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| Asubhabhāvanāvasena panassa evaṃ vaṇṇanā veditabbā – evametasmiṃ pāṇātipātāveramaṇisikkhāpadādibhede sīle patiṭṭhitena payogasuddhena ādikammikena kulaputtena āsayasuddhiyā adhigamanatthaṃ dvattiṃsākārakammaṭṭhānabhāvanānuyogamanuyuñjitukāmena paṭhamaṃ tāvassa āvāsakulalābhagaṇakammaddhānañātigantharogaiddhipalibodhena kittipalibodhena vā saha dasa palibodhā honti. | 6. [When] a clansman, as a beginner who has already purified his means by his becoming thus established in this virtue divided into the Training-Precepts of abstinence from killing breathing things and the rest, wants to devote himself to the practice of maintaining in being the meditation subject consisting of the Thirty-two-fold Aspect in order to arrive at purity of ends, [then] firstly he [may find that he] has the impediment consisting of abode, clan, gain, class [of pupils], [supervision of building] work, [a prospective] journey, relatives, books, or sickness, which, together with either the impediment of supernormal power or the impediment of reputation, come to ten impediments (see Vis. Ch. iii, § 29/p. 89). | |
| Athānena āvāsakulalābhagaṇañātikittīsu saṅgappahānena, kammaddhānaganthesu abyāpārena, rogassa tikicchāyāti evaṃ te dasa palibodhā upacchinditabbā, athānena upacchinnapalibodhena anupacchinnanekkhammābhilāsena koṭippattasallekhavuttitaṃ pariggahetvā khuddānukhuddakampi vinayācāraṃ appajahantena āgamādhigamasamannāgato tato aññataraṅgasamannāgato vā kammaṭṭhānadāyako ācariyo vinayānurūpena vidhinā upagantabbo, vattasampadāya ca ārādhitacittassa tassa attano adhippāyo nivedetabbo. | Now these ten impediments should be severed by abandoning preoccupation with abodes, clan, gain, class [of pupils], relatives, and reputation, by uninterest in [building] work, journeys, and books, and by curing any sickness. Then when he has severed his impediments without severing his eagerness for renunciation, while never abandoning the behaviour [prescribed] by the Vinaya (Discipline) in respect of the lesser and minor [Rules] 3 by his embracing a mode of life [governed] by effacement 4 brought to its acme, he should, in a manner that accords with the instructions in the Vinaya, 5 approach a teacher who will be the giver of his meditation subject and who possesses the [particular distinctions of] ‘ scripture ’ and ' scribing ’ 6 or who possesses one or other of these two factors, and he should acquaint him of his own intention [to learn the meditation subject], after he has propitiated him by undertaking the [prescribed] duties. | |
| Tena tassa nimittajjhāsayacariyādhimuttibhedaṃ ñatvā yadi etaṃ kammaṭṭhānamanurūpaṃ, atha yasmiṃ vihāre attanā vasati, yadi tasmiṃyeva sopi vasitukāmo hoti, tato saṅkhepato kammaṭṭhānaṃ dātabbaṃ. | 7. The teacher will know by signs and by his inclinations, temperament and resoluteness if this meditation subject is suitable for him. [If it is, then the teacher] can give it to him in brief (piecemeal), if he is willing to live in the same monastery as himself; | |
| Atha aññatra vasitukāmo hoti, tato pahātabbapariggahetabbādikathanavasena sapurekkhāraṃ rāgacaritānukulādikathanavasena sappabhedaṃ vitthārena kathetabbaṃ. | or if he wants to five elsewhere, [the teacher] can expound it to him in detail [straight through, showing] by an exposition of what must be abandoned, discerned, etc., its objective and [showing] by an exposition of what suits one of lustful temperament, etc., its classification. | |
| Tena taṃ sapurekkhāraṃ sappabhedaṃ kammaṭṭhānaṃ uggahetvā ācariyaṃ āpucchitvā yāni tāni – | 8. When he has learnt the [text of the] meditation subject with its objective and its classification, then, after asking [permission from] the teacher, he can [go to live elsewhere. | |
| "Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ; | ‘ A large abode, a new abode, One tumbling down, one near a road, | |
| Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca. | One with a pond, or leaves, or flowers, Or fruits, or one that people seek; | |
| "Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ; | In cities, among timber, fields, Where people quarrel, in a port, | |
| Paccantasīmāsappāyaṃ, yattha mitto na labbhati. | In outlands, or on frontiers, Unsuitableness, and no Good Friend: | |
| "Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito; | These are the eighteen instances A wise man needs to recognize | |
| Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathā"ti. (visuddhi. 1.52) – | And give them full as wide a berth As any footpad-haunted road ’ (Vis. Ch. iv, § 18/pp. 122-3). | |
| Evaṃ aṭṭhārasa senāsanāni parivajjetabbānīti vuccanti. | eighteen kinds of resting-place called ' to be avoided ’ thus (above). | |
| Tāni vajjetvā, yaṃ taṃ – | When he does so, he should avoid the(m). | |
| "Kathañca, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hoti? | ‘ And how has a resting-place five factors, bhikkhus? | |
| Idha, bhikkhave, senāsanaṃ nātidūraṃ hoti, naccāsannaṃ, gamanāgamanasampannaṃ, divā appākiṇṇaṃ, rattiṃ appasaddaṃ appanigghosaṃ appaḍaṃsamakasavātātapasarīsapasamphassaṃ. | Here, bhikkhus, (1) a resting-place is not too far and not too near [in respect of the alms resort], and has a path for going and coming. (2) It is little frequented by day with little sound and few voices by night. (3) There is little contact with gadflies, flies, wind, burning [by the sun] and creeping things. | |
| Tasmiṃ kho pana senāsane viharantassa appakasirena uppajjanti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārā. | (4) One who lives in that resting- place easily obtains robes, alms food, resting-place, and the requisite of medicine as cure for the sick. | |
| Tasmiṃ kho pana senāsane therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati 'idaṃ, bhante, kathaṃ, imassa ko attho'ti? | (5) In that resting-place there are older bhikkhus living who are learned, versed in the Scriptures, observers (bearers) of the True Idea, observers (bearers) of the Discipline, observers (bearers) of the Codes, 7 and when from time to time one asks them questions thus “ How is this, venerable sirs? What is the meaning of this? | |
| Tassa, te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttāniṃ karonti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. | ”, then those venerable ones reveal the unrevealed, explain the unexplained, and remove doubt about the many ideas that raise doubts. | |
| Evaṃ kho, bhikkhave, senāsanaṃ pañcaṅgasamannāgataṃ hotī"ti (a. ni. 10.11). – | This, bhikkhus, is how a resting- place has five factors ' (A. v.15). | |
| Evaṃ pañcaṅgasamannāgataṃ senāsanaṃ vuttaṃ. | such a resting-place as has the five factors described thus (above). | |
| Tathārūpaṃ senāsanaṃ upagamma katasabbakiccena kāmesu ādīnavaṃ, nekkhamme ca ānisaṃsaṃ paccavekkhitvā buddhasubuddhatāya dhammasudhammatāya saṅghasuppaṭipannatāya ca anussaraṇena cittaṃ pasādetvā yaṃ taṃ – | And he should approach (that). 9. When he has done all his tasks [connected with his meal, etc.] he should review the danger in sensual desires and the blessings in renunciation, and he should infuse his cognizance with confidence by recollecting how truly enlightened the Enlightened One is, how truly ideal the True Idea is, and how truly entered upon the good way the Community is, 10. | |
| "Vacasā manasā ceva, vaṇṇasaṇṭhānato disā; | Both verbally and mentally, By colour, shape, and by direction, | |
| Okāsato paricchedā, sattadhuggahaṇaṃ vidū"ti. – | Location, and delimitation. | |
| Evaṃ sattavidhaṃ uggahakosallaṃ; anupubbato, nātisīghato, nātisaṇikato, vikkhepappaṭibāhanato, paṇṇattisamatikkamato, anupubbamuñcanato, appanāto, tayo ca suttantāti evaṃ dasavidhaṃ manasikārakosallañca vuttaṃ. | The wise man learns in seven ways, or from the seven-fold 8 Skill in Attention stated thus: (1) by following the order, (2) not too quickly, (3) not too slowly, (4) by warding off distraction, (5) by surmounting the description, (6) by successive letting go, (7) by absorption [etc.], with the ‘ three Suttantas ’. | |
| Taṃ apariccajantena dvattiṃsākārabhāvanā ārabhitabbā. | Then he can begin [work on] the maintenance of the Thirty-two- fold Aspect in being without diverging either from the Sevenfold Skill in Learning stated thus (above). | |
| Evañhi ārabhato sabbākārena dvattiṃsākārabhāvanā sampajjati no aññathā. | It is in this and no other way that a beginner can maintain in being the Thirty-two-fold Aspect in all aspects. | |
| Tattha āditova tacapañcakaṃ tāva gahetvā api tepiṭakena "kesā lomā"tiādinā nayena anulomato, tasmiṃ paguṇībhūte "taco dantā"ti evamādinā nayena paṭilomato, tasmimpi paguṇībhūte tadubhayanayeneva anulomappaṭilomato bahi visaṭavitakkavicchedanatthaṃ pāḷipaguṇībhāvatthañca vacasā koṭṭhāsasabhāvapariggahatthaṃ manasā ca addhamāsaṃ bhāvetabbaṃ. | 11. Herein, at the outset the Skin Pentad should firstly be taken, even in the case of one who knows the [whole] Tipitaka, and [it should be recited] forward in the way beginning ' Head-hairs, body-hairs,... ’ and when that is familiar, backwards in the way beginning ' Skin, teeth,... ’, and when that too is familiar, then in both ways, forwards and backwards. [This recitation should be done] verbally for the purpose of cutting off outward-straying thoughts and [gaining] familiarity with the text, and it should be done mentally for the purpose of discerning the individual essences of the parts; and this should be kept up for the space of half a month; | |
| Vacasā hissa bhāvanā bahi visaṭavitakke vicchinditvā manasā bhāvanāya pāḷipaguṇatāya ca paccayo hoti, manasā bhāvanā asubhavaṇṇalakkhaṇānaṃ aññataravasena pariggahassa, atha teneva nayena vakkapañcakaṃ addhamāsaṃ, tato tadubhayamaddhamāsaṃ, tato papphāsapañcakamaddhamāsaṃ, tato taṃ pañcakattayampi addhamāsaṃ, atha ante avuttampi matthaluṅgaṃ pathavīdhātuākārehi saddhiṃ ekato bhāvanatthaṃ idha pakkhipitvā matthaluṅgapañcakaṃ addhamāsaṃ, tato pañcakacatukkampi addhamāsaṃ, atha medachakkamaddhamāsaṃ, tato medachakkena saha pañcakacatukkampi addhamāsaṃ, atha muttachakkamaddhamāsaṃ, tato sabbameva dvattiṃsākāramaddhamāsanti evaṃ cha māse vaṇṇasaṇṭhānadisokāsaparicchedato vavatthapentena bhāvetabbaṃ. | for the verbal maintenance of it in being, by its cutting off outward-straying thoughts, is a condition for the mental maintenance of it in being through familiarity with the text, while the mental maintenance of it in being is a condition for discerning the parts by way of either their loathesomeness or their colour or their characteristics. 12. Next the Kidney Pentad should be treated in the same way for half a month, after which both pentads for half a month. After that the Lights Pentad for half a month and then the three pentads for half a month. Next, after including ‘ brain ’ [immediately after dung’]—since, although mentioned at the end [in the Patisa- mbhidamagga], it nevertheless belongs, for the purpose of maintaining [the meditation subject] in being, together with the [rest of the] aspects of the earth-element here (see M. i. 185)—the Brain Pentad [should be similarly treated] for half a month; after which the four pentads for half a month. Next the Fat Septad for half a month, after which the five pentads together with the Fat Septad for half a month. Next the Urine Septad for half a month, after which the whole Thirty-two-fold Aspect for half a month. 13. The maintenance of the meditation subject in being for six months as stated in this way, along with definition by colour, shape, direction, location, and delimitation, | |
| Etaṃ majjhimapaññaṃ puggalaṃ sandhāya vuttaṃ. | is designed for a person of medium understanding. | |
| Mandapaññena tu yāvajīvaṃ bhāvetabbaṃ tikkhapaññassa na cireneva bhāvanā sampajjatīti. | It should be maintained in being by one of dull understanding for as long as life lasts. But the maintenance of it in being soon brings success in the case of one of keen understanding. | |
| Etthāha – "kathaṃ panāyamimaṃ dvattiṃsākāraṃ vaṇṇādito vavatthapetī"ti? | Here it will be asked: But how does he define this Thirty-two-fold Aspect by colour and so on? | |
| Ayañhi "atthi imasmiṃ kāye kesā"ti evamādinā nayena tacapañcakādivibhāgato dvattiṃsākāraṃ bhāvento kesā tāva vaṇṇato kāḷakāti vavatthapeti, yādisakā vānena diṭṭhā honti. | —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, | |
| Saṇṭhānato dīghavaṭṭalikā tulādaṇḍamivāti vavatthapeti. | and by shape as 'long and round like measuring rods. | |
| Disato pana yasmā imasmiṃ kāye nābhito uddhaṃ uparimā disā adho heṭṭhimāti vuccati, tasmā imassa kāyassa uparimāya disāya jātāti vavatthapeti. | 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'. | |
| Okāsato nalāṭantakaṇṇacūḷikagalavāṭakaparicchinne sīsacamme jātāti. | 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. | |
| 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. | 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' | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā abyākatā suññā paramaduggandhajegucchappaṭikūlā, na satto na puggaloti vavatthapeti. | 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'. | |
| Paricchedatoti duvidho paricchedo sabhāgavisabhāgavasena. | By delimitation : there is twofold delimitation, namely, by the similar and by the dissimilar. | |
| Tattha kesā heṭṭhā patiṭṭhitacammatalena tattha vīhaggamattaṃ pavisitvā patiṭṭhitena attano mūlatalena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti evaṃ sabhāgaparicchedato, kesā na avasesaekatiṃsākārā. | 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, | |
| Avasesā ekatiṃsā na kesāti evaṃ visabhāgaparicchedato ca vavatthapeti. | the remaining thirty-one aspects are not head-hairs' He defines them according to delimitation by the dissimilar thus (above). | |
| Evaṃ tāva kese vaṇṇādito vavatthapeti. | This, firstly, is how he defines head-hairs by colour and the rest. | |
| Avasesesu lomā vaṇṇato yebhuyyena nīlavaṇṇāti vavatthapeti, yādisakā vānena diṭṭhā honti. | 16. (2) He defines body-hairs, among the remainder, by colour as ‘ mostly black ’ or according as they are seen by him, | |
| Saṇṭhānato oṇatacāpasaṇṭhānā, upari vaṅkatālahīrasaṇṭhānā vā, disato dvīsu disāsu jātā, okāsato hatthatalapādatale ṭhapetvā yebhuyyena avasesasarīracamme jātāti. | by shape as ' the shape of downbent bows or as the shape of palm fibres crooked at the tops ' , 9 by direction as ‘ found in the two directions and by location as ' except for the palms of the hands and the soles of the feet, they are found in most of the rest of the moist inner skin of the physical frame. | |
| Tattha yathā purāṇagāmaṭṭhāne jātāni dabbatiṇāni na jānanti "mayaṃ purāṇagāmaṭṭhāne jātānī"ti, na ca purāṇagāmaṭṭhānaṃ jānāti "mayi dabbatiṇāni jātānī"ti, evameva na lomā jānanti "mayaṃ sarīracamme jātā"ti, napi sarīracammaṃ jānāti "mayi lomā jātā"ti. | And herein, just as grasses found on the site of an old village do not know “ We are found on the site of an old village ”, nor does the site of the old village know “ Dabba- grasses are found on me ”, so too, the body-hairs do not know “ We are found in the moist inner skin of a physical frame ”, nor does the moist inner skin of the physical frame know “ Body-hairs are found in me | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā abyākatā suññā paramaduggandhajegucchapaṭikūlā, na satto na puggaloti vavatthapeti. | for these are ideas destitute of mutual concern and reviewing, they are incognizant, [actionally] indeterminate, void, disgusting and repulsive owing to their very malodorousness, not a living creature, not a person ’. | |
| Paricchedato heṭṭhā patiṭṭhitacammatalena tattha likkhāmattaṃ pavisitvā patiṭṭhitena attano mūlena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti vavatthapeti. | He defines them by delimitation thus ‘ They are [each] delimited below by the surface of the moist inner skin in which they are fixed and by their own roots fixed in that by their entering to the amount of a likkha by space, and all round by each other, | |
| Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lome vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of head-hairs'. This is how he defines body-hairs by colour and the rest. | |
| Tato paraṃ nakhā yassa paripuṇṇā, tassa vīsati. | 17. (3) Next he defines nails, which number twenty in one who has them complete, | |
| Te sabbepi vaṇṇato maṃsavinimuttokāse setā, maṃsasambandhe tambavaṇṇāti vavatthapeti. | colour as ‘ all white in the location where free from flesh and copper-coloured where attached to flesh.’ | |
| Saṇṭhānato yathāsakapatiṭṭhitokāsasaṇṭhānā, yebhuyyena madhukaphalaṭṭhikasaṇṭhānā, macchasakalikasaṇṭhānā vāti vavatthapeti. | He defines them by shape as ‘ each the shape of the location where it is fixed, or mostly the shape of ynadhuka- fruit kernels, or the shape offish scales. | |
