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Āhārepaṭikkūlabhāvanā[PERCEPTION OF REPULSIVENESS IN NUTRIMENT]
Idāni āruppānantaraṃ ekā saññāti evaṃ uddiṭṭhāya āhāre paṭikkūlasaññāya bhāvanāniddeso anuppatto.[341] Now comes the description of the development of the perception of repulsiveness in nutriment, which was listed as the “one perception”[^1] next to the immaterial states (III.105).
Tattha āharatīti āhāro.Herein, it nourishes (āharati, lit. “brings on”), thus it is nutriment (āhāra, lit. “bringing on”).
So catubbidho kabaḷīkārāhāro, phassāhāro, manosañcetanāhāro, viññāṇāhāroti.That is of four kinds as: physical nutriment, nutriment consisting of contact, nutriment consisting of mental volition, and nutriment consisting of consciousness.[^2]
Ko panettha kimāharatīti?But what is it here that nourishes (brings on) what?
Kabaḷīkārāhāro ojaṭṭhamakaṃ rūpaṃ āharati.Physical nutriment (kabaliṅkārāhāra) nourishes (brings on) the materiality of the octad that has nutritive essence as eighth:[^3]
Phassāhāro tisso vedanā āharati.contact as nutriment nourishes (brings on) the three kinds of feeling;
Manosañcetanāhāro tīsu bhavesu paṭisandhiṃ āharati.mental volition as nutriment nourishes (brings on) rebirth-linking in the three kinds of becoming;
Viññāṇāhāro paṭisandhikkhaṇe nāmarūpaṃ āharati.consciousness as nutriment nourishes (brings on) mentality-materiality at the moment of rebirth-linking.
Tesu kabaḷīkārāhāre nikantibhayaṃ. Phassāhāre upagamanabhayaṃ. Manosañcetanāhāre upapattibhayaṃ. Viññāṇāhāre paṭisandhibhayaṃ. Evaṃ sappaṭibhayesu ca tesu kabaḷīkārāhāro puttamaṃsūpamena (saṃ. ni. 2.63) dīpetabbo. Phassāhāro niccammagāvūpamena (saṃ. ni. 2.63). Manosañcetanāhāro aṅgārakāsūpamena (saṃ. ni. 2.63). Viññāṇāhāro sattisatūpamenāti (saṃ. ni. 2.63).Now, when there is physical nutriment there is attachment, which brings peril; when there is nutriment as contact there is approaching, which brings peril; when there is nutriment as mental volition there is rebirth-linking, which brings peril.[^4] And to show how they bring fear thus, physical nutriment should be illustrated by the simile of the child’s flesh (S II 98), contact as nutriment by the simile of the hideless cow (S II 99), mental volition as nutriment by the simile of the pit of live coals (S II 99), and consciousness as nutriment by the simile of the hundred spears (S II 100).
Imesu pana catūsu āhāresu asitapītakhāyitasāyitappabhedo kabaḷīkāro āhārova imasmiṃ atthe āhāroti adhippeto.But of these four kinds of nutriment it is only physical nutriment, classed as what is eaten, drunk, chewed, and tasted, that is intended here as “nutriment” in this sense.
Tasmiṃ āhāre paṭikkūlākāraggahaṇavasena uppannā saññā āhāre paṭikkūlasaññā.The perception arisen as the apprehension of the repulsive aspect in that nutriment is, “perception of repulsiveness in nutriment.”
Taṃ āhāre paṭikkūlasaññaṃ bhāvetukāmena kammaṭṭhānaṃ uggahetvā uggahato ekapadampi avirajjhantena rahogatena paṭisallīnena asitapītakhāyitasāyitappabhede kabaḷīkārāhāre dasahākārehi paṭikkūlatā paccavekkhitabbā. Seyyathidaṃ, gamanato, pariyesanato, paribhogato, āsayato, nidhānato, aparipakkato, paripakkato, phalato, nissandato, sammakkhanatoti.One who wants to develop that perception of repulsiveness in nutriment should learn the meditation subject and see that he has no uncertainty about even a single word of what he has learnt. Then he should go into solitary retreat and [342] review repulsiveness in ten aspects in the physical nutriment classified as what is eaten, drunk, chewed, and tasted, that is to say, as to going, seeking, using, secretion, receptacle, what is uncooked (undigested), what is cooked (digested), fruit, outflow, and smearing.
Tattha gamanatoti evaṃ mahānubhāve nāma sāsane pabbajitena sakalarattiṃ buddhavacanasajjhāyaṃ vā samaṇadhammaṃ vā katvā1. Herein, as to going: even when a man has gone forth in so mighty a dispensation, still after he has perhaps spent all night reciting the Enlightened One’s word or doing the ascetic’s work,
kālasseva vuṭṭhāya cetiyaṅgaṇabodhiyaṅgaṇavattaṃ katvā pānīyaṃ paribhojanīyaṃ upaṭṭhapetvā pariveṇaṃ sammajjitvā sarīraṃ paṭijaggitvāafter he has risen early to do the duties connected with the shrine terrace and the Enlightenment-tree terrace, to set out the water for drinking and washing, to sweep the grounds and to see to the needs of the body,
āsanamārūyha vīsatiṃsa vāre kammaṭṭhānaṃ manasikaritvā uṭṭhāyaafter he has sat down on his seat and given attention to his meditation subject twenty or thirty times[^5] and got up again,
pattacīvaraṃ gahetvāthen he must take his bowl and [outer] robe,
nijanasambādhāni pavivekasukhāni chāyūdakasampannāni sucīni sītalāni ramaṇīyabhūmibhāgāni tapovanāni pahāyahe must leave behind the ascetics’ woods that are not crowded with people, offer the bliss of seclusion, possess shade and water, and are clean, cool, delightful places,
ariyaṃ vivekaratiṃ anapekkhitvāhe must disregard the Noble Ones’ delight in seclusion,
susānābhimukhena siṅgālena viya āhāratthāya gāmābhimukhena gantabbaṃ.and he must set out for the village in order to get nutriment, as a jackal for the charnel ground.
Evaṃ gacchatā ca mañcamhā vā pīṭhamhā vā otaraṇato paṭṭhāya pādarajagharagolikavaccādisamparikiṇṇaṃ paccattharaṇaṃ akkamitabbaṃ hoti.And as he goes thus, from the time when he steps down from his bed or chair he has to tread on a carpet[^6] covered with the dust of his feet, geckos’ droppings, and so on.
Tato appekadā mūsikajatukavaccādīhi upahatattā antogabbhato paṭikkūlataraṃ pamukhaṃ daṭṭhabbaṃ hoti.Next he has to see the doorstep,[^7] which is more repulsive than the inside of the room since it is often fouled with the droppings of rats, bats,[^8] and so on.
Tato ulūkapārāvatādivaccasammakkhitattā uparimatalato paṭikkūlataraṃ heṭṭhimatalaṃ.Next the lower terrace, which is more repulsive than the terrace above since it is all smeared with the droppings of owls, pigeons,[^9] and so on.
Tato kadāci kadāci vāteritehi purāṇatiṇapaṇṇehi gilānasāmaṇerānaṃ muttakarīsakheḷasiṅghāṇikāhi vassakāle udakacikkhallādīhi ca saṃkiliṭṭhattā heṭṭhimatalato paṭikkūlataraṃ pariveṇaṃ.Next the grounds,[^10] which are more repulsive than the lower floor since they are defiled by old grass and leaves blown about by the wind, by sick novices’ urine, excrement, spittle and snot, and in the rainy season by water, mud, and so on.
Pariveṇato paṭikkūlatarā vihāraracchā daṭṭhabbā hoti.And he has to see the road to the monastery, which is more repulsive than the grounds.
Anupubbena pana bodhiñca cetiyañca vanditvā vitakkamāḷake ṭhitena muttarāsisadisaṃ cetiyaṃ morapiñchakalāpamanoharaṃ bodhiṃ devavimānasampattisassirīkaṃ senāsanañca anapaloketvā evarūpaṃ nāma ramaṇīyaṃ padesaṃ piṭṭhito katvā āhārahetu gantabbaṃ bhavissatīti pakkamitvāIn due course, after standing in the debating lodge[^11] when he has finished paying homage at the Enlightenment Tree and the shrine, he sets out thinking, “Instead of looking at the shrine that is like a cluster of pearls, and the Enlightenment Tree that is as lovely as a bouquet of peacock’s tail feathers, and the abode that is as fair as a god’s palace, I must now turn my back on such a charming place and go abroad for the sake of food;”
gāmamaggaṃ paṭipannena khāṇukaṇṭakamaggopi udakavegabhinnavisamamaggopi daṭṭhabbo hoti.and on the way to the village, the view of a road of stumps and thorns and an uneven road broken up by the force of water awaits him.
Tato gaṇḍaṃ paṭicchādentena viya nivāsanaṃ nivāsetvā vaṇacoḷakaṃ bandhantena viya kāyabandhanaṃ bandhitvā aṭṭhisaṅghātaṃ paṭicchādentena viya cīvaraṃ pārupitvā bhesajjakapālaṃ nīharantena viya pattaṃ nīharitvā gāmadvārasamīpaṃ pāpuṇantena hatthikuṇapaassakuṇapagokuṇapamahiṃsakuṇapamanussakuṇapaahikuṇapakukkurakuṇapānipi daṭṭhabbāni bhavanti. Na kevalañca daṭṭhabbāni, gandhopi nesaṃ ghānaṃ paṭihanamāno adhivāsetabbo hoti.Next, after he has put on his waist cloth as one who hides an abscess, and tied his waist band as one who ties a bandage on a wound, and robed himself in his upper robes as one who hides a skeleton, and taken out his bowl as one who takes out a pan for medicine, [343] when he reaches the vicinity of the village gate, perhaps the sight of an elephant’s carcass, a horse’s carcass, a buffalo’s carcass, a human carcass, a snake’s carcass, or a dog’s carcass awaits him, and not only that, but he has to suffer his nose to be assailed by the smell of them.
Tato gāmadvāre ṭhatvā caṇḍahatthiassādiparissayaparivajjanatthaṃ gāmaracchā oloketabbā honti.Next, as he stands in the village gateway, he must scan the village streets in order to avoid danger from savage elephants, horses, and so on.
Iccetaṃ paccattharaṇādianekakuṇapapariyosānaṃ paṭikkūlaṃ āhārahetu akkamitabbañca daṭṭhabbañca ghāyitabbañca hoti. Aho vata bho paṭikkūlo āhārotiSo this repulsive [experience] beginning with the carpet that has to be trodden on and ending with the various kinds of carcasses that have to be seen and smelled, [has to be undergone] for the sake of nutriment: “Oh, nutriment is indeed a repulsive thing!”
evaṃ gamanato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to going.
Kathaṃ pariyesanato?2. How as to seeking?
Evaṃ gamanapaṭikkūlaṃ adhivāsetvāpi gāmaṃ paviṭṭhena saṅghāṭipārutena kapaṇamanussena viya kapālahatthena gharapaṭipāṭiyā gāmavīthīsu caritabbaṃ hoti.When he has endured the repulsiveness of going in this way, and has gone into the village, and is clothed in his cloak of patches, he has to wander in the village streets from house to house like a beggar with a dish in his hand.
Yattha vassakāle akkantaakkantaṭṭhāne yāva piṇḍikamaṃsāpi udakacikkhalle pādā pavisanti,And in the rainy season wherever he treads his feet sink into water and mire up to the flesh of the calves.[^12]
ekena hatthena pattaṃ gahetabbaṃ hoti, ekena cīvaraṃ ukkhipitabbaṃ.He has to hold the bowl in one hand and his robe up with the other.
Gimhakāle vātavegena samuṭṭhitehi paṃsutiṇarajehi okiṇṇasarīrena caritabbaṃ.In the hot season he has to go about with his body covered with the dirt, grass, and dust blown about by the wind.
Taṃ taṃ gehadvāraṃ patvā macchadhovanamaṃsadhovanataṇḍuladhovanakheḷasiṅghāṇikasunakhasūkaravaccādīhi sammissāni kimikulākulāni nīlamakkhikaparikiṇṇāni oḷigallāni ceva candanikaṭṭhānāni ca daṭṭhabbāni honti akkamitabbānipi. Yato tā makkhikā uṭṭhahitvā saṅghāṭiyampi pattepi sīsepi nilīyanti.On reaching such and such a house door he has to see and even to tread in gutters and cesspools covered with blue-bottles and seething with all the species of worms, all mixed up with fish washings, meat washings, rice washings, spittle, snot, dogs’ and pigs’ excrement, and what not, from which flies come up and settle on his outer cloak of patches and on his bowl and on his head.
Gharaṃ paviṭṭhassāpi keci denti, keci na denti.And when he enters a house, some give and some do not.
Dadamānāpi ekacce hiyyo pakkabhattampi purāṇakhajjakampi pūtikummāsapūpādīnipi dadanti.And when they give, some give yesterday’s cooked rice and stale cakes and rancid jelly, sauce and so on.[^13]
Adadamānāpi kecideva ‘‘aticchatha, bhante’’ti vadanti, keci pana apassamānā viya tuṇhī honti,Some, not giving, say, “Please pass on, venerable sir,” others keep silent as if they did not see him.
keci aññena mukhaṃ karonti,Some avert their faces.
keci ‘‘gaccha, re muṇḍakā’’tiādīhi pharusavācāhi samudācaranti.Others treat him with harsh words such as: “Go away, you bald-head.”
Evaṃ kapaṇamanussena viya gāme piṇḍāya caritvā nikkhamitabbanti.When he has wandered for alms in the village in this way like a beggar, he has to depart from it.
Iccetaṃ gāmappavesanato paṭṭhāya yāva nikkhamanā udakacikkhallādipaṭikkūlaṃ āhārahetu akkamitabbañceva daṭṭhabbañca adhivāsetabbañca hoti. Aho vata bho paṭikkūlo āhārotiSo this [experience] beginning with the entry into the village and ending with the departure from it, which is repulsive owing to the water, mud, etc., that has to be trodden in and seen and endured, [has to be undergone] for the sake of nutriment: “Oh, nutriment is indeed a repulsive thing!”
evaṃ pariyesanato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to seeking. [344]
Kathaṃ paribhogato?3. How as to using?
Evaṃ pariyiṭṭhāhārena pana bahigāme phāsukaṭṭhāne sukhanisinnena yāva tattha hatthaṃ na otāreti, tāva tathārūpaṃ garuṭṭhāniyaṃ bhikkhuṃ vā lajjimanussaṃ vā disvā nimantetumpi sakkā hoti. Bhuñjitukāmatāya panettha hatthe otāritamatte ‘‘gaṇhathā’’ti vadantena lajjitabbaṃ hoti.After he has sought the nutriment in this way and is sitting at ease in a comfortable place outside the village, then so long as he has not dipped his hand into it he would be able to invite a respected bhikkhu or a decent person, if he saw one, [to share it]; but as soon as he has dipped his hand into it out of desire to eat he would be ashamed to say, “Take some.”
Hatthaṃ pana otāretvā maddantassa pañcaṅgulianusārena sedo paggharamāno sukkhathaddhabhattampi temento muduṃ karoti.And when he has dipped his hand in and is squeezing it up, the sweat trickling down his five fingers wets any dry crisp food there may be and makes it sodden.
Atha tasmiṃ parimaddanamattenāpi sambhinnasobhe ālopaṃ katvā mukhe ṭhapite heṭṭhimadantā udukkhalakiccaṃ sādhenti, uparimā musalakiccaṃ, jivhā hatthakiccaṃ.And when its good appearance has been spoilt by his squeezing it up, and it has been made into a ball and put into his mouth, then the lower teeth function as a mortar, the upper teeth as a pestle, and the tongue as a hand.
Taṃ tattha suvānadoṇiyaṃ suvānapiṇḍamiva dantamusalehi koṭṭetvā jivhāya samparivattiyamānaṃ jivhāgge tanupasannakheḷo makkheti, vemajjhato paṭṭhāya bahalakheḷo makkheti, dantakaṭṭhena asampattaṭṭhāne dantagūthako makkheti.It gets pounded there with the pestle of the teeth like a dog’s dinner in a dog’s trough, while he turns it over and over with his tongue; then the thin spittle at the tip of the tongue smears it, and the thick spittle behind the middle of the tongue smears it, and the filth from the teeth in the parts where a tooth-stick cannot reach smears it.
So evaṃ vicuṇṇitamakkhito taṅkhaṇaññeva antarahitavaṇṇagandhasaṅkhāraviseso suvānadoṇiyaṃ ṭhitasuvānavamathu viya paramajegucchabhāvaṃ upagacchati.When thus mashed up and besmeared, this peculiar compound now destitute of the [original] colour and smell is reduced to a condition as utterly nauseating as a dog’s vomit in a dog’s trough.
Evarūpopi samāno cakkhussa āpāthaṃ atītattā ajjhoharitabbo hotītiYet, notwithstanding that it is like this, it can still be swallowed because it is no longer in range of the eye’s focus.
evaṃ paribhogato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to using.
Kathaṃ āsayato?4. How as to secretion?
Evaṃ paribhogaṃ upagato ca panesa anto pavisamāno yasmā buddhapaccekabuddhānampi raññopi cakkavattissa pittasemhapubbalohitāsayesu catūsu aññataro āsayo hotiyeva. Mandapuññānaṃ pana cattāro āsayā honti.Buddhas and Paccekabuddhas and Wheel-turning Monarchs have only one of the four secretions consisting of bile, phlegm, pus and blood, but those with weak merit have all four.
