English
"Khāyita" refers to edibles such as flour cakes and sweets. "Sāyita" refers to savories such as honey and molasses. There, the eight kinds of meaning stated in the way beginning with "not for pride" are called 'meaning'. Based on that, 'purposeful awareness' should be understood. Among coarse, refined, bitter, sweet, etc., the food that causes discomfort to someone is unsuitable for them. But what is obtained through divination or the like, and what increases unwholesome qualities and diminishes wholesome qualities when one eats it, is entirely unsuitable; the opposite is suitable. Based on that, 'suitable awareness' here and 'domain awareness' should be understood, in the sense of not abandoning the meditation subject. There is no self inside, no enjoyer. But the act of receiving the bowl happens only through the agitation of the mind-activity wind element. The lowering of the hand to the bowl happens only through the agitation of the mind-activity wind element. The making of a morsel, the lifting of a morsel, and the opening of the mouth happen only through the agitation of the mind-activity wind element. No one opens the jawbone with a key or a machine. The placing of the morsel in the mouth, the function of the upper teeth as a pestle, the function of the lower teeth as a mortar, and the function of the tongue as a hand happen only through the agitation of the mind-activity wind element. Thus, there, at the tip With the tip of the tongue, saliva is thin; With the base of the tongue, saliva is thick, And it smears. That, churned by the tongue and hand In the trough of the lower teeth, Moistened with saliva-water, Crushed by the mortar of the upper teeth, There is no one who puts it inside With a ladle or a spoon; It just enters by the wind element. Having entered, having entered, There is no one who makes a straw mat and holds it; It just stays by the power of the wind element. Having stayed, having stayed, There is no one who sets up a hearth, lights a fire, and cooks it; It just cooks by the fire element. Having cooked, having cooked, There is no one who takes it out with a stick or a staff; The wind element alone takes it out. Thus, the wind element carries it in, carries it out, holds it, churns it, crushes it, dries it, and takes it out. The earth element holds it, churns it, crushes it, dries it, and takes it out. The water element moistens it, wets it, and sustains it. The fire element digests what has entered inside. The space element provides openness. The consciousness element, according to the appropriate application in each case, bends towards it. Thus, by way of reflecting on the process, here, 'unconfused clear comprehension' should be understood. Moreover, from going, From seeking, From consuming, From dwelling, From storing, From being undigested, From being digested, From the result, From the oozing, From the smearing, Thus, from contemplating the ten kinds of repulsiveness, here, 'unconfused clear comprehension' should be understood. The detailed explanation here should be taken from the section on the perception of repulsiveness in food in the Visuddhimagga. In the act of excretion and urination, in the doing of excretion and urination. There, at the time of sickness, for one not excreting or urinating, sweat drips from the whole body, the eyes spin, the mind is not concentrated, and other diseases arise; but for one doing it, all that does not happen; this is the meaning here. By that means, 'purposeful clear comprehension' should be understood. But for one excreting or urinating in an improper place, there is an offense, demerit increases, and there is danger to life. It is suitable; For one acting in a suitable place, all that does not happen. This is what is suitable here. By way of that, "suitability-comprehending" and just by not abandoning the meditation subject, "range-comprehending" should be understood. Inside, there is no self named that does the act of excreting urine and feces. But the act of excreting urine and feces happens only by the disturbance of mind-activity-wind-element. Just as in a ripe boil, pus and blood unwillingly come out by the bursting of the boil, and just as from an overfilled water vessel, water unwillingly comes out, so too, urine and feces accumulated in the full bladder and rectum, pressed by the force of wind, come out even unwillingly. But that urine and feces thus coming out belong neither to that bhikkhu himself nor to another; but are merely a bodily secretion. Like what? Like when one throwing out old water from a water pot, that belongs neither to himself nor to another, but is merely a matter of disposal, so it is. Thus, by way of reflective discernment occurring, "non-delusion-comprehending" should be understood here. In going, etc., going means in the act of going. Standing means in the act of standing. Sitting means in the act of sitting. Lying down means in the act of lying down. There, in stepping