English
For that, a place of utterly repulsive things, is also a body. "Place" means the place of origin. Here is the meaning of the word: "From where do they come?" is "place." What comes? Disgusting things like hair and so on. Thus, the place of disgusting things like hair and so on is the body. "Contemplating the body" means one who is in the habit of contemplating the body, or contemplating the body. And even after saying "body," the second mention of "contemplating the body" should be understood as done for the sake of showing non-mixture, determination, solidity, and absence of separate existence. Therefore, not contemplating feelings in the body, or contemplating mind and mental objects, but rather, contemplating only the body in the body, shows the determination of non-mixture by seeing only the aspect of body contemplation in the object called body. Similarly, not contemplating a single element devoid of limbs and parts in the body, nor contemplating male or female devoid of hair, body hair, and so on. And even in this case, the body, which is a collection of elements and derived elements, is not contemplating a single element devoid of elements and derived elements; but rather, like one contemplating chariot components, contemplating a collection of limbs and parts, like one contemplating city components, contemplating a collection of hair, body hair, and so on, like one peeling away banana tree layers, or like one unwrapping an empty fist, contemplating only a collection of elements and derived elements, thus, the solidity and absence of separate existence is shown by seeing the object called body in terms of a collection of various kinds. For here, neither a body nor a woman nor a man nor any other thing is seen apart from the aforementioned collection. But beings make false attachments to just the aforementioned collection of things in various ways. Therefore, the ancients said: "What one sees, one does not see; what one sees, that one does not see; Not seeing, the fool is bound, being bound, "He is not freed." This is said to show the non-mixing of dense things, etc. Here, with "etc.," this meaning should also be understood: This one, in this body, is only a contemplator of the body, not a contemplator of other things. What is said? Just as there are contemplators of water even in a mirage that is devoid of water, so too, in this body, which is truly impermanent, suffering, selfless, and impure, he is not a contemplator of permanence, pleasure, self, and purity; but rather, he is only a contemplator of the body, a contemplator of groups of aspects of impermanence, suffering, selflessness, and impurity. Or, that body which is described in the Great Discourse on the Foundations of Mindfulness, beginning with "Here, monks, a monk gone to the forest..." and ending with powdered dust and bones, and that body which is described in the Paṭisambhidā, "Here, one contemplates the earth element as impermanent, likewise the water element, the fire element, the air element, the hair element, the body hair element, the skin element, the flesh element, the blood element, the sinew element, the bone element, the bone marrow element," since all of that is contemplated in this very body, therefore, "in the body, a contemplator of the body" – this meaning should also be seen. Or, since there is no contemplation of "I" or "mine" in relation to the body, but only contemplation of that very collection of diverse things, such as hair and body hair, therefore, "in the body, a contemplator of the body," meaning a contemplator of the collection of things designated as hair, etc. – this meaning should be seen. Moreover, since all of the method that comes sequentially in the Paṭisambhidā, beginning with "In this body, he contemplates impermanence, not permanence," is the contemplation of the body, which is a collection of aspects designated by the characteristic of impermanence, etc., therefore, "in the body, a contemplator of the body" – this meaning should also be seen. For indeed, this monk who has undertaken the practice of contemplation of the body in the body, contemplates this body as impermanent, etc., on the basis of the seven contemplations of impermanence, etc.: he contemplates it as impermanent, not as permanent; he contemplates it as suffering, not as pleasure; he contemplates it as selfless, not as self; he becomes disgusted. He delights not, is dispassionate, is not impassioned, he causes to cease, does not cause to arise, he relinquishes, does not grasp. Seeing that as impermanent, he abandons the perception of permanence; seeing that as suffering, he abandons the perception of happiness; seeing that as not-self, he abandons the perception of self; feeling disgust, he abandons delight; being dispassionate, he abandons passion; causing to cease, he abandons arising; relinquishing, he abandons grasping. This should be understood. "Dwells" means this is a description of association