English
"We are being moistened by water." Nor does the water know, "I am moistening the clods of earth." Even so, the lower part of the liver region, or the kidneys, etc., do not know, "Blood is in me," or "It is moistening us." Nor does the blood know, "I am filling the lower part of the liver region and moistening the kidneys, etc." These phenomena are devoid of mutual awareness and reflection. Thus, blood in this body is a distinct part, unconscious, indeterminate, empty, without a living being, like a juice, a binding agent, a water element. 335.Sweat, at times of heat from fire and so on, fills the openings of the hair follicles and also flows out. There, just as when water is drawn from lotus roots, water-lily roots, and water-lily stalks, the openings of the lotus roots, etc., do not know, "Water is flowing out from us." Nor does the water flowing out from the openings of the lotus roots, etc., know, "I am flowing out from the openings of the lotus roots, etc." Even so, the openings of the hair follicles do not know, "Sweat is flowing out from us." Nor does sweat know, "I am flowing out from the openings of the hair follicles." These phenomena are devoid of mutual awareness and reflection. Thus, sweat in this body is a distinct part, unconscious, undetermined, empty, without a living being, like juice, like a binding, the water element. 336. Fat, having pervaded the entire body of a stout person, and resting on the shins and flesh of a thin person, is a diffused oil. Just as in a mass of flesh covered with a turmeric-stained cloth, the mass of flesh does not know, "The turmeric-stained cloth rests on me." Nor does the turmeric-stained cloth know, "I rest on the mass of flesh." Even so, the flesh in the entire body or in the shins does not know, "Fat rests on me." Nor does the fat know, "I rest on the flesh in the entire body or in the shins." These phenomena are devoid of mutual awareness and reflection. Thus, fat in this body is a distinct part, unconscious, undetermined, empty, without a living being, a diffused juice, like a binding, the water element. 337. Tears, when they arise, either fill the eye sockets or flow out. Just as in young palm-fruit sockets filled with water, the young palm-fruit sockets do not know, "Water rests in us." Nor does the water in the young palm-fruit sockets know, "I rest in the young palm-fruit sockets." Even so, the eye sockets do not know, "Tears rest in us." Nor do the tears know, "I rest in the eye sockets." These phenomena are devoid of mutual awareness and reflection. Thus, tears in this body are a distinct part, unconscious, undetermined, empty, without a living being, like juice, like a binding, the water element. 338. Grease is the melted oil resting on the palms, backs of hands, soles of feet, backs of feet, nostrils, forehead, and shoulders during a time of heat from fire or similar causes. Just as in rice gruel with oil poured into it, the rice gruel does not know, "Oil has permeated me and rests." Nor does the oil know, "I have permeated the rice gruel and rest." Even so, the area of the palms and so on does not know, "Grease has permeated me and rests." Nor does the grease know, "I have permeated the area of the palms and so on and rest." These phenomena are devoid of mutual awareness and reflection. These phenomena are devoid of intention. Thus, fat in this body is a distinct part, unconscious, undetermined, empty, lifeless, fluid-like, of a binding nature, the water element. 339. Saliva, when conditions for its production exist, flows down from both sides of the cheeks and remains on the surface of the tongue. Just as in a well by a river bank, with an unceasing flow of water, the bottom of the well does not know, "Water stands in me." Nor does the water know, "I stand at the bottom of the well." Even so, the surface of the tongue does not know, "Saliva, having flowed down from both sides of the cheeks, stands in me." Nor does the saliva know, "Having flowed down from both sides of the cheeks, I stand on the surface of the tongue." These phenomena are devoid of mutual intention or reflection. Thus, saliva in this body is a distinct part, unconscious, undetermined, empty, lifeless, fluid-like, of a binding nature, the water element. 340. When nasal mucus arises, it fills the nostrils and remains there, or it flows out. Just as in a shell filled with putrid curds, the shell does not know, "Putrid curds stand in me." Nor do the putrid curds know, "I stand in the shell." Even so, the nostrils do not know, "Nasal mucus stands in us." Nor does the nasal mucus know, "I stand in the nostrils." These phenomena are devoid of mutual intention or reflection. Thus, nasal mucus in this body is a distinct part, unconscious, undetermined, empty, lifeless, fluid-like, of a binding nature, the water element. 