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Idāni imasmiṃyeva dvattiṃsākāre vaṇṇanāparicayapāṭavatthaṃ ayaṃ pakiṇṇakanayo veditabbo –
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65. Now for the sake of facility in acquaintanceship with the commentary on this same thirty-two-fold aspect the following general method should be understood.
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"Nimittato lakkhaṇato, dhātuto suññatopi ca;
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(1) By sign, (2) characteristic, (3) elements.
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Khandhādito ca viññeyyo, dvattiṃsākāranicchayo"ti.
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(4) By voidness, (5) categories, and the rest: We put this Thirty-two-fold Aspect’s Exposition to the test.
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Tattha nimittatoti evaṃ vuttappakāre imasmiṃ dvattiṃsākāre saṭṭhisataṃ nimittāni honti, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ koṭṭhāsato pariggaṇhāti.
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66. (1) Herein, ‘ by sign there are one hundred and sixty signs in this thirty-two-fold aspect, by means of which the meditator discerns the thirty-two-fold aspect by parts,
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Seyyathidaṃ – kesassa vaṇṇanimittaṃ, saṇṭhānanimittaṃ, disānimittaṃ, okāsanimittaṃ, paricchedanimittanti pañca nimittāni honti.
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that is to say: the head-hairs’ colour-sign, shape-sign, direction-sign, location-sign, and delimitation-sign;
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Evaṃ lomādīsu.
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so too in the case of body-hairs and the rest.
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Lakkhaṇatoti dvattiṃsākāre aṭṭhavīsatisataṃ lakkhaṇāni honti, yesaṃ vasena yogāvacaro dvattiṃsākāraṃ lakkhaṇato manasi karoti.
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67. (2) ‘ By characteristic ’: there are a hundred and twenty-eight [specific] characteristics in this thirty-two-fold aspect, by means of which the meditator gives attention to the thirty-two-fold aspect by [specific] characteristic,
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Seyyathidaṃ – kesassa thaddhalakkhaṇaṃ, ābandhanalakkhaṇaṃ, uṇhattalakkhaṇaṃ, samudīraṇalakkhaṇanti cattāri lakkhaṇāni honti.
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that is to say: the head-hairs characteristic of stiffenedness, characteristic of cohesion, characteristic of heat, and characteristic of motion, make four [specific] characteristics,
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Evaṃ lomādīsu.
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and so too with the body-hairs and the rest.
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Dhātutoti dvattiṃsākāre "chadhāturo, bhikkhave, ayaṃ purisapuggalo"ti (ma. ni. 3.343-344) ettha vuttāsu dhātūsu aṭṭhavīsatisataṃ dhātuyo honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ dhātuto pariggaṇhāti.
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68. (3) ‘By elements’: with the elements mentioned in the passage ‘ Bhikkhu, this man consists of four elements ’ (M. iii. 239) there are in the case of the thirty-two-fold aspect a hundred and twenty-eight [instances of the] elements, by means of which a meditator discerns the thirty-two-fold aspect by elements,
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Seyyathidaṃ – yā kese thaddhatā, sā pathavīdhātu; yā ābandhanatā, sā āpodhātu; yā paripācanatā, sā tejodhātu; yā vitthambhanatā, sā vāyodhātūti catasso dhātuyo honti.
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that is to say: the stiffenedness in the head-hairs is the earth element, the cohesion in them is the water element, the maturing (ripening) in them is the fire element, and the distension in them is the air element, which make four elements;
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Evaṃ lomādīsu.
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and so too with body-hairs and the rest.
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Suññatoti dvattiṃsākāre aṭṭhavīsatisataṃ suññatā honti, yāsaṃ vasena yogāvacaro dvattiṃsākāraṃ suññato vipassati.
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69. (4) ‘ By voidness ': there are a hundred and twenty-eight kinds of voidness in the thirty-two-fold aspect, by means of which a meditator has insight by voidness into the thirty-two-fold aspect,
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Seyyathidaṃ – kese tāva pathavīdhātu āpodhātvādīhi suññā, tathā āpodhātvādayo pathavīdhātvādīhīti catasso suññatā honti.
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that is to say: in the case of head-hairs, firstly, the earth element is void of the water element and the rest; likewise the water element is void of the earth element and the rest; and in this way there are four kinds of voidness;
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Evaṃ lomādīsu.
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and so too with body-hairs and the rest.
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Khandhāditoti dvattiṃsākāre kesādīsu khandhādivasena saṅgayhamānesu "kesā kati khandhā honti, kati āyatanāni, kati dhātuyo, kati saccāni, kati satipaṭṭhānānī"ti evamādinā nayena vinicchayo veditabbo.
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70. (5) ‘ By categories and the rest in the thirty-two-fold aspect when head-hairs, etc., are included under- categories, etc., the exposition should be known in the way beginning: How many [of the five] categories [of form, feeling, perception, determinations, and consciousness, are represented in] head-hairs? How many of the [twelve in-oneself/external] bases [beginning with the pair eye-cum-forms]? How many of the [eighteen] elements? How many of the [four] Truths? How many of the [four] Foundations of Mindfulness?
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Evañcassa vijānato tiṇakaṭṭhasamūho viya kāyo khāyati.
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71. When he knows thus, the body seems to him comparable to a mass of grass and sticks,
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Yathāha –
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according as it is said:
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"Natthi satto naro poso, puggalo nūpalabbhati;
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' There is no creature, human, male; ‘ No person can be apprehended;
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Suññabhūto ayaṃ kāyo, tiṇakaṭṭhasamūpamo"ti.
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‘ This body, as it is, is void ‘ As any mass of grass and sticks ’ ( ).
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Athassa yā sā –
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as it is called thus:
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"Suññāgāraṃ paviṭṭhassa, santacittassa tādino;
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‘ One such as this 68 with quieted mind ‘ Retires to an empty place
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Amānusī rati hoti, sammā dhammaṃ vipassato"ti. –
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' And his true insight in the Ideal ‘ Gives him superhuman delight ’ ( Dh. 373).
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Evaṃ amānusī rati vuttā, sā adūratarā hoti.
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Then he is not far from the superhuman delight (as above).
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Tato yaṃ taṃ –
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"Yato yato sammasati, khandhānaṃ udayabbayaṃ;
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‘ He comprehends the categories’ ' Rise and then their subsidence,
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Labhatī pītipāmojjaṃ, amataṃ taṃ vijānata"nti. (dha. pa. 373-374) –
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‘ There finding happiness and gladness ' Because he knows that to be deathless ’ (Dh. 374),
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Evaṃ vipassanāmayaṃ pītipāmojjāmataṃ vuttaṃ.
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And so soon thereafter as his existence becomes coessential with the happiness and gladness stated to pertain to insight thus (above)
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Taṃ anubhavanto na cireneva ariyajanasevitaṃ ajarāmaraṃ nibbānāmataṃ sacchikarotīti.
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then it will not be long before be realizes the deathlessness that is extinction ( nibbana ), which has no ageing or death and is frequented by Noble People.
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Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya
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The explanation of the Thirty-two-fold Aspect in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books, is ended.
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Dvattiṃsākāravaṇṇanā niṭṭhitā.
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