailty of life: this life is impotent and frail.
Tathā hi sattānaṃ jīvitaṃ assāsapassāsūpanibaddhañceva iriyāpathūpanibaddhañca sītuṇhūpanibaddhañca mahābhūtūpanibaddhañca āhārūpanibaddhañca.For the life of beings is bound up with breathing, it is bound up with the postures, it is bound up with cold and heat, it is bound up with the primary elements, and it is bound up with nutriment.
Tadetaṃ assāsapassāsānaṃ samavuttitaṃ labhamānameva pavattati.Life occurs only when the in-breaths and out-breaths occur evenly.
Bahi nikkhantanāsikavāte pana anto apavisante, paviṭṭhe vā anikkhamante mato nāma hoti.But when the wind in the nostrils that has gone outside does not go in again, or when that which has gone inside does not come out again, then a man is reckoned to be dead.
Catunnaṃ iriyāpathānampi samavuttitaṃ labhamānameva pavattati.And it occurs only when the four postures are found occurring evenly. [236]
Aññataraññatarassa pana adhimattatāya āyusaṅkhārā upacchijjanti.But with the prevailing of anyone of them the life process is interrupted.
Sītuṇhānampi samavuttitaṃ labhamānameva pavattati.And it occurs only when cold and heat are found occurring evenly.
Atisītena pana atiuṇhena vā abhibhūtassa vipajjati.But it fails when a man is overcome by excessive cold or heat.
Mahābhūtānampi samavuttitaṃ labhamānameva pavattati.And it occurs only when the four primary elements are found occurring evenly.
Pathavīdhātuyā pana āpodhātuādīnaṃ vā aññataraññatarassa pakopena balasampannopi puggalo patthaddhakāyo vā atisārādivasena kilinnapūtikāyo vā mahāḍāhapareto vā sambhijjamānasandhibandhano vā hutvā jīvitakkhayaṃ pāpuṇāti.But with the disturbance of the earth element even a strong man’s life can be terminated if his body becomes rigid, or with the disturbance of one of the elements beginning with water if his body becomes flaccid and petrified with a flux of the bowels, etc., or if he is consumed by a bad fever, or if he suffers a severing of his limb-joint ligatures (cf. XI.102).
Kabaḷīkārāhārampi yuttakāle labhantasseva jīvitaṃ pavattati, āhāraṃ alabhamānassa pana parikkhayaṃ gacchatīti.And life occurs only in one who gets physical nutriment at the proper time; but if he gets none, he uses his life up.
Evaṃ āyudubbalato maraṇaṃ anussaritabbaṃ.This is how death should be recollected as to the frailty of life.
Animittatoti avavatthānato, paricchedābhāvatoti attho.6. As signless: as indefinable. The meaning is that it is unpredictable.
Sattānaṃ hi –For in the case of all beings:
Jīvitaṃ byādhi kālo ca, dehanikkhepanaṃ gati; Pañcete jīvalokasmiṃ, animittā na nāyare.“The span, the sickness, and the time, and where The body will be laid, the destiny: The living world can never know[^10] these things; There is no sign foretells when they will be.
Tattha jīvitaṃ tāva ‘‘ettakameva jīvitabbaṃ, na ito para’’nti vavatthānābhāvato animittaṃ.Herein, firstly the span has no sign because there is no definition such as: Just so much must be lived, no more than that.
Kalalakālepi hi sattā maranti, abbudapesighanamāsikadvemāsatemāsacatumāsapañcamāsadasamāsakālepi.For beings [die in the various stages of the embryo, namely], at the time of the kalala, of the abbuda, of the pesi, of the ghana, at one month gone, two months gone, three months gone, four months gone, five months gone … ten months gone,
Kucchito nikkhantasamayepi.and on the occasion of coming out of the womb.
Tato paraṃ vassasatassa antopi bahipi marantiyeva.And after that they die this side or the other of the century.
Byādhipi ‘‘imināva byādhinā sattā maranti, nāññenā’’ti vavatthānābhāvato animitto.And the sickness has no sign because there is no definition such as: Beings die only of this sickness, not of any other.
Cakkhurogenāpi hi sattā maranti, sotarogādīnaṃ aññatarenāpi.For beings die of eye disease or of any one among those beginning with ear disease (see A V 110).
Kālopi ‘‘imasmiṃyeva kāle maritabbaṃ, nāññasmi’’nti evaṃ vavatthānābhāvato animitto.And the time has no sign because there is no definition such as: One has to die only at this time, not at any other.
Pubbaṇhepi hi sattā maranti, majjhanhikādīnaṃ aññatarasmimpi.For beings die in the morning and at any of the other times such as noon.
Dehanikkhepanampi ‘‘idheva mīyamānānaṃ dehena patitabbaṃ, nāññatrā’’ti evaṃ vavatthānābhāvato animittaṃ.And where the body will be laid down has no sign because there is no definition such as: When people die, they must drop their bodies only here, not anywhere else.
Antogāme jātānaṃ hi bahigāmepi attabhāvo patati.For the person of those born inside a village is dropped outside the village,
Bahigāme jātānampi antogāme.and that of those born outside the village is dropped inside it.
Tathā thalajānaṃ vā jale, jalajānaṃ vā thaleti anekappakārato vitthāretabbaṃ.Likewise that of those born in water is dropped on land, and that of those born on land in water. And this can be multiplied in many ways. [237]
Gatipi ‘‘ito cutena idha nibbattitabba’’nti evaṃ vavatthānābhāvato animittā.And the destiny has no sign because there is no definition such as: One who dies there must be reborn here.
Devalokato hi cutā manussesupi nibbattanti, manussalokato cutā devalokādīnampi yattha katthaci nibbattantītiFor there are some who die in a divine world and are reborn in the human world, and there are some who die in the human world and are reborn in a divine world, and so on.
evaṃ yantayuttagoṇo viya gatipañcake loko samparivattatītiAnd in this way the world goes round and round the five kinds of destinies like an ox harnessed to a machine.
evaṃ animittato maraṇaṃ anussaritabbaṃ.This is how death should be recollected as signless.
Addhānaparicchedatoti manussānaṃ jīvitassa nāma etarahi paritto addhā.7. As to the limitedness of the extent: the extent of human life is short now.
Yo ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyo.One who lives long lives a hundred years, more or less.
Tenāha bhagavā –Hence the Blessed One said:
‘‘appamidaṃ, bhikkhave, manussānaṃ āyu, gamanīyo samparāyo, kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ, natthi jātassa amaraṇaṃ. Yo, bhikkhave, ciraṃ jīvati, so vassasataṃ, appaṃ vā bhiyyoti.“Bhikkhus, this human life span is short. There is a new life to be gone to, there are profitable [deeds] to be done, there is the life of purity to be led. There is no not dying for the born. He who lives long lives a hundred years, more or less …”
Appamāyumanussānaṃ, hīḷeyya naṃ suporiso; Careyyādittasīsova, natthi maccussa nāgamoti. (saṃ. ni. 1.145);“The life of humankind is short; A wise man holds it in contempt And acts as one whose head is burning; Death will never fail to come” (S I 108).
Aparampi āha – ‘‘bhūtapubbaṃ, bhikkhave, arako nāma satthā ahosī’’ti sabbampi sattahi upamāhi alaṅkataṃ suttaṃ vitthāretabbaṃ.And he said further: “Bhikkhus, there was once a teacher called Araka …” (A IV 136), all of which sutta should be given in full, adorned as it is with seven similes.
Aparampi āha – ‘‘yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ rattindivaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti.And he said further: “Bhikkhus, when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live a night and day that I may attend to the Blessed One’s teaching, surely much could be done by me,’
Yocāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ divasaṃ jīveyyaṃ, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti.and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live a day that I may attend to the Blessed One’s teaching, surely much could be done by me,’
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ cattāro pañca ālope saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti.and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live as long as it takes to chew and swallow four or five mouthfuls that I may attend to the Blessed One’s teaching, surely much could be done by me’—
Ime vuccanti, bhikkhave, bhikkhū pamattā viharanti, dandhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāya.these are called bhikkhus who dwell in negligence and slackly develop mindfulness of death for the destruction of cankers. [238]
Yo ca khvāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ ekaṃ ālopaṃ saṅkhāditvā ajjhoharāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti.“And, bhikkhus, when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live for as long as it takes to chew and swallow a single mouthful that I may attend to the Blessed One’s teaching, surely much could be done by me,’
Yo cāyaṃ, bhikkhave, bhikkhu evaṃ maraṇassatiṃ bhāveti, aho vatāhaṃ tadantaraṃ jīveyyaṃ, yadantaraṃ assasitvā vā passasāmi, passasitvā vā assasāmi, bhagavato sāsanaṃ manasikareyyaṃ, bahuṃ vata me kataṃ assāti.and when a bhikkhu develops mindfulness of death thus, ‘Oh, let me live as long as it takes to breathe in and breathe out, or as long as it takes to breathe out and breathe in, that I may attend to the Blessed One’s teaching, surely much could be done by me’—
Ime vuccanti, bhikkhave, bhikkhū appamattā viharanti, tikkhaṃ maraṇassatiṃ bhāventi āsavānaṃ khayāyā’’ti (a. ni. 6.19).these are called bhikkhus who dwell in diligence and keenly develop mindfulness of death for the destruction of cankers” (A III 305–6).
Evaṃ catupañcālopasaṅkhādanamattaṃ avissāsiyo paritto jīvitassa addhāti evaṃ addhānaparicchedato maraṇaṃ anussaritabbaṃ.So short in fact is the extent of life that it is not certain even for as long as it takes to chew and swallow four or five mouthfuls. This is how death should be recollected as to the limitedness of the extent.
Khaṇaparittatoti paramatthato hi atiparitto sattānaṃ jīvitakkhaṇo ekacittappavattimattoyeva.8. As to the shortness of the moment: in the ultimate sense the life-moment of living beings is extremely short, being only as much as the occurrence of a single conscious moment.
Yathā nāma rathacakkaṃ pavattamānampi ekeneva nemippadesena pavattati, tiṭṭhamānampi ekeneva tiṭṭhati, evameva ekacittakkhaṇikaṃ sattānaṃ jīvitaṃ.Just as a chariot wheel, when it is rolling, rolls [that is, touches the ground] only on one point of [the circumference of] its tire, and, when it is at rest, rests only on one point, so too, the life of living beings lasts only for a single conscious moment.
Tasmiṃ citte niruddhamatte satto niruddhoti vuccati.When that consciousness has ceased, the being is said to have ceased,
Yathāha –according as it is said:
‘‘atīte cittakkhaṇe jīvittha, na jīvati, na jīvissati. Anāgate cittakkhaṇe na jīvittha, na jīvati, jīvissati. Paccuppanne cittakkhaṇe na jīvittha, jīvati, na jīvissati.“In a past conscious moment he did live, not he does live, not he will live. In a future conscious moment not he did live, not he does live, he will live. In the present conscious moment not he did live, he does live, not he will live.
Jīvitaṃ attabhāvo ca, sukhadukkhā ca kevalā; Ekacittasamāyuttā, lahu so vattate khaṇo.“Life, person, pleasure, pain—just these alone Join in one conscious moment that flicks by.
Ye niruddhā marantassa, tiṭṭhamānassa vā idha; Sabbepi sadisā khandhā, gatā appaṭisandhikā.Ceased aggregates of those dead or alive Are all alike, gone never to return.
Anibbattena na jāto, paccuppannena jīvati; Cittabhaṅgā mato loko, paññatti paramatthiyā’’ti. (mahāni. 39);“No [world is] born if [consciousness is] not Produced; when that is present, then it lives; When consciousness dissolves, the world is dead: The highest sense this concept will allow”[^11] (Nidd I 42).
Evaṃ khaṇaparittato maraṇaṃ anussaritabbaṃ.This is how death should be recollected as to the shortness of the moment.
Iti imesaṃ aṭṭhannaṃ ākārānaṃ aññataraññatarena anussaratopi punappunaṃ manasikāravasena cittaṃ āsevanaṃ labhati, maraṇārammaṇā sati santiṭṭhati, nīvaraṇāni vikkhambhanti, jhānaṅgāni pātubhavanti.So while he does his recollecting by means of one or other of these eight ways, his consciousness acquires [the support of] repetition owing to the reiterated attention, mindfulness settles down with death as its object, the hindrances are suppressed, and the jhāna factors make their appearance.
Sabhāvadhammattā pana saṃvejanīyattā ca ārammaṇassa appanaṃ appatvā upacārappattameva jhānaṃ hoti.But since the object is stated with individual essences,[^12] and since it awakens a sense of urgency, the jhāna does not reach absorption and is only access. [239]
Lokuttarajjhānaṃ pana dutiyacatutthāni ca āruppajjhānāni sabhāvadhammepi bhāvanāvisesena appanaṃ pāpuṇanti.Now, with special development, the supramundane jhāna and the second and the fourth immaterial jhānas reach absorption even with respect to states with individual essences.
Visuddhibhāvanānukkamavasena hi lokuttaraṃ appanaṃ pāpuṇāti.For the supramundane reaches absorption by means of progressive development of the purification
Ārammaṇātikkamabhāvanāvasena āruppaṃ.and the immaterial jhānas do so by means of development consisting in the surmounting of the object (see Ch. X)
Appanāpattasseva hi jhānassa ārammaṇasamatikkamanamattaṃ tattha hoti.since there [in those two immaterial jhānas] there is merely the surmounting of the object of jhāna that had already reached absorption.
Idha pana tadubhayampi natthi.But here [in mundane mindfulness of death] there is neither
Tasmā upacārappattameva jhānaṃ hoti.so the jhāna only reaches access.
Tadetaṃ maraṇassatibalena uppannattā maraṇassaticceva saṅkhaṃ gacchati.And that access is known as “mindfulness of death” too since it arises through its means.
Imañca pana maraṇassatiṃ anuyutto bhikkhu satataṃ appamatto hoti,A bhikkhu devoted to mindfulness of death is constantly diligent.
sabbabhavesu anabhiratisaññaṃ paṭilabhati,He acquires perception of disenchantment with all kinds of becoming (existence).
jīvitanikantiṃ jahāti,He conquers attachment to life.
pāpagarahī hoti,He condemns evil.
asannidhibahuloHe avoids much storing.
parikkhāresu vigatamalamacchero,He has no stain of avarice about requisites.
aniccasaññā cassa paricayaṃ gacchati, tadanusāreneva dukkhasaññā anattasaññā ca upaṭṭhāti.Perception of impermanence grows in him, following upon which there appear the perceptions of pain and not-self.
Yathā abhāvitamaraṇā sattā sahasā vāḷamigayakkhasappacoravadhakābhibhūtā viya maraṇasamaye bhayaṃ santāsaṃ sammohaṃ āpajjanti, evaṃ anāpajjitvā abhayo asammūḷho kālaṃ karoti.But while beings who have not developed [mindfulness of] death fall victims to fear, horror and confusion at the time of death as though suddenly seized by wild beasts, spirits, snakes, robbers, or murderers, he dies undeluded and fearless without falling into any such state.
Sace diṭṭheva dhamme amataṃ nārādheti, kāyassa bhedā sugatiparāyano hoti.And if he does not attain the deathless here and now, he is at least headed for a happy destiny on the breakup of the body.
Tasmā have appamādaṃ, kayirātha sumedhaso; Evaṃ mahānubhāvāya, maraṇassatiyā sadāti.Now, when a man is truly wise, His constant task will surely be This recollection about death Blessed with such mighty potency.
Idaṃ maraṇassatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of death in the detailed explanation.
Kāyagatāsatikathā[(8) Mindfulness Occupied with the Body]
Idāni yaṃ taṃ aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesuNow comes the description of the development of mindfulness occupied with the body as a meditation subject, which is never promulgated except after an Enlightened One’s arising, and is outside the province of any sectarians. It has been commended by the Blessed One in various ways in different suttas thus:
‘‘ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati. Mahato atthāya saṃvattati. Mahato yogakkhemāya saṃvattati. Mahato satisampajaññāya saṃvattati. Ñāṇadassanapaṭilābhāya saṃvattati. Diṭṭhadhammasukhavihārāya saṃvattati. Vijjāvimuttiphalasacchikiriyāya saṃvattati. Katamo ekadhammo? Kāyagatā sati… (a. ni. 1.563 ādayo).“Bhikkhus, when one thing is developed and repeatedly practiced, it leads to a supreme sense of urgency, to supreme benefit, to supreme surcease of bondage, to supreme mindfulness and full awareness, to acquisition of knowledge and vision, to a happy life here and now, to realization of the fruit of clear vision and deliverance. What is that one thing? It is mindfulness occupied with the body” (A I 43).
Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti. Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti. Amataṃ tesaṃ, bhikkhave, paribhuttaṃ… aparibhuttaṃ… parihīnaṃ… aparihīnaṃ… viraddhaṃ… aviraddhaṃ, yesaṃ kāyagatāsati āraddhāti (a. ni. 1.603)And thus: “Bhikkhus, they savour the deathless who savour mindfulness occupied with the body; they do not savour the deathless who do not savour mindfulness occupied with the body.[^13] [240] They have savoured the deathless who have savoured mindfulness occupied with the body; they have not savoured … They have neglected … they have not neglected … They have missed … they have found the deathless who have found mindfulness occupied with the body” (A I 45).
evaṃ bhagavatā anekehi ākārehi pasaṃsitvā ‘‘kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahapphalā hoti mahānisaṃsā? Idha, bhikkhave, bhikkhu araññagato vā’’tiādinā (ma. ni. 3.154) nayenaAnd it has been described in fourteen sections in the passage beginning, “And how developed, bhikkhus, how repeatedly practiced is mindfulness occupied with the body of great fruit, of great benefit? Here, bhikkhus, a bhikkhu, gone to the forest …” (M III 89),
ānāpānapabbaṃ, iriyāpathapabbaṃ, catusampajaññapabbaṃ, paṭikkūlamanasikārapabbaṃ, dhātumanasikārapabbaṃ, navasivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ, tassa bhāvanāniddeso anuppatto.that is to say, the sections on breathing, on postures, on the four kinds of full awareness, on attention directed to repulsiveness, on attention directed to elements, and on the nine charnel-ground contemplations.
Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni.Herein, the three, that is to say, the sections on postures, on the four kinds of full awareness (see M-a I 253f.), and on attention directed to elements, as they are stated [in that sutta], deal with insight.
Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni.Then the nine sections on the charnel-ground contemplations, as stated there, deal with that particular phase of insight knowledge called contemplation of danger.
Yāpi cettha uddhumātakādīsu samādhibhāvanā ijjheyya, sā asubhaniddese pakāsitāyeva.And any development of concentration in the bloated, etc., that might be implied there has already been explained in the Description of Foulness (Ch. VI).
Ānāpānapabbaṃ pana paṭikkūlamanasikārapabbañca imānevettha dve samādhivasena vuttāni.So there are only the two, that is, the sections on breathing and on directing attention to repulsiveness, that, as stated there, deal with concentration.
Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva.Of these two, the section on breathing is a separate meditation subject, namely, mindfulness of breathing.
Yaṃ panetaṃ ‘‘puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati. Atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti (ma. ni. 3.154) evaṃ matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā paṭikkūlamanasikāravasena desitaṃ dvattiṃsākārakammaṭṭhānaṃ, idamidha kāyagatāsatīti adhippetaṃ.What is intended here as mindfulness occupied with the body is the thirty-two aspects. This meditation subject is taught as the direction of attention to repulsiveness thus: “Again, bhikkhus, a bhikkhu reviews this body, up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth thus: In this body there are head hairs, body hairs, nails, teeth, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine” (M III 90), the brain being included in the bone marrow in this version [with a total of only thirty-one aspects].
Tatthāyaṃ pāḷivaṇṇanāpubbaṅgamo bhāvanāniddeso.Here is the description of the development introduced by a commentary on the text.
Imameva kāyanti imaṃ catumahābhūtikaṃ pūtikāyaṃ.This body: this filthy body constructed out of the four primary elements.
Uddhaṃ pādatalāti pādatalato upari.Up from the soles of the feet: from the soles of the feet upwards.
Adho kesamatthakāti kesaggato heṭṭhā.Down from the top of the hair: from the highest part of the hair downwards.
Tacapariyantanti tiriyaṃ tacaparicchinnaṃ.Contained in the skin: terminated all round by the skin.
Pūraṃ nānappakārassa asucino paccavekkhatīti nānappakārakesādiasucibharito ayaṃ kāyoti passati.Reviews … as full of many kinds of filth: [241] he sees that this body is packed with the filth of various kinds beginning with head hairs.
Kathaṃ? Atthi imasmiṃ kāye kesā…pe… muttanti.How? “In this body there are head hairs … urine.”
Tattha atthīti saṃvijjanti.Herein, there are means, there are found.
Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ.In this: in this, which is expressed thus: “Up from the soles of the feet and down from the top of the hair and contained in the skin, as full of many kinds of filth.”
Kāyeti sarīre. Sarīraṃ hi asucisañcayato kucchitānaṃ kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati.Body: the carcass; for it is the carcass that is called “body” (kāya) because it is a conglomeration of filth, because such vile (kucchita) things as the head hairs, etc., and the hundred diseases beginning with eye disease, have it as their origin (āya).
Kesā lomāti ete kesādayo dvattiṃsākārā.Head hairs, body hairs: these things beginning with head hairs are the thirty-two aspects.
Tattha atthi imasmiṃ kāye kesā, atthi imasmiṃ kāye lomāti evaṃ sambandho veditabbo.The construction here should be understood in this way: In this body there are head hairs, in this body there are body hairs.
Imasmiṃ hi pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenapi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati,No one who searches throughout the whole of this fathom-long carcass, starting upwards from the soles of the feet, starting downwards from the top of the head, and starting from the skin all round, ever finds even the minutest atom at all beautiful in it, such as a pearl, or a gem, or beryl, or aloes,[^14] or saffron, or camphor, or talcum powder;
atha kho paramaduggandhajegucchaṃ asirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asuciṃyeva passati.on the contrary he finds nothing but the various very malodorous, offensive, drab-looking sorts of filth consisting of the head hairs, body hairs, and the rest.
Tena vuttaṃ ‘‘atthi imasmiṃ kāye kesā lomā…pe… mutta’’nti.Hence it is said: “In this body there are head hairs, body hairs … urine.”
Ayamettha padasambandhato vaṇṇanā.This is the commentary on the word-construction here.
Imaṃ pana kammaṭṭhānaṃ bhāvetukāmena ādikammikena kulaputtena vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā idaṃ kammaṭṭhānaṃ gahetabbaṃ.Now, a clansman who, as a beginner, wants to develop this meditation subject should go to a good friend of the kind already described (III.61–73) and learn it.
Tenāpissa kammaṭṭhānaṃ kathentena sattadhā uggahakosallaṃ dasadhā ca manasikārakosallaṃ ācikkhitabbaṃ.And the teacher who expounds it to him should tell him the sevenfold skill in learning and the tenfold skill in giving attention.
Tattha vacasā manasā vaṇṇato saṇṭhānato disato okāsato paricchedatoti evaṃ sattadhā uggahakosallaṃ ācikkhitabbaṃ.Herein, the sevenfold skill in learning should be told thus: (1) as verbal recitation, (2) as mental recitation, (3) as to colour, (4) as to shape, (5) as to direction, (6) as to location, (7) as to delimitation.
Imasmiṃ hi paṭikkūlamanasikārakammaṭṭhāne yopi tipiṭako hoti, tenāpi manasikārakāle paṭhamaṃ vācāya sajjhāyo kātabbo.1. This meditation subject consists in giving attention to repulsiveness. Even if one is master of the Tipiṭaka, the verbal recitation should still be done at the time of first giving it attention.
Ekaccassa hi sajjhāyaṃ karontasseva kammaṭṭhānaṃ pākaṭaṃ hoti malayavāsī mahādevattherassa santike uggahitakammaṭṭhānānaṃ dvinnaṃ therānaṃ viya.For the meditation subject only becomes evident to some through recitation, as it did to the two elders who learned the meditation subject from the Elder Mahā Deva of the Hill Country (Malaya).
Thero kira tehi kammaṭṭhānaṃ yācito cattāro māse imaṃyeva sajjhāyaṃ karothāti dvattiṃsākārapāḷiṃ adāsi.On being asked for the meditation subject, it seems, the elder [242] gave the text of the thirty-two aspects, saying, “Do only this recitation for four months.”
Te kiñcāpi nesaṃ dve tayo nikāyā paguṇā, padakkhiṇaggāhitāya pana cattāro māse dvattiṃsākāraṃ sajjhāyantāva sotāpannā ahesuṃ.Although they were familiar respectively with two and three Piṭakas, it was only at the end of four months of recitation of the meditation subject that they became stream-enterers, with right apprehension [of the text].
Tasmā kammaṭṭhānaṃ kathentena ācariyena antevāsiko vattabbo ‘‘paṭhamaṃ tāva vācāya sajjhāyaṃ karohī’’ti.So the teacher who expounds the meditation subject should tell the pupil to do the recitation verbally first.
Karontena ca tacapañcakādīni paricchinditvā anulomapaṭilomavasena sajjhāyo kātabbo.Now, when he does the recitation, he should divide it up into the “skin pentad,” etc., and do it forwards and backwards.
Kesā lomā nakhā dantā tacoti hi vatvā puna paṭilomato taco dantā nakhā lomā kesāti vattabbaṃ.After saying “Head hairs, body hairs, nails, teeth, skin,” he should repeat it backwards, “Skin, teeth, nails, body hairs, head hairs.”
Tadanantaraṃ vakkapañcake maṃsaṃ nhāru aṭṭhi aṭṭhimiñjaṃ vakkanti vatvā puna paṭilomato vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.Next to that, with the “kidney pentad,” after saying “Flesh, sinews, bones, bone marrow, kidney,” he should repeat it backwards, “Kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs.”
Tato papphāsapañcake hadayaṃ yakanaṃ kilomakaṃ pihakaṃ papphāsanti vatvā puna paṭilomato papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.Next, with the “lungs pentad,” after saying “Heart, liver, midriff, spleen, lungs,” he should repeat it backwards, “Lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs.”
Tato matthaluṅgapañcake antaṃ antaguṇaṃ udariyaṃ karīsaṃ matthaluṅganti vatvā puna paṭilomato matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.Next, with the “brain pentad,” after saying “Bowels, entrails, gorge, dung, brain,” he should repeat it backwards, “Brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs.”
Tato medachakke pittaṃ semhaṃ pubbo lohitaṃ sedo medoti vatvā puna paṭilomato medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.Next, with the “fat sextad,” after saying “Bile, phlegm, pus, blood, sweat, fat,” he should repeat it backwards, “Fat, sweat, blood, pus, phlegm, bile; brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs.”
Tato muttachakke assu vasā kheḷo siṅghāṇikā lasikā muttanti vatvā puna paṭilomato muttaṃ lasikā siṅghāṇikā kheḷo vasā assu, medo sedo lohitaṃ pubbo semhaṃ pittaṃ, matthaluṅgaṃ karīsaṃ udariyaṃ antaguṇaṃ antaṃ, papphāsaṃ pihakaṃ kilomakaṃ yakanaṃ hadayaṃ, vakkaṃ aṭṭhimiñjaṃ aṭṭhi nhāru maṃsaṃ, taco dantā nakhā lomā kesāti vattabbaṃ.Next, with the “urine sextad,” after saying “Tears, grease, spittle, snot, oil of the joints, urine,” he should repeat it backwards, “Urine, oil of the joints, snot, spittle, grease, tears; fat, sweat, blood, pus, phlegm, bile; brain, dung, gorge, entrails, bowels; lungs, spleen, midriff, liver, heart; kidney, bone marrow, bones, sinews, flesh; skin, teeth, nails, body hairs, head hairs.” [243]
Evaṃ kālasataṃ kālasahassaṃ kālasatasahassampi vācāya sajjhāyo kātabbo.The recitation should be done verbally in this way a hundred times, a thousand times, even a hundred thousand times.
Vacasā sajjhāyena hi kammaṭṭhānatanti paguṇā hoti, na ito cito ca cittaṃ vidhāvati.For it is through verbal recitation that the meditation subject becomes familiar, and the mind being thus prevented from running here and there,
Koṭṭhāsā pākaṭā honti, hatthasaṅkhalikā viya vatipādapanti viya ca khāyanti.the parts become evident and seem like [the fingers of] a pair of clasped hands,[^15] like a row of fence posts.
Yathā pana vacasā, tatheva manasāpi sajjhāyo kātabbo.2. The mental recitation should be done just as it is done verbally.
Vacasā sajjhāyo hi manasā sajjhāyassa paccayo hoti.For the verbal recitation is a condition for the mental recitation,
Manasā sajjhāyo lakkhaṇapaṭivedhassa paccayo hoti.and the mental recitation is a condition for the penetration of the characteristic [of foulness].[^16]
Vaṇṇatoti kesādīnaṃ vaṇṇo vavatthapetabbo.3. As to colour: the colour of the head hairs, etc., should be defined.
Saṇṭhānatoti tesaññeva saṇṭhānaṃ vavatthapetabbaṃ.4. As to shape: their shape should be defined too.
Disatoti imasmiṃ hi sarīre nābhito uddhaṃ uparimadisā, adho heṭṭhimadisā, tasmā ayaṃ koṭṭhāso imissā nāma disāyāti disā vavatthapetabbā.5. As to direction: in this body, upwards from the navel is the upward direction, and downwards from it is the downward direction. So the direction should be defined thus: “This part is in this direction.”
Okāsatoti ayaṃ koṭṭhāso imasmiṃ nāma okāse patiṭṭhitoti evaṃ tassa tassa okāso vavatthapetabbo.6. As to location: the location of this or that part should be defined thus: “This part is established in this location.”
Paricchedatoti sabhāgaparicchedo visabhāgaparicchedoti dve paricchedā.7. As to delimitation: there are two kinds of delimitation, that is, delimitation of the similar and delimitation of the dissimilar.
Tattha ayaṃ koṭṭhāso heṭṭhā ca upari ca tiriyañca iminā nāma paricchinnoti evaṃ sabhāgaparicchedo veditabbo.Herein, delimitation of the similar should be understood in this way: “This part is delimited above and below and around by this.”
Kesā na lomā, lomāpi na kesāti evaṃ amissakatāvasena visabhāgaparicchedo veditabbo.Delimitation of the dissimilar should be understood as non-intermixed-ness in this way: “Head hairs are not body hairs, and body hairs are not head hairs.”
Evaṃ sattadhā uggahakosallaṃ ācikkhantena pana idaṃ kammaṭṭhānaṃ asukasmiṃ sutte paṭikkūlavasena kathitaṃ, asukasmiṃ dhātuvasenāti ñatvā ācikkhitabbaṃ.When the teacher tells the skill in learning in seven ways thus, he should do so knowing that in certain suttas this meditation subject is expounded from the point of view of repulsiveness and in certain suttas from the point of view of elements.
Idañhi mahāsatipaṭṭhāne (dī. ni. 2.377) paṭikkūlavaseneva kathitaṃ.For in the Mahā Satipaṭṭhāna Sutta (DN 22) it is expounded only as repulsiveness.