with one of the four modes of dwelling, interrupting one mode of dwelling with another, he carries on, maintains the falling existence. That is the meaning. "Externally" means in the body of another. "Internally and externally" means at one time in one's own body, at another time in the body of another. For by the first method, the grasping of one's own body is stated, by the second method, the body of another, by the third method, at one time one's own body, at another time the body of another. But there is no such thing as an internally and externally combined object. But here is spoken of the time of successive movement for one whose meditation subject is skilled. "Ardently" means this is a description of association with the energy that grasps the body. For since at that time, that energy is called "ardent" because it burns up defilements in the three realms of existence, he is endowed with that, therefore he is called "ardent." "Clearly comprehending" means endowed with the knowledge known as clear comprehension that grasps the body. "Mindful" means endowed with the mindfulness that grasps the body. But since he grasps the object with mindfulness and contemplates with wisdom, for there is no contemplation without mindfulness, therefore he said, "Mindfulness, monks, I declare to be useful in all things," therefore here, "he dwells contemplating the body in the body," with this much the meditation subject of mindfulness of the body has been stated. Or since for one who is not ardent, internal contraction is an obstacle, one who is not clearly comprehending, in grasping means and avoiding non-means, And he is confused, forgetful, and incapable of abandoning unskillful means and adopting skillful means. Therefore, that meditation subject does not succeed for him. Thus, it should be understood that "ardent, fully aware, mindful" is said to show the qualities by whose power it does succeed. Thus, having shown the association factors of mindfulness of the body, now, to show the abandonment factor, "having removed covetousness and displeasure in the world" is said. There, "having removed" means having removed by temporary removal or by suppression. "World" here means this body with its divisions of internal and so on, which has been taken up; that itself is called "world" here. The meaning is, having removed covetousness and displeasure in that world. Since here, by the taking up of covetousness, sensual desire is included, and by the taking up of displeasure, ill-will is included, therefore, it should be understood that the abandonment of the hindrances is spoken of by showing the two powerful qualities included in the hindrances. Specifically here, by the removal of covetousness, the abandoning of attachment rooted in the body's attainment, and by the removal of displeasure, the abandoning of aversion rooted in the body's failure, and by the removal of covetousness, the abandoning of delight in the body, and by the removal of displeasure, the abandoning of non-delight in the development of the body, and by the removal of covetousness, the abandoning of the imputation of unreal beautiful and pleasurable qualities in the body, and by the removal of displeasure, the abandoning of the removal of real unattractive and unpleasurable qualities in the body is spoken of. By that, the yogi's power of practice and capability in practice are shown. For this is the power of practice, that one is free from attachment and aversion, enduring dislike and like, and devoid of imputing the unreal and removing the real. And this one, free from attachment and aversion, enduring dislike and like, not imputing the unreal and not removing the real, is capable in practice. Another way: "Observing the body in the body" – here, the meditation subject is spoken of by observation. "Dwells" – here, by the dwelling spoken of, the care of the body by the practitioner is spoken of. In "ardent" and so on, by ardency, right effort, by mindfulness and full awareness, the all-purpose work A non-arising, or a way to avoid a basis for action; or, with mindfulness, the attainment of serenity through contemplation of the body, insight through clear comprehension, and the stated result of cultivation through the removal of covetousness and displeasure, should be understood. This is the explanation of the meaning of the body contemplation mindfulness meditation topic. Explanation of the Mindfulness Meditation Topics of Feeling Contemplation, etc. In the mindfulness meditation topics of feeling contemplation, etc., "internal," etc., should be understood in the manner already stated. For in these too, a threefold grasping is stated: feelings, etc., of oneself, feelings, etc., of another, feelings, etc., of oneself at one time and of another at another time. And in "contemplating feelings in feelings," etc., the purpose of repeating "feelings," etc., should be understood in the manner stated in the body contemplation.