Tasmā yassa pittāsayo adhiko hoti, tassa bahalamadhukatelamakkhito viya paramajeguccho hoti.So when [the food] has arrived at the stage of being eaten and it enters inside, then in one whose secretion of bile is in excess it becomes as utterly nauseating as if smeared with thick madhuka oil;
Yassa semhāsayo adhiko hoti, tassa nāgabalapaṇṇarasamakkhito viya.in one whose secretion of phlegm in excess it is as if smeared with the juice of nāgabalā leaves;[^14]
Yassa pubbāsayo adhiko hoti, tassa pūtitakkamakkhito viya.in one whose secretion of pus is in excess it is as if smeared with rancid buttermilk;
Yassa lohitāsayo adhiko hoti, tassa rajanamakkhito viya paramajeguccho hotītiand in one whose secretion of blood is in excess it is as utterly nauseating as if smeared with dye.
evaṃ āsayato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to secretion.
Kathaṃ nidhānato?5. How as to receptacle?
So imesu catūsu āsayesu aññatarena āsayena makkhito antoudaraṃ pavisitvā neva suvaṇṇabhājane na maṇirajatādibhājanesu nidhānaṃ gacchati.When it has gone inside the belly and is smeared with one of these secretions, then the receptacle it goes into is no gold dish or crystal or silver dish and so on.
Sace pana dasavassikena ajjhohariyati dasa vassāni adhotavaccakūpasadise okāse patiṭṭhahati.On the contrary, if it is swallowed by one ten years old, it finds itself in a place like a cesspit unwashed for ten years.
Sace vīsa, tiṃsa, cattālīsa, paññāsa, saṭṭhi, sattati, asīti, navutivassikena, sace vassasatikena ajjhohariyati. Vassasataṃ adhotavaccakūpasadise okāse patiṭṭhahatīti[345] If it is swallowed by one twenty years old, thirty, forty, fifty, sixty, seventy, eighty, ninety years old, if it is swallowed by one a hundred years old, it finds itself in a place like a cesspit unwashed for a hundred years.
evaṃ nidhānato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to receptacle.
Kathaṃ aparipakkato?6. How as to what is uncooked (undigested)?
So panāyamāhāro evarūpe okāse nidhānamupagato yāva aparipakko hoti, tāva tasmiññeva yathāvuttappakāre paramandhakāratimise nānākuṇapagandhavāsitapavanavicarite atiduggandhajegucche padese yathā nāma nidāghe akālameghena abhivuṭṭhamhi caṇḍālagāmadvāraāvāṭe patitāni tiṇapaṇṇakilañjakhaṇḍaahikukkuramanussakuṇapādīni sūriyātapena santattāni pheṇapupphuḷakācitāni tiṭṭhanti, evameva taṃdivasampi hiyyopi tato purime divasepi ajjhohato sabbo ekato hutvā semhapaṭalapariyonaddho kāyaggisantāpakuthitakuthanasañjātapheṇapupphuḷakācito paramajegucchabhāvaṃ upagantvā tiṭṭhatīti evaṃ aparipakkato paṭikkūlatā paccavekkhitabbā.After this nutriment has arrived at such a place for its receptacle, then for as long as it remains uncooked it stays in that same place just described, which is shrouded in absolute darkness, pervaded by draughts,[^15] tainted by various smells of ordure and utterly fetid and loathsome. And just as when a cloud out of season has rained during a drought and bits of grass and leaves and rushes and the carcasses of snakes, dogs and human beings that have collected in a pit at the gate of an outcaste village remain there warmed by the sun’s heat until the pit becomes covered with froth and bubbles, so too, what has been swallowed that day and yesterday and the day before remains there together, and being smothered by the layer of phlegm and covered with froth and bubbles produced by digestion through being fermented by the heat of the bodily fires, it becomes quite loathsome. This is how repulsiveness should be reviewed as to what is uncooked.
Kathaṃ paripakkato?7. How as to what is cooked?
So tattakāyagginā paripakko samāno na suvaṇṇarajatādidhātuyo viya suvaṇṇarajatādibhāvaṃ upagacchati.When it has been completely cooked there by the bodily fires, it does not turn into gold, silver, etc., as the ores[^16] of gold, silver, etc., do [through smelting].
Pheṇapupphuḷake pana muñcanto saṇhakaraṇiyaṃ pisitvā nāḷike pakkhittapaṇḍumattikā viya karīsabhāvaṃ upagantvā pakkāsayaṃ, muttabhāvaṃ upagantvā muttavatthiñca pūretītiInstead, giving off froth and bubbles, it turns into excrement and fills the receptacle for digested food, like brown clay squeezed with a smoothing trowel and packed into a tube, and it turns into urine and fills the bladder.
evaṃ paripakkato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to what is cooked.
Kathaṃ phalato?8. How as to fruit?
Sammā paripaccamāno ca panāyaṃ kesalomanakhadantādīni nānākuṇapāni nipphādetiWhen it has been rightly cooked, it produces the various kinds of ordure consisting of head hairs, body hairs, nails, teeth, and the rest.
asammāparipaccamāno daddukaṇḍukacchukuṭṭhakilāsasosakāsātisārappabhutīni rogasatāni,When wrongly cooked it produces the hundred diseases beginning with itch, ring-worm, smallpox, leprosy, plague, consumption, coughs, flux, and so on.
idamassa phalantiSuch is its fruit.
evaṃ phalato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to fruit.
Kathaṃ nissandato?9. How as to outflow?
Ajjhohariyamāno cesa ekena dvārena pavisitvā nissandamāno akkhimhā akkhigūthako kaṇṇamhā kaṇṇagūthakotiādinā pakārena anekehi dvārehi nissandati.On being swallowed, it enters by one door, after which it flows out by several doors in the way beginning, “Eye-dirt from the eye, ear-dirt from the ear” (Sn 197).
Ajjhoharaṇasamaye cesa mahāparivārenāpi ajjhohariyati.And on being swallowed it is swallowed even in the company of large gatherings.
Nissandanasamaye pana uccārapassāvādibhāvaṃ upagato ekakeneva nīhariyati.But on flowing out, now converted into excrement, urine, etc., it is excreted only in solitude.
Paṭhamadivase ca naṃ paribhuñjanto haṭṭhapahaṭṭhopi hoti udaggudaggo pītisomanassajāto.[346] On the first day one is delighted to eat it, elated and full of happiness and joy.
Dutiyadivase nissandento pihitanāsiko hoti vikuṇitamukho jegucchī maṅkubhūto.On the second day one stops one’s nose to void it, with a wry face, disgusted and dismayed.
Paṭhamadivase ca naṃ ratto giddho gadhito mucchitopi ajjhoharitvāAnd on the first day one swallows it lustfully, greedily, gluttonously, infatuatedly.
dutiyadivase ekarattivāsena viratto aṭṭīyamāno harāyamāno jigucchamāno nīharati.But on the second day, after a single night has passed, one excretes it with distaste, ashamed, humiliated and disgusted.
Tenāhu porāṇā –Hence the Ancients said:
‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; Ekadvārena pavisitvā, navadvārehi sandati. ‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; Bhuñjati saparivāro, nikkhāmento nilīyati. ‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; Bhuñjati abhinandanto, nikkhāmento jigucchati. ‘‘Annaṃ pānaṃ khādanīyaṃ, bhojanañca mahārahaṃ; Ekarattiparivāsā, sabbaṃ bhavati pūtika’’nti.The food and drink so greatly prized— The crisp to chew, the soft to suck— Go in all by a single door, But by nine doors come oozing out. The food and drink so greatly prized— The crisp to chew, the soft to suck— Men like to eat in company, But to excrete in secrecy. The food and drink so greatly prized— The crisp to chew, the soft to suck— These a man eats with high delight, And then excretes with dumb disgust. The food and drink so greatly prized— The crisp to chew, the soft to suck— A single night will be enough To bring them to putridity.
Evaṃ nissandato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to outflow.
Kathaṃ sammakkhanato?10. How as to smearing?
Paribhogakālepi cesa hatthaoṭṭhajivhātālūni sammakkheti.At the time of using it he smears his hands, lips, tongue and palate, and they become repulsive by being smeared with it.
Tāni tena sammakkhitattā paṭikkūlāni honti, yāni dhotānipi gandhaharaṇatthaṃ punappunaṃ dhovitabbāni honti.And even when washed, they have to be washed again and again in order to remove the smell.
Paribhutto samāno yathā nāma odane paccamāne thusakaṇakuṇḍakādīni uttaritvā ukkhalimukhavaṭṭipidhāniyo makkhanti, evameva sakalasarīrānugatena kāyagginā pheṇuddehakaṃ paccitvā uttaramāno dante dantamalabhāvena sammakkheti. Jivhātāluppabhutīni kheḷasemhādibhāvena, akkhikaṇṇanāsaadhomaggādike akkhigūthakakaṇṇagūthakasiṅghāṇikāmuttakarīsādibhāvena sammakkheti.And, just as, when rice is being boiled, the husks, the red powder covering the grain, etc., rise up and smear the mouth, rim and lid of the cauldron, so too, when eaten it rises up during its cooking and simmering by the bodily fire that pervades the whole body, it turns into tartar, which smears the teeth, and it turns into spittle, phlegm, etc., which respectively smear the tongue, palate, etc.; and it turns into eye-dirt, ear-dirt, snot, urine, excrement, etc., which respectively smear the eyes, ears, nose and nether passages.
Yena sammakkhitāni imāni dvārāni divase divase dhoviyamānānipi neva sucīni, na manoramāni honti.And when these doors are smeared by it, they never become either clean or pleasing even though washed every day.
Yesu ekaccaṃ dhovitvā hattho puna udakena dhovitabbo hoti.And after one has washed a certain one of these, the hand has to be washed again.[^17]
Ekaccaṃ dhovitvā dvattikkhattuṃ gomayenapi mattikāyapi gandhacuṇṇenapi dhovato pāṭikulyatā vigacchatītiAnd after one has washed a certain one of these, the repulsiveness does not depart from it even after two or three washings with cow dung and clay and scented powder.
evaṃ sammakkhanato paṭikkūlatā paccavekkhitabbā.This is how repulsiveness should be reviewed as to smearing.
Tassevaṃ dasahākārehi paṭikkūlataṃ paccavekkhato takkāhataṃ vitakkāhataṃ karontassa paṭikkūlākāravasena kabaḷīkārāhāro pākaṭo hoti.As he reviews repulsiveness in this way in ten aspects and strikes at it with thought and applied thought, physical nutriment [347] becomes evident to him in its repulsive aspect.
So taṃ nimittaṃ punappunaṃ āsevati bhāveti bahulīkaroti.He cultivates that sign[^18] again and again, develops and repeatedly practices it.
Tassevaṃ karoto nīvaraṇāni vikkhambhanti. Kabaḷīkārāhārassa sabhāvadhammatāya gambhīrattā appanaṃ appattena upacārasamādhinā cittaṃ samādhiyati.As he does so, the hindrances are suppressed, and his mind is concentrated in access concentration, but without reaching absorption because of the profundity of physical nutriment as a state with an individual essence.
Paṭikkūlākāraggahaṇavasena panettha saññā pākaṭā hoti. Tasmā imaṃ kammaṭṭhānaṃ āhāre paṭikkūlasaññā icceva saṅkhaṃ gacchati.But perception is evident here in the apprehension of the repulsive aspect, which is why this meditation subject goes by the name of “perception of repulsiveness in nutriment.”
Imañca pana āhāre paṭikkūlasaññaṃ anuyuttassa bhikkhuno rasataṇhāya cittaṃ patilīyati patikuṭati pativaṭṭati.When a bhikkhu devotes himself to this perception of repulsiveness in nutriment, his mind retreats, retracts and recoils from craving for flavours.
So kantāranittharaṇatthiko viya puttamaṃsaṃ vigatamado āhāraṃ āhāreti yāvadeva dukkhassa nittharaṇatthāya.He nourishes himself with nutriment without vanity and only for the purpose of crossing over suffering, as one who seeks to cross over the desert eats his own dead child’s flesh (S II 98).
Athassa appakasireneva kabaḷīkārāhārapariññāmukhena pañcakāmaguṇiko rāgo pariññaṃ gacchati.Then his greed for the five cords of sense desire comes to be fully understood without difficulty by means of the full understanding of the physical nutriment.
So pañcakāmaguṇapariññāmukhena rūpakkhandhaṃ parijānāti.He fully understands the materiality aggregate by means of the full-understanding of the five cords of sense desire.
Aparipakkādipaṭikkūlabhāvavasena cassa kāyagatāsatibhāvanāpi pāripūriṃ gacchati,Development of mindfulness occupied with the body comes to perfection in him through the repulsiveness of “what is uncooked” and the rest.
asubhasaññāya anulomapaṭipadaṃ paṭipanno hoti.He has entered upon a way that is in conformity with the perception of foulness.
Imaṃ pana paṭipattiṃ nissāya diṭṭheva dhamme amatapariyosānataṃ anabhisambhuṇanto sugatiparāyano hotīti.And by keeping to this way, even if he does not experience the deathless goal in this life, he is at least bound for a happy destiny.
Ayaṃ āhāre paṭikkūlasaññābhāvanāya vitthārakathā.This is the detailed explanation of the development of the perception of repulsiveness in nutriment.
Catudhātuvavatthānabhāvanā[DEFINING OF THE ELEMENTS: WORD DEFINITIONS]
Idāni āhāre paṭikkūlasaññānantaraṃ ekaṃ vavatthānanti evaṃ uddiṭṭhassa catudhātuvavatthānassa bhāvanāniddeso anuppatto.Now comes the description of the development of the definition of the four elements, which was listed as the “one defining” next to the perception of repulsiveness in nutriment (III.105).
Tattha vavatthānanti sabhāvūpalakkhaṇavasena sanniṭṭhānaṃ,Herein, “defining” (vavatthāna) is determining by characterizing individual essences.[^19]
catunnaṃ dhātūnaṃ vavatthānaṃ catudhātuvavatthānaṃ.[The compound] catudhātuvavatthāna (“four-element defining”) is [resolvable into] catunnaṃ dhātūnaṃ vavatthānaṃ (“defining of the four elements”).
Dhātumanasikāro, dhātukammaṭṭhānaṃ, catudhātuvavatthānanti atthato ekaṃ.“Attention given to elements,” “the meditation subject consisting of elements” and “defining of the four elements” all mean the same thing.
Tayidaṃ dvidhā āgataṃ saṅkhepato ca vitthārato ca.This is given in two ways: in brief and in detail.
Saṅkhepato mahāsatipaṭṭhāne āgataṃ. Vitthārato mahāhatthipadūpame rāhulovāde dhātuvibhaṅge ca.It is given in brief in the Mahāsatipaṭṭhāna Sutta (D II 294), and in detail in the Mahāhatthipadopama Sutta (M I 185), the Rāhulovāda Sutta (M I 421), and the Dhātuvibhaṅga Sutta (M III 240).
Tañhi –It is given in brief in the Mahāsatipaṭṭhāna Sutta, for one of quick understanding whose meditation subject is elements, as follows:
‘‘Seyyathāpi, bhikkhave, dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā catumahāpathe bilaso vibhajitvā nisinno assa, evameva kho, bhikkhave, bhikkhu imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ dhātuso paccavekkhati, atthi imasmiṃ kāye pathavīdhātu āpodhātu tejodhātu vāyodhātū’’ti –“Bhikkhus, just as though a skilled butcher or butcher’s apprentice had killed a cow and were seated at the crossroads [348] with it cut up into pieces, so too, bhikkhus, a bhikkhu reviews this body however placed, however disposed, as consisting of elements: In this body there are the earth element, the water element, the fire element, and the air element”[^20]
Evaṃ tikkhapaññassa dhātukammaṭṭhānikassa vasena mahāsatipaṭṭhāne (dī. ni. 2.378) saṅkhepato āgataṃ.(D II 294).
Tassattho – yathā cheko goghātako vā tasseva vā bhattavetanabhato antevāsiko gāviṃ vadhitvā vinivijjhitvā catasso disā gatānaṃ mahāpathānaṃ vemajjhaṭṭhānasaṅkhāte catumahāpathe koṭṭhāsaṃ katvā nisinno assa, evameva bhikkhu catunnaṃ iriyāpathānaṃ yena kenaci ākārena ṭhitattā yathāṭhitaṃ. Yathāṭhitattāva yathāpaṇihitaṃ kāyaṃ atthi imasmiṃ kāye pathavīdhātu…pe… vāyodhātūti evaṃ dhātuso paccavekkhati.The meaning is this: just as though a clever butcher, or his apprentice who worked for his keep, had killed a cow and divided it up and were seated at the crossroads, reckoned as the intersection of the main roads going in the four directions, having laid it out part by part, so too a bhikkhu reviews the body, however placed because it is in some one of the four postures and however disposed because it is so placed, thus: In this body there are the earth element, the water element, the fire element, and the air element.
Kiṃ vuttaṃ hoti?What is meant?
Yathā goghātakassa gāviṃ posentassapi āghātanaṃ āharantassapi āharitvā tattha bandhitvā ṭhapentassapi vadhantassapi vadhitaṃ mataṃ passantassapi tāvadeva gāvītisaññā na antaradhāyati, yāva naṃ padāletvā bilaso na vibhajati.Just as the butcher, while feeding the cow, bringing it to the shambles, keeping it tied up after bringing it there, slaughtering it, and seeing it slaughtered and dead, does not lose the perception “cow” so long as he has not carved it up and divided it into parts;
Vibhajitvā nisinnassa pana gāvīsaññā antaradhāyati, maṃsasaññā pavattati.but when he has divided it up and is sitting there, he loses the perception “cow” and the perception “meat” occurs;
Nāssa evaṃ hoti ‘‘ahaṃ gāviṃ vikkiṇāmi, ime gāviṃ harantī’’ti.he does not think “I am selling cow” or “They are carrying cow away,”
Atha khvassa ‘‘ahaṃ maṃsaṃ vikkiṇāmi, imepi maṃsaṃ haranti’’cceva hoti, evameva imassāpi bhikkhuno pubbe bālaputhujjanakāle gihibhūtassapi pabbajitassapi tāvadeva sattoti vā posoti vā puggaloti vā saññā na antaradhāyati, yāva imameva kāyaṃ yathāṭhitaṃ yathāpaṇihitaṃ ghanavinibbhogaṃ katvā dhātuso na paccavekkhati.but rather he thinks “I am selling meat” or “They are carrying meat away”; so too this bhikkhu, while still a foolish ordinary person—both formerly as a layman and as one gone forth into homelessness—does not lose the perception “living being” or “man” or “person” so long as he does not, by resolution of the compact into elements, review this body, however placed, however disposed, as consisting of elements.