Mahāhatthipadopama(ma. ni. 1.300 ādayo) mahārāhulovāda(ma. ni. 2.113 ādayo) dhātuvibhaṅgesu(ma. ni. 3.342 ādayo) dhātuvasena kathitaṃ.In the Mahā Hatthipadopama Sutta (MN 28), in the Mahā Rāhulovāda Sutta (MN 62), and the Dhātuvibhaṅga (MN 140, also Vibh 82), it is expounded as elements.
Kāyagatāsatisutte (ma. ni. 3.153) pana yassa vaṇṇato upaṭṭhāti, taṃ sandhāya cattāri jhānāni vibhattāni.In the Kāyagatāsati Sutta (MN 119), however, four jhānas are expounded with reference to one to whom it has appeared as a colour [kasiṇa] (see III.107).
Tattha dhātuvasena kathitaṃ vipassanākammaṭṭhānaṃ hoti.Herein, it is an insight meditation subject that is expounded as elements
Paṭikkūlavasena kathitaṃ samathakammaṭṭhānaṃ.and a serenity meditation subject that is expounded as repulsiveness.
Tadetaṃ idha samathakammaṭṭhānamevāti.Consequently it is only the serenity meditation subject [that is relevant] here.
Evaṃ sattadhā uggahakosallaṃ ācikkhitvā anupubbato, nātisīghato, nātisaṇikato, vikkhepapaṭibāhanato, paṇṇattisamatikkamanato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasadhā manasikārakosallaṃ ācikkhitabbaṃ.Having thus told the sevenfold skill in learning, he should tell the tenfold skill in giving attention as follows: (1) as to following the order, (2) not too quickly, (3) not too slowly (4) as to warding off distraction, (5) as to surmounting the concept, (6) as to successive leaving, (7) as to absorption, (8)–(10) as to the three suttantas.
Tattha anupubbatoti idañhi sajjhāyakaraṇato paṭṭhāya anupaṭipāṭiyā manasikātabbaṃ, na ekantarikāya.1. Herein, as to following the order: from the time of beginning the recitation [244] attention should be given following the serial order without skipping.
Ekantarikāya hi manasikaronto yathā nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ ekantarikāya ārohanto kilantakāyo patati, na ārohanaṃ sampādeti, evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamā kilantacitto patati, na bhāvanaṃ sampādeti.For just as when someone who has no skill climbs a thirty-two-rung ladder using every other step, his body gets exhausted and he falls without completing the climb, so too, one who gives it attention skipping [parts] becomes exhausted in his mind and does not complete the development since he fails to get the satisfaction that ought to be got with successful development.
Anupubbato manasikarontenāpi ca nātisīghato manasikātabbaṃ.2. Also when he gives attention to it following the serial order, he should do so not too quickly.
Atisīghato manasikaroto hi yathā nāma tiyojanamaggaṃ paṭipajjitvā okkamanavissajjanaṃ asallakkhetvā sīghena javena satakkhattumpi gamanāgamanaṃ karoto purisassa kiñcāpi addhānaṃ parikkhayaṃ gacchati, atha kho pucchitvāva gantabbaṃ hoti, evameva kevalaṃ kammaṭṭhānaṃ pariyosānaṃ pāpuṇāti, avibhūtaṃ pana hoti, na visesaṃ āvahati, tasmā nātisīghato manasikātabbaṃ.For just as when a man sets out on a three-league journey, even if he has already done the journey out and back a hundred times rapidly without taking note of [turnings] to be taken and avoided, though he may finish his journey, he still has to ask how to get there, so too, when the meditator gives his attention to the meditation subject too quickly, though he may reach the end of the meditation subject, it still does not become clear or bring about any distinction. So he should not give his attention to it too quickly.
Yathā ca nātisīghato, evaṃ nātisaṇikatopi.3. And as “not too quickly,” so also not too slowly.
Atisaṇikato manasikaroto hi yathā nāma tadaheva tiyojanamaggaṃ gantukāmassa purisassa antarāmagge rukkhapabbatataḷākādīsu vilambamānassa maggo parikkhayaṃ na gacchati, dvīhatīhena pariyosāpetabbo hoti, evameva kammaṭṭhānaṃ pariyosānaṃ na gacchati, visesādhigamassa paccayo na hoti.For just as when a man wants to do a three-league journey in one day, if he loiters on the way among trees, rocks, pools, etc., he does not finish the journey in a day and needs two or three to complete it, so too, if the meditator gives his attention to the meditation subject too slowly, he does not get to the end and it does not become a condition for distinction.
Vikkhepapaṭibāhanatoti kammaṭṭhānaṃ vissajjetvā bahiddhā puthuttārammaṇe cetaso vikkhepo paṭibāhitabbo.4. As to warding off distraction: he must ward off [temptation] to drop the meditation subject and to let his mind get distracted among the variety of external objects.
Appaṭibāhato hi yathā nāma ekapadikaṃ papātamaggaṃ paṭipannassa purisassa akkamanapadaṃ asallakkhetvā ito cito ca vilokayato padavāro virajjhati, tato sataporise papāte patitabbaṃ hoti, evameva bahiddhā vikkhepe sati kammaṭṭhānaṃ parihāyati paridhaṃsati.For if not, just as when a man has entered on a one-foot-wide cliff path, if he looks about here and there without watching his step, he may miss his footing and fall down the cliff, which is perhaps as high as a hundred men, so too, when there is outward distraction, the meditation subject gets neglected and deteriorates.
Tasmā vikkhepapaṭibāhanato manasikātabbaṃ.So he should give his attention to it warding off distraction.
Paṇṇattisamatikkamanatoti yāyaṃ kesā lomātiādikā paṇṇatti, taṃ atikkamitvā paṭikkūlanti cittaṃ ṭhapetabbaṃ.5. As to surmounting the concept: this [name-] concept beginning with “head hairs, body hairs” must be surmounted and consciousness established on [the aspect] “repulsive.”
Yathā hi udakadullabhakāle manussā araññe udapānaṃ disvā tattha tālapaṇṇādikaṃ kiñcideva saññāṇaṃ bandhitvā tena saññāṇena āgantvā nhāyanti ceva pivanti ca.For just as when men find a water hole in a forest in a time of drought, they hang up some kind of signal there such as a palm leaf, and people come to bathe and drink guided by the signal,
Yadā pana nesaṃ abhiṇhasañcārena āgatāgatapadaṃ pākaṭaṃ hoti, tadā saññāṇena kiccaṃ na hoti, icchiticchitakkhaṇe gantvā nhāyanti ceva pivanti ca,[245] but when the way has become plain with their continual traffic, there is no further need of the signal and they go to bathe and drink there whenever they want,
evameva pubbabhāge kesā lomātipaṇṇattivasena manasikaroto paṭikkūlabhāvo pākaṭo hoti. Atha kesā lomātipaṇṇattiṃ samatikkamitvā paṭikkūlabhāveyeva cittaṃ ṭhapetabbaṃ.so too, when repulsiveness becomes evident to him as he is giving his attention to the meditation subject through the means of the [name-] concept “head hairs, body hairs,” he must surmount the concept “head hairs, body hairs” and establish consciousness on only the actual repulsiveness.
Anupubbamuñcanatoti yo yo koṭṭhāso na upaṭṭhāti, taṃ taṃ muñcantena anupubbamuñcanato manasikātabbaṃ.6. As to successive leaving: in giving his attention he should eventually leave out any [parts] that do not appear to him.
Ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhati.For when a beginner gives his attention to head hairs, his attention then carries on till it arrives at the last part, that is, urine and stops there;
Muttanti ca manasikaroto manasikāro gantvā kesāti imaṃ ādikoṭṭhāsameva āhacca tiṭṭhati.and when he gives his attention to urine, his attention then carries on till it arrives back at the first part, that is, head hairs, and stops there.
Athassa manasikaroto manasikaroto keci koṭṭhāsā upaṭṭhahanti, keci na upaṭṭhahanti.As he persists in giving his attention thus, some parts appear to him and others do not.
Tena ye ye upaṭṭhahanti, tesu tesu tāva kammaṃ kātabbaṃ. Yāva dvīsu upaṭṭhitesu tesampi eko suṭṭhutaraṃ upaṭṭhahati,Then he should work on those that have appeared till one out of any two appears the clearer.
evaṃ upaṭṭhitaṃ pana tameva punappunaṃ manasikarontena appanā uppādetabbā.He should arouse absorption by again and again giving attention to the one that has appeared thus.
Tatrāyaṃ upamā –Here is a simile.
yathā hi dvattiṃsatālake tālavane vasantaṃ makkaṭaṃ gahetukāmo luddo ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiṃ kareyya, atha kho so makkaṭo paṭipāṭiyā tasmiṃ tasmiṃ tāle patitvā pariyantatālameva gaccheyya, tatthapi gantvā luddena tatheva kate puna teneva nayena āditālaṃ āgaccheyya, so evaṃ punappunaṃ paripātiyamāno ukkuṭṭhukkuṭṭhiṭṭhāneyeva uṭṭhahitvā anukkamena ekasmiṃ tāle nipatitvā tassa vemajjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānopi na uṭṭhaheyya, evaṃsampadamidaṃ daṭṭhabbaṃ.Suppose a hunter wanted to catch a monkey that lived in a grove of thirty-two palms, and he shot an arrow through a leaf of the palm that stood at the beginning and gave a shout; then the monkey went leaping successively from palm to palm till it reached the last palm; and when the hunter went there too and did as before, it came back in like manner to the first palm; and being followed thus again and again, after leaping from each place where a shout was given, it eventually jumped on to one palm, and firmly seizing the palm shoot’s leaf spike in the middle, would not leap any more even when shot—so it is with this.
Tatridaṃ opammasaṃsandanaṃ –The application of the simile is this.
yathā hi tālavane dvattiṃsatālā, evaṃ imasmiṃ kāye dvattiṃsakoṭṭhāsā.The thirty-two parts of the body are like the thirty-two palms in the grove.
Makkaṭo viya cittaṃ.The monkey is like the mind.
Luddo viya yogāvacaro.The meditator is like the hunter.
Makkaṭassa dvattiṃsatālake tālavane nivāso viya yogino cittassa dvattiṃsakoṭṭhāsake kāye ārammaṇavasena anusañcaraṇaṃ.The range of the meditator’s mind in the body with its thirty-two parts as object is like the monkey’s inhabiting the palm grove of thirty-two palms.
Luddena ādimhi ṭhitatālassa paṇṇaṃ sarena vijjhitvā ukkuṭṭhiyā katāya makkaṭassa tasmiṃ tasmiṃ tāle patitvā pariyantatālagamanaṃ viya yogino kesāti manasikāre āraddhe paṭipāṭiyā gantvā pariyosānakoṭṭhāseyeva cittassa saṇṭhānaṃ.The settling down of the meditator’s mind in the last part after going successively [from part to part] when he began by giving his attention to head hairs is like the monkey’s leaping from palm to palm and going to the last palm, [246] when the hunter shot an arrow through the leaf of the palm where it was and gave a shout.
Puna paccāgamanepi eseva nayo.Likewise in the return to the beginning.
Punappunaṃ paripātiyamānassa makkaṭassa ukkuṭṭhukkuṭṭhiṭṭhāne uṭṭhānaṃ viya punappunaṃ manasikaroto kesuci kesuci upaṭṭhitesu anupaṭṭhahante vissajjetvā upaṭṭhitesu parikammakaraṇaṃ.His doing the preliminary work on those parts that have appeared, leaving behind those that did not appear while, as he gave his attention to them again and again, some appeared to him and some did not, is like the monkey’s being followed and leaping up from each place where a shout is given.
Anukkamena ekasmiṃ tāle nipatitvā tassa majjhe makuḷatālapaṇṇasūciṃ daḷhaṃ gahetvā vijjhiyamānassapi anuṭṭhānaṃ viya avasāne dvīsu upaṭṭhitesu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.The meditator’s repeated attention given to the part that in the end appears the more clearly of any two that have appeared to him and his finally reaching absorption, is like the monkey’s eventually stopping in one palm, firmly seizing the palm shoot’s leaf spike in the middle and not leaping up even when shot.
Aparāpi upamā –There is another simile too.
yathā nāma piṇḍapātiko bhikkhu dvattiṃsakulaṃ gāmaṃ upanissāya vasanto paṭhamageheyeva dve bhikkhā labhitvā parato ekaṃ vissajjeyya. Punadivase tisso labhitvā parato dve vissajjeyya. Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālaṃ gantvā paribhuñjeyya. Evaṃsampadamidaṃ daṭṭhabbaṃ.Suppose an alms-food-eater bhikkhu went to live near a village of thirty-two families, and when he got two lots of alms at the first house he left out one [house] beyond it, and next day, when he got three lots of [alms at the first house] he left out two [houses] beyond it, and on the third day he got his bowl full at the first [house], and went to the sitting hall and ate—so it is with this.
Dvattiṃsakulagāmo viya hi dvattiṃsākāro.The thirty-two aspects are like the village with the thirty-two families.
Piṇḍapātiko viya yogāvacaro.The meditator is like the alms-food eater.
Tassa taṃ gāmaṃ upanissāya vāso viya yogino dvattiṃsākāre parikammakaraṇaṃ.The meditator’s preliminary work is like the alms-food eater’s going to live near the village.
Paṭhamagehe dve bhikkhā labhitvā parato ekissā vissajjanaṃ viya dutiyadivase tisso labhitvā parato dvinnaṃ vissajjanaṃ viya ca manasikaroto manasikaroto anupaṭṭhahante vissajjetvā upaṭṭhitesu yāva koṭṭhāsadvaye parikammakaraṇaṃ.The meditator’s continuing to give attention after leaving out those parts that do not appear and doing his preliminary work on the pair of parts that do appear is like the alms-food eater’s getting two lots of alms at the first house and leaving out one [house] beyond it, and like his next day getting three [lots of alms at the first house] and leaving out two [houses] beyond it.
Tatiyadivase ādimhiyeva pattapūraṃ labhitvā āsanasālāyaṃ nisīditvā paribhogo viya dvīsu yo suṭṭhutaraṃ upaṭṭhāti, tameva punappunaṃ manasikaritvā appanāya uppādanaṃ.The arousing of absorption by giving attention again and again to that which has appeared the more clearly of two is like the alms-food eater’s getting his bowl full at the first [house] on the third day and then going to the sitting hall and eating.
Appanātoti appanākoṭṭhāsato kesādīsu ekekasmiṃ koṭṭhāse appanā hotīti veditabbāti ayamevettha adhippāyo.7. As to absorption: as to absorption part by part. The intention here is this: it should be understood that absorption is brought about in each one of the parts.
Tayo ca suttantāti adhicittaṃ, sītibhāvo, bojjhaṅgakosallanti ime tayo suttantā vīriyasamādhiyojanatthaṃ veditabbāti ayamettha adhippāyo. Tattha –8–10. As to the three suttantas: the intention here is this: it should be understood that the three suttantas, namely, those on higher consciousness,[^17] on coolness, and on skill in the enlightenment factors, have as their purpose the linking of energy with concentration.
Idaṃ suttaṃ adhicittanti veditabbaṃ.8. Herein, this sutta should be understood to deal with higher consciousness:
‘‘Adhicittamanuyuttena, bhikkhave, bhikkhunā tīṇi nimittāni kālenakālaṃ manasikātabbāni. Kālenakālaṃ samādhinimittaṃ manasikātabbaṃ. Kālenakālaṃ paggahanimittaṃ manasikātabbaṃ. Kālenakālaṃ upekkhānimittaṃ manasikātabbaṃ. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ samādhinimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ kosajjāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ paggahanimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ uddhaccāya saṃvatteyya. Sace, bhikkhave, adhicittamanuyutto bhikkhu ekantaṃ upekkhānimittaññeva manasikareyya, ṭhānaṃ taṃ cittaṃ na sammā samādhiyeyya āsavānaṃ khayāya. Yato ca kho, bhikkhave, adhicittamanuyutto bhikkhu kālenakālaṃ samādhinimittaṃ paggahanimittaṃ upekkhānimittaṃ manasikaroti, taṃ hoti cittaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā samādhiyati āsavānaṃ khayāya.“Bhikkhus, there are three signs that should be given attention from time to time by a bhikkhu intent on higher consciousness. The sign of concentration should be given attention from time to time, the sign of exertion should be given attention from time to time, the sign of equanimity should be given attention from time to time. [247] If a bhikkhu intent on higher consciousness gives attention only to the sign of concentration, then his consciousness may conduce to idleness. If a bhikkhu intent on higher consciousness gives attention only to the sign of exertion, then his consciousness may conduce to agitation. If a bhikkhu intent on higher consciousness gives attention only to the sign of equanimity, then his consciousness may not become rightly concentrated for the destruction of cankers. But, bhikkhus, when a bhikkhu intent on higher consciousness gives attention from time to time to the sign of concentration … to the sign of exertion … to the sign of equanimity, then his consciousness becomes malleable, wieldy and bright, it is not brittle and becomes rightly concentrated for the destruction of cankers.
‘‘Seyyathāpi, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā ukkaṃ bandhati, ukkaṃ bandhitvā ukkāmukhaṃ ālimpeti, ukkāmukhaṃ ālimpetvā saṇḍāsena jātarūpaṃ gahetvā ukkāmukhe pakkhipitvā kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati.“Bhikkhus, just as a skilled goldsmith or goldsmith’s apprentice prepares his furnace and heats it up and puts crude gold into it with tongs; and he blows on it from time to time, sprinkles water on it from time to time, and looks on at it from time to time;
Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ abhidhameyya, ṭhānaṃ taṃ jātarūpaṃ ḍaheyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ udakena paripphoseyya, ṭhānaṃ taṃ jātarūpaṃ nibbāyeyya. Sace, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ ekantaṃ ajjhupekkheyya, ṭhānaṃ taṃ jātarūpaṃ na sammā paripākaṃ gaccheyya.and if the goldsmith or goldsmith’s apprentice only blew on the crude gold, it would burn and if he only sprinkled water on it, it would cool down, and if he only looked on at it, it would not get rightly refined;
Yato ca kho, bhikkhave, suvaṇṇakāro vā suvaṇṇakārantevāsī vā taṃ jātarūpaṃ kālenakālaṃ abhidhamati, kālenakālaṃ udakena paripphoseti, kālenakālaṃ ajjhupekkhati, taṃ hoti jātarūpaṃ muduñca kammaññañca pabhassarañca, na ca pabhaṅgu, sammā upeti kammāya.but, when the goldsmith or goldsmith’s apprentice blows on the crude gold from time to time, sprinkles water on it from time to time, and looks on at it from time to time, then it becomes malleable, wieldy and bright, it is not brittle, and it submits rightly to being wrought;
Yassā yassā ca piḷandhanavikatiyā ākaṅkhati yadi paṭikāya yadi kuṇḍalāya yadi gīveyyāya yadi suvaṇṇamālāya, tañcassa atthaṃ anubhoti.whatever kind of ornament he wants to work it into, whether a chain or a ring or a necklace or a gold fillet, it serves his purpose.
‘‘Evameva kho, bhikkhave, adhicittamanuyuttena…pe… samādhiyati āsavānaṃ khayāya.“So too, bhikkhus, there are three signs that should be given attention from time to time by a bhikkhu intent on higher consciousness … becomes rightly concentrated for the destruction of cankers. [248]
Yassa yassa ca abhiññā sacchi karaṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchi kiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (a. ni. 3.103).He attains the ability to be a witness, through realization by direct-knowledge, of any state realizable by direct-knowledge to which he inclines his mind, whenever there is occasion” (A I 256–58).[^18]
Idaṃ suttaṃ anuttaraṃ sītibhāvoti veditabbaṃ.9. This sutta deals with coolness:
‘‘Chahi, bhikkhave, dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātuṃ. Katamehi chahi? Idha, bhikkhave, bhikkhu yasmiṃ samaye cittaṃ niggahetabbaṃ, tasmiṃ samaye cittaṃ niggaṇhāti. Yasmiṃ samaye cittaṃ paggahetabbaṃ, tasmiṃ samaye cittaṃ paggaṇhāti. Yasmiṃ samaye cittaṃ sampahaṃsitabbaṃ, tasmiṃ samaye cittaṃ sampahaṃseti. Yasmiṃ samaye cittaṃ ajjhupekkhitabbaṃ, tasmiṃ samaye cittaṃ ajjhupekkhati. Paṇītādhimuttiko ca hoti nibbānābhirato. Imehi kho, bhikkhave, chahi dhammehi samannāgato bhikkhu bhabbo anuttaraṃ sītibhāvaṃ sacchikātu’’nti (a. ni. 6.85).“Bhikkhus, when a bhikkhu possesses six things, he is able to realize the supreme coolness. What six? Here, bhikkhus, when consciousness should be restrained, he restrains it; when consciousness should be exerted, he exerts it; when consciousness should be encouraged, he encourages it; when consciousness should be looked on at with equanimity, he looks on at it with equanimity. He is resolute on the superior [state to be attained], he delights in Nibbāna. Possessing these six things a bhikkhu is able to realize the supreme coolness” (A III 435).
Bojjhaṅgakosallaṃ ‘‘pana evameva kho, bhikkhave, yasmiṃ samaye līnaṃ cittaṃ hoti, akālo tasmiṃ samaye passaddhisambojjhaṅgassa bhāvanāyā’’ti (saṃ. ni. 5.234) appanākosallakathāyaṃ dassitameva.10. Skill in the enlightenment factors has already been dealt with in the explanation of skill in absorption (IV.51, 57) in the passage beginning, “Bhikkhus, when the mind is slack, that is not the time for developing the tranquillity enlightenment factor …” (S V 113).
Iti idaṃ sattavidhaṃ uggahakosallaṃ suggahitaṃ katvā idañca dasavidhaṃ manasikārakosallaṃ suṭṭhu vavatthapetvā tena yoginā ubhayakosallavasena kammaṭṭhānaṃ sādhukaṃ uggahetabbaṃ.So the meditator should make sure that he has apprehended this sevenfold skill in learning well and has properly defined this tenfold skill in giving attention, thus learning the meditation subject properly with both kinds of skill.
Sace panassa ācariyena saddhiṃ ekavihāreyeva phāsu hoti, evaṃ vitthārena akathāpetvā kammaṭṭhānaṃ suṭṭhu vavatthapetvā kammaṭṭhānaṃ anuyujjantena visesaṃ labhitvā uparūpari kathāpetabbaṃ.If it is convenient for him to live in the same monastery as the teacher, then he need not get it explained in detail thus [to begin with], but as he applies himself to the meditation subject after he has made quite sure about it he can have each successive stage explained as he reaches each distinction.
Aññattha vasitukāmena yathāvuttena vidhinā vitthārato kathāpetvā punappunaṃ parivattetvā sabbaṃ gaṇṭhiṭṭhānaṃ chinditvāOne who wants to live elsewhere, however, must get it explained to him in detail in the way already given, and he must turn it over and over, getting all the difficulties solved.
pathavīkasiṇaniddese vuttanayeneva ananurūpaṃ senāsanaṃ pahāya anurūpe vihāre vasantena khuddakapalibodhupacchedaṃ katvā paṭikkūlamanasikāre parikammaṃ kātabbaṃ.He should leave an abode of an unsuitable kind as described in the Description of the Earth Kasiṇa, and go to live in a suitable one. Then he should sever the minor impediments (IV.20) and set about the preliminary work for giving attention to repulsiveness.
Karontena pana kesesu tāva nimittaṃ gahetabbaṃ. Kathaṃ?When he sets about it, he should first apprehend the [learning] sign in head hairs. How?
Ekaṃ vā dve vā kese luñcitvā hatthatale ṭhapetvā vaṇṇo tāva vavatthapetabbo.The colour should be defined first by plucking out one or two head hairs and placing them on the palm of the hand. [249]
Chinnaṭṭhānepi kese oloketuṃ vaṭṭati. Udakapatte vā yāgupatte vā oloketumpi vaṭṭatiyeva.He can also look at them in the hair-cutting place, or in a bowl of water or rice gruel.
Kāḷakakāle disvā kāḷakāti manasikātabbā. Setakāle setāti. Missakakāle pana ussadavasena manasikātabbā honti.If the ones he sees are black when he sees them, they should be brought to mind as “black;” if white, as “white;” if mixed, they should be brought to mind in accordance with those most prevalent.
Yathā ca kesesu, evaṃ sakalepi tacapañcake disvāva nimittaṃ gahetabbaṃ.And as in the case of head hairs, so too the sign should be apprehended visually with the whole of the “skin pentad.”
Evaṃ nimittaṃ gahetvā sabbakoṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā vaṇṇasaṇṭhānagandhaāsayokāsavasena pañcadhā paṭikkūlato vavatthapetabbā.Having apprehended the sign thus and (a) defined all the other parts of the body by colour, shape, direction, location, and delimitation (§58), he should then (b) define repulsiveness in five ways, that is, by colour, shape, odour, habitat, and location.
Tatrāyaṃ sabbakoṭṭhāsesu anupubbakathā.Here is the explanation of all the parts given in successive order.
Kesā tāva pakativaṇṇena kāḷakā addāriṭṭhakavaṇṇā.(a) Firstly head hairs are black in their normal colour, the colour of fresh ariṭṭhaka seeds.[^19]
Saṇṭhānato dīghavaṭṭalikā tulādaṇḍasaṇṭhānā.As to shape, they are the shape of long round measuring rods.[^20]
Disato uparimadisāya jātā.As to direction, they lie in the upper direction.
Okāsato ubhosu passesu kaṇṇacūḷikāhi, purato nalāṭantena, pacchato galavāṭakena paricchinnā. Sīsakaṭāhaveṭhanaṃ allacammaṃ kesānaṃ okāso.As to location, their location is the wet inner skin that envelops the skull; it is bounded on both sides by the roots of the ears, in front by the forehead, and behind by the nape of the neck.[^21]
Paricchedato kesā sīsaveṭhanacamme vīhaggamattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve kesā ekato natthīti ayaṃ sabhāgaparicchedo.As to delimitation, they are bounded below by the surface of their own roots, which are fixed by entering to the amount of the tip of a rice grain into the inner skin that envelops the head. They are bounded above by space, and all round by each other. There are no two hairs together. This is their delimitation by the similar.
Kesā na lomā, lomā na kesāti evaṃ avasesaekatiṃsakoṭṭhāsehi amissīkatā kesā nāma pāṭiyekko ekakoṭṭhāsoti ayaṃ visabhāgaparicchedo.Head hairs are not body hairs, and body hairs are not head hairs; being likewise not intermixed with the remaining thirty-one parts, the head hairs are a separate part. This is their delimitation by the dissimilar.
Idaṃ kesānaṃ vaṇṇādito vavatthāpanaṃ.Such is the definition of head hairs as to colour and so on.
Idaṃ pana nesaṃ vaṇṇādivasena pañcadhā paṭikkūlato vavatthāpanaṃ.(b) Their definition as to repulsiveness in the five ways, that is, by colour, etc., is as follows.
Kesā nāmete vaṇṇatopi paṭikkūlā. Saṇṭhānatopi gandhatopi āsayatopi okāsatopi paṭikkūlā.Head hairs are repulsive in colour as well as in shape, odour, habitat, and location.
Manuññepi hi yāgupatte vā bhattapatte vā kesavaṇṇaṃ kiñci disvā kesamissakamidaṃ haratha nanti jigucchanti. Evaṃ kesā vaṇṇato paṭikkūlā.For on seeing the colour of a head hair in a bowl of inviting rice gruel or cooked rice, people are disgusted and say, “This has got hairs in it. Take it away.” So they are repulsive in colour.
Rattiṃ bhuñjantāpi kesasaṇṭhānaṃ akkavākaṃ vā makacivākaṃ vā chupitvāpi tatheva jigucchanti. Evaṃ saṇṭhānato paṭikkūlā.Also when people are eating at night, they are likewise disgusted by the mere sensation of a hair-shaped akka-bark or makaci- bark fibre. So they are repulsive in shape.
Telamakkhanapupphadhūpādi saṅkhāravirahitānañca kesānaṃ gandho paramajeguccho hoti. Tato jegucchataro aggimhi pakkhittānaṃ.And the odour of head hairs, unless dressed with a smearing of oil, scented with flowers, etc., is most offensive. And it is still worse when they are put in the fire. [250]
Kesā hi vaṇṇasaṇṭhānato appaṭikkūlāpi siyuṃ, gandhena pana paṭikkūlāyeva.Even if head hairs are not directly repulsive in colour and shape, still their odour is directly repulsive.
Yathā hi daharassa kumārassa vaccaṃ vaṇṇato haliddivaṇṇaṃ, saṇṭhānatopi haliddipiṇḍasaṇṭhānaṃ.Just as a baby’s excrement, as to its colour, is the colour of turmeric and, as to its shape, is the shape of a piece of turmeric root,
Saṅkāraṭṭhāne chaḍḍitañca uddhumātakakāḷasunakhasarīraṃ vaṇṇato tālapakkavaṇṇaṃ. Saṇṭhānato vaṭṭetvā vissaṭṭhamudiṅgasaṇṭhānaṃ. Dāṭhāpissa sumanamakuḷasadisāti ubhayampi vaṇṇasaṇṭhānato siyā appaṭikkūlaṃ gandhena pana paṭikkūlameva.and just as the bloated carcass of a black dog thrown on a rubbish heap, as to its colour, is the colour of a ripe palmyra fruit and, as to its shape, is the shape of a [mandolin-shaped] drum left face down, and its fangs are like jasmine buds, and so even if both these are not directly repulsive in colour and shape, still their odour is directly repulsive,
Evaṃ kesāpi siyuṃ vaṇṇasaṇṭhānato appaṭikkūlā gandhena pana paṭikkūlāyevāti.so too, even if head hairs are not directly repulsive in colour and shape, still their odour is directly repulsive.
Yathā pana asuciṭṭhāne gāmanissandena jātāni sūpeyyapaṇṇāni nāgarikamanussānaṃ jegucchāni honti aparibhogāni, evaṃ kesāpi pubbalohitamuttakarīsapittasemhādinissandena jātattā jegucchāti idaṃ nesaṃ āsayato pāṭikkulyaṃ.But just as pot herbs that grow on village sewage in a filthy place are disgusting to civilized people and unusable, so also head hairs are disgusting since they grow on the sewage of pus, blood, urine, dung, bile, phlegm, and the like. This is the repulsive aspect of the habitat.
Ime ca kesā nāma gūtharāsimhi uṭṭhitakaṇṇikaṃ viya ekatiṃsakoṭṭhāsarāsimhi jātā.And these head hairs grow on the heap of the [other] thirty-one parts as fungi do on a dung-hill.
Te susānasaṅkāraṭṭhānādīsu jātasākaṃ viya parikkhādīsu jātakamalakuvalayādipupphaṃ viya ca asuciṭṭhāne jātattā paramajegucchāti idaṃ nesaṃ okāsato pāṭikkulyaṃ.And owing to the filthy place they grow in they are quite as unappetizing as vegetables growing on a charnel-ground, on a midden, etc., as lotuses or water lilies growing in drains, and so on. This is the repulsive aspect of their location.