| Disato dvīsu disāsu jātā, okāsato aṅgulīnaṃ aggesu patiṭṭhitāti. | He defines them by direction as ‘ found in the two directions and by location as ‘ fixed on the tips of the fingers and toes. | |
| Tattha yathā nāma gāmadārakehi daṇḍakaggesu madhukaphalaṭṭhikā ṭhapitā na jānanti "mayaṃ daṇḍakaggesu ṭhapitā"ti, napi daṇḍakā jānanti "amhesu madhukaphalaṭṭhikā ṭhapitā"ti; evameva nakhā na jānanti "mayaṃ aṅgulīnaṃ aggesu patiṭṭhitā"ti, napi aṅguliyo jānanti "amhākaṃ aggesu nakhā patiṭṭhitā"ti. | And herein, just as madhuka- fruit kernels fixed on the ends of sticks by village children do not know “ We are fixed on sticks ” nor do the sticks know “ Madhuka- fruit kernels are fixed on us ”, so too, the nails do not know “ We are found on tips of fingers and toes ” nor do the fingers and toes know “ Nails are found on us'; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā acetanā - pe - na puggaloti vavatthapeti. | for these are ideas destutute of mutual concern and reviewing, they are ... not a person'. | |
| Paricchedato heṭṭhā mūle ca aṅgulimaṃsena, tattha patiṭṭhitatalena vā upari agge ca ākāsena, ubhatopassesu aṅgulīnaṃ ubhatokoṭicammena paricchinnāti vavatthapeti. | He defines them by delimitation as 'delimited [each] below and at the root by the flesh of the fingers and toes, above and at the tip by space, on both sides by the skin of the fingers and toes on each side of them, | |
| Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ nakhe vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines nails by colour and the rest. | |
| Tato paraṃ dantā yassa paripuṇṇā, tassa dvattiṃsa. | 18. (4) Next to that he defines teeth , which number thirty-two in one who has them complete, | |
| Te sabbepi vaṇṇato setavaṇṇāti vavatthapeti. | by colour as ‘ all white in colour ’, | |
| Yassa samasaṇṭhitā honti, tassa kharapattacchinnasaṅkhapaṭalamiva samaganthitasetakusumamakuḷamālā viya ca khāyanti. | 'seeming in one who has even-shaped ones like a shell- plate cut into a saw-blade and like an evenly knotted garland of white flower buds, | |
| Yassa visamasaṇṭhitā, tassa jiṇṇaāsanasālāpīṭhakapaṭipāṭi viya nānāsaṇṭhānāti saṇṭhānato vavatthapeti. | and seeming in one who has uneven-shaped ones of different shapes like a row of chairs in an old waiting-room.' and by shape as (above) | |
| Tesañhi ubhayadantapantipariyosānesu heṭṭhato uparito ca dve dve katvā aṭṭha dantā catukoṭikā catumūlikā āsandikasaṇṭhānā, tesaṃ orato teneva kamena sanniviṭṭhā aṭṭha dantā tikoṭikā timūlikā siṅghāṭakasaṇṭhānā. | Taking them two by two below and above from the ends of both rows of teeth, there are eight teeth which are four-pointed, four- rooted, and bench-shaped; on the near side of these there are, set in the same order, eight teeth which are three-pointed, three-rooted and tripod-shaped.11 | |
| Tesampi orato teneva kamena heṭṭhato uparito ca ekamekaṃ katvā cattāro dantā dvikoṭikā dvimūlikā yānakūpatthambhinīsaṇṭhānā. | Taking them now one by one below and above, on the near side of the latter, there are, set in the same order, four teeth which are two-pointed, two-rooted and shaped like the socket-post of a waggon; | |
| Tesampi orato teneva kamena sanniviṭṭhā cattāro dāṭhādantā ekakoṭikā ekamūlikā mallikāmakuḷasaṇṭhānā. | and on the near side of these there are, set in the same order, four tusk-teeth which are one-pointed, one-rooted and jasmine-bud-shaped. | |
| Tato ubhayadantapantivemajjhe heṭṭhā cattāro upari cattāro katvā aṭṭha dantā ekakoṭikā ekamūlikā tumbabījasaṇṭhānā. | Next, taking the four below and four above in the middle of both rows of teeth, there are eight teeth which are one-pointed, one-rooted and pumpkin-pip-shaped'. | |
| Disato uparimāya disāya jātā. | He them by direction as ' found in the upper direction ’, | |
| Okāsato uparimā uparimahanukaṭṭhike adhokoṭikā, heṭṭhimā heṭṭhimahanukaṭṭhike uddhaṃkoṭikā hutvā patiṭṭhitāti. | and by location thus ‘ the upper ones are set in the upper jaw-bone points down- wards while the lower ones are set in the lower jaw-bone points upwards. | |
| Tattha yathā navakammikapurisena heṭṭhā silātale patiṭṭhāpitā uparimatale pavesitā thambhā na jānanti "mayaṃ heṭṭhāsilātale patiṭṭhāpitā, uparimatale pavesitā"ti, na heṭṭhāsilātalaṃ jānāti "mayi thambhā patiṭṭhāpitā"ti, na uparimatalaṃ jānāti "mayi thambhā paviṭṭhā"ti; evameva dantā na jānanti "mayaṃ heṭṭhāhanukaṭṭhike patiṭṭhitā, uparimahanukaṭṭhike paviṭṭhā"ti, nāpi heṭṭhāhanukaṭṭhikaṃ jānāti "mayi dantā patiṭṭhitā"ti, na uparimahanukaṭṭhikaṃ jānāti "mayi dantā paviṭṭhā"ti. | And herein, just as posts fixed by a builder in a lower layer of stones and inserted in an upper layer do not know “ We are fixed in a lower layer of stones and inserted in an upper layer ” nor does the lower layer of stones know “ Posts are fixed in me ” nor does the upper layer of stones know “ Posts are inserted in me ”, so too, the teeth do not know “ We are fixed in a lower jaw-bone and inserted in an upper jaw-bone ” nor does the lower jaw-bone know “ Teeth are fixed in me ” nor does the upper jaw-bone know “ Teeth are inserted in me "; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern by and reviewing, they are...not a person.' | |
| Paricchedato heṭṭhā hanukaṭṭhikūpena hanukaṭṭhikaṃ pavisitvā patiṭṭhitena attano mūlatalena ca upari ākāsena tiriyaṃ aññamaññena paricchinnāti vavatthapeti. | He defines them by delimitation as ‘ delimited below by their sockets in the jaw-bones and by the surface of their own roots fixed into the jaw-bones, above by space, and all round by each other, | |
| Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ dante vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on'. This is how he defines teeth by colour and the rest. | |
| Tato paraṃ antosarīre nānākuṇapasañcayappaṭicchādakaṃ taco vaṇṇato setoti vavatthapeti. | 19. (5) Next to that he defines skin, which covers up the conglomeration of different kinds of ordure 12 inside the physical frame, by colour as ‘ white; | |
| So hi yadipi chavirāgarañjitattā kāḷakodātādivaṇṇavasena nānāvaṇṇo viya dissati, tathāpi sabhāgavaṇṇena seto eva. | for even if it is seen as though differing in colour, say, black or fair and so on, owing to its being dyed by the dye of the outer cuticle, still it is actually white in colour by its individual essence, | |
| So panassa setabhāvo aggijālābhighātapaharaṇapahārādīhi viddhaṃsitāya chaviyā pākaṭo hoti. | which whiteness becomes evident when the outer cuticle is destroyed by burns or the impact of a blow and so in'. | |
| Saṇṭhānato saṅkhepena kañcukasaṇṭhāno, vitthārena nānāsaṇṭhānoti. | He defines it by shape briefly as 'the shape of a mail-coat', but in detail as ‘ variously shaped; | |
| Tathā hi pādaṅgulittaco kosakārakakosasaṇṭhāno, piṭṭhipādattaco puṭabaddhūpāhanasaṇṭhāno, jaṅghattaco bhattapuṭakatālapaṇṇasaṇṭhāno, ūruttaco taṇḍulabharitadīghatthavikasaṇṭhāno, ānisadattaco udakapūritapaṭaparissāvanasaṇṭhāno, piṭṭhittaco phalakonaddhacammasaṇṭhāno, kucchittaco vīṇādoṇikonaddhacammasaṇṭhāno, urattaco yebhuyyena caturassasaṇṭhāno, dvibāhuttaco tūṇīronaddhacammasaṇṭhāno, piṭṭhihatthattaco khurakosasaṇṭhāno phaṇakatthavikasaṇṭhāno vā, hatthaṅgulittaco kuñcikākosasaṇṭhāno, gīvattaco galakañcukasaṇṭhāno, mukhattaco chiddāvachiddakimikulāvakasaṇṭhāno, sīsattaco pattatthavikasaṇṭhānoti. | for the skin of the toes is the shape of silk-worms' coloons; the skin of the calf is the shape of a palm-leaf bag for cooked rice; the skin of the thighs is the shape of a long sack full of paddy; the skin of the buttock is the shape of a cloth strainer full of water; the skin of the back is the shape of hide stretched over a plank; the skin of the belly is the shape of hide stretched over the body of a lute; the skin of the chest is more or less square; the skin of both arms is the shape of hide stretched over a quiver; the skin of the backs of the hands is the shape of a razor- box or the shape of a comb-bag; the skin of the fingers is the shape of a key-box; the skin of the neck is the shape of a throat-collar; the skin of the face is the shape of a caterpillars’ nest full of holes; the skin of the head is the shape of a bowl-bag. | |
| Tacapariggaṇhakena ca yogāvacarena uttaroṭṭhato paṭṭhāya tacassa maṃsassa ca antarena cittaṃ pesentena paṭhamaṃ tāva mukhattaco vavatthapetabbo, tato sīsattaco, atha bahigīvattaco, tato anulomena paṭilomena ca dakkhiṇahatthattaco. | The meditator who is discerning skin should work his cognizance between the flesh and the skin, and, beginning with the upper lip, should first define the inner skin of the face; next the skin of the head, then the skin of the back of the neck; 13 next the skin of the right arm forwards and backwards, then the skin of the left arm in the same way; next the skin of the back, then the skin of the buttocks; next the skin of the right leg forwards and backwards, | |
| Atha teneva kamena vāmahatthattaco, tato piṭṭhittaco, atha ānisadattaco, tato anulomena paṭilomena ca dakkhiṇapādattaco, atha vāmapādattaco, tato vatthiudarahadayaabbhantaragīvattaco, tato heṭṭhimahanukattaco, atha adharoṭṭhattaco. | [then the skin of the left leg in the same way;] next the skin of the private parts, the paunch, the bosom, and the front of the neck, 13 and then the skin of the lower jaw-bone, | |
| Evaṃ yāva puna upari oṭṭhattacoti. | till he comes back again to the skin of the upper lip. | |
| Disato dvīsu disāsu jāto. | He defines it by direction as ‘ found in both directions | |
| Okāsato sakalasarīraṃ pariyonandhitvā ṭhitoti. | and by location as ‘ enveloping the whole physical frame. | |
| Tattha yathā allacammapariyonaddhāya peḷāya na allacammaṃ jānāti "mayā peḷā pariyonaddhā"ti, napi peḷā jānāti "ahaṃ allacammena pariyonaddhā"ti; evameva na taco jānāti "mayā idaṃ cātumahābhūtikaṃ sarīraṃ onaddha"nti, napi idaṃ cātumahābhūtikaṃ sarīraṃ jānāti "ahaṃ tacena onaddha"nti. | And herein, just as when a box is covered with moist hide, the moist hide does not know “ A box is covered by me ” nor does the box know I am covered by moist hide ”, so too, the skin does not know This physical frame consisting of the four great entities [of hardness, cohesion, temperature, and motion] is enveloped by me nor does this physical frame consisting of the four great entities know I am enveloped by skin ” ; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person, | |
| Kevalaṃ tu – | but only | |
| "Allacammapaṭicchanno, navadvāro mahāvaṇo; | “ A tumour where nine holes abide “ Wrapped in a coat of clammy hide “ | |
| Samantato paggharati, asucipūtigandhiyo"ti. | And trickling filth on every side, “ Polluting the air with stenches far and wide ” ’ (Miln. 74; Vis. Ch.vi, § 93/p. 196). | |
| Paricchedato heṭṭhā maṃsena tattha patiṭṭhitatalena vā upari chaviyā paricchinnoti vavatthapeti. | He defines it by delimitation as ‘ delimited below by the flesh or by its surface fixed thereto, and above by the cuticle, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ tacaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines skin by colour and the rest. | |
| Tato paraṃ sarīre navapesisatappabhedaṃ maṃsaṃ vaṇṇato rattaṃ pālibhaddakapupphasannibhanti vavatthapeti. | 20. (6) Next to that he defines flesh, which is classed as the nine hundred pieces of meat in the physical frame, by colour as ‘ red, with the hue of palibaddhaka flowers. | |
| Saṇṭhānato nānāsaṇṭhānanti. | He defines it by shape as ‘ variously shaped; | |
| Tathā hi tattha jaṅghamaṃsaṃ tālapattapuṭabhattasaṇṭhānaṃ, avikasitaketakīmakuḷasaṇṭhānantipi keci. | for herein, the flesh of the calves is the shape of cooked rice in a palm-leaf bag—some say “ the shape of an unopened ketaki bud ’ ; | |
| Ūrumaṃsaṃ sudhāpisananisadapotakasaṇṭhānaṃ, ānisadamaṃsaṃ uddhanakoṭisaṇṭhānaṃ, piṭṭhimaṃsaṃ tālaguḷapaṭalasaṇṭhānaṃ, phāsukadvayamaṃsaṃ vaṃsamayakoṭṭhakucchipadesamhi tanumattikālepasaṇṭhānaṃ, thanamaṃsaṃ vaṭṭetvā avakkhittaddhamattikāpiṇḍasaṇṭhānaṃ, dvebāhumaṃsaṃ naṅguṭṭhasīsapāde chetvā niccammaṃ katvā ṭhapitamahāmūsikasaṇṭhānaṃ, maṃsasūnakasaṇṭhānantipi eke. | the flesh of the thighs is the shape of a rolling-pin for crushing lime; the flesh of the buttocks is the shape of the end of an oven; the flesh of the back is the shape of slabs of palm sugar; the flesh between each two ribs is the shape of clay mortar squeezed thin and put in a place where there is a flattened14 opening between bamboos. The flesh of the breast is the shape of a lump of wet clay rounded 15 and flung down. The flesh of the two upper-arms is the shape of a large rat after the tail, head and paws have been cut off and the skin removed—some say it is the shape of a meat- sausage 16 —; | |
| Gaṇḍamaṃsaṃ gaṇḍappadese ṭhapitakarañjabījasaṇṭhānaṃ, maṇḍūkasaṇṭhānantipi eke. | the flesh of the cheeks 17 is the shape of a karanja seed put in a part of the cheek 18 — | |
| Jivhāmaṃsaṃ nuhīpattasaṇṭhānaṃ, nāsāmaṃsaṃ omukhanikkhittapaṇṇakosasaṇṭhānaṃ, 0.akkhikūpamaṃsaṃ addhapakkaudumbarasaṇṭhānaṃ, sīsamaṃsaṃ pattapacanakaṭāhatanulepasaṇṭhānanti. | some say it is the shape of a nuhi 19 leaf—; the flesh of the nose is the shape of a bag [made] of a [rolled] leaf and put upside-down; the flesh of the eye-socket is the shape of a half-fig; the flesh of the head is the shape of a thin smearing of oil on the vessel of the bowl when it is being baked ’ 20 |
Jivhāmaṃsaṃ - плоть языка, почему-то пропущено, как и конец предыдущего предложения Все комментарии (1) |
| Maṃsapariggaṇhakena ca yogāvacarena etāneva oḷārikamaṃsāni saṇṭhānato vavatthapetabbāni. | And when the meditator is discerning flesh, only these gross pieces of flesh need be defined by shape; | |
| Evañhi vavatthāpayato sukhumāni maṃsāni ñāṇassa āpāthaṃ āgacchantīti. | for when he defines them thus, the subtle pieces of flesh come within the horizon of his knowledge too. | |
| Disato dvīsu disāsu jātaṃ. | He defines it by direction as ‘ found in the two directions ’ | |
| Okāsato sādhikāni tīṇi aṭṭhisatāni anulimpitvā ṭhitanti. | and by location as ‘ plastered over the three hundred and odd bones. | |
| Tattha yathā thūlamattikānulittāya bhittiyā na thūlamattikā jānāti "mayā bhitti anulittā"ti, napi bhitti jānāti "ahaṃ thūlamattikāya anulittā"ti, evamevaṃ na navapesisatappabhedaṃ maṃsaṃ jānāti "mayā aṭṭhisatattayaṃ anulitta"nti, napi aṭṭhisatattayaṃ jānāti "ahaṃ navapesisatappabhedena maṃsena anulitta"nti. | And herein, just as when a wall is plastered with thick clay the thick clay does not know “ A wall is plastered with me ” nor does the wall know “ I am plastered with thick clay ”, so too, the flesh consisting of the nine hundred pieces does not know “ Three hundred bones are plastered over by me” nor do the three hundred bones know “We are plastered over with nine hundred pieces of flesh”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person, | |
| Kevalaṃ tu – | but only | |
| "Navapesisatā maṃsā, anulittā kaḷevaraṃ; | A carcase daubed with bits of meat Nine times a hundred [when complete], Where swarming clans of worms compete To share the rotting midden for their seat’. | |
| Nānākimikulākiṇṇaṃ, mīḷhaṭṭhānaṃva pūtika"nti. | ||
| Paricchedato heṭṭhā aṭṭhisaṅghāṭena tattha patiṭṭhitatalena vā upari tacena tiriyaṃ aññamaññena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ [each piece] delimited below by the framework of bones or by the surface placed thereon, above by the skin, and all round by each other, which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on. | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ maṃsaṃ vaṇṇādito vavatthapeti. | This is how he defines flesh by colour and the rest. | |
| Tato paraṃ sarīre navasatappabhedā nhārū vaṇṇato setāti vavatthapeti, madhuvaṇṇātipi eke. | 21. (7) Next to that he defines sinews, which are those classed as the nine hundred in the physical frame, by colour as ‘ white ’—some say ‘ honey-coloured 5 | |
| Saṇṭhānato nānāsaṇṭhānāti. | —and by shape as ‘ variously shaped; | |
| Tathā hi tattha mahantā mahantā nhārū kandalamakuḷasaṇṭhānā, tato sukhumatarā sūkaravāgurarajjusaṇṭhānā, tato aṇukatarā pūtilatāsaṇṭhānā, tato aṇukatarā sīhaḷamahāvīṇātantisaṇṭhānā, tato aṇukatarā thūlasuttakasaṇṭhānā, hatthapiṭṭhipādapiṭṭhīsu nhārū sakuṇapādasaṇṭhānā, sīse nhārū gāmadārakānaṃ sīse ṭhapitaviraḷataradukūlasaṇṭhānā, piṭṭhiyā nhārū temetvā ātape pasāritamacchajālasaṇṭhānā, avasesā imasmiṃ sarīre taṃtaṃaṅgapaccaṅgānugatā nhārū sarīre paṭimukkajālakañcukasaṇṭhānāti. | for herein, the biggest sinews are the shape of yam shoots, the next smaller are the shape of the ropes in nets for [catching] boars, those still smaller are the shape of a stinking-creeper. Those still smaller are the shape of the large strings in the kind of lute used by the Sinhalese. Those still smaller are the shape of coarse thread. The sinews on the backs of the hands and backs of the feet are the shape of birds’ claws. The sinews in the head are the shape of the open criss-cross net of dukula fibres that village boys put on their heads. The sinews on the back are the shape of a wet fishing-net spread out in the sun. The rest of the sinews extending over the several limbs in this physical frame are the shape of a net of mail close-fitted to the physical frame ’. | |
