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urged by the approach of death. The great elements, defined as derived form, as "blue, yellow, fragrant, foul-smelling," and so on. Derived form is of the great elements, because it is dependent on them, and cannot exist apart from them. Of shade and sun: the production of shade due to the condition of sun. The state of being water is the state of distinguishing one from another. Because the form aggregate is grasped, the formless aggregates, which are dependent on the eye and other sense-doorways included within it, become manifest. And the meaning is: the sense-bases and the doorways are the sense-doorways. Therefore, it is said: "dependent on the form sense-base and so on." "With conditions" means with the state of having conditions, it means they arise dependent on conditions. Or, a condition that is equal, similar, or suitable, is "with conditions," therefore, "with conditions." "Such" means a portion that is well-prepared in the manner stated. "Grasping" is a grasping conjunction. For here, the manifestation through color and so on is conjoined, connected, thus it is called "conjunction." "Manifests" means it manifests through color and so on. "Endowed with five factors" means: one factor is accomplished in going and coming neither too far nor too near; one is uninterrupted by day, quiet and without noise by night; one is free from the touch of stinging insects, mosquitoes, wind, sun, and creeping things; one is that for one dwelling in that dwelling place, robes... and so on... requisites arise without much difficulty; and one is that in that dwelling place, elder monks dwell, who are learned (A.N. 10.11). "Endowed with five factors" means endowed with the primary factors of being free from illness, deceit, faith, wisdom, and energy. "Yielding a crop" means a crop from those fields, it means grain to be given from them. And here, the act of washing the face is to be seen as a field yielding eight measures, and the act of eating and drinking as one yielding sixteen measures, due to their lightness and heaviness. Then, the suffering that arises from that, and other suffering, is ceased by mindfulness of the thirty-two parts, thus it says: "work should be done right here." "By this much" means by establishing mindfulness thirty times in one day. "Having settled a thousand-fold debt" means having arranged a debt increased a thousand-fold. "To be taken out" means "taking out" is indeed called interest. "With a pure mind" means with a mind free from defilements such as distraction. "Delighting in the skin of the hair and so on, with beautiful complexion..." Taking the mother as skin, they are delighted, saying, "My skin is the color of gold," and so on. Among these, two do not proceed on one path, meaning they flee in various ways. Here, the thirty-two parts, being objects of craving and so on, are to be seen as like thieves, bringing harm. The meditation subject is called "kammaṭṭhāna" because action itself is the basis for special attainment. Therefore, it is said, "For one who attends, it reaches absorption." Or, it is said that the basis or object of action or meditation reaches absorption by becoming an object of absorption. By "of the nature of conceit," it shows the absence of tranquility, due to the inability to overcome. The mind, too, thus grown on various objects, is to be shown as lacking tranquility. The matter of the question held in hand is quite ordinary, referring to what is stated in the Visuddhimagga. For there it is said: "It is said that Elder Mālakatthera, taking Elder Abhayatthera, the long reciter, by the hand, said, 'Friend Abhaya, learn this question first,' and then said, 'Elder Mālakatthera is one who attains the first jhāna in all thirty-two parts. If he enters one at night and one during the day, he completes it again in more than half a month. But if he enters only one each day, he completes it again in more than a month.'" This, however, is to be understood as brought by way of example to prove that for one who attends to one, for one who attends to each individually, there are thirty-two. By "standing on the side of the unappropriated," it is to be understood that the attainment of access concentration is shown for one who can take by placing them on the side of the unappropriated, like Elder Mahātissatthera who resided on Cetiyapabbata, or like the novice attendant of Elder Saṅgharakkhitatthera, even when the living body is present in terms of the ten kinds of foulness. By "in the bones' body," however, when taken in terms of beings, like "in this body," in the hair and so on, where there is no taking of a being, when the object of ego-conceit is destroyed, the attention arises in one's own body, which is always present and manifest, Not so there, not having attained application, with the intention that only the contemplation of drawbacks occurs there, he said: "It should be understood that insight development, called contemplation of impurity, occurs." 