Yathā ca kesānaṃ, evaṃ sabbakoṭṭhāsānaṃ vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlatā veditabbā.And as in the case of head hairs, so also the repulsiveness of all the parts should be defined (b) in the same five ways by colour, shape, odour, habitat, and location.
Vaṇṇasaṇṭhānadisokāsaparicchedavasena pana sabbepi visuṃ visuṃ vavatthapetabbā.All, however, must be defined individually (a) by colour, shape, direction, location, and delimitation, as follows.
Tattha lomā tāva pakativaṇṇato na kesā viya asambhinnakāḷakā, kāḷapiṅgalā pana honti.Herein, firstly, as to natural colour, body, hairs are not pure black like head hairs but blackish brown.
Saṇṭhānato onataggā tālamūlasaṇṭhānā.As to shape, they are the shape of palm roots with the tips bent down.
Disato dvīsu disāsu jātā.As to direction, they lie in the two directions.
Okāsato ṭhapetvā kesānaṃ patiṭṭhitokāsañca hatthapādatalāni ca yebhuyyena avasesasarīraveṭhanacamme jātā.As to location, except for the locations where the head hairs are established, and for the palms of the hands and soles of the feet, they grow in most of the rest of the inner skin that envelops the body.
Paricchedato sarīraveṭhanacamme likhāmattaṃ pavisitvā patiṭṭhitena heṭṭhā attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve lomā ekato natthi,As to delimitation, they are bounded below by the surface of their own roots, which are fixed by entering to the extent of a likhā[^22] into the inner skin that envelops the body, above by space, and all round by each other. There are no two body hairs together.
ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.This is the delimitation by the similar. But their delimitation by the dissimilar is like that for the head hairs.
Nakhāti vīsatiyā nakhapattānaṃ nāmaṃ. Te sabbepi vaṇṇato setā.“Nails” is the name for the twenty nail plates. They are all white as to colour.
Saṇṭhānato macchasakalikasaṇṭhānā.As to shape, they are the shape of fish scales.
Disato pādanakhā heṭṭhimadisāya, hatthanakhā uparimadisāyāti dvīsu disāsu jātā.As to direction: the toenails are in the lower direction; the fingernails are in the upper direction. [251] So they grow in the two directions.
Okāsato aṅgulīnaṃ aggapiṭṭhesu patiṭṭhitā.As to location, they are fixed on the tips of the backs of the fingers and toes.
Paricchedato dvīsu disāsu aṅgulikoṭimaṃsehi, anto aṅgulipiṭṭhimaṃsena, bahi ceva agge ca ākāsena, tiriyaṃ aññamaññena paricchinnā, dve nakhā ekato natthi,As to delimitation, they are bounded in the two directions by the flesh of the ends of the fingers and toes, and inside by the flesh of the backs of the fingers and toes, and externally and at the end by space, and all round by each other. There are no two nails together
ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Dantāti paripuṇṇadantassa dvattiṃsa dantaṭṭhikāni. Tepi vaṇṇato setā.There are thirty-two tooth bones in one whose teeth are complete. They are white in colour.
Saṇṭhānato anekasaṇṭhānā. Tesaṃ hi heṭṭhimāya tāva dantapāḷiyā majjhe cattāro dantā mattikāpiṇḍe paṭipāṭiyā ṭhapitaalābubījasaṇṭhānā. Tesaṃ ubhosu passesu ekeko ekamūlako ekakoṭiko mallikamakuḷasaṇṭhāno. Tato ekeko dvimūlako dvikoṭiko yānakaupatthambhinisaṇṭhāno. Tato dve dve timūlā tikoṭikā. Tato dve dve catumūlā catukoṭikāti. Uparimapāḷiyāpi eseva nayo.As to shape, they are of various shapes; for firstly in the lower row, the four middle teeth are the shape of pumpkin seeds set in a row in a lump of clay; that on each side of them has one root and one point and is the shape of a jasmine bud; each one after that has two roots and two points and is the shape of a wagon prop; then two each side with three roots and three points, then two each side four-rooted and four-pointed. Likewise in the upper row.
Disato uparimadisāya jātā.As to direction, they lie in the upper direction.
Okāsato dvīsu hanukaṭṭhikesu patiṭṭhitā.As to location, they are fixed in the jawbones.
Paricchedato heṭṭhā hanukaṭṭhike patiṭṭhitena attano mūlatalena, upari ākāsena, tiriyaṃ aññamaññena paricchinnā, dve dantā ekato natthi,As to delimitation, they are bounded by the surface of their own roots which are fixed in the jawbones; they are bounded above by space, and all round by each other. There are no two teeth together
ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Tacoti sakalasarīraṃ veṭhetvā ṭhitacammaṃ. Tassa upari kāḷasāmapītādivaṇṇā chavi nāma yā sakalasarīratopi saṅkaḍḍhiyamānā badaraṭṭhimattā hoti.The inner skin envelops the whole body. Outside it is what is called the outer cuticle, which is black, brown or yellow in colour, and when that from the whole of the body is compressed together, it amounts to only as much as a jujube-fruit kernel.
Taco pana vaṇṇato setoyeva. So cassa setabhāvo aggijālābhighātapaharaṇappahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti.But as to colour, the skin itself is white; and its whiteness becomes evident when the outer cuticle is destroyed by contact with the flame of a fire or the impact of a blow and so on.
Saṇṭhānato sarīrasaṇṭhānova hoti. Ayamettha saṅkhepo.As to shape, it is the shape of the body in brief.
Vitthārato pana pādaṅgulittaco kosakārakakosasaṇṭhāno. Piṭṭhipādattaco puṭabandhaupāhanasaṇṭhāno. Jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno. Ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno. Ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno. Piṭṭhittaco phalakonaddhacammasaṇṭhāno. Kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno. Urattaco yebhuyyena caturassasaṇṭhāno. Ubhayabāhuttaco tūṇironaddhacammasaṇṭhāno. Piṭṭhihatthattaco khurakosasaṇṭhāno, phaṇakatthavikasaṇṭhāno vā. Hatthaṅgulittaco kuñcikākosakasaṇṭhāno. Gīvattaco galakañcukasaṇṭhāno. Mukhattaco chiddāvachiddo kīṭakulāvakasaṇṭhāno. Sīsattaco pattatthavikasaṇṭhānoti.But in detail, the skin of the toes is the shape of silkworms’ cocoons; the skin of the back of the foot is the shape of shoes with uppers; the skin of the calf is the shape of a palm leaf wrapping cooked rice; the skin of the thighs is the shape of a long sack full of paddy; the skin of the buttocks is the shape of a cloth strainer full of water; the skin of the back is the shape of hide streched over a plank; the skin of the belly is the shape of the hide stretched over the body of a lute; the skin of the chest is more or less square; the skin of both arms is the shape of the hide stretched over a quiver; the skin of the backs of the hands is the shape of a razor box, or the shape of a comb case; the skin of the fingers is the shape of a key box; the skin of the neck is the shape of a collar for the throat; the skin of the face [252] is the shape of an insects’ nest full of holes; the skin of the head is the shape of a bowl bag.
Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya uparimukhaṃ ñāṇaṃ pesetvā paṭhamaṃ tāva mukhaṃ pariyonandhitvā ṭhitacammaṃ vavatthapetabbaṃ. Tato nalāṭaṭṭhicammaṃ.The meditator who is discerning the skin should first define the inner skin that covers the face, working his knowledge over the face beginning with the upper lip. Next, the inner skin of the frontal bone.
Tato thavikāya pakkhittapattassa ca thavikāya ca antarena hatthamiva sīsaṭṭhikassa ca sīsacammassa ca antarena ñāṇaṃ pesetvā aṭṭhikena saddhiṃ cammassa ekābaddhabhāvaṃ viyojentena sīsacammaṃ vavatthapetabbaṃ.Next, he should define the inner skin of the head, separating, as it were, the inner skin’s connection with the bone by inserting his knowledge in between the cranium bone and the inner skin of the head, as he might his hand in between the bag and the bowl put in the bag.
Tato khandhacammaṃ. Tato anulomena paṭilomena ca dakkhiṇahatthacammaṃ. Atha teneva nayena vāmahatthacammaṃ. Tato piṭṭhicammaṃ taṃ vavatthapetvā anulomena paṭilomena ca dakkhiṇapādacammaṃ. Atha teneva nayena vāmapādacammaṃ. Tato anukkameneva vatthiudarahadayagīvacammāni vavatthapetabbāni. Atha gīvacammānantaraṃ heṭṭhimahanucammaṃ vavatthapetvā adharoṭṭhapariyosānaṃ pāpetvā niṭṭhapetabbaṃ.Next, the inner skin of the shoulders. Next, the inner skin of the right arm forwards and backwards; and then in the same way the inner skin of the left arm. Next, after defining the inner skin of the back, he should define the inner skin of the right leg forwards and backwards; then the inner skin of the left leg in the same way. Next, the inner skin of the groin, the paunch, the bosom and the neck should be successively defined. Then, after defining the inner skin of the lower jaw next after that of the neck, he should finish on arriving at the lower lip.
Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti.When he discerns it in the gross in this way, it becomes evident to him more subtly too.
Disato dvīsu disāsu jāto.As to direction, it lies in both directions.
Okāsato sakalasarīraṃ pariyonandhitvā ṭhito.As to location, it covers the whole body.
Paricchedato heṭṭhā patiṭṭhitatalena, upari ākāsena paricchinno,As to delimitation, it is bounded below by its fixed surface, and above by space
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Maṃsanti nava maṃsapesisatāni. Taṃ sabbampi vaṇṇato rattaṃ kiṃsukapupphasadisaṃ.There are nine hundred pieces of flesh. As to colour, it is all red, like kiṃsuka flowers.
Saṇṭhānato jaṅghapiṇḍikamaṃsaṃ tālapaṇṇapuṭabhattasaṇṭhānaṃ. Ūrumaṃsaṃ nisadapotasaṇṭhānaṃ. Ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ. Piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ. Phāsukadvayamaṃsaṃ koṭṭhalikāya kucchiyaṃ tanumattikālepasaṇṭhānaṃ. Thanamaṃsaṃ vaṭṭetvā avakkhittamattikāpiṇḍasaṇṭhānaṃ. Bāhudvayamaṃsaṃ dviguṇaṃ katvā ṭhapitaniccammamahāmūsikasaṇṭhānaṃ.As to shape, the flesh of the calves is the shape of cooked rice in a palm-leaf bag. The flesh of the thighs is the shape of a rolling pin.[^23] The flesh of the buttocks is the shape of the end of an oven. The flesh of the back is the shape of a slab of palm sugar. The flesh between each two ribs is the shape of clay mortar squeezed thin in a flattened opening. The flesh of the breast is the shape of a lump of clay made into a ball and flung down. The flesh of the two upper arms is the shape of a large skinned rat and twice the size.
Evaṃ oḷārikoḷārikaṃ pariggaṇhantassa sukhumampi pākaṭaṃ hoti.When he discerns it grossly in this way, it becomes evident to him subtly too.
Disato dvīsu disāsu jātaṃ.As to direction, it lies in both directions.
Okāsato vīsādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitaṃ.As to location, it is plastered over the three hundred and odd bones. [253]
Paricchedato heṭṭhā aṭṭhisaṅghāte patiṭṭhitatalena, upari tacena, tiriyaṃ aññamaññena paricchinnaṃ,As to delimitation, it is bounded below by its surface, which is fixed on to the collection of bones, and above by the skin, and all round each by each other piece
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Nhārūti nava nhārusatāni. Vaṇṇato sabbepi nhārū setā.There are nine hundred sinews. As to colour, all the sinews are white.
Saṇṭhānato nānāsaṇṭhānā. Etesu hi gīvāya uparimabhāgato paṭṭhāya pañca mahānhārū sarīraṃ vinandhamānā purimapassena otiṇṇā. Pañca pacchimapassena. Pañca dakkhiṇapassena. Pañca vāmapassena. Dakkhiṇahatthaṃ vinandhamānāpi hatthassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmahatthaṃ vinandhamānā. Dakkhiṇapādaṃ vinandhamānāpi pādassa purimapassena pañca. Pacchimapassena pañca. Tathā vāmapādaṃ vinandhamānāpīti evaṃ sarīradhārakā nāma saṭṭhimahānhārū kāyaṃ vinandhamānā otiṇṇā. Ye kaṇḍarātipi vuccanti. Te sabbepi kandalamakuḷasaṇṭhānā. Aññe pana taṃ taṃ padesaṃ ajjhottharitvā ṭhitā. Tato sukhumatarā suttarajjukasaṇṭhānā. Aññe tato sukhumatarā pūtilatāsaṇṭhānā, aññe tato sukhumatarā mahāvīṇātantisaṇṭhānā. Aññe thūlasuttakasaṇṭhānā. Hatthapādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā. Sīse nhārū dārakānaṃ sīsajālakasaṇṭhānā. Piṭṭhiyaṃ nhārū ātape pasāritaallajālasaṇṭhānā. Avasesā taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānā.As to shape, they have various shapes. For five of great sinews that bind the body together start out from the upper part of the neck and descend by the front, and five more by the back, and then five by the right and five by the left. And of those that bind the right hand, five descend by the front of the hand and five by the back; likewise those that bind the left hand. And of those that bind the right foot, five descend by the front and five by the back; likewise those that bind the left foot. So there are sixty great sinews called “body supporters” which descend [from the neck] and bind the body together; and they are also called “tendons.” They are all the shape of yam shoots. But there are others scattered over various parts of the body, which are finer than the last-named. They are the shape of strings and cords. There are others still finer, the shape of creepers. Others still finer are the shape of large lute strings. Yet others are the shape of coarse thread. The sinews in the backs of the hands and feet are the shape of a bird’s claw. The sinews in the head are the shape of children’s head nets. The sinews in the back are the shape of a wet net spread out in the sun. The rest of the sinews, following the various limbs, are the shape of a net jacket fitted to the body.
Disato dvīsu disāsu jātā.As to direction, they lie in the two directions.
Okāsato sakalasarīre aṭṭhīni ābandhitvā ṭhitā.As to location, they are to be found binding the bones of the whole body together.
Paricchedato heṭṭhā tiṇṇaṃ aṭṭhisatānaṃ upari patiṭṭhitatalehi, upari maṃsacammāni āhacca ṭhitappadesehi, tiriyaṃ aññamaññena paricchinnā,As to delimitation, they are bounded below by their surface, which is fixed on to the three hundred bones, and above by the portions that are in contact with the flesh and the inner skin, and all round by each other
ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Aṭṭhīti ṭhapetvā dvattiṃsa dantaṭṭhīni avasesāni catusaṭṭhi hatthaṭṭhīni, catusaṭṭhi pādaṭṭhīni, catusaṭṭhi maṃsanissitāni muduaṭṭhīni, dve paṇhikaṭṭhīni, ekekasmiṃ pāde dve dve gopphakaṭṭhīni, dve jaṅghaṭṭhīni, ekaṃ jaṇṇukaṭṭhi, ekaṃ ūruṭṭhi, dve kaṭiṭṭhīni, aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni, catuvīsati phāsukaṭṭhīni, cuddasa uraṭṭhīni, ekaṃ hadayaṭṭhi, dve akkhakaṭṭhīni, dve koṭṭaṭṭhīni, dve bāhuṭṭhīni, dve dve aggabāhuṭṭhīni, satta gīvaṭṭhīni, dve hanukaṭṭhīni, ekaṃ nāsikaṭṭhi, dve akkhiṭṭhīni, dve kaṇṇaṭṭhīni, ekaṃ nalāṭaṭṭhi. Ekaṃ muddhaṭṭhi, nava sīsakapālaṭṭhīnīti evaṃ timattāni aṭṭhisatāni, tāni sabbānipi vaṇṇato setāni.Excepting the thirty-two teeth bones, these consist of the remaining sixty-four hand bones, sixty-four foot bones, sixty-four soft bones dependent on the flesh, two heel bones; then in each leg two ankle bones, two shin bones, one knee bone and one thigh bone; then two hip bones, eighteen spine bones, [254] twenty-four rib bones, fourteen breast bones, one heart bone (sternum), two collar bones, two shoulder blade bones,[^24] two upper-arm bones, two pairs of forearm bones, two neck bones, two jaw bones, one nose bone, two eye bones, two ear bones, one frontal bone, one occipital bone, nine sincipital bones. So there are exactly three hundred bones. As to colour, they are all white.
Saṇṭhānato nānāsaṇṭhānāni.As to shape, they are of various shapes.
Tattha hi aggapādaṅguliaṭṭhīni katakabījasaṇṭhānāni. Tadanantarāni majjhapabbaṭṭhīni panasaṭṭhisaṇṭhānāni. Mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. Paṇhikaṭṭhi ekaṭṭhitālaphalabījasaṇṭhānaṃ.Herein, the end bones of the toes are the shape of kataka seeds. Those next to them in the middle sections are the shape of jackfruit seeds. The bones of the base sections are the shape of small drums. The bones of the back of the foot are the shape of a bunch of bruised yarns. The heel bone is the shape of the seed of a single-stone palmyra fruit.
Gopphakaṭṭhīni baddhakīḷāgoḷakasaṇṭhānāni. Jaṅghaṭṭhīnaṃ gopphakaṭṭhīsu patiṭṭhitaṭṭhānaṃ apanītatacasindikaḷīrasaṇṭhānaṃ. Khuddakajaṅghaṭṭhikaṃ dhanukadaṇḍasaṇṭhānaṃ. Mahantaṃ milātasappapiṭṭhisaṇṭhānaṃ. Jaṇṇukaṭṭhi ekato parikkhīṇapheṇakasaṇṭhānaṃ. Tattha jaṅghaṭṭhikassa patiṭṭhitaṭṭhānaṃ atikhiṇaggagosiṅgasaṇṭhānaṃ. Ūruṭṭhi duttacchitavāsiparasudaṇḍasaṇṭhānaṃ. Tassa kaṭiṭṭhimhi patiṭṭhitaṭṭhānaṃ kīḷāgoḷakasaṇṭhānaṃ. Tena kaṭiṭṭhino patiṭṭhitaṭṭhānaṃ aggacchinnamahāpunnāgaphalasaṇṭhānaṃ.The ankle bones are the shape of [two] play balls bound together. The shin bones, in the place where they rest on the ankle bones, are the shape of a sindi shoot without the skin removed. The small shin bone is the shape of a [toy] bow stick. The large one is the shape of a shrivelled snake’s back. The knee bone is the shape of a lump of froth melted on one side. Herein, the place where the shin bone rests on it is the shape of a blunt cow’s horn. The thigh bone is the shape of a badly-pared[^25] handle for an axe or hatchet. The place where it fits into the hip bone is the shape of a play ball. The place in the hip bone where it is set is the shape of a big punnāga fruit with the end cut off.
Kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārikauddhanasaṇṭhānāni. Pāṭiyekkaṃ kammārakūṭayottakasaṇṭhānāni. Koṭiyaṃ ṭhitaṃ ānisadaṭṭhi adhomukhaṃ katvā gahitasappaphaṇasaṇṭhānaṃ, sattaṭṭhaṭṭhānesu chiddāvachiddaṃ. Piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsapaṭṭaveṭhakasaṇṭhānāni. Bāhirato vaṭṭanāvaḷisaṇṭhānāni. Tesaṃ antarantarā kakacadantasadisā dve tayo kaṇṭakā honti.The two hip bones, when fastened together, are the shape of the ring-fastening of a smith’s hammer. The buttock bone on the end [of them] is the shape of an inverted snake’s hood. It is perforated in seven or eight places. The spine bones are internally the shape of lead-sheet pipes put one on top of the other; externally they are the shape of a string of beads. They have two or three rows of projections next to each other like the teeth of a saw.
Catuvīsatiyā phāsukaṭṭhīsu aparipuṇṇāni aparipuṇṇaasisaṇṭhānāni. Paripuṇṇāni paripuṇṇaasisaṇṭhānāni. Sabbānipi odātakukkuṭassa pasāritapakkhasaṇṭhānāni. Cuddasa uraṭṭhīni jiṇṇasandamānikapañjarasaṇṭhānāni. Hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ. Akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni. Koṭṭaṭṭhīni ekato parikkhīṇasīhaḷakuddālasaṇṭhānāni.Of the twenty-four rib bones, the incomplete ones are the shape of incomplete sabres, [255] and the complete ones are the shape of complete sabres; all together they are like the outspread wings of a white cock. The fourteen breast bones are the shape of an old chariot frame.[^26] The heart bone (sternum) is the shape of the bowl of a spoon. The collar bones are the shape of small metal knife handles. The shoulder-blade bones are the shape of a Sinhalese hoe worn down on one side.
Bāhuṭṭhīni ādāsadaṇḍakasaṇṭhānāni. Aggabāhuṭṭhīni yamakatālakandasaṇṭhānāni. Maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni. Piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni. Hatthaṅgulīsu mūlapabbaṭṭhīni paṇavasaṇṭhānāni. Majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni. Aggapabbaṭṭhīni katakabījasaṇṭhānāni.The upper-arm bones are the shape of looking glass handles. The forearm bones are the shape of a twin palm’s trunks. The wrist bones are the shape of lead-sheet pipes stuck together. The bones of the back of the hand are the shape of a bundle of bruised yams. As to the fingers, the bones of the base sections are the shape of small drums; those of the middle sections are the shape of immature jackfruit seeds; those of the end sections are the shape of kataka seeds.
Satta gīvaṭṭhīni daṇḍena vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīracakkalakasaṇṭhānāni. Heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ. Uparimaṃ avalekhanasatthakasaṇṭhānaṃ. Akkhikūpanāsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni. Nalāṭaṭṭhi adhomukhaṭṭhapitasaṅkhathālakakapālasaṇṭhānaṃ. Kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni. Nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhisaṅkuṭitaghaṭapuṇṇapaṭalakhaṇḍasaṇṭhānaṃ. Muddhaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ. Sīsaṭṭhīni sibbetvā ṭhapitajajjaralābukaṭāhasaṇṭhānāni.The seven neck bones are the shape of rings of bamboo stem threaded one after the other on a stick. The lower jawbone is the shape of a smith’s iron hammer ring-fastening. The upper one is the shape of a knife for scraping [the rind off sugarcanes]. The bones of the eye sockets and nostril sockets are the shape of young palmyra seeds with the kernels removed. The frontal bone is the shape of an inverted bowl made of a shell. The bones of the ear-holes are the shape of barbers’ razor boxes. The bone in the place where a cloth is tied [round the head] above the frontal bone and the ear holes is the shape of a piece of curled-up toffee flake.[^27] The occipital bone is the shape of a lopsided coconut with a hole cut in the end. The sincipital bones are the shape of a dish made of an old gourd held together with stitches.
Disato dvīsu disāsu jātāni.As to direction, they lie in both directions.
Okāsato avisesena sakalasarīre ṭhitāni. Visesena panettha sīsaṭṭhīni givaṭṭhīsu patiṭṭhitāni. Gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu. Piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu. Kaṭiṭṭhīni ūruṭṭhīsu. Ūruṭṭhīni jaṇṇukaṭṭhīsu. Jaṇṇukaṭṭhīni jaṅghaṭṭhīsu. Jaṅghaṭṭhīni gopphakaṭṭhīsu. Gopphakaṭṭhīni piṭṭhipādaṭṭhīsu patiṭṭhitāni.As to location, they are to be found indiscriminately throughout the whole body. But in particular here, the head bones rest on the neck bones, the neck bones on the spine bones, the spine bones on the hip bones, the hip bones on the thigh bones, the thigh bones on the knee bones, the knee bones on the shin bones, the shin bones on the ankle bones, the ankle bones on the bones of the back of the foot.
Paricchedato anto aṭṭhimiñjena, uparito maṃsena, agge mūle ca aññamaññena paricchinnāni,As to delimitation, they are bounded inside by the bone marrow, above by the flesh, at the ends and at the roots by each other
ayaṃ nesaṃ sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Aṭṭhimiñjanti tesaṃ tesaṃ aṭṭhīnaṃ abbhantaragataṃ miñjaṃ. Taṃ vaṇṇato setaṃ.This is the marrow inside the various bones. As to colour, it is white.
Saṇṭhānato mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ veḷunāḷiyaṃ pakkhittaseditamahāvettaggasaṇṭhānaṃ. Khuddānukhuddakānaṃ abbhantaragataṃ veḷuyaṭṭhipabbesu pakkhittaseditatanuvettaggasaṇṭhānaṃ.As to shape, [256] that inside each large bone is the shape of a large cane shoot moistened and inserted into a bamboo tube. That inside each small bone is the shape of a slender cane shoot moistened and inserted in a section of bamboo twig.
Disato dvīsu disāsu jātaṃ.As to direction, it lies in both directions.
Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitaṃ.As to location, it is set inside the bones.
Paricchedato aṭṭhīnaṃ abbhantaratalehi paricchinnaṃ,As to delimitation, it is delimited by the inner surface of the bones
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Vakkanti ekabandhanā dve maṃsapiṇḍikā.This is two pieces of flesh with a single ligature.
Taṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇaṃ.As to colour, it is dull red, the colour of pālibhaddaka (coral tree) seeds.
Saṇṭhānato dārakānaṃ yamakakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭapaṭibaddhaambaphaladvayasaṇṭhānaṃ vā.As to shape, it is the shape of a pair of child’s play balls; or it is the shape of a pair of mango fruits attached to a single stalk.
Disato uparimāya disāya jātaṃ.As to direction, it lies in the upper direction.
Okāsato galavāṭakā nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ.As to location, it is to be found on either side of the heart flesh, being fastened by a stout sinew that starts out with one root from the base of the neck and divides into two after going a short way.
Paricchedato vakkaṃ vakkabhāgena paricchinnaṃ,As to delimitation, the kidney is bounded by what appertains to kidney
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Hadayanti hadayamaṃsaṃ.This is the heart flesh.
Taṃ vaṇṇato rattapadumapattapiṭṭhivaṇṇaṃ.As to colour, it is the colour of the back of a red-lotus petal.
Saṇṭhānato bāhirapattāni apanetvā adhomukhaṃ ṭhapitapadumamakuḷasaṇṭhānaṃ. Bahi maṭṭhaṃ, anto kosātakīphalassa abbhantarasadisaṃ.As to shape, it is the shape of a lotus bud with the outer petals removed and turned upside down; it is smooth outside, and inside it is like the interior of a kosātakī (loofah gourd).
Paññavantānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva.In those who possess understanding it is a little expanded; in those without understanding it is still only a bud.
Anto cassa punnāgaṭṭhipatiṭṭhānamatto āvāṭako hoti, yattha addhapasatamattaṃ lohitaṃ saṇṭhāti, yaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti.Inside it there is a hollow the size of a punnāga seed’s bed where half a pasata measure of blood is kept, with which as their support the mind element and mind-consciousness element occur.
Taṃ panetaṃ rāgacaritassa rattaṃ hoti, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanaudakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannaṃ anāvilaṃ paṇḍaraṃ parisuddhaṃ niddhotajātimaṇi viya jutimantaṃ khāyati.That in one of greedy temperament is red; that in one of hating temperament is black; that in one of deluded temperament is like water that meat has been washed in; that in one of speculative temperament is like lentil soup in colour; that in one of faithful temperament is the colour of [yellow] kanikāra flowers; that in one of understanding temperament is limpid, clear, unturbid, bright, pure, like a washed gem of pure water, and it seems to shine.
Disato uparimāya disāya jātaṃ.As to direction, it lies in the upper direction.
Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitaṃ.As to location, it is to be found in the middle between the two breasts, inside the body.
Paricchedato hadayaṃ hadayabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to heart
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.… [257]
Yakananti yamakamaṃsapaṭalaṃ.This is a twin slab of flesh.
Taṃ vaṇṇato rattaṃ paṇḍukadhātukaṃ nātirattakumudassa pattapiṭṭhivaṇṇaṃ.As to colour, it is a brownish shade of red, the colour of the not-too-red backs of white water-lily petals.
Saṇṭhānato mūle ekaṃ agge yamakaṃ koviḷārapattasaṇṭhānaṃ.As to shape, with its single root and twin ends, it is the shape of a koviḷāra leaf.
Tañca dandhānaṃ ekameva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakāni.In sluggish people it is single and large; in those possessed of understanding there are two or three small ones.
Disato uparimāya disāya jātaṃ,As to direction, it lies in the upper direction.
okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ.As to location, it is to be found on the right side, inside from the two breasts.
Paricchedato yakanaṃ yakanabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to liver
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Kilomakanti paṭicchannāpaṭicchannabhedato duvidhaṃ pariyonahanamaṃsaṃ.This is the covering of the flesh, which is of two kinds, namely, the concealed and the unconcealed.[^28]
Taṃ duvidhampi vaṇṇato setaṃ dukūlapilotikavaṇṇaṃ.As to colour, both kinds are white, the colour of dukūla (muslin) rags.
Saṇṭhānato attano okāsasaṇṭhānaṃ.As to shape, it is the shape of its location.
Disato paṭicchannakilomakaṃ uparimāya disāya. Itaraṃ dvīsu disāsu jātaṃ.As to direction, the concealed midriff lies in the upper direction, the other in both directions.
Okāsato paṭicchannakilomakaṃ hadayañca vakkañca paṭicchādetvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ.As to location, the concealed midriff is to be found concealing the heart and kidney; the unconcealed is to be found covering the flesh under the inner skin throughout the whole body.
Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ kilomakabhāgena paricchinnaṃ,As to delimitation, it is bounded below by the flesh, above by the inner skin, and all round by what appertains to midriff
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Pihakanti udarajivhāmaṃsaṃ.This is the flesh of the belly’s “tongue.”
Taṃ vaṇṇato nīlaṃ nigguṇḍipupphavaṇṇaṃ.As to colour, it is blue, the colour of nigguṇḍi flowers.
Saṇṭhānato sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ.As to shape, it is seven fingers in size, without attachments, and the shape of a black calf’s tongue.
Disato uparimāya disāya jātaṃ.As to direction, it lies in the upper direction.
Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yasmiṃ paharaṇappahārena bahinikkhante sattānaṃ jīvitakkhayo hoti.As to location, it is to be found near the upper side of the belly to the left of the heart. When it comes out through a wound a being’s life is terminated.
Paricchedato pihakabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to spleen
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Papphāsanti dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsamaṃsaṃ.The flesh of the lungs is divided up into two or three pieces of flesh.
Taṃ vaṇṇato rattaṃ nātipakkaudumbaraphalavaṇṇaṃ.As to colour, it is red, the colour of not very ripe udumbara fig fruits.
Saṇṭhānato visamacchinnabahalapūvakhaṇḍasaṇṭhānaṃ.As to shape, it is the shape of an unevenly cut thick slice of cake.
Abbhantare asitapītānaṃ abhāve uggatena kammajatejusmānā abbhāhatattā saṃkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ.Inside, it is insipid and lacks nutritive essence, like a lump of chewed straw, because it is affected by the heat of the kamma-born fire [element] that springs up when there is need of something to eat and drink.
