English
Therein, "atthi" is a particle indicating plurality, not a verb. If it were a verb, "santi" should have been said, or it was said by a reversal of words. Uggaha (learning) is the grasping of the meditation object by means of recitation, etc. Here, uggaha is indeed the recitation of the list of parts, and the making proficient of the discernment of hair, etc., by color, etc., through mental attention. The method by which the meditator becomes skilled in that is called "vidhi" (method). By "purimehi" (by the former ones), the connection with the preceding groups of five and six is stated. Indeed, "flesh... kidney" shows the connection of the kidney-pentad in forward order, and again "kidney... hair" shows the connection of the kidney-pentad and the skin-pentad in reverse order, as a recitation sequence. This is the connection of recitation. Separately, three to five days means five days in forward order, and in reverse... for five days in the direct order, and for five days in the reverse order, thus for each of the five-sixes, for fifteen days. Together with the former, for fifteen days, that is, by combining the five-skin group and so on with the five-kidney group and so on in the direct order, for fifteen days in the manner described. By way of seeing the beginning and the end, that is, by way of seeing the recitation in the direct order, which is the beginning, and the recitation in the reverse order, which is the end of the recitation in direct and reverse order. Therefore it is said, "direct... and the last." This also means that the recitation of the last five-group and so on together with the former ones is a different kind of recitation from the individual recitation of the five-groups and so on in the direct order and so on. Fingers placed with their tips connected to each other, like two hands, are here intended as a "hand-chain," therefore it says "row of fingers." The characteristic of impurity is the repulsive nature of hair and so on. The characteristic of elements is the state of being solid and so on. One's own part, or a similar part, is one's own part; that which is in it is "sakoṭṭhāsika," the meditation subject. Leaving aside contemplation of the body, that is, without attending to contemplation as impure or as elements. Not going to the end-mark or the beginning-mark as before. A mind that is superior due to the special connection with concentration and so on is "adhicitta" (higher mind). Therefore it is said, "mind of calm and insight." The mind that attends is a mind that exclusively brings together the sign of concentration. The scattered activity of the mind on various objects due to distraction is here "pabhañjana" (breaking up); due to its absence through concentration, it is not of the nature of breaking up. Being a witness, being an eyewitness. In "former cause and so on," the word "and so on" includes appropriate attention and application and so on. Proceeding evenly, free from sluggishness and agitation. By such proceeding, that is, by the practice of the middle calm sign, and by the even proceeding as described, achieved by plunging into it. Satisfies with wisdom, that is, the non-transgression of the phenomena arisen there, the singleness of taste of the faculties, the carrying of energy conducive to that. Ah, by the wisdom of cultivation, which is superior to repeated practice, he gladdens and delights the mind with higher consciousness. Indeed, by that superior wisdom, which achieves the aforementioned distinctions, that mind is truly delighted. And because, in thus delighting, the mind is said to be purified by wisdom, by completely removing all hindrances, therefore it is said, "and he thoroughly arouses it." "Without relish" means devoid of the flavor of cultivation, due to not gaining further distinction. "He delights" means he thoroughly gladdens and rejoices the mind through cultivation. "He thoroughly arouses" means he thoroughly arouses it there. "Basis" is the place of arising. "Established" means unmixed. "Within" means in the inner part. "Fine" refers to fine sinews and so on. "Palm-leaf strip" is a mat made of palm leaves. The word "only" in "by calculation" is said to indicate a deficiency of a few. Three hundred bones, lacking three, excluding the teeth. Therefore it is said, "only three." What is said in the Visuddhimagga, "a collection of more than three hundred bones" (Visuddhi. 