| Disato dvīsu disāsu jātā. | He defines them by direction as ‘ found in the two directions ’, | |
| Tesu ca dakkhiṇakaṇṇacūḷikato paṭṭhāya pañca kaṇḍaranāmakā mahānhārū purato ca pacchato ca vinandhamānā vāmapassaṃ gatā, vāmakaṇṇacūḷikato paṭṭhāya pañca purato ca pacchato ca vinandhamānā dakkhiṇapassaṃ gatā, dakkhiṇagalavāṭakato paṭṭhāya pañca purato ca pacchato ca vinandhamānā vāmapassaṃ gatā, vāmagalavāṭakato paṭṭhāya pañca purato ca pacchato ca vinandhamānā dakkhiṇapassaṃ gatā, dakkhiṇahatthaṃ vinandhamānā purato ca pacchato ca pañca pañcāti dasa kaṇḍaranāmakā eva mahānhārū āruḷhā. | and also as follows: c Among these, there are five large sinews called “ tendons ” that start out from the base of the right ear and go in front and behind binding the left side, and there are five that start out from the base of the left ear and go in front and behind binding the right side; then there are five that start out from the right base of the neck and go in front and behind on the left side, and there are five that start out from the left base of the neck and go in front and behind binding the right side; then there are ten large sinews likewise called “ tendons that go down to bind the right hand, five in front and five behind, | |
| Tathā vāmahatthaṃ, dakkhiṇapādaṃ, vāmapādañcāti evamete saṭṭhi mahānhārū sarīradhārakā sarīraniyāmakātipi vavatthapeti. | and similarly with the left hand, and with the right and left feet; so these sixty great sinews are the “ physical-frame supporters frame guiders ” ’. | |
| Okāsato sakalasarīre aṭṭhicammānaṃ aṭṭhimaṃsānañca antare aṭṭhīni ābandhamānā ṭhitāti. | He defines them by location as ‘ found in the whole physical frame in between the bones and the skin and in between the bones and the flesh, binding the bones. | |
| Tattha yathā vallisantānabaddhesu kuṭṭadārūsu na vallisantānā jānanti "amhehi kuṭṭadārūni ābaddhānī"ti, napi kuṭṭadārūni jānanti "mayaṃ vallisantānehi ābaddhānī"ti; evameva na nhārū jānanti "amhehi tīṇi aṭṭhisatāni ābaddhānī"ti, napi tīṇi aṭṭhisatāni jānanti "mayaṃ nhārūhi ābaddhānī"ti. | And herein, just as when wall-wattles are bound by creeper-thongs, the creeper- thongs do not know “ Wall-wattles are bound together by us ” nor do the wall-wattles know “We are bound together by creeper- thongs ”, so too, the sinews do not know “ Three hundred bones are bound together by us ” nor do the three hundred bones know “We are bound together by sinews”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person, | |
| Kevalaṃ tu – | but only | |
| "Navanhārusatā honti, byāmamatte kaḷevare; | Nine hundred sinews all around In this fathom-long carcase found | |
| Bandhanti aṭṭhisaṅghāṭaṃ, agāramiva valliyo"ti. | Whereby its bony frame is bound, As creepers serve a building to compound '. | |
| Paricchedato heṭṭhā tīhi aṭṭhisatehi tattha patiṭṭhitatalehi vā upari tacamaṃsehi tiriyaṃ aññamaññena paricchinnāti vavatthapeti. | He defines them by delimitation as ‘ delimited below by the three hundred bones or by their surface fixed thereto, above by skin and flesh, and all round by each other, | |
| Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ nhārū vaṇṇādito vavatthapeti. | which is the delimitation by the similar, but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines sinews by colour and the rest. | |
| Tato paraṃ sarīre dvattiṃsadantaṭṭhikānaṃ visuṃ gahitattā sesāni catusaṭṭhi hatthaṭṭhikāni catusaṭṭhi pādaṭṭhikāni catusaṭṭhi mudukaṭṭhikāni maṃsanissitāni dve paṇhikaṭṭhīni ekekasmiṃ pāde dve dve gopphakaṭṭhikāni dve jaṅghaṭṭhikāni ekaṃ jaṇṇukaṭṭhi ekaṃ ūruṭṭhi dve kaṭiṭṭhīni aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni catuvīsati phāsukaṭṭhīni cuddasa uraṭṭhīni ekaṃ hadayaṭṭhi dve akkhakaṭṭhīni dve piṭṭhibāhaṭṭhīni dve bāhaṭṭhīni dve dve aggabāhaṭṭhīni satta gīvaṭṭhīni dve hanukaṭṭhīni ekaṃ nāsikaṭṭhi dve akkhiṭṭhīni dve kaṇṇaṭṭhīni ekaṃ nalāṭaṭṭhi ekaṃ muddhaṭṭhi nava sīsakapālaṭṭhīnīti evamādinā nayena vuttappabhedāni aṭṭhīni sabbāneva vaṇṇato setānīti vavatthapeti. | 22. (8) Next to that he defines bones. Now leaving aside the 32 tooth-bones already dealt with separately (§ 18), there are in the physical frame 64 hand-bones, 64 foot-bones, 64 soft bones dependent on the flesh, and 2 heel-bones; then in each leg, 2 ankle- bones, 2 shin-bones, 1 knee-bone, 1 thigh-bone; then 2 hip-bones, 18 spine-bones, 24 rib-bones, 14 breast-bones, 1 heart-bone (sternum), 2 collar-bones, 2 shoulderblade bones, 2 upper-arm bones, 2 pairs of forearm-bones, 21 7 neck-bones, 2 jaw-bones, 1 nose-bone, 1 forehead- bone, 9 skull-bones, and so on. He defines all these by colour as ‘ white. | |
| Saṇṭhānato nānāsaṇṭhānāni. | He defines them by shape as ‘ variously shaped ; | |
| Tathā hi tattha aggapādaṅguliyaṭṭhīni katakabījasaṇṭhānāni, tadanantarāni aṅgulīnaṃ majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni, mūlapabbaṭṭhīni paṇavasaṇṭhānāni, morasakalisaṇṭhānānītipi eke. | for herein the end-bones of the toes are the shape of kataka seeds; those next to them in the middle sections are the shape of incomplete jack-fruit seeds; the bones of the base sections are the shape of small drums—some say they are the shape of peacocks’ crests—.22 | |
| Piṭṭhipādaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni paṇhikaṭṭhīni ekaṭṭhitālaphalabījasaṇṭhānāni, gopphakaṭṭhīni ekatobaddhakīḷāgoḷakasaṇṭhānāni, jaṅghaṭṭhikesu khuddakaṃ dhanudaṇḍasaṇṭhānaṃ, mahantaṃ khuppipāsāmilātadhamanipiṭṭhisaṇṭhānaṃ, jaṅghaṭṭhikassa gopphakaṭṭhikesu patiṭṭhitaṭṭhānaṃ apanītatacakhajjūrīkaḷīrasaṇṭhānaṃ, jaṅghaṭṭhikassa jaṇṇukaṭṭhike patiṭṭhitaṭṭhānaṃ mudiṅgamatthakasaṇṭhānaṃ jaṇṇukaṭṭhi ekapassato ghaṭṭitapheṇasaṇṭhānaṃ, ūruṭṭhīni duttacchitavāsipharasudaṇḍasaṇṭhānāni, ūruṭṭhikassa kaṭaṭṭhike patiṭṭhitaṭṭhānaṃ suvaṇṇakārānaṃ aggijālanakasalākābundisaṇṭhānaṃ, tappatiṭṭhitokāso aggacchinnapunnāgaphalasaṇṭhāno, kaṭiṭṭhīni dvepi ekābaddhāni hutvā kumbhakārehi katacullisaṇṭhānāni, tāpasabhisikāsaṇṭhānānītipi eke. | The bones of the back of the foot are the shape of a bunch of crushed yam tubers. The heel-bones are the shape of palmyra, seeds in single- stoned fruits. The ankle-bones are the shape of [two] play-balls bound together. Of the shin-bones, the smaller is the shape of a bow-stick, while the larger is the shape of the back of a rat-snake 23 shrunken by hunger and thirst. The place in the shin-bones where they rest on the ankle-bones is the shape of a khajjurika shoot with the sheath removed. 24 The place in the shin-bones where they are fixed on the knee-bone is the shape of the top of a tabor. The knee-bone is the shape of a lump of froth pressed down on one side. 25 The thigh-bones are the shape of badly pared 26 handles for axes or hatchets. The place in the thigh-bone where it is fixed on the hip-bone is the shape of goldsmiths’ fire-kindling twig-faggot. 27 The location where it is fixed in that is the shape of a punnaga fruit with the top cut off. The two hip-bones, when fastened together, are the shape of a cradle 28 made by potters—some say they are the shape of an ascetic’s bolster—. | |
| Ānisadaṭṭhīni heṭṭhāmukhaṭhapitasappaphaṇasaṇṭhānāni, sattaṭṭhaṭṭhānesu chiddāvachiddāni aṭṭhārasa piṭṭhikaṇṭakaṭṭhīni abbhantarato uparūpari ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni, bāhirato vaṭṭanāvalisaṇṭhānāni, tesaṃ antarantarā kakacadantasadisāni dve tīṇi kaṇṭakāni honti, catuvīsatiyā phāsukaṭṭhīsu paripuṇṇāni paripuṇṇasīhaḷadāttasaṇṭhānāni, aparipuṇṇāni aparipuṇṇasīhaḷadāttasaṇṭhānāni, sabbāneva odātakukkuṭassa pasāritapakkhadvayasaṇṭhānānītipi eke. | The buttock bones are the shape of ap inverted snake’s hood; they are perforated in seven places. The 18 spine-bones are internally the shape of lead-sheet rolls put one on top of the other; externally they are the shape of a string of beads, and they each have two or three projections that rest one on the other and resemble the teeth of a saw. Of the 24 rib-bones, the complete ones are the shape of complete Sinhalese sickles 29 while the incomplete ones are the shape of incomplete Sinhalese sickles 29 — some say that all together they are the shape of the outspread pair of wings of a white cock—. | |
| Cuddasa uraṭṭhīni jiṇṇasandamānikaphalakapantisaṇṭhānāni, hadayaṭṭhi dabbiphaṇasaṇṭhānaṃ, akkhakaṭṭhīni khuddakalohavāsidaṇḍasaṇṭhānāni, tesaṃ heṭṭhā aṭṭhi addhacandasaṇṭhānaṃ, piṭṭhibāhaṭṭhīni pharasuphaṇasaṇṭhānāni, upaḍḍhacchinnasīhaḷakudālasaṇṭhānānītipi eke. | The 14 breast-bones are the shape of an old chariot’s row of planks. The heart-bone 30 is the shape of the bowl of a wooden spoon. The collar-bone is the shape of a small metal hatchet handle. The bone below them is the shape of a half-moon. The rear-arm-bones (shoulder-blades) are the shape of axe blades—some say they are the shape of half-worn-away Sinhalese hoes—. | |
| Bāhaṭṭhīni ādāsadaṇḍasaṇṭhānāni, mahāvāsidaṇḍasaṇṭhānānītipi eke. | The upper-arm bones are the shape of looking-glass handles—some say they are the shape of big hatchet handles—. | |
| Aggabāhaṭṭhīni yamakatālakandasaṇṭhānāni, maṇibandhaṭṭhīni ekato alliyāpetvā ṭhapitasīsakapaṭṭaveṭhakasaṇṭhānāni, piṭṭhihatthaṭṭhīni koṭṭitakandalakandarāsisaṇṭhānāni, hatthaṅgulimūlapabbaṭṭhīni paṇavasaṇṭhānāni, majjhapabbaṭṭhīni aparipuṇṇapanasaṭṭhisaṇṭhānāni, aggapabbaṭṭhīni katakabījasaṇṭhānāni, satta gīvaṭṭhīni daṇḍe vijjhitvā paṭipāṭiyā ṭhapitavaṃsakaḷīrakhaṇḍasaṇṭhānāni, heṭṭhimahanukaṭṭhi kammārānaṃ ayokūṭayottakasaṇṭhānaṃ, uparimahanukaṭṭhi avalekhanasatthakasaṇṭhānaṃ, akkhināsakūpaṭṭhīni apanītamiñjataruṇatālaṭṭhisaṇṭhānāni, nalāṭaṭṭhi adhomukhaṭhapitabhinnasaṅkhakapālasaṇṭhānaṃ, kaṇṇacūḷikaṭṭhīni nhāpitakhurakosasaṇṭhānāni, nalāṭakaṇṇacūḷikānaṃ upari paṭṭabandhanokāse aṭṭhibahalaghaṭapuṇṇapaṭapilotikakhaṇḍasaṇṭhānaṃ, muddhanaṭṭhi mukhacchinnavaṅkanāḷikerasaṇṭhānaṃ, sīsaṭṭhīni sibbetvā ṭhapitajajjarālābukaṭāhasaṇṭhānānīti. | The forearm-bones are the shape of a twin palm’s trunks. The wrist-bones are the shape of lead-sheet rolls stuck together. The bones of the backs of the hands are the shape of a flattened bunch of yams. The bones of the fingers’ base sections are the shape of small drums; those of the middle sections are the shape of incomplete jack-fruit seeds; and those of the end sections are the shape of kataka seeds. The seven neck-bones are the shape of slices 31 of bamboo stems threaded one after another on a stick. The lower jaw-bone is the shape of a smith’s iron hammer fastening. 32 The upper jaw-bone is the shape of a scraping knife. The bones of the eye-sockets and nostril-sockets are the shape of young palmyra seeds with the kernels removed. The frontal bone is the shape of an inverted broken oyster-shell dish. 33 The bones of the ear-bases (mastoids) are the shape of barbers’ razor-boxes. The [sinciput] bones in the place where a cloth (turban) is tied above the frontal bone and the ear-bases are the shape of pieces of crust [on a pan] of thickening ghee. 34 The occiput-bone is the shape of a lop-sided coconut with a hole cut in the end. The head-bones [together] are the shape of a worn-out gourd-vessel held together with stitches ’. | |
| Disato dvīsu disāsu jātāni. | He defines them by direction as ‘ found in both directions ’ | |
| Okāsato avisesena sakalasarīre ṭhitāni, visesena tu sīsaṭṭhīni gīvaṭṭhikesu patiṭṭhitāni, gīvaṭṭhīni piṭṭhikaṇṭakaṭṭhīsu patiṭṭhitāni, piṭṭhikaṇṭakaṭṭhīni kaṭiṭṭhīsu patiṭṭhitāni, kaṭiṭṭhīni ūruṭṭhikesu patiṭṭhitāni, uruṭṭhīni jaṇṇukaṭṭhikesu, jaṇṇukaṭṭhīni jaṅghaṭṭhikesu, jaṅghaṭṭhīni gopphakaṭṭhikesu, gopphakaṭṭhīni piṭṭhipādaṭṭhikesu patiṭṭhitāni, piṭṭhipādaṭṭhikāni ca gopphakaṭṭhīni ukkhipitvā ṭhitāni, gopphakaṭṭhīni jaṅghaṭṭhīni - pe - gīvaṭṭhīni sīsaṭṭhīni ukkhipitvā ṭhitānīti etenānusārena avasesānipi aṭṭhīni veditabbāni. | and by location indiscriminately as ‘ lying throughout the whole physical frame ’, but in particular thus ‘ the head-bones rest on the neck-bones, the neck-bones on the spine-bones, the spine-bones on the hip-bones, the hip-bones on the thigh-bones, the thigh-bones on the knee-bones, the knee-bones on the shin-bones, the shin-bones on the ankle-bones, the ankle-bones on the bones of the backs of the feet; and the bones of the backs of the feet hold up the ankle-bones, the ankle-bones... the neck-bones hold up the head-bones; and the remaining bones can be understood accordingly. | |
| Tattha yathā iṭṭhakagopānasicayādīsu na uparimā iṭṭhakādayo jānanti "mayaṃ heṭṭhimesu patiṭṭhitā"ti, napi heṭṭhimā jānanti "mayaṃ uparimāni ukkhipitvā ṭhitā"ti; evameva na sīsaṭṭhikāni jānanti "mayaṃ gīvaṭṭhikesu patiṭṭhitānī"ti - pe - na gopphakaṭṭhikāni jānanti "mayaṃ piṭṭhipādaṭṭhikesu patiṭṭhitānī"ti, napi piṭṭhipādaṭṭhikāni jānanti "mayaṃ gopphakaṭṭhīni ukkhipitvā ṭhitānī"ti. | And herein, just as in the case of a structure of bricks and rafters, etc., the bricks, etc., above do not know “ We rest on those below us ” nor do those below know “ We stand holding up those above us ”, so too, the head-bones do not know “We rest on neck-bones ”,... nor do the ankle-bones know “ We rest on the bones of the backs of feet ” nor do the bones of the backs of the feet know “We stand holding up ankle-bones | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person. | |
| Kevalaṃ tu imāni sādhikāni tīṇi aṭṭhisatāni navahi nhārusatehi navahi ca maṃsapesisatehi ābaddhānulittāni, ekaghanacammapariyonaddhāni, sattarasaharaṇīsahassānugatasinehasinehitāni, navanavutilomakūpasahassaparissavamānasedajallikāni asītikimikulāni, kāyotveva saṅkhyaṃ gatāni, yaṃ sabhāvato upaparikkhanto yogāvacaro na kiñci gayhūpagaṃ passati, kevalaṃ tu nhārusambandhaṃ nānākuṇapasaṅkiṇṇaṃ aṭṭhisaṅghāṭameva passati. | In fact this is only some three hundred and odd bones bound together by nine hundred sinews, plastered over with nine hundred pieces of flesh, wrapped in a single coat 35 of hide, moistened with the moisture that traverses the seven hundred stimulant-channels, [the whole] oozing sweat-drops that well from the 99,000 body-hair pores, and housing the eighty clans of worms; and these are reckoned as a “ body ”, wherein a meditator, seek as he will for an individual essence, finds nothing at all worth grasping, but only a bony skeleton bound together with sinews and mixed up with various kinds of ordure'. | |
| Yaṃ disvā dasabalassa puttabhāvaṃ upeti. | Seeing this [as it actually is], he acquires the status of a son of Him with the Ten Powers, | |
| Yathāha – | since it is told [as follows how this body is simply] | |
| "Paṭipāṭiyaṭṭhīni ṭhitāni koṭiyā, | Bones in a pattern ordered Standing end to end | |
| Anekasandhiyamito na kehici; | With many joints, whose shaping On no one does depend; | |
| Baddho nahārūhi jarāya codito, | By sinews held together, Menaced by ageing’s threat, | |
| Acetano kaṭṭhakaliṅgarūpamo. | Incognizant, resembling A wooden marionette. | |
| "Kuṇapaṃ kuṇape jātaṃ, asucimhi ca pūtini; | Ordure in ordure generated, filth in pollution, | |
| Duggandhe cāpi duggandhaṃ, bhedanamhi ca vayadhammaṃ. | Stench in a stench, Something that to fall is fated | |
| "Aṭṭhipuṭe aṭṭhipuṭo, nibbatto pūtini pūtikāyamhi; | Born in what suffers dissolution ; 36 Bone-bag in bone-bag conceived. | |
| Tamhi ca vinetha chandaṃ, hessatha puttā dasabalassā"ti ca. | Turn from this filthy body, then; And as a son be thou received Of Him that Wields the Powers Ten. | |
| Paricchedato anto aṭṭhimiñjena uparito maṃsena agge mūle ca aññamaññena paricchinnānīti vavatthapeti. | He defines them by delimitation as ‘ [each] delimited inside by the bone-marrow, above by the flesh, and at the ends and the roots by each other, | |
| Ayametesaṃ sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ aṭṭhīni vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines bones by colour and the rest. | |
| Tato paraṃ sarīre yathāvuttappabhedānaṃ aṭṭhīnaṃ abbhantaragataṃ aṭṭhimiñjaṃ vaṇṇato setanti vavatthapeti. | 23. (9) Next to that he defines bone-marrow , which is in the physical frame inside the bones classed in the way already stated, by colour as ‘ white | |
| Saṇṭhānato attano okāsasaṇṭhānanti. | ' He defines it by shape as ‘ the shape of its own location, | |