Disato uparimāya disāya jātaṃ.As to direction, it lies in the upper direction.
Okāsato sarīrabbhantare dvinnaṃ thanānaṃ antare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ.As to location, it is to be found inside the body between the two breasts, hanging above the heart [258] and liver and concealing them.
Paricchedato papphāsabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to lungs
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Antanti purisassa dvattiṃsahatthā itthiyā aṭṭhavīsatihatthā ekavīsatiyā ṭhānesu obhaggā antavaṭṭi.This is the bowel tube; it is looped[^29] in twenty-one places, and in a man it is thirty-two hands long, and in a woman, twenty-eight hands.
Tadetaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇaṃ.As to colour, it is white, the colour of lime [mixed] with sand.
Saṇṭhānato lohitadoṇiyaṃ ābhujitvā ṭhapitasīsacchinnasappasaṇṭhānaṃ.As to shape, it is the shape of a beheaded snake coiled up and put in a trough of blood.
Disato dvīsu disāsu jātaṃ.As to direction, it lies in the two directions.
Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ.As to location, it is fastened above at the gullet and below to the excrement passage (rectum), so it is to be found inside the body between the limits of the gullet and the excrement passage.
Paricchedato antabhāgena paricchinnaṃ,As to delimitation, it is bounded by what pertains to bowel
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Antaguṇanti antabhogaṭṭhānesu bandhanaṃ.This is the fastening in the places where the bowel is coiled.
Taṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇaṃ.As to colour, it is white, the colour of dakasītalika[^30] (white edible water lily) roots.
Saṇṭhānato dakasītalikamūlasaṇṭhānameva.As to shape, it is the shape of those roots too.
Disato dvīsu disāsu jātaṃ.As to direction, it lies in the two directions.
Okāsato kuddālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato agaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā saṃsibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitaṃ.As to location, it is to be found inside the twenty-one coils of the bowel, like the strings to be found inside rope-rings for wiping the feet on, sewing them together, and it fastens the bowel’s coils together so that they do not slip down in those working with hoes, axes, etc., as the marionette-strings do the marionette’s wooden [limbs] at the time of the marionette’s being pulled along.
Paricchedato antaguṇabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to entrails
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Udariyanti udare bhavaṃ asitapītakhāyitasāyitaṃ.This is what has been eaten, drunk, chewed and tasted, and is present in the stomach.
Taṃ vaṇṇato ajjhohaṭāhāravaṇṇaṃ.As to colour, it is the colour of swallowed food.
Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ.As to shape, it is the shape of rice loosely tied in a cloth strainer.
Disato uparimāya disāya jātaṃ.As to direction, it is in the upper direction.
Okāsato udare ṭhitaṃ.As to location, it is in the stomach.
Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhanakiliṭṭhapāvārakapupphakasadisaṃ, kuthitapanasatacassa abbhantarasadisantipi vattuṃ vaṭṭati, yattha takkoṭakā gaṇḍuppādakā tālahīrakā sūcimukhakā paṭatantasuttakā iccevamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhihananti, pānabhojanādiajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā viluppanti, yaṃ tesaṃ kimīnaṃ sūtigharaṃ vaccakuṭi gilānasālā susānañca hoti. Yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya nidāghasamaye thūlaphusitake deve vassante udakena vuyhamānaṃ muttakarīsacammaaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ dvīhatīhaccayena sañjātakimikulaṃ sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ neva upagantuṃ, na daṭṭhuṃ araharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā, evameva nānappakāraṃ pānabhojanādidantamusalasañcuṇṇitaṃ jivhāhatthaparivattitakheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ tantavāyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvaṃ āpajjitvā tiṭṭhati. Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā avaloketvā. Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayati.What is called the “stomach” is [a part of] the bowel-membrane, which is like the swelling [of air] produced in the middle of a length of wet cloth when it is being [twisted and] wrung out from the two ends. It is smooth outside. Inside, it is like a balloon of cloth[^31] soiled by wrapping up meat refuse; or it can be said to be like the inside of the skin of a rotten jack fruit. It is the place where worms dwell seething in tangles: the thirty-two families of worms, such as round worms, boil-producing worms, “palm-splinter” worms, needle-mouthed worms, tape-worms, thread worms, and the rest.[^32] When there is no food and drink, [259] etc., present, they leap up shrieking and pounce upon the heart’s flesh; and when food and drink, etc., are swallowed, they wait with uplifted mouths and scramble to snatch the first two or three lumps swallowed. It is these worms’ maternity home, privy, hospital and charnel ground. Just as when it has rained heavily in a time of drought and what has been carried by the water into the cesspit at the gate of an outcaste village—the various kinds of ordure[^33] such as urine, excrement, bits of hide and bones and sinews, as well as spittle, snot, blood, etc.—gets mixed up with the mud and water already collected there; and after two or three days the families of worms appear, and it ferments, warmed by the energy of the sun’s heat, frothing and bubbling on the top, quite black in colour, and so utterly stinking and loathsome that one can scarcely go near it or look at it, much less smell or taste it, so too, [the stomach is where] the assortment of food, drink, etc., falls after being pounded up by the tongue and stuck together with spittle and saliva, losing at that moment its virtues of colour, smell, taste, etc., and taking on the appearance of weavers’ paste and dogs’ vomit, then to get soused in the bile and phlegm and wind that have collected there, where it ferments with the energy of the stomach-fire’s heat, seethes with the families of worms, frothing and bubbling on the top, till it turns into utterly stinking nauseating muck, even to hear about which takes away any appetite for food, drink, etc., let alone to see it with the eye of understanding. And when the food, drink, etc., fall into it, they get divided into five parts: the worms eat one part, the stomach-fire bums up another part, another part becomes urine, another part becomes excrement, and one part is turned into nourishment and sustains the blood, flesh and so on.
Paricchedato udarapaṭalena ceva udariyabhāgena ca paricchinnaṃ.As to delimitation, it is bounded by the stomach lining and by what appertains to gorge
Ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Karīsanti vaccaṃ.This is excrement.
Taṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇameva hoti.As to colour, it is mostly the colour of eaten food.
Saṇṭhānato okāsasaṇṭhānaṃ.As to shape, it is the shape of its location.
Disato heṭṭhimāya disāya jātaṃ.As to direction, it is in the lower direction.
Okāsato pakkāsaye ṭhitaṃ.As to location, it is to be found in the receptacle for digested food (rectum).
Pakkāsayo nāma heṭṭhānābhi-piṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto veḷunāḷikasadiso, yattha seyyathāpi nāma upari bhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhā bhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ nisadāya pisitamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā ogaḷitvā omadditvā veḷupabbe pakkhipamānapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati.The receptacle for digested food is the lowest part at the end of the bowel, between the navel and the root of the spine. [260] It measures eight fingerbreadths in height and resembles a bamboo tube. Just as when rain water falls on a higher level it runs down to fill a lower level and stays there, so too, the receptacle for digested food is where any food, drink, etc., that have fallen into the receptacle for undigested food, have been continuously cooked and simmered by the stomach-fire, and have got as soft as though ground up on a stone, run down to through the cavities of the bowels, and it is pressed down there till it becomes impacted like brown clay pushed into a bamboo joint, and there it stays.
Paricchedato pakkāsayapaṭalena ceva karīsabhāgena ca paricchinnaṃ,As to delimitation, it is bounded by the receptacle for digested food and by what appertains to dung
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Matthaluṅganti sīsakaṭāhabbhantare ṭhitamiñjarāsi.This is the lumps of marrow to be found inside the skull.
Taṃ vaṇṇato setaṃ ahicchattakapiṇḍavaṇṇaṃ. Dadhibhāvaṃ asampattaṃ duṭṭhakhīravaṇṇantipi vattuṃ vaṭṭati.As to colour, it is white, the colour of the flesh of a toadstool; it can also be said that it is the colour of turned milk that has not yet become curd.
Saṇṭhānato okāsasaṇṭhānaṃ.As to shape, it is the shape of its location.
Disato uparimāya disāya jātaṃ.As to direction, it belongs to the upper direction.
Okāsato sīsakaṭāhabbhantare cattāro sibbinimagge nissāya samodhānetvā ṭhapitā cattāro piṭṭhapiṇḍā viya samohitaṃ tiṭṭhati.As to location, it is to be found inside the skull, like four lumps of dough put together to correspond with the [skull’s] four sutured sections.
Paricchedato sīsakaṭāhassa abbhantaratalehi ceva matthaluṅgabhāgena ca paricchinnaṃ,As to delimitation, it is bounded by the skull’s inner surface and by what appertains to brain
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Pittanti dve pittāni baddhapittañca abaddhapittañca.There are two kinds of bile: local bile and free bile.
Tattha baddhapittaṃ vaṇṇato bahalamadhukatelavaṇṇaṃ. Abaddhapittaṃ milātaākulipupphavaṇṇaṃ.Herein as to colour, the local bile is the colour of thick madhuka oil; the free bile is the colour of faded ākulī flowers.
Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ.As to shape, both are the shape of their location.
Disato baddhapittaṃ uparimāya disāya jātaṃ, itaraṃ dvīsu disāsu jātaṃ.As to direction, the local bile belongs to the upper direction; the other belongs to both directions.
Okāsato abaddhapittaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti, bhamanti, gattaṃ kampati, kaṇḍūyati.As to location, the free bile spreads, like a drop of oil on water, all over the body except for the fleshless parts of the head hairs, body hairs, teeth, nails, and the hard dry skin. When it is disturbed, the eyes become yellow and twitch, and there is shivering and itching[^34] of the body.
Baddhapittaṃ hadayapapphāsānaṃ antare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakīkosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akātabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti.The local bile is situated near the flesh of the liver between the heart and the lungs. It is to be found in the bile container (gall bladder), which is like a large kosātakī (loofah) gourd pip. When it is disturbed, beings go crazy and become demented, they throw off conscience and shame and do the undoable, speak the unspeakable, and think the unthinkable.
Paricchedato pittabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to bile
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.… [261]
Semhanti sarīrabbhantare ekapatthapūrappamāṇaṃ semhaṃ.The phlegm is inside the body and it measures a bowlful.
Taṃ vaṇṇato setaṃ nāgabalāpaṇṇarasavaṇṇaṃ.As to colour, it is white, the colour of the juice of nāgabalā leaves.
Saṇṭhānato okāsasaṇṭhānaṃ.As to shape, it is the shape of its location.
Disato uparimāya disāya jātaṃ.As to direction, it belongs to the upper direction.
Okāsato udarapaṭale ṭhitaṃ.As to location, it is to be found on the stomach’s surface.
Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati,Just as duckweed and green scum on the surface of water divide when a stick or a potsherd is dropped into the water and then spread together again, so too, at the time of eating and drinking, etc., when the food, drink, etc., fall into the stomach, the phlegm divides and then spreads together again.
yamhi ca mandībhūte pakkagaṇḍo viya pūtikukkuṭaṇḍamiva ca udaraṃ paramajegucchaṃ kuṇapagandhaṃ hoti, tato uggatena ca gandhena uddekopi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti. So ca puriso apehi duggandhaṃ vāyasīti vattabbataṃ āpajjati,And if it gets weak the stomach becomes utterly disgusting with a smell of ordure, like a ripe boil or a rotten hen’s egg, and then the belchings and the mouth reek with a stench like rotting ordure rising from the stomach, so that the man has to be told, “Go away, your breath smells.”
yañca vaḍḍhitvā bahalattamāpannaṃ pidhānaphalakamiva vaccakuṭiyaṃ udarapaṭalassa abbhantareyeva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati.But when it grows plentiful it holds the stench of ordure beneath the surface of the stomach, acting like the wooden lid of a privy.
Paricchedato semhabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to phlegm
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Pubboti pūtilohitavasena pavattapubbaṃ.Pus is produced by decaying blood.
Taṃ vaṇṇato paṇḍupalāsavaṇṇo. Matasarīre pana pūtibahalācāmavaṇṇo hoti.As to colour, it is the colour of bleached leaves; but in a dead body it is the colour of stale thickened gruel.
Saṇṭhānato okāsasaṇṭhāno.As to shape, it is the shape of its location.
Disato dvīsu disāsu hoti.As to direction, it belongs to both directions.
Okāsato pana pubbassa okāso nāma nibaddho natthi, yattha so sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakapaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tatra tatra tiṭṭhati.As to location, however, there is no fixed location for pus where it could be found stored up. Wherever blood stagnates and goes bad in some part of the body damaged by wounds with stumps and thorns, by burns with fire, etc., or where boils, carbuncles, etc., appear, it can be found there.
Paricchedato pubbabhāgena paricchinno,As to delimitation, it is bounded by what appertains to pus
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Lohitanti dve lohitāni sannicitalohitañca saṃsaraṇalohitañca.There are two kinds of blood: stored blood and mobile blood.
Tattha sannicitalohitaṃ vaṇṇato nipakkabahalalākhārasavaṇṇaṃ. Saṃsaraṇalohitaṃ acchalākhārasavaṇṇaṃ.Herein, as to colour, stored blood is the colour of cooked and thickened lac solution; mobile blood is the colour of clear lac solution.
Saṇṭhānato ubhayampi okāsasaṇṭhānaṃ.As to shape, both are the shape of their locations.
Disato sannicitalohitaṃ uparimāya disāya jātaṃ. Itaraṃ dvisu disāsu jātaṃ.As to direction, the stored blood belongs to the upper direction; the other belongs to both directions.
Okāsato saṃsaraṇalohitaṃ ṭhapetvā kesalomadantanakhānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca dhamanijālānusārena sabbaṃ upādiṇṇasarīraṃ pharitvā ṭhitaṃ.As to location, except for the fleshless parts of the head hairs, body hairs, teeth, nails, and the hard dry skin, the mobile blood permeates the whole of the clung-to (kammically-acquired)[^35] body by following the network of veins.
Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ hadayavakkapapphāsānaṃ upari thokaṃ thokaṃ paggharantaṃ vakkahadayayakanapapphāse temayamānaṃ ṭhitaṃ. Tasmiṃ hi vakkahadayādīni atemente sattā pipāsitā honti.The stored blood fills the lower part of the liver’s site [262] to the extent of a bowlful, and by its splashing little by little over the heart, kidney and lungs, it keeps the kidney, heart, liver and lungs moist. For it is when it fails to moisten the kidney, heart, etc., that beings become thirsty.
Paricchedato lohitabhāgena paricchinnaṃ,As to delimitation, it is bounded by what appertains to blood
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Sedoti lomakūpādīhi paggharaṇakaāpodhātu.This is the water element that trickles from the pores of the body hairs, and so on.
So vaṇṇato vippasannatilatelavaṇṇo.As to colour, it is the colour of clear sesame oil.
Saṇṭhānato okāsasaṇṭhāno.As to shape, it is the shape of its location.
Disato dvīsu disāsu jāto.As to direction, it belongs to both directions.
Okāsato sedassokāso nāma nibaddho natthi, yattha so lohitaṃ viya sadā tiṭṭheyya.As to location, there is no fixed location for sweat where it could always be found like blood.
Yadā pana aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, tadā udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanāḷakalāpo viya sabbakesalomakūpavivarehi paggharati, tasmā tassa saṇṭhānampi kesalomakūpavivarānaññeva vasena veditabbaṃ.But if the body is heated by the heat of a fire, by the sun’s heat, by a change of temperature, etc., then it trickles from all the pore openings of the head hairs and body hairs, as water does from a bunch of unevenly cut lily-bud stems and lotus stalks pulled up from the water. So its shape should also be understood to correspond to the pore-openings of the head hairs and body hairs.
Sedapariggaṇhakena ca yoginā kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasi kātabbo.And the meditator who discerns sweat should only give his attention to it as it is to be found filling the pore-openings of the head hairs and body hairs.
Paricchedato sedabhāgena paricchinno,As to delimitation, it is bounded by what appertains to sweat
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Medoti thinasineho.This is a thick unguent.
So vaṇṇato phālitahaliddivaṇṇo.As to colour, it is the colour of sliced turmeric.
Saṇṭhānato thūlasarīrassa tāva cammamaṃsantare ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno hoti.As to shape, firstly in the body of a stout man it is the shape of turmeric-coloured dukūla (muslin) rags placed between the inner skin and the flesh.
Kisasarīrassa jaṅghamaṃsaṃ ūrumaṃsaṃ piṭṭhikaṇṭakanissitaṃ piṭṭhimaṃsaṃ udaravaṭṭimaṃsanti etāni nissāya diguṇatiguṇaṃ katvā ṭhapitahaliddivaṇṇadukūlapilotikasaṇṭhāno.In the body of a lean man it is the shape of turmeric-coloured dukūla (muslin) rags placed in two or three thicknesses on the shank flesh, thigh flesh, back flesh near the spine, and belly-covering flesh.
Disato dvīsu disāsu jāto.As to direction, it belongs to both directions.
Okāsato thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito, yaṃ sinehasaṅkhaṃ gatampi paramajegucchattā neva muddhani telatthāya, na nāsatelādīnamatthāya gaṇhanti.As to location, it permeates the whole of a stout man’s body; it is to be found on a lean man’s shank flesh, and so on. And though it was described as “unguent” above, still it is neither used as oil on the head nor as oil for the nose, etc., because of its utter disgustingness.
Paricchedato heṭṭhā maṃsena, upari cammena, tiriyaṃ medabhāgena paricchinno,As to delimitation, it is bounded below by the flesh, above by the inner skin, and all round by what appertains to fat
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Assūti akkhīhi paggharaṇakaāpodhātu.These are the water element that trickles from the eye.
Taṃ vaṇṇato vippasannatilatelavaṇṇaṃ.As to colour, they are the colour of clear sesame oil.
Saṇṭhānato okāsasaṇṭhānaṃ.As to shape, they are the shape of their location. [263]
Disato uparimāya disāya jātaṃ.As to direction, they belong to the upper direction.
Okāsato akkhikūpakesu ṭhitaṃ.As to location, they are to be found in the eye sockets.
Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ tiṭṭhati.But they are not stored in the eye sockets all the while as the bile is in the bile container.
Yadā pana sattā somanassajātā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ vā visamāhāraṃ āhārenti, yadā ca nesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti. Tadā etehi somanassadomanassavisabhāgāhārautūhi samuṭṭhahitvā akkhikūpake pūretvā tiṭṭhati vā paggharati vā.But when beings feel joy and laugh uproariously, or feel grief and weep and lament, or eat particular kinds of wrong food, or when their eyes are affected by smoke, dust, dirt, etc., then being originated by the joy, grief, wrong food, or temperature, they fill up the eye sockets or trickle out.
Assupariggaṇhakena ca yoginā akkhikūpake pūretvā ṭhitavaseneva pariggaṇhitabbaṃ.And the meditator who discerns tears should discern them only as they are to be found filling the eye sockets.
Paricchedato assubhāgena paricchinnaṃ,As to delimitation, they are bounded by what appertains to tears
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Vasāti vilīnasineho.This is a melted unguent.
Sā vaṇṇato nāḷikeratelavaṇṇā. Ācāme āsittatelavaṇṇātipi vattuṃ vaṭṭati.As to colour, it is the colour of coconut oil. Also it can be said to be the colour of oil sprinkled on gruel.
Saṇṭhānato nhānakāle pasannaudakassa upari paribbhamantasinehabinduvisaṭasaṇṭhānā.As to shape, it is a film the shape of a drop of unguent spread out over still water at the time of bathing.
Disato dvīsu disāsu jātā.As to direction, it belongs to both directions.
Okāsato yebhuyyena hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsapuṭanalāṭaaṃsakūṭesu ṭhitā.As to location, it is to be found mostly on the palms of the hands, backs of the hands, soles of the feet, backs of the feet, tip of the nose, forehead, and points of the shoulders.
Na cesā etesu okāsesu sadā vilīnāva hutvā tiṭṭhati. Yadā pana aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā honti, tadā tattha nhānakāle pasannaudakūpari sinehabinduvisaṭo viya ito cito ca sañcarati.And it is not always to be found in the melted state in these locations, but when these parts get hot with the heat of a fire, the sun’s heat, upset of temperature or upset of elements, then it spreads here and there in those places like the film from the drop of unguent on the still water at the time of bathing.
Paricchedato vasābhāgena paricchinnā,As to delimitation, it is bounded by what appertains to grease
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisoyeva.…
Kheḷoti antomukhe pheṇamissā āpodhātu.This is water element mixed with froth inside the mouth.
So vaṇṇato seto pheṇavaṇṇo.As to colour, it is white, the colour of the froth.
Saṇṭhānato okāsasaṇṭhāno. Pheṇasaṇṭhānotipi vattuṃ vaṭṭati.As to shape, it is the shape of its location, or it can be called “the shape of froth.”
Disato uparimāya disāya jāto.As to direction, it belongs to the upper direction.
Okāsato ubhohi kapolapassehi oruyha jivhāya ṭhito.As to location, it is to be found on the tongue after it has descended from the cheeks on both sides.
Na cesa ettha sadā sannicito hutvā tiṭṭhati.And it is not always to be found stored there;
Yadā pana sattā tathārūpamāhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti, yadā vā nesaṃ hadayaṃ āgilāyati, kismiñci deva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi oruyha jivhāya saṇṭhāti.but when beings see particular kinds of food, or remember them, or put something hot or bitter or sharp or salty or sour into their mouths, or when their hearts are faint, or nausea arises on some account, then spittle appears and runs down from the cheeks on both sides to settle on the tongue.
Aggajivhāya cesa tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadīpuline khatakūpakasalilaṃ viya parikkhayaṃ agacchantova temetuṃ samattho hoti.It is thin at the tip of the tongue, and thick at the root of the tongue. It is capable, without getting used up, of wetting unhusked rice or husked rice or anything else chewable that is put into the mouth, like the water in a pit scooped out in a river sand bank. [264]
Paricchedato kheḷabhāgena paricchinno,As to delimitation, it is bounded by what appertains to spittle
ayamassa sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.…
Siṅghāṇikāti matthaluṅgato paggharaṇakaasuci.This is impurity that trickles out from the brain.
Sā vaṇṇato taruṇatālaṭṭhimiñjavaṇṇā.As to colour, it is the colour of a young palmyra kernel.
Saṇṭhānato okāsasaṇṭhānā.As to shape, it is the shape of its location.
Disato uparimāya disāya jātā.As to direction, it belongs to the upper direction.
Okāsato nāsāpuṭe pūretvā ṭhitā.As to location, it is to be found filling the nostril cavities.
Na cesā ettha sadā sannicitā hutvā tiṭṭhati, atha kho yathā nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā kaṇṭakena vijjheyya, athānena chiddena dadhimuttaṃ gaḷitvā bahi pateyya,And it is not always to be found stored there; but rather, just as though a man tied up curd in a lotus leaf, which he then pricked with a thorn underneath, and whey oozed out and dripped,
evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukhobhā honti, tadā anto sīsato pūtisemhabhāvamāpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā.so too, when beings weep or suffer a disturbance of elements produced by wrong food or temperature, then the brain inside the head turns into stale phlegm, and it oozes out and comes down by an opening in the palate, and it fills the nostrils and stays there or trickles out.
Siṅghāṇikā pariggaṇhakena ca yoginā nāsāpuṭe pūretvā ṭhitavaseneva pariggaṇhitabbā.And the meditator who discerns snot should discern it only as it is to be found filling the nostril cavities.
Paricchedato siṅghāṇikābhāgena paricchinnā,As to delimitation, it is bounded by what appertains to snot
ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.…
Lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ.This is the slimy ordure inside the joints in the body.
Sā vaṇṇato kaṇikāraniyyāsavaṇṇā.As to colour, it is the colour of kaṇikāra gum.
Saṇṭhānato okāsasaṇṭhānā.As to shape, it is the shape of its location.
Disato dvīsu disāsu jātā.As to direction, it belongs to both directions.
Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitā.As to location, it is to be found inside the hundred and eighty joints, serving the function of lubricating the bones’ joints.
Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharāsaddaṃ karonto viya sañcarati. Ekayojanadviyojanamattaṃ addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti.If it is weak, when a man gets up or sits down, moves forward or backward, bends or stretches, then his bones creak, and he goes about making a noise like the snapping of fingers, and when he has walked only one or two leagues’ distance, his air element gets upset and his limbs pain him.
Yassa pana bahukā honti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti.But if a man has plenty of it, his bones do not creak when he gets up, sits down, etc., and even when he has walked a long distance, his air element does not get upset and his limbs do not pain him.
Paricchedato lasikābhāgena paricchinnā,As to delimitation, it is bounded by what appertains to oil of the joints
ayamassā sabhāgaparicchedo. Visabhāgaparicchedo pana kesasadisova.…
Muttanti muttarasaṃ.This is the urine solution.
Taṃ vaṇṇato māsakhārodakavaṇṇaṃ.As to colour, it is the colour of bean brine.
Saṇṭhānato adhomukhaṭṭhapitaudakakumbhaabbhantaragataudakasaṇṭhānaṃ.As to shape, it is the shape of water inside a water pot placed upside down.
Disato heṭṭhimāya disāya jātaṃ.As to direction, it belongs to the lower direction.
Okāsato vatthissa abbhantare ṭhitaṃ. Vatthi nāma vatthi puṭo vuccati.As to location, it is to be found inside the bladder. For the bladder sack is called the bladder.
Yattha seyyathāpi candanikāya pakkhitte amukhe ravaṇaghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati, evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati, nikkhamanamaggo pana pākaṭo hoti.Just as when a porous pot with no mouth is put into a cesspool, [265] then the solution from the cesspool gets into the porous pot with no mouth even though no way of entry is evident, so too, while the urinary secretion from the body enters the bladder its way of entry is not evident. Its way of exit, however, is evident.
Yamhi ca muttassa bharite passāvaṃ karomāti sattānaṃ āyūhanaṃ hoti.And when the bladder is full of urine, beings feel the need to make water.
Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnaṃ,As to delimitation, it is delimited by the inside of the bladder and by what is similar to urine.
ayamassa sabhāgaparicchedo.This is the delimitation by the similar.
Visabhāgaparicchedo pana kesasadisova.But its delimitation by the dissimilar is like that for the head hairs (see note at end of §90).
Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāneWhen the meditator has defined the parts beginning with the head hairs in this way by colour, shape, direction, location and delimitation (§58), and he gives his attention in the ways beginning with “following the order, not too quickly” (§61) to their repulsiveness in the five aspects of colour, shape, smell, habitat, and location (§84f.), then at last he surmounts the concept (§66).
seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti, evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyāva pākaṭā honti.Then just as when a man with good sight is observing a garland of flowers of thirty-two colours knotted on a single string and all the flowers become evident to him simultaneously, so too, when the meditator observes this body thus, “There are in this body head hairs,” then all these things become evident to him, as it were, simultaneously.
Tena vuttaṃ manasikārakosallakathāyaṃ ‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.Hence it was said above in the explanation of skill in giving attention: “For when a beginner gives his attention to head hairs, his attention carries on till it arrives at the last part, that is, urine, and stops there” (§67).
Sace pana bahiddhāpi manasikāraṃ upasaṃharati, athassa evaṃ sabbakoṭṭhāsesu pākaṭībhūtesu āhiṇḍantā manussatiracchānādayo sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhipamānamiva upaṭṭhāti.If he applies his attention externally as well when all the parts have become evident in this way, then human beings, animals, etc., as they go about are divested of their aspect of beings and appear as just assemblages of parts. And when drink, food, etc., is being swallowed by them, it appears as though it were being put in among the assemblage of parts.
Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati.Then, as he gives his attention to them again and again as “Repulsive, repulsive,” employing the process of “successive leaving,” etc. (§67), eventually absorption arises in him.
Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ. Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ.Herein, the appearance of the head hairs, etc., as to colour, shape, direction, location, and delimitation is the learning sign; their appearance as repulsive in all aspects is the counterpart sign.
Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati.As he cultivates and develops that counterpart sign, absorption arises in him, but only of the first jhāna, in the same way as described under foulness as a meditation subject (VI.64f.).
Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati.And it arises singly in one to whom only one part has become evident, or who has reached absorption in one part and makes no further effort about another.
Yassa pana aneke koṭṭhāsā pākaṭā honti, ekasmiṃ vā jhānaṃ patvā puna aññasmiṃpi yogaṃ karoti, tassa mallakattherassa viya koṭṭhāsagaṇanāya paṭhamajjhānāni nibbattanti.But several first jhānas, according to the number of parts, are produced in one to whom several parts have become evident, or who has reached jhāna in one and also makes further effort about another. As in the case of the Elder Mallaka. [266]
So kirāyasmā dīghabhāṇakaabhayattheraṃ hatthe gahetvā ‘‘āvuso abhaya, imaṃ tāva pañhaṃ uggaṇhāhī’’ti vatvā āha –The elder, it seems, took the Elder Abhaya, the Dīgha reciter, by the hand,[^36] and after saying “Friend Abhaya, first learn this matter,” he went on:
‘‘mallakatthero dvattiṃsakoṭṭhāsesu dvattiṃsāya paṭhamajjhānānaṃ lābhī. Sace rattiṃ ekaṃ, divā ekaṃ samāpajjati, atirekaddhamāsena puna sampajjati, sace pana devasikaṃ ekaṃ samāpajjati, atirekamāsena puna sampajjatī’’ti.“The Elder Mallaka is an obtainer of thirty-two jhānas in the thirty-two parts. If he enters upon one by night and one by day, he goes on entering upon them for over a fortnight; but if he enters upon one each day, he goes on entering upon them for over a month.”
Evaṃ paṭhamajjhānavasena ijjhamānampi cetaṃ kammaṭṭhānaṃ vaṇṇasaṇṭhānādīsu satibalena ijjhanato kāyagatāsatīti vuccati.And although this meditation is successful in this way with the first jhāna, it is nevertheless called “mindfulness occupied with the body” because it is successful through the influence of the mindfulness of the colour, shape, and so on.
Imañca kāyagatāsatimanuyutto bhikkhu aratiratisaho hoti, na ca naṃ arati sahati, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati.And the bhikkhu who is devoted to this mindfulness occupied with the body “is a conqueror of boredom and delight, and boredom does not conquer him; he dwells transcending boredom as it arises.
Bhayabheravasaho hoti, na ca naṃ bhayabheravaṃ sahati, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati.He is a conqueror of fear and dread, and fear and dread do not conquer him; he dwells transcending fear and dread as they arise.
Khamo hoti sītassa uṇhassa …pe… pāṇaharānaṃ adhivāsakajātiko hoti (ma. ni. 3.159).He is one who bears cold and heat … who endures … arisen bodily feelings that are … menacing to life” (M III 97);
Kesādīnaṃ vaṇṇabhedaṃ nissāya catunnaṃ jhānānaṃ lābhī hoti.he becomes an obtainer of the four jhānas based on the colour aspect of the head hairs,[^37] etc.;
Cha abhiññā paṭivijjhati (ma. ni. 3.159).and he comes to penetrate the six kinds of direct-knowledge (see MN 6).
