English
Morakkhaka, puthuka, malinaka, capalaka, selaka, āṭaka, bhallaka, and dūsiloha, these eight are called demonic iron. Among these, five types of iron are already mentioned separately in the Pāli. However, along with copper and loadstone, the remaining all should be understood here as "loha." "Tipu" means white pewter. "Sīsa" means black pewter. "Sajjhu" means silver. "Muttā" means sea pearls. "Maṇī" means, setting aside the beryl and others mentioned in the Pāli, all the remaining gems of various colors and qualities. "Veḷuriya" means beryl, a gem the color of bamboo. "Saṅkha" means sea conch. "Silā" means all kinds of stone, such as black stone, pale stone, white stone, and so on. "Pavāḷa" means coral. "Rajatanta" means a coin. "Jātarūpa" means gold. "Lohitaṅka" means ruby. "Masāragalla" means agate. Among grasses, even the pith of coconuts and the like, which are pithless, are called "tiṇa." That which has pith, even a piece of wood, is called "kaṭṭha." "Sakkharā" means gravel, from the size of a mung bean up to the size of a fist. Anything smaller than the size of a mung bean... "Āvalikā" means a potsherd. "Kaṭhala" means any piece of pottery. "Bhūmi" means earth. "Pāsāṇa" means a stone from the size that does not fit in a fist up to the size of an elephant, but not yet a mountain. From the size of an elephant upwards, it is called a mountain. "Yaṃ vā pana" includes the remaining earth, such as palm trunks and coconuts. "Yā ca ajjhattikā pathavīdhātu yā ca bāhirā" shows that both internal and external earth elements are one earth element in terms of hardness. 174. The explanation of the water element, etc., should be understood in the same way as described above. In "Āpo āpogatanti," water is "āpo" in terms of binding. That same thing, having become the nature of water, is called "āpogataṃ." In terms of cohesion, it is "sneho." That same thing, having become the nature of cohesion, is called "snehagataṃ." "Bandhanattaṃ rūpassa" means the binding nature of inseparable matter. Pittaṃ semhanti, etc., should be grasped in terms of color, shape, direction, and location, and contemplated as elements. Here is the method: In the case of bile, uncontained bile, bound to the life faculty, permeates the entire body. Contained bile is located in the gallbladder. Just as a cake does not know beforehand, when oil has permeated it, "Oil has permeated me," nor does the oil know, "I have permeated the cake," so too, the body does not know, "Uncontained bile has permeated me," nor does the uncontained bile know, "I have permeated the body." Just as a gourd filled with rainwater does not know, "Rainwater is in me," nor does the rainwater know, "I am in the gourd," so too, the gallbladder does not know, "Contained bile is in me," nor does the contained bile know, "I am in the gallbladder." These phenomena are devoid of mutual awareness. Thus, bile is a distinct part in this body, unconscious, undeclared, empty, without essence, like broth, with the characteristic of binding, the water element. Semhaṃ A measure of one leaf-bowl full, situated in the lining of the stomach. Just as in that case, the scum arisen on the surface of rice gruel, the rice gruel does not know, "Scum is situated on me," nor does the scum know, "I am situated on the rice gruel," even so, the lining of the stomach does not know, "Phlegm is situated on me," nor does the phlegm know, "I am situated in the lining of the stomach." These phenomena are devoid of mutual awareness and consideration. Thus, phlegm is called a separate part in this body, unconscious, unmanifest, empty, without essence, of a soupy nature, a binding characteristic, the water element. Pus, unconfined in space, wherever in the bodily region struck by thorns, splinters, blows, fire, etc., blood congeals and ripens, or boils and pimples arise, there it stays. Just as in that case, in a tree where sap flows due to the impact of an axe, etc., the places of the axe strike, etc., do not know, "Sap is situated in us," nor does the sap know, "I am situated in the places of the axe strike, etc., of the tree," even so, the bodily regions struck by thorns, splinters, etc., do not know, "Pus is situated in us," nor does the pus know, "I am situated in those regions." These phenomena are devoid of mutual awareness and consideration. Thus, pus is called a separate part in this body, unconscious, unmanifest, empty, without essence, of a soupy nature, a binding characteristic, the water element. Of bloods, circulating blood, like unbound bile, pervades the entire body. Accumulated blood, filling the lower part of the liver's location, a measure of one leaf-bowl full, saturates the kidneys, heart, liver, and lungs. In that case, circulating blood is to be understood like unbound bile. But the other, just as in a broken pot with water, soaking lumps of clay