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and also as objects of craving; similarly, because body and feeling can also be objects of wrong view, it is said "specifically." Because the contemplation of mind is stated only by way of the two divisions of "with lust" and "without lust," it is said to be "not excessively diversified." "Phenomena" here refers to the aggregates of perception and mental formations; and since the aggregate of mental formations has many distinctions by way of contact, etc., the contemplation of phenomena is said to be "excessively diversified." Or, because the contemplation of mind has sixteen distinctions by way of "with lust," etc., it is said to be not excessively diversified; by the method given in the Sutta, by way of hindrances, etc., many... The observation of phenomena, exceedingly detailed, has been stated. It should be brought and applied as, "These are called the Visuddhimagga." These are the observations for them, thus they are tadanupassanā, individuals who observe mind and phenomena, for them. Here, "by seeing the nature of impurity" can also be applied as it stands. Feeling is the basis of the flood of existence due to the nature of the enjoyment of existence. By way of grasping at permanence, by way of grasping at permanence distinguished by attachment to self. Thus it is said, "of the eternal self." The application to the yogāsavas is in the same way as stated for the floods, as they are not different in meaning, thus they are not taken. By way of grasping at permanence, by way of grasping at permanence distinguished by attachment to self. In the application of the first, third, and fourth sections of the floods, the basis of clinging for body, mind, and phenomena is to be understood in the same way as stated, thus the basis of clinging to views for feeling is shown. Similarly, the basis of desire, hatred, and wrong courses for body and feeling is stated by the words "the basis of the flood of sensuality, ill-will, and the bodily fetter." Therefore it is said, "the basis of what is unstated should be applied in the stated way." Retention is not forgetting, or simply remembering. In unity, in a single nature by way of liberation and so on. Coming together is realization. The nature of mindfulness is right mindfulness, mindfulness for liberation, sameness, oneness, similarity. In the former, in the meaning "coming together in unity, in Nibbāna, is the coming together in unity." Visu means in two different meanings. That very going is coming together, due to the absence of another meaning for the word mindfulness... ...it should be applied as "of a single nature." When not stated in the meaning of the word mindfulness, when not stated as "the single nature of mindfulness is unity" and so on, it means when stated as "coming together in unity, in Nibbāna, is the coming together in unity." Retention itself is mindfulness, taking "retention" as stated in "remembering" (Dhammasaṅgaṇī 14) to be mindfulness. Due to the absence of another meaning for the word mindfulness, due to the absence of another meaning than the meaning of the words "remembering," "unity," and "coming together" which constitute mindfulness. The former is the word "remembering." In the coming together in Nibbāna, Thus, in the second meaning as stated, the terms 'refuge-unity-convergence' together are indicators of the singleness of mindfulness. Similarly, regarding the convergence with Nibbāna, "the coming together in the singleness of Nibbāna is a singleness-convergence," even when this meaning is present... [ellipsis] ...are the reasons. Regarding the sections on in-and-out breathing, etc.: These are the sections on in-and-out breathing, postures, four clear comprehensions, parts of the body, elements, attention to the nine charnel ground contemplations. However, since for some deities the meditation subject is not successful in some of these, therefore, without touching upon those, even though the teaching here proceeds by way of attention to the parts of the body and elements, yet, to show the complete division of body contemplation found in other teachings, it is said, "having developed body contemplation in fourteen ways" (VibhA. 355). Therefore, it says, "as stated in the Mahāsatipaṭṭhāna Sutta." By "similarly," it refers to "as stated in the Mahāsatipaṭṭhāna Sutta (Dī. Ni. 2.382)." In five ways: by way of hindrances, aggregates of clinging, sense bases, factors of enlightenment, and noble truths, thus fivefold. The power of development is the ability to grasp the noble path. Regarding the certainty of that: it is due to the certainty of that practice, such as body contemplation. When her state as a bhikkhunī is certain, then she too is indeed certain in her state as a bhikkhunī. Explanation of the exposition of body contemplation. Herein, in the body. It has parts, thus it is a composite, meaning an aggregate, a collection. But the view or doctrine that it is a separate substance, distinct