| Seyyathidaṃ – mahantamahantānaṃ aṭṭhīnaṃ abbhantaragataṃ sedetvā vaṭṭetvā mahantesu vaṃsanaḷakapabbesu pakkhittamahāvettaṅkurasaṇṭhānaṃ, khuddānukhuddakānaṃ abbhantaragataṃ sedetvā vaṭṭetvā khuddānukhuddakesu vaṃsanaḷakapabbesu pakkhittatanuvettaṅkurasaṇṭhānanti. | that is to say, that found inside the biggest bones is the shape of large cane-shoots boiled twisted together in bamboo-tube segments ; 37 that found inside the lesser and minor bones is the shape of appropriate-sized cane-shoots boiled twisted together in lesser and minor bamboo-tube segments | |
| Disato dvīsu disāsu jātaṃ. | He defines it by direction as ' found in both directions ’ | |
| Okāsato aṭṭhīnaṃ abbhantare patiṭṭhitanti. | and by location as ‘ established inside the bones. | |
| Tattha yathā veḷunaḷakādīnaṃ antogatāni dadhiphāṇitāni na jānanti "mayaṃ veḷunaḷakādīnaṃ antogatānī"ti, napi veḷunaḷakādayo jānanti "dadhiphāṇitāni amhākaṃ antogatānī"ti; evameva na aṭṭhimiñjaṃ jānāti "ahaṃ aṭṭhīnaṃ antogata"nti, napi aṭṭhīni jānanti "aṭṭhimiñjaṃ amhākaṃ antogata"nti. | And herein, just as curd and treacle inside bamboo tubes, etc., do not know “ We are inside bamboo tubes, etc. ” and the bamboo tubes, etc., do not know “ Curd and treacle are inside us ”, so too, the bone-marrow does not know “ I am inside bones ” nor do the bones know “ Bone-marrow is inside us | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato aṭṭhīnaṃ abbhantaratalehi aṭṭhimiñjabhāgena ca paricchinnanti vavatthapeti. | He defines them by delimitation as ‘ delimited by the insides of the bones and by what is similar to bone-marrow, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ aṭṭhimiñjaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines bone-marrow by colour and the rest. | |
| Tato paraṃ sarīrassa abbhantare dvigoḷakappabhedaṃ vakkaṃ vaṇṇato mandarattaṃ pāḷibhaddakaṭṭhivaṇṇanti vavatthapeti. | 24. (10) Next to that he defines kidney , which is classed as the two balls [of flesh] in the interior of the physical frame, by colour as ‘ dull red, the colour of pdlibhaddaka seeds '. | |
| Saṇṭhānato gāmadārakānaṃ suttāvutakīḷāgoḷakasaṇṭhānaṃ, ekavaṇṭasahakāradvayasaṇṭhānantipi eke. | He defines it by shape as ' the shape of village boys’ play-balls of wound thread—some say the shape of twin mango fruits with a single stalk— ’. | |
| Disato uparimāya disāya jātaṃ. | He defines it by direction as ‘ found in the upper direction ’ | |
| Okāsato galavāṭakā vinikkhantena ekamūlena thokaṃ gantvā dvidhā bhinnena thūlanhārunā vinibaddhaṃ hutvā hadayamaṃsaṃ parikkhipitvā ṭhitanti. | and by location as 'lying on either side of the heart-flesh, being fastened by a stout sinew that starts out with one root from the base of the neck and divides into two after going a short way. | |
| Tattha yathā vaṇṭūpanibaddhaṃ sahakāradvayaṃ na jānāti "ahaṃ vaṇṭena upanibaddha"nti, napi vaṇṭaṃ jānāti "mayā sahakāradvayaṃ upanibaddha"nti; evameva na vakkaṃ jānāti "ahaṃ thūlanhārunā upanibaddha"nti, napi thūlanhāru jānāti "mayā vakkaṃ upanibaddha"nti. | And herein, just as a pair of twin mango fruits fastened by a single stalk does not know “ I am fastened by a stalk ” nor does the stalk know “ A pair of twin mango fruits is fastened by me ”, so too, the kidney does not know “ I am fastened by a stout sinew ” nor does the stout sinew know ‘ ‘ Kidney is fastened by me ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person'. | |
| Paricchedato vakkaṃ vakkabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ kidney delimited by what is similar to kidney, which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ vakkaṃ vaṇṇādito vavatthapeti. | This is how he defines kidney by colour and the rest. | |
| Tato paraṃ sarīrassa abbhantare hadayaṃ vaṇṇato rattaṃ rattapadumapattapiṭṭhivaṇṇanti vavatthapeti. | 25. (11) Next to that he defines heart, which is in the interior of the physical frame, by colour as ‘ red, the colour of the back of a red-lotus petal ’, | |
| Saṇṭhānato bāhirapattāni apanetvā adhomukhaṭhapitapadumamakuḷasaṇṭhānaṃ, tañca aggacchinnapunnāgaphalamiva vivaṭekapassaṃ bahi maṭṭhaṃ anto kosātakīphalassa abbhantarasadisaṃ. | by shape as ‘ the shape of a lotus bud with the outer petals removed and turned upside-down. And it is open on one side 38 like a punndga fruit with its end cut off; it is smooth outside, and inside it is like the inside of a kosataki (loofah-gourd) fruit. | |
| Paññābahulānaṃ thokaṃ vikasitaṃ, mandapaññānaṃ makuḷitameva. | In those who have much understanding it is a little expanded; in those with weak understanding it is still only a bud. | |
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca pavattanti, taṃ apanetvā avasesamaṃsapiṇḍasaṅkhātahadayabbhantare addhapasatamattaṃ lohitaṃ saṇṭhāti, taṃ rāgacaritassa rattaṃ, dosacaritassa kāḷakaṃ, mohacaritassa maṃsadhovanodakasadisaṃ, vitakkacaritassa kulatthayūsavaṇṇaṃ, saddhācaritassa kaṇikārapupphavaṇṇaṃ, paññācaritassa acchaṃ vippasannamanāvilaṃ, niddhotajātimaṇi viya jutimantaṃ khāyati. | Except for the [material] form [in it] dependent on which the mind-element and the mind-consciousness-element occur, 39 the rest of it consists of what is counted as the piece of flesh inside which half a pasata-measure of blood is kept, which in one of lustful temperament is red, in one of hating temperament is black, in one of deluded temperament is like water that meat has been washed in, in one of speculative- thinking temperament is the colour of lentil soup, in one of faithful temperament is the colour of [yellow] kanikdra flowers, and in one of understanding temperament is limpid, clear, as unturbid as polished crystal, and seems to shine | |
| Disato uparimāya disāya jātaṃ. | He defines it by direction as ‘ found in the upper direction ’ | |
| Okāsato sarīrabbhantare dvinnaṃ thanānaṃ majjhe patiṭṭhitanti. | and by location as ‘ lying in the middle between the two breasts, inside the physical frame'. | |
| Tattha yathā dvinnaṃ vātapānakavāṭakānaṃ majjhe ṭhito aggaḷatthambhako na jānāti "ahaṃ dvinnaṃ vātapānakavāṭakānaṃ majjhe ṭhito"ti, napi vātapānakavāṭakāni jānanti "amhākaṃ majjhe aggaḷatthambhako ṭhito"ti; evamevaṃ na hadayaṃ jānāti "ahaṃ dvinnaṃ thanānaṃ majjhe ṭhita"nti, napi thanāni jānanti "hadayaṃ amhākaṃ majjhe ṭhita"nti. | And herein, just as the mullion 40 between two window shutters does not know “ I stand between two window shutters ” nor do the window shutters know “ A mullion is between us ”, so too, the heart does not know “ I stand between two breasts ” nor do the breasts know “ A heart stands between us ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato hadayaṃ hadayabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ heart delimited by what is similar to heart, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ hadayaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines heart by colour and the rest. | |
| Tato paraṃ sarīrassa abbhantare yakanasaññitaṃ yamakamaṃsapiṇḍaṃ vaṇṇato rattaṃ rattakumudabāhirapattapiṭṭhivaṇṇanti vavatthapeti. | 26. (12) Next to that he defines the twin piece of flesh known as liver , which is in the interior of the physical frame, by colour as ‘ red, the colour of the red backs of the outer petals of a white lotus. | |
| Saṇṭhānato ekamūlaṃ hutvā agge yamakaṃ koviḷārapattasaṇṭhānaṃ, tañca dandhānaṃ ekaṃyeva hoti mahantaṃ, paññavantānaṃ dve vā tīṇi vā khuddakānīti. | He defines it by shape as ' the shape of a kovilara leaf, having a single root and twin ends. In sluggish people it is single and large, while in those with understanding there are two or three small ones ’. | |
| Disato uparimāya disāya jātaṃ. | He defines it by direction as ‘ found in the upper direction ’ | |
| Okāsato dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhitanti. | and by location as ‘ lying near the right side, inside from the two breasts. | |
| Tattha yathā piṭharakapasse laggā maṃsapesi na jānāti "ahaṃ piṭharakapasse laggā"ti, napi piṭharakapassaṃ jānāti "mayi maṃsapesi laggā"ti; evameva na yakanaṃ jānāti "ahaṃ dvinnaṃ thanānaṃ abbhantare dakkhiṇapassaṃ nissāya ṭhita"nti, napi thanānaṃ abbhantare dakkhiṇapassaṃ jānāti "maṃ nissāya yakanaṃ ṭhita"nti. | And herein, just as a lump of meat stuck on the side of a saucepan does not know ‘ ‘ I am stuck on the side of a saucepan ’ ’ nor does the saucepan know “ A lump of meat is stuck on me ”, so too, the fiver does not know “ I am near a right side, inside from two breasts ” nor does the right side inside from the two breasts know “ A liver is near me ’ ’; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato pana yakanaṃ yakanabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ fiver delimited by what is similar to fiver, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ yakanaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines liver by colour and the rest. | |
| Tato paraṃ sarīre paṭicchannāpaṭicchannabhedato duvidhaṃ kilomakaṃ vaṇṇato setaṃ dukūlapilotikavaṇṇanti vavatthapeti. | 27. (13) Next to that he defines midriff, which is twofold in the physical frame as concealed and unconcealed, by colour as ‘ white, the colour of dukula (muslin) rags ’. | |
| Saṇṭhānato attano okāsasaṇṭhānaṃ. | He defines it by shape as ' the shape of its location ’ , | |
| Disato dvīsu disāsu jātaṃ. | by direction as ‘ found in both directions ’ | |
| Okāsato paṭicchannakilomakaṃ hadayañca vakkañca parivāretvā, appaṭicchannakilomakaṃ sakalasarīre cammassa heṭṭhato maṃsaṃ pariyonandhitvā ṭhitanti. | and by location as ‘ concealed midriff lying surrounding the heart and kidney, and unconcealed midriff lying covering the flesh under the skin in the whole physical frame. | |
| Tattha yathā pilotikāya paliveṭhite maṃse na pilotikā jānāti "mayā maṃsaṃ paliveṭhita"nti, napi maṃsaṃ jānāti "ahaṃ pilotikāya paliveṭhita"nti; evameva na kilomakaṃ jānāti "mayā hadayavakkāni sakalasarīre ca cammassa heṭṭhato maṃsaṃ paliveṭhita"nti. | And herein, just as a rag in which meat is wrapped does not know “ Meat is wrapped in me ” nor does the meat know “ I am wrapped in a rag ”, so too, the midriff does not know “ Heart and kidney and flesh under the skin in a whole physical frame are wrapped in me ” | |
| Napi hadayavakkāni sakalasarīre ca maṃsaṃ jānāti "ahaṃ kilomakena paliveṭhita"nti. | nor do the heart and kidney and the flesh under the skin in the whole physical frame know “We are wrapped in a midriff | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person. | |
| Paricchedato heṭṭhā maṃsena upari cammena tiriyaṃ kilomakabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ' delimited below by flesh, above by skin, and all round by what is similar to midriff, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ kilomakaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines midriff by colour and the rest. | |
| Tato paraṃ sarīrassa abbhantare pihakaṃ vaṇṇato nīlaṃ mīlātanigguṇḍīpupphavaṇṇanti vavatthapeti. | 28. (14) Next to that he defines spleen , which is in the interior of the physical frame, by colour as ' bluish, the colour of withered niggundi flowers ’. | |
| Saṇṭhānato yebhuyyena sattaṅgulappamāṇaṃ abandhanaṃ kāḷavacchakajivhāsaṇṭhānaṃ. | He defines it by shape as ' usually seven fingers in size, without attachments, and the shape of a black calf’s tongue ’, | |
| Disato uparimāya disāya jātaṃ. | by direction as ' found in the upper direction ’, | |
| Okāsato hadayassa vāmapasse udarapaṭalassa matthakapassaṃ nissāya ṭhitaṃ, yamhi paharaṇapahārena bahi nikkhante sattānaṃ jīvitakkhayo hotīti. | and by location as lying near the upper side of the belly-lining on the left of the heart; and when it comes out through a wound, a creature’s life is terminated. | |
| Tattha yathā koṭṭhakamatthakapassaṃ nissāya ṭhitā na gomayapiṇḍi jānāti "ahaṃ koṭṭhakamatthakapassaṃ nissāya ṭhitā"ti, napi koṭṭhakamatthakapassaṃ jānāti "gomayapiṇḍi maṃ nissāya ṭhitā"ti; evameva na pihakaṃ jānāti "ahaṃ udarapaṭalassa matthakapassaṃ nissāya ṭhita"nti, napi udarapaṭalassa matthakapassaṃ jānāti "pihakaṃ maṃ nissāya ṭhita"nti. | And herein, just as a lump of cow-dung near the upper side of a barn does not know " 1 am near the upper side of a barn ” nor does the upper side of the barn know " A lump of cowdung is near me ”, so too, the spleen does not know " I am near the upper side of a belly’s lining ” nor does the upper side of the belly’s lining know' A spleen is near me'; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato pihakaṃ pihakabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ' spleen delimited by what is similar to spleen, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pihakaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines spleen by colour and the rest. | |
| Tato paraṃ sarīrassa abbhantare dvattiṃsamaṃsakhaṇḍappabhedaṃ papphāsaṃ vaṇṇato rattaṃ nātiparipakkaudumbaravaṇṇanti vavatthapeti. | 29. (15) Next to that he defines lights, which are in the interior of the physical frame and classed as two or three bits of flesh, 41 by colour as ' red, the colour of not very ripe udumbara figs ’. | |
| Saṇṭhānato visamacchinnapūvasaṇṭhānaṃ, chadaniṭṭhakakhaṇḍapuñjasaṇṭhānantipi eke. | He defines them by shape as ' the shape of an unevenly cut thick slice of cake—some say it is the shape of a heap of bits of roof-tiles—, | |
| Tadetaṃ abbhantare asitapītādīnaṃ abhāve uggatena kammajatejusmanā abbhāhatattā saṅkhāditapalālapiṇḍamiva nirasaṃ nirojaṃ hoti. | and it is insipid inside and lacks nutritive-essence, like a lump of chewed straw, because it is affected by the heat of the fire [element] born of past action which springs up when there is nothing eaten and drunk'. | |
| Disato uparimāya disāya jātaṃ. | He defines them by direction as ‘ found in the upper direction ’ | |
| Okāsato sarīrabbhantare dvinnaṃ thanānaṃ abbhantare hadayañca yakanañca upari chādetvā olambantaṃ ṭhitanti. | and by location as ' lying inside the physical frame between the two breasts, overhanging and covering the heart and fiver. | |
| Tattha yathā jiṇṇakoṭṭhabbhantare lambamāno sakuṇakulāvako na jānāti "ahaṃ jiṇṇakoṭṭhabbhantare lambamāno ṭhito"ti, napi jiṇṇakoṭṭhabbhantaraṃ jānāti "sakuṇakulāvako mayi lambamāno ṭhito"ti; evameva na papphāsaṃ jānāti "ahaṃ sarīrabbhantare dvinnaṃ thanānaṃ antare lambamānaṃ ṭhita"nti, napi sarīrabbhantare dvinnaṃ thanānaṃ antaraṃ jānāti "mayi papphāsaṃ lambamānaṃ ṭhita"nti. | And herein, just as a bird’s nest hanging on the inside of an old barn does not know “ I am hanging on the inside of an old bam ” nor does the inside of the old barn know “ A bird’s nest is hanging on me ”, so too, the fights do not know " I am hanging on the interior of a physical frame in a part inside from the two breasts ” nor does the part inside from the two breasts in the interior of the physical frame know “ Lights are hanging on me " | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato papphāsaṃ papphāsabhāgena paricchinnanti vavatthapeti. | He defines them by delimitation as ' delimited by what is similar to lights, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ papphāsaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines fights by colour and the rest. | |
| Tato paraṃ antosarīre purisassa dvattiṃsahatthaṃ, itthiyā aṭṭhavīsatihatthaṃ, ekavīsatiyā ṭhānesu obhaggaṃ antaṃ vaṇṇato setaṃ sakkharasudhāvaṇṇanti vavatthapeti. | 30. (16) Next to that he defines the bowel , Which is inside the physical frame and is thirty-two hands long in a man and twenty-eight hands long in a woman and looped in twenty-one places, by colour as ‘ white, the colour of sand with lime ’. | |
| Saṇṭhānato sīsaṃ chinditvā lohitadoṇiyaṃ saṃvelletvā ṭhapitadhammanisaṇṭhānaṃ. | He defines it by shape as ‘ the shape of a rat-snake 23 with its head cut off and put coiled up in a trough of blood ’, | |
| Disato dvīsu disāsu jātaṃ. | by direction as ' found in the two directions ’ | |
| Okāsato upari galavāṭake heṭṭhā ca karīsamagge vinibandhattā galavāṭakakarīsamaggapariyante sarīrabbhantare ṭhitanti. | and by location as ‘ fastened above to the gullet and below to the excrement passage (rectum), and so lying inside the physical frame between the limits of the gullet and the excrement passage. | |
| Tattha yathā lohitadoṇiyaṃ ṭhapitaṃ chinnasīsaṃ dhammanikaḷevaraṃ na jānāti "ahaṃ lohitadoṇiyaṃ ṭhita"nti, napi lohitadoṇi jānāti "mayi chinnasīsaṃ dhammanikaḷevaraṃ ṭhita"nti; evameva na antaṃ jānāti "ahaṃ sarīrabbhantare ṭhita"nti, napi sarīrabbhantaraṃ jānāti "mayi antaṃ ṭhita"nti. | And herein, just as the decapitated carcase of a rat-snake put into a trough of blood does not know “ I am in a trough of blood ” nor does the trough of blood know “ A decapitated rat-snake’s carcase is in me ”, so too, the bowel does not know “ I am inside a physical frame ” nor does the inside of the physical frame know “ A bowel is in me ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato antaṃ antabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ delimited by what is similar to bowel, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ antaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head- hairs and so on ’. This is how he defines bowel by colour and the rest. | |