357. Serving at the beginning is 'asevanā'. Increasing is 'bhāvanā'. Doing again and again is 'bahulīkamma'. This is the distinction among these. 362. By understanding the basis means by fully knowing the body which is the basis for covetousness and distress. 'Appitā' means 'gone', and it is destroyed, so he says "destroyed." It should be understood that this meaning of 'appitā' as "placed in non-occurrence" is stated in the Niruttisiddhi. "Made with ends gone" means now there is no end to be made for them, thus 'vigatantā', this is the meaning of "made thus." Action itself is the place for special attainment, 'kammaṭṭhāna', or the place in action, the beginning of development, is 'kammaṭṭhāna', and that is contemplation, so he says "the kammaṭṭhāna of contemplation," meaning it is spoken of as contemplation. The explanation of the exposition of body contemplation is concluded. Explanation of the exposition of feeling contemplation 363. The feeling of one who comprehends is 'sampajānavediyana' (feeling with comprehension). 'Vatthu' (basis) refers to the object of pleasure and so on; therefore, the compound 'vatthuārammaṇa' (object as basis) should be understood as "that which has the basis as its object." "It is merely a conventional expression" indicates that "I feel a pleasant feeling" is stated merely as a conventional expression. "Having yoked energy and concentration" means having yoked both together due to the abundance of endurance-energy and its equanimity. "Together with the analytical knowledges" means together with the supramundane analytical knowledges. Or, it should be understood that "together with the analytical knowledges" is stated with reference to the ability of even the mundane ones at the time of their arising. "Equal-headed" means having become equal-headed in turns, he attained final Nibbāna in the turn immediately following the turn of reviewing. In the Mahāsatipaṭṭhāna Sutta, by way of brief attention, and in the Rāhulovāda, Dhātuvibhaṅga, etc., by way of detailed attention. "With contact as the fifth" – by the word 'eva' (only), it shows the equality of comprehension in all three aspects mentioned. of the discernment of mind-and-matter... To show the grasping of all forms without remainder, he said, "The basis is the body born of karma," not the six bases like the eye. And to prove the body born of karma is a basis, the Sutta "this consciousness of mine is established here, bound here" is brought forth. The clarity of contact and consciousness occurs for some, so regarding those for whom it does not occur, he says, "or by way of contact... it is not clear." But for them and for all other trainees, feeling is clear, so he says, "but by way of feeling, it is clear." "Hundred-times-washed ghee" means ghee that has been melted a hundred times, poured into water, removed, and taken. "Having separated" means having extracted distinctly from the aggregate of the four aggregates. In the Mahāsatipaṭṭhāna Sutta and others, sometimes the form meditation object is stated first, then the formless meditation object is shown separated by way of feeling. Sometimes the formless meditation object itself is shown separated by way of feeling, from the formless aggregate, or from the known by way of full understanding, or from the form and formless aggregates. Even there, in those where full understanding of the known is mentioned first, it is included within that. And in those where it is not mentioned, it should be understood that the prior mention of the form meditation object refers to a brief form meditation object, not included in the Pāli, which is merely the object of feeling. The six kinds of household-based joy and happiness, mentioned in the way of "agreeable and pleasing to the mind-cognizable phenomena," occur only for one who contemplates the gratification in the five sense pleasures, so he says, "the six kinds of household-based joy and happiness feelings are dependent on the bait of the five sense pleasures." The commentary on the exposition of the contemplation of feelings is finished. Commentary on the Exposition of the Contemplation of Consciousness 365. Even when phenomena associated with defilements are disassociated from some defilements, because they are defiled by those with which they are associated, and are similar in their defiled nature, they are not purified from others either. So he says, "they do not attain the latter state." Two kinds Thus, a separate word, for the sake of a specific understanding from those with lust and hatred. Because it does not lead to insight, it is said, "here there is no opportunity." The explanation of the exposition on the contemplation of consciousness is finished. Exposition on the contemplation of mental objects A. Explanation of the section on hindrances 367. That there is no pairing of black and white, due to its absence at the time of knowing, he said: "by way of frequent occurrence."