from its parts, is the view of a composite entity. Taking into account the specific arrangement of major and minor limbs like hands, feet, fingers, and nails, there is a designation of major and minor limbs and a designation of body. Transcending that, the conceptualization of other substances like man, woman, chariot, pot, etc., is an over-running of designation. Or, transcending the aforementioned designation, the conceptualization of other meanings of terms like 'body' as a primordial substance, a living being, etc., is an over-running of designation. The adherence that takes the form of grasping at permanence, essence, etc., is the adherence to grasping at essence. "That is not seen" means that man, woman, etc., is not seen. Or, "what is seen is not man, woman, etc." - thus it should be construed. No. "As stated" means the aggregate of body-producing elements, such as hair and so on. "Hair and so on, earth element" means the earth element designated as hair and so on, with its constituent parts. "In the sense of prior and posterior" means in the sense of continuity. "Elsewhere" means in phrases like "water element" and so on. "Internal and external" means the body is spoken of as one's own and others' continuities. Here, by "body," the material phenomena suitable for contemplation are intended, thus it says, "of internal and external phenomena." "Grasped, unified object" means a unified object, an object that has become one. Therefore, it says, "there is no state of being one object." "Internal shrinking" means internal contraction, internal cessation. "By two" means by the removal of covetousness and the removal of distress. "Mindfulness and clear comprehension" means by mindfulness and clear comprehension. "By this" means by this as a means. "Uninterrupted" means uninterrupted by opposing phenomena. "Of that" means of that meditation object which is useful everywhere. The commentary on the outline of body contemplation is finished. Commentary on the outline of feeling contemplation and so on "Of pleasant and so on" means of pleasant, painful, and neither-pleasant-nor-painful. "Should be connected in terms of the various distinctions of objects like forms and so on" is the connection. And similarly in the remaining cases. "With a basis, without a basis, and so on" means the word "and so on" includes distinctions like inferior and so on, and types of birth and so on. "It shows the objection that they should not be spoken of separately" is the connection. "In one place" means in one of the body and so on. "By the former objection" means by the objection that "since they were abandoned before, their abandonment should not be spoken of again." "Abandoned" means suppressed. "By the cultivation of the opposite" means by the cultivation of the path. "In both cases" means in both objections. "Both" means the two ways of avoiding. Because in the former objection, avoidance for different individuals and avoidance for different moments of consciousness are possible, but in the second objection, only avoidance for different moments of consciousness is possible, therefore it is said, "should be connected as possible." This is said with reference to the cultivation of path-mindfulness. "Everywhere" means in all cases of body and so on. The commentary on the outline of feeling contemplation and so on is finished. The commentary on the section of outlines is finished. Commentary on the exposition of body contemplation 356. "Internal and so on" means the word "and so on" here refers to external, internal, and so on. It should be understood that the modes of observation of arising phenomena, etc., mentioned in the Mahāsatipaṭṭhāna Sutta, as well as the modes of observation of non-external things, are taken as contemplation of the body. Therein, it refers to the observation of internal things, etc. Fourteen kinds are mentioned here, referring to the fourteen kinds, etc., that appear in the Mahāsatipaṭṭhāna Sutta. He says that the internal mode, etc., is one mode, by saying "by the designation of one mode." Regarding externals, it refers to some other sectarians. For them too, contemplation of the body, conducive to tranquility, is possible through mindfulness of breathing, etc. Therefore, he says "due to partial possibility." The interpretation is that there is a non-delimitation of the skin by non-skin, and a non-delimitation by skin. Just as in "Let the long-armed one dance," etc., even in a compound word with another meaning, the meaning of the component parts is obtained, so it is said that "the skin, which is a part of the body, is indeed taken." Showing that the entire body, which is a collection of nails, teeth, sinews, and flesh connected to the skin; hair and body-hair whose roots have penetrated it and are connected to the skin; and other things connected to those connected things, is called "skin-enclosed," he says "connected to those," etc. "There are hairs, there are body-hairs," is the connection.