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Its dissimilar delimitation, however, is just like that of hair. 202. Brain means the mass of marrow situated inside the skull. In terms of color, it is white, like a mushroom cap. Its color. It is proper to say it has the color of spoiled milk, not yet having reached the state of curds. In shape, it is spatial. In direction, it arises from the upper direction. In location, it remains accumulated, like four lumps of dough placed together, relying on the four suture lines within the skull. In delimitation, it is delimited by the inner surfaces of the skull and by the brain part; this is its proper delimitation. Its improper delimitation is just like hair. 203. Bile: there are two kinds of bile, bound bile and unbound bile. Of these, bound bile, in color, is like thick honey-oil. Unbound bile is the color of a faded *ākuli* flower. In shape, both are spatial. In direction, bound bile arises from the upper direction; the other arises in two directions. In location, unbound bile, excluding hair, body hair, teeth, nails, and places free from flesh, and hard dry skin, remains pervading the rest of the body like oil drops in water. When it is agitated, the eyes become yellow, they roll, the body trembles, and it itches. Bound bile is located in the bile-sac, which is like a large *kosātakī* pod, situated between the heart and lungs, relying on the liver flesh. When it is agitated, beings become insane, with minds deranged, abandoning shame and fear of wrongdoing, they do what should not be done, speak what should not be spoken, think what should not be thought. In delimitation, it is delimited by the bile part; this is its proper delimitation. Its improper delimitation is just like hair. 204. Phlegm: within the body, phlegm is in the measure of one *pattha*. Its color is white, the color of *nāgabalā* leaf juice. In shape, it is spatial. In direction, it arises from the upper direction. In location, it is situated on the abdominal membrane. When food and drink are ingested, just as moss or algae in water, falling onto wood or a piece of cloth, breaks and becomes two, and then again covers it, so too And when drink and food fall in, it is cut, becomes two parts, and then covers them again, and remains. And when it is sluggish, the belly, like a ripe boil, or a rotten hen's egg, becomes extremely repulsive, and smells of a corpse. And with the smell rising from it, the breath, and the mouth, become foul-smelling, like a putrid corpse. And that person becomes one who is told, "Go away, you foul-smelling crow!" And that which, having grown, has become thick, like the cover-board of a latrine, remains within the abdominal membrane, constraining the corpse-smell. By delimitation, it is delimited by the phlegm-part. This is its homogeneous delimitation. Its heterogeneous delimitation, however, is just like hair. 205. "Pus" means pus that arises by way of putrid blood. Its color is like a pale leaf. In a dead body, however, it is the color of thick, putrid urine. In shape, it is space-shaped. In direction, it is in two directions. In location, however, there is no fixed place for pus, where it might accumulate. Wherever the body part is struck by a stump, thorn, blow, or flame, etc., and blood collects and putrefies, or boils and sores arise, there it remains. By delimitation, it is delimited by the pus-part. This is its homogeneous delimitation. Its heterogeneous delimitation, however, is just like hair. 206. "Blood" means two kinds of blood: accumulated blood and circulating blood. Of these, accumulated blood, in color, is like thick, dark lac-juice. Circulating blood is like clear lac-juice. In shape, both are space-shaped. In direction, accumulated blood arises in the upper direction. The other arises in two directions. In location, circulating blood, except for hair, body-hair, teeth, and nails, and places free from flesh, and stiff, dry skin, pervades the entire living body following the network of arteries, and remains. Accumulated blood fills the lower part of the liver region, about one *pattha* full, [and] the heart... upon the lungs, trickling little by little, wetting the kidneys, heart, liver, spleen, and lungs, it stands. When the kidneys, heart, and so on are not wet enough, beings become thirsty. In terms of delimitation, it is delimited by the blood part; this is its homogeneous delimitation. Its heterogeneous delimitation is like that of hair. 207. Sweat is the water element that trickles from the hair-pores and so on. In terms of color, it is clear like sesame oil. In terms of shape, it has the shape of space. In terms of direction, it arises in two directions. In terms of location, there is no fixed location for sweat, where it would always remain like blood. But when the body is heated by the heat of fire, the heat of the sun, changes in season, and so on, then it trickles from all hair-pores and hair-follicle openings, like a cluster of lotus stalks and