Dhātuso paccavekkhato pana sattasaññā antaradhāyati, dhātuvaseneva cittaṃ santiṭṭhati.But when he does review it as consisting of elements, he loses the perception “living being” and his mind establishes itself upon elements.
Tenāha bhagavā ‘‘seyyathāpi, bhikkhave, dakkho goghātako vā…pe… nisinno assa, evameva kho, bhikkhave, bhikkhu…pe… vāyodhātū’’ti.That is why the Blessed One said: “Bhikkhus, just as though a skilled butcher … were seated at the crossroads … so too, bhikkhus, a bhikkhu … air element.”
Mahāhatthipadūpame (ma. ni. 1.300 ādayo) pana – ‘‘katamā cāvuso, ajjhattikā pathavīdhātu? Yaṃ ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ. Seyyathidaṃ , kesā lomā…pe… udariyaṃ karīsaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ kakkhaḷaṃ kharigataṃ upādinnaṃ, ayaṃ vuccati, āvuso, ajjhattikā pathavīdhātū’’ti ca,In the Mahāhatthipadopama Sutta it is given in detail for one of not over- quick understanding whose meditation subject is elements—and as here so also in the Rāhulovāda and Dhātuvibhaṅga Suttas—as follows: “And what is the internal earth element, friends? Whatever there is internally in oneself that is hard, harsh,[^21] and clung to (acquired through kamma), that is to say, head hairs, body hairs, teeth, nails, skin, flesh, sinews, bones, bone marrow, kidney, heart, liver, midriff, spleen, lungs, bowels, entrails, gorge, dung, or whatever else there is internally in oneself that is hard, harsh, and clung to— this is called the internal earth element” (M I 185).
‘‘Katamā cāvuso, ajjhattikā āpodhātu? Yaṃ ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ. Seyyathidaṃ, pittaṃ…pe… muttaṃ, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ āpo āpogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā āpodhātū’’ti ca,[349] And: “What is the internal water element, friends? Whatever there is internally in oneself that is water, watery, and clung to, that is to say, bile, phlegm, pus, blood, sweat, fat, tears, grease, spittle, snot, oil of the joints, and urine, or whatever else there is internally in oneself that is water, watery, and clung to—this is called the internal water element” (M I 187).
‘‘Katamā cāvuso, ajjhattikā tejodhātu? Yaṃ ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ. Seyyathidaṃ, yena ca santappati, yena ca jīrīyati, yena ca pariḍayhati, yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ tejo tejogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā tejodhātū’’ti ca,And: “What is the internal fire element, friends? Whatever there is internally in oneself that is fire, fiery, and clung to, that is to say, that whereby one is warmed, ages, and burns up, and whereby what is eaten, drunk, chewed and tasted gets completely digested, or whatever else there is internally in oneself that is fire, fiery, and clung to—this is called the internal fire element” (M I 188).
‘‘Katamā cāvuso, ajjhattikā vāyodhātu? Yaṃ ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ. Seyyathidaṃ, uddhaṅgamā vātā, adhogamā vātā, kucchisayā vātā, koṭṭhāsayā vātā, aṅgamaṅgānusārino vātā, assāso passāso iti vā, yaṃ vā panaññampi kiñci ajjhattaṃ paccattaṃ vāyo vāyogataṃ upādinnaṃ, ayaṃ vuccatāvuso, ajjhattikā vāyodhātū’’ti ca – Evaṃ nātitikkhapaññassa dhātukammaṭṭhānikassa vasena vitthārato āgataṃ. Yathā cettha, evaṃ rāhulovādadhātuvibhaṅgesupi.And: “What is the internal air element, friends? Whatever there is internally in oneself that is air, airy, and clung to, that is to say, up-going winds, down-going winds, winds in the belly, winds in the bowels, winds that course through all the limbs, in-breath and out-breath, or whatever else there is internally in oneself that is air, airy, and clung to—this is called the internal air element” (M I 188).
Tatrāyaṃ anuttānapadavaṇṇanā,Here is the commentary on the words that are not clear.
ajjhattaṃ paccattanti idaṃ tāva ubhayampi niyakassa adhivacanaṃ. Niyakaṃ nāma attani jātaṃ sasantānapariyāpannanti attho.Internally in oneself (ajjhattaṃ paccattaṃ): both these words are terms for what is one’s own (niyaka), since what is one’s own is what is produced in one’s own self (attani jātaṃ); the meaning is, included in one’s continuity (sasantati-pariyāpanna).
Tayidaṃ yathā loke itthīsu kathā adhitthīti vuccati, evaṃ attani pavattattā ajjhattaṃ,This is called “internal” (ajjhanaṃ = adhi + attā, lit. “belonging-to-self”) because it occurs in self (attani— locative case) just as in the world, speech among women (itthīsu—loc. case) is called “[speech] belonging-to-women” (adhitthi).
attānaṃ paṭicca paṭicca pavattattā paccattantipi vuccati.And it is called, “in oneself” (paccattaṃ) because it occurs owing to self (attānaṃ paṭicca).[^22]
Kakkhaḷanti thaddhaṃ.Hard: rigid.
Kharigatanti pharusaṃ.Harsh: rough.
Tattha paṭhamaṃ lakkhaṇavacanaṃ, dutiyaṃ ākāravacanaṃ, kakkhaḷalakkhaṇā hi pathavīdhātu, sā pharusākārā hoti, tasmā kharigatanti vuttā.Herein, the first is a word for the characteristic, while the second is a word for the mode; for the earth element is characterized as hard, but its mode is rough, which is why it is called “harsh.”
Upādinnanti daḷhaṃ ādinnaṃ, ahaṃ mamanti evaṃ daḷhaṃ ādinnaṃ, gahitaṃ parāmaṭṭhanti attho.Clung to: taken firmly [by kamma]; the meaning is, firmly taken, seized, adhered to, as “I,” “mine” (see §89f.).
Seyyathidanti nipāto. Tassa taṃ katamanti ceti attho.That is to say: the word seyyathidaṃ (“that is to say”) is a particle; its meaning is, “What is that?”
Tato taṃ dassento ‘‘kesā lomā’’tiādimāha.Next, showing what that is, “head hairs, body hairs,” etc., is said.
Ettha ca matthaluṅgaṃ pakkhipitvā vīsatiyā ākārehi pathavīdhātu niddiṭṭhāti veditabbā.And here the brain must be added since it has to be understood that the earth element needs to be described in twenty modes.
Yaṃ vā panaññampi kiñcīti avasesesu tīsu koṭṭhāsesu pathavīdhātu saṅgahitā.Or whatever else: the earth element included in the remaining three portions.
Vissandanabhāvena taṃ taṃ ṭhānaṃ appotīti āpo.[350] It flows (appoti), flows on (pappoti), to such and such a place as a state of streaming, thus it is water (āpo).
Kammasamuṭṭhānādivasena nānāvidhesu āpesu gatanti āpogataṃ.The watery (āpo-gata) is what is gone (gata) among such various kinds of water (āpo) as the kamma-originated, and so on.
Kiṃ taṃ?What is that?
Āpodhātuyā ābandhanalakkhaṇaṃ.It is what has the water element’s characteristic of cohesion.
Tejanavasena tejo,Fire (tejo) [is definable] as heating (tejana).
vuttanayeneva tejesu gatanti tejogataṃ.The fiery (tejo-gata) is what is gone (gata), in the way already described, among the kinds of fire (tejo).
Kiṃ taṃ?What is that?
Uṇhattalakkhaṇaṃ.It is what has the characteristic of heat.
Yena cāti yena tejodhātugatena kupitena ayaṃ kāyo santappati, ekāhikajarādibhāvena usumajāto hoti.Whereby: by means of which the fire element, when excited, this body is warmed, becomes heated by the state of one-day fever,[^23] and so on.
Yena ca jīrīyatīti yena ayaṃ kāyo jīrati, indriyavekallataṃ balaparikkhayaṃ valipalitādibhāvañca pāpuṇāti.Ages: whereby this body grows old, reaches the decline of the faculties, loss of strength, wrinkles, grayness, and so on.
Yena ca pariḍayhatīti yena kupitena ayaṃ kāyo ḍayhati. So ca puggalo ‘‘ḍayhāmi ḍayhāmī’’ti kandanto satadhotasappigosīsacandanādilepañceva tālavaṇṭavātañca paccāsīsati.Burns up: whereby, when excited, it causes this body to burn, and the person cries out, “I am burning, I am burning!” and longs for ghee a hundred times washed and for gosīsa sandalwood ointment, etc., and for the breeze of a fan.
Yena ca asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchatīti yenetaṃ asitaṃ vā odanādi pītaṃ vā pānakādi khāyitaṃ vā piṭṭhakhajjakādi sāyitaṃ vā ambapakkamadhuphāṇitādi sammā paripākaṃ gacchati, rasādibhāvena vivekaṃ gacchatīti attho.And whereby what is eaten, drunk, chewed and tasted gets completely digested: whereby the boiled rice, etc., that is eaten, or the beverage, etc., that is drunk, or the hard food consisting of flour biscuits, etc., that is chewed, the mango fruit, honey, molasses, etc., that is tasted, gets completely cooked; gets its juice, etc., extracted, is the meaning.
Ettha ca purimā tayo tejodhātusamuṭṭhānā. Pacchimo kammasamuṭṭhānova.And here the first three kinds of fire element [that is to say, “is warmed,” “ages,” and “burns up”] are of fourfold origination (XX.27ff.), while the last is only kamma-originated.
Vāyanavasena vāyo,Air (vāyo) [is definable] as blowing (vāyana).
vuttanayeneva vāyesu gatanti vāyogataṃ.The airy (vāyo-gata) is what is gone (gata), in the way already described, among the kinds of air.
Kiṃ taṃ?What is that?
Vitthambhanalakkhaṇaṃ.It is what has the characteristic of distension.[^24]
Uddhaṅgamā vātāti uggārahikkādipavattakā uddhaṃ ārohaṇavātā.Upgoing winds: winds (forces) mounting upwards that cause the occurrence of vomiting, belching, and so on.
Adhogamā vātāti uccārapassāvādinīharaṇakā adho orohaṇavātā.Down-going winds: winds (forces) descending downwards that expel excrement and urine.
Kucchisayā vātāti antānaṃ bahivātā.Winds in the belly: winds (forces) outside the bowels.
Koṭṭhāsayā vātāti antānaṃ antovātā.Winds in the bowels: winds (forces) inside the bowels.
Aṅgamaṅgānusārino vātāti dhamanijālānusārena sakalasarīre aṅgamaṅgāni anusaṭā samiñjanapasāraṇādinibbattakā vātā.Winds that course through all the limbs: winds (forces) that produce flexing, extending, etc., and are distributed over the limbs and the whole body by means of the network of veins (nerves).
Assāsoti antopavisananāsikavāto.In-breath: wind in the nostrils entering in.
Passāsoti bahinikkhamananāsikavāto.Out-breath: wind in the nostrils issuing out.
Ettha ca purimā pañca catusamuṭṭhānā.And here the first five are of fourfold origination.
Assāsapassāsā cittasamuṭṭhānāva.In-breath and out-breath are consciousness-originated.
Sabbattha yaṃ vā panaññampi kiñcīti iminā padena avasesakoṭṭhāsesu āpodhātuādayo saṅgahitā.[351] In each instance the phrase or whatever else comprises respectively the water element, the fire element, or the air element included in the other three portions.
Iti vīsatiyā ākārehi pathavīdhātu, dvādasahi āpodhātu, catūhi tejodhātu, chahi vāyodhātūti dvācattālīsāya ākārehi catasso dhātuyo vitthāritā hontītiSo the four elements have been detailed in forty-two aspects, that is to say, the earth element in twenty aspects, the water element in twelve, the fire element in four, and the air element in six.
ayaṃ tāvettha pāḷivaṇṇanā.This, firstly, is the commentary on the texts here.
Bhāvanānaye panettha tikkhapaññassa bhikkhuno kesā pathavīdhātu, lomā pathavīdhātūti evaṃ vitthārato dhātupariggaho papañcato upaṭṭhāti. Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātu. Yaṃ ābandhanalakkhaṇaṃ, ayaṃ āpodhātu. Yaṃ paripācanalakkhaṇaṃ, ayaṃ tejodhātu. Yaṃ vitthambhanalakkhaṇaṃ, ayaṃ vāyodhātūti evaṃ manasikaroto panassa kammaṭṭhānaṃ pākaṭaṃ hoti.As regards the method of development here, however, to discern the elements in detail in this way, “The head hairs are the earth element, the body hairs are the earth element,” appears redundant to a bhikkhu of quick understanding, though the meditation subject becomes clear to him if he gives his attention to it in this way: “What has the characteristic of stiffenedness is the earth element, what has the characteristic of cohesion is the water element, what has the characteristic of ripening (maturing) is the fire element, what has the characteristic of distending (supporting) is the air element.”
Nātitikkhapaññassa pana evaṃ manasikaroto andhakāraṃ avibhūtaṃ hoti. Purimanayena vitthārato manasikarontassa pākaṭaṃ hoti.But when one of not over-quick understanding gives his attention to it in this way, it appears obscure and unevident, and it only becomes plain to him if he gives his attention to it in the first-mentioned way. Why?
Kathaṃ? Yathā dvīsu bhikkhūsu bahupeyyālaṃ tantiṃ sajjhāyantesu tikkhapañño bhikkhu sakiṃ vā dvikkhattuṃ vā peyyālamukhaṃ vitthāretvā tato paraṃ ubhatokoṭivaseneva sajjhāyaṃ karonto gacchati.Suppose two bhikkhus are reciting a text with many elided repetitions, then the bhikkhu with the quicker understanding fills out the elided repetitions once or twice, after which he goes on doing the recital with only the two end parts of the elisions.
Tatra nātitikkhapañño evaṃ vattā hoti ‘‘kiṃ sajjhāyo nāmesa oṭṭhapariyāhatamattaṃ kātuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti paguṇā bhavissatī’’ti. So āgatāgataṃ peyyālamukhaṃ vitthāretvāva sajjhāyaṃ karoti.Here the one of less quick understanding says, “What is he reciting? Why, he does not even give one time to move one’s lips! If the recitation is done like this, when shall we ever get familiar with the text?” and so he does his recitation filling out each elision as it comes.
Tamenaṃ itaro evamāha – ‘‘kiṃ sajjhāyo nāmesa pariyosānaṃ gantuṃ na deti, evaṃ sajjhāye kariyamāne kadā tanti pariyosānaṃ gamissatī’’ti.Then the other says, “What is he reciting? Why, he never lets one get to the end of it! If the recitation is done like this; when shall we ever get to the end of it?”
Evameva tikkhapaññassa kesādivasena vitthārato dhātupariggaho papañcato upaṭṭhāti. Yaṃ thaddhalakkhaṇaṃ, ayaṃ pathavīdhātūtiādinā nayena saṅkhepato manasikaroto kammaṭṭhānaṃ pākaṭaṃ hoti.So too, the detailed discerning of the elements by head hairs, etc., appears redundant to one of quick understanding, though the meditation subject becomes clear to him if he gives his attention to it in brief in this way, “What has the characteristic of stiffenedness is the earth element,” and so on.
Itarassa tathā manasikaroto andhakāraṃ avibhūtaṃ hoti. Kesādivasena vitthārato manasikarontassa pākaṭaṃ hoti.But when the other gives his attention to it in this way, it appears obscure and unevident, and it only becomes plain to him if he gives his attention in detail by head hairs and so on.
Tasmā imaṃ kammaṭṭhānaṃ bhāvetukāmena tikkhapaññena tāva rahogatena paṭisallīnena sakalampi attano rūpakāyaṃ āvajjetvā yo imasmiṃ kāye thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātu. Yo ābandhanabhāvo vā dravabhāvo vā, ayaṃ āpodhātu. Yo paripācanabhāvo vā uṇhabhāvo vā, ayaṃ tejodhātu. Yo vitthambhanabhāvo vā samudīraṇabhāvo vā, ayaṃ vāyodhātūtiSo firstly, one of quick understanding who wants to develop this meditation subject should go into solitary retreat. Then he should advert to his own entire material body and discern the elements in brief in this way: “In this body what is stiffenedness or harshness is the earth element, what is cohesion or fluidity[^25] [352] is the water element, what is maturing (ripening) or heat is the fire element, what is distension or movement is the air element.”
evaṃ saṃkhittena dhātuyo pariggahetvā punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ.And he should advert and give attention to it and review it again and again as “earth element, water element,” that is to say, as mere elements, not a living being, and soulless.
Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati.As he makes effort in this way it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.
Atha vā pana ye ime catunnaṃ mahābhūtānaṃ nissattabhāvadassanatthaṃ dhammasenāpatinā ‘‘aṭṭhiñca paṭicca nhāruñca paṭicca maṃsañca paṭicca cammañca paṭicca ākāso parivārito rūpantveva saṅkhaṃ gacchatī’’ti (ma. ni. 1.306) cattāro koṭṭhāsā vuttā.Or alternatively, there are these four [bodily] parts mentioned by the General of the Dhamma [the Elder Sāriputta] for the purpose of showing the absence of any living being in the four great primary elements thus: “When a space is enclosed with bones and sinews and flesh and skin, there comes to be the term ‘material form’ (rūpa)” (M I 190).