forward, etc., mindfulness should be understood in the manner already stated. Herein, moreover, is another way – a certain bhikkhu, while going, thinks of something else, reflects on something else. One goes without letting go of the meditation subject. Likewise, a certain bhikkhu, while standing, sitting, lying down, thinks of something else, reflects on something else. One lies down without letting go of the meditation subject. But with just this, it does not become clear, so they showed it with walking meditation. For a bhikkhu who has entered upon walking meditation, standing at the end of the walking meditation path, takes hold of it; "Rūpa and arūpa phenomena occurring at the eastern end of the walking meditation path, without reaching the western end of the walking meditation path, cease right here; those occurring at the western end of the walking meditation path, without reaching the eastern end of the walking meditation path, cease right here; those occurring in the middle of the walking meditation path, Not reaching there, they cease right here. Rūpa and arūpa dhammas arising in walking, Not reaching the standing place, they cease right here. Arising in the standing place, then sitting, Arising in sitting, then lying down, Not reaching there, they cease right here. Thus discerning, While still discerning, he lets the mind subside into the life-continuum. Rising, he rises only after taking up a meditation subject. This bhikkhu is called one who acts with full awareness in going, etc. But in this sutta, the meditation subject is not distinct. A meditation subject should not be indistinct. Therefore, a bhikkhu, having walked, stood, sat, and lain down as much as he can, Lies down after discerning thus: 'The body is non-conscious, the bed is non-conscious. The body does not know, "I lie on the bed." Nor does the bed know, "The body lies on me." The non-conscious body lies on the non-conscious bed.' Thus discerning, While still discerning, he lets the mind subside into the life-continuum. Awakening, he awakens only after taking up a meditation subject. This one is called in the sutta one who acts with full awareness. In wakefulness: in being awake. There, 'When the activity of meritorious action does not occur, There is no such thing as wakefulness; When the momentum of meritorious action occurs, There is such a thing as wakefulness.' The bhikkhu discerning thus is called one who acts with full awareness in wakefulness. Moreover, dividing the day and night into six portions, Even one who remains awake for five portions is called one who acts with full awareness in wakefulness. In speaking: in talking. There, 'When the sound-base, which is form sustained by nutriment, does not occur, There is no such thing as speaking; When it occurs, there is.' The bhikkhu who discerns thus is called one who acts with full awareness in speaking. Even one who teaches the Dhamma with liberation as its essence, Even one who speaks a talk based on the ten grounds of talk, abandoning the thirty-two kinds of animal talk, Is called one who acts with full awareness in speaking. In silence: in not speaking. There, 'When the sound-base, which is form sustained by nutriment, occurs, There is no such thing as silence; When it does not occur, there is.' The bhikkhu who discerns thus is called one who acts with full awareness in silence. Eight Having taken a meditation subject suited to his temperament from the thirty, even sitting in attainment of the second jhāna, he is still only called one who is aware in quietude. Here, one posture is mentioned in two places. That is, below, in "in going forward, in going back," it is spoken of in terms of the path of travel of one going to and coming from the alms-gathering village. In "in going, in standing, in sitting," it should be understood as spoken of in terms of the posture of sweeping the courtyard and washing the feet in the monastery. 524. There, what is mindfulness, etc., is all of obvious meaning. 526. What does he show with "that secluded"? He shows the place of resort, the path of yoga, the suitable dwelling of that bhikkhu. For one who has so many qualities internally, dwelling in the forest is fitting. But for one who does not have these, it is unfitting. For such a one, dwelling in the forest is like the forest dwelling of black monkeys, bears, hyenas, leopards, and deer. Why? Because he has entered it abiding in desire. For him, there is no purpose rooted in forest dwelling; he both corrupts the forest dwelling and the forest dwellers; he generates displeasure in the dispensation. But for one who has so many qualities internally, for him alone is it fitting. For he, relying on forest dwelling, establishes insight and, having attained arahantship, is fully extinguished, he adorns the entire forest dwelling, he washes the heads of the forest dwellers, he spreads the entire dispensation. Therefore, the Teacher, showing the place of resort,