water-lily stalks, cut off from the water. Therefore, its shape should be understood as that of the hair-pores and hair-follicle openings. And the yogi who comprehends sweat should mentally conceive of sweat as filling and standing in the hair-pores and hair-follicle openings. In terms of delimitation, it is delimited by the sweat part; this is its homogeneous delimitation. Its heterogeneous delimitation is like that of hair. Fat is thick grease. In terms of color, it is like split turmeric. In terms of shape, for a stout body, it is like a piece of turmeric-colored silk cloth placed between the skin and the flesh. For a lean body, it is like a piece of turmeric-colored silk cloth, doubled or tripled, placed resting on the calf-flesh, thigh-flesh, back-flesh resting on the spine, and abdominal-wall flesh. In terms of direction, it arises in two directions. In terms of location, for a stout person, it pervades the entire body; for a lean person, it rests on the calf-flesh and so on. Though it is called grease, because of its extreme repulsiveness, they do not take it for oil for the head, nor for nose-oil and so on. In terms of delimitation, it is delimited below by flesh, above by skin, and sideways by the fat part; this is its homogeneous delimitation. Its heterogeneous delimitation is like that of hair. 208. Tears Tears are the water element flowing from the eyes. In color, they are like very clear sesame oil. In form, they are like space. In direction, they arise from the upper direction. In location, they are situated in the eye sockets. And these do not always remain accumulated in the eye sockets, like bile in the bile duct. But when beings, born of joy, laugh a great laugh, or born of sorrow, weep and lament, or consume such unsuitable food, and when their eyes are struck by smoke, dust, and so on. Then, arising from these joys, sorrows, unsuitable food, and seasons, they fill the eye sockets and remain, or they flow out. And by the yogi who discerns tears, they should be discerned as remaining, having filled the eye sockets. In delimitation, they are delimited by the tear-part; this is their similar delimitation. But their dissimilar delimitation is just like that of hair. 209. Fat is melted grease. In color, it is like coconut oil. It is also proper to say it is like oil poured into sour gruel. In form, it is like scattered drops of grease floating on clear water during a bath. In direction, it arises in two directions. In location, it is mostly situated on the palms of the hands, backs of the hands, soles of the feet, tops of the feet, nostrils, forehead, and shoulders. And it does not always remain melted in these locations. But when those areas become heated by fire's heat, sun's heat, unsuitable seasons, or unsuitable elements, then it moves here and there, like scattered drops of grease on clear water during a bath. In delimitation, it is delimited by the fat-part; this is its similar delimitation. But its dissimilar delimitation is just like that of hair. 210. Saliva is the water element mixed with foam inside the mouth. In color, it is white, the color of foam. In form, it is like space. It is also proper to say it is like the form of foam. In direction, it arises from the upper direction. In location, it descends from both sides of the cheeks and is situated on the tongue. And it does not always remain accumulated there. And when beings see or remember such food, or place something hot, bitter, pungent, salty, or sour in their mouth, or when their heart feels sick, or disgust arises for something, then saliva arises, flows down both sides of the cheeks, and settles on the tongue. At the tip of the tongue, it is thin; at the root of the tongue, it is thick. And any food placed in the mouth, be it flattened rice, or rice grains, or anything else edible, it is capable of moistening it as water from a dug well on a river bank, though diminishing, can moisten. In terms of delimitation, it is delimited by the portion of saliva; this is its homogeneous delimitation. Its heterogeneous delimitation is like hair. 211. Snot is an impurity flowing from the brain. In color, it is like the pith of a young palm seed. In form, it takes the shape of its space. In direction, it originates from the upper direction. In location, it remains filling the nostrils. It does not always remain accumulated there, but just as a man might tie curds in a lotus leaf and pierce it below with a thorn, and through that hole the curds would drip out and fall, even so, when beings weep, or when their elements are disturbed due to unsuitable food or seasons, then the brain, having become putrid phlegm within the head, drips down through the opening at the top of the palate, and fills the nostrils or flows out. Snot should be apprehended by the meditator as remaining filling the nostrils. In terms of delimitation, it is delimited by the portion of snot; this is its homogeneous delimitation. Its heterogeneous delimitation is like hair. 212.