Tesu taṃ taṃ antarānusārinā ñāṇahatthena vinibbhujitvā vinibbhujitvā yo etesu thaddhabhāvo vā kharabhāvo vā, ayaṃ pathavīdhātūti purimanayeneva dhātuyo pariggahetvāAnd he should resolve each of these [as a separate entity], separating them out by the hand of knowledge, and then discern them in the way already stated thus: “In these what is stiffenedness or harshness is the earth element.”
punappunaṃ pathavīdhātu āpodhātūti dhātumattato nissattato nijjīvato āvajjitabbaṃ manasikātabbaṃ paccavekkhitabbaṃ.And he should again and again advert to them, give attention to them and review them as mere elements, not a living being, not a soul.
Tassevaṃ vāyamamānassa nacireneva dhātuppabhedāvabhāsanapaññāpariggahito sabhāvadhammārammaṇattā appanaṃ appatto upacāramatto samādhi uppajjati.As he makes effort in this way, it is not long before concentration arises in him, which is reinforced by understanding that illuminates the classification of the elements, and which is only access and does not reach absorption because it has states with individual essences as its object.
Ayaṃ saṅkhepato āgate catudhātuvavatthāne bhāvanānayo.This is the method of development when the definition of the elements is given in brief.
Vitthārato āgate pana evaṃ veditabbo.The method given in detail should be understood in this way.
Idaṃ kammaṭṭhānaṃ bhāvetukāmena hi nātitikkhapaññena yoginā ācariyasantike dvācattālīsāya ākārehi vitthārato dhātuyo uggaṇhitvā vuttappakāre senāsane viharantenaA meditator of not over-quick understanding who wants to develop this meditation subject should learn the elements in detail in the forty-two aspects from a teacher, and he should live in an abode of the kind already described.
katasabbakiccena rahogatena paṭisallīnena sasambhārasaṅkhepato, sasambhāravibhattito, salakkhaṇasaṅkhepato, salakkhaṇavibhattitoti evaṃ catūhākārehi kammaṭṭhānaṃ bhāvetabbaṃ.Then, when he has done all the duties, he should go into solitary retreat and develop the meditation subject in four ways thus: (1) with constituents in brief, (2) with constituents by analysis, (3) with characteristics in brief, and (4) with characteristics by analysis.
Tattha kathaṃ sasambhārasaṅkhepato bhāveti?Herein, how does he develop it with constituents in brief?
Idha bhikkhu vīsatiyā koṭṭhāsesu thaddhākāraṃ pathavīdhātūti vavatthapeti. Dvādasasu koṭṭhāsesu yūsagataṃ udakasaṅkhātaṃ ābandhanākāraṃ āpodhātūti vavatthapeti. Catūsu koṭṭhāsesu paripācanakaṃ tejaṃ tejodhātūti vavatthapeti. Chasu koṭṭhāsesu vitthambhanākāraṃ vāyodhātūti vavatthapeti.Here a bhikkhu does his defining in this way, “In twenty of the parts what has the stiffened mode is the earth element,” and he does his defining thus, “In twelve parts the liquid called water with the mode of cohesion is the water element,” [353] and he does his defining thus, “In four parts what matures (what has the mode of ripening) is the fire element,” and he does his defining thus, “In six parts what has the mode of distending is the air element.”
Tassevaṃ vavatthāpayatoyeva dhātuyo pākaṭā honti.As he defines them in this way they become evident to him.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.As he again and again adverts to them and gives his attention to them, concentration arises as access only.
Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ.However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis.
Kathaṃ?How?
Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ.Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (VIII.48–78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it.
Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena.The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (VIII.83), but here it is done by means of elements.
Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo.Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (VIII.83), attention should be given as follows.
Ime kesā nāma sīsakaṭāhapaliveṭhanacamme jātā.These things called head hairs grow on the inner skin that envelops the skull.
Tattha yathāvammikamatthake jātesu kuṇṭhatiṇesu na vammikamatthako jānāti mayi kuṇṭhatiṇāni jātānīti, napi kuṇṭhatiṇāni jānanti mayaṃ vammikamatthake jātānīti, evameva na sīsakaṭāhapaliveṭhanacammaṃ jānāti mayi kesā jātāti, napi kesā jānanti mayaṃ sīsakaṭāhaveṭhanacamme jātāti,Herein, just as when kuṇṭha grasses grow on the top of an anthill, the top of the termite-mound does not know, “Kuṇṭha grasses are growing on me,” nor do the kuṇṭha grasses know, “We are growing on the top of a termite-mound,” so too, the inner skin that covers the skull does not know, “Head hairs grow on me,” nor do the head hairs know, “We grow on inner skin that envelops a skull.”
aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti kesā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called head hairs are a particular component of this body, without thought, [morally] indeterminate, void, not a living being, rigid (stiffened) earth element.
Lomā sarīraveṭhanacamme jātā.Body hairs grow on the inner skin that envelops the body.
Tattha yathā suññagāmaṭṭhāne jātesu dabbatiṇakesu na suññagāmaṭṭhānaṃ jānāti mayi dabbatiṇakāni jātānīti, napi dabbatiṇakāni jānanti mayaṃ suññagāmaṭṭhāne jātānīti, evameva na sarīraveṭhanacammaṃ jānāti mayi lomā jātāti. Napi lomā jānanti mayaṃ sarīraveṭhanacamme jātāti.Herein, just as, when dabba grasses grow on the square in an empty village, the square in the empty village does not know, “Dabba grasses grow on me,” nor do the dabba grasses know, “We grow on the square in an empty village,” so too, the inner skin that envelops the body does not know, “Body hairs grow on me,” nor do the body hairs know, “We grow on inner skin that envelops a body.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti lomā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called body hairs are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Nakhā aṅgulīnaṃ aggesu jātā.Nails grow on the tips of the fingers and toes.
Tattha yathā kumārakesu daṇḍakehi madhukaṭṭhike vijjhitvā kīḷantesu na daṇḍakā jānanti amhesu madhukaṭṭhikā ṭhapitāti, napi madhukaṭṭhikā jānanti mayaṃ daṇḍakesu ṭhapitāti, evameva na aṅguliyo jānanti amhākaṃ aggesu nakhā jātāti. Napi nakhā jānanti mayaṃ aṅgulīnaṃ aggesu jātāti.Herein, just as, when children play a game by piercing madhuka-fruit kernels with sticks, the sticks [354] do not know, “Madhuka-fruit kernels are put on us,” nor do the madhuka-fruit kernels know, “We are put on sticks,” so too, the fingers and toes do not know, “Nails grow on our tips,” nor do the nails know, “We grow on the tips of fingers and toes.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti nakhā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called nails are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Dantā hanukaṭṭhikesu jātā.Teeth grow in the jaw bones.
Tattha yathā vaḍḍhakīhi pāsāṇaudukkhalakesu kenacideva silesajātena bandhitvā ṭhapitathambhesu na udukkhalā jānanti amhesu thambhā ṭhitāti. Napi thambhā jānanti mayaṃ udukkhalesu ṭhitāti, evameva na hanukaṭṭhīni jānanti amhesu dantā jātāti. Napi dantā jānanti mayaṃ hanukaṭṭhīsu jātāti.Herein, just as, when posts are placed by builders in stone sockets and fastened with some kind of cement,[^26] the sockets do not know, “Posts are placed in us,” nor do the posts know, “We are placed in sockets,” so too, the jaw bones do not know, “Teeth grow in us,” nor do the teeth know, “We grow in jaw bones’.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti dantā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called teeth are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Taco sakalasarīraṃ pariyonandhitvā ṭhito.Skin is to be found covering the whole body.
Tattha yathā allagocammapariyonaddhāya mahāvīṇāya na mahāvīṇā jānāti ahaṃ allagocammena pariyonaddhāti. Napi allagocammaṃ jānāti mayā mahāvīṇā pariyonaddhāti, evameva na sarīraṃ jānāti ahaṃ tacena pariyonaddhanti. Napi taco jānāti mayā sarīraṃ pariyonaddhanti.Herein, just as, when a big lute is covered with damp ox-hide, the lute does not know, “I am covered with damp ox-hide,” nor does the damp ox-hide know, “A lute is covered by me,” so too, the body does not know, “I am covered by skin,” nor does the skin know, “A body is covered by me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti taco nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called skin is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Maṃsaṃ aṭṭhisaṅghāṭaṃ anulimpitvā ṭhitaṃ.Flesh is to be found plastered over the framework of bones.
Tattha yathā mahāmattikalittāya bhittiyā na bhitti jānāti ahaṃ mahāmattikāya littāti. Napi mahāmattikā jānāti mayā bhitti littāti, evameva na aṭṭhisaṅghāṭo jānāti ahaṃ navapesisatappabhedena maṃsena littoti. Napi maṃsaṃ jānāti mayā aṭṭhisaṅghāṭo littoti.Herein, just as, when a wall is plastered with thick clay, the wall does not know, “I am plastered with thick clay,” nor does the thick clay know, “A wall is plastered with me,” so too, the framework of bones does not know, “I am plastered with flesh consisting of nine hundred pieces of flesh,” nor does the flesh know, “A framework of bones is plastered with me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti maṃsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called flesh is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Nhāru sarīrabbhantare aṭṭhīni ābandhamānā ṭhitā.Sinews are to be found in the interior of the body binding the bones together.
Tattha yathā vallīhi vinaddhesu kuṭṭadārūsu na kuṭṭadārūni jānanti mayaṃ vallīhi vinaddhānīti. Napi valliyo jānanti amhehi kuṭṭadārūni vinaddhānīti, evameva na aṭṭhīni jānanti mayaṃ nhārūhi ābaddhānīti. Napi nhārū jānanti amhehi aṭṭhīni ābaddhānīti.Herein, just as, when withies and sticks are bound together with creepers, the withies and sticks do not know [355] “We are bound together with creepers,” nor do the creepers know, “Withies and sticks are bound together by us,” so too, the bones do not know, “We are bound by sinews,” nor do the sinews know, “Bones are bound together by us.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti nhāru nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called sinews are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Aṭṭhīsu paṇhikaṭṭhi gopphakaṭṭhiṃ ukkhipitvā ṭhitaṃ. Gopphakaṭṭhi jaṅghaṭṭhiṃ ukkhipitvā ṭhitaṃ. Jaṅghaṭṭhi ūruṭṭhiṃ ukkhipitvā ṭhitaṃ. Ūruṭṭhi kaṭiṭṭhiṃ ukkhipitvā ṭhitaṃ. Kaṭiṭṭhi piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitaṃ, piṭṭhikaṇṭako gīvaṭṭhiṃ ukkhipitvā ṭhito. Gīvaṭṭhi sīsaṭṭhiṃ ukkhipitvā ṭhitaṃ.As to the bones, the heel bone is to be found holding up the ankle bone, the ankle bone holding up the shin bone, the shin bone the thigh bone, the thigh bone the hip bone, the hip bone the backbone, the backbone the neck bone, and the neck bone is to be found holding up the cranium bone.
Sīsaṭṭhi gīvaṭṭhike patiṭṭhitaṃ. Gīvaṭṭhi piṭṭhikaṇṭake patiṭṭhitaṃ. Piṭṭhikaṇṭako kaṭiṭṭhimhi patiṭṭhito. Kaṭiṭṭhi ūruṭṭhike patiṭṭhitaṃ. Ūruṭṭhi jaṅghaṭṭhike patiṭṭhitaṃ. Jaṅghaṭṭhi gopphakaṭṭhike patiṭṭhitaṃ. Gopphakaṭṭhi paṇhikaṭṭhike patiṭṭhitaṃ.The cranium bone rests on the neck bone, the neck bone on the backbone, the backbone on the hip bone, the hip bone on the thigh bone, the thigh bone on the shin bone, the shin bone on the ankle bone, the ankle bone on the heel bone.
Tattha yathā iṭṭhakadārugomayādisañcayesu na heṭṭhimā heṭṭhimā jānanti mayaṃ uparime uparime ukkhipitvā ṭhitāti. Napi uparimā uparimā jānanti mayaṃ heṭṭhimesu heṭṭhimesu patiṭṭhitāti, evameva na paṇhikaṭṭhi jānāti ahaṃ gopphakaṭṭhiṃ ukkhipitvā ṭhitanti. Na gopphakaṭṭhi jānāti ahaṃ jaṅghaṭṭhiṃ ukkhipitvā ṭhitanti. Na jaṅghaṭṭhi jānāti ahaṃ ūruṭṭhiṃ ukkhipitvā ṭhitanti. Na ūruṭṭhi jānāti ahaṃ kaṭiṭṭhiṃ ukkhipitvā ṭhitanti. Na kaṭiṭṭhi jānāti ahaṃ piṭṭhikaṇṭakaṃ ukkhipitvā ṭhitanti. Na piṭṭhikaṇṭako jānāti ahaṃ gīvaṭṭhiṃ ukkhipitvā ṭhitanti. Na gīvaṭṭhi jānāti ahaṃ sīsaṭṭhiṃ ukkhipitvā ṭhitanti. Na sīsaṭṭhi jānāti ahaṃ gīvaṭṭhimhi patiṭṭhitanti. Na gīvaṭṭhi jānāti ahaṃ piṭṭhikaṇṭake patiṭṭhitanti. Na piṭṭhikaṇṭako jānāti ahaṃ kaṭiṭṭhimhi patiṭṭhitoti. Na kaṭiṭṭhi jānāti ahaṃ ūruṭṭhimhi patiṭṭhitanti. Na ūruṭṭhi jānāti ahaṃ jaṅghaṭṭhimhi patiṭṭhitanti. Na jaṅghaṭṭhi jānāti ahaṃ gopphakaṭṭhimhi patiṭṭhitanti. Na gopphakaṭṭhi jānāti ahaṃ paṇhikaṭṭhimhi patiṭṭhitanti.Herein, just as, when bricks, timber or [blocks of dried] cow dung are built up, those below do not know, “We each stand holding up those above us,” nor do those above know, “We each rest on those below us,” so too, the heel bone does not know, “I stand holding up the ankle bone,” nor does the ankle bone know, “I stand holding up the shin bone,” nor does the shin bone know, “I stand holding up the thigh bone,” nor does the thigh bone know, “I stand holding up the hip bone,” nor does the hip bone know, “I stand holding up the backbone,” nor does the backbone know, “I stand holding up the neck bone,” nor does the neck bone know, “I stand holding up the cranium bone,” nor does the cranium bone know, “I rest on the neck bone,” nor does the neck bone know, “I rest on the backbone,” nor does the backbone know, “I rest on the hip bone,” nor does the hip bone know, “I rest on the thigh bone,” nor does the thigh bone know, “I rest on the shin bone,” nor does the shin bone know, “I rest on the ankle bone,” nor does the ankle bone know, “I rest on the heel bone.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti aṭṭhi nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what are called bones [356] are a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Aṭṭhimiñjaṃ tesaṃ tesaṃ aṭṭhīnaṃ abbhantare ṭhitaṃ.Bone marrow is to be found inside the various bones.
Tattha yathā veḷupabbādīnaṃ anto pakkhittachinnavettaggādīsu na veḷupabbādīni jānanti amhesu vettaggādīni pakkhittānīti. Napi vettaggādīni jānanti mayaṃ veḷupabbādīsu ṭhitānīti, evameva na aṭṭhīni jānanti amhākaṃ anto miñjaṃ ṭhitanti. Nāpi miñjaṃ jānāti ahaṃ aṭṭhīnaṃ anto ṭhitanti.Herein, just as, when boiled bamboo sprouts, etc., are put inside bamboo joints, etc., the bamboo joints, etc., do not know, “Bamboo sprouts, etc., are put in us,” nor do the bamboo sprouts, etc., know, “We are inside bamboo joints, etc.,” so too, the bones do not know, “Marrow is inside us,” nor does the bone marrow know, “I am inside bones.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti aṭṭhimiñjaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called bone marrow is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Vakkaṃ galavāṭakato nikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitaṃ.Kidney is to be found on each side of the heart flesh, being fastened by the stout sinew that starts out with a single root from the base of the neck and divides into two after going a short way.
Tattha yathā vaṇṭupanibaddhe ambaphaladvaye na vaṇṭaṃ jānāti mayā ambaphaladvayaṃ upanibaddhanti. Napi ambaphaladvayaṃ jānāti ahaṃ vaṇṭena upanibaddhanti, evameva na thūlanhāru jānāti mayā vakkaṃ upanibaddhanti. Napi vakkaṃ jānāti ahaṃ thūlanhārunā upanibaddhanti.Herein, just as, when a pair of mango fruits are bound together by their stalk, the stalk does not know, “A pair of mango fruits is bound together by me,” nor do the pair of mango fruits know, “We are bound together by a stalk,” so too, the stout sinew does not know, “Kidneys are bound together by me,” nor does the kidney know, “I am bound together by a stout sinew.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti vakkaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called kidney is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Hadayaṃ sarīrabbhantare uraṭṭhipañjaramajjhaṃ nissāya ṭhitaṃ.Heart is to be found in the inside of the body near the middle of the frame of the ribs.
Tattha yathā jiṇṇasandamānikapañjaraṃ nissāya ṭhapitāya maṃsapesiyā na sandamānikapañjarabbhantaraṃ jānāti maṃ nissāya maṃsapesi ṭhitāti. Napi maṃsapesi jānāti ahaṃ jiṇṇasandamānikapañjaraṃ nissāya ṭhitāti, evameva na uraṭṭhipañjarabbhantaraṃ jānāti maṃ nissāya hadayaṃ ṭhitanti. Napi hadayaṃ jānāti ahaṃ uraṭṭhipañjaraṃ nissāya ṭhitanti.Herein, just as, when a piece of meat is placed near the framework of an old cart, the inside of the framework of the old cart does not know, “A piece of meat is placed near the middle of me,” nor does the piece of meat know, “I am near the middle of the inside of the framework of an old cart,” so too, the inside of the framework of the ribs does not know, “A heart is near the middle of me,” nor does the heart know, “I am near the middle of the inside of a framework of ribs.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti hadayaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called heart is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Yakanaṃ antosarīre dvinnaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitaṃ.Liver is to be found inside the body, near the right side between the two breasts.