1.122), that is said in an all-inclusive way, including the teeth. It should not be said, "the ankle bones and so on are not mentioned," because it is said, "two ankle bones in each foot." But it should be said, "the hip bones and so on." "By that bone" means by the thigh bone. "With powders" means with fine powders. "With a well-composed mind" as the cause. "By the absence of agitation by various objects" means agitation by various objects is agitation by various objects, by the absence of that. Of the jhana-mind that has not transcended joy and happiness. Or of the person endowed with that. "The specific repulsive element, element, and color" means the specific repulsiveness, the specific element, the specific color kasina. In the five such as the kidney-pentad, five full months are obtained by reciting six by six for five days each, separately and together with the lower ones. But in the skin-pentad, it is only three five-day periods separately, therefore it says, "even in less than half a month." The passing of a month is For the meditator, the going of the seventh and subsequent months. They restrain, they bind. By "blue, yellow," etc., the determination of blue, etc., in the robe, because of being dependent on them, taking the great elements as basis, he says, "the great element... etc.... by 'foul-smelling,' etc." The explanation is that derived matter is delimited by the great elements. "Of that" means of derived matter. "From that" means from the great elements. The state of shade having heat as condition. "Heat is the condition for it," meaning for shade. The state of heat being the producer of shade. The state of shade and heat having heat as condition and being the producer of shade. By this, it shows the state of being produced and producer, and of mutually delimiting. "Sense bases and doors" means the twelve sense bases, and the doors which are a part of them. "The state of having conditions" means because of having conditions. "By the manner stated" means by "thus, having well grasped this sevenfold skill in apprehension," etc., or by "however, by one who desires to attain arahantship after developing this meditation subject," etc., by the method described. They say, "However, in general, it should be understood thus," and "from here onwards." "By way of color, etc." means by way of the repulsiveness and emptiness of color. "Presence" means the presence of the meditation subject, which is called apprehension. "Here" means it is connected to one of the first jhana vipassana of the fourfold or fivefold jhanas. By what? By the mental advertence to the meditation subject itself. Therefore, apprehension itself is the connection, it should be understood as the connection of apprehension. Arising, appearing. More than six *ambaṇas* (make) a *kumbha*. "From that" means from the acts of washing the face, eating, and consuming food. "It ceases" means by the attainment of arahantship, it ceases completely. "Action itself" means mental advertence itself. "Object" means the object of preliminary development. "Thus" means like a forest monkey. "One" means one part. "Devoid of the apprehension of a being" means it is said because it is taught without even touching the concept of a being. Because of being within one's own continuum, for one whose conceit of "I am" in the object of ego is not abandoned, referring to the abandoned aspect, he says "with the ego destroyed." "There" means p. in the body of the worthy one. 357.In the beginning, the cultivation of attention is the start. 362.Gone means departed. The exposition of the contemplation of the body is finished. The exposition of the contemplation of feelings 363.By one who understands means by one who understands well in various ways, by one who understands feeling without distortion, in terms of objects and sense-objects, and in terms of pleasure and sensual gratification—this is the meaning. The preliminary development proceeds only according to conventional usage, so he says, "by mere convention." "I feel" means "I feel" is stated in an egocentric way, or one who has fully understood feeling, when a pleasant feeling arises, knows "I feel a pleasant feeling" by worldly convention, and speaks of it, let alone the other person. Therefore, he says, "stated by mere convention." Both means energy and concentration. Having joined together means having made them neither deficient nor excessive in their equally balanced function. The wisdom of the path, which arises by dispelling delusion regarding meaning, Dhamma, and so on, is indeed the supramundane analytical knowledge. In all three doors, such as the door of appearance. Of apprehension means of the apprehension of the formless. By the statement "body is the physical body," he shows what is excluded, saying, "not the six bases such as the eye." This is to show the dependent existence of the mind-body on the form-body, like the dependent existence of one of two reed bundles standing by mutual support, and this is a special demonstration of the support condition. Of those means of those whose contact-consciousness is evident. Of others means of others besides those, whose contact-consciousness is not evident. It is said, "feelings are evident to all those to be trained" because pleasant and painful feelings are clearly manifest.