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beginning with "color" and so on. For it is sevenfold, derived from the method, together with recitation by voice and recitation by mind. Therein, first, by one reciting by voice, the four skin-pentads and so on should be distinguished, in forward and reverse order. And just as by voice, so too by mind, recitation should be done. For recitation by voice is a condition for recitation by mind. And that is a condition for the penetration of characteristics. Therein, "color" means the color of hairs and so on. "Shape" is their shape. "Location" is their place of establishment. "Direction" is upwards from the navel, the upper direction; downwards, the lower. "Demarcation" means: "this part is demarcated below, above, and across by this name" – such is demarcation by similar parts; and "hairs are not body-hairs, body-hairs are not hairs" – such is demarcation by dissimilar parts, by way of non-mixture. "Having distinguished the parts like hairs" – this is the connection. "Having distinguished" means having distinguished in the manner stated. Thus, by distinguishing, having accomplished the sevenfold skill in apprehension as stated, one should accomplish the eighteenfold skill in attention. To show this, it is said, beginning with "gradually". Therein, "from absorption" and "the three suttantas" – these four, being derived from the method, should be included in "not too quickly" and so on, and thus the tenfold nature should be understood. "Gradually" means in due order, starting from the act of recitation. "Not too quickly, not too slowly" is an adverbial phrase. "Repelling distraction" means, having released the meditation object, repelling the mind's distraction towards various external objects. "Transcending designation" means transcending the designation "hairs, body-hairs," and establishing the mind on "repulsive" – this is the meaning. "Gradually letting go" means letting go in succession whatever part does not appear; its connection should be understood with "development". 467. Thus, having accomplished both skills, and having distinguished all parts by way of color and so on, color and so on... To show that repulsiveness should be established in five ways, he said "color" and so on. The meditation is that the parts are repulsive by color, etc., and by location; this is the meaning of "foulness". Therein, hairs are naturally black in color, like the color of burnt bricks. In shape, they are long, round, like a rod. In direction, they arise from the upper direction. In location, they are bounded on both sides by the earlobes, in front by the forehead's edge, behind by the nape of the neck. The moist skin covering the skull is the location of the hairs. In terms of delimitation, hairs are established by their own root-base below, having penetrated the scalp-skin by the measure of a rice-grain's tip. Above, they are delimited by space. Across, by each other. "There are no two hairs together"; this is the delimitation of similar parts. "'Hairs are not body-hairs, body-hairs are not hairs'"; thus, hairs are a distinct single part, unmixed with the remaining thirty-one parts; this is the delimitation of dissimilar parts. This is the determination of hairs by color and so on. But this is their determination as repulsive in five ways by color and so on: these hairs are repulsive by color, by origin, by shape, by smell, and by location. In this way, it should be understood for the remaining parts as appropriate. "In the objects like the bloated" means: in the ten unconscious foul objects, namely, the bloated, the discolored, the festering, the cut-up, the gnawed, the scattered, the hacked and scattered, the bloody, the worm-infested, and the skeletal. The meditation that proceeds by taking the aspect of foulness is also "foulness"—this is the connection. Foulness meditation. 468. "My death will be," or "My life will cease," or "Death, death"—having meditated wisely, this is the meaning. "Life" means both the life-faculty of form and the life-faculty of the formless. "Wisely" means by means. Indeed, for some, by practicing thus, the hindrances are suppressed, mindfulness regarding death as its object becomes established, and the meditation subject reaches access concentration. 