Tattha yathā ukkhalikapālapassamhi lagge yamakamaṃsapiṇḍe na ukkhalikapālapassaṃ jānāti mayi yamakamaṃsapiṇḍo laggoti. Napi yamakamaṃsapiṇḍo jānāti ahaṃ ukkhalikapālapasse laggoti, evameva na thanānamabbhantare dakkhiṇapassaṃ jānāti maṃ nissāya yakanaṃ ṭhitanti. Napi yakanaṃ jānāti ahaṃ thanānamabbhantare dakkhiṇapassaṃ nissāya ṭhitanti.Herein, just as, when a twin lump of meat is stuck on the side of a cooking pot, the side of the cooking pot does not know, “A twin lump of meat is stuck on me,” nor does the twin lump of meat know, [357] “I am stuck on the side of a cooking pot,” so too, the right side between the breasts does not know, “Liver is near me,” nor does the liver know, “I am near a right side between two breasts.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti yakanaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called liver is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Kilomakesu paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā ṭhitaṃ. Appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitaṃ.As to the midriff, the concealed midriff is to be found surrounding the heart and kidney, while the unconcealed midriff is to be found covering the flesh under the skin in the whole body.
Tattha yathā pilotikapaliveṭhite maṃse na maṃsaṃ jānāti ahaṃ pilotikāya paliveṭhitanti. Napi pilotikā jānāti mayā maṃsaṃ paliveṭhitanti, evameva na vakkahadayāni sakalasarīre ca maṃsaṃ jānāti ahaṃ kilomakena paṭicchannanti. Napi kilomakaṃ jānāti mayā vakkahadayāni sakalasarīre ca maṃsaṃ paṭicchannanti.Herein, just as, when meat is wrapped in a rag, the meat does not know, “I am wrapped in a rag,” nor does the rag know, “Meat is wrapped in me,” so too, the heart and kidney, and the flesh in the whole body, do not know, “I am concealed by midriff,” nor does the midriff know, “Heart and kidney, and flesh in a whole body, are concealed by me.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti kilomakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called midriff is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Pihakaṃ hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ.Spleen is to be found near the upper side of the belly lining on the left side of the heart.
Tattha yathā koṭṭhamatthakapassaṃ nissāya ṭhitāya gomayapiṇḍiyā na koṭṭhamatthakapassaṃ jānāti gomayapiṇḍi maṃ nissāya ṭhitāti. Napi gomayapiṇḍi jānāti ahaṃ koṭṭhamatthakapassaṃ nissāya ṭhitāti, evameva na udarapaṭalassa matthakapassaṃ jānāti pihakaṃ maṃ nissāya ṭhitanti. Napi pihakaṃ jānāti ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhitanti.Herein, just as, when a lump of cow dung is near the upper side of a barn, the upper side of the barn does not know, “A lump of cow dung is near me,” nor does the lump of cow dung know, “I am near the upper side of a barn,” so too, the upper side of the belly lining does not know, “Spleen is near me,” nor does the spleen know, “I am near the upper side of a belly lining.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti pihakaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called spleen is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Papphāsaṃ sarīrabbhantare dvinnaṃ thanānamantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitaṃ.Lungs are to be found inside the body between the two breasts, hanging over the heart and liver and concealing them.
Tattha yathā jiṇṇakoṭṭhabbhantare lambamāne sakuṇakulāvake na jiṇṇakoṭṭhabbhantaraṃ jānāti mayi sakuṇakulāvako lambamāno ṭhitoti. Napi sakuṇakulāvako jānāti ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhitoti, evameva na taṃ sarīrabbhantaraṃ jānāti mayi papphāsaṃ lambamānaṃ ṭhitanti. Napi papphāsaṃ jānāti ahaṃ evarūpe sarīrabbhantare lambamānaṃ ṭhitanti.Herein, just as when a bird’s nest is hanging inside an old barn, the inside of the old barn does not know, “A bird’s nest is hanging in me,” nor does the bird’s nest know, “I am hanging inside an old barn,” so too, [358] the inside of the body does not know, “Lungs are hanging in me,” nor do the lungs know, “We are hanging inside such a body.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti papphāsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called lungs is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Antaṃ galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitaṃ.Bowel is to be found inside the body extending from the base of the neck to the excrement passage.
Tattha yathā lohitadoṇikāya obhujitvā ṭhapite chinnasīsadhammanikaḷevare na lohitadoṇi jānāti mayi dhammanikaḷevaraṃ ṭhitanti. Napi dhammanikaḷevaraṃ jānāti ahaṃ lohitadoṇiyā ṭhitanti, evameva na sarīrabbhantaraṃ jānāti mayi antaṃ ṭhitanti. Napi antaṃ jānāti ahaṃ sarīrabbhantare ṭhitanti.Herein, just as, when the carcass of a large beheaded rat snake[^27] is coiled up and put into a trough of blood, the red trough does not know, “A rat snake’s carcass has been put in me,” nor does the rat snake’s carcass know, “I am in a red trough,” so too, the inside of the body does not know, “A bowel is in me,” nor does the bowel know, “I am in a body.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti antaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called the bowel is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Antaguṇaṃ antantare ekavīsatiantabhoge bandhitvā ṭhitaṃ.Entrails are to be found in the interspaces between the twenty-one coils of the bowel, binding them together.
Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbetvā ṭhitesu rajjukesu na pādapuñchanarajjumaṇḍalakaṃ jānāti rajjukā maṃ sibbitvā ṭhitāti. Napi rajjukā jānanti mayaṃ pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitāti, evameva na antaṃ jānāti antaguṇaṃ maṃ ābandhitvā ṭhitanti. Napi antaguṇaṃ jānāti ahaṃ antaṃ ābandhitvā ṭhitanti.Herein, just as, when ropes are found sewing together a rope ring for wiping the feet, the rope ring for wiping the feet does not know, “Ropes are to be found sewing me together,” nor do the ropes know, “We are to be found sewing together a rope ring,” so too, the bowel does not know, “Entrails are to be found binding me together,” nor do the entrails know, “We are to be found binding a bowel together.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti antaguṇaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called entrails is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Udariyaṃ udare ṭhitaṃ asitapītakhāyitasāyitaṃ.Gorge is what is eaten, drunk, chewed and tasted that lies in the stomach.
Tattha yathā suvānadoṇiyaṃ ṭhite suvānavamathumhi na suvānadoṇi jānāti mayi suvānavamathu ṭhitoti. Napi suvānavamathu jānāti ahaṃ suvānadoṇiyaṃ ṭhitoti, evameva na udaraṃ jānāti mayi udariyaṃ ṭhitanti. Napi udariyaṃ jānāti ahaṃ udare ṭhitanti.Herein, just as, when a dog’s vomit lies in a dog’s bowl, the dog’s bowl does not know, “Dog’s vomit is lying in me,” nor does the dog’s vomit know, “I am lying in a dog’s bowl,” so too, the stomach does not know, “Gorge is lying in me,” nor does the gorge know, “I am lying in a stomach.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti udariyaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called gorge is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Karīsaṃ pakkāsayasaṅkhāte aṭṭhaṅgulaveḷupabbasadise antapariyosāne ṭhitaṃ.Dung is to be found at the end of the bowel, which resembles a bamboo joint eight fingerbreadths long and is called the “receptacle for digested food.” [359]
Tattha yathā veḷupabbe omadditvā pakkhittāya saṇhapaṇḍumattikāya na veḷupabbaṃ jānāti mayi paṇḍumattikā ṭhitāti. Napi paṇḍumattikā jānāti ahaṃ veḷupabbe ṭhitāti, evameva na pakkāsayo jānāti mayi karīsaṃ ṭhitanti. Napi karīsaṃ jānāti ahaṃ pakkāsaye ṭhitanti.Herein, just as, when soft brown clay is impacted in a bamboo joint, the bamboo joint does not know, “Brown clay is in me,” nor does brown clay know, “I am in a bamboo joint,” so too, the receptacle for digested food does not know, “Dung is in me,” nor does the dung know, “I am in a receptacle for digested food.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti karīsaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called dung is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Matthaluṅgaṃ sīsakaṭāhabbhantare ṭhitaṃ.Brain is to be found in the interior of the skull.
Tattha yathā purāṇalābukaṭāhe pakkhittāya piṭṭhapiṇḍiyā na lābukaṭāhaṃ jānāti mayi piṭṭhapiṇḍi ṭhitāti. Napi piṭṭhapiṇḍi jānāti ahaṃ lābukaṭāhe ṭhitāti, evameva na sīsakaṭāhabbhantaraṃ jānāti mayi matthaluṅgaṃ ṭhitanti. Napi matthaluṅgaṃ jānāti ahaṃ sīsakaṭāhabbhantare ṭhitanti.Herein, just as, when a lump of dough is put inside an old gourd rind, the gourd rind does not know, “A lump of dough is in me,” nor does the lump of dough know, “I am inside a gourd rind,” so too, the inside of the skull does not know, “Brain is in me,” nor does the brain know, “I am inside a skull.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti matthaluṅgaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto thaddho pathavīdhātūti.So what is called brain is a particular component of this body, without thought, indeterminate, void, not a living being, rigid earth element.
Pittesu abaddhapittaṃ jīvitindriyapaṭibaddhaṃ sakalasarīraṃ byāpetvā ṭhitaṃ. Baddhapittaṃ pittakosake ṭhitaṃ.As to bile, the free bile, which is bound up with the life faculty, is to be found soaking the whole body, while the local bile is to be found in the bile container (gall-bladder).
Tattha yathā pūvaṃ byāpetvā ṭhite tele na pūvaṃ jānāti telaṃ maṃ byāpetvā ṭhitanti. Napi telaṃ jānāti ahaṃ pūvaṃ byāpetvā ṭhitanti, evameva na sarīraṃ jānāti abaddhapittaṃ maṃ byāpetvā ṭhitanti. Napi abaddhapittaṃ jānāti ahaṃ sarīraṃ byāpetvā ṭhitanti.Herein, just as, when oil has soaked a cake, the cake does not know, “Oil soaks me,” nor does the oil know, “I soak a cake,” so too, the body does not know, “Free bile soaks me,” nor does the free bile know, “I soak a body.”
Yathā vassodakena puṇṇe kosātakikosake na kosātakikosako jānāti mayi vassodakaṃ ṭhitanti. Napi vassodakaṃ jānāti ahaṃ kosātakikosake ṭhitanti, evameva na pittakosako jānāti mayi baddhapittaṃ ṭhitanti. Napi baddhapittaṃ jānāti ahaṃ pittakosake ṭhitanti.And just as, when a kosāṭakī (loofah) creeper bladder is filled with rain water, the kosāṭakī creeper bladder does not know, “Rain water is in me,” nor does the rain water know, “I am in a kosāṭakī creeper bladder,” so too, the bile bladder does not know, “Local bile is in me,” nor does the local bile know, “I am in a bile bladder.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti pittaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called bile is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Semhaṃ ekapatthapūrappamāṇaṃ udarapaṭale ṭhitaṃ.Phlegm is to be found on the surface of the stomach and measures a bowlful.
Tattha yathā upari sañjātapheṇapaṭalāya candanikāya na candanikā jānāti mayi pheṇapaṭalaṃ ṭhitanti. Napi pheṇapaṭalaṃ jānāti ahaṃ candanikāya ṭhitanti, evameva na udarapaṭalaṃ jānāti mayi semhaṃ ṭhitanti. Napi semhaṃ jānāti ahaṃ udarapaṭale ṭhitanti.Herein, just as, when a cesspool has a surface of froth, the cesspool does not know, “A surface of froth is on me,” nor does the surface of froth [360] know, “I am on a cesspool,” so too, the surface of the stomach does not know, “Phlegm is on me” nor does the phlegm know, “I am on the surface of a stomach.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti semhaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called phlegm is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Pubbo anibaddhokāsoPus has no fixed location.
yattha yattheva khāṇukaṇṭakappaharaṇaaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapīḷakādayo vā uppajjanti, tattha tattha tiṭṭhati.It is to be found wherever the blood stagnates and goes bad in a part of the body damaged by wounds caused by splinters and thorns, and by burns due to fire, or where boils, carbuncles, etc., appear.
Tattha yathā pharasuppahārādivasena paggharitaniyyāse rukkhe na rukkhassa pahārādippadesā jānanti amhesu niyyāso ṭhitoti, napi niyyāso jānāti ahaṃ rukkhassa pahārādippadesesu ṭhitoti, evameva na sarīrassa khāṇukaṇṭakādīhi abhihatappadesā jānanti amhesu pubbo ṭhitoti. Napi pubbo jānāti ahaṃ tesu padesesu ṭhitoti.Herein, just as, when a tree oozes gum through being hit by, say, an axe, the parts of the tree that have been hit do not know, “Gum is in us,” nor does the gum know, “I am in a part of a tree that has been hit,” so too, the parts of the body wounded by splinters, thorns, etc., do not know, “Pus is in us,” nor does the pus know, “I am in such places.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti pubbo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called pus is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Lohitesu saṃsaraṇalohitaṃ pittaṃ viya sakalasarīraṃ byāpetvā ṭhitaṃ.As to blood, the mobile blood is to be found, like the bile, soaking the whole body.
Sannicitalohitaṃ yakanaṭṭhānassa heṭṭhābhāgaṃ pūretvā ekapatthapūramattaṃ vakkahadayayakanapapphāsāni tementaṃ ṭhitaṃ.The stored blood, is to be found filling the lower part of the liver’s site to the extent of a bowlful, wetting the kidney, heart, liver and lungs.
Tattha saṃsaraṇalohite abaddhapittasadisova vinicchayo.Herein, the definition of the mobile blood is similar to that of the free bile.
Itaraṃ pana yathā jajjarakapāle ovaṭṭhe udake heṭṭhā leḍḍukhaṇḍādīni temayamāne na leḍḍukhaṇḍādīni jānanti mayaṃ udakena temiyamānāti. Napi udakaṃ jānāti ahaṃ leḍḍukhaṇḍādīni tememīti, evameva na yakanassa heṭṭhābhāgaṭṭhānaṃ vakkādīni vā jānanti mayi lohitaṃ ṭhitaṃ amhe vā temayamānaṃ ṭhitanti. Napi lohitaṃ jānāti ahaṃ yakanassa heṭṭhābhāgaṃ pūretvā vakkādīni temayamānaṃ ṭhitanti.But as to the other, just as, when rain water seeps through an old pot and wets clods and stumps below, the clods and stumps do not know, “We are being wetted with water,” nor does the water know, “I am wetting clods and stumps,” so too, the lower part of the liver’s site, or the kidneys, etc., respectively do not know, “Blood is in me,” or “We are being wetted,” nor does the blood know, “I fill the lower part of a liver’s site, am wetting a kidney, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti lohitaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called blood is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Sedo aggisantāpādikālesu kesalomakūpavivarāni pūretvā tiṭṭhati ceva paggharati ca.Sweat is to be found filling the openings of the pores of the head hairs and body hairs when there is heat due to fires, etc., and it trickles out of them.
Tattha yathā udakā abbūḷhamattesu bhisamuḷālakumudanāḷakalāpesu na bhisādikalāpavivarāni jānanti amhehi udakaṃ paggharatīti. Napi bhisādikalāpavivarehi paggharantaṃ udakaṃ jānāti ahaṃ bhisādikalāpavivarehi paggharāmīti, evameva na kesalomakūpavivarāni jānanti amhehi sedo paggharatīti. Napi sedo jānāti ahaṃ kesalomakūpavivarehi paggharāmīti.Herein, just as, when [361] bunches of lily bud stems and lotus stalks are pulled up out of water, the openings in the bunches of lilies, etc., do not know, “Water trickles from us,” nor does the water trickling from the openings in the bunches of lilies, etc., know, “I am trickling from openings in bunches of lilies, etc.,” so too, the openings of the pores of the head hairs and body hairs do not know, “Sweat trickles from us,” nor does the sweat know, “I trickle from openings of pores of head hairs and body hairs.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti sedo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called sweat is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Medo thūlassa sakalasarīraṃ pharitvā kisassa jaṅghamaṃsādīni nissāya ṭhito patthinnasineho.Fat is the thick unguent to be found pervading the whole body of one who is stout, and on the shank flesh, etc., of one who is lean.
Tattha yathā haliddipilotikapaṭicchanne maṃsapuñje na maṃsapuñjo jānāti maṃ nissāya haliddipilotikā ṭhitāti. Napi haliddipilotikā jānāti ahaṃ maṃsapuñjaṃ nissāya ṭhitāti, evameva na sakalasarīre jaṅghādīsu vā maṃsaṃ jānāti maṃ nissāya medo ṭhitoti. Napi medo jānāti ahaṃ sakalasarīre jaṅghādīsu vā maṃsaṃ nissāya ṭhitoti.Herein, just as, when a heap of meat is covered by a yellow rag, the heap of meat does not know, “A yellow rag is next to me,” nor does the yellow rag know, “I am next to a heap of meat,” so too, the flesh to be found on the whole body, or on the shanks, etc., does not know, “Fat is next to me,” nor does the fat know,”I am next to flesh on a whole body, or on the shanks, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti medo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto patthinnayūso ābandhanākāro āpodhātūti.So what is called fat is a particular component of this body, without thought, indeterminate, void, not a living being, thick-liquid water element in the mode of cohesion.
