English
Therein, the former objection concerns different individuals, the latter concerns different moments of consciousness. Indeed, by worldly development, what is abandoned in the body is not suppressed in feelings and so on. Even if it does not arise, if that non-arising of covetousness and distress there is not due to the development of the antidote, then its repeated abandonment should indeed be stated. Or in both cases, both are possible, so it should be understood. That what is abandoned in one place is abandoned in the rest refers to the development of path-mindfulness, or, by worldly development, it is said with reference to mere non-arising everywhere. Indeed, "the five aggregates are the world" is said in all four (mindfulnesses). The explanation of the section on contemplation of feelings, etc., is finished. The explanation of the section on the summary is finished. Explanation of the detailed exposition of contemplation of the body 356. By the word 'all kinds', the modes of contemplation shown in the summary, such as internal, etc., are included. Therein are included fourteen modes, the modes of the four jhānas with hair, etc., as their object, as described in the Kāyagatāsati Sutta, and worldly modes, etc., these too are indeed included. Indeed, in the detailed exposition, only an example is given by the exposition of one mode, and the inclusion of all modes should be understood as being made because of the possibility of a part of them even in external things. Is it not true that here, in "horizontally bounded by skin," hair, body-hair, and nails are not bounded by skin, and skin itself is also not? Even if it is so, it is said that the body is indeed bounded by skin due to the predominance of being bounded by skin. By the statement "skin is its boundary," skin is taken as a part of the body. And hair and the like, connected to it, with roots embedded within it, are also bounded by skin. Thus, the entire collection of thirty-two parts, the whole body, is said to be bounded by skin, so it should be understood. It is said, "full of various kinds." What then are these kinds? To clarify the meaning that "various kinds of impurity" are spoken of by hair, body-hair, etc., it is said, "these are the parts like hair." Indeed, "parts" and "kinds" have one meaning. For one who is seated, until the suffering arising from an unmoving posture arises, or until one stands up, that is one sitting period. The method by which one is skilled in apprehension, that sevenfold method is called "skill in apprehension," or the knowledge produced by it. Due to the predominance of the earth element, it is said that the brain is placed at the end of the faeces. Here, having recited the forward recitation of the fivefold parts like flesh... kidney... hair, the backward recitation is said to be connected to the former. This should be understood as being stated with a view to the beginning and end of the recitations, which will be spoken of later as three or five days separately, and three or five days together with the former, making six or ten days. Indeed, even in forward and backward recitation, the backward recitation is the last. Or this too should be understood as another kind of recitation. Hatthasaṅkhalikā means a row of fingers. Lakkhaṇapaṭivedhassa means the penetration of the characteristic of impurity, or the penetration of the characteristic of elements. One's own part is a similar part; delimitation by a similar part is "delimitation by a similar part." The meaning is delimitation by one's own compartment-like hair-intervals, etc., below, above, and horizontally. The Analysis of Elements (M.N. 3.342 onwards) is the Pukkusāti Sutta. In a general way, by this much... for success, for the grasping of all, for the demonstration of its commonality with the four jhānas of serenity, through the color kasiṇa. "Entering and letting go" means the path to be practiced and to be avoided. In "external diverse objects," it should be understood that even hair and the like, grasped as beautiful and so on, apart from body contemplation, are external diverse objects. "Rising up only from the highest and best places" means rising up from a squat made here and there, without going to the last or first tala, but from a squat made in each place, not as before, where a squat was made in one place and then rose up in all talas sequentially. "Higher mind" means the mind of serenity and insight. "Engaged" means connected and applied, meaning cultivating. The sign of concentration is the very nature of concentration as a distinguishing mark. "To be kept in mind" means to be kept in the mind, meaning to be produced. Or it means the cause of concentration, the object, the sign of concentration, is to be attended to. "There is a place" is the rest of the sentence, meaning that mind might lead to idleness, and there is a cause for this leading. Or it means that mental attention, that mind, might lead to idleness, and