Tasmā have appamatto, anuyuñjetha paṇḍito; Evaṃ anekānisaṃsaṃ, imaṃ kāyagatāsatinti.So let a man, if he is wise, Untiringly devote his days To mindfulness of body which Rewards him in so many ways.
Idaṃ kāyagatāsatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with mindfulness occupied with the body in the detailed treatise.
Ānāpānassatikathā[(9) Mindfulness of Breathing]
Idāni yaṃ taṃ bhagavatā ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasametī’’ti evaṃ pasaṃsitvā –Now comes the description of the development of mindfulness of breathing as a meditation subject. It has been recommended by the Blessed One thus: “And, bhikkhus, this concentration through mindfulness of breathing, when developed and practiced much, is both peaceful and sublime, it is an unadulterated blissful abiding, and it banishes at once and stills evil unprofitable thoughts as soon as they arise” (S V 321; Vin III 70).
‘‘Kathaṃ bhāvito ca, bhikkhave, ānāpānassatisamādhi kathaṃ bahulīkato santo ceva paṇīto ca asecanako ca sukho ca vihāro, uppannuppanne ca pāpake akusale dhamme ṭhānaso antaradhāpeti vūpasameti?It has been described by the Blessed One as having sixteen bases thus: “And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing both peaceful and sublime, an unadulterated blissful abiding, banishing at once and stilling evil unprofitable thoughts as soon as they arise?
Idha, bhikkhave, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so satova assasati sato passasati.“Here, bhikkhus, a bhikkhu, gone to the forest or to the root of a tree or to an empty place, sits down; having folded his legs crosswise, set his body erect, established mindfulness in front of him, [267] ever mindful he breathes in, mindful he breathes out.
Dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ vā passasanto…pe… rassaṃ vā assasanto…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānāti. Sabbakāyapaṭisaṃvedī assasissāmīti sikkhati. Sabbakāyapaṭisaṃvedī passasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.“(i) Breathing in long, he knows: ‘I breathe in long;’ or breathing out long, he knows: ‘I breathe out long.’ (ii) Breathing in short, he knows: ‘I breathe in short;’ or breathing out short, he knows: ‘I breathe out short.’ (iii) He trains thus: ‘I shall breathe in experiencing the whole body;’ he trains thus: ‘I shall breathe out experiencing the whole body.’ (iv) He trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’
Pītipaṭisaṃvedī… sukhapaṭisaṃvedī… cittasaṅkhārapaṭisaṃvedī… passambhayaṃ cittasaṅkhāraṃ…“(v) He trains thus: ‘I shall breathe in experiencing happiness;’ he trains thus: ‘I shall breathe out experiencing happiness.’ (vi) He trains thus: ‘I shall breathe in experiencing bliss;’ he trains thus: ‘I shall breathe out experiencing bliss.’ (vii) He trains thus: ‘I shall breathe in experiencing the mental formation;’ he trains thus: ‘I shall breathe out experiencing the mental formation.’ (viii) He trains thus: ‘I shall breathe in tranquilizing the mental formation;’ he trains thus: ‘I shall breathe out tranquilizing the mental formation.’
cittapaṭisaṃvedī… abhippamodayaṃ cittaṃ… samādahaṃ cittaṃ… vimocayaṃ cittaṃ …“(ix) He trains thus: ‘I shall breathe in experiencing the [manner of] consciousness;’ he trains thus: ‘I shall breathe out experiencing the [manner of] consciousness.’ (x) He trains thus: ‘I shall breathe in gladdening the [manner of] consciousness;’ he trains thus: ‘I shall breathe out gladdening the [manner of] consciousness.’ (xi) He trains thus: ‘I shall breathe in concentrating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out concentrating the [manner of] consciousness.’ (xii) He trains thus: ‘I shall breathe in liberating the [manner of] consciousness;’ he trains thus: ‘I shall breathe out liberating the [manner of] consciousness.’
aniccānupassī… virāgānupassī… nirodhānupassī. Paṭinissaggānupassī assasissāmīti sikkhati. Paṭinissaggānupassī passasissāmīti sikkhatī’’ti –“(xiii) He trains thus: ‘I shall breathe in contemplating impermanence;’ he trains thus: ‘I shall breathe out contemplating impermanence.’ (xiv) He trains thus: ‘I shall breathe in contemplating fading away;’ he trains thus: ‘I shall breathe out contemplating fading away.’ (xv) He trains thus: ‘I shall breathe in contemplating cessation;’ he trains thus: ‘I shall breathe out contemplating cessation.’ (xvi) He trains thus: ‘I shall breathe in contemplating relinquishment;’ he trains thus: ‘I shall breathe out contemplating relinquishment’ (S V 321–22).
Evaṃ soḷasavatthukaṃ ānāpānassatikammaṭṭhānaṃ niddiṭṭhaṃ. Tassa bhāvanānayo anuppatto. So pana yasmā pāḷivaṇṇanānusāreneva vuccamāno sabbākāraparipūro hoti. Tasmā ayamettha pāḷivaṇṇanāpubbaṅgamo niddeso.The description [of development] is complete in all respects, however, only if it is given in due course after a commentary on the text. So it is given here (§186) introduced by a commentary on the [first part of the] text.
Kathaṃ bhāvito ca, bhikkhave, ānāpānassati samādhīti ettha tāva kathanti ānāpānassatisamādhibhāvanaṃ nānappakārato vitthāretukamyatāpucchā.And how developed, bhikkhus, how practiced much, is concentration through mindfulness of breathing: here in the first place how is a question showing desire to explain in detail the development of concentration through mindfulness of breathing in its various forms.
Bhāvito ca bhikkhave ānāpānassatisamādhīti nānappakārato vitthāretukamyatāya puṭṭhadhammanidassanaṃ.Developed, bhikkhus, … is concentration through mindfulness of breathing: this shows the thing that is being asked about out of desire to explain it in its various forms.
Kathaṃ bahulīkato…pe… vūpasametīti etthāpi eseva nayo.How practiced much … as soon as they arise?: here too the same explanation applies.
Tattha bhāvitoti uppādito vaḍḍhito vā.Herein, developed means aroused or increased,
Ānāpānassatisamādhīti ānāpānapariggāhikāya satiyā saddhiṃ sampayutto samādhi. Ānāpānassatiyaṃ vā samādhi ānāpānassatisamādhi.concentration through mindfulness of breathing (lit. “breathing-mindfulness concentration”) is either concentration associated with mindfulness that discerns breathing, or it is concentration on mindfulness of breathing.
Bahulīkatoti punappunaṃ kato.Practiced much: practiced again and again.
Santoceva paṇīto cāti santo ceva paṇīto ceva. Ubhayattha eva saddena niyamo veditabbo.Both peaceful and sublime (santo c’ eva paṇīto ca): it is peaceful in both ways and sublime in both ways; the two words should each be understood as governed by the word “both” (eva).
Kiṃ vuttaṃ hoti?What is meant?
Ayañhi yathā asubhakammaṭṭhānaṃ kevalaṃ paṭivedhavasena santañca paṇītañca, oḷārikārammaṇattā pana paṭikkūlārammaṇattā ca ārammaṇavasena neva santaṃ na paṇītaṃ, na evaṃ kenaci pariyāyena asanto vā apaṇīto vā, atha kho ārammaṇasantatāyapi santo vūpasanto nibbuto, paṭivedhasaṅkhātaaṅgasantatāyapi.Unlike foulness, which as a meditation subject is peaceful and sublime only by penetration, but is neither (n’ eva) peaceful nor sublime in its object since its object [in the learning stage] is gross, and [after that] its object is repulsiveness—unlike that, this is not unpeaceful or unsublime in any way, but on the contrary it is peaceful, stilled and quiet both on account of the peacefulness of its object and on account of the peacefulness of that one of its factors called penetration.
Ārammaṇapaṇītatāyapi paṇīto atittikaro, aṅgapaṇītatāyapīti.And it is sublime, something one cannot have enough of, both on account of the sublimeness of its object and on [268] account of the sublimeness of the aforesaid factor.
Tena vuttaṃ ‘‘santo ceva paṇīto cā’’ti.Hence it is called “both peaceful and sublime.”
Asecanako ca sukho ca vihāroti ettha pana nāssa secananti asecanako, anāsittako abbokiṇṇo pāṭiyekko āveṇiko.It is an unadulterated blissful abiding: it has no adulteration, thus it is unadulterated; it is unalloyed, unmixed, particular, special.
Natthi ettha parikammena vā upacārena vā santatā.Here it is not a question of peacefulness to be reached through preliminary work [as with the kasiṇas] or through access [as with foulness, for instance].
Ādisamannāhārato pabhuti attano sabhāveneva santo ca paṇīto cāti attho.It is peaceful and sublime in its own individual essence too starting with the very first attention given to it.
Keci pana asecanakoti anāsittako ojavanto sabhāveneva madhuroti vadanti.But some[^38] say that it is “unadulterated” because it is unalloyed, possessed of nutritive value and sweet in its individual essence too.
Evaṃ ayaṃ asecanako ca, appitappitakkhaṇe kāyikacetasikasukhapaṭilābhāya saṃvattanato sukho ca vihāroti veditabbo.So it should be understood to be “unadulterated” and a “blissful abiding” since it leads to the obtaining of bodily and mental bliss with every moment of absorption.
Uppannuppanneti avikkhambhite avikkhambhite.As soon as they arise: whenever they are not suppressed.
Pāpaketi lāmake.Evil: bad.
Akusale dhammeti akosallasambhūte dhamme.Unprofitable (akusala) thoughts: thoughts produced by unskilfulness (akosalla).
Ṭhānaso antaradhāpetīti khaṇeneva antaradhāpeti vikkhambheti.It banishes at once: it banishes, suppresses, at that very moment.
Vūpasametīti suṭṭhu upasameti. Nibbedhabhāgiyattā vā anupubbena ariyamaggavuddhippatto samucchindati, paṭippassambhetīti vuttaṃ hoti.Stills (vūpasameti): it thoroughly calms (suṭṭhu upasameti); or else, when eventually brought to fulfilment by the noble path, it cuts off, because of partaking of penetration; it tranquilizes, is what is meant.
Ayaṃ panettha saṅkhepattho. Bhikkhave, kena pakārena kenākārena kena vidhinā bhāvito ānāpānassatisamādhi kena pakārena bahulīkato santo ceva…pe… vūpasametīti.In brief, however, the meaning here is this: “Bhikkhus, in what way, in what manner, by what system, is concentration through mindfulness of breathing developed, in what way is it practiced much, that it is both peaceful … as soon as they arise?”
Idāni tamatthaṃ vitthārento ‘‘idha, bhikkhave’’tiādimāha.He now said, “Here, bhikkhus,” etc., giving the meaning of that in detail.
Tattha idha bhikkhave bhikkhūti bhikkhave, imasmiṃ sāsane bhikkhu.Herein, here, bhikkhus, a bhikkhu means: bhikkhus, in this dispensation a bhikkhu.
Ayañhi ettha idhasaddo sabbappakāraānāpānassatisamādhinibbattakassa puggalassa sannissayabhūtasāsanaparidīpano aññasāsanassa tathābhāvapaṭisedhano ca.For this word here signifies the [Buddha’s] dispensation as the prerequisite for a person to produce concentration through mindfulness of breathing in all its modes,[^39] and it denies that such a state exists in any other dispensation.
Vuttañhetaṃ – idheva, bhikkhave, samaṇo…pe… suññā parappavādā samaṇebhi aññehī’’ti (ma. ni. 1.139).For this is said: “Bhikkhus, only here is there an ascetic, here a second ascetic, here a third ascetic, here a fourth ascetic; other dispensations are devoid of ascetics” (M I 63; A II 238).[^40]
Tena vuttaṃ ‘‘imasmiṃ sāsane bhikkhū’’ti.That is why it was said above “in this dispensation a bhikkhu.”
Araññagato vā…pe… suññāgāragato vāti idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpanaṃ.Gone to the forest … or to an empty place: this signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing.
Imassa hi bhikkhuno dīgharattaṃ rūpādīsu ārammaṇesu anuvisaṭaṃ cittaṃ ānāpānassatisamādhiārammaṇaṃ abhiruhituṃ na icchati, kūṭagoṇayuttaratho viya uppathameva dhāvati.For this bhikkhu’s mind has long been dissipated among visible data, etc., as its object, and it does not want to mount the object of concentration-through-mindfulness-of-breathing; it runs off the track like a chariot harnessed to a wild ox.[^41]
Tasmā seyyathāpi nāma gopo kūṭadhenuyā sabbaṃ khīraṃ pivitvā vaḍḍhitaṃ kūṭavacchaṃ dametukāmo dhenuto apanetvā ekamante mahantaṃ thambhaṃ nikhaṇitvā tattha yottena bandheyya, athassa so vaccho ito cito ca vipphanditvā palāyituṃ asakkonto tameva thambhaṃ upanisīdeyya vā upanipajjeyya vā,Now, suppose a cowherd [269] wanted to tame a wild calf that had been reared on a wild cow’s milk, he would take it away from the cow and tie it up apart with a rope to a stout post dug into the ground; then the calf might dash to and fro, but being unable to get away, it would eventually sit down or lie down by the post.
evameva imināpi bhikkhunā dīgharattaṃ rūpārammaṇādirasapānavaḍḍhitaṃ duṭṭhacittaṃ dametukāmena rūpādiārammaṇato apanetvā araññaṃ vā…pe… suññāgāraṃ vā pavesetvā tattha assāsapassāsathambhe satiyottena bandhitabbaṃ.So too, when a bhikkhu wants to tame his own mind which has long been spoilt by being reared on visible data, etc., as object for its food and drink, he should take it away from visible data, etc., as object and bring it into the forest or to the root of a tree or to an empty place and tie it up there to the post of in-breaths and out-breaths with the rope of mindfulness.
Evamassa taṃ cittaṃ ito cito ca vipphanditvāpi pubbe āciṇṇārammaṇaṃ alabhamānaṃ satiyottaṃ chinditvā palāyituṃ asakkontaṃ tamevārammaṇaṃ upacārappanāvasena upanisīdati ceva upanipajjati ca.And so his mind may then dash to and fro when it no longer gets the objects it was formerly used to, but being unable to break the rope of mindfulness and get away, it sits down, lies down, by that object under the influence of access and absorption.
Tenāhu porāṇā –Hence the Ancients said:
‘‘Yathā thambhe nibandheyya, vacchaṃ damaṃ naro idha; Bandheyyevaṃ sakaṃ cittaṃ, satiyārammaṇe daḷha’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 3.374; ma. ni. aṭṭha. 1.107);“Just as a man who tames a calf Would tie it to a post, so here Should his own mind by mindfulness Be firmly to the object tied.”
Evamassetaṃ senāsanaṃ bhāvanānurūpaṃ hoti.This is how an abode is favourable to his development.
Tena vuttaṃ ‘‘idamassa ānāpānassatisamādhibhāvanānurūpasenāsanapariggahaparidīpana’’nti.Hence it was said above: “This signifies that he has found an abode favourable to the development of concentration through mindfulness of breathing.”
Atha vā yasmā idaṃ kammaṭṭhānappabhede muddhabhūtaṃ sabbaññubuddhapaccekabuddhabuddhasāvakānaṃ visesādhigamadiṭṭhadhammasukhavihārapadaṭṭhānaṃ ānāpānassatikammaṭṭhānaṃ itthipurisahatthiassādisaddasamākulaṃ gāmantaṃ apariccajitvā na sukaraṃ bhāvetuṃ, saddakaṇṭakattā jhānassa. Agāmake pana araññe sukaraṃ yogāvacarena idaṃ kammaṭṭhānaṃ pariggahetvā ānāpānacatutthajjhānaṃ nibbattetvā tadeva pādakaṃ katvā saṅkhāre sammasitvā aggaphalaṃ arahattaṃ sampāpuṇituṃ.Or alternatively, this mindfulness of breathing as a meditation subject— which is foremost among the various meditation subjects of all Buddhas, [some] Paccekabuddhas and [some] Buddhas’ disciples as a basis for attaining distinction and abiding in bliss here and now—is not easy to develop without leaving the neighbourhood of villages, which resound with the noises of women, men, elephants, horses, etc., noise being a thorn to jhāna (see A V 135), whereas in the forest away from a village a meditator can at his ease set about discerning this meditation subject and achieve the fourth jhāna in mindfulness of breathing; and then, by making that same jhāna the basis for comprehension of formations [with insight] (XX.2f.), he can reach Arahantship, the highest fruit.
Tasmāssa anurūpasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.That is why the Blessed One said “gone to the forest,” etc., in pointing out a favourable abode for him.
Vatthuvijjācariyo viya hi bhagavā, so yathā vatthuvijjācariyo nagarabhūmiṃ passitvā suṭṭhu upaparikkhitvā ‘‘ettha nagaraṃ māpethā’’ti upadisati, sotthinā ca nagare niṭṭhite rājakulato mahāsakkāraṃ labhati, evameva yogāvacarassa anurūpasenāsanaṃ upaparikkhitvā ‘‘ettha kammaṭṭhānaṃ anuyuñjitabba’’nti upadisati, tato tattha kammaṭṭhānaṃ anuyuttena yoginā kamena arahatte patte ‘‘sammāsambuddho vata so bhagavā’’ti mahantaṃ sakkāraṃ labhati.For the Blessed One is like a master of the art of building sites (see D I 9, 12; II 87). [270] As the master of the art of building sites surveys the proposed site for a town, thoroughly examines it, and then gives his directions, “Build the town here,” and when the town is safely finished, he receives great honour from the royal family, so the Blessed One examines an abode as to its suitability for the meditator, and he directs, “Devote yourself to the meditation subject here,” and later on, when the meditator has devoted himself to the meditation subject and has reached Arahantship and says, “The Blessed One is indeed fully enlightened,” the Blessed One receives great honour.
Ayaṃ pana bhikkhu dīpisadisoti vuccati.And this bhikkhu is compared to a leopard.
Yathā hi mahādīpirājā araññe tiṇagahanaṃ vā vanagahanaṃ vā pabbatagahanaṃ vā nissāya nilīyitvā vanamahiṃsagokaṇṇasūkarādayo mige gaṇhāti, evameva ayaṃ araññādīsu kammaṭṭhānaṃ anuyuñjanto bhikkhu yathākkamena sotāpattisakadāgāmianāgāmiarahattamagge ceva ariyaphalañca gaṇhatīti veditabbo.For just as a great leopard king lurks in a grass wilderness or a jungle wilderness or a rock wilderness in the forest and seizes wild beasts—the wild buffalo, wild ox, boar, etc.—so too, the bhikkhu who devotes himself to his meditation subject in the forest, etc., should be understood to seize successively the paths of stream-entry, once-return, non-return, and Arahantship; and the noble fruitions as well.
Tenāhu porāṇā –Hence the Ancients said:
‘‘Yathāpi dīpiko nāma, nilīyitvā gaṇhatī mige; Tathevāyaṃ buddhaputto, yuttayogo vipassako; Araññaṃ pavisitvāna, gaṇhāti phalamuttama’’nti. (pārā. aṭṭha. 2.165; dī. ni. aṭṭha. 2.374; ma. ni. aṭṭha. 1.107);“For as the leopard by his lurking [in the forest] seizes beasts So also will this Buddhas’ son, with insight gifted, strenuous, By his retreating to the forest seize the highest fruit of all” (Mil 369).
Tenassa parakkamajavayoggabhūmiṃ araññasenāsanaṃ dassento bhagavā ‘‘araññagato vā’’tiādimāha.So the Blessed One said “gone to the forest,” etc., to point out a forest abode as a place likely to hasten his advancement.
Tattha araññagatoti ‘‘araññanti nikkhamitvā bahi indakhīlā sabbametaṃ arañña’’nti (vibha. 529) ca, ‘‘āraññakaṃ nāma senāsanaṃ pañcadhanusatikaṃ pacchima’’nti (pārā. 654) ca evaṃ vuttalakkhaṇesu araññesu yaṃkiñci pavivekasukhaṃ araññaṃ gato.Herein, gone to the forest is gone to any kind of forest possessing the bliss of seclusion among the kinds of forests characterized thus: “Having gone out beyond the boundary post, all that is forest” (Paṭis I 176; Vibh 251), and “A forest abode is five hundred bow lengths distant” (Vin IV 183).
Rukkhamūlagatoti rukkhasamīpaṃ gato.To the root of a tree: gone to the vicinity of a tree.
Suññāgāragatoti suññaṃ vivittokāsaṃ gato.To an empty place: gone to an empty, secluded space.
Ettha ca ṭhapetvā araññañca rukkhamūlañca avasesasattavidhasenāsanagatopi suññāgāragatoti vattuṃ vaṭṭati.And here he can be said to have gone to an “empty place” if he has gone to any of the remaining seven kinds of abode (resting place).[^42] [271]
Evamassa ututtayānukūlaṃ dhātucariyānukūlañca ānāpānassatibhāvanānurūpaṃ senāsanaṃ upadisitvā alīnānuddhaccapakkhikaṃ santaṃ iriyāpathaṃ upadisanto nisīdatīti āha.Having thus indicated an abode that is suitable to the three seasons, suitable to humour and temperament,[^43] and favourable to the development of mindfulness of breathing, he then said sits down, etc., indicating a posture that is peaceful and tends neither to idleness nor to agitation.
Athassa nisajjāya daḷhabhāvaṃ assāsapassāsānaṃ pavattanasukhataṃ ārammaṇapariggahūpāyañca dassento pallaṅkaṃ ābhujitvātiādimāha.Then he said having folded his legs crosswise, etc., to show firmness in the sitting position, easy occurrence of the in-breaths and out-breaths, and the means for discerning the object.
Tattha pallaṅkanti samantato ūrubaddhāsanaṃ.Herein, crosswise is the sitting position with the thighs fully locked.
Ābhujitvāti bandhitvā.Folded: having locked.
Ujuṃ kāyaṃ paṇidhāyāti uparimasarīraṃ ujukaṃ ṭhapetvā. Aṭṭhārasapiṭṭhikaṇṭake koṭiyā koṭiṃ paṭipādetvā.Set his body erect: having placed the upper part of the body erect with the eighteen backbones resting end to end.
Evañhi nisīdantassa cammamaṃsanhārūni na paṇamanti. Athassa yā tesaṃ paṇamanappaccayā khaṇe khaṇe vedanā uppajjeyyuṃ, tā na uppajjanti.For when he is seated like this, his skin, flesh and sinews are not twisted, and so the feelings that would arise moment by moment if they were twisted do not arise.
Tāsu anuppajjamānāsu cittaṃ ekaggaṃ hoti, kammaṭṭhānaṃ na paripatati, vuddhiṃ phātiṃ upagacchati.That being so, his mind becomes unified, and the meditation subject, instead of collapsing, attains to growth and increase.
Parimukhaṃ satiṃ upaṭṭhapetvāti kammaṭṭhānābhimukhaṃ satiṃ ṭhapayitvā.Established mindfulness in front of him (parimukhaṃ satiṃ upaṭṭhapetvā) = having placed (ṭhapayitvā) mindfulness (satiṃ) facing the meditation subject (kammaṭṭhānābhimukhaṃ).
Atha vā parīti pariggahaṭṭho. Mukhanti niyyānaṭṭho. Satīti upaṭṭhānaṭṭho. Tena vuccati ‘‘parimukhaṃ sati’’nti evaṃ paṭisambhidāyaṃ (paṭi. ma. 1.164) vuttanayenapettha attho daṭṭhabbo.Or alternatively, the meaning can be treated here too according to the method of explanation given in the Paṭisambhidā, which is this: Pari has the sense of control (pariggaha), mukhaṃ (lit. mouth) has the sense of outlet (niyyāna), sati has the sense of establishment (upaṭṭhāna); that is why parimukhaṃ satiṃ (‘mindfulness as a controlled outlet’) is said” (Paṭis I 176).
Tatrāyaṃ saṅkhepo, pariggahitaniyyānaṃ satiṃ katvāti.The meaning of it in brief is: Having made mindfulness the outlet (from opposition, forgetfulness being thereby] controlled.[^44]
Sosatova assasati sato passasatīti so bhikkhu evaṃ nisīditvā evañca satiṃ upaṭṭhapetvā taṃ satiṃ avijahanto sato eva assasati sato passasati, satokārī hotīti vuttaṃ hoti.Ever mindful he breathes in, mindful he breathes out: having seated himself thus, having established mindfulness thus, the bhikkhu does not abandon that mindfulness; ever mindful he breathes in, mindful he breathes out; he is a mindful worker, is what is meant.
Idāni yehākārehi satokārī hoti, te dassetuṃ dīghaṃ vā assasantotiādimāha.(i) Now, breathing in long, etc., is said in order to show the different ways in which he is a mindful worker.
Vuttañhetaṃ paṭisambhidāyaṃ ‘‘so satova assasati sato passasatī’’ti etasseva vibhaṅge –For in the Paṭisambhidā, in the exposition of the clause, “Ever mindful he breathes in, mindful he breathes out,” this is said:
‘‘Bāttiṃsāya ākārehi sato kārī hoti. Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hoti. Dīghaṃ passāsavasena…pe… paṭinissaggānupassī assāsavasena. Paṭinissaggānupassī passāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sato kārī hotī’’ti (paṭi. ma. 1.165).“He is a mindful worker in thirty-two ways: (1) when he knows unification of mind and non-distraction by means of a long in-breath, mindfulness is established in him; owing to that mindfulness and that knowledge he is a mindful worker. (2) When he knows unification of mind and non-distraction by means of a long out-breath … (31) by means of breathing in contemplating relinquishment … (32) When he knows unification of mind and non-distraction by means of breathing out contemplating relinquishment, mindfulness is established in him; owing to that mindfulness and that knowledge he is a mindful worker” (Paṭis I 176).
Tattha dīghaṃ vā assasantoti dīghaṃ vā assāsaṃ pavattayanto.Herein, breathing in long (assasanto) is producing a long in-breath. [272]
Assāsoti bahi nikkhamanavāto. Passāsoti anto pavisanavātoti vinayaṭṭhakathāyaṃ vuttaṃ.“Assāsa is the wind issuing out; passāsa is the wind entering in” is said in the Vinaya Commentary.
Suttantaṭṭhakathāsu pana uppaṭipāṭiyā āgataṃ.But in the Suttanta Commentaries it is given in the opposite sense.
Tattha sabbesampi gabbhaseyyakānaṃ mātukucchito nikkhamanakāle paṭhamaṃ abbhantaravāto bahi nikkhamati. Pacchā bāhiravāto sukhumarajaṃ gahetvā abbhantaraṃ pavisanto tāluṃ āhacca nibbāyati.Herein, when any infant comes out from the mother’s womb, first the wind from within goes out and subsequently the wind from without enters in with fine dust, strikes the palate and is extinguished [with the infant’s sneezing].
Evaṃ tāva assāsapassāsā veditabbā.This, firstly, is how assāsa and passāsa should be understood.
Yā pana tesaṃ dīgharassatā, sā addhānavasena veditabbā.But their length and shortness should be understood by extent (addhāna).
Yathā hi okāsaddhānaṃ pharitvā ṭhitaṃ udakaṃ vā vālikā vā ‘‘dīghamudakaṃ dīghā vālikā, rassamudakaṃ rassā vālikā’’ti vuccati,For just as water or sand that occupies an extent of space is called a “long water,” a “long sand,” a “short water,” a “short sand,”
evaṃ cuṇṇavicuṇṇāpi assāsapassāsā hatthisarīre ca ahisarīre ca tesaṃ attabhāvasaṅkhātaṃ dīghaṃ addhānaṃ saṇikaṃ pūretvā saṇikameva nikkhamanti. Tasmā dīghāti vuccanti.so in the case of elephants’ and snakes’ bodies the in-breaths and out-breaths regarded as particles[^45] slowly fill the long extent, in other words, their persons, and slowly go out again. That is why they are called “long.”
Sunakhasasādīnaṃ attabhāvasaṅkhātaṃ rassaṃ addhānaṃ sīghaṃ pūretvā sīghameva nikkhamanti, tasmā rassāti vuccanti.They rapidly fill a short extent, in other words, the person of a dog, a hare, etc., and rapidly go out again. That is why they are called “short.”
Manussesu pana keci hatthiahiādayo viya kāladdhānavasena dīghaṃ assasanti ca passasanti ca. Keci sunakhasasādayo viya rassaṃ,And in the case of human beings some breathe in and breathe out long, by extent of time, as elephants, snakes, etc., do, while others breathe in and breathe out short in that way as dogs, hares, etc., do.
tasmā tesaṃ kālavasena dīghamaddhānaṃ nikkhamantā ca pavisantā ca te ‘‘dīghā’’ ittaramaddhānaṃ nikkhamantā ca pavisantā ca ‘‘rassā’’ti veditabbā.Of these, therefore, the breaths that travel over a long extent in entering in and going out are to be understood as long in time; and the breaths that travel over a little extent in entering in and going out, as short in time.
Tatrāyaṃ bhikkhu navahākārehi dīghaṃ assasanto passasanto ca ‘‘dīghaṃ assasāmi, passasāmī’’ti pajānāti.Now, this bhikkhu knows “I breathe in, I breathe out, long” while breathing in and breathing out long in nine ways.
Evaṃ pajānato cassa ekenākārena kāyānupassanāsatipaṭṭhānabhāvanā sampajjatīti veditabbā.And the development of the foundation of mindfulness consisting in contemplation of the body should be understood to be perfected in one aspect in him who knows thus,
Yathāha paṭisambhidāyaṃ (paṭi. ma. 1.166) –according as it is said in the Paṭisambhidā:
‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti. Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti.“How, breathing in long, does he know: ‘I breathe in long,’ breathing out long, does he know: ‘I breathe out long?’
Dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Dīghaṃ passāsaṃ addhānasaṅkhāte passasati. Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.(1) He breathes in a long in-breath reckoned as an extent. (2) He breathes out a long out-breath reckoned as an extent. (3) He breathes in and breathes out long in-breaths and out-breaths reckoned as an extent.
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati.As he breathes in and breathes out long in-breaths and out-breaths reckoned as an extent, zeal arises.[^46]
Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.(4) Through zeal he breathes in a long in-breath more subtle than before reckoned as an extent. (5) Through zeal he breathes out a long out-breath more subtle than before reckoned as an extent. (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.
Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati.As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, gladness arises. [273]
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati. Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.(7) Through gladness he breathes in a long in-breath more subtle than before reckoned as an extent. (8) Through gladness he breathes out a long out-breath more subtle than before reckoned as an extent. (9) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati, upekkhā saṇṭhāti.As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, his mind turns away from the long in-breaths and out-breaths and equanimity is established.
Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati.“Long in-breaths and out-breaths in these nine ways are a body. The establishment (foundation)[^47] is mindfulness.
Anupassanā ñāṇaṃ. Kāyo upaṭṭhānaṃ, no sati. Sati upaṭṭhānañceva sati ca. Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ (see D II 290) is said” (Paṭis I 177).
