English
Lymph is the slimy fluid within the body's joints. In color, it is like the exudation of a Kanikara tree. In form, it takes the shape of its space. In direction, it originates from two directions. In location, it remains within the one hundred and eighty joints, performing the function of lubricating the bone joints. And for whom it is deficient, for him, when rising or sitting... Of one going forward, going backward, bending, stretching, the bones creak, it moves as if making a snapping sound. For one who has gone a distance of one or two leagues, the wind element is disturbed, the limbs ache. But for one who has many (bones/joints), for him, in rising, sitting, etc., the bones do not creak, even having gone a long distance, the wind element is not disturbed, the limbs do not ache. As to its delimitation, it is delimited by the lymph part; this is its similar delimitation. Its dissimilar delimitation is like that of hair. 213. Urine means the essence of urine. In color, it is like the color of lye water from beans. In shape, it is like the water inside an inverted water pot. In direction, it arises from the lower direction. In location, it is situated inside the bladder. The bladder is called a bladder-sac. Just as when lye water is poured into a sound-pot without an opening, the lye water enters, but its path of entry is not discernible; even so, urine enters the body, but its path of entry is not discernible, but its path of exit is evident. And when the bladder is full of urine, beings make an effort, thinking "I will urinate." As to its delimitation, it is delimited by the inside of the bladder and by the urine part; this is its similar delimitation. Its dissimilar delimitation is like that of hair. 214. Thus, having systematically arranged the parts like hair, etc., by way of color, shape, direction, location, and delimitation, and contemplating them as "repulsive, repulsive" in five ways— by way of color, shape, odor, abode, and location— gradually, not too quickly, etc., at the end of transcending concepts, just as for a man with eyes, looking at a garland of thirty-two colored flowers strung on a single thread, all the flowers become manifest as if without prior or subsequent order; even so, for one who contemplates this body, thinking "there is hair in this body," all those phenomena become manifest as if without prior or subsequent order. Therefore it is said: In the discourse on skill in attention: "For one who is a beginner, when he attends to 'hairs,' his attention goes and stands only at the final part, 'urine'." But if he brings his attention to the outside as well, then for him, when all the parts are manifest, humans, animals, and other beings wandering about, give up their form as beings and appear merely as a heap of parts. And food and drink being consumed by them appears as if being thrown into a heap of parts. Then, as he repeatedly attends to the repulsive nature of the parts, such as their gradual discharge, "repulsive, repulsive," in due course, absorption arises. Therein, the appearance of hairs, etc., in terms of color, shape, direction, and space, is the learning sign. The appearance as repulsive in all aspects is the counterpart sign. By cultivating and developing it in the manner described, absorption arises, just as in the meditation subjects of impurity, by means of the first jhāna. For one for whom only one part is manifest, or who, having attained absorption in one part, does not then practice in another, only one absorption arises. But for one for whom many parts are manifest, or who, having attained jhāna in one, also practices in another, first jhānas arise according to the number of parts, like for Elder Mallaka. It is said that that venerable one, taking Elder Abhaya Dīghabhāṇaka by the hand, said, "Friend Abhaya, first learn this question," and then said: "Elder Mallaka was a recipient of thirty-two first jhānas in the thirty-two parts. If he attains one at night and one during the day, he completes them again in more than half a month. But if he attains one daily, he completes them again in more than a month." Even though this meditation subject is accomplished by means of the first jhāna, because it is accomplished by the power of mindfulness regarding color, shape, etc., it is called "mindfulness of the body." A bhikkhu devoted to this mindfulness of the body is able to endure discontent and content, and discontent does not overcome him. He overcomes arisen discontent. He dwells having completely overcome. He becomes one who endures fear and terror, and he does not succumb to fear and terror. He dwells having overcome, having overcome, the arisen fear and terror. He is patient with cold, with heat... ...he is of a nature to endure those who would take his life (MN 3.159). Relying on the distinction of colors of hair and so on, he becomes an obtainer of the four jhānas. He penetrates the six supernormal powers (MN 3.159). Therefore, indeed, the