below, the lumps of clay do not know, "We are situated being soaked by water," nor does the water know, "I am soaking the lumps of clay," even so, The liver's lower part, or the kidneys, do not know, "Blood is standing in me, or soaking us." Nor does the blood know, "I am standing, filling the liver's lower part, soaking the kidneys." These phenomena are devoid of mutual enjoyment and reflection. Thus, blood in this body, Is a separate part, Unconscious, Undeclared, Empty, Without essence, Juice-like, A binding agent, The water element. Sweat, in times of heat and so on, Fills the pores of hair and skin, And stands and flows out. Just as in water, Amongst uprooted lotus roots, stalks, and lily stems, The openings of the lotus parts do not know, "Water is flowing out through us." Nor does the water flowing through the lotus parts know, "I am flowing through the openings of the lotus parts." Just so, the pores of hair and skin do not know, "Sweat is flowing out through us." Nor does the sweat know, "I am flowing through the pores of hair and skin." These phenomena are devoid of mutual enjoyment and reflection. Thus, sweat in this body, Is a separate part, Unconscious, Undeclared, Empty, Without essence, Juice-like, A binding agent, The water element. Fat, in a stout person, pervades the whole body, And in a thin person, stands depending on the flesh of the shanks and so on, A spread-out oil. Just as on a mass of flesh, Covered with a turmeric-dyed cloth, The mass of flesh does not know, "The turmeric-dyed cloth stands depending on me." Nor does the turmeric-dyed cloth know, "I am standing depending on the mass of flesh." Just so, in the whole body, or in the shanks and so on, the flesh does not know, "Fat is standing depending on me." Nor does the fat know, "I am standing depending on the flesh in the whole body, or in the shanks and so on." These phenomena are devoid of mutual enjoyment and reflection. Thus, fat in this body, Is a separate part, Unconscious, Undeclared, Empty, Without essence, A spread-out oil, A spread-out juice, A binding agent, The water element. Tears, when they arise, then... Filling or flowing into the eye sockets. Just as in wells filled with water, made from young palm stalks, the young palm stalk wells do not know, "Water stands in us," nor does the water know, "I stand in young palm stalk wells," just so, the eye sockets do not know, "Tears stand in us," nor do the tears know, "I stand in the eye sockets." These phenomena are devoid of mutual enjoyment and inspection. Thus, tears, in this body, are a separate part, unconscious, unmanifest, empty, without essence, of a soupy nature, a binding form, the water element. Fat, molten grease standing on the palms, backs of hands, soles, backs of feet, nostrils, forehead, shoulder blades at times of great heat, etc. Just as when oil is poured on gruel, the gruel does not know, "Oil has spread and stands on me," nor does the oil know, "I have spread and stand on the gruel," just so, the area of the palms, etc., does not know, "Fat has spread and stands on me," nor does the fat know, "I have spread and stand on the area of the palms, etc." These phenomena are devoid of mutual enjoyment and inspection. Thus, fat, in this body, is a separate part, unconscious, unmanifest, empty, without essence, of a soupy nature, a binding form, the water element. Saliva, when there is a condition for the arising of saliva, descends from both cheek sides and stands on the tongue. Just as in a well by a riverbank, with an unbroken flow of water, the bottom of the well does not know, "Water stands in me," nor does the water know, "I stand in the bottom of the well," just so, the surface of the tongue does not know, "Saliva, descending from both cheek sides, stands on me," nor does the saliva know, "I, descending from both cheek sides, stand on the surface of the tongue." These phenomena are devoid of mutual enjoyment and inspection. Thus, saliva, in this body, is a separate part, unconscious, unmanifest, empty, without essence, of a soupy nature, a binding form, the water element. When snot arises, it fills or flows from the nostrils. Just as a ladle filled with sour curds, the ladle doesn't know, "Sour curds are in me," nor does the sour curd know, "I am in the ladle," so too, the nostrils don't know, "Snot is in us," nor does the snot know, "I am in the nostrils." These phenomena are devoid of mutual awareness and reflection. Thus, snot, in this body, is a separate part, unconscious, undeclared, empty, without essence, of a juicy nature, a binding form, the water element. Synovial fluid, accomplishing the task of lubricating the joints, is situated in the one hundred and eighty joints. Just as when an axle is lubricated with oil, the axle doesn't know, "Oil has lubricated me," nor does the oil know, "I have lubricated the axle,"