Assu yadā sañjāyati tadā akkhikūpake pūretvā tiṭṭhati vā paggharati vā.Tears, when produced, are to be found filling the eye sockets or trickling out of them.
Tattha yathā udakapuṇṇesu taruṇatālaṭṭhikūpakesu na taruṇatālaṭṭhikūpakā jānanti amhesu udakaṃ ṭhitanti. Napi taruṇatālaṭṭhikūpakesu udakaṃ jānāti ahaṃ taruṇatālaṭṭhikūpakesu ṭhitanti, evameva na akkhikūpakā jānanti amhesu assu ṭhitanti. Napi assu jānāti ahaṃ akkhikūpakesu ṭhitanti.Herein, just as, when the sockets of young palm kernels are filled with water, the sockets of the young palm kernels do not know, “Water is in us,” nor does the water in the sockets of the young palm kernels know, “I am in sockets of young palm kernels,” so too, the eye sockets do not know, “Tears are in us,” nor do the tears know, “We are in eye sockets.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti assu nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called tears is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Vasā aggisantāpādikāle hatthatalahatthapiṭṭhipādatalapādapiṭṭhi nāsāpuṭanalāṭaaṃsakūṭesu ṭhitavilīnasneho.Grease is the melted unguent to be found on the palms and backs of the hands, on the soles and backs of the feet, on the nose and forehead and on the points of the shoulders, when heated by fire, and so on.
Tattha yathā pakkhittatele ācāme na ācāmo jānāti maṃ telaṃ ajjhottharitvā ṭhitanti. Napi telaṃ jānāti ahaṃ ācāmaṃ ajjhottharitvā ṭhitanti, evameva na hatthatalādippadeso jānāti maṃ vasā ajjhottharitvā ṭhitāti. Napi vasā jānāti ahaṃ hatthatalādippadesaṃ ajjhottharitvā ṭhitāti.Herein, just as, when rice gruel has oil put on it, the rice gruel does not know, “Oil is spread over me,” nor does the oil know, “I am spread over rice gruel,” so too, the place consisting of the palm of the hand, etc., [362] does not know, “Grease is spread over me,” nor does the grease know, “I am spread over places consisting of the palm of the hand, and so on.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti vasā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called grease is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Kheḷo tathārūpe kheḷuppattipaccaye sati ubhohi kapolapassehi orohitvā jivhātale tiṭṭhati.Spittle is to be found on the surface of the tongue after it has descended from the cheeks on both sides, when there is a condition for the arising of spittle.
Tattha yathā abbocchinnaudakanissande nadītīrakūpake na kūpatalaṃ jānāti mayi udakaṃ santiṭṭhatīti. Napi udakaṃ jānāti ahaṃ kūpatale santiṭṭhāmīti, evameva na jivhātalaṃ jānāti mayi ubhohi kapolapassehi orohitvā kheḷo ṭhitoti. Napi kheḷo jānāti ahaṃ ubhohi kapolapassehi orohitvā jivhātale ṭhitoti.Herein, just as, when a hollow in a river bank is constantly oozing with water, the surface of the hollow does not know, “Water lies on me,” nor does the water know, “I lie on the surface of a hollow,” so too, the surface of the tongue does not know, “Spittle that has descended from cheeks on both sides is on me,” nor does the spittle know, “I have descended from cheeks on both sides and am on the surface of a tongue.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti kheḷo nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called spittle is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Siṅghāṇikā yadā sañjāyati, tadā nāsāpuṭe pūretvā tiṭṭhati vā paggharati vā.Snot, when produced, is to be found filling the nostrils or trickling out of them.
Tattha yathā pūtidadhibharitāya sippikāya na sippikā jānāti mayi pūtidadhi ṭhitanti. Napi pūtidadhi jānāti ahaṃ sippikāya ṭhitanti, evameva na nāsāpuṭā jānanti amhesu siṅghāṇikā ṭhitāti. Napi siṅghāṇikā jānāti ahaṃ nāsāpuṭesu ṭhitāti.Herein, just as, when a bag[^28] is loaded with rotting curd, the bag does not know, “Rotting curd is in me,” nor does the rotting curd know, “I am in a bag,” so too, the nostrils do not know, “Snot is in us,” nor does the snot know, “I am in nostrils.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti siṅghāṇikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called snot is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Lasikā aṭṭhikasandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīsu ṭhitā.Oil of the joints is to be found in the hundred and eighty joints serving the function of lubricating the joints of the bones.
Tattha yathā telabbhañjite akkhe na akkho jānāti maṃ telaṃ abbhañjitvā ṭhitanti. Napi telaṃ jānāti ahaṃ akkhaṃ abbhañjitvā ṭhitanti, evameva na asītisatasandhayo jānanti lasikā amhe abbhañjitvā ṭhitāti. Napi lasikā jānāti ahaṃ asītisatasandhayo abbhañjitvā ṭhitāti.Herein, just as, when an axle is lubricated with oil, the axle does not know, “Oil lubricates me,” nor does the oil know, “I lubricate an axle,” so too, the hundred and eighty joints do not know, “Oil of the joints lubricates us,” nor does the oil of the joints know, “I lubricate a hundred and eighty joints.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti lasikā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called oil of the joints is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Muttaṃ vatthissa abbhantare ṭhitaṃ.Urine is to be found inside the bladder.
Tattha yathā candanikāya pakkhitte amukhe ravaṇaghaṭe na ravaṇaghaṭo jānāti mayi candanikāraso ṭhitoti. Napi candanikāraso jānāti ahaṃ ravaṇaghaṭe ṭhitoti, evameva na vatthi jānāti mayi muttaṃ ṭhitanti. Napi muttaṃ jānāti ahaṃ vatthimhi ṭhitanti.Herein, just as, when a porous pot is put upside down in a cesspool, the porous pot does not know, “Cesspool filtrate is in me,” nor does the cesspool filtrate know, “I am in a porous pot,” so too, the bladder does not know, [363] “Urine is in me,” nor does the urine know, “I am in a bladder.”
Aññamaññaṃ ābhogapaccavekkhaṇarahitā ete dhammā.These things are devoid of mutual concern and reviewing.
Iti muttaṃ nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto yūsabhūto ābandhanākāro āpodhātūti.So what is called urine is a particular component of this body, without thought, indeterminate, void, not a living being, liquid water element in the mode of cohesion.
Evaṃ kesādīsu manasikāraṃ pavattetvā yena santappati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti,When he has given his attention in this way to the body hairs, etc., he should then give his attention to the [four] fire components thus: That whereby one is warmed— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening).
yena jīrīyati, yena pariḍayhati, yena asitapītakhāyitasāyitaṃ sammā pariṇāmaṃ gacchati, ayaṃ imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto paripācanākāro tejodhātūti evaṃ tejokoṭṭhāsesu manasikāro pavattetabbo.That whereby one ages … That whereby one burns up … That whereby what is eaten, drunk, chewed and tasted becomes completely digested— this is a particular component of this body, without thought, indeterminate, void, not a living being; it is fire element in the mode of maturing (ripening).
Tato uddhaṅgame vāte uddhaṅgamavasena pariggahetvā adhogame adhogamavasena, kucchisaye kucchisayavasena, koṭṭhāsaye koṭṭhāsayavasena, aṅgamaṅgānusārimhi aṅgamaṅgānusārivasena, assāsapassāse assāsapassāsavasena pariggahetvā uddhaṅgamā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti,After that, having discovered the up-going winds (forces) as upgoing, the down-going winds (forces) as down-going, the winds (forces) in the belly as in the belly, the winds (forces) in the bowels as in the bowels, the winds (forces) that course through all the limbs as coursing through all the limbs, and in-breath and out-breath as in-breath and out-breath, he should give his attention to these [six] air components in this way: What is called up-going winds (forces) is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending.
adhogamā vātā nāma, kucchisayā vātā nāma, koṭṭhāsayā vātā nāma, aṅgamaṅgānusārino vātā nāma, assāsapassāsā vātā nāma imasmiṃ sarīre pāṭiyekko koṭṭhāso acetano abyākato suñño nissatto vitthambhanākāro vāyodhātūti evaṃ vāyokoṭṭhāsesu manasikāro pavattetabbo.What is called down-going winds (forces) … What is called winds (forces) in the belly … What is called winds (forces) in the bowels … What is called winds (forces) that course through all the limbs … What is called in-breath and out-breath is a particular component of this body, without thought, indeterminate, void, not a living being; it is air element in the mode of distending.
Tassevaṃ pavattamanasikārassa dhātuyo pākaṭā honti.As he gives his attention in this way the elements become evident to him.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.As he adverts and gives attention to them again and again access concentration arises in him in the way already described.
Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇasaṅkhepato bhāvetabbaṃ. Kathaṃ?But if his meditation subject is still not successful when he gives his attention to it in this way, then he should develop it with characteristics in brief. How?
Vīsatiyā koṭṭhāsesu thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. Tattheva ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti.In the twenty components the characteristic of stiffenedness should be defined as the earth element, and the characteristic of cohesion, which is there too, as the water element, and the characteristic of maturing (ripening), which is there too, as the fire element, and the characteristic of distension, which is there too, as the air element.
Dvādasasu koṭṭhāsesu ābandhanalakkhaṇaṃ āpodhātūti vavatthapetabbaṃ. Tattheva paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti.In the twelve components the characteristic of cohesion should be defined as the water element, the characteristic of maturing (ripening), which is there too, as the fire element, the characteristic of distension, which is there too, as the air element, and the characteristic of stiffenedness, which is there too, as the earth element.
Catūsu koṭṭhāsesu paripācanalakkhaṇaṃ tejodhātūti vavatthapetabbaṃ. Tena avinibhuttaṃ vitthambhanalakkhaṇaṃ vāyodhātūti. Thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti.In the four components the characteristic of maturing (ripening) should be defined as the fire element, the characteristic of distension unresolvable (inseparable) from it as the air element, [364] the characteristic of stiffenedness as the earth element, and the characteristic of cohesion as the water element.
Chasu koṭṭhāsesu vitthambhanalakkhaṇaṃ vāyodhātūti vavatthapetabbaṃ. Tattheva thaddhalakkhaṇaṃ pathavīdhātūti. Ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti.In the six components the characteristic of distension should be defined as the air element, the characteristic of stiffenedness there too as the earth element, the characteristic of cohesion as the water element, and the characteristic of maturing (ripening) as the fire element.
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti.As he defines them in this way the elements become evident to him.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.As he adverts to them and gives attention to them again and again access concentration arises in him in the way already stated.
Yassa pana evampi bhāvayato kammaṭṭhānaṃ na ijjhati, tena salakkhaṇavibhattito bhāvetabbaṃ.However, if he still does not succeed with his meditation subject when he gives his attention to it in this way, then he should develop it with characteristics by analysis.
Kathaṃ?How?
Pubbe vuttanayeneva kesādayo pariggahetvā kesamhi thaddhalakkhaṇaṃ pathavīdhātūti vavatthapetabbaṃ. Tattheva ābandhanalakkhaṇaṃ āpodhātūti. Paripācanalakkhaṇaṃ tejodhātūti. Vitthambhanalakkhaṇaṃ vāyodhātūti.After discerning head hairs, etc., in the way already described, the characteristic of stiffenedness in head hairs should be defined as the earth element, the characteristic of cohesion there too as the water element, the characteristic of maturing (ripening) as the fire element, and the characteristic of distension as the air element.
Evaṃ sabbakoṭṭhāsesu ekekasmiṃ koṭṭhāse catasso catasso dhātuyo vavatthapetabbā.The four elements should be defined in this way in the case of each component.
Tassevaṃ vavatthāpayato dhātuyo pākaṭā honti.As he defines them in this way the elements become evident to him.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.As he adverts and gives attention to them again and again access concentration arises in him in the way already described.
Apica kho pana vacanatthato, kalāpato, cuṇṇato, lakkhaṇādito, samuṭṭhānato, nānattekattato, vinibbhogāvinibbhogato, sabhāgavisabhāgato, ajjhattikabāhiravisesato, saṅgahato, paccayato, asamannāhārato, paccayavibhāgatoti imehipi ākārehi dhātuyo manasikātabbā.In addition, attention should be given to the elements in the following ways: (1) as to word meaning, (2) by groups, (3) by particles, (4) by characteristic, etc., (5) as to how originated, (6) as to variety and unity, (7) as to resolution (separability) and non-resolution (inseparability), (8) as to the similar and the dissimilar, (9) as to distinction between internal and external, (10) as to inclusion, (11) as to condition, (12) as to lack of conscious reaction, (13) as to analysis of conditions.
Tattha vacanatthato manasikarontena patthaṭattā pathavī. Appoti āpiyati appāyatīti vā āpo. Tejatīti tejo. Vāyatīti vāyo.1. Herein, one who gives his attention to them as to word meaning should do so separately and generally thus: [separately] it is earth (pathavī) because it is spread out (patthaṭa); it flows (appoti) or it glides (āpiyati) or it satisfies (appāyati), thus it is water (āpo); it heats (tejati), thus it is fire (tejo); it blows (vāyati), thus it is air (vāyo).
Avisesena pana salakkhaṇadhāraṇato dukkhādānato dukkhādhānato ca dhātūti.But without differentiation they are elements (dhātu) because of bearing (dhāraṇa) their own characteristics, because of grasping (ādāna) suffering, and because of sorting out (ādhāna) suffering (see XV.19).[^29]
Evaṃ visesasāmaññavasena vacanatthato manasikātabbā.This is how they should be given attention as to word meaning.
Kalāpatoti yā ayaṃ kesā lomātiādinā nayena vīsatiyā ākārehi pathavīdhātu, pittaṃ semhanti ca ādinā nayena dvādasahākārehi āpodhātu niddiṭṭhā,2. By groups: there is the earth element described under the twenty aspects (modes) beginning with head hairs, body hairs, and also the water element described under the twelve (modes) aspects beginning with bile, phlegm, etc.
tattha yasmā – Vaṇṇo gandho raso ojā, catasso cāpi dhātuyo; Aṭṭhadhammasamodhānā, hoti kesāti sammuti; Tesaṃyeva vinibbhogā, natthi kesāti sammuti. Tasmā kesāpi aṭṭhadhammakalāpamattameva.Now, as to these: Colour, odour, taste, and nutritive Essence, and the four elements— From combination of these eight There comes the common usage head hairs; And separately from these eight[^30] There is no common usage head hairs. Consequently, head hairs are only a mere group of eight states.
Tathā lomādayoti.Likewise, body hairs, [365] and the rest.
Yo panettha kammasamuṭṭhāno koṭṭhāso, so jīvitindriyena ca bhāvena ca saddhiṃ dasadhammakalāpopi hoti.A component here that is kamma-originated is a group of ten states, [that is to say, the former eight] together with the life faculty and sex.
Ussadavasena pana pathavīdhātu āpodhātūti saṅkhaṃ gato.But it is on account of respective prominence [of stiffenedness or cohesion] that it comes to be styled “earth element” or “water element.”
Evaṃ kalāpato manasikātabbā.This is how they should be given attention to “by groups.”
Cuṇṇatoti imasmiṃ hi sarīre majjhimena pamāṇena pariggayhamānā paramāṇubhedasañcuṇṇā sukhumarajabhūtā pathavīdhātu doṇamattā siyā. Sā tato upaḍḍhappamāṇāya āpodhātuyā saṅgahitā,3. By particles: in this body the earth element taken as reduced to fine dust and powdered to the size of the smallest atom[^31] might amount to an average doṇa measure full; and that is held together[^32] by the water element measuring half as much.
tejodhātuyā anupālitā vāyodhātuyā vitthambhitā na vikiriyati na viddhaṃsiyati,Being maintained[^33] by the fire element, and distended by the air element, it does not get scattered or dissipated.
avikiriyamānā aviddhaṃsiyamānā anekavidhaṃ itthipurisaliṅgādibhāvavikappaṃ upagacchati, aṇuthūladīgharassathirakathinādibhāvañca pakāseti.Instead of getting scattered or dissipated, it arrives at the alternative states of the female and male sex, etc., and manifests smallness, bigness, length, shortness, toughness, rigidity, and so on.
Yūsagatā ābandhanākārabhūtā panettha āpodhātu pathavīpatiṭṭhitā tejānupālitā vāyovitthambhitā na paggharati na parissavati,The liquid water element that is the mode of cohesion, being founded on earth, maintained by fire, and distended by air, does not trickle or run away.[^34]
apaggharamānā aparissavamānā pīṇitapīṇitabhāvaṃ dasseti.Instead of trickling or running away it provides continued refreshments.[^35]
Asitapītādipācakā cettha usumākārabhūtā uṇhattalakkhaṇā tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā imaṃ kāyaṃ paripāceti, vaṇṇasampattiñcassa āvahati.And here the fire element that cooks what is eaten, drunk, etc., and is the mode of warming and has the characteristic of heat, being established on earth, held together by water, and distended by air, maintains this body and ensures its proper appearance.
Tāya ca pana paripācito ayaṃ kāyo na pūtibhāvaṃ dasseti.And this body, being maintained by it, shows no putrefaction.
Aṅgamaṅgānusaṭā cettha samudīraṇavitthambhanalakkhaṇā vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejānupālitā imaṃ kāyaṃ vitthambheti.The air element that courses through all the limbs and has the characteristic of moving and distending, being founded upon earth, held together by water, and maintained by fire, distends this body.
Tāya ca pana vitthambhito ayaṃ kāyo na paripatati, ujukaṃ saṇṭhāti. Aparāya vāyodhātuyā samabbhāhato gamanaṭṭhānanisajjāsayanairiyāpathesu viññattiṃ dasseti, samiñjeti, sampasāreti, hatthapādaṃ lāḷeti.And this body, being distended by the latter kind of air, does not collapse, but stands erect, and being propelled[^36] by the other [motile] air, it shows intimation and it flexes and extends and it wriggles the hands and feet, doing so in the postures comprising of walking, standing, sitting and lying down.