469-470. But for one for whom it does not happen thus far, by means of the appearance of a murderer and so on... To show that death should be recollected in eight ways, it is said, "Like an executioner," and so on. "Like an executioner's presence" means: Death is present like an executioner who, taking a sword, moves it around the neck, thinking, "I will cut off this one's head." "The failure of attainments" means: the failure of wealth and the failure of life, which is called destruction and death. "Bringing it to oneself" means: bringing it to oneself in these seven ways: from the greatness of fame, from the greatness of merit, from the greatness of strength, from the greatness of psychic power, from the greatness of wisdom, from a Paccekabuddha, from a Perfectly Self-Enlightened One. "Common to many bodies" means: common to eighty families of worms, to many hundreds of diseases, and to external causes of death like snakes and scorpions. "The weakness of life" means: the weakness of life due to its dependence on in-breaths and out-breaths, on postures, and so on. "The absence of a fixed time" means: the absence of a fixed time such as, "One must die at this time, not at another." "The limitation of the lifespan" means: the limitation of the lifespan, the time, such as, "The limit of human life is now short; indeed, whoever lives long, lives a hundred years." Here, what should be done by a son of the Buddha who wishes to attain Arahantship through insight and analytical knowledge, having developed the meditation subject, we will briefly explain from the beginning, in the manner of a beginner of good family. First, the fourfold morality should be purified. Therein, purification is threefold: non-transgression, rising from transgression, and non-oppression by defilements. Indeed, for one with such purified morality, meditation succeeds. And that which is called conventional morality, such as the duties concerning the shrine courtyard and so on, that too should be carefully fulfilled. Then – "Dwelling and family, gain, the group, and work as the fifth; Lifespan, relatives, sickness, text, and psychic power – these are the ten." (Visuddhi. 1.41) – Among these ten obstacles thus stated, whichever obstacle there is, that should be cut off. having cut off all impediments— “Dear, respected, to be cultivated, And a speaker who endures words; One who speaks a profound discourse, And does not appoint to an improper place.” Having approached such a teacher, characterized as stated, one should learn a meditation subject. That is of two kinds: the all-purpose meditation subject and the specific meditation subject. Among these, the all-purpose meditation subject is loving-kindness towards the community of monks and others, and mindfulness of death, and some say "perception of impurity." This triad is to be sought and desired everywhere, and because it is the basis for the intended practice of yoga, it is called the "all-purpose meditation subject." Among the thirty-eight objects, that which is suitable for one's temperament is to be constantly cultivated by that person, and thus, in the manner stated, it is called the "specific meditation subject." Therefore— “A large dwelling, a new dwelling, An old dwelling, and a path; A tavern, a leaf, and a flower, A fruit, and a desired one. “A city, a field with wood, a port With a bad division; A border region, agreeable, Where a friend is not found. “These eighteen places, Having understood thus, the wise one; Should avoid them from afar, Like a path with danger.” Having avoided the eighteen faults of dwellings as stated, “Here, monks, the dwelling is not too far, not too near, easy of access and egress, not crowded by day, quiet by night, with little noise, with few gnats, mosquitoes, wind, sun, and creeping things. Dwelling in that dwelling, one easily obtains robes, almsfood, lodging, and requisites for the sick. In that dwelling, elder monks dwell, learned, who have come from tradition, upholders of the Dhamma and Vinaya, upholders of the mātikā. One approaches them from time to time and questions them, asks them, ‘How is this, venerable sirs? What is the meaning of this?’ And those venerable ones reveal what is unrevealed, make plain what is not plain, And they dispel doubt in various kinds of things that are causes for doubt. "Thus, bhikkhus, the dwelling place is endowed with five factors," having approached such a dwelling endowed with five factors as stated (A.N. 10.11), and dwelling there, "Long hair, body hair, and nails should be cut. In old robes, strengthening work like adding fasteners or wind-flaps, or sewing work for tears should be done. Soiled ones should be dyed. If there is dirt in the bowl, the bowl should be boiled. Couches, chairs, and so on should be cleaned." Having thus cut off minor hindrances as stated, and having done the meal duties, having dispelled the drowsiness from the meal, having gladdened the mind by recollecting the qualities of the Triple Gem, one should reflect without forgetting even a single word from the teacher's instruction. The explanation of the Four Protections is finished. 50. Explanation of Insight Meditation Name-and-form means name, which consists of mind and mental factors, and form, which is twenty-eightfold. "Name has the characteristic of inclining; form has the characteristic of being broken up. Apart from name-and-form, there is no self or anything else." Thus, if one is an attainder of jhana, having risen from jhana, or if one is an insight practitioner who has attained jhana, having comprehended name-and-form in its scattered state. Purity of morality, such as restraint by the Patimokkha, and purity of mind,