| Tato paraṃ antosarīre antantare antaguṇaṃ vaṇṇato setaṃ dakasītalikamūlavaṇṇanti vavatthapeti. | 31. (17) Next to that he defines entrail, which is inside the physical frame between the bowel [coils], by colour as ‘ the colour of white edible water-lily roots ’, 42 | |
| Saṇṭhānato dakasītalikamūlasaṇṭhānamevāti, gomuttasaṇṭhānantipi eke. | by shape as ' the shape of those roots some say they are gomutta 43 shaped ’—, | |
| Disato dvīsu disāsu jātaṃ. | by direction as ‘ found in the two directions ’ | |
| Okāsato kudālapharasukammādīni karontānaṃ yantākaḍḍhanakāle yantasuttakamiva yantaphalakāni antabhoge ekato aggaḷante ābandhitvā pādapuñchanarajjumaṇḍalakassa antarā taṃ sibbitvā ṭhitarajjukā viya ekavīsatiyā antabhogānaṃ antarā ṭhitanti. | and by location as ‘ lying inside the twenty-one loops of the bowel, like the strings that he inside the rope-rings of a foot-wiper sewing them together, and fastening the bowel-loops together so that they do not slip down in those working with hoes, axes, etc., as the marionette-strings do the marionette’s wooden [limbs] at the time of the marionette’s being pulled along. | |
| Tattha yathā pādapuñchanarajjumaṇḍalakaṃ sibbitvā ṭhitarajjukā na jānāti "mayā pādapuñchanarajjumaṇḍalakaṃ sibbita"nti, napi pādapuñchanarajjumaṇḍalakaṃ jānāti "rajjukā maṃ sibbitvā ṭhitā"ti, evameva antaguṇaṃ na jānāti "ahaṃ antaṃ ekavīsatibhogabbhantare ābandhitvā ṭhita"nti, napi antaṃ jānāti "antaguṇaṃ maṃ ābandhitvā ṭhita"nti. | And herein, just as the strings that sew together the rope-rings of a foot-wiper do not know “We sew together rope-rings of a foot- wiper ” nor does the rope-ring of the foot-wiper know “ strings sew me together ”, so too, the entrail does not know “ I fasten a bowel in twenty-one loops ” nor does the bowel know “ Entrail fastens me" | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato antaguṇaṃ antaguṇabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ entrail delimited by what is similar to entrail, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ antaguṇaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similiar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines entrail by colour and the rest. | |
| Tato paraṃ antosarīre udariyaṃ vaṇṇato ajjhohaṭāhāravaṇṇanti vavatthapeti. | 32. (18) Next to that he defines gorge, which is inside the physical frame, by colour as ‘ the colour of swallowed food, | |
| Saṇṭhānato parissāvane sithilabaddhataṇḍulasaṇṭhānaṃ. | by shape as ‘ the shape of rice loosely tied in a cloth strainer ’, | |
| Disato uparimāya disāya jātaṃ. | by direction as ' found in the upper direction ’, | |
| Okāsato udare ṭhitanti. | and by location as ‘ lying in the stomach.' | |
| Udaraṃ nāma ubhato nippīḷiyamānassa allasāṭakassa majjhe sañjātaphoṭakasadisaṃ antapaṭalaṃ, bahi maṭṭhaṃ, anto maṃsakasambupaliveṭhitaṃ, kiliṭṭhapāvārapupphasadisaṃ, kuthitapanasaphalassa abbhantarasadisantipi eke. | And what is called “ stomach ” is [one part of] the bowel membrane which resembles the swelling [of air] produced in the middle of a length of cloth when it is being [twisted and] wrung out from the two ends. It is smooth outside, while inside it is like a balloon of cloth 44 soiled by wrapping up meat refuse—some say it is like the inside of a rotten jack fruit—. | |
| Tattha takkolakā gaṇḍuppādakātālahīrakāsūcimukhakāpaṭatantusuttakāti evamādidvattiṃsakulappabhedā kimayo ākulabyākulā saṇḍasaṇḍacārino hutvā nivasanti, ye pānabhojanādimhi avijjamāne ullaṅghitvā viravantā hadayamaṃsaṃ abhitudanti pānabhojanādīni ajjhoharaṇavelāyañca uddhaṃmukhā hutvā paṭhamajjhohaṭe dve tayo ālope turitaturitā vilumpanti. | It is this place where worms dwell seething in tangles: the thirty-two families of worms such as round worms, swelling-producing worms, “ palm-fibre ” worms, “ needle- mouth ” worms, tape-worms, thread-worms, and the rest. 45 When there is no food and drink, etc., present, they leap up screeching and pounce upon the heart’s flesh; and when food and drink, etc., are swallowed, they wait with mouths uplifted and scramble to snatch the first two or three mouthfuls swallowed. | |
| Yaṃ etesaṃ kimīnaṃ pasūtigharaṃ vaccakuṭi gilānasālā susānañca hoti, yattha seyyathāpi nāma caṇḍālagāmadvāre candanikāya saradasamaye thūlaphusitake deve vassante udakena āvūḷhaṃ muttakarīsacammaṭṭhinhārukhaṇḍakheḷasiṅghāṇikālohitappabhutinānākuṇapajātaṃ nipatitvā kaddamodakāluḷitaṃ sañjātakimikulākulaṃ hutvā dvīhatīhaccayena sūriyātapasantāpavegakuthitaṃ upari pheṇapupphuḷake muñcantaṃ abhinīlavaṇṇaṃ paramaduggandhajegucchaṃ upagantuṃ vā daṭṭhuṃ vā anaraharūpataṃ āpajjitvā tiṭṭhati, pageva ghāyituṃ vā sāyituṃ vā; evameva nānappakārapānabhojanādi dantamusalasaṃcuṇṇitaṃ jivhāhatthasamparivattitaṃ kheḷalālāpalibuddhaṃ taṅkhaṇavigatavaṇṇagandharasādisampadaṃ koliyakhalisuvānavamathusadisaṃ nipatitvā pittasemhavātapaliveṭhitaṃ hutvā udaraggisantāpavegakuthitaṃ kimikulākulaṃ uparūpari pheṇapupphuḷakāni muñcantaṃ paramakasambuduggandhajegucchabhāvamāpajjitvā tiṭṭhati. | It is these worms’ maternity-home, privy, hospital and charnel-ground. Just as when it has rained heavily in a time of drought and what has been carried by the water into the cesspit at the gate of an outcaste village—the various kinds of ordure such as urine, excrement, bits of hide and bones and sinews, as well as spittle, snot, blood, etc ., 46 gets mixed up with the mud and water already collected there; and after two or three days the families of worms appear, and it ferments, warmed by the energy of the sun’s heat, frothing and bubbling on the top, quite black in colour, and so utterly stinking and loathe- some that one can s'carcely go near it or look at, much less smell it or taste it; so too, [the stomach is the place] where the assortment of food and drink, etc., falls after being pounded up by the pestle of the teeth and turned over by the hand of the tongue and stuck together with spittle, losing at that moment its special qualities of colour, smell, taste, etc., and taking on the appearance of koleyya paste 47 and dog’s vomit, then to get soused in the bile and phlegm and wind that have collected there, where it ferments with the energy of the stomach-fire’s heat, seethes with the families of worms, frothing and bubbling on the top, till it turns into utterly stinking nauseating muck, | |
| Yaṃ sutvāpi pānabhojanādīsu amanuññatā saṇṭhāti, pageva paññācakkhunā oloketvā. | even to hear about 48 which takes away any appetite for food, drink, etc., let alone to see it with the eye of understanding. | |
| Yattha ca patitaṃ pānabhojanādi pañcadhā vivekaṃ gacchati, ekaṃ bhāgaṃ pāṇakā khādanti, ekaṃ bhāgaṃ udaraggi jhāpeti, eko bhāgo muttaṃ hoti, eko bhāgo karīsaṃ hoti, eko bhāgo rasabhāvaṃ āpajjitvā soṇitamaṃsādīni upabrūhayatīti. | And when the food and drink, etc., fall into it, they get divided into five parts: the worms devour one part, the stomach- fire burns up another part, another part becomes urine, another part becomes excrement, and one part is turned into nourishment and sustains the blood, flesh and so on. | |
| Tattha yathā paramajegucchāya suvānadoṇiyā ṭhito suvānavamathu na jānāti "ahaṃ suvānadoṇiyā ṭhito"ti; napi suvānadoṇi jānāti "mayi suvānavamathu ṭhito"ti. | And herein, just as dog’s vomit lying in an utterly disgusting dog’s trough does not know “ I am lying in a dog’s trough ” nor does the dog’s trough know “ Dog’s vomit is lying in me ”, | |
| Evameva na udariyaṃ jānāti "ahaṃ imasmiṃ paramaduggandhajegucche udare ṭhita"nti; napi udaraṃ jānāti "mayi udariyaṃ ṭhita"nti. | so too, the gorge does not know " I am lying in this utterly stinking loathesome stomach ” nor does the stomach know " Gorge lies in me | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person | |
| Paricchedato udariyaṃ udariyabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ gorge delimited by what is similar to gorge, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ udariyaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on'. This is how he defines gorge by colour and the rest. | |
| Tato paraṃ antosarīre karīsaṃ vaṇṇato yebhuyyena ajjhohaṭāhāravaṇṇanti vavatthapeti. | 33. (19) Next to that he defines dung, which is inside the physical frame, by colour as ' usually the colour of swallowed food ’, | |
| Saṇṭhānato okāsasaṇṭhānaṃ, disato heṭṭhimāya disāya jātaṃ, okāsato pakkāsaye ṭhitanti. | by shape as ' the shape of its location ’, by direction as ' found in the lower direction ’, and by location as ' lying in the receptacle for digested food (rectum). | |
| Pakkāsayo nāma heṭṭhā nābhipiṭṭhikaṇṭakamūlānaṃ antare antāvasāne ubbedhena aṭṭhaṅgulamatto vaṃsanaḷakabbhantarasadiso padeso, yattha seyyathāpi nāma uparibhūmibhāge patitaṃ vassodakaṃ ogaḷitvā heṭṭhābhūmibhāgaṃ pūretvā tiṭṭhati, evameva yaṃkiñci āmāsaye patitaṃ pānabhojanādikaṃ udaragginā pheṇuddehakaṃ pakkaṃ pakkaṃ saṇhakaraṇiyā piṭṭhamiva saṇhabhāvaṃ āpajjitvā antabilena ogaḷitvā omadditvā vaṃsanaḷake pakkhittapaṇḍumattikā viya sannicitaṃ hutvā tiṭṭhati. | Now the receptacle for digested food is the place in the lowest part at the end of the bowel, between the navel and the root of the spine, which measures eight finger-breadths in height and resembles the inside of a bamboo tube; and just as rain water that falls on a higher level runs down to fill a lower level and stays there, so too, any food, drink, etc., after falling into the receptacle for undigested food and being continuously cooked and simmered by the stomach-fire till they have got as soft as flour in a pulverizer, run on down through the cavity of the bowel, to be pressed down till they remain impacted there like brown clay crammed into a bamboo tube. | |
| Tattha yathā vaṃsanaḷake omadditvā pakkhittapaṇḍumattikā na jānāti "ahaṃ vaṃsanaḷake ṭhitā"ti, napi vaṃsanaḷako jānāti "mayi paṇḍumattikā ṭhitā"ti; evameva na karīsaṃ jānāti "ahaṃ pakkāsaye ṭhita"nti, napi pakkāsayo jānāti "mayi karīsaṃ ṭhita"nti. | And herein, just as brown clay crammed into a bamboo tube and pressed down does not know " I am in a bamboo tube ” nor does the bamboo tube know " Brown clay is in me ”, so too, the dung does not know " I am in a receptacle for digested food ” nor does the receptacle for digested food know " Dung is in me ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person | |
| Paricchedato karīsaṃ karīsabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ' dung delimited by what is similar to dung, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ karīsaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines dung by colour and the rest. | |
| Tato paraṃ sarīre sīsakaṭāhabbhantare matthaluṅgaṃ vaṇṇato setaṃ ahichattakapiṇḍivaṇṇanti vavatthapeti. | 34. (20) Next to that he defines brain, which is in the physical frame in the interior of the skull, by colour as ' white, the colour of a piece of toadstool— | |
| Pakkuthitaduddhavaṇṇantipi eke. | some say it is the colour of curdled milkings 49 —’, | |
| Saṇṭhānato okāsasaṇṭhānaṃ. | by shape as ' the shape of its location ’, | |
| Disato uparimāya disāya jātaṃ. | by direction as ' lying in the upper direction ’, | |
| Okāsato sīsakaṭāhassa abbhantare cattāro sibbinimagge nissāya samodhāya ṭhapitā cattāro piṭṭhapiṇḍikā viya samohitaṃ catumatthaluṅgapiṇḍappabhedaṃ hutvā ṭhitanti. | and by location as ' what is classed as the four pieces of brain lying inside the skull, like four lumps of dough, put together to correspond with the [skulks] four seams. | |
| Tattha yathā purāṇalābukaṭāhe pakkhittapiṭṭhapiṇḍi pakkuthitaduddhaṃ vā na jānāti "ahaṃ purāṇalābukaṭāhe ṭhita"nti, napi purāṇalābukaṭāhaṃ jānāti "mayi piṭṭhapiṇḍi pakkuthitaduddhaṃ vā ṭhita"nti; evameva na matthaluṅgaṃ jānāti "ahaṃ sīsakaṭāhabbhantare ṭhita"nti, napi sīsakaṭāhabbhantaraṃ jānāti "mayi matthaluṅgaṃ ṭhita"nti. | And herein, just as a lump of dough—or curdled milkings 49 —put into an old gourd dish does not know “ I am in an old gourd dish ” nor does the old gourd dish know "A lump of dough - or curdled milkings— is in me ”, so too, the brain does not know “ I am inside a skull ” nor does the skull know “ A brain is inside me”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person'. | |
| Paricchedato matthaluṅgaṃ matthaluṅgabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ brain delimited by what is similar to brain, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ matthaluṅgaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines brain by colour and the rest. | |
| Tato paraṃ sarīre baddhābaddhabhedato duvidhampi pittaṃ vaṇṇato bahalamadhukatelavaṇṇanti vavatthapeti. | 35. (21) Next to that he defines bile, which is in the physical frame and twofold classed as local bile and free bile, by colour as ‘ the colour of thick madhuka- oil—s | |
| Abaddhapittaṃ milātabakulapupphavaṇṇantipi eke. | ome say the free bile is the colour of withered akuli 50 flowers—’ | |
| Saṇṭhānato okāsasaṇṭhānaṃ. | by shape as ‘ the shape of its location ’, | |
| Disato dvīsu disāsu jātaṃ. | and by direction as c found in both directions | |
| Okāsato abaddhapittaṃ kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānaṃ thaddhasukkhacammañca vajjetvā udakamiva telabindu avasesasarīraṃ byāpetvā ṭhitaṃ, yamhi kupite akkhīni pītakāni honti bhamanti, gattaṃ kampati kaṇḍūyati. | He defines by location the free bile as ‘ lying spread over the physical frame, like a drop of oil on water, except for the flesh-free parts of the head-hairs, body-hairs, teeth, nails, and the hard dry skin, which kind of bile, when upset, yellows the eyes and makes them roll and makes the limbs shiver and itch ’; | |
| Baddhapittaṃ hadayapapphāsānamantare yakanamaṃsaṃ nissāya patiṭṭhite mahākosātakikosakasadise pittakosake ṭhitaṃ, yamhi kupite sattā ummattakā honti, vipallatthacittā hirottappaṃ chaḍḍetvā akattabbaṃ karonti, abhāsitabbaṃ bhāsanti, acintitabbaṃ cintenti. | and he defines the local bile as ‘ situated near the liver’s flesh between the heart and fights and lying inside the bile-container (gall-bladder), which resembles a red kosdtaki (loofah-gourd) pip, which kind of bile, when disturbed, maddens creatures and drives them crazy and makes them throw aside conscience and shame and do what ought not to be done, say what ought not to be said and think what ought not to be thought. | |
| Tattha yathā udakaṃ byāpetvā ṭhitaṃ telaṃ na jānāti "ahaṃ udakaṃ byāpetvā ṭhita"nti, napi udakaṃ jānāti "telaṃ maṃ byāpetvā ṭhita"nti; evameva na abaddhapittaṃ jānāti "ahaṃ sarīraṃ byāpetvā ṭhita"nti, napi sarīraṃ jānāti "abaddhapittaṃ maṃ byāpetvā ṭhita"nti. | And herein, just as oil extending over water does not know “ I extend over water ” nor does the water know “ Oil extends over me ”, so too, the free bile does not know “ I extend over a physical frame ” nor does the physical frame know “ Free bile extends over me ”, | |
| Yathā ca kosātakikosake ṭhitaṃ vassodakaṃ na jānāti "ahaṃ kosātakikosake ṭhita"nti, napi kosātakikosako jānāti "mayi vassodakaṃ ṭhita"nti; evameva na baddhapittaṃ jānāti "ahaṃ pittakosake ṭhita"nti, napi pittakosako jānāti "mayi baddhapittaṃ ṭhita"nti. | and just as rain-water in a loofah-gourd pip does not know “ I am in a loofah-gourd pip ” nor does the loofah-gourd pip know “ Rain-water is in me ”, so too, the local bile does not know “ I am in a gall-bladder ” nor does the gall-bladder know “ Local bile is in me ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato pittaṃ pittabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ bile delimited by what is similar to bile, ‘ | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pittaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on.' This is how he defines bile by colour and the rest. | |
| Tato paraṃ sarīrabbhantare ekapattapūrappamāṇaṃ semhaṃ vaṇṇato setaṃ kacchakapaṇṇarasavaṇṇanti vavatthapeti. | 36. (22) Next to that he defines phlegm, which is in the interior of the physical frame and measures a bowlful, by colour as white, the colour of a kacchaka- fig tree’s leaf-juice , | |
| Saṇṭhānato okāsasaṇṭhānaṃ. | by shape as the shape of its receptacle ’, | |
| Disato uparimāya disāya jātaṃ. | by direction as found in the upper direction , | |
| Okāsato udarapaṭale ṭhitanti. | and by location as ‘ lying on the stomach’s surface. | |