Evametaṃ itthipurisādibhāvena bālajanavañcanaṃ māyārūpasadisaṃ dhātuyantaṃ pavattatītiSo this mechanism of elements carries on like a magic trick, deceiving foolish people with the male and female sex and so on.
evaṃ cuṇṇato manasikātabbā.This is how they should be given attention by particles.
Lakkhaṇāditoti pathavīdhātu kiṃ lakkhaṇā, kiṃ rasā, kiṃ paccupaṭṭhānāti evaṃ catassopi dhātuyo āvajjetvā pathavīdhātu kakkhaḷattalakkhaṇā, patiṭṭhānarasā, sampaṭicchanapaccupaṭṭhānā.4. As to characteristic, etc.: he should advert to the four elements in this way: “The earth element—what are its characteristic, function, manifestation?” [defining them in this way]: The earth element has the characteristic of hardness. Its function is to act as a foundation. It is manifested as receiving.
Āpodhātu paggharaṇalakkhaṇā, brūhanarasā, saṅgahapaccupaṭṭhānā.The water element has the characteristic of trickling. Its function is to intensify. It is manifested as holding together.
Tejodhātu uṇhattalakkhaṇā, paripācanarasā, maddavānuppadānapaccupaṭṭhānā.The fire element has the characteristic of heat. Its function is to mature (maintain). It is manifested as a continued supply of softness.
Vāyodhātu vitthambhanalakkhaṇā, samudīraṇarasā.The air element has the characteristic of distending. Its function is to cause motion.
Abhinīhārapaccupaṭṭhānāti evaṃ lakkhaṇādito manasikātabbā.It is manifested as conveying.[^37] This is how they should be given attention to by characteristic, and so on. [366]
Samuṭṭhānatoti ye ime pathavīdhātuādīnaṃ vitthārato dassanavasena kesādayo dvācattālīsa koṭṭhāsā dassitā. Tesu udariyaṃ karīsaṃ pubbo muttanti ime cattāro koṭṭhāsā utusamuṭṭhānāva.5. As to how originated: among the forty-two components beginning with head hairs shown in the detailed treatment of the earth element, etc., the four consisting of gorge, dung, pus, and urine are temperature-originated only;
Assu sedo kheḷo siṅghāṇikāti ime cattāro utucittasamuṭṭhānā.the four consisting of tears, sweat, spittle, and snot are temperature-originated and consciousness-originated only.
Asitādiparipācako tejo kammasamuṭṭhānova.The fire that cooks what is eaten, etc., is kamma-originated only;
Assāsapassāsā cittasamuṭṭhānāva.in-breath and out-breath are consciousness-originated only;
Avasesā sabbepi catusamuṭṭhānātiall the rest are of fourfold origination.
evaṃ samuṭṭhānato manasikātabbā.This is how they should be given attention as to how originated.
Nānattekattatoti sabbāsampi dhātūnaṃ salakkhaṇādito nānattaṃ. Aññāneva hi pathavīdhātuyā lakkhaṇarasapaccupaṭṭhānāni. Aññāni āpodhātuādīnaṃ.6. As to variety and unity: there is variety in the specific characteristics, etc., of all the elements; for the characteristic, function, and manifestation of the earth element is one, and those of the water element, etc., are different.
Evaṃ lakkhaṇādivasena pana kammasamuṭṭhānādivasena ca nānattabhūtānampi etāsaṃ rūpamahābhūtadhātudhammaaniccādivasena ekattaṃ hoti.But there is unity in them as materiality, great primary, element, state (dhamma), impermanence, etc., notwithstanding the fact that they are various according to [specific] characteristic, etc., and according to origination by kamma and so on.
Sabbāpi hi dhātuyo ruppanalakkhaṇaṃ anatītattā rūpāni.All these elements are “instances of materiality” (rūpāni) because they do not exceed the characteristic of “being molested” (ruppana).
Mahantapātubhāvādīhi kāraṇehi mahābhūtāni.They are “great primaries” (mahābhūta) by reason of “great manifestation,” and so on.
Mahantapātubhāvādīhīti etā hi dhātuyo mahantapātubhāvato, mahābhūtasāmaññato, mahāparihārato, mahāvikārato, mahattā bhūtattā cāti imehi kāraṇehi mahābhūtānīti vuccanti.“By reason of ‘great manifestation,’ and so on” means that these elements are called “great primaries” for the following reasons, namely: (a) manifestation of greatness; (b) likeness to great creatures; (c) great maintenance; (d) great alteration; and (e) because they are great and because they are entities.
Tattha mahantapātubhāvatoti etāni hi anupādinnasantānepi upādinnasantānepi mahantāni pātubhūtāni.Herein, (a) manifestation of greatness: they are manifested as great both in a continuity that is not clung to (acquired through kamma) and in a continuity that is clung to.
Tesaṃ anupādinnasantāne – Duve satasahassāni, cattāri nahutāni ca; Ettakaṃ bahalattena, saṅkhātāyaṃ vasundharāti. – Ādinā nayena mahantapātubhāvatā buddhānussatiniddese vuttāva.For their manifestation of greatness in a continuity that is not clung to is given in the description of the recollection of the Buddha in the way beginning: Two times a hundred thousand [leagues] And then four nahutas as well: This earth, this “bearer of all wealth,” Has that much thickness, as they tell (VII.41).
Upādinnasantānepi macchakacchapadevadānavādisarīravasena mahantāneva pātubhūtāni.And they are manifested on a great scale also in a continuity that is clung to, for instance, in the bodies of fishes, turtles, deities, Dānava demons, and so on.
Vuttañhetaṃ ‘‘santi, bhikkhave, mahāsamudde yojanasatikāpi attabhāvā’’tiādi.For this is said: “Bhikkhus, there are individual creatures of a hundred leagues in the great ocean” (A IV 207), and so on.
Mahābhūtasāmaññatoti etāni hi yathā māyākāro amaṇiṃyeva udakaṃ maṇiṃ katvā dasseti, asuvaṇṇaṃyeva leḍḍuṃ suvaṇṇaṃ katvā dasseti. Yathā ca sayaṃ neva yakkho na yakkhī samāno yakkhabhāvampi yakkhibhāvampi dasseti, evameva sayaṃ anīlāneva hutvā nīlaṃ upādārūpaṃ dassenti, apītāni alohitāni anodātāneva hutvā odātaṃ upādārūpaṃ dassentīti(b) Likeness to great creatures: just as a magician turns water that is not crystal into crystal, and turns a clod that is not gold into gold, and shows them, and being himself neither a spirit nor a bird, shows himself as a spirit or a bird, so too, being themselves not blue-black, they turn themselves into blue-black derived materiality, being themselves not yellow … not red … not white, [367] they turn themselves into white derived materiality and show that.
māyākāramahābhūtasāmaññato mahābhūtāni.In this way they are “great primaries” (mahābhūta) in being like the great creatures (mahābhūta) of a magician.[^38]
Yathā ca yakkhādīni mahābhūtāni yaṃ gaṇhanti, neva nesaṃ tassa anto na bahi ṭhānaṃ upalabbhati, na ca taṃ nissāya na tiṭṭhanti, evameva tānipi neva aññamaññassa anto na bahi ṭhitāni hutvā upalabbhanti, na ca aññamaññaṃ nissāya na tiṭṭhantītiAnd just as, whomsoever the great creatures such as the spirits (yakkha) grasp hold of (possess), they have no standing place either inside him or outside him and yet they have no standing independently of him, so too, these elements are not found to stand either inside or outside each other yet they have no standing independently of one another.
acinteyyaṭṭhānatāya yakkhādimahābhūtasāmaññatopi mahābhūtāni.Thus they are also great primaries (mahābhūta) in being equal to the great creatures (mahābhūta) such as the spirits because they have no thinkable standing place [relative to each other].
Yathā ca yakkhinīsaṅkhātāni mahābhūtāni manāpehi vaṇṇasaṇṭhānavikkhepehi attano bhayānakabhāvaṃ paṭicchādetvā satte vañcenti, evameva etānipi itthipurisasarīrādīsu manāpena chavivaṇṇena manāpena attano aṅgapaccaṅgasaṇṭhānena manāpena ca hatthapādaṅgulibhamukavikkhepena attano kakkhaḷattādibhedaṃ sarasalakkhaṇaṃ paṭicchādetvā bālajanaṃ vañcenti, attano sabhāvaṃ daṭṭhuṃ na dentītiAnd just as the great creatures known as female spirits (yakkhinī) conceal their own fearfulness with a pleasing colour, shape and gesture to deceive beings, so too, these elements conceal each their own characteristic and function classed as hardness, etc., by means of a pleasing skin colour of women’s and men’s bodies, etc., and pleasing shapes of limbs and pleasing gestures of fingers, toes and eyebrows, and they deceive simple people by concealing their own functions and characteristics beginning with hardness and do not allow their individual essences to be seen.
vañcakattena yakkhinīmahābhūtasāmaññatopi mahābhūtāni.Thus they are great primaries (mahābhūta) in being equal to the great creatures (mahābhūta), the female spirits, since they are deceivers.
Mahāparihāratoti mahantehi paccayehi pariharitabbato.(c) Great maintenance: this is because they have to be sustained by the great requisites.
Etāni hi divase divase upanetabbattā mahantehi ghāsacchādanādīhi bhūtāni pavattānīti mahābhūtāni.For these elements are great primaries (mahābhūta) since they have become (bhūta), have occurred, by means of the food, clothing, etc., which are great (mahant) [in importance] because they have to be found every day.
Mahāparihārāni vā bhūtānītipi mahābhūtāni.Or alternatively, they are great primaries (mahābhūta) since they are primaries whose maintenance is great.
Mahāvikāratoti etāni hi anupādinnānipi upādinnānipi mahāvikārāni honti.(d) Great alteration: the unclung-to and the clung-to are the [basis of] great alterations.
Tattha anupādinnānaṃ kappavuṭṭhāne vikāramahattaṃ pākaṭaṃ hoti. Upādinnānaṃ dhātukkhobhakāle.Herein, the great alteration of the unclung-to evidences itself in the emergence of an aeon (see XIII.34), and that of the clung-to in the disturbance of the elements [in the body].
Tathā hi – Bhūmito vuṭṭhitā yāva, brahmalokā vidhāvati; Acci accimato loke, ḍayhamānamhi tejasā. Koṭisatasahassekaṃ, cakkavāḷaṃ vilīyati; Kupitena yadā loko, salilena vinassati. Koṭisatasahassekaṃ, cakkavāḷaṃ vikīrati; Vāyodhātuppakopena, yadā loko vinassati. Patthaddho bhavati kāyo, daṭṭho kaṭṭhamukhena vā; Pathavīdhātuppakopena, hoti kaṭṭhamukheva so. Pūtiyo bhavati kāyo, daṭṭho pūtimukhena vā; Āpodhātuppakopena, hoti pūtimukheva so. Santatto bhavati kāyo, daṭṭho aggimukhena vā; Tejodhātuppakopena, hoti aggimukheva so. Sañchinno bhavati kāyo, daṭṭho satthamukhena vā; Vāyodhātuppakopena, hoti satthamukheva so.For accordingly: The conflagration’s flame bursts up Out of the ground and races higher And higher, right to the Brahmā heaven, When the world is burnt up by fire. A whole world system measuring One hundred thousand millions wide Subsides, as with its furious waters The flood dissolves the world beside. One hundred thousand million leagues, A whole world system’s broad extent Is rent and scattered, when the world Succumbs to the air element. The bite of wooden-mouths can make The body stiff; to all intent, When roused is its earth element, It might be gripped by such a snake. The bite of rotten-mouths can make The body rot; to all intent, When roused its water element, It might be gripped by such a snake. [368] The bite of fiery-mouths can make The body burn; to all intent, When roused is its fire element, It might be gripped by such a snake. The bite of dagger-mouths can make The body burst; to all intent, When roused is its air element, It might be gripped by such a snake.
Iti mahāvikārāni bhūtānīti mahābhūtāni.So they are great primaries (mahābhūta) because they have become (bhūta) [the basis of] great (mahant) alteration.
Mahattā bhūtattā cāti etāni hi mahantāni mahatā vāyāmena pariggahetabbattā bhūtāni vijjamānattāti mahattā bhūtattā ca mahābhūtāni.(e) Because they are great and because they are entities: “great” (mahant) because they need great effort to discern them, and “entities” (bhūta = become) because they are existent; thus they are great primaries (mahābhūta) because they are great (mahā) and because they are entities (bhūta).
Evaṃ sabbāpetā dhātuyo mahantapātubhāvādīhi kāraṇehi mahābhūtāni.This is how all these elements are “great primaries” by reason of “great manifestation,” and so on.
Salakkhaṇadhāraṇato pana dukkhādānato ca dukkhādhānato ca sabbāpi dhātulakkhaṇaṃ anatītattā dhātuyo.Again, they are elements (dhātu) because of bearing (dhāraṇa) their own characteristics, because of grasping (ādāna) suffering, and because of sorting out (ādhāna) suffering (see XV.19), and because none of them are exempt from the characteristic of being elements.
Salakkhaṇadhāraṇena ca attano khaṇānurūpadhāraṇena ca dhammā.They are states (dhamma) owing to bearing (dhāraṇa) their own characteristics and owing to their so bearing (dhāraṇa) for the length of the moment appropriate to them.[^39]
Khayaṭṭhena aniccā.They are impermanent in the sense of [liability to] destruction;
Bhayaṭṭhena dukkhā.they are painful in the sense of [causing] terror;
Asārakaṭṭhena anattā.they are not self in the sense of having no core [of permanence, and so on].
Iti sabbāsampi rūpamahābhūtadhātudhammaaniccādivasena ekattantiThus there is unity of all since all are materiality, great primaries, elements, states, impermanent, and so on.
evaṃ nānattekattato manasikātabbā.This is how they should be given attention “as to variety and unity.”
Vinibbhogāvinibbhogatoti sahuppannāva etā ekekasmiṃ sabbapariyantime suddhaṭṭhakādikalāpepi padesena avinibbhuttā.7. As to resolution (separability) and non-resolution (inseparability): they are positionally unresolvable (inseparable) since they always arise together in every single minimal material group consisting of the bare octad and the others;
Lakkhaṇena pana vinibbhuttātibut they are resolvable (separable) by characteristic.
evaṃ vinibbhogāvinibbhogato manasikātabbā.This is how they should be given attention “as to resolution (separability) and non-resolution (inseparability).”
Sabhāgavisabhāgatoti evaṃ avinibbhuttāsu cāpi etāsu purimā dve garukattā sabhāgā. Tathā pacchimā lahukattā.8. As to the similar and dissimilar: and although they are unresolved (inseparable) in this way, yet the first two similar in heaviness, and so are the last two in lightness;
Purimā pana pacchimāhi pacchimā ca purimāhi visabhāgātibut [for this reason] the first two are dissimilar to the last two and the last two to the first two.
evaṃ sabhāgavisabhāgato manasikātabbā.This is how they should be given attention “as to the similar and dissimilar.”
Ajjhattikabāhiravisesatoti ajjhattikā dhātuyo viññāṇavatthuviññattiindriyānaṃ nissayā honti,9. As to distinction between internal and external: the internal elements are the [material] support for the physical bases of consciousness, for the kinds of intimation, and for the material faculties.
sairiyāpathā, catusamuṭṭhānā.They are associated with postures, and they are of fourfold origination.
Bāhirā vuttaviparītappakārātiThe external elements are of the opposite kind.
evaṃ ajjhattikabāhiravisesato manasikātabbā.This is how they should be given attention “as to distinction between internal and external.”
Saṅgahatoti kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānāhi itarāhi ekasaṅgahā hoti samuṭṭhānanānattābhāvato.10. As to inclusion: kamma-originated earth element is included together with the other kamma-originated elements because there is no difference in their origination.
Tathā cittādisamuṭṭhānā cittādisamuṭṭhānāhītiLikewise the consciousness-originated is included together with other consciousness-originated elements.
evaṃ saṅgahato manasikātabbā.This is how they should be given attention “as to inclusion.”
Paccayatoti pathavīdhātu āposaṅgahitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo hoti.11. As to condition: the earth element, which is held together by water, maintained by fire and distended by air, is a condition for the other three great primaries by acting as their foundation.
Āpodhātu pathavīpatiṭṭhitā tejoanupālitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ ābandhanaṃ hutvā paccayo hoti.The water element, which is founded on earth, maintained by fire and distended by air, is a condition for the other three great primaries by acting as their cohesion.
Tejodhātu pathavīpatiṭṭhitā āposaṅgahitā vāyovitthambhitā tiṇṇaṃ mahābhūtānaṃ paripācanaṃ hutvā paccayo hoti.The fire element, which is founded on earth, held together by water [369] and distended by air, is a condition for the other three great primaries by acting as their maintaining.
Vāyodhātu pathavīpatiṭṭhitā āposaṅgahitā tejoparipācitā tiṇṇaṃ mahābhūtānaṃ vitthambhanaṃ hutvā paccayo hotītiThe air element, which is founded on earth, held together by water, and maintained by fire, is a condition for the other three great primaries by acting as their distension.
evaṃ paccayato manasikātabbā.This is how they should be given attention “as to condition.”