Esa nayo rassapadepi. Ayaṃ pana viseso, yathā ettha ‘‘dīghaṃ assāsaṃ addhānasaṅkhāte’’ti vuttaṃ, evamidha ‘‘rassaṃ assāsaṃ ittarasaṅkhāte assasatī’’ti āgataṃ.(ii) The same method of explanation applies also in the case of short breaths. But there is this difference. While in the former case “a long in-breath reckoned as an extent” is said, here “a short in-breath reckoned as a little [duration]” (Paṭis I 182) is given.
Tasmā rassavasena yāva ‘‘tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti, tāva yojetabbaṃ.So it must be construed as “short” as far as the phrase “That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 183).
Evaṃ ayaṃ addhānavasena ittaravasena ca imehākārehi assāsapassāse pajānanto dīghaṃ vā assasanto dīghaṃ assasāmīti pajānāti…pe… rassaṃ vā passasanto rassaṃ passasāmīti pajānātīti veditabbo.So it should be understood that it is when this bhikkhu knows in-breaths and out-breaths in these nine ways as “a [long] extent” and as “a little [duration]” that “breathing in long, he knows ‘I breathe in long;’ … breathing out short, he knows ‘I breathe out short’ is said of him.
Evaṃ pajānato cassa –And when he knows thus:
Dīgho rasso ca assāso, Passāsopi ca tādiso; Cattāro vaṇṇā vattanti, Nāsikaggeva bhikkhunoti. (pārā. aṭṭha. 2.165);“The long kind and the short as well, The in-breath and the out-breath too, Such then are the four kinds that happen At the bhikkhu’s nose tip here.”
Sabbakāyapaṭisaṃvedī assasissāmi…pe… passasissāmīti sikkhatīti sakalassa assāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto assasissāmīti sikkhati.(iii) He trains thus: “I shall breathe in … I shall breathe out experiencing the whole body”: he trains thus: “I shall breathe in making known, making plain, the beginning, middle and end[^48] of the entire in-breath body.
Sakalassa passāsakāyassa ādimajjhapariyosānaṃ viditaṃ karonto pākaṭaṃ karonto passasissāmīti sikkhati.I shall breathe out making known, making plain, the beginning, middle and end of the entire out-breath body,” thus he trains.
Evaṃ viditaṃ karonto pākaṭaṃ karonto ñāṇasampayuttacittena assasati ceva passasati ca.Making them known, making them plain, in this way he both breathes in and breathes out with consciousness associated with knowledge.
Tasmā ‘‘assasissāmi passasissāmī’’ti sikkhatīti vuccati.That is why it is said, “He trains thus: ‘I shall breathe in … shall breathe out …’”
Ekassa hi bhikkhuno cuṇṇavicuṇṇavisaṭe assāsakāye passāsakāye vā ādi pākaṭo hoti, na majjhapariyosānaṃ.To one bhikkhu the beginning of the in-breath body or the out-breath body, distributed in particles, [that is to say, regarded as successive arisings (see note 45)] is plain, but not the middle or the end;
So ādimeva pariggahetuṃ sakkoti, majjhapariyosāne kilamati.he is only able to discern the beginning and has difficulty with the middle and the end.
Ekassa majjhaṃ pākaṭaṃ hoti, na ādipariyosānaṃ.To another the middle is plain, not the beginning or the end; he is only able to discern the middle and has difficulty with the beginning and the end.
Ekassa pariyosānaṃ pākaṭaṃ hoti, na ādimajjhaṃ.To another the end is plain, not the beginning or the middle [274]
So pariyosānaṃyeva pariggahetuṃ sakkoti, ādimajjhe kilamati.he is only able to discern the end and has difficulty with the beginning and the middle.
Ekassa sabbampi pākaṭaṃ hoti, so sabbampi pariggahetuṃ sakkoti, na katthaci kilamati, tādisena bhavitabbanti dassento āha – ‘‘sabbakāyapaṭisaṃvedī assasissāmīti…pe… passasissāmīti sikkhatī’’ti.To yet another all stages are plain; he is able to discern them all and has no difficulty with any of them. Pointing out that one should be like the last-mentioned bhikkhu, he said: “He trains thus: ‘I shall breathe in … shall breathe out experiencing the whole body.’”
Tattha sikkhatīti evaṃ ghaṭati vāyamati.Herein, he trains: he strives, he endeavours in this way.
Yo vā tathābhūtassa saṃvaro, ayamettha adhisīlasikkhā. Yo tathābhūtassa samādhi, ayaṃ adhicittasikkhā. Yā tathābhūtassa paññā, ayaṃ adhipaññāsikkhāti imā tisso sikkhāyo tasmiṃ ārammaṇe tāya satiyā tena manasikārena sikkhati āsevati bhāveti bahulīkarotīti evamettha attho daṭṭhabbo.Or else the restraint here in one such as this is training in the higher virtue, his consciousness is training in the higher consciousness, and his understanding is training in the higher understanding (see Paṭis I 184). So he trains in, repeats, develops, repeatedly practices, these three kinds of training, on that object, by means of that mindfulness, by means of that attention. This is how the meaning should be regarded here.
Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ.Herein, in the first part of the system (nos. i and ii)[^49] he should only breathe in and breathe out and not do anything else at all,
Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo.and it is only afterwards that he should apply himself to the arousing of knowledge, and so on.
Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvāConsequently the present tense is used here in the text, “He knows: ‘I breathe in’ … he knows: ‘I breathe out.’”
ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.But the future tense in the passage beginning “I shall breathe in experiencing the whole body” should be understood as used in order to show that the aspect of arousing knowledge, etc., has to be undertaken from then on.
Passambhayaṃkāyasaṅkhāraṃ assasissāmīti…pe… passasissāmīti sikkhatīti oḷārikaṃ kāyasaṅkhāraṃ passambhento paṭippassambhento nirodhento vūpasamento assasissāmi passasissāmīti sikkhati.(iv) He trains thus: “I shall breathe in … shall breathe out tranquilizing the bodily formation;” he trains thus: “I shall breathe in, shall breathe out tranquilizing, completely tranquilizing, stopping, stilling, the gross bodily formation[^50]”.
Tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā.And here both the gross and subtle state and also [progressive] tranquilizing should be understood.
Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā.For previously, at the time when the bhikkhu has still not discerned [the meditation subject], his body and his mind are disturbed and so they are gross.
Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti, balavatarā hutvā pavattanti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati.And while the grossness of the body and the mind has still not subsided the in-breaths and out-breaths are gross. They get stronger; his nostrils become inadequate, and he keeps breathing in and out through his mouth.
Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā.But they become quiet and still when his body and mind have been discerned.
Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā honti.When they are still then the in-breaths and out-breaths occur so subtly that he has to investigate whether they exist or not.
Seyyathāpi purisassa dhāvitvā, pabbatā vā orohitvā, mahābhāraṃ vā sīsato oropetvā ṭhitassa oḷārikā assāsapassāsā honti, nāsikā nappahoti, mukhena assasantopi passasantopi tiṭṭhati.Suppose a man stands still after running, or descending from a hill, or putting down a big load from his head, then his in-breaths and out-breaths are gross, his nostrils become inadequate, and he keeps on breathing in and out through his mouth.
Yadā panesa taṃ parissamaṃ vinodetvā nhatvā ca pivitvā ca allasāṭakaṃ hadaye katvā sītāya chāyāya nipanno hoti, athassa te assāsapassāsā sukhumā honti ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā, evameva imassa bhikkhuno pubbe apariggahitakāle kāyo ca…pe… vicetabbatākārappattā honti.But when he has rid himself of his fatigue and has bathed and drunk [275] and put a wet cloth on his heart, and is lying in the cool shade, then his in-breaths and out-breaths eventually occur so subtly that he has to investigate whether they exist or not; so too, previously, at the time when the bhikkhu has still not discerned, … he has to investigate whether they exist or not.
Taṃ kissa hetu?Why is that?
Tathā hissa pubbe apariggahitakāle ‘‘oḷārikoḷārike kāyasaṅkhāre passambhemī’’ti ābhogasamannāhāramanasikārapaccavekkhaṇā natthi, pariggahitakāle pana atthi.Because previously, at the time when he has still not discerned, there is no concern in him, no reaction, no attention, no reviewing, to the effect that “I am [progressively] tranquilizing each grosser bodily formation.” But when he has discerned, there is.
Tenassa apariggahitakālato pariggahitakāle kāyasaṅkhāro sukhumo hoti.So his bodily formation at the time when he has discerned is subtle in comparison with that at the time when he has not.
Tenāhu porāṇā –Hence the Ancients said:
‘‘Sāraddhe kāye citte ca, adhimattaṃ pavattati; Asāraddhamhi kāyamhi, sukhumaṃ sampavattatī’’ti. (pārā. aṭṭha. 2.165);“The mind and body are disturbed, And then in excess it occurs; But when the body is undisturbed, Then it with subtlety occurs.”
Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo. Tasmimpi oḷāriko, paṭhamajjhāne sukhumo. Paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo. Dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo. Tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti.In discerning [the meditation subject the formation] is gross, and it is subtle [by comparison] in the first-jhāna access; also it is gross in that, and subtle [by comparison] in the first jhāna; in the first jhāna and second-jhāna access it is gross, and in the second jhāna subtle; in the second jhāna and third-jhāna access it is gross, and in the third jhāna subtle; in the third jhāna and fourth-jhāna access it is gross, and in the fourth jhāna it is so exceedingly subtle that it even reaches cessation.
Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.This is the opinion of the Dīgha and Saṃyutta reciters.
Majjhimabhāṇakā pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti.But the Majjhima reciters have it that it is subtler in each access than in the jhāna below too in this way: In the first jhāna it is gross, and in the second-jhāna access it is subtle [by comparison, and so on].
Sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati. Pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre…pe… catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati.It is, however, the opinion of all that the bodily formation occurring before the time of discerning becomes tranquilized at the time of discerning, and the bodily formation at the time of discerning becomes tranquilized in the first-jhāna access … and the bodily formation occurring in the fourth-jhāna access becomes tranquilized in the fourth jhāna.
Ayaṃ tāva samathe nayo.This is the method of explanation in the case of serenity.
Vipassanāyaṃ pana apariggahe pavatto kāyasaṅkhāro oḷāriko, mahābhūtapariggahe sukhumo. Sopi oḷāriko, upādārūpapariggahe sukhumo. Sopi oḷāriko, sakalarūpapariggahe sukhumo. Sopi oḷāriko, arūpapariggahe sukhumo. Sopi oḷāriko, rūpārūpapariggahe sukhumo. Sopi oḷāriko, paccayapariggahe sukhumo. Sopi oḷāriko, sappaccayanāmarūpapariggahe sukhumo. Sopi oḷāriko, lakkhaṇārammaṇikavipassanāya sukhumo. Sopi dubbalavipassanāya oḷāriko, balavavipassanāya sukhumo.But in the case of insight, the bodily formation occurring at the time of not discerning is gross, and in discerning the primary elements it is [by comparison] subtle; that also is gross, and in discerning derived materiality it is subtle; that also is gross, and in discerning all materiality it is subtle; that also is gross, and in discerning the immaterial it is subtle; that also is gross, and in discerning the material and immaterial it is subtle; that also is gross, and in discerning conditions it is subtle; that also is gross, and in seeing mentality-materiality with its conditions it is subtle; that also is gross, and in insight that has the characteristics [of impermanence, etc.,] as its object it is subtle; that also is gross in weak insight while in strong insight it is subtle.
Tattha pubbe vuttanayeneva purimassa purimassa pacchimena pacchimena paṭippassaddhi veditabbā.Herein, the tranquilizing should be understood as [the relative tranquillity] of the subsequent compared with the previous.
Evamettha oḷārikasukhumatā ca passaddhi ca veditabbā.Thus should the gross and subtle state, and the [progressive] tranquilizing, be understood here. [276]
Paṭisambhidāyaṃ (paṭi. ma. 1.171) panassa saddhiṃ codanāsodhanāhi evamattho vutto –But the meaning of this is given in the Paṭisambhidā together with the objection and clarification thus:
‘‘Kathaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi…pe… passasissāmīti sikkhati? Katame kāyasaṅkhārā? Dīghaṃ assāsapassāsā kāyikā ete dhammā kāyapaṭibaddhā kāyasaṅkhārā.“How is it that he trains thus: ‘I shall breathe in … shall breathe out tranquilizing the bodily formation? What are the bodily formations? Long in-breaths … out-breaths [experiencing the whole body] belong to the body; these things, being bound up with the body, are bodily formations;’
Te kāyasaṅkhāre passambhento nirodhento vūpasamento sikkhati…pe… yathārūpehi kāyasaṅkhārehi kāyassa ānamanā, vinamanā, sannamanā, paṇamanā, iñjanā, phandanā, calanā, kampanā passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati, passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati.he trains in tranquilizing, stopping, stilling, those bodily formations. “When there are such bodily formations whereby there is bending backwards, sideways in all directions, and forwards, and perturbation, vacillation, moving and shaking of the body, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’
Yathārūpehi kāyasaṅkhārehi kāyassa na ānamanā, na vinamanā, na sannamanā, na paṇamanā, aniñjanā, aphandanā, acalanā, akampanā santaṃ sukhumaṃ passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati.When there are such bodily formations whereby there is no bending backwards, sideways in all directions, and forwards, and no perturbation, vacillation, moving and shaking of the body, quietly, subtly, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation.’
‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmīti sikkhati. Passambhayaṃ kāyasaṅkhāraṃ passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā na hoti. Assāsapassāsānañca pabhāvanā na hoti. Ānāpānassatiyā ca pabhāvanā na hoti, ānāpānassatisamādhissa ca pabhāvanā na hoti, na ca naṃ taṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.“[Objection:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: that being so, there is no production of awareness of wind, and there is no production of in-breaths and out-breaths, and there is no production of mindfulness of breathing, and there is no production of concentration through mindfulness of breathing, and consequently the wise neither enter into nor emerge from that attainment.
‘‘Iti kira passambhayaṃ kāyasaṅkhāraṃ assasissāmi passasissāmīti sikkhati. Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.“[Clarification:] So then, he trains thus: ‘I shall breathe in tranquilizing the bodily formation;’ he trains thus: ‘I shall breathe out tranquilizing the bodily formation’: that being so, there is production of awareness of wind, and there is production of in-breaths and out-breaths, and there is production of mindfulness of breathing, and there is production of concentration through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment.
Yathā kathaṃ viya?“Like what?
‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti. Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti. Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati,Just as when a gong is struck. At first gross sounds occur and consciousness [occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur and [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object[^51]—
evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti. Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti. Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.so too, at first gross in-breaths and out-breaths occur and [consciousness does not become distracted] because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur and [consciousness does not become distracted] because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object.
‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti, assāsapassāsānañca pabhāvanā hoti, ānāpānassatiyā ca pabhāvanā hoti, ānāpānassatisamādhissa ca pabhāvanā hoti, tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.“That being so, there is production of awareness of wind, and there is production of in-breaths and out-breaths, and there is production of mindfulness of breathing, and there is production of concentration through mindfulness of breathing, and consequently the wise enter into and emerge from that attainment.
Passambhayaṃ kāyasaṅkhāraṃ assāsapassāsā kāyo, upaṭṭhānaṃ sati, anupassanā ñāṇaṃ, kāyo upaṭṭhānaṃ, no sati, sati upaṭṭhānañceva sati ca, tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati. Tena vuccati kāye kāyānupassanā satipaṭṭhānabhāvanā’’ti.“In-breaths and out-breaths tranquilizing the bodily formation are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge. The body is the establishment (foundation), but it is not the mindfulness. Mindfulness is both the establishment (foundation) and the mindfulness. By means of that mindfulness and that knowledge he contemplates that body. That is why ‘development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body’ is said” (Paṭis I 184–186).
Ayaṃ tāvettha kāyānupassanāvasena vuttassa paṭhamacatukkassa anupubbapadavaṇṇanā.This, in the first place, is the consecutive word commentary here on the first tetrad, which deals with contemplation of the body.
Yasmā panettha idameva catukkaṃ ādikammikassa kammaṭṭhānavasena vuttaṃ. Itarāni pana tīṇi catukkāni ettha pattajjhānassa vedanācittadhammānupassanāvasena vuttāni.The first tetrad is set forth as a meditation subject for a beginner;[^52] but the other three tetrads are [respectively] set forth as the contemplations of feeling, of [the manner of] consciousness, and of mental objects, for one who has already attained jhāna in this tetrad.
Tasmā idaṃ kammaṭṭhānaṃ bhāvetvā ānāpānacatutthajjhānapadaṭṭhānāya vipassanāya saha paṭisambhidāhi arahattaṃ pāpuṇitukāmena ādikammikena kulaputtena pubbe vuttanayeneva sīlaparisodhanādīni sabbakiccāni katvā vuttappakārassa ācariyassa santike pañcasandhikaṃ kammaṭṭhānaṃ uggahetabbaṃ.So if a clansman who is a beginner wants to develop this meditation subject, and through insight based on the fourth jhāna produced in breathing, to reach Arahantship together with the discriminations, he should first do all the work connected with the purification of virtue, etc., in the way already described, after which he should learn the meditation subject in five stages from a teacher of the kind already described.
Tatrime pañca sandhayo uggaho, paripucchā, upaṭṭhānaṃ, appanā, lakkhaṇanti.Here are the five stages: learning, questioning, establishing, absorption, characteristic.
Tattha uggaho nāma kammaṭṭhānassa uggaṇhanaṃ.Herein, learning is learning the meditation subject.
Paripucchā nāma kammaṭṭhānassa paripucchanā.Questioning is questioning about the meditation subject.
Upaṭṭhānaṃ nāma kammaṭṭhānassa upaṭṭhānaṃ.Establishing is establishing the meditation subject.
Appanā nāma kammaṭṭhānassa appanā.Absorption [278] is the absorption of the meditation subject.
Lakkhaṇaṃ nāma kammaṭṭhānassa lakkhaṇaṃ. ‘‘Evaṃlakkhaṇamidaṃ kammaṭṭhāna’’nti kammaṭṭhānasabhāvūpadhāraṇanti vuttaṃ hoti.Characteristic is the characteristic of the meditation subject; what is meant is that it is the ascertaining of the meditation subject’s individual essence thus: “This meditation subject has such a characteristic.”
Evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggaṇhanto attanāpi na kilamati, ācariyampi na viheseti.Learning the meditation subject in the five stages in this way, he neither tires himself nor worries the teacher.
Tasmā thokaṃ uddisāpetvā bahukālaṃ sajjhāyitvā evaṃ pañcasandhikaṃ kammaṭṭhānaṃ uggahetvā ācariyassa santike vā aññatra vā pubbe vuttappakāre senāsane vasantenaSo in giving this meditation subject consisting in mindfulness of breathing attention, he can live either with the teacher or elsewhere in an abode of the kind already described, learning the meditation subject in the five stages thus, getting a little expounded at a time and taking a long time over reciting it.
upacchinnakhuddakapalibodhenaHe should sever the minor impediments.
katabhattakiccena bhattasammadaṃ paṭivinodetvā sukhanisinnenaAfter finishing the work connected with the meal and getting rid of any dizziness due to the meal, he should seat himself comfortably.
ratanattayaguṇānussaraṇena cittaṃ sampahaṃsetvā ācariyuggahato ekapadampi asammuyhantena idaṃ ānāpānassatikammaṭṭhānaṃ manasi kātabbaṃ.Then, making sure he is not confused about even a single word of what he has learned from the teacher, he should cheer his mind by recollecting the special qualities of the Three Jewels.
Gaṇanā anubandhanā, phusanā ṭhapanā sallakkhaṇā; Vivaṭṭanā pārisuddhi, tesañca paṭipassanāti.Here are the stages in giving attention to it: (1) counting, (2) connection, (3) touching, (4) fixing, (5) observing, (6) turning away, (7) purification, and (8) looking back on these.
Tattha gaṇanāti gaṇanāyeva. Anubandhanāti anuvahanā. Phusanāti phuṭṭhaṭṭhānaṃ. Ṭhapanāti appanā. Sallakkhaṇāti vipassanā. Vivaṭṭanāti maggo. Pārisuddhīti phalaṃ. Tesañca paṭipassanāti paccavekkhaṇā.Herein, counting is just counting, connection is carrying on, touching is the place touched [by the breaths], fixing is absorption, observing is insight, turning away is the path, purification is fruition, looking back on these is reviewing.
Tattha iminā ādikammikena kulaputtena paṭhamaṃ gaṇanāya idaṃ kammaṭṭhānaṃ manasi kātabbaṃ.1. Herein, this clansman who is a beginner should first give attention to this meditation subject by counting.
Gaṇentena ca pañcannaṃ heṭṭhā na ṭhapetabbaṃ. Dasannaṃ upari na netabbaṃ. Antarā khaṇḍaṃ na dassetabbaṃ.And when counting, he should not stop short of five or go beyond ten or make any break in the series.
Pañcannaṃ heṭṭhā ṭhapentassa hi sambādhe okāse cittuppādo vipphandati sambādhe vaje sanniruddhagogaṇo viya.By stopping short of five his thoughts get excited in the cramped space, like a herd of cattle shut in a cramped pen.
Dasannampi upari nentassa gaṇananissitako cittuppādo hoti.By going beyond ten his thoughts take the number [rather than the breaths] for their support.
Antarā khaṇḍaṃ dassentassa ‘‘sikhāppattaṃ nu kho me kammaṭṭhāna’’nti cittaṃ vikampati.By making a break in the series he wonders if the meditation subject has reached completion or not.
Tasmā ete dose vajjetvā gaṇetabbaṃ.So he should do his counting without those faults.
Gaṇentena ca paṭhamaṃ dandhagaṇanāya dhaññamāpakagaṇanāya gaṇetabbaṃ.When counting, he should at first do it slowly [that is, late] as a grain measurer does.
Dhaññamāpako hi nāḷiṃ pūretvā ‘‘eka’’nti vatvā okirati. Puna pūrento kiñci kacavaraṃ disvā taṃ chaḍḍento ‘‘ekaṃ eka’’nti vadati. Esa nayo dve dvetiādīsu.For a grain measurer, having filled his measure, says “One,” and empties it, and then refilling it, he goes on saying ‘”One, one” while removing any rubbish he may have noticed. And the same with “Two, two” and so on.
Evameva imināpi assāsapassāsesu yo upaṭṭhāti, taṃ gahetvā ‘‘ekaṃ eka’’nti ādiṃ katvā yāva ‘‘dasa dasā’’ti pavattamānaṃ pavattamānaṃ upalakkhetvāva gaṇetabbaṃ.So, taking the in-breath or the out-breath, whichever appears [most plainly], he should begin with “One, one” [279] and count up to “Ten, ten,” noting each as it occurs.
Tassa evaṃ gaṇayato nikkhamantā ca pavisantā ca assāsapassāsā pākaṭā honti.As he does his counting in this way, the in-breaths and out-breaths become evident to him as they enter in and issue out.
Athānena taṃ dandhagaṇanaṃ dhaññamāpakagaṇanaṃ pahāya sīghagaṇanāya gopālakagaṇanāya gaṇetabbaṃ.Then he can leave off counting slowly (late), like a grain measurer, and he can count quickly [that is, early] as a cowherd does.
Cheko hi gopālako sakkharādayo ucchaṅgena gahetvā rajjudaṇḍahattho pātova vajaṃ gantvā gāvo piṭṭhiyaṃ paharitvā palighatthambhamatthake nisinno dvārappattaṃ dvārappattaṃyeva gāviṃ ekā dveti sakkharaṃ khipitvā gaṇeti.For a skilled cowherd takes pebbles in his pocket and goes to the cow pen in the morning, whip in hand; sitting on the bar of the gate, prodding the cows in the back, he counts each one as it reaches the gate, saying “One, two,” dropping a pebble for each.
Tiyāmarattiṃ sambādhe okāse dukkhaṃ vutthagogaṇo nikkhamanto nikkhamanto aññamaññaṃ upanighaṃsanto vegena vegena puñjapuñjo hutvā nikkhamati. So vegena vegena ‘‘tīṇi cattāri pañca dasā’’ti gaṇetiyeva,And the cows of the herd, which have been spending the three watches of the night uncomfortably in the cramped space, come out quickly in parties, jostling each other as they escape. So he counts quickly (early) “Three, four, five” and so up to ten.
evamimassāpi purimanayena gaṇayato assāsapassāsā pākaṭā hutvā sīghaṃ sīghaṃ punappunaṃ sañcaranti.In this way the in-breaths and out-breaths, which had already become evident to him while he counted them in the former way, now keep moving along quickly.
Tatonena ‘‘punappunaṃ sañcarantī’’ti ñatvā anto ca bahi ca agahetvā dvārappattaṃ dvārappattaṃyeva gahetvā ‘‘eko dve tīṇi cattāri pañca cha. Eko dve tīṇi cattāri pañca cha satta…pe… aṭṭha, nava, dasā’’ti sīghaṃ sīyaṃ gaṇetabbameva.Then, knowing that they keep moving along quickly, not apprehending them either inside or outside [the body], but apprehending them just as they reach the [nostril] door, he can do his counting quickly (early): “One, two, three, four, five; one, two, three, four, five, six … seven … eight … nine … ten.”
Gaṇanapaṭibaddhe hi kammaṭṭhāne gaṇanabaleneva cittaṃ ekaggaṃ hoti, arittupatthambhanavasena caṇḍasote nāvāṭṭhapanamiva.For as long as the meditation subject is connected with counting it is with the help of that very counting that the mind becomes unified, just as a boat in a swift current is steadied with the help of a rudder.
Tassevaṃ sīghaṃ sīghaṃ gaṇayato kammaṭṭhānaṃ nirantaraṃ pavattaṃ viya hutvā upaṭṭhāti.When he counts quickly, the meditation subject becomes apparent to him as an uninterrupted process.
Atha nirantaraṃ pavattatīti ñatvā anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabbaṃ.Then, knowing that it is proceeding uninterruptedly, he can count quickly (early) in the way just described, not discerning the wind either inside or outside [the body].
Anto pavisanavātena hi saddhiṃ cittaṃ pavesayato abbhantaraṃ vātabbhāhataṃ medapūritaṃ viya hoti.For by bringing his consciousness inside along with the incoming breath, it seems as if it were buffeted by the wind inside or filled with fat.[^53]
Bahi nikkhamanavātena saddhiṃ cittaṃ nīharato bahiddhā puthuttārammaṇe cittaṃ vikkhipati.By taking his consciousness outside along with the outgoing breath, it gets distracted by the multiplicity of objects outside.
Phuṭṭhaphuṭṭhokāse pana satiṃ ṭhapetvā bhāventasseva bhāvanā sampajjati.However, his development is successful when he fixes his mindfulness on the place touched [by the breaths].
Tena vuttaṃ ‘‘anto ca bahi ca vātaṃ apariggahetvā purimanayeneva vegena vegena gaṇetabba’’nti.That is why it was said above: “He can count quickly (early) in the way just described, not discerning the wind either inside or outside.”
Kīvaciraṃ panetaṃ gaṇetabbanti?But how long is he to go on counting? [280]
Yāva vinā gaṇanāya assāsapassāsārammaṇe sati santiṭṭhati.Until, without counting, mindfulness remains settled on the in-breaths and out-breaths as its object.
Bahivisaṭavitakkavicchedaṃ katvā assāsapassāsārammaṇe satisaṇṭhāpanatthaṃyeva hi gaṇanāti.For counting is simply a device for setting mindfulness on the in-breaths and out-breaths as object by cutting off the external dissipation of applied thoughts.
Evaṃ gaṇanāya manasi katvā anubandhanāya manasi kātabbaṃ.2. Having given attention to it in this way by counting, he should now do so by connection.
Anubandhanā nāma gaṇanaṃ paṭisaṃharitvā satiyā nirantaraṃ assāsapassāsānaṃ anugamanaṃ.Connection is the uninterrupted following of the in-breaths and out-breaths with mindfulness after counting has been given up.
Tañca kho na ādimajjhapariyosānānugamanavasena.And that is not by following after the beginning, the middle and the end.[^54]
Bahinikkhamanavātassa hi nābhi ādi, hadayaṃ majjhaṃ, nāsikaggaṃ pariyosānaṃ.The navel is the beginning of the wind issuing out, the heart is its middle and the nose-tip is its end.
Abbhantaraṃ pavisanavātassa nāsikaggaṃ ādi, hadayaṃ majjhaṃ nābhi pariyosānaṃ.The nose-tip is the beginning of the wind entering in, the heart is its middle and the navel is its end.
Tañcassa anugacchato vikkhepagataṃ cittaṃ sāraddhāya ceva hoti iñjanāya ca. Yathāha –And if he follows after that, his mind is distracted by disquiet and perturbation according as it is said:
‘‘Assāsādimajjhapariyosānaṃ satiyā anugacchato ajjhattaṃ vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā ca. Passāsādimajjhapariyosānaṃ satiyā anugacchato bahiddhā vikkhepagatena cittena kāyopi cittampi sāraddhā ca honti iñjitā ca phanditā cā’’ti (paṭi. ma. 1.157).“When he goes in with mindfulness after the beginning, middle, and end of the in-breath, his mind being distracted internally, both his body and his mind are disquieted and perturbed and shaky. When he goes out with mindfulness after the beginning, middle and end of the out-breath, his mind being distracted externally, both his body and his mind are disquieted and perturbed and shaky” (Paṭis I 165).
Tasmā anubandhanāya manasikarontena ādimajjhapariyosānavasena na manasi kātabbaṃ. Apica kho phusanāvasena ca ṭhapanāvasena ca manasi kātabbaṃ.3–4. So when he gives his attention to it by connection, he should do so not by the beginning, middle and end, but rather by touching and by fixing.
Gaṇanānubandhanāvasena viya hi phusanāṭhapanāvasena visuṃ manasikāro natthi.There is no attention to be given to it by touching separate from fixing as there is by counting separate from connection.
Phuṭṭhaphuṭṭhaṭṭhāneyeva pana gaṇento gaṇanāya ca phusanāya ca manasi karoti.But when he is counting the breaths in the place touched by each, he is giving attention to them by counting and touching.
Tattheva gaṇanaṃ paṭisaṃharitvā te satiyā anubandhanto, appanāvasena ca cittaṃ ṭhapento anubandhanāya ca phusanāya ca ṭhapanāya ca manasi karotīti vuccati.When he has given up counting and is connecting them by means of mindfulness in that same place and fixing consciousness by means of absorption, then he is said to be giving his attention to them by connection, touching and fixing.
Svāyamattho aṭṭhakathāsu vuttapaṅguḷadovārikūpamāhi paṭisambhidāyaṃ vuttakakacūpamāya ca veditabbo.And the meaning of this may be understood through the similes of the man who cannot walk and the gatekeeper given in the commentaries, and through the simile of the saw given in the Paṭisambhidā.