| Yaṃ pānabhojanādiajjhoharaṇakāle seyyathāpi nāma udake sevālapaṇakaṃ kaṭṭhe vā kathale vā patante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, evameva pānabhojanādimhi nipatante chijjitvā dvidhā hutvā puna ajjhottharitvā tiṭṭhati, yamhi ca mandībhūte pakkamiva gaṇḍaṃ pūtikamiva kukkuṭaṇḍaṃ udarapaṭalaṃ paramajegucchakuṇapagandhaṃ hoti. | And just as duckweed and green scum on the surface of water divide when a stick or a potsherd is dropped into the water and then spread together again, so too, at the time of eating and drinking, etc., when the food and drink, etc., fall into the stomach the phlegm divides and then spreads together again; and if it gets weak, the stomach becomes utterly disgusting with a smell of ordure, like a ripe boil or a rotten hen’s egg, | |
| Tato uggatena ca gandhena uggāropi mukhampi duggandhaṃ pūtikuṇapasadisaṃ hoti, so ca puriso "apehi duggandhaṃ vāyasī"ti vattabbataṃ āpajjati, yañca abhivaḍḍhitaṃ bahalattamāpannaṃ paṭikujjanaphalakamiva vaccakuṭiyā udarapaṭalabbhantare eva kuṇapagandhaṃ sannirumbhitvā tiṭṭhati. | and then the regurgitations and the mouth reek with such a rotting-ordure-like stench coming up from the stomach that the man has to be told “Go away, your breath stinks But when it is abundant it holds down the reek of ordure beneath the stomach’s surface, acting like the wooden lid of a privy. | |
| Tattha yathā candanikāya uparipheṇapaṭalaṃ na jānāti "ahaṃ candanikāya ṭhita"nti, napi candanikā jānāti "mayi pheṇapaṭalaṃ ṭhita"nti; evameva na semhaṃ jānāti "ahaṃ udarapaṭale ṭhita"nti, napi udarapaṭalaṃ jānāti "mayi semhaṃ ṭhitanti. | And herein, just as the surface of froth on a cesspit does not know “lam on a cesspit ” nor does the cesspit know “ A surface of froth is on me ”, so too, the phlegm does not know “I am on a stomach’s surface ” nor does the stomach’s surface know “ Phlegm is in me | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato semhaṃ semhabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ phlegm delimited by what is similar to phlegm, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ semhaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines phlegm by colour and the rest. | |
| Tato paraṃ sarīre pubbo vaṇṇato paṇḍupalāsavaṇṇoti vavatthapeti. | 37. (23) Next to that he defines pus, which is in the physical frame, by colour as ‘ the colour of bleached foliage ’, by shape as ‘ | |
| Saṇṭhānato okāsasaṇṭhāno. | the shape of its location | |
| Disato dvīsu disāsu jāto. | by direction as ‘ found in both directions | |
| Okāsato pubbassa okāso nāma nibaddho natthi. | and by location as ‘ pus without fixed location lying wherever it may gather; | |
| Yattha pubbo sannicito tiṭṭheyya, yatra yatra khāṇukaṇṭakappaharaṇaggijālādīhi abhihate sarīrappadese lohitaṃ saṇṭhahitvā paccati, gaṇḍapiḷakādayo vā uppajjanti, tatra tatra tiṭṭhati. | where blood stagnates and goes bad in some part of the physical frame damaged by wounds made by stumps, thorns, burns with fire, etc., or where boils, carbuncles, etc., appear, there it lies. | |
| Tattha yathā rukkhassa tattha tattha pharasudhārādīhi pahatappadese avagaḷitvā ṭhito niyyāso na jānāti "ahaṃ rukkhassa pahatappadese ṭhito"ti, napi rukkhassa pahatappadeso jānāti "mayi niyyāso ṭhito"ti; evameva na pubbo jānāti "ahaṃ sarīrassa tattha tattha khāṇukaṇṭakādīhi abhihatappadese gaṇḍapiḷakādīnaṃ uṭṭhitappadese vā ṭhito"ti, napi sarīrappadeso jānāti "mayi pubbo ṭhito"ti. | And herein, just as the gum that collects in a place on a tree hit by, say, the blade of an axe does not know “ 1 am in a place on a tree where it has been hit ” nor does the hit place on the tree know Gum is in me ”, so too, pus does not know “ I am in a place in a physical frame wounded here and there by stumps, thorns, etc., or in a place where a boil or & carbuncle has arisen ” nor does the place in the physical frame know “ Pus is in me | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person.' | |
| Paricchedato pubbo pubbabhāgena paricchinnoti vavatthapeti. | He defines it by delimitation as ' pus delimited by what is similar to pus, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ pubbaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines pus by colour and the rest. | |
| Tato paraṃ sarīre sannicitalohitaṃ saṃsaraṇalohitanti evaṃ duvidhe lohite sannicitalohitaṃ tāva vaṇṇato bahalakuthitalākhārasavaṇṇanti vavatthapeti, saṃsaraṇalohitaṃ acchalākhārasavaṇṇanti. | 38. (24) Next to that he defines blood , which is in the physical frame and has the twofold classification of stored blood and mobile blood, by colour thus ' stored blood is the colour of cooked and thickened lac solution, while mobile blood is the colour of clear lac solution ’. | |
| Saṇṭhānato sabbampi attano okāsasaṇṭhānaṃ. | He defines it by shape as ‘ the shape of its own location, | |
| Disato sannicitalohitaṃ uparimāya disāya jātaṃ, saṃsaraṇalohitaṃ dvīsupīti. | by direction as ‘ stored blood found in the upper direction and mobile blood in both directions | |
| Okāsato saṃsaraṇalohitaṃ kesalomanakhadantānaṃ maṃsavinimuttaṭṭhānañceva thaddhasukkhacammañca vajjetvā dhamanijālānusārena sabbaṃ upādinnakasarīraṃ pharitvā ṭhitaṃ. | and by location as ‘ except for the flesh-free parts of the head-hairs, body-hairs, teeth, nails, and the hard dry skin, mobile blood extends over the whole clung-to (action-generated) 51 physical frame by following the network of veins, | |
| Sannicitalohitaṃ yakanassa heṭṭhābhāgaṃ pūretvā ekapattapūraṇamattaṃ vakkahadayapapphāsānaṃ upari thokaṃ thokaṃ binduṃ pātentaṃ vakkahadayayakanapapphāse tementaṃ ṭhitaṃ, yamhi vakkahadayādīni atemente sattā pipāsitā honti. | while the stored blood fills the lower part of the liver’s site measuring a single bowlful, and by its splashing little by little over the heart, kidney and lights, it keeps the kidney, heart, liver and lights moist, since it is when it fails to moisten the kidney, heart, etc., that creatures become thirsty. | |
| Tattha yathā jajjarakapāle ṭhitaṃ udakaṃ heṭṭhā leḍḍukhaṇḍādīni tementaṃ na jānāti "ahaṃ jajjarakapāle ṭhitaṃ heṭṭhā leḍḍukhaṇḍādīni tememī"ti, napi jajjarakapālaṃ heṭṭhā leḍḍukhaṇḍādīni vā jānanti "mayi udakaṃ ṭhitaṃ, amhe vā tementaṃ ṭhita"nti; evameva na lohitaṃ jānāti "ahaṃ yakanassa heṭṭhābhāge vakkahadayādīni tementaṃ ṭhita"nti, napi yakanassa heṭṭhābhāgaṭṭhānaṃ vakkahadayādīni vā jānanti "mayi lohitaṃ ṭhitaṃ, amhe vā tementaṃ ṭhita"nti. | And herein, just as the water in a worn-out (leaky) pot that wets clods of earth, etc., below it does not know “ I am in a worn-out pot wetting clods of earth, etc. ” nor does the worn-out pot know “ Water is in me ” nor do the clods of earth, etc., below know “ It is wetting us ”, so too, the blood does not know “ I am in the lower part of a liver’s site wetting a kidney, heart, etc.” nor does the lower part of the liver’s site know “ Blood is in me ” nor do the kidney, heart, etc., know “It is wetting us ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato lohitaṃ lohitabhāgena paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ blood delimited by what is similar to blood, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lohitaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on'. This is how he defines blood by colour and the rest. | |
| Tato paraṃ sarīre sedo vaṇṇato pasannatilatelavaṇṇoti vavatthapeti. | 39. (25) Next to that he defines sweat, which is in the physical frame, by colour as ‘ the colour of clear sesamum oil | |
| Saṇṭhānato okāsasaṇṭhāno. | by shape as ' the shape of its location | |
| Disato dvīsu disāsu jāto. | by direction as ‘ found in the two directions ’ | |
| Okāsato sedassa okāso nāma nibaddho natthi, yattha sedo lohitaṃ viya sadā tiṭṭheyya. | and by location as ‘ sweat without fixed location where it could always he like blood; | |
| Yasmā vā yadā aggisantāpasūriyasantāpautuvikārādīhi sarīraṃ santapati, atha udakato abbūḷhamattavisamacchinnabhisamuḷālakumudanālakalāpaudakamiva sabbakesalomakūpavivarehi paggharati. | but when the physical frame is heated by the heat of a fire, by the sun’s heat, by a change of temperature, etc., then it trickles from all the pore-openings of the head-hairs and body-hairs as water does from a bunch of unevenly cut lily-hud stems and lotus stalks just pulled up from the water | |
| Tasmā tesaṃ kesalomakūpavivarānaṃ vasena taṃ saṇṭhānato vavatthapeti. | and so he defines it as ‘ shaped in accordance with the pore-openings of the head-hairs and body-hairs: | |
| "Sedapariggaṇhakena ca yogāvacarena kesalomakūpavivare pūretvā ṭhitavaseneva sedo manasikātabbo"ti vuttaṃ pubbācariyehi. | and it is said by the Former Teachers that “ The meditator who is discerning sweat should give attention to sweat only as present in virtue of its filling the pore-openings of the head- hairs and body-hairs ”. | |
| Tattha yathā bhisamuḷālakumudanālakalāpavivarehi paggharantaṃ udakaṃ na jānāti "ahaṃ bhisamuḷālakumudanālakalāpavivarehi paggharāmī"ti, napi bhisamuḷālakumudanālakalāpavivarā jānanti "amhehi udakaṃ paggharatī"ti; evameva na sedo jānāti "ahaṃ kesalomakūpavivarehi paggharāmī"ti, napi kesalomakūpavivarā jānanti "amhehi sedo paggharatī"ti. | And herein, just as the water trickling from the openings in the bunch of lily-bud stems and lotus stalks does not know “ I trickle from openings in a bunch of lily-bud stems and lotus stalks ” nor do the openings in the bunch of lily-bud stems and lotus stalks know “ Water trickles from us ”, so too, sweat does not know “ I trickle from pore openings of head-hairs and body- hairs ” nor do the pore-openings of the head-hairs and body-hairs know “ Sweat trickles from us"; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are... not a person'. | |
| Paricchedato sedo sedabhāgena paricchinnoti vavatthapeti. | He defines it by delimitation as ‘ sweat delimited by what is similar to sweat, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ sedaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar: but the delimitation by the dissimilar is the same as that of the head-hairs and so on'. This is how he defines sweat by colour and the rest. | |
| Tato paraṃ sarīre cammamaṃsantare medo vaṇṇato phālitahaliddivaṇṇoti vavatthapeti. | 40. (26) Next to that he defines fat, which is in the physical frame between the skin and the flesh, by colour as ‘ the colour of sliced turmeric ’ | |
| Saṇṭhānato okāsasaṇṭhāno. | and by shape as ‘ the shape of its location; | |
| Tathā hi sukhino thūlasarīrassa cammamaṃsantare pharitvā ṭhito haliddirattadukūlapilotikasaṇṭhāno, kisasarīrassa jaṅghamaṃsaūrumaṃsapiṭṭhikaṇṭakanissitapiṭṭhimaṃsaudarapaṭalamaṃsāni nissāya saṃvellitvā ṭhapitahaliddirattadukūlapilotikakhaṇḍasaṇṭhāno. | for in the case of one who is happy and has a stout physical frame it extends over the interval between the skin and the flesh and is the shape of dukula (muslin) rags dyed in turmeric, while in the case of one with a lean physical frame it is the shape of scraps of dukula (muslin) rags dyed in turmeric placed as wrapping on the shank flesh, thigh flesh, back flesh, backbone, and belly-covering flesh ’. | |
| Disato dvīsu disāsu jāto. | He defines it by direction as ‘ found in the two directions ’, | |
| Okāsato thūlasarīrassa sakalasarīraṃ pharitvā kisassa jaṅghāmaṃsādīni nissāya ṭhito, yo sinehasaṅkhātopi hutvā paramajegucchattā na matthakatelatthaṃ na gaṇḍūsatelatthaṃ na dīpajālanatthaṃ saṅgayhati. | and by location as ‘ extending over the whole physical frame in one with a stout physical frame and found on the shank flesh, etc., in one with a lean physical frame. And even though it is described as “ unguent ” still it is neither used as oil for the head nor as oil to be taken by mouth 52 nor as lamp fuel because of its utter disgustingness. | |
| Tattha yathā maṃsapuñjaṃ nissāya ṭhitā haliddirattadukūlapilotikā na jānāti "ahaṃ maṃsapuñjaṃ nissāya ṭhitā"ti, napi maṃsapuñjo jānāti "haliddirattadukūlapilotikā maṃ nissāya ṭhitā"ti; evameva na medo jānāti "ahaṃ sakalasarīraṃ jaṅghādīsu vā maṃsaṃ nissāya ṭhito"ti, napi sakalasarīraṃ jānāti jaṅghādīsu vā maṃsaṃ "medo maṃ nissāya ṭhito"ti. | And herein, just as a turmeric-dyed muslin rag next to a pile of flesh does not know “ I am next to a pile of flesh ” nor does the pile of flesh know “ I am next to a turmeric-dyed rag ”, so too, the fat does not know “ I am next to flesh in a whole physical frame, or on the shanks, etc.” nor does the flesh know “Fat is next to me" | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person. | |
| Paricchedato medo heṭṭhā maṃsena, upari cammena, samantato medabhāgena paricchinnoti vavatthapeti. | He defines it by delimitation as ' delimited below by the flesh, above by the skin, and all round by what is similar to fat, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ medaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines fat by colour and the rest. | |
| Tato paraṃ sarīre assu vaṇṇato pasannatilatelavaṇṇanti vavatthapeti. | 41. (27) Next to that he defines tears , which are in the physical frame, by colour as ‘ the colour of clear sesamum oil ', | |
| Saṇṭhānato okāsasaṇṭhānaṃ. | by shape as ‘ the shape of their location | |
| Disato uparimāya disāya jātaṃ. | by direction as ‘ found in the upper direction ', | |
| Okāsato akkhikūpakesu ṭhitanti. | and by location as ' lying in the eye-sockets. | |
| Na cetaṃ pittakosake pittamiva akkhikūpakesu sadā sannicitaṃ hutvā tiṭṭhati, kintu yadā somanassajātā sattā mahāhasitaṃ hasanti, domanassajātā rodanti paridevanti, tathārūpaṃ visamāhāraṃ vā haranti, yadā ca tesaṃ akkhīni dhūmarajapaṃsukādīhi abhihaññanti, tadā etehi somanassadomanassavisamāhārādīhi samuṭṭhahitvā assu akkhikūpakesu pūretvā tiṭṭhati paggharati ca. | But they are not stored in the eye-sockets all the while as the bile is in the gall-bladder. However, when creatures feel joy and laugh uproariously or feel grief and weep and lament or eat particular kinds of abnormal food or when their eyes are affected by smoke, dust, dirt, etc., then, being originated by the joy, grief, abnormal food, etc., tears fill up the eye-sockets or overflow from them. | |
| "Assupariggaṇhakena ca yogāvacarena akkhikūpake pūretvā ṭhitavaseneva taṃ manasikātabba"nti pubbācariyā vaṇṇayanti. | And the Former Teachers comment that “ a meditator who is discerning tears should give attention to tears only as present in virtue of their filling the eye-sockets ”. | |
| Tattha yathā matthakacchinnataruṇatālaṭṭhikūpakesu ṭhitaṃ udakaṃ na jānāti "ahaṃ matthakacchinnataruṇatālaṭṭhikūpakesu ṭhita"nti, napi matthakacchinnataruṇatālaṭṭhikūpakā jānanti "amhesu udakaṃ ṭhita"nti; evameva na assu jānāti "ahaṃ akkhikūpakesu ṭhita"nti, napi akkhikūpakā jānanti "amhesu assu ṭhita"nti. | And herein, just as water in the sockets of young palmyra nuts with the ends cut off does not know “ I am in sockets of young palmyra nuts with the ends cut off ” nor do the sockets of the young palmyra nuts with the ends cut off know “ Water is in us ”, so too, tears do not know “ We are in eye- sockets ” nor do the eye-sockets know “ Tears are in us" | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person. | |
| Paricchedato assu assubhāgena paricchinnanti vavatthapeti. | He defines them by delimitation as ‘ tears delimited by what is similar to tears, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ assuṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on’. This is how he defines tears by colour and the rest. | |
| Tato paraṃ sarīre vilīnasinehasaṅkhātā vasā vaṇṇato ācāme āsittatelavaṇṇāti vavatthapeti. | 42. (28) Next to that he defines the melted unguent in the physical frame called grease by colour as ‘ the colour of oil sprinkled on gruel ’, | |
| Saṇṭhānato okāsasaṇṭhānā. | by shape as ‘ the shape of its location ’, | |
| Disato dvīsu disāsu jātā. | by direction as ‘ found in the two directions ’, | |
| Okāsato hatthatalahatthapiṭṭhipādatalapādapiṭṭhināsāpuṭanalāṭaaṃsakūṭesu ṭhitāti. | and by location as ' lying on the palms of the hands, backs of the hands, soles of the feet, backs of the feet, tip of the nose, forehead, and points of the shoulders. | |
| Na cesā etesu okāsesu sadā vilīnā eva hutvā tiṭṭhati, kintu yadā aggisantāpasūriyasantāpautuvisabhāgadhātuvisabhāgehi te padesā usmājātā honti, tadā tattha vilīnāva hutvā pasannasalilāsu udakasoṇḍikāsu nīhāro viya sarati. | And it is not always found in the melted state in these locations, but when these parts get hot with the heat of a fire, the sun’s heat, upset of temperature, or upset of elements, then it melts and runs there like a film 53 on water-baths of clear water. | |
