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english - Nyanamoli thera |
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Etthāha – "kathaṃ panāyamimaṃ dvattiṃsākāraṃ vaṇṇādito vavatthapetī"ti?
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Here it will be asked: But how does he define this Thirty-two-fold Aspect by colour and so on?
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Ayañhi "atthi imasmiṃ kāye kesā"ti evamādinā nayena tacapañcakādivibhāgato dvattiṃsākāraṃ bhāvento kesā tāva vaṇṇato kāḷakāti vavatthapeti, yādisakā vānena diṭṭhā honti.
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—When he is maintaining in being this [meditation subject consisting of the] Thirty-two-fold Aspect with its divisions beginning with the Skin Pentad in the way begin- ning 'There are in this body head-hairs,...,[then her defines it as follows:] 15. (1) He defines head-hairs, firstly, by colour as 'black' or coloured according as they are seen by him,
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Saṇṭhānato dīghavaṭṭalikā tulādaṇḍamivāti vavatthapeti.
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and by shape as 'long and round like measuring rods.
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Disato pana yasmā imasmiṃ kāye nābhito uddhaṃ uparimā disā adho heṭṭhimāti vuccati, tasmā imassa kāyassa uparimāya disāya jātāti vavatthapeti.
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He defines them by direction in this way: feince what is above the navel is called the upper direction in this body and what is below it is called the lower direction, consequently they are found un this body's upper direction'.
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Okāsato nalāṭantakaṇṇacūḷikagalavāṭakaparicchinne sīsacamme jātāti.
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He defines them by location in this way: 'They are found in in the moist unner skin of the head delimited by the edge if the forehead, the roots of the ears, and the nape of the neck.
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Tattha yathā vammikamatthake jātāni kuṇṭhatiṇāni na jānanti "mayaṃ vammikamatthake jātānī"ti; napi vammikamatthako jānāti "mayi kuṇṭhatiṇāni jātānī"ti; evameva na kesā jānanti "mayaṃ sīsacamme jātā"ti, napi sīsacammaṃ jānāti "mayi kesā jātā"ti.
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And herein, just as kunta-grasses on the top of an ant-hill do not know “ We are found on the top of an ant- hi nor does the top of the ant-hill know “ kunta-grasses are found on me', so too the head-hairs do not know 'We are found in the moist inner skin of a head' nor does the moist inner skin of the head know 'Head-hairs are found in me'
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Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā abyākatā suññā paramaduggandhajegucchappaṭikūlā, na satto na puggaloti vavatthapeti.
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for these are ideas destitute of mutual concern and reviewing, they are incognizant, [actionally] undeclarable, void, disgusting and repulsive owing to their very malodorousness, not a living creature, not a person'.
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Paricchedatoti duvidho paricchedo sabhāgavisabhāgavasena.
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By delimitation : there is twofold delimitation, namely, by the similar and by the dissimilar.
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Tattha kesā heṭṭhā patiṭṭhitacammatalena tattha vīhaggamattaṃ pavisitvā patiṭṭhitena attano mūlatalena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti evaṃ sabhāgaparicchedato, kesā na avasesaekatiṃsākārā.
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Herein, he defines them according to delimitation by the similar thus: ‘ Head-hairs are [each] delimited by the surface of the moist inner skin in which they are fixed and by their own roots fixed in that [moist inner skin] by entering to the extent of a rice grain; they are [each] delimited above by space, and all round by each other; this is the delimitation by the similar.' ‘ Head-hairs are not the remaining thirty-one aspects,
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Avasesā ekatiṃsā na kesāti evaṃ visabhāgaparicchedato ca vavatthapeti.
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the remaining thirty-one aspects are not head-hairs' He defines them according to delimitation by the dissimilar thus (above).
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Evaṃ tāva kese vaṇṇādito vavatthapeti.
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This, firstly, is how he defines head-hairs by colour and the rest.
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