Tatrāyaṃ paṅguḷopamā – seyyathāpi paṅguḷo dolāya kīḷataṃ mātāputtānaṃ dolaṃ khipitvā tattheva dolāthambhamūle nisinno kamena āgacchantassa ca gacchantassa ca dolāphalakassa ubho koṭiyo majjhañca passati, na ca ubhokoṭimajjhānaṃ dassanatthaṃ byāvaṭo hoti,Here is the simile of the man who cannot walk: Just as a man unable to walk, who is rocking a swing for the amusement of his children and their mother, sits at the foot of the swing post and sees both ends and the middle of the swing plank successively coming and going, [281] yet does not move from his place in order to see both ends and the middle,
evamevāyaṃ bhikkhu sativasena upanibandhanathambhamūle ṭhatvā assāsapassāsadolaṃ khipitvā tattheva nimitte satiyā nisīdanto kamena āgacchantānañca gacchantānañca phuṭṭhaṭṭhāne assāsapassāsānaṃ ādimajjhapariyosānaṃ satiyā anugacchanto tattha ca cittaṃ ṭhapento passati, na ca tesaṃ dassanatthaṃ byāvaṭo hoti, ayaṃ paṅguḷopamā.so too, when a bhikkhu places himself with mindfulness, as it were, at the foot of the post for anchoring [mindfulness] and rocks the swing of the in-breaths and out-breaths; he sits down with mindfulness on the sign at that same place, and follows with mindfulness the beginning, middle and end of the in-breaths and out-breaths at the place touched by them as they come and go; keeping his mind fixed there, he then sees them without moving from his place in order to see them. This is the simile of the man who cannot walk.
Ayaṃ pana dovārikūpamā – seyyathāpi dovāriko nagarassa anto ca bahi ca purise ‘‘ko tvaṃ, kuto vā āgato, kuhiṃ vā gacchasi, kiṃ vā te hatthe’’ti na vīmaṃsati.This is the simile of the gatekeeper: Just as a gatekeeper does not examine people inside and outside the town, asking, “Who are you? Where have you come from? Where are you going? What have you got in your hand?”
Na hi tassa te bhārā, dvārappattaṃ dvārappattaṃyeva pana vīmaṃsati,—for those people are not his concern—but he does examine each man as he arrives at the gate,
evameva imassa bhikkhuno antopaviṭṭhavātā ca bahinikkhantavātā ca na bhārā honti, dvārappattā dvārappattāyeva bhārāti ayaṃ dovārikūpamā.so too, the incoming breaths that have gone inside and the outgoing breaths that have gone outside are not this bhikkhu’s concern, but they are his concern each time they arrive at the [nostril] gate itself.
Kakacūpamā pana ādito paṭṭhāya evaṃ veditabbā.Then the simile of the saw should be understood from its beginning.
Vuttañhetaṃ –For this is said:
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Ajānato ca tayo dhamme, bhāvanā nupalabbhati. ‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Jānato ca tayo dhamme, bhāvanā upalabbhatī’’ti. (paṭi. ma. 1.159);“Sign, in-breath, out-breath, are not object Of a single consciousness; By one who knows not these three things Development is not obtained. “Sign, in-breath, out-breath, are not object Of a single consciousness; By one who does know these three things Development can be obtained.”
‘‘Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati?“How is it that these three things are not the object of a single consciousness, that they are nevertheless not unknown, that the mind does not become distracted, that he manifests effort, carries out a task, and achieves an effect?
Seyyathāpi rukkho same bhūmibhāge nikkhitto, tamenaṃ puriso kakacena chindeyya.“Suppose there were a tree trunk placed on a level piece of ground, and a man cut it with a saw.
Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.The man’s mindfulness is established by the saw’s teeth where they touch the tree trunk, without his giving attention to the saw’s teeth as they approach and recede, though they are not unknown to him as they do so; and he manifests effort, carries out a task, and achieves an effect.
Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanānimittaṃ. Yathā kakacadantā, evaṃ assāsapassāsā.As the tree trunk placed on the level piece of ground, so the sign for the anchoring of mindfulness. As the saw’s teeth, so the in-breaths and out-breaths.
Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.As the man’s mindfulness, established by the saw’s teeth where they touch the tree trunk, without his giving attention to the saw’s teeth as they approach and recede, though they are not unknown to him as they do so, and so he manifests effort, carries out a task, and achieves an effect, [282] so too, the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, without giving attention to the in-breaths and out-breaths as they approach and recede, though they are not unknown to him as they do so, and he manifests effort, carries out a task, and achieves an effect.
‘‘Padhānanti katamaṃ padhānaṃ? Āraddhavīriyassa kāyopi cittampi kammaniyaṃ hoti, idaṃ padhānaṃ.“‘Effort’: what is the effort? The body and the mind of one who is energetic become wieldy—this is the effort.
Katamo payogo? Āraddhavīriyassa upakkilesā pahīyanti, vitakkā vūpasamanti, ayaṃ payogo.What is the task? Imperfections come to be abandoned in one who is energetic, and his applied thoughts are stilled—this is the task.
Katamo viseso? Āraddhavīriyassa saṃyojanā pahīyanti, anusayā byantī honti, ayaṃ viseso.What is the effect? Fetters come to be abandoned in one who is energetic, and his inherent tendencies come to be done away with—this is the effect.
Evaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati (paṭi. ma. 1.159).“So these three things are not the object of a single consciousness, and they are nevertheless not unknown, and the mind does not become distracted, and he manifests effort, carries out a task, and achieves an effect.
‘‘Ānāpānassati yassa, paripuṇṇā subhāvitā; Anupubbaṃ paricitā, yathā buddhena desitā; So imaṃ lokaṃ pabhāseti, abbhā muttova candimā’’ti. (paṭi. ma. 1.160);“Whose mindfulness of breathing in And out is perfect, well developed, And gradually brought to growth According as the Buddha taught, ’Tis he illuminates the world Just like the full moon free from cloud”[^55]
Ayaṃ kakacūpamā.This is the simile of the saw.
Idha panassa āgatāgatavasena amanasikāramattameva payojananti veditabbaṃ.But here it is precisely his not giving attention [to the breaths] as [yet to] come and [already] gone[^56] that should be understood as the purpose.
Idaṃ kammaṭṭhānaṃ manasikaroto kassaci na cireneva nimittañca uppajjati, avasesajhānaṅgapaṭimaṇḍitā appanāsaṅkhātā ṭhapanā ca sampajjati.When someone gives his attention to this meditation subject, sometimes it is not long before the sign arises in him, and then the fixing, in other words, absorption adorned with the rest of the jhāna factors, is achieved.
Kassaci pana gaṇanāvaseneva manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti. Yathā sāraddhakāyassa mañce vā pīṭhe vā nisīdato mañcapīṭhaṃ onamati, vikūjati, paccattharaṇaṃ valiṃ gaṇhāti.After someone has given his attention to counting, then just as when a body that is disturbed sits down on a bed or chair, the bed or chair sags down and creaks and the cover gets rumpled,
Asāraddhakāyassa pana nisīdato neva mañcapīṭhaṃ onamati, na vikūjati, na paccattharaṇaṃ valiṃ gaṇhāti, tūlapicupūritaṃ viya mañcapīṭhaṃ hoti.but when a body that is not disturbed sits down, the bed or chair neither sags down nor creaks, the cover does not get rumpled, and it is as though filled with cotton wool
Kasmā? Yasmā asāraddho kāyo lahuko hoti.—why? because a body that is not disturbed is light—
Evameva gaṇanāvasena manasikārakālato pabhuti anukkamato oḷārikaassāsapassāsanirodhavasena kāyadarathe vūpasante kāyopi cittampi lahukaṃ hoti, sarīraṃ ākāse laṅghanākārappattaṃ viya hoti.so too, after he has given his attention to counting, when the bodily disturbance has been stilled by the gradual cessation of gross in-breaths and out-breaths, then both the body and the mind become light: the physical body is as though it were ready to leap up into the air. [283]
Tassa oḷārike assāsapassāse niruddhe sukhumassāsapassāsanimittārammaṇaṃ cittaṃ pavattati.When his gross in-breaths and out breaths have ceased, his consciousness occurs with the sign of the subtle in-breaths and out-breaths as its object.
Tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ nimittārammaṇaṃ pavattatiyeva.And when that has ceased, it goes on occurring with the successively subtler signs as its object.
Kathaṃ?How?
Yathā puriso mahatiyā lohasalākāya kaṃsathālaṃ ākoṭeyya, ekappahārena mahāsaddo uppajjeyya, tassa oḷārikasaddārammaṇaṃ cittaṃ pavatteyya.Suppose a man stuck a bronze bell with a big iron bar and at once a loud sound arose, his consciousness would occur with the gross sound as its object;
Niruddhe oḷārike sadde atha pacchā sukhumasaddanimittārammaṇaṃ, tasmimpi niruddhe aparāparaṃ tato sukhumataraṃ sukhumataraṃ saddanimittārammaṇaṃ pavattateva, evanti veditabbaṃ.then, when the gross sound had ceased, it would occur afterwards with the sign of the subtle sound as its object; and when that had ceased, it would go on occurring with the sign of the successively subtler sounds as its object. This is how it should be understood.
Vuttampicetaṃ – ‘‘seyyathāpi kaṃse ākoṭite’’ti (paṭi. ma. 1.171) vitthāro.And this is given in detail in the passage beginning, “Just as when a metal gong is struck” (§184).
Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ.For while other meditation subjects become clearer at each higher stage, this one does not:
Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati, upaṭṭhānampi na upagacchati,in fact, as he goes on developing it, it becomes more subtle for him at each higher stage, and it even comes to the point at which it is no longer manifest.
evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ.However, when it becomes unmanifest in this way, the bhikkhu should not get up from his seat, shake out his leather mat, and go away.
Kiṃ kātabbaṃ?What should be done?
‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ.He should not get up with the idea “Shall I ask the teacher?” or “Is my meditation subject lost?”;
Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti.for by going away, and so disturbing his posture, the meditation subject has to be started anew.
Tasmā yathānisinneneva desato āharitabbaṃ.So he should go on sitting as he was and [temporarily] substitute the place [normally touched for the actual breaths as the object of contemplation].[^57]
Tatrāyaṃ āharaṇūpāyo, tena hi bhikkhunā kammaṭṭhānassa anupaṭṭhānabhāvaṃ ñatvā iti paṭisañcikkhitabbaṃ, ime assāsapassāsā nāma kattha atthi, kattha natthi. Kassa vā atthi, kassa vā natthīti.These are the means for doing it. The bhikkhu should recognize the unmanifest state of the meditation subject and consider thus: “Where do these in-breaths and out-breaths exist? Where do they not? In whom do they exist? In whom not?”
Athevaṃ paṭisañcikkhatā ime antomātukucchiyaṃ natthi, udake nimuggānaṃ natthi, tathā asaññībhūtānaṃ, matānaṃ, catutthajjhānasamāpannānaṃ, rūpārūpabhavasamaṅgīnaṃ, nirodhasamāpannānanti ñatvāThen, as he considers thus, he finds that they do not exist in one inside the mother’s womb, or in those drowned in water, or likewise in unconscious beings,[^58] or in the dead, or in those attained to the fourth jhāna, or in those born into a fine-material or immaterial existence, or in those attained to cessation [of perception and feeling].
evaṃ attanāva attā paṭicodetabbo ‘‘nanu tvaṃ, paṇḍita, neva mātukucchigato, na udake nimuggo, na asaññībhūto, na mato, na catutthajjhānasamāpanno, na rūpārūpabhavasamaṅgī, na nirodhasamāpanno. Atthiyeva te assāsapassāsā, mandapaññatāya pana pariggahetuṃ na sakkosī’’ti.So he should apostrophize himself thus: “You with all your wisdom are certainly not inside a mother’s womb or drowned in water or in the unconscious existence or dead or attained to the fourth jhāna or born into the fine-material or immaterial existence or attained to cessation. Those in-breaths and out-breath are actually existent in you, only you are not able to discern them because your understanding is dull.”
Athānena pakatiphuṭṭhavasena cittaṃ ṭhapetvā manasikāro pavattetabbo.Then, fixing his mind on the place normally touched [by the breaths], he should proceed to give his attention to that.
Ime hi dīghanāsikassa nāsāpuṭaṃ ghaṭṭentā pavattanti. Rassanāsikassa uttaroṭṭhaṃ.These in-breaths and out-breaths occur striking the tip of the nose in a long-nosed man [284] and the upper lip in a short-nosed man.
Tasmānena imaṃ nāma ṭhānaṃ ghaṭṭentīti nimittaṃ ṭhapetabbaṃ.So he should fix the sign thus: “This is the place where they strike.”
Imameva hi atthavasaṃ paṭicca vuttaṃ bhagavatā – ‘‘nāhaṃ, bhikkhave, muṭṭhasatissa asampajānassa ānāpānassatibhāvanaṃ vadāmī’’ti (ma. ni. 3.149; saṃ. ni. 5.992).This was why the Blessed One said: “Bhikkhus, I do not say of one who is forgetful, who is not fully aware, [that he practices] development of mindfulness of breathing” (M III 84).
Kiñcāpi hi yaṃkiñci kammaṭṭhānaṃ satassa sampajānasseva sampajjati.Although any meditation subject, no matter what, is successful only in one who is mindful and fully aware,
Ito aññaṃ pana manasikarontassa pākaṭaṃ hoti.yet any meditation subject other than this one gets more evident as he goes on giving it his attention.
Idaṃ pana ānāpānassatikammaṭṭhānaṃ garukaṃ garukabhāvanaṃ buddhapaccekabuddhabuddhaputtānaṃ mahāpurisānaṃyeva manasikārabhūmibhūtaṃ, na ceva ittaraṃ, na ca ittarasattasamāsevitaṃ.But this mindfulness of breathing is difficult, difficult to develop, a field in which only the minds of Buddhas, Paccekabuddhas, and Buddhas’ sons are at home. It is no trivial matter, nor can it be cultivated by trivial persons.
Yathā yathā manasi karīyati, tathā tathā santañceva hoti sukhumañca.In proportion as continued attention is given to it, it becomes more peaceful and more subtle.
Tasmā ettha balavatī sati ca paññā ca icchitabbā.So strong mindfulness and understanding are necessary here.
Yathā hi maṭṭhasāṭakassa tunnakaraṇakāle sūcipi sukhumā icchitabbā. Sūcipāsavedhanampi tato sukhumataraṃ,Just as when doing needlework on a piece of fine cloth a fine needle is needed, and a still finer instrument for boring the needle’s eye,
evameva maṭṭhasāṭakasadisassa imassa kammaṭṭhānassa bhāvanākāle sūcipaṭibhāgā satipi, sūcipāsavedhanapaṭibhāgā taṃsampayuttā paññāpi balavatī icchitabbā.so too, when developing this meditation subject, which resembles fine cloth, both the mindfulness, which is the counterpart of the needle, and the understanding associated with it, which is the counterpart of the instrument for boring the needle’s eye, need to be strong.
Tāhi ca pana satipaññāhi samannāgatena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.A bhikkhu must have the necessary mindfulness and understanding and must look for the in-breaths and out-breaths nowhere else than the place normally touched by them.
Yathā pana kassako kasiṃ kasitvā balībadde muñcitvā gocaramukhe katvā chāyāya nisinno vissameyya, athassa te balībaddā vegena aṭaviṃ paviseyyuṃ.Suppose a ploughman, after doing some ploughing, sent his oxen free to graze and sat down to rest in the shade, then his oxen would soon go into the forest.
Yo hoti cheko kassako, so puna te gahetvā yojetukāmo na tesaṃ anupadaṃ gantvā aṭaviṃ āhiṇḍahi, atha kho rasmiñca patodañca gahetvā ujukameva tesaṃ nipātanatitthaṃ gantvā nisīdati vā nipajjati vā,Now, a skilled ploughman who wants to catch them and yoke them again does not wander through the forest following their tracks, but rather he takes his rope and goad and goes straight to the drinking place where they meet, and he sits or lies there.
atha te goṇe divasabhāgaṃ caritvā nipātanatitthaṃ otaritvā nhatvā ca pivitvā ca paccuttaritvā ṭhite disvā rasmiyā bandhitvā patodena vijjhanto ānetvā yojetvā puna kammaṃ karoti,Then after the oxen have wandered about for a part of the day, they come to the drinking place where they meet and they bathe and drink, and when he sees that they have come out and are standing about, he secures them with the rope, and prodding them with the goad, he brings them back, yokes them, and goes on with his ploughing.
evameva tena bhikkhunā na te assāsapassāsā aññatra pakatiphuṭṭhokāsā pariyesitabbā.So too, the bhikkhu should not look for the in-breaths and out-breaths anywhere else than the place normally touched by them.
Satirasmiṃ pana paññāpatodañca gahetvā pakatiphuṭṭhokāse cittaṃ ṭhapetvā manasikāro pavattetabbo.And he should take the rope of mindfulness and the goad of understanding, and fixing his mind on the place normally touched by them, he should go on giving his attention to that. [285]
Evañhissa manasikaroto na cirasseva te upaṭṭhahanti nipātanatitthe viya goṇā.For as he gives his attention in this way they reappear after no long time, as the oxen did at the drinking place where they met.
Tatonena satirasmiyā bandhitvā tasmiṃyeva ṭhāne yojetvā paññāpatodena vijjhantena punappunaṃ kammaṭṭhānaṃ anuyuñjitabbaṃ.So he can secure them with the rope of mindfulness, and yoking them in that same place and prodding them with the goad of understanding, he can keep on applying himself to the meditation subject.
Tassevamanuyuñjato na cirasseva nimittaṃ upaṭṭhāti.When he does so in this way, the sign[^59] soon appears to him.
Taṃ panetaṃ na sabbesaṃ ekasadisaṃ hoti.But it is not the same for all;
Apica kho kassaci sukhasamphassaṃ uppādayamāno tūlapicu viya kappāsapicu viya vātadhārā viya ca upaṭṭhātīti ekacce āhu.on the contrary, some say that when it appears it does so to certain people producing a light touch like cotton or silk-cotton or a draught.
Ayaṃ pana aṭṭhakathāsu vinicchayo, idañhi kassaci tārakarūpaṃ viya maṇiguḷikā viya muttāguḷikā viya ca, kassaci kharasamphassaṃ hutvā kappāsaṭṭhi viya dārusārasūci viya ca, kassaci dīghapāmaṅgasuttaṃ viya kusumadāmaṃ viya dhūmasikhā viya ca, kassaci vitthataṃ makkaṭakasuttaṃ viya valāhakapaṭalaṃ viya padumapupphaṃ viya rathacakkaṃ viya candamaṇḍalaṃ viya sūriyamaṇḍalaṃ viya ca upaṭṭhāti.But this is the exposition given in the commentaries: It appears to some like a star or a cluster of gems or a cluster of pearls, to others with a rough touch like that of silk-cotton seeds or a peg made of heartwood, to others like a long braid string or a wreath of flowers or a puff of smoke, to others like a stretched-out cobweb or a film of cloud or a lotus flower or a chariot wheel or the moon’s disk or the sun’s disk.
Tañca panetaṃ yathā sambahulesu bhikkhūsu suttantaṃ sajjhāyitvā nisinnesu ekena bhikkhunā ‘‘tumhākaṃ kīdisaṃ hutvā idaṃ suttaṃ upaṭṭhātī’’ti vutteIn fact this resembles an occasion when a number of bhikkhus are sitting together reciting a suttanta. When a bhikkhu asks, “What does this sutta appear like to you?”
eko ‘‘mayhaṃ mahatī pabbateyyā nadī viya hutvā upaṭṭhātī’’ti āha. Aparo ‘‘mayhaṃ ekā vanarāji viya’’. Añño ‘‘mayhaṃ eko sītacchāyo sākhāsampanno phalabhārabharitarukkho viyā’’ti.one says, “It appears to me like a great mountain torrent,” another “To me it is like a line of forest trees,” another “To me it is like a spreading fruit tree giving cool shade.”
Tesaṃ hi taṃ ekameva suttaṃ saññānānatāya nānato upaṭṭhāti.For the one sutta appears to them differently because of the difference in their perception.
Evaṃ ekameva kammaṭṭhānaṃ saññānānatāya nānato upaṭṭhāti.Similarly this single meditation subject appears differently because of difference in perception.[^60]
Saññajañhi etaṃ saññānidānaṃ saññāpabhavaṃ.It is born of perception, its source is perception, it is produced by perception.
Tasmā saññānānatāya nānato upaṭṭhātīti veditabbaṃ.Therefore it should be understood that when it appears differently it is because of difference in perception.
Ettha ca aññameva assāsārammaṇaṃ cittaṃ, aññaṃ passāsārammaṇaṃ, aññaṃ nimittārammaṇaṃ.And here, the consciousness that has in-breath as its object is one, the consciousness that has out-breath as its object is another, and the consciousness that has the sign as its object is another.
Yassa hi ime tayo dhammā natthi, tassa kammaṭṭhānaṃ neva appanaṃ, na upacāraṃ pāpuṇāti.For the meditation subject reaches neither absorption nor even access in one who has not got these three things [clear].
Yassa pana ime tayo dhammā atthi, tasseva kammaṭṭhānaṃ upacārañca appanañca pāpuṇāti.But it reaches access and also absorption in one who has got these three things [clear].
Vuttañhetaṃ –For this is said:
‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Ajānato tayo dhamme, bhāvanā nupalabbhati. ‘‘Nimittaṃ assāsapassāsā, anārammaṇamekacittassa; Jānatova tayo dhamme, bhāvanā upalabbhatī’’ti. (pārā. aṭṭha. 2.165);“Sign, in-breath, out-breath, are not object Of a single consciousness; By one who knows not these three things Development is not obtained. Sign, in-breath, out-breath, are not object Of a single consciousness; By one who does know these three things Development can be obtained” (Paṭis I 170). [286]
Evaṃ upaṭṭhite pana nimitte tena bhikkhunā ācariyassa santikaṃ gantvā ārocetabbaṃ ‘‘mayhaṃ, bhante, evarūpaṃ nāma upaṭṭhātī’’ti.And when the sign has appeared in this way, the bhikkhu should go to the teacher and tell him, “Venerable sir, such and such has appeared to me.”
Ācariyena pana etaṃ nimittanti vā na vā nimittanti na vattabbaṃ.But [say the Dīgha reciters] the teacher should say neither “This is the sign” nor “This is not the sign”;
‘‘Evaṃ hoti, āvuso’’ti vatvā punappunaṃ manasi karohīti vattabbo.after saying “It happens like this, friend,” he should tell him, “Go on giving it attention again and again;”
Nimittanti hi vutte vosānaṃ āpajjeyya. Na nimittanti vutte nirāso visīdeyya.for if he were told “It is the sign,” he might [become complacent and] stop short at that (see M I 193f.), and if he were told “It is not the sign,” he might get discouraged and give up;
Tasmā tadubhayampi avatvā manasikāreyeva niyojetabboti.so he should encourage him to keep giving it his attention without saying either.
Evaṃ tāva dīghabhāṇakā.So the Dīgha reciters say, firstly.
Majjhimabhāṇakā panāhu ‘‘nimittamidaṃ, āvuso, kammaṭṭhānaṃ punappunaṃ manasi karohi sappurisāti vattabbo’’ti.But the Majjhima reciters say that he should be told, “This is the sign, friend. Well done. Keep giving attention to it again and again.”
Athānena nimitteyeva cittaṃ ṭhapetabbaṃ.Then he should fix his mind on that same sign;
Evamassāyaṃ ito pabhuti ṭhapanāvasena bhāvanā hoti.and so from now on, his development proceeds by way of fixing.
Vuttañhetaṃ porāṇehi –For the Ancients said this:
‘‘Nimitte ṭhapayaṃ cittaṃ, nānākāraṃ vibhāvayaṃ; Dhīro assāsapassāse, sakaṃ cittaṃ nibandhatī’’ti. (pārā. aṭṭha. 2.165);“Fixing his mind upon the sign And putting away[^61] extraneous aspects, The clever man anchors his mind Upon the breathings in and out.”
Tassevaṃ nimittupaṭṭhānato pabhuti nīvaraṇāni vikkhambhitāneva honti, kilesā sannisinnāva. Sati upaṭṭhitāyeva. Cittaṃ upacārasamādhinā samāhitameva.So as soon as the sign appears, his hindrances are suppressed, his defilements subside, his mindfulness is established, and his consciousness is concentrated in access concentration.
Athānena taṃ nimittaṃ neva vaṇṇato manasi kātabbaṃ, na lakkhaṇato paccavekkhitabbaṃ.Then he should not give attention to the sign as to its colour, or review it as to its [specific] characteristic.
Apica kho khattiyamahesiyā cakkavattigabbho viya kassakena sāliyavagabbho viya ca āvāsādīni satta asappāyāni vajjetvā tāneva satta sappāyāni sevantena sādhukaṃ rakkhitabbaṃ.He should guard it as carefully as a king’s chief queen guards the child in her womb due to become a Wheel-turning Monarch,[^62] or as a farmer guards the ripening crops; and he should avoid the seven unsuitable things beginning with the unsuitable abode and cultivate the seven suitable things.
Atha naṃ evaṃ rakkhitvā punappunaṃ manasikāravasena vuddhiṃ virūḷhiṃ gamayitvā dasavidhaṃ appanākosallaṃ sampādetabbaṃ, vīriyasamatā yojetabbā.Then, guarding it thus, he should make it grow and improve with repeated attention, and he should practice the tenfold skill in absorption (IV.42) and bring about evenness of energy (IV.66).
Tassevaṃ ghaṭentassa pathavīkasiṇe vuttānukkameneva tasmiṃ nimitte catukkapañcakajjhānāni nibbattanti.As he strives thus, fourfold and fivefold jhāna is achieved by him on that same sign in the same way as described under the earth kasiṇa. 5–8. (See §189)
Evaṃ nibbattacatukkapañcakajjhāno panettha bhikkhu sallakkhaṇāvivaṭṭanāvasena kammaṭṭhānaṃ vaḍḍhetvā pārisuddhiṃ pattukāmo tadeva jhānaṃ pañcahākārehi vasippattaṃ paguṇaṃ katvā nāmarūpaṃ vavatthapetvā vipassanaṃ paṭṭhapeti.However, when a bhikkhu has achieved the fourfold and fivefold jhāna and wants to reach purity by developing the meditation subject through observing and through turning away, he should make that jhāna familiar by attaining mastery in it in the five ways (IV.131), and then embark upon insight by defining mentality-materiality.
Kathaṃ?How?
So hi samāpattito vuṭṭhāya assāsapassāsānaṃ samudayo karajakāyo ca cittañcāti passati.On emerging from the attainment, [287] he sees that the in-breaths and out-breaths have the physical body and the mind as their origin;
Yathā hi kammāragaggariyā dhamamānāya bhastañca purisassa ca tajjaṃ vāyāmaṃ paṭicca vāto sañcarati, evameva kāyañca cittañca paṭicca assāsapassāsāti.and that just as, when a blacksmith’s bellows are being blown, the wind moves owing to the bag and to the man’s appropriate effort, so too, in-breaths and out-breaths are due to the body and the mind.
Tato assāsapassāse ca kāyañca rūpanti cittañca taṃsampayuttadhamme ca arūpanti vavatthapeti.Next, he defines the in-breaths and out-breaths and the body as “materiality,” and the consciousness and the states associated with the consciousness as “the immaterial [mind].”
Ayamettha saṅkhepo. Vitthārato pana nāmarūpavavatthānaṃ parato āvibhavissati.This is in brief (cf. M-a I 249); but the details will be explained later in the defining of mentality-materiality (XVIII.3f.).
Evaṃ nāmarūpaṃ vavatthapetvā tassa paccayaṃ pariyesati.Having defined mentality-materiality in this way, he seeks its condition.
Pariyesanto ca naṃ disvā tīsupi addhāsu nāmarūpassa pavattiṃ ārabbha kaṅkhaṃ vitarati.With search he finds it, and so overcomes his doubts about the way of mentality-materiality’s occurrence in the three divisions of time (Ch. XIX).
Vitiṇṇakaṅkho kalāpasammasanavasena tilakkhaṇaṃ āropetvā udayabbayānupassanāya pubbabhāge uppanne obhāsādayo dasa vipassanupakkilese pahāya upakkilesavimuttaṃ paṭipadāñāṇaṃ maggoti vavatthapetvāHis doubts being overcome, he attributes the three characteristics [beginning with that of suffering to mentality and materiality], comprehending [them] by groups (XX.2f.); he abandons the ten imperfections of insight beginning with illumination, which arise in the first stages of the contemplation of rise and fall (XX.105f.), and he defines as “the path” the knowledge of the way that is free from these imperfections (XX.126f.).
udayaṃ pahāya bhaṅgānupassanaṃ patvā nirantaraṃ bhaṅgānupassanena vayato upaṭṭhitesu sabbasaṅkhāresu nibbindanto virajjanto vimuccantoHe reaches contemplation of dissolution by abandoning [attention to] arising. When all formations have appeared as terror owing to the contemplation of their incessant dissolution, he becomes dispassionate towards them (Ch. XXI), his greed for them fades away, and he is liberated from them (Ch. XXII).
yathākkamena cattāro ariyamagge pāpuṇitvā arahattaphale patiṭṭhāya ekūnavīsatibhedassa paccavekkhaṇāñāṇassa pariyantaṃ patto sadevakassa lokassa aggadakkhiṇeyyo hoti.After he has [thus] reached the four noble paths in due succession and has become established in the fruition of Arahantship, he at last attains to the nineteen kinds of reviewing knowledge (XXII.19f.), and he becomes fit to receive the highest gifts from the world with its deities.
Ettāvatā cassa gaṇanaṃ ādiṃ katvā vipassanāpariyosānā ānāpānassatisamādhibhāvanā samattā hotīti ayaṃ sabbākārato paṭhamacatukkavaṇṇanā.At this point his development of concentration through mindfulness of breathing, beginning with counting and ending with looking back (§189) is completed. This is the commentary on the first tetrad in all aspects.
Itaresu pana tīsu catukkesu yasmā visuṃ kammaṭṭhānabhāvanānayo nāma natthi. Tasmā anupadavaṇṇanānayeneva tesaṃ evaṃ attho veditabbo.Now, since there is no separate method for developing the meditation subject in the case of the other tetrads, their meaning therefore needs only to be understood according to the word commentary.
Pītipaṭisaṃvedīti pītiṃ paṭisaṃviditaṃ karonto pākaṭaṃ karonto assasissāmi passasissāmīti sikkhati. Tattha dvīhākārehi pīti paṭisaṃviditā hoti ārammaṇato ca asammohato ca.(v) He trains thus: “I shall breathe in … shall breathe out experiencing happiness,” that is, making happiness known, making it plain. Herein, the happiness is experienced in two ways: (a) with the object, and (b) with non-confusion.[^63]
Kathaṃ ārammaṇato pīti paṭisaṃviditā hoti? Sappītike dve jhāne samāpajjati. Tassa samāpattikkhaṇe jhānapaṭilābhena ārammaṇato pīti paṭisaṃviditā hoti, ārammaṇassa paṭisaṃviditattā.(a) How is the happiness experienced with the object? He attains the two jhānas in which happiness is present. At the time when he has actually entered upon them the happiness is experienced with the object owing to the obtaining of the jhāna, because of the experiencing of the object.