341. Lymph, performing the function of lubricating the bone joints, is present in the one hundred and eighty joints. Just as in an axle lubricated with oil, the axle does not know, "Oil, having lubricated me, stands here." Nor does the oil know, "Having lubricated the axle, I stand here." Even so, the one hundred and eighty joints do not know, "Lymph, having lubricated us, stands here." Nor does the lymph know, "Having lubricated the one hundred and eighty joints, I stand here." These phenomena are devoid of mutual intention or reflection. Thus, lymph is called in this body a distinct part, unconscious, indeterminate, empty, soulless, fluid-like, cohesive in nature, the water element. 342. Urine is situated inside the bladder. Therein, just as when a mouthless pot for lac is filled with lac-juice, the pot for lac does not know "the lac-juice is in me." Nor does the lac-juice know "I am in the pot for lac." Even so, the bladder does not know "urine is in me." Nor does the urine know "I am in the bladder." These phenomena are devoid of mutual awareness or reflection. Thus, urine is called in this body a distinct part, unconscious, indeterminate, empty, soulless, fluid-like, cohesive in nature, the water element. 343. Having thus directed attention to hairs and so on: that by which it is warmed, this is in this body a distinct part, unconscious, indeterminate, empty, soulless, having the nature of digestion, the fire element. That by which it decays, by which it is consumed, by which what is eaten, drunk, chewed, and tasted goes to proper digestion, this is in this body a distinct part, unconscious, indeterminate, empty, soulless, having the nature of digestion, the fire element. Thus, attention should be directed to the fire elements. 344. Then, having understood the upward-going winds as upward-going, the downward-going as downward-going, the winds in the belly as in the belly, the winds in the intestines as in the intestines, the winds pervading the limbs as pervading the limbs, and the in-breaths and out-breaths as in-breaths and out-breaths: the upward-going winds are called in this body a distinct part, unconscious, indeterminate, empty, soulless, having the nature of distension, the air element. The downward-going winds are called, the winds in the belly are called, the winds in the intestines are called, the winds pervading the limbs are called, the in-breaths and out-breaths are called in this body a distinct part, unconscious, indeterminate, empty, soulless, having the nature of distension, the air element. Thus, attention should be directed to the air elements. For one whose attention is thus directed, the elements become manifest. When he attends and reflects on them again and again, access concentration arises in the manner described. 345. But if, for one who meditates in this way, the meditation object does not succeed, he should meditate by summarizing the specific characteristics. How? Among the twenty constituents, the characteristic of hardness should be determined as the earth element. Therein, the characteristic of cohesion as the water element. The characteristic of maturing as the fire element. The characteristic of distension as the air element. Among the twelve constituents, the characteristic of cohesion should be determined as the water element. Therein, the characteristic of maturing as the fire element. The characteristic of distension as the air element. The characteristic of hardness as the earth element. Among the four constituents, the characteristic of maturing should be determined as the fire element. Inseparable from it, the characteristic of distension as the air element. The characteristic of hardness as the earth element. The characteristic of cohesion as the water element. Among the six constituents, the characteristic of distension should be determined as the air element. Therein, the characteristic of hardness as the earth element. The characteristic of cohesion as the water element. The characteristic of maturing as the fire element. For one who determines them in this way, the elements become manifest. When he attends and reflects on them again and again, access concentration arises in the manner described. 346. But if, for one who meditates even in this way, the meditation object does not succeed, he should meditate by distinguishing the specific characteristics. How? Having apprehended the hairs and so on in the manner described before, in the hair, the characteristic of hardness should be determined as the earth element. Therein, the characteristic of cohesion as the water element. The characteristic of maturing as the fire element. The characteristic of distension as the air element. In this way, in each and every constituent, the four elements should be determined. For one who determines them in this way, the elements become manifest. When he attends and reflects on them again and again, access concentration arises in the manner described. Furthermore, from the meaning of the words, from the groups, from the pulverization, from the characteristics and so on by way of definition, by way of origination,