| Tattha yathā udakasoṇḍiyo ajjhottharitvā ṭhito nīhāro na jānāti "ahaṃ udakasoṇḍiyo ajjhottharitvā ṭhito"ti, napi udakasoṇḍiyo jānanti "nīhāro amhe ajjhottharitvā ṭhito"ti; evameva na vasā jānāti "ahaṃ hatthatalādīni ajjhottharitvā ṭhitā"ti, napi hatthatalādīni jānanti "vasā amhe ajjhottharitvā ṭhitā"ti. | And herein, just as a film that has spread over water-baths does not know " I am spread over water-baths ” nor do the water-baths know “ A film has spread over us ”, so too, the grease does not know " I am spread over the palms of the hands, etc.” nor do the palms of the hands, etc., know “ Grease is spread over us ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person'. | |
| Paricchedato vasā vasābhāgena paricchinnāti vavatthapeti. | He defines it by delimitation as ' grease delimited by what is similar to grease, | |
| Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ vasaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is like that of the head-hairs and so on This is how he defines grease by colour and the rest. | |
| Tato paraṃ sarīre mukhassabbhantare kheḷo vaṇṇato seto pheṇavaṇṇoti vavatthapeti. | 43. (29) Next to that he defines spittle, which is in the physical frame in the interior of the mouth, by colour as ' white, the colour of froth ’, | |
| Saṇṭhānato okāsasaṇṭhānoti, samuddapheṇasaṇṭhānotipi eke. | by shape as ‘the shape of its location—some say it is the shape of sea froth—’, | |
| Disato uparimāya disāya jāto. | by direction as ' found in the upper direction ’, | |
| Okāsato ubhohi kapolapassehi orohitvā jivhāya ṭhitoti. | and by location as ' lying on the tongue after it has descended from the cheeks on both sides. | |
| Na ceso ettha sadā sannicito hutvā tiṭṭhati, kintu yadā sattā tathārūpaṃ āhāraṃ passanti vā saranti vā, uṇhatittakaṭukaloṇambilānaṃ vā kiñci mukhe ṭhapenti. | And it is not always found stored there; but when creatures see particular kinds of food or remember it or put something hot or bitter or pungent or salt or sour into their mouths | |
| Yadā ca tesaṃ hadayaṃ āgilāyati, kismiñcideva vā jigucchā uppajjati, tadā kheḷo uppajjitvā ubhohi kapolapassehi orohitvā jivhāya saṇṭhāti. | or when their hearts are faint or when nausea arises on some account, then spittle appears and runs down from the cheeks on both sides to settle on the tongue. | |
| Aggajivhāya cesa kheḷo tanuko hoti, mūlajivhāya bahalo, mukhe pakkhittañca puthukaṃ vā taṇḍulaṃ vā aññaṃ vā kiñci khādanīyaṃ nadipuline khatakūpasalilamiva parikkhayamagacchantova sadā temanasamattho hoti. | It is thin at the tip of the tongue and thick at the root of the tongue. It is capable of wetting unhusked rice or husked rice or anything else chewable that is put into the mouth, like water in a pit scooped out in a river sand-bank. | |
| Tattha yathā nadipuline khatakūpatale saṇṭhitaṃ udakaṃ na jānāti "ahaṃ kūpatale saṇṭhita"nti, napi kūpatalaṃ jānāti "mayi udakaṃ ṭhita"nti; evameva na kheḷo jānāti "ahaṃ ubhohi kapolapassehi orohitvā jivhātale saṇṭhito"ti, napi jivhātalaṃ jānāti "mayi ubhohi kapolapassehi orohitvā kheḷo saṇṭhito"ti. | And herein, just as the water collected on the surface of a pit scooped out in a river sand-bank does not know " I am on the surface of a pit ” nor does the surface of the pit know " Water is on me ”, so too, spittle does not know " I am collected on the surface of a tongue after descending from cheeks on both sides ’ ’ nor does the tongue’s surface know “ Spittle has collected on me after descending from cheeks on both sides”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are... not a person.' | |
| Paricchedato kheḷo kheḷabhāgena paricchinnoti vavatthapeti. | He defines it by delimitation as ‘ spittle delimited by what is similar to spittle, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ kheḷaṃ vaṇṇādito vavatthapeti. | which is delimitation by the similar. But the delimitation by the dissimilar is the same as that of the head-hairs and so on how he defines spittle by colour and the rest. | |
| Tato paraṃ sarīre siṅghāṇikā vaṇṇato setā taruṇatālamiñjavaṇṇāti vavatthapeti. | 44. (30) Next to that he defines snot , which is in the physical frame, by colour as ' white, the colour of a young palmyra kernel | |
| Saṇṭhānato okāsasaṇṭhānā, sedetvā sedetvā nāsāpuṭe nirantaraṃ pakkhittavettaṅkurasaṇṭhānātipi eke. | by shape as ‘ the shape of its location—some say it is the shape of a boiled cane-shoot inserted unbroken into the nostril cavity—’, | |
| Disato uparimāya disāya jātā. | by direction as ‘ found in the upper direction ', | |
| Okāsato nāsāpuṭe pūretvā ṭhitāti. | and by location as ‘ lying filling the nostril cavities. | |
| Na cesā ettha sadā sannicitā hutvā tiṭṭhati, kintu seyyathāpi nāma puriso paduminipatte dadhiṃ bandhitvā heṭṭhā paduminipattaṃ kaṇṭakena vijjheyya, atha tena chiddena dadhipiṇḍaṃ gaḷitvā bahi papateyya; evameva yadā sattā rodanti, visabhāgāhārautuvasena vā sañjātadhātukkhobhā honti, tadā antosīsato pūtisemhabhāvaṃ āpannaṃ matthaluṅgaṃ gaḷitvā tālumatthakavivarena otaritvā nāsāpuṭe pūretvā tiṭṭhati. | And it is not always found stored there; but just as though a man tied up curd in a lotus leaf, which he then pricked underneath with a thorn, and bits of curd oozed out and dripped, so too, when creatures weep or suffer disturbance of elements produced by wrong food of temperature, then the brain inside the head turns into stale phlegm and it ooozes out and comes down by the opening in the palate and fills the nostril cavities and stays there. | |
| Tattha yathā sippikāya pakkhittaṃ pūtidadhi na jānāti "ahaṃ sippikāya ṭhita"nti, napi sippikā jānāti "mayi pūtikaṃ dadhi ṭhita"nti; evameva na siṅghāṇikā jānāti "ahaṃ nāsāpuṭesu ṭhitā"ti, napi nāsāpuṭā jānanti "amhesu siṅghāṇikā ṭhitā"ti. | And herein, just as rotten curd put in a bag54 does not know "I am in a bag" no does the bag know "Rotten curd is in me ”, so too, snot does not know “ I am in nostril cavities ” nor do the nostril cavities know “ Snot is in us ”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person. | |
| Paricchedato siṅghāṇikā siṅghāṇikabhāgena paricchinnāti vavatthapeti. | He defines it by delimitation as c snot delimited by what is similar to snot, | |
| Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ siṅghāṇikaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on This is how he defines snot by colour and the rest. | |
| Tato paraṃ antosarīre lasikāti sarīrasandhīnaṃ abbhantare picchilakuṇapaṃ. | 45. (31) Next to that he defines oil-of-the-joints, which is the slimy ordure in the interior of the joints inside the physical frame, | |
| Sā vaṇṇato kaṇikāraniyyāsavaṇṇāti vavatthapeti. | by colour as 'the colour of kanikara gum', | |
| Saṇṭhānato okāsasaṇṭhānā. | by shape as 'the shape of its location | |
| Disato dvīsu disāsu jātā. | by direction as ' found in both directions ’, | |
| Okāsato aṭṭhisandhīnaṃ abbhañjanakiccaṃ sādhayamānā asītisatasandhīnaṃ abbhantare ṭhitāti. | and by location as ‘ lying inside the hundred and eighty joints, serving the function of lubricating the bones’ joints. | |
| Yassa cesā mandā hoti, tassa uṭṭhahantassa nisīdantassa abhikkamantassa paṭikkamantassa samiñjantassa pasārentassa aṭṭhikāni kaṭakaṭāyanti, accharikāsaddaṃ karonto viya vicarati, ekayojanadviyojanamattampi addhānaṃ gatassa vāyodhātu kuppati, gattāni dukkhanti yassa pana cesā bahukā hoti, tassa uṭṭhānanisajjādīsu na aṭṭhīni kaṭakaṭāyanti, dīghampi addhānaṃ gatassa na vāyodhātu kuppati, na gattāni dukkhanti. | If it is weak, when a man gets up or sits down, moves forward or moves backward, bends or stretches, then his bones creak, and he goes about making a noise like the snapping of fingers, and when he has walked only one or two leagues’ distance his air-element (his mobility) gets upset and his limbs pain him; but if a man has plenty of it, his bones do not creak when he gets up, sits down, etc., and even when he has walked a long distance his air-element does not get upset and his limbs do not pain him. | |
| Tattha yathā abbhañjanatelaṃ na jānāti "ahaṃ akkhaṃ abbhañjitvā ṭhita"nti, napi akkho jānāti "maṃ telaṃ abbhañjitvā ṭhita"nti; evameva na lasikā jānāti "ahaṃ asītisatasandhiyo abbhañjitvā ṭhitā"ti, napi asītisatasandhiyo jānanti "lasikā amhe abbhañjitvā ṭhitā"ti. | And herein, just as lubricating oil does not know “ I lubricate an axle ” nor does the axle know “ Oil lubricates me ”, so too, the oil-of-the-joints does not know “ I lubricate a hundred and eighty joints ” nor do the hundred and eighty joints know “ Oil-of- the-joints lubricates us”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are...not a person ’. | |
| Paricchedato lasikā lasikabhāgena paricchinnāti vavatthapeti. | He defines it by delimitation as ‘ oil-of-the-joints delimited by what is similar to oil- of-the-joints, | |
| Ayametissā sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ lasikaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on’. This is how he defines oil-of-the-joints by colour and the rest. | |
| Tato paraṃ antosarīre muttaṃ vaṇṇato māsakhārodakavaṇṇanti vavatthapeti. | 46. (32) Next to that he defines urine, which is inside the physical frame, by colour as 'the colour of bean-brine', | |
| Saṇṭhānato udakaṃ pūretvā adhomukhaṭhapitaudakakumbhaantaragataudakasaṇṭhānaṃ. | by shape as 'the shape of water inside a water-pot placed upside-down', | |
| Disato heṭṭhimāya disāya jātaṃ. | by direction as 'found in the lower direction', | |
| Okāsato vatthissabbhantare ṭhitanti. | and by location as 'lying inside the bladder; | |
| Vatthi nāma vatthipuṭo vuccati, yattha seyyathāpi nāma candanikāya pakkhitte amukhe peḷāghaṭe candanikāraso pavisati, na cassa pavisanamaggo paññāyati; evameva sarīrato muttaṃ pavisati, na cassa pavisanamaggo paññāyati nikkhamanamaggo eva tu pākaṭo hoti, yamhi ca muttassa bharite "passāvaṃ karomā"ti sattānaṃ āyūhanaṃ hoti. | for the bladder-sack is what is called “ bladder ”. And just as when a porous pot 55 is put upside-down in a cesspool, and then the solution from the cesspool enters it though no way of entry is evident, so too the urine from the physical frame enters [the bladder] though no way of entry is evident. But the way of exit is evident, and when the bladder is full of urine, creatures set about making water. | |
| Tattha yathā candanikāya pakkhitte amukhe peḷāghaṭe ṭhito candanikāraso na jānāti "ahaṃ amukhe peḷāghaṭe ṭhito"ti, napi peḷāghaṭo jānāti "mayi candanikāraso ṭhito"ti; evameva muttaṃ na jānāti "ahaṃ vatthimhi ṭhita"nti, napi vatthi jānāti "mayi muttaṃ ṭhita"nti. | And herein, just as the solution from a cesspool in a porous pot placed upside-down in a cesspool does not know “ I am in a porous pot which is upside-down ” nor does the porous pot know “ Solution from a cesspool is in me ”, so too, the urine does not know “ I am in a bladder ” nor does the bladder know “ Urine is in me”; | |
| Ābhogapaccavekkhaṇavirahitā hi ete dhammā - pe - na puggaloti. | for these are ideas destitute of mutual concern and reviewing, they are ... not a person'. | |
| Paricchedato vatthiabbhantarena ceva muttabhāgena ca paricchinnanti vavatthapeti. | He defines it by delimitation as ‘ delimited by what is inside the bladder and by what is similar to urine, | |
| Ayametassa sabhāgaparicchedo, visabhāgaparicchedo pana kesasadiso evāti evaṃ muttaṃ vaṇṇādito vavatthapeti. | which is the delimitation by the similar; but the delimitation by the dissimilar is the same as that of the head-hairs and so on ’. This is how he defines urine by colour and the rest. | |
| Evamayaṃ imaṃ dvattiṃsākāraṃ vaṇṇādito vavatthapeti. | This is how he defines this thirty-two-fold aspect by colour and the rest. | |
| Tassevaṃ imaṃ dvattiṃsākāraṃ vaṇṇādivasena vavatthapentassa taṃ taṃ bhāvanānuyogaṃ āgamma kesādayo paguṇā honti, koṭṭhāsabhāvena upaṭṭhahanti. | 47. As he does so, then, owing to his devotion to the maintenance [of this meditation subject] in being in the various instances, the head-hairs and the rest become familiar to him and establish their appearance 56 as parts. | |
| Tato pabhuti seyyathāpi nāma cakkhumato purisassa dvattiṃsavaṇṇānaṃ pupphānaṃ ekasuttaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti; evameva "atthi imasmiṃ kāye kesā"ti imaṃ kāyaṃ satiyā olokentassa sabbe te dhammā apubbāpariyamiva pākaṭā honti. | From then on, just as when a man with good sight is observing a garland of flowers of thirty-two colours knotted on a single thread and all the flowers become evident to him, as it were, simultaneously, so too, when the meditator observes this body thus ‘ There are in this body head-hairs ’, then all these ideas become evident to him simultaneously. | |
| Kesesu āvajjitesu asaṇṭhahamānāva sati yāva muttaṃ, tāva pavattati. | When head-hairs are adverted to, mindfulness proceeds as far as urine, as if tying them together with string.57 | |
| Tato pabhuti tassa āhiṇḍantā manussatiracchānādayo ca sattākāraṃ vijahitvā koṭṭhāsarāsivaseneva upaṭṭhahanti, tehi ca ajjhohariyamānaṃ pānabhojanādi koṭṭhāsarāsimhi pakkhippamānamiva upaṭṭhātīti. | 48. From then on, human beings, animals, etc., as they go about, seem to him divested of their aspect of creatures and establish their appearance as just assemblages of parts. And when drink, food, etc., is being swallowed by them, this appears as though it were being put in among the assemblage of parts. | |
| Etthāha "athānena tato paraṃ kiṃ kātabba"nti? | 49. [Now it may be asked:] What more should be done by him? | |
| Vuccate – tadeva nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ suvavatthitaṃ vavatthapetabbaṃ. | — It can be answered as follows: That same sign should be cultivated, maintained in being, developed and made thoroughly defined by him. | |
| Kathaṃ panāyaṃ taṃ nimittaṃ āsevati bhāveti bahulīkaroti suvavatthitaṃ vavatthapetīti? | —How does he do that? | |
| Ayañhi taṃ kesādīnaṃ koṭṭhāsabhāvena upaṭṭhānanimittaṃ āsevati, satiyā alliyati bhajati upagacchati, satigabbhaṃ gaṇhāpeti. | —He ‘ cultivates ’ that sign in the head-hairs, etc., of established appearance as parts, [which means that] with mindfulness he sticks to it, frequents it, approaches it, implants it in the womb of mindfulness; | |
| Tattha laddhaṃ vā satiṃ vaḍḍhento taṃ bhāvetīti vuccati. | or else, by increasing the mindfulness obtained in that [sign] he is said to ' maintain it in being'. | |
| Bahulīkarotīti punappunaṃ satisampayuttaṃ vitakkavicārabbhāhataṃ karoti. | He ‘ develops ’ it, means that he has it struck at again and again by thought and exploration. | |
| Suvavatthitaṃ vavatthapetīti yathā suṭṭhu vavatthitaṃ hoti, na puna antaradhānaṃ gacchati, tathā taṃ satiyā vavatthapeti, upadhāreti upanibandhati. | He ‘ makes it thoroughly well defined means that he defines it, upholds it, anchors it with mindfulness, so that once well defined it does not vanish any more. | |
| Atha vā yaṃ pubbe anupubbato, nātisīghato, nātisaṇikato, vikkhepappahānato, paṇṇattisamatikkamanato, anupubbamuñcanato, lakkhaṇato, tayo ca suttantāti evaṃ dasavidhaṃ manasikārakosallaṃ vuttaṃ. | 50. Or else, [following] the Tenfold Skill in Attention mentioned above (§ 10) as (1) by following the order, (2) not too quickly, (3) not too slowly, (4) by warding off distraction, 58 (5) by surmounting the description, (6) by successive letting go, (7) by characteristic [etc.], 69 and (8-10) the three Suttantas. | |
| Tattha anupubbato manasikaronto āsevati, nātisīghato nātisaṇikato ca manasikaronto bhāveti, vikkhepappahānato manasikaronto bahulī karoti, paṇṇattisamatikkamanādito manasikaronto suvavatthitaṃ vavatthapetīti veditabbo. | Herein, it can be understood that one who gives attention (1) by following the order ‘ cultivates ’ it, who does so (2) not too quickly or (3) not too slowly ‘ maintains it in being who does so (4) by warding off distraction 58 ‘ develops ’ it, and who does so (5) by surmounting the description ‘ makes it thoroughly well defined'. | |
| Etthāha "kathaṃ panāyaṃ anupubbādivasena ete dhamme manasi karotī"ti? | 51. (1) Here [it may be] asked: But how does he give attention to these ideas by following the order and so on? | |
| Vuccate – ayañhi kese manasi karitvā tadanantaraṃ lome manasi karoti, na nakhe. | It may be replied: After giving attention to head-hairs, he next gives attention to body- hairs, not to nails; | |
| Tathā lome manasi karitvā tadanantaraṃ nakhe manasi karoti, na dante. | he next gives attention to nails, not to teeth; | |
| Esa nayo sabbattha. | and so in each instance. | |
| Kasmā? | Why? | |
| Uppaṭipāṭiyā hi manasikaronto seyyathāpi nāma akusalo puriso dvattiṃsapadaṃ nisseṇiṃ uppaṭipāṭiyā ārohanto kilantakāyo tato nisseṇito papatati, na ārohanaṃ sampādeti; evameva bhāvanāsampattivasena adhigantabbassa assādassa anadhigamanato kilantacitto dvattiṃsākārabhāvanāto papatati, na bhāvanaṃ sampādetīti. | Because, just as when a man with no skill climbs a thirty-two-rung ladder [using the rungs] out of their order, 60 he tires his body and falls from the ladder without completing the climb, so too, if he gives them attention out of their order, he tires his cognizance through failure to arrive at the gratification to be arrived at by completing the maintenance [of the meditation subject] in being, and so he falls from the maintenence of the thirty-twofold aspect in being without completing it. | |