Kathaṃ asammohato? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttaṃ pītiṃ khayato vayato sammasati. Tassa vipassanākkhaṇe lakkhaṇapaṭivedhena asammohato pīti paṭisaṃviditā hoti.(b) How with non-confusion? When, after entering upon and emerging from one of the two jhānas accompanied by happiness, [288] he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall, then at the actual time of the insight the happiness is experienced with non-confusion owing to the penetration of its characteristics [of impermanence, and so on].
Vuttañhetaṃ paṭisambhidāyaṃ (paṭi. ma. 1.172) – ‘‘Dīghaṃ assāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Dīghaṃ passāsavasena… rassaṃ assāsavasena… rassaṃ passāsavasena… sabbakāyapaṭisaṃvedī assāsapassāsavasena… passambhayaṃ kāyasaṅkhāraṃ assāsapassāsavasena cittassa ekaggataṃ avikkhepaṃ pajānato sati upaṭṭhitā hoti. Tāya satiyā tena ñāṇena sā pīti paṭisaṃviditā hoti. Āvajjato sā pīti paṭisaṃviditā hoti. Jānato passato paccavekkhato cittaṃ adhiṭṭhahato saddhāya adhimuccato vīriyaṃ paggaṇhato satiṃ upaṭṭhāpayato cittaṃ samādahato paññāya pajānato abhiññeyyaṃ pariññeyyaṃ pahātabbaṃ bhāvetabbaṃ sacchikātabbaṃ sacchikaroto sā pīti paṭisaṃviditā hoti. Evaṃ sā pīti paṭisaṃviditā hotī’’ti.For this is said in the Paṭisambhidā: “When he knows unification of mind and non-distraction through long in-breaths, mindfulness is established in him. By means of that mindfulness and that knowledge that happiness is experienced. When he knows unification of mind and non-distraction through long out-breaths … through short in-breaths … through short out-breaths … through in-breaths … out-breaths experiencing the whole body … through in-breaths … out-breaths tranquilizing the bodily formation, mindfulness is established in him. By means of that mindfulness and that knowledge that happiness is experienced. “It is experienced by him when he adverts, when he knows, sees, reviews, steadies his mind, resolves with faith, exerts energy, establishes mindfulness, concentrates his mind, understands with understanding, directly knows what is to be directly known, fully understands what is to be fully understood, abandons what is to be abandoned, develops what is to be developed, realizes what is to be realized. It is in this way that that happiness is experienced” (Paṭis I 187).
Eteneva nayena avasesapadānipi atthato veditabbāni.(vi–viii) The remaining [three] clauses should be understood in the same way as to meaning;
Idampanettha visesamattaṃ, tiṇṇaṃ jhānānaṃ vasena sukhapaṭisaṃveditā, catunnampi vasena cittasaṅkhārapaṭisaṃveditā veditabbā.but there is this difference here. The experiencing of bliss must be understood to be through three jhānas, and that of the mental formation through four.
Cittasaṅkhāroti vedanādayo dve khandhā.The mental formation consists of the two aggregates of feeling and perception.
Sukhapaṭisaṃvedīpade cettha vipassanābhūmidassanatthaṃ ‘‘sukhanti dve sukhāni kāyikañca sukhaṃ cetasikañcā’’ti paṭisambhidāyaṃ (paṭi. ma. 1.173) vuttaṃ.And in the case of the clause, experiencing bliss, it is said in the Paṭisambhidā in order to show the plane of insight here [as well]: “‘Bliss’: there are two kinds of bliss, bodily bliss and mental bliss” (Paṭis I 188).
Passambhayaṃ cittasaṅkhāranti oḷārikaṃ oḷārikaṃ cittasaṅkhāraṃ passambhento, nirodhentoti attho.Tranquilizing the mental formation: tranquilizing the gross mental formation; stopping it, is the meaning.
So vitthārato kāyasaṅkhāre vuttanayeneva veditabbo.And this should be understood in detail in the same way as given under the bodily formation (see §§176–85).
Apicettha pītipade pītisīsena vedanā vuttā.Here, moreover, in the “happiness” clause feeling [which is actually being contemplated in this tetrad] is stated under the heading of “happiness” [which is a formation]
Sukhapade sarūpeneva vedanā.but in the “bliss” clause feeling is stated in its own form.
Dvīsu cittasaṅkhārapadesu ‘‘saññā ca vedanā ca cetasikā ete dhammā cittapaṭibaddhā cittasaṅkhārā’’ti (paṭi. ma. 1.174; ma. ni. 1.463) vacanato saññāsampayuttā vedanātiIn the two “mental-formation” clauses the feeling is that [necessarily] associated with perception because of the words, “Perception and feeling belong to the mind, these things being bound up with the mind are mental formations” (Paṭis I 188). [289]
evaṃ vedanānupassanānayena idaṃ catukkaṃ bhāsitanti veditabbaṃ.So this tetrad should be understood to deal with contemplation of feeling.
Tatiyacatukkepi catunnaṃ jhānānaṃ vasena cittapaṭisaṃveditā veditabbā.(ix) In the third tetrad the experiencing of the [manner of] consciousness must be understood to be through four jhānas.
Abhippamodayaṃ cittanti cittaṃ modento pamodento hāsento pahāsento assasissāmi passasissāmīti sikkhati.(x) Gladdening the [manner of] consciousness: he trains thus: “Making the mind glad, instilling gladness into it, cheering it, rejoicing it, I shall breathe in, shall breathe out.”
Tattha dvīhākārehi abhippamodo hoti samādhivasena ca vipassanāvasena ca.Herein, there is gladdening in two ways, through concentration and through insight.
Kathaṃ samādhivasena? Sappītike dve jhāne samāpajjati. So samāpattikkhaṇe sampayuttapītiyā cittaṃ āmodeti pamodeti.How through concentration? He attains the two jhānas in which happiness is present. At the time when he has actually entered upon them he inspires the mind with gladness, instils gladness into it, by means of the happiness associated with the jhāna.
Kathaṃ vipassanāvasena? Sappītike dve jhāne samāpajjitvā vuṭṭhāya jhānasampayuttapītiṃ khayato vayato sammasati.How through insight? After entering upon and emerging from one of the two jhānas accompanied by happiness, he comprehends with insight that happiness associated with the jhāna as liable to destruction and to fall;
Evaṃ vipassanākkhaṇe jhānasampayuttaṃ pītiṃ ārammaṇaṃ katvā cittaṃ āmodeti pamodeti.thus at the actual time of insight he inspires the mind with gladness, instils gladness into it, by making the happiness associated with the jhāna the object.
Evaṃ paṭipanno ‘‘abhippamodayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.It is of one progressing in this way that the words, “He trains thus: ‘I shall breathe in … shall breathe out gladdening the [manner of] consciousness,’” are said.
Samādahaṃ cittanti paṭhamajjhānādivasena ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento.(xi) Concentrating (samādahaṃ) the [manner of] consciousness: evenly (samaṃ) placing (ādahanto) the mind, evenly putting it on its object by means of the first jhāna and so on.
Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sampassato vipassanākkhaṇe lakkhaṇapaṭivedhena uppajjati khaṇikacittekaggatā.Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall, then at the actual time of insight momentary unification of the mind[^64] arises through the penetration of the characteristics [of impermanence, and so on].
Evaṃ uppannāya khaṇikacittekaggatāya vasenapi ārammaṇe cittaṃ samaṃ ādahanto samaṃ ṭhapento ‘‘samādahaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti vuccati.Thus the words, “He trains thus: ‘I shall breathe in … shall breathe out concentrating the [manner of] consciousness,’” are said also of one who evenly places the mind, evenly puts it on its object by means of the momentary unification of the mind arisen thus.
Vimocayaṃ cittanti paṭhamajjhānena nīvaraṇehi cittaṃ mocento vimocento, dutiyena vitakkavicārehi, tatiyena pītiyā, catutthena sukhadukkhehi cittaṃ mocento vimocento.(xii) Liberating the [manner of] consciousness: he both breathes in and breathes out delivering, liberating, the mind from the hindrances by means of the first jhāna, from applied and sustained thought by means of the second, from happiness by means of the third, from pleasure and pain by means of the fourth.
Tāni vā pana jhānāni samāpajjitvā vuṭṭhāya jhānasampayuttaṃ cittaṃ khayato vayato sammasati.Or alternatively, when, having entered upon those jhānas and emerged from them, he comprehends with insight the consciousness associated with the jhāna as liable to destruction and to fall,
So vipassanākkhaṇe aniccānupassanāya niccasaññāto cittaṃ mocento, dukkhānupassanāya sukhasaññāto, anattānupassanāya attasaññāto, nibbidānupassanāya nandito, virāgānupassanāya rāgato, nirodhānupassanāya samudayato, paṭinissaggānupassanāya ādānato cittaṃ mocento assasati ceva passasati ca.then at the actual time of insight he delivers, liberates, the mind from the perception of permanence by means of the contemplation of impermanence, from the perception of pleasure by means of the contemplation of pain, from the perception of self by means of the contemplation of not self, from delight by means of the contemplation of dispassion, from greed by means of the contemplation of fading away, from arousing by means of the contemplation of cessation, from grasping by means of the contemplation of relinquishment.
Tena vuccati ‘‘vimocayaṃ cittaṃ assasissāmi passasissāmīti sikkhatī’’ti.Hence it is said: [290] “He trains thus: ‘I shall breathe in … shall breathe out liberating the [manner of] consciousness.[^65] ’”
Evaṃ cittānupassanāvasena idaṃ catukkaṃ bhāsitanti veditabbaṃ.So this tetrad should be understood to deal with contemplation of mind.
Catutthacatukke pana aniccānupassīti ettha tāva aniccaṃ veditabbaṃ. Aniccatā veditabbā. Aniccānupassanā veditabbā. Aniccānupassī veditabbo.(xiii) But in the fourth tetrad, as to contemplating impermanence, here firstly, the impermanent should be understood, and impermanence, and the contemplation of impermanence, and one contemplating impermanence.
Tattha aniccanti pañcakkhandhā. Kasmā? Uppādavayaññathattabhāvā.Herein, the five aggregates are the impermanent. Why? Because their essence is rise and fall and change.
Aniccatāti tesaṃyeva uppādavayaññathattaṃ, hutvā abhāvo vā, nibbattānaṃ tenevākārena aṭṭhatvā khaṇabhaṅgena bhedoti attho.Impermanence is the rise and fall and change in those same aggregates, or it is their non-existence after having been; the meaning is, it is the breakup of produced aggregates through their momentary dissolution since they do not remain in the same mode.
Aniccānupassanāti tassā aniccatāya vasena rūpādīsu aniccanti anupassanā.Contemplation of impermanence is contemplation of materiality, etc., as “impermanent” in virtue of that impermanence.
Aniccānupassīti tāya anupassanāya samannāgato.One contemplating impermanence possesses that contemplation.
Tasmā evaṃbhūto assasanto passasanto ca idha ‘‘aniccānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.So it is when one such as this is breathing in and breathing out that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating impermanence.’”[^66]
Virāgānupassīti ettha pana dve virāgā khayavirāgo ca accantavirāgo ca.(xiv) Contemplating fading away: there are two kinds of fading away, that is, fading away as destruction, and absolute fading away.[^67]
Tattha khayavirāgoti saṅkhārānaṃ khaṇabhaṅgo. Accantavirāgoti nibbānaṃ.Herein, “fading away as destruction” is the momentary dissolution of formations. “Absolute fading away” is Nibbāna.
Virāgānupassanāti tadubhayadassanavasena pavattā vipassanā ca maggo ca.Contemplation of fading away is insight and it is the path, which occurs as the seeing of these two.
Tāya duvidhāyapi anupassanāya samannāgato hutvā assasanto passasanto ca ‘‘virāgānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating fading away.’”
Nirodhānupassīpadepi eseva nayo.(xv) The same method of explanation applies to the clause, contemplating cessation.
Paṭinissaggānupassīti etthāpi dve paṭinissaggā pariccāgapaṭinissaggo ca pakkhandanapaṭinissaggo ca.(xvi) Contemplating relinquishment: relinquishment is of two kinds too, that is to say, relinquishment as giving up, and relinquishment as entering into.
Paṭinissaggoyeva anupassanā paṭinissaggānupassanā. Vipassanāmaggānaṃ etamadhivacanaṃ.Relinquishment itself as [a way of] contemplation is “contemplation of relinquishment.”
Vipassanā hi tadaṅgavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, saṅkhatadosadassanena ca tabbiparīte nibbāne tanninnatāya pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati.For insight is called both “relinquishment as giving up” and “relinquishment as entering into” since [firstly], through substitution of opposite qualities, it gives up defilements with their aggregate-producing kamma formations, and [secondly], through seeing the wretchedness of what is formed, it also enters into Nibbāna by inclining towards Nibbāna, which is the opposite of the formed (XI.18).
Maggo samucchedavasena saddhiṃ khandhābhisaṅkhārehi kilese pariccajati, ārammaṇakaraṇena ca nibbāne pakkhandatīti pariccāgapaṭinissaggo ceva pakkhandanapaṭinissaggoti ca vuccati.Also the path is called both “relinquishment as giving up” and “relinquishment as entering into” since it gives up defilements with their aggregate-producing kamma-formations by cutting them off, and it enters into Nibbāna by making it its object.
Ubhayampi pana purimapurimaññāṇānaṃ anuanupassanato anupassanāti vuccati.Also both [insight and path knowledge] are called contemplation (anupassanā) because of their re-seeing successively (anu anu passanā) each preceding kind of knowledge.[^68] [291]
Tāya duvidhāyapi paṭinissaggānupassanāya samannāgato hutvā assasanto passasanto ca ‘‘paṭinissaggānupassī assasissāmi passasissāmīti sikkhatī’’ti veditabbo.It is when he possesses this twofold contemplation that it can be understood of him: “He trains thus: ‘I shall breathe in … shall breathe out contemplating relinquishment.’”
Idaṃ catutthacatukkaṃ suddhavipassanāvaseneva vuttaṃ. Purimāni pana tīṇi samathavipassanāvasena.This tetrad deals only with pure insight while the previous three deal with serenity and insight.
Evaṃ catunnaṃ catukkānaṃ vasena soḷasavatthukāya ānāpānassatiyā bhāvanā veditabbā.This is how the development of mindfulness of breathing with its sixteen bases in four tetrads should be understood.
Evaṃ soḷasavatthuvasena ca pana ayaṃ ānāpānassati mahapphalā hoti mahānisaṃsā.This mindfulness of breathing with its sixteen bases thus is of great fruit, of great benefit.
Tatrassa ‘‘ayampi kho, bhikkhave, ānāpānassatisamādhi bhāvito bahulīkato santo ceva paṇīto cā’’tiādivacanato santabhāvādivasenāpi mahānisaṃsatā veditabbā, vitakkupacchedasamatthatāyapi.Its great beneficialness should be understood here as peacefulness both because of the words, “And, bhikkhus, this concentration through mindfulness of breathing, when developed and much practiced, is both peaceful and sublime” (S V 321), etc., and because of its ability to cut off applied thoughts;
Ayañhi santapaṇītaasecanakasukhavihārattā samādhiantarāyakarānaṃ vitakkānaṃ vasena ito cito ca cittassa vidhāvanaṃ vicchinditvā ānāpānārammaṇābhimukhameva cittaṃ karoti.for it is because it is peaceful, sublime, and an unadulterated blissful abiding that it cuts off the mind’s running hither and thither with applied thoughts obstructive to concentration, and keeps the mind only on the breaths as object.
Teneva vuttaṃ ‘‘ānāpānassati bhāvetabbā vitakkupacchedāyā’’ti (a. ni. 9.1).Hence it is said: “Mindfulness of breathing should be developed in order to cut off applied thoughts” (A IV 353).
Vijjāvimuttipāripūriyā mūlabhāvenāpi cassā mahānisaṃsatā veditabbā.Also its great beneficialness should be understood as the root condition for the perfecting of clear vision and deliverance;
Vuttañhetaṃ bhagavatā – ‘‘ānāpānassati, bhikkhave, bhāvitā bahulīkatā cattāro satipaṭṭhāne paripūreti, cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrenti, satta bojjhaṅgā bhāvitā bahulīkatā vijjāvimuttiṃ paripūrentī’’ti (ma. ni. 3.147).for this has been said by the Blessed One: “Bhikkhus, mindfulness of breathing, when developed and much practiced, perfects the four foundations of mindfulness. The four foundations of mindfulness, when developed and much practiced, perfect the seven enlightenment factors. The seven enlightenment factors, when developed and much practiced, perfect clear vision and deliverance” (M III 82).
Apica carimakānaṃ assāsapassāsānaṃ viditabhāvakaraṇatopissā mahānisaṃsatā veditabbā.Again its great beneficialness should be understood to reside in the fact that it causes the final in-breaths and out-breaths to be known;
Vuttañhetaṃ bhagavatā – ‘‘evaṃ bhāvitāya kho, rāhula, ānāpānassatiyā evaṃ bahulīkatāya yepi te carimakā assāsapassāsā, tepi viditāva nirujjhanti, no aviditā’’ti (ma. ni. 2.121).for this is said by the Blessed One: “Rāhula, when mindfulness of breathing is thus developed, thus practiced much, the final in-breaths and out-breaths, too, are known as they cease, not unknown” (M I 425f.).
Tattha nirodhavasena tayo carimakā bhavacarimakā, jhānacarimakā, cuticarimakāti.Herein, there are three kinds of [breaths that are] final because of cessation, that is to say, final in becoming, final in jhāna, and final in death.
Bhavesu hi kāmabhave assāsapassāsā pavattanti, rūpārūpabhavesu nappavattanti, tasmā te bhavacarimakā.For, among the various kinds of becoming (existence), in-breaths and out-breaths occur in the sensual-sphere becoming, not in the fine-material and immaterial kinds of becoming. That is why there are final ones in becoming.
Jhānesu purime jhānattaye pavattanti, catutthe nappavattanti, tasmā te jhānacarimakā.In the jhānas they occur in the first three but not in the fourth. That is why there are final ones in jhāna.
Ye pana cuticittassa purato soḷasamena cittena saddhiṃ uppajjitvā cuticittena saha nirujjhanti, ime cuticarimakā nāma.Those that arise along with the sixteenth consciousness preceding the death consciousness [292] cease together with the death consciousness. They are called “final in death.”
Ime idha ‘‘carimakā’’ti adhippetā.It is these last that are meant here by “final.”
Imaṃ kira kammaṭṭhānaṃ anuyuttassa bhikkhuno ānāpānārammaṇassa suṭṭhu pariggahitattā cuticittassa purato soḷasamassa cittassa uppādakkhaṇe uppādaṃ āvajjayato uppādopi nesaṃ pākaṭo hoti.When a bhikkhu has devoted himself to this meditation subject, it seems, if he adverts, at the moment of arising of the sixteenth consciousness before the death consciousness, to their arising, then their arising is evident to him;
Ṭhitiṃ āvajjayato ṭhitipi nesaṃ pākaṭā hoti.if he adverts to their presence, then their presence is evident to him;
Bhaṅgaṃ āvajjayato ca bhaṅgo nesaṃ pākaṭo hoti.if he adverts to their dissolution, then their dissolution is evident to him; and it is so because he has thoroughly discerned in-breaths and out-breaths as object.
Ito aññaṃ kammaṭṭhānaṃ bhāvetvā arahattaṃ pattassa bhikkhuno hi āyuantaraṃ paricchinnaṃ vā hoti aparicchinnaṃ vā.When a bhikkhu has attained Arahantship by developing some other meditation subject than this one, he may be able to define his life term or not.
Idaṃ pana soḷasavatthukaṃ ānāpānassatiṃ bhāvetvā arahattaṃ pattassa āyuantaraṃ paricchinnameva hoti.But when he has reached Arahantship by developing this mindfulness of breathing with its sixteen bases, he can always define his life term.
So ‘‘ettakaṃ dāni me āyusaṅkhārā pavattissanti, na ito para’’nti ñatvāHe knows, “My vital formations will continue now for so long and no more.”
attano dhammatāya eva sarīrapaṭijaggananivāsanapārupanādīni sabbakiccāni katvā akkhīni nimīleti koṭapabbatavihāravāsītissatthero viya mahākarañjiyavihāravāsīmahātissatthero viya devaputtamahāraṭṭhe piṇḍapātikatissatthero viya cittalapabbatavihāravāsino dve bhātiyattherā viya ca.Automatically he performs all the functions of attending to the body, dressing and robing, etc., after which he closes his eyes, like the Elder Tissa who lived at the Koṭapabbata Monastery, like the Elder Mahā Tissa who lived at the Mahā Karañjiya Monastery, like the Elder Tissa the alms-food eater in the kingdom of Devaputta, like the elders who were brothers and lived at the Cittalapabbata monastery.
Tatridaṃ ekavatthuparidīpanaṃ.Here is one story as an illustration.
Dvebhātiyattherānaṃ kireko puṇṇamuposathadivase pātimokkhaṃ osāretvā bhikkhusaṅghaparivuto attano vasanaṭṭhānaṃ gantvā caṅkame ṭhito candālokaṃ oloketvā attano āyusaṅkhāre upadhāretvā bhikkhusaṅghamāha – ‘‘tumhehi kathaṃ parinibbāyantā bhikkhū diṭṭhapubbā’’ti.After reciting the Pātimokkha, it seems, on the Uposatha day of the full moon, one of the two elders who were brothers went to his own dwelling place surrounded by the Community of Bhikkhus. As he stood on the walk looking at the moonlight he calculated his own vital formations, and he said to the Community of Bhikkhus, “In what way have you seen bhikkhus attaining Nibbāna up till now?”
Tatra keci āhaṃsu ‘‘amhehi āsane nisinnakāva parinibbāyantā diṭṭhapubbā’’ti. Keci ‘‘amhehi ākāse pallaṅkamābhujitvā nisinnakā’’ti.Some answered, “Till now we have seen them attain Nibbāna sitting in their seats.” Others answered, “We have seen them sitting cross-legged in the air.”
Thero āha – ‘‘ahaṃ dāni vo caṅkamantameva parinibbāyamānaṃ dassessāmī’’tiThe elder said, “I shall now show you one attaining Nibbāna while walking.”
tato caṅkame lekhaṃ katvā ‘‘ahaṃ ito caṅkamakoṭito parakoṭiṃ gantvā nivattamāno imaṃ lekhaṃ patvāva parinibbāyissāmī’’ti vatvāHe then drew a line on the walk, saying, “I shall go from this end of the walk to the other end and return; when I reach this line I shall attain Nibbāna.”
caṅkamaṃ oruyha parabhāgaṃ gantvā nivattamāno ekena pādena lekhaṃ akkantakkhaṇeyeva parinibbāyi.So saying, he stepped on to the walk and went to the far end. On his return he attained Nibbāna in the same moment in which he stepped on the line. [293]
Tasmā have appamatto, anuyuñjetha paṇḍito; Evaṃ anekānisaṃsaṃ, ānāpānassatiṃ sadāti.So let a man, if he is wise, Untiringly devote his days To mindfulness of breathing, which Rewards him always in these ways.
Idaṃ ānāpānassatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with mindfulness of breathing in the detailed explanation.
Upasamānussatikathā[(10) Recollection of Peace]
Ānāpānassatiyā anantaraṃ uddiṭṭhaṃ pana upasamānussatiṃ bhāvetukāmena rahogatena paṭisallīnena – ‘‘yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā virāgo tesaṃ dhammānaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhakkhayo virāgo nirodho nibbāna’’nti (a. ni. 4.34; itivu. 90) evaṃ sabbadukkhūpasamasaṅkhātassa nibbānassa guṇā anussaritabbā.One who wants to develop the recollection of peace mentioned next to mindfulness of breathing (III.105) should go into solitary retreat and recollect the special qualities of Nibbāna, in other words, the stilling of all suffering, as follows: “Bhikkhus, in so far as there are dhammas, whether formed or unformed, fading away is pronounced the best of them, that is to say, the disillusionment of vanity, the elimination of thirst, the abolition of reliance, the termination of the round, the destruction of craving, fading away, cessation, Nibbāna” (A II 34).
Tattha yāvatāti yattakā.Herein in so far as means as many as.
Dhammāti sabhāvā.Dhammas [means] individual essences.
Saṅkhatā vā asaṅkhatā vāti saṅgamma samāgamma paccayehi katā vā akatā vā.Whether formed or unformed: whether made by conditions going together, coming together, or not so made.
Virāgo tesaṃ dhammānaṃ aggamakkhāyatīti tesaṃ saṅkhatāsaṅkhatadhammānaṃ virāgo aggamakkhāyati seṭṭho uttamoti vuccati.Fading away is pronounced the best of them: of these formed and unformed dhammas, fading away is pronounced the best, is called the foremost, the highest.
Tattha virāgoti na rāgābhāvamattameva, atha kho yadidaṃ madanimmadano…pe… nibbānanti yo so madanimmadanotiādīni nāmāni asaṅkhatadhammo labhati, so virāgoti paccetabbo.Herein fading away is not mere absence of greed, but rather it is that unformed dhamma which, while given the names “disillusionment of vanity,” etc., in the clause, “that is to say, the disillusionment of vanity, … Nibbāna,” is treated basically as fading away.
So hi yasmā tamāgamma sabbepi mānamadapurisamadādayo madā nimmadā amadā honti vinassanti, tasmā madanimmadanoti vuccati.It is called disillusionment of vanity because on coming to it all kinds of vanity (intoxication), such as the vanity of conceit, and vanity of manhood, are disillusioned, undone, done away with.
Yasmā ca tamāgamma sabbāpi kāmapipāsā vinayaṃ abbhatthaṃ yāti, tasmā pipāsavinayoti vuccati.And it is called elimination of thirst because on coming to it all thirst for sense desires is eliminated and quenched.
Yasmā pana tamāgamma pañcakāmaguṇālayā samugghātaṃ gacchanti, tasmā ālayasamugghātoti vuccati.But it is called abolition of reliance because on coming to its reliance on the five cords of sense desire is abolished.
Yasmā ca tamāgamma tebhūmakaṃ vaṭṭaṃ upacchijjati, tasmā vaṭṭupacchedoti vuccati.It is called termination of the round because on coming to it the round of the three planes [of existence] is terminated.
Yasmā pana tamāgamma sabbaso taṇhā khayaṃ gacchati virajjati nirujjhati ca, tasmā taṇhakkhayo virāgo nirodhoti vuccati.It is called destruction of craving because on coming to it craving is entirely destroyed, fades away and ceases.
Yasmā panesa catasso yoniyo pañca gatiyo satta viññāṇaṭṭhitiyo nava ca sattāvāse aparāparabhāvāya vinanato ābandhanato saṃsibbanato vānanti laddhavohārāya taṇhāya nikkhanto nissaṭo visaṃyutto, tasmā nibbānanti vuccatīti.It is called Nibbāna (extinction) because it has gone away from (nikkhanta), has escaped from (nissaṭa), is dissociated from craving, which has acquired in common usage the name “fastening” (vāna) because, by ensuring successive becoming, craving serves as a joining together, a binding together, a lacing together, of the four kinds of generation, five destinies, seven stations of consciousness and nine abodes of beings. [294]
Evametesaṃ madanimmadanatādīnaṃ guṇānaṃ vasena nibbānasaṅkhāto upasamo anussaritabbo.This is how peace, in other words, Nibbāna, should be recollected according to its special qualities beginning with disillusionment of vanity.
Ye vā panaññepi bhagavatā – ‘‘asaṅkhatañca vo, bhikkhave, desessāmi… saccañca… pārañca… sududdasañca… ajarañca… dhuvañca… nippapañcañca… amatañca… sivañca… khemañca… abbhutañca… anītikañca… abyābajjhañca… visuddhiñca… dīpañca… tāṇañca … leṇañca vo, bhikkhave, desessāmī’’tiādīsu (saṃ. ni. 4.366) suttesu upasamaguṇā vuttā, tesampi vasena anussaritabboyeva.But it should also be recollected according to the other special qualities of peace stated by the Blessed One in the suttas beginning with: “Bhikkhus, I shall teach you the unformed … the truth … the other shore … the hard-to-see … the undecaying … the lasting … the undiversified … the deathless … the auspicious … the safe … the marvellous … the intact … the unafflicted … the purity … the island … the shelter ….” (S IV 360–72).
Tassevaṃ madanimmadanatādiguṇavasena upasamaṃ anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti, na dosa… na mohapariyuṭṭhitaṃ cittaṃ hoti.As he recollects peace in its special qualities of disillusionment of vanity, etc., in this way, then: “On that occasion his mind is not obsessed by greed or obsessed by hate or obsessed by delusion;
Ujugatamevassa tasmiṃ samaye cittaṃ hoti upasamaṃ ārabbhāti buddhānussatiādīsu vuttanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.his mind has rectitude on that occasion, being inspired by peace” (see VII.65, etc.). So when he has suppressed the hindrances in the way already described under the recollection of the Enlightened One, etc., the jhāna factors arise in a single moment.
Upasamaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.But owing to the profundity of the special qualities of peace, or owing to his being occupied in recollecting special qualities of various kinds, the jhāna is only access and does not reach absorption.
Tadetamupasamaguṇānussaraṇavasena upasamānussaticceva saṅkhyaṃ gacchati.And that jhāna itself is known as “recollection of peace” too because it arises by means of the special qualities of peace.
Cha anussatiyo viya ca ayampi ariyasāvakasseva ijjhati, evaṃ santepi upasamagarukena puthujjanenāpi manasi kātabbā.And as in the case of the six recollections, this also comes to success only in a noble disciple. Still, though this is so, it can nevertheless also be brought to mind by an ordinary person who values peace.
Sutavasenāpi hi upasame cittaṃ pasīdati.For even by hearsay the mind has confidence in peace.
Imañca pana upasamānussatiṃ anuyutto bhikkhu sukhaṃ supati, sukhaṃ paṭibujjhati, santindriyo hoti santamānaso hirottappasamannāgato pāsādiko paṇītādhimuttiko sabrahmacārīnaṃ garu ca bhāvanīyo ca.A bhikkhu who is devoted to this recollection of peace sleeps in bliss and wakes in bliss, his faculties are peaceful, his mind is peaceful, he has conscience and shame, he is confident, he is resolved [to attain] the superior [state], he is respected and honoured by his fellows in the life of purity.
Uttari appaṭivijjhanto pana sugatiparāyano hoti.And even if he penetrates no higher, he is at least headed for a happy destiny.
Tasmā have appamatto, bhāvayetha vicakkhaṇo; Evaṃ anekānisaṃsaṃ, ariye upasame satinti.So that is why a man of wit Untiringly devotes his days To mind the noble peace, which can Reward him in so many ways.
Idaṃ upasamānussatiyaṃ vitthārakathāmukhaṃ.This is the section dealing with the recollection of peace in the detailed explanation.
Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhibhāvanādhikāre Anussatikammaṭṭhānaniddeso nāma Aṭṭhamo paricchedo.The eighth chapter called “The Description of Recollections as Meditation Subjects” in the Treatise on the Development of Concentration in the Path of Purification composed for the purpose of gladdening good people.