this is the place, the cause. "And not fragile" means not of a nature to break up, by reaching a state of being workable. "Anoints" means ignites, kindles. "And that" means that meaning, that purpose, which is called adornment and modification. "Of the goldsmith" experiences, comes to be, accomplishes. Or the goldsmith experiences, attains, that meaning of the gold. "By direct knowledge" of what is to be realized by direct knowledge, such as the experience of psychic powers, through the knowledge of psychic powers and so on. "One who has direct experience is a witness," the fitness of a witness is "witness-fitness," it is said to be the state of being a witness. Or "witness-fit" means he is a witness and he is fit. Indeed, he is fit for psychic powers and so on, and he is a witness in that, thus "witness-fit," his state is "witness-fitness," he attains that. "In the sense spheres" means in the causes such as previous causes. Excess. Becoming cool: Nibbana, or the calming of the fever of defilements. "He gladdens" means he satisfies, he stimulates the mind that proceeds evenly with wisdom that proceeds in such a way. Or when the mind without relish does not leap into development, then having reflected upon things that cause urgency, such as birth, he gladdens, he stimulates. Transversely cut off from one another, how? "Two hairs are not together." "Abode" means support. "Condition" means cause. "Nails are transversely cut off from one another" is said with reference to their distinct arrangement. Indeed, to show that very meaning, he says, "Two nails are not together." "Even subtle" means subtler than the coarse skin mentioned, such as the inner skin of the mouth. Or among the parts, that which is difficult to discern because it is separated by skin, that is called "subtle." For that, in the manner stated, becomes evident for one who observes by opening the skin. "Palm-sugar layer" means the juice of ripe palm fruit, smeared on a palm leaf, dried, removed, the layer thus obtained. "Thus three-fold" (or "of such measure"): it should be understood that by the words "thus" and "measure," even unmentioned things like ankle bones are shown. Play-balls are balls for playing, tied with a string, struck against one another. "There, the place where the shin bone is fixed" means the place where it enters and stands in the knee bone. The place where that bone is fixed, which is of the hip bone, that is like a large *punnāga* fruit cut at the top. A head-band is a band made of lead, wrapped and placed. Balls pierced by a spinning needle are called *vaṭṭana*. A row of *vaṭṭana* is *vaṭṭanāvali*. A scraping knife is a knife for scraping sugarcane skin. "Cut off by the kidney part" means cut off by the kidney-edge part. "Of the color of sugar-lime" means of the color of lime made from marl. And they say the reading is "of the color of white sugar-lime." The meaning is of the color of white sugar and of the color of lime. "Where food and drink fall and remain" is the connection. Distinct. A bundle of reeds, cut unevenly, lets water flow out unevenly. Just so, the body, through openings like hair-pores, above, below, and across, lets out impurities unevenly. This is why the example of unevenly cut reeds is given, to show this uneven outflow. Extremely bitter, excessively hot, and other unsuitable foods, are unsuitable for the elements that prevail in hot weather. By the power of a single object, the hindrances being suppressed, with a well-concentrated mind, when it is present, there is no wavering among various objects, but a single nature of the object. For when this single object is present, it generates delight in oneself, an exceedingly pervasive joy, and the pleasant experience of agreeable forms, which is happiness. For without delight and happiness, there is no presence of a single object that has not transcended the joy and bliss. Not specifically, but in a general sense, means without making distinctions of repulsive elements or colors, but in a way common to calm and insight. By three kinds: as will be explained, beginning with the normal order. Six months: even if it's less than six months by half a month, when the recitation is measured by monthly divisions, six months are the measure. This is how it should be understood. For the mention of six months is to prevent the measured period from extending into another month, not to show that the entire six months are spent in rotation. Teachers: the commentary teachers. Characteristic: the characteristic of the repulsiveness of the elements. They are not worthy of people, hence "unworthy." It means they are unfit to be introduced to people, they are loathsome. Bones in order: bones arranged in order, standing at the tip. There is no self here, it shows that this collection is merely a heap of bones. Bound by many joints: it shows that this heap of bones is connected, bound by many joints. Not by anyone: it denies a self that binds it. Urged by old age: