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Idāni yadidaṃ evaṃ dasahi sikkhāpadehi parisuddhapayogassa sīle patiṭṭhitassa kulaputtassa āsayaparisuddhatthaṃ cittabhāvanatthañca aññatra buddhuppādā appavattapubbaṃ sabbatitthiyānaṃ avisayabhūtaṃ tesu tesu suttantesu –
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1. Now 1 begins the meditation-subject (working-site) consisting of the Thirty-two-fold Aspect [of the body], which is a treatise on maintaining [concentration] in being, etc., by means of the [bodily] parts under Mindfulness Occupied With The Body (M. Sutta 119; Vis. Ch. viii). When a clansman is already established in virtue and has purified his means by the Training Precepts in the way stated, this [meditation subject] has for its purpose the purification of his ends and it has for its aim his maintaining profitable cognizance in being. It is never promulgated except after an Enlightened One’s arising and is outside the province of any sectarians. It has been commended by the Blessed One in various ways in different Suttas thus
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"Ekadhammo, bhikkhave, bhāvito bahulīkato mahato saṃvegāya saṃvattati.
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‘ Bhikkhus, when one idea is maintained in being and developed it leads to a great sense of urgency,
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Mahato atthāya saṃvattati.
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to great benefit,
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Mahato yogakkhemāya saṃvattati.
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to great safety from bondage,
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Mahato satisampajaññāya saṃvattati.
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to great mindfulness and full awareness,
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Ñāṇadassanappaṭilābhāya saṃvattati.
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to obtainment of knowledge and seeing,
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Diṭṭhadhammasukhavihārāya saṃvattati.
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to a pleasant abiding here and now,
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Vijjāvimuttiphalasacchikiriyāya saṃvattati.
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to realization of the fruit of true-knowledge and deliverance.
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Katamo ekadhammo?
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What is that one idea?
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Kāyagatā sati.
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It is mindfulness occupied with the body ’ (A. i. 43 ).
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Amataṃ te, bhikkhave, na paribhuñjanti, ye kāyagatāsatiṃ na paribhuñjanti.
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And thus ‘ Bhikkhus, they do not savour the deathless who do not savour mindfulness occupied with the body,
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Amataṃ te, bhikkhave, paribhuñjanti, ye kāyagatāsatiṃ paribhuñjanti.
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they savour the deathless who savour mindfulness occupied with the body.
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Amataṃ tesaṃ, bhikkhave, aparibhuttaṃ paribhuttaṃ, parihīnaṃ aparihīnaṃ, viraddhaṃ āraddhaṃ, yesaṃ kāyagatā sati āraddhā"ti. (A. ni. 1.564-570) –
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They have not savoured the deathless [who have not savoured mindfulness occupied with the body], they have savoured... They have neglected... They have not neglected... They have missed... They have found the deathless who have found mindfulness occupied with the body ’ (A. i. 45).
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Evaṃ bhagavatā anekākārena pasaṃsitvā –
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"Kathaṃ bhāvitā, bhikkhave, kāyagatāsati kathaṃ bahulīkatā mahabbalā hoti mahānisaṃsā?
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Idha, bhikkhave, bhikkhu araññagato vā"ti (ma. ni. 3.154) –
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Ādinā nayena ānāpānapabbaṃ iriyāpathapabbaṃ catusampajaññapabbaṃ paṭikūlamanasikārapabbaṃ dhātumanasikārapabbaṃ nava sivathikapabbānīti imesaṃ cuddasannaṃ pabbānaṃ vasena kāyagatāsatikammaṭṭhānaṃ niddiṭṭhaṃ.
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Tassa bhāvanāniddeso anuppatto.
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Tattha yasmā iriyāpathapabbaṃ catusampajaññapabbaṃ dhātumanasikārapabbanti imāni tīṇi vipassanāvasena vuttāni.
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Nava sivathikapabbāni vipassanāñāṇesuyeva ādīnavānupassanāvasena vuttāni.
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Yāpi cettha uddhumātakādīsu samādhibhāvanā iccheyya, sā visuddhimagge vitthārato asubhabhāvanāniddese pakāsitā eva.
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Ānāpānapabbaṃ pana paṭikūlamanasikārapabbañceti imānettha dve samādhivasena vuttāni.
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Tesu ānāpānapabbaṃ ānāpānassativasena visuṃ kammaṭṭhānaṃyeva.
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Yaṃ panetaṃ –
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And it has been taught thus
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"Puna caparaṃ, bhikkhave, bhikkhu imameva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati 'atthi imasmiṃ kāye kesā, lomā - pe - mutta"nti (ma. ni. 3.154).
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‘ And how, bhikkhus, does a bhikkhu maintain mindfulness occupied with the body in being?... Again, bhikkhus, a bhikkhu reviews this body up from the soles of the feet and down from the top of the hair and contained within the skin as full of many kinds of impurity thus: in this body there are head-hairs, body-hairs, nails, teeth, skin; flesh, sinews, bones, bone-marrow, kidney; heart, liver, midriff, spleen, lights; bowels, entrails, gorge, dung; bile, phlegm, pus, blood, sweat, fat; tears, grease, spittle, snot, oil-of-the-joints, urine 5 (M. iii. 90)
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Evaṃ tattha tattha matthaluṅgaṃ aṭṭhimiñjena saṅgahetvā desitaṃ kāyagatāsatikoṭṭhāsabhāvanāpariyāyaṃ dvattiṃsākārakammaṭṭhānaṃ āraddhaṃ, tassāyaṃ atthavaṇṇanā –
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and [matthake matthalungam ] ‘ brain in the head ’ (cf. Ps. i. 6-7), including ‘ brain ’ under bone-marrow in numerous contexts [in which this description appears]. So here is the commentary on the meaning of that [meditation subject].
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Tattha atthīti saṃvijjanti.
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2. Herein, There are [means that] they are factually known.
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Imasminti yvāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyanto pūro nānappakārassa asucinoti vuccati, tasmiṃ.
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In this : in this, which is expressed thus ‘up from the soles of the feet
and down from the top of the hair and contained within the skin as
full of many kinds of impurity
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Kāyeti sarīre.
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Body : the physical frame;
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Sarīrañhi asucisañcayato, kucchitānaṃ vā kesādīnañceva cakkhurogādīnañca rogasatānaṃ āyabhūtato kāyoti vuccati.
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for it is the physical frame that is called ‘ body ’ (kdya) because it is a
conglomeration of impurity, since such vile (Kucchita) [things] as
the head-hairs, etc., have it as their origin (AYA).
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Kesā - pe - muttanti ete kesādayo dvattiṃsākārā, tattha "atthi imasmiṃ kāye kesā atthi lomā"ti evaṃ sambandho veditabbo.
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3. Head-hairs , . . . brain : these [things] beginning with head-hairs
are thirty-two aspects (constituents) [of it]. The construction
here should be understood in this way: In this body there are head-
hairs, in this body there are body-hairs.
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Tena kiṃ kathitaṃ hoti?
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4. What is expressed by that?
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Imasmiṃ pādatalā paṭṭhāya upari, kesamatthakā paṭṭhāya heṭṭhā, tacato paṭṭhāya paritoti ettake byāmamatte kaḷevare sabbākārenāpi vicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā candanaṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā aṇumattampi sucibhāvaṃ passati, atha kho paramaduggandhajegucchaṃ assirikadassanaṃ nānappakāraṃ kesalomādibhedaṃ asucimeva passatīti.
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It is that no one who searches
earnestly throughout the whole of this fathom-long carcase, starting
from the soles of the feet upwards, starting from the top of the hair
downwards, and starting from the skin all round, ever sees even the
minutest atom of pureness in it such as a pearl or a crystal or a beryl
or aloes or sandalwood or saffron or camphor or talcum-powder,
etc.; on the contrary, he sees nothing but various very malodorous
offensive drab-looking sorts of impurity consisting of the head-hairs,
body-hairs, and the rest.
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Ayaṃ tāvettha padasambandhato vaṇṇanā.
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This is the commentary on the word-construction here, in the
first place.
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