Asamannāhāratoti pathavīdhātu cettha ‘‘ahaṃ pathavīdhātū’’ti vā, ‘‘tiṇṇaṃ mahābhūtānaṃ patiṭṭhā hutvā paccayo homī’’ti vā na jānāti. Itarānipi tīṇi ‘‘amhākaṃ pathavīdhātu patiṭṭhā hutvā paccayo hotī’’ti na jānanti. Esa nayo sabbatthāti evaṃ asamannāhārato manasikātabbā.12. As to lack of conscious reaction: here too the earth element does not know, “I am the earth element” or “I am a condition by acting as a foundation for three great primaries.” And the other three do not know, “The earth element is a condition for us by acting as a foundation for three great primaries.” And the other three do not know, “The earth element is a condition for us by acting as our foundation.” And similarly in each instance. This is how they should be given attention “as to lack of conscious reaction.”
Paccayavibhāgatoti dhātūnaṃ hi kammaṃ, cittaṃ, āhāro, utūti cattāro paccayā.13. As to analysis of conditions: there are four conditions for the elements, that is to say, kamma, consciousness, nutriment, and temperature.
Tattha kammasamuṭṭhānānaṃ kammameva paccayo hoti, na cittādayo.Herein, kamma only is the condition for the kamma-originated [elements]; consciousness (citta), etc. [i.e. nutriment and temperature] are not.
Cittādisamuṭṭhānānampi cittādayova paccayā honti, na itare.Consciousness, etc., only are the conditions for the consciousness-originated [elements]; the others are not.
Kammasamuṭṭhānānañca kammaṃ janakapaccayo hoti, sesānaṃ pariyāyato upanissayapaccayo hoti.Kamma is the producing condition[^40] for the kamma-originated elements; for the rest it is indirectly the decisive-supportive condition.[^41]
Cittasamuṭṭhānānaṃ cittaṃ janakapaccayo hoti, sesānaṃ pacchājātapaccayo atthipaccayo avigatapaccayo ca.Consciousness is the producing condition for the consciousness-originated elements; for the rest it is the post-nascence condition, presence condition and non-disappearance condition.
Āhārasamuṭṭhānānaṃ āhāro janakapaccayo hoti, sesānaṃ āhārapaccayo atthipaccayo avigatapaccayo ca.Nutriment is the producing condition for the nutriment-originated elements; for the rest it is the nutriment condition, presence condition and non-disappearance condition.
Utusamuṭṭhānānaṃ utu janakapaccayo hoti, sesānaṃ atthipaccayo avigatapaccayo ca.Temperature is the productive condition for the temperature-originated elements; for the rest it is the presence condition and non-disappearance condition.
Kammasamuṭṭhānaṃ mahābhūtaṃ kammasamuṭṭhānānampi mahābhūtānaṃ paccayo hoti cittādisamuṭṭhānānampi.Herein, the kamma-originated great primary is the condition for the kamma- originated great primaries, and also for the consciousness-originated [great primaries].
Tathā cittasamuṭṭhānaṃ, āhārasamuṭṭhānaṃ.Likewise are the consciousness-originated [great primary] and the nutriment originated [great primary].
Utusamuṭṭhānaṃ mahābhūtaṃ utusamuṭṭhānānampi mahābhūtānaṃ paccayo hoti kammādisamuṭṭhānānampi.The temperature-originated great primary is the condition for the temperature-originated great primaries, and also for the kamma-originated [great primaries], and so on (cf. XX.27f.).
Tattha kammasamuṭṭhānā pathavīdhātu kammasamuṭṭhānānaṃ itarāsaṃ sahajātaaññamaññanissayaatthiavigatavasena ceva patiṭṭhāvasena ca paccayo hoti, na janakavasena.Herein, the kamma-originated earth element is a condition for the other kamma-originated elements both as conascence, mutuality, support, presence, and non-disappearance conditions and as foundation, but not as producing condition.
Itaresaṃ tisantatimahābhūtānaṃ nissayaatthiavigatavasena paccayo hoti, na patiṭṭhāvasena na janakavasena.It is a condition for the other [three] great primaries in a triple continuity (see XX.22) as support, presence and non-disappearance conditions, but not as foundation or producing condition.
Āpodhātu cettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva ābandhanavasena ca paccayo hoti, na janakavasena.And here the water element is a condition for the remaining three elements both as conascence, etc., conditions and as cohesion, but not as producing condition.
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na ābandhanavasena na janakavasena.And for the others in a triple continuity it is a condition as support, presence, and non-disappearance conditions too, but not as cohesion or producing condition.
Tejodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva paripācanavasena ca paccayo hoti, na janakavasena.And the fire element here is a condition for the other three elements both as conascence, etc., conditions and as maintaining but not as producing condition.
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na paripācanavasena, na janakavasena.And for the others in a triple continuity it is a condition as support, presence, and non-disappearance conditions too, but not as maintaining or producing condition.
Vāyodhātupettha itarāsaṃ tiṇṇaṃ sahajātādivasena ceva vitthambhanavasena ca paccayo hoti, na janakavasena.And the air element here is a condition for the other three elements [370] both as conascence, etc., conditions and as distension, but not as producing condition.
Itaresaṃ tisantatikānaṃ nissayaatthiavigatapaccayavaseneva, na vitthambhanavasena, na janakavasena.And for the others in a triple continuity it is a condition as support, presence, and non-disappearance conditions too, but not as distension or producing condition.
Cittaāhārautusamuṭṭhānapathavīdhātuādīsupi eseva nayo.The same method applies in the case of the consciousness-originated, the nutriment-originated, and the temperature-originated earth element, and the rest.
Evaṃ sahajātādipaccayavasappavattāsu ca panetāsu dhātūsu – Ekaṃ paṭicca tisso, catudhā tisso paṭicca eko ca; Dve dhātuyo paṭicca, dve chaddhā sampavattanti.And when these elements have been made to occur through the influence of the conascence, etc., conditions: With three in four ways to one due, And likewise with one due to three; With two in six ways due to two— Thus their occurrence comes to be.
Pathavīādīsu hi ekekaṃ paṭicca itarā tisso tissoti evaṃ ekaṃ paṭicca tisso catudhā sampavattanti.Taking each one, beginning with earth, there are three others whose occurrence is due to that one, thus with three due to one their occurrence takes place in four ways.
Tathā pathavīdhātuādīsu ekekā itarā tisso tisso paṭiccāti evaṃ tisso paṭicca ekā catudhā sampavattati.Likewise each one, beginning with earth, occurs in dependence on the other three, thus with one due to three their occurrence takes place in four ways.
Purimā pana dve paṭicca pacchimā, pacchimā ca dve paṭicca purimā, paṭhamatatiyā paṭicca dutiyacatutthā, dutiyacatutthā paṭicca paṭhamatatiyā, paṭhamacatutthā paṭicca dutiyatatiyā, dutiyatatiyā paṭicca paṭhamacatutthāti evaṃ dve dhātuyo paṭicca dve chadhā sampavattanti.But with the last two dependent on the first two, with the first two dependent on the last two, with the second and fourth dependent on the first and third, with the first and third dependent on the second and fourth, with the second and third dependent on the first and fourth, and with the first and fourth dependent on the second and third, they occur in six ways with two elements due to two.
Tāsu pathavīdhātu abhikkamapaṭikkamādikāle uppīḷanassa paccayo hoti.At the time of moving forward and moving backward (M I 57), the earth element among these is a condition for pressing.
Sāva āpodhātuyā anugatā patiṭṭhāpanassa.That, seconded by the water element, is a condition for establishing on a foundation.
Pathavīdhātuyā pana anugatā āpodhātu avakkhepanassa.But the water element seconded by the earth element is a condition for lowering down.
Vāyodhātuyā anugatā tejodhātu uddharaṇassa.The fire element seconded by the air element is a condition for lifting up.
Tejodhātuyā anugatā vāyodhātu atiharaṇavītiharaṇānaṃ paccayo hotītiThe air element seconded by the fire element is a condition for shifting forwards and shifting sideways (see XX.62f. and M-a I 160).
evaṃ paccayavibhāgato manasikātabbā.This is how they should be given attention “as to analysis of conditions.”
Evaṃ vacanatthādivasena manasi karontassāpi hi ekekena mukhena dhātuyo pākaṭā honti.As he gives his attention to them “as to word meaning,” etc., in this way, the elements become evident to him under each heading.
Tā punappunaṃ āvajjato manasikaroto vuttanayeneva upacārasamādhi uppajjati.As he again and again adverts and gives attention to them access concentration arises in the way already described.
Svāyaṃ catunnaṃ dhātūnaṃ vavatthāpakassa ñāṇassānubhāvena uppajjanato catudhātuvavatthānantveva saṅkhaṃ gacchati.And this concentration too is called “definition of the four elements” because it arises in one who defines the four elements owing to the influence of his knowledge.
Idañca pana catudhātuvavatthānaṃ anuyutto bhikkhu suññataṃ avagāhati, sattasaññaṃ samugghāteti.This bhikkhu who is devoted to the defining of the four elements immerses himself in voidness and eliminates the perception of living beings.
So sattasaññāya samūhatattā vāḷamigayakkharakkhasādivikappaṃ anāvajjamāno bhayabheravasaho hoti, aratiratisaho, na iṭṭhāniṭṭhesu ugghātanigghātaṃ pāpuṇāti. Mahāpañño ca pana hoti amatapariyosāno vā sugatiparāyano vāti.Since he does not entertain false notions about wild beasts, spirits, ogres, etc., because he has abolished the perception of living beings, he conquers fear and dread and conquers delight and aversion (boredom); he is not exhilarated or depressed[^42] by agreeable and disagreeable things; and as one of great understanding, he either ends in the deathless or he is bound for a happy destiny.
Evaṃ mahānubhāvaṃ, yogivarasahassa kīḷitaṃ etaṃ; Catudhātuvavatthānaṃ, niccaṃ sevetha medhāvīti.Defining the four elements Is ever the wise man’s resort; The noble meditator lion[^43] Will make this mighty theme his sport.
Ayaṃ catudhātuvavatthānassa bhāvanāniddeso.This is the description of the development of the defining of the four elements. [371]
Ettāvatā ca yaṃ samādhissa vitthāraṃ bhāvanānayañca dassetuṃ ‘‘ko samādhi, kenaṭṭhena samādhī’’tiādinā nayena pañhākammaṃ kataṃ, tattha ‘‘kathaṃ bhāvetabbo’’ti imassa padassa sabbappakārato atthavaṇṇanā samattā hoti.This completes in all its aspects the commentary on the meaning of the clause, “How should it be developed?” in the set of questions beginning with “What is concentration?” which was formulated in order to show the method of development of concentration in detail (see III.1).
Duvidhoyeva hayaṃ idha adhippeto upacārasamādhi ceva appanāsamādhi ca.This concentration as intended here is twofold, that is to say, access concentration and absorption concentration.
Tattha dasasu kammaṭṭhānesu, appanāpubbabhāgacittesu ca ekaggatā upacārasamādhi.Herein, the unification [of mind] in the case of ten meditation subjects and in the consciousness preceding absorption [in the case of the remaining meditation subjects][^44] is access concentration.
Avasesakammaṭṭhānesu cittekaggatā appanāsamādhi.The unification of mind in the case of the remaining meditation subjects is absorption concentration.
So duvidhopi tesaṃ kammaṭṭhānānaṃ bhāvitattā bhāvito hoti.And so it is developed in two forms with the development of these meditation subjects.
Tena vuttaṃ ‘‘kathaṃ bhāvetabboti imassa padassa sabbappakārato atthavaṇṇanā samattā’’ti.Hence it was said above: “This completes in all its aspects the commentary on the meaning of the clause, ‘How should it be developed?’”
Samādhiānisaṃsakathā[The Benefits of Developing Concentration]
Yaṃ pana vuttaṃ ‘‘samādhibhāvanāya ko ānisaṃso’’ti,The question, (viii) what are the benefits of the development of concentration? was also asked, however (III.1).
tattha diṭṭhadhammasukhavihārādipañcavidho samādhibhāvanāya ānisaṃso.Herein, the benefits of the development of concentration are fivefold, as a blissful abiding here and now, and so on.
Tathā hi ye arahanto khīṇāsavā samāpajjitvā ekaggacittā sukhaṃ divasaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā diṭṭhadhammasukhavihārānisaṃsā hoti.For the development of absorption concentration provides the benefit of a blissful abiding here and now for the Arahants with cankers destroyed who develop concentration, thinking, “We shall attain and dwell with unified mind for a whole day.”
Tenāha bhagavā ‘‘na kho panete, cunda, ariyassa vinaye sallekhā vuccanti. Diṭṭhadhammasukhavihārā ete ariyassa vinaye vuccantī’’ti (ma. ni. 1.82).Hence the Blessed One said: “But, Cunda, it is not these that are called effacement in the Noble Ones’ discipline; these are called blissful abidings in the Noble Ones’ discipline” (M I 40).
Sekkhaputhujjanānaṃ samāpattito vuṭṭhāya samāhitena cittena vipassissāmāti bhāvayataṃ vipassanāya padaṭṭhānattā appanāsamādhibhāvanāpi sambādhe okāsādhigamanayena upacārasamādhibhāvanāpi vipassanānisaṃsā hoti.When ordinary people and trainers develop it, thinking, “After emerging, we shall exercise insight with concentrated consciousness,” the development of absorption concentration provides them with the benefit of insight by serving as the proximate cause for insight, and so too does access concentration as a method of arriving at wide open [conditions] in crowded [circumstances].[^45]
Tenāha bhagavā ‘‘samādhiṃ, bhikkhave, bhāvetha. Samāhito, bhikkhave, bhikkhu yathābhūtaṃ pajānātī’’ti (saṃ. ni. 3.5).Hence the Blessed One said: “Bhikkhus, develop concentration; a bhikkhu who is concentrated understands correctly” (S III 13).
Ye pana aṭṭha samāpattiyo nibbattetvā abhiññāpādakaṃ jhānaṃ samāpajjitvā samāpattito vuṭṭhāya ekopi hutvā bahudhā hotīti vuttanayā abhiññāyo patthento nibbattenti, tesaṃ sati sati āyatane abhiññāpadaṭṭhānattā appanāsamādhibhāvanā abhiññānisaṃsā hoti.But when they have already produced the eight attainments and then, aspiring to the kinds of direct-knowledge described in the way beginning, “Having been one, he becomes many” (XII.2), they produce them by entering upon jhāna as the basis for direct-knowledge and emerging from it, then the development of absorption concentration provides for them the benefit of the kinds of direct-knowledge, since it becomes the proximate cause for the kinds of direct-knowledge whenever there is an occasion.
Tenāha bhagavā – ‘‘so yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane’’ti (ma. ni. 3.158; a. ni. 3.102).Hence the Blessed One said: “He attains the ability to be a witness, through realization by direct-knowledge, of any state realizable by direct-knowledge to which his mind inclines, whenever there is an occasion” (M III 96; A I 254). [372]
Ye aparihīnajjhānā brahmaloke nibbattissāmāti brahmalokūpapattiṃ patthentā apatthayamānā vāpi puthujjanā samādhito na parihāyanti, tesaṃ bhavavisesāvahattā appanāsamādhibhāvanā bhavavisesānisaṃsā hoti.When ordinary people have not lost their jhāna, and they aspire to rebirth in the Brahmā-world thus, “Let us be reborn in the Brahmā-world,” or even though they do not make the actual aspiration, then the development of absorption concentration provides them with the benefits of an improved form of existence since it ensures that for them.
Tenāha bhagavā – ‘‘paṭhamaṃ jhānaṃ parittaṃ bhāvetvā kattha upapajjanti.Hence the Blessed One said: “Where do they reappear after developing the first jhāna limitedly?
Brahmapārisajjānaṃ devānaṃ sahabyataṃ upapajjantī’’tiādi (vibha. 1024).They reappear in the company of the deities of Brahmā’s Retinue” (Vibh 424), and so on.
Upacārasamādhibhāvanāpi pana kāmāvacarasugatibhavavisesaṃ āvahatiyeva.And even the development of access concentration ensures an improved form of existence in the happy destinies of the sensual sphere.
Ye pana ariyā aṭṭha samāpattiyo nibbattetvā nirodhasamāpattiṃ samāpajjitvā satta divasāni acittā hutvā diṭṭheva dhamme nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmāti samādhiṃ bhāventi, tesaṃ appanāsamādhibhāvanā nirodhānisaṃsā hoti.But when Noble Ones who have already produced the eight attainments develop concentration, thinking, “We shall enter upon the attainment of cessation, and by being without consciousness for seven days we shall abide in bliss here and now by reaching the cessation that is Nibbāna,” then the development of absorption concentration provides for them the benefit of cessation.
Tenāha – ‘‘soḷasahi ñāṇacariyāhi navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa’’nti (paṭi. ma. 1.34).Hence it is said: “Understanding as mastery owing to … sixteen kinds of behaviour of knowledge, and to nine kinds of behaviour of concentration, is knowledge of the attainment of cessation” (Paṭis I 97; see Ch. XXIII, 18f.).
Evamayaṃ diṭṭhadhammasukhavihārādi pañcavidho samādhibhāvanāya ānisaṃso – ‘‘Tasmā nekānisaṃsamhi, kilesamalasodhane; Samādhibhāvanāyoge, nappamajjeyya paṇḍito’’ti.That is how this benefit of the development of concentration is fivefold as a blissful abiding here and now, and so on. So wise men fail not in devotion To the pursuit of concentration: It cleans defiling stains’ pollution,[^46] And brings rewards past calculation.
Ettāvatā ca ‘‘sīle patiṭṭhāya naro sapañño’’ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge samādhipi paridīpito hoti.And at this point in the Path of Purification, which is taught under the headings of virtue, concentration and understanding in the stanza, “When a wise man, established well in virtue …,” concentration has been fully explained.
Iti sādhujanapāmojjatthāya kate visuddhimagge Samādhiniddeso nāma Ekādasamo paricchedo.The eleventh chapter concluding “The Description of Concentration” in the Path of Purification composed for the purpose of gladdening good people.