wise one, being heedful, should devote himself; To this mindfulness of the body, which has such manifold benefits. This is the introduction to the detailed discourse on mindfulness of the body. Discourse on Mindfulness of Breathing 215. Now, that which by the Blessed One was thus praised: "This too, bhikkhus, is the concentration through mindfulness of breathing, developed and cultivated, which is peaceful, sublime, unadulterated, and a pleasant dwelling, and it makes evil unwholesome states that have arisen disappear and subside on the spot." "How, bhikkhus, is concentration through mindfulness of breathing developed, how is it cultivated, so that it is peaceful, sublime, unadulterated, and a pleasant dwelling, and it makes evil unwholesome states that have arisen disappear and subside on the spot? Here, bhikkhus, a bhikkhu gone to the forest, or to the root of a tree, or to an empty dwelling, sits down, having folded his legs crosswise, having set his body erect, having established mindfulness in front of him. Mindful, he breathes in; mindful, he breathes out. Breathing in long, he understands, "I breathe in long." Breathing out long... ...breathing in short... ...breathing out short, he understands, "I breathe out short." He trains himself, "I shall breathe in experiencing the whole body." He trains himself, "I shall breathe out experiencing the whole body." He trains himself, "I shall breathe in tranquilizing the bodily formation." He trains himself, "I shall breathe out tranquilizing the bodily formation." Experiencing rapture... experiencing pleasure... experiencing the mental formation... tranquilizing the mental formation... experiencing the mind... gladdening the mind... concentrating the mind... liberating the mind... … observing impermanence… observing dispassion… observing cessation. He trains, "I shall breathe in observing relinquishment." He trains, "I shall breathe out observing relinquishment." Thus, the sixteen-fold meditation subject of mindfulness of breathing has been described. Its method of development has arrived. Since this, when explained according to the Pāli commentary, becomes complete in all aspects, therefore, here, this explanation is preceded by the Pāli commentary. 216. "How, monks, is mindfulness of breathing concentration developed?" Here, "how" is a question desiring to elaborate on the development of mindfulness of breathing concentration in various ways. "How, monks, is mindfulness of breathing concentration developed?" is an indication of the dhamma questioned with the desire to elaborate in various ways. "How is it made much of… etc. … it calms down?" The same method applies here. There, "developed" means produced or increased. "Mindfulness of breathing concentration" is concentration conjoined with mindfulness that grasps the in-breaths and out-breaths. Or, concentration in mindfulness of breathing is mindfulness of breathing concentration. "Made much of" means done again and again. "Both tranquil and sublime" means both tranquil and sublime. In both cases, the word "eva" (indeed) should be understood as a specification. What is meant? For this, unlike the meditation subject of impurity, which is tranquil and sublime only in terms of penetration, but in terms of its object, being a gross object and a repulsive object, it is neither tranquil nor sublime. This is not in any way untranquil or unsublime; rather, it is tranquil, calmed, and extinguished by the tranquility of the object, and by the tranquility of the factors, which is penetration. It is sublime by the sublimity of the object, not causing satiety, and by the sublimity of the factors. Therefore, it is said, "both tranquil and sublime." In "an unmixed and pleasant abiding," "asecanaka" means unmixed, because there is no mixing. It is unmixed, unscattered, individual, unique. There is no tranquility here by preliminary work or by access. From the very first application, it is tranquil and sublime by its own nature—this is the meaning. Some, however, "asecanaka" is unmixed, is potent, is naturally sweet, they say. Thus, this is unmixed, and because it leads to the attainment of bodily and mental happiness at every moment of application, it is to be understood as a happy dwelling. "Uppannuppanna" means as they arise, as they are not suppressed. "Pāpake" means base. "Akusale dhamme" means unskillful states born of unskillfulness. "Ṭhānaso antaradhāpetīti" means he makes them disappear instantly, he suppresses them. "Vūpasametīti" means he thoroughly calms them. Or, due to its penetrating nature, having gradually attained the growth of the Noble Path, he eradicates them, it is said that he makes them subside. This is the summary here: "Bhikkhus, in what manner, in what way, by what method, is the mindfulness of breathing concentration developed, in what manner is it made abundant, so that it…pe… calms them?" 217. Now, expanding on that meaning, he says, "Here, bhikkhus," and so on.