| Anupubbato manasikarontopi ca kesā lomāti nātisīghatopi manasi karoti. | 52. (2) Also when he gives attention following the order, he should give attention thus ‘ head-hairs, body-hairs ’ not too quickly; | |
| Atisīghato hi manasikaronto seyyathāpi nāma addhānaṃ gacchanto puriso samavisamarukkhathalaninnadvedhāpathādīni magganimittāni upalakkhetuṃ na sakkoti, tato na maggakusalo hoti, addhānañca parikkhayaṃ neti; evameva vaṇṇasaṇṭhānādīni dvattiṃsākāranimittāni upalakkhetuṃ na sakkoti, tato na dvattiṃsākāre kusalo hoti, kammaṭṭhānañca parikkhayaṃ neti. | for just as when a man goes on a journey [and travels very quickly] he is unable to take note of such signs as even and uneven places, trees, hills, valleys, and road-forks, and thereby remains unskilled in the path when his journey is ended, so too, when [the meditator] gives attention too quickly, he is unable to take note of the signs of the meditation subject consisting in the colour, shape, etc., and thereby remains unskilled in the thirty-two-fold aspect when his meditation subject is ended. | |
| Yathā ca nātisīghato, evaṃ nātisaṇikatopi manasi karoti. | 53. (3) And just as he should give attention not too quickly, so also not too slowly; | |
| Atisaṇikato hi manasikaronto seyyathāpi nāma puriso addhānamaggaṃ paṭipanno antarāmagge rukkhapabbatataḷākādīsu vilambamāno icchitappadesaṃ apāpuṇanto antarāmaggeyeva sīhabyagghādīhi anayabyasanaṃ pāpuṇāti; evameva dvattiṃsākārabhāvanāsampadaṃ apāpuṇanto bhāvanāvicchedena antarāyeva kāmavitakkādīhi anayabyasanaṃ pāpuṇāti. | for just as while a man is travelling on a journey, if he loiters on the way among trees, rocks, pools, etc., then instead of reaching the place he wants to reach he reaches ruin and disaster through lions, tigers, etc., while still on the way, so too, when [the meditator] gives attention too slowly, then instead of reaching completion of the maintenance of the thirty-two-fold aspect in being he reaches ruin and disaster through thoughts of sensual desires, etc., which interrupt the maintenance [of the meditation subject] in being. | |
| Nātisaṇikato manasikarontopi ca vikkhepappahānatopi manasi karoti. | 54. (4) And one who gives attention not too slowly should also do so warding off 58 distraction. | |
| Vikkhepappahānato nāma yathā aññesu navakammādīsu cittaṃ na vikkhipati, tathā manasi karoti. | And as to warding off distraction, he gives attention in such a way that cognizance is not distracted among other things such as building-work, and so on; | |
| Bahiddhā vikkhepamānacitto hi kesādīsveva asamāhitacetovitakko bhāvanāsampadaṃ apāpuṇitvā antarāva anayabyasanaṃ āpajjati takkasilāgamane bodhisattassa sahāyakā viya. | for one whose cognizance is distracted outwardly with his cognizance and thoughts not concentrated on head-hairs, etc., instead of bringing his maintenance [of the meditation subj ect] in being to completion comes to ruin and disaster like the Bodhisatta’s companions in the journey to Taxila (see Ja.i.393), | |
| Avikkhipamānacitto pana kesādīsveva samāhitacetovitakko bhāvanāsampadaṃ pāpuṇāti bodhisatto viya takkasilarajjasampadanti. | but one whose cognizance is undistracted, with his cognizance and thoughts concentrated only on head-hairs, etc., brings the maintenance [of his meditation subject] in being to completion, like the Bodhisatta completing [his journey] to Taxila. | |
| Tassevaṃ vikkhepappahānato manasikaroto adhikāracariyādhimuttīnaṃ vasena te dhammā asubhato vā vaṇṇato vā suññato vā upaṭṭhahanti. | 55. (5) When he gives attention in this way by warding off 58 distraction, then, according to his practice [done in previous lives], his temperament, and his resolve, 61 those ideas establish their appearance for him either as loathesome or as a colour or as void.62 | |
| Atha paṇṇattisamatikkamanato te dhamme manasi karoti. | Then he should give attention by surmounting the description. | |
| Paṇṇattisamatikkamanatoti kesā lomāti evamādivohāraṃ samatikkamitvā vissajjetvā yathūpaṭṭhitānaṃ asubhādīnaṃyeva vasena manasi karoti. | This means that after surmounting, rejecting, such [verbal] usage as ‘ head-hairs ’, ‘ body-hairs ’ he gives attention only to the loathesomeness or [colour or voidness] according as the appearance is established. | |
| Kathaṃ ? | How? | |
| Yathā araññanivāsūpagatā manussā aparicitabhūmibhāgattā udakaṭṭhānasañjānanatthaṃ sākhābhaṅgādinimittaṃ katvā tadanusārena gantvā udakaṃ paribhuñjanti, yadā pana paricitabhūmibhāgā honti, atha taṃ nimittaṃ vissajjetvā amanasikatvāva udakaṭṭhānaṃ upasaṅkamitvā udakaṃ paribhuñjanti, evamevāyaṃ kesā lomātiādinā taṃtaṃvohārassa vasena paṭhamaṃ te dhamme manasākāsi, tesu dhammesu asubhādīnaṃ aññataravasena upaṭṭhahantesu taṃ vohāraṃ samatikkamitvā vissajjetvā asubhāditova manasi karoti. | Just as when people go to live in a forest abode, then since they are unacquainted with the area they make a sign by breaking branches, etc., for the purpose of perceiving a place where there is water, and so they find water by following up that [sign]; but once they are acquainted with the area, then they approach the water place and find the water without bothering about the sign and giving it no further attention; so too, when these ideas to which he first gave attention by way of the various [terms of verbal] usage beginning with ‘ head-hairs ‘ body-hairs ’ have established their appearance in one [of the three ways] beginning with loathe- someness, then surmounting, ignoring, the [term of verbal] usage, he gives attention [to them] as loathesome or whichever of the other two it may be. | |
| Etthāha "kathaṃ panassa ete dhammā asubhādito upaṭṭhahanti, kathaṃ vaṇṇato, kathaṃ suññato vā, kathañcāyamete asubhato manasi karoti, kathaṃ vaṇṇato, kathaṃ suññato vā"ti? | 56. And here it may be asked: But how do these ideas establish their appearance for him as loathesome? How as a colour? How as void? And how does he give attention to them (i) as loathesome, (ii) as a colour, and (iii) as void? | |
| Kesā tāvassa vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā asubhato upaṭṭhahanti, pañcadhā eva ayamete asubhato manasi karoti. | (i) Head-hairs establish their appearance for him as loathesome in five ways: (a) as to colour, (b) shape, (c) odour, (d) habitat, and (e) location. He gives attention to them in these five ways | |
| Seyyathidaṃ – kesā nāmete vaṇṇato asubhā paramappaṭikūlajegucchā. | as follows, (a) Head-hairs are so utterly repulsive and disgusting as to colour | |
| Tathā hi manussā divā pānabhojane patitaṃ kesavaṇṇaṃ vākaṃ vā suttaṃ vā disvā kesasaññāya manoramampi pānabhojanaṃ chaḍḍenti vā jigucchanti vā. | that when people see by day a fibre or a thread the colour of a head-hair fallen into their drink or food, they throw away even appetising drink or food or are nauseated by them through perception of them as head-hairs. | |
| Saṇṭhānatopi asubhā. | ( b ) They are so loathesome as to shape as well | |
| Tathā hi rattiṃ pānabhojane patitaṃ kesasaṇṭhānaṃ vākaṃ vā suttaṃ vā phusitvā kesasaññāya manoramampi pānabhojanaṃ chaḍḍenti vā jigucchanti vā. | that when people by night touch a head-hair-shaped fibre or thread that has fallen into their drink or food, they throw away even appetising drink or food or are nauseated by them through perception of them as head-hairs, | |
| Gandhatopi asubhā. | (c) They are so loathesome as to odour | |
| Tathā hi telamakkhanapupphadhūmādisaṅkhārehi virahitānaṃ kesānaṃ gandho paramajeguccho hoti, aggīsu pakkhittassa kesassa gandhaṃ ghāyitvā sattā nāsikaṃ pidhenti, mukhampi vikujjenti. | as well that the odour of head-hairs lacking anointing with oil and preparations of flowers, scents, and the like, is quite nauseating; and when creatures smell the odour of a head-hair put in a flame they stop their noses and make a wry face. | |
| Āsayatopi asubhā. | ( d ) They are so loathesome as to habitat | |
| Tathā hi nānāvidhena manussāsucinissandena saṅkāraṭṭhāne taṇḍuleyyakādīni viya pittasemhapubbalohitanissandena te ācitā vuddhiṃ virūḷhiṃ vepullaṃ gamitāti. | as well that, sprouting and coming to growth, increase and maturity as they do on the products of bile, phlegm, pus, and blood, they resemble herbs, etc., [growing] on the multifarious products of human impurities in a midden, | |
| Okāsatopi asubhā. | (e) They are so loathesome as to location as well | |
| Tathā hi saṅkāraṭṭhāne viya taṇḍuleyyakādīni paramajegucche lomādiekatiṃsakuṇaparāsimatthake manussānaṃ sīsapaliveṭhake allacamme jātāti. | that, growing as they do on the utterly disgusting heap of the thirty-one remaining kinds of ordure beginning with the body-hairs and in the moist inner skin that envelops human beings’ heads, they resemble herbs, etc., on a midden. | |
| Esa nayo lomādīsu. | So too with the body-hairs and the rest. | |
| Evaṃ tāva ayamete dhamme asubhato upaṭṭhahante asubhato manasi karoti. | That in the first place is how he gives attention to these ideas as loathesome when they have established their appearance as loathesome. | |
| Yadi panassa vaṇṇato upaṭṭhahanti, atha kesā nīlakasiṇavasena upaṭṭhahanti. | 57. (ii) But if they establish their appearance for him as a colour then head-hairs establish their appearance through the blue universal (kasina), 63 and likewise body-hairs. | |
| Tathā lomā dantā odātakasiṇavasenāti. | Teeth do so through the white universal. | |
| Esa nayo sabbattha. | So in each case he gives attention to them by way of the appropriate universal. | |
| Taṃtaṃkasiṇavaseneva ayamete manasi karoti, evaṃ vaṇṇato upaṭṭhahante vaṇṇato manasi karoti. | That is how he gives attention to them as a colour when they have established their appearance as a colour. | |
| Yadi panassa suññato upaṭṭhahanti, atha kesā ghanavinibbhogavavatthānena ojaṭṭhamakasamūhavasena upaṭṭhahanti. | 58. (iii) But if they establish their appearance for him as void, then head-hairs establish their appearance through analysis (resolution) of the [apparently] compact 64 [into elements] or through [that of the apparent] mass into the octad with nutritive-essence as eighth.65 | |
| Tathā lomādayo, yathā upaṭṭhahanti. | Likewise body-hairs, and the rest. | |
| Ayamete tatheva manasi karoti. | He gives attention to each according as its appearance is established for him. | |
| Evaṃ suññato upaṭṭhahante suññato manasi karoti. | 59. (6) And when he has given attention thus, he also gives attention to these ideas ‘ by successive letting go ’. | |
| Evaṃ manasikaronto ayamete dhamme anupubbamuñcanato manasi karoti. | This means when he gives attention by letting go of head-hairs that have established their appearance in one of the three ways beginning with loathe- someness. | |
| Anupubbamuñcanatoti asubhādīnaṃ aññataravasena upaṭṭhite kese muñcitvā lome manasikaronto seyyathāpi nāma jalūkā naṅguṭṭhena gahitappadese sāpekkhāva hutvā tuṇḍena aññaṃ padesaṃ gaṇhāti, gahite ca tasmiṃ itaraṃ muñcati, evameva kesesu sāpekkhova hutvā lome manasi karoti, lomesu ca patiṭṭhite manasikāre kese muñcati. | Just as a leech 66 [standing] on the place grasped by its tail scans and then grasps another place with its mouth, and when it has grasped that, it lets go of the first place, so too, [standing] on the head-hairs and scanning, he gives attention to body-hairs, and when his attention is established on body-hairs he lets go of the head- hairs. | |
| Esa nayo sabbattha. | And so in each instance. | |
| Evaṃ hissa anupubbamuñcanato manasikaroto asubhādīsu aññataravasena te dhammā upaṭṭhahantā anavasesato upaṭṭhahanti, pākaṭatarūpaṭṭhānā ca honti. | 60. (7) Now when he has given attention with successive letting go in this way, those ideas which are establishing their appearance for him in one of the three ways beginning with loathesomeness do so unreservedly and become more evident in the appearance already established. | |
| Atha yassa te dhammā asubhato upaṭṭhahanti, pākaṭatarūpaṭṭhānā ca honti, tassa seyyathāpi nāma makkaṭo dvattiṃsatālake tālavane byādhena paripātiyamāno ekarukkhepi asaṇṭhahanto paridhāvitvā yadā nivatto hoti kilanto, atha ekameva ghanatālapaṇṇapariveṭhitaṃ tālasuciṃ nissāya tiṭṭhati; evameva cittamakkaṭo dvattiṃsakoṭṭhāsake imasmiṃ kāye teneva yoginā paripātiyamāno ekakoṭṭhāsakepi asaṇṭhahanto paridhāvitvā yadā anekārammaṇavidhāvane abhilāsābhāvena nivatto hoti kilanto. | 61. (i) In the case of one to whom these ideas appear as loathesome (see VbhA.251), then just as a monkey being pursued by a huntsman in a palm-grove of thirty-two palms might run on without stopping in any one tree till, being [constantly] turned back, it became tired and then stopped beside a palm-spike surrounded by dense palm leaves, so too, the cognizance-monkey, being pursued by that same meditator thus in the thirty-two parts of this body, runs on without stopping in any one part till owing to lack of further inclination to run about among a variety of objects through its being [constantly] turned back, it becomes tired, | |
| Atha yvāssa kesādīsu dhammo paguṇataro caritānurūpataro vā, yattha vā pubbe katādhikāro hoti, taṃ nissāya upacāravasena tiṭṭhati. | and then it stands still in access [concentration] beside that idea among those beginning with head- hairs with which [the meditator] is most familiar or which best suit his temperament or on which he has had practice in previous [lives]; | |
| Atha tameva nimittaṃ punappunaṃ takkāhataṃ vitakkāhataṃ karitvā yathākkamaṃ paṭhamaṃ jhānaṃ uppādeti, tattha patiṭṭhāya vipassanamārabhitvā ariyabhūmiṃ pāpuṇāti. | then by treating that sign again and again with thought of and about it he eventually comes to arouse th first jhana (see Vis. Ch. iv, and VbhA. 249). Using that as the foundation [for analysis], he develops insight (Vis. Chs. xviii-xxii) till he reaches the plane of the Noble Ones (Vis. Ch. xxii). | |
| Yassa pana te dhammā vaṇṇato upaṭṭhahanti, tassāpi seyyathāpi nāma makkaṭo - pe - atha yvāssa kesādīsu dhammo paguṇataro caritānurūpataro vā, yattha vā pubbe katādhikāro hoti, taṃ nissāya upacāravasena tiṭṭhati. | 62. (ii) In the case of one for whom these ideas establish their appearance as a colour (see VbhA. 251), then just as a monkey... (repeat as in § 61 up to) ... and then it stands still in access [concentration] beside that idea among those beginning with head-hairs with which [the meditator] is most familiar or which best suit his temperament or on which he has had practice in previous [lives]. | |
| Atha tameva nimittaṃ punappunaṃ takkāhataṃ vitakkāhataṃ karitvā yathākkamaṃ nīlakasiṇavasena pītakasiṇavasena vā pañcapi rūpāvacarajjhānāni uppādeti, tesañca yattha katthaci patiṭṭhāya vipassanaṃ ārabhitvā ariyabhūmiṃ pāpuṇāti. | Then by treating that sign again and again with thought of and about it he eventually comes to the five form-sphere jhanas (Vis. 168-9) by way of the blue universal or yellow universal (see MA. iii. 255 ff .). Using any of these as the foundation [for analysis], he develops insight and reaches the plane of the Noble Ones. | |
| Yassa pana te dhammā suññato upaṭṭhahanti, so lakkhaṇato manasi karoti, lakkhaṇato manasikaronto tattha catudhātuvavatthānavasena upacārajjhānaṃ pāpuṇāti. | 63. (iii) In the case of one to whom these ideas appear as void (see VbhA. 252), he gives attention [to them] by [specific] characteristics (see Vis. Ch. xi, §§ 48^.), and by doing so he reaches access jhana by way of the Definition of the Four Elements (Vis. Ch. xi), | |
| Atha manasikaronto te dhamme aniccadukkhānattasuttattayavasena manasi karoti. | and then 67 he (8-10) gives attention by way of the Three Suttas on [the three general characteristics of] impermanence, suffering, and not-self, | |
| Ayamassa vipassanānayo. | which is the method of insight in his case. | |
| So imaṃ vipassanaṃ ārabhitvā yathākkamañca paṭipajjitvā ariyabhūmiṃ pāpuṇātīti. | By developing this insight and practising it progressively he reaches the plane of the Noble Ones. | |
| Ettāvatā ca yaṃ vuttaṃ – "kathaṃ panāyaṃ anupubbādivasena ete dhamme manasi karotī"ti, taṃ byākataṃ hoti. | 64. At this point the question asked above, namely, ‘ How does he give attention to these ideas by following the order?’ (§ 51) has been answered. | |
| Yañcāpi vuttaṃ – "bhāvanāvasena panassa evaṃ vaṇṇanā veditabbā"ti, tassattho pakāsito hotīti. | And the meaning of what was said as well, namely, ' This commentary should be understood as follows according to the maintenance in being ’ (§ 5) has been explained. |